Lang: he;
Title: פרשת יתרו;
Content:
פרק יח
(א) וַיִּשְׁמַע יִתְרוֹ כֹהֵן מִדְיָן חֹתֵן מֹשֶׁה אֵת כׇּל אֲשֶׁר עָשָׂה אֱלֹהִים לְמֹשֶׁה וּלְיִשְׂרָאֵל עַמּוֹ כִּי הוֹצִיא י״י אֶת יִשְׂרָאֵל מִמִּצְרָיִם.
(ב) וַיִּקַּח יִתְרוֹ חֹתֵן מֹשֶׁה אֶת צִפֹּרָה אֵשֶׁת מֹשֶׁה אַחַר שִׁלּוּחֶיהָ.
(ג) וְאֵת שְׁנֵי בָנֶיהָ אֲשֶׁר שֵׁם הָאֶחָד גֵּרְשֹׁם כִּי אָמַר גֵּר הָיִיתִי בְּאֶרֶץ נׇכְרִיָּה.
(ד) וְשֵׁם הָאֶחָד אֱלִיעֶזֶר כִּי אֱלֹהֵי אָבִי בְּעֶזְרִי וַיַּצִּלֵנִי מֵחֶרֶב פַּרְעֹה.
(ה) וַיָּבֹא יִתְרוֹ חֹתֵן מֹשֶׁה וּבָנָיו וְאִשְׁתּוֹ אֶל מֹשֶׁה אֶל הַמִּדְבָּר אֲשֶׁר הוּא חֹנֶה שָׁם הַר הָאֱלֹהִים.
(ו) וַיֹּאמֶר אֶל מֹשֶׁה אֲנִי חֹתֶנְךָ יִתְרוֹ בָּא אֵלֶיךָ וְאִשְׁתְּךָ וּשְׁנֵי בָנֶיהָ עִמָּהּ.
(ז) וַיֵּצֵא מֹשֶׁה לִקְרַאת חֹתְנוֹ וַיִּשְׁתַּחוּ וַיִּשַּׁק לוֹ וַיִּשְׁאֲלוּ אִישׁ לְרֵעֵהוּ לְשָׁלוֹם וַיָּבֹאוּ הָאֹהֱלָה.
(ח) וַיְסַפֵּר מֹשֶׁה לְחֹתְנוֹ אֵת כׇּל אֲשֶׁר עָשָׂה י״י לְפַרְעֹה וּלְמִצְרַיִם עַל אוֹדֹת יִשְׂרָאֵל אֵת כׇּל הַתְּלָאָה אֲשֶׁר מְצָאָתַם בַּדֶּרֶךְ וַיַּצִּלֵם י״י.
(ט) וַיִּחַדְּ יִתְרוֹ עַל כׇּל הַטּוֹבָה אֲשֶׁר עָשָׂה י״י לְיִשְׂרָאֵל אֲשֶׁר הִצִּילוֹ מִיַּד מִצְרָיִם.
(י) וַיֹּאמֶר יִתְרוֹ בָּרוּךְ י״י אֲשֶׁר הִצִּיל אֶתְכֶם מִיַּד מִצְרַיִם וּמִיַּד פַּרְעֹה אֲשֶׁר הִצִּיל אֶת הָעָם מִתַּחַת יַד מִצְרָיִם.
(יא) עַתָּה יָדַעְתִּי כִּי גָדוֹל י״י מִכׇּל הָאֱלֹהִים כִּי בַדָּבָר אֲשֶׁר זָדוּ עֲלֵיהֶם.
(יב) וַיִּקַּח יִתְרוֹ חֹתֵן מֹשֶׁה עֹלָה וּזְבָחִים לֵאלֹהִים וַיָּבֹא אַהֲרֹן וְכֹל זִקְנֵי יִשְׂרָאֵל לֶאֱכׇל לֶחֶם עִם חֹתֵן מֹשֶׁה לִפְנֵי הָאֱלֹהִים.
(יג) וַיְהִי מִמׇּחֳרָת וַיֵּשֶׁב מֹשֶׁה לִשְׁפֹּט אֶת הָעָם וַיַּעֲמֹד הָעָם עַל מֹשֶׁה מִן הַבֹּקֶר עַד הָעָרֶב.
(יד) וַיַּרְא חֹתֵן מֹשֶׁה אֵת כׇּל אֲשֶׁר הוּא עֹשֶׂה לָעָם וַיֹּאמֶר מָה הַדָּבָר הַזֶּה אֲשֶׁר אַתָּה עֹשֶׂה לָעָם מַדּוּעַ אַתָּה יוֹשֵׁב לְבַדֶּךָ וְכׇל הָעָם נִצָּב עָלֶיךָ מִן בֹּקֶר עַד עָרֶב.
(טו) וַיֹּאמֶר מֹשֶׁה לְחֹתְנוֹ כִּי יָבֹא אֵלַי הָעָם לִדְרֹשׁ אֱלֹהִים.
(טז) כִּי יִהְיֶה לָהֶם דָּבָר בָּא אֵלַי וְשָׁפַטְתִּי בֵּין אִישׁ וּבֵין רֵעֵהוּ וְהוֹדַעְתִּי אֶת חֻקֵּי הָאֱלֹהִים וְאֶת תּוֹרֹתָיו.
(יז) וַיֹּאמֶר חֹתֵן מֹשֶׁה אֵלָיו לֹא טוֹב הַדָּבָר אֲשֶׁר אַתָּה עֹשֶׂה.
(יח) נָבֹל תִּבֹּל גַּם אַתָּה גַּם הָעָם הַזֶּה אֲשֶׁר עִמָּךְ כִּי כָבֵד מִמְּךָ הַדָּבָר לֹא תוּכַל עֲשֹׂהוּ לְבַדֶּךָ.
(יט) עַתָּה שְׁמַע בְּקֹלִי אִיעָצְךָ וִיהִי אֱלֹהִים עִמָּךְ הֱיֵה אַתָּה לָעָם מוּל הָאֱלֹהִים וְהֵבֵאתָ אַתָּה אֶת הַדְּבָרִים אֶל הָאֱלֹהִים.
(כ) וְהִזְהַרְתָּה אֶתְהֶם אֶת הַחֻקִּים וְאֶת הַתּוֹרֹת וְהוֹדַעְתָּ לָהֶם אֶת הַדֶּרֶךְ יֵלְכוּ בָהּ וְאֶת הַמַּעֲשֶׂה אֲשֶׁר יַעֲשׂוּן.
(כא) וְאַתָּה תֶחֱזֶה מִכׇּל הָעָם אַנְשֵׁי חַיִל יִרְאֵי אֱלֹהִים אַנְשֵׁי אֱמֶת שֹׂנְאֵי בָצַע וְשַׂמְתָּ עֲלֵהֶם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹת.
(כב) וְשָׁפְטוּ אֶת הָעָם בְּכׇל עֵת וְהָיָה כׇּל הַדָּבָר הַגָּדֹל יָבִיאוּ אֵלֶיךָ וְכׇל הַדָּבָר הַקָּטֹן יִשְׁפְּטוּ הֵם וְהָקֵל מֵעָלֶיךָ וְנָשְׂאוּ אִתָּךְ.
(כג) אִם אֶת הַדָּבָר הַזֶּה תַּעֲשֶׂה וְצִוְּךָ אֱלֹהִים וְיָכׇלְתָּ עֲמֹד וְגַם כׇּל הָעָם הַזֶּה עַל מְקֹמוֹ יָבֹא בְשָׁלוֹם.
(כד) וַיִּשְׁמַע מֹשֶׁה לְקוֹל חֹתְנוֹ וַיַּעַשׂ כֹּל אֲשֶׁר אָמָר.
(כה) וַיִּבְחַר מֹשֶׁה אַנְשֵׁי חַיִל מִכׇּל יִשְׂרָאֵל וַיִּתֵּן אֹתָם רָאשִׁים עַל הָעָם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹת.
(כו) וְשָׁפְטוּ אֶת הָעָם בְּכׇל עֵת אֶת הַדָּבָר הַקָּשֶׁה יְבִיאוּן אֶל מֹשֶׁה וְכׇל הַדָּבָר הַקָּטֹן יִשְׁפּוּטוּ הֵם.
(כז) וַיְשַׁלַּח מֹשֶׁה אֶת חֹתְנוֹ וַיֵּלֶךְ לוֹ אֶל אַרְצוֹ.
פרק יט
(א) בַּחֹדֶשׁ הַשְּׁלִישִׁי לְצֵאת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם בַּיּוֹם הַזֶּה בָּאוּ מִדְבַּר סִינָי.
(ב) וַיִּסְעוּ מֵרְפִידִים וַיָּבֹאוּ מִדְבַּר סִינַי וַיַּחֲנוּ בַּמִּדְבָּר וַיִּחַן שָׁם יִשְׂרָאֵל נֶגֶד הָהָר.
(ג) וּמֹשֶׁה עָלָה אֶל הָאֱלֹהִים וַיִּקְרָא אֵלָיו י״י מִן הָהָר לֵאמֹר כֹּה תֹאמַר לְבֵית יַעֲקֹב וְתַגֵּיד לִבְנֵי יִשְׂרָאֵל.
(ד) אַתֶּם רְאִיתֶם אֲשֶׁר עָשִׂיתִי לְמִצְרָיִם וָאֶשָּׂא אֶתְכֶם עַל כַּנְפֵי נְשָׁרִים וָאָבִא אֶתְכֶם אֵלָי.
(ה) וְעַתָּה אִם שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי וּשְׁמַרְתֶּם אֶת בְּרִיתִי וִהְיִיתֶם לִי סְגֻלָּה מִכׇּל הָעַמִּים כִּי לִי כׇּל הָאָרֶץ.
(ו) וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל בְּנֵי יִשְׂרָאֵל.
(ז) וַיָּבֹא מֹשֶׁה וַיִּקְרָא לְזִקְנֵי הָעָם וַיָּשֶׂם לִפְנֵיהֶם אֵת כׇּל הַדְּבָרִים הָאֵלֶּה אֲשֶׁר צִוָּהוּ י״י.
(ח) וַיַּעֲנוּ כׇל הָעָם יַחְדָּו וַיֹּאמְרוּ כֹּל אֲשֶׁר דִּבֶּר י״י נַעֲשֶׂה וַיָּשֶׁב מֹשֶׁה אֶת דִּבְרֵי הָעָם אֶל י״י.
(ט) וַיֹּאמֶר י״י אֶל מֹשֶׁה הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ וְגַם בְּךָ יַאֲמִינוּ לְעוֹלָם וַיַּגֵּד מֹשֶׁה אֶת דִּבְרֵי הָעָם אֶל י״י.
(י) וַיֹּאמֶר י״י אֶל מֹשֶׁה לֵךְ אֶל הָעָם וְקִדַּשְׁתָּם הַיּוֹם וּמָחָר וְכִבְּסוּ שִׂמְלֹתָם.
(יא) וְהָיוּ נְכֹנִים לַיּוֹם הַשְּׁלִישִׁי כִּי בַּיּוֹם הַשְּׁלִשִׁי יֵרֵד י״י לְעֵינֵי כׇל הָעָם עַל הַר סִינָי.
(יב) וְהִגְבַּלְתָּ אֶת הָעָם סָבִיב לֵאמֹר הִשָּׁמְרוּ לָכֶם עֲלוֹת בָּהָר וּנְגֹעַ בְּקָצֵהוּ כׇּל הַנֹּגֵעַ בָּהָר מוֹת יוּמָת.
(יג) לֹא תִגַּע בּוֹ יָד כִּי סָקוֹל יִסָּקֵל אוֹ יָרֹה יִיָּרֶה אִם בְּהֵמָה אִם אִישׁ לֹא יִחְיֶה בִּמְשֹׁךְ הַיֹּבֵל הֵמָּה יַעֲלוּ בָהָר.
(יד) וַיֵּרֶד מֹשֶׁה מִן הָהָר אֶל הָעָם וַיְקַדֵּשׁ אֶת הָעָם וַיְכַבְּסוּ שִׂמְלֹתָם.
(טו) וַיֹּאמֶר אֶל הָעָם הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים אַל תִּגְּשׁוּ אֶל אִשָּׁה.
(טז) וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹת הַבֹּקֶר וַיְהִי קֹלֹת וּבְרָקִים וְעָנָן כָּבֵד עַל הָהָר וְקֹל שֹׁפָר חָזָק מְאֹד וַיֶּחֱרַד כׇּל הָעָם אֲשֶׁר בַּמַּחֲנֶה.
(יז) וַיּוֹצֵא מֹשֶׁה אֶת הָעָם לִקְרַאת הָאֱלֹהִים מִן הַמַּחֲנֶה וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר.
(יח) וְהַר סִינַי עָשַׁן כֻּלּוֹ מִפְּנֵי אֲשֶׁר יָרַד עָלָיו י״י בָּאֵשׁ וַיַּעַל עֲשָׁנוֹ כְּעֶשֶׁן הַכִּבְשָׁן וַיֶּחֱרַד כׇּל הָהָר מְאֹד.
(יט) וַיְהִי קוֹל הַשֹּׁפָר הוֹלֵךְ וְחָזֵק מְאֹד מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל.
(כ) וַיֵּרֶד י״י עַל הַר סִינַי אֶל רֹאשׁ הָהָר וַיִּקְרָא י״י לְמֹשֶׁה אֶל רֹאשׁ הָהָר וַיַּעַל מֹשֶׁה.
(כא) וַיֹּאמֶר י״י אֶל מֹשֶׁה רֵד הָעֵד בָּעָם פֶּן יֶהֶרְסוּ אֶל י״י לִרְאוֹת וְנָפַל מִמֶּנּוּ רָב.
(כב) וְגַם הַכֹּהֲנִים הַנִּגָּשִׁים אֶל י״י יִתְקַדָּשׁוּ פֶּן יִפְרֹץ בָּהֶם י״י.
(כג) וַיֹּאמֶר מֹשֶׁה אֶל י״י לֹא יוּכַל הָעָם לַעֲלֹת אֶל הַר סִינָי כִּי אַתָּה הַעֵדֹתָה בָּנוּ לֵאמֹר הַגְבֵּל אֶת הָהָר וְקִדַּשְׁתּוֹ.
(כד) וַיֹּאמֶר אֵלָיו י״י לֶךְ רֵד וְעָלִיתָ אַתָּה וְאַהֲרֹן עִמָּךְ וְהַכֹּהֲנִים וְהָעָם אַל יֶהֶרְסוּ לַעֲלֹת אֶל י״י פֶּן יִפְרׇץ בָּם.
(כה) וַיֵּרֶד מֹשֶׁה אֶל הָעָם וַיֹּאמֶר אֲלֵהֶם.
פרק כ
(א) וַיְדַבֵּר אֱלֹהִים אֵת כׇּל הַדְּבָרִים הָאֵלֶּה לֵאמֹר.
(ב) • בתצוגה כאן משולבים "טעם עליון" ו"טעם תחתון", כולל סימני רפה (מעל האות) כאשר קיים חילוק כזה ביניהם.
• מספור הפסוקים בהמשך הפרק הוא לפי טעם תחתון, בו "אנכי... על פני" מהווה פסוק אחד, ו"לא תרצח... עד עד שקר" מהווה פסוק אחד. להרחבה בנושא זה, עיינו מאמרו של מ' ברויאר, "חלוקת עשרת הדיברות לפסוקים ולדיברות", עשרת הדיברות בראי הדורות, ירושלים תשמ"ו: 254-223. (ישנן מהדורות אחרות שבהן מספור הפסוקים הוא לפי טעם עליון או מערבב בין טעם עליון וטעם תחתון.)
• בשתי מלים ("פָּנָי", "מִתָּחַת") ההבדל בין הטעם העליון והטעם התחתון גורם להבדל אף בניקוד. במלים אלה, מוצג רק הניקוד של הטעם התחתון, והניקוד של הטעם העליון מופיע בהערה.
• במלים שבהן הטעם התחתון שונה מן הטעם העליון ושני הטעמים מופיעים באותה אות של המלה, בדרך כלל מוצג הטעם התחתון לפני הטעם העליון. אולם בכמה מקרים ("עֲבָדִים", "יִהְיֶה", "וּבִנְךָ", "תִּרְצָח", "תִּנְאָף") מגבלות הפונטים גורמות לכך שמוצג הטעם העליון קודם הטעם התחתון.
• לתצוגה המפרידה בין טעם עליון וטעם תחתון, עיינו במהדורת (%D7%9C%D7%A4%D7%99_%D7%94%D7%9E%D7%A1%D7%95%D7%A8%D7%94_%D7%94%D7%98%D7%91%D7%A8%D7%A0%D7%99%D7%AA)" target="_blank">מקרא על פי המסורה.אָנֹכִי י״י אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים. לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי.בטעם תחתון: "פָּנָי" בקמץ, ובטעם עליון: "פָּנַי" בפתח.
(ג) לֹא תַעֲשֶׂה לְךָ פֶסֶל וְכׇל תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתָּחַתבטעם תחתון: "מִתָּחַת" בקמץ, ובטעם עליון: "מִתַּחַת" בפתח. וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ.
(ד) לֹא תִשְׁתַּחֲוֶה לָהֶם וְלֹא תׇעׇבְדֵם כִּי אָנֹכִי י״י אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל בָּנִים עַל שִׁלֵּשִׁים וְעַל רִבֵּעִים לְשֹׂנְאָי.
(ה) וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֺתָי.
(ו) לֹא תִשָּׂא אֶת שֵׁם י״י אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה י״י אֵת אֲשֶׁר יִשָּׂא אֶת שְׁמוֹ לַשָּׁוְא.
(ז) זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ.
(ח) שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כׇּל מְלַאכְתֶּךָ.
(ט) וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַי״י אֱלֹהֶיךָ לֹא תַעֲשֶׂה כׇל מְלָאכָה אַתָּה וּבִנְךָ וּבִתֶּךָ עַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ.
(י) כִּי שֵׁשֶׁת יָמִים עָשָׂה י״י אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֶת הַיָּם וְאֶת כׇּל אֲשֶׁר בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל כֵּן בֵּרַךְ י״י אֶת יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ.
(יא) כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ לְמַעַן יַאֲרִכוּן יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר י״י אֱלֹהֶיךָ נֹתֵן לָךְ.
(יב) לֹא תִּרְצָח. לֹא תִּנְאָף. לֹא תִּגְנֹב. לֹא תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר.
(יג) לֹא תַחְמֹד בֵּית רֵעֶךָ לֹא תַחְמֹד אֵשֶׁת רֵעֶךָ וְעַבְדּוֹ וַאֲמָתוֹ וְשׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ.
(יד) וְכׇל הָעָם רֹאִים אֶת הַקּוֹלֹת וְאֶת הַלַּפִּידִם וְאֵת קוֹל הַשֹּׁפָר וְאֶת הָהָר עָשֵׁן וַיַּרְא הָעָם וַיָּנֻעוּ וַיַּעַמְדוּ מֵרָחֹק.
(טו) וַיֹּאמְרוּ אֶל מֹשֶׁה דַּבֵּר אַתָּה עִמָּנוּ וְנִשְׁמָעָה וְאַל יְדַבֵּר עִמָּנוּ אֱלֹהִים פֶּן נָמוּת.
(טז) וַיֹּאמֶר מֹשֶׁה אֶל הָעָם אַל תִּירָאוּ כִּי לְבַעֲבוּר נַסּוֹת אֶתְכֶם בָּא הָאֱלֹהִים וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ.
(יז) וַיַּעֲמֹד הָעָם מֵרָחֹק וּמֹשֶׁה נִגַּשׁ אֶל הָעֲרָפֶל אֲשֶׁר שָׁם הָאֱלֹהִים.
(יח) וַיֹּאמֶר י״י אֶל מֹשֶׁה כֹּה תֹאמַר אֶל בְּנֵי יִשְׂרָאֵל אַתֶּם רְאִיתֶם כִּי מִן הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶם.
(יט) לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם.
(כ) מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִּי וְזָבַחְתָּ עָלָיו אֶת עֹלֹתֶיךָ וְאֶת שְׁלָמֶיךָ אֶת צֹאנְךָ וְאֶת בְּקָרֶךָ בְּכׇל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי אָבוֹא אֵלֶיךָ וּבֵרַכְתִּיךָ.
(כא) וְאִם מִזְבַּח אֲבָנִים תַּעֲשֶׂה לִּי לֹא תִבְנֶה אֶתְהֶן גָּזִית כִּי חַרְבְּךָ הֵנַפְתָּ עָלֶיהָ וַתְּחַלְלֶהָ.
(כב) וְלֹא תַעֲלֶה בְמַעֲלֹת עַל מִזְבְּחִי אֲשֶׁר לֹא תִגָּלֶה עֶרְוָתְךָ עָלָיו.
===
Lang: en;
Title: Parashat Yitro;
Content:
Chapter 18
(1) Yitro, the priestpriest | כֹּהֵן – Alternatively: "official", "minister", or "governor", as per its usage in Shemuel II 8:18 and Iyyov 12:19 (R. Elazar HaModai in Mekhilta DeRabbi Yishmael, Targum Onkelos). The different possibilities impact how one views Yitro's Religious Identity. of Midyan, Moshe's father-in-law,father-in-law | חֹתֵן – Alternatively: "brother-in-law" (Ibn Ezra first commentary on Shemot 3:1 and see חֹתֵן). On the ramifications of the different possibilities and how they impact how one views the relationship between Yitro and Reuel (mentioned in Chapter 2 as being Moshe's father-in-law), see Yitro's Names. heard all that God had done for Moshe and His people,His people | עַמּוֹ – Alternatively: "his people", referring back to Moshe rather than Hashem. Israel, that Hashem had brought Israel out of Egypt.
(2) Yitro, Moshe's father-in-law, took Zipporah, Moshe's wife, after her being sent away,after her being sent away | אַחַר שִׁלּוּחֶיהָ – See opinions in Mekhilta DeRabbi Yishmael that earlier Moshe had either separated from or divorced Zipporah, sending her back to her father's home. Cf. Sforno: "after her sending", understanding that Zipporah had sent messengers to Moshe to know where he camped so as to reunite. Alternatively, "שִׁלּוּחִים" means either "dowry" (Rashbam, R"Y Bekhor Shor) or "gift" (Ibn Janach, Ibn Ezra), as per its usage in Melakhim I 9:16 and Mikhah 1:14. The verse either states that Yitro had previously retrieved Zipporah from Egypt to be "after (near) her dowry", or that Yitro returned Zipporah now to Moshe after "she had sent (him) gifts". For further discussion, see אחר שלוחיה.
(3) and her two sons, one of whom was named Gershom, for he said, "I was a sojourner in a foreign land",
(4) and the other was named Eliezer, for "The God of my father was my help and saved me from Paroh's sword."
(5) Yitro, Moshe's father-in-law, came with his sons and his wifehis sons and his wife | וּבָנָיו וְאִשְׁתּוֹ – Most assume that the verse refers to Moshe's sons and wife, but see Minchah Belulah that it refers to Yitro's own family. For the ramifications of this reading see Who Accompanied Yitro. to Moshe, to the wilderness in which he was encamping, the Mountain of God.the mountain of God | הַר הָאֱלֹהִים – As it is first in Chapter 19 that we are told that the people travelled from Rephidim to Mount Sinai, some have suggested that the story of Yitro's arrival is recorded out of chronological order and really occurred only after revelation (Ibn Ezra). For other reasons one might posit achronology and the ramifications of doing so, see Chronology of Shemot 18.
(6) He saidHe said | וַיֹּאמֶר אֶל מֹשֶׁה – The connotation might be: "he had said", meaning that prior to his arrival Yitro had sent notice via either messenger or letter to inform Moshe of his upcoming visit (Rashi, Ibn Ezra, Ramban). to Moshe, "I, your father-in-law, Yitro, am coming to you, and your wife and her two sons with her."
(7) Moshe went out to meet his father-in-law, and he bowed down and kissed him.and he bowed down… | וַיִּשְׁתַּחוּ וַיִּשַּׁק לוֹ – It is not clear who bowed and kissed whom. They asked each other of their welfare, and they came to the tent.
(8) Moshe recounted to his father-in-law all that Hashem had done to Paroh and to Egypt on account of Israel, all the hardships that had befallen themhad befallen them | מְצָאָתַם – Literally: "found them". on the way, and how Hashem had saved them.
(9) Yitro rejoicedYitro rejoiced | וַיִּחַדְּ – The word appears only three times, making it difficult to define. Most commentators, however, connect it to the noun "חֶדְוָה", joy. See also the verb's usage in Tehillim 21:7 where the context is one of happiness. Semitic cognates, further support this meaning, with Assyrian "ḫadû" and Aramaic "חדא" both meaning: "to rejoice". Cf. Tanchuma which relates the verb to the roots "אחד" and "יחד" ("one" and "to make one"), claiming that Yitro declared the oneness of God. Cf. Shemuel in Bavli Sanhedrin 94a who relates "וַיִּחַדְּ" to the adjective "חד", sharp, suggesting that Yitro's flesh was filled with goose bumps ("נעשה חדודים חדודים"). over all the good that Hashem had done for Israel, that He had saved them from the hand of Egypt.
(10) Yitro said, "Blessed is Hashem Who has saved youyou | אֶתְכֶם – "You" is a plural form in the Hebrew, making it unclear who is referred to. If the word refers to the nation, Yitro's words appear redundant, leading Rashbam to alternatively suggest that Yitro is speaking of Moshe and Aharon whose lives were personally endangered when they went to speak to Paroh. Cf. Ibn Ezra (first commentary) that both halves of the verse do speak of the nation, but one of the dangers in Egypt proper and the other of the perils at the sea. from the hand of Egypt and from the hand of Paroh, who has saved the people from under the hand of Egypt.
(11) Now I know that Hashem is greater than all the gods,Now I know… gods | עַתָּה יָדַעְתִּי... הָאֱלֹהִים – See Tanchuma Buber Yitro 5 that with these words Yitro converted to Judaism. Alternatively, Yitro remained an idolater, but acknowledged that Hashem was more powerful than the other gods in whom he believed. For further discussion and the alternative possibility that Yitro was a monotheist already earlier, see Yitro's Religious Identity. for the matter in which they schemedschemed | זָדוּ – The verb appears ten times in Tanakh, mostly in the context of rebellious behavior and once in the context of cooking a stew. See Radak that the latter stems from its own separate root, "נזד", while the other appearances, ours included, relate to the root "זוד", meaning to act with evil intent. He links the verb to the word "מזיד", used in Rabbinic Hebrew to refer to an intentional act. Cf. Shadal, who instead explains: "acted presumptuously", understanding all occurrences of the root to be connected to rising or expanding, referring either to the concrete act of boiling or to acting arrogantly. against them."against them | עֲלֵיהֶם – This appears to be an elliptical construction, with the intent perhaps: "in the very matter which they schemed against them, so God punished them measure for measure" (Bavli Sotah 11a, Targum Onkelos, referring to the fact that the Egyptians wanted to drown the baby boys and were drowned in return). Or, more simply: "for all the matters in which they schemed against them, God punished them" (Rashbam, understanding "כִּי בַדָּבָר" to mean: "כי על כל דבר"). Cf. Shadal who reads "כִּי" as an intensifier, understanding that Yitro recognized God "in the very way in which they acted against them". In other words, the severity of the Egyptian crimes (and ensuing weakness of Israel) testified that it was God alone who punished them.
(12) Yitro, Moshe's father-in-law, took a burnt offering and sacrifices for God.for God | לֵאלֹהִים – Ramban and Sforno understand Yitro's sacrificing "for God" as further indication of his conversion to Judaism (see the note on verse 12), this being one of the obligations of a proselyte. The use of the name "Elohim" rather than Hashem, though, is somewhat unexpected, as all other sacrifices in Torah are associated exclusively with the name Hashem (see Shimon b. Azzai in Sifre Bemidbar 143). As such, R. D"Z Hoffmann instead suggests that the verse refers not to religious sacrifices but to partaking in a covenantal meal to seal an alliance between Yitro's clan and the nation of Israel. For further discussion, see Yitro's Visit and Eating Bread Before God. Aharon and all the elders of Israel came to eat breadeat bread | לֶאֱכׇל לֶחֶם – This might refer to their partaking of the sacrifices, in which case "לֶחֶם" should be understood as a general term for all food, meat included (Ibn Ezra). See also the previous note that R. D"Z Hoffmann suggests that the verse refers to a covenantal meal. with Moshe's father-in-law before God.before God | לִפְנֵי הָאֱלֹהִים – This might refer to a sanctified location, perhaps the site of the altar (R"Y Bekhor Shor, Sforno), Moshe's tent (Ibn Kaspi), the pillars of cloud and fire (R. Bachya), Mt. Sinai (perhaps Ralbag), or the Tabernacle (R. Saadia, assuming the story is achornological and occurred in the second year). Alternatively, the term expresses a sanctified activity rather than a location, referring to the partaking of the sacrifices (Shadal) and/or covenantal meal (R. D"Z Hoffmann, and see the previous note).
(13) The next day, Moshe sat to judge the people, and the people stood beforebefore | עַל – See R. D"Z Hoffmann that here "עַל" is interchangeable with "לִפְנֵי" (before), pointing to similar usage in Bereshit 18:2 and 8. Literally: "upon" or "over" and see Rashbam on Bereshit 18:8 that whenever one party is sitting and the other is standing, the text uses this language. Moshe from morning until evening.
(14) Moshe's father-in-law saw all that he was doing for the people, and he said, "What is this thing that you are doingthis thing that you are doing | הַדָּבָר הַזֶּה אֲשֶׁר אַתָּה עֹשֶׂה – Variations of this phrase appear several times in our chapter (here and in verses 17 and 23), revealing the careful construction of Yitro's critique. He first observed a problem ("saw all that he did"), then probed to get to the heart of the matter ("What is this thing that you are doing"), then evaluated the situation ("The thing that you are doing is not good"), and finally offered a solution ("If you will do this thing…"). The word "דָּבָר" itself is also a guiding word, appearing ten times in the unit. For further discussion of other guiding words and literary devices employed by the chapter, see Literary Devices. for the people? Why do you sit alone while the entire people station themselvesstation themselves | נִצָּב – This word might be synonymous with "וַיַּעֲמֹד" of the previous verse, but see Malbim that "נִצָּב" has a more intense connotation, referring to standing firmly. Yitro might be implying that the people did not stand by Moshe relaxed and with patience, but each one firmly taking their place so as to be heard first. before you from morning until evening?"
(15) Moshe said to his father-in-law, "For the people come to me to inquire of God.inquire of God | לִדְרֹשׁ אֱלֹהִים – This could refer to prayer (R. Saadia, Ramban), inquiring about the future (Ralbag), or to seeking Torah guidance (Ibn Ezra). Alternatively, the phrase might mean: "to seek judgment", understanding "אֱלֹהִים" to take its secular connotation of "judge", as per its usage in Shemot 22:8 (opinion in R"Y Bekhor Shor). For further discussion, see Moshe's Duties.
(16) When they have some matter, they comethey come | בָּא – See Rashi that the referent of "come" is the litigants. Alternatively, as the word "בָּא" is in the singular, it refers back to the singular "matter", with the clause meaning: "it (i.e. the case) comes to me". Compare similar usage in Yeshayahu 1:23. (Shadal, R.D"Z Hoffmann). to me and I judge between a man and his fellow, and I make known God's statutesGod's statutes | חֻקֵּי הָאֱלֹהִים – As the Decalogue is first relayed in Chapter 19 and no law code has of yet been given to the nation, commentators debate which statutes are referred to here and whether this is evidence that the story is not written in chronological order. See Tzeror HaMor who suggests that verse does not refer to Divine law at all, but to "laws of justice", understanding "אֱלֹהִים" according to its secular sense of "judge". If so, Moshe says that he provides litigants with the source and reasoning for his verdicts. For further discussion, see Chronology of Shemot 18 and Statutes Before Sinai. and His teachings."
(17) Moshe's father-in-law said to him, "The thing you are doing is not good.
(18) You will surely wither away,You will surely wither away | נָבֹל תִּבֹּל – In other words: "You will surely wear yourself out". This assumes that the word stems from the root "נבל" which means to wither or fade, as in Yeshayahu 34:4 and Yirmeyahu 8:13 (Onkelos, Rashi, Ibn Ezra). Alternatively, the words relate to the root "בלל", with Yitro saying: "you will become confused" (Rashbam). Yitro tells Moshe that all the people standing in line will speak at once as they vie for his attention, leading to confusion. both you and this people who are with you, for the matter is too heavy for you; you will not be able to do it alone.You will not be able to do it alone | לֹא תוּכַל עֲשֹׂהוּ לְבַדֶּךָ – Yitro's observation and advice seem rather obvious, making one wonder why Moshe on his own did not reach the same conclusions and delegate some of his responsibilities. For further discussion, see Did Moshe Need Yitro's Advice.
(19) Now, listen to my voice; I will advise you, and may God be with you.may God be with you | וִיהִי אֱלֹהִים עִמָּךְ – See Shadal that this is a blessing, similar to someone saying today "'בעזרת ה" (with God's help). Alternatively, the phrase might be equivalent to Yitro's closing words in verse 23, "וְצִוְּךָ אֱלֹהִים" (and God commands you), with Yitro telling Moshe to consult with God regarding his advice (Mekhilta DeRabbi Yishmael, Rashi). Cf. Ralbag who has Yitro tell Moshe that if he takes his advice he will have more time to be with God. You, be for the people before GodYou be… before God | הֱיֵה אַתָּה לָעָם מוּל הָאֱלֹהִים – Commentators dispute which of Moshe's tasks is being referred to here. The connotation might be that Moshe should bring the difficult disputes before God, as per verse 23 (Ibn Ezra), that he should pray for the people (Ramban), or that he should seek and relay teachings from God (Onkelos, Sforno). Cf. R"Y Bekhor Shor: "You shall be for the nation before the judges", ready to aid them when necessary (see the note on verse 15). and you, bringand you, bring | וְהֵבֵאתָ אַתָּה – In both this and the previous clause there is explicit mention of the pronoun "אַתָּה" (you) in addition to it being assumed by the second person form of the verb, serving to emphasize the word. Yitro opens with the tasks that only Moshe can do, and only afterwards tells him what he should delegate. the matters to God.
(20) You shall warn them of the statutes and the teachings and make known to them the way upon which they should walk and the deeds which they should do.
(21) And, from all the people, you shall look forlook for | תֶחֱזֶה – The root "חזה" means to see, and is often used in the context of a prophetic vision. Here, the connotation might be to choose via prophecy (Rashi, Ralbag) or to discern character traits (R. Avraham b. HaRambam, understanding "חזה" to relate to inner sight). Compare Bereshit 22:8, 41:33 and Shemuel I 16:1 for other examples where "sight" might relate to selection. capable mencapable men | אַנְשֵׁי חַיִל – See Rashi and Rashbam on Bereshit 47:6, and see Rut 3:11 for similar usage. The verse might more specifically refer to men of wealth (Rashi here, and see this usage in Bereshit 34:29 and Bemidbar 31:9), endurance and courage (Ibn Ezra, and see Shemuel I 2:4 and Yeshayahu 5:22), or military might (Abarbanel, and see many verses where the word is used in the context of war). According to Ramban, the term is a general one, with the other phrases in the verse detailing what qualities are included in it, while according to others, it is one of four distinct qualifications. who are God-fearing, men of truth, haters of unjust gain, and you shall place upon them officers of thousands,officers of thousands | שָׂרֵי אֲלָפִים – If these terms refer to the numbers of people over whom each group of judges was supposed to rule, this would produces a figure of 78,600 judges for a populace of only 600,000 men, making for a staggeringly inflated bureaucracy. This leads Ralbag to suggest that each term might refer to multiple thousands, hundreds etc. Cf. Abarbanel that the officers played not merely a judicial role, but also a military one, where such a hierarchical system is necessary. For further discussion, see A Bloated Bureaucracy. officers of hundreds, officers of fifties, and officers of tens.
(22) They shall judge the people at all times. And every great matter they shall bring to you and every small matter they shall judge themselves, and they shall lighten itthey shall lighten it | וְהָקֵל – See Rashi and Ralbag that the verb is an infinitive, and the connotation is that the people will lighten the burden from upon Moshe. Though this form is normally understood to mean: "to lighten", see Shadal that sometimes if there is a previous verb in the verse, the infinitive that follows might be assumed to take the same tense and conjugation as the earlier one. Cf. R"Y Bekhor Shor: "lighten it", reading the verb as an imperative. from upon you and bear it with you.
(23) If you do this thing, and God will command you, you will be able to endure,endure | עֲמֹד – See Shemot 9:16 for similar usage. The word more literally means "stand" and might be chosen so as to convey both meanings. Earlier, we were told that Moshe was sitting in judgment while the nation stood around him (verses 13-14), now Moshe will finally be able to stand and the nation to return to their tents and sit in peace. See Literary Devices for discussion of this and the other literary parallels and contrasts in the unit. and also this people will come to its place in peace."
(24) Moshe listened to the voice of his father-in-law, and did all that he said.
(25) Moshe chose capable mencapable men | אַנְשֵׁי חַיִל – Though we are told that Moshe did as Yitro advised, this verse speaks of Moshe choosing men with only one of the qualifications mentioned by Yitro. For discussion of the discrepancies between the proposal and Moshe's implementation, see Advice and Implementation. from all of Israel and set them as heads over the people, officers of thousands, officers of hundreds, officers of fifties, and officers of tens.
(26) And they judged the people at all times; the difficult matters they brought to Moshe, and every small matter they judgedjudged | יִשְׁפּוּטוּ – This is an unusual form, as one would have expected: "יִשְׁפְּטוּ". Compare the similar anomalous forms "תִּשְׁמוּרֵם" in Mishlei 14:3 and "תַעֲבוּרִי" in Ruth 2:8 (Rashbam, Ibn Ezra). themselves.
(27) Moshe sent forth his father-in-law, and he went to his land.
Chapter 19
(1) In the third monthmonth | בַּחֹדֶשׁ – Alternatively: "new moon", referring to the first of the month specifically, as per the word's usage in Shemuel I 20:18 (Mekhilta DeRabbi Yishmael, R. Moshe ibn Chiquitilla cited by Ibn Ezra). Ibn Ezra notes that otherwise the phrase "on that day" in the continuation of the verse would not make sense. of the Children of Israel's going forth from the land of Egypt, on that day, they came to the Wilderness of Sinai.
(2) They traveled from Rephidim and came to the Wilderness of Sinai and camped in the wilderness; Israel campedcamped | וַיִּחַן – Mekhilta DeRabbi Yishmael notes that this is the only place where the nation's encampment is spoken of in the singular, to highlight the unity felt during revelation. Regarding the contrast between this singular formulation and the earlier plural "וַיַּחֲנוּ", see Shadal. there in front of the mountain.
(3) And Moshe went up to God, and Hashem called out to him from the mountain, saying, "So you should say to the house of Yaakov and speak to the Children of Israel,
(4) 'You have seen what I did to Egypt, and how I bore you on wings of eagleseagles | נְשָׁרִים – The identity of the "נשר" is debated. From certain verses, like Eikhah 4:19, which emphasize the bird's speed, it sounds like an eagle. Other verses, though, which describe the bird as a carrion-eating scavenger (Iyyov 29:27-30), as bald (Mikhah 1:16), or as flying high (Iyyov 39:27), match a vulture (in particular the Griffon Vulture). It is also possible that the term is more general in meaning, and can refer to both birds of prey. and brought you to Me.
(5) And now, if you will surely listen to My voice and keep My covenant, you shall be for Me a treasured possessiontreasured possession | סְגֻלָּה – See Rashi, Ibn Ezra, and others, pointing to the word's usage in Kohelet 2:8. In several Ugaritic documents, the Ugaritic "sglt" refers specifically to a treasured vassal, which, given the context of covenant making, might be the connotation here as well (W. Propp, The Anchor Bible). from among all the peoples, for all the earth is Mine.
(6) And you shall be for Me a kingdom of priestskingdom of priests | מַמְלֶכֶת כֹּהֲנִים – The connotation might be that all should be as close to Hashem as priests (Shadal), or that all should actively serve Hashem (Ibn Ezra, Ramban). Alternatively: "a kingdom of nobles" (Rashi and Rashbam, pointing to the word's usage in Shemuel II 8:18). and a holy nation.' These are the words that you should speak to the Children of Israel."
(7) Moshe came and called to the elders of the people, and he placed before them all these words that Hashem had commanded him.
(8) All the people replied together and said, "All that Hashem has spoken, we will do"; and Moshe brought the people's words back to Hashem.
(9) Hashem said to Moshe, "Behold, I am coming to you in the thickness of the cloud, so that the people may hear when I speak with you,when I speak with you | בְּדַבְּרִי עִמָּךְ – Commentators debate if Hashem is referring to the conversations with Moshe before revelation (R"Y Bekhor Shor), or to God's speech during revelation itself (see Ibn Ezra or Rambam, who assumes that God relayed the Decalogue directly to Moshe and not to the nation). For discussion of how these opinions impact one's understanding of what took place during revelation and what was its ultimate goal, see The Decalogue: Direct From Hashem or Via Moshe. and they will believe also in you forever." And Moshe told the people's words to Hashem.
(10) Hashem said to Moshe, "Go to the people, and sanctify themsanctify them | וְקִדַּשְׁתָּם – Alternatively: "prepare them", as per the word's usage in Bemidbar 11:18 (Targum Onkelos and Rashi). The verse might refer to the people's distancing themselves from women and impurity (Ibn Ezra, first commentary, and Ramban), to immersion in water (Ibn Ezra, second commentary), or also to mental preparations (R. Avraham b. HaRambam). today and tomorrow, and they shall wash their garments.
(11) And they shall be ready for the third day, because on the third day Hashem will come down before the eyes of all the people on Mount Sinai.
(12) You shall set a border for the people, all around, saying, 'Be careful not to go up the mountain or touch its edge; all who touch the mountain will surely be put to death.
(13) No hand shall touch him,him | בּוֹ – See R"Y Kara, Rashbam, and others that the verse refers to the person who touched the mountain; he must be killed from afar. Cf. Ralbag: "it", with the verse repeating the warning not to touch the mountain. but he shall surely be stoned or shot, be he animal or man, he shall not live. When the hornthe horn | הַיֹּבֵל – The word "יֹבֵל" might mean: "ram", and by extension: "ram's horn" (Rashi, drawing off R. Akiva in Bavli Rosh HaShanah 26a., and see usage of the word in Yehoshua 6.) [According to this, the Jubilee (יֹבֵל) year is so called due to the shofar blasts which introduce it.] Alternatively, "יֹבֵל" originally referred to the Jubilee year, and the horn is so called only due to the role it plays in that year (Ibn Ezra, first commentary). As a verb, "יבל" means to lead or guide, so it is also possible that the related noun simply refers to an agent whose function is to summon (W. C. Propp, The Anchor Bible). is drawn,is drawn | בִּמְשֹׁךְ – See Rashi that the phrase refers to a long blast which was to be blown when the Divine presence departed. Cf. Rashbam and R"Y Bekhor Shor that it refers to the cessation of the shofar blasts which had been blown during revelation (see verses 19 and 20:13). However, usage of the similar phrase "בִּמְשֹׁךְ בְּקֶרֶן הַיּוֹבֵל" in Yehoshua 6:5 clearly supports Rashi, as the verse explicitly mentions that the shofar will be heard. they shall go upthey shall go up | הֵמָּה יַעֲלוּ – See R. Shemuel b. Chofni Gaon, cited by Ibn Ezra, that the verse refers to Aharon, Nadav, Avihu and the leaders who are told to ascend the mountain in Shemot 24. R. D"Z Hoffmann instead suggests that perhaps the original plan had been that after the giving of the Decalogue, the entire nation would ascend (or at least approach) the mountain to hear more of the commandments directly from God, but due to their fear, the plan changed. See The Decalogue: Direct From Hashem or Via Moshe for further discussion. Cf. R. Saadia and Rashi: "they may go up", with Hashem granting the people permission to once again approach the mountain after revelation. the mountain.'"
(14) Moshe went down from the mountain to the people, and he sanctified the people, and they washed their garments.
(15) He said to the people, "Be ready for the third day;for the third day | לִשְׁלֹשֶׁת יָמִים – See Ibn Ezra. Literally: "for three days". do not approach a woman."
(16) On the third day, in the morning, there was thunder and lightning and a heavy cloud on the mountain, and the sound of a horn, very strong. And all the people in the camp trembled.
(17) Moshe brought the people out of the camp to meet God, and they stationed themselves at the bottom of the mountain.
(18) And all of Mount Sinai was smoking because Hashem had come down upon it in fire, and its smoke went up like the smoke of a furnace; and the whole mountain trembled greatly.
(19) The sound of the horn was growing exceedingly stronger and stronger.growing stronger and stronger | הוֹלֵךְ וְחָזֵק – Literally: "going and strengthening", but when the word "הָלוֹךְ" or "הוֹלֵך" is paired with another verb (or adjective), it generally indicates a continuous action or intensification. For other examples, see Shemuel II 15:12 ("וְהָעָם הוֹלֵךְ וָרָב") and Yonah 1:11 ("הַיָּם הוֹלֵךְ וְסֹעֵר"). Moshe would speak and Hashem would reply with a voice.with a voice | בְקוֹל – See Rashbam that Hashem replied to Moshe with a loud voice so that He could be heard over the blasts of the shofar. Cf. R. Akiva in Mekhilta DeRabbi Yishmael, that Hashem amplified the voice of Moshe. The dispute might relate to a different question: what conversation is this verse referring to, the commands of verses 20-25 (Ramban, Shadal, R. D"Z Hoffmann), or the relaying of the Decalogue (Mekhilta, Rashi). The word "בְקוֹל" might alternatively be translated as: "in thunder", (opinion in Ramban), or "in sound", with the verse highlighting that Hashem responded with sound, but no image (see Devarim 4:12).
(20) Hashem came down on Mount Sinai, to the top of the mountain; and Hashem called Moshe to the top of the mountain, and Moshe went up.
(21) Hashem said to Moshe, "Go down. Warn the people lest they break throughbreak through | יֶהֶרְסוּ – The root "הרס" generally means: "to tear down" or "destroy", used here to refer to breaking through a barrier and passing the border (R. Avraham b. HaRambam, Shadal). to Hashem to see, and many of them perish.perish | וְנָפַל – Literally: "fall".
(22) Also the priestspriests | הַכֹּהֲנִים – Most commentators assume this refers to the firstborns who at this point had priestly status. Cf. Chizkuni: "officers" or "judges". See Selection of the Priest and Levites for further discussion. who approachwho approach | הַנִּגָּשִׁים – As the priests are warned against ascending the mountain in verse 24, this might mean: "who [generally] approach" (Rashi, Shadal), or: "who approached [the border]", meaning that they were closest to the border (Ibn Ezra). Hashem shall be sanctified, lest Hashem burst forth against them."
(23) Moshe said to Hashem, "The people will not be able to go up to Mount Sinai for You YourselfYou Yourself | אַתָּה – Explicit mention of the pronoun "אַתָּה" (you) in addition to it being assumed by the second person form of the verb often serves for emphasis. warned us, saying, 'Set a border for the mountain and sanctify it.'"
(24) Hashem said to him, "Go down, and come up, you and Aharon with you, but the priests and the people should not break forth to go up to Hashem lest He burst forth against them."
(25) Moshe went down to the people and said to them.said to them | וַיֹּאמֶר אֲלֵהֶם – The text does not include the content of Moshe's speech, but most commentators assume it refers to the warnings just mentioned. See The Decalogue: Direct From Hashem or Via Moshe for Rambam's position that it might instead refer to relaying the Decalogue to the nation.
Chapter 20
(1) God spokespoke | וַיְדַבֵּר – This is the only place in Tanakh where it does not state to whom Hashem's words are addressed, allowing for the possibility that they might not have been addressed to the nation as a whole, as commonly assumed, but to Moshe. See The Decalogue: Direct From Hashem or Via Moshe for further discussion and the ramifications of each reading. all of these words saying,
(2) "I am Hashem your God who brought you out from the land of Egypt, from a house of slaves. Do not have any other gods beside me.beside me | עַל פָּנָי – See Ralbag and R. D"Z Hoffmann that Hashem warns against having additional gods alongside Hashem, even if they are assumed to be subservient to Hashem. Alternatively: "instead of me" (Chizkuni, pointing to similar usage in Bemidbar 3:4 and Devarim 21:16), "to defy me" (Shadal, understanding "פנים" to refer to anger, as per its usage in Bereshit 32:1), or: "in My presence" (Rashi and Ibn Ezra). If the latter, Hashem might be saying: Don't have other gods "while I exist" (Rashi) or He might be reminding people of His omnipresence, warning them not to transgress for He, being everywhere, will see (Ibn Ezra).
(3) Do not make for yourself an idolidol | פֶסֶל – The root "פסל" means to carve or chisel, thus a "פֶסֶל" refers to an image carved from rock or wood (Rashi, Ibn Ezra). or any image of that which is in the heavens above, and that which is on the earth below, and that which is in the waters below the earth.
(4) Do not bow down to them and do not serve them for I am Hashem your God, a jealousjealous | קַנָּא – See R"Y Bekhor Shor. Alternatively: "zealous" (Rashi, Shadal). God, who reckonsreckons | פֹּקֵד – The verb has the connotation of remembering and paying special attention to someone or something, whether for the positive or negative. In this verse it is often translated as: "visit", and appears to relate to punishment. For further discussion of the phrase and what it suggests about Divine justice and collective or vicarious punishment, see Are Children Punished for Parents' Sins. the sins of the fathers upon the sons to the third and fourth generation of My enemies,
(5) and does kindnesskindness | חֶסֶד – This understanding might be supported by the many verses in which the word is paired with the noun "רַחֲמִים", mercy (Yeshayahu 63:7, Yirmeyahu 16:5, and Daniel 1:9). Alternatively: "loyalty" or "faithfulness", and see many verses where the term is paired with the words "אֱמֶת" or "אֱמוּנָה", truth and steadfastness (Bereshit 32:11, Tehillim 36:6, and 88:12). Many verses, like ours, can sustain both meanings. to the thousandth generationthousandth generation | לַאֲלָפִים – Literally: "thousands", but see Rashbam on Shemot 20:5 who learns from the parallel verse in Devarim 7:9 that the connotation is the thousandth generation. of those who love Me and keep My commandments.
(6) Do not takeDo not take | לֹא תִשָּׂא – Similarly: "Do not invoke". Literally: "Do not raise" or "do not bear", perhaps short for: "Do not raise on your lips", as in Tehillim 16:4 and 50:16 (Shadal). the name of Hashem, your God, in vain,in vain | לַשָּׁוְא – Alternatively: "falsely". The verse might be prohibiting any unnecessary usage of God's name (Ramban), idle, trivial oaths taken in the name of God (Bavli Shevuot 21a, Rashi), or specifically false oaths (Hoil Moshe). for Hashem will not acquit he who takes His name in vain.
(7) Remember the ShabbatShabbat | הַשַּׁבָּת – The noun relates to the root "שבת", meaning "to cease", for God ceased from His creative activity on the seventh day. day to sanctify it.
(8) Six days you shall laboryou shall labor | תַּעֲבֹד – Alternatively: "You may labor" (Ibn Ezra, R. Avraham b. HaRambam, emphasizing how this is permitted, not obligatory). and do all your work,your work | מְלַאכְתֶּךָ – Ramban differentiates between "עבודה" and "מלאכה", suggesting that the former is work that is not for the benefit of the body, while the latter is for the body's benefit. R. D"Z Hoffmann instead suggests that the former is tiresome labor, while the latter refers to creative activity (even if it does not entail "labor").
(9) but the seventh day shall be a Shabbat for Hashem, your God. Do not do any work, you, your son and your daughter, your servant and your maidservant, your animals and the sojourner in your gates.and the sojourner in your gates | וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ – See Ramban and R. D"Z Hoffmann. Cf. Mekhilta that the verse refers to a convert.
(10) Because in six days Hashem made the heavens and the earth and the sea and all that is in them, and He rested on the seventh day. Therefore, Hashem blessed the seventh day and sanctified it.
(11) Honor your father and your mother, so that your days may be prolonged on the landon the land | עַל הָאֲדָמָה – See Ibn Ezra that this reward is meant on the national level, that the people not be exiled from their land. that Hashem your God gives you.
(12) Do not murder. Do not commit adultery. Do not steal.Do not steal | לֹא תִּֿגְנֹב – According to the Mekhilta this refers to kidnapping, as the context is one of capital crimes. Others, though, suggest that according to the simple reading of the text, the verse prohibits all forms of theft. Do not bearDo not bear | לֹא תַעֲנֶה – More literally: "do not answer", but the root is also used in the context of judgment to mean "testify", as in Bemidbar 35:30, Shemot 23:2, and Shemuel II 1:16. false testimonytestimony | עֵד – See Targum Onkelos and Radak, and compare usage of the word in Bereshit 31:47. Alternatively: "witness", so that the verse would read: "do not testify (as) a false witness" (Ralbag) or: "do not testify (if you are) a false witness" (Ibn Ezra). against your fellow.
(13) Do not covetDo not covet | לֹא תַחְמֹד – According to the Mekihlta the prohibition includes only acting on one's jealousy. Others assert that even feeling the emotion itself is problematic, with Ibn Ezra noting that, contrary to what some might believe, feelings and desire, too, are under man's control. your fellow's house. Do not covet your fellow's wife, or his servant or his maidservant, or his ox or donkey, or all that belongs to your fellow."
(14) And all the people were seeingwere seeing | רֹאִים – See R. Yishmael in the Mekhilta that the verb refers only to the objects which could be seen (the lightning and smoking mountain), but not the thunder. R. Akiva, in contrast, suggests that the people miraculously "saw" what can normally only be heard, perhaps suggesting that revelation was a synesthetic experience involving all senses at once. Cf. Ibn Ezra and Ralbag that this is simply "the way of the text", for often in Tanakh senses are interchanged one with another (see, for example, Bereshit 27:27, "see… my son's odor", Shemot 5:21, "you have fouled our odor in Paroh's eyes", or Kohelet 11:7, "the light is sweet"). Others suggest that "רֹאִים" here might mean: "perceived", understanding sight to refer to cognition (R"Y Bekhor Shor, Sforno, and others). the thunder,thunder | הַקּוֹלֹת – Cf. Rashbam who suggests that the verse refers to hail stones, pointing to Shemot 9:28 where "קֹלֹת" is connected to "בָּרָד" (hail). His interpretation might be motivated by the fact that the verse implies that the people "saw" this sound, and hail (as opposed to thunder) is concrete. the flashes,flashes | הַלַּפִּידִם – Though elsewhere the term refers to "torches", see R. D"Z Hoffmann that here it refers to the lightning mentioned earlier in the chapter. the sound of the horn, and the smoking mountain. The people saw and trembled,trembled | וַיָּנֻעוּ – See Mekhilta and Targum Onkelos, and compare Yeshayahu 6:4 and 7:2. Alternatively: "recoil" or "move" (Ibn Ezra, Sforno, pointing to such usage in Bereshit 4:12 and Bemidbar 32:13). and they stood at a distance.
(15) They said to Moshe, "You speak with us and we will listen, and let not God speak with us lest we die."
(16) Moshe said to the people, "Do not fear, for in order to try youtry you | נַסּוֹת אֶתְכֶם – See Rashbam that the connotation is: "to rebuke / instruct you" (and compare his comments on Shemot 16:25). Alternatively: "test you" (Ibn Ezra, Ramban, Shadal), "elevate you" (Mekhilta DeRabbi Yishmael and Rashi, connecting the verb to the noun "נס", a banner), or: "accustom you" (R. Avraham b. HaRambam and opinion in Ramban, pointing to such usage in Shemuel I 17:39). For discussion of the various possibilities see R. D"Z Hoffmann. God came, and in order that His fear be upon you, so that you do not sin."
(17) The people stood at a distance, and Moshe approached the thick darknessthick darkness | הָעֲרָפֶל – See Ibn Ezra. Similarly: "thick cloud" or "fog" (Rashi and Ralbag, noting that the term might be equivalent to "עַב הֶעָנָן" of 19:9). The word is often mentioned together with both "עָנָן" (cloud) and "חֹשֶׁךְ" (darkness), as in Devarim 4:11, Yoel 2:2, and Zephanyah 1:15. where God was.
(18) Hashem said to Moshe, "So shall you say to the Children of Israel: 'You saw that from the heavens I have spoken with you.
(19) Do not make that which is with Me.Do not make that which is with Me | לֹא תַעֲשׂוּן אִתִּי – Literally: "do not make with me". See R. Yishmael in the Mekhilta that Hashem is prohibiting making images of any of God's messengers who are with Him in the heavens. Alternatively: "Do not make (an image) of me", reading "אִתִּי" as if written "אוֹתִי" (R. Natan in Mekhilta. See R. D"Z Hoffmann that accordingly, the verse as a whole prohibits both making an image of God Himself and of other gods). These readings follow the cantillation marks, which place a pause after the word "אִתִּי". Alternatively, one might translate: "Do not make with me gods of silver; and gods of gold do not make for yourself". Gods of silver and gods of gold do not make for yourself.
(20) An earthen altarearthern altar | מִזְבַּח אֲדָמָה – It is not clear how the altars of these verses relate to the copper altar later to be built for the Tabernacle, or how the implied decentralization of worship relates to the later ban on such worship. For further discussion, see Altars of Earth, Stone, and Wood. you shall make for Me, and sacrifice upon it your burnt offerings and your peace offerings, your sheep and your cattle; in every place where I cause My name to be proclaimed,cause My name to be proclaimed | אֲשֶׁר אַזְכִּיר אֶת שְׁמִי – The word "אַזְכִּיר" might alternatively be translated as: "mention" or "cause to be remembered". See Rashi that the connotation is: "wherever I permit my name to be invoked" or Ibn Ezra: "wherever I set a memorial for My name", i.e. "in every place where My glory dwells". I will come to you and bless you.
(21) And if you make for me a stone altar, do not built it of hewn stone, for if you wieldwield | הֵנַפְתָּ – More literally: "wave", but compare Devarim 23:26, 27:5 and Yeshayahu 10:15, where "wield" is more appropriate. your swordyour sword | חַרְבְּךָ – See Ibn Ezra that this is simply a generic word for any iron instrument used for cutting (and compare the similar prohibition in Devarim 27:5, where the word "בַּרְזֶל", iron, is used in its place). The choice to use the word "sword", with its military associations, might relate to the explanation given in Mishna Middot 3:4 for the prohibition: "for iron was created to shorten man's days, and the altar was created to extend man's days". over it, you will have desecrated it.
(22) And you shall not go up on steps to My altar, that you not reveal your nakedness upon it.'"