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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−-þÓLÎ곧Ñê
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.