Chapter 34 - Text Notes
331 1. The word for hewing stones from a
quarry is {Hebrew Ref} . Hence, {Hebrew Ref} would have
been more appropriate here. (B.Y.) 2. Why {Hebrew Ref} ---
"for yourself"? (Maharsha Nedarim 38a, cited by L.S.R.)
332
Tanchuma 29; Vayik. Rab. 32, 2.
333 Unlike the First Tablets,
which were carved by G-d Himself. Why?
334 Moshe had to carve them out himself as the bridesman in the
parable had to supply the new paper for the marriage contract.
335
Tanchuma 30.
336 And were eventually broken.
337 Ibid. 31.
338 It is unclear as to who called out. (M.)
339
Thereby making it clear that it was Moshe who called out.
340 These
represent the first two of the "thirteen attributes of mercy."
341
Rosh Hashanah 17b.
342 Though {Hebrew Ref} represents
retribution. {Hebrew Ref} represents mercy.
343 Tehillim
22. 2.
344 Though the second {Hebrew Ref} is the Attribute
of Mercy after the sin, nevertheless that is when the sinner repents
immediately. {Hebrew Ref} is needed when the sinner puts
off repentance. (S.C.)
345 Sanhedrin 111a.
346 Rosh Hashanah 17a.
347 The "kindness" here does
not refer to G-d's kindness as it does in {Hebrew Ref} .
(S.C.)
348 Yoma 36b.
349 So as to encourage him to repent.
350 Ibid. 86a. Note: Among the "Thirteen Attributes of Mercy
there are several that seem somewhat alike. Consult the commentaries
for the subtle distinctions between them. Mizrachi and Gur Aryeh, among
others, write at length on this matter. See also Tomer Devorah.
351
But does it not say {Hebrew Ref} ---
"Children will not die for [the sins of] their fathers" (Devarim 24,
16)?!
352 Above, in 20, 5 it states: {Hebrew Ref} ---"He visits the iniquity of the fathers upon
the sons, etc. of those who hate Me." Hence, only if the sons also
hate G-d, does He punish the sons for the fathers' sins.
353
Berachos 7a.
354 Which is five hundred times greater than four
generations.
355 Toseftah Sotah 4, 1.
356 1. But had not
G-d already promised: {Hebrew Ref} ---"My presence
will go with you" (above, 33, 14)?! 2. How could Moshe ask that G-d
go among them {Hebrew Ref} ---for it is a
stiff-necked people. Is this not the very same reason that G-d gave for
not going among them: {Hebrew Ref} ---
"that I will not go up among you for you are a stiff-necked people"
(above, 33, 3)?! (S.A.)
357 The word {Hebrew Ref} in {Hebrew Ref} is rendered "if."
358 Above, 33, 3.
359 E.g., Bereishis 43, 7; Bamidbar 20, 5.
360 By resting
Your Shechinah only among us.
361 Above, 33, 16. See Rashi
ibid.
362 . . . as the verse goes on to say: {Hebrew Ref} . See previous and next Rashi.
363 {Hebrew Ref} ---"we will be distinguished."
364 See
Rashi above, 33, 2.
365 Vayik. Rab. 17, 6.
366 Obviously jealousy as it applies to man does not apply to
G-d.
367 When it is used in connection with G-d.
368 Over
other gods.
369 See Rashi above, 23, 15.
370 As if it were written:
" {Hebrew Ref} ."
371 Mishle 17, 14.
372
{Hebrew Ref} thus means: that she will produce to be a male.
373 See Rashi above, 13, 13.
374 Bechoros 5b.
375 This
is unlike other things given as redemption which themselves become {Hebrew Ref} ---"sacred." (S.C.)
376 Ibid. 9b.
377
Ibid. 10b.
378 ---By not redeeming the {Hebrew Ref} .
379 Mechilta parshas Bo.
380 {Hebrew Ref} ---"according to your evaluation of five shekalim
(or: sela'im)."(Bamidbar 18, 16.)
381 Is there any connection
between this and what precedes it and, if not, how does one account for
the letter {Hebrew Ref} of {Hebrew Ref} ---"
and you must not appear, etc."?
382 Chagiga 7a.
383 Having been stated previously (above,
23, 15).
384 I.e., it has no other purpose in having been
written.
385 One of the thirteen methods of expounding the Torah;
based on the similarity of words.
386 If you buy a Hebrew slave
you may work him for no more than six years, after which you must send
him away with {Hebrew Ref} ---severance pay. See
Devarim 15, 12-15.
387 Five sela'im worth of grain,
and sheep, and wine.
388 The gezeirah shavah is made as
follows: just as the word {Hebrew Ref} here, which is
juxtaposed to the redemption of a first-born, which is five sela'im,
so, too, {Hebrew Ref} which appears regarding the {Hebrew Ref} of an {Hebrew Ref} (Devarim 15, 14) also must
equal 5 sela'im of each of the three items mentioned there.
(Kiddushin 17a)
389 But, there are a total of 39 {Hebrew Ref} ---major labors, which are prohibited on Shabbos!
390 I.e., the plowing at the end of the sixth year is for the
crop of the Seventh Year.
391 I.e., to harvest at the beginning
of the eighth year a crop that was at least one-third ripened during
Sheviis.
392 I.e., some of the prohibitions of the Seventh
Year apply as well to the end of the sixth and beginning of the eighth
years.
393 Vayikra 25, 4.
394 See note 59.
395 For there
is no obligatory plowing in the Torah.
396 For there is a
mitzvah on the night of the 16th of Nissan, even if it falls on
Shabbos, to cut the new barley crops for the omer-offering,
which takes place the following day. See Vayikra 23, 10.
397 Rosh
Hashanah 9a.
398 Menachos 84a.
399 As opposed to the gathering of the crop into piles, in the
fields, which takes place during the entire summer.
400 Devarim
22, 2.
401 The year is looked upon as a "wheel" and as it
rotates, every point of it keeps returning to the same spot.
402
Devarim 2, 31.
403 Bamidbar 21, 32.
404 Who was appointed to this particular korbon Pesach.
405 That if any of these people possess chometz during any
of the services of the korbon Pesach they transgress a negative
precept.
406 Pesachim 63b.
407 In that case, even if the
fat has not been burnt by morning the korbon Pesach remains
valid. {Hebrew Ref} ---"remaining overnight" only affects
the korbon if the fat was left off the altar overnight.
408
Mechilta.
409 Zevachim 87a.
410 It does not refer to
the korbon Pesach itself which is eaten on the night of the 15th
of Nissan.
411 I.e., 1. that become invalid as a result of {Hebrew Ref} . 2. {Hebrew Ref} occurs only if the parts to be
burnt are not put on the altar anytime before dawn. 3. Having been
placed on the altar in time {Hebrew Ref} does not apply even if
they failed to be consumed by morning.
412 Devarim 8, 8. They
are: wheat, barley, grapes, figs, pommegranates, olives, dates. These
are the only species to which bikkurim applies.
413 Bikkurim
3, 1.
414 See Rashi above 23, 19.
415 Chullin 115b.
416
Ibid. 113b.
417 Ibid 113a.
418 What is the stress of "
these words"?
419 Gittin 60b.
420 . . . which he did not
attain at the First Tablets. (S.C.)
421 Above, 33, 22.
422
Tanchuma 37.
423 Above, 24, 17.
424 Sifre Naso 1.
425 The
{Hebrew Ref} prefix, though it usually means "in," sometimes,
albeit rarely, means "of."
426 What did he say to them?!
427
I.e., the entire Torah.
428 Since {Hebrew Ref} was
the teaching of the Torah, therefore, it must have been an ongoing
process. Hence the correct interpretation is: "And Moshe would speak
to them." (M.)
429 54b.
430 Kesuvos 62b.
431 Summary: When speaking with G-d and to the B'nei Yisrael he
would remove the cover. When he finished transmitting the words of G-d
he would replace the cover until he was again called by G-d.
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