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. |
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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.” 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.” |
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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):
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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. |
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רֹאִים אֶת־הַקּוֹלֹת.
רוֹאִין אֶת הַנִּשְׁמָע, שֶׁאִי אֶפְשָׁר לִרְאוֹת בְּמָקוֹם אַחֵר:
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אֶת־הַקּוֹלֹת - The voices - that were emanating from the mouth of the Almighty. |
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אֶת־הַקּוֹלֹת.
הַיּוֹצְאִין מִפִּי הַגְּבוּרָה:
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וַיָּנֻעוּ - And shuddered. The root נוֹעַ means here only “trembling.” |
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וַיָּנֻעוּ.
אֵין נוּעַ אֶלָּא זִיעַ:
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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.” |
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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):
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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.” |
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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.” |
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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. |
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לְבַֽעֲבוּר נַסּוֹת אֶתְכֶם.
לְגַדֵּל אֶתְכֶם בָּעוֹלָם, שֶׁיֵּצֵא לָכֶם שֵׁם בָּאֻמּוֹת שֶׁהוּא בִּכְבוֹדוֹ נִגְלָה עֲלֵיכֶם:
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נַסּוֹת - Connotes elevation and greatness, as in: הָרִימוּ נֵס “Lift up a banner,” אָרִים נִסִּי “I will raise My standard,” and וְכַנֵּס עַל הַגִּבְעָה “and like a banner upon a hill”; a banner is called נֵס because it is raised erect. |
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נַסּוֹת.
לְשׁוֹן הֲרָמָה וּגְדֻלָּה, כְּמוֹ הָרִימוּ נֵס (ישעיהו ס"ב), אָרִים נִסִּי (שם מ"ט), כַנֵּס עַל הַגִּבְעָה (שם ל') – שֶׁהוּא זָקוּף:
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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. |
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וּבַֽעֲבוּר תִּֽהְיֶה יִרְאָתוֹ.
עַל יְדֵי שֶׁרְאִיתֶם אוֹתוֹ יָראוּי וּמְאֻיָּם, תֵּדְעוּ כִּי אֵין זוּלָתוֹ וְתִירְאוּ מִפָּנָיו:
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18The people stood at a distance, while Moses drew near to the thick cloud where God was present. |
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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.” 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.” |
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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):
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19God said to Moses, “This is what you must tell the Israelites: ‘You have seen that I spoke with you from heaven. |
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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. |
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כֹּה תֹאמַר.
בַּלָּשׁוֹן הַזֶּה:
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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. |
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אַתֶּם רְאִיתֶם.
יֵשׁ הֶפְרֵשׁ בֵּין מַה שֶּׁאָדָם רוֹאֶה לְמַה שֶּׁאֲחֵרִים מְשִׂיחִין לוֹ, שֶׁמַּה שֶּׁאֲחֵרִים מְשִׂיחִין לוֹ פְּעָמִים שֶׁלִּבּוֹ חָלוּק מִלְּהַאֲמִין (מכילתא):
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כִּי מִן־הַשָּׁמַיִם דִּבַּרְתִּי - That I spoke with you from heaven - yet another verse says: “God descended upon Mount Sinai”! 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” – 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.” |
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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):
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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. |
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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. |
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לֹא תַֽעֲשׂוּן אִתִּי.
לֹא תַעֲשׂוּן דְּמוּת שַׁמָּשַׁי הַמְשַׁמְּשִׁים לְפָנַי בַּמָּרוֹם (מכילתא):
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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. |
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אֱלֹהֵי כֶסֶף.
בָּא לְהַזְהִיר עַל הַכְּרוּבִים שֶׁאַתָּה עוֹשֶׂה לַעֲמֹד אִתִּי, שֶׁלֹּא יִהְיוּ שֶׁל כֶּסֶף, שֶׁאִם שִׁנִּיתֶם לַעֲשׂוֹתָם שֶׁל כֶּסֶף הֲרֵי הֵן לְפָנַי כֶּאֱלוֹהוּת:
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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. |
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וֵֽאלֹהֵי זָהָב.
בָּא לְהַזְהִיר שֶׁלֹּא יוֹסִיף עַל שְׁנַיִם, שֶׁאִם עָשִׂיתָ אַרְבָּעָה הֲרֵי הֵן לְפָנַי כֵּאלֹהֵי זָהָב (מכילתא):
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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.” |
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לֹא תַֽעֲשׂוּ לָכֶֽם.
לֹא תֹאמַר הֲרֵינִי עוֹשֶׂה כְרוּבִים בְּבָתֵּי כְנֵסִיּוֹת וּבְבָתֵּי מִדְרָשׁוֹת כְּדֶרֶךְ שֶׁאֲנִי עוֹשֶׂה בְּבֵית עוֹלָמִים, לְכָךְ נֶאֱמַר לֹא תַעֲשׂוּ לָכֶם (שם):
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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. |
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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. |
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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):
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תַּֽעֲשֶׂה־לִּי - You must make for Me - i.e., that the initial intention when making it be for My sake. |
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תַּֽעֲשֶׂה־לִּי.
שֶׁתְּהֵא תְּחִלַּת עֲשִׂיָּתוֹ לִשְׁמִי:
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וְזָֽבַחְתָּ עָלָיו - עָלָיו here means “next to it,” similar to וְעָלָיו מַטֵּה מְנַשֶּׁה “Next to it will be the tribe of Manasseh.” 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” – but the slaughtering was not on top of the Altar. |
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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:
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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.” |
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אֶת־עֹֽלֹתֶיךָ וְאֶת־שְׁלָמֶיךָ.
אֲשֶׁר מִצֹּאנְךָ וּמִבְּקָרֶךָ: (את צאנך ואת בקרך. פֵּרוּשׁ לְאֶת עוֹלֹתֶיךָ וְאֶת שְׁלָמֶיךָ:)
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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. |
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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):
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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. |
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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.”
And similarly: אִם כֶּסֶף תַּלְוֶה “When you lend money” is not optional but an obligation, as it says: “you must lend him,” 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,” 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.”
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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:
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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. |
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גָּזִית.
לְשׁוֹן גְּזִיזָה, שֶׁפּוֹסְלָן וּמְכַתְּתָן בְּבַרְזֶל:
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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… |
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כִּי חַרְבְּךָ הֵנַפְתָּ עָלֶיהָ.
הֲרֵי כִּי זֶה מְשַׁמֵּשׁ בִּלְשׁוֹן פֶּן, שֶׁהוּא דִּילְמָא – פֶּן תָּנִיף חַרְבְּךָ עָלֶיהָ:
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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” – 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. |
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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):
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23You must not ascend My Altar on steps, so that your nakedness not be exposed over it.’” |
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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. |
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וְלֹא־תַֽעֲלֶה בְמַֽעֲלֹת.
כְּשֶׁאַתָּה בוֹנֶה כֶבֶשׁ לַמִּזְבֵּחַ לֹא תַעֲשֵׂהוּ מַעֲלוֹת מַעֲלוֹת, אשקלו"נש בְּלַעַז, אֶלָּא חָלָק יְהֵא וּמְשֻׁפָּע:
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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,” 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. End of Parashat Yitro |
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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:
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