Shemot
Yitro יתרו
Part of: YitroYitro, Aliyah 1Yitro, Aliyah 2Yitro, Aliyah 3Yitro, Aliyah 4Yitro, Aliyah 5Yitro, Aliyah 6Yitro, Aliyah 7Chapter 18Chapter 19Chapter 20Petuchah, Exodus 18:1Petuchah, Exodus 19:1Petuchah, Exodus 20:8Petuchah, Exodus 20:15Setumah, Exodus 20:1Setumah, Exodus 20:2Setumah, Exodus 20:7Setumah, Exodus 20:12Setumah, Exodus 20:13Setumah, Exodus 20:13Setumah, Exodus 20:13Setumah, Exodus 20:13Setumah, Exodus 20:14Setumah, Exodus 20:14Setumah, Exodus 20:19
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Shemot 18
וַיִּשְׁמַע יִתְרוֹ כֹהֵן מִדְיָן חֹתֵן מֹשֶׁה אֵת כׇּל־אֲשֶׁר עָשָׂה אֱלֹהִים לְמֹשֶׁה וּלְיִשְׂרָאֵל עַמּוֹ כִּֽי־הוֹצִיא יְהֹוָה אֶת־יִשְׂרָאֵל מִמִּצְרָֽיִם׃
Yisro heard—priest of Midian, Moshe’s father-in-law—about all that Elohim had done for Moshe and for His people Yisrael, that Adonoy brought Yisrael out of Egypt.
Yisro heard—priest of Midian, Moshe’s father-in-law—about all that Elohim had done for Moshe and for His people Yisrael, that Adonoy brought Yisrael out of Egypt.
Rashi
יתרו. שבע שמות נקראו לו, רעואל, יתר, יתרו, חובב, חבר, קיני, פוטיאל, (מכילתא יתרו פ"א). תר, ע"ש שֶׁיֶּתֶר פרשה אחת בתורה, ואתה תחזה. יתרו, לכשנתגייר וקיים המצות, הוסיפו לו אות אחת על שמו. חובב, שחבב את התורה, וחובב הוא יתרו שנאמר מִבְּנֵי חֹבָב חֹתֵן משֶׁה (שופטים ד, יא). ויש אומרים רעואל אביו של יתרו היה, ומהו אומר וַתָּבֹאנָה אֶל רְעוּאֵל אֲבִיהֶן (שמות ב, יח), שהתינוקות קורין לאבי אביהן אבא. בספרי (בהעלותך עח):
Yisro. He was called by seven names: Re’uel, Yeser, Yisro, Chovov, Chever, Keini, Putiel. [He was called] יֶתֶר, (שֶׁיִתֵּר) because he was the cause of an additional parsha in the Torah: [viz.,] וְאַתָּה תֶחֶזֶה — “You must seek out.” [He was called] יִתְרוֹ for when he became a proselyte and fulfilled the mitzvos a letter was added to his name. [He was called] חוֹבֵב (שֶׁחִבֵּב) because he showed love for the Torah. [The proof that] Chovov is Yisro is: for it is said: “...of the sons of Chovov, Moshe’s father-in-law.” Others say that Re’uel was [actually] Yisro’s father. Then why does it say: “They (Yisro’s daughters) came to their father, Re’uel?” This is because children call their grandfather, “father.” This is from Sifrei (Beha’aloscho 10, 29).
חותן משה. כאן היה יתרו מתכבד במשה, אני חותן המלך, ולשעבר היה משה תולה הגדולה בחמיו, שנאמר וַיָשָׁב אֶל יֶתֶר חֹתְנֹו (מכילתא שם):
Moshe’s father-in-law. Here Yisro prides himself with Moshe, [as if to say:] “I am the king’s father-in-law,” whereas, in the past, Moshe would attribute the greatness [he attained] to his father-in-law, as it is said: “He returned to Yeser, his father-in-law.”
למשה ולישראל. שָׁקוּל משה כנגד כל ישראל:
For Moshe and [for his people] Yisrael. Moshe is equal to all of Yisrael.
את כל אשר עשה. להם בירידת המן, ובבאר, ובעמלק:
About all that [Elokim] had done — for them, with the coming down of the manna, with “the well,” and with [the war of] Amaleik.
כי הוציא ה' וגו'. זו גדולה על כולם (מכילתא שם):
That Adonoy brought out, etc. This being the greatest [miracle] of them all.
וַיִּקַּח יִתְרוֹ חֹתֵן מֹשֶׁה אֶת־צִפֹּרָה אֵשֶׁת מֹשֶׁה אַחַר שִׁלּוּחֶֽיהָ׃
Moshe’s father-in-law, Yisro took Moshe’s wife, Tzipporah, after he had sent her back [home],
Moshe’s father-in-law, Yisro took Moshe’s wife, Tzipporah, after he had sent her back [home],
Rashi
אחר שלוחיה. כשאמר לו הקב"ה במדין, לֵךְ שֻב מִצְרָים, וַיִקַּח מֹשֶה אֶת אִשְתֹּו וְאֶת בָּנָיו וגו' (שמות ד, יט—כ), ויצא אהרן לקראתו ויפגשהו בהר האלהים, אמר לו מי הם הללו, אמר לו זו היא אשתי שנשאתי במדין ואלו בני, אמר לו והיכן אתה מוליכן, אמר לו למצרים, אמר לו על הראשונים אנו מצטערים ואתה בא להוסיף עליהם, אמר לה לכי אל בית אביך, נטלה שני בניה והלכה לה:
After he had sent her back. When God said to him (Moshe) in Midian: “‘Go and return to Egypt,’ Moshe took his wife and children, etc.” “Aharon went out towards him and met up with him at the Mountain of God.” He (Aharon) said to him (Moshe), “Who are these?” He replied to him, “This is my wife whom I married in Midian and these are my children.” He (Aharon) said to him, “And where are you taking them?” “To Egypt,” he answered him. “We grieve for the earlier [enslaved] ones,” he said, “and now you come to add to their numbers!” [Whereupon] he (Moshe) said to her (Tziporah), “Go to your father’s house.” She then took her two sons and left.
וְאֵת שְׁנֵי בָנֶיהָ אֲשֶׁר שֵׁם הָֽאֶחָד גֵּֽרְשֹׁם כִּי אָמַר גֵּר הָיִיתִי בְּאֶרֶץ נׇכְרִיָּֽה׃
along with her two sons. The name of one was Gershom, because he [Moshe] had said, “I was a stranger in an alien land.”
along with her two sons. The name of one was Gershom, because he [Moshe] had said, “I was a stranger in an alien land.”
וְשֵׁם הָאֶחָד אֱלִיעֶזֶר כִּֽי־אֱלֹהֵי אָבִי בְּעֶזְרִי וַיַּצִּלֵנִי מֵחֶרֶב פַּרְעֹֽה׃
The name of the [other] one was Eliezer, because the God of my father was my help, and rescued me from the sword of Pharaoh.
The name of the [other] one was Eliezer, because the God of my father was my help, and rescued me from the sword of Pharaoh.
Rashi
ויצלני מחרב פרעה. כשגילו דתן ואבירם על דבר המצרי, ובקש להרוג את משה, נעשה צוארו כעמוד של שיש (שמו"ר א, לו):
And rescued me from the sword of Pharaoh. When Dosson and Avirom revealed the matter of the Egyptian [to Pharaoh] and he (Pharaoh) attempted to kill Moshe [by the sword], his neck became as a pillar of marble.
וַיָּבֹא יִתְרוֹ חֹתֵן מֹשֶׁה וּבָנָיו וְאִשְׁתּוֹ אֶל־מֹשֶׁה אֶל־הַמִּדְבָּר אֲשֶׁר־הוּא חֹנֶה שָׁם הַר הָאֱלֹהִֽים׃
Moshe’s father-in-law, Yisro came, along with his [Moshe’s] sons, and wife, to Moshe, to the desert where he was camped near the mountain of God.
Moshe’s father-in-law, Yisro came, along with his [Moshe’s] sons, and wife, to Moshe, to the desert where he was camped near the mountain of God.
Rashi
אל המדבר. אף אנו יודעים שבמדבר היה, אלא בשבחו של יתרו דִּבֶּר הכתוב, שהיה יושב בכבודו של עולם, ונדבו לבו לצאת אל המדבר מקום תהו, לשמוע דברי תורה:
To the desert. We already know of our own account that he was in the desert! But it is in the praise of Yisro that Scripture speaks: for he was living amidst worldwide honor and yet his heart inspired him to go out into the desert, a desolate place, for the purpose of hearing words of Torah.
וַיֹּאמֶר אֶל־מֹשֶׁה אֲנִי חֹתֶנְךָ יִתְרוֹ בָּא אֵלֶיךָ וְאִשְׁתְּךָ וּשְׁנֵי בָנֶיהָ עִמָּֽהּ׃
He said to Moshe, “I, your father-in-law, Yisro, am coming to you along with your wife; her two sons are with her.”
He said to Moshe, “I, your father-in-law, Yisro, am coming to you along with your wife; her two sons are with her.”
Rashi
ויאמר אל משה. ע"י שליח:
He said to Moshe — through a messenger.
אני חתנך יתרו וגו'. אם אין אתה יוצא בגיני צא בגין אשתך, ואם אין אתה יוצא בגין אשתך צא בגין שני בניה (מכילתא שם):
I, your father-in-law, Yisro, etc. [He meant:] “If you do not want to go out on account of me, go out on account of your wife, and if you do not want to go out on account of your wife, go out on account of her two sons.
וַיֵּצֵא מֹשֶׁה לִקְרַאת חֹֽתְנוֹ וַיִּשְׁתַּחוּ וַיִּשַּׁק־לוֹ וַיִּשְׁאֲלוּ אִישׁ־לְרֵעֵהוּ לְשָׁלוֹם וַיָּבֹאוּ הָאֹֽהֱלָה׃
Moshe went out to greet his father-in-law. He prostrated himself and [then] kissed him. They asked after each other’s well being, and went into the tent.
Moshe went out to greet his father-in-law. He prostrated himself and [then] kissed him. They asked after each other’s well being, and went into the tent.
Rashi
ויצא משה. כבוד גדול נתכבד יתרו באותה שעה, כיון שיצא משה, יצא אהרן נדב ואביהוא, ומי הוא שראה את אלו יוצאין ולא יצא:
Moshe went out. Yisro was greatly honored at that moment. Once Moshe went out, Aharon, Nadav and Avihu went out [as well]. And who would see these [great men] go out and not go out [with them].
וישתחו וישק לו. איני יודע מי השתחוה למי, כשהוא אומר איש לרעהו, מי הקרוי איש, זה משה, שנאמר וְהָאִישׁ משֶׁה (מכילתא שם):
He prostrated himself and [then] kissed him. I cannot tell [from these words] who prostrated himself before whom. But, when [later in the verse] it states: אִישׁ לְרֵעֵהוּ — [lit.:] “A man to his friend” — who is referred to as אִישׁ? That is Moshe, as is written: וְהָאִישׁ משֶׁה — “The man Moshe.”
וַיְסַפֵּר מֹשֶׁה לְחֹתְנוֹ אֵת כׇּל־אֲשֶׁר עָשָׂה יְהֹוָה לְפַרְעֹה וּלְמִצְרַיִם עַל אוֹדֹת יִשְׂרָאֵל אֵת כׇּל־הַתְּלָאָה אֲשֶׁר מְצָאָתַם בַּדֶּרֶךְ וַיַּצִּלֵם יְהֹוָֽה׃
Moshe told his father-in-law all that Adonoy had done to Pharaoh and to Egypt for the sake of Yisrael; including all the hardship that had befallen them on the way, and [how] Adonoy had rescued them.
Moshe told his father-in-law all that Adonoy had done to Pharaoh and to Egypt for the sake of Yisrael; including all the hardship that had befallen them on the way, and [how] Adonoy had rescued them.
Rashi
ויספר משה לחותנו. למשוך את לבו לקרבו לתורה (מכילתא שם):
Moshe told his father-in-law — in order to draw his heart to bring him closer to the Torah.
את כל התלאה. שעל הים ושל עמלק (מכילתא שם):
All the hardship — [that they suffered] at the [Reed] Sea, and [at the hands of] Amaleik.
התלאה. למ"ד אל"ף מן היסוד של תיבה, והתי"ו הוא תיקון ויסוד הנופל ממנו לפרקים, וכן תרומה, תנופה, תקומה, תנואה:
הַתְּלָאָה (the hardship). The letters ל' and א' are part of the basic letters of the word. The letter ת' is both formative and basic and is sometimes omitted from it. Similar are the words: תְּרוּמָה, תְּנוּפָה, תְּקוּמָה, תְּנוּאָה .
וַיִּחַדְּ יִתְרוֹ עַל כׇּל־הַטּוֹבָה אֲשֶׁר־עָשָׂה יְהֹוָה לְיִשְׂרָאֵל אֲשֶׁר הִצִּילוֹ מִיַּד מִצְרָֽיִם׃
Yisro rejoiced over all the good that Adonoy had done for Yisrael; that He had rescued them from the hand of Egypt.
Yisro rejoiced over all the good that Adonoy had done for Yisrael; that He had rescued them from the hand of Egypt.
Rashi
ויחד יתרו. וישמח יתרו, זהו פשוטו. ומדרש אגדה, נעשה בשרו חדודין חדודין, מיצר על אבוד מצרים, היינו דאמרי אינשי, גיורא עד עשרה דרי לא תבזי ארמאה באפיה (סנהדרין צד.):
Yisro rejoiced. [וַיִּחַד יִתְרוֹ means:] “And Yisro rejoiced.” That is its plain meaning. However, there is a Midrash Aggadah: His flesh had (חִדּוּדִין) sharp stinging sensations. He was grieved by the destruction of Egypt. This is what is meant when people say: “A proselyte even up to ten generations [later] — do not disparage an Aramean (non-Jew) in his presence.”
על כל הטובה. טובת המן והבאר והתורה (מכילתא שם), ועל כולן אשר הצילו מיד מצרים, עד עכשיו לא היה עבד יכול לברוח ממצרים, שהיתה הארץ מסוגרת, ואלו יצאו ששים רבוא (מכילתא שם):
Over all the good. The good of the manna, and the well, and the Torah, and above all: That He had rescued them from the hand of Egypt. Up to that point no slave could possibly escape from Egypt, for the land was totally locked in. Yet these went out six hundred thousand strong.
וַיֹּאמֶר יִתְרוֹ בָּרוּךְ יְהֹוָה אֲשֶׁר הִצִּיל אֶתְכֶם מִיַּד מִצְרַיִם וּמִיַּד פַּרְעֹה אֲשֶׁר הִצִּיל אֶת־הָעָם מִתַּחַת יַד־מִצְרָֽיִם׃
Yisro said, “Blessed is Adonoy Who rescued you from the hand of Egypt, and from the hand of Pharaoh; Who rescued the people from under the hand of Egypt.
Yisro said, “Blessed is Adonoy Who rescued you from the hand of Egypt, and from the hand of Pharaoh; Who rescued the people from under the hand of Egypt.
Rashi
אשר הציל אתכם מיד מצרים. אומה קשה:
Who rescued you from the hand of Egypt — a hard people —
ומיד פרעה. מלך קשה:
and from the hand of Pharaoh — a hard king.
מתחת יד מצרים. כתרגומו לשון רדוי ומרות, היד שהיו מכבידים עליהם, היא העבודה:
From under the hand of Egypt. As Onkelos translates it (מִתַּחַת יַד), an expression of wielding authority and dominion of a heavy “hand” over them, referring to the slave labor.
עַתָּה יָדַעְתִּי כִּֽי־גָדוֹל יְהֹוָה מִכׇּל־הָאֱלֹהִים כִּי בַדָּבָר אֲשֶׁר זָדוּ עֲלֵיהֶֽם׃
Now I know that Adonoy is greater than all the gods, because the very thing they plotted came upon them.”
Now I know that Adonoy is greater than all the gods, because the very thing they plotted came upon them.”
Rashi
עתה ידעתי. מכירו הייתי לשעבר, ועכשיו ביותר (מכילתא שם):
Now I know. “I was aware of Him in the past but, now, all the more so.
מכל האלהים. מלמד שהיה מכיר בכל עבודת אלילים שבעולם, שלא הניח עבודת אלילים שלא עבדה (מכילתא שם):
Than all the gods. This teaches that he was acquainted with all forms of idol-worship in the world; that he did not leave any idol unworshipped.
כי בדבר אשר זדו עליהם. כתרגומו, במים דִּמּוּ לאבדם והם נאבדו במים:
Because the very thing they plotted came upon them. As Onkelos translates it. They planned to destroy them through water and were themselves destroyed through water.
אשר זדו. אשר הרשיעו. ורבותינו דרשוהו (סוטה יא.) לשון ויזד יעקב נזיד (בראשית כה, כט), בקדרה אשר בשלו בה נתבשלו:
They plotted. Meaning: they acted with premeditated wickedness. Our Sages explained it as being derived from: וַיָּזֶד יַעֲקֹב נָזִיד — “Yaakov boiled broth,” i.e., in the pot in which they cooked, they [themselves] were cooked.
וַיִּקַּח יִתְרוֹ חֹתֵן מֹשֶׁה עֹלָה וּזְבָחִים לֵֽאלֹהִים וַיָּבֹא אַהֲרֹן וְכֹל ׀ זִקְנֵי יִשְׂרָאֵל לֶאֱכׇל־לֶחֶם עִם־חֹתֵן מֹשֶׁה לִפְנֵי הָאֱלֹהִֽים׃
[Then] Yisro, Moshe’s father-in-law, brought a burnt-offering and [peace]-offerings to God. Aharon and all the elders of Yisrael came to eat bread with [Yisro,] Moshe’s father-in-law, before God.
[Then] Yisro, Moshe’s father-in-law, brought a burnt-offering and [peace]-offerings to God. Aharon and all the elders of Yisrael came to eat bread with [Yisro,] Moshe’s father-in-law, before God.
Rashi
עולה. כמשמעה, שהיא כולה כליל:
A burnt-offering. עוֹלָה is as its name implies — that it is totally consumed by fire.
זבחים. שלמים:
[Peace-]offerings. [זְבָחִים here refers to] peace-offerings.
ויבא אהרן וגו'. ומשה היכן הלך, והלא הוא שיצא לקראתו וגרם לו את כל הכבוד, אלא שהיה עומד ומשמש לפניהם:
Aharon came, etc. Where did Moshe go? Was he not the one that went out to meet him and brought about all this honor? But [the answer is] that he (Moshe) stood by and served them.
לפני האלהים. מכאן שהנהנה מסעודה שתלמידי חכמים מסובין בה, כאילו נהנה מזיו השכינה (ברכות סד.):
Before God. From here we learn that when one partakes of a meal at which Torah scholars are present it is considered as if he had pleasure from the splendour of the Shechinah.
וַֽיְהִי מִֽמׇּחֳרָת וַיֵּשֶׁב מֹשֶׁה לִשְׁפֹּט אֶת־הָעָם וַיַּעֲמֹד הָעָם עַל־מֹשֶׁה מִן־הַבֹּקֶר עַד־הָעָֽרֶב׃
It was on the following day [that] Moshe sat to judge the people and the people stood around Moshe from morning until evening.
It was on the following day [that] Moshe sat to judge the people and the people stood around Moshe from morning until evening.
Rashi
ויהי ממחרת. מוצאי יום הכפורים היה, כך שנינו בספרי, ומהו ממחרת, למחרת רדתו מן ההר. ועל כרחך אי אפשר לומר אלא ממחרת יום הכפורים, שהרי קודם מתן תורה אי אפשר לומר והודעתי את חוקי וגו', ומשנתנה תורה עד יום הכפורים לא ישב משה לשפוט את העם, שהרי בי"ז בתמוז ירד ושבר את הלוחות, ולמחר עלה בהשכמה ושהה שמונים יום וירד ביום הכפורים. ואין פרשה זו כתובה כסדר, שלא נאמר ויהי ממחרת עד שנה שנייה, אף לדברי האומר יתרו קודם מתן תורה בא, שילוחו אל ארצו לא היה אלא עד שנה שנייה, שהרי נאמר כאן וישלח משה את חותנו, ומצינו במסע הדגלים שאמר לו משה נֹסְעִים אֲנַחְנוּ אֶל הַמָּקֹום וגו' אַל נָא תַּעֲזֹב אֹתָנוּ (במדבר י, לא), ואם זה קודם מתן תורה, מששלחו והלך היכן מצינו שחזר. ואם תאמר שם לא נאמר יתרו אלא חובב ובנו של יתרו היה, הוא חובב הוא יתרו, שהרי כתיב מִבְּנֵי חֹבָב חֹתֵן משֶׁה (שופטים ד, יא):
It was on the following day. It was the day following Yom Kippur. This we have learned in the Siphrei. And to what does מִמָּחֳרָת refer? The day following his (Moshe’s) descent from the mountain. You cannot possibly suggest anything other than it was the day after Yom Kippur, because before the giving of the Torah it would not have been possible [for Moshe] to say: “I (Moshe) impart to them [God’s] statutes, etc.” and from the time the Torah was given until Yom Kippur Moshe did not sit to judge the people, for it was on the seventeenth of Tammuz that he descended and broke the Tablets, and early the next day he ascended [again] and remained there eighty days and descended [once more] on Yom Kippur. [Consequently] this parsha is not recorded in its [proper chronological] order for it [וַיְהִי מִמָּחֳרָת] was not said until the second year. Even according to the one who says that Yisro came before the giving of the Torah, he was not sent home until the second year, for it says here: “Moshe sent his father-in-law away.” And we find at the journey under their banners: that Moshe had said to him (Yisro) “We are about to journey to the place, etc. do not leave us,” and if [you say that] this [parsha] [took place] before the giving of the Torah, once he sent him away and he (Yisro) left, where do we find [any mention] that he returned? And should you claim that, there, it does not say “Yisro” but “Chovov” and that it was Yisro’s son — [that is impossible for] Chovov and Yisro are one and the same for it is written: “of the sons of Chovov, the father-in-law of Moshe.”
וישב משה וגו' ויעמוד העם. יושב כמלך וכולן עומדים, והוקשה הדבר ליתרו שהיה מזלזל בכבודן של ישראל, והוכיחו על כך, שנאמר מדוע אתה יושב לבדך וכלם נצבים:
Moshe sat, etc. The people stood. He sat like a king while they all stood and this displeased Yisro for he was not showing proper respect to [B’nei] Yisrael and he reprimanded him for it, as it is said: “Why are you alone sitting,” while they are all standing?
מן הבקר עד הערב. אפשר לומר כן, אלא כל דיין שדן דין אמת לאמיתו אפילו שעה אחת, מעלה עליו הכתוב כאילו עוסק בתורה כל היום, וכאילו נעשה שותף להקב"ה במעשה בראשית, שנאמר בו וַיְהִי עֶרֶב וגו' (שבת י.):
From morning until evening. [But] can this be taken literally?! Rather the answer is: Every judge who judges correctly and truthfully, even for one hour, Scripture considers him as if he were involved in the study of Torah the entire day, and as if he has become a participant with God in the work of creation, about which it is said: “It was evening, etc. [it was morning].”
וַיַּרְא חֹתֵן מֹשֶׁה אֵת כׇּל־אֲשֶׁר־הוּא עֹשֶׂה לָעָם וַיֹּאמֶר מָֽה־הַדָּבָר הַזֶּה אֲשֶׁר אַתָּה עֹשֶׂה לָעָם מַדּוּעַ אַתָּה יוֹשֵׁב לְבַדֶּךָ וְכׇל־הָעָם נִצָּב עָלֶיךָ מִן־בֹּקֶר עַד־עָֽרֶב׃
When Moshe’s father-in-law saw all that he did for the people, he said, “What is this that you are doing for the people? Why are you sitting by yourself and [letting] the people stand around you from morning until evening?”
When Moshe’s father-in-law saw all that he did for the people, he said, “What is this that you are doing for the people? Why are you sitting by yourself and [letting] the people stand around you from morning until evening?”
וַיֹּאמֶר מֹשֶׁה לְחֹתְנוֹ כִּֽי־יָבֹא אֵלַי הָעָם לִדְרֹשׁ אֱלֹהִֽים׃
Moshe said to his father-in-law, “Because the people come to me to seek [instruction from] God.
Moshe said to his father-in-law, “Because the people come to me to seek [instruction from] God.
Rashi
כי יבא. כי בא, לשון הווה:
Because [the people] come. [כִּי יָבֹא being the same as:] כִּי בָא in the present tense: [they come].
לדרש אלהים. כתרגומו לְמִתְבַּע אוּלְפַן, לשאול תלמוד מפי הגבורה:
To seek [instruction from] God. As Onkelos translates it: לְמִתְבַּע אֻלְפַּן — to seek instruction from God.
כִּֽי־יִהְיֶה לָהֶם דָּבָר בָּא אֵלַי וְשָׁפַטְתִּי בֵּין אִישׁ וּבֵין רֵעֵהוּ וְהוֹדַעְתִּי אֶת־חֻקֵּי הָאֱלֹהִים וְאֶת־תּוֹרֹתָֽיו׃
Whenever they have a problem, they come to me, and I judge between man and his neighbor. I impart to them God’s statutes and His laws.”
Whenever they have a problem, they come to me, and I judge between man and his neighbor. I impart to them God’s statutes and His laws.”
Rashi
כי יהיה להם דבר בא. מי שהיה לו הדבר בא אלי:
Whenever they have a problem, they come. Whoever [of them] has the matter comes to me.
וַיֹּאמֶר חֹתֵן מֹשֶׁה אֵלָיו לֹא־טוֹב הַדָּבָר אֲשֶׁר אַתָּה עֹשֶֽׂה׃
Moshe’s father-in-law said to him, “What you are doing is not good.
Moshe’s father-in-law said to him, “What you are doing is not good.
Rashi
ויאמר חתן משה. דרך כבוד קוראו הכתוב חותנו של מלך:
Moshe’s father-in-law said. As a way to honor him, the verse refers to him as the father-in-law of the king (Moshe).
נָבֹל תִּבֹּל גַּם־אַתָּה גַּם־הָעָם הַזֶּה אֲשֶׁר עִמָּךְ כִּֽי־כָבֵד מִמְּךָ הַדָּבָר לֹא־תוּכַל עֲשֹׂהוּ לְבַדֶּֽךָ׃
You are going to wear yourself out, you too and this people that is with you. This [activity] is too heavy for you. You cannot do it alone.
You are going to wear yourself out, you too and this people that is with you. This [activity] is too heavy for you. You cannot do it alone.
Rashi
נבל תבול. כתרגומו. ולשונו לשון כמישה פלייש"טרא, כמו וְהֶעָלֶה נָבֵל (ירמיה ח, יג), כִּנְבֹל עָלֶה מִגֶּפֶן וגו' (ישעיה לד, ד), שהוא כמוש ע"י חמה וע"י קרח, וכחו תש ונלאה:
You are going to wear yourself out. As Onkelos translates it [מִלְאָה תִלְאֶה], a term conveying withering fleistrir in Old French. as in: “And the leaf נָבֵל (withered),” [or:] כִּנְבוֹל עָלֶה (as the leaf withers) from the vine, etc. which withers because of the heat and because of the frost and its strength weakens and wearies.
גם אתה. לרבות אהרן וחור וע' זקנים:
You too. This includes Aharon, Chur and the seventy elders.
כי כבד ממך. כובדו רב יותר מכחך:
This is too heavy for you. Its weight is far more than your strength.
עַתָּה שְׁמַע בְּקֹלִי אִיעָצְךָ וִיהִי אֱלֹהִים עִמָּךְ הֱיֵה אַתָּה לָעָם מוּל הָֽאֱלֹהִים וְהֵבֵאתָ אַתָּה אֶת־הַדְּבָרִים אֶל־הָאֱלֹהִֽים׃
Now listen to my voice. I will give you advice and God be with you. You must be God’s representative for the people, and bring the[ir] problems to God.
Now listen to my voice. I will give you advice and God be with you. You must be God’s representative for the people, and bring the[ir] problems to God.
Rashi
איעצך ויהי אלהים עמך. בעצה, אמר לו צא המלך בגבורה (מכילתא פ"ב):
“I will give you advice and God be with you — [in your consideration] of this advice. He said to him, “go and consult with the Almighty.”
היה אתה לעם מול האלהים. שליח ומליץ בינותם למקום, ושואל משפטים מאתו:
You be God’s representative for the people. [I.e.] an agent and spokesman between them and God and consult Him regarding the laws.
הדברים. דברי ריבותם:
Their problems. [Meaning:] their disputes [with one another].
וְהִזְהַרְתָּה אֶתְהֶם אֶת־הַחֻקִּים וְאֶת־הַתּוֹרֹת וְהוֹדַעְתָּ לָהֶם אֶת־הַדֶּרֶךְ יֵלְכוּ בָהּ וְאֶת־הַֽמַּעֲשֶׂה אֲשֶׁר יַעֲשֽׂוּן׃
You shall enlighten them as to the statutes and laws, and impart to them the path in which they must walk, and the deeds they must do.
You shall enlighten them as to the statutes and laws, and impart to them the path in which they must walk, and the deeds they must do.
וְאַתָּה תֶחֱזֶה מִכׇּל־הָעָם אַנְשֵׁי־חַיִל יִרְאֵי אֱלֹהִים אַנְשֵׁי אֱמֶת שֹׂנְאֵי בָצַע וְשַׂמְתָּ עֲלֵהֶם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹֽת׃
You must seek out from among all the people capable, God-fearing men, men of truth, who despise gain. You must then appoint them over [the people] as officers of thousands, officers of hundreds, officers of fifties and officers of tens.
You must seek out from among all the people capable, God-fearing men, men of truth, who despise gain. You must then appoint them over [the people] as officers of thousands, officers of hundreds, officers of fifties and officers of tens.
Rashi
ואתה תחזה. ברוח הקדש שעליך:
You must seek out. Through the Divine Spirit which is upon you.
אנשי חיל. עשירים, שאין צריכין להחניף ולהכיר פנים:
Capable. Men of wealth who do not need to ingratiate themselves nor to show favoritism.
אנשי אמת. אלו בעלי הבטחה, שהם כדאי לסמוך על דבריהם, שע"י כן יהיו דבריהם נשמעין:
Men of truth. Men who command confidence who deserve that their words be relied on, and therefore their words will be listened to.
שנאי בצע. ששונאין את ממונם בדין, כההיא דאמרינן, כל דיינא דמפקין ממונא מיניה בדינא, לאו דיינא הוא (בבא בתרא נח:):
Who hate gain. [I.e.] they “despise” their own property when it comes to litigation similar to the adage: “Any judge from whom property is taken through litigation is not fit to be a judge.”
שרי אלפים. הם היו שש מאות שרים לשש מאות אלף (סנהדרין יח.):
Officers of thousands. There were six hundred officers for the six hundred thousand [men of Yisrael].
שרי מאות. ששת אלפים היו:
Officers of hundreds. There were six thousand.
שרי חמשים. י"ב אלף:
Officers of fifties. Twelve thousand.
שרי עשרות. ששים אלף. (מה שפירש"י על כל השרים כמה היו. והוא לכאורה ללא צורך, והנה באמת תיקן בזה ותירץ קושיא בפסוק, דקחשיב מלמעלה למטה, ר"ל המספר מרובה קודם מספר המועט, ולא הל"ל אלא מתחלה שרי עשרות בראשונה, ואח"כ בהדרגה כולם, ולפי פירושו שהזכיר ופרט סכום מנין השרים, צא וחשוב, וכשתדקדק במנינם ולגבייהו אתי שפיר, מספר המועט תחלה ואח"כ בהדרגה, כן נ"ל נכון ודו"ק):
Officers of tens. Sixty thousand.
וְשָׁפְטוּ אֶת־הָעָם בְּכׇל־עֵת וְהָיָה כׇּל־הַדָּבָר הַגָּדֹל יָבִיאוּ אֵלֶיךָ וְכׇל־הַדָּבָר הַקָּטֹן יִשְׁפְּטוּ־הֵם וְהָקֵל מֵֽעָלֶיךָ וְנָשְׂאוּ אִתָּֽךְ׃
Let them judge the people at all times. Every major problem they will bring to you, and every minor problem they shall judge by themselves. It will [thus] be easier for you since they will bear the burden with you.
Let them judge the people at all times. Every major problem they will bring to you, and every minor problem they shall judge by themselves. It will [thus] be easier for you since they will bear the burden with you.
Rashi
ושפטו. וִידוּנוּן, לשון צווי:
Let them judge. [Onkelos translates וְשָׁפְטוּ:] וִידוּנוּן — “Let them judge,” an expression of a command.
והקל מעליך. דבר זה להקל מעליך. והקל, כמו וְהַכְבֵּד אֶת לִבֹּו (שמות ח, יא), וְהַכֹּות אֶת מֹואָב (מלכים־ב ג, כד), לשון הווה:
It will be easier for you. This thing [will serve] to make things easier for you, (וְהָקֵל) as in:“(וְהַכְבֵּד) and to harden his heart” [or:] “(וְהַכּוֹת) to strike Moav,” [all these examples] being in the present tense.
אִם אֶת־הַדָּבָר הַזֶּה תַּעֲשֶׂה וְצִוְּךָ אֱלֹהִים וְיָֽכׇלְתָּ עֲמֹד וְגַם כׇּל־הָעָם הַזֶּה עַל־מְקֹמוֹ יָבֹא בְשָׁלֽוֹם׃
If you do this and God commands you [to do so], you will be able to survive, and also this entire people will come to their place in peace.”
If you do this and God commands you [to do so], you will be able to survive, and also this entire people will come to their place in peace.”
Rashi
וצוך אלהים ויכלת עמוד. המלך בגבורה, אם יצוה אותך לעשות כך תוכל עמוד, ואם יעכב על ידך לא תוכל לעמוד (מכילתא פ"ב):
And God commands you. “Consult with the Almighty; if He will command you to do so, you will be able to survive. But, if He prevents you, you will not be able to survive.
וגם כל העם הזה. אהרן נדב ואביהוא, ושבעים זקנים הנלוים עתה עמך (מכילתא שם):
And also this entire people. [Meaning:] Aharon, Nadav, Avihu and the seventy elders who are now accompanying you.
וַיִּשְׁמַע מֹשֶׁה לְקוֹל חֹתְנוֹ וַיַּעַשׂ כֹּל אֲשֶׁר אָמָֽר׃
Moshe listened to the voice of his father-in-law and he did all that he said.
Moshe listened to the voice of his father-in-law and he did all that he said.
וַיִּבְחַר מֹשֶׁה אַנְשֵׁי־חַיִל מִכׇּל־יִשְׂרָאֵל וַיִּתֵּן אֹתָם רָאשִׁים עַל־הָעָם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹֽת׃
Moshe chose capable men from among all Yisrael, and appointed them leaders over the people; officers of thousands, officers of hundreds, officers of fifties and officers of tens.
Moshe chose capable men from among all Yisrael, and appointed them leaders over the people; officers of thousands, officers of hundreds, officers of fifties and officers of tens.
וְשָׁפְטוּ אֶת־הָעָם בְּכׇל־עֵת אֶת־הַדָּבָר הַקָּשֶׁה יְבִיאוּן אֶל־מֹשֶׁה וְכׇל־הַדָּבָר הַקָּטֹן יִשְׁפּוּטוּ הֵֽם׃
They judged the people at all times. The difficult problems, they would bring to Moshe, and the simple problems they would judge by themselves.
They judged the people at all times. The difficult problems, they would bring to Moshe, and the simple problems they would judge by themselves.
Rashi
ושפטו. וְדָיְינוּן יָת עַמָּא:
They would judge. Onkelos: וְדָיְנִין יַת עַמָּא — “they would judge the people.”
יביאון. מָיְיתִין:
They would bring. Onkelos: מָיְתָן — “They would bring.”
ישפוטו הם. כמו ישפטו (בחולם) וכן לֹא תַעֲבוּרִי (רות ב, ח), כמו לא תעברי. ותרגומו דָּיְינִין אִינוּן. מקראות העליונים היו לשון צווי, לכך מתורגמין וִידוּנוּן, יֵיתוּן, יְדוּנוּן, ומקראות הללו לשון עשייה:
They would judge. [יִשְׁפּוּטוּ is] the same as יִשְׁפּטוּ, as in לֹא תַעֲבוּרִי [which is the same as לֹא תַעַבוֹרִי]. Onkelos translates it (יִשְׁפּוּטוּ) “they would judge.” The earlier verses were in the imperative. Therefore Onkelos translates them: Let them judge, Let them bring, Let them judge, whereas these verses refer to the doing.
וַיְשַׁלַּח מֹשֶׁה אֶת־חֹתְנוֹ וַיֵּלֶךְ לוֹ אֶל־אַרְצֽוֹ׃ {פ}
Moshe sent his father-in-law off, and he [Yisro] went on his way to his land.
Moshe sent his father-in-law off, and he [Yisro] went on his way to his land.
Rashi
וילך לו אל ארצו. לגייר בני משפחתו (מכילתא פ"ב):
And he went on his way to his land — for the purpose of converting his family.
Shemot 19
בַּחֹדֶשׁ הַשְּׁלִישִׁי לְצֵאת בְּנֵי־יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם בַּיּוֹם הַזֶּה בָּאוּ מִדְבַּר סִינָֽי׃
In the third month of the Bnei Yisrael’s departure from the land of Egypt, on that very day they came to the desert of Sinai.
In the third month of the Bnei Yisrael’s departure from the land of Egypt, on that very day they came to the desert of Sinai.
Rashi
ביום הזה. בראש חדש (שבת פו:). לא היה צריך לכתוב אלא ביום ההוא, מהו ביום הזה, שיהיו דברי תורה חדשים עליך כאילו היום ניתנו:
On that very day. On the first day of the month. It need only to have written בַּיּוֹם הַהוּא; why is בַּיּוֹם הַזֶּה written? [This teaches] that the words of the Torah should be as new to you (as though they were given today).
וַיִּסְעוּ מֵרְפִידִים וַיָּבֹאוּ מִדְבַּר סִינַי וַֽיַּחֲנוּ בַּמִּדְבָּר וַיִּֽחַן־שָׁם יִשְׂרָאֵל נֶגֶד הָהָֽר׃
They had journeyed from Rephidim and had come to the desert of Sinai, and camped in the desert. Yisrael camped there opposite the mountain.
They had journeyed from Rephidim and had come to the desert of Sinai, and camped in the desert. Yisrael camped there opposite the mountain.
Rashi
ויסעו מרפידים. למה הוצרך לחזור ולפרש מהיכן נסעו, והלא כבר כתב שברפידים היו חונים, בידוע שמשם נסעו, אלא להקיש נסיעתן מרפידים לביאתן למדבר סיני, מה ביאתן למדבר סיני בתשובה, אף נסיעתן מרפידים בתשובה (מכילתא בחדש פ"א):
They had journeyed from Rephidim. Why was it necessary to be repetitive and expressly state from where they journeyed? For it has already been written that they had encamped in Rephidim. Consequently it is obvious that it was from there that they journeyed! But the answer is: [this is done so as] to compare their [situation] when they set out from Rephidim to that [which existed] at their arrival at the Sinai desert. Just as their arrival at Sinai [was marked by a state] of repentance so, too, their setting out from Rephidim [was also marked] by repentance.
ויחן שם ישראל. כאיש אחד בלב אחד, אבל שאר כל החניות בתרעומות ובמחלוקת (מכילתא שם):
Yisrael camped there. As one person with one heart (mind). But all the other encampments were with resentment and dissention.
נגד ההר. למזרחו, וכל מקום שאתה מוצא נגד, פנים למזרח (מכילתא שם):
Opposite the mountain. On its eastern side. Wherever you find נֶגֶד — “opposite” it means facing to the east [of the place].
וּמֹשֶׁה עָלָה אֶל־הָאֱלֹהִים וַיִּקְרָא אֵלָיו יְהֹוָה מִן־הָהָר לֵאמֹר כֹּה תֹאמַר לְבֵית יַעֲקֹב וְתַגֵּיד לִבְנֵי יִשְׂרָאֵֽל׃
Moshe went up to [the Presence of] God, and Adonoy called to him from the mountain, saying, “This is what you shall say to the House of Yaakov, and tell to the Bnei Yisrael.
Moshe went up to [the Presence of] God, and Adonoy called to him from the mountain, saying, “This is what you shall say to the House of Yaakov, and tell to the Bnei Yisrael.
Rashi
ומשה עלה. ביום השני, וכל עליותיו בהשכמה היו, שנאמר וַיַּשְׁכֵּם משֶׁה בַבֹּקֶר (שמות לד, ד):
Moshe went up — on the second day [of Sivan]. All his ascents were early in the morning, as it is said: “Moshe arose in the morning [and went up Mount Sinai].”
כה תאמר. בלשון הזה וכסדר הזה:
That is what you shall say. [I.e.,] in this language (Hebrew) and in this order.
לבית יעקב. אלו הנשים, תאמר להם בלשון רכה:
To the house of Yaakov. This refers to the women. Say it to them in a gentle voice.
ותגיד לבני ישראל. עונשין ודקדוקין פירש לזכרים, דברים הקשין כגידין (שבת פז. — מכילתא בחדש פ"ב):
And tell the B’nei Yisrael. The penalties and details [of the mitzvos] explain to the men, using words as hard [to digest] as bitter wormwood.
אַתֶּם רְאִיתֶם אֲשֶׁר עָשִׂיתִי לְמִצְרָיִם וָאֶשָּׂא אֶתְכֶם עַל־כַּנְפֵי נְשָׁרִים וָאָבִא אֶתְכֶם אֵלָֽי׃
‘You saw what I did to Egypt; and [how] I carried you on wings of eagles, and brought you to Me.
‘You saw what I did to Egypt; and [how] I carried you on wings of eagles, and brought you to Me.
Rashi
אתם ראיתם. לא מסורת היא בידכם, ולא בדברים אני משגר לכם, לא בעדים אני מעיד עליכם, אלא אתם ראיתם אשר עשיתי למצרים, על כמה עבירות היו חייבין לי קודם שנזדווגו לכם, ולא נפרעתי מהם אלא על ידכם:
You saw. “You do not receive it as a tradition, nor do I send you [a message of] words, nor through witnesses do I attest it to you, but you [yourselves] saw [the things] I did to Egypt. There were many sins for which they were liable to me before they became involved with you, yet I did not punish them except on your behalf.
ואשא אתכם. זה יום שבאו ישראל לרעמסס, שהיו ישראל מפוזרין בכל ארץ גושן, ולשעה קלה כשבאו ליסע ולצאת, נקבצו כלם לרעמסס (מכילתא פ"ב). ואונקלוס תרגם ואשא, וְאַטְלִית יָתְכוֹן, כמו ואסיע אתכם, תיקן את הדבור דרך כבוד למעלה:
And [how] I carried you. This refers to the day that Yisrael came to Raamses. For the Israelites were dispersed over the entire land of Goshen and in a brief moment — when they had to get out and leave — they all gathered at Raamses. Onkelos translates the word וָאֶשָׂא: “And I made you travel” as if it would have said וָאַסִּיעַ אֶתְכֶם; he adjusts the expression as a way of showing respect to the One above.
על כנפי נשרים. כנשר הנושא גוזליו על כנפיו, שכל שאר העופות נותנים את בניהם בין רגליהם, לפי שמתיראין מעוף אחר שפורח על גביהם, אבל הנשר הזה אינו מתירא אלא מן האדם שמא יזרוק בו חץ, לפי שאין עוף פורח על גביו, לכך נותנו על כנפיו אומר מוטב יכנס החץ בי ולא בבני, אף אני עשיתי כן, וַיִּסַּע מַלְאַךְ הָאֳלֹהִים וגו' וַיָּבֹא בֵּין מַחֲנֵה מִצְרַיִם וגו' (שמות יד, יט—כ), והיו מצרים זורקים חצים ואבני בְּלִיסְטְרָאוֹת, והענן מקבלם:
On wings of eagles. As an eagle which carries its fledglings on its wings, for all other birds place their offspring between their feet because they fear another bird that may be flying above them, but the eagle fears none but man lest he shoot an arrow at it, for no other bird flies above it therefore it places them on its wings, saying in effect: “Better the arrow enter me and not in my fledglings.” “I, too, [says God] did likewise”: “The angel of God moved, etc. It came between the Egyptian camp, etc.” and the Egyptians were shooting arrows and catapult stones which the cloud intercepted.
ואבא אתכם אלי. כתרגומו:
And brought you to Me. As Onkelos translates it.
וְעַתָּה אִם־שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי וּשְׁמַרְתֶּם אֶת־בְּרִיתִי וִהְיִיתֶם לִי סְגֻלָּה מִכׇּל־הָעַמִּים כִּי־לִי כׇּל־הָאָֽרֶץ׃
And now if you listen diligently to My voice, and preserve My covenant; you shall be beloved before Me than My special treasure among all the peoples, for all the earth is Mine.
And now if you listen diligently to My voice, and preserve My covenant; you shall be beloved before Me than My special treasure among all the peoples, for all the earth is Mine.
Rashi
ועתה. אם עתה תקבלו עליכם, יערב לכם מכאן ואילך, שכל התחלות קשות (מכילתא פ"ב):
And now. [I.e.,] if you will now accept it, it will be pleasant for you from here on for all beginnings are difficult.
ושמרתם את בריתי. שאכרות עמכם על שמירת התורה:
And preserve My covenant — which I will establish with you regarding the observance of the Torah.
סגלה. אוצר חביב, כמו וּסְגֻלַּת מְלָכִים (קהלת ב, ח), כלי יקר ואבנים טובות שהמלכים גונזים אותם, כך אתם תהיו לי סגולה משאר אומות, ולא תאמרו אתם לבדכם שלי ואין לי אחרים עמכם, ומה יש לי עוד שתהא חבתכם נכרת, כי לי כל הארץ, והם בעיני ולפני לכלום:
Special treasure. [סְגֻלָּה is] a beloved treasure; as in: וּסְגֻלַּת מְלָכִים — “and treasures of kings”, [which refer to] expensive vessels and precious stones which kings put into safekeeping. [God says:] so too will you be a treasure to Me more than the other nations. Do not say that you are the only ones I have and that I have no others besides you and what else have I by which My love for you can be made evident. This is not so for the entire earth is mine and they are as nothing before Me and before My eyes.
וְאַתֶּם תִּהְיוּ־לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל־בְּנֵי יִשְׂרָאֵֽל׃
You will be to Me a kingdom of kohanim, and a holy nation.’ These are the words that you shall speak to the Bnei Yisrael.”
You will be to Me a kingdom of kohanim, and a holy nation.’ These are the words that you shall speak to the Bnei Yisrael.”
Rashi
ואתם תהיו לי ממלכת כהנים. שרים, כְּמָה דְאַתְּ אָמַר, וּבְנֵי דָוִד כֹּהֲנִים הָיוּ (שמואל־ב ח, יח):
You will be to Me a kingdom of Kohanim. [Meaning:] “princes,” as you say: “And David’s sons were kohanim (princes).”
אלה הדברים. לא פחות ולא יותר:
These are the words. No less and no more.
וַיָּבֹא מֹשֶׁה וַיִּקְרָא לְזִקְנֵי הָעָם וַיָּשֶׂם לִפְנֵיהֶם אֵת כׇּל־הַדְּבָרִים הָאֵלֶּה אֲשֶׁר צִוָּהוּ יְהֹוָֽה׃
Moshe came [back] and called for the elders of the people. He presented to them all these words which Adonoy had commanded him.
Moshe came [back] and called for the elders of the people. He presented to them all these words which Adonoy had commanded him.
וַיַּעֲנוּ כׇל־הָעָם יַחְדָּו וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהֹוָה נַעֲשֶׂה וַיָּשֶׁב מֹשֶׁה אֶת־דִּבְרֵי הָעָם אֶל־יְהֹוָֽה׃
All the people responded in unison, and said, “All that Adonoy has spoke, we will do.” Moshe brought the words of the people to Adonoy.
All the people responded in unison, and said, “All that Adonoy has spoke, we will do.” Moshe brought the words of the people to Adonoy.
Rashi
וישב משה את דברי העם וגו'. ביום המחרת שהוא יום שלישי, שהרי בהשכמה עלה. וכי צריך היה משה להשיב, אלא בא הכתוב ללמדך דרך ארץ ממשה, שלא אמר הואיל ויודע מי ששלחני, איני צריך להשיב:
Moshe brought the words of the people, etc. On the following day, which was the third day [of Sivan] for he ascended [to God only] in the morning. But did Moshe need to bring back [a response]? But [the answer is:] Scripture comes to teach you correct manners from Moshe’s [actions]; for he did not say: “Since the One Who sent me knows [anyway] there is no need for me to return [the response]”.
וַיֹּאמֶר יְהֹוָה אֶל־מֹשֶׁה הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶֽעָנָן בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ וְגַם־בְּךָ יַאֲמִינוּ לְעוֹלָם וַיַּגֵּד מֹשֶׁה אֶת־דִּבְרֵי הָעָם אֶל־יְהֹוָֽה׃
Adonoy said to Moshe, “Behold, I will come to you in a thick cloud, so that the people will hear when I speak to you, and they will also believe in you forever.” Moshe told Adonoy the words of the people.
Adonoy said to Moshe, “Behold, I will come to you in a thick cloud, so that the people will hear when I speak to you, and they will also believe in you forever.” Moshe told Adonoy the words of the people.
Rashi
בעב הענן. במעבה הענן, וזהו ערפל:
In a thick cloud. in the thickness of the cloud which is called עֲרָפֶל (Devarim 4, 11).
וגם בך. גם בנביאים הבאים אחריך:
In you also. Also in the prophets who will follow you.
ויגד משה וגו'. ביום המחרת שהוא רביעי לחדש:
Moshe told, etc.... on the following day which is the fourth day of the month.
את דברי העם וגו'. תשובה על דבר זה שמעתי מהם, שרצונם לשמוע ממך, אינו דומה השומע מפי שליח לשומע מפי המלך, רצוננו לראות את מלכנו:
The words of the people, etc. “I have heard a response from them about this that it is their wish to hear [the commandments] from You [and not from me]. Hearing from the messenger is not the same as hearing [directly] from the King. It is our wish to see our King!”
וַיֹּאמֶר יְהֹוָה אֶל־מֹשֶׁה לֵךְ אֶל־הָעָם וְקִדַּשְׁתָּם הַיּוֹם וּמָחָר וְכִבְּסוּ שִׂמְלֹתָֽם׃
Adonoy said to Moshe, “Go to the people, and sanctify [prepare] them today and tomorrow, and let them cleanse their clothing.
Adonoy said to Moshe, “Go to the people, and sanctify [prepare] them today and tomorrow, and let them cleanse their clothing.
Rashi
ויאמר ה' אל משה. אם כן שמזקיקין לְדַבֵּר עמם, לך אל העם:
Adonoy said to Moshe. If that be so — that they make it necessary to speak to them [directly] — go to the people —
וקדשתם. וזימנתם, שיכינו עצמם היום ומחר:
and sanctify them. [וְקִדַּשְׁתָּם means:] and prepare them, that they make themselves ready today and tomorrow.
וְהָיוּ נְכֹנִים לַיּוֹם הַשְּׁלִישִׁי כִּי ׀ בַּיּוֹם הַשְּׁלִשִׁי יֵרֵד יְהֹוָה לְעֵינֵי כׇל־הָעָם עַל־הַר סִינָֽי׃
Let them be ready for the third day, for on the third day, Adonoy will descend on Mount Sinai in the sight of all the people.
Let them be ready for the third day, for on the third day, Adonoy will descend on Mount Sinai in the sight of all the people.
Rashi
והיו נכונים. מובדלים מאשה (מכילתא פ"ג):
Let them be ready. Separated from their wives.
ליום השלישי. שהוא ששה בחדש, ובחמישי בנה משה את המזבח תחת ההר ושתים עשרה מצבה (מכילתא שם), כל הענין האמור בפרשת ואלה המשפטים, ואין מוקדם ומאוחר בתורה:
For the third day. Which is the sixth day of the month [of Sivan]. On the fifth [of the month] Moshe built the altar under the mountain and the twelve monuments. The entire narrative is recorded in the parsha of Mishpatim (24, 4) and “there is no ‘earlier’ or ‘later’ in the Torah.”
לעיני כל העם. מלמד, שלא היה בהם סומא, שנתרפאו כולם (מכילתא שם):
In the sight of all the people. This teaches us that there were no blind among them, for they were all healed [of blindness].
וְהִגְבַּלְתָּ אֶת־הָעָם סָבִיב לֵאמֹר הִשָּׁמְרוּ לָכֶם עֲלוֹת בָּהָר וּנְגֹעַ בְּקָצֵהוּ כׇּל־הַנֹּגֵעַ בָּהָר מוֹת יוּמָֽת׃
Set bounds for the people around [the mountain], saying [to them], ‘Be careful not to go up the mountain, or [even] to touch its edge. Whoever touches the mountain will be put to death.
Set bounds for the people around [the mountain], saying [to them], ‘Be careful not to go up the mountain, or [even] to touch its edge. Whoever touches the mountain will be put to death.
Rashi
והגבלת. קבע להם תחומין לסימן, שלא יקרבו מן הגבול והלאה:
Set bounds. Set boundary markers for them as a sign so that they not come beyond the boundary.
לאמר. הגבול אומר להם השמרו מעלות מכאן והלאה, ואתה תזהירם על כך:
Saying. The boundary says to them: “Take heed from ascending beyond this point!” — “and you, too, warn them about this.”
ונגע בקצהו. אפילו בקצהו:
Or to touch its edge. [Meaning:] even its edge.
לֹא־תִגַּע בּוֹ יָד כִּֽי־סָקוֹל יִסָּקֵל אוֹ־יָרֹה יִיָּרֶה אִם־בְּהֵמָה אִם־אִישׁ לֹא יִחְיֶה בִּמְשֹׁךְ הַיֹּבֵל הֵמָּה יַעֲלוּ בָהָֽר׃
Do not touch him [with your] hand, for he will be stoned or cast down. Neither man or beast will be allowed to live. When the [ram’s] horn is sounded with a long blast, they will [then] be permitted to go up on the mountain.”
Do not touch him [with your] hand, for he will be stoned or cast down. Neither man or beast will be allowed to live. When the [ram’s] horn is sounded with a long blast, they will [then] be permitted to go up on the mountain.”
Rashi
ירה יירה. מכאן לנסקלין שהם נדחין למטה (סנהדרין מה.) מבית הסקילה שהיה גבוה שתי קומות:
Will be cast down. From here we learn that those who are stoned are first pushed down from the stoning place from a height that is twice that of a man.
יירה. יושלך למטה לארץ, כמו יָרָה בַיָּם (שמות טו, ד):
Cast down. [יִיָּרֶה means:] will be thrown down to the ground as in: יָרָה בַיָּם — “hurled into the sea.”
במשך היובל. כשימשוך היובל קול ארוך, הוא סימן סלוק שכינה והפסקת הקול, וכיון שנסתלק הם רשאין לעלות:
When the horn is sounded. When the horn will draw out a long sound, it is a sign of the departing of the Shechinah and the ceasing of the sound. Once it has departed they may ascend [the mountain].
היובל. הוא שופר של איל, שכן בערביא קורין לְדִכְרָא יוֹבָלָא. ושופר של אילו של יצחק היה:
The horn. This refers to a ram’s horn for in Arabia a ram is called יוֹבְלָא . This horn was the horn of Yitzchok’s ram.
וַיֵּרֶד מֹשֶׁה מִן־הָהָר אֶל־הָעָם וַיְקַדֵּשׁ אֶת־הָעָם וַֽיְכַבְּסוּ שִׂמְלֹתָֽם׃
Moshe went down from the mountain to the people. He sanctified the people, and they immersed [themselves and] their clothing.
Moshe went down from the mountain to the people. He sanctified the people, and they immersed [themselves and] their clothing.
Rashi
מן ההר אל העם. מלמד שלא היה משה פונה לעסקיו, אלא מן ההר אל העם:
From the mountain to the people. This teaches that Moshe did not turn his attention to his private affairs, but [that he went directly] “from the mountain to the people.”
וַיֹּאמֶר אֶל־הָעָם הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים אַֽל־תִּגְּשׁוּ אֶל־אִשָּֽׁה׃
He said to the people, “Be ready by the end of three days. Do not come near a woman.
He said to the people, “Be ready by the end of three days. Do not come near a woman.
Rashi
היו נכונים לשלשת ימים. לסוף שלשת ימים, הוא יום רביעי, שהוסיף משה יום אחד מדעתו, כדברי רבי יוסי (שבת פז.), ולדברי האומר בששה בחדש ניתנו עשרת הדברות, לא הוסיף משה כלום, ולשלשת ימים, כמו ליום השלישי:
Be ready by the end of three days. [לִשְׁלֹשֶׁת יָמִים here means:] by the end of three days, which is the fourth day, for Moshe added a day on his own, according to the opinion of R. Yosi. According to the opinion that on the sixth of the month the Ten Commandments were given Moshe did not add anything and וְלִשְׁלֹשֶׁת יָמִים is the same as לַּיּוֹם הַשְׁלִישִׁי .
אל תגשו אל אשה. כל שלשת ימים הללו, כדי שיהיו הנשים טובלות ליום השלישי ותהיינה טהורות לקבל תורה, שאם ישמש תוך ג' ימים, שמא תפלוט האשה שכבת זרע לאחר טבילתה ותחזור ותטמא, אבל מששהתה שלשה ימים כבר הזרע מסריח ואינו ראוי להזריע, וטהור מלטמא את הפולטת:
Do not come near a woman — these entire three days, so that the women might ritually immerse themselves on the third day and be in a state of purity to receive the Torah. For if they would have marital relations within three days the woman might expel the seed after her immersion and again become unclean. But once three days have passed the seed has already degenerated and can no longer cause fertilization and is therefore incapable of causing [the woman] who expelled to become impure.
וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּֽהְיֹת הַבֹּקֶר וַיְהִי קֹלֹת וּבְרָקִים וְעָנָן כָּבֵד עַל־הָהָר וְקֹל שֹׁפָר חָזָק מְאֹד וַיֶּחֱרַד כׇּל־הָעָם אֲשֶׁר בַּֽמַּחֲנֶֽה׃
It was on the third day, in the morning, that there was thunder and lightning. A heavy cloud was on the mountain, and there was a very loud sound of the shofar. All the people in the camp trembled.
It was on the third day, in the morning, that there was thunder and lightning. A heavy cloud was on the mountain, and there was a very loud sound of the shofar. All the people in the camp trembled.
Rashi
בהיות הבקר. מלמד שהקדים על ידם, מה שאין דרך בשר ודם לעשות כן שיהא הרב ממתין לתלמיד, וכן מצינו קוּם צֵא אֶל הַבִּקְעָה וגו' (יחזקאל ג, כב), וָאָקוּם וָאֵצֵא אֶל הַבִּקְעָה וְהִנֵּה שָׁם כְּבֹוד ה' עֹמֵד (שם כג):
In the morning. This teaches that He came first for their sake something that is not usual for human beings to do — that a teacher should wait for his student. We find something similar in Yechezkel: “[God said to me,] ‘Arise, go out to the valley, etc.’ and I arose and went out to the valley and, behold, there stood the Glory of God.”
וַיּוֹצֵא מֹשֶׁה אֶת־הָעָם לִקְרַאת הָֽאֱלֹהִים מִן־הַֽמַּחֲנֶה וַיִּֽתְיַצְּבוּ בְּתַחְתִּית הָהָֽר׃
Moshe brought the people toward [the Divine Presence of] God, [leading them] out of the camp. They stood at the foot of the mountain.
Moshe brought the people toward [the Divine Presence of] God, [leading them] out of the camp. They stood at the foot of the mountain.
Rashi
לקראת האלהים. מגיד שהשכינה יצאה לקראתם כחתן היוצא לקראת כלה, וזה שנאמר ה' מִסִּינַי בָּא (דברים לג, ב. — מכילתא פ"ג), ולא נאמר לסיני בא:
Toward God. This tells that the Shechinah came out toward them as a groom that goes out towards the bride. This is the meaning of what is said: “God came from Sinai” and it does not say: “Came to Sinai.”
בתחתית ההר. לפי פשוטו ברגלי ההר. ומדרשו, שנתלש ההר ממקומו ונכפה עליהם כגיגית (שבת פח.):
At the foot of the mountain. According to its plain meaning [בְּתַחְתִּית הָהָר] is: “at the foot of the mountain.” But its midrashic explanation is that the mountain was uprooted from its place and arched over them like a barrel.
וְהַר סִינַי עָשַׁן כֻּלּוֹ מִפְּנֵי אֲשֶׁר יָרַד עָלָיו יְהֹוָה בָּאֵשׁ וַיַּעַל עֲשָׁנוֹ כְּעֶשֶׁן הַכִּבְשָׁן וַיֶּחֱרַד כׇּל־הָהָר מְאֹֽד׃
The entire Mount Sinai was enveloped with smoke, for Adonoy had descended upon it in fire. Its smoke rose like the smoke of a [lime] furnace and the entire mountain trembled violently.
The entire Mount Sinai was enveloped with smoke, for Adonoy had descended upon it in fire. Its smoke rose like the smoke of a [lime] furnace and the entire mountain trembled violently.
Rashi
עשן כלו. אין עשן זה שם דבר, שהרי נקוד השי"ן פת"ח, אלא לשון פעל, כמו אמר, שמר, שמע, לכך תרגומו תָּנַן כֻּלֵּיהּ ולא תרגם תְּנָנָא, וכל עשן שבמקרא נקודים קמ"ץ, מפני שהם שם דבר:
The entire [Mount Sinai] was enveloped with smoke. עָשַׁן is not a noun for the שׁ is vocalized with a patach (עָשַׁן) but is in the פָּעַל form as: אָמַר (he said), שָׁמַר (he guarded), שָׁמַע (he heard). Onkelos therefore translated it: תָּנַן כֻּלֵּה — “it completely smoked up,” and he did not translate it תְּנָנָא (smoke). All other cases where עָשָׁן appears in Scripture are vocalized with a komatz (עָשָׁן) because they are nouns.
הכבשן. של סיד, יכול ככבשן זה ולא יותר, תלמוד לומר בוער באש עד לב השמים, ומה תלמוד לומר כבשן, לְשַׂבֵּר את האוזן מה שהיא יכולה לשמוע, נותן לבריות סימן הניכר להם. כיוצא בו כְּאַרְיֵּה יִשְׁאָג (הושע יא, י), וכי מי נתן כח בארי אלא הוא, והכתוב מושלו כאריה, אלא אנו מכנין ומדמין אותו לבריותיו, כדי לְשַׂבֵּר את האוזן מה שיכולה לשמוע. כיוצא בו וְקֹולֹו כְּקֹול מַיִם רַבִּים (יחזקאל מג, ב), וכי מי נתן קול למים והלא הוא, ואתה מכנה אותו לדמותו לבריותיו כדי לְשַׂבֵּר את האוזן:
A furnace — of lime. One might think [the smoke density was] as this furnace and no more. It therefore states: “[The mountain] burned with a fire [that reached] till the very heart of the heavens.” Then why does it state “as a furnace”? To make it it intelligible to the ear so that it can hear (accept) [what is said], giving to humans a symbol familiar to them. Similarly: “He (God) roars like a lion.” But who gave power to the lion if not He! Yet Scripture compares Him to a lion?! But [the answer is] that we describe and compare Him to His creatures in order to make it intelligible to the ear so that it can hear (accept) [what is said] and similarly again: “His (God’s) voice is as the sound of many waters.” But who is it that gave sound to water if not He! and you describe Him by comparing Him to His creatures?! [But it is] in order to make it intelligible to the ear.
וַֽיְהִי קוֹל הַשֹּׁפָר הוֹלֵךְ וְחָזֵק מְאֹד מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקֽוֹל׃
The sound of the shofar grew louder and louder. Moshe spoke and God responded to him with [His] voice.
The sound of the shofar grew louder and louder. Moshe spoke and God responded to him with [His] voice.
Rashi
הולך וחזק מאד. מנהג הדיוט כל זמן שהוא מאריך לתקוע קולו מחליש וכוהה, אבל כאן הולך וחזק מאד, ולמה כך, מתחלה לְשַׂבֵּר אזניהם מה שיכולין לשמוע:
Grew louder and louder. It is the way of an ordinary [person] that the longer he continues to blow [a trumpet] his sound gets continually weaker. But here it kept getting much stronger. Why was this so? [This was] so as to attune their ears to that which they could hear (accept).
משה ידבר. כשהיה משה מדבר ומשמיע הדברות לישראל, שהרי לא שמעו מפי הגבורה אלא אנכי ולא יהיה לך, והקדוש ברוך הוא מסייעו לתת בו כח להיות קולו מגביר ונשמע:
Moshe spoke. When Moshe will speak and transmit the commandments to Yisrael — for all they heard from the Almighty was only [the first two commandments:] אָנֹכִי and לֹא יִהְיֶה לְךָ — God would assist him to give him the strength to make his voice powerful and audible.
יעננו בקול. יעננו על דבר הקול, כמו אֲשֶׁר יַעֲנֶה בָאֵשׁ (מלכים־א יח, כד), על דבר האש להורידו:
Responded to him with [His] voice. He responded [to his need] concerning his voice, as in: “He responded בָאֵשׁ” which means: “concerning the fire” by causing it to descend.
וַיֵּרֶד יְהֹוָה עַל־הַר סִינַי אֶל־רֹאשׁ הָהָר וַיִּקְרָא יְהֹוָה לְמֹשֶׁה אֶל־רֹאשׁ הָהָר וַיַּעַל מֹשֶֽׁה׃
Adonoy descended on Mount Sinai, to the top of the mountain, and Adonoy called to Moshe to come up to the top of the mountain, and Moshe went up.
Adonoy descended on Mount Sinai, to the top of the mountain, and Adonoy called to Moshe to come up to the top of the mountain, and Moshe went up.
Rashi
וירד ה' על הר סיני. יכול ירד עליו ממש, תלמוד לומר כִּי מִן הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶם (שמות כ, יט), למד שֶׁהִרְכִּין שמים עליונים ותחתונים, והציען על גבי ההר כמצע על המטה, וירד כסא הכבוד עליהם (מכילתא פ"ד):
Adonoy descended on Mount Sinai. One might assume that He literally descended on it. The Torah therefore states: “For I spoke with you from the heavens.” These two statements taken together teach us: that He lowered the upper and lower heavens and spread them over the mountain like a spread over a bed and the Heavenly throne descended upon them.
וַיֹּאמֶר יְהֹוָה אֶל־מֹשֶׁה רֵד הָעֵד בָּעָם פֶּן־יֶהֶרְסוּ אֶל־יְהֹוָה לִרְאוֹת וְנָפַל מִמֶּנּוּ רָֽב׃
Adonoy said to Moshe, “Go down and warn the people lest they break through [the boundary] toward [the Presence of] Adonoy in order to see; and many [of them] will die.
Adonoy said to Moshe, “Go down and warn the people lest they break through [the boundary] toward [the Presence of] Adonoy in order to see; and many [of them] will die.
Rashi
העד בעם. התרה בהם שלא לעלות בהר:
Warn the people. “Warn them not to ascend the mountain.”
פן יהרסו וגו'. שלא יהרסו את מצבם, על ידי שֶׁתַּאֲוָתָם אל ה' לראות, ויקרבו לצד ההר:
That must they not break through. So that they not break down their position due to their longing אֶל ה' (to God). לִרְאוֹת (to see), and thereby come nearer towards the mountain.
ונפל ממנו רב. כל מה שיפול מהם, ואפילו הוא יחידי חשוב לפני רב (מכילתא שם):
Many of them will die. “Any of them that will die, even if only one, is considered by Me as many.”
יהרסו. כל הריסה מפרדת אסיפת הבנין, אף הנפרדין ממצב אנשים הורסים את המצב:
Break through. Every form of הֲרִיסָה indicates a separating of a collective structure. Also, those who separate from a position taken up by human beings [are considered as] breaking up the situation.
וְגַם הַכֹּהֲנִים הַנִּגָּשִׁים אֶל־יְהֹוָה יִתְקַדָּשׁוּ פֶּן־יִפְרֹץ בָּהֶם יְהֹוָֽה׃
Even the kohanim who [usually] come near to Adonoy’s Presence, must be sanctified, lest Adonoy send destruction among them.”
Even the kohanim who [usually] come near to Adonoy’s Presence, must be sanctified, lest Adonoy send destruction among them.”
Rashi
וגם הכהנים. אף הבכורות שהעבודה בהם (זבחים קטו:):
Even the kohanim. [Meaning:] Even the first-born sons who were then charged with the sacrifice service.
הנגשים אל ה'. להקריב קרבנות, אף הם אל יסמכו על חשיבותם לעלות:
Who come near to Adonoy’s presence — to bring sacrifices. They too may not rely on their importance to ascend [the mountain].
יתקדשו. יהיו מזומנים להתיצב על עמדן:
Must be sanctified. They must be prepared to remain at their positions.
פן יפרץ. לשון פרצה, יהרוג בהם ויעשה בהם פרצה:
Lest Adonoy send destruction. [יִפְרֹץ is from] the word פִּרְצָה — “a breach.” [I.e.], He will kill some of them and thereby cause a breach in their ranks.
וַיֹּאמֶר מֹשֶׁה אֶל־יְהֹוָה לֹא־יוּכַל הָעָם לַעֲלֹת אֶל־הַר סִינָי כִּֽי־אַתָּה הַעֵדֹתָה בָּנוּ לֵאמֹר הַגְבֵּל אֶת־הָהָר וְקִדַּשְׁתּֽוֹ׃
Moshe said to Adonoy, “The people can not go up to Mount Sinai, for You have warned us saying, ‘Set a boundary around the mountain and sanctify it.’”
Moshe said to Adonoy, “The people can not go up to Mount Sinai, for You have warned us saying, ‘Set a boundary around the mountain and sanctify it.’”
Rashi
לא יוכל העם. איני צריך להעיד בהם, שהרי מותרין ועומדין הם היום שלשת ימים, ולא יוכלו לעלות, שאין להם רשות:
The people cannot. “I do not need to warn them for they are already in a state of warning for these past three days and they therefore cannot ascend for they have not received permission [to do so].
וַיֹּאמֶר אֵלָיו יְהֹוָה לֶךְ־רֵד וְעָלִיתָ אַתָּה וְאַהֲרֹן עִמָּךְ וְהַכֹּהֲנִים וְהָעָם אַל־יֶֽהֶרְסוּ לַעֲלֹת אֶל־יְהֹוָה פֶּן־יִפְרׇץ־בָּֽם׃
Adonoy said to him, “Go down. You will then come up [again], along with Aharon. The kohanim and the people, [however,] must not break through to go up toward [the Presence of] Adonoy, lest He send destruction among them.”
Adonoy said to him, “Go down. You will then come up [again], along with Aharon. The kohanim and the people, [however,] must not break through to go up toward [the Presence of] Adonoy, lest He send destruction among them.”
Rashi
לך רד. והעד בהם שנית, שמזרזין את האדם קודם מעשה, וחוזרין ומזרזין אותו בשעת מעשה (מכילתא שם):
“Go down — and warn them a second time because man is to be warned before an action and is to be warned [again] at the very moment of the action.”
ועלית אתה ואהרן עמך והכהנים. יכול אף הם עמך, תלמוד לומר ועלית אתה, אמור מעתה, אתה מחיצה לעצמך, ואהרן מחיצה לעצמו, והכהנים מחיצה לעצמם, משה נגש יותר מאהרן, ואהרן יותר מן הכהנים, והעם כל עיקר אל יהרסו את מצבם לעלות אל ה':
You will then come up, along with Aharon. One might think they (the kohanim), too, [are to be] together with you. The Torah therefore states: “You will come up.” Consequently you must say: “You (Moshe) have your own designated area and Aharon has his own designated area and the kohanim have their own designated area.” I.e., Moshe approached nearer than Aharon and Aharon nearer than the kohanim whereas the people, under any circumstance, may not break through their position to ascend towards God.
פן יפרץ בם. אף על פי שהוא נקוד חטף קמ"ץ, אינו זז מגזרתו, כך דרך כל תיבה שנקודתה מלאפו"ם, כשהיא באה במקף, משתנה הנקוד לחטף קמ"ץ:
Lest He send destruction among them. Although it (יִפְרָץ) is vocalized with a chatef komatz , it has not moved from its grammatical form [for] this is the way of every word that takes the vowel melopum (our cholam) when it is attached to the next word with a makkaf (a hyphen), the vocalization changes to a chatef komatz.
וַיֵּרֶד מֹשֶׁה אֶל־הָעָם וַיֹּאמֶר אֲלֵהֶֽם׃ {ס}
Moshe went down to the people, and he said [this] to them.
Moshe went down to the people, and he said [this] to them.
Rashi
ויאמר אליהם. התראה זו:
And he said to them — this warning.
Shemot 20
וַיְדַבֵּר אֱלֹהִים אֵת כׇּל־הַדְּבָרִים הָאֵלֶּה לֵאמֹֽר׃ {ס}
Elohim spoke all these words, saying:
Elohim spoke all these words, saying:
Rashi
וידבר אלהים. אין אלהים אלא דיין, וכן הוא אומר אֱלֹהִים לֹא תְקַלֵּל (שמות כב, כז) ותרגומו דַּיָּינָא, לפי שיש פרשיות בתורה שאם עשאן אדם מקבל שכר ואם לאו אינו מקבל עליהם פורעניות, יכול אף עשרת הדברות כן, תלמוד לומר וידבר אלהים, דיין להפרע:
Elohim spoke. אֱלֹקִים refers only to [God as] Judge. Since there are chapters in the Torah that if a person fulfills them he receives a reward, but if he does not fulfill them he does not receive punishment, I might think that the Ten Commandments are also of this type. Therefore the Torah writes: “Elohim spoke” — that He is a Judge who exacts punishment.
את כל הדברים האלה. מלמד שאמר הקדוש ברוך הוא עשרת הדברות בדבור אחד, מה שאי אפשר לאדם לומר כן, אם כן מה תלמוד לומר עוד אנכי ולא יהיה לך, שחזר ופירש על כל דבור ודבור בפני עצמו. (קושיית אם כן כו', פירוש, לפי זה שמוכח מאת כל הדברים האלה, שגם שאר עשרת הדברות כולם אמר הקב"ה בדבור אחד, אם כן מה תלמוד לומר אנכי וגו', רצונו לומר מה בא להודיענו במה שפרט לשון ב' דברות אלו מהשאר, מדהוציאם בלשון זה שהמשמעות דוקא אלו שנים בפרט מפי הגבורה יצאו, והלא לפי זה כולם כמוהם, הקב"ה בכבודו ובעצמו דיברם. ותירץ שחזר ופירש וכו', ורצונו לומר, באותה החזרה, לא החזיר ללמד על הכלל יצא, אלא על הפרט אלו שתי דברות ראשונות ביחוד ודו"ק):
All these words. This teaches that God said the Ten Commandments in one utterance, something that is impossible for man to utter. If this was so then why does the Torah repeat: “I am Adonoy” and “You must not have”? Because He explicitly repeated each and every command separately.
לאמר. מלמד שהיו עונין על הן הן ועל לאו לאו (מכילתא שם):
Saying. This teaches us that they replied “Yes” to a positive command and “no” to a negative command.
אָֽנֹכִי יְהֹוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִ͏ֽים׃
I am Adonoy, your God, Who brought you out of the land of Egypt, from the house of slaves.
I am Adonoy, your God, Who brought you out of the land of Egypt, from the house of slaves.
Rashi
אשר הוצאתיך מארץ מצרים. כדאי היא ההוצאה, שתהיו משועבדים לי. דבר אחר, לפי שנגלה בים כגבור מלחמה ונגלה כאן כזקן מלא רחמים, שנאמר וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר (שמות כד, י), זו היתה לפניו בשעת השעבוד, וכעצם השמים משנגאלו, הואיל ואני משתנה במראות, אל תאמרו שתי רשויות הן (מכילתא פ"ה), אנכי הוא אשר הוצאתיך ממצרים ועל הים. דבר אחר, לפי שהיו שומעין קולות הרבה, שנאמר את הקולות, קולות באין מד' רוחות ומן השמים ומן הארץ, אל תאמרו רשויות הרבה הן. ולמה אמר לשון יחיד אלהיך, ליתן פתחון פה למשה ללמד סניגוריא במעשה העגל, וזה הוא שאמר לָמָה ה' יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ (שמות לב, יא), לא להם צוית לא יהיה לכם אלהים אחרים, אלא לי לבדי:
Who brought you out of the land of Egypt. “The act of bringing you out is sufficient to make you subservient to Me.” An alternate explanation: Since He revealed Himself at the [Reed] Sea as One Who is powerful at war and revealed Himself here as an elderly being, full of compassion, as it is said: “They saw [a vision] of the God of Israel and under His feet [there was something] like a brickwork of sapphire.” This was [the situation] before Him at the time of the enslavement [in Egypt]. “[It was] like the essence of the heavens”... once they were redeemed. [Therefore] “Since I change appearances do not think that there are two dominions” [and therefore God says:] “I am the [same] One Who has brought you out of the Land of Egypt and [Who was with you] at the [Reed] Sea.” An alternate explanation: Because they had heard many sounds, as it is said: “[The people saw] the sounds;” sounds coming from all four directions as well as from the heavens and the earth, do not therefore say that there are many dominions. Why is this section written in the singular: “אֱלֹקֶיךָ” — “your (speaking to one individual) God”? This was to give an opening for Moshe to present a defense for the act of the Golden Calf. This is what is meant when he said: “Why, God, should You be angry at Your nation?” [Meaning:] “It was not to them that You issued the command: You (plural) shall have no other gods but only to me.”
מבית עבדים. מבית פרעה שהייתם עבדים לו, או אינו אומר אלא מבית עבדים שהיו עבדים לעבדים, תלמוד לומר ויפדך מבית עבדים מיד פרעה מלך מצרים, אמור מעתה, עבדים למלך היו, ולא עבדים לעבדים:
From the house of slaves. [Meaning:] from the house of Pharaoh to whom you were slaves. Or maybe it means simply “from the house of slaves,” [implying] that they were the slaves of slaves. The Torah therefore states: “He redeemed you from the house of slaves, from the hand of Pharaoh, king of Egypt.” You must therefore conclude that they were slaves of the king and not the slaves of slaves.
לֹֽא־יִהְיֶ͏ֽה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָֽ͏ַי׃
You must not have any other gods before My Presence.
You must not have any other gods before My Presence.
Rashi
לא יהיה לך. למה נאמר, לפי שנאמר לא תעשה לך, אין לי אלא שלא יעשה, העשוי כבר מנין שלא יקיים, תלמוד לומר לא יהיה לך (מכילתא פ"ו):
You must not have. Why is this said? Since it states: “Do not make for yourself,” I would know only that it is not permitted to make [an idol]. Once it has been made, how would we know that one may not keep it in his possession? The Torah therefore says: “You must not have.”
אלהים אחרים. שאינן אלהות, אלא אחרים עשאום אלהים עליהם (מכילתא שם). ולא יתכן לפרש אלהים אחרים זולתי, שגנאי הוא כלפי מעלה לקרותם אלהות אצלו. דבר אחר אלהים אחרים, שהם אחרים לעובדיהם, צועקים אליהם ואינן עונים אותם, ודומה כאילו הוא אחר שאינו מכירו מעולם:
Other gods — which are not actually gods but others made them into gods over themselves. It would be incorrect to explain as אֱלֹהִים אֲחֵרִים as “gods other than Myself” for it would be disrespectful towards the One Most High to call them gods in relation to Him. An alternate explanation of אֱלֹהִים אֲחֵרִים: that they are אֲחֵרִים (strangers) to those who worship them; they [their worshippers] cry out to them but they [the idols] do not respond to them and it seems as if it is a stranger who has never known him at all.
על פני. כל זמן שאני קיים, שלא תאמר לא נצטוו על עבודת אלילים אלא אותו הדור (מכילתא שם):
Before My Presence. [Meaning:] “as long as I exist” (i.e., forever). [It was necessary to state this] so that you should not claim that only that generation was prohibited from idol-worship.
לֹֽא־תַעֲשֶֽׂה־לְךָ פֶסֶל ׀ וְכׇל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם ׀ מִמַּעַל וַֽאֲשֶׁר בָּאָרֶץ מִתָּ͏ַחַת וַאֲשֶׁר בַּמַּיִם ׀ מִתַּחַת לָאָֽרֶץ׃
You must not make for yourself any carved image, or picture of anything that is in the heaven above, or on the earth below, or in the water below the earth.
You must not make for yourself any carved image, or picture of anything that is in the heaven above, or on the earth below, or in the water below the earth.
Rashi
פסל. על שם שנפסל:
Carved image. [Called פֶּסֶל] because it is נִפְסָל (carved).
וכל תמונה. תמונת כל דבר אשר בשמים:
Or [any] picture. A picture of any thing in the heavens.
לֹֽא־תִשְׁתַּחֲוֶה לָהֶם וְלֹא תׇעׇבְדֵם כִּי אָֽנֹכִי יְהֹוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָֽי׃
You must not prostrate yourself to them, and you must not worship them. For I, Adonoy your God, am a jealous Almighty. I am cognizant of the sins of fathers for [their] children, to the third and fourth [generations] of My enemies.
You must not prostrate yourself to them, and you must not worship them. For I, Adonoy your God, am a jealous Almighty. I am cognizant of the sins of fathers for [their] children, to the third and fourth [generations] of My enemies.
Rashi
אל קנא. מקנא להפרע, ואינו עובר על מדתו למחול על עון עבודת אלילים. כל לשון קנא אנפרי"מנט בלע"ז (אייפערנד) נותן לב ליפרע:
A jealous Almighty. He is jealous to exact punishment and does not act leniently by forgiving the sin of idolatry. Wherever the term קַנָּא [appears] it is enprenment in Old French — “jealousy,” [meaning] He directs His attention to exact punishment.
לשנאי. כתרגומו, כשאוחזין מעשה אבותיהם בידיהם (סנהדרין כז:):
Of My enemies. As Onkelos explains it — when they (the children) retain in their hands the deeds of their fathers.
וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֺתָֽי׃ {ס}
But I do [acts of] loving kindness for thousands [of generations] to those who love Me and preserve My commandments.
But I do [acts of] loving kindness for thousands [of generations] to those who love Me and preserve My commandments.
Rashi
נוֹצֵר חֶסֶד. שֶׁאָדָם עוֹשֶׂה, לְשַׁלֵּם שָׂכָר עַד לְאַלְפַּיִם דּוֹר, נִמְצֵאת מִדָּה טוֹבָה יְתֵרָה עַל מִדַּת פֻּרְעָנִיּוֹת אַחַת עַל חָמֵשׁ מֵאוֹת, שֶׁזּוֹ לְאַרְבָּעָה דּוֹרוֹת, וְזוֹ לַאֲלָפִים (תוספתא סוטה ד, א):
Who stores the loving-kindness — that a person does, in order to reward him, for two thousand generations. Consequently [God’s] measure for reward is greater than His measure for punishment by five hundred times, because one is for four generations and the other for two thousand [generations].
לֹא תִשָּׂא אֶת־שֵֽׁם־יְהֹוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהֹוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּֽׁוְא׃ {פ}
Do not take the Name of Adonoy, your God in vain. For Adonoy will not acquit the one who takes His Name in vain.
Do not take the Name of Adonoy, your God in vain. For Adonoy will not acquit the one who takes His Name in vain.
Rashi
לשוא. (השני לשון שקר, כתרגומו) כְּמָה דְּתֵימַר אי זהו שבועת שוא, נשבע לשנות את הידוע, על עמוד של אבן שהוא של זהב, (הראשון לשון מגן, כתרגומו) זה הנשבע לחנם ולהבל על של עץ עץ, ועל אבן אבן (שבועות כט.):
In vain. (The second [לַשָׁוְא in the verse] has the meaning of “falsehood” as Onkelos translates it), as you say [in the Gemara]: “What constitutes a שְׁבוּעַת שָׁוְא? One who swears of something evident, that it is otherwise, When one swears that a pillar made of stone is made of gold. (The first [לַשָׁוְא] means “for naught” as Onkelos translates it). This refers to one who swears for naught and meaninglessly [an oath] about a tree that it is a tree and about a stone that it is a stone.
זָכוֹר אֶת־יוֹם הַשַּׁבָּת לְקַדְּשֽׁוֹ׃
Remember the Shabbos day to sanctify it.
Remember the Shabbos day to sanctify it.
Rashi
זכור. זכור ושמור בדבור אחד נאמרו, וכן מְחַלֳלֶיה מֹות יוּמָת (שמות לא, יד) וּבְיֹום הַשַּׁבָּת שְׁנֵי כְבָשִׂים (במדבר כח, ט), וכן לֹא תִלְבַּשׁ שַׁעַטְנֵז גְּדִלִים תַּעֲשֶׂה לָךְ (דברים כב, יא—יב), וכן עֶרְוַת אֵשֶׁת אָחִיךָ (ויקרא יח, טז) יְבָמָהּ יָבֹא עָלֶיהָ (דברים כה, ה), הוא שנאמר אַחַת דִּבֶּר אֱלֹהִים שְׁתַּיִם זוּ שָׁמָעְתִּי (תהלים סב, יב). זכור לשון פעול הוא, כמו אָכֹול וְשָׁתֹו (ישעיה כב, יג), הָלֹוךְ וּבָכֹה (שמואל־ב ג, טז), וכן פתרונו תנו לב לזכור תמיד את יום השבת, שאם נזדמן לך חפץ יפה, תהא מזמינו לשבת (ביצה טז):
Remember. זָכוֹר and שָׁמוֹר were said [by God] in one utterance. Similarly: “Those who profane it shall be put to death,” and: “And on Shabbos [sacrifice] two lambs.” Also: “Do not wear shatnez, make fringes for yourself.” Also: [the prohibition against] “marrying your brother’s wife,” [and:] “her husband’s brother shall come unto her.” This is what is meant when it is said: “God spoke one utterance but I heard two.” [The word] זָכוֹר [and not זְכוֹר] is in the פָּעוֹל [an ongoing action] form, just like אָכוֹל וְשָׁתוֹ — “to eat and drink” [or:] הָלוֹךְ וּבָכֹה — “to go and to weep;” and this is its explanation [of זָכוֹר אֶת יוֹם הַשַּׁבָּת]: Take heed to constantly remember the Shabbos day, so that if you happen upon a [nice] food item set it aside for Shabbos.
שֵׁשֶׁת יָמִים תַּֽעֲבֹד וְעָשִׂיתָ כׇּֿל־מְלַאכְתֶּֽךָ׃
You may work six days, and do all your work.
You may work six days, and do all your work.
Rashi
ועשית כל מלאכתך. כשתבא שבת, יהא בעיניך כאילו כל מלאכתך עשויה, שלא תהרהר אחר מלאכה (מכילתא פ"ז):
And do all your work. When Shabbos comes, it should be in your eyes as if all your work has been done, so that you will not be concerned about work.
וְיוֹם הַשְּׁבִיעִי שַׁבָּת ׀ לַיהֹוָה אֱלֹהֶיךָ לֹֽא־תַעֲשֶׂה כׇל־מְלָאכָה אַתָּה ׀ וּבִנְךָ͏ֽ־וּבִתֶּךָ עַבְדְּךָ וַאֲמָֽתְךָ וּבְהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶֽיךָ׃
But the seventh day is Shabbos to Adonoy, your God. You must not do any manner of work—you, your son, your daughter, your slave, your maid, your animal, and the foreigner within your gates.
But the seventh day is Shabbos to Adonoy, your God. You must not do any manner of work—you, your son, your daughter, your slave, your maid, your animal, and the foreigner within your gates.
Rashi
אתה ובנך ובתך. אלו הקטנים, או אינו אלא גדולים, אמרת, הרי כבר מוזהרין הם, אלא לא בא אלא להזהיר גדולים על שביתת הקטנים, וזה ששנינו (שבת קכא.)קטן שבא לכבות, אין שומעים לו, מפני ששביתתו עליך:
You, your son, your daughter. This refers to minors. Or [you might claim that it refers] only to adults. You must admit that they (the adults) have already been commanded. Thus this [command] comes only to warn adults regarding the Shabbos rest of the minors. This is the implication of that which we learned: A minor who offers to extinguish a fire is not to be listened to (i.e., we do not allow it) because [the responsibility for] his Shabbos rest is upon you.
כִּי שֵֽׁשֶׁת־יָמִים עָשָׂה יְהֹוָה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֶת־הַיָּם וְאֶת־כׇּל־אֲשֶׁר־בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל־כֵּן בֵּרַךְ יְהֹוָה אֶת־יוֹם הַשַּׁבָּת וַֽיְקַדְּשֵֽׁהוּ׃ {ס}
For in six days Adonoy made the heaven and the earth, the sea and all that is in them, and He rested on the seventh day. Therefore Adonoy blessed the Shabbos and made it holy.
For in six days Adonoy made the heaven and the earth, the sea and all that is in them, and He rested on the seventh day. Therefore Adonoy blessed the Shabbos and made it holy.
Rashi
וינח ביום השביעי. כביכול הכתיב בעצמו מנוחה, ללמד הימנו קל וחומר לאדם שמלאכתו בעמל וביגיעה שיהא נוח בשבת:
And He rested on the seventh day. As if one could contemplate such a thing, He had it written about Himself that He rested to teach a fortiori from Him regarding a human being, whose work is done with toil and hard labor, that he must rest on Shabbos.
ברך. ויקדשהו. ברכו במן לכופלו בששי לחם משנה, וקדשו במן שלא היה יורד בו:
Blessed and made it holy. He “blessed” it with the manna by giving twice as much on Friday, a “double bread,” and “make it holy” with the manna that on Shabbos it did not fall.
כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ לְמַעַן יַאֲרִכוּן יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר־יְהֹוָה אֱלֹהֶיךָ נֹתֵן לָֽךְ׃ {ס}
Honor your father and your mother so that your days may be lengthened upon the land that Adonoy, your God, is giving you.
Honor your father and your mother so that your days may be lengthened upon the land that Adonoy, your God, is giving you.
Rashi
למען יאריכון ימיך. אם תכבד יאריכון ימיך, ואם לאו יקצרון, שדברי תורה נוטריקון הם נדרשים, מכלל הן לאו ומכלל לאו הן (מכילתא פ"ח):
So that your days may be lengthened. If you will honor [them], they (your days) will be lengthened. But if not, they will be shortened for the words of the Torah are concisely written; inference may be made from the positive to the negative and from the negative to the positive.
לֹא תִּֿרְצָ͏ֽח׃ {ס} לֹא תִּֿנְאָ͏ֽף׃ {ס} לֹא תִּֿגְנֹֽב׃ {ס} לֹֽא־תַעֲנֶה בְרֵעֲךָ עֵד שָֽׁקֶר׃ {ס}
Do not commit murder. Do not commit adultery. Do not steal [by kidnapping human beings]. Do not testify as a false witness against your neighbor.
Do not commit murder. Do not commit adultery. Do not steal [by kidnapping human beings]. Do not testify as a false witness against your neighbor.
Rashi
לא תנאף. אין ניאוף אלא באשת איש, שנאמר מֹות יוּמַת הַנֹאֵף וְהַנֹּאָפֶת (ויקרא כ, ו), ואומר הָאִשָּׁה הַמְנָאָפֶת תַּחַת אִישָׁהּ תִּקַּח אֶת זָרִים (יחזקאל טז, לב):
Do not commit adultery. The term נִאוּף applies only with another’s wife, as it is said: “[A man who will commit adultery with a married woman — who will commit adultery with a fellow Jew’s wife], the adulterer and adulteress shall be put to death.” It is also said: “The woman who commits adultery while in her husband’s domain, who takes strangers.”
לא תגנוב. בגונב נפשות הכתוב מדבר, לא תגנובו בגונב ממון, או אינו אלא זה בגונב ממון ולהלן בגונב נפשות, אמרת, דבר הלמד מענינו, מה לא תרצח לא תנאף מדבר בדבר שחייבין עליהם מיתת בית דין, אף לא תגנוב דבר שחייב עליו מיתת בית דין (סנהדרין פו.):
Do not steal [by kidnapping]. This verse deals with one who steals human beings, [whereas the verse:] “Do not steal” deals with someone who steals property. Or perhaps this is not so but rather this one deals with stealing property while the other deals with kidnapping. Say: “a thing may be learned from its context”: Just as “Do not murder, do not commit adultery” deal with a matter of liability to death by Bais Din, so, too, “Do not steal” deals with a matter where one is liable for death by the Bais Din.
לֹא תַחְמֹד בֵּית רֵעֶךָ {ס} לֹֽא־תַחְמֹד אֵשֶׁת רֵעֶךָ וְעַבְדּוֹ וַאֲמָתוֹ וְשׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶֽךָ׃ {פ}
Do not covet your neighbor’s house. Do not covet your neighbor’s wife, his slave, his maid, his ox, his donkey, or anything else that belongs to your neighbor.
Do not covet your neighbor’s house. Do not covet your neighbor’s wife, his slave, his maid, his ox, his donkey, or anything else that belongs to your neighbor.
וְכׇל־הָעָם רֹאִים אֶת־הַקּוֹלֹת וְאֶת־הַלַּפִּידִם וְאֵת קוֹל הַשֹּׁפָר וְאֶת־הָהָר עָשֵׁן וַיַּרְא הָעָם וַיָּנֻעוּ וַיַּֽעַמְדוּ מֵֽרָחֹֽק׃
All the people saw the sounds, the flames, the sound of the shofar, and the mountain emitting smoke. The people saw [all this] and they trembled, and stood far off.
All the people saw the sounds, the flames, the sound of the shofar, and the mountain emitting smoke. The people saw [all this] and they trembled, and stood far off.
Rashi
וכל העם רואים. מלמד שלא היה בהם אחד סומא, ומנין שלא היה בהם אלם, תלמוד לומר ויענו כל העם, ומנין שלא היה בהם חרש, תלמוד לומר נעשה ונשמע (מכילתא פ"ט):
All the people saw. This teaches that not one among them was blind. And from where do we derive that there was no mute among them? Because the Torah says: “All the people answered.” And from where do we derive that there was no deaf person among them? Because the Torah says: “We shall do and we shall hear.”
רואים את הקולות. רואין את הנשמע, שאי אפשר לראות במקום אחר (שם):
Saw the sounds. They saw that which is normally heard which is impossible to see on any other occasion.
את הקולות. היוצאין מפי הגבורה:
The sounds — which came from the Almighty.
וינעו. אין נוע אלא זיע (שם):
And they trembled. The root word נוֹעַ [here] means “trembling.”
ויעמדו מרחוק. היו נרתעין לאחוריהם שנים עשר מיל, כאורך מחניהם, ומלאכי השרת באין ומסייעין אותן להחזירם, שנאמר מַלְכֵי צְבָאֹות יִדֹּדוּן יִדֹּדוּן (תהלים סח, יג. — מכילתא שם):
And stood far off. They were startled backwards for twelve mil, the distance of their encampment, and the ministering angels came and helped bring them back, as it is said: The angels of the hosts encouraged them to move bit by bit.
וַיֹּֽאמְרוּ אֶל־מֹשֶׁה דַּבֵּר־אַתָּה עִמָּנוּ וְנִשְׁמָעָה וְאַל־יְדַבֵּר עִמָּנוּ אֱלֹהִים פֶּן־נָמֽוּת׃
They said to Moshe, “You speak to us and we will listen. Let Elohim not speak with us [anymore] lest we die.”
They said to Moshe, “You speak to us and we will listen. Let Elohim not speak with us [anymore] lest we die.”
וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ כִּי לְבַֽעֲבוּר נַסּוֹת אֶתְכֶם בָּא הָאֱלֹהִים וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל־פְּנֵיכֶם לְבִלְתִּי תֶחֱטָֽאוּ׃
Moshe said to the people, “Do not be afraid. It was to exalt you that Elohim came [in this manner], so that the fear of Him be on your faces that you not sin.”
Moshe said to the people, “Do not be afraid. It was to exalt you that Elohim came [in this manner], so that the fear of Him be on your faces that you not sin.”
Rashi
לבעבור נסות אתכם. לגדל אתכם בעולם, שיצא לכם שם באומות שהוא בכבודו נגלה עליכם:
To exalt you. To exalt you before the world so that you become renown amongst the nations that He in His Glory revealed Himself to you.
נסות. לשון הרמה וגדולה, כמו הָרִימוּ נֵס (ישעיה סב, י), אָרִים נִסִּי (שם מט, כב), וְכַנֵּס עַל הַגִּבְעָה (שם ל, יז), שהוא זקוף:
Exalt. נַסּוֹת has the meaning of: uplifting and greatness as in: “Lift up your banner,” [or:] “I will lift up my banner,” or: “As a banner on a hilltop,” [so called] because it is raised high.
ובעבור תהיה יראתו. על ידי שראיתם אותו יָראוּי וּמְאֻיָּם, תדעו כי אין זולתו, ותיראו מפניו:
So that the fear of Him. Due to the fact that you saw Him, He is feared and dreaded. You will thereby know that there is none beside Him and you will therefore fear Him.
וַיַּעֲמֹד הָעָם מֵרָחֹק וּמֹשֶׁה נִגַּשׁ אֶל־הָֽעֲרָפֶל אֲשֶׁר־שָׁם הָאֱלֹהִֽים׃ {ס}
The people stood far off. Moshe drew near to the dense cloud where [the Divine Presence of] God was.
The people stood far off. Moshe drew near to the dense cloud where [the Divine Presence of] God was.
Rashi
נגש אל הערפל. לפנים משלש מחיצות, חושך, ענן, וערפל, שנאמר וְהָהָר בֹּעֵר בָּאֵשׁ עַד לֵב הַשָּׁמַיִם חשֶׁךְ עָנָן וְעֲרָפֶל (דברים ד, יא). ערפל הוא עב הענן, שאמר לו הנה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן (שמות יט, ט):
Drew near to the dense cloud — within the three barriers — darkness, clouds, and the dense cloud, as it is said: “The mountain was engulfed in flame until the very middle of the heavens with darkness, clouds, and dense cloud.” עֲרָפֶל is the עַב הֶעָנָן (thick cloud) of which He said to him (Moshe): “Behold I will come to you (בְּעַב הֶעָנָן) in the thickness of the cloud.”
וַיֹּאמֶר יְהֹוָה אֶל־מֹשֶׁה כֹּה תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל אַתֶּם רְאִיתֶם כִּי מִן־הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶֽם׃
Adonoy said to Moshe, “This is what you must say to the Bnei Yisrael. ‘You have seen that I have spoken to you from heaven.
Adonoy said to Moshe, “This is what you must say to the Bnei Yisrael. ‘You have seen that I have spoken to you from heaven.
Rashi
כה תאמר. בלשון הזה:
This is what you must say. In this language (Hebrew).
אתם ראיתם. יש הפרש בין מה שאדם רואה למה שאחרים משיחין לו, שמה שאחרים משיחין לו פעמים שלבו חלוק מלהאמין:
You have seen. There is a difference between what a person sees and what others tell him, for regarding what others tell him his heart is sometimes divided as to whether [or not] to believe it.
כי מן השמים דברתי. וכתוב אחר אומר, וַיֵּרֶד ה' עַל הַר סִינַי, בא הכתוב השלישי והכריע ביניהם, מִן הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת קֹלֹו לְיַסְּרֶךָ וְעַל הָאָרֶץ הֶרְאֲךָ אֶת אִשֹּׁו הַגְּדֹולָה (דברים ד, לו), כבודו בשמים, ואשו וגבורתו על הארץ. דבר אחר, הִרְכִּין השמים ושמי השמים, והציען על ההר, וכן הוא אומר וַיֵּט שָׁמַיִם וַיֵּרַד (תהלים יח, ו. — מכילתא פ"ט):
That I have spoken from heaven. But another verse says: “And God descended upon Mount Sinai.” Therefore a third verse comes and balances between them: “From the heavens He made you hear His voice in order to reprimand you and upon the earth He showed you His great fire.” [The explanation being:] His glory in the heavens but His fire and power are upon the earth. An alternate explanation: He lowered the heavens and the heaven of heavens and spread them over the mountain. Similarly it is written: He spread out the heavens and descended.
לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶֽם׃
Do not make[an image of anything that is] with Me, gods of silver or gods of gold you must not make for yourselves.
Do not make[an image of anything that is] with Me, gods of silver or gods of gold you must not make for yourselves.
Rashi
לא תעשון אתי. לא תעשון דמות שמשי המשמשים לפני במרום (מכילתא פ"י):
Do not make anything with Me. [Meaning:] Do not make a likeness of My servants who serve Me on high.
אלהי כסף. בא להזהיר על הכרובים, שאתה עושה לעמוד אתי, שלא יהיו של כסף, שאם שניתם לעשותם של כסף, הרי הן לפני כאלהות:
Gods of silver. This comes as a prohibition regarding the Cherubim which you will make to stand with Me, that they not be of silver for if you will alter them to make them of silver they will be considered before Me as idols.
ואלהי זהב. בא להזהיר שלא יוסיף על ב', שאם עשית ד', הרי הן לפני כאלהי זהב:
Or Gods of Gold. This comes as a prohibition not to add to the number of two [Cherubim] for if you make four they will be considered before Me as gods of gold.
לא תעשו לכם. לא תאמר, הריני עושה כרובים בבתי כנסיות ובבתי מדרשות כדרך שאני עושה בבית עולמים, לכך נאמר לא תעשו לכם:
You must not make for yourselves. Do not say: “I will make cherubim in the Synagogues and in the Houses of Study the same way that I do in the Eternal House.” It is for this reason that it states: “You must not make for yourselves.”
מִזְבַּח אֲדָמָה תַּעֲשֶׂה־לִּי וְזָבַחְתָּ עָלָיו אֶת־עֹלֹתֶיךָ וְאֶת־שְׁלָמֶיךָ אֶת־צֹֽאנְךָ וְאֶת־בְּקָרֶךָ בְּכׇל־הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת־שְׁמִי אָבוֹא אֵלֶיךָ וּבֵרַכְתִּֽיךָ׃
Make an earthen altar for Me and slaughter your burnt-offerings near it, your peace-offerings, your sheep and your cattle. In every place wherever I permit My Name to be mentioned, I will come to you and bless you.
Make an earthen altar for Me and slaughter your burnt-offerings near it, your peace-offerings, your sheep and your cattle. In every place wherever I permit My Name to be mentioned, I will come to you and bless you.
Rashi
מזבח אדמה. מחובר באדמה, שלא יבננו על גבי עמודים או על גבי כיפין (נ"א בסיס) (מכילתא פי"א). דבר אחר, שהיה ממלא את חלל מזבח הנחושת אדמה בשעת חנייתן (מכילתא שם):
An earthen altar. [I.e.,] attached to the earth [meaning:] that it must not be built on pillars or on a base. An alternate explanation: that they should fill the hollow of the copper altar with earth during their encampment.
תעשה לי. שתהא תחלת עשייתו לשמי:
Make for me. From its beginning it should be made for My Name.
וזבחת עליו. אצלו, כמו וְעָלָיו מַטֵּה מְנַשֶּׁה (במדבר ב, כ), ו אינו אלא עליו ממש, תלמוד לומר הַבָּשָׂר וְהַדָּם עַל מִזְבַּח ה' אֶלֹהֶיךָ (דברים יב, כז), ואין שחיטה בראש המזבח (מכילתא פי"א — זבחים נח.):
And slaughter near it. [עָלָיו here means:] near it, as in: “And near him was the tribe of Menasheh.” Or perhaps it means literally upon it. The Torah therefore says: “the flesh and the blood [of the korbon shall be put] upon the altar of Adonoy your God,” but the slaughtering is not upon the altar.
את עולתיך ואת שלמיך. אשר מצאנך ומבקרך. את צאנך ואת בקרך. ירוש לאת עולתיך ואת שלמיך:
Your burnt-offerings, your peace-offerings — that are from your sheep and your cattle. Hence אֶת צֹאנְךָ וְאֶת בְקָרֶךָ is an explanation of אֶת עֹלֹתֶיךָ וְאֶת שְׁלָמֶיךָ .
בכל המקום אשר אזכיר את שמי. אשר אתן לך רשות להזכיר שם המפורש שלי, שם אבוא אליך וברכתיך, אשרה שכינתי עליך, מכאן אתה למד, שלא ניתן רשות להזכיר שם המפורש אלא במקום שהשכינה באה שם, וזהו בית הבחירה, שם ניתן רשות לכהנים להזכיר שם המפורש בנשיאת כפים לברך את העם:
Wherever I permit My Name to be mentioned. [Meaning:] wherever I will permit you to mention My Explicit Name there I will come to you and bless you, [meaning:] I will rest My Shechinah upon you.” From here you learn that permission was not given to pronounce the Explicit Name except in a place to which the Shechinah comes, which is the Beis Hamikdosh (lit. His chosen house). There the kohanim were permitted to pronounce the Explicit Name during nesias kappaim (raising the hands over the people) to bless the people.
וְאִם־מִזְבַּח אֲבָנִים תַּֽעֲשֶׂה־לִּי לֹֽא־תִבְנֶה אֶתְהֶן גָּזִית כִּי חַרְבְּךָ הֵנַפְתָּ עָלֶיהָ וַתְּחַֽלְלֶֽהָ׃
When you build a stone altar for Me, do not build it out of hewn stone, lest you lift your sword on it, you will [therewith] have profaned it.
When you build a stone altar for Me, do not build it out of hewn stone, lest you lift your sword on it, you will [therewith] have profaned it.
Rashi
ואם מזבח אבנים. רבי ישמעאל אומר, כל אם ואם שבתורה רשות, חוץ מג', ואם מזבח אבנים תעשה לי, הרי אם זה משמש בלשון כאשר, וכאשר תעשה לי מזבח אבנים לא תבנה אתהן גזית, שהרי חובה עליך לבנות מזבח אבנים, שנאמר אֲבָנִים שְׁלֵמֹות תִּבְנֶה (דברים כז, ו). וכן אִם כֶּסֶף תַּלְוֶה (שמות כב, כד), חובה הוא, שנאמר וְהַעֲבֵט תַּעֲבִיטֶנּוּ (דברים טו, ח), ואף זה משמש בלשון כאשר. וכן וְאִם תַּקְרִיב מִנְחַת בִּכּוּרִים (ויקרא ב, יד), זו מנחת העומר שהיא חובה (מכילתא פי"א), ועל כרחך אין אם הללו תלוין, אלא ודאין, ובלשון כאשר הם משמשים:
When [you build] a stone altar. Rabbi Yishmael says: Every אִם and וְאִם in Scripture is optional, except for three: וְאִם מִזְבַּח אֲבָנִים תַּעֲשֶׂה לִי (here). You see that this אִם is used in the sense of: “when,” i.e., “And when you make a stone altar do not build it out of hewn stone, for it is your obligation (not optional) to build a stone altar, as it is said: “You shall build [the altar] of whole stones.” Similarly: “אִם you will lend money” is obligatory, as it is said: “And you shall lend to him.” This [אִם] too has the meaning “when.” Similarly: “וְאִם you will offer the meal-offering of bikurim, ” which refers to the minchah of the omer which is obligatory. Hence you are forced to say that these cases of “אִם” are not conditional (“if”) but absolutes and they convey the meaning: “when.”
גזית. לשון גזיזה, שפוסלן ומכתתן בברזל:
Hewn stone. [גָזִית has] the same root as גְזִיזָה — “cutting stone” for they are cut and hewn with an iron [tool].
כי חרבך הנפת עליה. הרי כי זה משמש בלשון פן, שהוא דילמא, פן תניף חרבך עליה:
Lest you lift your sword on it. The word “כִּי” here is used in the sense of “lest” which means “perhaps” — “lest it may happen that you lift your sword on it.”
ותחללה. הא למדת, שאם הנפת עליה ברזל חללת שהמזבח נברא להאריך ימיו של אדם, והברזל נברא לקצר ימיו של אדם, אין זה בדין שיונף המקצר על המאריך (מדות פ"ג מ"ד). ועוד, שהמזבח מטיל שלום בין ישראל לאביהם שבשמים, לפיכך לא יבא עליו כורת ומחבל, והרי דברים קל וחומר, ומה אבנים שאינם רואות ולא שומעות ולא מדברות, על ידי שמטילות שלום אמרה תורה לא תניף עליהם ברזל, המטיל שלום בין איש לאשתו, בין משפחה למשפחה, בין אדם לחבירו, על אחת כמה וכמה שלא תבואהו פורענות:
You will [therewith] have profaned it. Hence you learn that if you do lift iron on it you profane it, for the altar was created in order to lengthen the days of man whereas iron was created to shorten the days of man, it would not be right that the one that shortens [man’s life] should be lifted over the one that lengthens [man’s life]. Furthermore, the altar promotes peace between [the Bnei] Yisrael and their Father in Heaven. Therefore there should not come on it anything that cuts and destroys. You can derive from these things a fortiori: Just as [regarding] stones, which cannot see, nor hear, nor speak, [yet] since they promote peace, the Torah says: “Do not lift iron upon them;” then one who promotes peace between husband and wife, between one family and another, between man and his fellow-man, how much more so [does it follow] that no punishment will come to him.
וְלֹֽא־תַעֲלֶה בְמַעֲלֹת עַֽל־מִזְבְּחִי אֲשֶׁר לֹֽא־תִגָּלֶה עֶרְוָתְךָ עָלָֽיו׃ {פ}
Do not go up to My altar with steps, so that your nakedness not be revealed on it.’”
Do not go up to My altar with steps, so that your nakedness not be revealed on it.’”
Rashi
ולא תעלה במעלות. כשאתה בונה כבש למזבח, לא תעשהו מעלות מעלות, אשקנו"ש בלע"ז (שטופען שטאפלען) אלא חלוק יהא ומשופע:
Do not go up with steps. When you will build a ramp for the altar do not make it as a row of steps, [which are called] eschelons in Old French, but rather it should be flat and sloping.
אשר לא תגלה ערותך. שעל ידי המעלות אתה צריך להרחיב פסיעותיך, ואף על פי שאינו גלוי ערוה ממש, שהרי כתיב ועשה להם מכנסי בד, מכל מקום הרחבת הפסיעות קרוב לגלוי ערוה הוא, ואתה נוהג בהם מנהג בזיון, והרי דברים קל וחומר, ומה אבנים הללו שאין בהם דעת להקפיד על בזיונן, אמרה תורה הואיל ויש בהם צורך לא תנהג בהם מנהג בזיון, חבירך שהוא בדמות יוצרך, ומקפיד על בזיונו, על אחת כמה וכמה:
So that your nakedness not be revealed. Because due to these steps you will have to broaden your strides. And though it would not be an actual uncovering of the nakedness for it is written: “Make for them (the kohanim) linen pants,” nevertheless the broadening of the strides comes near [enough] to uncovering one’s nakedness whereby you will be acting towards them (the stones) with disrespect. You can derive from these things a fortiori: Just as these stones that have no sense to take offense at their denigration [yet] the Torah stated that, since there is a need for them, do not act disrespectfully towards them, then your fellow-man, who is in the image of your Creator and takes offense at his denigration, how much more so [must you be careful not to show him disrespect].
וישמע יתרו. מה שמיעה שמע ובא, קריעת ים סוף ומלחמת עמלק (זבחים קטז.):
Yisro heard. What news had he heard [which inspired him] to come? [It was] the splitting of the Reed Sea and the war against Amaleik.