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[255] Shemos—Yisro 19:25–20:1 à:ëYäë:èé åøúéZúåîù # Shemos—Yisro 20:22 áë:ë åøúéZúåîù 26015-EYAL - 26015-SHMOT-EYAL | 9 - A | 18-07-18 | 09:55:45 | SR:-- | Magenta 26015-EYAL - 26015-SHMOT-EYAL | 9 - A | 18-07-18 | 09:55:45 | SR:-- | Cyan 26015-EYAL - 26015-SHMOT-EYAL | 9 - A | 18-07-18 | 09:55:45 | SR:-- | Black #26015

25. Moshe went down to the people, ó¢Ö¼Öí-ñÓêí£ÓLô ðÓþ'ÑiÔî .í× do not build it out of hewn stone, ³−¢ÌïÖbö£ÓíгÓêí'ÓòÐë̳-ê ÞG
and he said [this] to them. ô :óÞÓíÑñÎêþÓôêÒ£iÔî lest you lift your sword on it, Öí−£ÓñÖ¼ÖzÐõ'ÔòÑí §EÐaÐþÔì−«Ìk
20 1. Elohim spoke ó− flÌíGÍêþ¤ÑaÔðÐ−Ôî.ê ë you will [therewith] have profaned it. :ÖíÞÓñÐñÞÔìÐzÔî

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Similarly: “óÌê you will lend money” 121 ,íÓîÐñÔz¹Ó½ÓkóÌêöÑ×Ðî
the vocalization changes to a chatef komatz. :±ÔôÖš¹Ô¬ÎìÔñ ðewÌòÔííÓpÔzÐLÌô
is obligatory, as it is said: þÔôÍêÓpÓL ,êeí íÖëBì
[25] And he said to them— .íÞÆäÅìÂàøÆîàÉiÇå [äë] “And you shall lend to him.” 122 ,eòÓ¬−ÌëμÔz¬ÑëμÔíÐî
this warning. :Bï íÖêÖþгÔí This [óÌê] too has the meaning “when.” .þÓLÎêÔk öBLÐñÌaLÑnÔLÐôíÓï¹ÔêÐî
[1] Elohim spoke. .íéÄäGÁàøÅaÇãÀéÇå [à] Similarly: öÑ×Ðî
ó−ÌšGÍê refers only to [God as] Judge. 1 ;ö−ÖiÔcêÖlÓêó−ÌíGÍêö−Ñê “óÌêÐî you will offer the meal-offering of bikurim,” 123 ,ó−ÌþekÌa³ÔìÐòÌôë−ÌþКÔzóÌêÐî
Since there are chapters in the Torah íÖþBzÔa ³BiÌLÖþÖtLÑiÓL−ÌõÐñ which refers to the minchah of the omer þÓôB¼Öí³ÔìÐòÌôBï
that if a person fulfills them óÖðÖêöÖêÖNμóÌêÓL which is obligatory. ,íÖëBì ê−ÌíÓL
he receives a reward, ,þÖ×ÖNñÑaÔšÐô Hence you are forced to say EÎìÐþÖkñÔ¼Ðî
but if he does not fulfill them îêÖñóÌêÐî that these cases of “óÌê” are not conditional (“if”) ö−Ì−eñг eñÖlÔí"óÌê,, ö−Ñê
he does not receive punishment, 2 ,³eòÖ¼Ðþet óÓí−ÑñμñÑaÔšÐô Bò−Ñê but absolutes ,ö−ÌêÖcÔîêÖlÓê
I might think ñB×Ö− and they convey the meaning: “when.” 124 :ó−ÌLÐnÔLÐôóÑí"þÓLÎêÔk,, öBLÐñÌëe
that the Ten Commandments are also of this type. ,öÑk ³BþÐaÌcÔí³ÓþÓNμ¹Ôê Hewn stone. .úéÄæÈb
Therefore the Torah writes: “Elohim spoke”— ó−ÌíGÍêþÑaÔðÐ−ÔîþÔôBñ ðeôÐñÔz [³−ÌïÖè has] the same root as íÖï−ÌïÐè—“ cutting stone” ,íÖï−ÌïÐb öBLÐñ
that He is a Judge who exacts punishment. 3 :¼ÔþÖt−Ìñö−ÖiÔcZ for they are cut and hewn öÖ³ÐzÔ ½Ðôe öÖñнBtÓL
All these words. .äÆlÅàÈäíéÄøÈáÀcÇä-ìÈkúÅà with an iron [tool]. 125 :ñÓïÐþÔëÐa
This teaches that God said í"ÖaÖwÔíþÔôÖêÓLðÑnÔñÐô Lest you lift your sword on it. .ÈäéÆìÈòÈzÀôÇðÅäEÀaÀøÇçéÄk
the Ten Commandments in one utterance, ,ðÖìÓê þea−ÌðÐa ³BþÐaÌcÔí³Ó þÓNμ The word “−Ìk” here is used in the sense of “lest” ,"öÓt,, öBLÐñÌaLÑnÔLÐôíÓï"−Ìk,, −ÑþÎí
something that is impossible for man to utter. ,öÑkþÔôBñ óÖðÖêÐñþÖLÐõÓê−ÌêÓMíÔô
which means “perhaps”— ZêÖôÐñ−Ìc êeíÓL
If this was so then why does the Torah repeat: ðB¼ þÔôBñ ðeôÐñÔzíÔôöÑkóÌê “lest it may happen that you lift your sword on it.” :Öí−ÓñÖ¼EÐaÐþÔì¹−ÌòÖzöÓt
“I am Adonoy” and “You must not have”? ?EÐñíÓ−ÐíÌ−êGÐî−Ì×ÒòÖê
You will [therewith] have profaned it. .ÈäÞÆìÀìÞÇçÀzÇå
Because He explicitly repeated LÔþ−Ñõe þÔïÖìÓL
Hence you learn Ö zÐðÔôÖñêÖí
each and every command separately. 45 BôЮԼ−ÑòÐõÌa þeaÌðÐî þeaÌcñÖkñÔ¼
that if you do lift iron on it ñÓïÐþÔaÖí−ÓñÖ¼ÖzÐõÔòÑíóÌêÓL
you profane it, ,ÖzÐñÔlÌì
for the altar was created êÖþÐëÌòÔìÑaÐïÌnÔíÓL
1 As to those places where ó−ÌšGÍê does not seem to refer to God as judge, e.g. ó−ÌšGÍêêÖþÖa³−ÌLêÑþÐa (Bereishis 1, 1), þÑaÔðÐ−Ôî
Ô ìÒòñÓêó−ÌšGÍê (Ibid. 8, 15), íÓòнÔí CB³Ðëó−ÌšGÍê ... êÖþÑ−Ôî (above 3, 4), etc., see Mizrachi here and above, 7, 2. (S.C.) 2 E.g. the in order to lengthen the days of man 126 ,óÖðÖêñÓLî−ÖôÖ−C−ÌþÎêÔ íÐñ
mitzvah of ³−Ì®−Ì® where only a four-cornered garment requires the fringes called ³−Ì®−Ì®, but one is not obligated to whereas iron was created êÖþÐëÌòñÓïÐþÔaÔíÐî
obtain a four-cornered garment. 3 Mechilta. 4 There are various suggestions as to the intent of Rashi’s question
and answer: 1. If God uttered all the commandments at once, then why are they recorded as separated verses? to shorten the days of man, ,óÖðÖêñÓLî−ÖôÖ−þÑvÔšÐñ
Answer. This was because subsequently each one was separately explained (D.Z.). 2. If one utterance included all it would not be right ö−ÌcÐëíÓïö−Ñê
the commandments, then why are the first two commandments in the first person (“I am Adonoy, your God. You that the one that shortens [man’s life] should be lifted þÑvÔšÐôÔí¹ÔòeiÓL
must not have any other gods before My presence”), whereas in the later commandments God speaks of Himself in
the third person (“Do not take the Name of Adonoy, your God, in vain). Answer: After God simultaneously spoke
all Ten Commandments, He, Himself, explicitly and individually repeated the first two; consequently they are in 121 Below, 22, 24. 122 Devarim 15, 8. 123 Vayikra 2, 14. The Minchah offered on the sixteenth of Nissan after
the first person. The last eight were said by Moshe, who thus refers to God in the third-person. See also Sifsei which the new harvest (LÖðÖì) is no longer prohibited. 124 Mechilta. 125 Ibid. 126 Since it is used for korbonos
Chachomim, Gur Aryeh, Be’er Yitzchok, Minchas Yehudah, etc. 5 Mechilta. 26015-EYAL - 26015-SHMOT-EYAL | 9 - A | 18-07-18 | 09:55:45 | SR:-- | Black 26015-EYAL - 26015-SHMOT-EYAL | 9 - A | 18-07-18 | 09:55:45 | SR:-- | Cyan 26015-EYAL - 26015-SHMOT-EYAL | 9 - A | 18-07-18 | 09:55:45 | SR:-- | Magenta #26015-EYAL - 26015-SH

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