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 Shemos—Yisro 20:16–17 æéYæè:ë åøúéZúåîù
                            Shemos—Yisro 20:7–8 çYæ:ë åøúéZúåîù
 16. They said to Moshe, í flÓLô-ñÓê ·eþÐôêÒÞiÔî .ï¬  7. Do not take the Name of Adonoy, your God in vain. êÐî¢ÖMÔñE−£ÓíGÍêíÒ'ÖîíÐ−-óÑL-³Óêê§ÖO̳êÕ'ñ.ï
 “You speak to us and we will listen. íÖ¼¢ÖôÐLÌòÐîeò£Ön̼í'ÖzÔê-þÓaÔc  For Adonoy will not acquit íflÖîÒíÐ− ·íÓwÔòÐ−êÕ¥ñ−¤Ìk
 Let Elohim not speak with us [anymore] lest we die.” :³e ÞôÖò-öÓtó−£ÌíGÍêeò£Ön̼þ'ÑaÔðÐ−-ñÔêÐî  the one who takes His Name in vain. ô :êÐîÞÖMÔñB £ôÐL-³Óêê'ÖOÌ−-þÓLÎê³§Ñê
 17. Moshe said to the people, ‡óÖ¼Öí-ñÓêí¤ÓLô þÓôêÕ·iÔî .ï−  8. Remember the Shabbos day to sanctify it. :B ÞLÐcÔšÐñ³£ÖaÔMÔíóB'−-³ÓêþB§×Öï.ì
 “Do not be afraid. ›eê›Öþ−Ìz-ñÔê
 It was to exalt you that Elohim came [in this manner], ó−¢ÌíGÍêÞÖíê£Öaó flÓ×гÓê³B¤qÔò ·þeëμÞÔëÐñ−†Ìk  AAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA RASHI  é"ùø AAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA
 so that the fear of Him be on your faces ó£Ó×−ÑòÐt-ñÔ¼B§³ÖêÐþÌ−í«Ó−ÐíÞÌzþe†ëμÞÔëe
                                  [7] In vain. 44 45  .àÀåÈMÇì [æ]
 that you not sin.” :eêÞÖ¬ÍìÞÓ³−'ÌzÐñÌëÐñ
                         (The second [êÐîÖLÔñ in the verse]  −ÌòÑMÔí)
                         has the meaning of “falsehood”  þÓšÓL öBLÐñ
 AAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA RASHI  é"ùø AAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA  as Onkelos translates it),  (BôebÐþÔ³Ðk
                          as you say [in the Gemara]: 46  ,þÔô−ѳÐcíÖnÐk
 the distance of their encampment,  ,óÓí−ÑòÎìÔôCÓþBêÐk
                         “What constitutes a êÐîÖL³Ô¼eëÐL?  ?êÐîÖL³Ô¼eëÐLê−Ìí Bï−Ñê
 and the ministering angels came  ö−ÌêÖa³ÑþÖMÔí−Ñ×ÎêÐñÔôe
       One who swears of something evident, that it is otherwise,  ZÔ¼eðÖiÔí³Óê ³BpÔLÐñ¼ÖaÐLÌò
 and helped bring them back,  ,óÖþ−ÌïÎìÔíÐñöÖ³Bê ö−̼−ÐiÔ½Ðôe
               When one swears that a pillar made of stone  öÓëÓêñÓL ðenÔ¼ñÔ¼
 as it is said:  þÔôÍêÓòÓL
                                   is made of gold. 47  .ëÖíÖïñÓL êeíÓL
 The angels of the hosts  ³BêÖëЮ−Ñ×ÎêÐñÔô
                      (The first [êÐîÖLÔñ] means “for naught”  öÖbÔô öBLÐñ öBLêÌþÖí)
 encouraged them to move bit by bit. 85  :öeðÒcÌ− öeðÒcÌ−
                              as Onkelos translates it).  .(BôebÐþÔ³Ðk
 [17] To exalt you. 86  .íÆëÀúÆà úBqÇð øeáÂòÞÇáÀì [æé]  This refers to  íÓï
 To exalt you before the world  ,óÖñB¼ÖaóÓ×гÓêñÑcÔèÐñ  one who swears for naught  óÖpÌìÔñ¼ÖaÐLÌpÔí
 so that you become renown amongst the nations  ,³BneêÖaóÑLóÓ×ÖñêÑ®ÑiÓL  and meaninglessly  ZñÓëÓíÔñÐî
 that He in His Glory revealed Himself to you.  :óÓ×−ÑñμíÖñÐèÌò BðBëÐ×Ìë êeíÓL  [an oath] about a tree that it is a tree  ±Ñ¼±Ñ¼ñÓLñÔ¼
 Exalt.  .úBqÇð      and about a stone that it is a stone. 48  :öÓëÖêöÓëÓêñÔ¼Ðî
 ³BqÔò has the meaning of: uplifting and greatness  ,íÖleðÐèe íÖôÖþÎí öBLÐñ  [8] Remember. 49  .øBëÈæ [ç]
 as in: “Lift up your banner,” 87  ,½Ñò eô−ÌþÖíBôÐk  þB×Öï and þBôÖL were said [by God] in one utterance. 50  ,eþÐôÍêÓòðÖìÓê þeaÌðÐa þBôÖLÐî þB×Öï
 [or:] “I will lift up my banner,” 88  ,−ÌqÌòó−ÌþÖê  Similarly: “Those who profane it shall be put to death,” 51  ,³Öôe− ³Bô Öí−ÓñÐñÔìÐôöÑ×Ðî
 or: “As a banner on a hilltop,” 89  íÖ¼ÐëÌbÔíñÔ¼½ÑpÔk  and: “And on Shabbos [sacrifice] two lambs.” 52  ,ó−ÌNÖëÐ×−ÑòÐL³ÖaÔMÔí óB−Ðëe
 [so called] because it is raised high.  :¹ešÖï êeíÓL  Also: “Do not wear shatnez, 53  ,ïÑòЬԼÔLLÔaÐñ̳êGöÑ×Ðî
 So that the fear of Him.  .BúÈàÀøÄéäÆéÀäÄz øeáÂòÇáe
 Due to the fact that you saw Him,  B³Bê óÓ³−ÌêÐþÓL−ÑðÐ−ñÔ¼
       44 This text is found in later versions of Rashi which, according to some, had phrases added by others. The earlier
 He is feared and dreaded.  ,óÖieêÐôe −eêþÖ−  version follows afterwards.  45 There are generally two types of prohibited oaths: 1. þÓšÓL³Ô¼eëÐL—one lies under
 You will thereby know that there is none beside Him  B³Öñeï ö−Ñê−Ìke¼ÐðÑz  oath, e.g., he falsely swears that he owes nothing to the claimant, whereby the oath is used to convince others of
       his veracity. 2. êÐîÖL³Ô¼eëÐL—one takes an oath concerning something that is either obviously true or obviously false,
 and you will therefore fear Him.  :î−ÖòÖtÌôeêÐþ−̳Ðî
       e.g., he swears that this man is a man. Though he swears to the truth he transgresses for it is an obvious fact and the
       oath is moot.  46 Shavuos 21a.  47 This oath, though þÓšÓL—“ false,” is, nevertheless, a êÐîÖL³Ô¼eëÐL for the falsehood
       is blatantly obvious and therefore the oath is considered êÐîÖL—“ in vain.”  48 Shavuos 29a Mechilta.  49 In the Ten
 85 Ibid.  86 Unlike Onkelos, who translates ³BqÔò “to test;” Rashi disagrees because Moshe says to the B’nei Yisrael:  Commandments of Devarim 5, 12 this commandment begins with þBôÖL—“ observe,” instead of þB×Öï. þB×Öï is a ³ÔîЮÌô
 “Do not be afraid óÓ×гÓê ³BqÔò þBëμÔëÐñ−Ìk.” If they were being tested they would have much to fear. Also the Torah does  íÑNμ—a positive mitzvah, whereas þBôÖL is a íÓNμԳêG³ÔîЮÌô—a prohibitive mitzvah, i.e., refrain from doing something.
 not go on to identify this test. (L.S.R.)  87 Yeshaiyahu 62, 10.  88 Ibid. 49, 22.  89 Ibid. 30, 17. The banner is  50 Though contradictory, one being an íÑNμ, the other a îêÔñ.  51 Below 31, 14.  52 Bamidbar 28, 9. This latter verse
 raised high so that those from afar might see it and rally around it. The B’nei Yisrael, too, are meant to serve as a  seemingly contradicting the former verse since sacrificing animals entails the doing of íÖ×êÖñÐô—“ work” on Shabbos.
 banner to whom the nations can look and emulate. (Rashi Yeshaiyahu 30, 17).  53 A mixture of wool and linen.
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