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Torah Reading for Behaalotecha

In Israel: Shlach

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First Day of Shavuot

Friday, 6 Sivan, 5786

22 May, 2026

Complete: (Exodus 19:1 - 20:23; Numbers 28:26-31; Ezekiel 1:1-28; Ezekiel 3:12)

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First Portion

Shemot (Exodus) Chapter 19

1In the third month after the Israelites had left Egypt, they came to the Sinai Desert, on this day.		אבַּחֹ֨דֶשׁ֙ הַשְּׁלִישִׁ֔י לְצֵ֥את בְּנֵֽי־יִשְׂרָאֵ֖ל מֵאֶ֣רֶץ מִצְרָ֑יִם בַּיּ֣וֹם הַזֶּ֔ה בָּ֖אוּ מִדְבַּ֥ר סִינָֽי:
בַּיּוֹם הַזֶּה - On this day - i.e., on the first day of the month. According to the context, Scripture ought to have written בַּיּוֹם הַהוּא “on that day.” What is the meaning of the term “on this day”? To indicate that the words of Torah should always be to you like a new experience, as if God gave them to you for the first time today.		בַּיּוֹם הַזֶּה. בְּרֹאשׁ חֹדֶשׁ; לֹא הָיָה צָרִיךְ לִכְתֹּב אֶלָּא בַּיּוֹם הַהוּא, מַהוּ בַּיּוֹם הַזֶּה? שֶׁיִּהְיוּ דִּבְרֵי תוֹרָה חֲדָשִׁים עָלֶיךָ כְּאִלּוּ הַיּוֹם נְתָנָם (ברכות ס"ג):
2They left Refidim and arrived in the Sinai Desert, camping in the wilderness. Israel camped there facing the mountain.		בוַיִּסְע֣וּ מֵֽרְפִידִ֗ים וַיָּבֹ֨אוּ֙ מִדְבַּ֣ר סִינַ֔י וַיַּֽחֲנ֖וּ בַּמִּדְבָּ֑ר וַיִּֽחַן־שָׁ֥ם יִשְׂרָאֵ֖ל נֶ֥גֶד הָהָֽר:
וַיִּסְעוּ מֵֽרְפִידִים - They left Refidim. Why does Scripture need to specify again from where they had journeyed? Did it not already state that they were encamped at Refidim, so obviously they had journeyed from there? Rather, the intent is to compare their journeying from Refidim to their arrival in the Sinai Desert: just as their arrival in the Sinai Desert was in a state of repentance, so, too, their journeying from Refidim was in a state of repentance.		וַיִּסְעוּ מֵֽרְפִידִים. מַה תָּ"לֹ לַחֲזֹר וּלְפָרֵשׁ מֵהֵיכָן נָסְעוּ, וַהֲלֹא כְבָר כָּתַב שֶׁבִּרְפִידִים הָיוּ חוֹנִים, בְּיָדוּעַ שֶׁמִּשָּׁם נָסְעוּ? אֶלָּא לְהַקִּישׁ נְסִיעָתָן מֵרְפִידִים לְבִיאָתָן לְמִדְבַּר סִינַי, מַה בִּיאָתָן לְמִדְבַּר סִינַי בִּתְשׁוּבָה, אַף נְסִיעָתָן מֵרְפִידִים בִּתְשׁוּבָה (מכילתא):
וַיִּֽחַן־שָׁם יִשְׂרָאֵל - Israel camped there - as one man, unanimously aware of their impending unification into one nation under God, preparing for it with one heart. But all their other stops involved complaint against God or dissent among themselves.		וַיִּֽחַן־שָׁם יִשְׂרָאֵל. כְּאִישׁ אֶחָד בְּלֵב אֶחָד, אֲבָל שְׁאָר כָּל הַחֲנִיּוֹת בְּתַרְעוֹמוֹת וּבְמַחֲלֹקֶת:
נֶגֶד הָהָֽר - Facing the mountain - i.e., at its eastern side. Similarly, any place where you find the term נֶגֶד used, its meaning is “toward the face side,” to the east.		נֶגֶד הָהָֽר. לְמִזְרָחוֹ, וְכָל מָקוֹם שֶׁאַתָּה מוֹצֵא נֶגֶד, פָּנִים לַמִּזְרָח (שם):
3Moses ascended Mount Sinai to God. God called out to him from the mountain and said, “You must say as follows to the House of Jacob and relate to the Israelites:		גוּמשֶׁ֥ה עָלָ֖ה אֶל־הָֽאֱלֹהִ֑ים וַיִּקְרָ֨א אֵלָ֤יו יְהוָֹה֙ מִן־הָהָ֣ר לֵאמֹ֔ר כֹּ֤ה תֹאמַר֙ לְבֵ֣ית יַֽעֲקֹ֔ב וְתַגֵּ֖יד לִבְנֵ֥י יִשְׂרָאֵֽל:
וּמשֶׁה עָלָה - Moses ascended - on the second day of the month, for all his ascents to the mountain were made early in the morning, as it says: “Moses rose early in the morning.” 1		וּמשֶׁה עָלָה. בַּיּוֹם הַשֵּׁנִי; וְכָל עֲלִיּוֹתָיו בְּהַשְׁכָּמָה הָיוּ, שֶׁנֶּאֱמַר "וַיַּשְׁכֵּם מֹשֶׁה בַבֹּקֶר" (שמות ל"ד):
כֹּה תֹאמַר - You must say as follows - i.e., whenever teaching the Torah, do so in this style (gently to the women and bluntly to the men) and in this order (to the women before the men).		כֹּה תֹאמַר. בַּלָּשׁוֹן הַזֶּה וְכַסֵּדֶר הַזֶּה:
לְבֵית יַֽעֲקֹב - To the House of Jacob. These are the women; say the lesson to them in a gentle form of speech, i.e., tell them the outlines of the commandments and the rewards for their observance.		לְבֵית יַֽעֲקֹב. אֵלּוּ הַנָּשִׁים, תֹּאמַר לָהֶן בְּלָשׁוֹן רַכָּה (מכילתא):
וְתַגֵּיד לִבְנֵי יִשְׂרָאֵֽל - And relate to (lit.) the sons of Israel - i.e., specify to the men the punishments and details of the commandments, things that are as harsh as the bitter herb named giddin (גִּידִין).		וְתַגֵּיד לִבְנֵי יִשְׂרָאֵֽל. עֳנָשִׁין וְדִקְדּוּקִים פָּרֵשׁ לַזְּכָרִים, דְּבָרִים הַקָּשִׁין כְּגִידִין (שבת פ"ז):
4‘You have seen what I did to the Egyptians. I carried you on the wings of griffon vultures, and brought you to Me.		דאַתֶּ֣ם רְאִיתֶ֔ם אֲשֶׁ֥ר עָשִׂ֖יתִי לְמִצְרָ֑יִם וָֽאֶשָּׂ֤א אֶתְכֶם֙ עַל־כַּנְפֵ֣י נְשָׁרִ֔ים וָֽאָבִ֥א אֶתְכֶ֖ם אֵלָֽי:
אַתֶּם רְאִיתֶם - You have seen. It is not some tradition that you possess, nor is it something that I am sending to you in written words, or attesting to you through witnesses, but “you have seen what I did to the Egyptians”; they were already guilty of many sins before Me before they conspired against you, but I punished them only on your account.		אַתֶּם רְאִיתֶם. לֹא מַסֹּרֶת הִיא בְיֶדְכֶם, לֹא בִדְבָרִים אֲנִי מְשַׁגֵּר לָכֶם, לֹא בְעֵדִים אֲנִי מֵעִיד עֲלֵיכֶם, אֶלָּא אתם ראיתם אשר עשיתי למצרים, עַל כַּמָּה עֲבֵרוֹת הָיוּ חַיָּבִין לִי קֹדֶם שֶׁנִּזְדַּוְּגוּ לָכֶם וְלֹא נִפְרַעְתִּי מֵהֶם אֶלָּא עַל יֶדְכֶם (מכילתא):
וָֽאֶשָּׂא אֶתְכֶם - I carried you. This was on the day that Israel came to Rameses; for Israel were dispersed over the entire land of Goshen, but when they had to travel and leave Egypt, in a miraculously short while they were all assembled together at Rameses. Onkelos translated וָאֶשָּׂא אֶתְכֶם as וְאַטֵּלִית יַתְכוֹן, as if it were written וָאַסִּיעַ אֶתְכֶם “I made you travel.” He thus adapted the literal meaning of the text in order to express it in a more respectful way regarding God above.		וָֽאֶשָּׂא אֶתְכֶם. זֶה הַיּוֹם שֶׁבָּאוּ יִשְׂרָאֵל לְרַעְמְסֵס, שֶׁהָיוּ יִשְׂרָאֵל מְפֻזָּרִין בְּכָל אֶרֶץ גֹּשֶׁן, וּלְשָׁעָה קַלָּה כְּשֶׁבָּאוּ לִסַּע וְלָצֵאת, נִקְבְּצוּ כֻּלָּם לְרַעְמְסֵס, וְאֻנְקְלוֹס תִּרְגֵּם וָאֶשָּׂא כְּמוֹ וָאַסִּיעַ אֶתְכֶם – "וְאַטֵּלִית יָתְכוֹן", תִּקֵּן אֶת הַדִבּוּר דֶּרֶךְ כָּבוֹד לְמַעְלָה:
עַל־כַּנְפֵי נְשָׁרִים - On the wings of griffon vultures - i.e., like a griffon vulture who carries its young upon its wings. For all other birds place their young between their feet, because they are afraid of another bird that might fly above them, but the griffon vulture is afraid only that man may perhaps aim an arrow at it, but not of any other bird, because no other bird flies above it. It therefore places its young upon its wings, saying, “Better that the arrow enter me than my young.” God said: I, too, did so – “The angel of God…moved…and it came between the Egyptian camp and the Israelite camp…,” 2 and the Egyptians were firing arrows and stone missiles but the cloud absorbed them.		עַל־כַּנְפֵי נְשָׁרִים. כַּנֶּשֶׁר הַנּוֹשֵׂא גּוֹזָלָיו עַל כְּנָפָיו, שֶׁכָּל שְׁאָר הָעוֹפוֹת נוֹתְנִים אֶת בְּנֵיהֶם בֵּין רַגְלֵיהֶם, לְפִי שֶׁמִּתְיָרְאִין מֵעוֹף אַחֵר שֶׁפּוֹרֵחַ עַל גַּבֵּיהֶם, אֲבָל הַנֶּשֶׁר הַזֶּה אֵינוֹ מִתְיָרֵא אֶלָּא מִן הָאָדָם שֶׁמָּא יִזְרֹק בּוֹ חֵץ, לְפִי שֶׁאֵין עוֹף פּוֹרֵחַ עַל גַּבָּיו, לְכָךְ נוֹתְנוֹ עַל כְּנָפָיו, אוֹמֵר מוּטָב יִכָּנֵס הַחֵץ בִּי וְלֹא בִּבְנִי, אַף אֲנִי עָשִׂיתִי כֵן: "וַיִּסַּע מַלְאַךְ הָאֱלֹהִים וְגוֹ', וַיָּבֹא בֵּין מַחֲנֵה מִצְרַיִם וְגוֹ'" (שמות י"ד), וְהָיוּ מִצְרַיִם זוֹרְקִים חִצִּים וְאַבְנֵי בָּלִיסְטְרָאוֹת וְהֶעָנָן מְקַבְּלָם:
וָֽאָבִא אֶתְכֶם אֵלָֽי - And brought you to Me. Its meaning is as Onkelos translates it: וְקָרֵבִית יַתְכוֹן לְפֻלְחָנִי “and I brought you near to My service.”		וָֽאָבִא אֶתְכֶם אֵלָֽי. כְּתַרְגּוּמוֹ:
5So now, provided you vigilantly heed My voice and keep My covenant, you will be for Me a treasure cherished above all nations, for the entire world is Mine.		הוְעַתָּ֗ה אִם־שָׁמ֤וֹעַ תִּשְׁמְעוּ֙ בְּקֹלִ֔י וּשְׁמַרְתֶּ֖ם אֶת־בְּרִיתִ֑י וִֽהְיִ֨יתֶם לִ֤י סְגֻלָּה֙ מִכָּל־הָ֣עַמִּ֔ים כִּי־לִ֖י כָּל־הָאָֽרֶץ:
וְעַתָּה - So now - i.e., if you accept upon yourselves now to perform the commandments, it will become more pleasant for you from this point on, for the first step is always the hardest.		וְעַתָּה. אִם עַתָּה תְקַבְּלוּ עֲלֵיכֶם, יֶעֱרַב לָכֶם מִכָּאן וָאֵילָךְ, שֶׁכָּל הַתְחָלוֹת קָשׁוֹת (מכילתא):
וּשְׁמַרְתֶּם אֶת־בְּרִיתִי - And keep My covenant - that I will make with you regarding the keeping of the Torah.		וּשְׁמַרְתֶּם אֶת־בְּרִיתִי. שֶׁאֶכְרֹת עִמָּכֶם עַל שְׁמִירַת הַתּוֹרָה:
סְגֻלָּה - means “a precious treasure,” as in וּסְגֻלַּת מְלָכִים “and royal treasures,” 3 which are expensive objects and gemstones that kings store away. Similarly, you will be for Me a treasure singled out from other nations. Do not say, however, that you alone are Mine and I have no others besides you, and therefore who else do I have besides you, that your preciousness be thereby demonstrated,		סְגֻלָּה. אוֹצָר חָבִיב, כְּמוֹ "וּסְגֻלַּת מְלָכִים" (קהלת ב') – כְּלֵי יְקָר וַאֲבָנִים טוֹבוֹת שֶׁהַמְּלָכִים גּוֹנְזִים אוֹתָם, כָּךְ אַתֶּם תִּהְיוּ לִי סְגֻלָּה מִשְּׁאָר אֻמּוֹת; וְלֹא תֹאמְרוּ אַתֶּם לְבַדְּכֶם שֶׁלִּי וְאֵין לִי אֲחֵרִים עִמָּכֶם וּמַה יֵּשׁ לִי עוֹד שֶׁתְּהֵא חִבַּתְכֶם נִכֶּרֶת:
כִּי־לִי כָּל־הָאָֽרֶץ - “for the entire world is Mine”. yet in My eyes and before Me all others are like nothing.		כִּי־לִי כָּל־הָאָֽרֶץ. וְהֵם בְּעֵינַי וּלְפָנַי לִכְלוּם:
6You will be unto Me a kingdom of nobles and a holy nation.’ These are the words that you must say to the Israelites.”		ווְאַתֶּ֧ם תִּֽהְיוּ־לִ֛י מַמְלֶ֥כֶת כֹּֽהֲנִ֖ים וְג֣וֹי קָד֑וֹשׁ אֵ֚לֶּה הַדְּבָרִ֔ים אֲשֶׁ֥ר תְּדַבֵּ֖ר אֶל־בְּנֵ֥י יִשְׂרָאֵֽל:
וְאַתֶּם תִּֽהְיוּ־לִי מַמְלֶכֶת כֹּֽהֲנִים - You will be unto Me a kingdom of (lit.) priests - as a result of serving God by obeying the Torah, the Israelites would be considered nobles, just as it says: וּבְנֵי דָוִד כֹּהֲנִים הָיוּ “and the sons of David were nobles.” 4		וְאַתֶּם תִּֽהְיוּ־לִי מַמְלֶכֶת כֹּֽהֲנִים. שָׂרִים, כְּמָה דְּאַתְּ אָמַר "וּבְנֵי דָּוִד כֹּהֲנִים" (שמואל ב ח'):
אֵלֶּה הַדְּבָרִים - These are the words - in contrast to other instances where Moses explained the laws of the Torah, here he was enjoined to repeat precisely these words, no less and no more.		אֵלֶּה הַדְּבָרִים. לֹא פָּחוֹת וְלֹא יוֹתֵר (מכילתא):

Footnotes

Exodus 34:4.

Exodus 14:19-20.

Ecclesiastes 2:8.

2 Samuel 8:18.

Second Portion

Shemot (Exodus) Chapter 19

7Moses came and summoned the elders of the people, and presented before them all these words that God had commanded him.		זוַיָּבֹ֣א משֶׁ֔ה וַיִּקְרָ֖א לְזִקְנֵ֣י הָעָ֑ם וַיָּ֣שֶׂם לִפְנֵיהֶ֗ם אֵ֚ת כָּל־הַדְּבָרִ֣ים הָאֵ֔לֶּה אֲשֶׁ֥ר צִוָּ֖הוּ יְהוָֹֽה:
8All the people responded together and said, “All that God has spoken, we will do.” Moses conveyed the people’s words back to God.		חוַיַּֽעֲנ֨וּ כָל־הָעָ֤ם יַחְדָּו֙ וַיֹּ֣אמְר֔וּ כֹּ֛ל אֲשֶׁר־דִּבֶּ֥ר יְהוָֹ֖ה נַֽעֲשֶׂ֑ה וַיָּ֧שֶׁב משֶׁ֛ה אֶת־דִּבְרֵ֥י הָעָ֖ם אֶל־יְהוָֹֽה:
וַיָּשֶׁב משֶׁה אֶת־דִּבְרֵי הָעָם וגו' - Moses conveyed the people’s words back [to God] - on the next day, which was the third day of the month, for whenever he ascended the mountain to speak to God, it was first thing in the morning. But was it necessary for Moses to convey Israel’s reply, as God is omniscient? Rather, Scripture comes to teach you proper behavior from Moses’ example, that he did not say, “Since He who sent me knows the reply anyway, I need not convey it,” but he fulfilled his mission with due propriety.		וַיָּשֶׁב משֶׁה אֶת־דִּבְרֵי הָעָם וגו'. בְּיוֹם הַמָּחֳרָת, שֶׁהוּא שְׁלִישִׁי, שֶׁהֲרֵי בְּהַשְׁכָּמָה עָלָה; וְכִי צָרִיךְ הָיָה מֹשֶׁה לְהָשִׁיב? אֶלָּא בָּא הַכָּתוּב לְלַמֶּדְךָ דֶּרֶךְ אֶרֶץ מִמֹּשֶׁה, שֶׁלֹּא אָמַר הוֹאִיל וְיוֹדֵעַ מִי שֶׁשְּׁלָחַנִי אֵינִי צָרִיךְ לְהָשִׁיב (שבת פ"ז):
9God said to Moses, “I am about to come to you in the thickness of the cloud, so that all the people will hear when I speak to you, and also believe in you forever.” Moses reported the people’s response to God.		טוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־משֶׁ֗ה הִנֵּ֨ה אָֽנֹכִ֜י בָּ֣א אֵלֶ֘יךָ֘ בְּעַ֣ב הֶֽעָנָן֒ בַּֽעֲב֞וּר יִשְׁמַ֤ע הָעָם֙ בְּדַבְּרִ֣י עִמָּ֔ךְ וְגַם־בְּךָ֖ יַֽאֲמִ֣ינוּ לְעוֹלָ֑ם וַיַּגֵּ֥ד משֶׁ֛ה אֶת־דִּבְרֵ֥י הָעָ֖ם אֶל־יְהוָֹֽה:
בְּעַב הֶֽעָנָן - means “in the thickness of the cloud,” and this is the “thick cloud” (עֲרָפֶל) mentioned later. 1		בְּעַב הֶֽעָנָן. בְּמַעֲבֵה הֶעָנָן וְזֶהוּ עֲרָפֶל:
וְגַם־בְּךָ - And…also in you. The word גַּם “also” implies belief also in the prophets that succeed you.		וְגַם־בְּךָ. גַּם בַּנְּבִיאִים הַבָּאִים אַחֲרֶיךָ (מכילתא):
וַיַּגֵּד משֶׁה אֶת־דִּבְרֵי וגו' - Moses reported…. on the next day, which was the fourth of the month.		וַיַּגֵּד משֶׁה אֶת־דִּבְרֵי וגו'. בְּיוֹם הַמָּחֳרָת, שֶׁהוּא רְבִיעִי לַחֹדֶשׁ:
אֶת־דִּבְרֵי הָעָם וגו' - The people’s response… Moses said to God: “I have heard from them a reply to this message that You will speak to them through me, that they wish to hear directly from You, for one who hears something from a messenger cannot be compared to one who hears it from the King Himself. They said, ‘We want to see our King!’”		אֶת־דִּבְרֵי הָעָם וגו'. תְּשׁוּבָה עַל דָּבָר זֶה; שָׁמַעְתִּי מֵהֶם שֶׁרְצוֹנָם לִשְׁמֹעַ מִמְּךָ, אֵינוֹ דּוֹמֶה הַשּׁוֹמֵעַ מִפִּי שָׁלִיחַ לַשּׁוֹמֵעַ מִפִּי הַמֶּלֶךְ, רְצוֹנֵנוּ לִרְאוֹת אֶת מַלְכֵּנוּ (מכילתא):
10God then said to Moses, “Go to the people and prepare them today and tomorrow: They must wash their clothes.		יוַיֹּ֨אמֶר יְהוָֹ֤ה אֶל־משֶׁה֙ לֵ֣ךְ אֶל־הָעָ֔ם וְקִדַּשְׁתָּ֥ם הַיּ֖וֹם וּמָחָ֑ר וְכִבְּס֖וּ שִׂמְלֹתָֽם:
וַיֹּאמֶר יְהוָֹה אֶל־משֶׁה - God then said to Moses - “If so – that they require that I speak with them – go to the people.”		וַיֹּאמֶר ה' אֶל־משֶׁה. אִם כֵּן, שֶׁמַזְקִיקִין לְדַבֵּר עִמָם, לֵךְ אֶל הָעָם:
וְקִדַּשְׁתָּם - means “and make them ready,” i.e., tell them that they should prepare themselves today and tomorrow.		וְקִדַּשְׁתָּם. וְזִמַּנְתָּם, שֶׁיָּכִינוּ עַצְמָם הַיּוֹם וּמָחָר:
11Let them be prepared for the third day, for on the third day God will descend on Mount Sinai in the sight of all the people.		יאוְהָי֥וּ נְכֹנִ֖ים לַיּ֣וֹם הַשְּׁלִישִׁ֑י כִּ֣י \| בַּיּ֣וֹם הַשְּׁלִשִׁ֗י יֵרֵ֧ד יְהוָֹ֛ה לְעֵינֵ֥י כָל־הָעָ֖ם עַל־הַ֥ר סִינָֽי:
וְהָיוּ נְכֹנִים - Let them be prepared - by being separated from their wives.		וְהָיוּ נְכֹנִים. מֻבְדָּלִים מֵאִשָּׁה (שבת פ"ז):
לַיּוֹם הַשְּׁלִישִׁי - For the third day - which is the sixth of the month. And on the fifth of the month, Moses built the altar at the foot of the mountain and 12 monuments – the entire narrative recounted at the end of parashat Ve’eleh HaMishpatim, 2 for the Torah is not necessarily written in chronological order.		לַיּוֹם הַשְּׁלִישִׁי. שֶׁהוּא שִׁשָּׁה בַחֹדֶשׁ, וּבַחֲמִישִׁי בָּנָה מֹשֶׁה אֶת הַמִּזְבֵּחַ תַּחַת הָהָר וּשְׁתֵּים עֶשְׂרֵה מַצֵּבָה – כָּל הָעִנְיָן הָאָמוּר בְּפָרָשַׁת וְאֵלֶּה הַמִּשְׁפָּטִים – וְאֵין מֻקְדָּם וּמְאֻחָר בַּתּוֹרָה:
לְעֵינֵי כָל־הָעָם - In the sight of all the people. This teaches us that there was no blind person among them, for they were all healed.		לְעֵינֵי כָל־הָעָם. מְלַמֵּד שֶׁלֹּא הָיָה בָהֶם סוּמָא, שֶׁנִּתְרַפְּאוּ כֻלָּם (מכילתא):
12You must make a boundary for the people all around that will proclaim, ‘Beware of ascending the mountain or touching its edge. Whoever touches the mountain will surely be put to death.		יבוְהִגְבַּלְתָּ֤ אֶת־הָעָם֙ סָבִ֣יב לֵאמֹ֔ר הִשָּֽׁמְר֥וּ לָכֶ֛ם עֲל֥וֹת בָּהָ֖ר וּנְגֹ֣עַ בְּקָצֵ֑הוּ כָּל־הַנֹּגֵ֥עַ בָּהָ֖ר מ֥וֹת יוּמָֽת:
וְהִגְבַּלְתָּ - You must make a boundary - i.e., set for them boundary marks to indicate that they must not come closer beyond the boundary.		וְהִגְבַּלְתָּ. קְבַע לָהֶם תְּחוּמִין לְסִימָן, שֶׁלֹּא יִקְרְבוּ מִן הַגְּבוּל וָהָלְאָה:
לֵאמֹר - (lit.) Saying - i.e., the boundary itself “says” to them: “Be careful not to ascend beyond this point,” and you, too, warn them about this.		לֵאמֹר. הַגְּבוּל אוֹמֵר לָהֶם הִשָּׁמְרוּ מֵעֲלוֹת מִכָּאן וּלְהָלְאָה, וְאַתָּה הַזְהִירֵם עַל כָּךְ:
וּנְגֹעַ בְּקָצֵהוּ - Or touching its edge - i.e., even its edge.		וּנְגֹעַ בְּקָצֵהוּ. אֲפִלּוּ בְקָצֵהוּ:
13No hand may touch it, for whoever does will be stoned, having first been cast down from an elevation twice his height. Whether animal or man, if he crosses the boundary around the mountain he will not be allowed to live.’ When the ram’s horn sounds a long blast, they may ascend the mountain.”		יגלֹֽא־תִגַּ֨ע בּ֜וֹ יָ֗ד כִּֽי־סָק֤וֹל יִסָּקֵל֙ אֽוֹ־יָרֹ֣ה יִיָּרֶ֔ה אִם־בְּהֵמָ֥ה אִם־אִ֖ישׁ לֹ֣א יִֽחְיֶ֑ה בִּמְשֹׁךְ֙ הַיֹּבֵ֔ל הֵ֖מָּה יַֽעֲל֥וּ בָהָֽר:
יָרֹה יִיָּרֶה - Will be…cast down. From here we derive the procedure for those executed by stoning, that they are first to be pushed down from the place of stoning, which was twice a person’s height.		יָרֹה יִיָּרֶה. מִכָּאן לַנִּסְקָלִין שֶׁהֵם נִדְחִין לְמַטָּה מִבֵּית הַסְּקִילָה שֶׁהָיָה גָּבוֹהַּ שְׁתֵּי קוֹמוֹת (סנהדרין מ"ה):
יִיָּרֶה - means: he will be thrown down to the ground, this word being related to יָרָה בַיָּם “He hurled into the sea.” 3		יִיָּרֶה. יֻשְׁלַךְ לְמַטָּה לָאָרֶץ, כְּמוֹ "יָרָה בַיָּם":
בִּמְשֹׁךְ הַיֹּבֵל - (lit.) When the ram’s horn extends - i.e., when the ram’s horn sounds a long note, it signifies the departure of the Divine Presence and the cessation of the Divine voice; and once I, God, depart from the mountain, they are allowed to ascend it.		בִּמְשֹׁךְ הַיֹּבֵל. כְּשֶׁיִּמְשֹׁךְ הַיּוֹבֵל קוֹל אָרֹךְ, הוּא סִימָן סִלּוּק שְׁכִינָה וְהַפְסָקַת הַקּוֹל, וְכֵיוָן שֶׁאֶסְתַּלֵּק, הֵם רַשָּׁאִין לַעֲלוֹת:
הַיֹּבֵל - This is a ram’s horn, for in Arabia a ram is called יוֹבְלָא. It was in fact the horn of the ram sacrificed instead of Isaac.		הַיֹּבֵל. הוּא שׁוֹפָר שֶׁל אַיִל, שֶׁכֵּן בַּעֲרַבְיָא קוֹרִין לְדִכְרָא יוּבְלָא, וְשׁוֹפָר שֶׁל אַיִל שֶׁל יִצְחָק הָיָה (פרקי דרבי אליעזר ל"א):

Footnotes

Exodus 20:18.

Exodus 24:4ff.

Exodus 15:4.

Third Portion

Shemot (Exodus) Chapter 19

14Moses came down from the mountain and went to the people. He prepared the people by having them first wash their clothes.		ידוַיֵּ֧רֶד משֶׁ֛ה מִן־הָהָ֖ר אֶל־הָעָ֑ם וַיְקַדֵּשׁ֙ אֶת־הָעָ֔ם וַיְכַבְּס֖וּ שִׂמְלֹתָֽם:
מִן־הָהָר אֶל־הָעָם - From the mountain to the people. This teaches us that Moses did not stop to attend to his personal affairs, but went from the mountain straight to the people.		מִן־הָהָר אֶל־הָעָם. מְלַמֵּד שֶׁלֹּא הָיָה מֹשֶׁה פוֹנֶה לַעֲסָקָיו, אֶלָּא מִן הָהָר – אֶל הָעָם (מכילתא):
15He said to the people, “Keep yourselves in readiness for a three-day period; do not approach a woman, i.e., engage in marital relations.”		טווַיֹּ֨אמֶר֙ אֶל־הָעָ֔ם הֱי֥וּ נְכֹנִ֖ים לִשְׁל֣שֶׁת יָמִ֑ים אַל־תִּגְּשׁ֖וּ אֶל־אִשָּֽׁה:
הֱיוּ נְכֹנִים לִשְׁלשֶׁת יָמִים - Keep yourselves in readiness (lit.) for three days - i.e., for the end of three days, which is the fourth day, for Moses, by his own reasoning, added a day to the time that God had stated to prepare. This is according to the opinion of Rabbi Yosei, who is of the opinion that the Torah was given on 7 Sivan. And according to the opinion that the Ten Commandments were given on the sixth of the month, Moses did not add anything, and the meaning of לִשְׁלֹשֶׁת יָמִים is the same as לַיּוֹם הַשְּׁלִישִׁי “for the third day.”		הֱיוּ נְכֹנִים לִשְׁלשֶׁת יָמִים. לְסוֹף ג' יָמִים, הוּא יוֹם רְבִיעִי, שֶׁהוֹסִיף מֹשֶׁה יוֹם אֶחָד מִדַּעְתּוֹ כְּדִבְרֵי רַבִּי יוֹסֵי, וּלְדִבְרֵי הָאוֹמֵר בְּשִׁשָּׁה בַחֹדֶשׁ נִתְּנוּ עֲשֶׂרֶת הַדִּבְּרוֹת, לֹא הוֹסִיף מֹשֶׁה כְלוּם, וְלִשְׁלֹשֶׁת יָמִים כְּמוֹ לַיּוֹם הַשְּׁלִישִׁי:
אַל־תִּגְּשׁוּ אֶל־אִשָּֽׁה - Do not approach a woman - all these three days, so that the women will be able to ritually immerse themselves on the third day and thus be ritually pure to receive the Torah – for if they would have marital relations during these three days, the woman might discharge semen after her ritual immersion and again become ritually impure; but after she has waited three days, the semen is already putrid and cannot germinate, so it does not confer ritual impurity upon the one discharging it.		אַל־תִּגְּשׁוּ אֶל־אִשָּֽׁה. כָּל ג' יָמִים הַלָּלוּ, כְּדֵי שֶׁיִּהְיוּ הַנָּשִׁים טוֹבְלוֹת לַיּוֹם הַשְּׁלִישִׁי וְתִהְיֶינָה טְהוֹרוֹת לְקַבֵּל תּוֹרָה, שֶׁאִם יְשַׁמְּשׁוּ תּוֹךְ ג' יָמִים שֶׁמָּא תִפְלֹט הָאִשָּׁה שִׁכְבַת זֶרַע לְאַחַר טְבִילָתָהּ וְתַחֲזֹר וְתִטַּמֵּא, אֲבָל מִשֶּׁשָּׁהֲתָה ג' יָמִים, כְּבָר הַזֶּרַע מַסְרִיחַ וְאֵינוֹ רָאוּי לְהַזְרִיעַ, וְטָהוֹר מִלְּטַמֵּא אֶת הַפּוֹלֶטֶת (שבת פ"ו):
16On the third day, as morning dawned, there was thunder and lightning, and a heavy cloud on the mountain. There was an extremely loud blast of a shofar, and all the people in the camp trembled.		טזוַיְהִי֩ בַיּ֨וֹם הַשְּׁלִישִׁ֜י בִּֽהְיֹ֣ת הַבֹּ֗קֶר וַיְהִי֩ קֹלֹ֨ת וּבְרָקִ֜ים וְעָנָ֤ן כָּבֵד֙ עַל־הָהָ֔ר וְקֹ֥ל שֹׁפָ֖ר חָזָ֣ק מְאֹ֑ד וַיֶּֽחֱרַ֥ד כָּל־הָעָ֖ם אֲשֶׁ֥ר בַּמַּֽחֲנֶֽה:
בִּֽהְיֹת הַבֹּקֶר - As morning dawned. This teaches us that the Divine revelation preceded their arrival; this practice is unlike that of human beings – that a teacher should await the student. And so we find in Ezekiel: 1 “God said to me, ‘Arise and go out to the valley and there I will speak with you.’ So I arose and went out to the valley, and behold, the glory of God was already standing there.”		בִּֽהְיֹת הַבֹּקֶר. מְלַמֵּד שֶׁהִקְדִּים עַל יָדָם, מַה שֶּׁאֵין דֶּרֶךְ בָּשָׂר וָדָם לַעֲשׂוֹת כֵּן – שֶיְּהֵא הָרַב מַמְתִּין לַתַּלְמִיד; וְכֵן מָצִינוּ "קוּם צֵא אֶל הַבִּקְעָה, וָאָקוּם וָאֵצֵא אֶל הַבִּקְעָה וְהִנֵּה שָׁם כְּבוֹד ה' עֹמֵד" (יחזקאל ג'):
17Moses led the people out of the camp toward the Divine Presence, and they took their places at the foot of the mountain.		יזוַיּוֹצֵ֨א משֶׁ֧ה אֶת־הָעָ֛ם לִקְרַ֥את הָֽאֱלֹהִ֖ים מִן־הַמַּֽחֲנֶ֑ה וַיִּתְיַצְּב֖וּ בְּתַחְתִּ֥ית הָהָֽר:
לִקְרַאת הָֽאֱלֹהִים - (lit.) To meet God. This tells us that the Divine Presence came out to greet them like a bridegroom going to greet his bride; and this, too, is what is meant when it says: “God came from Sinai,” 2 and it does not say “came to Sinai.”		לִקְרַאת הָֽאֱלֹהִים. מַגִּיד שֶׁהַשְּׁכִינָה יָצְאָה לִקְרָאתָם כְּחָתָן הַיּוֹצֵא לִקְרַאת כַּלָּה, וְזֶהוּ שֶׁאָמַר "ה' מִסִּינַי בָּא" (דברים ל"ג), וְלֹא נֶאֱמַר "לְסִינַי בָּא" (מכילתא):
בְּתַחְתִּית הָהָֽר - (lit.) Underneath the mountain. According to its straightforward meaning it means “at the foot of the mountain.” But its Midrashic explanation is that the mountain was pulled from its place and held over the people like an overturned barrel.		בְּתַחְתִּית הָהָֽר. לְפִי פְשׁוּטוֹ בְּרַגְלֵי הָהָר; וּמִדְרָשׁוֹ שֶׁנִּתְלַשׁ הָהָר מִמְּקוֹמוֹ וְנִכְפָּה עֲלֵיהֶם כְּגִיגִית (שבת פ"ח):
18The whole of Mount Sinai was smoking because God had descended upon it in fire. Its smoke rose up like the smoke of a limekiln, and the entire mountain quaked violently.		יחוְהַ֤ר סִינַי֙ עָשַׁ֣ן כֻּלּ֔וֹ מִ֠פְּנֵ֠י אֲשֶׁ֨ר יָרַ֥ד עָלָ֛יו יְהוָֹ֖ה בָּאֵ֑שׁ וַיַּ֤עַל עֲשָׁנוֹ֙ כְּעֶ֣שֶׁן הַכִּבְשָׁ֔ן וַיֶּֽחֱרַ֥ד כָּל־הָהָ֖ר מְאֹֽד:
עָשַׁן כֻּלּוֹ - This word עָשַׁן is not a noun, for the ש is vocalized with a patach, but a verb form, similar to אָמַר “he said,” שָׁמַר “he kept,” and שָׁמַע “he heard.” Therefore Onkelos translated it as תָּנַן כֻּלֵּהּ “was entirely smoking” (a verb) and he did not translate it as תְּנָנָא כֻּלֵּהּ “was entirely smoke” (a noun). But all other cases of עָשָׁן in Scripture are vocalized with a kamatz, because they are nouns.		עָשַׁן כֻּלּוֹ. אֵין עָשַׁן זֶה שֵׁם דָּבָר, שֶׁהֲרֵי נָקוּד הַשִּׁי"ן פַּתָּח, אֶלָּא לְשׁוֹן פָּעַל כְּמוֹ אָמַר, שָׁמַר, שָׁמַע, לְכָךְ תַּרְגּוּמוֹ תְּנַן כֻּלֵּהּ, וְלֹא תִרְגֵּם תְּנָנָא, וְכָל עָשָׁן שֶׁבַּמִּקְרָא נְקוּדִים קָמָץ מִפְּנֵי שֶׁהֵם שֵׁם דָּבָר:
הַכִּבְשָׁן - Limekiln - i.e., of lime. I might have thought that the smoke was similar to that of such a kiln but no greater. Scripture therefore states elsewhere: “the mountain burned with fire that rose up to the midst of heaven.” 3 If so, why does Scripture mention a mere kiln? To explain in a comprehensible manner, it gives people a metaphor relatable to them. Similarly we find: “God roars like a lion.” 4 Now, who gave the lion strength if not He? Yet Scripture compares Him to a lion! However, the reason for this is that we describe Him as similar to His creatures in order to use easily comprehensible language. Similarly we find: “and His sound was like the sound of much water.” 5 Now, who gave the water sound if not He? However, you describe Him by comparing Him to His creatures because this way is easily comprehensible.		הַכִּבְשָׁן. שֶׁל סִיד; יָכוֹל כְּכִבְשָׁן זֶה וְלֹא יוֹתֵר, תַּלְמוּד לוֹמָר "בּוֹעֵר בָּאֵשׁ עַד לֵב הַשָּׁמַיִם" (דברים ד'), וּמַה תַּלְמוּד לוֹמָר כִּבְשָׁן? לְשַׂבֵּר אֶת הָאֹזֶן מַה שֶּׁהִיא יְכוֹלָה לִשְׁמֹעַ – נוֹתֵן לַבְּרִיּוֹת סִימָן הַנִּכָּר לָהֶם; כַּיּוֹצֵא בּוֹ "כְּאַרְיֵה יִשְׁאָג" (הושע י"א), וְכִי מִי נָתַן כֹּחַ בָּאֲרִי אֶלָּא הוּא? וְהַכָּתוּב מוֹשְׁלוֹ כְּאַרְיֵה, אֶלָּא אָנוּ מְכַנִּין וּמְדַמִּין אוֹתוֹ לִבְרִיּוֹתָיו כְּדֵי לְשַׂבֵּר אֶת הָאֹזֶן מַה שֶּׁיְּכוֹלָה לִשְׁמֹעַ; כַּיּוֹצֵא בוֹ "וְקוֹלוֹ כְּקוֹל מַיִם רַבִּים" (יחזקאל מ"ג), וְכִי מִי נָתַן קוֹל לַמַּיִם אֶלָּא הוּא? וְאַתָּה מְכַנֶּה אוֹתוֹ, לְדַמּוֹתוֹ לִבְרִיּוֹתָיו – כְּדֵי לְשַׂבֵּר אֶת הָאֹזֶן (מכילתא):
19The sound of the shofar grew increasingly louder. When Moses spoke, God responded to the weakness of his mortal voice by amplifying his voice.		יטוַֽיְהִי֙ ק֣וֹל הַשֹּׁפָ֔ר הוֹלֵ֖ךְ וְחָזֵ֣ק מְאֹ֑ד משֶׁ֣ה יְדַבֵּ֔ר וְהָֽאֱלֹהִ֖ים יַֽעֲנֶ֥נּוּ בְקֽוֹל:
הוֹלֵךְ וְחָזֵק מְאֹד - Grew increasingly louder. The manner of ordinary people is that the longer one continues to blow a horn, its sound weakens and fades, but here it became increasingly loud. And why was it quieter at first? In order to make their ears increasingly receptive to what they would hear.		הוֹלֵךְ וְחָזֵק מְאֹד. מִנְהַג הֶדְיוֹט כָּל זְמַן שֶׁהוּא מַאֲרִיךְ לִתְקֹעַ קוֹלוֹ מַחֲלִישׁ וְכוֹהֶה, אֲבָל כָּאן הוֹלֵךְ וְחָזֵק מְאֹד, וְלָמָּה כָּךְ מִתְּחִלָּה? לְשַׂבֵּר אָזְנֵיהֶם מַה שֶּׁיְּכוֹלִין לִשְׁמֹעַ:
משֶׁה יְדַבֵּר - Moses spoke. When Moses was speaking and proclaiming the remaining commandments to Israel – for they heard from the Almighty directly only the first two: “I am God…” and “You must not possess any deities…” – the Holy One, blessed be He, assisted him by giving him the strength that his voice reverberate and be heard.		משֶׁה יְדַבֵּר. כְּשֶׁהָיָה מֹשֶׁה מְדַבֵּר וּמַשְׁמִיעַ הַדִּבְּרוֹת לְיִשְׂרָאֵל – שֶׁהֲרֵי לֹא שָׁמְעוּ מִפִּי הַגְּבוּרָה אֶלָּא "אָנֹכִי" וְ"לֹא יִהְיֶה לְךָ" – וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְסַיְּעוֹ לָתֵת בּוֹ כֹחַ לִהְיוֹת קוֹלוֹ מַגְבִּיר וְנִשְׁמָע (שם):
יַֽעֲנֶנּוּ בְקֽוֹל - means: “God responded to him regarding the voice.” This is similar to אֲשֶׁר יַעֲנֶה בָאֵשׁ, 6 which means “who will answer regarding the fire,” i.e., by making it descend from heaven.		יַֽעֲנֶנּוּ בְקֽוֹל. יַעֲנֶנּוּ עַל דְּבַר הַקּוֹל, כְּמוֹ "אֲשֶׁר יַעֲנֶה בָאֵשׁ" (מלכים א י"ח) – עַל דְּבַר הָאֵשׁ, לְהוֹרִידוֹ:

Footnotes

Ezekiel 3:22-23.

1 Kings 18:24.

Fourth Portion

Shemot (Exodus) Chapter 19

20God descended upon Mount Sinai, onto the peak of the mountain. God then summoned Moses to the mountain peak, and Moses ascended.		כוַיֵּ֧רֶד יְהוָֹ֛ה עַל־הַ֥ר סִינַ֖י אֶל־רֹ֣אשׁ הָהָ֑ר וַיִּקְרָ֨א יְהוָֹ֧ה לְמשֶׁ֛ה אֶל־רֹ֥אשׁ הָהָ֖ר וַיַּ֥עַל משֶֽׁה:
וַיֵּרֶד ה' עַל־הַר סִינַי - God descended upon Mount Sinai. Is it possible that He actually descended upon it? Scripture therefore states elsewhere: “that I spoke with you from heaven.” 1 However, the intent here is to teach us that God lowered the upper and lower heavens and spread them out above the mountain, like a blanket over a bed, and the Throne of Glory descended upon them.		וַיֵּרֶד ה' עַל־הַר סִינַי. יָכוֹל יָרַד עָלָיו מַמָּשׁ, תַּלְמוּד לוֹמָר כִּי מִן הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶם (שמות כ'), מְלַמֵּד שֶׁהִרְכִּין שָׁמַיִם הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים וְהִצִּיעָן עַל גַּבֵּי הָהָר כְּמַצָּע עַל הַמִּטָּה וְיָרַד כִּסֵּא הַכָּבוֹד עֲלֵיהֶם (מכילתא):
21God said to Moses, “Go down; warn the people not to break ranks and move toward God to gaze better upon Me, lest many of them perish.		כאוַיֹּ֤אמֶר יְהוָֹה֙ אֶל־משֶׁ֔ה רֵ֖ד הָעֵ֣ד בָּעָ֑ם פֶּן־יֶֽהֶרְס֤וּ אֶל־יְהוָֹה֙ לִרְא֔וֹת וְנָפַ֥ל מִמֶּ֖נּוּ רָֽב:
הָעֵד בָּעָם - means: warn the people not to ascend the mountain.		הָעֵד בָּעָם. הַתְרֵה בָהֶם שֶׁלֹּא לַעֲלוֹת בָּהָר:
פֶּן־יֶֽהֶרְסוּ וגו' - means: that they do not break their position because of their desire “for God to see Him” and move closer to the mountain.		פֶּן־יֶֽהֶרְסוּ וגו'. שֶׁלֹּא יֶהֶרְסוּ אֶת מַצָּבָם, עַל יְדֵי שֶׁתַּאֲוָתָם אֶל ה', לִרְאוֹת, וְיִקְרְבוּ לְצַד הָהָר:
וְנָפַל מִמֶּנּוּ רָֽב - Lest many of them perish. If any of them are lost, even a single one, for Me it is as significant as if many were.		וְנָפַל מִמֶּנּוּ רָֽב. כָּל מַה שֶּׁיִּפֹּל מֵהֶם, וַאֲפִלּוּ הוּא יְחִידִי, חָשׁוּב לְפָנַי רָב (שם):
פֶּן־יֶֽהֶרְסוּ - (lit.) They destroy. Every destruction entails the separation of an assembled structure. Similarly, those who break apart from the position of a group of people thereby “destroy” that position.		פֶּן־יֶֽהֶרְסוּ. כָּל הֲרִיסָה מַפְרֶדֶת אֲסִיפַת הַבִּנְיָן, אַף הַנִּפְרָדִין מִמַּצַּב אֲנָשִׁים הוֹרְסִים אֶת הַמַּצָּב:
22The priests who come near to God must also ready themselves, lest God cause a breach among them by killing those who venture too close.”		כבוְגַ֧ם הַכֹּֽהֲנִ֛ים הַנִּגָּשִׁ֥ים אֶל־יְהוָֹ֖ה יִתְקַדָּ֑שׁוּ פֶּן־יִפְרֹ֥ץ בָּהֶ֖ם יְהוָֹֽה:
וְגַם הַכֹּֽהֲנִים - The priests also - i.e., even the firstborn, although they had the distinction of being chosen for Divine service during this period.		וְגַם הַכֹּֽהֲנִים. אַף הַבְּכוֹרוֹת שֶׁהָעֲבוֹדָה בָהֶם (זבחים קט"ו):
הַנִּגָּשִׁים אֶל־ה' - Who come near to God - to offer sacrifices; they, too, should not rely on their position of importance and ascend the mountain.		הַנִּגָּשִׁים אֶל־ה'. לְהַקְרִיב קָרְבָּנוֹת, אַף הֵם לֹא יִסְמְכוּ עַל חֲשִׁיבוּתָם לַעֲלוֹת:
יִתְקַדָּשׁוּ - means “they must be prepared” to remain in their position.		יִתְקַדָּשׁוּ. יִהְיוּ מְזֻמָּנִים לְהִתְיַצֵּב עַל עָמְדָּן:
פֶּן־יִפְרֹץ - This is related to פִּרְצָה “breach”; i.e., it means “lest God kill some of them, thus causing a breach among them.”		פֶּן־יִפְרֹץ. לְשׁוֹן פִּרְצָה; יַהֲרֹג בָּהֶם וְיַעֲשֶׂה בָהֶם פִּרְצָה:
23Moses replied to God, “The people cannot ascend Mount Sinai, for You have warned us, saying, ‘Make a boundary around the mountain and sanctify it.’”		כגוַיֹּ֤אמֶר משֶׁה֙ אֶל־יְהֹוָ֔ה לֹֽא־יוּכַ֣ל הָעָ֔ם לַֽעֲלֹ֖ת אֶל־הַ֣ר סִינָ֑י כִּֽי־אַתָּ֞ה הַֽעֵדֹ֤תָה בָּ֨נוּ֙ לֵאמֹ֔ר הַגְבֵּ֥ל אֶת־הָהָ֖ר וְקִדַּשְׁתּֽוֹ:
לֹֽא־יוּכַל הָעָם - The people cannot [ascend Mount Sinai]. I do not need to warn them, for they have already been warned and remain so now for three days, so they cannot ascend the mountain, for they are not permitted to do so.		לֹֽא־יוּכַל הָעָם. אֵינִי צָרִיךְ לְהָעִיד בָּהֶם, שֶׁהֲרֵי מֻתְרִים וְעוֹמְדִין הֵם הַיּוֹם שְׁלֹשֶׁת יָמִים, וְלֹא יוּכְלוּ לַעֲלוֹת שֶׁאֵין לָהֶם רְשׁוּת:
24God said to him, “Go, descend. Then you must ascend, Aaron with you. The priests and the people must not break their ranks at all to ascend to God, lest He cause a breach among them.”		כדוַיֹּ֨אמֶר אֵלָ֤יו יְהוָֹה֙ לֶךְ־רֵ֔ד וְעָלִ֥יתָ אַתָּ֖ה וְאַֽהֲרֹ֣ן עִמָּ֑ךְ וְהַכֹּֽהֲנִ֣ים וְהָעָ֗ם אַל־יֶֽהֶרְס֛וּ לַֽעֲלֹ֥ת אֶל־יְהוָֹ֖ה פֶּן־יִפְרָץ־בָּֽם:
לֶךְ־רֵד - Go, descend - and warn them a second time, for typically one instructs a person in advance of an action and does so again when the time for the action arrives.		לֶךְ־רֵד. וְהָעֵד בָּהֶם שֵׁנִית, שֶׁמְּזָרְזִין אֶת הָאָדָם קֹדֶם מַעֲשֶׂה וְחוֹזְרִין וּמְזָרְזִין אוֹתוֹ בִּשְׁעַת מַעֲשֶׂה (מכילתא):
וְעָלִיתָ אַתָּה וְאַֽהֲרֹן עִמָּךְ וְהַכֹּֽהֲנִים - Then you must ascend, Aaron with you (lit.) and the priests. From these words I might have thought that also the priests will be with you. Scripture therefore states: וְעָלִיתָ אַתָּה.“Then you must ascend.” From here we can infer that the intent is: “You will have your own station, Aaron will have his own station, and the priests will have their own station”; i.e., Moses approached further than Aaron, and Aaron approached further than the priests – “but the people must not break” their position at all “to ascend to God.”		וְעָלִיתָ אַתָּה וְאַֽהֲרֹן עִמָּךְ וְהַכֹּֽהֲנִים. יָכוֹל אַף הֵם עִמְּךָ, תַּלְמוּד לוֹמָר וְעָלִיתָ אַתָּה, אֱמֹר מֵעַתָּה, אַתָּה מְחִצָּה לְעַצְמְךָ, וְאַהֲרֹן מְחִצָּה לְעַצְמוֹ, וְהַכֹּהֲנִים מְחִצָּה לְעַצְמָם – מֹשֶׁה נִגַּשׁ יוֹתֵר מֵאַהֲרֹן, וְאַהֲרֹן יוֹתֵר מִן הַכֹּהֲנִים, וְהָעָם כָּל עִקָּר אַל יֶהֶרְסוּ אֶת מַצָּבָם לַעֲלוֹת אֶל ה' (שם):
פֶּן־יִפְרָץ־בָּֽם - Lest He cause a breach among them. Even though יִפְרָץ is vocalized with a chataf-kamatz (kamatz katan) and not a cholam, its meaning does not change from its usual form יִפְרֹץ, for so it is regarding the form of any word vocalized with a melopum (cholam): when it is connected to the next word by a makaf (hyphen), the vocalization of that letter is changed from a cholam to a chataf-kamatz.		פֶּן־יִפְרָץ־בָּֽם. אַף עַל פִּי שֶׁהוּא נָקוּד חֲטַף קָמָץ אֵינוֹ זָז מִגְּזֵרָתוֹ, כָּךְ דֶּרֶךְ כָּל תֵּבָה שֶׁנְּקֻדָּתָהּ מְלָאפוּם, כְּשֶׁהִיא סְמוּכָה בָאָה בְּמַקָּף, מִשְׁתַּנֶּה הַנִּקּוּד לַחֲטַף קָמָץ:
25Moses went down to the people and conveyed this instruction to them.		כהוַיֵּ֥רֶד משֶׁ֖ה אֶל־הָעָ֑ם וַיֹּ֖אמֶר אֲלֵהֶֽם:
וַיֹּאמֶר אֲלֵהֶֽם - (lit.) And he said to them - this warning.		וַיֹּאמֶר אֲלֵהֶֽם. הַתְרָאָה זוֹ:

Shemot (Exodus) Chapter 20

1God then spoke all these words saying,		אוַיְדַבֵּ֣ר אֱלֹהִ֔ים אֵ֛ת כָּל־הַדְּבָרִ֥ים הָאֵ֖לֶּה לֵאמֹֽר:
וַיְדַבֵּר אֱלֹהִים - God then spoke. The name אֱלֹהִים always refers to God as a judge, and similarly it says: “You must not curse אֱלֹהִים,” 2 where Onkelos translates אֱלֹהִים as דַּיָּנָא “a judge.” Because there are passages in the Torah containing precepts for which a person receives a reward through fulfilling them but incurs no punishment for not fulfilling them, I might have thought that the Ten Commandments are also like this. Scripture therefore states וַיְדַבֵּר אֱלֹהִים, indicating that God is a judge who exacts punishment for not fulfilling them.		וַיְדַבֵּר אֱלֹהִים. אֵין אֱלֹהִים אֶלָּא דַּיָּן; לְפִי שֶׁיֵּשׁ פָּרָשִׁיּוֹת בַּתּוֹרָה שֶׁאִם עֲשָׂאָן אָדָם מְקַבֵּל שָׂכָר, וְאִם לָאו אֵינוֹ מְקַבֵּל עֲלֵיהֶם פֻּרְעָנוּת, יָכוֹל אַף עֲשֶׂרֶת הַדִּבְּרוֹת כֵּן, תַּלְמוּד לוֹמָר וַיְדַבֵּר אֱלֹהִים – דַּיָּן לִפָּרַע (מכילתא):
אֵת כָּל־הַדְּבָרִים הָאֵלֶּה - All these words. This teaches us that the Holy One, blessed be He, said all Ten Commandments in one utterance, – something that a person cannot speak likewise. If so, what is the meaning of Scripture saying further: “I am God…” and “You must not possess any deities…”? It is telling us that God repeated and articulated each commandment separately.		אֵת כָּל־הַדְּבָרִים הָאֵלֶּה. מְלַמֵּד שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עֲשֶׂרֶת הַדִּבְּרוֹת בְּדִבּוּר אֶחָד, מַה שֶּׁאִי אֶפְשָׁר לְאָדָם לוֹמַר כֵּן, אִם כֵּן מַה תַּלְמוּד לוֹמָר עוֹד אָנֹכִי וְלֹא יִהְיֶה לְךָ? שֶׁחָזַר וּפֵרֵשׁ עַל כָּל דִּבּוּר וְדִבּוּר בִּפְנֵי עַצְמוֹ (שם):
לֵאמֹֽר - Saying. This teaches us that the Israelites responded “yes” to the positive commandments and “no” to the passive (prohibitory) commandments.		לֵאמֹֽר. מְלַמֵּד שֶׁהָיוּ עוֹנִין עַל הֵן הֵן וְעַל לָאו לָאו (שם):
2“I am God, your God, who brought you out of Egypt, out of the house of slaves.		באָֽנֹכִ֨י יְהֹוָ֣ה אֱלֹהֶ֔יךָ אֲשֶׁ֣ר הֽוֹצֵאתִ֩יךָ֩ מֵאֶ֨רֶץ מִצְרַ֜יִם מִבֵּ֣ית עֲבָדִ֗ים:
אֲשֶׁר הֽוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם - Who brought you out of Egypt - This phrase means that the taking you out of Egypt is sufficient reason that you be subject to Me. Another explanation: Because God appeared at the Sea of Reeds as a mighty warrior, and here He appeared as a venerable old man filled with compassion, as it says: 3 “They had a vision of the God of Israel, and beneath His feet was the likeness of a brick of sapphire” – this was before Him during the period of Israel’s servitude – “and an appearance like the clearness of the heavens” – after they were redeemed, He therefore said: “Since I manifest in varying likenesses, do not think there are two deities, but I am the same One who brought you out of Egypt and appeared to you at the Sea of Reeds.” Another explanation: Because they were hearing many voices, as it says: “the voices,” 4 because sounds were coming from all four directions and from the heavens and the earth, God therefore said to them: “Do not think there are many deities.” And why did God use the singular form אֱלֹהֶיךָ “your God”? To give Moses the opportunity to plead the defense of Israel at the incident of the Golden Calf; and this is indeed what he said: “God, why should You display indignation against Your people,” 5 for it could be said that not to them did You give the commandment: “You must not possess any other deities,” but to me alone.		אֲשֶׁר הֽוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם. כְּדַאי הִיא הַהוֹצָאָה שֶׁתִּהְיוּ מְשֻׁעְבָּדִים לִי; דָּבָר אַחֵר, לְפִי שֶׁנִּגְלָה בַיָּם כְּגִבּוֹר מִלְחָמָה וְנִגְלָה כָּאן כְּזָקֵן מָלֵא רַחֲמִים, – שֶׁנֶּאֱמַר וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר (שמות כ"ד), זוֹ הָיְתָה לְפָנָיו בִּשְׁעַת הַשִּׁעְבּוּד, וּכְעֶצֶם הַשָּׁמַיִם, מִשֶּׁנִּגְאֲלוּ – הוֹאִיל וַאֲנִי מִשְׁתַּנֶּה בְמַרְאוֹת, אַל תֹּאמְרוּ שְׁתֵּי רָשׁוּיוֹת הֵן, אָנֹכִי הוּא אֲשֶׁר הוֹצֵאתִיךָ מִמִּצְרַיִם וְעַל הַיָּם. דָּבָר אַחֵר לְפִי שֶׁהָיוּ שוֹמְעִין קוֹלוֹת הַרְבֵּה, שֶׁנֶּאֱמַר אֶת הַקּוֹלֹת – קוֹלוֹת בָּאִין מֵאַרְבַּע רוּחוֹת וּמִן הַשָּׁמַיִם וּמִן הָאָרֶץ – אַל תֹּאמְרוּ רָשׁוּיוֹת הַרְבֵּה הֵן; וְלָמָה אָמַר לְשׁוֹן יָחִיד אֱלֹהֶיךָ? לִתֵּן פִּתְחוֹן פֶּה לְמֹשֶׁה לְלַמֵּד סָנֵגוֹרְיָא בְּמַעֲשֵׂה הָעֵגֶל, וְזֶה שֶׁאָמַר לָמָה ה' יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ – לֹא לָהֶם צִוִּיתָ לֹא יִהְיֶה לָכֶם אֱלֹהִים אֲחֵרִים אֶלָּא לִי לְבַדִּי (שמות רבה):
מִבֵּית העבדים - Out of the house of slaves - means: out of the house of Pharaoh, where you were slaves to him. Or perhaps “out of the house of slaves” is telling us that the Israelites were slaves to other Egyptian slaves? Scripture therefore states elsewhere: “and He redeemed you from the house of slaves, from the hand of Pharaoh, king of Egypt,” 6 from which we infer that they were slaves to the king and not slaves to slaves.		מִבֵּית עֲבָדִים. מִבֵּית פַּרְעֹה שֶׁהֱיִיתֶם עֲבָדִים לוֹ, אוֹ אֵינוֹ אוֹמֵר אֶלָּא מִבֵּית עֲבָדִים שֶׁהָיוּ עֲבָדִים לַעֲבָדִים? תַּלְמוּד לוֹמָר וַיִּפְדְּךָ מִבֵּית עֲבָדִים מִיַּד פַּרְעֹה מֶלֶךְ מִצְרָיִם (דברים ז'), אֱמֹר מֵעַתָּה עֲבָדִים לַמֶּלֶךְ הָיוּ וְלֹא עֲבָדִים לַעֲבָדִים (מכילתא):
3You must not possess any idols of other peoples’ deities as long as I exist.		גלֹ֣א יִֽהְיֶ֣ה־לְךָ֩ אֱלֹהִ֨ים אֲחֵרִ֜ים עַל־פָּנַ֗י:
לֹא יִֽהְיֶה־לְךָ - You must not possess. Why is this said? The answer is: Since it says: “You must not make yourself a sculpted image,” 7 I can only derive that one must not make an idol. From where do I know that one must not retain an idol that is already made? Scripture therefore states: “You must not possess…”.		לֹא יִֽהְיֶה־לְךָ. לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּ' לֹא תַעֲשֶׂה לְךָ, אֵין לִי אֶלָּא שֶׁלֹּא יַעֲשֶׂה, הֶעָשׂוּי כְּבָר מִנַּיִן שֶׁלֹּא יְקַיֵּם? תַּלְמוּד לוֹמָר לֹא יִהְיֶה לְךָ (שם):
אֱלֹהִים אֲחֵרִים - (lit.) gods of others - i.e., which are not really gods, but others made them into gods over themselves. But these words cannot be properly explained as meaning “other gods besides Me,” for it is an insult to the One Above to call them “gods” along with Him. Another explanation of אֱלֹהִים אֲחֵרִים: They are strangers (אֲחֵרִים) to those who worship them, for these call upon them but they do not answer them, and it is as if the idol is a stranger to the worshiper and has never known him.		אֱלֹהִים אֲחֵרִים. שֶׁאֵינָן אֱלוֹהוּת אֶלָּא אֲחֵרִים עֲשָׂאוּם אֱלֹהִים עֲלֵיהֶם, וְלֹא יִתָּכֵן לְפָרֵשׁ אֱלֹהִים אֲחֵרִים זוּלָתִי, שֶׁגְּנַאי כְּלַפֵּי מַעְלָה לִקְרֹאותָם אֱלוֹהוּת אֶצְלוֹ. דָּבָר אַחֵר אֱלֹהִים אֲחֵרִים, שֶׁהֵם אֲחֵרִים לְעוֹבְדֵיהֶם – צוֹעֲקִים אֲלֵיהֶם וְאֵינָן עוֹנִין אוֹתָם, וְדוֹמֶה כְּאִלּוּ הוּא אַחֵר שֶׁאֵינוֹ מַכִּירוֹ מֵעוֹלָם:
עַל־פָּנַי - (lit. “upon My face”) means “as long as I exist.” These words are added here so that you do not think that the commandment against idolatry only applied to that generation standing at Mount Sinai.		עַל־פָּנַי. כָּל זְמַן שֶׁאֲנִי קַיָּם, שֶׁלֹּא תֹאמַר לֹא נִצְטַוּוּ עַל עֲבוֹדָה זָרָה אֶלָּא אוֹתוֹ הַדּוֹר (מכילתא):
4You must not make yourself a sculpted image or any other type of likeness of anything that is in heaven above, on earth below, or in the water lower than the earth.		דלֹ֣א תַֽעֲשֶׂה־לְּךָ֣ פֶ֣סֶל \| וְכָל־תְּמוּנָ֡ה אֲשֶׁ֣ר בַּשָּׁמַ֣יִם \| מִמַּ֡עַל וַֽאֲשֶׁר֩ בָּאָ֨רֶץ מִתַּ֜חַת וַֽאֲשֶׁ֣ר בַּמַּ֣יִם \| מִתַּ֣חַת לָאָ֗רֶץ:
פֶסֶל - (lit.) A sculpture. It is so called because it is carved out.		פֶסֶל. עַל שֵׁם שֶׁנִּפְסָל:
וְכָל־תְּמוּנָה - (lit.) Or any image - i.e., an image of anything “that is in heaven.”		וְכָל־תְּמוּנָה. תְּמוּנַת דָּבָר אשר בשמים:
5You must neither prostrate yourself before them nor worship them, for I, God, your God, am a zealous God in this regard. For those who hate Me and worship idols, I am a God who remembers the premeditated sins of the fathers, adding their demerits to those of their descendants, up to the third and fourth generation.		הלֹֽא־תִשְׁתַּֽחֲוֶ֣ה לָהֶם֘ וְלֹ֣א תָֽעָבְדֵם֒ כִּ֣י אָֽנֹכִ֞י יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ אֵ֣ל קַנָּ֔א פֹּ֠קֵ֠ד עֲוֹ֨ן אָבֹ֧ת עַל־בָּנִ֛ים עַל־שִׁלֵּשִׁ֥ים וְעַל־רִבֵּעִ֖ים לְשֽׂנְאָ֑י:
אֵל קַנָּא - A zealous God - i.e., He is zealous to exact punishment and does not pass over His principles and forgive the sin of idolatry. Every instance of the word קַנָּא means “enprenemant” in Old French (“zealous anger”); i.e., He sets His heart on exacting punishment.		אֵל קַנָּא. מְקַנֵּא לִפָּרַע וְאֵינוֹ עוֹבֵר עַל מִדָּתוֹ לִמְחֹל עַל עֲבוֹדַת אֱלִילִים; כָּל לְשׁוֹן קַנָּא אנפרי"מנט בְּלַעַז – נוֹתֵן לֵב לִפָּרַע:
לְשֽׂנְאָי - For those who hate Me. This is to be explained as Onkelos translates it: כַּד מַשְׁלִימִין בְּנַיָּא לְמֶחֶטֵי בָּתַר אֲבָהַתְהוֹן, i.e., when subsequent generations persist in their fathers’ evil practice. But God preserves the kindness a person does by providing reward for it for up to 2000 generations. Thus it follows that God’s attribute of goodness is 500 times greater than His attribute of retribution, for He preserves demerit only for four generations but merit for 2000.		לְשֽׂנְאָי. כְּתַרְגּוּמוֹ, כְּשֶׁאוֹחֲזִין מַעֲשֵׂה אֲבוֹתֵיהֶם בִּידֵיהֶם: (ונוצר חסד שאדם עושה, לשלם שכר עד לאלפים דור. נמצאת מדה טובה יתרה על מדת פורענות אחת על חמש מאות שזו לארבעה דורות וזו לאלפים:)
6But, in contrast, I am a God who shows kindness for at least 2000 generations to the descendants of those who love Me and of those who observe My commandments.		ווְעֹ֤שֶׂה חֶ֨סֶד֙ לַֽאֲלָפִ֔ים לְאֹֽהֲבַ֖י וּלְשֹֽׁמְרֵ֥י מִצְוֹתָֽי:
וְעֹשֶׂה חֶסֶד - perform loving-kindness. And He keeps (stores up) the mercy which a person does to give a reward for it to the thousand generations of that person’s descendants. It follows, therefore, that the measure of good (reward) is greater than the measure of punishment in the proportion of one to five hundred, for the former is threatened only to four generations whilst the latter is bestowed upon thousands (two thousands at least). (Tosefta Sotah 4:1; see Rashi on Exodus 34:7)		וְעֹשֶׂה חֶסֶד. וְנוֹצֵר חֶסֶד שֶׁאָדָם עוֹשֶׂה, לְשַׁלֵּם שָׂכָר עַד לְאַלְפַּיִם דוֹר; נִמְצֵאת מִדָּה טוֹבָה יְתֵרָה עַל מִדַּת פֻּרְעָנוּת אַחַת עַל חֲמֵשׁ מֵאוֹת, שֶׁזּוֹ לְאַרְבָּעָה דּוֹרוֹת וְזוֹ לַאֲלָפִים (תוספתא סוטה ד'):
7You must not swear by the Name of God, your God, in vain, for God will not absolve anyone who swears by His Name in vain.		זלֹ֥א תִשָּׂ֛א אֶת־שֵֽׁם־יְהֹוָ֥ה אֱלֹהֶ֖יךָ לַשָּׁ֑וְא כִּ֣י לֹ֤א יְנַקֶּה֙ יְהֹוָ֔ה אֵ֛ת אֲשֶׁר־יִשָּׂ֥א אֶת־שְׁמ֖וֹ לַשָּֽׁוְא:
לַשָּׁוְא - means: for nothing, worthless. And what is a vain oath? One who swears contradicting an obvious fact, e.g., that a stone pillar is made of gold.		לַשָּׁוְא. חִנָּם, לַהֶבֶל, וְאֵיזֶהוּ שְׁבוּעַת שָׁוְא? נִשְׁבַּע לְשַׁנּוֹת אֶת הַיָּדוּעַ – עַל עַמּוּד שֶׁל אֶבֶן שֶׁהוּא שֶׁל זָהָב (שבועות כ"ט):
8Remember the Sabbath day, keeping it holy.		חזָכוֹר֩ אֶת־י֨וֹם הַשַּׁבָּ֜ת לְקַדְּשׁ֗וֹ:
זָכוֹר - Remember. The word זָכוֹר, with which this commandment begins here, and שָׁמוֹר “observe,” with which it begins in Deuteronomy, 8 were both said in one utterance. And similarly: “Those who desecrate it must be put to death,” 9 and: “And on the Sabbath day you must offer…two lambs.” 10 And similarly: “You must not wear a mixture of wool and linen,” 11 and: “You must make for yourself twisted threads.” 12 And similarly: “You must not uncover the nakedness of your brother’s wife,” 13 and: “her husband’s brother must marry her.” 14 This is what is meant when it says: “One thing did God speak, but I heard it as two.” 15זָכוֹר – This is an infinitive (פָּעוֹל) form, similar to אָכוֹל וְשָׁתוֹ “eating and drinking” 16 and הָלוֹךְ וּבָכֹה “walking and weeping”; 17 and this is its meaning: Pay attention to constantly remember the Sabbath day, that if you come across a fine item of food during the week, designate it for the Sabbath.		זָכוֹר. זָכוֹר וְשָׁמוֹר בְּדִבּוּר אֶחָד נֶאֶמְרוּ, וְכֵן מְחַלְלֶיהָ מוֹת יוּמָת (שמות ל"א), וּבְיוֹם הַשַּׁבָּת שְׁנֵי כְבָשִׂים (במדבר כ"ח); וְכֵן לֹא תִלְבַּשׁ שַׁעַטְנֵז, גְּדִלִים תַּעֲשֶׂה לָּךְ (דברים כ"ב); וְכֵן עֶרְוַת אֵשֶׁת אָחִיךָ (ויקרא י"ח), יְבָמָהּ יָבֹא עָלֶיהָ (דברים כ"ה); הוּא שֶׁנֶּאֱמַר אַחַת דִּבֶּר אֱלֹהִים שְׁתַּיִם זוּ שָׁמָעְתִּי (תהילים ס"ב) זָכוֹר לְשׁוֹן פָּעוֹל הוּא, כְּמוֹ אָכוֹל וְשָׁתוֹ (ישעיהו כ"ב), הָלוֹךְ וּבָכֹה (שמואל ב ג'), וְכֵן פִּתְרוֹנוֹ: תְּנוּ לֵב לִזְכֹּר תָּמִיד אֶת יוֹם הַשַּׁבָּת, שֶׁאִם נִזְדַּמֵּן לְךָ חֵפֶץ יָפֶה תְּהֵא מַזְמִינוֹ לְשַׁבָּת (מכילתא):
9Six days must you labor and do all your work.		טשֵׁ֣שֶׁת יָמִ֣ים תַּֽעֲבֹד֘ וְעָשִׂ֣יתָ כָל־מְלַאכְתֶּךָ֒:
וְעָשִׂיתָ כָל־מְלַאכְתֶּךָ - And do all your work - i.e., when the Sabbath arrives, you should regard all your work as if it were completed, so that you not be occupied with thoughts of work.		וְעָשִׂיתָ כָל־מְלַאכְתֶּךָ. כְּשֶׁתָּבֹא שַׁבָּת יְהֵא בְעֵינֶיךָ כְּאִלּוּ כָּל מְלַאכְתְּךָ עֲשׂוּיָה, שֶׁלֹּא תְהַרְהֵר אַחַר מְלָאכָה (שם):
10The seventh day is a sabbath dedicated to God, your God. You must not do any work—neither you nor your son, your daughter, your bondman, your bondwoman, your animal, or the resident alien, who is permitted to live within your gates—		יוְי֨וֹם הַשְּׁבִיעִ֜י שַׁבָּ֣ת \| לַֽיהֹוָ֣ה אֱלֹהֶ֗יךָ לֹ֣א תַֽעֲשֶׂ֣ה כָל־מְלָאכָ֡ה אַתָּ֣ה \| וּבִנְךָ֣־וּ֠בִתֶּךָ עַבְדְּךָ֨ וַֽאֲמָֽתְךָ֜ וּבְהֶמְתֶּ֗ךָ וְגֵֽרְךָ֙ אֲשֶׁ֣ר בִּשְׁעָרֶ֔יךָ:
אַתָּה וּבִנְךָ־וּבִתֶּךָ - Neither you nor your son or your daughter. This son and daughter mentioned here are minors. Or perhaps it means only adult children? This cannot be, for you must say that they are already included in the prohibition, but Scripture comes here only to instruct adults so that they have their minor children refrain from work on the Sabbath, and so we have learned: 18 A minor who attempts to extinguish a fire, we do not listen to him and allow him, because responsibility for his refraining from work is incumbent upon you.		אַתָּה וּבִנְךָ־וּבִתֶּךָ. אֵלּוּ קְטַנִּים; אוֹ אֵינוֹ אֶלָּא גְּדוֹלִים? אָמַרְתָּ, הֲרֵי כְּבָר מֻזְהָרִים הֵם, אֶלָּא לֹא בָא אֶלָּא לְהַזְהִיר גְּדוֹלִים עַל שְׁבִיתַת הַקְּטַנִּים; וְזֶהוּ שֶׁשָּׁנִינוּ (שבת קכ"א), קָטָן שֶׁבָּא לְכַבּוֹת אֵין שׁוֹמְעִין לוֹ מִפְּנֵי שֶׁשְּׁבִיתָתוֹ עָלֶיךָ:
11for in six days God made heaven, the earth, the sea, and all that is within them, and He rested on the seventh day. God therefore blessed the Sabbath day and sanctified it.		יאכִּ֣י שֵֽׁשֶׁת־יָמִים֩ עָשָׂ֨ה יְהֹוָ֜ה אֶת־הַשָּׁמַ֣יִם וְאֶת־הָאָ֗רֶץ אֶת־הַיָּם֙ וְאֶת־כָּל־אֲשֶׁר־בָּ֔ם וַיָּ֖נַח בַּיּ֣וֹם הַשְּׁבִיעִ֑י עַל־כֵּ֗ן בֵּרַ֧ךְ יְהֹוָ֛ה אֶת־י֥וֹם הַשַּׁבָּ֖ת וַֽיְקַדְּשֵֽׁהוּ:
וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי - And He rested on the seventh day. God dictated that rest be ascribed to Him as if that were possible, so that we infer from this by an a fortiori argument that man, whose work is done with toil and effort, should certainly rest on the Sabbath.		וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי. כִּבְיָכוֹל הִכְתִּיב בְּעַצְמוֹ מְנוּחָה, לְלַמֵּד הֵימֶנּוּ קַל וָחֹמֶר לָאָדָם שֶׁמְּלַאכְתּוֹ בְעָמָל וִיגִיעָה שֶׁיִּהְיֶה נָח בְּשַׁבָּת (מכילתא):
בֵּרַךְ וַֽיְקַדְּשֵֽׁהוּ - [God] blessed [the Sabbath day] and sanctified it - i.e., He blessed it with the manna, by having a double portion of food fall on the sixth day of the week, and He sanctified it through the manna, by it not falling on the Sabbath.		בֵּרַךְ וַֽיְקַדְּשֵֽׁהוּ. בֵּרְכוֹ בַמָּן – לְכָפְלוֹ בַּשִּׁשִּׁי לֶחֶם מִשְׁנֶה, וְקִדְּשׁוֹ בַמָּן – שֶׁלֹּא הָיָה יוֹרֵד בּוֹ (מכילתא):
12Honor your father and your mother, so that your days be lengthened in the land that God, your God, is giving you.		יבכַּבֵּ֥ד אֶת־אָבִ֖יךָ וְאֶת־אִמֶּ֑ךָ לְמַ֨עַן֙ יַֽאֲרִכ֣וּן יָמֶ֔יךָ עַ֚ל הָֽאֲדָמָ֔ה אֲשֶׁר־יְהֹוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ:
לְמַעַן יַֽאֲרִכוּן יָמֶיךָ - So that your days be lengthened - i.e., if you honor your parents, your days will be lengthened, but if not, they will be shortened, for the words of the Torah may be explained as being abbreviated – from the positive may be inferred the negative, and from the negative may be inferred the positive.		לְמַעַן יַֽאֲרִכוּן יָמֶיךָ. אִם תְּכַבֵּד יַאֲרִיכוּן וְאִם לָאו יִקְצְרוּן, שֶׁדִּבְרֵי תוֹרָה נוֹטָרִיקוֹן הֵם נִדְרָשִׁים – מִכְּלַל הֵן לָאו וּמִכְּלַל לָאו הֵן (מכילתא):
13You must not murder. You must not commit adultery. You must not steal people, i.e., kidnap. You must not bear false witness against your fellow.		יגלֹ֖א תִּרְצָֽח: ס לֹ֖א תִּנְאָֽף: ס לֹ֖א תִּגְנֹֽב: ס לֹֽא־תַֽעֲנֶ֥ה בְרֵֽעֲךָ֖ עֵ֥ד שָֽׁקֶר:
לֹא תנאף - You must not commit adultery. The term נִאוּף is used only regarding adultery with a married woman, as it says: “the adulterer and the adulteress (הַנֹּאֵף וְהַנֹּאָפֶת) must be put to death,” 19 and it also says: “The adulterous (הַמְנָאֶפֶת) woman takes strange men other than her husband.” 20		לֹא תנאף. אֵין נִאוּף אֶלָּא בְאֵשֶׁת אִישׁ, שֶׁנֶּאֱמַר מוֹת יוּמַת הַנּוֹאֵף וְהַנּוֹאָפֶת (ויקרא כ'), וְאוֹמֵר הָאִשָּׁה הַמְנָאֶפֶת תַּחַת אִישָׁהּ תִּקַּח אֶת זָרִים (יחזקאל ט"ז):
לֹא תגנב - You must not steal. The verse here is referring to kidnapping people, while the verse לֹא תִּגְנֹבוּ “You must not steal” 21 is referring to stealing money. Or perhaps this verse refers to stealing money, and the later one to kidnapping people? You must say that a matter may be deduced from its context: Just as “You must not murder” and “You must not commit adultery,” written above, both refer to a matter incurring the penalty of death by sentence of the court, so, too, “You must not steal” refers to a matter incurring the penalty of death by sentence of the court.		לֹא תגנב. בְּגוֹנֵב נְפָשׁוֹת הַכָּתוּב מְדַבֵּר, לֹא תִּגְנֹבוּ (ויקרא י"ט), בְּגוֹנֵב מָמוֹן; אוֹ אֵינוֹ אֶלָּא זֶה בְגוֹנֵב מָמוֹן וּלְהַלָּן בְּגוֹנֵב נְפָשׁוֹת? אָמַרְתָּ דָּבָר לָמֵד מֵעִנְיָנוֹ – מַה לֹא תִרְצָח, לֹא תִנְאָף, מְדַבֵּר בְּדָבָר שֶׁחַיָּבִין עָלָיו מִיתַת בֵּית דִּין, אַף לֹא תִגְנֹב דָּבָר שֶׁחַיָּב עָלָיו מִיתַת בֵּית דִּין (סנהדרין פ"ו):
14You must not desire your fellow’s house. You must not desire your fellow’s wife, bondman, bondwoman, work-bull, donkey, or anything else belonging to your fellow.”		ידלֹ֥א תַחְמֹ֖ד בֵּ֣ית רֵעֶ֑ךָ ס לֹֽא־תַחְמֹ֞ד אֵ֣שֶׁת רֵעֶ֗ךָ וְעַבְדּ֤וֹ וַֽאֲמָתוֹ֙ וְשׁוֹר֣וֹ וַֽחֲמֹר֔וֹ וְכֹ֖ל אֲשֶׁ֥ר לְרֵעֶֽךָ:

Footnotes

2 Samuel 3:16.

Fifth Portion

Shemot (Exodus) Chapter 20

15All the people witnessed God’s voices and the flames, the blast of the shofar, and the mountain smoking. The people saw God’s voices and shuddered, and stood at a distance.		טווְכָל־הָעָם֩ רֹאִ֨ים אֶת־הַקּוֹלֹ֜ת וְאֶת־הַלַּפִּידִ֗ם וְאֵת֙ ק֣וֹל הַשֹּׁפָ֔ר וְאֶת־הָהָ֖ר עָשֵׁ֑ן וַיַּ֤רְא הָעָם֙ וַיָּנֻ֔עוּ וַיַּֽעַמְד֖וּ מֵֽרָחֹֽק:
וְכָל־הָעָם רֹאִים - All the people witnessed. This teaches us that there was not even one blind person among them. And how do I know that there was no dumb person among them? The Torah teaches us this by saying: “All the people responded.” 1 And how do I know that there was no deaf person among them? The Torah teaches us this by saying: נַעֲשֶׂה וְנִשְׁמָע (lit.) “We will do and we will hear.” 2		וְכָל־הָעָם רֹאִים. מְלַמֵּד שֶׁלֹּא הָיָה בָהֶם אֶחָד סוּמָא, וּמִנַּיִן שֶׁלֹּא הָיָה בָהֶם אִלֵּם? תַּלְמוּד לוֹמָר וַיַּעֲנוּ כָל הָעָם, וּמִנַּיִן שֶׁלֹּא הָיָה בָהֶם חֵרֵשׁ? תַּלְמוּד לוֹמָר נַעֲשֶׂה וְנִשְׁמָע (מכילתא):
רֹאִים אֶת־הַקּוֹלֹת - Witnessed the voices - i.e., they miraculously could see sounds, which are usually only heard – something that is impossible to observe anywhere else.		רֹאִים אֶת־הַקּוֹלֹת. רוֹאִין אֶת הַנִּשְׁמָע, שֶׁאִי אֶפְשָׁר לִרְאוֹת בְּמָקוֹם אַחֵר:
אֶת־הַקּוֹלֹת - The voices - that were emanating from the mouth of the Almighty.		אֶת־הַקּוֹלֹת. הַיּוֹצְאִין מִפִּי הַגְּבוּרָה:
וַיָּנֻעוּ - And shuddered. The root נוֹעַ means here only “trembling.”		וַיָּנֻעוּ. אֵין נוּעַ אֶלָּא זִיעַ:
וַיַּֽעַמְדוּ מֵֽרָחֹֽק - And stood at a distance - i.e., they retreated backward a distance of 12 mil, the length of their camp, and ministering angels came, helped them, and transporting them back, as it says: “Hosts of angels progressively led them.” 3		וַיַּֽעַמְדוּ מֵֽרָחֹֽק. הָיוּ נִרְתָּעִין לַאֲחוֹרֵיהֶם שְׁנֵים עָשָׂר מִיל, כְּאֹרֶךְ מַחֲנֵיהֶם, וּמַלְאֲכֵי הַשָּׁרֵת בָּאִין וּמְסַיְּעִין אוֹתָן לְהַחֲזִירָם, שֶׁנֶּאֱמַר (תהילים ס"ח) מַלְאֲכֵי צְבָאוֹת יִדֹּדוּן יִדֹּדוּן (שבת פ"ח):
16They said to Moses, “From now on, you speak to us, and we will hear God’s words from you, but let God not speak with us directly, lest we die.”		טזוַיֹּֽאמְרוּ֙ אֶל־משֶׁ֔ה דַּבֶּר־אַתָּ֥ה עִמָּ֖נוּ וְנִשְׁמָ֑עָה וְאַל־יְדַבֵּ֥ר עִמָּ֛נוּ אֱלֹהִ֖ים פֶּן־נָמֽוּת:
17Moses said to the people, “Do not be afraid, for God has come in order to raise you up in the esteem of all other nations, and in order that you be imbued with the awe of Him, so that you not sin.”		יזוַיֹּ֨אמֶר משֶׁ֣ה אֶל־הָעָם֘ אַל־תִּירָ֒אוּ֒ כִּ֗י לְבַֽעֲבוּר֙ נַסּ֣וֹת אֶתְכֶ֔ם בָּ֖א הָֽאֱלֹהִ֑ים וּבַֽעֲב֗וּר תִּֽהְיֶ֧ה יִרְאָת֛וֹ עַל־פְּנֵיכֶ֖ם לְבִלְתִּ֥י תֶֽחֱטָֽאוּ:
לְבַֽעֲבוּר נַסּוֹת אֶתְכֶם - In order to raise you up - i.e., to make you great in the world, that you gain renown among the nations in that He appeared to you in His glory.		לְבַֽעֲבוּר נַסּוֹת אֶתְכֶם. לְגַדֵּל אֶתְכֶם בָּעוֹלָם, שֶׁיֵּצֵא לָכֶם שֵׁם בָּאֻמּוֹת שֶׁהוּא בִּכְבוֹדוֹ נִגְלָה עֲלֵיכֶם:
נַסּוֹת - Connotes elevation and greatness, as in: הָרִימוּ נֵס “Lift up a banner,” 4 אָרִים נִסִּי “I will raise My standard,” 5 and וְכַנֵּס עַל הַגִּבְעָה “and like a banner upon a hill”; 6 a banner is called נֵס because it is raised erect.		נַסּוֹת. לְשׁוֹן הֲרָמָה וּגְדֻלָּה, כְּמוֹ הָרִימוּ נֵס (ישעיהו ס"ב), אָרִים נִסִּי (שם מ"ט), כַנֵּס עַל הַגִּבְעָה (שם ל') – שֶׁהוּא זָקוּף:
וּבַֽעֲבוּר תִּֽהְיֶה יִרְאָתוֹ - And in order that [you] be [imbued with] the awe of Him - i.e., through your having seen how awesome and fearful He is, you will become aware that there is none other beside Him and you will thus be in awe of Him and not sin.		וּבַֽעֲבוּר תִּֽהְיֶה יִרְאָתוֹ. עַל יְדֵי שֶׁרְאִיתֶם אוֹתוֹ יָראוּי וּמְאֻיָּם, תֵּדְעוּ כִּי אֵין זוּלָתוֹ וְתִירְאוּ מִפָּנָיו:
18The people stood at a distance, while Moses drew near to the thick cloud where God was present.		יחוַיַּֽעֲמֹ֥ד הָעָ֖ם מֵֽרָחֹ֑ק וּמשֶׁה֙ נִגַּ֣שׁ אֶל־הָֽעֲרָפֶ֔ל אֲשֶׁר־שָׁ֖ם הָֽאֱלֹהִֽים:
נִגַּשׁ אֶל־הָֽעֲרָפֶל - [Moses] drew near to the thick cloud - i.e., within three areas: darkness, cloud, and thick cloud, as it says: “the mountain burned with fire that rose up to the midst of heaven, enveloped by darkness, a cloud, and a thick cloud.” 7 עֲרָפֶל “thick cloud” is the same as עַב הֶעָנָן “the thickness of the cloud” about which was said to Moses earlier: “I am about to come to you in the thickness of the cloud.” 8		נִגַּשׁ אֶל־הָֽעֲרָפֶל. לִפְנִים מִשָּׁלֹשׁ מְחִצּוֹת: חֹשֶׁךְ, עָנָן, וַעֲרָפֶל; שֶׁנֶּאֱמַר וְהָהָר בֹּעֵר בָּאֵשׁ עַד לֵב הַשָּׁמַיִם חֹשֶׁךְ עָנָן וַעֲרָפֶל (דברים ד'); עֲרָפֶל הוּא עַב הֶעָנָן שֶׁאָמַר לוֹ הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן (שמות י"ט):
19God said to Moses, “This is what you must tell the Israelites: ‘You have seen that I spoke with you from heaven.		יטוַיֹּ֤אמֶר יְהוָֹה֙ אֶל־משֶׁ֔ה כֹּ֥ה תֹאמַ֖ר אֶל־בְּנֵ֣י יִשְׂרָאֵ֑ל אַתֶּ֣ם רְאִיתֶ֔ם כִּ֚י מִן־הַשָּׁמַ֔יִם דִּבַּ֖רְתִּי עִמָּכֶֽם:
כֹּה תֹאמַר - This is what you must tell - i.e., in this language.		כֹּה תֹאמַר. בַּלָּשׁוֹן הַזֶּה:
אַתֶּם רְאִיתֶם - You have seen. There is a difference between something a person himself sees and what others relate to him, for regarding something others relate to him, his heart may sometimes waver, preventing him from believing it.		אַתֶּם רְאִיתֶם. יֵשׁ הֶפְרֵשׁ בֵּין מַה שֶּׁאָדָם רוֹאֶה לְמַה שֶּׁאֲחֵרִים מְשִׂיחִין לוֹ, שֶׁמַּה שֶּׁאֲחֵרִים מְשִׂיחִין לוֹ פְּעָמִים שֶׁלִּבּוֹ חָלוּק מִלְּהַאֲמִין (מכילתא):
כִּי מִן־הַשָּׁמַיִם דִּבַּרְתִּי - That I spoke with you from heaven - yet another verse says: “God descended upon Mount Sinai”! 9 Comes the third verse and resolves the apparent contradiction between them: “From heaven He made you hear His voice to discipline you, and upon earth He showed you His great fire” 10 – His glory was in heaven, but His fire and power were manifest on earth. Another explanation: He lowered all the heavens, including the highest heavens, and spread them out above the mountain, and so it says: וַיֵּט שָׁמַיִם וַיֵּרַד “He bent down the heavens and descended.” 11		כִּי מִן־הַשָּׁמַיִם דִּבַּרְתִּי. וְכָתוּב אֶחָד אוֹמֵר וַיֵּרֶד ה' עַל הַר סִינַי (שמות י"ט), בָּא הַכָּתוּב הַשְּׁלִישִׁי וְהִכְרִיעַ בֵּינֵיהֶם – מִן הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת קוֹלוֹ לְיַסְּרֶךָּ וְעַל הָאָרֶץ הֶרְאֲךָ אֶת אִשּׁוֹ הַגְּדוֹלָה (דברים ד'), כְּבוֹדוֹ בַּשָּׁמַיִם וְאִשּׁוֹ וּגְבוּרָתוֹ עַל הָאָרֶץ; דָּבָר אַחֵר: הִרְכִּין שָׁמַיִם וּשְׁמֵי הַשָּׁמַיִם וְהִצִּיעָן עַל הָהָר, וְכֵן הוּא אוֹמֵר וַיֵּט שָׁמַיִם וַיֵּרַד (תהילים י"ח):
20You must not make a physical representation of any of the angels that you saw with Me in heaven. If you make the two gold cherubs of the Tabernacle out of silver, I will consider them idols of silver. If you make more than two, I will consider the additional ones idols of gold. You must not make for yourselves cherub-figurines for your houses of prayer or study.		כלֹ֥א תַֽעֲשׂ֖וּן אִתִּ֑י אֱלֹ֤הֵי כֶ֨סֶף֙ וֵֽאלֹהֵ֣י זָהָ֔ב לֹ֥א תַֽעֲשׂ֖וּ לָכֶֽם:
לֹא תַֽעֲשׂוּן אִתִּי - (lit.) You must not make with Me - means: you must not make anything resembling My attendants who minister before Me on high.		לֹא תַֽעֲשׂוּן אִתִּי. לֹא תַעֲשׂוּן דְּמוּת שַׁמָּשַׁי הַמְשַׁמְּשִׁים לְפָנַי בַּמָּרוֹם (מכילתא):
אֱלֹהֵי כֶסֶף - Idols of silver. This comes to warn us about the gold cherubim that you make to stand “with Me” in the Tabernacle, that they not be made of silver, for if you change them and make them out of silver, I will consider them as idols.		אֱלֹהֵי כֶסֶף. בָּא לְהַזְהִיר עַל הַכְּרוּבִים שֶׁאַתָּה עוֹשֶׂה לַעֲמֹד אִתִּי, שֶׁלֹּא יִהְיוּ שֶׁל כֶּסֶף, שֶׁאִם שִׁנִּיתֶם לַעֲשׂוֹתָם שֶׁל כֶּסֶף הֲרֵי הֵן לְפָנַי כֶּאֱלוֹהוּת:
וֵֽאלֹהֵי זָהָב - Idols of gold. This comes to warn us that one should not add to the two cherubim prescribed by the Torah, for if you make four, I consider the extra ones as idols of gold.		וֵֽאלֹהֵי זָהָב. בָּא לְהַזְהִיר שֶׁלֹּא יוֹסִיף עַל שְׁנַיִם, שֶׁאִם עָשִׂיתָ אַרְבָּעָה הֲרֵי הֵן לְפָנַי כֵּאלֹהֵי זָהָב (מכילתא):
לֹא תַֽעֲשׂוּ לָכֶֽם - You must not make for yourselves. So that you not say: “I will make cherubim in synagogues and houses of study just as I make them in the permanent Temple,” it therefore says: “you must not make for yourselves.”		לֹא תַֽעֲשׂוּ לָכֶֽם. לֹא תֹאמַר הֲרֵינִי עוֹשֶׂה כְרוּבִים בְּבָתֵּי כְנֵסִיּוֹת וּבְבָתֵּי מִדְרָשׁוֹת כְּדֶרֶךְ שֶׁאֲנִי עוֹשֶׂה בְּבֵית עוֹלָמִים, לְכָךְ נֶאֱמַר לֹא תַעֲשׂוּ לָכֶם (שם):
21You must make an Altar for Me upon the earth. Next to it, you must sacrifice your ascent-offerings and your peace-offerings from your flocks and your cattle. Wherever I allow My Name to be mentioned I will come to you and bless you.		כאמִזְבַּ֣ח אֲדָמָה֘ תַּֽעֲשֶׂה־לִּי֒ וְזָֽבַחְתָּ֣ עָלָ֗יו אֶת־עֹֽלֹתֶ֨יךָ֙ וְאֶת־שְׁלָמֶ֔יךָ אֶת־צֹֽאנְךָ֖ וְאֶת־בְּקָרֶ֑ךָ בְּכָל־הַמָּקוֹם֙ אֲשֶׁ֣ר אַזְכִּ֣יר אֶת־שְׁמִ֔י אָב֥וֹא אֵלֶ֖יךָ וּבֵֽרַכְתִּֽיךָ:
מִזְבַּח אֲדָמָה - (lit.) An altar of earth - i.e., directly over the ground, that the artisan not build it over columns or over arches. Another explanation: that he would fill the hollow of the copper altar with earth whenever they encamped.		מִזְבַּח אֲדָמָה. מְחֻבָּר בַּאֲדָמָה, שֶׁלֹּא יִבְנֶנּוּ עַל גַּבֵּי עַמּוּדִים אוֹ עַל גַּבֵּי בָּסִיס; דָּבָר אַחֵר שֶׁהָיָה מְמַלֵּא אֶת חֲלַל מִזְבַּח הַנְּחֹשֶׁת אֲדָמָה בִּשְׁעַת חֲנִיָּתָן (שם):
תַּֽעֲשֶׂה־לִּי - You must make for Me - i.e., that the initial intention when making it be for My sake.		תַּֽעֲשֶׂה־לִּי. שֶׁתְּהֵא תְּחִלַּת עֲשִׂיָּתוֹ לִשְׁמִי:
וְזָֽבַחְתָּ עָלָיו - עָלָיו here means “next to it,” similar to וְעָלָיו מַטֵּה מְנַשֶּׁה “Next to it will be the tribe of Manasseh.” 12 Or perhaps the intent is literally upon the Altar? Scripture therefore states: “You must offer up your ascent-offerings, the meat and the blood, upon the Altar of God, your God” 13 – but the slaughtering was not on top of the Altar.		וְזָֽבַחְתָּ עָלָיו. אֶצְלוֹ, כְּמוֹ וְעָלָיו מַטֵּה מְנַשֶּׁה (במדבר ב'), אוֹ אֵינוֹ אֶלָּא עָלָיו מַמָּשׁ? תַּלְמוּד לוֹמָר הַבָּשָׂר וְהַדָּם עַל מִזְבַּח ה' אֱלֹהֶיךָ (דברים י"ב), וְאֵין שְׁחִיטָה בְּרֹאשׁ הַמִּזְבֵּחַ:
אֶת־עֹֽלֹתֶיךָ וְאֶת־שְׁלָמֶיךָ - Your ascent-offerings and your peace-offerings - which are from “your sheep and your cattle.”(lit.) Your sheep and your cattle: These words are a clarification of “your ascent-offerings and your peace-offerings.”		אֶת־עֹֽלֹתֶיךָ וְאֶת־שְׁלָמֶיךָ. אֲשֶׁר מִצֹּאנְךָ וּמִבְּקָרֶךָ: (את צאנך ואת בקרך. פֵּרוּשׁ לְאֶת עוֹלֹתֶיךָ וְאֶת שְׁלָמֶיךָ:)
בְּכָל־הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת־שְׁמִי - Wherever I will (lit.) mention My Name – i.e., where I give you permission to pronounce My explicit Name, there “I will come to you and bless you”. i.e., I will rest My Divine Presence on you. From here you learn that one is not allowed to pronounce the explicit Name of God except in the place where the Divine Presence would come, i.e., the Chosen House – only there are the priests allowed to pronounce the explicit Name of God, when they raise their hands to bless the people.		בְּכָל־הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת־שְׁמִי. אֲשֶׁר אֶתֵּן לְךָ רְשׁוּת לְהַזְכִּיר שֵׁם הַמְפֹרָשׁ שֶׁלִּי, שָׁם אבוא אליך וברכתיך – אַשְׁרֶה שְׁכִינָתִי עָלֶיךָ; מִכָּאן אַתָּה לָמֵד שֶׁלֹּא נִתַּן רְשׁוּת לְהַזְכִּיר שֵׁם הַמְפֹרָשׁ אֶלָּא בְּמָקוֹם שֶׁהַשְּׁכִינָה בָאָה שָׁם, וְזֶהוּ בֵית הַבְּחִירָה, שָׁם נָתַן רְשׁוּת לַכֹּהֲנִים לְהַזְכִּיר שֵׁם הַמְפֹרָשׁ בִּנְשִׂיאַת כַּפַּיִם לְבָרֵךְ אֶת הָעָם (סוטה ל"ח):
22When you make Me an altar of stones, you must not build it with hewn stones, for if you lift your sword over a stone intended for the altar to cut it, you will profane it.		כבוְאִם־מִזְבַּ֤ח אֲבָנִים֙ תַּֽעֲשֶׂה־לִּ֔י לֹֽא־תִבְנֶ֥ה אֶתְהֶ֖ן גָּזִ֑ית כִּ֧י חַרְבְּךָ֛ הֵנַ֥פְתָּ עָלֶ֖יהָ וַתְּחַֽלֲלֶֽהָ:
וְאִם־מִזְבַּח אֲבָנִים - When [you make Me] an altar of stones. Rabbi Yishmael says: Every אִם or וְאִם written in the Torah regarding a commandment means “if” and signifies that the commandment is optional, except for three: וְאִם מִזְבַּח אֲבָנִים תַּעֲשֶׂה לִּי – this אִם is used in the sense of כַּאֲשֶׁר, i.e., “when you make Me an altar of stones, you must not build it with hewn stones”; it cannot be conditional since there is an obligation stated later for you to build an altar of stones, as it says: “You must build the altar of God, your God, out of whole boulders.” 14 And similarly: אִם כֶּסֶף תַּלְוֶה “When you lend money” 15 is not optional but an obligation, as it says: “you must lend him,” 16 and thus this אִם, too, is used in the sense of כַּאֲשֶׁר “when.” And similarly: וְאִם תַּקְרִיב מִנְחַת בִּכּוּרִים “When you bring the grain-offering of first grains,” 17 which is referring to the omer grain-offering, which is obligatory. It must then be that these cases of אִם do not indicate a condition but are absolute, and are used in the sense of כַּאֲשֶׁר “when.”		וְאִם־מִזְבַּח אֲבָנִים. רַבִּי יִשְׁמָעֵאל אוֹמֵר כָּל אִם וְאִם שֶׁבַּתּוֹרָה רְשׁוּת חוּץ מִג', וְאִם מִזְבַּח אֲבָנִים תַּעֲשֶׂה לִּי, הֲרֵי אִם זֶה מְשַׁמֵּשׁ בִּלְשׁוֹן כַּאֲשֶׁר – וְכַאֲשֶׁר תַּעֲשֶׂה לִי מִזְבַּח אֲבָנִים לא תבנה אתהן גזית, שֶׁהֲרֵי חוֹבָה עָלֶיךָ לִבְנוֹת מִזְבַּח אֲבָנִים, שֶׁנֶּאֱמַר אֲבָנִים שְׁלֵמוֹת תִּבְנֶה (דברים כ"ז) – וְכֵן אִם כֶּסֶף תַּלְוֶה (שמות כ"ב), חוֹבָה הוּא, שֶׁנֶּאֱמַר וְהַעֲבֵט תַּעֲבִיטֶנּוּ (דברים ט"ו) – וְאַף זֶה מְשַׁמֵּשׁ בִּלְשׁוֹן כַּאֲשֶׁר – וְכֵן וְאִם תַּקְרִיב מִנְחַת בִּכּוּרִים (ויקרא ב'), זוֹ מִנְחַת הָעֹמֶר שֶׁהִיא חוֹבָה, וְעַל כָּרְחֲךָ אֵין אִם הַלָּלוּ תְּלוּיִין אֶלָּא וַדָּאִין, וּבִלְשׁוֹן כַּאֲשֶׁר הֵם מְשַׁמְּשִׁים:
גָּזִית - This is related to גְּזִיזָה “cutting,” and it is used to describe the stones because one hews them and chisels them with an iron tool.		גָּזִית. לְשׁוֹן גְּזִיזָה, שֶׁפּוֹסְלָן וּמְכַתְּתָן בְּבַרְזֶל:
כִּי חַרְבְּךָ הֵנַפְתָּ עָלֶיהָ - This word כִּי here is used in the sense of פֶּן, which is “perhaps”; i.e., lest you lift your sword over it and thus…		כִּי חַרְבְּךָ הֵנַפְתָּ עָלֶיהָ. הֲרֵי כִּי זֶה מְשַׁמֵּשׁ בִּלְשׁוֹן פֶּן, שֶׁהוּא דִּילְמָא – פֶּן תָּנִיף חַרְבְּךָ עָלֶיהָ:
וַתְּחַֽלֲלֶֽהָ - You will profane it. From this you may learn that once you indeed lift an iron tool over it, you have profaned it; for the altar was created to lengthen a person’s life, and iron was created to shorten a person’s life, and it is not proper that the one that shortens a person’s life be lifted over the one that lengthens it. Furthermore, the altar makes peace between Israel and their Father in heaven, and therefore something that cuts and destroys should not come upon it. The reason is given so that we infer from it a fortiori the following conclusion: If even stones that do not see, hear, or speak, simply because they promote peace the Torah said about them: “you must not wield any iron tool upon them” 18 – he who reconciles a man and his wife, one family and another, or a man and his fellow, all the more is it certain that no misfortune will befall him.		וַתְּחַֽלֲלֶֽהָ. הָא לָמַדְתָּ שֶׁאִם הֵנַפְתָּ עָלֶיהָ בַּרְזֶל חִלַּלְתָּ, שֶׁהַמִּזְבֵּחַ נִבְרָא לְהַאֲרִיךְ יָמָיו שֶׁל אָדָם וְהַבַּרְזֶל נִבְרָא לְקַצֵּר יָמָיו שֶׁל אָדָם, אֵין זֶה בַּדִּין שֶׁיּוּנַף הַמְקַצֵּר עַל הַמַּאֲרִיךְ (מכילתא). וְעוֹד שֶׁהַמִּזְבֵּחַ מֵטִיל שָׁלוֹם בֵּין יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם, לְפִיכָךְ לֹא יָבֹא עָלָיו כּוֹרֵת וּמְחַבֵּל; וַהֲרֵי דְּבָרִים קַל וָחֹמֶר, וּמָה אֲבָנִים שֶׁאֵינָן רוֹאוֹת וְלֹא שׁוֹמְעוֹת וְלֹא מְדַבְּרוֹת, עַל יְדֵי שֶׁמְּטִילוֹת שָׁלוֹם אָמְרָה תּוֹרָה וְלֹא תָנִיף עֲלֵיהֶם בַּרְזֶל, הַמֵּטִיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ, בֵּין מִשְׁפָּחָה לְמִשְׁפָּחָה, בֵּין אָדָם לַחֲבֵרוֹ, עַל אַחַת כַּמָּה וְכַמָּה שֶׁלֹּא תְבוֹאֵהוּ פֻּרְעָנוּת (שם):
23You must not ascend My Altar on steps, so that your nakedness not be exposed over it.’”		כגוְלֹא־תַֽעֲלֶ֥ה בְמַֽעֲלֹ֖ת עַל־מִזְבְּחִ֑י אֲשֶׁ֛ר לֹֽא־תִגָּלֶ֥ה עֶרְוָֽתְךָ֖ עָלָֽיו:
וְלֹא־תַֽעֲלֶה בְמַֽעֲלֹת - You must not ascend [My Altar] on steps - i.e., when you build a ramp for the Altar, do not make it out of steps – “eschalons” in Old French – but it must be a smooth and sloping surface.		וְלֹא־תַֽעֲלֶה בְמַֽעֲלֹת. כְּשֶׁאַתָּה בוֹנֶה כֶבֶשׁ לַמִּזְבֵּחַ לֹא תַעֲשֵׂהוּ מַעֲלוֹת מַעֲלוֹת, אשקלו"נש בְּלַעַז, אֶלָּא חָלָק יְהֵא וּמְשֻׁפָּע:
אֲשֶׁר לֹֽא־תִגָּלֶה עֶרְוָֽתְךָ - So that your nakedness not be exposed - for by climbing steps you are required to take large steps and spread your legs; and although there would be no actual exposure of nakedness, for it is written: “And make them linen trousers,” 19 nevertheless taking large steps resembles exposure of nakedness enough to give that impression, and you are thus treating the stones disrespectfully. The reason is given so that we infer from it a fortiori the following conclusion: If regarding even these stones, which do not have feelings to be sensitive to disrespect, the Torah said: “Since they are of use in facilitating the priests’ service, you must not treat them disrespectfully” – your fellowman, who resembles your Creator and is sensitive about being treated disrespectfully, all the more must you avoid giving the impression of disrespecting him.		אֲשֶׁר לֹֽא־תִגָּלֶה עֶרְוָֽתְךָ. שֶׁעַל יְדֵי הַמַּעֲלוֹת אַתָּה צָרִיךְ לְהַרְחִיב פְּסִיעוֹתֶיךָ; וְאַף עַל פִּי שֶׁאֵינוֹ גִּלּוּי עֶרְוָה מַמָּשׁ, שֶׁהֲרֵי כְתִיב וַעֲשֵׂה לָהֶם מִכְנְסֵי בָד, מִכָּל מָקוֹם הַרְחָבַת הַפְּסִיעוֹת קָרוֹב לְגִלּוּי עֶרְוָה הוּא, וְאַתָּה נוֹהֵג בָּם מִנְהַג בִּזָּיוֹן; וַהֲרֵי דְּבָרִים קַל וָחֹמֶר, וּמָה אֲבָנִים הַלָּלוּ שֶׁאֵין בָּהֶם דַּעַת לְהַקְפִּיד עַל בִּזְיוֹנָן, אָמְרָה תוֹרָה הוֹאִיל וְיֵשׁ בָּהֶם צֹרֶךְ לֹא תִנְהַג בָּהֶם מִנְהַג בִּזָּיוֹן, חֲבֵרְךָ שֶׁהוּא בִדְמוּת יוֹצֶרְךָ, וּמַקְפִּיד עַל בִּזְיוֹנוֹ, עַל אַחַת כַּמָּה וְכַמָּה:

Footnotes

Maftir Portion

Bamidbar (Numbers) Chapter 28

26The day of the first fruits—when you offer up a new grain-offering to God celebrating your weeks—you must celebrate as a holy occasion; you must not perform any mundane work.		כווּבְי֣וֹם הַבִּכּוּרִ֗ים בְּהַקְרִ֨יבְכֶ֜ם מִנְחָ֤ה חֲדָשָׁה֙ לַֽיהֹוָ֔ה בְּשָֽׁבֻעֹ֖תֵיכֶ֑ם מִקְרָא־קֹ֨דֶשׁ֙ יִֽהְיֶ֣ה לָכֶ֔ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ:
וּבְיוֹם הַבִּכּוּרִים - The day of the first fruits. The Festival of Shavu’ot is called “the first produce of the wheat harvest,” 1 after the two loaves of bread, which constitute the first wheat grain-offering to be brought from the new harvest.		וּבְיוֹם הַבִּכּוּרִים. חַג הַשָּׁבוּעוֹת קָרוּי בִּכּוּרֵי קְצִיר חִטִּים עַל שֵׁם שְׁתֵּי הַלֶּחֶם, שֶׁהֵם רִאשׁוֹנִים לְמִנְחַת חִטִּים הַבָּאִים מִן הֶחָדָשׁ (מנחות פ"ד):
27You must offer up an ascent-offering pleasing to God: two young bulls, one ram, and seven one-year-old lambs.		כזוְהִקְרַבְתֶּ֨ם עוֹלָ֜ה לְרֵ֤יחַ נִיחֹ֨חַ֙ לַֽיהֹוָ֔ה פָּרִ֧ים בְּנֵֽי־בָקָ֛ר שְׁנַ֖יִם אַ֣יִל אֶחָ֑ד שִׁבְעָ֥ה כְבָשִׂ֖ים בְּנֵ֥י שָׁנָֽה:
28Their grain-offerings: fine flour mixed with oil, three-tenths of an ephah for each bull, two-tenths of an ephah for the ram,		כחוּמִ֨נְחָתָ֔ם סֹ֖לֶת בְּלוּלָ֣ה בַשָּׁ֑מֶן שְׁלשָׁ֤ה עֶשְׂרֹנִים֙ לַפָּ֣ר הָֽאֶחָ֔ד שְׁנֵי֙ עֶשְׂרֹנִ֔ים לָאַ֖יִל הָֽאֶחָֽד:
29and one-tenth of an ephah for each lamb, for all seven lambs.		כטעִשָּׂרוֹן֙ עִשָּׂר֔וֹן לַכֶּ֖בֶשׂ הָֽאֶחָ֑ד לְשִׁבְעַ֖ת הַכְּבָשִֽׂים:
30One young he-goat to atone for you.		לשְׂעִ֥יר עִזִּ֖ים אֶחָ֑ד לְכַפֵּ֖ר עֲלֵיכֶֽם:
31You must offer this up besides the continual ascent-offering and its grain-offering; they must be unblemished for you, as well as their libations.		לאמִלְּבַ֞ד עֹלַ֧ת הַתָּמִ֛יד וּמִנְחָת֖וֹ תַּֽעֲשׂ֑וּ תְּמִימִ֥ם יִֽהְיוּ־לָכֶ֖ם וְנִסְכֵּיהֶֽם:
תְּמִימִם יִֽהְיוּ־לָכֶם וְנִסְכֵּיהֶֽם - They must be unblemished for you, as well as their libations - i.e., also the libations must be unblemished. Our rabbis learned from here that wine that has developed moldy scum is unfit for libations.		תְּמִימִם יִֽהְיוּ־לָכֶם וְנִסְכֵּיהֶֽם. אַף הַנְּסָכִים יִהְיוּ תְמִימִים, לָמְדוּ רַבּוֹתֵינוּ מִכָּאן שֶׁהַיַּיִן שֶׁהֶעֱלָה קְמָחִין פָּסוּל לִנְסָכִים (שם פ"ז):

Footnotes

Exodus 34:22.

Haftarah

Yechezkel (Ezekiel) Chapter 1

1Now it came to pass in the thirtieth year in the fourth [month] on the fifth day of the month, as I was in the midst of the exile by the river Chebar-the heavens opened up, and I saw visions of God.		א וַיְהִ֣י \| בִּשְׁלֹשִׁ֣ים שָׁנָ֗ה בָּֽרְבִיעִי֙ בַּֽחֲמִשָּׁ֣ה לַחֹ֔דֶשׁ וַֽאֲנִ֥י בְתֽוֹךְ־הַגּוֹלָ֖ה עַל־נְהַ֣ר כְּבָ֑ר נִפְתְּחוּ֙ הַשָּׁמַ֔יִם וָֽאֶרְאֶ֖ה מַרְא֥וֹת אֱלֹהִֽים:
Now it came to pass in the thirtieth year. The prophet presented his words obscurely and did not tell his name, who he was; nor did he explain from what date he was counting. Therefore, the holy spirit interrupted his words in the following two verses to teach [us] who the prophet was and to teach [us] from what date he was counting. As it is said: “On the fifth day of the month that is the fifth year, etc.” These are not the words of the prophet, for he already stated that he was standing on the fifth of the month, and furthermore, from the beginning he had stated his prophecy in the first person: “and I was in the midst of the exile;” “and I saw visions of God.” And so at the end: “And I saw, and behold, a storm wind, etc.” Now these [next] two verses interrupted his words, as though someone else was speaking about him: “The word of the Lord was [revealed] to Ezekiel… and the hand of the Lord came upon him there.”		ויהי בשלשים שנה. סתם הנביא דבריו ולא פי' שמו מי הוא ולא פירש למנין מה מנה לפיכך הפסיקה רוח הקודש את דבריו בשני מקראות הסמוכין לזה ללמד מי הוא הנביא וללמד למנין מה מנה שנאמר בחמשה לחודש היא השנה החמישית וגו' אין אלה דברי הנביא שהרי כבר אמר שבחמשה לחדש היה עומד ועוד שמתחלה אמר נבואתו בל' עצמו ואני בתוך הגולה ואראה מראות אלהים וכן בסוף וארא והנה רוח סערה וגו' ואלו שני מקראות מפסיקין דבריו כאילו אחר מדבר עליו היה היה דבר א' אל יחזקאל ותהי עליו שם יד ה':
as I was in the midst of the exile. i.e., outside the land of Israel.		ואני בתוך הגולה. כלומר חוץ לארץ ישראל:
by the river Chebar. The name of the river.		על נהר כבר. שם הנהר:
visions of God. Heb. מַרְאוֹת. Because he did not see with a “lucid speculum,” he calls it “visions of God,” a sort of dream, insubstantial. All the prophets also saw through a “dim speculum,” except for our teacher Moses. That is what is said (Hos. 12:11): “and to the prophets, I assumed likenesses.”		מראות אלהים. על שם שלא היה רואה באספקלריא מאירה קורא אותה מראות אלהים כעין חלום ולא ממש וכל הנביאים אף הם מתוך אספקלריא שאינה מאירה ראו חוץ ממשה רבינו הוא שנאמר וביד הנביאי' אדמ' (הושע י״ב:י״א):
2"On the fifth of the month"-that is the fifth year of King Jehoiachin's exile.		בבַּֽחֲמִשָּׁ֖ה לַחֹ֑דֶשׁ הִיא הַשָּׁנָ֣ה הַֽחֲמִישִׁ֔ית לְגָל֖וּת הַמֶּ֥לֶךְ יֽוֹיָכִֽין:
that is the fifth year of King Jehoiachin’s exile. Thus, we may deduce that the thirty years he counted, he counted from the beginning of the jubilee [cycle]: the last jubilee commenced at the beginning of the eighteenth year of Josiah[‘s reign]; that is, the year that Hilkiah found the scroll (II Kings 22). So we learn in Seder Olam (ch. 26), that the beginning of the jubilee was that [year]. Josiah reigned thirty one years. Subtracting from them the seventeen years that had already passed leaves fourteen years. Jehoiakim reigned eleven years; [together, that] totals twenty-five years. Jeconiah [Jehoiachin] his son, had reigned only three months when he was exiled, and the year that Ezekiel prophesied was the fifth [year] of his exile, hence the thirtieth year of the jubilee. And so we find that at the end of his prophecy, he gives a sign using the count of the jubilee [as a reference], for it says (40:1): “In the twenty-fifth year of our exile, at the beginning of the year, on the tenth of the month.” Our Rabbis said (Arachin 12a): What “year” is it that begins on the tenth of the month? You must say that this is the jubilee year [See Leviticus 25:9f.].		היא השנה החמישית לגלות המלך יויכין. נמצינו למדין ששלשים שנה שמנה לתחלת היובל מנה שהיובל האחרון התחיל בתחלת י"ח ליאשיהו היא השנה שמצא חלקיהו את הספר (מלכים ב' כ"ב) וכן שנינו בסדר עולם שהיא היתה תחלת היובל יאשיהו מלך ל"א שנה צא מהן י"ז שעברו כבר נשתיירו י"ד שנה יהויקים מלך י"א שנה הרי עשרים וחמש ויכניה בנו לא מלך אלא ג' חדשי' וגלה ושנה שניבא יחזקאל היתה חמישית לגלותו הרי שנת שלשים ביובל וכן מצינו בסוף נבואתו שנתן סימן למנין היובל שנאמר ויהי בכ"ה שנה לגלותנו בראש השנ' בעשור לחדש (לקמן ב') ואמרו רבותינו איזהו שנה שראש השנה שלה בעשור לחודש הוי אומר זו שנת היובל:
3The word of the Lord was [revealed] to Ezekiel the son of Buzi, the priest, in the land of the Chaldeans, by the river Chebar, and the hand of the Lord came upon him there.		גהָיֹ֣ה הָיָ֣ה דְבַר־יְ֠הֹוָה אֶל־יְחֶזְקֵ֨אל בֶּן־בּוּזִ֧י הַכֹּהֵ֛ן בְּאֶ֥רֶץ כַּשְׂדִּ֖ים עַל־נְהַ֣ר כְּבָ֑ר וַתְּהִ֥י עָלָ֛יו שָׁ֖ם יַד־יְהֹוָֽה:
The word of the Lord was [revealed]. Heb. הָיֹה הָיָה [lit. being was.] Our Sages said (Mechilta to Exod. 12:1): “[It] had already come,” because the Shechinah does not rest upon a prophet outside the [Holy] Land, except by having first rested upon him in the Land. We learned in a Baraitha of the Mechilta (Exod. 15:9): [The verse 2:1,] “Son of man, stand on your feet,” was the [actual] beginning of the Book, only there is no chronological order [in Scripture]. Others say that (12:1f.) “Son of man, compose a riddle,” is the [true] beginning of the Book. [Mechilta ends here.] I say that this prophecy was told to him before they were exiled, because it is appropriate to be said to him in the Land, for the community of the exile is not mentioned explicitly in it. It can be recognized as the beginning of his mission to them. Jonathan, too, paraphrased in that manner: The prophetic word from before the Lord was revealed to Ezekiel the son of Buzi the priest in the land of Israel; it returned a second time and spoke with him in the state of the land of the Chaldeans. Now Ezekiel was exiled with the “craftsmen and the sentries of the gates,” who were exiled with Jehoiachin.		היה היה דבר ה'. אמרו רבותינו היה כבר לפי שאין השכינה שורה על נביא בחוצה לארץ אלא ע"י ששרתה עליו תחלה בארץ ושנינו בברייתא דמכילתא בן אדם עמוד על רגלך (לקמן י"ב) הוא היה תחלת הספר אלא שאין מוקדם ומאוחר ויש אומרים בן אדם חוד חידה (לקמן י"ז) הוא תחלת הספר ואומר אני שאותה נבואה נאמר' לו קודם שגלו שהיא ראויה ליאמר לו בארץ שאין מפורש בה גולה והיא נכרת תחלת שליחתו אליהם ויונתן אף הוא כך תירגם מהוי הוי פתגם נבואה מן קדם ה' עם יחזקאל בר בוזי כהנא בארעא דישראל תב תניינות אתמלל עמיה במדינת ארעא כשדאי ויחזקאל גלה עם החרש והמסגר שגלו עם יהויכין:
the hand of the Lord. Every expression of יַד mentioned in this Book or in any expression of prophecy is invariably an expression of compulsion, [implying] that the prophecy seizes him against his will, like a person going mad, destreze in Old French, compulsion.		יד ה'. כל לשון יד האמורה בספר זה ובכל לשון נבואה אינה אלא לשון תוקף שהנבואה תוקפת על כרחו כאד' משתגע דיישטרי"צא בלע"ז:
4And I saw, and behold, a tempest was coming from the north, a huge cloud and a flaming fire with a brightness around it; and from its midst, it was like the color of the chashmal from the midst of the fire.		דוָאֵ֡רֶא וְהִנֵּה֩ ר֨וּחַ סְעָרָ֜ה בָּאָ֣ה מִן־הַצָּפ֗וֹן עָנָ֚ן \| גָּדוֹל֙ וְאֵ֣שׁ מִתְלַקַּ֔חַת וְנֹ֥גַהּ ל֖וֹ סָבִ֑יב וּמִ֨תּוֹכָ֔הּ כְּעֵ֥ין הַֽחַשְׁמַ֖ל מִתּ֥וֹךְ הָאֵֽשׁ:
and behold, a tempest was coming from the north. That is the Chariot of the throne of the glory of the Shechinah, as it is described in this chapter (verse 28). Since it came with fury to destroy Israel, it is therefore likened to a tempest and a [storm] cloud.		והנה רוח סערה באה מן הצפון. היא מרכבת כסא כבוד השכינה כמה שנאמר בענין ולפי שבאה בחימה להשחית את ישראל לכך נדמית לרוח סערה וענן:
coming from the north. It was returning from the land of the Chaldeans, which is in the north. As it is said (Jer. 1:14): “From the north the misfortune will break forth.” And why did it go there [first]? In order to subjugate the whole world to Nebuchadnezzar, to prevent the nations from saying that He delivered His children into the hands of a lowly nation, for the Chaldeans were [considered] a lowly nation. As it is said (Isa. 23:13): “this people has never been.” So did our Sages expound on this verse in tractate Chagigah (13b).		באה מן הצפון. חוזרת היתה מארץ כשדים שהיא בצפון שנאמר מצפון תפתח הרעה (ירמי' א') ולמה הלכה שם כדי לכבוש את כל העולם תחת נבוכדנצר שלא יאמרו הבבליים ביד אומה שפלה מסר את בניו שכשדים אומה שפלה היו שנאמר זה העם לא היה (ישעיה כ"ג) כך דרשו רבותינו במסכת חגיגה:
with a brightness around it. Surrounding the cloud on the outside, implying that Israel was destined to be redeemed from there [Babylonia].		ונגה לו. לענן סביבו מבחוץ רמז הוא שעתידין ישראל ליגאל משם:
it was like the color of the chashmal. “Chashmal” is an angel bearing that name, and he [Ezekiel] saw [something] like the appearance of its color in the midst of the fire. And so did our Sages say: There was an incident involving a child who was expounding on the account of the Chariot. He perceived the meaning of “chashmal,” [whereupon] fire emanated from the chashmal and consumed him. They said further that the word itself is a combination: When they asked, “What is chashmal?” replied Rav Judah, “Living beings (חֶיוֹת) of fire (אֵש) that speak (מִמַלְלוֹת).” In a Baraitha we learned: Sometimes silent (חָשּׁוֹת), sometimes speaking (מִמַלְלוֹת) when the speech emanates from the mouth of the Holy One, blessed be He, they remain silent. When the speech does not emanate from the mouth of the Holy One, blessed be He, they speak; that is, they laud and praise the Lord (Chag. 13). [Addendum: Possibly, “chashmal” is the name of the color resembling the color of fire, for he said, “Chashmal from the midst of the fire,” and he said (verse 27): “the color of chashmal, the appearance of fire within it found about, from the appearance of his loins and above.” And, he says in the second vision (8:2): “and from his loins and above was like the appearance of a splendor, like the color of chashmal.”]		כעין החשמל. חשמל מלאך ששמו כך וכעין גוון שלו ראה מתוך האש וכך אמרו רבותינו מעשה בתינוק אחד שהיה דורש במעשה מרכב' והיה מבין בחשמל ויצאה אש מחשמל ואכלתו ועוד אמרו כי המלה מורכבת באמרם מאי חשמל א"ר יהודה חיות אש ממללות במתניתא תנא עתים חשות ועתים ממללות בשעה שהדבור יוצא מפי הקב"ה חשות בשעה שאין הדבור יוצא מפי הקב"ה ממללות כלומ' משבחות ומהללות את השם ויתכן שיהא חשמל שם העין שהוא קרוב לעין האש כי אמר חשמל מתוך האש ואמר כעין חשמל כמראה אש בית לה סביב ממראה מתניו ולמעלה ואמר במראה השניה וממתניו ולמעלה כמראה זוהר כעין החשמל:
And from the midst of it. [i.e.,] that fire, I saw something like the color of chashmal that appeared from the midst of the fire. But we do not know what it is, and the midrash that our Sages expounded on it, [defining “chashmal” as] living beings of fire that speak, does not seem to me to the context.		ומתוכה. של אות' האש ראיתי כעין חשמל הנראה מתוך האש ולא נודע מהו ומדרש שדרשו בו רבותינו חיות אש ממללות אינו מיושב על הענין:
5And from its midst was the likeness of four living beings, and this is their appearance; they had the likeness of a man.		הוּמִ֨תּוֹכָ֔הּ דְּמ֖וּת אַרְבַּ֣ע חַיּ֑וֹת וְזֶה֙ מַרְאֵיהֶ֔ן דְּמ֥וּת אָדָ֖ם לָהֵֽנָּה:
they had the likeness of a man. This is surprising, because they had also the likeness of an ox, a lion, and an eagle! Apparently, since this [being] is the patron of them all [all the living beings], the prophet praises the Chariot with it. [Their human face] had the countenance of our father Jacob.		דמות אדם להנה. יש לתמוה שהרי אף דמות שור ואריה ונשר להנה ונראה בעיני לפי שזה אב לכולם קילס הנביא את המרכבה בו והוא דמות פרצופו של יעקב אבינו:
6And [each] one had four faces, and [each] one had four wings.		ווְאַרְבָּעָ֥ה פָנִ֖ים לְאֶחָ֑ת וְאַרְבַּ֥ע כְּנָפַ֖יִם לְאַחַ֥ת לָהֶֽם:
and each one had four faces. “Each one” means that the human countenance had four faces, as did that of the lion, the eagle, and the ox, totaling sixteen [faces] to one living being. It was thus for each living being, and four wings for each of the faces, totaling sixty-four wings for each living being. This is [why] Jonathan paraphrased: two hundred fifty-six wings.		וארבעה פנים לאחת. לאחת זו לפרצוף האדם לבדה היו ארבעה פנים וכן לאריה ולנשר ולשור הרי שש עשרה לחיה וכן לכל חיה וחיה וארבע כנפים לכל אחד מן הפנים הרי ששים וארבע כנפי' לחיה והוא שתרגם יונתן מאתן וחמשין ושיתא גפין:
7And their legs were a straight leg, and the soles of their feet were like a round foot, and they sparkled like the color of burnished copper.		זוְרַגְלֵיהֶ֖ם רֶ֣גֶל יְשָׁרָ֑ה וְכַ֣ף רַגְלֵיהֶ֗ם כְּכַף֙ רֶ֣גֶל עֵ֔גֶל וְנֹ֣צְצִ֔ים כְּעֵ֖ין נְחֹ֥שֶׁת קָלָֽל:
were straight legs. [Jonathan renders]: רִגְלִין כֵּיוָנָן parallel legs, this one opposite this one. Another explanation: “straight,” meaning they had no knee joints by which to bend their legs because they do no sitting or lying. Therefore they do not require joints like those of animals the upper joint and the lower joint by which it bends its legs to lie down.		רגל ישרה. רגלין כיונן מכוונין זה כנגד זה, ד"א ישרה שאין להם קפיצים ארכובות לכוף את שוקיהם לפי שאין להם ישיבה ולא שכיבה ואין צריכין להיות קפיצין כעין שיש לבהמה קפץ עליון וקפץ תחתון שבהם היא כופפת שוקיה לשכב:
a round foot. Heb. עֵגֶל, a round foot, and so did Jonathan render it: round feet.		רגל עגל. רגל עגול וכן תרגם יונתן רגלין סגלגלין:
and they sparkled. Because of their brilliance, sparks seemed to emanate from them, as we say in tractate Yoma (37b): She too [Queen Helene] made a golden candelabrum, etc. When the sun shone, sparks would [seemingly] emanate from it, etc. וְנוֹצְצִים is etincelants in French, gleaming.		ונוצצי'. מתוך זהרוריתם דומה כאלו יוצאות מהם נצוצות כדאמרינן במסכת יומא אף היא עשתה נברשת של זהב וכו' בשע' שהחמ' זורחת נצוצות יוצאין הימנה וכו':
like the color. Heb. כְּעֵין, like מַרְאֶה, the appearance.		כעין. כמו כמראה:
burnished copper. Heb. קָלָל, clarified and gleaming. Menachem (Machbereth p. 155) associated it with (Lev. 2:14): “roasted (קָלוּי) in fire.”		נחושת קלל. מזוקק ומאיר ומנחם חברו עם קלוי באש (ויקרא ג'):
8And human hands were beneath their wings on their four sides, and their faces and their wings were [the same] to all four of them.		חוִידֵ֣י (כתיב וִידֵ֣ו) אָדָ֗ם מִתַּ֙חַת֙ כַּנְפֵיהֶ֔ם עַ֖ל אַרְבַּ֣עַת רִבְעֵיהֶ֑ם וּפְנֵיהֶ֥ם וְכַנְפֵיהֶ֖ם לְאַרְבַּעְתָּֽם:
And human hands were beneath their wings. As the Targum paraphrases: to pick up coals of fire with them, etc. Likewise, we find in this Book (10:7): “And the cherub stretched forth his hand, etc. to the fire that was between the cherubim, and he picked it up and gave it to the hands of the one dressed in linen.” And so, [in the verse] after it, “And there appeared to the cherubim the form of a human hand, etc.” The human hands pick up the fire and give it to the cherub, and the cherub [gives it] to the messenger, in order [to allow] the coals to cool off [as they pass] from hand to hand, to mitigate Israel’s punishment.		וידי אדם מתחת כנפיה'. כתרגומו למחתי בהון גומרין דאשא וגו' וכן אנו מוצאים בספר זה וישלח הכרוב את ידו אל האש אשר בינות לכרובים וישא ויתן אל מפני לבוש הבדים וכן אחריו ויראו לכרובים תבנית יד אדם וגו' (לקמן י') ידי אדם חותות את האש ונותנות לכרוב והכרוב לשליח כדי שיצטננו הגחלים מיד אל יד להקל הפורעניות מעל ישראל:
on their four sides. To the four directions of the world, for they have faces and wings in every direction.		על ארבעת רבעיהם. לארבעה רוחות העולם שהרי יש להם פנים וכנפים לכל רוח:
and their faces and their wings were the same to all four of them. As the Targum renders: were the same to all four of them.		ופניהם וכנפיהם לארבעתם. כתרגומו שוה לארבעתן:
9Their wings joined one to the other; they did not turn when they walked; each one would go toward the direction of his face.		טחֹֽבְרֹ֛ת אִשָּׁ֥ה אֶל־אֲחוֹתָ֖הּ כַּנְפֵיהֶ֑ם לֹֽא־יִסַּ֣בּוּ בְלֶכְתָּ֔ן אִ֛ישׁ אֶל־עֵ֥בֶר פָּנָ֖יו יֵלֵֽכוּ:
Their wings joined one to the other. Each one’s wing was spread out to the side of the other one’s wing this way [lit. to here] and that way [lit. to here] until they join and touch each other, thereby covering their faces, for the wings are spread out over the face.		חוברת אשה אל אחותה כנפיהם. כנפה של זו פרושה לצד כנפה של זו לכאן וכן לכאן עד שחוברות ומגיעות זו לזו ובכך הם מכסות פניהם שהכנפים פרושות למעלה מן הפנים:
they did not turn when they walked. If they wished to walk in any desired direction, they did not need to turn their faces because they have faces on every side; therefore each one went in the direction of his facein the direction of the face on that side where they desired to go, they would go.		לא יסבו בלכתן. אם רוצות ללכת לאיזה רוח שירצו אין צריכות להסב פניהם שהרי יש להם פנים לכל צד לפיכך איש אל עבר פניו ילכו לצד פניו של אותה רוח שהם רוצים ללכת ילכו:
10And the likeness of their faces was the face of a man, and the face of a lion was on their right, to the four of them, and the face of an ox to their left, to the four of them, and the face of an eagle [was] to the four of them.		יוּדְמ֣וּת פְּנֵיהֶם֘ פְּנֵ֣י אָדָם֒ וּפְנֵ֨י אַרְיֵ֚ה אֶל־הַיָּמִין֙ לְאַרְבַּעְתָּ֔ם וּפְנֵי־שׁ֥וֹר מֵֽהַשְּׂמֹ֖אל (כתיב מהשמאול) לְאַרְבַּעְתָּ֑ן וּפְנֵי־נֶ֖שֶׁר לְאַרְבַּעְתָּֽן:
11And so were their faces. And their wings were extended upward; each one had two wings joined to each other, and two covering their bodies.		יאוּפְנֵיהֶ֕ם וְכַנְפֵיהֶ֥ם פְּרֻד֖וֹת מִלְמָ֑עְלָה לְאִ֗ישׁ שְׁתַּ֨יִם֨ חוֹבְר֣וֹת אִ֔ישׁ וּשְׁתַּ֣יִם מְכַסּ֔וֹת אֵ֖ת גְּוִיֹּֽתֵיהֶֽנָה:
And so were their faces, and their wings were extended upward. Had I not seen the cantillation sign of a “zakef gadol” [indicating a pause] punctuating “And so were their faces,” I would not know how to explain it, but the punctuation taught me to separate them [the words of the verse] one from the other and to place the word וּפְנֵיהֶם by itself. And so, [this] is its explanation: And they had faces and their wings were extended above their faces and covered them. How so? “Each had two wings joined to each other” to each face, their two wings were joined. On each one, the wing of this living being was stretched out towards the side of that living being, and this one’s towards the side of this one, and the face that was in between was covered by them. [A verse whose wording] is similar to the language of this verse appears again in this chapter (verse 18): “And they had backs, and they were very high and they were dreadful.” The word וְגֲבֵּיהֶן, “and they had backs,” stands by itself.		ופניהם וכנפיהם פרודות מלמעלה. אלמלא שראיתי טעם זקף גדול נקוד על ופניהם לא הייתי יודע לפרשו אבל הניקוד למדני להבדילם זו מזו ולהעמיד תיבת ופניהם בפני עצמה וכן פירושו ופניהם להם וכנפיהם היו פרודות למעלה מפניה' ומכסות אותם כיצד לאיש שתים חוברות איש לכל פנים ופנים שתים כנפיהם חוברות לכל אחת כנף חיה זו פרושה לצד כנף חיה זו ושל זו לצד זו והפנים שבינתים מכוסים בהם ודוגמת לשון מקרא זה יש עוד בפרשה זו וגביהם וגובה להם ויראה להם תיבת וגביהם עומדת בעצמה:
and two covering their bodies. And the two remaining wings would cover their bodies.		ושתים מכסות. וב' כנפים הנותרות מכסות את גויותיהנה:
12Now each one would go toward the direction of his face; wherever would be the will to go, they would go; they did not turn as they walked.		יבוְאִ֛ישׁ אֶל־עֵ֥בֶר פָּנָ֖יו יֵלֵ֑כוּ אֶ֣ל אֲשֶׁר֩ יִֽהְיֶה־שָּׁ֨מָּה הָר֚וּחַ לָלֶ֙כֶת֙ יֵלֵ֔כוּ לֹ֥א יִסַּ֖בּוּ בְּלֶכְתָּֽן:
wherever would be the will. Heb. רוּחַ, usually spirit, here means will: the will to go.		אל אשר יהיה שמה הרוח. הרצון ללכת:
13And the likeness of the living beings; their appearance was like fiery coals, burning like the appearance of firebrands; it was going among the living beings; and there was a brightness to the fire and from the fire came forth lightning.		יגוּדְמ֨וּת הַֽחַיּ֜וֹת מַרְאֵיהֶ֣ם כְּגַֽחֲלֵי־אֵ֗שׁ בֹּֽעֲרוֹת֙ כְּמַרְאֵ֣ה הַלַּפִּדִ֔ים הִ֕יא מִתְהַלֶּ֖כֶת בֵּ֣ין הַֽחַיּ֑וֹת וְנֹ֣גַהּ לָאֵ֔שׁ וּמִן־הָאֵ֖שׁ יוֹצֵ֥א בָרָֽק:
it was going among the living beings. That appearance (מַרְאָה) was going among all the living beings.		היא מתהלכת בין החיות. המראה הזאת מתהלכת בכל החיות:
there was a brightness to the fire. More than [there is to] our fire.		ונגה לאש. יותר מאש שלנו:
lightning. Heb. בָּרָק,flandours in Old French, lightning flashes.		ברק. פלנדור"ש בלע"ז:
14And the living beings would run and return, like the appearance of the sparks.		ידוְהַֽחַיּ֖וֹת רָצ֣וֹא וָשׁ֑וֹב כְּמַרְאֵ֖ה הַבָּזָֽק:
would run and return, like the appearance of the sparks. Our Sages explained (Chag. 13b): They would run and return like the flame of a furnace, which constantly shoots out of the mouth of the furnace and hastens back to enter. So, when they would thrust their heads out from under the expanse that was extended above them as is delineated in the chapter they would recoil because of the Shechinah, which is above the expanse, and they hasten to pull their heads [down].		רצוא ושוב כמראה הבזק. פירשו רבותינו רצוא ושוב כלהבת הכבשן שיוצאה תמיד מפי הכבשן וממהרות לחזור וליכנס כך כשמוציאות ראשן מתחת הרקיע הנטויה למעלה מהן כמו שמפורש בענין נרתעות מפני השכינה שלמעלה מן הרקיע וממהרות להשיב את ראשן:
like the appearance of the sparks. Heb. הֲבָּזָק, de l’etincelle in French, and the color of their fire is like the color of the fire that emanates from between the shards within which gold is refined in a furnace. The fire that emanates from there is colored with these colors (ibid.). [Addendum: Others explain הַבָּזָק as an expression of scattering, as our Sages explained it (Gen. Rabbah 50:1): “like the appearance of the bazak” R. Judah in the name of R. Simon in the name of R. Levi the son of Perata: Like one who scatters (הַבּוֹזֵק) ‘gefeth’ in a stove, i.e., he scatters ‘gefeth’ the residue of olives in a stove: it ignites quickly and raises a flame, and the flame ascends and descends, and this is the meaning of “would run and return.” Furthermore we find in their words (Sanh. 108b, according to Aruch) בזק used as an expression of scattering: “He scattered (בָּזַק) dust on them and it turned into swords,” meaning he scattered, and so in the Mishnah (Eruvin 10:14): “We may scatter (בּוֹזְקִין) salt on the ramp so that they should not slip.” בזק may also be defined as ברק (lightning), which is an expression of searching.]		כמראה הבזק. דלאטנצי"לא בלע"ז וגוון אש להם כגוון אש היוצא מבין החרסין שמזקקין זהב בכור בתוכן והאש שיוצא' משם צבועה בגוונים (תו' וי"מ הבזק לשון פיזור כפי שפרשוהו רבותינו כמראה הבזק ר"י אומר בשם ר' סימון בשם ר' לוי בן פרטא כזה שבוזק גפת בכירה כלומר שמפזר גפת שהוא פסולת הזתי' בכירה שהוא מתלהט במהרה ומעלה להב והלהב עולה ויורד וזהו פירוש רצוא ושוב ועוד יש בדבריהם בזק לשון פיזור בזק בהו עפרא והוו חרבי כלומר פזר וכן במשנה בוזקין מלח ע"ג הכבש בשביל שלא יחליקו ויש משמע בזק כמו ברק והוא לשון חפוש) ע"כ תוס' סא"א:
15And I saw the living beings, and behold, one wheel [was] on the ground beside the living beings for its four faces.		טווָאֵ֖רֶא הַֽחַיּ֑וֹת וְהִנֵּה֩ אוֹפַ֨ן אֶחָ֥ד בָּאָ֛רֶץ אֵ֥צֶל הַֽחַיּ֖וֹת לְאַרְבַּ֥עַת פָּנָֽיו:
one wheel [was] on the ground. On the floor of the expanse.		אופן אחד בארץ. ברצפת הרקיע:
for its four faces. of each living being, or the wheel had four faces. Our Rabbis said (Chag. 13b): “This is Sandalphon [the angel], who stands on the ground yet whose head reaches up among the living beings.” From the context we learn that the wheels were four.		לארבעת פניו. של כל חיה או האופן יש לו ד' פנים, רבותינו אמרו זה סנדלפון העומד בארץ וראשו מגיע לבין החיות אבל לפי הענין אנו למדין שהאופנים ד' הם:
16The appearance of the wheels and their work was like the appearance of crystal, and the four of them had one likeness, and their appearance and their workings were as a wheel would be within a wheel.		טזמַרְאֵ֨ה הָאֽוֹפַנִּ֚ים וּמַֽעֲשֵׂיהֶם֙ כְּעֵ֣ין תַּרְשִׁ֔ישׁ וּדְמ֥וּת אֶחָ֖ד לְאַרְבַּעְתָּ֑ן וּמַרְאֵיהֶם֙ וּמַֽ֣עֲשֵׂיהֶ֔ם כַּֽאֲשֶׁ֛ר יִהְיֶ֥ה הָֽאוֹפַ֖ן בְּת֥וֹךְ הָֽאוֹפָֽן:
like the appearance of crystal. Heb. תַּרְשִּׂישּׂ, like a precious stone named tarshish, cristal in French.		כעין תרשיש. כמו אבן טובה ששמה תרשיש קרישטא"ל בלע"ז:
as… would be. A wheel set within a wheel, crosswise. Since they go to every side, with their faces to the four directions, the wheel must roll in its four directions.		כאשר יהיה האופן. קבוע בתוך האופן שתי וערב לפי שהן הולכות לכל עבר פניהם לד' רוחות צריך שיהא האופן מגלגל לד' רוחות:
17When they went, they went toward their four sides; they did not turn when they went.		יזעַל־אַרְבַּ֥עַת רִבְעֵיהֶ֖ן בְּלֶכְתָּ֣ם יֵלֵ֑כוּ לֹ֥א יִסַּ֖בּוּ בְּלֶכְתָּֽן:
toward their four sides, etc.. Because of the working of the wheels, he had to repeat them [i.e., the description of the living beings’ movements], to say that the wheels did not stop them because they [the living beings] too were made for that [i.e., moving in four directions].		על ארבעת רבעיהן וגו'. בשביל מעשה האופנים הוצרך לשנותן לומר שאין האופנים מעכבין עליהם שאף הם עשויין לכך:
18And they had backs, and they were very high, and they were dreadful, and their eyebrows were full of eyes round about-[so it was] to the four of them.		יחוְגַ֨בֵּיהֶ֔ן וְגֹ֥בַהּ לָהֶ֖ם וְיִרְאָ֣ה לָהֶ֑ם וְגַבֹּתָ֗ם מְלֵאֹ֥ת עֵינַ֛יִם סָבִ֖יב לְאַרְבַּעְתָּֽן:
And they had backs. Heb. וְגַבֵּיהֶן, lit. and their backs. And they had backs.		וגביהן. וגב יש להם:
and they were very high, and they were dreadful. They were frightful to look upon. Others interpret: “they had fear,” meaning they stood in awe.		וגובה להם ויראה להם. מאוימים הם לרואה אותם ויש פותרין ויראה להם במורא עומדי':
and their eyebrows. Heb. וְגֲבֹּתָם, et leurs sourcils in French.		וגבותם. אילוירשורצילי בלע"ז:
were full of eyes round about. to see in all directions, for they did not turn when they went.		מלאות עינים סביב. לראות לכל רוח שהרי לא יסבו בלכתם:
19And when the living beings would go, the wheels would go beside them; and when the living beings would lift themselves off the ground, the wheels would lift themselves.		יטוּבְלֶ֙כֶת֙ הַֽחַיּ֔וֹת יֵלְכ֥וּ הָאֽוֹפַנִּ֖ים אֶצְלָ֑ם וּבְהִנָּשֵׂ֚א הַֽחַיּוֹת֙ מֵעַ֣ל הָאָ֔רֶץ יִנָּֽשְׂא֖וּ הָאֽוֹפַנִּֽים:
off the ground. Off the floor of the expanse, and so did Jonathan render: “off the high heavens”; meaning when they lifted themselves up from the depths to the heights.		מעל הארץ. מעל רצפת הרקיע וכת"י מלרע לרום שמיא כלומר בהנשאם מלמטה למעלה:
20Wherever there was the will to go, they would go; there was the will to go, and the wheels would lift themselves correspondingly to them, for the will of the living being was in the wheels.		כעַ֣ל אֲשֶׁר֩ יִֽהְיֶה־שָּׁ֨ם הָר֚וּחַ לָלֶ֙כֶת֙ יֵלֵ֔כוּ שָׁ֥מָּה הָר֖וּחַ לָלֶ֑כֶת וְהָאֽוֹפַנִּ֗ים יִנָּֽשְׂאוּ֙ לְעֻמָּתָ֔ם כִּ֛י ר֥וּחַ הַֽחַיָּ֖ה בָּאֽוֹפַנִּֽים:
the will. The will of the Holy One, blessed be He.		הרוח. הרצון של הקב"ה:
there was the will to go. It was not necessary to tell them [to go] to this side [or that] because the will of the Holy One, blessed be He, was in the living beings, and the will of the living beings was in the wheels.		שמה הרוח ללכת. אצ"ל להם לצד זה לכו שרוחו של הקב"ה בחיות ורוח החיה באופנים:
21When they [the living beings] would go, they [the wheels] would go, and when they would stand, they would stand, and when they would lift themselves up from the ground, the wheels would lift themselves correspondingly to them, for the will of the living being was in the wheels.		כאבְּלֶכְתָּ֣ם יֵלֵ֔כוּ וּבְעָמְדָ֖ם יַֽעֲמֹ֑דוּ וּֽבְהִנָּֽשְׂאָ֞ם מֵעַ֣ל הָאָ֗רֶץ יִנָּֽשְׂא֚וּ הָאוֹפַנִּים֙ לְעֻמָּתָ֔ם כִּ֛י ר֥וּחַ הַֽחַיָּ֖ה בָּאֽוֹפַנִּֽים:
When they would go. Heb. בְּלֶכְתַּם, [i.e.,] the living beings.		בלכתם. החיות:
they would go. Heb. יֵלְכוּ [i.e.,] the wheels.		ילכו. האופנים:
22And there was a likeness over the heads of the living beings, of an expanse like the color of the severe frost extended over their heads above.		כבוּדְמ֞וּת עַל־רָאשֵׁ֚י הַֽחַיָּה֙ רָקִ֔יעַ כְּעֵ֖ין הַקֶּ֣רַח הַנּוֹרָ֑א נָט֥וּי עַל־רָֽאשֵׁיהֶ֖ם מִלְמָֽעְלָה:
the severe frost. Jonathan rendered: גְלִיד חֲסִין, severe frost, gelee forte in French.		הקרח הנורא. ת"י גליד חסין גליא"ה פור"ט בלע"ז:
23And beneath the expanse, their wings were straight, one [pointed] toward the other; this one had two that covered, to here, and that one had two that covered, to here, their bodies.		כגוְתַ֙חַת֙ הָרָקִ֔יעַ כַּנְפֵיהֶ֣ם יְשָׁר֔וֹת אִשָּׁ֖ה אֶל־אֲחוֹתָ֑הּ לְאִ֗ישׁ שְׁתַּ֚יִם מְכַסּוֹת֙ לָהֵ֔נָּה וּלְאִ֗ישׁ שְׁתַּ֚יִם מְכַסּוֹת֙ לָהֵ֔נָּה אֵ֖ת גְּוִֽיֹּתֵיהֶֽם:
straight. Parallel.		ישרות. מכוונות:
24And I heard the sound of their wings, like the sound of many waters like the voice of the Almighty-when they went; the sound of stirring, like the sound of a camp; when they would stand, they would let down their wings.		כדוָֽאֶשְׁמַ֣ע אֶת־ק֣וֹל כַּנְפֵיהֶ֡ם כְּקוֹל֩ מַ֨יִם רַבִּ֚ים כְּקֽוֹל־שַׁדַּי֙ בְּלֶכְתָּ֔ם ק֥וֹל הֲמֻלָּ֖ה כְּק֣וֹל מַֽחֲנֶ֑ה בְּעָמְדָ֖ם תְּרַפֶּ֥ינָה כַנְפֵיהֶֽן:
like the sound of many waters. I would think that the voice was low. Therefore, Scripture adds: like the sound of the Almighty, like the voice delineated in the Holy Writings (Ps. 29: 4f.): “The voice of the Lord is in strength, etc. The voice of the Lord breaks the cedars.”		כקול מים רבים. יכול קול נמוך ת"ל כקול שדי כקול המפורש בכתובים קול ה' בכח קול ה' שובר ארזים (תהילים כ״ט:ד׳):
the sound of stirring, like the sound of a camp. Like the sound of their speech when they thank and bless their Master; it was like the sound of the camp of the angels on high.		קול המולה כקול מחנה. קל מלוליהן כד מודן ומברכין קדם רבוניהון כקל משריית מלאכי מרומ':
when they would stand, they would let down their wings. [and cease] from making a sound be heard, and Jonathan rendered: when they would stand, they would silence their wings because of the speech, [i.e., because of] the speech of the Omnipresent emanating from above their heads, to let the prophets hear His mission, as he [Ezekiel] concludes (verse 25): “And there was a voice, etc.” The Midrash Aggadah (Gen. Rabbah 65:11) states: “When they would stop praising [God] so that Israel would praise first.”		בעמדם תרפינה כנפיהן. מלהשמיע קול וי"ת במקומיהן משתקן גפיהן מן קדם דבורא דיבורו של מקום היוצא ממעל לראשן להשמיע לנביאים שליחותו כמו שמסיים והולך ויהי קול וגומר ומ"א בעמדם מלקלס בשביל צדיקים שיקלסו תחילה:
25And there was a voice above the expanse that was over their heads; when they stood still, they would let down their wings.		כהוַיְהִי־ק֕וֹל מֵעַ֕ל לָֽרָקִ֖יעַ אֲשֶׁ֣ר עַל־רֹאשָׁ֑ם בְּעָמְדָ֖ם תְּרַפֶּ֥ינָה כַנְפֵיהֶֽן:
And there was a voice above the expanse. Jonathan rendered: And at the time that there was a will before Him to make His speech heard to His servants the prophets of Israel there was a voice, and it was heard from above the expanse, from between the cherubim, from beneath the expanse that was over their heads.		ויהי קול מעל לרקיע. ת"י לזמן דהוה רעוא קדמוהי לאשמעתא דבורא לעבדוהי נביאי היה קלא משתמע מעילוי רקיע מבין כרוביא מתחות רקיעא דעל רישיהון:
they would let down their wings. out of the fear of the speech.		תרפינה כנפיהן. מאימת הדבור:
26And above the expanse that was over their heads, like the appearance of a sapphire stone, was the likeness of a throne, and on the likeness of the throne, was a likeness like the appearance of a man upon it above.		כווּמִמַּ֗עַל לָֽרָקִ֙יעַ֙ אֲשֶׁ֣ר עַל־רֹאשָׁ֔ם כְּמַרְאֵ֥ה אֶֽבֶן־סַפִּ֖יר דְּמ֣וּת כִּסֵּ֑א וְעַל֙ דְּמ֣וּת הַכִּסֵּ֔א דְּמ֞וּת כְּמַרְאֵ֥ה אָדָ֛ם עָלָ֖יו מִלְמָֽעְלָה:
27And I saw like the color of chashmal like the appearance of fire within it round about, from the appearance of his loins and above; and from the appearance of his loins and below, I saw [a thing] like the appearance of fire, and there was a brightness round about it.		כזוָאֵ֣רֶא \| כְּעֵ֣ין חַשְׁמַ֗ל כְּמַרְאֵה־אֵ֚שׁ בֵּֽית־לָהּ֙ סָבִ֔יב מִמַּרְאֵ֥ה מָתְנָ֖יו וּלְמָ֑עְלָה וּמִמַּרְאֵ֚ה מָתְנָיו֙ וּלְמַ֔טָּה רָאִ֙יתִי֙ כְּמַרְאֵה־אֵ֔שׁ וְנֹ֥גַהּ ל֖וֹ סָבִֽיב:
And I saw like the color of chashmal. No permission was granted to ponder over this verse.		וארא כעין חשמל. לא נתן רשות להתבונן במקרא זה:
within it. Within it was like the appearance of fire.		בית לה. מלפנים לה כמראה אש:
28Like the appearance of the rainbow that is in the cloud on a rainy day, so was the appearance of the brightness round about; that was the appearance of the likeness of the glory of the Lord, and when I saw, I fell on my face, and I heard a voice speaking.		כחכְּמַרְאֵ֣ה הַקֶּ֡שֶׁת אֲשֶׁר֩ יִֽהְיֶ֨ה בֶֽעָנָ֜ן בְּי֣וֹם הַגֶּ֗שֶׁם כֵּ֣ן מַרְאֵ֚ה הַנֹּ֙גַהּ֙ סָבִ֔יב ה֕וּא מַרְאֵ֖ה דְּמ֣וּת כְּבֽוֹד־יְהֹוָ֑ה וָֽאֶרְאֶה֙ וָֽאֶפֹּ֣ל עַל־פָּנַ֔י וָֽאֶשְׁמַ֖ע ק֥וֹל מְדַבֵּֽר:
and I fell on my face. I prostrated myself.		ואפול על פני. ואישתטחית:
and I heard a voice speaking. And what did it say?		ואשמע קול מדבר. ומה דבר:

Yechezkel (Ezekiel) Chapter 3

12And a wind lifted me up, and I heard behind me the sound of a great uproar: "Blessed is the glory of the Lord from His place."		יבוַתִּשָּׂאֵ֣נִי ר֔וּחַ וָֽאֶשְׁמַ֣ע אַֽחֲרַ֔י ק֖וֹל רַ֣עַשׁ גָּד֑וֹל בָּר֥וּךְ כְּבֽוֹד־יְהֹוָ֖ה מִמְּקוֹמֽוֹ:
And a wind lifted me up. After He finished His words, He commanded the wind to carry me to the place where the people of the exile were.		ותשאני רוח. לאחר שגמר דבריו צוה אל הרוח לשאתו אל המקום אשר בני הגולה שם:

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