Parashat Yitro.

And jethro heard. What was the particular report which he heard so that he came?, The division of the Red Sea and the war with Amalek (cf. (Mekhilta; Zevachim 116a).

Jethro. He was called by seven names: Reuel, Jether, Jethro, Hobab, Heber, Keni and Putiel. He was called Jether (from יִתֵּר “to add”) because he added (it was through him that there was added) a section to the Torah; viz., that beginning at (21 ff.) “Moreover thou shalt provide”. Jethro, so was he called because when he became a proselyte and fulfilled the divine precepts one more letter was added to his name (יתר). Hobab, because he loved (חִבֵּב) the Torah (cf. Mekhilta)., Hobab is certainly identical with Jethro, as it is said, (Judges 4:11) “of the sons of Hobab, the father-in-law of Moses” and therefore it is correct to say that Hobab is one of his names. But as to Reuel there are some who say that he is not identical with Jethro, but that he was Hobab’s (Jethro’s) father, as may be seen from Numbers 10:29. Then what, according to this view, would be the meaning of (Exodus 2:18) “And they came to Reuel, their father” (from which it would appear that Reuel and Jethro are the same)? It means their grandfather, for children call their grandfather: father. This is to be found in Sifrei Bamidbar 78 (on Numbers 10:29).

Moses’ father-in-law. Here Jethro prided himself on his relationship to Moses: I, the father-in-law of the king. Previously, however, Moses had made whatever greatness he had hinge upon his relationship to his father-in-law, the chieftain of Midian, as it is said, (Exodus 4:18) “And he returned to Jethro, his father-in-law” (Mekhilta).

To Moses and to Israel. Moses alone is of equal in importance to all Israel (Mekhilta).

All that. [G-D] HAD DONE for them through the falling of the Manna and through the well (cf. Rashi on Numbers 21:17) and by the defeat of Amalek.

That the Lord had brought forth. etc., this was greater than all other things, and is therefore singled out for mention (cf. Mekhilta).

After his having sent her away. When G-d said to him in Midian, (Exodus 4:19, 20) “Go, return to Egypt … and Moses took his wife and his sons etc…. and Aaron went forth towards him and met him at the Mount of G-d”, he (Aaron) said to him, “Who are these?” He answered him, “This is my wife whom I married in Midian and these are my children”. He, thereupon, asked him, “Whither are you taking them?” He replied, “To Egypt”. Where-upon he said to him, “We have cause to grieve over the former ones (the Israelites already there), and you propose to add to their number!” Moses therefore said to her, “Return to your father’s house”, she took her two sons and went away (Mekhilta).

And he delivered me from the sword of Pharaoh. When Dathan and Abiram made the disclosure regarding the matter of the Egyptian whom Moses had killed and Pharaoh wished to slay Moses, his neck became as a column of marble so that the sword was powerless against him (Shemot Rabbah 1:31; cf. Rashi on Exodus 2:15).

Into the desert. Indeed we know that they were in the wilderness, and it appears unnecessary to state that Jethro came to Moses there. But by stressing this Scripture is speaking in praise of Jethro: that he was living amidst all the splendour that the world could provide, and nevertheless his heart prompted him to go forth into the desert, a waste place (Mekhilta), to hearken to the words of the Torah.

And he said unto Moses. through a messenger (Mekhilta).

I, thy. FATHER-IN-LAW, JETHRO etc., If you will not come out for my own sake, come out for the sake of your wife; and if you will not come out for your wife’s sake, come out for the sake of your two sons (Mekhilta).

And Moses went out. Great honour, indeed, did Jethro receive at that moment, for as soon as Moses went out to Jethro, Aaron, Nadab and Abihu went out, and who was it that saw these go out and would not himself go out? (Midrash Tanchuma, Vayigash 7)

And he prostrated himself and kissed him. From the wording of this statement I do not know who prostrated himself to whom! But when it states in the next words: איש לרעהו, “a man to his fellow”, it becomes quite evident; for which of the two is called by the appellation איש, “man”?, This was Moses, as it is said, (Numbers 12:3) “And the man, Moses”. (Thus it was the man (איש) Moses, who bowed down to his fellow (Mekhilta).

And Moses related to his father-in-law [all that the Lord had done]. in order to allure his heart that he might attach him to the Torah (Mekhilta).

All the travail. that they had experienced at the Red Sea, and that caused by Amalek (Mekhilta).

. The ל and א are part of the primary form of the word and the ת is a formative letter and a part of the primary form of the noun which sometimes is omitted from it. Similar examples are תרומה and תנופה and תקומה and תנואה.

And jethro rejoiced. This is its literal meaning. A Midrashic comment is: his flesh became full of prickles (חדודין, his flesh crept with horror), he felt grieved at the destruction of Egypt. That is what people say (what the common proverb says): A proselyte even though his heathen descent dates from as far back as the tenth generation, do not speak slightingly of an Aramean (any non-Jew) in his presence (Sanhedrin 94a).

For all the goodness. the goodness in giving the Manna and the well and the Torah, and he rejoiced above all these (more especially), אשר הצילו מיד מצרים THAT HE HAD DELIVERED THEM OUT OF THE HAND OF EGYPT, Until now no slave had ever been able to escape from Egypt because that land was closely shut in on all sides, but these had gone forth six hundred thousand in number (cf. Mekhilta).

אֲשֶׁר הִצִּילוֹ מִיַּד מִצְרָיִם. עַד עַכְשָׁיו לֹא הָיָה עֶבֶד יָכוֹל לִבְרוֹחַ מִמִּצְרַיִם, שֶׁהָיְתָה הָאָרֶץ מְסֻגֶּרֶת, וְאֵלּוּ יָצְאוּ שִׁשִּׁים רִבּוֹא.

Who hath delivered you out of the hand of Egypt. a hard people

And out of the hand of Pharaoh. a hard monarch.

. Translate this as the Targum does: from beneath the authority of Egypt, taking יד as an expression of domination and authority; “the hand” spoken of here is the hand which they imposed heavily upon them, referring to the hard bondage.

Now i know. I indeed knew Him formerly, but now I know Him even more (cf. Mekhilta).

[greater] than all the gods. This tells us that he had a full knowledge of every idol in the world, that he left no idol unworshipped by him (Mekhilta).

. Understand this as the Targum does for by that very thing with which the Egyptians thought to judge Israel were they themselves judged, they had thought to destroy them by water and they were themselves destroyed by water (cf. Mekhilta).

. means in which they had shown themselves wicked. Our Rabbis, however, explained it in the same sense as the root which we find in (Genesis 25:29) “And Jacob was boiling (ויזד) pottage (נזיד) (lit., something boiled)”, in the pot wherein they had boiled, therein were they themselves boiled (Sotah 11a).

. Translate this according to its usual meaning: a burnt-offering, which was burnt entire and completely.

And sacrifices. i. e. peace-offerings.

And Aaron came. etc., But where had Moses gone? Was it not he who had gone out to meet him and had been the cause of all the honour shown to him? But the explanation why he is not mentioned as having come to eat bread with Jethro is that he was standing by and waiting upon them (Mekhilta).

Before G-d. From this statement that they were “before G-d” we may learn that one who takes part in (more lit., who has enjoyment from) a meal at which scholars sit may be regarded as though he has enjoyment from the splendour of the Shechina (Berakhot 64a; cf. Mekhilta).

And it came to pass on the morrow. This was really the day after the Day of Atonement: so have we learnt in Siphré (Mekhilta). Since the Day of Atonement is not mentioned anywhere in this section that deals with the Giving of the Law what is the force of ממחרת? i. e. in relation to what particular day in the history of the Law-giving is the term ממחרת, “on the morrow”, used? It means the morrow after he (Moses) descended from the Mount Sinai, and you must admit that it is impossible to say that this was any other day but the morrow after the Day of Atonement because, before the giving of the Torah, one could not say, (v. 16) “and I do make them know the statutes [of G-d and His laws]” (which are part of the Torah), and from the day when the Torah was given until the Day of Atonement Moses did not sit down to judge the people, since immediately after the Torah was given he ascended the mountain and descended only on the seventeenth of Tammuz when he broke the tablets in pieces. On the next day he again ascended the mountain early in the morning and stayed there eighty days, descending on the Day of Atonement (cf. Tanchuma כי תשא, Rashi on 33:11, Deuteronomy 9:18 and 10:1). Consequently this section is not written (placed) in its chronological order, for this paragraph commencing with ויהי ממחרת and ending with “Moses let his father-in-law go and he (Jethro) went his way into his own land” was not said before the second year after the Exodus. For even according to the view of one who says that Jethro came to Moses before the giving of the Torah (Avodah Zarah 24a) his dismissal into his own land did not take place until the second year, for it is stated here (v. 27) “Moses let his father-in-law go”, and we find in the account of Israel’s journey through the wilderness beneath their banners (which according to Numbers 10:11 began in the second year) that Moses said to him, (Numbers 10:29, 31) “We are journeying etc…. Forsake us not, I pray thee”. Now if this incident happened before the giving of the Torah (including Jethro’s departure) where do we find it related that he returned after he had let him go and he had taken departure? And if you object that there (in the section in Numbers which Rashi has quoted as evidence that Jethro’s departure took place in the second year) it does not mention Jethro at all but Hobab, and that the latter was not Jethro but the son of Jethro, then I reply that Hobab is identical with Jethro and not his son, because it is written, (Judges 4:11) “of the sons of Hobab, the father-in-law of Moses”.

Moses sat. … AND THE PEOPLE STOOD He was sitting like a king and they all stood, and the thing was distasteful to Jethro in that he made light of the respect due to Israel. He therefore reproved him for this, as it is said (v. 14) “Why sittest thou only”, and they all stand! (Mekhilta)

From morning unto evening. Is it really possible to say so, that Moses sat the whole day long? But the explanation is that any judge who gives a rightful decision as truth demands it, even though he spends but one hour on it, Scripture accounts it to him as though he had occupied himself with the Torah the whole day long, and as though he became co-partner with the Holy One, blessed be He, in the work of the Creation of which it is stated, “It was evening and it was morning” (cf. Mekhilta; Shabbat 10a).

. This is the same as כי בא because the people comes”, the imperfect tense expressing continuous action.

To enquire of G-d. Understand this as the Targum does: למתבע אלפן, to seek instruction from the mouth of the Almighty.

When they have a matter they come. (lit., “he comes”), “He”, viz., who has the matter comes to me.

And Moses’ father-in-law said. By way of honour Scripture describes him as the father-in-law of the king.

. Explain this as the Targum does: thou will certainly become weary. Its meaning expresses the idea of withering, old French flestre, just as. (Jeremiah 8:13) “and the leaf is withered (נבל)”; (Isaiah 34:4) “as withereth (כנבל) the leaf from off the vine”, the meaning being that it becomes shrivelled through the heat and through the frost, and so its strength diminishes and it becomes, as it were, weary, and falls from off the vine (מגפן)‎.

Thou also. The word גם “also” was added in order to include Aaron and Hur and the seventy elders (cf. Mekhilta).

For [this thing] is too heavy for thee. its weight is far more than thy strength can bear.

I will give thee counsel but let G-d be with thee. in considering this counsel. This is really what he said to him: Go and consult with the Almighty as regards the counsel I give you (Mekhilta).

Be thou for the people to G-d-ward. be thou the agent and intermediary between them and the Omnipresent, and be thou the one who enquires of Him regarding the judgments.

[and thou shalt bring] the matters. i. e. the matters of their strife.

Moreover thou shalt provide. through the Holy Spirit that is upon thee (Mekhilta)

Men of ability. (but חיל may mean “wealth” and in this sense the words would mean), rich men who will not need to flatter or to show favour (cf. Mekhilta).

Men of truth. These are people commanding confidence (Mekhilta); who are deserving that one should rely upon their words, appoint these as judges because on account of this their words will be listened to.

Hating lucre. men who hate (pay no regard to) their property when it is to be made the matter of a law-suit (Mekhilta), in accordance with what we say: Any judge from whom one has to wring the money he owes only by means of a law-suit is no fitting judge (Bava Batra 58b).

Officers of thousands. there were six hundred such officers for the six hundred thousand men of Israel.

Officers of hundreds. there were six thousand of them.

Officers of fifties. twelve thousand.

Officers of tens. sixty thousand (Mekhilta, Sanhedrin 18a).

. Onkelos translates this by וידונון AND LET THEM JUDGE (not “and they judged”, as in v. 26), the word expresses a command.

. lit., AND TO LIGHTEN the burden FROM OFF YOU, this thing will serve to lighten it from off you. והקל, the grammatical form is similar to (Exodus 8:11) ”and to harden (והכבד) his heart”; (2 Kings 3:24) “and to smite (והכות) Moab”, both of which words are infinitives expressing present time.

וְהָקֵל. כְּמוֹ: "וְהַכְבֵּד אֶת לִבּוֹ" (לעיל ח,יא), "וְהַכּוֹת אֶת מוֹאָב" (מל"ב ג,כד), לְשׁוֹן הוֹוֶה.

. This implies: Consult the Almighty; if He commands thee to do this, thou wilt be able to stand, and if He prevents thee thou wilt be unable to stand (Mekhilta).

And all this people also. Aaron, Nadab and Abihu and the seventy elders who are now associated with you (Mekhilta).

. Onkelos translates by ודינין ית עמא “and they were judging the people” (cf. Rashi on v. 22).

. Onkelos translates this by מיתין (participle) “they were bringing” (or “they always brought”).

. This is the same as יִשְׁפְּטוּ; similar is (Ruth 2:8) לֹא תַעֲבוּרִי which is the same as לֹא תַעַבְרִי. Its translation in the Targum is דינין אינון “they were judging”. The above verses (i. e. the verbs in v. 22) express the command and consequently they are translated by וידונון and ייתון and ידונון, “and let them judge”, and “let them bring”, and “let them judge”; but these verses express the doing of what was commanded (they state that the command was actually carried out).

And he went his way into his own land. for the purpose of making proselytes of the members of his family (Mekhilta).

The same. (lit., this) DAY, on the day of the New Moon. (Mekhilta; Shabbat 86b). It ought not to write ביום הזה, but ביום ההוא, “on that day”; what, then, is the force of the words “on this day”? Since they refer to the day when the Israelites came to Sinai to receive the Torah they imply that the commands of the Torah should be to you each day as something new (not antiquated and something of which you have become tired), as though He had only given them to you for the first time on the day in question (Yalkut Shimoni on Torah 273; cf. Berakhot 63b).

And they journeyed from rephidim. What does Scripture teach us by again expressly stating from where they set forth on the journey, for is it not already written (Exodus 17:1) that they had encamped at Rephidim and it is therefore evident that they set forth from there?! But Scripture repeats it in order to make a comparison with the character of their journey from Rephidim to that of their arrival in the wilderness of Sinai! How was it in the case of their arrival in the wilderness of Sinai? They were in a state of penitence (as shown by the unanimity with which they encamped before the mountain: cf. Rashi on the end of this verse)! Thus, too, their setting forth from Rephidim was in a state of repentance for the sin they had committed there (see Exodus 17:2) (Mekhilta).

And there Israel encamped. as one man and with one mind, but all their other encampments were made in a murmuring spirit and in a spirit of dissension (Mekhilta).

Before the mountain. i. e. at its east side (Mekhilta), for wherever you find the word נגד referring to a locality it signifies with the face towards the east of the place mentioned.

And Moses went up. on the second day of the month (Mekhilta); for all his ascents to the mountain were made early in the morning, as it is stated (Exodus 34:4) “And Moses rose up early in the morning [and went up unto mount Sinai]” (Shabbat 86b).

Thus shalt thou say. Thus, i. e. in this (the Hebrew) language (cf. Mekhilta) and in this form of words.

To the house of Jacob. This denotes the women, to them you shall speak in gentle language (Mekhilta).

And tell the children. (lit., the sons) OF ISRAEL, explain to the men the punishments and the details of the commandments in words that are as hard (distasteful) as wormwood (גידין) (cf. Shabbat 87a; Midrash לקח טוב‎).

Ye have seen. It is not a tradition in your possession, not in written words do I send a message to you, not by means of eye-witnesses do I attest this to you, but you yourselves have seen אשר עשיתי למצרים WHAT I DID UNTO EGYPT, on account of many sins were they liable to Me for punishment before they came into contact with you, but I did not exact punishment from them except on your account (cf. Mekhilta).

אֲשֶׁר עָשִׂיתִי לְמִצְרַיִם. עַל כַּמָּה עֲבֵרוֹת הָיוּ חַיָּבִין לִי קֹדֶם שֶׁנִּזְדַּוְּגוּ לָכֶם, וְלֹא נִפְרַעְתִּי מֵהֶם אֶלָּא עַל יֶדְכֶם.

And i bare you [on eagles’ wings]. This happened on that day when the Israelites came to Rameses (the place where they all assembled on the night when they left Egypt) (Mekhilta), because the Israelites were living dispersed throughout the whole district of Goshen and in one brief moment, when they came there to set out and to leave Egypt, they all gathered together at Rameses. Onkelos translates ואשא as though it were [וְאַסִּיעַ [אתכם, viz., ואטלית יתכון “and I made you travel” (cf. the Targum on וַיַּסַע Exodus 15:22); he adapted the expression in a manner that is consonant with the respect due to the Most High G-d.

Upon eagles’ wings. as an eagle which bears its fledglings upon its wings. Scripture uses this metaphor because all other birds place their young between their feet since they are afraid of another bird that flies above them, but the eagle fears none except man, apprehending that perhaps he may cast an arrow at it, since no bird can fly above it; therefore he places it (its young) upon its wings, saying, “Better that the arrow should pierce me than my young!” (Mekhilta)., “I, too”, said G-d, “did thus”: (Exodus 14:19, 20) “And the angel of G-d … journeyed etc…. And he came between the camp of Egypt etc.” … and the Egyptians were casting arrows and stone missiles and the cloud caught these (cf. Rashi on these verses).

And i brought you unto myself. Explain this as the Targum does: “and I have brought you near to My service”.

And now. if you will now take upon yourselves the observance of My commandments, it will be pleasant (easy) to you from now and henceforth, for every beginning is difficult (Mekhilta).

And keep my covenant. which I shall make with you regarding the observance of the Torah (cf. (Mekhilta).

. means a cherished treasure, the same as (Ecclesiastes 2:8) “and treasures (וסגלת) of kings”, costly vessels and precious stones which kings store up. In the same manner shall ye be unto Me a cherished treasure more than other peoples (Mekhilta) . Now do not say that ye alone belong to Me and that I have no other peoples together with (besides) you, and what else, therefore, have I by which the special love I bear you can be made evident; this is not so

And ye shall be unto me a kingdom of כהנים. i. e. princes, just as you say, (II Samuel 8:18) “And the sons of David were princes (כהנים)”, which cannot denote priests since his sons were of the tribe of Judah and not of Levi, the priestly tribe.

These are the words. these neither fewer nor more (Mekhilta).

And Moses returned the words of the people. [UNTO THE LORD] on the next day, which was the third of the month, for he never ascended the mountain to G-d except early in the morning (Shabbat 86a). But was it really necessary for Moses to deliver the reply to G-d; G-d is Omniscient!, But the explanation is that Scripture intends to teach you good manners from the example of Moses: for he did not say, “Since He who sent me knows the reply there is no need for me to report it” (Mekhilta).

. signifies in the thickness of the cloud, and this is the ערפל, the thick darkness mentioned in Exodus 20:18 “And Moses stepped near unto the thick darkness where G-d was” (Mekhilta).

And in thee also [will they believe]. The word “also” implies that they will believe also in the prophets who will come after thee (Mekhilta).

And Moses told the words of. [THE PEOPLE UNTO THE LORD] on the following day which was the fourth of the month.

The words of the people. etc., He said to G-d: “I have heard from them a reply to this statement, that their desire is to hear the commandments from You and not from me. One who hears from the mouth of a messenger is not the same (in the same position) as one who hears directly from the mouth of the King himself. It is our wish to see our King (cf. Mekhilta).

וַיֹּאמֶר ה' אֶל מֹשֶׁה. אִם כֵּן, שֶׁמַּזְקִיקִין לְדַבֵּר עִמָּם, לֵךְ אֶל הָעָם.

. means AND THOU SHALT PREPARE THEM; i. e. tell them that they shall prepare themselves to-day and to-morrow (Mekhilta; cf. Onkelos).

And let them be prepared. separated from their wives (Mekhilta; cf. Rashi on Shabbat 87a).

Against the third day. which is the sixth of the month. On the fifth Moses built the altar under the mountain and the twelve monuments, the whole narrative as is stated later on in the Sidra ואלה המשפטים (Exodus 24:4), for there is neither “earlier” nor “later” (there is no chronological order) in the Torah (Mekhilta-2).

Before the eyes. (in the sight) OF ALL THE PEOPLE, This tells us that there was not a blind person amongst them, that they had all been healed of their blindness (Mekhilta).

And thou shalt set bounds. set boundary marks for them as a sign that they should not approach the mountain from the boundary and beyond.

Saying. The boundary says to them, “Take care not to ascend from here and further on” and you, too, admonish them regarding this.

Or touch the extremity thereof. i. e. even the extremity thereof.

He shall surely be cast down. From this we derive the law regarding those who are sentenced to be stoned that they have to be thrown down from the place of stoning, which was a spot of the height of twice a man’s stature (Sanhedrin 45a).

. means HE SHALL BE THROWN BELOW to the ground, the word being similar to, (Exodus 15:4) “He hath cast down (ירה) into the sea”.

When the ram’s horn soundeth long. when the ram’s horn draws out a long sound that is a sign of the departure of the Shechina and that the Divine voice is about to cease, and as soon as “I” shall depart they shall be permitted to ascend [i. e. המה יעלו בהר is not obligatory, signifying, “they shall go up”, but it is permissive] (Mekhilta).

. This denotes a ram’s horn, for so do they term, a ram in Arabia, יובלא (corresponding to the Hebrew יובל) (Rosh Hashanah 26a). The horn used here was that of Isaac’s ram (Pirkei DeRabbi Eliezer 31).

[and Moses went down] from the mountain unto the people. This tells us that Moses did not betake himself first to his personal concerns but went direct from the mountain to the people (Mekhilta).

. means be ready by the end of three days, that is, by the fourth day, for Moses added a day of his own accord to the time appointed by G-d. This is the opinion of Rabbi José. But according to the opinion of him who says that the Ten Commandments were given on the sixth of the month Moses did not add anything, and the words לשלשת ימים do not signify after three days but mean the same as ליום השלישי (v. 11), i. e. by three days (cf. Shabbat 86b-87a).

Do not go near a woman. during the whole of these three days, this was in order that the women may immerse themselves on the third day and be pure to receive the Torah. If they have relations within the three days, the woman could [involuntarily] expel semen after her immersion and become unclean again. After three days have elapsed, however, the semen has already become putrid and is no longer capable of fertilization, so it is pure from contaminating the woman who expels it. (cf. Shabbat 86a)

. lit., WHEN IT WAS BEING MORNING, This phrase tells us that He was there before them at the place of the Divine Revelation, something which it is not customary for human beings to do, that the teacher should await the arrival of his disciple. A similar instance we find in Scripture (Ezekiel 3:22, 23): “[G-d said unto me]. Arise, go forth into the plain, [and I will there speak with thee]. Then I arose, and went forth into the plain; and, behold the glory of the Lord stood there already” (Midrash Tanchuma, Ki Tisa 15; cf. Nedarim 8a).

[and Moses brought forth the people …] to meet G-d. This (the word לקראת, “to meet”, which is used when two persons are approaching one another) tells us that the Shechina was going forth to meet them, as a bridegroom who goes forth to meet his bride. This is what Scripture means when it says, (Deuteronomy 33:2) “The Lord came from Sinai”, and it is not said, “[The Lord came to Sinai” (Mekhilta).

At the nether part of the mountain. According to its literal meaning this signifies “at the foot of the mountain”. But a Midrashic explanation is, that the mountain was plucked up from its place and was arched over them as a cask, so that they were standing בתחתית beneath (under) the mountain itself (Mekhilta; Shabbat 88a).

Was altogether on a smoke. This word עָשַׁן is not a noun, because the ש is punctuated with Patach, but it has the meaning of “it was doing something”, similar to and אָמַר and שָׁמַר and שָׁמַע. On this account, its translation in the Targum is תָּנֵן כֻּלֵּהּ “it was altogether giving forth smoke” (תָּנֵן is a verb corresponding with the Hebrew עָשַׁן). and it does not translate it by תְּנָנָא (a noun denoting smoke, corresponding to Hebrew עָשָׁן). But wherever else the word עשן occurs in Scripture it is punctuated with Kametz because it is a noun.

A furnace. of lime (i. e. in which lime is burnt and which emits vast quantities of smoke). One might think that the mountain emitted smoke only like such a furnace and not to a greater degree! Scripture therefore states in another passage, (Deuteronomy 4:11) “[And the mountain] burned with fire unto the very midst of the heavens”. Then what reason is there for stating that it smoked only like a furnace? This is said in order to make intelligible to the human ear as much as it can understand: Scripture gives human beings an example (a comparison) which is well-known to them. A similar case is, (Hosea 11:10) “As a lion does He (G-d) roar”. But who gave the lion power if not He, and yet Scripture compares him only to a lion! But the reason is that we describe Him by comparing Him to His creatures in order to make intelligible to the human ear as much as it can understand. A similar example is: (Ezekiel 43:2) “And His voice was like the sound of many waters”. But who gave the waters a thunderous sound except He, and yet you describe Him by comparing Him to His handiwork, it is to make it intelligible to the human ear (Mekhilta).

Waxed louder and louder. The manner of an ordinary person is that the longer he continues to blow a trumpet the sound he produces becomes weaker and fainter; but in this instance it went on getting stronger. And why was it thus (i. e. not so loud) at first? To make their ears receptive to as much as they were able to hear (Mekhilta).

Moses spake. When Moses was speaking and proclaiming the Commandments to Israel, for they heard from the Almighty’s mouth only the Commandments אנכי and לא יהיה לך, whilst the others were promulgated by Moses, then the Holy One, blessed be He, assisted him by giving him strength so that his voice might be powerful and so become audible (Mekhilta).

. signifies He answered him in respect to (ב) the voice, just as (1 Kings 18:24) “He that answereth באש”, “in respect to the fire”, i. e. by causing fire to descend. (So here: G-d answered Moses’ petition that his voice might become audible to the vast concourse of people).

And the Lord came down upon mount sinai. One might think, then, that He actually came down upon it! Therefore it states, (Exodus 20:19) “Ye have seen that I have spoken to you from heaven”. These two texts together teach us that He bent down the upper and lower heavens and spread them out over the top of the mountain like a bed-spread over a bed and the throne of Glory descended upon it (Mekhilta).

. signifies, WARN THEM not to ascend the mountain.

. lit., LEST THEY BREAK DOWN, warn them that they shall not break down their post because that their longing is אל ה׳ TO THE LORD לראות TO SEE Him and they therefore would approach nearer towards the mountain

And many of them fall. whatever of them it may be that falls, even though it be a single person only, will be regarded by Me as רב, many (cf. Mekhilta).

. The term הרס, “breaking down”, always denotes the separation of the collection of parts that constitute the edifice. Similarly those who depart from the position which people have taken up break down that position.

And the priests also. the first born sons also, through whom the sacrificial service was carried out (Zevachim 115b)

. ‘הנגשים אל ה WHO MAY DRAW NIGH UNTO THE LORD to offer sacrifices, let them also not rely upon their rank and ascend the mountain, but

Let them be prepared. to remain at their post

Lest [the Lord] burst forth. The word פרץ is of the same root and meaning as פרצה “a breach”; the sense is: He may slay some of them and thus cause a breach in their ranks.

The people cannot [come up to mount sinai]. There is no need for me to warn them, for they have been standing under such a warning these three days, and they cannot go up for they have no permission so to do.

Go, go down. and warn them a second time. G-d said this, because the rule is that one admonishes a person before an action is to be done and then one again admonishes him at the very moment when the action is to be done (cf. (Mekhilta).

And thou shalt come up, thou and Aaron with thee and the priests. One might think that they (the priests) shall also be with thee! Therefore it states “and thou shalt come up”. Consequently you must now admit that this is what G-d spake to him: thou hast a designated place for thyself, and Aaron a designated place for himself and they a designated place for themselves, Moses approached closer than Aaron and Aaron closer than the priests, but let the people under no circumstances break down their position to go up to the Lord (Mekhilta).

Lest he burst forth upon them. Although it (the word יִפְרָץ) is punctuated with a Chataf Kametz (our Kamets Chataf, short Kametz), it has not departed from its normal grammatical form, for thus is the way of every word which has the vowel Melopum (our חולם) in its hit syllable, that being a closed syllable: when it comes with a Makkef (a hyphen) after it the vowelling is changed to a Chataf Kametz (our short Kametz).

And he spoke unto them. this warning.

And G-d spake. The word אלהים is a term for a judge. Since there are chapters in the Torah of such a character that if a person observes the commands contained therein he will receive a reward and if he never observes them at all) he will not receive punishment on their account, one might think that the Ten Commandments are also of such a character (that no punishment will follow upon the infringement of them); therefore Scripture expressly states, “G-d spake”, G-d Who is Judge, exacting punishment (Mekhilta).

All these words. This statement (that G-d spake all these words) tells us that the Holy One, blessed be He, said all these words in one utterance, something that is impossible to a human being to do, to speak in this manner. Now if this be so, why does Scripture again say the first two Commandments, אנכי and לא יהיה לך? But the explanation is that He repeated and expressly uttered each of these two commandments by itself (Mekhilta).

. lit., TO SAY, This expression teaches us that they answered to that which required the reply “Yea” (אנכי) by “Yea” and to that which required the reply “Nay” (לא יהיה) by “Nay” (Mekhilta).

Who have brought thee out of the land of Egypt. That act of bringing you out is alone of sufficient importance that you should subject yourselves to Me. Another explanation: because He had revealed Himself to them at the Red Sea as a mighty man of war and here He revealed Himself as a grey-beard filled with compassion, as it is stated in connection with the Giving of the Law, (Exodus 24:10) “and there was under His feet as it were a brick-work of sapphire”, which is explained to mean that this (the brick-work) was before Him at the time of their bondage; “and there was as the essence of heaven” (i. e. joy and gladness) when they had been delivered (cf. Rashi on Exodus 24:10), thus the Divine Glory changed according to circumstances, therefore He stated here: Since I change, appearing in various forms, do not say, “There are two divine Beings”; it is I Who brought you forth from Egypt and Who appeared to you at the Sea (cf. Mekhilta). Another explanation: because they then heard many voices, as it is said (v. 15) “the people heard the voices (הקלות)”, voices coming from the four cardinal points and from the heavens and from the earth, therefore G-d said to them, “Do not say there are many Deities”., Why did G-d say in the singular אלהיך, “Thy G-d”, (as though speaking to one person alone)? To afford Moses an opportunity to speak in defence of Israel at the incident of the golden calf. This, is exactly what he did say, (Exodus 32:11) “Wherefore, O Lord, doth Thy wrath glow against Thy people”, for not to them didst Thou give the command, “There shall be to thee no other gods” but to me alone! (Exodus Rabbah 43:5)

Out of the house of slaves. This means, from the house of Pharaoh where ye were slaves to him. Or perhaps it only says “from the house of slaves” in the sense of a house belonging to slaves to that the words imply that they were slaves to slaves (a most abject form of slavery)! But elsewhere it states, (Deuteronomy 7:8) “He redeemed thee from the house of slaves, from the hand of Pharaoh, king of Egypt”, so that you must now admit that they were slaves of the king and not slaves to slaves and the meaning is: from the house where you were slaves (Mekhilta).

לֹא יִהְיֶה לְךָ. לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר: "לֹא תַעֲשֶׂה לְךָ" (פסוק הבא), אֵין לִי אֶלָּא שֶׁלֹּא יַעֲשֶׂה; הֶעָשׂוּי כְּבָר, מִנַּיִן שֶׁלֹּא יְקַיֵּם? תַּלְמוּד לוֹמַר לֹא יִהְיֶה לְךָ.

אֱלֹהִים אֲחֵרִים. שֶׁאֵינָן אֱלֹהוֹת, אֶלָּא אֲחֵרִים עֲשָׂאוּם אֱלֹהִים עֲלֵיהֶם. וְלֹא יִתָּכֵן לְפָרֵשׁ אֱלֹהִים אֲחֵרִים זוּלָתִי, שֶׁגְּנַאי הוּא כְּלַפֵּי מַעְלָה לִקְרוֹתָם אֱלֹהוֹת אֶצְלוֹ. דָּבָר אַחֵר: אֱלֹהִים אֲחֵרִים, שֶׁהֵם אֲחֵרִים לְעוֹבְדֵיהֶם, צוֹעֲקִים אֲלֵיהֶם וְאֵינָן עוֹנִין אוֹתָם, וְדוֹמֶה כְּאִלּוּ הוּא אַחֵר שֶׁאֵינוֹ מַכִּירוֹ מֵעוֹלָם.

עַל פָּנַי. כָּל זְמַן שֶׁאֲנִי קַיָּם; שֶׁלֹּא תֹּאמַר: לֹא נִצְטַוּוּ עַל עֲבוֹדָה זָרָה אֶלָּא אוֹתוֹ הַדּוֹר.

פֶּסֶל. עַל שֵׁם שֶׁנִּפְסָל.

וְכָל תְּמוּנָה. תְּמוּנַת כָּל דָּבָר אֲשֶׁר בַּשָּׁמַיִם.

אֵל קַנָּא. מְקַנֵּא לְהִפָּרַע, וְאֵינוֹ עוֹבֵר עַל מִדָּתוֹ לִמְחֹל עַל עֲוֹן עֲבוֹדָה זָרָה. כָּל לְשׁוֹן "קַנָּא" – אינפרינמינ"ט בְּלַעַז, נוֹתֵן לֵב לְהִפָּרַע.

לְשֹׂנְאָי. כְּתַרְגּוּמוֹ [אונקלוס: כַּד מַשְׁלְמִין בְּנַיָּא לְמִחְטֵי בָתַר אֲבָהָתְהוֹן], כְּשֶׁאוֹחֲזִין מַעֲשֵׂה אֲבוֹתֵיהֶם בִּידֵיהֶם (סנהדרין כז,ב).

וְעֹשֶׂה חֶסֶד. וְנוֹצֵר חֶסֶד שֶׁאָדָם עוֹשֶׂה, לְשַׁלֵּם שָׂכָר עַד לְאַלְפַּיִם דּוֹר. נִמְצֵאת מִדָּה טוֹבָה יְתֵרָה עַל מִדַּת פֻּרְעָנֻיּוֹת אַחַת עַל חֲמֵשׁ מֵאוֹת, שֶׁזּוֹ לְאַרְבָּעָה דּוֹרוֹת, וְזוֹ לְאַלְפַּיִם (תוספתא סוטה פ"ד ה"א).

לַשָּׁוְא. חִנָּם, לַהֶבֶל. וְאֵיזֶהוּ שְׁבוּעַת שָׁוְא? נִשְׁבַּע לְשַׁנּוֹת אֶת הַיָּדוּעַ, עַל עַמּוּד שֶׁל אֶבֶן שֶׁהוּא שֶׁל זָהָב (ראו שבועות פ"ג מ"ח). [כן הנוסח בכת"י ודפו"ר. ובדפוסים הנוסח: לַשָּׁוְא – הָרִאשׁוֹן [נ"א: הַשֵּׁנִי] לְשׁוֹן שֶׁקֶר, כְּתַרְגּוּמוֹ, כְּמָה דְּתֵימַר: אֵיזֶהוּ שְׁבוּעַת שָׁוְא? נִשְׁבַּע לְשַׁנּוֹת אֶת הַיָּדוּעַ, עַל עַמּוּד שֶׁל אֶבֶן שֶׁהוּא שֶׁל זָהָב. הַשֵּׁנִי [נ"א: הָרִאשׁוֹן] לְשׁוֹן מַגָּן, כְּתַרְגּוּמוֹ, זֶה הַנִּשְׁבָּע לְחִנָּם וְלַהֶבֶל, עַל שֶׁל עֵץ – עֵץ, וְעַל אֶבֶן – אֶבֶן]. (אונקלוס: "לָא תֵימֵי בִּשְׁמָא דַּייָ אֱלָהָךְ לְמַגָּנָא אֲרֵי לָא יְזַכֵּי יְיָ יָת דְּיֵימֵי בִשְׁמֵיהּ לְשִׁקְרָא". וראו רא"ש בשם ירושלמי).

זָכוֹר. זָכוֹר וְ"שָׁמוֹר" (דברים ה,יב) בְּדִבּוּר אֶחָד נֶאֶמְרוּ, וְכֵן: "מְחַלְלֶיהָ מוֹת יוּמָת" (שמות לא,יד), "וּבְיוֹם הַשַּׁבָּת שְׁנֵי כְבָשִׂים" (במדבר כח,ט). וְכֵן "לֹא תִלְבַּשׁ שַׁעַטְנֵז" (דברים כב,יא), "גְּדִלִים תַּעֲשֶׂה לָּךְ" (שם,יב); וְכֵן "עֶרְוַת אֵשֶׁת אָחִיךָ" (ויקרא יח,טז), "יְבָמָהּ יָבֹא עָלֶיהָ" (דברים כה,ה). הוּא שֶׁנֶּאֱמַר: "אַחַת דִּבֶּר אֱלֹהִים שְׁתַּיִם זוּ שָׁמָעְנוּ" (תהלים סב,יב). "זָכוֹר" – לְשׁוֹן פָּעוֹל הוּא, כְּמוֹ: "אָכוֹל וְשָׁתוֹ" (ישעיהו כב יג), "הָלוֹךְ וּבָכֹה" (שמ"ב ג,טז); וְכֵן פִּתְרוֹנוֹ: תְּנוּ לֵב לִזְכֹּר תָּמִיד אֶת יוֹם הַשַּׁבָּת, שֶׁאִם נִזְדַּמֵּן לְךָ חֵפֶץ יָפֶה, תְּהֵא מַזְמִינוֹ לְשַׁבָּת (פס"ר כג; ראו ביצה ט"ז ע"א).

וְעָשִׂיתָ כָּל מְלַאכְתֶּךָ. כְּשֶׁתָּבֹא שַׁבָּת, יְהֵא בְּעֵינֶיךָ כְּאִלּוּ כָּל מְלַאכְתְּךָ עֲשׂוּיָה, שֶׁלֹּא תְּהַרְהֵר אַחַר מְלָאכָה.

אַתָּה וּבִנְךָ וּבִתֶּךָ. אֵלּוּ קְטַנִּים. אוֹ אֵינוֹ אֶלָּא גְּדוֹלִים? אָמַרְתָּ, הֲרֵי כְּבָר מֻזְהָרִים הֵם; אֶלָּא לֹא בָּא אֶלָּא לְהַזְהִיר גְּדוֹלִים עַל שְׁבִיתַת הַקְּטַנִּים. וְזֶהוּ שֶׁשָּׁנִינוּ: קָטָן שֶׁבָּא לְכַבּוֹת – אֵין שׁוֹמְעִין לוֹ, מִפְּנֵי שֶׁשְּׁבִיתָתוֹ עָלֶיךָ (שבת פט"ז מ"ו).

וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי. כִּבְיָכוֹל הִכְתִּיב בְּעַצְמוֹ מְנוּחָה, לְלַמֵּד הֵימֶנּוּ קַל וָחֹמֶר לְאָדָם שֶׁמְּלַאכְתּוֹ בְּעָמָל וּבִיגִיעָה, שֶׁיְּהֵא נָח בְּשַׁבָּת.

בֵּרַךְ... וַיְקַדְּשֵׁהוּ. בֵּרְכוֹ בְּמָן, לְכָפְלוֹ בַּשִּׁשִּׁי לֶחֶם מִשְׁנֶה; וְקִדְּשׁוּ בְּמָן, שֶׁלֹּא הָיָה יוֹרֵד בּוֹ.

לְמַעַן יַאֲרִכוּן יָמֶיךָ. אִם תְּכַבֵּד יַאֲרִיכוּן, וְאִם לָאו יִקְצְרוּן, שֶׁדִּבְרֵי תּוֹרָה נוֹטָרִיקוֹן הֵם, נִדְרָשִׁין מִכְּלָל הֵן לָאו וּמִכְּלַל לָאו הֵן.

לֹא תִנְאָף. אֵין נֵאוּף אֶלָּא בְּאֵשֶׁת אִישׁ, שֶׁנֶּאֱמַר: ["וְאִישׁ אֲשֶׁר יִנְאַף אֶת אֵשֶׁת אִישׁ אֲשֶׁר יִנְאַף אֶת אֵשֶׁת רֵעֵהוּ] מוֹת יוּמַת הַנֹּאֵף וְהַנֹּאָפֶת" (ויקרא כ,י), וְאוֹמֵר: "הָאִשָּׁה הַמְּנָאָפֶת תַּחַת אִישָׁהּ תִּקַּח אֶת זָרִים" (יחזקאל טז,לב).

לֹא תִגְנֹב. בְּגוֹנֵב נְפָשׁוֹת הַכָּתוּב מְדַבֵּר. "לֹא תִּגְנֹבוּ" (ויקרא יט,יא), בְּגוֹנֵב מָמוֹן. אוֹ אֵינוֹ אֶלָּא זֶה בְּגוֹנֵב מָמוֹן, וּלְהַלָּן בְּגוֹנֵב נְפָשׁוֹת? אָמַרְתָּ, דָּבָר הַלָּמֵד מֵעִנְיָנוֹ: מַה לֹא תִרְצַח, לֹא תִנְאָף, מְדַבֵּר בְּדָבָר שֶׁחַיָּבִין עֲלֵיהֶם מִיתַת בֵּית דִּין, אַף לֹא תִגְנֹב, דָּבָר שֶׁחַיָּב עָלָיו מִיתַת בֵּית דִּין (סנהדרין פ"ו ע"א).

וְכָל הָעָם רֹאִים. מְלַמֵּד שֶׁלֹּא הָיָה בָּהֶם אֶחָד סוּמָא. וּמִנַּיִן שֶׁלֹּא הָיָה בָּהֶם אִלֵּם? תַּלְמוּד לוֹמַר: "וַיַּעֲנוּ כָל הָעָם" (שמות יט,ח). וּמִנַּיִן שֶׁלֹּא הָיָה בָּהֶם חֵרֵשׁ? תַּלְמוּד לוֹמַר: "נַעֲשֶׂה וְנִשְׁמָע" (שמות כד,ז).

רוֹאִים אֶת הַקּוֹלֹת. רוֹאִין אֶת הַנִּשְׁמָע, שֶׁאִי אֶפְשָׁר לִרְאוֹת בְּמָקוֹם אַחֵר.

אֶת הַקּוֹלֹת. הַיּוֹצְאִין מִפִּי הַגְּבוּרָה.

וַיָּנֻעוּ. אֵין נוּעַ אֶלָּא זִיעַ.

וַיַּעַמְדוּ מֵרָחֹק. הָיוּ נִרְתָּעִין לַאֲחוֹרֵיהֶם שְׁנֵים עָשָׂר מִיל, כְּאֹרֶךְ מַחֲנֵיהֶם; וּמַלְאֲכֵי הַשָּׁרֵת בָּאִין וּמְסַיְּעִין אוֹתָן לְהַחֲזִירָן, שֶׁנֶּאֱמַר: "מַלְאֲכֵי צְבָאוֹת יְדַדּוּן יְדַדּוּן" (תהלים סח,יג).

לְבַעֲבוּר נַסּוֹת אֶתְכֶם. לְגַדֵּל אֶתְכֶם בָּעוֹלָם, שֶׁיֵּצֵא לָכֶם שֵׁם בָּאֻמּוֹת שֶׁהוּא בִּכְבוֹדוֹ נִגְלָה עֲלֵיכֶם.

נַסּוֹת. לְשׁוֹן הֲרָמָה וּגְדֻלָּה, כְּמוֹ: "הָרִימוּ נֵס" (ישעיהו סב,י), "אָרִים נִסִּי" (ישעיהו מט,כב), "וְכַנֵּס עַל הַגִּבְעָה" (ישעיהו ל,יז), שֶׁהוּא זָקוּף.

וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ. עַל יְדֵי שֶׁרְאִיתֶם אוֹתוֹ יָראוּי וּמְאֻיָּם, תֵּדְעוּ כִּי אֵין זוּלָתוֹ וְתִירְאוּ מִפָּנָיו.

נִגַּשׁ אֶל הָעֲרָפֶל. לִפְנִים מִשָּׁלֹשׁ מְחִצּוֹת שֶׁנֶּאֱמַר, חֹשֶׁךְ עָנָן וַעֲרָפֶל: "וְהָהָר בֹּעֵר בָּאֵשׁ עַד לֵב הַשָּׁמַיִם חֹשֶׁךְ עָנָן וַעֲרָפֶל" (דברים ד,יא). עֲרָפֶל הוּא עַב הֶעָנָן, שֶׁאָמַר לוֹ: "הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן" (שמות יט,ט).

כֹּה תֹאמַר. בַּלָּשׁוֹן הַזֶּה.

אַתֶּם רְאִיתֶם. יֵשׁ הֶפְרֵשׁ בֵּין מַה שֶּׁאָדָם רוֹאֶה לְמַה שֶּׁאֲחֵרִים מְשִׂיחִין לוֹ; שֶׁמַּה שֶּׁאֲחֵרִים מְשִׂיחִין לוֹ, פְּעָמִים שֶׁלִּבּוֹ חָלוּק מִלְּהַאֲמִין.

כִּי מִן הַשָּׁמַיִם דִּבַּרְתִּי. וְכָתוּב אֶחָד אוֹמֵר: "וַיֵּרֶד ה' עַל הַר סִינַי" (שמות יט,כ)? בָּא הַכָּתוּב הַשְּׁלִישִׁי וְהִכְרִיעַ בֵּינֵיהֶם: "מִן הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת קֹלוֹ לְיַסְּרֶךָּ וְעַל הָאָרֶץ הֶרְאֲךָ אֶת אִשּׁוֹ הַגְּדוֹלָה" (דברים ד,לו); כְּבוֹדוֹ בַּשָּׁמַיִם, וְאִשּׁוֹ וּגְבוּרָתוֹ עַל הָאָרֶץ. דָּבָר אַחֵר: הִרְכִּין שָׁמַיִם וּשְׁמֵי הַשָּׁמַיִם וְהִצִּיעָן עַל הָהָר; וְכֵן הוּא אוֹמֵר: "וַיֵּט שָׁמַיִם וַיֵּרַד" (שמ"ב כב,י).

לֹא תַעֲשׂוּן אִתִּי. לֹא תִּעֲשׂוּן דְּמוּת שַׁמָּשַׁי הַמְּשַׁמְּשִׁים לְפָנַי בַּמָּרוֹם.

אֱלֹהֵי כֶסֶף. בָּא לְהַזְהִיר עַל הַכְּרוּבִים שֶׁאַתָּה עוֹשֶׂה לַעֲמֹד אִתִּי, שֶׁלֹּא יִהְיוּ שֶׁל כֶּסֶף; שֶׁאִם שִׁנִּיתָם לַעֲשׂוֹתָם שֶׁל כֶּסֶף, הֲרֵי הֵן לִפְנֵי כֶּאֱלֹהוֹת.

וֵאלֹהֵי זָהָב. בָּא לְהַזְהִיר שֶׁלֹּא יוֹסִיף עַל שְׁנַיִם; שֶׁאִם עָשִׂיתָ אַרְבָּעָה, הֲרֵי הֵן לְפָנַי כֵּאלֹהֵי זָהָב.

לֹא תַעֲשׂוּ לָכֶם. לֹא תֹּאמַר: הֲרֵינִי עוֹשֶׂה כְּרוּבִים בְּבָתֵּי כְּנֵסִיּוֹת וּבְבָתֵּי מִדְרָשׁוֹת כְּדֶרֶךְ שֶׁאֲנִי עוֹשֶׂה בְּבֵית עוֹלָמִים; לְכָךְ נֶאֱמַר: לֹא תַעֲשׂוּ לָכֶם.

מִזְבַּח אֲדָמָה. מְחֻבָּר בָּאֲדָמָה, שֶׁלֹּא יִבְנֶנּוּ עַל גַּבֵּי עַמּוּדִים אוֹ עַל גַּבֵּי בָּסִיס (נ"א: כֵּפִים) (זבחים נ"ח ע"א). דָּבָר אַחֵר: שֶׁהָיָה מְמַלֵּא אֶת חֲלַל מִזְבַּח הַנְּחֹשֶׁת אֲדָמָה בִּשְׁעַת חֲנִיָּתָן.

תַּעֲשֶׂה לִי. שֶׁתְּהֵא תְּחִלַּת עֲשִׂיָּתוֹ לִשְׁמִי.

וְזָבַחְתָּ עָלָיו. אֶצְלוֹ, כְּמוֹ "וְעָלָיו מַטֵּה מְנַשֶּׁה" (במדבר ב,כ). אוֹ אֵינוֹ אֶלָּא עָלָיו מַמָּשׁ? תַּלְמוּד לוֹמַר: "הַבָּשָׂר וְהַדָּם עַל מִזְבַּח ה' אֱלֹהֶיךָ" (דברים יב,כז), וְאֵין שְׁחִיטָה בְּרֹאשׁ הַמִּזְבֵּחַ.

אֶת עֹלֹתֶיךָ וְאֶת שְׁלָמֶיךָ. אֲשֶׁר מִצֹּאנְךָ וּמִבְּקָרֶךָ; "אֶת צֹאנְךָ וְאֶת בְּקָרֶךָ" – פֵּרוּשׁ לְאֶת עֹלֹתֶיךָ וְאֶת שְׁלָמֶיךָ.

בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי. אֲשֶׁר אֶתֵּן לְךָ רְשׁוּת לְהַזְכִּיר שֵׁם הַמְּפֹרָשׁ שֶׁלִּי, שָׁם אָבוֹא אֵלֶיךָ וּבֵרַכְתִּיךָ, אַשְׁרֶה שְׁכִינָתִי עָלֶיךָ. מִכָּאן אַתָּה לָמֵד שֶׁלֹּא נִתָּן רְשׁוּת לְהַזְכִּיר שֵׁם הַמְּפֹרָשׁ אֶלָּא בְּמָקוֹם שֶׁהַשְּׁכִינָה בָּאָה שָׁם, וְזֶהוּ בֵּית הַבְּחִירָה, שָׁם נִתָּן רְשׁוּת לַכֹּהֲנִים לְהַזְכִּיר שֵׁם הַמְּפֹרָשׁ בִּנְשִׂיאַת כַּפַּיִם לְבָרֵךְ אֶת הָעָם (סוטה ל"ח ע"א).

וְאִם מִזְבַּח אֲבָנִים. רַבִּי יִשְׁמָעֵאל אוֹמֵר: כָּל "אִם" "וְאִם" שֶׁבַּתּוֹרָה רְשׁוּת, חוּץ מִשְּׁלֹשָׁה. וְאִם מִזְבַּח אֲבָנִים תַּעֲשֶׂה לִּי, הֲרֵי "אִם" זֶה מְשַׁמֵּשׁ בִּלְשׁוֹן "כַּאֲשֶׁר": וְכַאֲשֶׁר תַּעֲשֶׂה לִי מִזְבַּח אֲבָנִים – לֹא תִבְנֶה אֶתְהֶן גָּזִית; שֶׁהֲרֵי חוֹבָה עָלֶיךָ לִבְנוֹת מִזְבַּח אֲבָנִים, שֶׁנֶּאֱמַר: "אֲבָנִים שְׁלֵמוֹת תִּבְנֶה" (דברים כז,ו). וְכֵן "אִם כֶּסֶף תַּלְוֶה" (שמות כב,כד) – חוֹבָה הוּא, שֶׁנֶּאֱמַר: "וְהַעֲבֵט תַּעֲבִיטֶנּוּ" (דברים טו,ח), וְאַף זֶה מְשַׁמֵּשׁ בִּלְשׁוֹן "כַּאֲשֶׁר". וְכֵן "וְאִם תַּקְרִיב מִנְחַת בִּכּוּרִים" (ויקרא ב,יד), זוֹ מִנְחַת הָעֹמֶר, שֶׁהִיא חוֹבָה; וְעַל כָּרְחָךְ אֵין "אִם" הַלָּלוּ תְּלוּיִין, אֶלָּא וַדָּאִין, וּבִלְשׁוֹן "כַּאֲשֶׁר" הֵם מְשַׁמְּשִׁים.

גָּזִית. לְשׁוֹן גְּזִיזָה, שֶׁפּוֹסְלָן וּמְכַתְּתָן בְּבַרְזֶל.

כִּי חַרְבְּךָ הֵנַפְתָּ עָלֶיהָ. הֲרֵי "כִּי" זֶה מְשַׁמֵּשׁ בִּלְשׁוֹן "פֶּן" שֶׁהוּא "דִּילְמָא": פֶּן תָּנִיף חַרְבְּךָ עָלֶיהָ.

וַתְּחַלְלֶהָ. הָא לָמַדְתָּ שֶׁאִם הֵנַפְתָּ עָלֶיהָ בַּרְזֶל, חִלַּלְתָּ; שֶׁהַמִּזְבֵּחַ נִבְרָא לְהַאֲרִיךְ יָמָיו שֶׁל אָדָם, וְהַבַּרְזֶל נִבְרָא לְקַצֵּר יָמָיו שֶׁל אָדָם; אֵין זֶה בְּדִין שֶׁיּוּנַף הַמְּקַצֵּר עַל הַמַּאֲרִיךְ (מידות פ"ג מ"ד). וְעוֹד, שֶׁהַמְּזַבֵּחַ מֵטִיל שָׁלוֹם בֵּין יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם, לְפִיכָךְ לֹא יָבֹא עָלָיו כּוֹרֵת וּמְחַבֵּל. וַהֲרֵי דְּבָרִים קַל וָחֹמֶר: וּמָה אֲבָנִים, שֶׁאֵינָם רוֹאוֹת וְלֹא שׁוֹמְעוֹת וְלֹא מְדַבְּרוֹת, עַל יְדֵי שֶׁמְּטִילוֹת שָׁלוֹם אָמְרָה תּוֹרָה: "לֹא תָנִיף עֲלֵיהֶם בַּרְזֶל" – הַמֵּטִיל שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ, בֵּין מִשְׁפָּחָה לְמִשְׁפָּחָה, בֵּין אָדָם לַחֲבֵרוֹ, עַל אַחַת כַּמָּה וְכַמָּה שֶׁלֹּא תְּבוֹאֵהוּ פֻּרְעָנוּת.

וְלֹא תַעֲלֶה בְמַעֲלוֹת. כְּשֶׁאַתָּה בּוֹנֶה כֶּבֶשׁ לַמִּזְבֵּחַ, לֹא תַּעֲשֵׂהוּ מַעֲלוֹת מַעֲלוֹת, אישקֿלונ"ש בְּלַעַז, אֶלָּא חָלָק יְהֵא וּמְשֻׁפָּע.

אֲשֶׁר לֹא תִגָּלֶה עֶרְוָתְךָ. שֶׁעַל יְדֵי הַמַּעֲלוֹת אַתָּה צָרִיךְ לְהַרְחִיב פְּסִיעוֹתֶיךָ. וְאַף עַל פִּי שֶׁאֵינוֹ גִּלּוּי עֶרְוָה מַמָּשׁ, שֶׁהֲרֵי כְּתִיב: "וַעֲשֵׂה לָהֶם מִכְנְסֵי בָד" (שמות כח,מב), מִכָּל מָקוֹם הַרְחָבַת הַפְּסִיעוֹת קָרוֹב לְגִלּוּי עֶרְוָה הוּא, וְאַתָּה נוֹהֵג בָּהֶם מִנְהַג בִּזָּיוֹן. וַהֲרֵי דְּבָרִים קַל וָחֹמֶר: וּמָה אֲבָנִים הַלָּלוּ, שֶׁאֵין בָּהֶם דַּעַת לְהַקְפִּיד עַל בִּזְיוֹנָן, אָמְרָה תּוֹרָה: הוֹאִיל וְיֵשׁ בָּהֶם צֹרֶךְ, לֹא תִּנְהַג בָּהֶם מִנְהַג בִּזָּיוֹן; חֲבֵרְךָ, שֶׁהוּא בִּדְמוּת יוֹצֶרְךָ וּמַקְפִּיד עַל בִּזְיוֹנוֹ – עַל אַחַת כַּמָּה וְכַמָּה.