Lang: he;
Title: שמות פרק כ;
Content:
(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: Shemot 20;
Content:
(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 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, beside 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", with Hashem highlighting either His eternity: Don't have other gods "while I exist" (Rashi, and see Bereshit 11:28), or His omnipresence, warning not to transgress for He, being everywhere, will see (Ibn Ezra).
(3) Do not make for yourself an idolidol | פֶסֶל – The verbal 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 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, or 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 or 88:12). Many verses, like ours, can sustain both meanings. to the thousandth generationthousandth generation | לַאֲלָפִים – See Rashbam, comparing our verse to Devarim 7:9. Literally: "thousands". 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 or 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, or Shemuel II 1:16. false testimonytestimony | עֵד – See Targum Onkelos and Radak, and compare Bereshit 31:47 where the word "עֵד" might similarly mean "testimony" rather than witness. 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"). Alternatively: "perceived", understanding sight to refer to cognition (Chizkuni, Seforno, 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, Seforno, 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 (or: 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 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.'"