meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Rashi/Torah/Rashi on Exodus/English/Rashi Chumash, Metsudah Publications, 2009.txt"}
text: Rashi on Exodus
  רש"י על שמות
  Rashi Chumash, Metsudah Publications, 2009
  
  
  Rashi on Exodus
  
  
  
  
  
  
  
  Verse 1
  
  These are the names of the B’nei Yisrael. Though [Scripture] has previously enumerated them during their lifetime by their names, it again enumerates them at their deaths. [This is] to show how dear they are [to God], because they are compared to the stars which He brings out and brings in by number and by their [individual] names; as it is said: “Who brings out their host by number, and calls each by its name.” 
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  Yoseif [who] was [already] in Egypt. But, were not he and his sons included in the seventy? Then what does [Scripture] intend to teach us? Would we not know ourselves that he was in Egypt? But, [the purpose is] to let you know how righteous Yoseif was — the same Yoseif who tended his father’s sheep, is the same Yoseif who was in Egypt and he became king, [yet] he remained steadfast in his righteousness. 
  
  Verse 6
  
  
  
  Verse 7
  
  
  And Prolific. They bore six children at one time.
  
  Verse 8
  
  A new king came into power. Rav and Shmuel [disagreed as to the meaning of מֶלֶךְ חָדָשׁ]. One said, literally a new king while the other said, [he was actually the same king] but his edicts were new. 
  Who did not know. He acted <i>as if</i> he did not know [him].
  
  Verse 9
  
  
  
  Verse 10
  
  Come let us deal wisely. Wherever הָבָה [appears in Scripture] it means “preparation and readiness” for a given matter; that is: “Prepare yourselves for this!”
  Wisely with him. [לוֹ — <i>to him</i> — refers] to the nation [of Israel]. “Let us wisely determine what to do to him.” Our Sages [however] explained [the singular לוֹ] as: “Let us deal shrewdly with the Savior of Israel (God) by bringing about their fate through water for He has already sworn that he will never again bring a flood upon the world.” (They [the Egyptians] did not realize that [His promise was] not to flood the entire world but He might flood one nation. [From an old Rashi text]).
  Driving us from the land —  against our will. Our Sages, however, explained it: [Pharoah spoke] as a person who expresses a curse about himself but attaches his curse to others. It is as if it had been written: “And <i>we</i> will go up out of the land and they will inherit it.” 
  
  Verse 11
  
  Over him. [Meaning:] upon the nation.
  Conscription officers. [מִסִּים] is derived from the word מַס — <i>tribute.</i> [Thus, שָׂרֵי מִסִּים are] officers who collect tribute from them. And what is the tribute? That they build warehouse [storage] cities for Pharaoh. 
  To oppress him with their burdens. I.e., [the burdens] of the Egyptians. 
  Supply cities. Should be translated as Onkelos does. Similarly: “Go to this ( הַסֹּכֵן ) treasurer.” [הַסֹּכֵן refers to] the treasurer who is in charge of the warehouses.
  Pisom and Ramseis. For they were originally not fit for this purpose so they strengthened and fortified them for warehousing.
  
  Verse 12
  
  The more [the Egyptians] oppressed him. To the extent that they set their hearts to oppress [them], God set His heart to increase and strengthen them. 
  The more [the B’nei Yisrael] increased. [Meaning:] so did they increase and become strong. That is the plain interpretation. [However,] the Midrashic explanation is: the Holy Spirit is saying this, i.e., “You say, ‘lest he increase’, but, I say, ‘yes, they <i>will</i> increase’.” 
  [The Egyptians] came to loathe. Their lives became abhorent to them. Our Sages explained: They were as thorns ( קוֹצִים ) in their eyes.
  
  Verse 13
  
  With body-breaking labor. [Meaning:] with work that is so hard that it crushes ( מְפַּרֶכֶת ) the body and breaks it.
  
  Verse 14
  
  
  
  Verse 15
  
  Midwives. מְיַלְּדוֹת has the same meaning as מוֹלִידוֹת , but it sometimes comes in the קַל (light) conjugation and sometimes in the “heavy” פִּעֵל conjugation as in שׁוֹבֵר ( קַל ) or מְשַׁבֵּר ( פִּעֵל ) or דוֹבֵר (speak) [in the קַל conjugation] and מְדַבֵּר (speak) [in the פִּעֵל conjugation]. Similarly מוֹלִיד [קַל] and מְיַלֵּד — [פִּעֵל]. 
  Shifrah. This is Yocheved, [and she was called שִׁפְרָה] because [שֶׁמְּשַׁפֶּרֶת] she would put the newborn into proper [physical] condition. 
  Puah. This is Miriam, [and she was called פּוּעָה] because she would make loud noises and speak and articulate to the newborn, as do women who pacify a child that is crying. 
  [The word] פּוּעָה means <i>shouting loudly</i> as in: “I will scream like a birthing woman.” 
  
  Verse 16
  
  When you deliver. בְּיַלֶדְכֶן [in the פִּעֵל conjugation] is the same as בְהוֹלִידְכֶן [in the קַל conjugation].
  Birthstool. The seat of a woman who is giving birth. In another place [in Scripture] it is referred to as מַשְׁבֵּר . Similarly: “He did work on the אָבְנָיִם ” — the seat upon which are kept the tools of the pottery maker.
  If it is a boy, etc. He was particular only in regard to the male children because his astrologers had told him that a son was to be born who would liberate them. 
  Let her live. [וָחָיָה being the same as] וְתִחְיֶה — “and she shall live.”
  
  Verse 17
  
  And they kept the infant boys alive. [Meaning:] they provided water and food for them. Onkelos’ translation of the first [וַתְּחַיֶּיןָ] is וְקַיָּימָא — <i>and they [the women] preserved [the newborn];</i> whereas the second time [that וַתְּחַיֶּיןָ appears — v. 18] [he translates it] וְקַיֵּימְתּוּן — <i>and you [women] have preserved.</i> This is because, in Hebrew, this word and any form thereof is used to mean: “they” (fem.) did something as well as: “you” (fem. pl.) did something. E.g., “( וַתּאֹמַרְןָ — ) They said, “an Egyptian, etc.,” which is [fem. pl.] past tense as would be וַיֹּאמְרוּ — for masculine. [Another example:] “( וַתְּדַבֵּרְנָה ) you [women] have spoken with your mouths” — the same as דִּבַּרְתֶּן corresponding to וַתְּדַבְּרוּ in the masculine. Similarly: ( וַתְּחַלְּלֶנָה ) “you [women] have maligned me to my nation” — which is in the past tense. The same as חִלַּלְתֶּן corresponding to וַתְּחַלְּלוּ in the masculine. 
  
  Verse 18
  
  
  
  Verse 19
  
  They know how to deliver. [Meaning:] they are as knowledgeable as midwives. Onkelos’ translation of מְיַלְּדוֹת (midwives) is חַיָיתָא . However, our Sages explained [חָיוֹת as “animals”] [i.e.] they may be compared to animals of the field who do not require midwives [when giving birth]. And where is it that they are compared to animals? “[Yehudah] is like a young lion,” “[Binyamin] is like a wolf that preys,” “[Yoseif] is like the first-born of his ox,” “[Naftali] is a gazelle-like messenger.” And [those of the Tribes] where no reference is made [to animals], Scripture includes them [in the comparison] [in the statement:] “And he blessed them.” It is also written: “What a lioness is your mother!” 
  
  Verse 20
  
  Elokim was good. [וַיֵּיטֶב means:] He did good to them. The following is the difference concerning a word whose root letters are two and it is prefixed by a וי"ו and a יו"ד : When it intends to convey the idea of causing someone else to do something, the יו"ד is vocalized with a צֵירֵי which is also called a <i>kometz koton.</i> For example: “( וַיֵּיטֶב ) God did good to the midwives.” “ וַיֶּרֶב [the mourning] of the daughter of Yehudah” [meaning:] He caused great mourning. Similarly: “ וַיֶּגֶל the remnant” [which is written] concerning Nevuzaraddan [meaning:] he caused the exile of the remnant. [Or:] “ וַיֶּפֶן tail to tail” [meaning:] he caused the tails to turn to each other. All these examples have the meaning: he caused others to do something. But, when it speaks in terms of “he did” the יו"ד is vocalized with a חִירִק . For example: “ וַיִּיטַב in his eyes” [meaning:] it was good [in his eyes]. Similarly: “ וַיִּרֶב the nation” [meaning:] the nation increased; “ וַיִּגֶל Yehudah” [meaning:] Yehudah was exiled; “( וַיִּפֶן ) He looked all around” [meaning:] He turned here and there. Do not reject my [explanation] [because of the words] וַיֵלֶךְ, וַיֵשֶׁב, וַיֵרֶד וַיֵצֵא , because these [words] are not from the same type of verbs as those [above] for the יו"ד in these are part of the root — [in the words:] יָלֹךְ, יָשֹׁב, יָרֹד, יָצֹא the יו"ד is a third root letter. 
  Elokim was good to the midwives. What was this good [that was done to them]?
  
  Verse 21
  
  [It was that] He gave them houses. Houses of the Priesthood and the Levites and Royalty which are referred to as “houses” (dynasties), [as is written:] “And he built the House of God and the house of the king;” the Priesthood and the Levites [descended] from Yocheved and Royalty from Miriam; as is cited in Maseches Sotah. 
  
  Verse 22
  
  All his people. Also upon them (the Egyptians) did he issue the decree. On the day that Moshe was born his astrologers told him, “Today, their savior was born, but we do not know whether he is from the Egyptians or the Jews, but we forsee that he is destined to be smitten through water.” Therefore, on that day, he (Pharaoh) issued a decree also regarding the Egyptians, as it is said: “<i>Every</i> son that will be born” and it does <i>not</i> say: “that will be born to the Hebrews.” They (the astrologers), however, did not know that he (Moshe) was destined to be smitten by the waters of Meriva. 
  
  
  
  
  
  Verse 1
  
  And married the daughter of Levi. He (Amram) had separated from her due to Pharaoh’s decree and he [now] took her back and married her a second time. She, too, became youthful again. [Actually] she was 130 years old, for she was born upon their arrival in Egypt between the walls (the entrance of the city). They then spent 210 years there (in Egypt). When they left, Moshe was 80 years old. Thus, when she became pregnant with him she was 130 [years old]. [Yet,] she is referred to as “the daughter of Levi.” 
  
  Verse 2
  
  She saw that he was good. When he was born the entire house was filled with light.
  
  Verse 3
  
  When she could no longer hide him. Because the Egyptians calculated [the time] from the day that he (Amram) took her back, but she gave birth to him after six months and one day. [This is possible] because one who gives birth in the seventh month can give birth [even if the 7th month is] incomplete. [But] they (the Egyptians) inquired after her [only] at the end of the ninth month. 
  A Papyrus box. It is called גְמִי in Mishnaic Hebrew, and <i>jonc</i> in Old French. It is a pliable substance which can withstand soft or hard [pressure]. 
  With clay and tar. Tar on the outside and clay on the inside, so that the righteous [child] should not have to smell the bad odor of tar. 
  And placed it in the reeds. סוּף means <i>marshland</i> [on the side of a river], <i>rosel</i> (reeds) in Old French, similar to “reeds and marshes ( סוּף ) shall wilt.” 
  
  Verse 4
  
  
  
  Verse 5
  
  To bathe by the river. You must transpose [words in] the verse and [then] explain it [as follows]: “Pharaoh’s daughter went down to the river in order to bathe in it.”
  Along the river’s edge. [Meaning:] <i>near</i> the river, as in: “See Yoav’s property is next to mine ( עַל יָדִי ).” It has the meaning of the actual hand because a person’s hand is next to him. Our Sages explained that הוֹלְכוֹת — walking refers to dying, as in: “Behold, I am going ( הוֹלֵךְ ) to die.” They were going to die because they opposed her (Pharaoh’s daughter).” The verse supports them (the Sages’ explanation), because [otherwise] why do we need to write: “And her maidens were walking [going]?” 
  Her Maid. [Meaning:] her handmaiden. But the Sages explained it as “hand.” However, according to Hebrew grammar, אֲמָתָה should then have been vocalized with a <i>dagesh</i> in the <i>mem.</i> They explain אֶת אֲמָתָה as “her arm,” and her arm extended many cubits. 
  
  Verse 6
  
  She opened it and saw [the child]. Whom did she see? The child! That is the plain meaning. But, the Midrashic explanation is that she saw the Divine Presence with him. 
  And behold a boy was crying. His voice was like that of a[grown] boy.
  
  Verse 7
  
  From the Hebrew women. This teaches that she handed him around to many Egyptian women to be nursed, but he refused to nurse, for he was destined to speak with the Divine Presence. 
  
  Verse 8
  
  The young girl went. She went with eagerness and vigor like a young man.
  
  Verse 9
  
  Take this child. She unknowingly prophesied: “Here is that which belongs to you!”
  
  Verse 10
  
  I drew him. As Onkelos translates it שְׁחַלִּתֵּיה which means “extracting” in Aramaic [as in:] “as one who extracts ( כְּמִשְׁחַל ) a hair from milk.” In Hebrew מְשִׁיתִיהוּ means “I removed him,” as in “It shall not be removed [יָמוּשׁ].” [Or:] “They did not remove themselves ( מָשׁוּ ).” This is the meaning given [to “ מש ”] by Menachem. But it is my opinion that it ( מְשִׁיתִיהוּ ) is not derived from מָשׁ or יָמוּשׁ but from the root מָשֹׁה which has the meaning of “extraction.” Similarly: “He extracts me ( יַמְשֵׁנִי ) from many waters.” For if it ( מְשִׁיתִיהוּ ) would have been from the root מָש , it would be incorrect to say מְשִׁיתִיהוּ , but rather הֲמִישׁוֹתִיהוּ , just as from the root קָם — (<i>arise</i>) הֲקִימוֹתִי — (<i>I established</i>) and from שָב — הֲשִׁיבוֹתִי — (<i>I caused to return</i>) and from בָא — הֲבִיאוֹתִי (<i>I brought</i>); or [another הפעיל form:] מַשְׁתִּיהוּ [should be used] as in: “I will remove the iniquity of the land,” whereas the form מָשִׁיתִי can only be derived from a word whose verb has a ה"א at the end of the [root] word. For example: כְּגוֹן מָשָׁה, בָּנָה, עָשָׂה, צִוָּה, פָּנָה when the intent is first person singular, the letter יו"ד is inserted in place of a ה"א as in בָנִיתִי — (<i>I built</i>); עָשִׂיתִי — (<i>I did</i>); צִוִּיתִי — (<i>I commanded</i>). 
  
  Verse 11
  
  Moshe was grown. Was it not already perviously written “And the lad had grown up”? R. Yehudah, son of R. Eloai said: the first reference is to height and the second to greatness for Pharaoh had appointed him [overseer] of his house. 
  And he saw their burdens. [Meaning:] He cast his eyes and heart to feel their distress.
  An Egyptian. He was one of the slavedrivers. He was an overseer over the Israelite officers and he would wake them at the crow of the rooster to their tasks.
  Beating one of his Hebrew brethren. He was beating and terrorizing him. He (the victim) was the husband of Shlomis, daughter of Divri, and he (the Egyptian) was attracted to her. During the night he woke him (her husband) and forced him to leave the house. Then he (the Egyptian) returned and entered the house and came upon his wife while she thought that he was her husband. The [Israelite] man returned home and sensed what had occurred. When that Egyptian realized that he sensed what had happened he beat and terrorized him the entire day. 
  
  Verse 12
  
  He looked all around. He realized what he [the Egyptian] had done to him at home and what he had done to him in the field. But according to its plain meaning [it may be interpreted] according to its literal meaning.
  And he saw that no man was there —  that was destined to descend from him that would convert [to Judaism].
  
  Verse 13
  
  Two Hebrew men. [They were] Dosson and Avirom. They were the ones who left over some of the <i>manna.</i>
  Were quarreling. [נִצִּים means] <i>quarreling.</i>
  Why are you beating? Though he had not yet struck him he is referred to as a wicked person [just] for raising his hand [to strike].
  Your friend. [Meaning:] “He is as wicked as you.”
  
  Verse 14
  
  Who made you a man —  “and you are still a boy.”
  Do you intend to kill me. From here we infer that he killed [the Egyptian] with the Divine Name.
  Moshe was frightened. As its plain meaning would indicate. But its midrashic interpretation is: He was concerned that he saw among the Israelites wicked people who were informers. He thus thought: if this is so then perhaps they do not deserve to be redeemed.
  So the matter is known. As its meaning implies. But the midrashic interpretation is: “The thing has become known <i>to me,</i> for I had been wondering about it. In what respect was Israel’s sin more than that of all the seventy nations, to be subjugated by oppressive work. But, I now see that they are deserving of it. 
  
  Verse 15
  
  Pharaoh heard. They (Dosson and Avirom) informed on him.
  And he planned to kill Moshe. He handed him over to the executioner to be killed but the sword had no effect on him. That is what Moshe referred to when he said: “He saved me from Pharaoh’s sword.”
  And resided in the land of Midian. [Here וַיֵּשֶׁב means] he remained there as in, “And Yaakov resided.” 
  And he sat [lived] near the well. [Here וַיֵּשֶׁב] means “sitting.” He (Moshe) learned from Yaakov who found his mate at the well.
  
  Verse 16
  
  The priest of Midian. [כֹהֵן מִדְיָן means] the most prominent of them. He abandoned the worship of idols whereupon they (the Midianites) banished him.
  And fill the troughs. [הַרְהָטִים means] the pools of rushing water that were made in the land.
  
  Verse 17
  
  And chased them away. On account of his (Yisro’s) being banished.
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  Why did you abandon. He realized that he was a descendant of Yaakov for whom the waters [of the Nile] rose.
  And let him eat bread —  “Perhaps he might marry one of you” as you say: “Except for the bread that he ate.”
  
  Verse 21
  
  And Moshe agreed. וַיוֹאֶל means as is translated by Onkelos [וּצְבִי ]. Similarly: “[הוֹאֶל] Please agree to stay overnight” [or:] “Would that we would have consented” [or:] “I have agreed to speak.” But the Midrash translates [וַיוֹאֶל] from the root [אָלָה] [i.e.] (Moshe) swore to him (Yisro) that he would not move from Midian unless he received his permission.
  
  Verse 22
  
  
  
  Verse 23
  
  A long time passed — during which Moshe was residing in Midian — and the King of Egypt died —  and the Israelites needed to be saved — and Moshe tended [the sheep], etc. — and salvation came through him. It is for this reason that these chapters were put together. (From an old Rashi text.) 
  And the king of Egypt died. [וַיָמָת , here meaning:] he was stricken with leprosy, and was slaughtering Israelite infants and bathing in their blood. 
  
  Verse 24
  
  Their groaning. [נַאֲקָתָם means:] their cry. Similarly, “From the populated city ( יִנְִאָקוּ ) a cry will arise.” 
  His covenant with Avraham. [אֶת אַבְרָהָם means:] <i>with</i> Avraham.
  
  Verse 25
  
  Elokim took knowledge of them. [Meaning:] He gave His attention to them and He [no longer] ignored them.
  
  
  
  
  
  Verse 1
  
  To the edge of the wilderness. In order to distance himself from theft whereby [the sheep] will not graze in others’ fields.
  To the mountain of God. So called because of what was destined to occur there.
  
  Verse 2
  
  In the heart of a fire. [בְּלַבַּת אֵשׁ means:] in the flame of the fire, [i.e.] the “heart” of the fire, as in: “in the heart (the middle) of the heavens” or: “in the heart (the middle) of the oak tree.” Do not wonder as to the (extra) letter ת' because we find similar examples: “How strong is ( לִבָּתֵךְ ) [the wickedness of] your heart!” 
  From the midst of the thorn-bush. And not another tree because [of the idea expressed in]: “I (God) am with him (Israel) in his trouble.”
  Consumed. [Meaning:] consumed as in: “That has not been ( עֻבַּד ) worked” “that was ( לֻקַּח ) taken from there.”
  
  Verse 3
  
  I must turn aside. [Meaning:] “I will turn away from here so that I may approach there.”
  
  Verse 4
  
  
  
  Verse 5
  
  Take off. [Meaning:] “Pull off and remove” as in: “And the iron ( וְנָשַׁל ) slipped off” [or:] “Your olives ( יִשַּׁל ) shall fall off.”
  Is holy ground. [The word הוּא refers to] ( הַמָּקוֹם ) the place.
  
  Verse 6
  
  
  
  Verse 7
  
  I am aware of their pain. Should be understood in the same sense as וַיֵּדַע אֱלֹהִים , meaning: “That I have focused My attention to take note and to know their pain, and have not ignored [them] nor will I block My ears from their cry.” 
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  Now go, I am sending you to Pharaoh. “Should you say, ‘What good will it do?’ [My response to you is:] ‘You will bring My nation out.’” [Meaning:] “Your words will be effective and you will bring them out of there.” 
  
  Verse 11
  
  Who am I. “What is my importance that I might speak with kings?”
  Am I able to bring the Bnei Yisrael out. “And even if I <i>am</i> important what did the Israelites do to merit that a miracle be performed for them that [will enable me] to bring them out of Egypt?” Because I will be with you. And the fact that you will succeed in my mission —
  
  Verse 12
  
  He [God] said, “Because I will be with you. He (God) responded to his first question first and to his last question last: “Concerning that which you said, Who am I that I should go to Pharaoh? [My response is:] It is not <i>your</i> [mission] but, rather, Mine, <i>for I will be with you,</i> <i>and</i> the vision that you saw in the thornbush <i>is a sign to you that it is I who sent you</i> and that you will succeed in My mission and I am capable of saving, as you yourself saw the thornbush carrying out My mission without being consumed. You, too, shall go on My mission and you will not be harmed. As to that which you asked: what merit do the Israelites have that they should go out of Egypt? I have a great purpose in bringing them out: for they are destined to receive the Torah on this mountain three months after they go out of Egypt. An alternate explanation: will be the proof — of another promise; for I promise you that when you will bring them out of Egypt they will serve Me on this mountain by receiving the Torah upon it. This is the merit which stands by Israel. We find a similar sentence structure “And this will be a sign to you — that this year you will eat that which grew of itself, etc.” [i.e.] the fall of Sancheriv [mentioned earlier] will serve you as a sign for [the fulfillment] of another promise: “for [although] your land is [now] barren of fruit I will abundantly bless that which grows of itself.” 
  
  Verse 13
  
  
  
  Verse 14
  
  Ehyeh Asher Ehyeh. I will be that what I will be. [Meaning:] “‘I, Who shall Be’ with them in this suffering [am the One] ‘Who will be’ with them when they will be subjugated by the other kingdoms.” [Whereupon] he (Moshe) said to Him, “Master of the Universe, why should I mention other suffering, it is sufficient [that they know of] their present suffering.” He (God) said to him, “You have spoken well, ‘This is what you must say, etc.’” 
  
  Verse 15
  
  This is my eternal Name. [לְעֹלָם] is missing the letter <i>vav</i> [after the <i> ayin</i>], [in effect] saying, “Conceal it.” so that it (My Name) not be read as written. 
  And this is how I am to be mentioned. He (God) taught him how [the Name] is to be read. Similarly, David says: “Your Name is forever, The mention of Your Name is for all generations.” 
  
  Verse 16
  
  The elders of Yisrael — those designated [to attend] meetings. Should you claim [that זִקְנֵי יִשְׂרָאֵל refers to] any and all elderly people, how would it be possible for him to gather [all] the elders of [a male population of] 600,000? 
  
  Verse 17
  
  
  
  Verse 18
  
  They will listen to your voice — of their own volition (i.e., without waiting for signs). “Once you tell it to them using this expression they will listen to your voice, for this sign has already been transmitted to them through Yaakov and Yoseif that with this expression they will be redeemed.” Yaakov said to them: “And Elokim will surely consider you.” Yoseif, [too,] said to them: “Elokim will surely consider you.” 
  Happened to meet with us. [נִקְרָה is derived from] the term מִקְרֶה (happening). Similarly, “And God [וַיִּקָּר] happened to meet,” [or:] וְאָנֹכִי אִקָּרֶה כֹּה .” [Meaning:] I will be met ( אִקָּרֶה ) by Him here.” 
  God of the Hebrews. [הָעִבְרִיִּים is written with] an additional <i>yud</i> as an allusion to the ten plagues. (From an old Rashi manuscript.)
  
  Verse 19
  
  The king of Egypt will not allow you to go — unless I show him My strong hand; meaning: “As long as I do not make him aware [of] My strong hand he will not allow you to leave.
  Will not allow. [As Onkelos translates it:] He will not permit, as in: “Therefore I did not ( נְתַתִּיךָ ) allow you” — [or:] “God did not allow him to harm me.” These are all terms denoting <i>giving.</i> There are others who explain וְלֹא בְּיָד חֲזָקָה : “And not because his hand is strong, for ‘once I will send forth My Hand and strike Egypt, etc.’” Onkelos translates it [accordingly]: “And not because his power is strong.” In the name of R. Yaakov b. R. Menachem this was told to me. 
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  From the woman living in her house. [Meaning:] from the one that resides with her in the house.
  And you will divest [Egypt from its wealth]. As Onkelos translates it: <i>You will empty.</i> Similarly: “( וַיְנַצְּלוּ ) And they emptied Egypt,” [or:] “( וַיִּתְנַצְּלוּ ) The Israelites divested themselves of their ornaments.” The letter נ' in it is part of the root. However, Menachem places it in the Machberes [with the words beginning with a] צד"י together with: “( וַיַּצֵּל ) God took away your father’s cattle” [or:] “That ( הִצִּיל ) God took away from our father.” His (Menachem’s) words cannot be given credence for if the נו"ן were not part of the root and [since] it is vocalized with a <i>chirik</i> it cannot be used to express “And you shall do something” but, rather, a term of: “Something shall be done to you,” as in: “( וְנִסַחְתֶּם ) You will be uprooted from the land,” [or:] “( וְנִתַּתֶּם ) You will be given over to an enemy,” [or:] “( וְנִגַפְתֶּם ) You will be stricken before your enemies,” [or:] “( וְנִתַּכְתֶּם ) You will be disintegrated in her midst,” [or:] “You shall say, ( נִצַּלְנוּ ) ‘We have been saved.’ ” meaning: “Something was done to us.” Whereas, every letter נו"ן which sometimes appears in a word and is sometimes omitted such as the נו"ן of: נוֹגֵף, נוֹשֵֹא, נוֹתֵן, נוֹשֵׁךְ when it speaks in terms meaning: “And you shall do something” is vocalized with a <i>shva,</i> e.g. “( וּנְשָׂאתֶם ) You shall carry your father,” [or:] “( וּנְתַתֶּם ) And you shall give them the land of Gilead,” [or:] “( וּנְמַלְתֶּם ) And you shall circumcise the flesh of your foreskin.” I, therefore, say that this [letter נו"ן] that is vocalized with a <i> chirik</i> is part of the root and has the same root as נִצּוּל which is one of the “strong” conjugations such as דִּבּוּר, כִּפּוּר, לִמּוּד . When [these words] express the term “And you shall do something will be vocalized with a <i>chirik,</i> as in: “( וְדִבַּרְתֶּם ) You shall speak to the stone,” [or:] “( וְכִּפַּרְתֶּם ) And you will atone for the house,” [or:] “( וְלִמַּדְתֶּם ) You shall teach it to your sons.” 
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  “What is that in your hand?” [מַה זֶה] is written as one word so that it can be explained: “From that which is in your hand you deserve to be punished, for you were suspicious of righteous people.” The plain meaning of it is as a person who says to his friend, “Do you agree that the item before you is a stone?” “Yes,” he responds. “Well, watch as I turn it into wood.” 
  
  Verse 3
  
  And it turned into a snake. He indicated to him that he spoke slanderous words against Israel, when he said, “They will not believe me,” and so he assumed for himself the occupation of the snake. 
  
  Verse 4
  
  And took hold of it. [וַיַחֲזֶק] has the meaning of <i>grasping.</i> There are a number of [such uses] in Scripture: “[וַיַּחֲזִיקוּ] The men took hold of his hand,” [or:] “( וְהֶחֱזִיקָה ) She took hold of his private parts,” [or:] “( וְהֶחֱזַקְתִּי ) I took hold of his beard.” Wherever the verb חִזוּק is followed by the prefix ב' it has the meaning of <i>grasping.</i> 
  
  Verse 5
  
  
  
  Verse 6
  
  A snow-like <i>tzora’as.</i> It is usual for <i>tzora’as</i> to be white [as we find:] “If it be a white blemish.” With this sign, too, He hinted to him that he spoke slanderously when he said, “They will not believe me.” It is for this reason that He struck him with <i>tzora’as,</i> just as Miriam was struck for speaking slanderously. 
  
  Verse 7
  
  And when he withdrew from his bosom, etc. We can derive from this that [when God reveals] His attribute of goodness it is much faster in coming than [when He reveals] His attribute for punishment, for in the first instance [when he was struck with <i>tzora’as</i>] it does not state: “from his bosom.” 
  
  Verse 8
  
  Then they will believe the voice [of proof] of the latter sign. “Once you tell them, ‘because of you I was struck [with <i>tzora’as</i>] for relating slanderous things about you, they will believe you, because they have already become experienced in this, that those who conspire to harm them are struck with <i>tzora’as,</i> such as Pharaoh and Avimelech [who were struck with <i>tzora’as</i>] on account of Sarah. 
  
  Verse 9
  
  You shall take from the water of the river. He alluded to them that with the first plague He will exact retribution from their deity (Explanation: When God exacts retribution from the nations He first exacts retribution from their deity, for they had worshipped the Nile which gave them sustenance and He turned them (its waters) to blood. [This explanation is found] in an old Rashi manuscript.
  The water [you will take]. The word וְהָיוּ [appears] twice [in this verse]: It seems to me that had it said: "וְהָיוּ הַמַּיִּם אֲשֶׁר תִּקַּח מִן הַיְאוֹר לְדָם בַּיַּבָּשֶׁת" , I would conclude that while <i>still in his hand</i> [the waters] will turn into blood and also upon reaching the ground they would remain as they are but, now, [by repeating וְהָיוּ , i.e., וְהָיוּ לְדָם בַּיַּבָּשֶׁת] it teaches us that they will not turn into blood until they reach the dry land. 
  
  Verse 10
  
  [Not] since yesterday, etc. This teaches us that for an entire seven days God had been trying to persuade Moshe, at the thorn-bush, to go on his mission: ,,מִתְּמוֹל, שִׁלְשֹׁם, מֵאָז דַּבֶּרְךָ" represent three [days]: the three words “ גַּם ” are extensions, making it six; and he was presently in the seventh day when he continued saying the following: “Please send the one You usually send,” until He (God) became angry and he (Moshe) accepted. All this [reluctance on the part of Moshe] was due to his not wanting to accept a greater position than his brother, Aharon, who was older than he and who was a prophet [as well], as it is said: “For I revealed Myself to your ancestor’s house when they were in Egypt, referring to Aharon.” Similarly: “I made Myself known to them in the Land of Egypt and I said to them, ‘Let each man throw away that which is repulsive in his eyes.’” And that prophecy was said to Aharon. 
  I am clumsy of mouth. [Meaning:] I speak with difficulty. <i>Balbe</i> in Old French — stutterer.
  
  Verse 11
  
  Who gave a mouth, etc. [I.e.] “Who taught you how to speak when you were put on trial before Pharaoh on account of the Egyptian [whom you killed]?” 
  Or who makes a person dumb. [I.e.] “Who made Pharaoh to be dumb so that he exerted no effort [to fulfil his] command to have you killed, [and who made] his servants deaf so that they would not hear his decree about you. And as for the killer excutioners — who made them blind so that they would not see when you ran away from the [execution] platform and escaped. 
  Is it not I — [Adonoy]? [I.e.] “Is it not I <i>whose Name</i> is Adonoy who did all this?”
  
  Verse 12
  
  
  
  Verse 13
  
  The one You usually send [בְּיַד תִּשְׁלָח means:] “Through the one You usually send,” namely, Aharon. An alternate explanation: “Through someone else whom you will wish to send, for I am not destined to bring them into the land, nor to be their redeemer in the future — you have many messengers.” 
  
  Verse 14
  
  [Adonoy] displayed anger. Rabbi Yehoshua ben Korcho says: Wherever anger [of God] is mentioned in the Torah, an impression (i.e., some punishment) is mentioned, but, in this case no impression is mentioned, and we do not find any punishment as a result of that anger! Rabbi Yosi responded to him: In this case, too, an impression is mentioned: "הֲלֹא אַהֲרֹן אָחִיךָ הַלֵּוִי" “For he was destined to be a Levite and not a <i>kohein</i> (priest) and I had planned that the priesthood would descend from you. But now this will not be so, but, rather, he will be a <i>kohein</i> and you a Levite.” As it is said: “And the descendants of Moshe, the man of God will be attributed to the Tribe of Leivi.” 
  Behold he is setting out to meet you — when you set out to go to Egypt.
  And when he sees you he will rejoice in his heart. “It is not as you think that he will resent you for your having reached a high position.” As a result of this, Aharon merited the adornment of the <i>choshen</i> which is placed over the heart. 
  
  Verse 15
  
  
  
  Verse 16
  
  He will speak to the people for you. [לְךָ here means:] “For you will he speak to the people.” This is an indication that wherever לְךָ, לִי, לוֹ, לָכֶם, לָהֶם are preceded by the verb דִבּוּר (speaking), they all have the meaning of עַל (<i>for</i>). 
  Will be your spokesman (<i>lit. mouth</i>). [לְפֶה here, means:] “as a spokesman, since you have a speech impediment.” 
  [His] master [לֵאלֹהִים , here, means:] a master and a superior. 
  
  Verse 17
  
  
  
  Verse 18
  
  And returned to Yeser, his father-in-law — in order to obtain permission, for he had sworn to him. [His father, in-law] had seven names: Reuel, Yeser, Yisro, Keini, Chovev, Chever, and Putiel. 
  
  Verse 19
  
  For they have died — all the men. Who were they (these men)? Dasan and Aviram. [Actually,] they were still alive, but had become paupers and a poor person is considered as if dead. 
  
  Verse 20
  
  The donkey. [Meaning:] <i>the</i> donkey designated for this. This is the same donkey that Avraham saddled at the binding of Yitzchok, and the same one upon which the King Moshiach is destined to reveal himself, as it is said: [“The king will come to you] humble and riding on a donkey.” 
  And he returned to the land of Egypt. Moshe took the rod “Earlier” or “later” are not exact in Scripture.
  
  Verse 21
  
  On your way back to Egypt. “Know, that your going is on the condition that you are strong in [carrying out] My mission, by doing all My wonders before Pharaoh without fear of him.” 
  That I have placed in your hand. This does not refer to the three signs mentioned above, for, those, He did not command him to do before Pharaoh, but rather, before the Israelites so that they may believe him; and we do not find that he did them before him. But [this refers to] “the wonders (i.e., the plagues) which I shall, in the future, place in your hand in Egypt.” As it is said: “When Pharaoh speaks to you, etc.” Do not wonder as to why it is written: אֲשֶׁר שַׂמְתִּי — <i>that I have placed</i> (past tense) because it should be understood thus: “When you speak with him, I will have already placed them in your hand.” 
  
  Verse 22
  
  You will say to Pharaoh. “When you hear that his heart is hardened and he refuses to send [the people away], tell him thus: 
  [Yisrael] is my son, my firstborn. [בְּכוֹרִי , here means:] of greatness as in: “I will also make him great.” This is its plain meaning. But, the midrashic explanation is: Here, God put His seal on the sale of the birthright which Yaakov had bought from Eisov. 
  
  Verse 23
  
  “And I have said to you — as a messenger of God, ‘Send My son out, etc.’” 
  Behold, I will slay, etc. This will be the last plague [Yet, God] warns him with this first — because it is the most severe. This is what is meant regarding Iyov: “For God is powerful in His might,” therefore, “Who is a teacher like Him,” [the explanation being:] A human being, who seeks to take revenge from his fellow-man, is secretive about it so that the other will not seek to escape. But, God “is powerful in His might” and there is no possible escape from His Hand, unless he returns to Him (repents). Therefore He teaches him and warns him to repent. 
  
  Verse 24
  
  When he was along the way, in the inn. Moshe. 
  And wanted to kill him. I.e., the angel [wanted to kill] Moshe because he did not circumcise his son, Eliezer, and because he was negligent he deserved the punishment of death. The Beraisa taught: [however,] Rabbi Yosi said: God forbid! [Actually,] he was not negligent, but, he thought: “If I circumcise him and set out on a journey, the child’s life will be in danger for three days. [However,] I might circumcise him and wait three days, [but,] God has commanded me, “Go! Return to Egypt.” Then, why was he punished? Because his first concern was his lodging. Maseches Nedarim: The angel turned into a kind of snake and swallowed him (Moshe) from his head to his thigh [and spit him out] and then again swallowed him from his feet to that place (the membrum). Zipporah understood that this was on account of [delaying] the circumcision. 
  
  Verse 25
  
  And threw it at his feet. I.e., She threw it at <i>Moshe’s</i> feet 
  saying, regarding her son — 
  “You are a bridegroom of blood to me.” I.e., “You were to have caused my bridegroom to be slain on account of you; you would thus have been my husband’s killer.” 
  
  Verse 26
  
  He withdrew. The angel [withdrew] from him.
  Then — she understood that on account of [delaying] the circumcision, he had come to kill him, [and] she said, “Bridegroom of blood because of the circumcision.” [Meaning:] My bridegroom would have been killed on account of [delaying] the circumcision. 
  Because of the circumcision. [לַמּוּלוֹת means:] on account of the circumcision. [מוּלוֹת] is a noun, and the letter <i>lamed</i> serves as a prefix meaning: regarding, as in: “And Pharaoh said ( לִבְנֵי ) <i>regarding</i> the B’nei Yisrael.” However, Onkelos translates דָּמִים (blood) as referring to the blood of the circumcision. 
  
  
  
  
  
  Verse 1
  
  Afterwards Moshe and Aharon went, etc. But the elders slipped away one by one from behind Moshe and Aharon, until they had all slipped away before they reached the palace, for they were afraid to go. They received their retribution at Sinai: “Moshe, alone, drew near to Adonoy but they (the elders) did not draw near.” [for] He (God) made them turn back. 
  
  Verse 2
  
  
  
  Verse 3
  
  Lest He strike us. Actually, they should have said, “Lest He strike you,” but, they showed respect to the king. The term פְּגִיעָה (“ יִפְגָּעֵנוּ ”) denotes an occurrence of death. 
  
  Verse 4
  
  Are you distracting the people from their work. I.e., “why are you disengaging and distancing them from their work, for they might listen to you and have thoughts of resting from the work.” Similarly “( פְּרָעֵהוּ ) Distance yourself from it, do not pass by it,” [פְּרָעֵהוּ meaning:] <i>keep it at a distance.</i> Similarly: “( וַתִּפְרְעוּ ) You will keep away from my advice.” [or:] כִּי פָרֻעַ הוּא — “for it has <i>distanced</i> itself,” [פָרֻעַ הוּא : meaning] “It has distanced itself and became repulsive.” 
  Get back to your burdens. [Meaning:] get back to your chores which you need to do in your homes. But the slave labor of Egypt was not [decreed] upon the Tribe of Leivi. You can know this by the fact that Moshe and Aharon came and went without permission.
  
  Verse 5
  
  Behold, the people of the land are now many upon whom rests the responsibility of working and you are stopping them from their burden. This results in a great loss [to the economy]. 
  
  Verse 6
  
  The task masters. They were Egyptians while the officers were Israelites. The נוֹגֵשׂ was in charge of several officers while the שׁוֹטֵר was in charge of controlling the workers.
  
  Verse 7
  
  Straw. <i>Estoble</i> [in Old French] — <i>stubble.</i> They would knead it together with the clay.
  Bricks. <i>Tiules,</i> in Old French — <i>tiles</i> which are made of clay and are dried in the sun. Some are burnt out in a furnace. 
  As before. [כִּתְמוֹל שִׁלְשֹׁם — lit. <i>as yesterday and the day before</i> means:] “as you had been doing till now.”
  Gather. [וְקשְׁשׁוּ is the same as:] וְלִקְּטוּ — <i> gather.</i>
  
  Verse 8
  
  The quota of bricks. [מַתְכֹּנֶת הַלְּבֵנִים means:] “the total number of bricks that each one made per day when the straw was distributed to them, that same quota is to be required of them, even now, so that their work will become more difficult. 
  For [they are] lazy. [I.e., “They have become disengaged] from their work. Therefore, their attention has turned towards idleness and they cry out, saying: ‘<i>Let us go, etc.</i>’” 
  [The word] מַתְכֹּנֶת . [The words:] “ וְתוֹכֶן לְבֵנִים ,” “and by him ( נִתְכְּנוּ ) deeds are counted,” [and] “the money ( הַמְתֻכָּן ) that was counted” are all terms denoting <i>taking a count.</i>
   [The word] נִרְפִּים [means:] The work has become loose ( רְפוּיָה ) in their hand, and neglected by them and they have become loosened from it <i>retreit,</i> in Old French — <i>loosened.</i> 
  
  Verse 9
  
  Let them not talk about false ideas. Let them not constantly think about and talk about nonsensical ideas, saying: “Let us go and sacrifice.” Similar to this is: “( וְאֶשְׁעָה ) I will speak of Your Laws constantly.” [The words:] לְמָשָׁל וְלִשְׁנִינָה are translated by Onkelos as: לְשׁוֹעֵי — “<i>[an example and a topic of] talk. </i>” וַיְסַפֵּר — <i>and he related</i> [is translated:] וְאִשְׁתָּעִי . It is impossible to say that יִשְׁעוּ has the same meaning as: “God ( וַיִשַׁע ) turned to Hevel, etc. but, to Kayin and his gift ( לֹא שָׁעָה ) He did not turn,” and, therefore וְאַל יִשְׁעוּ would mean: “Do not turn,” for if this were so, the Torah should have written: “And do not turn ( אֶל ) <i>to</i> false ideas” or לְדִבְרֵי שָׁקֶר [instead of אֶל דִבְרֵי שָׁקֶר], because this is the form of them all: [such as:] “( יִשְׁעֶה הָאָדָם עַל ) Man shall turn <i>to</i> his Maker;” [or:] “( יִשְׁעֶה אֶל ) He shall not turn <i>to</i> the altars.” “( שָׁעוּ עַל ) They do not turn <i>to</i> the Holy One of Israel” Never have I found the prefix ב' following them (i.e., שָׁעָה in the sense of <i>turn</i>). But after words meaning <i>speaking</i> in the sense of being involved in speaking of something, it is appropriate to use the prefix ב' . E.g., “Those who have a discussion ( בְּךָ ) <i>about</i> you” [or:] “Miriam and Aharon spoke ( בְּמשֶׁה ) <i>about</i> Moshe” [or:] “The angel who spoke ( בִּי ) <i>about</i> me” [or:] “to speak ( בָּם ) <i>about</i> them” [or:] “I will speak ( בְּעֵדֹתֶיךָ ) of Your testimonies.” Here, too, אַל יִשְׁעוּ בְדִבְרֵי שָׁקֶר [means]: “Let them not talk about useless, nonsensical things.” 
  
  Verse 10
  
  
  
  Verse 11
  
  You [must] go get your own straw. “And you must go with zeal —  but [your workload] must not be reduced — by any amount from the total number of bricks that you had been making per day, when straw was given to you, already prepared, from the king’s warehouse.” 
  
  Verse 12
  
  To gather grain-chaff for straw. [לְקשֵׁשׁ קַשׁ means:] to collect a gathering, to put together a collection [לַתֶּבֶן meaning:] for the purpose of the straw for the clay. 
  Kash — is a term meaning: <i>gathering.</i> It is because it is something which disperses and requires ( קשֵׁשׁ ) gathering, [straw] is referred to as קַשׁ in other places. 
  
  Verse 13
  
  Pressured. [אָצִים does not mean <i>hurried,</i> but rather] pressured. 
  Daily work. [I.e.] “Complete each day’s quota on time as you did when the straw was already prepared.”
  
  Verse 14
  
  The officers of the B’nei Yisrael were beaten. The officers were Israelites and they took pity on their fellow-men and did not pressure them and when they tallied the bricks for the taskmasters, who were Egyptians and they fell short of the quota, they [the Egyptians] would beat them (the officers) for not pressuring the workers. It is for this reason that these officers merited to become [members of] the Sanhedrin and some of the holy spirit which was on Moshe was set apart and put on them. As it is said: “Gather to me seventy men of the Elders of Israel” i.e., “of those about whom you know of the good that they did in Egypt, for <i>they</i> are the elders of the people and its officers.” 
  The officers of the B’nei Yisrael were beaten. [Those officers] that Pharaoh’s taskmasters appointed to be officers over them (the B’nei Yisrael). And were told, “Why, etc.?” Why were they beaten? Because they would say to them, “Why have you not completed neither yesterday, nor today the quota that has been set upon you to make bricks, [כִּתְמוֹל הַשְּׁלִישִׁי] as you did the ‘third yesterday’” which is the day before yesterday which was when the straw was given to them. 
  [The word] וַיֻּכּוּ — grammatically means: <i>they were recipients of an act,</i> [i.e.] they were beaten by others. The taskmasters beat them. 
  
  Verse 15
  
  
  
  Verse 16
  
  And yet we are told to make bricks. [I.e.] the taskmasters tell us, “Make bricks to equal the earlier amount.” 
  And it is a sin for your people. If וחטאת had been vocalized with a <i>patach</i> ( וחטַאת ), I would have said that it is in the construct state [and it would have meant:] “And this thing is the sin of your people.” But now that it is a kametz ( וחטָאת ), it is an [independent] noun and <i>this</i> is its meaning: “and this thing brings sin to your people,” as if it were written: “ וְחַטָּאת לְעַמֶּךָ ” “It will be a sin <i>to</i> your people” as in כְּבוֹאָנָה בֵּית לֶחֶם — “when they came to Beis Lechem” which is the same as לְבֵית לֶחֶם — <i>to</i> Beis Lechem, and there are many such instances. 
  
  Verse 17
  
  
  
  Verse 18
  
  Quota of bricks. [וְתֹכֶן לְבֵנִים means:] the number of bricks. Similarly: “The money ( הַמְתֻכָּן )” — that was counted — as is mentioned in that narrative: “They wrapped it and counted the money.”
  
  Verse 19
  
  The officers of the B’nei Yisrael realized. that their fellow men who were ruled by them.
  Bad position. They saw them in the bad and oppressive state which came upon them when they had to increase their work-load when they were told “Do not diminish, etc.” 
  
  Verse 20
  
  They met. Some of the B’nei Yisrael [met] Moshe and Aharon, etc. However, our Sages explained [that] wherever נִצִּים — <i>quarreling</i> or נִצָּבִים — <i>standing</i> [appear] it is a reference to Doson and Aviram for it is said about them: “They went out ( נִצָּבִים ) standing.” 
  
  Verse 21
  
  
  
  Verse 22
  
  “Why have You brought harm to this people?” [Moshe meant:] “Should You say, ‘what concern is this of yours?’ I am complaining that You sent me.” 
  
  Verse 23
  
  He has done harm [to] הֵרַע is in the <i>hiphil</i> (causative) form, [i.e.] “he has caused an increase of harm upon them.” Onkelos translates [הֵרַע]: אַבְאֵשׁ — <i>he has mistreated.</i> 
  
  
  
  
  
  Verse 1
  
  Now you will see, etc. “You have questioned My ways, not as Avraham, to whom I said, ‘for through Yitzchok will you have descendants,’ and afterwards, I said to him, ‘Bring him up as an <i>olah</i> sacrifice,’ yet, he did not question My ways. Therefore: “<i>Now</i> you will see. Only that which will be done to Pharaoh will you see, but not which will be done to the kings of the seven nations when I bring them (Yisrael) to the land. 
  For by [My] strong hand he will let them go. [Meaning:] “Due to My strong hand which will overpower Pharaoh will he let them go.
  And by a strong hand he will drive them from his land. He will drive them out against their will so that they will not have a chance to prepare provisions [for the journey]. And so it is said: “The Egyptians pressed the people” — to hurry and send them away.
  
  Verse 2
  
  Elokim spoke to Moshe. He (Hashem) spoke to him with severity for he (Moshe) had spoken harshly, saying, “Why have you brought harm to this nation?” 
  And said to him, “I am Adonoy.” (I.e.) “[I] can be trusted to properly reward those who walk before Me. And it is not in vain that I sent you but to keep My promise which I had made to the early Fathers.” And it is in this sense that we find in many places: ,,אֲנִי ה'" [denoting] that He may be relied upon to exact retribution, when it ( אני ה' ) appears in the context of punishment, as in: “You shall be profaning your God’s Name ( אֲנִי ה' ) I am God. And when it appears in the context of the fulfillment of <i>mitzvos</i> as in: “And you shall keep My <i>mitzvos</i> and do them, ( אֲנִי ה' ) I am God,” [it means, “I may be] trusted to give reward.” 
  
  Verse 3
  
  I revealed Myself — to the fathers —
  as Almighty Shaddai. [Meaning:] “I made promises to them always saying to them, ‘I am El Shaddai.’” 
  [But,] My Name Adonoy I did not make known to them. לֹא הוֹדַעְתִּי is not written here (I did not <i>make</i> known), but, rather לֹא נוֹדַעְתִּי (I did not <i>become</i> known) [meaning:] “I was not recognized by them by My attribute of keeping trust, the reason for which My Name is called ה' , [which denotes that] I may be trusted to keep My promises. For I made promises but have not [as yet] fulfilled them.” 
  
  Verse 4
  
  I also established My covenant, etc. [Meaning:] Also when I revealed Myself to them as Almighty Shaddai, I established and set up My covenant between Myself and them. 
  To give them the Land of Canaan. To Avraham, in the chapter concerning circumcision, it is said: “I am Almighty Shaddai, etc., and I will give to you and to your descendants who will follow you the land of your temporary residence.” To Yitzchok: “For to you and to your descendants I will give all these lands, I will [thus] keep the oath that I swore to Avraham,” and that oath that I swore to Avraham was with [My Name] Almighty Shaddai. To Yaakov: “I am Almighty Shaddai be fruitful and multiply, etc. and the land that, etc. [I gave to Avraham and to Yitzchok I will give to you].” Thus, [you see] that I have made vows to them but have not [as yet] fulfilled [them]. 
  
  Verse 5
  
  I have also. “Just as I established and set up the covenant so, too, must I fulfill it. Therefore, I heard the groaning of the B’nei Yisrael who groan: that the Egyptians are enslaving them and I remember that covenant, for at the covenant of ‘Between the Pieces’ I said to him (Avraham): ‘And also the nation whom they will serve I will judge.’” 
  
  Verse 6
  
  Therefore. [Meaning:] in accordance with that oath — 
  say to the B’nai Yisrael — “I am Adonoy — Who can be trusted to fulfill My promise.”
  I will bring you out. For I so promised: ‘And afterwards they will leave with great wealth.’
  The burdens of Egypt. [Meaning:] the trouble of the burden of Egypt.
  
  Verse 7
  
  
  
  Verse 8
  
  I raised My hand. [Meaning:] “I lifted it to swear by My Throne.”
  
  Verse 9
  
  But they would not listen to Moshe. [Meaning:] they did not accept [his] words of comfort.
  Because of [their] shortness of wind. If someone is in a distressed state he is short of breath and he cannot draw long breaths. I heard [an explanation] similar to this one in this <i>Parsha</i> from Rabbi Baruch b. Rabbi Eliezer and he brought me proof from the following verse: “This time I will make known to them My hand and My might so that they will know that My Name is Adonoy.” We learn [from this] that when Hashem fulfills His words even where punishment is involved, He lets it be known that His Name is Adonoy. This is all the more so when it is a fulfillment of reward [promised]. The Sages, however, explained it as referring to what is discussed earlier — when Moshe said, “Why have You brought harm?” Hashem said to him, “Woe for those who are gone and cannot be replaced!” I have reason to mourn the deaths of the Fathers [for] many times I revealed Myself to them with [the Name] El Shaddai and they [never] said, “What is Your Name?” But, you said, “[‘Should they ask] what is His Name, what shall I tell them?’”... 
  ...I also established, etc. (v. 4)... And when Avraham sought to bury Sarah, he could not find land until he had to buy it at great expense. Similarly, concerning Yitzchok, there was opposition to him on account of the wells that he dug. Similarly, concerning Yaakov, [it is written:] “He bought the part of the field” in order to pitch his tent, yet they did not question My attributes, but, you said, “Why did You bring harm?” However, this Midrash does not flow with the text for many reasons. First, because it does not state: “And they did <i>not ask</i> about My Name, Adonoy.” Should you say [that the intent of the verse is] He did not make known that that is His name, [this cannot be,] because in the beginning when He appeared to Avraham [at the Covenant] ‘Between the Pieces’ it is said: “I am Adonoy Who brought you out of Ur Kasdim.” And, furthermore, how is there continuity of context with the statements which [the Torah] places immediately afterwards, [viz.,] “I have also heard, etc.” (v. 5) [and:] “Therefore say to the B’nei Yisrael” (v. 6). Therefore, I say, let the verse be explained simply, each statement fitting its context, and let the exposition [by the Sages] be expounded, as it is said: “Is not My Word as fire, says Hashem, and like a hammer that shatters stone,” [so, too, does Hashem’s word] divide into many sparks. 
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  How then will Pharaoh listen to me. This is one of the ten <i>a fortiori</i> inferences in the Torah.
  [Whose] lips are covered. [Literally,] obstructed regarding the lips. Similarly, wherever a term [derived from] עָרְלָה [appears] I say that it means <i>obstructed</i> [as in:] “Their ear is עֲרֵלָה ,” [meaning:] obstructed from hearing. [or:] “ עַרְלֵי of heart” [meaning:] obstructed of understanding, [or:] “You drink and וְהֵעָרֵל ” [meaning:] and become obstructed [of understanding] from intoxication caused by the cup of curse. The foreskin of the flesh [is so called] because the member is obstructed and covered by it. וַעֲרַלְתֶּם עָרְלָתוֹ [means:] make for it (the fruit) an obstruction and cover — a prohibition that will prevent its being eaten. “For three years they shall be עֲרֵלִים to you” [עֲרֵלִים meaning:] obstructed and covered and barred from eating. 
  
  Verse 13
  
  Adonoy [then] spoke to Moshe and Aharon. Since Moshe had said, “And I have a speech defect,” (v. 12) Hashem had Aharon join him so that he would be his spokesman and interpreter. 
  Commanding them regarding the B’nei Yisrael. He commanded them regarding them (the B’nei Yisrael) to lead them with gentleness and to be patient with them.
  And Pharaoh, king of Egypt. He commanded them regarding him (Pharaoh) to treat him with respect when speaking [to him]. This is its midrashic meaning. But, its simple meaning (of אֶל בְּנֵי יִשְּׂרָאֵל וְאֶל פַּרְעֹה ) is that He commanded them regarding the matter of Yisrael and regarding his mission to Pharaoh. And as far as what the substance of the command was, it is explained in the next chapter after the order of the genealogy, but, having mentioned Moshe and Aharon, it (the Torah) interrupts the narrative with, “These are the heads of their paternal households” to teach us how they were born and to whom they trace their lineage. 
  
  Verse 14
  
  These are the heads of their paternal households. Since it was necessary to state the genealogy of the tribe of Leivi down to Moshe and Aharon because of Moshe and Aharon, it (the Torah) begins to give their genealogy in the order of their births, [beginning] from Reuvein. But, in <i>Pesikta Rabbasi</i> (7, 12) I saw: Because our Father Yaakov criticized these three tribes at the time of his death, Scripture, here again traces only their genealogy thereby indicating that they were [nevertheless] worthy. 
  
  Verse 15
  
  
  
  Verse 16
  
  The years of Leivi’s life were, etc. Why are the years of Leivi’s life specified [here]? To tell the length of time that the enslavement lasted, for as long as one of the Tribes (Yaakov’s sons) remained alive there was no enslavement, as it is said “Yoseif and his brothers died,” and afterwards: “A new king arose,” and Leivi outlived all of them. 
  
  Verse 17
  
  
  
  Verse 18
  
  The years of Kehos’s life, the years of Amram’s life, etc. (v. 20). From these calculations we learn that the 400 year sojourn of the B’nei Yisrael of which Scripture speaks, was not [spent] in Egypt alone, but [was calculated] from the day Yitzchok was born. [This can be calculated thus:] For Kehos was among those who went down to Egypt. [Now] total up all of his years and the years of Amram [his son], and the eighty years of Moshe, you will find that they do not total [even] 400 years, [especially since] many of the [sons’] years are included in the fathers’ years. 
  
  Verse 19
  
  
  
  Verse 20
  
  His aunt Yocheved. [Translated by Onkelos:] “His father’s sister,” for she was Leivi’s daughter, Kehos’s sister. 
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  Sister of Nachshon. From here we learn that one [who contemplates] marrying a woman should [first] investigate her brothers.
  
  Verse 24
  
  
  
  Verse 25
  
  One of the daughters of Putiel. [He was] of the descendants of Yisro who [at one time] fattened ( פִּטֵּם ) calves [for use as] idolatrous [sacrifices], and of the descendants of Yoseif, who showed contempt ( פִּטְפֵּט ) for his evil inclination. 
  
  Verse 26
  
  This is [the lineage of] Aharon and Moshe. The same ones about whom it is mentioned above (v. 20) that Yocheved bore to Amram. This is [the lineage of] Aharon and Moshe. There are places where [the Torah] sets Aharon ahead of Moshe, and there are places where it sets Moshe ahead of Aharon, to tell you that they were equal. 
  With their multitudes. [עַל צִבְאֹתָם meaning:] <i>with</i> their multitudes — [i.e.] all their multitudes according to their tribes. Sometimes עַל replaces only a single letter, [as in:] וְעַל חַרְבְּךָ — “You shall live by your sword” [וְעַל חַרְבְּךָ] being the same as בְּחַרְבְּךָ , [or:] עֲמַדְתֶּם עַל חַרְבְּכֶם — “You stand by your sword” [עַל חַרְבְּכֶם] being the same as בְּחַרְבְּכֶם . 
  
  Verse 27
  
  They are the ones who spoke, etc. They were the ones who were commanded, they were the ones who fulfilled [their mission]. 
  These are Moshe and Aharon. They [remained faithful] in their mission and [remained] in their righteousness from beginning to end.
  
  Verse 28
  
  It was the day when [Adonoy] spoke, etc. [This verse] is to be joined with the verse that follows. 
  
  Verse 29
  
  Adonoy spoke. This is the same statement that was mentioned above. “Come speak to Pharaoh, king of Egypt,” but since the narrative was interrupted in order to present their lineage the narrative returns to it and begins again. 
  I am Adonoy. I.e., “I have the power to send you and to fulfill the things of My mission.” 
  
  Verse 30
  
  Moshe said before Adonoy. This is the same statement which was mentioned above: “Behold, the B’nei Yisrael have not listened to me.” Scripture repeats it here since it interrupted the narrative. This is the method [of a narrator], just as a person who says, “Let us return to the first [subject].” 
  
  
  
  
  
  Verse 1
  
  I have made you a god to Pharaoh. [אלקים means here] a judge and castigator, to castigate him with plagues and sufferings. 
  Will be your spokesman. [נְבִיאֶךָ is] as Onkelos translates it: “your interpreter.” Similarly, wherever [you find] the term נְבוּאָה (prophecy) [it refers to] a person who proclaims and lets the nation hear words of admonition, and comes from the same root as נִיב שְׂפָתָיִם [or] יָנוּב חָכְמָה — “It utters wisdom,” [or] וַיְכַל מֵהִתְנַבּוֹת — “He ended proclaiming,” of the Book of Shmuel. In Old French he is called <i>preideor</i> — preacher. 
  
  Verse 2
  
  You will speak — once, each and every message just as you heard it from Me and your brother Aharon will eloquently express it and make it palatable to the ears of Pharaoh. 
  
  Verse 3
  
  I will harden. Since he acted wickedly and in opposition towards Me, and it is revealed to Me that the nations take no pleasure in wholeheartedly repenting, it is better for Me that his heart be hardened so that My signs be increased against him and you will thereby recognize My power. This is the way of Hashem: He brings punishment upon the wicked nations so that Israel may hear about it and fear [Him], as it is said: “I have cut off nations making their corners desolate... I said: If only you would fear Me then you (Israel) will accept admonition.” Nevertheless, concerning the first five plagues it does not say: “<i>Hashem</i> strengthened Pharaoh’s heart” but, “Pharaoh’s heart was strengthened.” 
  
  Verse 4
  
  My hand. [אֶת יָדִי is to be understood] literally, the <i>hand</i> with which to strike them. 
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  A marvel. A sign to make it known that there is power in the One Who sends you.
  
  Verse 10
  
  A serpent. [לְתַנִּין means] a serpent.
  
  Verse 11
  
  With their magic art. [Onkelos translates it as] בְּלַחֲשֵׁיהוֹן — “with their magic.” There is no comparable word [to בְּלַהֲטֵיהֶם] in Scripture. However, one may compare to it: “the לַהַט of the rotating sword,” for it appears to rotate [as if] by magic. 
  
  Verse 12
  
  Aharon’s rod swallowed. After it became a rod again, did it swallow all the rest. 
  
  Verse 13
  
  
  
  Verse 14
  
  Is heavy. The correct version of Onkelos is יַקִּיר — is <i> hard</i> and not אִתְיַקַּר — <i>hardened,</i> because it is an adjective as in: “the thing is too hard for you.” 
  
  Verse 15
  
  When he goes out to the water — to relieve himself, for he made claims to be a god and said that he did not need to relieve himself. He would arise early and go out to the Nile and there relieve himself. 
  
  Verse 16
  
  Thus Far. [The plain meaning of עַד כֹּה is:] thus far. But its midrashic explanation is: “until you will hear [the word כֹּה] from Me at the killing of the first-born, which I will begin with the word כֹה : [viz.] “ כֹּה — Thus did Hashem say at midnight.” 
  
  Verse 17
  
  It will turn into blood. Since rain does not fall in Egypt and the Nile rises and irrigates the land, and the Egyptians worship the Nile, He therefore struck their god [first] and afterwards struck them. 
  
  Verse 18
  
  The Egyptians will weary themselves — [attempting] to find a cure so that the waters of their river should be fit to drink.
  
  Verse 19
  
  Say to Aharon. Since the river protected Moshe when he was thrown into it, therefore it was not struck by him, neither at the plague of blood nor at the plague of frogs, but was struck by Aharon. 
  The rivers. [נְהָרוֹת] are the flowing rivers, just like our rivers. 
  Their canals. [יְאוֹרִים] are man-made irrigation canals that extend from the river’s edge to the fields. The waters of the Nile rise [periodically] and travel by way of the canals to irrigate the fields.
  Their lakes. [אֲגַם is] a gathering of waters that do not spring up or flow but are stationary in one place, and called [in Old French] <i>estanc.</i> 
  Throughout all the land of Egypt. Also in their bathhouses and the baths in their homes.
  In the wood and stones. [Meaning] the water in the wooden vessels and the stone vessels.
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  With their magic art. [בְּלָטֵיהֶם refers to a] magical incantation which is said ( בַּלָט ) secretly and in a ( לַחַשׁ ) whisper. Our Sages say: בְּלָטֵיהֶם refers to works of demons, whereas בְּלַהֲטֵיהֶם (v. 11) refers to witchcraft. 
  Pharaoh’s heart remained hardened —  by claiming, “You are doing this through witchcraft, you are importing straw to Efarayim — a city that is full of straw, you, too, are bringing witchcraft to Egypt which is full of witchcraft.” 
  
  Verse 23
  
  Even to this. [I.e., neither] to the wonder of the rod that turned into a serpent, neither to this [wonder] of the blood. 
  
  Verse 24
  
  
  
  Verse 25
  
  [Seven] full [days passed]. [וַיִמָּלֵא refers to] <i>the number</i> of seven days that the river did not revert to its original condition. For each plague functioned for a quarter of a month, and for three quarters [of a month] he would caution and warn them. 
  
  Verse 26
  
  
  
  Verse 27
  
  If you refuse. [וְאִם מָאֵן אַתָּה means:] If you are a refuser מָאֵן meaning the same as מְמָאֵן “one who refuses”) or מְסָרֵב — “one who refuses.” [The difference being] only that it is describing a person based on an ongoing action, similar to שָׁלֵו — “a person at ease,” [or] שָׁקֵט — “a person serene” [or] סַר וְזָעֵף — “a person with anger.” 
  I will plague all of your borders. [נֹגֵף means] striking a blow. Similarly, every form of the word מַגֵּפָה does not [necessarily] refer to killing, but, rather, refers to striking. Similarly, “They will strike ( וְנָגְפוּ ) a pregnant woman” does not refer to killing. Similarly, “Before your feet ( יִתְנַגְּפוּ ) strike against something,” [or] “Lest your feet ( תִּגּוֹף ) strike a stone,” [or] “And as a stumbling stone.” 
  
  Verse 28
  
  They will emerge — from the river.
  Into your house — and afterwards in your servants’ houses. [Since] he initiated the plan at the beginning: “He said to his nation” (1, 9), therefore the punishment began with him. 
  
  Verse 29
  
  Upon you and upon your people. They would enter their intestines and croak.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  And the frog emerged. There was [only] one frog and [when] they struck at it it would split apart into various teeming swarms. That is its midrashic explanation. But as to its plain meaning, it may be said [that] the swarming of the frogs is referred to in the singular. Similarly וַתְּהִי הַכִּנָּם — [lit.] “There was lice” [referring to] the swarming. <i>Pedoliere,</i> in Old French — swarming lice, so, too וַתַּעַל הַצְּפַרְדֵּעַ [is translated as] <i>grenoilliere</i> in Old French — a swarm of frogs. 
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  Glorify yourself at my expense. As in: ( הֲיִתְפָּאֵר ) “Should the axe boast to the one who chops with it?” [הֲיִתְפָּאֵר meaning:] boasting by saying, “I am greater than you.” <i>Wanter</i> in Old French — to boast. This, too, is the meaning of הִתְפָּאֵר עָלַי : “You boast of your cleverness by asking [me to perform] something difficult and then saying that I will be unable to do it.” 
  [Exactly for] when shall I pray for you. I will pray for you today for the destruction of the frogs — by when do you wish them destroyed so that you may see whether I will fulfill my promise at the appointed time you will set for me.” Had it said: מָתַי אַעְתִּיר [without the ל' prefix], it would have meant: “When shall I pray?” But, now that it says לְמָתַי [with the ל' prefix], it means: “I shall pray for you today that the frogs be destroyed by whatever time you may set for me. Just say by which day you want them destroyed.” The words אַעְתִּיר (this verse), הַעְתִּירוּ (v. 4) and וְהַעְתַּרְתִּי (v. 25) [are in the הִפְעִיל form] and not: אֶעְתַּר, עִתְרוּ, וְעָתַרְתִּי [in the קַל form], because wherever a form of עָתֹר appears it denotes a great deal of praying. And just as it says: אַרְבֶּה, הַרְבּוּ, וְהִרְבֵּיתִי terms denoting <i>to cause to do,</i> so, too, does it say אַעְתִּיר, הַעְתִּירוּ, וְהַעְתַּרְתִּי [referring to an increase of] words. The main proof of all this is [the verse:] “ וְהַעְתַּרְתֶּם your words about me,” [וְהַעְתַּרְתֶּם meaning] <i>you have increased.</i> 
  
  Verse 6
  
  He [Pharaoh] said by tomorrow. [I.e.] “Pray today that they be destroyed by tomorrow.”
  
  Verse 7
  
  
  
  Verse 8
  
  They left — [and Moshe] cried out. [He cried out] immediately that they be destroyed by tomorrow.
  
  Verse 9
  
  
  
  Verse 10
  
  Many heaps. [חֳמָרִים חֳמָרִים means] heaps [or mounds], as Onkelos translates it דְגוֹרִין which means <i>heaps.</i> 
  
  Verse 11
  
  He hardened his heart. [The word הַכְבֵּד] is in the infinitive form the same as הָלוֹךְ וְנָסוֹעַ “going and travelling,” and similarly “ וְהַכּוֹת (striking) the Moabites,” [or:] “ וְשָׁאוֹל (and asking) Hashem for him” [or:] “ הַכֵּה וּפָצֹעַ striking and wounding.” 
  Just as Adonoy had spoken. And where had He said this? When He said, “Pharaoh will not listen to you.” 
  
  Verse 12
  
  Say to Aharon. It was not fitting that the dust be struck by Moshe because it protected him when he killed the Egyptian and hid him in the sand and was [instead] struck by Aharon.
  
  Verse 13
  
  And there was lice (lit. louse). [הַכִּנָם refers to] the swarm of lice. <i>Pedoliere</i> in Old French — swarming lice.
  
  Verse 14
  
  To bring forth lice. [Meaning] to create them from elsewhere.
  But they could not —  because a demon has no power over a creature that is smaller than barley.
  
  Verse 15
  
  “This is the finger of Elohim.” [I.e.,] this plague was not brought about by witchcraft — it is from Hashem. 
  As Adonoy had spoken. “Pharaoh will not listen to you.”
  
  Verse 16
  
  
  
  Verse 17
  
  I will send against you. [Meaning] incite against you. Similarly, it is said, (Devorim 32:24) “And the teeth of the animals will I send [אֲשַׁלַּח] against them,” [אֲשַׁלַּח] being a term of <i>incitement.</i> <i>Enticier</i> in Old French — to incite. 
  Swarms of wild animals. All kinds of wild beasts, snakes and scorpions, en masse ( בְעִרְבוּבִיָא from עָרֹב — <i>a mixture</i>), who caused devastation among them. There is a reason in aggadic writings for each and every plague why this particular one and why that particular one. With similar strategies of war as employed by kings did He (Hashem) come against them — as does a kingdom that besieges a city. First it ruins its springs (water supply) and afterwards they sound trumpets against them in order to frighten and terrify them: the frogs thus croaked and made loud noises, etc., as is recorded in Midrash Rabbi Tanchuma. 
  
  Verse 18
  
  I will set apart. [וְהִפְלֵיתִי means] I will set apart. Similarly: וְהִפְלָה ה' — “Hashem will set apart.” Similarly: “It is not נִפְלֵאת from You,” [meaning] it is not set apart nor separated from You. 
  So that you will know that I am Adonoy in the midst of the earth. Though My Divine Presence is in the heavens, My decree is fulfilled in the lower worlds. 
  
  Verse 19
  
  I will set a [sign of] deliverance — which will set apart My nation from your nation.
  
  Verse 20
  
  The land was devastated. [תִשָּׁחֵת הָאָרֶץ means:] the land was devastated; [as Onkelos translates it] אִתְחַבָּלַת אַרְעָא (past tense).
  
  Verse 21
  
  “Sacrifice to your God [here] in the land.” [I.e.] “where you are, and do not go into the wilderness.” 
  
  Verse 22
  
  Abominable to Egypt. [Actually] that which Egypt reveres (i.e., its idols) as in “and for Milkom the ( תוֹעֲבַת ) abomination of B’nei Ammon” but only when speaking to Israel is it called abominable. תּוֹעֲבַת מִצְרַיִם can also be explained another way: It would be despicable to Egypt [to witness] the sacrifice which we are sacrificing for it is their god that we sacrifice. 
  And not have them stone us? [Meant as] a wondrous question.
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  Deceive us. [הָתֵל is] the same as לְהָתֵל .
  
  Verse 26
  
  And prayed to Adonoy. [וַיֶּעְתַּר means] he exerted himself in prayer. Similarly, had he wished to say וַיַּעְתִּיר he could have said so and it would mean he used many [words] of prayer. Now that he says it in terms of וַיִּפְעַל it means he increased [the intensity] of the prayer. 
  
  Verse 27
  
  He caused the wild animals to depart. They did not die as did the frogs, for had they died they would have benefitted from the skins. 
  
  Verse 28
  
  Again this time. [Once more,] though he said, “I will send you out,” he did not keep his promise. 
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  Holding them. [מַחֲזִיק בָּם means] <i>holding them,</i> as in “( וְהֶחֱזִיקָה ) and she took hold of his private parts.” 
  
  Verse 3
  
  Behold, the hand of Adonoy is directed. [הוֹיָה] is in the present tense, for this is how [the verb הָיָה] is expressed in the feminine gender: in the past tense: הָיְתָה — <i>she was,</i> in the future tense: תִּהְיֶה — <i>she shall be,</i> and in the present tense: הוֹיָה — <i>she is;</i> the same form as רוֹעָה , רוֹצָה , עוֹשָׂה . 
  
  Verse 4
  
  [Adonoy] will distinguish. [וְהִפְלָה means] He will set apart.
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  Full handfuls. <i>Jelones</i> in Old French — handfuls.
  Furnace soot. [פִּיחַ is] that which is blown from dying embers that have been burnt in a furnace, in Old French <i>olves</i> — furnace ashes. פִּיחַ having the same root as הַפָּחָה — <i> blowing,</i> for the wind blows and disperses them. 
  
  And let Moshe throw it. And since anything thrown with force is thrown only with one hand, [we may conclude that] there were a number of miracles: One, that Moshe’s one fistful held both his and Aharon’s handfuls. And another, that the soot spread over the entire land of Egypt. 
  
  Verse 9
  
  A rash which will break out into boils. As Onkelos translates it: לְשִׁיחֲנָא סַגִּי אַבַעְבּוּעִין , (a rash producing boil) [meaning] that through it ( שְׁחִין ) boils sprouted all over them. 
  A rash. שְׁחִין has the meaning of <i>heat.</i> There are several instances of this in the Mishnah: [e.g.] שָׁנָה שְׁחוּנָה — “a hot year.”
  
  Verse 10
  
  In man and beast. Should you ask: from where did they have these animals, has it not already been stated: “and the livestock in Egypt died”? [I would answer] that the decree was only on those [that remained] in the fields exclusively, as it is said: “at your livestock that are in the field,” and whoever feared the word of Hashem made his livestock flee into the house. It is likewise taught in the Mechilta concerning: “He took 600 selected chariots.” 
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  All My plagues. We learn from here that מכת בכורות is equivalent to all the plagues.
  
  Verse 15
  
  For now. I [could] have extended my hand, etc. I.e., “for had I wished, [then] when My hand was [striking] at your livestock when I struck them with pestilence, I would have sent it and struck you and your people together with the animals — and you would have been obliterated from the earth. but it is for this reason that I have let you survive, etc. 
  
  Verse 16
  
  
  
  Verse 17
  
  But you are still oppressing my people. [מִסְתּוֹלֵל בְּעַמִי is] as Onkelos translates it: “You are oppressing My people.” It ( מִסְתּוֹלֵל ) has the same root as מְסִלָה , which is translated by Onkelos as: “a well-worn path.” <i>Chalchier</i> in Old French — a trodden path. I have already explained at the end of Parshas Miketz that any word whose first root letter is סָמֶ"ךְ and intends to convey the הִתְפָּעֵל conjugation one places the prefix letter ת' in the middle of the root letters as in this case ( מִסְתּוֹלֵל ) and for example וְיִסְתַּבֵּל הֶחָגָב — “the grasshopper will drag itself,” יִסְתַּבֵּל having the root סָבֹל — carry a load, [or] כִּי תִשְׂתָּרֵר עָלֵינוּ — “that you would make yourself our ruler” תִשְׂתָּרֵר having the root of שַׂר וְנָגִיד — “a prince and a nobleman,” [or] מִשְׂתַּכַּל הֲוֵית — “I was reflecting.” 
  
  Verse 18
  
  Tomorrow at this time. [כָּעֵת מָחָר means] at the same time tomorrow. He scratched a mark in the wall [and said,] “Tomorrow when the sun reaches here the hail will come down. 
  It was founded. [הִוָּסְדָה means] that it was founded. Every word whose first root-letter is a י' , e.g., יָסֹד (founded), יָלֹד (gave birth) יָדֹעַ (knew), יָסֹר (removed), when it is put in the הִתְפָּעֵל form the letter ו' replaces the letter י' , as in הִוָּסְדָה or הִוָּלְדָה וַיִּוָּדַע — “it became known,” [or] וַיִּוָּלֵד לְיוֹסֵף — “There was born to Yoseif,” [or] “With words will a servant לֹא יִוָּסֶר — not be rebuked.” 
  
  Verse 19
  
  Send [word] and gather. שְׁלַח הָעֵז is as Onkelos translates it: “send [word] and gather.” Similarly: “The inhabitants of Geibim ( הֵעִיזוּ ) gathered,” [or:] “( הֵעִיזוּ ) gather! children of Binyamin.” 
  And will not be brought into the house. יֵאָסֵף is a term meaning <i>gathering in.</i>
  
  Verse 20
  
  Made flee. הֵנִיס means <i>caused to flee</i> from the word “ וַיָּנָס .”
  
  Verse 21
  
  
  
  Verse 22
  
  Toward the Heavens. [עַל הַשָּׁמַיִם means] toward the heavens. But the midrashic explanation is: Hashem lifted Moshe over the heavens.
  
  Verse 23
  
  
  
  Verse 24
  
  Flashing Among the Hailstones. [This was] a miracle within a miracle; the fire and the hail intermingled, yet the hail is water! And to do the bidding of their Creator they made peace between themselves. 
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  Verse 27
  
  
  
  Verse 28
  
  Enough. [I.e.] let it be sufficient for Him with what He has already brought down.
  
  Verse 29
  
  When I leave the city. [אֶת הָעִיר has the same meaning as] מִן הָעִיר — from the city. But within the city he would not pray because it was full of idols.
  
  Verse 30
  
  You are not yet in fear. [טֶרֶם תִּירְאוּן is translated:] “You are <i>not yet</i> in fear.” Similarly, wherever טֶרֶם appears in Scripture it has the meaning: <i>not yet,</i> and does not mean: <i>before;</i> as in טֶרֶם יִשְׁכָּבוּ — [which Onkelos translates] “They did <i>not yet</i> lie down,” [or: טֶרֶם יִצְמָּח — [which Onkelos translates:] “did <i>not yet</i> sprout. This one (i.e., טֶרֶם תִּירְאוּן ), too, has a similar meaning: “I know that you [and your servants] do not yet fear, and that the moment there will be relief you will continue with your corruption. 
  
  Verse 31
  
  The flax and barley have been broken. [נֻכָּתָה meaning] has been broken, from the same term as פַּרְעֹה נְכֹה — <i>the lame Pharaoh;</i> [or] נְכָאִים — <i>broken.</i> Similarly לֹא נֻכּוּ [means “were not broken”]. It would not be correct to explain it as a term meaning “striking,” for the letter נ' cannot replace the letter ה' so that נוּכָּתָה can be explained as הוּכָּתָה , or נֻכּוּ to be the same as הוּכּוּ . But rather, the נ' is part of the word-root and is [grammatically] the same form as וְשֻׁפוּ עַצְמוֹתָיו — “his bones were bared.” 
  Since the barley was ripe. [Meaning] it has already ripened and is standing in its stalks and they [therefore] broke and fell. So, too, the flax has already become full-grown and has hardened so as to stand on its stems. 
  The barley was ripe. [אָבִיב meaning] stood in its stalks, from the same term as: בְּאִבֵּי הַנָּחַל — “the stalks of the stream.” 
  
  Verse 32
  
  Since they are late in sprouting. [אֲפִיGֹת meaning] late, and were still soft [and pliable] and were able to stand [even] in the face of [a] hard [blow]. Although it has been stated: “All the vegetation in the fields was struck by the hail” one can explain the plain meaning of the verse as referring to the vegetation that stood in their stalks (i.e., were ripe), and were vulnerable to be broken by the hail. [However], in Midrash Rabbi Tanchuma, some Sages dispute this and explain כִּי אֲפִיGֹת [as meaning] a wonder of wonders ( פֶּלֶא =wonder) occurred that they were not struck. 
  
  Verse 33
  
  Did not reach. [לֹא נִתַּךְ meaning] did not reach. Even those that were already in the air [never] reached the ground. Similar to this is: “ וַתִּתַּךְ עָלֵינוּ the curse and the oath” in the Book of Daniel [וְתַּגִּיעַ עָלֵינוּ meaning:] it reached us. Menachem ben Saruk classified it in the category of כְּהִתּוּךְ כֶּסֶף meaning: the pouring (melting) of metal. I agree with his opinion, as Onkelos translates “ וַיִּצֹק as וְאַתִּיךְ [and] “ לָצֶקֶת ” לְאַתָּכָא — to cast. So, too, לֹא נִתַּךְ לָאָרֶץ [has the meaning:] [The hail] was not poured to the ground. 
  
  
  
  
  
  Verse 1
  
  Adonoy said to Moshe “Go in to Pharaoh — and warn him.”
  I will be able to set. שִׁתִי is the same as שׂוּמִי (another version: שִׂימִי ), [meaning:] “that I will set.” 
  
  Verse 2
  
  I made a mockery. [הִתְעַלַּלְתִּי means] I have mocked, as in: “For ( הִתְעַלַּלְתְּ ) you have mocked me;” [or:] “Is it not so, when ( הִתְעַלֵּל ) he mocked them?” which is said regarding the Egyptians. It does not mean <i>doing</i> and <i>acting</i> for if that were the case it should have been written עֹולַלְתִּי , as in: “( וְעוֹלֵל ) Do to them as ( עוֹלַלְתָּ ) you have done to me,” [or:] “which ( עֹולַל ) he has done to me.” 
  
  Verse 3
  
  To be humbled. [לֵעָנֹת is] as Onkelos translates it לְאִתְכְּנָעָא — <i>to be humbled</i> which is from the root עָנִי — <i>poor</i>. [The question: עַד מָתַי וכו' conveys:] “you have refused to be poor and humble before Me.”
  
  Verse 4
  
  
  
  Verse 5
  
  The visible surface of the land. [אֶת עֵין הָאָרֶץ means] the illumination of the land.
  One (lit. he) will be unable, etc. I.e., הָרוֹאֶה [וְלֹא יוּכַל] — <i>The one who looks [will be unable] to see the land.</i> The Torah expresses itself in an abbreviated way. 
  
  Verse 6
  
  
  
  Verse 7
  
  Did you not yet realize. [הַטֶרֶם תֵּדַע means:]. “Did you as yet not realize that Egypt is lost?”
  
  Verse 8
  
  Were brought back. They were brought back by a messenger that they (Pharaoh’s servants) sent after them who then brought them back to Pharaoh.
  
  Verse 9
  
  
  
  Verse 10
  
  Just as I will send you and your little ones. [I.e.,] “Surely were I to send the sheep and cattle as you have requested.” 
  Beware, for evil confronts you. This should be translated as Onkelos does. An aggadic explanation that I heard [states:] There is a star by the name of “Evil”; Pharaoh said to them: “I see by my astrological calculations that that star is rising towards you in the wilderness and it is a sign of blood and killing.” When [eventually] the Israelites sinned by [worshipping] the calf and God wished to kill them, Moshe said in his prayer, “Why should the Egyptians speak, saying: ‘He took them out with ( רָעָה ) the star “Evil,’” for this is meant by what he said, ‘Beware, for “Evil” confronts you’.” Immediately “God reconsidered the ‘Evil’” and turned the blood to blood of circumcision for Yehoshua circumcised them. This is meant by what is said: (Yehoshua said:) “Today I have removed the shame of Egypt from you” for they had been saying to you, “We see blood upon you in the wilderness.” 
  
  Verse 11
  
  This is not right — as you have said to take the children along with you, but, rather, let the men go and serve God.” 
  For this is what you desire. “This (service) is what you requested till now: ‘Let us slaughter to our God’ and it is not customary for children to slaughter.
  He had them expelled. This is a shortened statement and does not state who expelled them.
  
  Verse 12
  
  For the locusts. [The prefix letter ב' denotes:] “<i>On account of</i> the locust plague.
  
  Verse 13
  
  The east wind The east wind carried the locusts because it (the wind) comes from opposite it (Egypt). For Egypt was southwest [relative to Eretz Yisrael] as has been explained elsewhere.
  
  Verse 14
  
  And never again after them. The [locusts] that were in the days of Yoel about which it is said: “There was never one like it,” which teaches us that it was more serious than [the one in the days of] Moshe! It was so [only] in regard to multiple species, for, simultaneously, there were [the species called] אַרְבֶּה, יֶלֶק, חָסִיל, גָּזָם — <i>Arbeh, Yelek, Chasil, Gazam.</i> But [the one in the days] of Moshe was of only one species (the אַרְבֶּה ), the likes of which never had been and never would be. 
  
  Verse 15
  
  No greenery. [יֶרֶק here means] a green leaf. <i>Verdure</i> in Old French.
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  Westerly wind. [רוּחַ יָם means] a westerly wind.
  Into the Reed sea It is my opinion that the Reed Sea was partially to the west [of Eretz Yisrael] opposite the entire southern side, and was also on the eastern side of Eretz Yisrael. Therefore, a westerly wind blew the locusts into the Reed Sea opposite [the east of Egypt] so, too, we find regarding boundaries [of Eretz Yisrael,] that it (the Reed Sea) veers to the east [of Eretz Ysrael,] for it is said: “from the Reed Sea to the Philistine Sea,” [referring to the extent of the land] east to west, since the Philistine Sea was to the west; as is said regarding the Philistines: “Those who inhabit the sea-coast, the Kereisi (Philistine) nation.” 
  Not a single locust remained. Not even a salted one that they had salted.
  
  Verse 20
  
  
  
  Verse 21
  
  The darkness will be tangible. [וְיָמֵשׁ חֹשֶׁךְ means:] There will be upon them a darkness greater then the darkness of night, [i.e.,] the darkness of night will become even more black and dark. 
   וְיָמֵשׁ (will be tangible) — is the same as וְיַאֲמֵשׁ (<i>He will darken</i>). We have many words missing the letter א' . Since the enunciation of the א' is not very noticeable Scripture is not particular if it is omitted. For example: וְלֹא יַהֵל שָׁם עֲרָבִי [וְלֹא יַהֵל] being the same as לֹא יַאֲהִיל ( <i>with</i> an א' ) [meaning:] “[An Arab] will not pitch his tent [there].” Similarly, וַתַּזְרֵנִי חָיִל (“you have girded me with strength”) the same as וַתְּאַזְרֵנִי — (<i>with</i> an א' ). Onkelos translates [וְיָמֵש] as having the meaning of <i>removing</i> as in לֹא יָמוּשׁ — “It will not depart.” [Onkelos’ understanding of וְיָמֵשׁ חְשֶׁךְ is:] “After the darkness of night has departed” [i.e.,] when the light of day will approach. However, this statement does not fit the letter ו' of the word וְיָמֵשׁ because it is written after וִיהִי חֹשֶׁך . A Midrash Aggada explains it ( וְיָמֵשׁ ) from the term ( מְמַשֵּׁשׁ ) feeling his way in the afternoon,” for [the darkness] was doubled and redoubled and so thick that it was tangible. 
  
  Verse 22
  
  There was total darkness. For three days, etc., [חֹשֶׁךְ אֲפֵילָה means:] darkness of gloom so that one person did not see another during those three days, and for another three days afterwards [there was] a darkness twice as thick where no one was able to rise from his place. If he was sitting he could not stand and if he was standing he could not sit. Why did He bring darkness on them? Because there were among the Israelites of that generation evil people who did not wish to leave, and they died out during the three days of darkness so that the Egyptians not see their demise thereby saying, “They are being struck as we are.” Furthermore, [during the darkness] the Israelites searched and saw their [the Egyptians’ valuable] vessels and when they left [Egypt] and asked them [for the valuable vessels] and they (the Egyptians) responded, “We have nothing [to give you],” he (the Israelite) would say to him, “But I did see it in your house and it is in that particular place.” 
  Three days. [שְׁלֹשֶׁת יָמִים means:] <i>a threesome of days.</i> <i>Terzaine</i> in Old French — a threesome. Similarly, wherever it says: שִׁבְעַת יָמִים , it is <i>septaine</i> [in Old French] — a group of seven days. 
  
  Verse 23
  
  
  
  Verse 24
  
  Stay behind. [יֻצָּג means] shall remain in its place.
  
  Verse 25
  
  You too will give. It will not be sufficient for you that our cattle go with us but, rather, “you too” will give of yours. 
  
  Verse 26
  
  Hoof. [פַּרְסָה means] the hoof of the foot, <i>plante</i> in Old French. 
  We do not know with what we will worship. [I.e.,] We do not know the magnitude of the service. “Perhaps He will ask of us more than we have in our possession.” 
  
  Verse 27
  
  
  
  Verse 28
  
  
  
  Verse 29
  
  As you say. [I.e.,] “You have spoken properly and you have spoken at the right time. It is true that I will never see your face again.” 
  
  
  
  
  
  Verse 1
  
  Completely. [Onkelos translates כָּלָה as:] גְמִירָא — <i>completely</i> [having the same meaning as] כָּלִיל [Here, meaning] “He will send you all away.” 
  
  Verse 2
  
  Speak, please נָא can only indicate pleading. [i.e.,] “I ask of you, speak to them about this, so that that righteous person, Avraham, may not say, [The promise of] ‘They will enslave them and oppress them’ He fulfilled in them, [but the promise:] ‘And afterwards they will leave with great wealth,’ He did not fulfill in them.” 
  
  Verse 3
  
  
  
  Verse 4
  
  Moshe said, “This is what Adonoy has said.” While still standing before Pharaoh this prophecy was told to him because once he left his (Pharaoh’s) presence he did not see his face ever again. 
  About the time of midnight. [כַּחֲצֹת לַיְלָה lit. means:] <i>when the night is divided. </i> כַּחֲצוֹת being the same form as בַּעֲלוֹת (<i> When [it] went up</i>) or ( בַּחֲרוֹת ) <i>when they became angry at us.</i> This is its ( כַּחֲצֹת לַיְלָה ) plain meaning so that it fits within its context, for חֲצוֹת is not the noun of חֵצִי . Our Sages [however] explained it ( כַּחֲצוֹת לַיְלָה ) as: <i>about the time of midnight.</i> And they [go on to] say that Moshe used the word כַּחֲצוֹת which implies at about [midnight], either [slightly] before or after, and he did not say בַּחֲצוֹת (<i>at</i> midnight) lest Pharaoh’s stargazers make a mistake and say, “Moshe is a liar!” But God who knows His [exact] times and moments, [actually] said, “<i>At</i> midnight.” 
  
  Verse 5
  
  To the first-born of the captive. Why were the captives struck down? So that the captives should not say, their own god demanded [vengeance for] their humiliation and brought retribution upon the Egyptians. 
  From the first-born of Pharaoh to the first-born of the slave girl. All those less [important] than the first-born of Pharaoh and more [important] than the first-born of the slave girl are included [in this description]. Why were the first-born of the slave girls struck? Because they too enslaved them (the Israelites) and rejoiced in their (the Israelites’) oppression.
  And every first-born animal. Because they (the Egyptians) worshipped it. When God punishes an idol worshipping nation He punishes its gods [first].
  
  Verse 6
  
  
  
  Verse 7
  
  A dog will not sharpen its tongue. I say that [יֶחֱרַץ] is a term meaning <i>sharp</i>. Similarly “ לֹא חָרַץ his tongue towards any man of the B’nei Yisroel.” [לֹא חָרַץ meaning:] <i>He did not sharpen</i>. [or:] אָז תֶּחֶרֳץ — “Then you will utter a sharp sound. [or:] לְמוֹרַג חָרוּץ — “A sharp thresher.” [or:] “ מַחְשְׁבוֹת חָרוּץ ” — “The thoughts of a sharp one” [חָרוּץ meaning:] a sharp and clever person. [or:] “You bring wealth to the hand of the חָרוּצִים ” [חָרוּצִים meaning:] the clever ones — sharp merchants.
  That Adonoy distinguishes. [יַפְלֶה means] <i>He will make a distinction.</i>
  
  Verse 8
  
  Then all your servants will come down [Moshe] showed respect to royalty [by using this phrase]. For ultimately Pharaoh himself came down to him at night and said: “Arise! get out from among my people!” though Moshe [out of respect] had not initially said, “You will come down and bow to me.” 
  That follow you. [Meaning:] those who follow your advice and ways.
  Then I will go out — together with all the people from your land.”
  He then left Pharaoh. [But only after] concluding his words did he (Moshe) leave his presence.
  In great anger. Because he (Pharaoh) had said to him, “Do not see my face again!” (v. 28). 
  
  Verse 9
  
  Thus I will multiply My wonders. The word מוֹפְתַי [in the plural] represents two [wonders]. רְבוֹת — <i>increase</i> represents a third [wonder]: 1. the killing of the first-born, 2. the splitting of the Reed Sea, and 3. the turbulent stirring of the Egyptians. 
  
  Verse 10
  
  Moshe and Aharon had done, etc. This has already been written for us regarding all the wonders, and is repeated here only as a lead-in to the section that follows it. 
  
  
  
  
  
  Verse 1
  
  Adonoy said to Moshe and Aharon. Since Aharon performed, and troubled himself, in regard to the wonders, just as much as Moshe, He (God) does him this honor at the first <i>mitzvah</i>, by including him with Moshe in this message. 
  In the land of Egypt — [but] outside the city. or was that not so, but [it was] rather within the city? The Torah, therefore, states [concerning Moshe’s prayer]: “When I leave the city, etc.” Now, if [regarding] prayer, which is [relatively] less significant, he would not pray within the city for it was full of idols, then, [regarding] a message [from God], which is so much more significant, how much more so [that he would leave the city.] 
  
  Verse 2
  
  This month. He (God) showed him the moon at its renewal and said to him, “When the moon renews itself, let that be for you the beginning of a new month.” However, Scripture does not depart from its plain meaning: He (God) was telling him about the month of <i>Nissan</i>; [viz.] this (Nissan) shall be the start of the order of the counting of the months, so that <i>Iyar</i> will be called the second [month] and <i>Sivan</i>, the third. 
  This. Moshe had difficulty regarding the renewal of the moon how much of it must be visible so that it be fit to be consecrated. He (God) then showed him with His “finger” the moon in the sky, and said to him, “When you see it like this, sanctify it.” But how could He show it to him — did He not speak with him only by day, as it is said: “And on <i>the day</i> that God spoke,” [or:] “on <i>the day</i> that He commanded him,” [or:] “from <i>the day</i> that God commanded and beyond?” But [the answer is] it was near sunset [when] this section was told to him (Moshe) and He pointed it out to him at nightfall. 
  
  Verse 3
  
  Speak to the entire community. But did Aharon speak? Has it not already been stated “You (Moshe) speak?” But [the answer is] they bestowed honor on each other and said to one another: “Teach me [what to say].” The message would then emanate from both, as if both were speaking. 
  To the entire community of Israel saying, “On the tenth [day] of this month.” [I.e.,] “Speak today, on the first of the month that they should take it (the lamb) on the tenth of the month. 
  This. The <i>korbon Pesach</i> in Egypt was acquired on the tenth, but not the <i>korbon Pesach</i> of future generations. 
  A lamb for [his] family. [Meaning one lamb] per family. Thus, if there were many [members in the family], one might think that one lamb [suffices] for all. The Torah, therefore, states: “A lamb for each household.” 
  
  Verse 4
  
  If the household [members] are too few for the lamb. [I.e.,] If they are too few to be sufficient for one lamb, so that they are unable to eat it [all] and will thus come to [the transgression of] נוֹתָר , then “Let him and his neighbor take, etc.,” That is the implication here according to its plain meaning. However, there is also an exposition [of the Sages]: [This verse intends] to teach that [even] after they have been counted in it they may [still] be excluded [from the group] and withdraw their association from it and be counted as [partners] of another lamb. However, if they do decide to withdraw their association and be counted [as partners] of another lamb, then this should be done “ מִהְיוֹת מִשֶּׂה ” — [i.e.,] they should be excluded while the lamb still exists, [that is to say,] while it is still alive and not once it has been slaughtered. 
  According to the number. [בְּמִכְסַת means: according to] <i>the number.</i> Similarly: מִכְסַת הָעֶרְכְּךָ [means <i>the number of the evaluation</i>].
  According to what the person eats. Each according to his fitness to eat, to exclude the sick and the old who cannot eat a <i>kezayis</i> (a piece the size of an olive). 
  Shall you make your count. [As Onkelos translates it:] תִּתְמְנוּן — <i>you will be counted.</i>
  
  Verse 5
  
  Flawless. Without a blemish
  A yearling Its entire [first] year it is called a בֶּן שָׁנָה , as if to say: it was born this year. 
  From the sheep or goats. Either one or the other, for a goat is also called שֶׂה as it is said: “And a שֶׂה of the goats.” 
  
  Verse 6
  
  You shall hold it in safekeeping. This term ( לְמִשְׁמֶרֶת ) refers to “examining,” for it requires examination against any blemish for four days before its slaughter. Why was it necessary to acquire it four days before its slaughter — something not commanded regarding the Pesach of later generations? [In response] R. Masia b. Cheresh would say: Scripture says: “And I passed over you and saw you and behold your time was a time of love” — “the time has come [to fulfill] the oath which I swore to Avraham that I will redeem his children.” But they possessed no <i>mitzvos</i> with which to be occupied in order to merit redemption as it is said “And you are naked and bare.” So He gave them two <i>mitzvos</i> [regarding] the blood of the [<i>korbon</i>] <i>pesach</i> and the blood of circumcision, for that night they circumcized themselves; as it is said: [“when I passed over you I saw] you wallowing in your bloods (pl.),” referring to two bloods (Pesach and circumcision). It is also said: “As for you, because of the blood of your covenant I released your prisoners from the pit which had no water” And because they (the B’nei Yisroel in Egypt) were immersed in idol worship, He said to them, “Draw and take [a lamb],” [meaning:] “withdraw your hands from idol worship and take unto yourselves a lamb to fulfill a <i>mitzvah.</i>” 
  They shall slaughter it, etc. But did they all slaughter [the <i>korbon Pesach</i>]?! But [the answer is that] from here we derive [the rule] that “the agent of a person is as himself.” 
  Community of Yisrael. [It speaks here of three groups:] <i>assembly, congregation</i> and <i>Yisrael.</i> From here they (the Sages) derived that the congregational <i>Pesachim</i> are slaughtered in three groups, one followed by the other — once the first group had entered the doors of the [Temple] courtyard were closed, etc., as is cited in Pesachim (64 b). 
  In the afternoon. The period of time after the sixth hour of the day is referred to as בֵּין הָעַרְבַּיִם because then the sun [begins] inclining towards where it sets so that it will become dark. As for the term בֵּין הָעַרְבַּיִם , it seems to me: [refers to] those hours that are between when the day begins to darken ( עֲרִיבַת הַיּוֹם ). and when night begins to darken ( עֲרִיבַת לַיְלָה ). עֲרִיבַת הַיּוֹם is at the start of the seventh hour, when the afternoon shadows begin extending, and עֲרִיבַת הַלַּיְלָה is at the start of the night. עֶרֶב means <i>blackness</i> and <i>darkness</i>, as in: עָרְבָה כָּל שִֹמְחָה — “All joy has darkened” 
  
  Verse 7
  
  They shall take of its blood. This refers to the <i>mitzvah</i> of “taking the blood”( קַבָּלָה ). I might think that it is taken by hand; Therefore the Torah states: “[And you shall dip it in the blood] which is in the basin.”
  Doorposts. They are the upright [doorposts], one on one side of the entrance and one on the other side. 
  The lintel. This is the upper [post] against which the door bangs when it is closed, <i>Lintier</i> in Old French. The word שְׁקִיפָה means <i>banging</i> as in: קוֹל עָלֶה נִדָּף [which Onkelos translates as] <i> a leaf beating against another</i> or: חַבּוּרָה [is translated by Onkelos as] a bang (wound). 
  Of the houses in which they will eat. But not on the upper and side posts of the house [in which you store your] straw, [nor] of the stable (lit. the cattle house) in which people do not reside [or eat]. 
  
  Verse 8
  
  The meat. But not the sinews or the bones.
  With bitter herbs. Any bitter herb is call מָרוֹר He commanded them to eat bitter herbs as a remembrance of “And they made their lives bitter.”
  
  Verse 9
  
  You must not eat it half-cooked. Anything not sufficiently roasted is called נָא (<i>naye</i>) in Arabic.
  Or boiled. All this is part of the prohibition: “Do not eat [it].”
  In water. From where do we know other liquids [as well]? The Torah tells us וּבָשֵׁל מְבֻשָּׁל (not just וּמְבוּשָּׁל ), [to include] anything [boiled]. 
  But only roasted over fire. Above (in the previous verse) the Torah decrees it as a positive precept whereas, here, it adds a negative precept. I.e., “Do <i>not</i> eat from it unless roasted by fire.” 
  Its head with its knees. He roasts it all as one with its head together with its legs together with its inner parts and he places its intestines inside after having rinsed them. The word עַל of עַל כְּרָעָיו וְעַל קִרְבּוֹ is similar to [the עַל of] עַל צִבְאוֹתָם (v. 51) which is the same as <i>with their hosts — </i> just as they are (i.e., everyone). Here, too, [it means] just as it is, [he roasts] all its flesh, whole. 
  
  Verse 10
  
  Any of it left over until morning. What does the Torah intend to teach by mentioning עַד בֹּקֶר a second time? This is to add an [earlier] morning to the [previous] “morning,” because “morning” signifies the time of sunrise and the Torah intends to move the time back — that it is prohibited to eat [the <i>korbon</i> Pesach] after daybreak. That is the plain meaning. There is another [halachic] midrash: It teaches that it (the leftover Pesach) may not be burned on Yom Tov, but rather the next day, and this is how you ought to explain it: “And that which is left over on the first morning, on the following morning go and burn it. 
  
  Verse 11
  
  With your waist belted — ready to travel.
  In haste. [בְּחִפָּזוֹן is] a term denoting rushing and hurrying, as in: “And David ( נֶחְפָּז ) rushed to leave,” [or:] “which the Aramites threw away ( בְחָפְזָם ) in their rush.” 
  It is a Pesach-offering to Adonoy. The <i>korbon</i> (sacrifice) is called “Pesach” on account of the <i>skipping</i> and <i>passing over</i>, because God skipped over the Israelite houses that were among the Egyptian houses and He would jump from Egyptian to Egyptian and the Israelite in the middle escaped. “[Therefore,] you perform all its (the <i>korbon Pesach</i>) service for the sake of God” in a manner of skipping and springing (i.e., hastily) as a remembrance of its (i.e., the <i>korbon</i>’s) name which is called “Pesach” (“skipping or passing over”). Also, the word [for Passover] <i>Paske</i> [in Old French] denotes <i>stepping-over</i>. 
  
  Verse 12
  
  I will pass. [This is meant allegorically:] <i>as if</i> He were a king who passes from place to place [but here it was] with one passing and in one instant that all were struck.
  Every first born in the land of Egypt. [This includes] also other first-born who were in Egypt. From where do we derive that also Egyptian first-born who were in other places [were struck]? Scripture tells us: “To the One that struck the Egyptians through their first-born”
  From man to beast. [From] him who first began sinning, it is from him that punishment begins. 
  And against all the gods of Egypt. [If it was] of wood it would rot, [if it was] of metal it would melt and be poured onto the ground. 
  I will execute judgments, I am Adonoy. “I myself, not through an agent.” 
  
  Verse 13
  
  The blood will be for you as a sign. “As a sign to you” but not as a sign to others. From here [we derive] that they put blood only on the inside [of the doorposts].
  I will see the blood. [Surely] everything is revealed to Him! But [the explanation is:] God said, “I will set My attention to take note that you are occupied in the performance of My commands, and thereby I will pass over you. 
  And I will pass over. [וִּפָסַחְתִּי means:] I will take pity (or: <i>spare</i>). Similar to this is: “( פָּסוֹחַ ) taking pity and sparing.” But I say that all terms relating to פְּסִיחָה have the meaning of <i>skipping</i> and <i>jumping</i>, [Thus] וּפָסַחְתִּי means that He skipped from the Israelite houses to the Egyptian houses, for they dwelt amongst each other. Similarly: “( פּוֹסְחִים ) jumping between two opinions” Similarly all lame people [are called] פִּיסְחִים [because] they walk as though they were jumping. This, too, is the meaning of פָּסוֹחַ וְהִמְלִיט — “He skips over and saves it (Yerushalayim) from among those being killed.” 
  There will be no plague against you. But it will be among the Egyptians. If an Egyptian was in a Israelite house I might have thought that he would be saved. The Torah therefore says: “There will be no plague against <i>you.</i>”
  
  Verse 14
  
  A remembrance — for [future] generations.
  You shall celebrate it. The day which is for you a remembrance, you shall celebrate it. But we have not yet heard which day is the day of remembrance. The Torah therefore tells us: “Remember this day on which you left,” which teaches us that the day of the departure is the day of remembrance. And on which day did they depart? The Torah tells us: “On the day following the [<i>korbon</i>] <i>Pesach</i> they departed.” Thus, you must say that the fifteenth day of Nissan is a Yom Tov for on the eve of the fifteenth they ate the [<i>korbon</i>] <i>Pesach</i> and in the morning they departed. 
  Throughout your generations, etc. I might conclude that the minimum of “generations” is two. The Torah therefore says: “As a statute forever shall you celebrate it.” 
  
  Verse 15
  
  Seven days. [שִׁבְעַת יָמִים denotes] a <i>seiteine</i> (Old French) of days
  You must eat matzos for seven days. Whereas elsewhere it states: “Six days shall you eat <i>matzos;</i>” this teaches that on the seventh day of Pesach, it is not obligatory to eat <i>matzoh</i>, [the] only [obligation] is not to eat <i>chametz</i>. From where do we derive that the six other days are also voluntary? The Torah says: “Seven days.” This is one of the (thirteen) methods [through which] the Torah [is expounded]: Something that was included in a general rule and was singled out to teach [something new] was not singled out to teach only about itself but rather to teach [something new] concerning the rule as a whole [In this case it applies thus] just as [eating matzoh] the seventh day is voluntary so, too, are the [other] six days voluntary. You might think that the first night is also voluntary. Therefore, the Torah states: “In the evening [of the first day] you shall eat matzos.” Scripture [thereby] establishes it as an obligation. 
  But before the first day you must remove leaven. [בַּיּוֹם הָרִאשׁוֹן means:] from the day before Yom Tov, and it is called רִאשׁוֹן (lit. <i>first</i>) because it comes <i>ahead</i> of the seven days. We find that that which precedes is called רִאשׁוֹן as in “ הֲרִאשׁוֹן אָדָם תִּוָּלֵד ” [which means] “Were you born before Adam?” But maybe it <i>does</i> refer to the first of the seven days? The Torah therefore states: “Do not slaughter upon <i>chametz,</i>” [meaning:] “Do not slaughter the <i>korbon Pesach</i> while there is still <i>chametz</i> [in your possession]. 
  That soul. When [that soul] has its full faculties and knowledge. This excludes [from <i>kares</i>] one who is forced.
  From Yisrael. It would seem that it is cut off from Yisrael and goes off to another nation. The Torah therefore tells us elsewhere: “[And the soul will be cut off] <i>from My presence,</i>” [i.e.,] “from anywhere which is My domain.” 
  
  Verse 16
  
  A holy assembly. The word מִקְרָא is an infinitive — “you must proclaim its holiness by means of eating, drinking, and [special] clothing.” 
  [No work] shall be done on them. Even by others.
  That alone. (I might think that you may [prepare food] for non-Jews as well. Therefore the Torah states: “That alone may be done <i>for yourselves</i>” — for yourselves and not for non-Jews.) [הוּא stresses] it (the work itself), but not the preparations for it which can be done before Yom Tov. 
  Every person. Even for an animal [it is permitted to prepare food]. You might think for non-Jews as well, therefore, the Torah states לָכֶם — <i>for you</i>. 
  
  Verse 17
  
  You must be vigilant regarding the matzos — so that they do not become <i>chametz</i>. From this [the Sages] said: “If [the dough] has begun to rise pat it with cold moisture.” Rabbi Yashia says: “Do not read it: אֶת הַמַּצּוֹת , but, rather, אֶת הַמִּצְו‍ֹת (i.e., the <i>mitzvos</i>) [to teach us that] just as we hasten [in baking the <i>matzos</i>] so as not to permit the <i>matzos</i> to become <i>chametz</i> so, too, we must not permit the “leavening” of the <i>mitzvos</i> but, rather, if a chance [to fulfill a mitzvah] presents itself to you, do it immediately. 
  You must preserve this day — from doing <i>melachah</i> (work prohibited on Yom Tov).
  For your generations it is an eternal statute. Since “generations” and “an eternal statute” was not said in regard to working, but only regarding the celebration of the festival, it is, therefore, repeated here, so that you may not say that the negative prohibition: “No work shall be done” was not said for future generations and only for that generation. 
  
  Verse 18
  
  Until the twenty-first day. Why is this said — has it not already said: “seven days?” Since it has stated יָמִים — <i>days</i> from where do we derive “nights” as well? Therefore, the Torah states: until the [twenty]-first, etc., 
  
  Verse 19
  
  Leaven may not be found in your homes. From where do we know [that this applies] to [your properties] outside your house? The Torah therefore states: “[Leaven may not be seen] in <i>all</i> your boundaries.” Then why does the Torah state: “in your houses?” [This is to teach that] just as your house is within your dominion so, too, [does the prohibition of having <i>chametz</i>] “within your boundaries” [apply only to that] which is within your dominion. This would exclude a non-Jew’s <i>chametz</i> which is [stored] by a Jew for which the Jew accepted no responsibility 
  For whoever eats chametz. [This verse comes] to provide the punishment of <i>kares</i> for [the eating of] leaven (<i>yeast</i>) [on Pesach]. But has it not already provided for the <i>kares</i> punishment regarding [the eating of] <i>chametz</i>?! But [this was done so] that you should not say for <i>chametz</i> (bread) which is fit to eat, a punishment is provided, [whereas for] yeast, which is not fit to eat, he should not be punished. And [if the Torah] had provided punishment for yeast and not [mentioned] punishment for <i>chametz</i>, I would have said that [for] <i>yeast</i>, which renders other foods <i>chametz</i> a punishment is provided, whereas <i>chametz</i> which does not render other foods <i>chametz</i> one should not be punished for [eating] it. Therefore, both [<i>chametz</i> and yeast] are mentioned. 
  A proselyte or a native-born in the land. Since the miracle [of the Exodus from Egypt] was experienced [exclusively] by the Israelites, it was necessary to [specifically] include the converts. 
  
  Verse 20
  
  You must not eat chametz. This is the warning against the eating of yeast.
  Anything that is chametz. [כָּל] includes its mixture [as well].
  In all your dwellings you shall eat matzos. This comes to teach that [the <i>matzoh</i>] <i>must be fit</i> to be eaten anywhere you reside This excludes <i>Maaser Sheni</i> and the breads of the thanksgiving <i>korbon</i> (which may not be eaten in all places of residence, but only in Jerusalem.). 
  
  Verse 21
  
  Draw. Whoever owns lambs shall draw one of his own —
  Or purchase. Whoever does not own [lambs] shall acquire one from the marketplace.
  For your families. A lamb for each household.
  
  Verse 22
  
  Hyssop. אֵזוֹב is a vegetable that has thin stems.
  A bunch of Hyssop. Three stalks are called an אֲגדָּה — <i>a bunch</i>.
  Which is in the basin. [בַּסָּף means:] <i>in a vessel</i>, as in: ( סִּפּוֹת ) the pitcherlike vessels of silver.” 
  With some of the blood in the basin. Why does [the verse] repeat ( אֲשֶׁר בַּסָּף )? So that you should not say that one dipping [of the hyssop in the blood is sufficient] for the three sprinklings; אֲשֶׁר בַּסָּף is therefore written again so that each and every sprinkling should be from the blood which is in the basin — for every touching, a [separate] dipping. 
  And all of you, let [no man] go out, etc. This teaches that once dominion is given to the destroyer to do harm, he does not distinguish between a righteous person and an evil person. And night is when the destroying angels have dominion, as it is said: “[Then night comes] in which move about all the beasts of the forest.” 
  
  Verse 23
  
  Will pass over. [וּפָסַח means] “And He will take pity (or: spare).” One can also translate it: “And he skipped.”
  And will not allow the destroyer. He will not give the destroyer the ability to come, as in: “God will not give him [<i>the ability</i>] to harm me.” 
  
  Verse 24
  
  
  
  Verse 25
  
  When you come to the land. Scripture makes this <i>mitzvah</i> dependent upon their coming into the land (Eretz Yisrael). They had no obligation to do so in the wilderness except for the one [<i>korbon</i>] <i>Pesach</i> which they fulfilled in the second year based on a Divine command.
  As He spoke. Where [or when] did He speak? [When He said,] “And I will bring you, etc.” 
  
  Verse 26
  
  
  
  Verse 27
  
  The people then bowed. — [in thankfulness] for the foretelling of the redemption, and [their] coming into the land (Eretz Yisrael), and the foretelling of their having children. 
  
  Verse 28
  
  The B’nei Yisrael went and did. But had they already done — were they not commanded from the first of the month? But [the answer is] that once they committed themselves, the Torah considers it just as if they had done it. 
  They went and did. The “going” is also mentioned in the Torah, in order to give reward for the “going” and reward for doing. 
  As Adonoy commanded Moshe and Aharon. In order to relate the praise of [the B’nei] Yisrael that they omitted absolutely nothing of all the commands of Moshe and Aharon. And what is meant by כֵּן עָשֹוּ — <i>they did so</i>? [This refers to the fact that] Moshe and Aharon, too, did so. 
  
  Verse 29
  
  And Adonoy. Wherever it states וה' (with the ו' prefix), it means He and His Divine court, for the letter ו' represents an addition as one says, “so-and-so as well as so-and-so.” 
  Struck down every first-born son. Even if he was of another nation, who was [at the time] in Egypt. 
  From the first-born son (of) Pharaoh. Pharaoh, too, was a first-born son, but he was spared from the fate of the [other] first-born sons. It is he that is referred to when it states: “It is for this reason that I have spared you in order to show you My power in the Reed Sea.” 
  To the first-born son of the captive. 1. Because they rejoiced at the misfortune of the Israelites. Also, so that they might not say: “It is our god that brought the punishment [on the Egyptians].” 2. The first-born of the slave-girl is included [here], because [this verse] lists [everyone] from the most important [down] to the least important, and the slave-girl’s first-born son is more important than the captive’s first-born son. 
  
  Verse 30
  
  Pharaoh arose — from his bed —
  at night — and not as is customary for kings [to arise] three hours into the day.
  He — first, and <i>afterwards</i> his servants. This teaches us that he (Pharaoh) made the rounds of his servants’ houses and made them get up. 
  For there was no house where there were no dead. If a first-born son was there, he died If there was no first-born there, then, the eldest of the household is regarded as a בְּכוֹר , as it is said: “I, too, will appoint him a בְּכוֹר .” An alternate explanation: The Egyptian women were unfaithful to their husbands and bore children from single unmarried men and they (these men) thereby had many first-born sons, sometimes [as many as] five to one woman, each one being a first-born son to his father. 
  
  Verse 31
  
  He called for Moshe and Aharon that night. This tells us that he (Pharaoh) went around to the various entrances (i.e., districts) of the city shouting, “Where does Moshe reside? — Where does Aharon reside?” 
  Both you — the men.
  And the B’nei Yisrael — the infants.
  Go worship, etc., as you have said. Everything [shall be] as you have said and not as I have said. Void is [my statement:] “I will not send.” Void is [my statement:] “Who and who are going?” Void is [my statement:] “Only your sheep and cattle shall remain.” 
  
  Verse 32
  
  Take your sheep and cattle too. What is [stressed] כַּאֲשֶׁר דִּבַּרְתֶּם — <i>as you have said</i>? [It alludes to:] “You yourself will place in our hands [animals for] <i>korbonos</i> and burnt-offerings take, as you have said.” 
  Bless me too. [Meaning:] “Pray for me that I do not die, for I am a first-born son.” 
  
  Verse 33
  
  We are all dead men! They said: “This is not the same as Moshe’s decree for he had said, ‘Every first-born will die,’ and here the ordinary ones are dying — five or ten in the same house. 
  
  Verse 34
  
  Before it was leavened. The Egyptians did not let them procrastinate long enough [for the dough] to become <i>chametz</i>.
  Their leftovers. [I.e.,] what was left of their <i>matzoh</i> and <i>maror</i>. 
  On their shoulders. Although they took with them many animals, they nevertheless showed their love for the <i>mitzvah</i>. 
  
  Verse 35
  
  As Moshe said. For he had told them in Egypt, “Each man shall borrow from his friend.” 
  And clothing. These were even dearer to them than silver and gold. the later [something is listed] in the verse the dearer [it is].
  
  Verse 36
  
  And they granted their request. Even that which they did not request of them they gave to them — “You asked for one — take two and go!”
  They drained. [As Onkelos translates it:] וְרוֹקִינוּ — <i>they emptied</i>.
  
  Verse 37
  
  From Ramseis to Sukkos. [The distance between them] was 120 miles but they came there in a moment, as it is said: “And I carried you on eagles’ wings.” 
  Males — who were twenty years and older.
  
  Verse 38
  
  A great mixture. A mixture of various nations who were proselytes.
  
  Verse 39
  
  Matzoh cakes. [עֻגֹת מַצּוֹת means:] cake made of unleavened bread. Dough that has not leavened is called <i>matzoh</i>.
  They had also not prepared provisions for themselves — for the journey. This tells the praise of the Israelites, that they did not say, “How can we go out into the wilderness without provisions?,” but rather they had faith and they went. This is what is explicitly told in the Prophets: “I (God) remember to you the love of your youth, the love of your betrothal [to Me], when you followed Me into the wilderness — into a land that was not sown.” And what reward is set forth afterwards? “Yisrael is hallowed to Adonoy, etc.” 
  
  Verse 40
  
  Living in Egypt. After the other settlements where they settled as strangers in a land that was not theirs.
  Four hundred and thirty years. Altogether, from when Yitzchok was born until now, there were four hundred years. [Our reckoning is from then] because [only] from the time that Avraham had a child could there be a fulfillment [of the prophecy]: “For your descendant will be a stranger,” and thirty years passed from when the decree of “between the pieces” was decreed until the birth of Yitzchok. One cannot say [that the 430 years was] in the land of Egypt alone, for Kehos was among those who came with Yaakov. Now go and calculate all his years and all the years of his son Amram 
  
  Verse 41
  
  It was at the end of [four hundred and] thirty years, etc. And on that very day This tells us that the moment the bondage ended God did not detain them for even the blink of an eye: [This therefore tells us that] on the fifteenth of Nissan the serving angels came to Avraham to foretell to him (the birth of Yitzchok), On the fifteenth of Nissan Yitzchok was born and on the fifteenth of Nissan the decree of “between the pieces” was decreed. 
  
  Verse 42
  
  A night of vigil — to which God watched and looked forward in order to fulfill His promise to take them out of Egypt.
  This night remains a night [of vigil] to Adonoy. This is the night about which He said to Avraham, “It is on this night that I will redeem your children.” 
  A night of vigil for all the B’nei Yisrael for their generations. It is continuously protected from destructive forces. As is said: “He will not permit the destroyer, etc.” 
  
  Verse 43
  
  This is the statute of the Pesach offering. This section was told to them on the 14th of Nissan.
  [No] alien. [So called] because his deeds have become alienated from his Father in heaven. Both a non-Jew and a Jewish apostate are included [in the words כָּל בֶּן נֵכָר].
  
  Verse 44
  
  You must circumcise him and then he may eat it. [“He” refers to] his master. This teaches that his uncircumcised slaves prevent him from partaking of the <i>korbon Pesach</i>; This is the opinion of Rabbi Yehoshua. Rabbi Eliezer says: His uncircumcised slaves do not prevent him from partaking of the <i>korbon Pesach</i>. If so, what is the meaning of “And then he may eat it”? [It refers to] the slave. 
  
  Verse 45
  
  A sojourner. This refers to a stranger who settles in Eretz Yisrael.
  Hired worker. This refers to a non-Jew. But why does the Torah need to tell us this — are they not uncircumcised — and it states: No uncircumcised may eat of it? But [the answer is that it refers to] a circumcised Arab or a circumcised Givonite who is either a תּוֹשָׁב or a שָׂכִיר .
  
  Verse 46
  
  It must be eaten in one house — as one group — that those who were counted [as members] of it shall not [break up] into two groups and divide it up [among the two groups]. You say that [בְּבַיִת אֶחָד means] <i>one group</i> or maybe this is not so but [it means] <i>in one house</i> as is its plain meaning and it comes to teach that if they had begun and were eating in the courtyard and rain began to fall, that they may not enter the house. Therefore, the Torah tells us: “On the <i>houses</i> in which they will eat,” from this [we infer] that whoever eats it may eat it in two places. 
  You must not remove from the house. [Meaning:] from the group.
  And you must not break any of its bones. [A bone] that is edible as, for example, if it has upon it a <i>kezayis</i> piece of flesh, there is the prohibition against breaking the bone. If it does not have upon it a <i>kezayis</i> of flesh or marrow, there is no prohibition against breaking the bone. 
  
  Verse 47
  
  The entire community of Yisrael must make this offering. Why is this said? Because about the Pesach in Egypt it states: “A lamb for a family” [i.e.,] they were assigned to it according to families; I might therefore think that this holds true for the Pesach of later generations. The Torah therefore tells us: “The entire community of Israel shall make it.” 
  
  Verse 48
  
  And wants to make the Pesach-offering. I might think that when one converts he must immediately do the <i>korbon Pesach</i> service, the Torah therefore tells us: “and he shall be like the native born” — just as the native-born [brings the Pesach] on the 14th so, too, the convert [brings it] on the 14th. 
  But no uncircumcised male may eat it. [This is stated] to include [in the prohibition] someone whose brothers have died as a result of circumcision whereby he is not an apostate regarding circumcision, and [his prohibition against eating it] cannot be ascertained from “any alien may not eat of it.” 
  
  Verse 49
  
  One law, etc. To equate the convert with the native-born regarding the other <i>mitzvos</i> of the Torah. 
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  That open the womb. [Meaning:] that is the first to open the womb as in: “( פֹּטֵר מַיִם ) As one who makes an opening for water, [so is] the beginning of an argument.” Similarly “ יַפְטִירוּ בְשָׂפָה ” — <i>they will open their lips</i> 
  It is mine. “I have acquired them for Myself by My having struck down the Egyptian first-born”
  
  Verse 3
  
  Remember this day. This teaches that mention of the Exodus from Egypt should be made every day.
  
  Verse 4
  
  In the month of Aviv (Nissan) But did they themselves not know in which month they went out? But this is what He said to them: “See the kindness that He has bestowed upon you, that He took you out in a month in which it is fit to go out — not hot, not cold and not raining. So, too, is it said: “He brings out prisoners בַּכּוֹשָרוֹת ,” [בַּכּוֹשָׁרוֹת meaning:] a month that is כָּשֵר (fit) to go out. 
  
  Verse 5
  
  To the land of the Canaanite, etc. And although only five nations are enumerated [nevertheless,] all seven nations are implied because Canaan includes them all. There was, however, one among the family of Canaan who had no other name except “Canaanite.” 
  Swore to your fathers, etc. Concerning Avraham it states: “On that day Adonoy made a covenant with Avram, etc.” Concerning Yitzchok it states: “Stay temporarily in this land, etc.” Concerning Yaakov it states: “The land upon which you are lying, etc.” 
  A land flowing with milk and honey. Milk flows from the goats and the honey flows from the dates and figs
  This service. [I.e., the service] of the <i>korbon Pesach.</i> But was this not already stated above: “When you come to the land, etc?” why (then) did he go back and restate it? Because of something new that is introduced. In the previous chapter it is stated, “When your children will ask you, ‘What is this service of yours?’” Scripture [there] is speaking of the evil son, for he excluded himself from the community. But here [it states] “You must tell your son,” referring to the son who does not [even] know what to ask, whereby Scripture teaches you that you must initiate conversation with him with aggadic explanations which attract the heart (i.e., arouse his interest). 
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  Because of this. “Because I will fulfill His <i>mitzvos,</i> such as these: <i>Pesach, Matzo,</i> and <i>Maror</i>. 
  Adonoy did [this] for me. This is an allusion to a response to the evil son, saying: “Adonoy did this for <i>me</i>” — “for <i>me</i>, but not for you, for had you been there [in Egypt] you would not have been worthy to be redeemed. 
  
  Verse 9
  
  It shall be to you as a sign. The Exodus from Egypt will be to you as a sign —
  on your hand and a reminder between your eyes. Meaning: that you write these sections and tie them upon the head and upon the arm.
  On your hand. On the left hand. This is why יָדְכָה is written “full” (with a ה' ) in the second section (v. 16) so that it may be explained [as a contraction] of two words יָד שֶׁהִיא כֵהָה (the weak hand).
  
  Verse 10
  
  From year to year (lit. <i>days to days</i>). [מִיָּמִים יָמִימָה means] from year to year.
  
  Verse 11
  
  When Adonoy brings you. There are some of our Sages who learned from here that the first-born of the wilderness were not sanctified. The one whose opinion it is that they <i>were</i> sanctified explains this “coming into [Eretz Yisrael]” thus: If you will fulfill it (the sanctification of the first-born) in the wilderness, you will merit entering the land and you will [continue to] fulfill it there. 
  He swore to you. And where did He swear this to you? [when He said,] “I will bring you to the land about which I raised My Hand [as an oath], etc.” 
  And He will have given it to you. You should consider it as if He had given it to you on the same day and do not consider it as if it were an inheritance from your ancestors.
  
  Verse 12
  
  You must set aside. וְהַעֲבַרְתָּ is a term denoting <i>setting aside</i> similarly it says: “ וְהַעֲבַרְתֶּם — You shall set aside his inheritance for his daughter.”
  That is dropped (born) by animals. One prematurely born where the mother “drops” him and sends him out before his time. Scripture teaches you [that though it will not survive] that it is sanctified as a first-born in so far as exempting the one born afterwards. Although even one not born prematurely is also referred to as שֶׁגֶר as in שְׁגַר אֲלָפֶיךָ — “those born of your herds,” nevertheless, here it refers only to one of premature birth because it has already stated: “everyone that is first to open the womb.” Should you ask: does it refer also to a first-born of an unclean animal? [I would answer:] the Torah already was explicit elsewhere: “of your cattle and sheep.” There is a possible alternate explanation. וְהַעֲבַרְתָּ כָל פֶּטֶר רֶחֶם it is to the first-born of man that Scripture refers. 
  
  Verse 13
  
  Firstling donkey. But not the firstling of any other unclean animal. This is a Scriptural decree because the Egyptian first-born are compared to donkeys. Also because [the donkeys] were helpful to Israel when they left Egypt [for there was not a single Israelite who did not take many donkeys] loaded with the silver and gold of Egypt.
  Redeem with a sheep. He gives a sheep to the <i>kohein.</i> and the firstling donkey is permitted to be used. The sheep is not sacred in the possession of the <i>kohein</i>
  You must break its neck. He breaks its neck with an ax from behind and kills it. He caused the <i>kohein</i> a monetary loss. Consequently, he suffers a loss of <i>his</i> money. 
  Redeem every first-born male among your sons. His five <i>selaim</i> redemption value is established in another place.
  
  Verse 14
  
  When your son asks you at a later time. There is a מָחָר that is immediate and there is a מָחָר that denotes a later time, for example this one [of this verse], and, for example: “( מָחָר ) tomorrow your children will say to our children.” in the matter of the children of Gad and Reuvein. 
  “What is this?” [The question] of a dull child who is unable to ask a profound question and asks indefinitely, “What is this?” Elsewhere it states: “What are [the meanings] of the testimonies the statutes, and the laws, etc.?” That is the question of the wise son. The Torah thus speaks of four [different] sons: The dull one, the wicked one, the one who does not know what to ask and the one who asks wisely. 
  
  Verse 15
  
  
  
  Verse 16
  
  And for <i>totafos</i> between your eyes. [וּלְטֹטָפֹת refers to] <i>tephillin</i> Since they consist of four compartments they are called טֹטָפֹת — טַט in the Kathphi language is <i>two</i> פַּת in the Afriki language is <i>two.</i> Menachem records it in his <i>machberes</i> with: “( וְהַטֵּף ) and <i>speak</i> to the south” and: אַל תַּטִּיפוּ — “Do not speak” [וְהַטֵּף and תַּטִּיפוּ being] terms for <i>speaking,</i> corresponding to: “and a reminder between your eyes” which is said in the first section, for whoever sees them tied between the eyes, will remember the miracle and speak about it. 
  
  Verse 17
  
  When Pharaoh sent away, etc. Elohim did not lead them. [וְלֹא נָחָם means] He did not lead them, as in: “Go, ( נְחֵה ) lead the nation!” [or] “When you go, ( תַּנְחֶה ) it will lead you.” 
  Because it was the shortest route And it was, therefore, easy to return by that route to Egypt. There are many midrashic explanations. 
  Should they encounter war. For example the war of: “And the Amaleikites and Canaanites came down, etc.” Had they travelled a straight route they would [then] have returned [to Egypt]. If, when He led them on a round-about route, they said, “Let us appoint a leader and let us return to Egypt,” then had He led them on a straight [route] how much more so [would they have said so]. 
  [The people] might change their minds. They might have second thoughts about going out, and set their hearts to return [to Egypt]. 
  
  Verse 18
  
  He led [the people] round-about. [Meaning:] He led them round-about from the direct route to the round-about route.
  Reed Sea. As if it were written לְיַם סוּף — to the Reed Sea. סוּף is a term meaning a marsh in which reeds grow, as in “she put him ( בַּסּוּף ) in the reeds.” [or:] “The flags ( וָסוּף ) and reeds will wither.” 
  Armed. The word חֲמוּשִים means <i>armed</i>. (Because He took them on a round-about route in the desert, He caused them to go up armed. For had He taken them by way of settled areas they would not have armed themselves with all their needs, but, rather, as one traveling from place to place, whose intention it is to obtain what he needs there. But when he sets out into the wilderness he must prepare for himself all his needs. This verse was written only to make it understandable to the ear — so that you not say: during the war against Amaleik and the wars against Sichon and Og, and Midian, — from where did they have weapons that enabled Israel to defeat them by the sword? — From an old Rashi manuscript.) Likewise, it is written: “You shall pass by with arms.” Similarly, Onkelos translates [חֲמֻשִים] מְזָרְזִין — <i>armed</i>, as [he translates] “And he armed his servants” by “ וְזָרֵיז .” An alternate explanation of וַחֲמֻשִׁים one of every five went out [of Egypt] and four-fifths died during the three days of darkness. 
  
  Verse 19
  
  He had bound by oath. He (Yoseif) made them swear that they will make their children swear. Why did he not bind his sons by oath that they immediately carry him to the land of Canaan, as Yaakov bound [them] by oath? Yoseif said: “I was a ruler in Egypt, and I had sufficient power to do [so], but the Egyptians will not permit my sons to do [so].” He therefore bound them by oath that when they will be redeemed and go out of there, that they carry him [with them]. 
  And then you must carry up my bones out of here with you. It was his brothers that he bound by this oath. Consequently we learn from this that also the bones of <i>all</i> the brothers [lit. tribes] did they carry up with them as it says: אִתְּכֶם — <i>with you</i>
  
  Verse 20
  
  They journeyed from Sukkos. On the second day, for on the first day they had come from Raamses to Sukkos. 
  
  Verse 21
  
  To lead them on the way [The letter ל' of לַנְחֹתָם is] vocalized with a <i>patach</i> which is the same as לְהַנְחוֹתָם , similar to: “ לַרְאֹתְכֶם the way in which to go” לַרְאוֹתְכֶם being the same as לְהַרְאוֹתְכֶם — to show. Here, too, [it means] <i>to lead them</i> by means of an agent. And who is this agent? The pillar of cloud. [Though] God Himself, in His glory, led it (the cloud) before them, nevertheless, He provided the pillar of cloud to lead them by its means for they travelled by means of the pillar of cloud. The pillar of cloud was not for providing light, but, rather, to show them the way. 
  
  Verse 22
  
  He did not remove. [I.e.,] God [did not remove] the pillar of cloud by day [nor] the pillar of fire at night. This tells us that the pillar of cloud gave way to the pillar of fire and the pillar of fire gave way to the pillar of cloud, that before one would depart the other would arrive. 
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  And have them turn back. They kept moving nearer to Egypt the entire third day in order to mislead Pharaoh so that he might say: “They are lost in the wilderness,” as it is said: “Pharaoh said of the B’nei Yisrael, etc.” 
  And camp before Pi Hachiros [Pi Hachiros] is <i>Pisom,</i> but was now called <i>Pi Hachiros,</i> because there they became free men ( בְּנֵי חוֹרִין ) They ( חִירוֹת ) were two high, upright rocks and the valley between them was called פִּי (<i>the mouth of</i>) הַסְּלָעִים (of the rocks). 
  Facing Ba’al Tzephon. It alone was left from all the gods of Egypt, in order to mislead them — so that they might say that their god was [too] difficult [to defeat]. It is concerning this that Iyov expressly said, “He causes the nations to err so that he might destroy them.” 
  
  Verse 3
  
   Pharaoh will then say — — when he will hear that they have turned to go backwards.
  Of the B’nei Yisrael. [לִבְנֵי יִשְׂרָאֵל means] <i>of</i> the B’nei Yisroel. Similarly: “God will fight לָכֶם (for you)” [or:] “Say ( לִי ), ‘He is my brother’” [meaning:] “Say of me.” 
  They are confused. [Meaning:] they are shut in and sunk <i>serez</i> in Old French — <i>locked in</i>. [נְבֻכִים being from] the same [root] as [or:] נִבְכֵי יָם — “the depths of the sea.” בְּעֵמֶק הַבָּכָא — “The valley of weeping.” [or:] מִבְּכִי נְהָרוֹת — “from the depths of rivers” [Thus] “ נְבֻכִים הֵם ” means “They are locked in, in the wilderness — they do not know how to get out of it nor where to go.” 
  
  Verse 4
  
  I will be glorified through Pharaoh. When God takes vengeance from the wicked His Name is magnified and glorified. So, too, is it stated: “I will take up judgment with him, etc.,” and afterwards: “I will be magnified, I will be sanctified and I will become known, etc. It also states: “There He broke the fiery arrows of the bow,” and afterwards: “God will be known in Judah.” It also states: “God has made Himself known, He has executed judgment” 
  Through Pharaoh and his entire army. [Pharaoh first because] he began sinning. Therefore punishment begin with him.
  They did just that [This is told to us] to relate their praises that they listened to Moshe and did not say: “How can we move nearer to our pursuers? We must, rather, flee.” But instead they said: “Our sole [mission] is [to obey] the words of the son of Amram. 
  
  Verse 5
  
  The king of Egypt was told. He sent officials along with them. Once they reached the point of three days [journey], which had been fixed for them to go and to return and they (the officials) saw that they were not returning to Egypt, they came on the fourth day and told Pharaoh. On the fifth and sixth days they pursued them, and on the night of the seventh they went down into the sea. In the morning they chanted the <i>shirah</i> and that [day] was the seventh day of Pesach. It is for this reason the we read [in the Torah] the <i>shirah</i> on the seventh day [of Pesach]. 
  Had a change [of heart] — changed from what it had been, for he had [at first] said to them: “Set out! Get out from among my people.” His servants, too, had a change of heart, for earlier they had been saying to him: “How much longer will this man be a menace to us,” and now they changed [their minds] so as to pursue them because of their property which they gave them. 
  From serving us. [מֵעָבְדֵנוּ means] from serving us.
  
  Verse 6
  
  He harnessed his chariot — he himself.
  And he took his people with him. He enticed them with words: “We have been stricken and they have taken our property and we have sent them away. Come with me and I will not deal with you as other kings [do.] — It is the way of other kings that their servants go ahead of them in war, but I will go ahead of you.” As it is said: “Pharaoh drew near,” [meaning:] he drew himself near and rushed ahead of his armies. “It is the way of other kings to take the choice booty of whatever he chooses, but I will take an equal share with you,” as it is said: “I will share in the spoils.” 
  
  Verse 7
  
  Elite [Meaning] selected. The word בָּחוּר is in the singular form. Each and every chariot in this count was [especially] selected.
  And all the chariots of Egypt. [Meaning:] And along with them (the elite chariots), all the remaining chariots. From where did all these animals come? If you will say that they were of the Egyptians, but it is said: “All the flocks of the Egyptians died!” And if [you say that they] were of the Israelites, is it not said: “Also our flocks shall go with us?” Then whose were they?! [They were] of those who feared the word of God. It is from here that Rabbi Shimon would say: “The best of the Egyptians — kill him, the best of the snakes — crush his brains.” 
  And commanders over all of them. [וְשָלִשִׁים means] army officers, as Onkelos translates it. 
  
  Verse 8
  
  Adonoy hardened the heart of Pharaoh. Because he was not sure whether to pursue them, He hardened his heart so that he <i>would</i> pursue. 
  Highhandedly I.e., with lofty and open might (daring) 
  
  Verse 9
  
  
  
  Verse 10
  
  Pharaoh drew near It should have said וּפַרְעֹה קָרַב (in the קַל conjugation). Why does it say הִקְרִיב — [in the הִפְעִיל form]? He made himself draw near and he exerted himself to be ahead of them (his soldiers) as he had arranged with them.
  Coming after them. With one heart (mind), as one man. An alternate explanation: And behold the Egyptian (sing.) is coming after them: [meaning:] They saw the guardian angel of Egypt coming from the heavens to help the Egyptians. 
  They cried out. They grasped the trait of their forefathers. Regarding Avraham it is written: “To the place where he stood.” Regarding Yitzchok: “To meditate (pray) in the field” Regarding Yaakov: “He reached the place (prayed in the place).”
  
  Verse 11
  
  Were there not enough graves in Egypt. [Meaning:] Is it due to a lack of graves, that there are not ( אֵין ) graves in Egypt to be buried there, that you took us from there?” <i>se por feilance de non foses</i> in Old French. 
  
  Verse 12
  
  That we told you in Egypt. Where was it that they told him? “Let God look at you and judge.”
  Than we should die in the desert. [מִמֻּתֵנוּ means] than that we should die. Had it been vocalized with a <i>melopum</i> it would have been explained as: <i>than our death</i>! But now that it is vocalized with a <i>shuruk</i> we explain it as: <i>than that we should die.</i> Similarly: “If only ( מוּתֵנוּ ) we would die.” Similarly: “If only ( מוּתִי )” regarding Avshalom [מוּתִי meaning:] I would die, As in: “Till the day קוּמִי forever,” [or:] “Until שוּבִי in peace,” [קוּמִי, שוּבִי meaning:] that I arise, that I return. 
  
  Verse 13
  
  For the Egyptians you have seen [this day]. [I.e.,] the fact that you have [now] seen them is only this day. This is the day that you saw them, but you will never again [see them]. 
  
  Verse 14
  
  Adonoy will fight for you [לָכֶם means:] for you. Similarly: “For Adonoy is fighting <i>for</i> them.” Similarly: “Will you argue <i>for</i> God?” Similarly: “And the one who spoke <i>for</i> me” Similarly: “Will you argue <i>for</i> the Ba’al”
  
  Verse 15
  
  Why do you cry to Me? [From this] we learn that Moshe was standing and praying [when] God said to him, “Now is not the time to pray <i>at length,</i> when Yisrael is in trouble.” An alternate explanation: “Why do you cry out? אֵלָי — This thing depends on Me, not on you.” [This is] similar to what is written elsewhere: “Concerning My sons and concerning My handiwork do you need to command Me?!” 
  Speak to the B’nei Yisrael and let them move on. There is nothing for them to do but move on because the sea will not stand in their way. The merit of their ancestors as well as the trust they had in me, when they went out [of Egypt], is effective to split the sea for them. 
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  And went behind them. To separate the Egyptian camp from the Israelite camp and to receive the arrows and the projectiles of the Egyptians. Everywhere else it says: “The angel of Adonoy” but here [it states] “The angel of Elokim.” “Elokim” wherever it occurs denotes only “judgment.” This teaches that Israel was placed in judgment at that moment, whether [they were worthy] to be saved or whether to be destroyed with the Egyptians. 
  The pillar of cloud moved. After it became dark and the pillar of cloud completed its tour over the camp [and gave way] to the pillar of fire, the cloud was not removed as it was usually removed in the evening — completely, but, rather, it continued to move behind them to make it dark for the Egyptians. 
  
  Verse 20
  
  It came between the Egyptian camp. This can be compared to a person on a journey, with his son walking ahead of him. If highway men would come to kidnap him (the son), he would take him from in front and place him behind. Then, if a wolf would come up from behind he would place him (the son) in front. If highway men would approach from the front and wolves from behind, he would place him on his arm and fight them. So, too, [did God do for the Israelites]: “I led Ephraim (Israel) — He took them upon His arms.” 
  There was the cloud and darkness — for the Egyptians.
  And lit up. [I.e.,] the pillar of fire [lit up] the night for the Israelites and moved in front of them, as was usual for it to travel all night, while the darkness of the cloud was turned toward the Egyptians. 
  They did not approach each other [I.e.,] one camp to another. 
  
  Verse 21
  
  With a strong east wind, בְּרוּחַ קָדִים עַזָּה — with an east wind, which is the strongest of all the winds. It is this wind with which God punishes the wicked as it is said: “I will disperse them with the east wind.” [or:] “And east wind will come — the wind of God.” [or:] “The east wind has shattered you in the heart of the seas.” [or:] “He removed with His strong wind on the day of the east wind.” 
  And the waters were divided — all the waters of the world.
  
  Verse 22
  
  
  
  Verse 23
  
  All of Pharaoh’s סוס  horse(s). Was there only one horse?! This teaches us that all of them are considered before God as but one horse.
  
  Verse 24
  
  The morning watch. The three parts of the night are called אַשְׁמוּרוֹת , and the one before the morning is called אַשְׁמֹרֶת הַבֹּקֶר — “The morning אַשְׁמֹרֶת .” It is my opinion that because the night is divided into watches for the song of the ministering angels, one group [of angels] after another, in three parts, therefore, it is called אַשְׁמוֹרֶת . It is for this reason that Onkelos translates it: מַטְּרַת — [meaning: <i>a watch</i>]. 
  Gazed down. [וַיַּשְׁקֵף means literally] he gazed; as if to say: He turned His attention to them to destroy them. Onkelos’ translation of it as: וְאִסְתְּכֵי , is also a term referring to <i>gazing</i> as in: “ שְֹדֵה צֹפִים [which Onkelos translates as:] the field of the gazers. 
  Through the pillar of fire and cloud. The pillar of cloud descended and made it (the sea floor) like clay and the pillar of fire heated it up so that the horses’ hooves fell off.
  And He caused panic. [וַיָּהָם is derived from] the term מְהוּמָה — confusion, <i>estordison,</i> in Old French (tumult, confusion). He put them into a state of confusion; [i.e.] He took away their senses. We learned in the Chapters of R. Eliezer the son of R. Yose haGlili: wherever the term מְהוּמָה is used, it indicates a thunderous noise and the following is the forerunner of them all: “And God thundered with a great sound, etc. upon the Plishtim ( וַיְהֻמֵּם ) and threw them into confusion.” 
  
  Verse 25
  
  He removed the wheels of their chariots. As a result of the fire the wheels burnt up causing the chariots to be dragged and those who were sitting in them were thrown about causing their limbs to break apart.
  And made them move heavily. [He moved them] with a movement that was heavy and hard for them — in the same measure that they (Egypt) meted out. [Egypt acted thus:] “He <i>hardened</i> his heart, he and his servants;” here, too, “He treated them <i>hard</i> (harshly).” 
  Is fighting for them against Egypt. [בְּמִצְרַיִם means:] against the Egyptians. An alternate explanation of בְּמִצְרַיִם : — <i>in the land of Egypt</i> [viz.] that just as these are being struck on the sea, so, too, are those left <i>in Egypt</i> being struck. 
  
  Verse 26
  
  And the water will come back. [The waters] that were standing erect as a wall will return to their place and cover the Egyptians.
  
  Verse 27
  
  Toward morning. At the time that the morning <i>turns</i> to come.
  To its strength. — to its <i>original</i> strength.
  Were fleeing toward it. Because they were confused and in panic, they ran <i>toward</i> the waters. 
  Adonoy overturned. As a person who stirs a pot and overturns that which is on top to the bottom and that which is at the bottom to the top, so, too, did they (the Egyptians) go up and down and were broken apart in the sea; and God kept them alive so that they receive the pain [longer]. 
  Stirred. [Onkelos translates it:] וְשַׁנֵּיק which is a term meaning <i>to stir</i> in Aramaic. There are many such usages in Midrash Aggadah.
  
  Verse 28
  
  They covered the chariots, etc. including Pharaoh’s entire army. This is usual for [Biblical] verses to write a redundant למ"ד as in: “( לְכָל all its vessels you shall make of copper.” Similarly: “( לְכֹל ) all the vessels of the Mishkon in all its service.” [or:] “and their pegs and their ropes ( לְכָל ) and all their vessels.” This is done only for the purpose of style. 
  
  Verse 29
  
  
  
  Verse 30
  
  Yisrael saw the Egyptians dead. — because the sea expelled them (the Egyptians) onto its shore, so that Yisrael would not say: “Just as we are coming up from this side so, too, are they coming up from the other side, at a distance from us and they will pursue us.” 
  
  Verse 31
  
  The great hand. [Meaning:] the great power which was effected by the hand of God. There are many meanings that fit the term יָד , and they all signify the actual <i>hand</i> and the one explaining it should fit the meaning according to the context. 
  
  
  
  
  
  Verse 1
  
  Then Moshe sang. [I.e.,] <i>Then,</i> when Moshe saw the miracle, it entered his mind ( שֶׁיָּשִׁיר ) to sing a song. Similarly: “Then יְדַבֵּר Yehoshua.” Similarly: “And a house יַעֲשֶׂה for Pharaoh’s daughter,” [meaning:] he thought in his heart to make it for her. Here, too, יָשִׁיר [means] his heart told him that he should sing, and he did so [as is immediately added:] “ וַיֹּאמְרוּ לֵאמֹר and they said, ‘I will sing to Adonoy’ ” Similarly in the case of Yehoshua — when he saw the miracle, his heart told him to speak, and he did so [as it says:] “And he said before the eyes of Israel.” This also applies to the Song of the Well, which begins with: אָז יָשִׁיר יִשְׂרָאֵל it explicitly states afterwards: “Come up, you Well — sing to it” [similarly:] אָז יִבְנֶה שְׁלֹמֹה בָּמָה , which the Sages of Israel explained that he <i>wanted</i> to build [an altar for an idol] but he did not [actually] build one. We learn from this that the prefix letter י' is used to express intention. All of the above is to satisfy [the verse’s] plain meaning. However, its midrashic explanation: Our Sages, of blessed memory, said: From here we derive an allusion that the resurrection of the dead [has its source] in Scripture. This applies to all [the examples cited] except for the one regarding Shlomo which they explained “he intended to build but did not build.” One cannot say and explain this usage the same way as other things written in the future tense and, yet, referring to the present; for example: “Thus ( יַעֲשֶׂה ) is Iyov doing” [or:] “At the command of God ( יַחֲנוּ ) they encamp” [or:] “Sometimes the cloud is [on the Mishkon].” This is because they are things that were continuously happening and they can accept both future and past. But this ( יָשִׁיר and the other examples) which was only a one-time occurrence cannot be explained in these terms. 
  For He is most high. גָּאֹה גָּאָה is as Onkelos translates it. (An alternate explanation: The repetition [of גָאֹה גָּאָה] intends to convey that He did something that is impossible for a human to do. When he (the human) fights against his fellow man and overpowers him, he will throw him from his horse, whereas, here: “The horse <i>and</i> its rider he threw into the sea.” And regarding anything that cannot be done by anyone else [except Him], the correct expression is גֵאוּת ( גָאָה ) as in: “For ( גֵאוּת ) gloriously has He done.” Similarly, everywhere in the <i>Shira</i> you will find repetitive expressions, [e.g.,] “the <i>strength</i> and <i>retribution</i> of God was the cause of my deliverance.” [or:] “<i>Adonoy</i> is the master of war <i>Adonoy</i> is His name.” And so on [in the rest of the verses]. — From an old Rashi manuscript) Another explanation: For He is most high, He transcends all songs. and as much as I may praise him, there is still more in Him [to be praised] and not like a king of flesh and blood who is praised and does not possess [those attributes]. 
  Horse and its rider — both tied to each other and the water brought them up high and then threw them to the depths and, yet, they did not come apart. 
  He threw. [רָמָה means] He threw. Similarly: “( וּרְמִיו ) They were thrown into a burning furnace.” There is a Midrash Aggada: One verse states רָמָה — <i>thrown upwards,</i> whereas another verse states יָרָה — <i>thrown downwards.</i> This teaches that they went up to the heights and went down to the abyss; as in: “who ( יָרָה ) threw down the cornerstone?” — from above to below. 
  
  Verse 2
  
  The strength and retribution of God. Onkelos translates [עָזִי וְזִמְרָת as:] “my might and my praise,” עָזִי being the same as עֻזִי , vocalized with a <i>shuruk</i> and וְזִמְרָת being the same as וְזִמְרָתִי . But I wonder at the wording of the verse for there is none vocalized like it in Scripture, except in three places where it is placed next to “ וְזִמְרָת ,” whereas, everywhere else it is vocalized with a <i>shuruk,</i> [e.g.] ה' עֻזִּי וּמָעֻזִּי [or:] עֻזּוֹ אֵלֶיךָ אֶשְׁמֹרָה . Similarly, every two-letter word that is vocalized with a <i>malopum</i> (<i>cholam</i>), when it is extended by a third [suffix] letter, and the second one is not a <i>sheva</i> or <i>chatef</i>, then the first [letter] is vocalized with a <i>shuruk</i>: For example: [The word] עֹז [becomes] עֻזִּי, [the word] רֹק [becomes] רֻקִּי חֹק [becomes] חֻקִּי , עֹל [becomes] עֻלּוֹ [e.g.] “ יָסוּר עוּלּוֹ ,” כֹּל [becomes] כֻּלֹוֹ [e.g.] וְשָׁלִישִׁים עַל כֻּלּוֹ . But [in] these three — עָזִי וְזִמְרָת which appears here, and the one in Yeshaiyahu (12, 2) and the one in Tehillim (118, 14) — [the letter ע'] is vocalized with a short <i>kamatz. </i> And furthermore in none of them is it written וְזִמְרָתִי , but וְזִמְרָת and they are all followed by וַיְהִי לִי לִישׁוּעָה Therefore, I say, so that the wording of the text fit, that עָזִּי does not mean the same as עֻזִּי nor does וְזִמְרָת mean the same as וְזִמְרָתִי , but, rather, עָזִי is a noun as in: “ הַיּשְׁבִי (the One Who dwells) in the heavens,” [or:] “ שֹׁכְנִי (the one who dwells) in the cracks of the rock,” [or:] “ שֹׁכְנִי (the one who dwells) in the bush.” And the following is the praise [conveyed here]: “The עֹז and the זִמְרָה of God were a deliverance for me,” and וְזִמְרָת is in the construct to the word ה' , as in: לְעֶזְרַת ה' — “to the help <i>of</i> God,” [or:] בְּעֶבְרַת ה' — “by the anger <i>of</i> God,” [or:] עַל דִּבְּרַת בְּנֵי הָאָדָם — “because of the speech <i>of</i> men.” The word וְזִמְרָת is from the same root as “ לֹא תִזְמוֹר ” [or:] “ זְמִיר עָרִיצִים ” — “The cutting down of the evil ones” [זְמִיר] being a term for <i>mowing down</i> and <i> cutting off.</i> [Thus the meaning here is] “The strength and retribution of our God was a deliverance for us.” Do not wonder about the use of וַיְהִי (lit. “it will be”) that it does not say הָיָה (“it was”), for there <i>are</i> verses that express themselves in this way, and the following is an example: “around the walls of the house, for the Temple and the Holy of Holies, ( וַיַּעַשׂ ) he made side-structures all around,” where it should have said עָשָׂה [instead of וַיַּעַשׂ ]. Similarly in Divrei Hayomim: “And [as for] the B’nei Yisrael who dwelt in the Judean cities, Rechavom וַיִּמְלֹך (reigned) over them,” where it should have said מָלַךְ עַלֵיהֶם רְחַבְעָם [instead of וַיִּמְלֹךְ]. [Or:] “Due to the inability of God, etc. He slaughtered them, where it should have said שְׁחָטָם [instead of וַיִּשְׁחָטֵם ]; [Or:] “And the men that Moshe sent, etc. ( וַיָּמֻתוּ ) died,” where it should have said מֵתוּ [instead of וַיָּמֻתוּ ]; [Or:] “Whoever paid no heed to the word of God. ( וַיַּעֲזֹב ) left [his cattle, etc.],” where it should have said עָזַב [instead of וַיַּעֲזֹב ]. 
  This is my Almighty. With his glory (His very Self) did He reveal Himself to them and they pointed at Him with a finger. A handmaiden saw at the Sea what even the prophets could not see.
  And I will glorify Him. Onkelos translates it ( וְאַנְוֵהוּ ) from the term נָוֶה [from:] “ נָוֶה שַׁאֲנָן ” — “peaceful dwelling,” [or:] לִנְוֵה צֹאן — “A dwelling for sheep.” An alternate explanation: וְאַנְוֵהוּ denotes נוֹי — <i>beauty</i> [and וְאַנְוֵהוּ means] I will relate His splendor and praise to the inhabitants of the world. For example: [The nations ask Israel:] “What is your beloved more than any other beloved, etc.,” “My Beloved is white and ruddy” and [all the praises of God expressed] in that section. 
  The God of my father — is this, and I will exalt Him. The God of my father. I am not the first to hallow Him but [this concept] has been held and has remained with me — this holiness and Godliness over me — from the days of my fathers.
  
  Verse 3
  
  Adonoy is the master of war. [אִישׁ מִלְחָמָה means] master of war as in אִישׁ נָעֳמִי — “the master (husband) of Naomi.” Wherever אִישׁ or אִישִׁי , or אִישֵׁךְ [appear] they are translated by Targum as “master of.” Similarly: “Be strong and be an אִישׁ ” [לְאִישׁ having the same meaning as] לְגִבּוֹר . 
  Adonoy is His Name. He does not conduct His wars with weapons but, rather, He wages war with His Name, as David said (to Goliath): “I come against you in the Name of Adonoy of Hosts.” An alternate explanation of ה' שְׁמוֹ : Even while He wages war he retains His attribute [expressed by “ יהוה ”] to be compassionate to His creatures by feeding all the inhabitants of the world; not as is the practice of earthly kings that when he is occupied by war he turns away from all his other functions and does not have the power to do both. 
  
  Verse 4
  
  He hurled into the sea. [יָרָה בַיָּם is translated by Onkelos:] שַׁדִּי בְיַמָּא , שַׁדִִּי having the meaning of <i>hurling.</i> Similarly it says: אוֹ יָרֹה יִיָּרֶה , where Onkelos translates it אוֹ אִשְׁתְּדָאָה יִשְׁתְּדִי (from שְׁדִי ), and the letter ת' is used in these words ( אִשְׁתְּדָאָה יִשְׁתְּדִי in place of (i.e., indicating) the יִתְפְַַּל (reflexive) form. 
  Elite. [וּמִבְחַר] is a noun [having the same form] as מֶרְכָּב, מִשְׁכָּב and מִקְרָא קֹדֶשׁ . 
  Were sunk. The term טְבִיעָה always denotes sinking in a muddy place, as in “ טָבַעְתִּי I am sunk in muddy depths.” [or:] “Yirmiyahu ( וַיִּטְבַּע ) sank in the mud.” This indicates that the sea turned to mud to pay them (the Egyptians) back in kind, for they had subjugated Yisrael with mortar (mud) and with bricks. 
  
  Verse 5
  
  Covered them. יְכַסְיֻמוּ is the same as יְכַסוּם with the middle letter י' being extra. This is usual in the verses [of Scripture]; as in: “Your cattle and sheep ( יִרְבְּיֻן ) will increase,” [or:] “( יִרְוְיֻן ) They will be satiated from the abundance of Your House.” The first letter י' [of יְכַסְיֻמוּ], which denotes the future tense, is explained as follows: They sank in the Reed Sea so that the water should return and cover them. יְכַסְיֻמוּ has no similar vocalization in Scripture, and is normally vocalized יְכַסְיֻמוֹ with a <i> melopum</i> (<i>cholam</i>). 
  Like stone. Elsewhere it says: “They sank like lead” and elsewhere it says: “consumed them like straw.” [This is because] the wicked ones were like straw being continuously scrambled as they were thrown up and down. Those who were average were like stone, and the relatively righteous were like lead and came to their rest immediately. 
  
  Verse 6
  
  Your right hand, Your right hand. Twice! When Israel does God’s will the left hand, too, becomes a right hand. 
  Your right hand, Adonoy, is adorned with power — in order to save Yisrael, while Your other right hand crushes the enemy. However, to me it seems [that the second יִמִינְךָ means] that very same right hand crushes the enemy, which is something impossible for a human — to do two acts with one hand. However, the plain meaning of the verse is: “Your right hand, which is adorned with power.” What is its function? “Your right hand crushes the enemy.” There are many verses that are like it. “For <i>behold, Your enemies,</i> Adonoy, for <i>behold Your enemies</i> shall perish.” [or:] “<i>How long shall the wicked ones,</i> Adonoy, <i>till when will the wicked ones</i> exult?” [or:] “<i>The rivers have raised</i> Adonoy, <i>the rivers have raised</i> their voice.” [or:] “<i>Not for our sake,</i> Adonoy, <i>not for our sake.</i>” “‘<i>I will respond,</i>’ says Adonoy, ‘<i>I will respond</i> to the heavens.’” [or:] “<i>I</i> to Adonoy, <i>I</i> will sing.” [or:] “<i>Had it not been for Adonoy ... had it not been for Adonoy,</i> who was with us when man rose up against us.” [or:] “<i>Awaken! awaken!</i> Devorah, <i>Awaken! Awaken!</i> sing a song!” [or:] “<i>A foot</i> shall trample her, <i>the foot</i> of a pauper.” [or:] “He gave their land as <i>an inheritance,</i> <i>an inheritance</i> to Israel, His people,” and their like. 
  Adorned. The letter י' is extra as in “( רַבָּתִי ) full of people,” [or:] “( שָׂרָתִי ) the princess among countries, [or:] “( גְּנֻבְתִי ) stolen during the day.” 
  Crushes the enemy. It is constantly crushing and breaking the enemy. Similar to this (the use of רְעַץ to mean <i>to crush</i> ) is: “( וַיִּרְעֲצוּ ) They crushed and shattered the B’nei Yisrael” in the Book of Shoftim (10, 8). (An alternate explanation: “Your hand that is adorned with power is the one that <i>breaks</i> and <i>strikes</i> the enemy. [This is connected to the next verse as follows:] 
  
  Verse 7
  
  In Your great majesty. If the hand alone crushes the enemy, then when He raises it in His great majesty, He will <i>destroy</i> His opponents. And if in His great majesty alone His opponents are destroyed then, certainly, when He sends forth His fury, it will consume them.) 
  You destroy. You constantly destroy your opponents, ( קָמֶיךָ ) those who stand up against You. Who are considered those who stand up against Him? It is those who stand up against Yisrael. Similarly, it says: “For behold your enemies are in an uproar — ” and what is this uproar? — “against your people they plot deceitfully,” and it is for this that they are called “enemies of God.” 
  
  Verse 8
  
  The wind of Your nostrils. The wind that comes out of the two nostrils. The verse speaks — as if this were possible — regarding God, as if compared to a human king, in order to attune the ears of people in accordance with [their own] experience so that they might understand the matter. When a person becomes angry breath [furiously] comes from his nostrils. Similarly: “Smoke arose from His nostrils.” Similarly: “By the breath of His nostril are they consumed.” This is meant by Scripture’s saying: “For the sake of My Name I will lengthen My breath.” When one’s anger is calmed, his breath is longer, but when he is angry his breath is short. [The verse there continues] וּתְהִילָּתִי אֶחֱטָם לָךְ [which means] “For the sake of My praise, I will place a nose-ring in My nose in order to close up My nostrils against the anger and the breath so that they not come out. : לָךְ [here means] <i>for your sake.</i> אֶחֱטָם [has the same meaning as:] נְאָקָהּ בַּחֲטָם which is found in Maseches Shabbos This is what it seems to me. Whenever אַף and חָרוֹן are joined together in Scripture I say that the following is the explanation: [In the expression] חָרֹה אַף [the word חָרָה] is similar to [the word חָרָה in:] “My bone is חָרָה from the heat” [where חָרָה] means <i>burning</i> and <i>heat</i>, because the nostrils become hot and burning, at a time of anger. חָרוֹן is derived from חָרֹה . The same way רָצוֹן is derived from רָצֹה . Similarly the word חֵמָה (wrath) is also derived from חֲמִימוּת (heat). It is for this reason that it says: “( וַחֲמָתוֹ ) and his anger burnt within him,” and when anger subsides one says: “His mind has <i>cooled off.</i>” 
  The waters were heaped up. Onkelos translates [נֶעֶרְמוּ] as derived from עַרְמִימוּת (cleverness). However, according to the clarity of Scripture it has the same meaning as עֲרֵמַת חִטִּים — “A mound of wheat.” The expression “stood like a wall” indicates this. Heaped up. [I.e.,] from the heat of the breath that came out of Your nostrils the water dried up and became like piles and mounds of grain-stacks which are high. 
  Like a wall. [כְּמוֹ נֵד means] as Onkelos translates it כְּשׁוּר — “like a wall.”
  A wall. נֵד is a term for <i>heaped up</i> and <i>gathered,</i> as in: “As a ( נֵד ) pile of branches on a day of sorrow,” [or:] כֹּנֵס כַּנֵּד — “He gathers like a mound.” It is not written כּוֹנֵס כַּנֹּאד but rather כַּנֵּד , and if כַּנֵּד would be the same as כַנֹּאד and כּוֹנֵס would have the same meaning as הַכְנָסָה , it should have been written: “( מַכְנִיס כְּבַנֹּאד ) He gathers, as if into a leather water-pouch the waters of the sea.” But כּוֹנֵס denotes <i>gathering</i> and <i>piling up</i>. Similarly: “[the waters] rose up as one mound” [and:] “they stood as one mound. The terms rising and standing do not apply to water-pouches, only to walls and piles. [Also] we find נֹאד vocalized only with a <i>cholam</i> as in: “place my tears ( בְנֹאדֶךָ ) into your flask,” [or:] ( אֶת נֹאוד ) — the milk pitcher.” 
  Congealed. As in: “And like cheese ( תַקְפִּיאֵנִי ) you have solidified me,” for they (the depths) hardened and became as stone and the waters threw the Egyptians upon the stone with force, and battled against them with all kinds of harshness. 
  In the heart of the Sea. [Meaning:] In the very strongest part of the sea. It is usual for Biblical verses to speak this way: [e.g.] “to the very middle of the heavens,” [or:] “in the very middle of the oak-tree,” denoting the essence and strength of a thing. 
  
  Verse 9
  
  The enemy said — to his nation, when he seduced them with words, “I will pursue and overtake them and I will divide the spoils with my ministers and my servants.” 
  I will satisfy [myself]. [תִּמְלָאֵמוֹ means] my soul will be filled with them. —[נַפְשִׁי meaning:] My spirit and my will. Do not wonder about a word that expresses something expressed by two words, [viz.,] תִּמְלָאֵמוֹ [expresses the same thing as] תִּמְלָא מֵהֶם , for there are many instances of such an expression: [e.g.] “For the southern land נְתַתָּנִי ,” [נְתַתָּנִי being] the same as נָתַתָּ לִי — “You have given me.” [or:] “They could not דַּבְּרוֹ peaceably,” [דַבְּרוֹ being] the same as דַּבֵּר עִמּוֹ — “Speak with him,” or: “My children יְצָאוּנִי ,” [יְצָאוּנִי being] the same as יָצְאוּ מִמֶּנִי — “went away from me,” [or:] “The number of my steps אַגִּידֶנּוּ ” [אַגִּידֶנּוּ being] the same as אַגִּיד לוֹ — “I will tell him.” Here, too, תִּמְלָאֵמוֹ means: תִּמְלָא נַפְשִׁי מֵהֶם — “My soul will be filled from them.” 
  I will draw my sword. [As Onkelos translates it:] “I will draw.” It is because he empties ( מֵרִיק ) the sheath upon drawing it and it remains empty ( רֵיק ) the term “emptying” ( הַרָקָה ) fits it, as in: “( מְרִיקִים ) They empty their sacks” [or:] “And his vessels ( יָרִיקוּ ) they will empty.” Do not claim that the term רֵיקוּת — emptying does not apply to that which is being removed but, rather, [it applies only] to the container, or the sack and to the vessel from which it has been removed, but not to the sword or the wine and, therefore, have to resort to a forced explanation [that] אָרִיק חַרְבִּי has the same meaning as: “[וַיָּרֶק] And he armed his trained servants,” [thereby making the meaning here:] “I will arm myself with my sword.” [This is unnecessary for] we find the term [הֲרָקָה] referring also to that which is being removed, [e.g.] “Oil ( תּוּרַק ) which is emptied,” [or:] “It (the wine) was not emptied from vessel to vessel.” It does not state here: “The vessel was not emptied” but, rather: “The <i>wine</i> was not emptied from vessel to vessel.” Thus we find the term referring to the wine: Similarly: “( וְהֵרִיקוּ ) They will draw their swords against the beauty of your wisdom” [in the narrative] concerning Chiram. 
  Will destroy them. תּוֹרִישֵׁמוֹ is a term denoting רֵישׁוּת (poorness) and poverty, as in מוֹרִישׁ וּמַעֲשִׁיר — He impoverishes and enriches. 
  
  Verse 10
  
  You made [Your wind] blow. [נָשַׁפְתָּ is] a term meaning <i>blowing</i>. Similarly: “He also ( נָשַׁף ) blew upon them.”
  They sank. [צָלֲלוּ means] they sank, they went deep from the word מְצוּלָה — <i>depth</i>. 
  Like lead. [עוֹפֶרֶת means:] lead, <i>plom</i> in Old French. 
  
  Verse 11
  
  Among the mighty. [בָּאֵלִים means] among the mighty, as in: “And ( אֵילֵי ) the mighty of the land he took,” [or:] “( אֱיָלוּתִי ) My strength, hasten to help me.” 
  Awesome in praise. [I.e.,] it is fearsome to relate Your praises, for one might fall short [in his praises], as is written: “For You, silence is praise.” 
  
  Verse 12
  
  You extended your right hand. When God extends His hand the wicked become extinct and fall, because all things are held in His hand and they fall when it is extended. Similarly it says: “When God will extend His hand then the helper will stumble and the one being helped will fall.” This can be compared to glass vessels that are held in a person’s hand; if he extends (opens) his hand slightly they fall and break. 
  The earth swallowed them. From this we derive that they were privileged to be buried, as a reward for having proclaimed, “Adonoy is the righteous One!” 
  
  Verse 13
  
  You guided — has the same derivation as מְנַהֵל — <i>leader</i>. Onkelos, however, translates it [סוֹבַרְהִי] relating to <i>carrying</i> and <i>bearing,</i> but he was not meticulous to explain it according to the exact Hebrew language. 
  
  Verse 14
  
  And they tremble. [יִרְגָּזוּן means] מִתְרַגְּזִין — <i>they tremble.</i>
  The inhabitants of Philistia. Because it was they who killed Ephraim’s descendants who had calculated prematurely the end [of the Egyptian exile] and went out [of Egypt] by force, as is related in Divrei Hayomim: “The men of Gath (the Philistines) killed them” 
  
  Verse 15
  
  The chiefs of Edom the mighty men of Moav. But, surely, they had nothing to fear for they (the B’nei Yisrael) were not going against them! But [the explanation is:] it was because of greivance, for they were greived and pained over the honor of Yisrael. 
  Melted away. [נָמוֹגוּ means] <i>they melted away,</i> as in: “With showers ( תְּמֹגְגֶנָּה ) you make it soft.” They said: “They are coming against us to annihilate us and inherit our land.” 
  
  Verse 16
  
  Horror fall upon them. [אֵימָתָה is fear] upon those who are far away.
  And dread. [פַּחַד is fear] on those who are nearby. This is similar to what is said: “For we have heard how He has dried up, etc.” 
  Until they cross over, until they cross over. As Onkelos explains it. 
  You acquired. [I.e.,] “You hold it dearer than other nations, similar to an object acquired ( קָנוּי ) at a high price that is held dear by the person. 
  
  Verse 17
  
  You will bring them. Moshe prophesied that he would not enter the land. It therefore does not say תְּבִיאֵנוּ — “You will bring <i>us</i>.”
  The place for Your habitation. The Temple below is lined up exactly opposite the Throne above that פָּעַלְתָּ — You made.
  The Sanctuary. The intonation on it (the word מִקְדָשׁ ) is a <i>zakef godol</i> in order to separate it ( מִקְדָשׁ ) from the word ה' which follows it, [thus giving it the meaning of] “the Sanctuary, which your hands, Adonoy, established.” [This indicates the] preciousness of the Beis Hamikdosh, for the world was created with “one hand,” as it is said: “Truly My hand has established the earth,” whereas the Mikdosh [was made] with “two hands.” And when will it be built with “two hands?” when the time comes that “Adonoy will reign forever and ever,” in the future when all the kingdom will be His. 
  
  Verse 18
  
  Forever and ever. וָעֶד is an expression denoting eternity and the letter ו' in it is part of the root therefore it is vocalized with a <i>patach</i> But [in the verse] “I am the One Who knows ( וָעֵד ) and bears witness,” where the letter ו' in it is a prefix, it bears the <i>kametz</i> vowel ( וָעֵד ). 
  
  Verse 19
  
  When Pharaoh’s horse came. [כִּי בָא means] <i>when</i> it came.
  
  Verse 20
  
  Miriam, the prophetess, took. Where was it that she prophesied? It was when she was [only] <i>Aharon’s sister,</i> before Moshe was born. She [then] said: “My mother is destined to give birth to a son, etc.,” as is related in Maseches Sotah. An alternate explanation [as to why she is identified as] <i>Aharon’s</i> sister: Because he put his life in jeopardy for her when she was struck by leprosy, she is identified by his name. 
  The drum. An instrument for certain kinds of music.
  With drums and dancing. The righteous women of that generations were sure that God would perform miracles for them so they took drums out of Egypt.
  
  Verse 21
  
  Miriam led them in the response. Moshe sang the song for the men — he would say it and they would respond after him. And Miriam sang the song for the women.
  
  Verse 22
  
  Moshe led. He made them travel against their will. For the Egyptians adorned their horses with gold and silver ornaments and precious stones and the Israelites kept finding them in the sea [to the point that] the booty of the sea was greater than the booty [taken out] of Egypt, as it is said: “We will make gold bracelets for you (from the booty of the sea) together with silver studs (from the booty of Egypt).” Therefore he had to make them travel against their will. 
  
  Verse 23
  
  They came to Marah. [מָרָתָה is] the same as לְמָרָה — <i>to Marah.</i> The letter ה' at the end of the word is in place of the letter ל' at its beginning. The letter ת' is in place of the ה' which is part of the root-word מָרָה , and when it in the construct state when it is joined to a ה' which is added in place of the ל' , then the <i>root-letter</i> ה' is changed to a ת' . Similarly any ה' that is part of the root-word changes to a ת' in the construct state, as in: “I have no חֵמָה (anger),” “ וַחֲמָתוֹ (And his anger) burned within him.” There you have a ה' of a root-word changing to a ת' because it is joined to the added ו' : Similarly: “A slave and an אָמָה (servant-maiden),” [which changes to] “Here is אֲמָתִי (my hand-maiden) Bilhah” [or:] “to a creature חַיָּה (of life)” [becomes] “ חַיָּתוֹ (his life) makes bread repulsive to him” [or:] “Between רָמָה (Ramah and Bethel)” [which changes to] “His return was הָרָמָתָה (to Ramah). 
  
  Verse 24
  
  They complained. [וַיִּלֹּנוּ] is in the <i>nifal</i> form: Onkelos, too, translates it in the <i>nifal</i> form: וְאִתְרָעָמוּ . (In Aramaic the אִתְפְּעֵל represents the Hebrew נִפְעַל .) This is the way of expressions of complaint to revert the statement to the person [complaining], [e.g.] מִתְלוֹנֵן (complain), מִתְרוֹעֵם (resent) and it is not said in the form of לוֹנֵן, רוֹעֵם . The French man also expresses it this way: “<i>decomplaisant se</i>.” The action reverts to himself by the use of the expression “<i>se.</i>” 
  
  Verse 25
  
  There He set before them. In Marah He gave them some sections of the Torah so that they occupy themselves with [studying] them: [the sections dealing with] Shabbos the <i>Parah Adumah</i> (the red heifer) and the administration of justice.
  And there He tested them. (lit. Him). [Meaning:] the nation, and saw their stubbornness, for they did not consult with Moshe with respectful language, [i.e.] “Pray for compassion for us so that we may have water to drink,” but, rather, they complained. 
  
  Verse 26
  
  If you vigilantly obey. [שָׁמוֹעַ תִּשְׁמַע] implies acceptance — that they accept upon themselves [God’s commands].
  Do. [Meaning:] the actual performing [of the <i>mitzvos</i>].
  Give ear. Incline the ears in order to be exact in [fulfilling] them.
  All His statutes. Things that are solely a decree of the king with no [given] reason, where the evil inclination finds fault with them: [by saying:] “What is the sense in their prohibition — why were they prohibited?” For example: [the prohibition against:] wearing <i>shatnez</i> and the eating of pork [and the <i>mitzvah</i> of] the <i>Parah Adumah</i> (red heifer), and their like. 
  I will not bring upon you. [Meaning:] and if I do bring it it will be as if it were not brought — “for I am Adonoy, Who heals you.” That is its midrashic explanation. But its plain explanation is: “For I am Adonoy, Who heals you, and teaches you Torah and <i>mitzvos</i> so that you may be saved from them (the diseases).” It is like a doctor who tells a person: “Do not eat this particular thing lest it bring you to disease this represents listening to the mitzvos. this is what is meant when it says. “It (obedience to <i>mitzvos</i>) will be healthful to your navel.” 
  
  Verse 27
  
  Twelve springs of water — corresponding to the twelve Tribes were made available to them.
  And seventy date trees. Corresponding to the seventy elders.
  
  
  
  
  
  Verse 1
  
  The fifteenth day. The date of this encampment is specifically mentioned because on that day they finished the[ir supply of] cake which they took out of Egypt. and [now] they needed the manna. We learn from this that from the remains of the dough they ate sixty one meals [through the 15th of Iyar] and the manna descended for them on the sixteenth day of Iyar, which was on the first day of the week as is cited in Maseches Shabbos. 
  
  Verse 2
  
  They complained. Because their [supply of] bread was finished.
  
  Verse 3
  
  If only we had died. [מוּתֵנוּ means:] “that we should die.” It is not a noun as is מִיתָתֵנוּ — “our death” but rather like עֲשֹוֹתֵנוּ, חֲנוֹתֵנוּ, שׁוּבֵנוּ which mean: <i>that we should make, that we should set up camp, that we should die.</i> Onkelos translates it (i.e., מִי יִתֵּן מוּתֵנוּ ) לְוַי דְמִיתְנָא as [he translates] לוּ מַתְנוּ [meaning:] “If only that we should die.” 
  
  Verse 4
  
  Enough for each day. The food requirements for the day they shall gather on <i>that</i> day. They may not gather today for tomorrow’s needs.
  That I may test them [to see] If they will walk [in the way of] My teaching. Whether they will keep the <i>mitzvos</i> dealing with it [viz.,] that they not leave any of it [overnight] and that they not go out on Shabbos to gather [it]. 
  
  Verse 5
  
  It will be twice as much. For today and for tomorrow.
  Twice as much. As they usually gathered each day of the rest of the days of the week. I say that אֲשֶׁר יָבִיאוּ וְהָיָה מִשְׁנֶה [should be joined] [and it means:] “After they bring it [home] they will find twice as much upon measuring it over what they had been gathering and measuring every day.” This is the meaning of לָקְטוּ לֶחֶם מִשְׁנֶה : [i.e.,] upon having gathered it it was found to be a double portion of bread. This, too, is the meaning of: “Therefore He gives you on the sixth day bread for two days.” He gives you a blessing (<i>foison</i> in Old French) in the house, to fill the <i>omer</i> twice, so as to have bread for two days. 
  
  Verse 6
  
  In the evening. [עֶרֶב is] the same as לָעֶרֶב — “in the evening.”
  You will know that Adonoy brought you out from the land of Egypt. “Since you said to us: ‘for <i>you</i> have brought us out,’ you shall [now] know that it was not we who brought [you] out but rather Adonoy Who brought you out for He will will make the quails available to you.” 
  
  Verse 7
  
  And in the morning you will see. This is not a reference to the glory that is mentioned [in the verse]: “and behold the glory of Adonoy was visible in the cloud.” But <i>this</i> is what he said to them: “In the evening you will know that He has the power in His hand to give you your desires and [though] He will give [you] meat He will not give it to you with a bright countenance for you asked for something improperly, and on a full stomach. But the bread for which you asked out of necessity, when it will descend in the morning you will see the glory of His bright countenance for He will bring it down to you in a loving manner: (a) in the morning, when there is time to prepare it, (b) with dew above it and dew below it as if packed in a box. 
  Your complaints against Adonoy. [עַל ה' is] the same as אֲשֶׁר עַל ה' <i> that</i> are against God.
  But what are we. [I.e.,] What is our importance — 
  that you cause complaints against us? That you should set everyone complaining against us — your sons, your wives, your daughters, and the mixture of nationalities. It is with no choice that I am forced to explain the word תַלִּינוּ as meaning “to cause another to do” because of its <i>dagesh</i> and the way it is read. For if it had been the “weak” form (without a <i>dagesh</i>) I would have explained it in the form תִּפְעֲלוּ , as in “( וַיָּלֶן ) The nation <i>complained</i> against Moshe.” Or if it had had a <i>dagesh,</i> without a letter י' [after the ל'] and would have been read: תִּלוֹנוּ , I would have explained it in the form of תִּתְלוֹנְנוּ — “you have made yourselves complainers.” But now [in the form of תַלִּינוּ] it has the meaning of: “You have caused others to complain,” as in the case of the spies [where it says]: “They caused to complain against him the entire congregation.” 
  
  Verse 8
  
  Meat to eat. But not to [your] fill. The Torah, thereby, teaches proper manners — that meat should not be eaten to satiety. Why did He see fit to make the bread fall in the morning, whereas the meat [fell] in the evening? Because for bread they asked properly for it is impossible for man [to live] without bread, but for meat they asked improperly because they had an abundance of cattle. Furthermore, they could get along without meat. He therefore gave it to them at an inconvenient time [which was correspondingly] improper. 
  That you cause complaints against Him. [I.e., “You cause] others to do so, who hear you complain.” 
  
  Verse 9
  
  Come near [before Adonoy]. To the place where the cloud will descend.
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  Quails. It is a kind of bird and it is very fat.
  There was a layer of dew. The dew was lying on the manna. However elsewhere it says: “When the dew descended, etc. [The answer is: first] the dew descended on the earth, [then] the manna descended upon it, then the dew descended upon it and it [the manna] was as if stored in a box. 
  
  Verse 14
  
  The layer of dew had risen, etc. When the sun shines then the dew which is on the manna rises towards the sun as is the way of dew to rise towards the sun. Even were you to fill an eggshell with dew and close up its opening and place it in the sun, it will, on its own, rise into the air. Our Sages explained that the dew [initially] rose from the earth into the air and when the layer of dew rose up, the manna was revealed and they saw: “and behold on the surface of the desert, etc.” 
  Thin. [Meaning:] a thin object.
  Thin [uncovered] flakes. [מְחֻסְפָּס means:] “uncovered” and there is none like it (this word) in Scripture. It may be said that מְחֻסְפָּס [comes from the phrase] “( חֲפִיסָה ) a box and a chest” which is a term that appears in Mishnah. When it was uncovered from the layer of dew, they saw there had been a thin object enclosed inside it between the two layers of dew. Onkelos translates it: מְקַלַּף (<i>flaked</i>) meaning: “( מַחְשֹף ) the peeling of the white.” 
  As frost. כְּפוֹר is <i>jelede</i> (frost) in Old French. [Onkelos translates it] דַעֲדַק כְּגִיר , [the word גִר occurring in] כְּאַבְנֵי גִר which is a type of black color as we say regarding the “covering of the blood:” “( הַגִּיר ) Black fine earth and orpiment.” [Thus Onkelos translates it:], דַּעְדַּק כְּגִיר כִּגְלִידָא עַל אַרְעָא, meaning: “It was as fine as גִּיר and lay on the ground congealed as ice. And this is the explanation of דַּק כַּכְּפֹר thinly spread yet attached as a frost. דַק in Old French is <i>tenuis</i> (thin), for it was encrusted with a thin crust on top. The word וּכְגִיר which Onkelos uses in his translation is an addition to the Hebrew and it has no corresponding word in the verse. 
  
  Verse 15
  
  It is a food. [מָן הוּא means] “it is something <i>prepared</i> for food,” as in “The king ( וַיְמַן ) prepared for them.” 
  For they did not know what it was. So that they could call it by its name.
  
  Verse 16
  
  An omer. The name of a particular measure.
  The number of your people. <i>According to</i> the number of people that a person has in his tent, shall they take an <i>omer</i> per head. 
  
  Verse 17
  
  Some more, some less. Some gathered much, some gathered little and when they came home each person measured with an <i>omer</i> what he had gathered, and they found that the one who had gathered more did not have more than an <i>omer</i> per person in his tent, and the one who gathered less did not find less than an omer per head, and this was a great miracle that occurred with it. 
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  Some men left [some] over. [They were] Dosson and Aviram.
  It became wormy. [The word וַיָּרֻם is derived] from רִמָּה — “worm.”
  And putrid. This verse is inverted for it first became putrid and then wormy, as is indicated by what is said: “It did not become putrid and it had no worms,” this is the usual manner for all things that turn wormy. 
  
  Verse 21
  
  [When] the sun became hot it melted. That which remained in the field melted and turned into running streams and bucks and deer drank from it and the nations of the world captured some of them and through them had a taste of the manna, and thereby knew the praises of Israel.  [The word וְנָמָס is translated by Onkelos] פָּשָׁר from the word פּוֹשְׁרִים — lukewarm water — because of the sun it became warm and turned into lukewarm liquid. 
  <i>Destemprer</i> [in Old French] similar to [what is found] in Sanhedrin at the end of the Chapter “Four deaths.” 
  
  Verse 22
  
  [Lit.] They gathered double bread. In their tents they measured what they gathered and they found it to be twice as much — two <i>omers</i> for each one. There is a Midrash Aggadah: [לֶחֶם מִשְׁנֶה meaning:] לֶחֶם מְשׁוּנֶּה — “different bread;” on that day it changed for the better regarding its smell and its taste.
  And told Moshe about it. They asked him: “What is [different about] today from other days?” From here we may learn that Moshe had yet not told them the section pertaining to Shabbos which he had been commanded to tell them: “On the sixth day [when] they prepare, etc.” Until they asked: “What is this?” He responded to them: “This is what Adonoy has said,” i.e., “that I had been commanded to tell you.” It is for this [oversight] that Scripture (God) punished him, when He said to him (i.e., addressing Moshe) “How long will you refuse [to keep My commands]?” and he (Moshe) was not excluded from the general group. 
  
  Verse 23
  
  Bake what you want to bake. What you wish to bake [of the two <i>omers</i>] in the oven, bake today everything [you need] for two days, and whatever of it you need to cook in water, cook today. The term אֲפִיָיה — “bake,” applies to bread whereas the term בִּישּׁוּל — “cook,” to a boiled dish. 
  To preserve. [I.e.,] for storage. 
  
  Verse 24
  
  
  
  Verse 25
  
  Moshe said, “eat it today”, etc. In the morning, when they were accustomed to go out and gather the manna, they came to ask, “Shall we go out or not?” He responded to them: [אִכְלֻהוּ הַיּוֹם] [I.e.,] “That which is in your possession, eat.” In the evening they again came before him and asked him, “What about going out [now]? He answered them, “It is Shabbos today!” He then saw them worrrying lest the manna ceased, and will descend no more. He then said to them, “<i>Today</i> you will not find it.” Why the stress on the word “today”? “<i>Today</i> you will not find it, but tomorrow you will find it.” 
  
  Verse 26
  
  But the seventh day is Shabbos. [Meaning:] “It is Shabbos; there will be no manna on it.” This verse comes only to add Yom Kippur and holidays.
  
  Verse 27
  
  
  
  Verse 28
  
  How long will you refuse. There is a proverb among common people: “The cabbage is stricken with the weeds.” Through the wicked, the righteous are disgraced. 
  
  Verse 29
  
  See. With your own eyes that God Himself warns you regarding the Shabbos, for a miracle occurs every Shabbos eve when He gives you bread for two days. 
  Every man must remain in his place. From here the Sages found an allusion [to the law] that there are four <i>amos</i> [designated] for someone who has gone out of the [Shabbos] limit: three for his body and one more to stretch his arms and legs.
  [No man] may go out, etc. [An allusion to] the 2,000 <i>amos</i> of the Shabbos-limit. But this is not explicit [in the verse] for [the laws of] Shabbos-limits are only Rabbinic prohibitions. The main thrust of the verse was said regarding the manna gatherers. 
  
  Verse 30
  
  
  
  Verse 31
  
  It was like white coriander seed. A kind of herb called <i>aliendre</i> [in Old French] whose seed is round but not white, Whereas the manna <i>was</i> white. It is compared to the coriander seed only in so far its roundness is concerned. [Thus the verse is to be understood:] “It was like a coriander seed but it (the manna) is white.” 
  Like wafers. Dough which is fried in honey, and is called אִסְקְרִיטִין in the language of the Mishnah. This ( אִסְקְרִיטִין ) is Onkelos’ translation. 
  
  Verse 32
  
  To preserve. For storage.
  For your generations. In the days of Yirmiyahu: When Yirmiyahu would admonish them: “Why are you not involved in the study of Torah?” they would respond: “Shall we abandon our work and study the Torah?! From where will we support ourselves?” He would take out the jar of manna and say to them: “This generation! See this thing of God!” It does not say: “Hear!” but rather: “See! With this your forefathers were supported. God has many messengers to prepare sustenance for those who fear Him.”
  
  Verse 33
  
  A jar. A flask made of earthenware, as Onkelos translates it ( צְלוֹחִית ). 
  Place it before Adonoy. In front of the Ark This verse was not said until the “meeting-tent” was built but it was written here in the section dealing with the manna.
  
  Verse 34
  
  
  
  Verse 35
  
  Forty years. But were they not thirty days short [of 40 years]! For on the fifteenth day of Iyar the manna descended for the the first time and on the fifteenth of Nissan it ceased, as it is said: “And the manna ceased the next day.” But [the answer is:] this indicates that in the cakes that B’nei Yisrael brought out of Egypt they tasted a manna taste. 
  To an inhabited land. [Until] after they crossed the Jordan. (Another version of Rashi: for that [land] which is across the Jordan is inhabited and good, As it is said: [Moshe said:] “Please, let me cross and see the good land which is on the other side of the Jordan.” Onkelos translates נוֹשָבֶת as יָתְבָתָא , he means: <i>settled.</i> From an old Rashi manuscript) 
  To the edge of the land of Canaan. At the beginning of the border, before [actually] crossing the Jordan. This refers to Arvos Moav. Consequently they contradict each other. But [the answer is:] When Moshe died in Arvos Moav on the seventh of Adar, the manna ceased and they had sufficient manna from what they gathered on that day until they brought the [<i>korbon</i>] <i>Omer</i> on the sixteenth of Nissan, as it is said: “They ate from the produce of the land on the day following the [first day of] Pesach.” 
  
  Verse 36
  
  A tenth of an eiphah. The <i>eiphah</i> equals three <i>Se’ahs;</i> a <i>se’ah</i> is 6 <i>kabin</i> (3×6=18); a <i>kab</i> is 4 <i>logs</i> (18×4=72); a <i>log</i> is equivalent to 6 eggs (72×6=432). Consequently 1/10 of an <i>eiphah (432/10) is equal to 43 1/5 (43.2) eggs. This is the minimum amount [of dough] that requires the separation of “challah” and for the meal offerings. </i>
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  Why are you testing — by saying: “Is He capable of giving water in an arid land?”
  
  Verse 3
  
  
  
  Verse 4
  
  Before long. I.e., “<i>If I wait</i> a little longer they will stone me.” 
  
  Verse 5
  
  Pass to the front of the people. “And see whether they will stone you! Why did you slander My children?!”
  And take with you the elders of Yisrael. [As witnesses —]that they may see that it is through you that the waters will come out from the rock, and they will not claim that there were springs there from earlier days. 
  The staff with which you struck the river. Why does it state: “with which you struck the river.” But [the answer is:] Because the B’nei Yisrael said of the staff that it was intended only for the purpose of punishment. With it Pharaoh and the Egyptians were struck with many plagues in Egypt and on the sea. Therefore it states: “with which you struck the river.” Now they will see that it was intended also for good.
  
  Verse 6
  
  You shall strike the rock. It does not say עַל הַצּוּר — “onto the rock” but, rather, בַּצּוּר — “into the rock.” From here we can derive that the staff was made of a strong substance called <i>sapphire</i> and the rock was split by it. 
  
  Verse 7
  
  
  
  Verse 8
  
  Amaleik came, etc., [The Torah] places this section adjacent to the [previous] verse in order to convey: “I (God) am always amongst you and ready to fulfill all your needs, and yet you say: “Is Adonoy among us or not?” [I swear] by your lives that the dog (Amaleik) will come and bite you, and you will cry out to Me and then you will know where I am.” A parable: [this may be compared] to a man who placed his son on his shoulders and went out on a journey. Whenever the son saw a desirable object he would say: “Father, take that object and give it to me.” And he (the father) would give it to him. This happened a second and third time. They met a certain person whereupon the son said to him (that person), “Have you seen my father?” His father said to him, “Do you not know where I am?!” Whereupon he threw him off himself and the dog came and bit him. 
  
  Verse 9
  
  Choose for us — “for me and for you.” He (Moshe) equated him (Yehoshua) to himself. From this they [the Sages] said: “The honor of your disciple should be as dear to you as your own.” And [the statement of the Sages that follows:]” the honor of your colleague [should be] equal to the reverence of your teacher” — from where is that derived? For it is said: “Aharon said to Moshe, ‘I beg you, my master.’ ” Was not Aharon older than his brother? Yet he related to his colleague as his teacher. [The following statement:] “and reverence of your teacher should be equal to the reverence for God” — from where is that derived? For it is said [Yehoshua said to Moshe:] “Moshe, my master, כְּלָאֵם ,” meaning: destroy them from this world. Those that rebel against you deserve to be destroyed as if they had rebelled against God. 
  Go out to battle. Go out of the cloud and battle him.
  “Tomorrow — at the time of battle, I will stand.” 
  Choose men for us — who are strong and sin-fearing (righteous) so that they may be helped by their merit. An alternate explanation: “Choose men for us — who know how to negate witchcraft,” since the Amaleikites were witchcraft practitioners. 
  
  Verse 10
  
  Moshe, Aharon, and Chur. From here we derive that during a fast three people are required to go before the reader’s stand for they (the B’nei Yisrael) were then engaged in fasting. 
  Chur. He was Miriam’s son and Koleiv was her husband.
  
  Verse 11
  
  When Moshe raised his hand. “But was it the hands of Moshe that caused victory in battle, etc.” as is cited in (Maseches) Rosh Hashanah (29a). 
  
  Verse 12
  
  Moshe’s hands became heavy. Because he was lax in the performance of a mitzvah, by appointing another in his stead, his hands became heavy. 
  They took. Aharon and Chur [took] —
  a stone, and placed it under him. He did not seat himself on a pillow or cushion, for he said: “Yisrael is in a state of suffering. I, too, will be with them in suffering.” 
  His hands remained an expression of faith. I.e., Moshe was [in a state] [wherein his] hands were with faithfulness [meaning:] spread towards the heavens with faithful and well-intended prayer. 
  Until sunset. For the Amaleikites calculated the hours according to astrology as to what hour is best for them to triumph. Moshe held the sun back against them thereby confusing the hours.
  
  Verse 13
  
  Yehoshua weakened. He cut off the heads of his [Amaleik’s] mighty warriors and left only the weak among them and did not kill them all. From this we may conclude that they acted according to a specific command of the <i>shechinah.</i>
  
  Verse 14
  
  Write this as a remembrance — that Amaleik came to attack Yisrael prior to any other nation.
  And put it into the ears of Yehoshua [Yehoshua being] the one that will bring Yisrael into the land. Let him command Yisrael to pay him [Amaleik] his deserved reward [punishment]. This was an intimation to Moshe that Yehoshua will bring Yisrael into the land.
  For I will totally obliterate. It is for this reason that I admonish you about this, because I want to obliterate him. 
  
  Verse 15
  
  And called its name. [The name] of the altar.
  Adonoy is my miracle. [Meaning:] God performed a great miracle here for us. It does not mean that the altar was called ה' but rather whoever will mention the name of the altar will mention the miracle which God performed: “God is our Miracle.”
  
  Verse 16
  
  He said. Moshe [said].
  “The hand is on God’s throne. The hand of God is raised to swear by His Throne to have eternal war and animosity against Amaleik. Why is it written כֵּס and not כִּסֵּא and also the Name is cut in half ( י־ה )? God swore that His Name will not be whole, nor will His Throne be whole until the name of Amaleik is totally obliterated. And when his name will be obliterated the Name will be whole and the Throne will be whole, as it is said: “The enemy is finished, whose swords were eternal,” which refers to Amaleik about whom it is written: “He held onto his anger forever” [The verse in Tehillim now continues:] “And cities you uprooted their memory has perished.” And what is said afterwards? “But Adonoy ( י־ה־ו־ה ) is forever enthroned,” whereby the Name has become whole. “He establishes ( כִּסְאוֹ ) His Throne for judgment,” whereby the Throne has become whole. 
  
  
  
  
  
  Verse 1
  
  Yisro heard. What news had he heard [which inspired him] to come? [It was] the splitting of the Reed Sea and the war against Amaleik.
  Yisro. He was called by seven names: Re’uel, Yeser, Yisro, Chovov, Chever, Keini, Putiel. [He was called] יֶתֶר , ( שֶׁיִתֵּר ) because he was the cause of an additional <i>parsha</i> in the Torah: [viz.,] וְאַתָּה תֶחֶזֶה — “You must seek out.” [He was called] יִתְרוֹ for when he became a proselyte and fulfilled the <i>mitzvos</i> a letter was added to his name. [He was called] חוֹבֵב ( שֶׁחִבֵּב ) because he showed love for the Torah. [The proof that] Chovov is Yisro is: for it is said: “...of the sons of Chovov, Moshe’s father-in-law.” Others say that Re’uel was [actually] Yisro’s father. Then why does it say: “They (Yisro’s daughters) came to their father, Re’uel?” This is because children call their grandfather, “father.” This is from Sifrei (Beha’aloscho 10, 29). 
  Moshe’s father-in-law. Here Yisro prides himself with Moshe, [as if to say:] “I am the king’s father-in-law,” whereas, in the past, Moshe would attribute the greatness [he attained] to his father-in-law, as it is said: “He returned to Yeser, his father-in-law.” 
  For Moshe and [for his people] Yisrael. Moshe is equal to all of Yisrael.
  About all that [Elokim] had done — for them, with the coming down of the <i>manna,</i> with “the well,” and with [the war of] Amaleik. 
  That Adonoy brought out, etc. This being the greatest [miracle] of them all. 
  
  Verse 2
  
  After he had sent her back. When God said to him (Moshe) in Midian: “‘Go and return to Egypt,’ Moshe took his wife and children, etc.” “Aharon went out towards him and met up with him at the Mountain of God.” He (Aharon) said to him (Moshe), “Who are these?” He replied to him, “This is my wife whom I married in Midian and these are my children.” He (Aharon) said to him, “And where are you taking them?” “To Egypt,” he answered him. “We grieve for the earlier [enslaved] ones,” he said, “and now you come to add to their numbers!” [Whereupon] he (Moshe) said to her (Tziporah), “Go to your father’s house.” She then took her two sons and left. 
  
  Verse 3
  
  
  
  Verse 4
  
  And rescued me from the sword of Pharaoh. When Dosson and Avirom revealed the matter of the Egyptian [to Pharaoh] and he (Pharaoh) attempted to kill Moshe [by the sword], his neck became as a pillar of marble. 
  
  Verse 5
  
  To the desert. We already know of our own account that he was in the desert! But it is in the praise of Yisro that Scripture speaks: for he was living amidst worldwide honor and yet his heart inspired him to go out into the desert, a desolate place, for the purpose of hearing words of Torah. 
  
  Verse 6
  
  He said to Moshe — through a messenger.
  I, your father-in-law, Yisro, etc. [He meant:] “If you do not want to go out on account of me, go out on account of your wife, and if you do not want to go out on account of your wife, go out on account of her two sons. 
  
  Verse 7
  
  Moshe went out. Yisro was greatly honored at that moment. Once Moshe went out, Aharon, Nadav and Avihu went out [as well]. And who would see these [great men] go out and not go out [with them]. 
  He prostrated himself and [then] kissed him. I cannot tell [from these words] who prostrated himself before whom. But, when [later in the verse] it states: אִישׁ לְרֵעֵהוּ — [lit.:] “<i>A man</i> to his friend” — who is referred to as אִישׁ ? That is Moshe, as is written: וְהָאִישׁ משֶׁה — “The <i>man</i> Moshe.” 
  
  Verse 8
  
  Moshe told his father-in-law — in order to draw his heart to bring him closer to the Torah.
  All the hardship — [that they suffered] at the [Reed] Sea, and [at the hands of] Amaleik. 
   הַתְּלָאָה (the hardship). The letters ל' and א' are part of the basic letters of the word. The letter ת' is both formative and basic and is sometimes omitted from it. Similar are the words: תְּרוּמָה, תְּנוּפָה, תְּקוּמָה, תְּנוּאָה . 
  
  Verse 9
  
  Yisro rejoiced. [וַיִּחַד יִתְרוֹ means:] “And Yisro rejoiced.” That is its plain meaning. However, there is a Midrash Aggadah: His flesh had ( חִדּוּדִין ) sharp stinging sensations. He was grieved by the destruction of Egypt. This is what is meant when people say: “A proselyte even up to ten generations [later] — do not disparage an Aramean (non-Jew) in his presence.” 
  Over all the good. The good of the <i>manna,</i> and the well, and the Torah, and above all: That He had rescued them from the hand of Egypt. Up to that point no slave could possibly escape from Egypt, for the land was totally locked in. Yet these went out six hundred thousand strong. 
  
  Verse 10
  
  Who rescued you from the hand of Egypt — a hard people —
  and from the hand of Pharaoh — a hard king.
  From under the hand of Egypt. As Onkelos translates it ( מִתַּחַת יַד ), an expression of wielding authority and dominion of a heavy “hand” over them, referring to the slave labor. 
  
  Verse 11
  
  Now I know. “I was aware of Him in the past but, now, all the more so. 
  Than all the gods. This teaches that he was acquainted with all forms of idol-worship in the world; that he did not leave any idol unworshipped.
  Because the very thing they plotted came upon them. As Onkelos translates it. They planned to destroy them through water and were themselves destroyed through water.
  They plotted. Meaning: <i>they acted with premeditated wickedness.</i> Our Sages explained it as being derived from: וַיָּזֶד יַעֲקֹב נָזִיד — “Yaakov boiled broth,” i.e., in the pot in which they cooked, they [themselves] were cooked. 
  
  Verse 12
  
  A burnt-offering. עוֹלָה is as its name implies — that it is totally consumed by fire.
  [Peace-]offerings. [זְבָחִים here refers to] peace-offerings.
  Aharon came, etc. Where did Moshe go? Was he not the one that went out to meet him and brought about all this honor? But [the answer is] that he (Moshe) stood by and served them. 
  Before God. From here we learn that when one partakes of a meal at which Torah scholars are present it is considered as if he had pleasure from the splendour of the Shechinah.
  
  Verse 13
  
  It was on the following day. It was the day following Yom Kippur. This we have learned in the Siphrei. And to what does מִמָּחֳרָת refer? The day following his (Moshe’s) descent from the mountain. You cannot possibly suggest anything other than it was the day after Yom Kippur, because before the giving of the Torah it would not have been possible [for Moshe] to say: “I (Moshe) impart to them [God’s] statutes, etc.” and from the time the Torah was given until Yom Kippur Moshe did not sit to judge the people, for it was on the seventeenth of Tammuz that he descended and broke the Tablets, and early the next day he ascended [again] and remained there eighty days and descended [once more] on Yom Kippur. [Consequently] this <i>parsha</i> is not recorded in its [proper chronological] order for it [וַיְהִי מִמָּחֳרָת] was not said until the second year. Even according to the one who says that Yisro came before the giving of the Torah, he was not sent home until the second year, for it says here: “Moshe sent his father-in-law away.” And we find at the journey under their banners: that Moshe had said to him (Yisro) “We are about to journey to the place, etc. do not leave us,” and if [you say that] this [<i>parsha</i>] [took place] before the giving of the Torah, once he sent him away and he (Yisro) left, where do we find [any mention] that he returned? And should you claim that, there, it does not say “Yisro” but “Chovov” and that it was Yisro’s son — [that is impossible for] Chovov and Yisro are one and the same for it is written: “of the sons of Chovov, the father-in-law of Moshe.” 
  Moshe sat, etc. The people stood. He sat like a king while they all stood and this displeased Yisro for he was not showing proper respect to [B’nei] Yisrael and he reprimanded him for it, as it is said: “Why are you alone sitting,” while they are all standing? 
  From morning until evening. [But] can this be taken literally?! Rather the answer is: Every judge who judges correctly and truthfully, even for one hour, Scripture considers him as if he were involved in the study of Torah the entire day, and as if he has become a participant with God in the work of creation, about which it is said: “It was evening, etc. [it was morning].” 
  
  Verse 14
  
  
  
  Verse 15
  
  Because [the people] come. [כִּי יָבֹא being the same as:] כִּי בָא in the present tense: [<i>they come</i>].
  To seek [instruction from] God. As Onkelos translates it: לְמִתְבַּע אֻלְפַּן — <i>to seek instruction</i> from God.
  
  Verse 16
  
  Whenever they have a problem, they come. Whoever [of them] has the matter comes to me. 
  
  Verse 17
  
  Moshe’s father-in-law said. As a way to honor him, the verse refers to him as the father-in-law of the king (Moshe). 
  
  Verse 18
  
  You are going to wear yourself out. As Onkelos translates it [מִלְאָה תִלְאֶה], a term conveying withering <i>fleistrir</i> in Old French. as in: “And the leaf נָבֵל (<i>withered</i>),” [or:] כִּנְבוֹל עָלֶה (<i>as the leaf withers</i>) from the vine, etc. which withers because of the heat and because of the frost and its strength weakens and wearies. 
  You too. This includes Aharon, Chur and the seventy elders. 
  This is too heavy for you. Its weight is far more than your strength.
  
  Verse 19
  
  “I will give you advice and God be with you — [in your consideration] of this advice. He said to him, “go and consult with the Almighty.” 
  You be God’s representative for the people. [I.e.] an agent and spokesman between them and God and consult Him regarding the laws.
  Their problems. [Meaning:] their disputes [with one another].
  
  Verse 20
  
  
  
  Verse 21
  
  You must seek out. Through the Divine Spirit which is upon you.
  Capable. Men of wealth who do not need to ingratiate themselves nor to show favoritism.
  Men of truth. Men who command confidence who deserve that their words be relied on, and therefore their words will be listened to. 
  Who hate gain. [I.e.] they “despise” their own property when it comes to litigation similar to the adage: “Any judge from whom property is taken through litigation is not fit to be a judge.”
  Officers of thousands. There were six hundred officers for the six hundred thousand [men of Yisrael].
  Officers of hundreds. There were six thousand.
  Officers of fifties. Twelve thousand.
  Officers of tens. Sixty thousand.
  
  Verse 22
  
  Let them judge. [Onkelos translates וְשָׁפְטוּ :] וִידוּנוּן — “Let them judge,” an expression of a command. 
  It will be easier for you. This thing [will serve] <i>to make things easier</i> for you, ( וְהָקֵל ) as in :“( וְהַכְבֵּד ) and <i>to harden</i> his heart” [or:] “( וְהַכּוֹת ) <i>to strike</i> Moav,” [all these examples] being in the present tense. 
  
  Verse 23
  
  And God commands you. “Consult with the Almighty; if He will command you to do so, you will be able to survive. But, if He prevents you, you will not be able to survive. 
  And also this entire people. [Meaning:] Aharon, Nadav, Avihu and the seventy elders who are now accompanying you. 
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  They would judge. Onkelos: וְדָיְנִין יַת עַמָּא — “they would judge the people.”
  They would bring. Onkelos: מָיְתָן — “They would bring.”
  They would judge. [יִשְׁפּוּטוּ is] the same as יִשְׁפּטוּ , as in לֹא תַעֲבוּרִי [which is the same as לֹא תַעַבוֹרִי]. Onkelos translates it ( יִשְׁפּוּטוּ ) “they would judge.” The earlier verses were in the imperative. Therefore Onkelos translates them: <i>Let them judge, Let them bring, Let them judge,</i> whereas these verses refer to the <i>doing.</i> 
  
  Verse 27
  
  And he went on his way to his land — for the purpose of converting his family.
  
  
  
  
  
  Verse 1
  
  On that very day. On the first day of the month. It need only to have written בַּיּוֹם הַהוּא ; why is בַּיּוֹם הַזֶּה written? [This teaches] that the words of the Torah should be as new to you (as though they were given today).
  
  Verse 2
  
  They had journeyed from Rephidim. Why was it necessary to be repetitive and expressly state from where they journeyed? For it has already been written that they had encamped in Rephidim. Consequently it is obvious that it was from there that they journeyed! But the answer is: [this is done so as] to compare their [situation] when they set out from Rephidim to that [which existed] at their arrival at the Sinai desert. Just as their arrival at Sinai [was marked by a state] of repentance so, too, their setting out from Rephidim [was also marked] by repentance. 
  Yisrael camped there. As one person with one heart (mind). But all the other encampments were with resentment and dissention.
  Opposite the mountain. On its eastern side. Wherever you find נֶגֶד — “opposite” it means facing to the east [of the place].
  
  Verse 3
  
  Moshe went up — on the second day [of Sivan]. All his ascents were early in the morning, as it is said: “Moshe arose in the morning [and went up Mount Sinai].” 
  That is what you shall say. [I.e.,] in this language (Hebrew) and in this order. 
  To the house of Yaakov. This refers to the women. Say it to them in a gentle voice.
  And tell the B’nei Yisrael. The penalties and details [of the <i>mitzvos</i>] explain to the men, using words as hard [to digest] as bitter wormwood. 
  
  Verse 4
  
  You saw. “You do not receive it as a tradition, nor do I send you [a message of] words, nor through witnesses do I attest it to you, but you [yourselves] saw [the things] I did to Egypt. There were many sins for which they were liable to me before they became involved with you, yet I did not punish them except on your behalf. 
  And [how] I carried you. This refers to the day that Yisrael came to Raamses. For the Israelites were dispersed over the entire land of Goshen and in a brief moment — when they had to get out and leave — they all gathered at Raamses. Onkelos translates the word וָאֶשָׂא : “And I made you travel” as if it would have said וָאַסִּיעַ אֶתְכֶם ; he adjusts the expression as a way of showing respect to the One above.
  On wings of eagles. As an eagle which carries its fledglings on its wings, for all other birds place their offspring between their feet because they fear another bird that may be flying above them, but the eagle fears none but man lest he shoot an arrow at it, for no other bird flies above it therefore it places them on its wings, saying in effect: “Better the arrow enter me and not in my fledglings.” “I, too, [says God] did likewise”: “The angel of God moved, etc. It came between the Egyptian camp, etc.” and the Egyptians were shooting arrows and catapult stones which the cloud intercepted. 
  And brought you to Me. As Onkelos translates it.
  
  Verse 5
  
  And now. [I.e.,] if you will now accept it, it will be pleasant for you from here on for all beginnings are difficult. 
  And preserve My covenant — which I will establish with you regarding the observance of the Torah.
  Special treasure. [סְגֻלָּה is] a beloved treasure; as in: וּסְגֻלַּת מְלָכִים — “and treasures of kings”, [which refer to] expensive vessels and precious stones which kings put into safekeeping. [God says:] so too will you be a treasure to Me more than the other nations. Do not say that you are the only ones I have and that I have no others besides you and what else have I by which My love for you can be made evident. This is not so for the entire earth is mine and they are as nothing before Me and before My eyes. 
  
  Verse 6
  
  You will be to Me a kingdom of Kohanim. [Meaning:] “princes,” as you say: “And David’s sons were <i>kohanim</i> (princes).” 
  These are the words. No less and no more.
  
  Verse 7
  
  
  
  Verse 8
  
  Moshe brought the words of the people, etc. On the following day, which was the third day [of Sivan] for he ascended [to God only] in the morning. But did Moshe need to bring back [a response]? But [the answer is:] Scripture comes to teach you correct manners from Moshe’s [actions]; for he did not say: “Since the One Who sent me knows [anyway] there is no need for me to return [the response]”. 
  
  Verse 9
  
  In a thick cloud. in the thickness of the cloud which is called עֲרָפֶל (Devarim 4, 11). 
  In you also. Also in the prophets who will follow you.
  Moshe told, etc.... on the following day which is the fourth day of the month. 
  The words of the people, etc. “I have heard a response from them about this that it is their wish to hear [the commandments] from You [and not from me]. Hearing from the messenger is not the same as hearing [directly] from the King. It is our wish to see our King!” 
  
  Verse 10
  
  Adonoy said to Moshe. If that be so — that they make it necessary to speak to them [directly] — go to the people —
  and sanctify them. [וְקִדַּשְׁתָּם means:] and prepare them, that they make themselves ready today and tomorrow. 
  
  Verse 11
  
  Let them be ready. Separated from their wives.
  For the third day. Which is the sixth day of the month [of Sivan]. On the fifth [of the month] Moshe built the altar under the mountain and the twelve monuments. The entire narrative is recorded in the <i>parsha</i> of Mishpatim (24, 4) and “there is no ‘earlier’ or ‘later’ in the Torah.” 
  In the sight of all the people. This teaches us that there were no blind among them, for they were all healed [of blindness]. 
  
  Verse 12
  
  Set bounds. Set boundary markers for them as a sign so that they not come beyond the boundary.
  Saying. The boundary says to them: “Take heed from ascending beyond this point!” — “and you, too, warn them about this.” 
  Or to touch its edge. [Meaning:] <i>even</i> its edge.
  
  Verse 13
  
  Will be cast down. From here we learn that those who are stoned are first pushed down from the stoning place from a height that is twice that of a man.
  Cast down. [יִיָּרֶה means:] will be thrown down to the ground as in: יָרָה בַיָּם — “hurled into the sea.”
  When the horn is sounded. When the horn will draw out a long sound, it is a sign of the departing of the Shechinah and the ceasing of the sound. Once it has departed they may ascend [the mountain]. 
  The horn. This refers to a ram’s horn for in Arabia a ram is called יוֹבְלָא . This horn was the horn of Yitzchok’s ram.
  
  Verse 14
  
  From the mountain to the people. This teaches that Moshe did not turn his attention to his private affairs, but [that he went directly] “from the mountain to the people.” 
  
  Verse 15
  
  Be ready by the end of three days. [לִשְׁלֹשֶׁת יָמִים here means:] by the end of three days, which is the fourth day, for Moshe added a day on his own, according to the opinion of R. Yosi. According to the opinion that on the sixth of the month the Ten Commandments were given Moshe did not add anything and וְלִשְׁלֹשֶׁת יָמִים is the same as לַּיּוֹם הַשְׁלִישִׁי . 
  Do not come near a woman — these entire three days, so that the women might ritually immerse themselves on the third day and be in a state of purity to receive the Torah. For if they would have marital relations within three days the woman might expel the seed after her immersion and again become unclean. But once three days have passed the seed has already degenerated and can no longer cause fertilization and is therefore incapable of causing [the woman] who expelled to become impure. 
  
  Verse 16
  
  In the morning. This teaches that He came first for their sake something that is not usual for human beings to do — that a teacher should wait for his student. We find something similar in Yechezkel: “[God said to me,] ‘Arise, go out to the valley, etc.’ and I arose and went out to the valley and, behold, there stood the Glory of God.” 
  
  Verse 17
  
  Toward God. This tells that the Shechinah came out toward them as a groom that goes out towards the bride. This is the meaning of what is said: “God <i>came</i> from Sinai” and it does not say: “Came <i>to</i> Sinai.”
  At the foot of the mountain. According to its plain meaning [בְּתַחְתִּית הָהָר] is: “at the foot of the mountain.” But its midrashic explanation is that the mountain was uprooted from its place and arched over them like a barrel.
  
  Verse 18
  
  The entire [Mount Sinai] was enveloped with smoke. עָשַׁן is not a noun for the שׁ is vocalized with a <i>patach</i> ( עָשַׁן ) but is in the פָּעַל form as: אָמַר (<i>he said</i>), שָׁמַר (<i>he guarded</i>), שָׁמַע (<i>he heard</i>). Onkelos therefore translated it: תָּנַן כֻּלֵּה — “it completely smoked up,” and he did not translate it תְּנָנָא (smoke). All other cases where עָשָׁן appears in Scripture are vocalized with a <i>komatz</i> ( עָשָׁן ) because they are nouns. 
  A furnace — of lime. One might think [the smoke density was] as this furnace and no more. It therefore states: “[The mountain] burned with a fire [that reached] till the very heart of the heavens.” Then why does it state “as a furnace”? To make it it intelligible to the ear so that it can hear (accept) [what is said], giving to humans a symbol familiar to them. Similarly: “He (God) roars like a lion.” But who gave power to the lion if not He! Yet Scripture compares Him to a lion?! But [the answer is] that we describe and compare Him to His creatures in order to make it intelligible to the ear so that it can hear (accept) [what is said] and similarly again: “His (God’s) voice is as the sound of many waters.” But who is it that gave sound to water if not He! and you describe Him by comparing Him to His creatures?! [But it is] in order to make it intelligible to the ear. 
  
  Verse 19
  
  Grew louder and louder. It is the way of an ordinary [person] that the longer he continues to blow [a trumpet] his sound gets continually weaker. But here it kept getting much stronger. Why was this so? [This was] so as to attune their ears to that which they could hear (accept).
  Moshe spoke. When Moshe will speak and <i>transmit</i> the commandments to Yisrael — for all they heard from the Almighty was only [the first two commandments:] אָנֹכִי and לֹא יִהְיֶה לְךָ — God would assist him to give him the strength to make his voice powerful and audible.
  Responded to him with [His] voice. He responded [to his need] concerning his voice, as in: “He responded בָאֵשׁ ” which means: “concerning the fire” by causing it to descend. 
  
  Verse 20
  
  Adonoy descended on Mount Sinai. One might assume that He literally descended on it. The Torah therefore states: “For I spoke with you from the heavens.” These two statements taken together teach us: that He lowered the upper and lower heavens and spread them over the mountain like a spread over a bed and the Heavenly throne descended upon them.
  
  Verse 21
  
  Warn the people. “Warn them not to ascend the mountain.”
  That must they not break through. So that they not break down their position due to their longing אֶל ה' (<i>to God</i>). לִרְאוֹת (<i>to see</i>), and thereby come nearer towards the mountain. 
  Many of them will die. “Any of them that will die, even if only one, is considered by Me as many.” 
  Break through. Every form of הֲרִיסָה indicates a separating of a collective structure. Also, those who separate from a position taken up by human beings [are considered as] breaking up the situation. 
  
  Verse 22
  
  Even the <i>kohanim.</i> [Meaning:] Even the first-born sons who were then charged with the sacrifice service.
  Who come near to Adonoy’s presence — to bring sacrifices. They too may not rely on their importance to ascend [the mountain].
  Must be sanctified. They must be prepared to remain at their positions.
  Lest Adonoy send destruction. [יִפְרֹץ is from] the word פִּרְצָה — “a breach.” [I.e.], He will kill some of them and thereby cause a breach in their ranks. 
  
  Verse 23
  
  The people cannot. “I do not need to warn them for they are already in a state of warning for these past three days and they therefore cannot ascend for they have not received permission [to do so].
  
  Verse 24
  
  “Go down — and warn them a second time because man is to be warned before an action and is to be warned [again] at the very moment of the action.”
  You will then come up, along with Aharon. One might think they (the <i>kohanim</i>), too, [are to be] together with you. The Torah therefore states: “You will come up.” Consequently you must say: “You (Moshe) have your own designated area and Aharon has <i>his</i> own designated area and the <i>kohanim</i> have <i>their</i> own designated area.” I.e., Moshe approached nearer than Aharon and Aharon nearer than the <i>kohanim</i> whereas the people, under any circumstance, may not break through their position to ascend towards God. 
  Lest He send destruction among them. Although it ( יִפְרָץ ) is vocalized with a <i>chatef komatz </i>, it has not moved from its grammatical form [for] this is the way of every word that takes the vowel <i>melopum</i> (our <i>cholam</i>) when it is attached to the next word with a <i>makkaf</i> (a hyphen), the vocalization changes to a <i>chatef komatz</i>. 
  
  Verse 25
  
  And he said to them — this warning.
  
  
  
  
  
  Verse 1
  
  Elohim spoke. אֱלֹקִים refers only to [God as] Judge. Since there are chapters in the Torah that if a person fulfills them he receives a reward, but if he does not fulfill them he does not receive punishment, I might think that the Ten Commandments are also of this type. Therefore the Torah writes: “Elohim spoke” — that He is a Judge who exacts punishment. 
  All these words. This teaches that God said the Ten Commandments in one utterance, something that is impossible for man to utter. If this was so then why does the Torah repeat: “I am Adonoy” and “You must not have”? Because He explicitly repeated each and every command separately. 
  Saying. This teaches us that they replied “Yes” to a positive command and “no” to a negative command.
  
  Verse 2
  
  Who brought you out of the land of Egypt. “The act of bringing you out is sufficient to make you subservient to Me.” An alternate explanation: Since He revealed Himself at the [Reed] Sea as One Who is powerful at war and revealed Himself here as an elderly being, full of compassion, as it is said: “They saw [a vision] of the God of Israel and under His feet [there was something] like a brickwork of sapphire.” This was [the situation] before Him at the time of the enslavement [in Egypt]. “[It was] like the essence of the heavens”... once they were redeemed. [Therefore] “Since I change appearances do not think that there are two dominions” [and therefore God says:] “I am the [same] One Who has brought you out of the Land of Egypt and [Who was with you] at the [Reed] Sea.” An alternate explanation: Because they had heard many sounds, as it is said: “[The people saw] the sounds;” sounds coming from all four directions as well as from the heavens and the earth, do not therefore say that there are many dominions. Why is this section written in the singular: “ אֱלֹקֶיךָ ” — “your (speaking to one individual) God”? This was to give an opening for Moshe to present a defense for the act of the Golden Calf. This is what is meant when he said: “Why, God, should You be angry at Your nation?” [Meaning:] “It was not to them that You issued the command: You (plural) shall have no other gods but only to me.” 
  From the house of slaves. [Meaning:] from the house of Pharaoh to whom you were slaves. Or maybe it means simply “from the house of slaves,” [implying] that they were the slaves of slaves. The Torah therefore states: “He redeemed you from the house of slaves, from the hand of Pharaoh, king of Egypt.” You must therefore conclude that they were slaves of the king and not the slaves of slaves. 
  
  Verse 3
  
  You must not have. Why is this said? Since it states: “Do not make for yourself,” I would know only that it is not permitted to make [an idol]. Once it has been made, how would we know that one may not keep it in his possession? The Torah therefore says: “You must not have.” 
  Other gods — which are not actually gods but <i>others</i> made them into gods over themselves. It would be incorrect to explain as אֱלֹהִים אֲחֵרִים as “gods other than Myself” for it would be disrespectful towards the One Most High to call them gods in relation to Him. An alternate explanation of אֱלֹהִים אֲחֵרִים : that they are אֲחֵרִים (strangers) to those who worship them; they [their worshippers] cry out to them but they [the idols] do not respond to them and it seems as if it is a stranger who has never known him at all.
  Before My Presence. [Meaning:] “as long as I exist” (i.e., forever). [It was necessary to state this] so that you should not claim that only that generation was prohibited from idol-worship. 
  
  Verse 4
  
  Carved image. [Called פֶּסֶל] because it is נִפְסָל (carved).
  Or [any] picture. A picture of any thing in the heavens.
  
  Verse 5
  
  A jealous Almighty. He is jealous to exact punishment and does not act leniently by forgiving the sin of idolatry. Wherever the term קַנָּא [appears] it is <i>enprenment</i> in Old French — “jealousy,” [meaning] He directs His attention to exact punishment. 
  Of My enemies. As Onkelos explains it — when they (the children) retain in their hands the deeds of their fathers.
  
  Verse 6
  
  Who stores the loving-kindness — that a person does, in order to reward him, for two thousand generations. Consequently [God’s] measure for reward is greater than His measure for punishment by five hundred times, because one is for four generations and the other for two thousand [generations]. 
  
  Verse 7
  
  In vain. (The second [לַשָׁוְא in the verse] has the meaning of “falsehood” as Onkelos translates it), as you say [in the Gemara]: “What constitutes a שְׁבוּעַת שָׁוְא ? One who swears of something evident, that it is otherwise, When one swears that a pillar made of stone is made of gold. (The first [לַשָׁוְא] means “for naught” as Onkelos translates it). This refers to one who swears for naught and meaninglessly [an oath] about a tree that it is a tree and about a stone that it is a stone. 
  
  Verse 8
  
  Remember. זָכוֹר and שָׁמוֹר were said [by God] in one utterance. Similarly: “Those who profane it shall be put to death,” and: “And on Shabbos [sacrifice] two lambs.” Also: “Do not wear <i>shatnez,</i> make fringes for yourself.” Also: [the prohibition against] “marrying your brother’s wife,” [and:] “her husband’s brother shall come unto her.” This is what is meant when it is said: “God spoke one utterance but I heard two.” [The word] זָכוֹר [and not זְכוֹר] is in the פָּעוֹל [an ongoing action] form, just like אָכוֹל וְשָׁתוֹ — “to eat and drink” [or:] הָלוֹךְ וּבָכֹה — “to go and to weep;” and this is its explanation [of זָכוֹר אֶת יוֹם הַשַּׁבָּת]: Take heed to constantly remember the Shabbos day, so that if you happen upon a [nice] food item set it aside for Shabbos. 
  
  Verse 9
  
  And do all your work. When Shabbos comes, it should be in your eyes as if all your work has been done, so that you will not be concerned about work. 
  
  Verse 10
  
  You, your son, your daughter. This refers to minors. Or [you might claim that it refers] only to adults. You must admit that they (the adults) have already been commanded. Thus this [command] comes only to warn adults regarding the Shabbos rest of the minors. This is the implication of that which we learned: A minor who offers to extinguish a fire is not to be listened to (i.e., we do not allow it) because [the responsibility for] his Shabbos rest is upon you. 
  
  Verse 11
  
  And He rested on the seventh day. As if one could contemplate such a thing, He had it written about Himself that He rested to teach <i>a fortiori</i> from Him regarding a human being, whose work is done with toil and hard labor, that he must rest on Shabbos. 
  Blessed and made it holy. He “blessed” it with the manna by giving twice as much on Friday, a “double bread,” and “make it holy” with the manna that on Shabbos it did not fall. 
  
  Verse 12
  
  So that your days may be lengthened. If you will honor [them], they (your days) will be lengthened. But if not, they will be shortened for the words of the Torah are concisely written; inference may be made from the positive to the negative and from the negative to the positive. 
  
  Verse 13
  
  Do not commit adultery. The term נִאוּף applies only with another’s wife, as it is said: “[A man who will commit adultery with a married woman — who will commit adultery with a fellow Jew’s wife], the adulterer and adulteress shall be put to death.” It is also said: “The woman who commits adultery while in her husband’s domain, who takes strangers.” 
  Do not steal [by kidnapping]. This verse deals with one who steals human beings, [whereas the verse:] “Do not steal” deals with someone who steals property. Or perhaps this is not so but rather this one deals with stealing property while the other deals with kidnapping. Say: “a thing may be learned from its context”: Just as “Do not murder, do not commit adultery” deal with a matter of liability to death by Bais Din, so, too, “Do not steal” deals with a matter where one is liable for death by the Bais Din. 
  
  Verse 14
  
  
  
  Verse 15
  
  All the people saw. This teaches that not one among them was blind. And from where do we derive that there was no mute among them? Because the Torah says: “<i>All</i> the people answered.” And from where do we derive that there was no deaf person among them? Because the Torah says: “We shall do and we shall hear.”
  Saw the sounds. They saw that which is normally heard which is impossible to see on any other occasion.
  The sounds — which came from the Almighty.
  And they trembled. The root word נוֹעַ [here] means “trembling.”
  And stood far off. They were startled backwards for twelve <i>mil,</i> the distance of their encampment, and the ministering angels came and helped bring them back, as it is said: The angels of the hosts encouraged them to move bit by bit. 
  
  Verse 16
  
  
  
  Verse 17
  
  To exalt you. To exalt you before the world so that you become renown amongst the nations that He in His Glory revealed Himself to you.
  Exalt. נַסּוֹת has the meaning of: uplifting and greatness as in: “Lift up your banner,” [or:] “I will lift up my banner,” or: “As a banner on a hilltop,” [so called] because it is raised high. 
  So that the fear of Him. Due to the fact that you saw Him, He is feared and dreaded. You will thereby know that there is none beside Him and you will therefore fear Him. 
  
  Verse 18
  
  Drew near to the dense cloud — within the three barriers — darkness, clouds, and the dense cloud, as it is said: “The mountain was engulfed in flame until the very middle of the heavens with darkness, clouds, and dense cloud.” עֲרָפֶל is the עַב הֶעָנָן (thick cloud) of which He said to him (Moshe): “Behold I will come to you ( בְּעַב הֶעָנָן ) in the thickness of the cloud.” 
  
  Verse 19
  
  This is what you must say. In this language (Hebrew).
  You have seen. There is a difference between what a person sees and what others tell him, for regarding what others tell him his heart is sometimes divided as to whether [or not] to believe it. 
  That I have spoken from heaven. But another verse says: “And God descended upon Mount Sinai.” Therefore a third verse comes and balances between them: “From the heavens He made you hear His voice in order to reprimand you and upon the earth He showed you His great fire.” [The explanation being:] His glory in the heavens but His fire and power are upon the earth. An alternate explanation: He lowered the heavens and the heaven of heavens and spread them over the mountain. Similarly it is written: He spread out the heavens and descended.
  
  Verse 20
  
  Do not make anything with Me. [Meaning:] Do not make a likeness of My servants who serve Me on high.
  Gods of silver. This comes as a prohibition regarding the Cherubim which you will make to stand <i>with Me,</i> that they not be of silver for if you will alter them to make them of silver they will be considered before Me as idols. 
  Or Gods of Gold. This comes as a prohibition not to add to the number of two [Cherubim] for if you make four they will be considered before Me as gods of gold.
  You must not make for yourselves. Do not say: “I will make cherubim in the Synagogues and in the Houses of Study the same way that I do in the Eternal House.” It is for this reason that it states: “You must not make for yourselves.”
  
  Verse 21
  
  An earthen altar. [I.e.,] <i>attached</i> to the earth [meaning:] that it must not be built on pillars or on a base. An alternate explanation: that they should fill the hollow of the copper altar with earth during their encampment. 
  Make for me. From its beginning it should be made for My Name.
  And slaughter near it. [עָלָיו here means:] near it, as in: “And near him was the tribe of Menasheh.” Or perhaps it means literally upon it. The Torah therefore says: “the flesh and the blood [of the korbon shall be put] upon the altar of Adonoy your God,” but the slaughtering is not upon the altar. 
  Your burnt-offerings, your peace-offerings — that are from your sheep and your cattle. Hence אֶת צֹאנְךָ וְאֶת בְקָרֶךָ is an explanation of אֶת עֹלֹתֶיךָ וְאֶת שְׁלָמֶיךָ . 
  Wherever I permit My Name to be mentioned. [Meaning:] wherever I will permit you to mention My Explicit Name there I will come to you and bless you, [meaning:] I will rest My Shechinah upon you.” From here you learn that permission was not given to pronounce the Explicit Name except in a place to which the Shechinah comes, which is the Beis Hamikdosh (lit. His chosen house). There the <i>kohanim</i> were permitted to pronounce the Explicit Name during <i>nesias kappaim</i> (raising the hands over the people) to bless the people. 
  
  Verse 22
  
  When [you build] a stone altar. Rabbi Yishmael says: Every אִם and וְאִם in Scripture is optional, except for three: וְאִם מִזְבַּח אֲבָנִים תַּעֲשֶׂה לִי (here). You see that this אִם is used in the sense of: “when,” i.e., “And when you make a stone altar do not build it out of hewn stone, for it is your obligation (not optional) to build a stone altar, as it is said: “You shall build [the altar] of whole stones.” Similarly: “ אִם you will lend money” is obligatory, as it is said: “And you shall lend to him.” This [אִם] too has the meaning “when.” Similarly: “ וְאִם you will offer the meal-offering of <i>bikurim, </i>” which refers to the <i>minchah</i> of the <i>omer</i> which is obligatory. Hence you are forced to say that these cases of “ אִם ” are not conditional (“if”) but absolutes and they convey the meaning: “when.” 
  Hewn stone. [גָזִית has] the same root as גְזִיזָה — “cutting stone” for they are cut and hewn with an iron [tool].
  Lest you lift your sword on it. The word “ כִּי ” here is used in the sense of “lest” which means “perhaps” — “lest it may happen that you lift your sword on it.”
  You will [therewith] have profaned it. Hence you learn that if you do lift iron on it you profane it, for the altar was created in order to lengthen the days of man whereas iron was created to shorten the days of man, it would not be right that the one that shortens [man’s life] should be lifted over the one that lengthens [man’s life]. Furthermore, the altar promotes peace between [the Bnei] Yisrael and their Father in Heaven. Therefore there should not come on it anything that cuts and destroys. You can derive from these things <i>a fortiori:</i> Just as [regarding] stones, which cannot see, nor hear, nor speak, [yet] since they promote peace, the Torah says: “Do not lift iron upon them;” then one who promotes peace between husband and wife, between one family and another, between man and his fellow-man, how much more so [does it follow] that no punishment will come to him. 
  
  Verse 23
  
  Do not go up with steps. When you will build a ramp for the altar do not make it as a row of steps, [which are called] <i>eschelons</i> in Old French, but rather it should be flat and sloping. 
  So that your nakedness not be revealed. Because due to these steps you will have to broaden your strides. And though it would not be an actual uncovering of the nakedness for it is written: “Make for them (the <i>kohanim</i>) linen pants,” nevertheless the broadening of the strides comes near [enough] to uncovering one’s nakedness whereby you will be acting towards them (the stones) with disrespect. You can derive from these things <i>a fortiori:</i> Just as these stones that have no sense to take offense at their denigration [yet] the Torah stated that, since there is a need for them, do not act disrespectfully towards them, then your fellow-man, who is in the image of your Creator and takes offense at his denigration, how much more so [must you be careful not to show him disrespect]. 
  
  
  
  
  
  Verse 1
  
  These are the laws. Wherever the word אֵלֶּה (without a <i>vov</i>) is used it disqualifies that which preceded it [But the word] וְאֵלֶּה (with a <i>vov</i>) is a continuation of that which preceded it. [Here too וְאֵלֶּה conveys that] just as the preceding words (the Ten Commandments) were [received] from Sinai these [following laws] also were [received] from Sinai. Then why was the section of judgments placed near the section dealing with the altar? This is to teach you that the chamber of the Sanhedrin should be placed near the Beis Hamikdosh (some mss: the altar).
  That you shall set before them. God said to Moshe: “Do not allow it to enter your mind to say, ‘I will teach them the section or the law two or three times until it will become fluent in their mouths exactly as it is taught, but I will not bother myself to make them understand the reasons for each thing and its explanation.’ ” It therefore states: “that you shall set before them” — like a set table with everything ready to be eaten, for the person. 
  Before them — and not before the gentiles. And even if you know of a particular law that they render the same as Jewish law, [nevertheless] do not bring the matter to their courts for one who brings law cases of Bnei Yisrael before [the courts of] gentiles profanes the Name of God and esteems the name of the idols bringing [undue] praise to them (other mss: to bring [undue] importance to them) as it is said: “For their rock is not as our Rock that our enemies should be our judges,” [thereby indicating] that when our enemies are our judges, it is testimony to the superiority of their idols. 
  
  Verse 2
  
  If you buy a Hebrew slave. [עֶבֶד עִבְרִי here means:] a slave who is a Hebrew. Or perhaps it means the slave of a Hebrew, [i.e.,] a gentile slave bought from a Jew and it is regarding him that it is said: “He shall serve for six years?” [Should you then ask:] how can I explain: “And you shall leave them (the gentile slaves) as an inheritance...?” [I would answer that it refers to a gentile slave] who was bought from the gentiles, but if bought from a Jew he shall go free after six years. Therefore, it states: “If your brother, the Hebrew, is sold to you [he shall serve you six years]” I tell you this (that he serves six years) only in regard to your brother [a Hebrew slave]. 
  If you buy — from the hand of the court that sold him for a theft he committed as it is said: “If he (the thief) has nothing [with which to reimburse his victim], he must be sold for his theft.” Or perhaps it refers to [a slave] who sold himself because of his dire need, but if the court sells him [for theft] he would not go free after six years! [This is wrong] for when the Torah says: “When your brother becomes destitute with you and is then sold to you” — then the selling of oneself out of dire need has already been discussed! Then how do I explain [the verse] כִּי תִקְנֶה [here]? When he is sold through the court! 
  Free. [לַחָפְשִׁי means:] <i>into</i> freedom.
  
  Verse 3
  
  If he came by himself. [Meaning:] that he was unmarried, as it is translated by Onkelos: אִם בִּלְחוֹדוֹהִי —“if by himself.” The term בְּגַפּוֹ is the same as בִּכְנָפוֹ — “with his skirt,” i.e., he came in as is, alone, wrapped in his garment, in the skirt of his garment. 
  He shall go out by himself. This teaches that if he was unmarried at first (when he came into servitude), his master may not give him a gentile handmaid [against his will] so as to have slave-children from her. 
  If he [was] married — to a Jewish woman —
  his wife shall go out with him. But who was it that brought her in that [it has to be said that] she goes out? But the Torah teaches that he who acquires a Hebrew slave becomes obligated to support his (the slave’s) wife and children.
  
  Verse 4
  
  If his master should give him a wife. From here [we derive] that his master has the right to give him a gentile handmaid to beget slaves from her. Or perhaps it is only a Jewish wife [that he may give him]. Therefore the Torah says: “The woman and her children belong to her master,” indicating that it refers only to a gentile woman, for a Hebrew handmaid too goes free after six years and even earlier than six years, if she shows signs of puberty, she goes free, as it is said: “[If] your Hebrew brother or sister [be sold to you they shall serve you for six years]” which teaches that also a Hebrew handmaid goes free after six [years]. 
  
  Verse 5
  
  My wife. The handmaid.
  
  Verse 6
  
  To the judges. אֶל הָאֱלֹהִים means — “to court.” He (the slave) should consult with those who sold him, for it was they who sold him to him (the master). 
  To the door or to the doorpost. This might lead you to think that the doorpost is a proper place upon which to pierce. The Torah therefore says: “You shall put the awl in his ear and <i>in the door</i>” — <i>in the door</i> but not in the doorpost. Then why does the Torah say: “or to the doorpost?” This is to compare the door with the doorpost: just as the doorpost is upright, so too must the door be upright. 
  And his master shall pierce his ear with an awl. The right [ear]. Or perhaps it refers to the left one? Therefore the Torah says: “ אֹזֶן ” [here and] אֹזֶן [elsewhere] so as to make an analogy [called a גְּזֵירָה שָׁוָה]: here it states: “And his master shall pierce אָזְנוֹ (his ear),” and regarding a <i>metsorah</i> it states: “The right ear lobe of the one to be purified.” Just as in the latter verse it refers to the right one, here, too, it refers to the right one. Why was the ear chosen to be pierced rather than all the other limbs of the body? Said Rabbi Yochanan ben Zakkai: The ear, which heard upon Mount Sinai, “You shall not steal!” and, he nevertheless, went ahead and stole, should [have his ear] pierced! And in the case where he sold himself: The ear that heard on Mount Sinai: “For <i>to Me</i> are the B’nei Yisrael servants” and he, nevertheless, went ahead and acquired a master for himself, should [have his ear] pierced! Rabbi Shimon expounded this verse in a beautiful manner: Why are the door and the doorpost different from other objects of the house? God, in effect, said: “The door and doorpost were witnesses in Egypt when I passed over the lintel and the two doorposts, and I said: ‘For <i>to me</i> are the B’nei Yisrael servants’” — they are <i>My</i> servants, not servants of servants, and this person went ahead and acquired a master for himself, he shall [have his ear] pierced in their presence. 
  He then serves his master forever. [This means] until <i>yovel</i> (the Jubilee year). Or perhaps it means <i>forever</i> as is its literal meaning? The Torah therefore says: “And each man will return to his family.” This teaches that fifty years are referred to as <i>forever.</i> This does not mean that he serves him for the entire fifty years, but rather he serves him till the Jubilee, whether it is near at hand, whether it is far off. 
  
  Verse 7
  
  If a man sell his daughter to be a maidservant. This verse speaks of a minor [daughter]. One might think [that the verse applies] even if she shows signs [of puberty]. You must say [that this is not so] <i>a fortiori</i>: Just as one who is sold beforehand (as a minor) goes free upon showing signs [of puberty], as is written: “She goes out free, with no repayment of money,” which we expound as referring to one who shows signs of adolescence, then one who has not yet been been sold [at this age] does logic not dictate that she not be sold at all? 
  She shall not go out [free] in the manner of male slaves. [I.e.,] in the manner that gentile slaves go free, for they go free [for the loss] of a “tooth and an eye.” But this woman does not go free for the loss of “tooth and eye” but rather she serves for six years or until the Jubilee, or until she shows signs of puberty. Whichever [of these] comes first brings her freedom first. However, he (the master) must reimburse her for the value of her eye or the value of her tooth. Or perhaps this is not so, but rather “she shall not go free in the manner of the slaves” [means in the manner of Hebrew slaves who go free] after six years or the Jubilee year? The Torah therefore says: “If there should be sold to you your Hebrew brother or your Hebrew sister,” thereby comparing the Hebrew woman to the Hebrew man in regard to all manners of their attaining their freedom: Just as the Hebrew man goes free after six years and the Jubilee year so too the Hebrew woman goes free after six years and the Jubilee year. Then what is the meaning of לֹא תֵצֵא כְצֵאת הָעֲבָדִים ? [It means:] she shall not go free [for the loss] of the ends of the limbs as do the gentile slaves. One might think that the Hebrew slave does go free for the loss of the ends of the limbs, Therefore the Torah says: “The Hebrew slave or the Hebrew maidservant,” thereby comparing the Hebrew man to the Hebrew woman: just as the Hebrew woman does not go out free for the loss of the ends of the limbs so too does he (the Hebrew man) not go free for the loss of the ends of the limbs. 
  
  Verse 8
  
  If she is displeasing to her master. [Meaning:] she has not found favor in his eyes so that he might marry her.
  Who had not designated her as his wife. [Meaning:] that he should have designated her and should have married her. The money used for her purchase serves as the “money” for executing the marriage. Here the Torah implies that it is a <i>mitzvah</i> for him to marry her. It [also] indicates to you that she requires no other marriage ritual.
  He must allow her to be redeemed. [וְהֶפְדָּהּ means:] he must give her the opportunity to be redeemed and to go free, for he, too, must aid in her redemption. And what is this opportunity that he gives to her? He deducts from her redemption price according to the number of years that she has served him, as if she had been hired by him. How is this [calculated]? If [for example] he bought her for a <i>maneh</i> and she has worked for him for two years, they say to him: “You were aware that she was destined to go free at the end of six years. Consequently you have bought each year’s work for one-sixth of a <i>maneh.</i> Now she has served you for two years. Thereby [giving you] one-third of a maneh’s [worth of service]. Take therefore two-thirds of a <i>maneh</i> and let her go free from your possession.” 
  He has no power to sell her to an alien people. [Meaning:] that he may not sell her to another man — neither the master nor the father [may do so].
  For he has dealt deceitfully with her. [Meaning:] if he (the master) <i>intends</i> to deal deceitfully with her by not fulfilling with her the <i>mitzvah</i> of designating her as his wife. So too the father [may not sell her again], since he has dealt deceitfully with her by selling her to this one. 
  
  Verse 9
  
  If he has designated her as a wife for his son. [“He” refers to] the master. This teaches that the son, too, may stand in his (the master’s) place for the purpose of designating her as his wife, if his father consents, and he will not require another marriage ritual, but rather just says to her: “You are hereby designated to me as a wife for the money that your father accepted as your price.” 
  The same rights as daughters. [The rights to] food, clothing, and marital relations. 
  
  Verse 10
  
  If he takes himself another [wife] — besides her.
  Her sustenance, her clothing, and her conjugal rights he must not diminish — from the maidservant whom he had already designated as his wife. 
  Her sustenance. [שְׁאֵרָהּ means:] food.
  Her clothing. [כְּסוּתָהּ is translated in] its literal sense.
  Her conjugal rights. [עֹנָתָהּ refers to] marital relations.
  
  Verse 11
  
  If he does not do these three things to her If he does none of these three things to her — what are the three things [referred to here]? [they are:] 1. He should designate her as his wife, or, 2. [as the wife] of his son or, 3. he shall deduct from her redemption price and she would go out free. But this man has not designated her as a wife, neither for himself, nor for his son nor did she have the means to redeem herself, [then —] 
  she goes out free. The Torah adds a way of going free for this woman in addition to the ways provided for male slaves. And what is this [additional] way of going free? [The verse intends] to teach you that she gains her freedom by showing signs [of puberty] but she must stay with him until she demonstrates signs [of puberty]. Should the six years [of her service] arrive before her signs [of puberty] then we have already learned the she goes free, as it is said: “[If a] Hebrew man or woman [be sold to you] they shall serve you for six years, [and in the seventh year you shall set him free].” Then what is meant by what is said here: “She goes out for nothing?” That if her signs [of puberty] appear before [she completes] the six years [of service], she goes free as a result of them. Or perhaps the Torah means to say [here] that she goes free only upon reaching adulthood? The Torah therefore states: “With no repayment of money” — to add her being freed as a result of reaching adulthood. But if they were not both said I would have assumed that וְיָצְאָה חִנָּם refers to the reaching of adulthood. Therefore they are both said so as not to give an opening to one who may want to oppose [the said conclusion] to dispute it. 
  
  Verse 12
  
  If one strikes a man and he [the victim] dies. Many verses were written in the sections concerning murderers and whatever is in my ability to explain as to why they were stated, I shall explain. 
  If one strikes a man and he dies. Why was said? Since it is said: “If a man should strike any human being he shall be put to death,” I might conclude [from this:] [even if it is] a blow which does not cause death. Therefore the Torah says [here]: “If one strikes a man and he dies” [thereby clarifying that] he is not liable unless he struck a blow which caused death. If [only] מַכֵּה אִיש — “If one strikes a man” was said, and וְאִישׁ כִּי יַכֶּה — “If a man should strike” was not said, I would have concluded that he is not liable unless he strikes an adult man; but were he to strike a woman or a minor how would we know [that he is liable]? Therefore the Torah says: “If he should strike any human being” — even a minor, even a woman. Furthermore, had it said [only] מַכֵּה אִישׁ I would have concluded that even were a minor to strike a blow and kill he would be liable. Therefore the Torah says: “If a <i>man</i> should strike a blow,” but not a <i>minor</i> who struck a blow. Furthermore, [had it said only:] “If he should strike any human being” even a baby that cannot live would be included. The Torah therefore says: “If one strikes <i> a man</i>.” indicating that he is not liable unless he kills a viable person who is fit to be “a man.” 
  
  Verse 13
  
  But if he did not lie in wait. [I.e.,] he did not wait for him in ambush and he had no intent [to kill him]. Lie in wait ( צָדָה ) “means to lie in ambush.” Similarly it states: “You ( צֹדֶה ) lie in ambush for my soul, to take it.” It is impossible to say that צָדָה is derived from הַצָּד צַיִד — [“the one that has hunted game”], for the [verb for] “hunting” of animals does not take the letter <i>hey</i> in its verb, and the noun [for hunting] is צַיִד whereas the other one’s noun is צְדִיָּה (<i>lying in wait </i>) and its verb is צוֹדֶה (<i>to lie in wait</i>) whereas this one’s verb (<i>to hunt</i>) is צָד . [Therefore] I say that its meaning is as Onkelos translates it: “and if he did not lie in ambush for him.” However, Menachem [Ibn Saruk] lists it in his <i>Machberes</i> under the section of צָד צַיִד (<i>hunting</i>) but I do not agree with him. If it is to be listed in one of the צָד sections we should preferably list it in the section: “you will be carried on ( צַד ) her side” [or:] “I will shoot arrows ( צִדָּה ) on that side” [or:] “And he shall speak ( לְצַד ) towards the One Above.” Here, too, אֲשֶׁר לֹא צָדָה [would mean]: he has not taken any <i>side</i> (i.e., opportunity) to find any side (i.e., occasion) for killing. This explanation, too, is questionable yet [this latter explanation is preferable to Menachem’s for] it has the connotation of “ambush.” 
  
  But God brought it to his hand. [אִנָּה לְיָדוֹ means:] prepared it for his hand, from the same derivation as: “No evil shall ( תְאֻנֶּה ) befall you,” [or:] “No iniquity ( יְאֻנֶּה ) shall befall a <i>tzaddik, </i>” [or:] “( מִתְאַנֶּה ) He makes himself ready for me.” I.e., he prepares to find some opportunity against me. 
  But God brought it to his hand. Why would such a thing result from Him? This is what David meant when he said: “As the proverb of the Ancient One says: ‘Wickedness emanates from the wicked.’ ” The “proverb of the Ancient One” refers to the Torah, which is the “proverb” of God, Who is the “Ancient One” (i.e., precedes) of the universe. And where is it that the Torah said that wickedness emanates from the wicked? [Here where] “God brought it to his hand”; for what is the case that this verse discusses? [It concerns] two people — one killed accidentally and the other killed with premeditation but there were no witnesses who could testify [against them]. [Hence] the latter one was not executed and the former was not sent into exile. God then causes them to meet at the same inn. The one who killed with premeditation is sitting under a ladder and the one who killed accidentally goes up the ladder and falls upon the one who killed with premeditation, and kills him, and witnesses testify against him making him liable to be exiled. The result is that the one who killed accidentally is exiled and the one who killed with premeditation is killed. 
  Then I will designate for you a place. even [for now] in the desert so that [the murderer] can flee there. Which was the place that gave him refuge? It was the camp of the Levites.
  
  Verse 14
  
  If a man plots. Why is this [verse] said? Because [from that which] it states: “If one strikes a man, etc.” I might conclude [that all the following are liable to death:] a doctor who killed [in the course of treatment], and a court-officer who killed [inadvertently, while adminstering] forty lashes, and a father who strikes his son [inadvertently killing him.] and a teacher who disciplines his student [thereby killing him] and who [attempting to kill an animal] kills a man. The Torah therefore says: “If he plots,” but not inadvertently; “to kill him intentionally,” but not a court officer, or a doctor or one who disciplines his son or student, for, though they [struck their blows] intentionally, they did not plan [to kill]. 
  From My altar. Even if he is a <i>kohein</i> and wishes to perform the service you must take him to be executed.
  
  Verse 15
  
  Whoever strikes his father or his mother. Since we have learned that one who wounds his fellow man is liable to pay for damages but he is not to be put to death, it was necessary to state that one who wounds his father is to be put to death. But he is liable only with a blow which causes a wound. 
  His father or his mother. [Meaning:] either one or the other.
  He shall be put to death — by strangulation.
  
  Verse 16
  
  Whoever steals a man and sells him. Why is this said? Since it is said: “If a man be found to have stolen a person from among his fellow — men [he shall die]” I would know only [that this applies to] a man who stole another person. But a woman, or one whose gender is indistinguishable, or a hermaphrodite [who stole], how would we know [that this law applies]? Therefore the Torah says: “<i>Whoever</i> steals a person and sells him.” And since it is stated here: “Whoever steals a <i>man,</i>” I might think that [this applies] only if he steals a <i>man.</i> How would I know if he steals a woman? Therefore the Torah says: “If he steals <i>a person.</i>” It is for this reason that both [verses] are necessary, what one omits the other reveals. 
  If he is found in his hand. [Meaning:] that witnesses saw him stealing him and selling him and he was already in his (the thief’s) possession before he sold him.
  He shall be put to death — by strangulation. Wherever the Torah mentions an unspecified death it refers to strangulation. (It [the Torah] interrupted the context and wrote: “Whoever steals a man” between “Whoever strikes his father or mother” and “Whoever curses his father or mother.” It seems to me that this is the basis for the dispute [between the Sages], where one maintains that we compare striking to cursing and the other holds that we do not compare them ) 
  
  Verse 17
  
  Whoever curses his father or his mother. Why is this said? Since it states: “If a man curses his father” I might think that only a man who cursed his father [is liable]. But if a woman cursed her father, how would we know [that she is liable]? The Torah therefore says: “Whoever curses his father or mother,” generalizing so as to include both man and woman. If so then why is it necessary to state: “If a man curses?” It is to exclude a minor [from liability]. 
  He shall be put to death — by stoning. Wherever it is said: “His blood is upon him” [then the death penalty] is stoning. The original verse [from which we know this to be] in all cases [is:] “They shall be stoned with rocks, their blood is upon them,” and regarding one who curses his father or mother it states: “His blood is upon him” 
  
  Verse 18
  
  When men quarrel. Why is this said? From that which is said: “An eye for an eye” we would learn only [the requirement to compensate] the value of his (the injured person’s) limbs but [the requirement to compensate for] the loss of work and medical costs we would not have learned. Therefore this section needed to be said.
  But becomes bed ridden. As Onkelos translates it: “And he will fall into idleness,” [i.e.,] to illness that will keep him from his work. 
  
  Verse 19
  
  On his own power. [Meaning:] on his health and his strength.
  The one who struck him shall be acquitted. Would it enter your mind that this person, who has not killed would be killed?! But here you are taught [by וְנִקָּה הַמַּכֶּה] that he is imprisoned until it becomes clear whether the other one (the victim) will recover. And this is the meaning [of this verse]: When the other (the victim) rises and walks “with his cane” (i.e., his health returns) then the one who struck the blow is acquitted but as long as the other has not risen, then the one who struck the blow is not acquitted. 
  Still he must pay for his loss of work. His loss of work due to the illness. [E.g.,] if he cut off the other’s hand or foot, we calculate his loss of work due to the illness [caused by his injury] as if he wore a watchman over gourds for even after his illness is over he will not be fit for work that requires hands or feet and he has already compensated him, as a result of [his paying him] his damages, the value of his hand or foot, as it is said: “A hand for a hand, a foot for a foot.” 
  And must pay for his complete cure. As Onkelos translates it: [וַאֲגַר אָסְיָא יְשַׁלֵּם] — he must pay the doctor’s fee.
  
  Verse 20
  
  If a man strikes his male or female slave. This verse speaks of a gentile slave. Or perhaps it speaks of a Hebrew [slave]? Therefore the Torah states: “For he is his master’s property.” Just as his property is his forever so too the slave [discussed here] is the one that is his forever. But he was included in [the general rules]: “Whoever strikes a man who dies [shall be put to death]!” But [the answer is:] that this verse comes and singles him out of the general rule, to indicate that he (the struck slave) is to be judged by the rule of “a day or two,” that if he did not die beneath his hand but lingered for a period of twenty-four hours, [then the master is] free [from the death penalty]. 
  With a rod. When it (the rod) is capable of causing death — the Torah is speaking. Or perhaps it refers even to [a rod] which is incapable of causing death? Therefore the Torah says concerning a Yisraelite [victim]: “And if with a stone in his hand, whereby he would die, did he strike him.” Now in this matter does it not follow <i>a fortiori.</i> Just as [when the victim is] a Yisraelite [whose murder is] more stringent, and he (the murderer) is not liable [to be put to death] unless he struck him with something that is capable of causing death, and upon a limb which is capable of causing death with this sort of a blow, then regarding [a victim who is] a slave, whose killing is more lenient, it follows even more so. 
  [The death] must be avenged. Through death by the sword, for the Torah similarly states: “a sword that <i>avenges</i> the vengeance of the covenant.” 
  
  Verse 21
  
  However, if he survives for a day or two his death is not avenged. If one day[’s survival] frees [the master from the death penalty,] then is not two days’ survival even more self-evident? But [the answer is that יוֹמַיִם is said to teach that] “one day” should be as two days. And how is this? A full day of twenty-four hours. 
  [The death] is not avenged for he is his property. But if another person would strike him, then even were he to linger for 24 hours before dying, he (the one who struck the slave) would be liable. 
  
  Verse 22
  
  If men will fight — with one another, and one intended to strike the other and [inadvertently] struck the woman. 
  And they strike. נְגִיפָה always has the meaning of “shoving” and “striking,” as in: “Lest you strike your foot against a rock,” [or:] “before your feet are struck,” [or:] “For a stone for striking.” 
  but there is no fatal injury — to the woman.
  He is to be punished — by paying for the value of the offspring to the husband. [How is their value determined?] we evaluate what her price would be if she were sold in the market place [as a slave], increasing her value due to her pregnancy. 
  He is to be punished. They shall impose monetary compensation on him as in: “( וְעָנְשׁוּ ) they shall impose upon him a payment of one hundred silver [shekels].”
  When the husband demands etc. [I.e.,] when the husband summons him to the court [asking the court] to place a penalty on him for this. 
  He shall pay. I.e., the one who struck [the one woman] [shall pay] the value of the offspring. 
  As determined by the judges. [בִפְּלִלִים means:] as determined by the judges.
  
  Verse 23
  
  However if there is a fatal injury — to the woman.
  You shall give [up] a life for a life. Our Sages have differing opinions regarding this matter. Some say [that it means] literally, <i>a life</i>. Others, however, say [that it means] monetary compensation but not, literally, <i>a life,</i> for one who intends to kill one person and killed another, is exempt from the death penalty. He must compensate the heirs with his (the victim’s) worth as if he were someone sold in the marketplace. 
  
  Verse 24
  
  An eye for an eye. If he blinded the eye of another person he must compensate him for the worth of his eye, [i.e.,] the amount his worth decreased were he to be sold [as a slave] in the marketplace. all the other cases are similar to this and they do not refer to the actual removal of a limb, as our Sages expounded in Chapter Hachovel. 
  
  Verse 25
  
  A burn for a burn. [כְּוִיָּה means:] burn caused by fire. Up to this point (i.e., the previous verse) the Torah has spoken of a wound whereby [the victim suffers] a lessening of worth But now [it speaks of one] whereby [the victim does not suffer] a lessening of worth, but only pain, for example, where one burnt another on his nails with a hot spit, we would estimate how much [money] such a person would be willing to accept to undergo such pain. 
  A wound. [פֶּצַע] is a wound that draws blood whereby his (the victim’s) flesh was lacerated, <i>navrdure</i> in Old French — “a wound.” [The liability of the one inflicting the wound] all depends on what occurred: If [the blow] causes a diminishing of [the victim’s] worth he must pay damages. If [the victim] is confined to bed, he must pay for loss of work, and medical costs, and the shame the victim suffers and the pain the victim suffers. Actually this verse is superfluous. In the Chapter Hachovel our Sages expound it to make him liable for inflicting pain even where damages [have been paid], i.e., although he has compensated him for the value of his hand, we do not absolve him from [paying for] the pain, by suggesting that since he (the damager) has, in effect, bought his (the victim’s) hand he therefore should have the right to sever it in whatever manner he wishes, But rather we say: he should have severed it with an anesthetic, whereby the victim would not endure so much pain. But he, however, severed it with metal and inflicted pain [and he must therefore pay for that pain]. 
  A bruise. חַבּוּרָה is a wound where the blood collects but does not break through [the skin] only that the flesh of that area becomes red. The term חַבּוּרָה is <i>taje</i> in Old French as in: “or the leopard ( חֲבַרְבְּרֹתָיו ) <i>his spots. </i>” Onkelos, however, translates it ( חַבּוּרָה ) “ מַשְׁקוֹפֵי ,” meaning “a blow.” <i>Batdure</i> in Old French — “a blow, a beating.” Similarly “ שְׁדוּפוֹת קָדִים ” — “beaten by the east-wind” is translated by Onkelos: “ שְׁקִיפָן קִּדּוּם ” [which means:] “beaten by the wind.” Similarly עַל הַמַּשְׁקוֹף — “on the lintel,” so-called because the door <i>beats</i> against it. 
  
  Verse 26
  
  The eye of his slave — who is gentile. But a Hebrew [slave] does not go out free due to the loss of a tooth or an eye as we have already said regarding [the verse] “She shall not go free as do the [gentile] male-slaves.”
  As compensation for the eye. The same [applies to the loss of] 24 tips of limbs: the fingers of the hands and feet, the two ears, the nose and the רֹאֹש הַגְּוִיָּה which is the <i>membrum.</i> Then why are the tooth and eye both mentioned? Because if “the eye” was mentioned and “the tooth” would not be mentioned I would have said [that “the tooth” is excluded]: Just as the eye was created together with him so, too, any [limb] that was created together with him, whereas “the tooth” was not created together with him. Had “the tooth” been mentioned and “the eye” not been mentioned, I would have said [that this law also includes] even a “baby-tooth,” though it replaces itself. Therefore “the eye” is mentioned. 
  
  Verse 27
  
  
  
  Verse 28
  
  If an ox gores. Whether it be an ox or any animal, beast or bird. But the Torah speaks of what is common. 
  And its flesh may not be eaten. From that which is implied by what is said: “The ox shall be stoned” would I not myself know that it is <i>neveilah</i> and the eating of <i>neveilah</i> is prohibited? But then why does the Torah state [here] “and its flesh may not be eaten?” [To teach] that even were he to ritually slaughter it after the sentence has been set by the court, nevertheless, its eating is prohibited. From where do we derive that all benefit [is prohibited as well]? The Torah states: “The owner of the ox shall be נָקִי (lit. <i>clean</i> ),” which is to be understood as when a man says to another: “So and so has ( יָצָא נָקִי ) been cleaned out of his properties and has no benefit from them whatever.” That is its midrashic explanation (i.e., of וּבַעַל הַשּׁוֹר נָקִי ). But its plain meaning is as it implies: Since regarding a מוּעָד it is stated: “and the owner shall also die,” it was necessary to state, regarding a תַּם , “And the owner of the ox shall go unpunished.” 
  
  Verse 29
  
  Yesterday and the day before — making it a total of three gorings.
  And a warning was given to its owner. [וְהוּעַד is] a term denoting a warning given before witnesses as in: “The man has ( הָעֵד הֵעִד ) warned us.”
  And it kills a man, etc. Since it has been stated [in the previous verse]: “If [an ox] will gore” I could only know [that this law applies] when it killed him through goring. Were it to kill him with biting, shoving, and kicking, how would I then know it? Therefore the Torah states: [the extra] וְהֵמִית . 
  And the owner also shall die — by Divine decree. One might think that [he dies] at the hand of man. The Torah therefore states: “The one who struck the blow shall be put to death, he is a murderer.” For a murder committed by himself you must put him to death, but you do not put him to death for the killing committed by his ox. 
  
  Verse 30
  
  When an atonement — fine shall be imposed on him. The word אִם here is not conditional but, rather, is the same as in “( אִם ) when you shall lend money,” [where the word אִם] has the meaning “when.” Thus this is the law [regarding the owner who is liable to death by Divine decree]: that the court impose indemmity on him. 
  And he must give for the redemption of his soul. [This refers to] the worth of the injured party. This is Rabbi Yishmael’s opinion. But Rabbi Akiva says: the worth of the one whose ox did the damage.
  
  Verse 31
  
  Whether it is a son that is gored. [This refers to] a son who is a minor
  Or a daughter — who is a minor. Since it states: “If it kills a man or a woman,” I might have thought that he is liable only for [the deaths of] adults. Therefore the Torah states: “Whether it is a son that is gored, etc. to indicate that he is liable for [the deaths of] minor just as [he is liable for the deaths of] adults. 
  
  Verse 32
  
  If a male or female slave — gentile [slaves].
  [Its owner] must give thirty silver shekalim. This is a decree of the Torah, whether he is worth one thousand <i>zuz</i> or if he is worth but a <i>dinar</i>. A <i>shekel</i> has the weight of four gold coins which total half an ounce according to the correct weight of [the province of] Cologne. 
  
  Verse 33
  
  If a man uncovers a pit — which was covered and he uncovered it.
  Or if [a man] digs. Why need this be said? If he is liable for uncovering it, then he certainly [is liable] for digging it. But the answer is: [the intent here is] to include one who digs a pit [to completion] after another has dug: he (the one who completed the pit) is liable. 
  And does not cover it. But if he covers it, he is not liable. The Torah speaks of digging in the public domain. 
  An ox or a donkey. The same law applies to any animal or beast, because wherever it says שׁוֹר וַחֲמוֹר we derive it [from a גְּזֵירָה שָׁוָה] that “ שׁוֹר ” [is the same as] “ שׁוֹר ” regarding Shabbos, where it is said: “So that your ox and donkey may rest.” And just as in the latter case all animals and beasts are [to be treated the same] as the ox, for it says elsewhere: “And all your animals;” here, too, all animals and beasts [have the same rules] as the ox. The only reason it <i>does</i> state שׁוֹר וַחֲמוֹר is [so that you may infer]: “an ox,” but not a man a “donkey,” but not vessels. 
  
  Verse 34
  
  The owner of the pit. [This means:] the one who instigated the damage. Even though the pit does not belong to him, i.e., where he made it in the public domain, [nevertheless] the Torah considers him the owner for the purpose of making him liable for damages. 
  He must compensate its owner with money. The word יָשִׁיב comes to include [that he may pay with] anything that is worth money even “bran” (i.e., a low-quality commodity). 
  And the dead [animal] remains his. I.e., the injured party’s. We evaluate the carcass and he (the injured party) takes it as [partial] payment. Then the one who caused the damage pays him the remainder, so as to make up for his loss. 
  
  Verse 35
  
  If it injures. [יִגּוֹף means:] it will shove, whether with its horns, or with its body, or its legs, or whether it bit [the other ox]. These are all included in the term: נְגִיפָה , for נְגִיפָה means nothing but “striking a blow.” 
  A man’s ox. [שוֹר אִישׁ here means:] the ox of a man.
  They shall sell the ox, etc. (Where both oxen are) of equal value is (the case of which) the Torah is speaking. For example: An ox worth 200 <i>zuz</i> killed an ox also worth 200 <i>zuz,</i> regardless whether the carcass is worth a lot or it is worth a little: when this one (the מַזִּיק ) takes half the live animal and half the dead one and the other (the נִיזָּק ) [takes] half the live one and half the dead one, it follows that each one of them suffers half the loss that was caused by the killing [of the animal]. [Consequently] we learn from this that a תַּם (the damaging animal in this case) [always] pays [only] half the damages. For from [the case where both animals] are equal in value you may infer [a case] where they are of unequal value that the law of the תַּם is to pay half the damages, not more and not less. Or perhaps I might think otherwise: that even if they (the oxen) were not of equal value when they were both alive the Torah states: they divide them both. [This cannot be so for] if you would say this then there would be times when the one causing the damage may profit a great deal — in a case where the carcass is worth much more, when sold to gentiles, than the worth of the damaging ox. And it is inconceivable that the Torah should state that the one causing the damage should profit. Or sometimes [it will result] in the damaged party getting much more than the worth of full damages — where the half the value of the goring ox is worth more than the full value of the damaged ox. If you would accept this, then a תַּם would be more stringent than a מוּעָד (an ox who had already gored three times). Hence you are forced to admit that the Torah here speaks only in a case where [both animals] are of equal value, and it teaches you that a תַּם pays half the damages. And from [the case] where they are of equal value you derive [the law] to where they are of unequal value, that the one who collects for half damages we evaluate the carcass for him and whatever loss he incurred due to the death [of the animal] he takes half the value of his loss and goes on his way. Why is it that the Torah puts it in these terms and does not simply say: “He shall pay half?” To teach that a תַּם pays only to the extent of its own worth. And if it (the תַּם ) gored and died afterwards, the damaged party gets only the carcass and if [the carcass] does not amount to half his damages, he suffers the loss. Or, if an ox worth 100 gored an ox worth 500 <i>zuz,</i> he (the injured party) gets no more than the ox, for the owner of a תַּם is not responsible to pay from his other properties. 
  
  Verse 36
  
  If it was known. [Meaning:] or it was not a תַּם but rather it was known that it is a goring ox, [having gored] today, yesterday, and the day before, thereby establishing three gorings. 
  Then he must pay an ox. [Meaning:] full compensation.
  The dead animal shall be his. [I.e., shall belong] to the damaged party, and the one causing the damage shall add to it until the damaged party will have been compensated for his full damages. 
  
  Verse 37
  
  Five oxen, etc. Said Rabbon Yochanan ben Zakkai: God respects the honor of his creatures: An ox, which walks on its own legs, [when it is stolen] and the thief was not demeaned by having to carry it on his shoulders, he must pay back fivefold. [Whereas, if he steals] a sheep, which he has to carry on his shoulders, he must pay [only] fourfold, since he was demeaned in the process. Said Rabbi Meir: Come and see how great is the power of work: [The thief, who by stealing] an ox, kept it from its work, must pay five fold. [whereas, if he steals] a sheep, whereby he did not keep it from its work, [he pays only] fourfold. 
  For each ox ... for each sheep. The Torah repeats them, (i.e., שׁוֹר and שֶׂה ) to indicate that the payments of four or five fold apply only to an ox or a sheep. 
  
  
  
  
  
  Verse 1
  
  If while breaking in. If he was actually in the act of breaking in.
  There is no liability for his blood. This is not considered murder. It is as if he (the thief) had already been dead. Here the Torah teaches: if someone comes to kill you, kill him first. This [thief] came with the intention of killing you for he knows full well that man cannot control himself while seeing his property being taken from him, and remain silent. Therefore it is with this intention that he came — that if the owner of the property will resist him he will kill him. 
  
  Verse 2
  
  If the sun shone on him. This is nothing but an allegory: If the issue is clear to you that his intentions towards you are peaceful — just as this sun represents peace in the world so, too, if it is obvious to you that he has not come with the intention of killing, even should the owner of the property resist, for example: a father who breaks in to steal the property of the son, where it is known that a father has pity for his child and has not come with any intentions of taking a life — 
  [then] there is liability for his blood. [I.e.,] he is considered alive and it would be murder were the owner of the house to kill him. 
  He must make full restitution. The <i>thief</i> [shall pay back] the money that he stole, but he is not liable to the death penalty. Onkelos, who translates ( אִם זָרְחָה הַשֶׁמֶשׁ עָלָיו ): “If witnesses saw him [break in],” chose for himself an alternate explanation: it tells us that if witnesses discovered him before the owner of the house arrived and when the owner of the house comes to attack him they warned him (the owner) not to kill him then he is responsible for his blood — [i.e.] he will be liable [to the death penalty] if he will kill him. For since there are people watching him, then this thief has not come with the intention of taking anyone’s life and will not kill the property owner. 
  
  Verse 3
  
  If the stolen article was found in his hand. [Meaning:] in his possession, for he had not slaughtered it nor sold it. 
  Whether it is an ox or donkey. Any item [that is stolen] is included in the liability to pay twofold restitution, whether it is an animate object or whether it is an inanimate object, for elsewhere it is stated: “for a sheep, a garment, or any lost object, etc. he must pay two-fold to his fellow man.” 
  He must pay two live animals. He may not pay him with dead ones, but only with live ones or with money that is equivalent to live ones. 
  
  Verse 4
  
   כִּי יַבְעֶר, אֶת־בְּעִירֹה, וּבִעֵר . These are terms relating to cattle as in: “We ( וּבְעִירֵנוּ ) and our cattle.” 
   כִּי יַבְעֶר . [כִּי יַבְעֶר means:] he leads his cattle into the field or vineyard of his fellow man and causes him damage in one of the two following ways: either by sending in his cattle [to trample on things] or [by allowing them] to feed there. [Accordingly] our Sages explained that וְשִׁלַּח is damage caused by trampling with the foot, whereas וּבִעֵר is damage caused by the “tooth” which eats and consumes. 
  In another’s field. [בִּשְׁדֵה אַחֵר means:] in another man’s field.
  From his prime field he must compensate [the owner]. We evaluate the damage and, if he intends to pay with land as compensation for his damage, he must pay him from the best of his fields; [e.g.] if [the damages] was a <i>sela,</i> then he should give him a <i>sela</i>’s worth from the best of the land that he owns. This verse teaches you that [when land is used as compensation for] damages we evaluate them [to be collected from] the best lands [of the one who caused the damages]. 
  
  Verse 5
  
  If a fire goes out of control — even by itself.
  And [catches on] thorns. קוֹצִים are <i>chardons</i> (thistles) in Old French.
  And consumes bound grain. It (the flames) licked the thorns until it reached the bound grain or the standing grain which is still attached to the ground.
  Or a field — whereby [the flame] licked up his plowing and he now needs to plow it a second time.
  Full restitution must be made by the one who started the fire. Though he lit the fire on his own property and it spread of its own accord by means of thorns which it found he is nevertheless obligated to make restitution for not keeping his burning coal from breaking out and causing damage.
  
  Verse 6
  
  And they are stolen from the house of the [watch]man — according to his own testimony.
  If the thief is found he must pay — the thief shall pay two-fold to the owners.
  
  Verse 7
  
  If the thief is not found — then this watchman, who is the owner of the house — 
  must come — to the judges, so as to adjudicate the case between him (the watchman) and the other (the original owner of the object), and he must swear to him that he did not in any way misappropriate his property. 
  
  Verse 8
  
  In every question of dishonesty. Where he is found to have lied under oath — where witnesses testify that he (the watchman) stole it himself and the court finds him guilty [of perjury], based on the testimony of the witnesses, [then —] 
  He must pay double restitution to his neighbor. The Torah teaches you that if one makes a claim, regarding an object left for safekeeping, saying that it was stolen from him, and then it is discovered that he himself stole it, he must pay double restitution. However, when does this apply? In a case where he swears and afterwards witnesses come [and contradict him] for our Sages expounded [this verse] thus: The owner of the house <i>shall approach</i> the Beis Din this “approaching” refers to taking an oath. You claim that it refers to taking an oath, or perhaps it refers only to presenting the case, and when he presents his case and denies any obligation by claiming it was stolen he is immediately liable to pay twofold once witnesses come [and testify] that it is in his possession? [That this is not the case here is indicated by a גְּזֵרָה שָׁוָה :] The term שְׁלִחוּת יָד is stated here and further on the term שְׁלִיחוּת יָד is also used: “An oath to God shall be between them that he did not lay his hand ( לֹא שָׁלַח יָדוֹ ).” Just as in the latter case it ( שְׁלִיחוּת יַד ) refers to taking an oath, here, too, it refers to taking an oath. 
  Of which [a witness] says, “This is it!” According to its plain meaning [it means]: of which <i>a witness</i> says, “this object, about which you swore [that it was stolen]; is [really] in your possession.” Then their dispute shall come before the judges, and they will examine the testimony. If they [turn out to] be honest and they [Beis Din] find the watchman guilty, he must pay twofold. But if the witnesses perjure themselves for they are found to be conspiring witnesses ( זוֹמְמִין ), they must then pay twofold to the watchman. However, our Sages of blessed memory expounded it [that the watchman claims:] “This is it!” [i.e., “this is what remains of the object, the rest was stolen], which teaches us that we do not obligate him to take an oath unless he made a partial admission by saying: So much and so much I owe you but the rest was stolen from me.” 
  
  Verse 9
  
  If a man gives his neighbor a donkey or an ox. The first section deals with a שׁוֹמֵר חִנָּם — a watchman who receives no compensation. He is, therefore, not held responsible for theft (i.e., if the item is stolen from him), as is written: “[If a man gives his neighbor...] and they are stolen from the house of the watchman.” “If the thief is not found then the house-owner (the watchman) must come,” to swear. You learn from this that he (the watchman) frees himself [from any responsibility] with this oath. But this section deals with a שׁוֹמֵר שָֹכָר (a watchman compensated for his work), who is not freed from responsibility if [the item to be watched] is stolen, as is written: “But if it was indeed stolen from him he must make restitution.” However, for something over which he has no control, as in a case where it (an animal) died of itself, or was injured, or was forcibly taken by robbers, and there is no one who saw it happen so as to be able to testify about the matter, then — 
  
  Verse 10
  
  An oath to Adonoy shall be. He shall swear that it is as he claims and that he did not lay a hand on it to make any personal use of it. For had he laid a hand on it and afterwards an accident happened to it he is liable for those accidents.
  The owner must accept it. [I.e., he must accept] the oath. 
  And he need not make restitution. [I.e., the watchman need not make restitution] to him at all. 
  
  Verse 11
  
  
  
  Verse 12
  
  If it was torn — by a wild animal.
  He must provide witnesses. [I.e.,] he shall bring [two] witnesses that it was torn apart [in a way that was] beyond his control and he will then not be liable to pay restitution. 
  He need not pay for that which was torn apart. It does not say: טְרֵפָה לֹא יְשַׁלֵּם (he need not pay for [any] one which was torn): but, rather, it says: הַטְּרֵפָה [for <i>this</i> one that was torn). [This indicates that] there is a torn one for which he must pay, and there is a torn one for which he need not pay: For one that was torn apart by a cat, fox, or marten he must pay restitution. Whereas, for one that was torn apart by a wolf, lion, bear, or snake, he need not pay. But who whispered to you to come to these conclusions? Because it is written: “and it dies, or is injured, or is captured.” Just as [the animal’s] dying naturally is something he cannot prevent, so, too, the case of injury and captivity [must be such] that he had no way of preventing it. 
  
  Verse 13
  
  If [a man] borrows. [This section] comes to teach you regarding the borrower that he is liable even for accidents.
  If the owner is not with him. [Meaning:] if the owner of the ox is not employed by the borrower to do his work.
  
  Verse 14
  
  If the owner is with him. [This teaches that] whether [he is employed] in <i>that</i> work (i.e., the same work as the animal) or whether he [is employed] in other work, as long as he was employed by him at the time he borrowed [the ox], he need not be employed by him at the time of the injury to, or the death [of, the animal]. 
  If it was hired. [I.e.] if the ox was not borrowed but rather hired, then, since it ( בָּא בִשְׂכָרוֹ ) came for its rental fee into the hands of the <i>lessee,</i> and not through borrowing, and the benefit is not his entirely for it is in return for its rental fee that he uses it, the rule of the borrower does not apply to him — to make him liable even for accidents. The Torah does not make it clear what rule applies to him (the hirer), whether [he is considered] a שׁוֹמֵר חִנָּם or a שׁוֹמֵר שָׂכָר . Therefore the Sages of Yisrael disputed this matter: What manner of restitution does a hirer make? Rabbi Meir said: as a שׁוֹמֵר חִנָּם . Rabbi Yehudah said: as a שׁוֹמֵר שָׂכָר .” 
  
  Verse 15
  
  If [a man] seduces. He speaks “to her heart (softly and kindly)” until she consents to him. Onkelos translates it similarly: וַאֲרֵי יְשַׁדֵּל , שִׁדוּל in Aramaic having the same meaning as פִּתּוּי (seducing) in Hebrew. 
  He must give the dowry. He must set aside a dowry for her as is the law regarding a man and his wife, i.e., he must write a <i>kesubah</i> (marriage contract) and then marry her. 
  
  Verse 16
  
  Equal to the dowry usually given to virgins — which is set at fifty silver <i>shekalim</i> in regard to someone who forcibly takes a virgin and lies with her against her will, as it is said: “The man that lay with her must give to the maiden’s father fifty silver <i>shekalim.</i>” 
  
  Verse 17
  
  You shall not allow a witch to live. But she must be put to death by the court. [This applies] whether they are male or female but the Torah [uses the feminine] because it speaks of what is usual, for it is women who are most commonly witches. 
  
  Verse 18
  
  Whoever lies with an animal must be put to death — by stoning. Both man and woman [who are guilty are stoned], for it is written about them: “Their blood is upon them.” 
  
  Verse 19
  
  To a god. [Meaning:] to idols. If it were vocalized לֵאלֹהִים [instead of לָאֱלֹהִים ] it would have been necessary to explicitly write: אֲחֵרִים [לֵאלֹהִים] — <i>other</i> [gods]. However, now that it is vocalized לָאֱלֹהִים it is not necessary to define it with the word “other.” For wherever the letters ל' or ב' or ה' are used as a prefix, and are vocalized with a <i>sheva</i> for example: לְמֶלֶךְ (to a king), לְמִדְבָּר (to a desert), לְעִיר (to a city), it is necessary to define <i>which</i> king, <i>which</i> desert, <i>which</i> city. Similarly, (when these letters precede a <i>sheva</i> such as): לִמְלָכִים (for kings), לִרְגָלִים (for holidays) [when the vowel of the prefix is] a <i>chirick</i>, it is necessary to define <i>which</i> ones, for if it ( לִמְלָכִים ) were not defined it would refer to all kings. Similarly לֵאלֹהִים (to gods) would include all gods even [the One of whom the use of אֱלֹהִים is] holy. But when [one of these letters] is vocalized with a <i>patach</i> as in: לַמֶּלֶךְ (to <i>the</i> king), לַמִּדְבָּר (to <i>the</i> desert) לָעִיר (to <i>the</i> city), then it is known which king is spoken of. So, too, regarding לָעִיר , it is known which city is spoken of. So, too, לָאֱלֹהִים refers to those [gods] that were forbidden to you elsewhere. Similarly: “There is none like You ( בָּאֱלֹהִים ) amongst the gods,” since בָאֱלֹהִים is not defined [with אֲחֵרִים] it was necessary to vocalize it with a <i>patach.</i> 
  Must be condemned. [Meaning:] he must be put to death. Why is יָחֳרָם written here? Has not the penalty of death already been stated elsewhere: “You shall take out that man or that woman, etc., [and stone them]”? But [the answer is:] since there it was not made clear what form of worship carries the death penalty, and so that you not think that <i>all</i> forms of [idolatry] worship carry the death penalty, the Torah comes and makes it clear to you here “Whoever slaughters to a god must be condemned [to die], thereby telling you that just as <i>slaughtering</i> is a service that is performed inside [the Mikdosh] when it is done to [the One] in Heaven, so, too, do I include one who burns incense and one who pours libation, which are also services performed inside [the Mikdosh;] and one is liable [for performing] any of these services to idolatry, whether it is the usual way of worshipping it or is not the usual way of worshipping it. But other forms of worship, such as: one who sweeps the floor [before an idol] or one who sprinkles water so as to settle the dust, or one who hugs or kisses [the idol], his penalty is not death, but he transgresses a לַאו — a negative precept. 
  
  Verse 20
  
  You must not abuse a stranger. [This refers to] abusive words <i>contralier</i> (to taunt, aggravate) in Old French. as in: “I will feed ( אֶת מוֹנַיִךְ ) those that abuse you with their own flesh.” 
  Do not oppress him. [This refers to] robbing him of his money.
  For you were strangers. If you abuse him, he, too, is capable of abusing you by saying to you: “You, too, descend from strangers.” With a fault which is your own do not reproach your fellow man. Wherever the term גֵר is used [it denotes] a person who was not born in that country, but came from another land to reside there. 
  
  Verse 21
  
  Do not mistreat any widow or orphan. The same applies to any person but the Torah speaks of what is usual, for they are weak and are frequently mistreated. 
  
  Verse 22
  
  If you do mistreat him. This is a shortened verse. It threatens but does not make clear his punishment, as in: “Therefore whoever kills Kayin.” [There, too] there is a threat but does not make clear his punishment. Here, too: “If you do mistreat him” conveys a threat, [i.e.] “In the end you will get yours.” Why? “when he cries out to Me, etc.” 
  
  Verse 23
  
  Your wives will become widows. From that which is implied by its saying: “and I will kill you,” would I not know myself that “your wives will be widows and your children will be orphans”? But the answer is that this is an additional curse: that the women will be bound as living widows — that there will be no witnesses who can testify to the death of their husbands and they will thus be prohibited from remarrying. And the children will be orphans, [i.e.] the Beis Din will not allow them to take possession of the fathers’ estates, for they do not know whether they died or were taken captive. 
  
  Verse 24
  
  When you lend money. Rabbi Yishmael said: Each and every time אִם appears in the Torah [it refers to] something optional except in three instances of which this is one.
  My people. [I.e. if you are faced with a choice of lending money to] one of My people or to a gentile, then “one of My people” has priority. [If the choice is between] a poor person and a rich one, then the poor person has priority. [If the choice is between] the poor of your city and the poor of another city, then the poor of your city have priority. And this is the way it is implied [in the text]: “When you lend money, [then,] lend it “to one of My people” and not to the gentile. And to which particular one of My people? “The poor one.” And to which particular poor one? To the one that is “with you.” (An alternate explanation of אֶת עַמִּי : “Do not act disrespectfully towards him when lending him money, for he is one of My people” — 
  the poor that is with you — [saying, in effect:] “Look at yourself as if you were the poor person.”) 
  Do not act toward him as a creditor. [I.e.] do not forcibly demand payment from him. If you know that he has no money do not appear towards him as if you have lent him money but, rather, as if you have not lent him, in other words: Do not embarrass him! 
  Interest. [נֶשֶׁךְ has the meaning of:] “interest” because it is ( כִנְשִׁיכַת ) like the bite of a snake which bites [inflicting] a small wound in his foot which he does not feel and, suddenly, it burgeons and swells [his entire body] till his head. So it is with interest: He (the borrower) feels nothing and it is not noticeable [at first] until the interest accumulates and causes him a great loss of money. 
  
  Verse 25
  
  If you take security. Wherever the term חֲבָלָה appears it does not refer to security [taken] at the time the loan is made but rather the security that is taken from the borrower when the loan comes due and he does not pay. ( חָבוֹל תַּחְבֹּל : [The Torah asks] that you repeat taking the security even many times over. God [in effect] says: “How much do you owe Me? and see for yourself that your soul ascends to Me each and every night and gives an accounting of itself and thereby becomes beholden to Me, and yet I return it to you [every morning]. So shall you, too, take the security and return it, take it [again] and return it.) 
  You must return it till sunset. Return it to him [for] the entire day [so that he may have it] till sunset. And when the sun sets take it again until the morning of the following day. This verse deals with a garment worn by day which he (the borrower) does not need at night.
  
  Verse 26
  
  For this is his covering. This refers to the outer-garment.
  His garment. This refers to the shirt [worn on the flesh].
  With what shall he lie down? This includes the bed-covering.
  
  Verse 27
  
  Do not curse judges (or God). Here is the prohibition against cursing God as well as the prohibition against cursing judges.
  
  Verse 28
  
  Your fullness. [Meaning:] the obligation that was placed upon you when your grains reach their full ripeness. This refers to בִּכּוּרִים — “the first fruits.”
  And your <i>terumah</i>-offering. [וְדִמְעֲךָ refers to] the <i>terumah</i>-offering, but, I do not know why it is called דֶמַע . 
  You must not delay. [Meaning:] Do not alter their order of separating them [from their fruits], by separating later what should be separated earlier, i.e., he may not [separate] the <i>terumah</i> before [separating] the <i>bikkurim,</i> or the tithe offering before the <i>terumah.</i> 
  The first-born of your sons, you shall give to Me — by redeeming him for five <i>sela’im</i> from the <i>kohein.</i> But has [the Torah] not given this command elsewhere? But [the reason it is repeated here is] so as to juxtapose it to: “You must do likewise with your oxen,” [thereby teaching that] just as the first-born of man is redeemed after thirty days [from birth], as it is said: “And those that need to be redeemed, you shall redeem from a month old.” So, too, regarding the first-born of the smaller cattle: he (the owner) occupies himself with it for 30 days and, afterwards, gives it to the <i>kohein.</i> 
  
  Verse 29
  
  Seven days it shall remain with its mother. This is a warning to the <i>kohein</i> that if he wishes to hurry his sacrifice [of the בְּכוֹר] he may not rush to do so before the eighth day because it is “lacking in time” (i.e., premature). 
  On the eighth day you must give it to Me. One might think that it is obligatory on <i>that</i> day! [This is not so for] it states here: “the eighth day”, and it states further on: “and from the eighth day onward it shall be accepted.” Just as “the eighth day” mentioned later intends to declare [the animal] fit [for sacrifice] from the eighth day and on, so, too, “the eighth day” mentioned here intends to declare [the animal] fit from the eighth day and on. Hence, this is the intended meaning of it: “And on the eighth day you are permitted to give it to Me” (i.e., to sacrifice it). 
  
  Verse 30
  
  You shall be men of holiness to Me. [This is meant as a promise:] “If you will be holy and abstain from the abhorrence of [eating] <i>neveilah</i> and <i>tereifah,</i> then you are ( לִי ) Mine. But if not, then you are not Mine. 
  Flesh that was torn off in the field. Actually the same applies within the house, but [the reason “the field” is mentioned is] the Torah speaks of what is common — the place where it is usual for animals to be torn apart [by wild beasts]. Similarly: “For he found her in the field,” Similarly: “One who is unclean as a result of a nocturnal emission,” where the same rule would apply to an emission during the day. The Torah just speaks of what is most common. However, Onkelos translates [וּבָשָׂר בַּשָֹדֶה טְרֵיפָה] as: “Flesh torn from a living animal,” i.e., flesh that was torn off as a result of an attack by a wolf or lion from a permitted beast, or from permitted cattle, while it was alive [“you must not eat”]. 
  Throw it to the dog. [You may sell it] also to a gentile. Or perhaps it refers only to a dog? The Torah therefore says regarding <i>neveilah:</i> “or sell it to a gentile.” [Then we may assume] <i>a fortiori</i> regarding <i>tereifah:</i> that all benefits are permitted [including selling to a gentile]. If so, why does it state: “to the dog”?! To teach you that the dog gets more respect than he. And the verse [also] teaches that God does not withhold the reward that is due to any creature. [And the dog has a reward coming] for its said: “But against any of the B’nei Yisrael no dog wagged its tongue (i.e., barked),” so God said, “Give it its due reward.” 
  
  
  
  
  
  Verse 1
  
  Do not accept a false report. As Onkelos translates it: “Do not accept a false report.” This is an admonition directed to one who accepts (i.e., believes) slanderous talk, and to a judge, that he not listen to the claims of one party until the other party arrives. 
  Do not join hands with a wicked man. One who makes a demand on his fellow man by means of a false claim, and you promise him that you will be a corrupt witness. 
  
  Verse 2
  
  Do not follow the majority to do evil. Regarding this verse, there are various expositions by the Sages of Yisrael but they do not fit the arrangement of the verse: From here they derived that a guilty verdict should not be arrived at by a majority of one judge. And they explain the end of the verse as follows: “It must be decided by a majority,” [meaning] that if there are two more for conviction than there are for acquital, then decide the case according to them (the majority) for a guilty verdict. [According to this explanation] this verse is dealing with capital crimes. And they explained the middle of the verse as follows: וְלֹא תַעֲנֶה עַל רִיב [should be understood] [as if it were written] עַל רַב (against the elder), i.e., that one must not contradict a more eminent member of the court. It is for this reason that in capital cases we begin [hearing the opinions of the judges] from the side [benches], i.e., the youngest among them are the first ones asked to state their opinion. According to [the above] words of our Sages, the interpretation of the verse is as follows: Do not follow the majority to do evil — to sentence [a defendant] to death on account of the judge [whose vote] causes those favoring conviction to outnumber those who vote for acquital. Do not dispute an elder — by veering from his opinion. It is because [the word רִיב] is missing the letter <i>yod</i> that they explained it thus. It must be decided by the majority. There is a majority to whose view you may lean. When is this so? When the majority for conviction outnumber by two those who vote to acquit. From that which is implied by what is said: “Do not follow the majority [of one] to do evil” I may derive: But, you may be with them (i.e., rule like them) if it is for good (i.e., to acquit the defendant). It is from here that they (the Sages) said: In case of capital offenses, the decision to acquit may be based on a majority of one but to convict there must be a majority of two. Onkelos translates [לֹא תַעֲנֶה עַל רִיב לִנְטוֹת]: “Do not refrain from conveying your opinion when asked about anything pertaining to a court case.” The Hebrew, according to Onkelos, should be explained as follows: Do not respond in a dispute to lean. [I.e.] if your opinion is asked in a court case do not respond by leaning to one side in order to remove yourself from the dispute, but decide the matter based on the truth.  [The above are the explanations of the Sages and Onkelos...] But I offer an explanation to fit the verse’s arrangement according to its plain meaning. And this is its interpretation: 
  Do not follow the majority to do evil. If you see wicked men distorting justice, do not say: “since they are the majority I may as well lean towards them.” 
  Do not respond, in dispute, to lean, etc. And if the defendant should ask you [your opinion] regarding that judgment, do not respond to him, about the dispute, with a statement that leans towards the majority opinion, thereby distorting the judgment from the truth. But rather render the decision as it really is and let the collar (i.e., the responsibility) hang from the necks of the majority. 
  
  Verse 3
  
  Do not show favor. Do not show special regard for him by finding in his favor in a lawsuit, and say, “He is poor. I will find in his favor and show him regard.” 
  
  Verse 4
  
  
  
  Verse 5
  
  If you see the donkey of your enemy, etc. Here you have the word כִּי being used to mean: “perhaps” (or “possibly”), which is one of the four meanings that the word כִּי is used to express. This is, then, how [the verse] is to be interpreted: It is possible that you might see his donkey lying under its burden — and you might not want to help him? Incredulously, with amazement. 
  Make every effort to help him. This word עֲזִיבָה has the meaning of “helping.” Similarly: “aided and ( עָזוּב ) helped” Similarly: “( וַיַּעֲזְבוּ ) They helped Jerusalem up to the wall,” [meaning:] they filled it with earth to help and support the strength of the wall. A similar [use of the word כִּי as “possibly”]: “ כִּי you will say in your heart, ‘These nations are many more than I, etc.’” [meaning:] “Could you possibly say this?! incredulously, with amazement... [therefore] “Do not be afraid of them.” As for its midrashic explanation, this is the way our Sages expounded it: “If you will see ... you may refrain.” [This indicates that] there are times that you may refrain [from helping] and there are times that you must help. When does this apply? If he is an elderly man and it is beneath his dignity [then] וְחָדַלְתָּ — “you may refrain” [applies]. Or if it is the animal of a gentile and the load of a Jew [then] וְחָדַלְתָּ [applies]. 
  You should make every effort to help him — to unload the burden, [as Onkelos translates the words מֵעֲזוֹב לוֹ]: “from removing a load from it.” 
  
  Verse 6
  
  Your needy. [אֶבְיֹנְךָ is] from the root אבה — “longing,” for he is destitute and longs for anything good. 
  
  Verse 7
  
  Do not kill an innocent righteous man. From where do we derive [that in a case] where one has left the court after having been convicted and a person says: “I have evidence to suggest his innocence!” that we bring him (the defendant) back? Because the Torah states (addressing the court): “Do not kill an innocent man.” And though he may not be a righteous man for he has not yet been acquitted in court, nevertheless he is ( נָקִי ) innocent from a death verdict for you must try to vindicate him. And from where do we derive [that in a case] where one has left the court after having been found innocent, and a person says: “I have evidence to suggest his guilt,” that we do not bring him back to court? Because the Torah states: “Do not kill a righteous person!” And this [defendant] is considered righteous for he has been acquitted by the court — 
  for I will not acquit a wicked person. There is no need for you to bring him back for I will not vindicate him when I judge him,” [because even] if he has left your hands acquitted, I have many agents to put him to death, with that death to which he is actually liable. 
  
  Verse 8
  
  Do not accept bribery. Even if you intend to judge truthfully. And it is certainly [prohibited] [when you take the bribe] to pervert justice. For regarding the perversion of justice it has already been stated: “Do not distort justice!”
  Blinds the clear-sighted. Even if he is wise in the Torah and takes a bribe, his mind will ultimately become muddled and he will forget his learning and the light of his eyes will dim. 
  And perverts. As Onkelos translates it: “ruins.”
  The words of justice. [דִבְרֵי צַדִיקִים means:] words that <i>are</i> just, i.e., the judgments of truth (viz., the Torah). So, too, does Onkelos translate it: “words that are תְּרִיצִין — righteous.” 
  
  Verse 9
  
  Do not oppress a stranger. In many places, the Torah issues warnings regarding the גֵר because סורו (his inclination) is bad. 
  The soul of the stranger. How hard it is for him when he is oppressed.
  
  Verse 10
  
  And gather its crops. [וְאָסַפְתָּ is] a term for “bringing into the house,” “You shall gather it into your house.” 
  
  Verse 11
  
  You must let it rest — from working [the fields] —
  and abandon it — from eating [its crops] after “the time of removal.” An alternate explanation [of תִּשְׁמְטֶנָּה וּנְטַשְׁתָּהּ]: “You must let it rest” from real work, such as plowing and sowing; “and abandon it” from manuring and hoeing. 
  What they leave over, beasts of the field can eat. This is to compare the food of the poor to the food of the wild beast. Just as the wild beast eats without tithing so, too, do the poor eat without tithing. It is from here that they (the Sages) stated that there is no obligation to tithe during the seventh year. 
  Do the same with your vineyard. But the beginning of the verse [תִּשְׁמְטֶנָּה וּנְטַשְׁתָּהּ] deals with a grainfield, as it says, preceding that: “You may sow your land.” 
  
  Verse 12
  
  But on the seventh day you must cease. Even during the <i>shemittah-</i>year do not cancel the weekly Shabbos from its rightful place. Do not say that since the entire year is called Shabbos there is no need for you to observe the weekly Shabbos.
  So that your ox and your donkey may rest. [Meaning:] allow it to relax, permitting it to tear up and eat the grass from the ground. Or perhaps this is not so, but rather he must tie it within the house. To this say: this is not relaxation but suffering. 
  The son of your female slave. The verse here deals with an uncircumcised slave.
  And the stranger. This refers to a גֵר תּוֹשָׁב — “a settler.”
  
  Verse 13
  
  Preserve everything that I have said to you. This intends to make every positive precept [as stringent] as a negative precept. For wherever the Torah uses a form of שְׁמִירָה it is intended as an admonition for a negative precept.
  Do not mention. [Meaning:] that one may not say [to another]: “Wait for me next to such and such an idol,” or: “Stay with me on the holiday of such and such an idol.” An alternate explanation: “Preserve everything that I have said to you,” [next to:] “Do not mention the name of other gods,” comes to teach you that idol-worship is equal [in severity] to all the precepts in their entirety. And that one who is scrupulous in not transgressing it is equal to one who observes them all. 
  You must not cause it to be heard —  from the gentile. Through your mouth [responsibility]. Do not make a [business] partnership with the gentile, whereby he may [ultimately] swear to you in the name of his idol, for consequently you will have caused [the idol’s name] to be mentioned through your actions. 
  
  Verse 14
  
  Times. [רְגָלִים means:] “times.” Similarly: “that you have struck me three ( רְגָלִים ) times.”
  
  Verse 15
  
  The month of <i>aviv</i> — when the grain ripens in its ( אִבֶּיהָ ) stalks. [An alternate explanation:] אָבִיב is from the word אַב i.e., “mature” and the first month to ripen its fruit. 
  Do not appear before My Presence empty handed. “When you come to appear before Me at the festivals, bring Me burnt-offerings.” 
  
  Verse 16
  
  The Festival of Harvest. This refers to the holiday of Shavuos...
  The first fruits of your Labor — which is the time for bringing the first fruits because the offering of the “two loaves” which are brought on Shavuos, permit the new crop [to be used] for meal offerings and to bring <i>bikkurim</i> to the Beis Hamikdosh, as it is said: “On the Day of Bikkurim, etc....” 
  The Festival of Ingathering. This refers to the holiday of Succos —
  when you gather in [the fruits] of your labor. Because the entire summer the grains dry in the fields and during the Succos [season] it is gathered indoors out of the rains.
  
  Verse 17
  
  Three times, etc. Since the subject here deals with <i>shemittah,</i> it was necessary to state that the Three Festivals will not be cancelled from [taking place at] their allocated times. 
  Every male among you. [זְכוּרְךָ means:] the males among you.
  
  Verse 18
  
  You must not sacrifice — while <i>chametz</i> is present — etc. Do not slaughter the Pesach <i>korbon</i> on the fourteenth day of Nisan until you remove your <i>chametz.</i>
  You must not allow to remain overnight — the fat of My festival-offering, etc. — away from the altar — 
  Until morning. One might think that even [if it were] on the wood-pile [of the altar], it would nevertheless become unfit due to its having remained overnight. Therefore the Torah says: “On the fireplace, on the altar all night.” 
  You must not allow to remain overnight. It is not considered [unfit due to] לִינָה unless it [was not placed on the altar] by dawn, as it is said: “Until morning.” But the entire night he may lift it up from the ground onto the altar. 
  
  Verse 19
  
  The beginning of the first fruits of your land. Even during the seventh year <i>bikkurim</i> is obligatory. It is for this reason that [the Torah] states even here [regarding the seventh year]: “The first fruits of your land.” What is the procedure [for setting aside <i>bikkurim</i>]? A man who, upon entering his field, sees a fig that has ripened. He ties a reed around it to identify it and thereby designates it [as <i>bikkurim</i>]. <i>Bikkurim</i> need to be brought only from the seven species which are listed in Scripture: “A land of wheat, barley, etc; (grapes, figs pomegranates, olives, dates.)” 
  You must not cook a young animal. A calf and a sheep are also implied in “ גְּדִי ” because “ גְּדִי ” represents any tender, newborn animal, [as can be inferred] from the fact that you find in a number of places in the Torah that גְּדִי is written, and it is necessary to explain afterward: עִזִּים — goats, for example: “I will send גְּדִי עִזִּים — a goat,” or: “the גְּדִי הָעִזִּים — goat,” or: “two גְּדַיֵי עִזִּים — goats,” thereby teaching you that wherever גְּדִי is mentioned without specification, then a calf and a sheep are also implied. [The prohibition of לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ] is written three times in the Torah: once to prohibit the eating [of meat cooked with milk], another to prohibit deriving any benefit from them, and once to prohibit cooking them. 
  
  Verse 20
  
  Behold, I will send an angel. Here they are foretold that they are destined to sin, and the Shechinah would then say to them: “For I will not go up among you.” 
  That I have prepared. That I have prepared to give to you (i.e., Eretz Yisrael). That is its plain meaning. But its midrashic explanation is: “to the place that I have established [for the Temple] [for] My Place (i.e., the Temple of Heaven) has already been set up in line with it. This is one of the verses [in Scripture] which indicate that the <i>Beis Hamikdosh</i> of Heaven is directly in line with the <i>Beis Hamikdosh</i> below. 
  
  Verse 21
  
  Do not rebel against him. תַּמֵּר is from the same root as הַמְרָאָה — “robbing,” as in: “Whoever ( יַמְרֶה ) will rebel against your order.” 
  For he cannot bear your transgression. He is not accustomed to this (the act of sinning) for he is of the group [of beings] who do not sin. An alternate explanation: [He has no power to forgive] for he is only a messenger and can only to do his mission.
  As My Name is in him. This follows the beginning of the verse: “Be careful in his presence... for My Name is linked with him.” Our Sages said that this angel is Metatron whose name is the same as his Master’s (God) for מְטַטְרוֹן has the same numerical value as שַׁדַּי (314).
  
  Verse 22
  
  And I will attack. As Onkelos translates it: וְאָעִיק — “I will oppress.”
  
  Verse 23
  
  
  
  Verse 24
  
  You must [totally] destroy — their idols.
  Their monuments. The stones that they set up [for the purpose] of bowing down to them.
  
  Verse 25
  
  
  
  Verse 26
  
  No woman will suffer miscarriage — if you act according to My will.
   מְשַׁכֵּלָה . [A woman] who suffers miscarriages or buries her children is called a מְשַׁכֵּלָה .
  
  Verse 27
  
  I will bring panic. וְהַמֹּתִי is the same as וְהָמַמְתִּי . Onkelos translates it וֶאֱשַׁגֵּשׁ — “I will confuse.” This is true of any word whose verb-root has its last root-letter doubled, when it is conjugated in the פָּעַלְתִּי form. There are instances where the doubled letter is taken and given a <i>dagesh</i> and vocalized with a <i>melopum</i> (<i>cholam</i>), for example: וְהַמֹּתִי from the root: “( וְהָמַם ) A confused sound was made by the wheel of his cart,” [or:] וְסַבּוֹתִי — “I circled” from the same root as: “( וְסָבַב ) He circled Beth El,” [or:] דַּלּוֹתִי — “I was brought low” from the root: “( דָּלְלוּ ) They became low and dried up,” [or:] “( חַקֹּתִיךְ ) I have engraved you on the hands,” from the same root as: “( חִקְקֵי ) engraved in the heart,” [or:] “whom have ( רַצּוֹתִי ) I crushed,” from the same root as: “( רִצַּץ ) He has crushed and abandoned the poor.” Whoever translates וְהַמּוֹתִי as: “I will kill” is in error, for if it were from the root מִיתָה then its ה' would not receive a <i>patach</i> nor would its מ' get a <i>dagesh,</i> and its vowel would not be a <i>melopum</i> (<i>cholam</i>), but [would take the form:] וְהֵמַתִּי , as in “( וְהֵמַתָּה ) You shall kill this nation.” And [the reason that] the ת' [of וְהֵמַתָּה] is with a <i>dagesh</i> is because it is in place of two letters ת' , one of them being part of the root for no form of the word מִיתָה exists without a ת' , and the other one serving as [a suffix-letter], as in: אָמַרְתִּי — “I said,” חָטָאתִי — “I sinned,” עָשִׂיתִי — “I did.” Similarly: the ת' of וְנָתַתִּי has a dagesh because it comes in the place of two [letters ת'], for it should have been written with three letters ת' : two as part of the root, as in: “On the day ( תֵּת ה' ) that God gave,” [or:] “It is ( מַתַּת ) a gift from God”; and the third [letter ת'] serves as a suffix. 
  Their Backs. [I.e.] that they will flee from you and thereby turn the backs of their necks to you.
  
  Verse 28
  
  The hornets. It is a kind of flying insect which would strike them in their eyes and inject a poison into them, and they would die. The hornets did not cross the Jordan River and the Chittites and Canaanites [mentioned here as being driven out] were from Sichon and Og. It is for this reason that of all seven nations, only these [three] are enumerated here. [The fact that] the Chivites [are mentioned here], though they resided on the other side of the Jordan and somewhat further on, is explained by our Sages in Maseches Sotah: It (the hornet) stood at the edge of the Jordan and hurled the poison into them. 
  
  Verse 29
  
  Desolate. [I.e.,] empty of people, since you are few and there are not enough of you to fill it. 
  Will multiply against you. וְרַבָּה עָלֶיךָ is to be understood as וְתַרְבֶּה עָלֶיךָ .
  
  Verse 30
  
  Until you have increased. [תִּפְרֶה meaning:] increased, from the word פְּרִי (fruit), as in: “( פְּרוּ ) Be fruitful and multiply.” 
  
  Verse 31
  
  I will set. [וְשַׁתִּי is] from the word הֲשָׁתָה — “setting.” The letter ת' carries a <i>dagesh</i> because it comes in the place of two [letters ת'], for any form of שִׁיתָה must have a ת' while the other one is a suffix. 
  To the river. The Euphrates.
   וְגֵרַשְׁתָּמוֹ . And you will drive them away.
  
  Verse 32
  
  
  
  Verse 33
  
  That you [might] worship. Here you have the word כִּי used in the sense of אֲשֶׁר . This is also true in various places. This (the usage here) is actually אִי which is one of the four meanings of כִּי . We often find [the word] אִם being used to convey אֲשֶׁר , as in: “ וְאִם you will offer a <i>minchah</i> of the first fruit” which is actually obligatory. 
  
  
  
  
  
  Verse 1
  
  He (God) had said to Moshe, “Go up.. .” This section was said before [the giving] of the Ten Commandments and it was on the 4th of Sivan that, “Go up!” was said to him. 
  
  Verse 2
  
  Moshe alone shall approach — to the dense cloud (above, 20, 18). 
  
  Verse 3
  
  Moshe came and told the people — on that same day.
  All the words of Adonoy. [I.e.] the command to separate [from their wives] and the setting up of boundaries [at Mount Sinai].
  And all the laws. [I.e.] the seven <i>mitzvos</i> given to the descendants of Noach [as well as the <i>mitzvos</i> of:] Shabbos, honoring one’s parents, the red heifer, and administering justice which were given to them in Marah. 
  
  Verse 4
  
  Moshe wrote down — [everything] from Bereishis until the giving of the Torah and he also wrote down the <i>mitzvos</i> that they were commanded at Marah.
  He arose early in the morning — on the fifth of Sivan.
  
  Verse 5
  
  The young men. [I.e.] the first-born.
  
  Verse 6
  
  Moshe took half the blood. Who divided it?! An angel came and divided it.
  In the basins. There were two basins — one for half the blood of the burnt-offering, and one for half the blood of the peace-offerings so as to sprinkle them both on the people. It is from here that our Sages concluded that our forefathers entered the Covenant through circumcision, immersion and the sprinkling of sacrificial blood. [Immersion is indicated by the fact that] there is no sprinkling [that is valid] which is not preceded by immersion. 
  
  Verse 7
  
  The Book of the Covenant — from Bereishis till the Giving of the Torah and the <i>mitzvos</i> they were commanded in Marah.
  
  Verse 8
  
  He cast. [וַיִּזְרֹק has] the meaning of sprinkling. However, Onkelos translates it [literally]: “He cast it on the altar to atone for the people.” 
  
  Verse 9
  
  
  
  Verse 10
  
  They saw [a vision of] the God of Yisrael. They intentionally looked and intently gazed and thereby became liable to death. But God did not want to disturb the joy [of the receiving] of the Torah and therefore waited to punish Nadav and Avihu until the day that the Mishkon was dedicated. As for the elders [He waited] until: “The people were as complainers, etc. and a fire from God burnt among them and consumed בִּקְצֵה of the camp,” [בִּקְצֵה meaning] the leaders of the camp. 
  Like a brickwork of sapphire. This was before Him at the time of their enslavement, as a reminder of the oppression of Israel, for they were subjugated to do brick-work. 
  And like the essence of heaven in purity. [This symbolizes that] when they were redeemed there was light and joy before Him.
  And like the essence. וּכְעֶצֶם should be translated as Onkelos does — a term meaning appearance.
  In purity. לָטֹהַר has the meaning of bright and clear.
  
  Verse 11
  
  But against the nobility. These were Nadav, Avihu and the elders. 
  He did not send His hand (i.e., punish). Suggesting thereby that they actually deserved that a hand be sent against them. 
  They envisioned God. They gazed at Him insolently [as someone who converses with a king] while engaged in eating and drinking. This is how Midrash Tanchuma explains it. But Onkelos does not translate it so. אֲצִילֵי means “the great ones,” as in: “I called you ( מֵאֲצִילֶיהָ ) from its <i>great</i> ones,” [or:] “( וַיָּאצֶּל ) He made <i>great</i> some of the spirit,” “six <i>ammos</i> (cubits) in its <i>great</i> size.” 
  
  Verse 12
  
  Adonoy then said to Moshe — after the giving of the Torah.
  Come up to Me to the mountain and remain there — for forty days.
  The tablets of stone, the Torah and the Commandments which I have written [in order] to teach them. All 613 commandments are implicitly contained in the Ten Commandments. Rabbeinu Saadiah specifically shows, in the אַזְהָרוֹת which he composed, for each and every one of the Commandments, the <i>mitzvos</i> which are associated with it. 
  
  Verse 13
  
  Moshe and Yehoshua, his attendant, set out. I do not know what Yehoshua’s purpose was here. But I think that the disciple was accompanying the master until the place where the bounds of the mountain indicated that he was not permitted to go from there and on. And from there “Moshe went up” himself “to the mountain of God.” There Yehoshua pitched his tent and remained there the entire forty days for we find that when Moshe came down: “Yehoshua heard the voice of the people yelling,” indicating to us that Yehoshua was not with them. 
  
  Verse 14
  
  He said to the elders — when he left the camp.
  “Wait here for us — and remain here with the rest of the people in the camp so as to be prepared to render decisions for each person’s dispute.
  Chur. He was Miriam’s son, and his father was Koleiv ben Yefuneh, as it is said: “Koleiv took Efras [for a wife] and she bore him Chur.” Efras is Miriam, as is cited in Sotah. 
  Whoever has a claim. [Meaning:] whoever has a lawsuit.
  
  Verse 15
  
  
  
  Verse 16
  
  And the cloud covered it (or Him). There is a dispute among our Sages regarding this: There are some who say [that these six days] were from Rosh Chodesh — the first day [of Sivan] [until the Festival of Shavuos — the day that the Torah was given — from an old Rashi manuscript].
  [and] the cloud covered it [refers —] to the mountain — [whereupon]
  He called to Moshe on the seventh day — to proclaim the Ten Commandments. Really, Moshe and all the B’nei Yisroel were standing there, [yet the verse states only, “He called to Moshe”]. But [in this way] Scripture gives honor to Moshe. But there are others who say that... The cloud covered Him — refers to Moshe [and this occurred] six days after the [giving of] the Ten Commandments. And they (these six days) were at the beginning of the forty days when Moshe went up to receive the Tablets. This teaches you that whoever intends to enter the camp of the Shechinah requires seclusion for six days.
  
  Verse 17
  
  
  
  Verse 18
  
  Into the midst of the cloud. This cloud was like thick smoke, but God made a path for Moshe in the midst of it. 
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  Have them take for Me a terumah-offering. לִי [means] for the sake of My Name.
  A terumah-offering. [תְּרוּמָה means:] setting aside, [i.e.,] let them set aside from their possessions a donation. 
  Whose heart impels him to generosity. יִדְּבֶנּוּ has the same root as נְדָבָה — “a donation.” It is a term meaning “good-will,” <i>presant</i> in Old French (wholehearted gift). 
  Shall you take My terumah-offering. Our Sages said: The expression תְּרוּמָה is mentioned here three times, [thereby alluding to three different <i>terumah</i>-offerings]. One is the <i>terumah</i>-offering of a <i>bekka</i> (half-shekel) per head from which the “sockets” were made, as is explained in the <i>parsha</i> אֵלֶּה פְקוּדֵי . Another is the <i>terumah</i>-offering for the altar, [which also consisted of] a <i>bekka</i> per head for the coffers [from which] the communal sacrifices were brought. And another is the <i>terumah</i>-offering for the <i>mishkon</i> — the donation of each individual. The thirteen items mentioned in this section were all needed for the works of the <i>mishkon</i> or for the <i>kohanim</i> vestments, [as will become apparent] if you will scrutinize them. 
  
  Verse 3
  
  Gold, silver, and copper, etc. All these were brought voluntarily, each person according to how his heart moved him, except for the silver which was donated by everyone equally — a half-shekel by each person. We do not find in all the works of the <i>mishkon</i> that any more silver was needed, as it is said: “And the silver [which was used] in counting the congregation, etc., a <i>bekka</i> per head, etc.” The rest of the silver which <i>was</i> brought voluntarily, they made from it the holy vessels. 
  
  Verse 4
  
  Greenish-blue [wool]. Wool that is dyed with the blood of the <i>chilazon</i>-fish whose blood is greenish-blue.
  Dark red [wool]. Wool colored by a dye called אַרְגָּמָן .
  And linen. This is linen.
  And goats’ [hair]. Hair of goats. It is for this reason that Onkelos translates it: וּמְעַזֵי — “that which comes <i>from</i> goats,” and not the goats themselves, for Onkelos’ translation of goats is עִזַּיָּא . 
  
  Verse 5
  
  Red-dyed. They were dyed red after they were tanned.
  Tachashim. A kind of animal which existed only at that time. It had many colors and Onkelos therefore translated it: סַסְגוֹנָא — [a contraction of שָׂשׂ — “rejoice” and גַוְונָא — “color”] because it rejoices and is proud with its multi-colors.
  And acacia wood. Where did they get [acacia wood] in the desert? Rabbi Tanchuma explained: our forefather Yaakov foresaw through Divine inspiration that the Israelites were destined to build a <i>mishkon</i> in the desert and he therefore brought cedars to Egypt and planted them and directed his children to take them along when they would leave Egypt.
  
  Verse 6
  
  Oil for the lamp. Clear olive oil to keep the lamp burning constantly.
  Spices for anointing-oil — which was made for the purpose of anointing the vessels of the <i>mishkon,</i> and the <i>mishkon</i> itself for the purpose of sanctifying them. This [oil] required spices as is explained in the <i>parsha</i> כִּי תִשָּׂא . 
  And for the incense of aromatic spices — which they burnt every evening and morning, as is explained in the <i>parsha</i> וְאַתָּה תְּצַוֶּה . The word קְטֹרֶת indicates the raising of steam ( קִיטוֹר ) and a column of smoke. 
  
  Verse 7
  
  Onyx stones. There were two required for the needs of the <i>eiphod</i> which is discussed in the <i>parsha</i> וְאַתָּה תְּצַוֶּה .
  Filling. Because they made for them (i.e., the stones) a setting like a notch, in the gold into which the stone is put to <i>fill</i> the notch, they are called אַבְנֵי מִלּוּאִים — “filling stones.” The place of the setting is called מִשְׁבֶּצֶת . 
  [Into] the eiphod and the breastplate — the onyx stones for the <i>eiphod</i> and the filling-stones for the breastplate. The <i>choshen</i> and <i>eiphod</i> are described in the <i>parsha</i> וְאַתָּה תְּצַוֶּה . They are kinds of ornaments [for the <i>kohein godol</i>].
  
  Verse 8
  
  They shall make a Sanctuary for Me. They shall make for the sake of My Name a house of holiness.
  
  Verse 9
  
  According to all that I am showing you — here, the form of the <i>mishkon.</i> This verse is connected to the verse that precedes it: [i.e.] “They shall make a sanctuary for Me, according to all that I am showing you.” 
  And so should you make it — in future generations, in the event that one of the vessels should be lost or when you will make for Me the vessels for the Eternal House (the <i>Beis Hamikdosh</i>), such as the tables, the lamps, the wash basins, and the stands [for the wash basins] which Shlomo made, then make them according to the forms of these. If this verse were not connected [to the verse] that precedes it then it would <i>not</i> have said וְכֵן תַּעֲשׂוּ but, rather, כֵּן תַּעֲשׂוּ (without the ו' ) and it would have referred to the making of the Tent of Meeting (i.e., the <i>Mishkon</i>) and its vessels [and not to future generations]. 
  
  Verse 10
  
  They shall make an ark — similar to boxes which are made without legs — made like a chest called <i>escrin</i> [in Old French] which rests on its bottom.
  
  Verse 11
  
  You shall cover it inside and out. Bezalel made three arks, two of gold and one of wood. Each one had four walls and a bottom and were open at the top. (<i>see illustration 1 on page 140</i>) He placed the wooden one intoA the [large] golden oneB and the [small] golden oneC into the wooden one. He then covered the upper rim with gold.D Consequently, it was covered [with gold] on the inside and on the outside. 
  Golden crown-like rim. There was a crown-like [ornament] circled around above the edge, for he made the outer ark taller than the inner one so that it rose up against the thickness of the cover and somewhat above it. [Consequently] when the cover was lying on the thickness of the walls [of the inner arks] the [crown-like] rim rose above the entire thickness of the cover a slight amount. This was to symbolize the crown of the Torah. 
  
  Verse 12
  
  Cast. וְיָצַקְתָּ is a term for casting metal as Onkelos translates it [וְתַתִּיךְ from הַתָּכָה].
  Its corners. As Onkelos translates it: זִוְיָתֵיה (its corners). It was at the upper corners, near the cover, that they (the rings) were placedE — two on one side and two on the other, along the width of the ark. The poles were put through them (the rings) and the length of the ark separated the poles — two and a half cubits between the poles so that the two persons carrying the ark were able to walk between them (the poles).F So it is explained in Menachos, Chapt. שְׁתֵּי הַלֶּחֶם . 
  Two rings on one side. These are the very same four rings that are [mentioned] at the beginning of the verse, and now it explains to you where they were [placed]. This [prefix-letter] ו' [of וּשְׁתֵּי] is superfluous and should be interpreted as if it had said: שְׁתֵּי טַבָּעוֹת (without the ו' ). However, you can fit it (the ו' ) as follows: “<i>And</i> two of these [above-mentioned] rings [you shall put] on one side.” 
  Its side. [Means:] the side of it.
  
  Verse 13
  
  Poles. [Means:] poles.
  
  Verse 14
  
  
  
  Verse 15
  
  They must not be removed from them — forever.
  
  Verse 16
  
  You shall then place in the ark. אֶל הָאָרוֹן has the same meaning here as בָּאָרוֹן .
  The Testimony. The Torah, which is testimony between Me and you that I have commanded to you the commandments written in it. 
  
  Verse 17
  
  A cover. [The כַּפֹּרֶת is] the cover on the ark which was [constructed] open at the top. He placed it [the cover] on top like a flat board.
  Two and one-half amohs long. I.e., the same length as the ark. And its width was the same as the width of the ark. It lay on the thickness of the [ark’s] four walls. Though it gives no size for its (the cover’s) thickness, our Sages explained that its thickness was a <i>tefach.</i> 
  
  Verse 18
  
  Cherubim. They had the likeness of a child’s face.
  Make them by hammering. Do not make them separately and then attach them to the ends of the cover after having made them, as is done by smiths [through a process] that is called <i>soldez</i> in Old French (solder). But, rather, place a large amount of gold at the start of the constructing of the cover. Then hit with a hammer and a mallet at the middle [of this mass of gold] so that the ends will protrude upwards and form the cherubim out of the protrusions of its ends. 
  Hammered. <i>Batediz</i> in Old French (hammered), as in “they banged ( נָקְשָׁן ) against each other.” 
  The ends of the cover. [Meaning:] the extreme ends of the cover.
  
  Verse 19
  
  Make one cherub out of one end. So that you should not [mistakenly] say that there were two cherubim at each end. It was therefore necessary to explain “One cherub out of one end.”
  From the cover — itself shall you make the cherubim. This is the explanation of: “You must make them by hammering them,” that you not make them separately and then attach them to the cover. 
  
  Verse 20
  
  Shall spread their wings. Do not make their wings lying [against their bodies] but, rather, spread open and reaching up above near their heads, so that there be ten <i>tefachim</i> in the space that is between the wings and the cover, as is cited in Succah (5b). 
  
  Verse 21
  
  Place the Testimony in the Ark. I do not know why it is repeated for it has already said: “You shall place in the ark, the Testimony!” It may be said that it comes to teach that when the ark is alone, without the cover, he should beforehand place the Testimony in it and only afterwards place the cover on it. We find [that this actually transpired] when he (Moshe) erected the <i>mishkon</i> it states: “He placed the Testimony in the ark,” and afterward: “He placed the cover on the ark on top.” 
  
  Verse 22
  
  I will set My meetings. When I set a meeting for you to speak with you, it is at that place that I will set the meeting, so that I come there to speak to you. 
  And I will speak with you from above the cover. But elsewhere it says: “God spoke to him from the Tent of Meeting saying,” which refers to the part of the <i>mishkon</i> that is outside of the partition. Consequently there are two verses contradicting each other. The third verse now comes and reconciles them: “When Moshe would come into the Tent of Meeting, etc. he would hear the Voice speaking to him from above the cover, etc.” [We thereby learn that the following actually took place:] Moshe would enter the <i>mishkon</i> and as soon as he would come inside the entranceway the Voice would descend from the heavens to between the cherubim [on top of the cover] and it would emanate from there and be heard by Moshe in the Tent of Meeting. 
  All that which I will command you concerning the B’nei Yisrael. The letter ו' here is superfluous and of minor importance. There are many such instances in Scripture. This is how it should be interpreted: “<i>And</i> that which I will speak to you there: all that I will command you will be concerning the B’nei Yisrael.”
  
  Verse 23
  
  Its height. I.e., the height of its legs together with the thickness of the table. 
  
  Verse 24
  
  A gold crown-like rim. This is a symbol of the royal crown for “the table” represents wealth and greatness, as people express it: “a royal table.” 
  
  Verse 25
  
  A ledge. As Onkelos translates it גְדַנְפָא — “a protruding ledge.” Regarding this there is a dispute among the Sages of Israel. There are those who say [that the <i>misgeres</i>] was at the top around the <i>shulchan</i> like the vertical rims that [are to be found]A at the edges of tables of the aristocracy (<i>see illustration 2 on page 140</i>). There are others who say that [the <i>misgeres</i>] was fastened at the bottom from one leg [of the <i>shulchan</i>] to another legB on all four sides of the <i>shulchan,</i> and the flat board of the <i>shulchan</i>C rested on that <i>misgeres.</i> 
  And make a gold crown-like rim around the ledge. It is the same crown-like rim mentioned above. Here it clarifies for you that it was put onto the ledge.
  
  Verse 26
  
  
  
  Verse 27
  
  The rings shall be against the ledge. They were fastened to the legs opposite the edges of the ledge.D
  Receptacles for the poles. I.e., these rings shall be receptacles into which the poles will be inserted. 
  Houses — <i>for the purpose</i> of being receptacles. Receptacles. As Onkelos translates it: “a place for the poles.”
  
  Verse 28
  
  It will be carried by them. [נִשָֹּׂא is in] the נִפְעַל conjugation, i.e., the <i>shulchan</i> will be carried by them (the poles). 
  
  Verse 29
  
  Make its dishes and its spoons. “Its dishes” refers to its forms which were made like the shape of the bread. The bread was made in the shape of a [topless] box that was open on two of its sidesA (<i>see illustration 3 on page 140</i>). It had a bottom underneath. It was bent upwards at both ends,B [forming] something like walls.C It is for this reason that it is called לֶחֶם הַפָּנִים — “the bread of the faces,” because it has a “face”D “looking” in two directions towards the sides of the House (i.e., mishkon) in one direction as well as in the other direction. It was placed lengthwise across the width of the shulchan with its walls standing vertically lined up with the edge of the shulchan. A golden form and a metal form were made for it. It was baked in the metal one and upon removing it from the oven it was placed in the golden one until the following day, which was Shabbos, when it was set up on the shulchan. That form is called קְעָרָה — “dish.” 
  “Its spoons” are [known] as בָּזִיכִין (ladles) into which the frankincense was put. There were two for the two fistfuls of frankincense that were placed on the two piles, as is stated: “You shall put upon the pile pure frankincense.” 
  Its half-hollow tubes. They are similar to hollow, half tubes which are split along their length.E There were similar to those made of gold and three were placed in a row atop each bread so that the next bread [above] should sit on top of these tubes and they would separate one bread from another so that air would enter between them and prevent them from spoiling. In Arabic anything hollow is called קסוא . 
  And its supports. Onkelos translates it וּמְכִילָתֵיהּ , which are supports.F They were like golden pegs standing on the ground, rising up very high above the shulchan to the same height as the bread pile. They were notched in six places one above the otherG and the ends of the tubes that were between the breads would be supported by these notches so that the weight of the upper breads not weigh down on the lower ones which would cause them to break. The term מְכִילָתֵיהּ [quoted above from Onkelos] [means] its supports, as in: “I am exhausted from ( הָכִיל ) carrying it.” But I do not know how the term מְנַקִיוֹת applies to supports. There are among the Sages of Yisrael who say that קְשׂוֹתָיו is a reference to supports because they keep it (the bread) hard and keep it firm so that it does not break. Whereas the term מְנַקִּיוֹתָיו refers to the tubes, so called because they ( מְנַקִּין ) clean it (the bread) so that it does not spoil. But, Onkelos who translates it מְכִילָתֵיהּ agrees with the [Sage] who says that מְנַקִּיוֹת are supports. 
  By which they shall be covered. [Meaning:] by which they shall be covered. It is regarding its tubes that אֲשֶׁר יֻסַּךְ is said, for they (the tubes) were as a covering over it (the bread). Similarly, elsewhere it is said: וְאֵת קְשׂוֹת הַנָּסֶךְ — “and the tubes for the נָסֶךְ ” — and both יֻסַּךְ and נָסֶךְ have the meaning of “covering.” 
  
  Verse 30
  
  Showbread. So called because it has פָּנִים (faces) as I have explained. The amount of bread and the order of piling it up are explained in the <i>parsha</i> אֱמֹר אֶל הַכֹּהֲנִים .
  
  Verse 31
  
  The Menorah must be made by hammering. It must <i>not</i> be made in sections. [That is] its branches or lamps must not be made as individual parts and afterwards attached as is done by smiths [through a process] called <i>solder</i> in Old French (to solder), but, rather, it should all originate from one piece, hammered with a hammer and cut with special tools, thereby separating the branches in two directions. 
  Hammering. Onkelos translates it נְגִיד , a term meaning: “drawn out,” for he draws out the parts from the mass [of gold] in two directions by hammering with the hammer. The term מִקְשָׁה means “hammering with a hammer,” <i>batedic</i> (hammered) in Old French, as in: “( נָקְשָׁן ) they banged against each other.” 
  The menorah must be made. [It shall be made] by itself. Because Moshe had difficulties with it, God said to him: “Throw the mass [of gold] into the fire and it will form itself.” Therefore it does not say תַּעֲשֶׂה — “you must make.” 
  Its base. This refers to the “leg” at the bottom which was made in a shape similar to a box from which the three legs protruded downwards.
  Its shaft. [This refers to] its middle branch which rose from the middle of the base vertically upwards. At the top of it was the middle lamp, made similar to a cup into which oil was poured and a wick was placed. 
  Its cups. They were like goblets which are made of glass long and narrow called <i>madernes</i> [in Old French]. These were made of gold and they protruded and stood out from each branch according to the number given in Scripture. They were there only as ornaments.
  Its knobs. They were like round apples around [the branch], projecting outward around the middle branch, in the manner that candelabras are made for the aristocracy, called <i>pomels</i> [in Old French]. Their number is given in this <i>parsha,</i> as to how many knobs protrude from it and how much space between one knob and another. 
  And its flowers. Engravings made in the shape of flowers.
  Shall be of it. [I.e.] all hammered out from the piece of mass and not made separately and then attached.
  
  Verse 32
  
  Shall extend from its sides — in each direction diagonally going upwards until [they reach] the height of the menorah, which is the middle branch. They extend outward from the middle branch, one above the other. The bottom one is the longest one and the one above it is shorter and the top one is even shorter. [This was so] because the height at their top was the same as the height of the seventh middle branch, from which extended the six branches. 
  
  Verse 33
  
  Engraved. [מְשֻׁקָּדִים is] as Onkelos translates it [מְצַיְירִין]: They were engraved in the manner that silver and gold vessels are made, called <i>nieler</i> (engraving) [in Old French]. 
  And three cups — protruding from each of the branches.
  A knob and a flower — was on each branch.
  
  Verse 34
  
  The [shaft of the] menorah shall have four cups. In the body (center) of the menorah there were four cups, one protruding under the branches and three above from where the branches vented out, those that extended outward from its sides. 
  Engraved in almond shape patterns with their knob and flowers. This is one of the five verses [in the Torah] in which [an adjective] is left undecided. [Here] it is not known whether [it should read]: גְּבִיעִים מְשֻׁקָּדִים or מְשֻׁקָּדִים כַּפְתֹּרֶיהָ וּפְרָחֶיהָ .
  
  Verse 35
  
  A knob under the two branches. From the knob, the branches extended from the two sides in opposite directions. In the <i>Beraisa d’Meleches Hamishkon</i> we learned as follows: The menorah was altogether 18 <i>tefachim</i> high. [We arrive at this as follows:] 3 <i>tefachim</i> for the legs and the [lowest] flowerA (<i>see illustrations on page 141</i>). This is the flower that is mentioned together with the base, about which it says: “down to its base and its flower.” 2 <i>tefachim</i> [above that were] unadornedB 1 <i>tefach</i> [above that was] a cup,C [i.e., one] of the four cups [mentioned in v. 34] as well as a knob and a flower [each of which was one] of the two knobs and two flowers that are mentioned with the menorah proper (i.e., the center branch), about which it is said (in v. 34): “the knobs and flowers were engraved,” from which we learn that the [center] branch had two knobs and two flowers besides the three knobs from which the [six] branches extended. [Regarding the latter three knobs] it says [here]: “and a knob under the two branches, etc.” 2<i>tefachim</i> [above that were] unadorned.D 1<i>tefach</i> [above that was] a knob,E from which two branches extended in two directions.F They extended upwards to a height equal to the [center] of the menorah. 1 <i>tefach</i> [above that] was unadornedG 1 <i>tefach</i> [above that was] a knobH from which two branches extended.I 1 <i>tefach</i> [above that] was unadorned.J 1 <i>tefach</i> [above that] was a knobK from which two branches extended upward to a height equal to [the center of] the menorah.L 2 <i>tefachim</i> [above that] were unadorned.M 3 <i>tefachim</i> now remainedN, in which there were three cups (= 1 <i>tefach</i>), and one knob (=1 <i>tefach</i>) and one flower (=1 <i>tefach</i>). Consequently the total number of cups was 22: 18 for the six branches, [since there were] three for each one; and 4 in the menorah proper (i.e., the center branch), giving you a total of 22. And the total number of knobs was 11: 6 for the six branches (one for each) and 3 in the menorah proper (i.e., the center branch) from which the branches extended. and an additional 2 in the menorah proper, about which it is said (v. 34): “its knobs were engraved” [which indicates 2] [since] the minimum of anything plural is 2. One of these [knobs] was at the bottom near the base and the other one was in the three upper <i>tefachim,</i> together with the three cups. It (the menorah) had nine flowers: 6 for the six branches (one for each), as it is said (v. 33): “in each branch there was a knob and a flower,” and 3 for the menorah proper (i.e., the center branch). [Two of these are mentioned] when it is said “its knobs and <i>flowers</i> were engraved” and the minimum of “flowers” is 2, and [an additional one] mentioned in the <i>parsha</i> בְּהַעֲלֹתְךָ : “down to its base and its flower.” If you study the above <i>beraisa</i> carefully you will find them as they were enumerated, each in its proper place. 
  
  Verse 36
  
  
  
  Verse 37
  
  Its lamps. They were a kind of cups into which the oil and the wicks were put.
  So that they shine toward it. I.e., make the mouths of the six lamps, which were at the top of the branches which extended from its (the menorah’s) sides, turned toward the middle one, so that when the lamps were lit they would shine אֶל עֵבֶר פָּנֶיהָ . [That is,] their shine would be turned towards the front side of the middle branch. which is the menorah proper.O 
  
  Verse 38
  
  Its tongs. [וּמַלְקָחֶיהָ] are the tongs which were made to pluck the wicks from the oil to set them up, and to pull them into the mouths of the lamps. Since they are used for “taking” (i.e., plucking) they are called מַלְקָחַיִם (from לְקָח — “take”). The word צִבְתָהָא with which Onkelos translates is from the word צְבָת — <i>tenálies</i> in Old French. 
  And its scoops. They were like small receptacles which were used to rake out the ashes from the lamp every single morning, when he would clean the lamps from the ashes of the wicks which had burned during the night and were extinguished. The word מַחְתָּה is <i>puisedoire</i> in Old French, as in: “( לַחְתּוֹת ) to rake fire from the oven.” 
  
  Verse 39
  
  A <i>kikar</i> of pure gold. Its weight, including all its vessels, should be only a <i>kikar,</i> no more and no less. The <i>kikar</i> [used to measure] mundane things was the equivalent of sixty <i>manehs,</i> whereas the one [used to measure] holy things was double that — 120 <i>maneh.</i> A <i>maneh</i> is the equivalent of a <i>litra</i> which is used to weigh silver according to the weight of Cologne. This is equal to one hundred <i>zehuvim</i> (dinars), equal to twenty five <i>sela’im,</i> a <i>sela</i> being four <i>zehuvim</i> (dinars). 
  
  Verse 40
  
  Observe and make them. See here on the mountain the pattern which I show you. This tells us that Moshe had difficulties with the constructing of the menorah until God showed him a menorah [model] made of fire.
  That will be shown to you. As Onkelos translates it: “that you will be shown in the mountain.” If it were vocalized מַרְאֶה with a <i>patach,</i> its meaning would be: “you will show to others.” But, now that it is vowelized with a <i>kametz</i> ( מָרְאֶה ), its meaning is: “that you will be shown” — that others show you. 
  
  
  
  
  
  Verse 1
  
  You shall make the mishkon out of ten drapes — to serve as a roof and partitions on the outside of the planks, for the drapes were hung behind them to cover them. 
  Fine twined linen, greenish-blue, dark red and crimson. Thus you have four kinds [of material] together in each and every thread, one of linen and three of wool. Each and every thread was made six-fold. Hence the four materials when woven together made each strand consist of 24 threadsA (<i>see illustration on page 142</i>). 
  Figures of cherubim, the work of a craftsman. Cherubim were formed in them (the drapes) through weaving, and not through embroidery which is done through needlework. But, rather, by weaving on two sides, one image on one side and another image on the other side, a lion on this side and an eagle on the other side, just as silken belts are woven [nowadays], which are called <i>feises</i> (woven images) in Old French. 
  
  Verse 2
  
  
  
  Verse 3
  
  Shall be joined together. They were sewn together with a needle one beside the other — each of five [drapes] separately.
  Together. This is the way Scripture speaks (i.e., אִשָּׁה אֶל אֲחוֹתָהּ ) of an object in the feminine gender. And when the object is in the masculine gender it says: אִישׁ אֶל אָחִיו , as it states regarding the cherubim: “they shall face one another (lit. one man to another).” 
  
  Verse 4
  
  Loops. <i>Laçols</i> (loops) in Old French. Onkelos, too, translates it thus: עֲנוּבִין from the word עֲנִיבָה (loop or bow).B (<i>See illustration on page 142</i>) 
  At the end of the group. [I.e.] on that drape which is at the end of the group. The group of the five [joined] drapes is referred to as חוֹבָרֶת .
  Do the same on the edge of the drape which is at the end of the second group. [I.e.] on that drape which is at the end. קִיצוֹנָה is from קָצֶה (end), that is, at <i>the end</i> of the group. 
  
  Verse 5
  
  The loops shall be opposite one another. Take care that you make the loops exactly equidistant from one another. And the measurements used for one drape shall be the same as in the other one, so that when you spread out one group next to the other the loops of one drape [should] line up exactly opposite the loops of the other. And that is the meaning of מַקְבִּילוֹת — “one opposite the other” [as indicated by] Onkelos’ translation of נֶגֶד (<i>opposite</i>) is לָקֳבֵל . [Each of] the drapes was 28 [<i>amohs</i>] long and four [<i>amohs</i>] wide. And when the five drapes were joined together their width totaled 20 [<i>amohs</i>]. The same was true for the second group [of drapes]. The [interior] length of the <i>mishkon</i> was 30 <i>amohs</i>A (<i>see illustration on page 143</i>) from east to west, as it is said: “twenty planks for the southern side” and similarly for the northern side, each plank being 1½ <i>amohs</i> wide.B So you have 30 [<i>amohs</i>] east to west. The [interior] width of the <i>mishkon,</i> from north to south, was ten <i>amohs</i>,C as it is said: “For the western side of the <i>mishkon</i>, etc., and make two planks for the corners.” Hence [the eight planks] equaled ten [<i>amohs</i> of interior. [For two of the <i>amohs</i> covered the thickness of the plank on each side]. I will explain these verses in their places. The drapes were placed [so that] their length was across the width of the <i>mishkon</i>, ten of their middle <i>amohs</i> covering the interior of the width of the <i>mishkon</i>. An additional <i>amoh</i> on each side [covered] the thickness of the top of the planksD whose width was one <i>amoh</i>. This left 16 amohs: eight [<i>amohs</i>] on the northern side and eight [<i>amohs</i>] on the southern side covered the height of the planks which were ten <i>amohs</i> high. Consequently, the bottom two [<i>amohs</i> of the planks] remained uncovered. The width of the drapes [totaled] 40 <i>amohs</i> when they were all joined — 20 <i>amohs</i> for each group. Thirty of the total [<i>amohs</i>] covered the interior of the length of the <i>mishkon</i>; one <i>amoh</i> corresponded to the thickness of the tops of the planks on the western side and an additional <i>amoh</i> [was needed] to cover the thickness of the pillars on the eastern side, — for there were no planks on the eastern side, just five pillarsE from which the screen was spread and hung by their (the pillars’) hooks as a sort of a curtain. Consequently there remained eight <i>amohs</i> which hung in back of the <i>mishkon</i> on the western side, leaving the bottom 2 <i>amohs</i> uncovered. The above I found in the <i>Beraisa of 49 midos</i>. However, in <i>Maseches</i> Shabbos (98b) [we find]: The drapes did not cover the eastern beams, and nine <i>amohs</i> hung in back of the <i>mishkon.</i> What is written in this section supports this, [for it states:] “Place the <i>paroches</i> under the clasps,” and if, in fact, it were as is stated in the <i>Beraisa</i> it would result in the <i>paroches</i> being a distance of one <i>amoh</i> westward from the clasps. 
  
  Verse 6
  
  Golden Clasps. <i>Fermeilz</i> (hooks or clasps) in Old French. One of their ends is inserted into [one of the] loops of one of the groups [of drapes] and their other end into the loops of the other group [of drapes,] thereby joining them through them. 
  
  Verse 7
  
  Drapes of goats’ [hair]. [עִזִּים here means:] of goats’ hair.
  For a covering over the mishkon. I.e., to be spread over the lower drapes. 
  
  Verse 8
  
  Thirty amohs —  so that when they are placed lengthwise across the width of the <i>mishkon,</i> in the same way he placed the first יְרִיעוֹת], it follows that they will overhang an [additional] <i>amoh</i> on this side and an <i>amoh</i> on the other side, so as to cover one of the two <i>amohs</i> of the planks that remained uncovered. The lowest <i>amoh</i> of the plank, which was left uncovered by the drape, is the <i>amoh</i> that is inserted into the opening of the socket,A (<i>see illustration 1 on page 144</i>) for the sockets were one <i>amoh</i> high. 
  
  Verse 9
  
  Let the sixth drape overhang. [I.e.] the additional one of these upper [drapes], over and above the lower [drapes]. — 
  [...shall overhang] before the entrance of the tent. Half of its width hung and folded over the curtain on the eastern side, before the entrance, similar to a modest bride whose face is covered by a veil. 
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  The overlapping excess of the drapes of the tent —  over and above the [lower] curtains of the <i>mishkon.</i> The “drapes of the Tent” refer to the upper ones made of goats’ hairs which are referred to [in the Torah] as אֹהֶל , as it says, regarding them: “to be an אֹהֶל over the <i>mishkon.</i>” Wherever אֹהֶל is used regarding them (the upper drapes) it means a cover [and not the literal: “tent”] for they cover and shield over the lower ones. They were longer than the lower [drapes] by [the width of] half a drape on the western side for half of the eleventh drape, which was the one in excess [of the ten lower drapes], folded [downward] toward the entrance of the Tent. Consequently there remained two <i>amohs</i> — half its width — in excess of the width of the lower [curtains]. 
  [These two <i>amohs</i>] Shall overlap the back of the mishkon —  to cover the two <i>amohs of the planks that remained uncovered [by the lower drapes]. </i>
  The back of the mishkon. This refers to the western side, [called the “back” of the <i>mishkon</i>] because the entrance was on the eastern side which is its (the <i>mishkon’s) “front.” The northern and southern sides are called “the right and left sides.” </i>
  
  Verse 13
  
  The [extra] amoh on one side and the [extra] amoh on the other side — on the northern and southern sides.
  That were in excess of the length of the drapes of the tent — that they were in excess over the length of the “drapes of the <i>mishkon</i>” (the lower ones) — by two <i>amohs</i> —
  shall overlap the sides of the mishkon. [I.e.] the northern and southern sides as I explained above (v. 12, ד"ה אחורי ). The Torah thereby teaches a lesson in propriety: that a person should be protective of that which is beautiful. 
  
  Verse 14
  
  A covering for the tent. For the roof made of the drapes of goats’ hairs, make an additional covering out of red-dyed ram’s skins. And above that still another covering made out of <i>tachash</i> skins. These coverings covered only the roof. Their length was 30 <i>amohs</i> and their width ten. This is the opinion of Rabbi Nechemiah. However, according to the opinion of Rabbi Yehudah there was only one covering, half of it [made] of red-dyed rams’ skins and the other half of <i>tachash</i> skins. 
  
  Verse 15
  
  Make the planks. It should have said: “Make planks,” as it says regarding each and every thing. Why, then, “<i>the</i> planks”? From those [particular ones] that were prepared and designated for this purpose. [For] our father Yaakov planted cedar trees in Egypt and when he died he commanded his sons to carry them up with them: when they would leave Egypt, and said to them: “God will, at a time in the future, command you to construct a <i>mishkon</i> in the desert, made of acacia wood; see to it that you have them ready.” This is what the liturgist [meant when he] composed in his liturgical composition: “Rapidly did grow the seedlings of the diligent to become the cedars used for the beams of our House” for they were diligent [that the cedars] be ready in their possession in advance. 
  Out of acacia wood, standing. <i>Estantives</i> (upright) in Old French. [I.e.,] the length of the planks should be placed upright in the walls of the <i>mishkon.</i> Do not make the walls with the planks horizontal, [by placing] the width of the planks along the height of the walls one plank on top of another. 
  
  Verse 16
  
  Each plank shall be ten amohs long. From this we learn that the height of the <i>mishkon</i> was ten <i>amohs.</i>
  And one and one half amohs shall be the width. From this we learn that the length of the <i>mishkon,</i> [which corresponds] to the twenty planks that were on the northern and southern sides, running from east to west, was thirty <i>amohs.</i> 
  
  Verse 17
  
  Each plank shall have two pegs. He cut out the bottom of the plank at its middle to the height of an <i>amoh.</i> He left one fourth of its width on one side and another fourth of its width on the other side and these [protrusions are called] the pegs. The cut out part [was equal to] half the width of the plank in the center. These pegs were inserted into the sockets which were hollow. The sockets were one <i>amoh</i> highB and forty of them were placed in a line one next to another. The pegs of the plank that were inserted into the opening of the sockets were cut out on three of their sides. The width of the part that was cut away correspond to the thickness of the edge of the socket so that the plank would cover the entire top of the socket. For if this were not so it would have resulted in a gap between one plank and another equal to the thickness of the edges of two sockets which would have separated between them (the planks)A (<i>see illustration 2 on page 144</i>). This is what is meant when it is said: “They must be coupled together [to fit exactly];” the sides of the pegs should be cut out so that the planks be flush next to one another.B
  Parallel. [מְשֻׁלָּבוֹת means:] made like the ( שְׁלִיבוֹת ) rungs of a ladder, separated from each other and planed at their ends so as to be inserted into the opening of the socket, like a ( שְׁלִיבָה ) rung which is inserted in the hole of the upright beams of a ladder. 
  To each other. [I.e., the pegs] were lined up [exactly] one opposite the other; [meaning] that their cut away sections should be exactly alike. The measurement of one should be the same as the other so that no two pegs should be [misaligned], one pulled more towards the inside while the other is pulled more to the outside in relation to the thickness of the plank which was one <i>amoh.</i> Onkelos’ translation of יָדוֹת is “hinges” because they are similar to the hinges of a door which are inserted in the holes of the threshold. 
  
  Verse 18
  
  For the southern side. The form of the word פֵּאָה here ( לִפְאַת ) does not have the [usual] meaning of “corner” [or “end”], but, rather, the entire side is called פֵּאָה , as Onkelos translates it: “for the southern side.” 
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  For the [west] end. [וּלְיַרְכְּתֵי] has the meaning of “end,” as Onkelos translates it: “And for its end.” Since the entrance is on the eastern side therefore the eastern side is called “the front” and the western side, “the back.” This is why it is referred to as “the end” since the front is “the beginning.” 
  Make six planks. Hence nine <i>amohs</i> is its width.
  
  Verse 23
  
  Make two planks for the corners. One for the northwestern corner and one for southwestern [corner]. All the eight planks were in one row, but these two [in the corners] did not enclose the interior of the <i>mishkon</i> except that one half <i>amoh</i> of this one (plank) and one half <i>amoh</i> of the other were visible in the interior [of the <i>mishkon</i>] so as to make the total width ten [<i>amohs</i>]. The remaining <i>amoh</i> of each [plank] was lined up against the <i>amoh</i> thickness of the northern and southern <i>mishkon</i> planks so that the ends on the outside would be even. 
  
  Verse 24
  
  They must be coupled together. All the planks must be flush with each other at the bottom, so that no gap be formed by the thickness of the edge of any two [adjacent] sockets between them (the planks) to separate them from one another. This is what I meant when I explained that the “hinges” of the pegs must be cut out around their sides so that the width of the plank will protrude at its side beyond the pegs of the plank so as to cover the edge of the socket. The same [applies] to its adjacent plank resulting in their being coupled together. Each corner plank of the western row was cut away in its width in its thickness [lined up] opposite the cut-away part of the planks of the northern and southern sides so that the sockets will not cause a separation between them. 
  And they must also be coupled together evenly. [תַמִּים has] the same meaning as תוֹאֲמִים (coupled).
  On the top. Of each plank.
  With one ring. Each and every plank was cut out at the top in its widthA (<i>see illustration 3 on page 144</i>). Two cut-outs at the two ends [of the width] were sufficient [to hold] the thickness of a ring. He inserts them (the two planks) into one ring resulting in its being flush with the adjacent planks.B But I do not know about these rings whether they were fixed [to the planks] or whether they were removable. As for the plank at the corner, the rings were along the thickness of the southernmost and northernmost planks. Then the top of the corner plank along the western row would be inserted into it (the ring), resulting in the two walls being joined. 
  So must it be done with the two. [I.e.,] the two planks at the corners; the plank at the [western] end of the northern side with the western plank [adjacent to it]. The same applied to both corners. 
  
  Verse 25
  
  Thus there will be eight planks. These are the same ones mentioned above: “make six planks... And make two planks for the corners,” thereby resulting in eight planks for the row on the western side. The following is stated in the part dealing with the order of the planks in the [<i>Beraisa</i>] <i>d’Meleches Hamishkon:</i> The sockets were made hollow. The planks were cut out at the bottom [leaving] a quarter [of the width] on one side and a quarter on the other side. Half the width was cut out in the middle thereby forming two pegs that were similar to two חֲמוּקִין (legs — (S.H.)) (To me it seems that it should read: “similar to two חֲוָוקִין ”) [meaning:] similar to two rungs of a ladder that are set apart from each other, which were planed down so as to enable them to be inserted into the opening of the socket, as a rung which is inserted into the holes of the upright boards of a ladder. This is what is meant by מְשׁוּלָּבוֹת — made similar to a ( שְׁלִיבָה ) rung. They are inserted into the two sockets, as it is said: “two sockets [under one plank] and two sockets [under the other plank.” Then the top of the plank is cut out, the width of a finger on one side and the width of a finger on the other side and they are inserted into one golden ring so that they not separate from each other, as it is said: “They must be coupled together, etc.” The above is the Mishnah (i.e., Beraisa), and I have set forth its explanation above according to the order of the verses. 
  
  Verse 26
  
  Bars. As Onkelos translates it עַבְּרִין and in Old French <i>esbars</i> (bolts).
  Five for the planks of one wall. These five are actually three, but [they are called five] only because the upper and lower bars are [each] made of two pieces. The one extends till the middle of the wall and the other extends till the middle of the wall. One is inserted into the rings on one side and the other is inserted into the rings on the other side, until they reach each other. Consequently the upper and lower ones are two which are made of four. But regarding the middle [bar], its length was equal to the whole wall from one end of the wall till the other end, as it is said: “The middle bar, etc. extended from one end to the other.” For the upper and lower [bars] had rings on the planks through which they were inserted, two rings for each boardA (<i>see illustration 1 on page 145</i>) placed at three equidistant places within the ten <i>amohs</i> of the height of the plank. One section [of the plank] was above the upper ring and one section was beneath the lowest one,C each section being one fourth of the length of the plank. Two [more] sections were between the [upper and lower] rings.D This was in order that all the rings would be lined up one across from the other. However, the middle bar had no rings, but the planks were bored through their thickness, and it (the bar) was inserted through the holesE which were lined up one exactly opposite the other. This is what is meant when it is said: “[The middle bar shall go] through the planks.” The upper and lower bars that were on the northern and southern sides, the length of each was 15 <i>amohs</i> whereas the middle one was 30 <i>amohs.</i> That is what is meant by: “[The middle bar ... will extend] from one end to the other,” from east to west. As for the five bars on the western side: the length of the upper and lower ones was six <i>amohs,</i> whereas the middle one’s length was 12 [<i>amohs</i>], corresponding to the width of the eight planks. This is how it is explained in the [<i>Beraisa</i>] <i>d’Meleches Hamishkon.</i> 
  
  Verse 27
  
  
  
  Verse 28
  
  
  
  Verse 29
  
  To hold the bars. The rings which you will make for them will be housings [for the purpose] of inserting the bars into them.
  You shall overlay the bars with gold. This does not mean to imply that the gold was attached onto the bars for they were not coated with anything. But, rather, he would attach to the plank something akin to two gold tubes, similar to two sections of a hollow-cane. He fastened them near the rings in both directions. Their length took up the entire width of the plank, from the ring to one side and from it (the ring) to the other side. The bar was inserted into it (the tube) and from it into the ring and from the ring to the other opening. Consequently the bars [appeared to be] coated with gold when they were attached to the planks. These bars projected to the outside [Hence] the rings and the tubes were not visible inside the <i>mishkon,</i> but the whole wall was smooth on the inside. 
  
  Verse 30
  
  You shall erect the <i>mishkon.</i> “After it is completed, erect it!” 
  Shown to you on the mountain — before this (i.e., before setting it up), for later on I shall teach you and show you the proper order for setting it up. 
  
  Verse 31
  
  Paroches. [פָּרוֹכֶת] has the meaning of partition. In the language of the Sages it is called פַּרְגּוֹד , something that separates between the king and the people. 
  Greenish-blue wool, dark red wool. Each and every kind was intertwined, six threads for every strand. 
  Work of a craftsman. I have already explained that this refers to [separate] weavings on the two sides and that the images on the two sides were not similar to each other.
  Cherubim. He shall make in it images of creatures.
  
  Verse 32
  
  Four pillars of. Four pillars inserted into four sockets,A (<i>see illustration 2 on page 145</i>) into which hooksB were affixed, bent at the top in order to place a pole on themC around which the top of the <i>paroches</i> was wrapped.D These hooks are וָוִין B [referred to in the verse], for they are formed in the shape of the letter ו' . The <i>paroches</i> was ten <i>amohs</i> long along the width of the <i>mishkon</i> and ten <i>amohs</i> wide corresponding to the height of the planks. It was hung one third [the distance from the west] of the <i>mishkon,</i> so that there should be from it further toward the inside, ten <i>amohs,</i> and from it outward twenty <i>amohs.</i> Consequently the chamber of the Holy of Holies was ten [<i>amohs</i>] by ten [<i>amohs</i>]. [This is indicated] by what is said: “Place the <i>paroches</i> under the clasps,” which joined the two groups of the curtains of the <i>mishkon.</i> The width of the group was 20 <i>amohs</i> and when it was spread over the top of the <i>mishkon</i> from the entrance westward, it ended two thirds of the way into the <i>mishkon</i> and the second group covered the remaining third of the <i>mishkon</i> with the remainder [of the drapes] overhanging the back to cover the planks. 
  
  Verse 33
  
  
  
  Verse 34
  
  
  
  Verse 35
  
  Put the table. The <i>shulchan</i> was in the north, drawn back from the northern wall 2½ <i>amohs.</i> The menorah was in the south, drawn back from the southern wall 2½ <i>amohs.</i> The golden altar was placed opposite the space between the <i>shulchan</i> and the menorah, slightly drawn towards the east. All these (the <i>shulchan,</i> the menorah and the altar) were placed in the inner half of the <i>mishkon.</i> How is this so? The length of the <i>mishkon</i> from the entrance to the <i>paroches</i> was twenty <i>amohs.</i> The altar, the <i>shulchan</i> and the menorah were drawn back from the entrance westward ten <i>amohs.</i> 
  
  Verse 36
  
  You shall make a screen. A curtain which was a screen opposite the entrance, [מָסָךְ] as in: “( שַׂכְתָּ ) Have you <i> protected</i> him?” [both מָסָךְ and שַׂכְתָּ] expressing protection. 
  The work of an embroiderer. Its images were produced by needlework, the form of one side being the same as the form on the other side. 
  Embroiderer. [רֹקֵם is] the name of the craftsman and not the name of the craft. Its targum should therefore read: עוֹבַד צַיָּיר — “the work of an embroiderer,” and not עוֹבַד צִיּוּר — “work of embroidery.” The dimensions of the screen were the same as that of the <i>paroches</i>, ten <i>amohs</i> by ten <i>amohs.</i> 
  
  
  
  
  
  Verse 1
  
  You shall make the altar, etc. And its height shall be three amohs. The words mean what they say. This is the opinion of Rabbi Yehudah. Rabbi Yosi, however, says: it states here: “[it shall be] <i>square</i>” and it states concerning the inner [altar]: “square.” [This גְּזֵירָה שָׁוָה teaches:] just as in the latter case its height was twice its length, here, too, its height was twice its length. Then, how am I to understand: “and its height shall be three <i>amohs</i>”? [The answer is that the “three <i>amohs</i> are] from the top edge of the <i>soveiv</i> upwards. (See illustration on page 416.) 
  
  Verse 2
  
  Its projections shall be one piece with it. They are not to be made separately and then joined with it.
  And you shall overlay it with copper. [Copper was used] to atone for insolence [called עֲזוּת מֵצַח]. [Insolence relates to copper:] for it says: “[For I know that you are stubborn], and your forehead is of copper.” 
  
  Verse 3
  
  Make its pots. [סִירוֹת are] kinds of pots.
  To remove its ashes. To remove its ashes in them. It is as Onkelos translates it: “ לְמִסְפֵּי קִטְמֵהּ — “to remove its ashes in them.” For [though לְדַשְּׁנוֹ — “to ash it” would imply the adding of ashes, the opposite is true here] there are words in the Hebrew language where the same word varies in meaning to be used to denote both “construction” and “destruction,” as in: וַתַּשְׁרֵשׁ שָׁרָשֶׁיהָ — “and it took root” [and] אֱוִיל מַשְׁרִישׁ — “the fools take root,” and in its opposite sense: וּבְכָל תְּבוּאָתִי תְּשָׁרֵשׁ — “and you uproot all my grain.” Similar to this: בִּסְעִפֶיהָ פֹּרִיָּה — “in its fruitful branches,” and in its opposite sense: מְסָעֵף פֻּארָה — “chops off its branches.” Similar to this: וְזֶה הָאַחֲרוֹן עִצְּמוֹ — “and this last one ( עִצְּמוֹ ) has broken his bones.” Similar to this: וַיִסְקְלֻהוּ בָאֲבָנִים — “They stoned him with stones,” and in its opposite sense: סַקְּלוּ מֵאֶבֶן — “remove its stones.” Similarly וַיְעַזְּקֵהוּ — ‘‘He fenced it in,’’ and וַיְסַקְּלֵהוּ he “cleaned out its stones.” Here, too, the word לְדַשְּׁנוֹ means “to <i>remove</i> its ashes.” And in Old French <i>escendrer</i> — “to remove ash.” 
  Its scoops.A (<i>see illustration 1 on page 146</i>) [וְיָעָיו is] as Onkelos translates it [וּמַגְרוֹפְיָתֵיה ] — shovels in which he takes the ashes. They were similar to a thin metal pot-cover, but it also had a handle. And in Old French it is <i>wadil</i> — “shovel.” 
  Its basins —B in which to receive the blood of the <i>korbonos.</i>
  Its flesh-hooks.C These were a kind of bent hooks with which they struck the flesh so that they became imbedded in it and with them he would turn it (the flesh) over the coals of the pyre, so that they would burn more quickly. In Old French they are called <i>crocins</i> (hooks), and in the language of the Sages: צִנּוּרִיּוֹת . 
  And its fire-pans.D They had a scoop in which to take the coals from the altar, in order to carry them onto the inner altar for the incense. It is on account of their raking ( חֲתִיָיתָן ) the coals that they were called מַחְתּוֹת , as in: “ לַחְתּוֹת fire from the pyre,” which means: drawing away fire from its place. Similarly: “( הֲיַחְתֶּה ) can man rake fire into his lap?” 
  All of its vessels. [לְכָל כֵּלָיו here is] the same as כָּל כֵּלָיו .
  
  Verse 4
  
  A grate. [מִכְבָּר is] from the word כְּבָרָה — “sieve,” called <i>crible</i> [in Old French]. It served as a kind of garment for the altar made with intermittent holes like a netA (<i>see illustration 2 on page 146</i>). This verse has its word transposed and should be interpreted [as if it were written]: “Make for it a copper grate in the form of a net.” 
  
  Verse 5
  
  The rim of the altar. כַּרְכֹּב has the meaning of סוֹבֵב — “that which surrounds.” Anything that surrounds completely is called כַּרְכֹּב , as we learned in Chapter <i>Hakol Shochtin</i>: “The following are unfinished wooden vessels: any [vessel] that will still be smoothed ( וּלְכַרְכֵּב ) and be rounded off.” This is similar to the practice of making grooves in the planks of the walls of chests and wooden benches. The altar, too, was engraved all around.B Its (the engraving’s) width was one <i>amoh</i> in its (the altar’s) wall for ornamentation. It was at the end of three (other versions: six) <i>amohs</i> of its height [measured from the ground], according to the opinion that its height was twice its length [and that if you ask] how do I explain: “and its height shall be three <i>amohs</i>”? [It means:] from the edge of the <i>soveiv</i> upward. But the <i>soveiv,</i> as a walkway for the <i>kohanim</i> for the copper altar, was only at the topC within its raised projections.D Thus we learn in <i>Maseches Zevachim:</i> What is the כַרְכּוֹב ? [The space] between the raised projections which was one <i>amoh</i> wide. Inward [toward the center of the altar] from them (i.e., the קְרָנוֹת and כַּרְכּוֹב ) was an <i>amoh</i> which served as a walkway for the <i>kohanim.</i> These two <i>amohs</i> are called כַּרְכֹּב . It is questioned there [in <i>Maseches Zevachim</i>] But it states [here]: “under the כַּרְכּוֹב of the altar downward.” From this we learn that the כַּרְכּוֹב was in its (i.e., the altar’s) wall [and not on top] while the grate ornament was underneath it! Whereupon someone answers: There were two [כַּרְכֹּב] — one for ornamentation [on the side] and one for the <i>kohanim</i> [at the top] so that they should not slip off [the altar]. The one that was on the side was for ornamentation. And underneath it they covered it with the grate, its width reaching halfway down the altar. Consequently the grate was one <i>amoh</i> wide and it served to mark half its (the altar’s) height. This was to delineate between the “upper bloods” and the “lower bloods.” Corresponding to this, they made for the altar of the Eternal House (i.e., the <i>Beis Hamikdosh</i>) a red line at its (the altar’s) midpoint. As for the ramp used to ascend [to the top of the altar,] though it is not specifically mentioned here, we have already inferred it from the <i>parsha</i> [that begins:] מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִי , [where it states:] “Do not ascend by means of steps,” [which means:] Do not make steps for its ramp, but, rather, a smooth ramp. From this we learn that it did have a ramp. The above we learned in the <i>Mechilta.</i> The מִזְבַּח אֲדָמָה — the earthen altar [mentioned above] is the same as “the copper altar” [here], for its hollow was filled with earth wherever they encamped. This ramp was to the south of the altar separated from the altar by a hair’s breadth. Its bottom reached to within an <i>amoh</i> of the curtains of the courtyard on the southern side. [The above is] according to the opinion [that the altar] was ten <i>amohs</i> high. According to the opinion that the words mean what they say: “its height was three <i>amohs</i>” (v. 1), the ramp was only 10 <i>amohs</i> long. This I found in the <i>Beraisa of 49 Midos</i>. The fact that [the ramp] was separated from the altar by a thread was derived in <i>Maseches Zevachim</i> from a <i>derasha</i> from the Torah. 
  
  Verse 6
  
  
  
  Verse 7
  
  Into the rings. In the four rings made for the grate.
  
  Verse 8
  
  A hollow structure. As Onkelos translates it: חֲלִיל לוּחִין — “hollow” [as a result] of “boards,” boards of acacia wood from every side and the hollow in the middle. It should not be entirely one block of wood, whereby its dimensions would be 5 <i>amohs</i> by 5 <i>amohs</i> like a solid block. 
  
  Verse 9
  
  Curtains. They were made like the sails of a ship with intermittent holes, braided and not wovenA (<i>see illustration 1 on page 147</i>). Onkelos’ translation of it as סְרָדִין is the same translation he used for מִכְבָּר , which he translated as סְרָדָא (v. 4). This is because they are [both] made with holes like a sieve. 
  On one side. The entire side is called פֵּאָה .
  
  Verse 10
  
  It shall have twenty pillars. Five <i>amohs</i> from one pillar to the next.
  And they shall have ... sockets. [I.e., the sockets] of the pillars were of copper. The sockets were set on the groundB and the pillars were inserted into them. He made a kind of rod which are called <i>pals</i> in Old French. Their length was 6 <i>tefachim</i> and their width 3 [<i>tefachim</i>], and a copper ring was set into its middle.C The end of the curtain was wrapped around it (the rod) with ropesD opposite each column and then the rod was hung by its ring from the hook that was on the pillar,E [the hook being] made like the letter ו' , one end bent upwards and the other end set into the pillar, like those [hooks] made to support doors which are called <i>gons</i> (hinges) in Old French. The width of the curtain hung downward which formed the height of the partition of the enclosure. 
   וָוֵי הָעֲמֻּדִים . They are the hooks.
  Their bands. The pillars were encircled with silver strands all around.F I do not know whether this was for their entire length, or only at their top or only at their middle. But I do know that חִשּׁוּק has the meaning of wrapped around, for we find this regarding the Concubine of Giv’ah: “There were with him a pair of <i>saddled</i> donkeys” and the Targum [of חֲבוּשִׁים] is חֲשׁוּקִים . 
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  On the east side. פְּנֵי הַמִּזְרָח is called קֶדֶם meaning the face — (or the front), whereas אָחוֹר refers to the back. It is for this reason that east is called קֶדֶם which is “the front” whereas the west is called “the back” just as you say: “the back sea,” which Onkelos translates: “the western sea.” 
  Fifty amohs. Those fifty <i>amohs</i> were not completely closed off by the curtains because that is where the entrance was. But, rather, there were 15 <i>amohs</i> of curtains on one side (“shoulder”) of the entranceway and the same was true for the other side.A (<i>See illustration 2 on page 147.</i>) There thus remained the width of the open entranceway in between [the two 15-<i>amoh</i> curtains], a [gap of] 20 <i>amohs.</i>B This is what is referred to in the statement: “The entrance of the courtyard shall have a screen of 20 <i>amohs</i> [width]” — a curtain as a screen opposite the entrance, being a length of 20 <i>amohs,</i> corresponding to the width of the entrance.C 
  
  Verse 14
  
  They shall have three pillars. 5 <i>amohs</i> from one pillar to the next. Between the southernmost pillar, which stood at the southeastern corner, to the pillar, which was one of the three on the eastern side, there were five <i>amohs</i>,D and from that one to the next one, five <i>amohs</i>,E and from the second to the third, five <i>amohs</i>.F And the same was true for the other side. An additional four pillars for the screen,G give you a total of ten pillars on the eastern side, corresponding to the ten on the western side.H 
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  All the pillars around the enclosure, etc. Because explicit mention of hooks, bands, and copper sockets was made only in regard to the north and south, but regarding the east and the west no mention of hooks, bands, and copper sockets is made. Therefore [the Torah] now comes and teaches it here. 
  
  Verse 18
  
  The length of the enclosure. The north and the south running from east to west were 100 <i>amohs</i> long.
  The width shall be fifty by fifty. The courtyard on the eastern side [of the <i>mishkon</i>] was a square of 50 by 50 <i>amohs.</i>I For the <i>mishkon</i> was 30 <i>amohs</i> long and 10 <i>amohs</i> wide. Its eastern entrance was placed at the edge of the outer 50 <i>amohs</i> of the length of the courtyard.J Consequently it was entirely in the inner 50 while its length ended at the end of another 30. Consequently there was a space of 20 <i>amohs</i> behind it, between the curtains on the west and the drapes behind the <i>mishkon.</i>K The width of the <i>mishkon</i> was 10 <i>amohs</i> in the middle of the width of the courtyard. Consequently there were 20 <i>amohs</i> of space to the north and to the south from the curtains of the courtyard to the drapes of the <i>mishkon.</i>L The same was true on the western side,M and 50 <i>amohs</i> by 50 <i>amohs</i> for the courtyard in front of it. 
  The height was five amohs. [I.e.], the height of the partitions which was the width of the curtains. 
  And their sockets shall be of copper. This intends to include the sockets of the screen, so that you should not say that copper sockets were only said in regard to the pillars of the curtains, while the sockets of the screen were made of some other material. This, it seems to me, is the reason it is again repeated. 
  
  Verse 19
  
  All the vessels of the mishkon —  which were needed for setting it up and for taking it down, e.g., hammers for driving stakes and posts. 
  Stakes. A sort of copper nail made for the drapes of the tent and for the curtains of the courtyard which were tied to [these stakes] with ropes wound all the way around their (i.e., the curtains’) bottom edges so that the wind should not lift them. I do not know whether they were put in the ground or whether they were only tied and hung, and their heaviness weighted down the lower edges of the drapes so that they did not move around in the wind. I would, however, suggest that their name (i.e., יְתֵדוֹת indicates that they were put in the ground, and for this reason they are called יְתֵדוֹת . And the following verse supports my view: “A tent that shall not be taken down, whose pegs ( יְתֵדוֹתָיו ) will never be pulled up.” 
  
  Verse 20
  
  Clear — without sediment, as we have learned in Tractate Menachos: “He lets it (i.e., the olive) ripen on top of the olive tree, etc.” 
  Crushed. He would crush the olives in a mortar and not grind them in a mill so that it would not contain sediment. After extracting the first droplet he would put them into a mill and grind them. This second oil is unfit for the menorah but may be used for <i>menachos</i> (meal-offerings) for it states: כָּתִית לַמָּאוֹר — “crushed for lighting,” but it need not be crushed for <i>menachos.</i> 
  To keep the lamp burning constantly. He must kindle it until the flame ascends on its own.
  Constantly. Each and every night may be referred to as תָּמִיד as you would say “ עוֹלַת תָּמִיד — the constant <i> korbon olah</i>” though it is done only from day to day. Similarly, regarding the “flat-pan <i>mincha,</i>” it also states תָּמִיד yet half was done in the morning and half in the evening. But the תָּמִיד that is said of the show-bread was from Shabbos to Shabbos [without interruption]. 
  
  Verse 21
  
  From evening to morning. [This means:] put into it the amount necessary for it to burn from evening to morning. The Sages estimated [that this amounted to] half a <i>log</i> for the long nights of <i>Teives.</i> The same [amount would be used] every night and if [oil] is left over, it does not matter. 
  
  
  
  
  
  Verse 1
  
  And take unto you — after the work of the <i>mishkon</i> is completed.
  
  Verse 2
  
  
  
  Verse 3
  
  To sanctify him to serve Me. לְקַדְּשׁוֹ means: to bring him into the service by means of the garments [לְכַהֲנוֹ לִי means:] so that he shall be a כֹּהֵן unto Me, the term כְּהוּנָה denoting “service,” <i>serjentrie</i> in Old French. 
  
  Verse 4
  
  A breastplate. An ornament worn against the heart.
  An eiphod. I have not heard, nor have I found in the <i>Beraisa,</i> any explanation of its form. But my heart tells me that it was something tied behind him, its width being the same as the width of the back of a man, like a sort of apron, called <i>porceint</i> in Old French, which the ladies of the nobility tie on when riding horses. It is thus made for the lower [part of the body]. [An indication that the <i>eiphod</i> was tied around is that] which is said: “Dovid was tied around with a linen <i>eiphod</i>” We learn from this that the <i>eiphod</i> is a kind of belt. It cannot be said that it consisted of a belt alone, for it says: “And he put the <i>eiphod</i> on it” and afterwards: “And he tied it on him with the חֵשֶׁב הָאֵפוֹד ,” which Onkelos translates: “the belt of the <i>eiphod.</i>” We learn from this that the חֵשֶׁב is the <i>belt </i> and the <i>eiphod</i> is the name of an ornament itself. It [also] cannot be said that it is on account of its two shoulder straps that it is called <i>eiphod</i> for it says: “the two shoulder-straps of the <i>eiphod.</i>” [From this] we learn that the <i>eiphod</i> is a separate name and the כְּתֵפוֹת are a separate name and the חֵשֶׁב is a separate name. Therefore I say that it is on account of the apron on the lower [part of the body] that it is called <i>eiphod</i> (see page 433 for illustration) because it adorns him ( אוֹפְדוֹ ) and ornaments him as it is said: “and he adorned ( וַיֶּאְפֹּד ) him with it.” The חֵשֶׁב is a belt which is the upper part of it (i.e., the <i>eiphod</i>) and the shoulder-straps were fastened to it (the חֵשֶׁב ). My heart also tells me that there is supporting evidence that it (the <i>eiphod</i>) is a kind of garment, for Yonasan translated [the words]: “And David tied on a linen <i>eiphod” as “a כַּרְדּוּט made of linen” while he likewise translated מְעִילִים (robes) as כַּרְדּוּטִין in the narrative of Tamar, the sister of Avshalom [where it says]: “for thus were the virgin princesses dressed in מְעִילִים (robes). </i>
  A robe. This was a type of shirt as was the כֻּתּוֹנֶת , but, [the difference being] that the כֻּתֹּנֶת was worn on the flesh while מְעִיל refers to the outer shirt. 
  Checkered. Made in the form of מִשְׁבְּצוֹת for beauty. The מִשְׁבְּצוֹת are a sort of indentations that are made in golden ornaments as settings for precious stones and pearls as it says of the stones of the <i>eiphod:</i> “they were surrounded by ( מִשְׁבְּצוֹת ) settings of gold.” In Old French they are called <i>chastons.</i>
  A turban. — a kind of a domed hat called <i>coife</i> in Old French, for elsewhere they are called מִגְבָּעוֹת which Onkelos translates for us as “hats.” 
  And a sash-belt. This is a belt worn on the inner-shirt, whereas the <i>eiphod</i> is worn over the outer-shirt, as we find at [the relating] of the order of their being put on: “He put the inner shirt on him and tied the sash-belt around him and dressed him with the outer-shirt and then he put the <i>eiphod</i> on him.” 
  Sacred garments. From the <i>terumah</i> “that was sanctified for My Name must they be made.”
  
  Verse 5
  
  They shall take. Those “wise at heart” (v.3) who will make the garments shall receive from the donors the gold and the greenish-blue wool from which to make the garments.
  
  Verse 6
  
  They shall make the eiphod. If I attempt to explain the making of the <i>eiphod</i> and the breastplate in the order of the verses their explanation will be fragmented and the reader will make mistakes in putting the various parts together. Therefore I will [first] write how they were made so that the reader will easily run through it, and afterwards I will explain [it] in detail in the order of the verses. The <i>eiphod</i> was made as a kind of apron for women who ride horses.A (<i>See illustrations on page 204.</i>) He girds himself from behind, level with his heart, beneath his elbows. Its width is the same measurement as the width of the back of a man and somewhat more, reaching to his heels. The חֵשֶׁב (belt)B was attached at its (the <i>eiphod</i>’s) top along the entire width by the work of a weaver. It is extended [horizontally] beyond the <i>eiphod</i> in both directions so as to surround and gird [him] with it. The shoulder-strapsC were attached to the belt — one on the right and one on the left behind the <i>kohein</i> at the two ends of the width of the apron. When they were upright they stood (i.e., lay) on his two shoulders. They were like two straps made of the same material as the <i>eiphod,</i> long enough to place them near his neck, on both sides. They folded over in front of him slightly below his shoulders. The <i>shoham</i>-stonesD were set in them, one on the right shoulder and one on the left shoulder. The settingsE were put in their ends in front of his shoulders. The two golden braided chainsF were inserted into the two rings of the breastplate at the two ends along the upper width,G one on the right and one on the left. The two ends of the chain on the right are attached to the setting on the right.H Similarly the two ends of the chain on the left are attached to the setting on the left shoulder-strap. Consequently the breastplate hung from the settings of the <i>eiphod</i> over his heart in front. There were two additional ringsI at the two ends of the breastplate at its bottom and opposite them, two ringsJ [attached] to the two shoulder-straps of the <i>eiphod</i> at the bottom, at its lower end [in the back] where it is attached to the belt. The rings of the breastplate were opposite the rings of the <i>eiphod</i> lying on each other. He then joins them (the rings) with a thread of greenish-blue wool that is inserted through the rings of the <i>eiphod</i> and the breastplate, so that the bottom of the breastplate should lie against the belt of the <i>eiphod and not move about and separate [from it] [thereby] moving to and fro. </i>
  Gold, greenish-blue wool, dark red wool. crimson wool, and fine twined linen. These five kinds were twined into every thread. They hammered out the gold into thin trays and cut threads from them (i.e., the trays) and then spun them — one gold thread with 6 threads of greenish-blue wool and one gold thread with 6 threads of dark red wool, and similarly with the crimson wool and similarly with the fine linen. For each kind was braided six-fold and there was a golden thread with each one. Then he would twine them all into one. Consequently the strands were twenty-eight fold. It is thus explained in Tractate Yoma and learned from the following verse: “They hammered out thin trays of gold and cut it into threads to work the golden threads into the greenish-blue wool and into the dark red wool, etc.” From this we derive that a gold thread was twined together with all the other kinds. 
  The work of a craftsman. I have already explained earlier that this refers to weaving on two sides whereby the images on both sides are not similar to each other.
  
  Verse 7
  
  Two shoulder-straps etc. The apron was underneath [them]. The חֵשֶׁב of the <i>eiphod</i> is the belt, and it was attached to it at the top in the likeness of the apron of the women. On the back of the <i>kohein</i> there were attached to the belt two straps similar to two wide straps, one opposite each shoulder which he lifted onto both of his shoulders until they folded over in his front. By attaching them to the rings of the breast plate they were held in front of him over his heart so that they would not fall, as is explained where Scripture discusses them. They continued vertically over his shoulders where two <i>shoham</i>-stones were set one in each. 
  At its two corners — on the width of the <i>eiphod</i> for its width was equal only to his back. Its height [reached] till the elbows, called <i>codes</i> in Old French, for it states: לֹא יַחְגְּרוּ בַּיָּזַע [which means:] “They shall not be tied around in a place where one perspires,” i.e., not above their elbows and not below their loins, but opposite their elbows. 
  They shall be attached — the <i>eiphod</i> with those two shoulder-straps of the <i>eiphod.</i> He shall attach [sew] their bottoms to the belt with a needle, and not by weaving them together but, rather, they are woven separately and joined together afterwards. 
  
  Verse 8
  
  The eiphod’s belt. [I.e.,] the belt by means of which it (the <i>eiphod</i>) enwraps him, and makes it fit the <i>kohein</i> properly and adorns him. 
  Which is on it — on top at the edge of the apron. This refers to the belt.
  Shall be made in the same manner — like the weaving of the apron, the work of a craftsman and of five kinds [of material] — so too the weaving of the belt [was] the work of a craftsman and of the five kinds [of material]. 
  It shall be woven with it. [I.e.] it shall be woven together with it and not woven separately and then attached.
  
  Verse 9
  
  
  
  Verse 10
  
  In the order of their birth. [Meaning:] in the order that they were born: Reuvein, Shimon, Levi, Yehudah, Dan, Naftali on the one; and on the other one: Gad, Asher, Yissachar, Zevulun, Yoseif, Binyamin — [בִּנְיָמִין written] “full,” for that is the way it is written in the place where his birth is recorded [making it a total of] 25 letters in each one. 
  
  Verse 11
  
  The work of a skilled stone engraver. [Meaning:] the work of one skilled with stones. The word חָרַשׁ here is in the construct with the word that follows it and is therefore vocalized with a <i>patach</i> at its end (i.e., the letter ר ). Similarly “( חָרַשׁ עֵצִים ) the woodworker stretched a line” meaning “the worker of wood.” Similarly “( חָרַשׁ בַּרְזֶל ) the iron worker makes an axe.” These are [examples] of words in the construct and vocalized with a <i>patach.</i> 
  Like the engraving of a signet. As Onkelos translates it: “Explicit writing like the engraving of a signet.” The letters were engraved into them as signet-rings are engraved since they are used to seal letters with writing which is obvious and explicit.
  With the names. [עַל שְׁמֹ֖ת is the] same here as בִּשְׁמוֹת .
  In gold settings. The stones were surrounded by gold settings. They should make as a setting of gold for each stone a sort of cavity the size of the stone, and then sink [place] it into the setting. Consequently the setting surrounds the stone. He then joined the settings to the shoulder-straps of the <i>eiphod.</i> 
  
  Verse 12
  
  As remembrance. So that God will see the tribes’ [names] written before Him and remember their righteousness.
  
  Verse 13
  
  Make settings. The minimum of [the plural] מִשְׁבְּצוֹת is two. Only part of their purpose is explained in this section. In the section dealing with the breastplate it completes their explanation for you.
  
  Verse 14
  
  Two chains. [שַׁרְשְׁרוֹת has the same meaning as] שַׁלְשְׁלָאוֹת — “chains.”
  The ends. Make them for the end border of the breastplate.
  A braided work. A work of braided threads and not a worked of linked rings like those made for [drawing water from] wells, but, rather, like those made for for incense receptacles called <i>encensiers</i> in Old French]. 
  And you will fasten the chains — of braids; those made of braided work — to these settings. This is not the place of the command for making the chains nor the command to affix them. And the word תַּעֲשֶׂה that is used here is not an expression of command, nor is word וְנָתַתָּה that is used here an expression of command but, rather, the future tense, for in the section dealing with the breastplate He returns [to this subject] and commands him regarding their making and their being affixed. It is written here only to let you know some of the need for the settings which He commanded to make with the <i>eiphod.</i> He wrote this here to tell you [in effect]: “These settings will be needed by you — when you will make chains for the ends of the breastplate you will put them onto these settings.” 
  
  Verse 15
  
  A breastplate of judgment. [so-called] because it atones for the perversion of justice. An alternate explanation: [it is called] מִשְׁפָּט because it makes its words clear and its promise is true, <i>dereisnement</i> in Old French. For מִשְׁפָּט is used in three senses: [1.] the arguments of the disputants, and [2.] the handing down of the verdict, and [3.] the pronouncing of the sentence — whether punishment of death, whether punishment by flogging, whether a monetary punishment. Here it is used in the sense of making its words clear for it explains and makes its words clear. 
  The same manner as you made the eiphod. [I.e.] the work of a craftsman and [made] of the five kinds [of material].
  
  Verse 16
  
  A span in its length and a span in its width — doubled. It is placed on him in front over his heart, as it is said: “And they will be over Aharon’s heart.” It is hung from the shoulder-straps of the <i>eiphod</i> which come from behind him over his shoulders and fold over and come down slightly in the front and the breastplate hangs from them by means of chains and rings as is explained where they are discussed. 
  
  Verse 17
  
  Fill it. Because the stones filled the cavities of the settings which were prepared for them they are referred to by the term מִלּוּאִים (fillers).
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  Placed in gold settings — shall the rows shall be בְּמִלּוּאֹתָם — “in their settings” — surrounded by gold settings to a depth sufficient to be filled by the thickness of the stone. This is the meaning of the term בְּמִלּוּאֹתָם : the amount needed to be filled by the thickness of the stones shall be the depth of the settings, neither less nor more. 
  
  Verse 21
  
  Each one’s name. As was the order of their birth so was the order of the stones — the ruby for Reuvain, topaz for Shimon, and so on for all of them. 
  
  Verse 22
  
  For the breastplate. [Meaning:] “<i>for</i> the breastplate” to fasten them by means of its rings as is explained below when it is discussed.
   שַׁרְשֹׁת . From the same root as שָׁרְשֵׁי (roots) of a tree which hold fast to the tree so that it is held and fixed in the ground. These, too, shall hold the breastplate firm for from them will it hang from the <i>eiphod.</i> These are the two ( שַׁרְשְׁרוֹת ) chains mentioned above where the subject was the settings. Actually, the word שַׁרְשְׁרוֹת is also interpreted by Menachem ben Saruk as having a common root with שָׁרָשִׁים (roots) and he claims that the [second] ר' is superfluous just as the מ' of שִׁלְשׁוֹם (above 21, 36) and the מ' of רֵיקָם (Bereishis 31, 42). But I do not see his point-of-view. Rather, שַׁרְשֶׁרֶת , in Hebrew, is the same as שַׁלְשֶׁלֶת — “chain,” in Mishnaic Hebrew. 
  End. This is the מִגְבָּלוֹת mentioned above, [meaning:] that you shall insert them in the rings that will be at the edge of the breastplate. Wherever גְבוּל appears it means the end, <i>asomeil</i> in Old French. 
  Braided work. [Means:] braided work.
  
  Verse 23
  
  For the breastplate. [Meaning:] <i>for</i> the breastplate, i.e., in order to affix them to it. It is not correct to suggest that from their inception they should be made on it, for if this were so, why would it repeat: [later in the verse] “and set the two rings...,” were they not already set in it?! Rather, we should have written at the beginning of the verse: “Make at the ends of the breastplate two gold rings.” You must also interpret it this way regarding the chains. 
  On the two [upper] corners of the breastplate — the two ends that are towards the neck, on the right and on the left which come opposite the shoulder-straps of the <i>eiphod.</i> 
  
  Verse 24
  
  Place the two gold-braided chains. These are the very same end-chainsA (<i>see illustration on page 204</i>) which are mentioned above. But [there] He did not explain at which place on the breastplate to set them. So now He explains to you that they should be inserted in the rings.B You may use as evidence that these are the same as the first ones [mentioned], for in <i>parshas</i> Pikkudei (39, 15-19) they are not mentioned twice. 
  
  Verse 25
  
  The two ends — of the two braided chains; [i.e.] the two ends of each one.
  You shall attach to the two settings.C These are the very same ones (i.e., settings) mentioned above between the section dealing with the breastplate and the section dealing with the <i>eiphod.</i> But there it did not explain their purpose or their place, whereas, now it explains that there should be inserted in them the ends of the braided chains which were inserted in the rings of the breastplateB on the right and on the left near the neck. The two ends of the right chain he attaches to the right setting and the same for the left [<i>setting</i>] [he attaches to it] the two ends of the left chain. 
  And place — the settings — on the shoulder-straps of the <i>eiphod</i>D — one [setting] in one [shoulder-strap] and the other [setting] in the other [shoulder-strap]. Consequently the shoulder-straps of the <i>eiphod</i> held the breastplate so that it not fall and it hangs from them. However, the lower end of the breastplate still swings back and forth against his stomach and is not attached well to him. Therefore two additional rings were necessary for its lower partE as it goes on to explain. 
  
  Toward its face — of the <i>eiphod,</i> [meaning:] that he should not place the settings on the side of the shoulder-straps that is turned toward the robe, but rather on the upper side that is turned toward the outside. This [side] is called: “toward the front of the <i>eiphod</i>” because that side which is not visible is not called “the front.” 
  
  Verse 26
  
  On the two [lower] corners of the breast-plate.E These are its two lower corners on the right and on the left.
  On its edge that is on the inner side of the eiphod. So you have two indications [as to the placement of the rings]. One: that he should place them on the two corners of its lower part which is against the <i>eiphod,</i> for its upper part is not against the <i>eiphod</i> because it is near the neck, whereas the <i>eiphod</i> is [slightly] above the loins.F And it gives another indication: [viz.] that he should not set them (the lower rings) on the side of the breastplate which faces the outside but on the side that faces inward, for it says: בָּיְתָה — “on the inside.” That is the side that is towards the <i>eiphod,</i> since the belt of the <i>eiphod</i> girds the <i>kohein</i> and the apron (<i>eiphod</i>) folds around towards the front of the <i>kohein</i> upon his loins and part of stomach from both sidesG as high up as the [lower] corners of the breastplate, with its corners resting upon it (the <i>eiphod). </i>
  
  Verse 27
  
  On the two shoulder-straps of the eiphod on the bottom. Because the settings are put at the upper ends of the <i>eiphod</i>’s shoulder-straps which come up on his shoulders opposite his throat where they fold over and come down in front. He thus commanded to place the rings at their other end where it is attached to the <i>eiphod.</i> This is what is meant when it said: “against where they are joined,” [i.e.,] near the place where they are joined to the <i>eiphod,</i> slightly above the belt, [for the place] where they are joined is up against the belt. These [rings] were thus placed slightly above where the shoulder-straps [begin] to go up. This is what is meant when it said: “above the <i>eiphod</i>’s belt.” They (these rings in the back) were aligned opposite the [lower] end of the breastplate [in the front]. He inserted a thread of greenish-blue wool in these rings and in the rings of the breastplate and fastens them (the rings) with this thread on the right and on the left so that the bottom of the breastplate would not swing forward and back and hit against his stomach and as a result it lay well against the “robe.” 
  Toward the front — on the outside.
  
  Verse 28
  
  They shall bind. [וְיִרְכְּסוּ is a term] meaning attaching. Similarly: מֵרֻכְסֵי אִישׁ — “from the bands of men,” [meaning:] groups of wicked bands. So, too,: “ וְהָרְכָסִים shall become a valley.” [וְהָרְכָסִים means:] mountains next to each other where it is impossible to descend to the valley between them except with great difficulty, because, as a result of their proximity, the valley is sheer and deep. These shall turn into a level plain where it will be easy to travel. 
  So that it remains against the eiphod’s belt. I.e., so that the breastplate remains attached to the <i>eiphod</i>’s belt. 
  So that it does not move. יִזַּח has the meaning of “breaking free.” It is an Arabic word according to the opinion of Dunash ben Labrat.
  
  Verse 29
  
  
  
  Verse 30
  
  The Urim and Tumim. This is the inscription of the Explicit Name, which he placed into the folds of the breastplate, by means of which its words would ( מֵאִיר ) light up ( וּמְתַמֵּם ) and make its words clear. During the era of the second <i>Beis Hamikdosh</i> there was a breastplate, for a <i>kohein godol</i> cannot lack any of the garments, but that Name was not within it. It was on account of this inscription [that the breastplate] was called “judgment,” as it is said: “And he shall ask for him the judgment of the Urim.” 
  The judgment of the B’nei Yisrael. Anything for which they required to be judged or admonished, whether or not to do a particular thing. According to the midrashic explanation that the breastplate atones for miscarriages of justice, it is called מִשְׁפָּט — “judgment” on account of its pardoning [sins dealing with] judgment. 
  
  Verse 31
  
  The robe of the eiphod. [So-called] because the <i>eiphod</i> was put on over it as a wrap around.
   כְּלִיל תְּכֵלֶת . [Meaning:] completely of greenish-blue wool, with no other kind [of material] mixed into it. 
  
  Verse 32
  
  Its opening at the top. [Meaning:] the opening of the robe at the top. which is the opening for the neck —
  [shall be] turned inward. As Onkelos translates it: כְּפִיל לְגַוֵהּ , [which means:] “folded inward” so that its fold shall form a hem. It was done by a weaving process and not by needle (i.e., not sewn). 
  Like the opening in a coat of armor. We learn from this that their coats of armor had their openings folded inward.
  So that it will not be torn. Meaning: so that it will not be torn. If one tears it, he transgresses a negative precept, for this is one of the [365] negative precepts in the Torah. Similarly: “so that the breastplate does not move.” So, too: “they shall not be removed from them” which was said regarding the poles of the ark. 
  
  Verse 33
  
  Pomegranates. They were round and hollow-like pomegranates which are shaped like a hen’s egg.
  Gold bells. Bells with the clappers inside of them.
  Between them all around. [Meaning:] between them all around. Between two pomegranates, one bell was attached and hung at the bottom of the robe. 
  
  Verse 34
  
  A gold bell and a pomegranate, etc. A gold bell and next to it a pomegranate. 
  
  Verse 35
  
  So that he will not die. From the negative you may infer the positive: if they will be on him he will not be subject to the death penalty, but if he enters while lacking one of these garments he will be subject to the death penalty at the hands of Heaven. 
  
  Verse 36
  
  A diadem. It was a sort of golden plate, having a width of two finger breadths, going around the forehead from ear to ear.A (<i>See illustration on page 205.</i>) 
  
  Verse 37
  
  Set it on a greenish-blue cord. But elsewhere it states: “Put over it (the צִיץ ) a greenish-blue cord.” Furthermore, here it is written: “So that it will be on the turban” but further on it states: “It shall be on Aharon’s forehead”! [To solve this dilemma we must refer to the <i>gemara:</i>] In the Tractate Shechitas Kodoshim we learned: his hair was visible between the diadem and the turban for it was there that he donned his <i>tefillin.</i> We learn from this that the turban was high up on the head and it was not deep enough for the entire head to fit into it [all the way down] to the forehead. The diadem was beneath [leaving a space between it and the turban]. The threads were [inserted] into holes hanging from it at both endsB and at its middle.C Six [threads] at these three places: a thread at the top, one on the outside [of the plate] and one on the inside opposite it. He tied the ends of the thread, all three of them at back of the neck.D Consequently between the length of the plate and the threads at its ends, his skull was surrounded. The middle thread which was on its top was tied with the ends of the [other] two and passed over the width (i.e., the crown) of his head. The result was that it was made like a hat. It is in reference to the middle thread that it says: “so that it will be on the turban.” He placed the diadem on his head as a sort of hat, over the turbanE with the middle thread holding it so that it should not fall. The plate hung against his forehead. All the verses have now been set right: a thread <i>on</i> the diadem and the diadem <i>on</i> the thread and a thread on top of the turban. 
  
  Verse 38
  
  Aharon will carry. A term meaning “atonement.” Nevertheless, it does not lose its plain meaning: Aharon carried the load of sin thereby removing sin from the holy things. 
  The iniquity of the sacred offerings. [I.e.] to make acceptable [to God] the blood and the fat [of the sacrifices] that were sacrificed in a state of uncleanliness, as we have learned: For what sin does it (the צִיץ ) atone? If it is the sin of <i>pigul,</i> [concerning this] it has already stated: “It shall not be accepted.” And if it is the sin of <i>nosar</i> (<i>leftover</i>), it has stated: “It shall not be considered [a valid sacrifice].” It also cannot be said that it atones for the sin of a <i>kohein</i> who sacrificed while he was unclean, for it states: “the sin of the holy things,” and not: “the sin of those who sacrifice,” thereby indicating that it only atones for the purpose of making a <i>korbon</i> valid. 
  It shall be on his forehead always. It cannot be said that it should actually always be on his forehead, for it was on him only during the service but “always to make them acceptable,” even when it is not on his forehead i.e., if the <i>kohein godol</i> was not performing the Service at that time. According to the opinion that [only] when it is on his forehead does it atone and make the sacrifices acceptable but, if not, it cannot make the sacrifices acceptable, then it is expounded as עַל מִצְחוֹ תָּמִיד , and it teaches that he must [constantly] touch it while it is on his forehead so as not to take his mind off it. 
  
  Verse 39
  
  Checkered. [Meaning:] make it checkered throughout and it should entirely be of linen.
  
  Verse 40
  
  For Aharon’s sons make undershirts. [Meaning:] these four garments and no more: an undershirt, a sash-belt, hats identical to the turban, and pants, which are mentioned later in this section. 
  
  Verse 41
  
  Clothe your brother, Aharon, with these. [I.e.] those that are mentioned regarding Aharon, the breastplate, the <i>eiphod,</i> the robe, the checkered undershirt, the turban, the sash-belt, the diadem, and the pants that are mentioned later concerning all of them (i.e., Aharon and sons). 
  And his sons along with him — those [garments] that are mentioned in connection with them.
  Anoint them — Aharon and his sons with the anointing oil.
  And install them. Wherever the expression מִלּוּי יָדַיִם is used it is a term for installation. When one embarks on something (i.e., a position) that he will occupy from that day on, [it is referred to as מִלּוּי — “filling.”] In Old French, when a person is appointed to any position [in government], the ruler puts in his hand a leather glove called <i>gant,</i> in Old French and by that means he establishes him in that position. This transmission is called [in Old French] <i>rewestir.</i> And that is the expression of מִלּוּי יָדַיִם (filling the hand). 
  
  Verse 42
  
  Make for them — for Aharon and his sons.
  Linen pants. Thus you have eight garments for the <i>kohein godol</i> and four for the common <i>kohein.</i>
  
  Verse 43
  
  These [garments] must be worn by Aharon. I.e., all these garments on Aharon: those that apply to him — 
   and on his sons — those that are mentioned in connection with them —
  whenever they come into the Tent of Meeting — into the Sanctuary as well as into the <i>mishkon.</i>
  And die. Thus you learn that one who performs a <i>korbon</i> service lacking any of the garments [is liable to] the death penalty.
  An everlasting statute for him. Wherever חֻקַּת עוֹלָם is said it is a decree for the immediate present and for [future] generations [and if the statute is ignored] it will render [the <i>mitzvah</i>] invalid.
  
  
  
  
  
  Verse 1
  
  Take. [לְקַח means] the same as קַח . They are of two different roots one in the form of קִיחָה (i.e., no ל' ) and the other in the form of לְקִיחָה (<i>with</i> a ל' ), [but] both having the same meaning. 
  One bull — to atone for the act of [worshipping the golden] calf [a calf] being [of the same species as] a bull
  
  Verse 2
  
  Unleavened bread, unleavened loaves mixed with oil, and unleavened wafers. Thus you have here three kinds: scalded dough, loaves, and wafers. לֶחֶם מַצּוֹת is referred to later on in this section as: חַלַּת לֶחֶם שֶׁמֶן — “a loaf of oiled bread,” so called because oil is added to the scalded dough equivalent [to the total oil added to] the loaves and wafers. There were ten loaves brought of each kind. 
  Mixed with oil. While they were still flour, oil was poured into them and mixed together. 
  Anointed with oil. After they were baked he anointed them in the form of the Greek letter <i>chi</i> which is formed like our <i>nun.</i>
  
  Verse 3
  
  And bring them — to the courtyard of the <i>mishkon</i> on the day when it will be erected.
  
  Verse 4
  
  And immerse. This [refers to] immersing the entire body.
  
  Verse 5
  
  And gird him. [Meaning:] adorn and arrange the belt and the apron around him.
  
  Verse 6
  
  The sacred diadem. [נֵזֶר הַקֹּדֶשׁ] refers to the צִיץ .
  Upon the turban. It is as I explained above: by means of the middle thread and the two threads which are at the ends which are tied behind the neck; he places it over the turban as a sort of hat.
  
  Verse 7
  
  And anoint him. This anointing was also in the form of [the Greek letter] <i>chi.</i> He puts oil on his head and between his eyebrows and connects them with his finger.
  
  Verse 8
  
  
  
  Verse 9
  
  And it shall be for them — this procedure of installation, for a priesthood that will last forever. 
  Thus you shall install (lit. <i>fill</i>) — by means of [following] these things [enumerated here] —
  Aharon and his sons. With the installation and the appointment to the priesthood.
  
  Verse 10
  
  
  
  Verse 11
  
  At the entrance of the Tent of Meeting. [I.e.] in the courtyard of the <i>mishkon,</i> [all of] which is [considered] in front of the entrance. 
  
  Verse 12
  
  On the horn-like elevations. [I.e.] at the top, actually on the “horns.” 
  All the blood. [I.e.] the <i>remaining</i> blood.
  At the base of the altar. A sort of protrusion which was a receptacle was made for it all around after it (the altar) reached the height of an <i>amoh.</i>
  
  Verse 13
  
  The fat that covers the inner organs. It is the membrane that is over the stomach, which is called <i>teile</i> (membrane) [Old French]. 
  The lobe. It is the membrane [that covers] the liver, which is called <i>ebdes</i> [in Old French]. 
  With the liver. He should also take some of the liver with it.
  
  Verse 14
  
  You shall burn with fire. We find no other “outside” sin-offering burnt besides this one.
  
  Verse 15
  
  
  
  Verse 16
  
  And sprinkle it — with a vessel. He holds the basin and sprinkles toward the horn-like elevation so that it (i.e., the blood) is visible on two sides. No <i>korbon</i> requires placing the blood with a finger with the single exception of the sin-offering. But other <i>korbonos</i> do not require [the placement of blood at the top, actually on the] “horn” nor the use of the finger, for their placement of blood was at the lower half of the altar without his going up the ramp, but, rather, he stands on the ground and sprinkles. 
  Around. It is thus explained in Tractate Shechitas Kedoshim, that סָבִיב only means “two sprinklings which were four,” whereby one [is done] in one corner and the other, in the corner diagonally across. [Thus] each sprinkling is visible on two sides of the “horn” in two directions. Consequently the blood was placed around the four sides. It is therefore referred to as סָבִיב — “around.” 
  
  Verse 17
  
  With its cut up pieces. [Meaning:] with its cut up pieces, [i.e.] in addition to the other pieces. 
  
  Verse 18
  
  A pleasing fragrance. [I.e.] “It is pleasing to Me that I issued a command and My will was done.”
  A fire-offering. [אִשֶׁה is derived] from the word אֵשׁ — “fire.” It refers to the burning of the limbs which are placed on the fire [of the altar].
  
  Verse 19
  
  
  
  Verse 20
  
   תְּנוּךְ . It is the cartilage — the middle protrusion within the ear, which is called <i>tenrum</i> in Old French. 
  The thumb of their [right] hand. [בֹּהֶן means:] “the thumb” — and on the middle joint.
  
  Verse 21
  
  
  
  Verse 22
  
  The fat. This refers to the fat of the small intestines or [according to another opinion] of the stomach.
  The broad tail — the part that is from the kidneys down, as is explained in Vayikra for it is said: “[the entire broad tail] by the ( עָצֶה ) backbone shall he remove it.” [It is called עָצֶה because] it is the place where the kidney gives ( עֵצָה ) advice. In the case of the young bull the broad tail is not mentioned because the broad tail is not offered except in the case of a sheep, an ewe and a ram, whereas an ox and a goat do not require [that their] broad tail [be offered]. 
  And the right shoulder. Nowhere do we find the burning of the right shoulder with the other parts to be burnt, except in this case. 
  For it is a ram of a completion-offering. [מִלֻּאִים is the same as] שְׁלָמִים , meaning: “perfection” for it is “perfect” in every way. Scripture thereby teaches that the completion-offerings were שְׁלָמִים -sacrifices, for they bring about ( שָׁלוֹם ) peace to the altar, and to the one who performs the service and to the “owners” (i.e., those who bring the <i>korbon</i>). “I [God], therefore, require that the breast go to the one who performed the service as his portion who [in this case] is Moshe who performed the service of the installation-sacrifices. And the rest was eaten by Aharon and his sons who were the owners as is explained in this section. 
  
  Verse 23
  
  One bread-cake — of the loaves (above v. 2).
  And one loaf of oiled bread — from the scalded kind.
  And one wafer — of the wafers; one each out of the ten of each kind. Nowhere do we find that a <i>terumah</i> of bread brought together with an animal <i>korbon,</i> is burnt [on the altar], except for this one, because the <i>terumah</i> of the breads of a thanksgiving-offering, and of a ram brought by a <i>Nazir,</i> was given to the <i>kohanim</i> along with the breast and shoulder, whereas from this one, Moshe received as his portion only the breast alone. 
  
  Verse 24
  
  Upon the hands of Aharon, etc. and you shall wave. Both participated in the waving — the “owner” and the <i>kohein.</i> How is this done? The <i>kohein</i> places his hand beneath the hand of the “owner” and waves. In this case Aharon and his sons were the “owners,” and Moshe [was] the <i>kohein.</i> 
  A wave-offering. He brings it back and forth [in all four directions] to the One to Whom the four sides of the world belong. Waving served to prevent and nullify misfortune and harmful winds. Then he brings it up and down to the One to Whom heaven and earth belong. which serves to prevent harmful dews.
  
  Verse 25
  
  After the burnt-offering. [Meaning:] after the earlier ram which you had already brought up as a burnt-offering.
  As a pleasing fragrance. [I.e.], as something pleasing to He Who commanded and His will was done. 
  A fire-offering. [I.e.] it is put on the ( אֵשׁ ) fire.
  To Adonoy. [I.e.] for the sake of the Name of God.
  
  Verse 26
  
  
  
  Verse 27
  
  Sanctify the breast of the wave-offering and the shoulder of the terumah-offering. [By the performance of what is set forth here] you sanctify them (i.e., these portions) for generations so that there will continue to be practiced the <i>terumos</i> and the waving of the breast and shoulder of the שְׁלָמִים -offerings. However, not insofar as burning them is concerned but, instead: “They shall be Aharon’s and his sons’” to eat. 
  A wave offering. [תְּנוּפָה is] a term for back and forth movement <i>wenteler</i> (horizontal movement) in Old French.
  Uplifted. [הוּרם is] a term for up and down movement.
  
  Verse 28
  
  By statute forever from the B’nei Yisrael — that the שְׁלָמִים -offerings to go to the “owners” and that the breast and shoulder be given to the <i>kohein.</i>
  For it is a terumah-offering — this breast and shoulder.
  
  Verse 29
  
  His son’s after him. [I.e.] whoever follows him in his exalted position.
  To be uplifted through them. [Meaning:] to be put in a high position by them. For the term מְשִׁיחָה is sometimes used in the sense of a high position, as in: “to you have I given them as a high position,” [or:] “Do not touch My anointed ones.” 
  And be installed through them. By means of the garments he became invested with the high-priesthood.
  
  Verse 30
  
  Seven days. [They must be] consecutive.
  Shall they be worn ... the kohein. The one of his sons who will rise up in his place to the high priesthood when he will be appointed to be the <i>kohein godol.</i>
  Who will come into the Tent of Meeting. [I.e.] that <i>kohein</i> who has been prepared to enter the innermost part [of the <i>mikdosh</i> or <i>mishkon</i>] on Yom Kippur and that is the <i>kohein godol</i> without whom the Yom Kippur service is unfit.
  By one of his sons who serves in his place. This teaches that if the <i>kohein godol</i> has a son who can fill his position they should appoint him <i>kohein godol</i> in his place.
   הַכֹּהֵן תַּחְתָּיו מִבָּנָיו . From here there is evidence that every use of the word כֹּהֵן is a participle — the one actually doing service. [Furthermore,] it is for this reason that the mark of the intonation [of the word הַכֹּהֵן] is a תְּבִיר , which connects it to the next word. 
  
  Verse 31
  
  In a sacred place. [I.e.], in the courtyard of the Tent of Meeting for these <i>shlomim</i> were Holy of Holies. 
  
  Verse 32
  
  At the entrance of the Tent of Meeting. The entire courtyard is referred to in this way.
  
  Verse 33
  
  They are to eat those things. [This refers to] Aharon and his sons for they are their “owners.”
  Through which atonement was achieved — for them, from being “strange” and objectionable. 
  To install them — by means of the ram and these breads.
  To sanctify them. I.e., that by means of these מִלּוּאִים -offerings they were installed <i>and</i> sanctified to the priesthood. 
  For they are sacred. Holy of Holies. it is from here that we derive the admonition against a “stranger” (a non-<i>kohein</i>) eating from [<i>korbonos</i> that are] Holy of Holies, since Scripture gives the reason for this thing: “for they are sacred.” 
  
  Verse 34
  
  
  
  Verse 35
  
  So shall you do for Aharon and his sons. Scripture now repeats [to indicate that everything above is] critical, i.e., that if there is lacking any one thing from all that is mentioned in this section they will not have been installed to be <i>kohanim</i> and their <i>korbonos</i>-service will be invalid. 
  You. [אֹתָכָה is] the same as אוֹתָךְ .
  Seven days shall you install, etc. — in this manner and with these <i>korbonos</i> every single day. 
  
  Verse 36
  
  For atonement. [Meaning:] <i>for</i> atonement to atone for the altar from being “strange” and objectionable. Having said [in the previous verse]: “seven days you shall install them,” I would know only [that the rule that omission of any procedure invalidates the installation applies to] something that is offered for their (i.e., the <i>kohanim’s</i>) sake, for example the rams and the bread; but that which is offered for the sake of the altar, for example, the young bull which is for the atonement of the altar, we may not infer [that it is critical]. Therefore this verse becomes necessary. A Midrash in Toras Kohanim states: an atonement for the altar was necessary lest a person donated a stolen item for the work of the <i>mishkon</i> and the altar. 
  Purify. [As Onkelos translates it:] וּתְדַכֵּי — “purify it.” The term for the placing of blood with the finger is called חִטּוּי .
  You shall then anoint it — With the anointing oil. All anointings are in the form of the Greek letter <i>chi.</i>
  
  Verse 37
  
  The altar shall be holy [of holies]. In what way does its holiness manifest itself? Anything that touches the altar shall become holy. Even if an invalid <i>korbon</i> is placed on it the altar sanctifies it to validate it [to the degree] that it is not removed. Since it is said, “Anything that touches the altar shall become holy,” This might lead me to think [that this applies] whether it is fit or unfit, for example, something whose disqualification did not occur within the holy place, such as an animal used for bestiality, or one set aside [as a <i>korbon</i> for an idol], or one worshipped [as an idol], or one that is injured in a critical organ, and the like. The Torah therefore states: “And this is what you shall offer [on the altar],” which follows immediately after this; Just as the burnt-offering [of the next verse] is fit, so, too, [in this verse] only that which is fit [i.e.] that it was fit earlier on and became unfit only after being brought into the courtyard [of the <i>Beis Hamikdosh</i> or <i>mishkon</i>], for example, [parts to be burnt that were off the altar] overnight, or if they [the parts to be burnt] were taken out [of their designated place], or if they [the parts to be burnt] became ritually unclean, or if it was slaughtered with the thought [of eating it] outside the time allotted for it or outside the place allotted for it and the like. 
  
  Verse 38
  
  
  
  Verse 39
  
  
  
  Verse 40
  
   וְעִשָׂרוֹן סֹלֶת . A tenth of an <i>eipha</i> — [equivalent to] forty three and one-fifth eggs.
  Pressed [olive] oil. It is not said here so as to make it mandatory but, rather, only to teach that it is fit [for <i>menachos</i>]. [This needs to be said] since it had said: “crushed for lighting,” and it might, therefore, be inferred [that it is fit] “for lighting but not for <i>menachos,</i>” and one might rule it unfit for <i>menachos.</i> Therefore, the Torah states here: “pressed.” The only reason that it stated “pressed for lighting” was to exclude <i>menachos</i> [in the sense] that pressed [oil] is not mandatory for also [oil derived] by grinding [olives] in a mill is fit for them (the <i>menachos</i>). 
  One fourth of a hin. — three <i>logs. </i>
  And a libation — for the bowls, as we learned in Tractate Succah: There were two silver bowls on top of the altar which were punctured forming two thin “nostrils.” He pours the wine in and it runs out throughout the “nostril” and falls on the roof of the altar. From there it runs down [a hole] into the crevices. In the case of the altar of the <i>Beis Hamikdosh,</i> and in the case of the copper altar [of the <i>mishkon</i>] it ran down from the altar to the ground. 
  
  Verse 41
  
  For a pleasing fragrance. This refers to the <i>minchah</i> [as well] because the <i>minchah</i> of the libations is entirely consumed on the altar. The order of their sacrifice is as follows: first the limbs [of the animal] followed by the <i>minchah</i> for it states: “the burnt-offering and the <i>minchah.</i>”
  
  Verse 42
  
  Continual — on a daily basis without ever interrupting for a day.
  Where I will meet with you — “when I will set a time of meeting to speak to you that is where I will set it.” Some of our Sages derive from here that it was from the copper altar that God spoke to Moshe once the <i>mishkon</i> was erected. Others, however, say that it was from above the Ark-Cover as it is said: “I will speak with you from above the Ark-Cover,” “[and] where I will meet with you,” which is said here does not refer to the altar but, rather, to the Tent of Meeting which is mentioned [as well] in this verse. 
  
  Verse 43
  
  It is there that I will meet. [I.e.] “I will meet with them by speaking,” as a king who sets a meeting place where he will speak with his servants. 
  And it will be sanctified. [I.e.,] the <i>mishkon —</i> 
  with My Glory — for My <i>Shechinah</i> will rest in it. A midrashic explanation: Do not read it בִּכְבוֹדִי — “with My Glory” but, rather בִּכְבוּדַי — “by those honored by Me.” Here He intimated to him regarding the death of Aharon’s sons on the day it (the <i>mishkon</i>) was erected. This is what Moshe referred to when he said: “That is what God said, ‘through those who are near to me will I be sanctified.’” Where did He say this? [When he said,] וְנִקְדַּשׁ בִּכְבוֹדִי ” 
  
  Verse 44
  
  
  
  Verse 45
  
  
  
  Verse 46
  
  To dwell among them. I.e., with the stipulation that I dwell among them. 
  
  
  
  
  
  Verse 1
  
  To burn incense. [I.e.] to raise up on it burning smoke of incense.
  
  Verse 2
  
  
  
  Verse 3
  
  Its top. This [altar] had a top whereas the altar of the burnt-offering had no top, but its hollow was filled with earth in all their encampments. 
  A gold crown-like rim. This is symbolic of the crown of priesthood.
  
  Verse 4
  
   צַלְעֹתָיו . Here it has the meaning of “corners” as Onkelos [also] translates it [זִוְיָתֵיה], since the verse [goes on to] state: “on its sides.” [The phrase therefore means:] “on its two corners which are at its two sides.A 
   (<i>See illustration on page 205.</i>) They (it) will be. [“It” refers to] the <i>making</i> of these rings.
  To house the poles. The ring itself will be “the house.”
  
  Verse 5
  
  
  
  Verse 6
  
  In front of the paroches. Lest you say that it should be somewhat drawn away from being exactly opposite the Ark, to the North or to the South; therefore the Torah says: “in front of the covering,” i.e., exactly opposite the Ark on the outside. 
  
  Verse 7
  
  When he cleans. [Meaning:] the cleaning of the cups of the menorah from the ashes of the wicks that burnt through the night and he cleaned them out every morning.
  The lamps. <i>Loces</i> (<i>lamps</i>) in Old French. This is the meaning of נֵרוֹת whenever they are mentioned in connection with the menorah, except those places where it says any form of הַעֲלָאָה (to cause [the flame] to ascend) which is a term used for “lighting.” 
  
  Verse 8
  
  And when he lights. [I.e.] when he will light them so that their flame <i>ascends.</i>
  He shall burn it — every single day. He burns one <i>pras</i> in the morning and one <i>pras</i> in the afternoon.
  
  Verse 9
  
  Do not bring upon it. [I.e.] upon this altar.
  Strange incense. [I.e.] any incense that is a voluntary offering, they are all “strange” to it, except for this one. 
  Neither burnt offerings nor meal-offerings. [Meaning:] neither burnt-offering nor meal-offering. עוֹלָה is an animal or bird <i>korbon</i> whereas מִנְחָה is one of bread.
  
  Verse 10
  
  Aharon shall make atonement — by means of placing the blood.
  Once each year — on Yom Kippur. This is what is referred to when is said in <i>Parshas Acharei Mos:</i> “He shall go out to the altar that is before God and bring about atonement upon it.”
  The sin-offering of atonement. They are the bull and goat of Yom Kippur which atone for the uncleanness and the <i>mikdosh</i> and its holy things (<i>korbonos</i>).
  Holy of Holies. The altar is sanctified exclusively for these things and for no other service.
  
  Verse 11
  
  
  
  Verse 12
  
  When you take the count. [תִשָּׂא] has the meaning of “taking,” as Onkelos translates it [תְקַבֵּל] — “you will take.” [I.e.] “When you will wish to take the sum total of their numbers, do not take a head count, but, rather, let each give a half-shekel then count the shekalim and you will know [their number].” 
  Thus there will be no plague among them — for things that are counted are subject to the evil eye and as a result a plague befalls them like the one which occurred in the days of David.
  
  Verse 13
  
  Must give this. He (God) showed him the likeness of a coin made of fire whose weight was half a shekel and said to him, “Like this shall they give.” 
  Passing by to be counted. It is the way of those who take a count to make that which is to be counted pass one after the other. Similarly: “Whoever passes under the rod” and similarly: “the sheep shall pass by the counter.”
  Half a shekel based on the shekel of the holy [Sanctuary]. I.e., based on the weight of the shekel which I (God) set aside for you with which to weigh the shekels to be used for sacred things. For example, the shekels mentioned in the section [dealing with] evaluating things vowed to the Sanctuary and possessed fields [vowed to the Sanctuary]. 
  Where a shekel is twenty <i>geirah.</i> It now clarifies for you how much it is.
  <i>Geirah.</i> [<i>Geirah</i> in Hebrew is] the word for מָעָה [in Aramaic]. The same applies to: “...will come to bow down for an אֲגוֹרָה of silver and a piece of bread.”
  Where a shekel is twenty <i>geirah.</i> I.e., a whole shekel. For a shekel is four <i>zuz</i> and a <i>zuz</i> at first was five מָעָה . But then one sixth was added and its value was raised to six silver מָעָה . “It is half of this [original] shekel, which I described to you, that they shall give as a <i>terumah</i>-offering to God.” 
  
  Verse 14
  
  From [age] twenty years and older. Here it teaches you that no one below twenty years of age goes into the army nor is he counted among the men.
  
  Verse 15
  
  To atone for your souls. [Meaning:] so that you not be struck by a plague as a result of being counted. An alternate explanation of לְכַפֵּר עַל נַפְשׁוֹתֵיכֶם : Because it alludes here to three <i>terumah</i>-offerings, for תְּרוּמַת ה' is written three times here. The first represents the terumah-offering for the sockets for he (Moshe) counted them when they began contributing to the <i>mishkon</i> and each person gave half a shekel, and it totalled 100 <i>kikar,</i> as it states: “And the silver of the counted of the congregation totalled one hundred <i>kikar,</i>” and from these the sockets were made as it states: “The one hundred <i>kikar</i> of silver, etc.” The second [תְּרוּמַת ה'], it, too, [was contributed] through counting for they were counted after the <i>mishkon</i> was erected. It is the counting that is spoken of at the start of the book of Numbers (Bamidbar): “[God spoke to Moshe] on the first day of the second month, in the second year,” [at which time] each one gave half a shekel. They were for buying the communal <i>korbonos</i> for each year. Both were considered alike regarding them — the poor and the rich. It is regarding this [last] <i>terumah</i>-offering that it is said: “to atone for your souls,” because the [purpose of the] <i>korbonos</i> is atonement. And the third [תְּרוּמַת ה'] is the <i>terumah</i>-offering for the <i>mishkon,</i> as it is said: “everyone who set aside a <i>terumah</i>-offering of silver and copper.” Not everyone participated alike in this case, rather, each person contributed as his heart moved him. 
  
  Verse 16
  
  And donate it for the work of the Tent of Meeting. From this you may learn that he (Moshe) was commanded to count them when they began to contribute to the <i>mishkon,</i> after the occurrence of the [golden] calf because a plague had come upon them, as it states: “And God plagued the people.” A parable [to which this can be compared]: to a flock of sheep that is dear to its owner that was struck by a plague. Once it (the plague) ceased, he said to the shepherd, “I ask of you, count my sheep so that you know how many of them are left.” [He did this] in order to make it known that it (i.e., the flock) was dear to him. [However,] it is impossible to say that this count is the same one spoken of in the book of Numbers (i.e., Bamidbar), for regarding that one it says: “on the first day of the <i>second</i> month,” whereas the <i>mishkon</i> was erected on the first day of the <i>first</i> month, as it is said: “On the first day of the first month you shall erect, etc. [the <i>mishkon</i>]” and from this count [in this section] the sockets were made from its <i>shekalim,</i> as it states: “the one hundred <i>kikar</i> [of silver] were used to cast, etc.”: Thus you learn that they were two [separate countings], one at the start of their contribution after Yom Kippur of the first year, and one in the second year in <i>Iyar after</i> the <i>mishkon</i> was already erected. Should you ask: but is it possible that at both [countings] the [number of] Israelites was exactly the same, viz., 603,550?! For in relating the use of the silver [which was collected] at the counting of the congregation it is so stated (i.e., it gives the above number). And in the Book of Numbers (i.e., Bamidbar) there, too, it states: “And the total of all who were counted was 603,550.” Were not [these countings] in two [different] years and it would have been impossible that there would not have been at the first counting some nineteen year olds who were not counted and turned twenty by the second year. The solution to this problem is: As regards to the age of the people [it is considered that] they were counted in the same year, whereas as pertaining to the exodus from Egypt they are [considered] as two years. This is because the exodus from Egypt is calculated from <i>Nissan,</i> as we have learned in Tractate Rosh Hashanah [and we therefore speak of] the <i>mishkon</i> being built in the first year and erected in the second, for the new year begins on the first of <i>Nissan,</i> whereas the ages of the people are calculated according to the years [since the creation] of the world which begin with [the month of] <i>Tishri.</i> Consequently both countings [took place, in effect,] in the same year. The first counting was in <i>Tishri,</i> after Yom Kippur, when God became reconciled with the Israelites to forgive them [for the sin of the golden calf], and they were given the command regarding [the construction] of the <i>mishkon</i> while the second [counting] took place on the first of <i>Iyar</i>. 
  For the work of the Tent of Meeting. This refers to the sockets which were made of it.
  
  Verse 17
  
  
  
  Verse 18
  
  A wash basin — like a large pot which had spigots which poured out water through their openings.
  And its base. As Onkelos translates it: “and its base,” a stand set up [to hold] the wash basin. 
  For washing. This refers back to the wash basin.
  And the altar — the altar of the burnt-offering, about which it is written that it is “in front of the entrance way of the <i>mishkon</i> of the Tent of Meeting.” The wash basin was slightly pulled to the side and stood in the space between the altar and the <i>mishkon</i> and did not obstruct at all between them, for it is stated: “And the altar of the burnt-offering he placed at the entrance of the <i>mishkon</i> of the Tent of Meeting,” [indicating that] the altar was in front of the Tent of Meeting but the wash basin was not in front of the Tent of Meeting. Then where was it? It was slightly pulled back southward. So it is taught in Tractate Zevachim. 
  
  Verse 19
  
  Their hands and their feet. He (the <i>kohein</i>) simultaneously washed his hands and feet. Thus did we learn in Tractate Zevachim: How was the washing of the hands and feet done? He placed his right hand on his right foot, and his left hand on his left foot and washed [them]. 
  
  Verse 20
  
  Before entering the Tent of Meeting — to burn the incense, morning and afternoon, or to sprinkle from the blood of the bull brought by the anointed <i>kohein</i> [<i>godol</i>] and of the goats brought for the sin of idolatry. 
  And they will not die. But, if they do not wash, they <i>will</i> die, for in the Torah there were said things intended to be understood by inference. Hence from the inference of the negative you may derive the positive. 
  The altar. [I.e.,] the outer [altar] for in this case there is no entering into the Tent of Meeting, but only into the courtyard. 
  
  Verse 21
  
  And they will not die. This intends to make liable to the death penalty someone who performs a <i>korbon</i> service on the [outer] altar without having washed his hands and feet; for from the earlier mention of the death penalty we can derive only that it applies to someone who enters the Sanctuary.
  
  Verse 22
  
  
  
  Verse 23
  
  The finest spices. [Meaning:] the finest.
  Fragrant cinnamon. Since cinnamon is the bark of a tree, there are some that are good and have a good fragrance and flavor, and there are some that are merely like wood, it was therefore necessary to say: קִנְּמָן בֶּשֶׂם — i.e., of the fragrant one. 
  Half a portion being two hundred fifty. I.e., half of what is brought shall be two hundred fifty. Consequently the total was five hundred, equal to the amount of pure myrrh. If that is the case, why is it expressed in terms of halves? It is a scriptural decree that it be brought as two halves so that it be increased by two tippings of the scale for things cannot be weighed to their absolute exactness. So this is taught in Tractate Kerisos. 
  Calamus spices. [Meaning:] cane containing spices. Because there are canes that contain no spices it was necessary to say: בֹּשֶׂם — “containing spices.”
  Two hundred fifty — the amount of the total weight.
  
  Verse 24
  
  Cassia. It is the name of a root of an herb which, in the language of the Sages, is <i>ketzia</i> 
  Hin. The equivalent of twelve <i>logs. The Sages of Yisrael disputed [the oil’s purpose]: Rabbi Meir said that the roots were boiled in it. Whereupon Rabbi Yehuda said to him: [But it is not so] for even to coat the roots this amount [of oil] would be insufficient! But [its purpose was this:] they soaked them (the roots) in water [so that being saturated with water] they would not absorb the oil, after which he poured the oil upon them [and kept it there] until it absorbed the aroma and then skimmed the oil off the roots. </i>
  
  Verse 25
  
  A blend made by a [perfume] blender. רֹקַח is a noun [and not a verb], and the accent’s being on the first syllable indicates this. It is the same as רֶקַח — “blended,” or רֶגַע — “a moment.” It is not the same as: רֹגַע הַיָּם — “he stirs up the sea;” or the same as: רֹקַע הָאָרֶץ — “who spreads out the land,” where the accent is on the last syllable. Anything mixed with another thing to the degree that one absorbs from the other either smell or taste is called מִרְקַחַת . 
   רֹקַח מִרְקַחַת [therefore means] a blend made through skilled craftsmanship and mixing.
  The work of a רוֹקֵחַ —  the name of the craftsman in this field.
  
  Verse 26
  
  Anoint with it. All anointings were done in the form of the Greek <i>chi</i> except those of kings which are done in the form of a crown.
  
  Verse 27
  
  
  
  Verse 28
  
  
  
  Verse 29
  
  Sanctify them. It is this anointing which sanctifies them to become holy of holies. And what is the manifestation of their holiness? It is: “Anything that touches them, etc.” [This means:] anything that is fit for a sacred vessel, once it comes into it (i.e., the vessel) it becomes intrinsically holy, so that it will become unfit though יוֹצֵא , [i.e., if taken out of the courtyard of the <i>mishkon</i>] or לִינָה , [i.e., being left overnight off the altar], or [by coming in contact with] a טְבוּל יוֹם and cannot be redeemed so as to become secular. However, anything that is not fit for them they do not sanctify. This is stated as an undisputed Mishnah (i.e., a <i>beraisa</i>) concerning the altar. From that which is stated: “Whatever touches the altar becomes sanctified,” I might infer that this applies whether it is fit [for the altar] or whether it is not fit. The Torah, therefore, says [in the next verse]: “sheep” — just as sheep are fit [for the altar], so must everything be fit [to be sanctified by the altar]. Every anointing of the <i>mishkon, kohanim</i> and kings is translated by Onkelos as רִבּוּי — “elevating to a higher status” because the only purpose of anointing is to elevate to a higher status, for so did the King (God) establish that this [shall be the method] of installation to a higher status. However, other anointings, for example, רְקִיקִין מְשׁוּחִים (anointed wafers), or: “With the important oils shall they anoint ( יִמְשָׁחוּ ),” their Aramaic version is the same as the Hebrew. 
  
  Verse 30
  
  
  
  Verse 31
  
  For all your generations. From this our Sages deduced that one can state that the entire [שֶׁמֶן הַמִּשְׁחָה] will be preserved for the time yet to come (i.e., after <i>Moshiach</i> comes). 
  This. The numerical value [of זֶה] [ז =7, ה =5] corresponds to the twelve <i>logs</i> [of the שֶׁמֶן הַמִּשְׁחָה]. 
  
  Verse 32
  
   לֹא יִיסָךְ — spelled with two letters י' which takes the form: he (or, it) shall not be done, as in: “so that ( יִיטַב ) it will be well with you.” 
  It must not be poured on the flesh of any man — from this oil itself.
   וּבְמַתְכֻּנְתּוֹ לֹא תַעֲשֹוּ כָּמֹהוּ . [Meaning:] with the quantity of each of its spices make no other like it, i.e., with the weight of these spices in proportion to the measure of a <i>hin</i> of oil. But if he decreased or increased the spices in proportion to the measure of a <i>hin</i> of oil, then it is permissible. However, even if it were made in the proportions of this one (i.e., the שֶׁמֶן הַמִּשְׁחָה ), there is no transgression for one who applies it to himself, only for one who blends it [transgresses]. 
  And its formula. A term meaning: “a particular quantity,” as in: “( מַתְכֹּנֶת ) the quantity of bricks.” Similarly: בְמַתְכֻּנְתָּה — “in its particular quantity,” of the incense. 
  
  Verse 33
  
  Or if he places from it. [I.e.,] from the one which Moshe [blended]. 
  Upon an unauthorized person. [I.e.,] when it is not for the need of the priesthood or kingdom (i.e., anointing a king). 
  
  Verse 34
  
  stacte. נָטָף is balsam, but since it is only the sap that drips from the balsam trees it is called נָטָף (from נוֹטֵף — “drips”). In Old French it is called <i>gome</i> (tree sap) and the balsam is called <i>theriake.</i> 
  Onycha. It is a smooth fragrant root, translucent like a fingernail. In mishnaic Hebrew it is called צִפּוֹרֶן . And that is the intent of Onkelos when he translates it: וְטוּפְרָא ( טוּפְרָא being Aramaic for צִפּוֹרֶן ). 
  Galbanum. A spice with a bad odor, which is called <i>galbanum.</i> Scripture counts it among the spices of the incense to teach us not to look with contempt at including in our gatherings for fasts and prayers the sinners among the Israelites, that they should be counted (i.e., united) with us. 
  Spices. [I.e.,] other spices. 
  And pure frankincense. From here our Sages derived that Moshe was told of eleven spices at Sinai: the minimum amount indicated by סַמִּים — “spices,” is two (for the least of any plural is two); stacte, onycha, and galbanum are three; so you have five; סַמִּים [is repeated at this point] so as to add an amount equal to the above; so now you have <i>ten;</i> and frankincense makes it <i>eleven.</i> They are as follows: 1.stacte, 2.onycha, 3.galbanum 4.frankincense, 5.myrrh, 6.cassia, 7.spikenard, 8.saffron; this gives you eight, because שִׁבּוֹלֶת and נֵרְד are one, for נֵרְד is similar to שִׁבּוֹלֶת ; 9.costus, 10.aromatic bark, 11.cinnamon, giving you the total of eleven. <i>Boris karshina</i> is not burnt but it is used to smooth the onycha in order to whiten it so as to make it pleasing to the eye. 
  They shall be of equal weight. The four explicitly mentioned here shall be equal — weight for weight. The weight of one should be the same weight as the other, and so we learned: the balsam, the onycha, the galbanum, and the frankincense each had a weight of seventy <i>manehs.</i> The word בַּד , it seems to me, is a term for “a single one” [בַּד בְּבַד יִהְיֶה — therefore has the meaning:] “they shall be one for one” [i.e.,] one like the other. 
  
  Verse 35
  
  Thoroughly blended. As Onkelos translates it: “mixed,” [i.e.] the particles must be mixed thoroughly with one another. It is my opinion that similar to this (i.e., מְמֻלָּח ) is: “( הַמַּלָחִים ) the sailors were frightened” [or:] “( מַלָחַיִךְ ) your sailors and your pilots.” [They are so called] because they keep turning the water over (mixing) with oars when they move the ship, similar to a person who stirs beaten eggs with a spoon in order to mix them with water. Anything that a person wants to mix thoroughly he turns over (stirs up) with a finger or a spoon. 
  Thoroughly blended, pure and holy. Thoroughly blended shall it be, pure shall it be, and holy shall it be. 
  
  Verse 36
  
  And place it, etc. This refers to the daily incense burning which [was done] on the inner altar which is inside the Tent of Meeting. 
  Where I will meet with you. “All appointments that I will set up to speak with you I shall set up in that place.”
  
  Verse 37
  
  Its formula. [Meaning:] according to the quantity of its spices.
  It shall be sacred to you for Adonoy. [Meaning:] that you shall do it only for My Name.
  
  Verse 38
  
  To enjoy its fragrance. But, you may make it on your own in its proper proportions for the purpose of selling it to the community. 
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  I have called by name — to do My work — Betzalel.
  
  Verse 3
  
  With wisdom. [“Wisdom” refers to] that which a person hears from others, and learns. 
  With understanding. [תְּבוּנָה is what] he understands on his own from things that he has learned [from others].
  With knowledge. [דַּעַת refers to] Divine Inspiration.
  
  Verse 4
  
  To devise plans — [refers to] the weaving of a master craftsman.
  
  Verse 5
  
   וּבַחֲרשֶׁת . Meaning: a craft as in: חָרָשׁ חָכָם — “a wise craftsman.” However, Onkelos explains it more specifically and varies their explanation [in each instance], for a stone craftsman is called אוּמָן and a wood craftsman is called נַגָּר . 
  For setting (lit. to fill). [I.e] to place it into its setting in its entirety [i.e.] to make the setting [corresponding] to the measurement of the bottom of the stone and its thickness.
  
  Verse 6
  
  In the heart of every wise-hearted person, etc. [Meaning:] and the other wise-hearted among you, <i>and</i> anyone to whom I have given wisdom, all these shall do all that I have commanded you. 
  
  Verse 7
  
  The ark for the Testimony. [I.e.] for the purpose of the Tablets of Testimony.
  
  Verse 8
  
  The pure [Menorah]. So called on account of [its] pure gold.
  
  Verse 9
  
  
  
  Verse 10
  
  Garments of crochet-work. It is my opinion [that] according to the plain meaning of the verse it is impossible to say that it speaks here of the priestly garments for [immediately thereafter] it states: “and the sacred garments of Aharon the <i>kohein</i> and the garments of his sons to serve.” But, [you must say] that these בִּגְדֵי הַשְּׂרָד are the “garments” [made of] the greenish-blue wool, and the dark red wool, and the crimson wool which are mentioned in the section of the travels: “They shall spread over it a ‘garment’ of greenish-blue wool” “and spread over it a ‘garment’ of dark red wool,” “they shall place over them a garment of crimson.” It seems that my opinion is correct, for it is said: “And from the greenish-blue wool, the dark red wool, and the crimson wool they made בִּגְדֵי שְׂרָד to serve in the Sanctuary,” and <i>linen</i> is not mentioned among them. Now, if [it were speaking] of the priestly garments — we do not find in a single one of them [mention of] dark red wool or crimson wool without linen [as well]. 
  Garments of crochet-work. Some explain it as garments of work and service as Onkelos translates it: “garments of service.” Nothing like שְׂרָד appears in Scripture. It is my opinion that it is from Aramaic similar to the Targum of the word קְלָעִים and the Targum of מִכְבָּר , both of which were woven by needle (crocheted) forming intermittent holes <i>lacediz</i> (net-work) in Old French. 
  
  Verse 11
  
  And the incense of spices for the Holy. For the purpose of bringing up smoke in the הֵיכָל which is [the] קֹדֶשׁ [referred to here].
  
  Verse 12
  
  
  
  Verse 13
  
  And you, speak to the B’nei Yisrael. “And you, though I have charged you to command them concerning the work of the <i>mishkon,</i> let it not be an easy matter for you to set the Shabbos aside on account of that work.” 
  You must still preserve My Shabbos. Though you may be preoccupied in the rush of the work [of the <i>mishkon</i>], nevertheless Shabbos should not be set aside on account of it. [This is indicated by the fact that] every time the אַךְ or רַק appear [they convey the idea of] limiting or excluding. [Here אַךְ appears so as] to exclude Shabbos from any work of the <i>mishkon.</i> 
  For it is a sign between Me and yourselves. It is a sign of the esteem between us that I have chosen you, [as is indicated] by My giving to you as a legacy My day of rest, for rest. 
  To know. [So that] the nations [know] through it “that I, God, make you holy.” 
  
  Verse 14
  
  Shall be put to death — provided there are witnesses and a warning.
  Shall be cut off [shall suffer the punishment of <i>kares</i>] — if there was no warning.
  Anyone who profanes it. [I.e.,] one who treats it in a profane matter despite its holiness. 
  
  Verse 15
  
  A Shabbos of complete rest. [Means:] a restful rest and not a haphazard rest. ( שַׁבַּת שַׁבָּתוֹן . The reason the verse doubles the word שַׁבָּת is to tell you that all “work” is prohibited, even that which is for preparation of food. So, too, regarding Yom Kippur, where it states: “It is for you שַׁבַּת שַׁבָּתוֹן ,” all “work” is prohibited. Whereas regarding Yom Tov, it states only: “On the first day it shall be שַׁבָּתוֹן and on the eighth day it shall be שַׁבָּתוֹן they (i.e., these days) are prohibited from all “work” of toil but are permitted in work that is for the preparation of food.) 
  It is sacred to Adonoy. The observance of its sacredness shall be for My Name and to obey My commandments.
  
  Verse 16
  
  
  
  Verse 17
  
  And He rested. As Onkelos translates it: וְנָח — “and He rested.” All forms of נוֹפֶשׁ are from נֶפֶשׁ — “soul,” i.e., he retrieves his soul and breath by his resting from the toil of his work. Now He, about Whom it is written: “He does not become faint, nor weary,” and all His “work” is accomplished merely by command, attributes “rest” to Himself only to accustom the ear to what it can possibly hear. 
  
  Verse 18
  
  And He gave to Moshe, etc. There is no “earlier” or “later” in the Torah. [Here, too], the event of the Calf preceded the command regarding the work of the <i>mishkon</i> by many days. For on the seventeenth of Tammuz the tablets were broken and on Yom Kippur God was reconciled to the Israelites. On the following day they began contributing towards the <i>mishkon</i> which was erected on the first of Nissan. 
  When He finished. It is written כְּכַלָּתוֹ (with no ו' after the ל' ) [suggesting] that the Torah was given to him as a gift, as a bride [is given] to a groom because [otherwise] he could not have learned it all in such a short time. An alternate explanation [of כְּכַלָתוֹ]: just as a bride adorns herself with 24 adornments — those enumerated in the book of Yeshaiyahu — so, too, must a Torah scholar be knowledgeable in the twenty-four books. 
  Speaking with him. The statutes and laws in (<i>parshas</i>) Mishpatim.
  Speaking with him. This teaches that Moshe would hear from God then they both reviewed and studied the <i>halachah</i> together.
  Tablets. It is written לֻחַת (without a ו' after the ח' ) to indicate that they were both of equal [dimensions].
  
  
  
  
  
  Verse 1
  
  That Moshe was late. As Onkelos translates it — a term for lateness. Similarly: “[Why] is the rider ( בּשֵׁשׁ ) late?” [or:] “They waited until ( בּוֹשׁ ) it was late.” For when Moshe ascended the mountain he had told them: “At the end of forty days I will return within [the first] six hours.” They thought that the day that he ascended is included [in the forty days] but, actually, he had told them “<i>full [days]</i>” [i.e.] forty days, each day with its preceding night. But the day that he ascended, its night was not part of it for he ascended on the seventh of Sivan. Consequently the actual 40th day was the seventeenth of Tammuz. On the sixteenth (of Tammuz) the Satan came and caused disorder in the world by creating the appearance of darkness, deep gloom and confusion [so as to lead people] to say: “Moshe has certainly died and therefore the world has been thrown into disorder.” He said to them: “Moshe <i>has</i> died, for six hours have already come and he still has not come, etc.” as is related in Tractate Shabbos. It is impossible to say that their mistake was due only to a cloudy day whether it was before or after noon, for Moshe did not descend until the following day, as it is said: “They arose early the next morning and offered burnt-offerings.” 
  That will lead us. They yearned to have many gods.
  For this Moshe, the man. The Satan showed them a likeness of Moshe being carried in the air high in the sky. 
  Who brought us up from the land of Egypt — and taught us the way to go; now we need gods who will go before us.
  
  Verse 2
  
  On the ears of your wives. Aharon thought to himself: the women and children fancy their jewelry, perhaps, [as a result], the thing will be delayed and in the meantime Moshe will arrive. But they did not wait [for the women and children] and took off [their own jewelry] from themselves. 
  Remove. פָּרְקוּ is a plural imperative (a command) derived from פָּרֵק in the singular as in בָּרְכוּ derived from בָּרֵךְ .
  
  Verse 3
  
  They removed. [וַיִתְפָּרְקוּ] has the meaning of unloading a burden, for when they removed them from their ears they became “unloaded” of their rings, <i>descharjier</i> in Old French. 
   אֶת נִזְמֵי . As if it were: מִנִּזְמֵי — “of the rings,” as in: “As soon as I go out ( אֶת הָעִיר )” [meaning:] (from) of the city. 
  
  Verse 4
  
  And formed it with an engraving tool. This can be translated two ways: The first: וַיָּצַר as a term for tying and בַּחֶרֶט as a term for a cloth, as in: “the shawls ( וְהַחֲרִיטִים ) and the cloths,” [or:] “He tied two <i>kikar</i> of silver in two ( חֲרִיטִים ) cloths.” The second: וַיָּצַר as a term for forming images; בַּחֶרֶט , a tool used by goldsmiths with which they scrape and engrave images into gold, like the stylus of a scribe who engraves letters onto tablets and ledgers, as in: “And write on it with a man’s ( בַּחֶרֶט ) stylus.” This was Onkelos’ intent when he translated it: “He engraved it with a זִיפָא , from the word זִיּוּף — “forgery.” It is a tool for engraving letters and designs in gold, referred to in Old French as <i>neel,</i> and through it seals can be forged. 
  A molten calf. As soon as he threw it into the fire, in a melting pot, the magicians of the riffraff came — those who went up with them from Egypt — and made it (the Calf) by means of magic. Some say that Michah was there for he had come out of the foundations of a building into which he had been crushed in Egypt. He had in his hand an amulet and a plate onto which Moshe had written: “Arise ox! Arise ox!,” with which to bring up Yoseif’s bier from the Nile, and he (Michah) threw it into the melting pot and out came the Calf. 
  Molten. [מַסֵּכָה is] a word that relates to metal. An alternate explanation [of מַסֵּכָה]: There were 125 <i>kikars</i> of gold in it (the Calf), equal to the <i>gematria</i> (the numerical value) of מַסֵּכָה . 
  These are your Gods. It does not say: These are <i>our</i> gods. From this [we derive] that the riffraff that came up from Egypt were the ones that gathered against Aharon and were the ones that made it (the Calf), and afterwards misled the Israelites to follow it. 
  
  Verse 5
  
  Aharon saw — that it was alive as it is said [of the Golden Calf]: “in the form of an ox eating grass,” and he thereby saw that the Satan’s act succeeded and therefore had no excuse to put them off completely. 
  He built an altar — so as to stall them.
  And he said, tomorrow will be a festival to Adonoy. But [he did not say] “today,” in case Moshe would return before they worship it. That is its plain meaning. But its midrashic explanation is in Vayikra Rabbah: [וַיַּרְא אַהֲרֹן] Aharon saw many things: he saw that when his nephew, Chur, reprimanded them, they killed him [and accordingly] וַיִּבֶן מִזְבֵּחַ לְפָנָיו [should be understood as:] וַיָּבֶן מִזָּבוּחַ לְפָנָיו — “He understood from the one slaughtered before him.” He also saw [the situation] and he said: Better the blame be put on me and not on them. He saw yet another thing and he said: “If <i>they</i> build the altar, themselves, one will bring a chip of wood and another will bring a stone, resulting in their work being completed all at once. But through <i>my</i> building it and procrastinating in my work, in the meantime Moshe will come.” 
  A festival to Adonoy. In his heart it was to God. He was confident that Moshe would arrive and that they would worship God.
  
  Verse 6
  
  They arose early. The Satan hurried them for the purpose of sinning.
  To amuse themselves. There is the implication [in לְצַחֵק] of sexual immorality, as it is said: “to mock me” (Potiphar’s wife’s accusation against Yosef) and of bloodshed, as it is said: “Let the lads arise and ‘play’ before us.” Here, too, [לְצַחֵק alludes to] Chur’s being killed. 
  
  Verse 7
  
  [Adonoy] spoke. [וַיְדַבֵּר] is a term of harshness as in: “( וַיְדַבֵּר ) He spoke with them harshly.”
  “Go down.” I.e., “Descend from your exalted position. I did not give you your high position except for their sake.” At that moment Moshe was ostracized by the Heavenly Court. 
  Your people have become corrupt. It is not said: “the people have become corrupt,” but, rather: “<i>your</i> people” — the riffraff whom you accepted, on your own accord, and you accepted as proselytes without consulting Me, and you thought it good that proselytes be joined to the Shechinah — they have become corrupt and have corrupted others. 
  
  Verse 8
  
  
  
  Verse 9
  
  Stiff-necked. So-called because they turn their stiff necks towards those who reprimand them and refuse to listen.
  
  Verse 10
  
  Leave Me alone. We have not yet heard of Moshe praying for them and already He has said, “Leave me alone”?! But He thereby gave him an opening and let him know that the matter depends on him, that if he will pray for them He will not destroy them. 
  
  Verse 11
  
  “Adonoy! Why,” etc. Can there be a thought of jealousy, unless it is a wise man of a wise man or a powerful man of a powerful man. 
  
  Verse 12
  
  And reconsider. I.e., formulate another plan to do good to them. 
  The evil — that You had planned for them.
  
  Verse 13
  
  Remember Avraham. If they transgressed the Ten Commandments, their father Avraham was tested through ten tests, and has not yet received his reward, give it to him [now] and let the “ten” offset the “ten.” 
  Avraham, Yitzchok and Yisrael. If [their punishment is to be] by burning then remember Avraham who offered himself to be burnt for Your sake in Ur Kasdim. If [it is to be] by the sword, then remember Yitzchok who stretched forth his neck at the “binding.” If [it is to be] through exile, then remember Yaakov who went into exile to Charan. And if they cannot be saved by their [forefathers’] merit, then what is this that You tell me: “I will make you into a great nation”? If a chair with three legs cannot stand before You at the time of Your anger [then this is] certainly [true] of a chair with one leg. 
  To whom You swore by Your self. You did not swear to them by something that is finite — neither by the heavens, nor by the earth, neither by the mountains, nor the hills, but only by Your Self. Who is eternal, and Your oath remains forever, as it is said: “‘By My Self I have sworn,’ says God.” To Yitzchok it was said: “I will establish the [same] oath that I swore to Avraham, your father.” And to Yaakov it was said: “I am God Almighty, be fruitful and multiply.” Thus He swore to him by “God Almighty.” 
  
  Verse 14
  
  
  
  Verse 15
  
  On both sides — were the letters readable, and it was a work of miracles. 
  
  Verse 16
  
  They were the work of God. As it implies: He (God) Himself in His Glory made them. An alternate explanation: It is analogous to a person who tells his friend, “All the occupation of so-and-so is with that particular work.” So too is all the preoccupation of God with the Torah. 
  Engraved. The words חָרֹת and חָרֹט are the same, both being terms for engraving, <i>enteillier</i> in Old French. 
  
  Verse 17
  
  Rejoicing. [Meaning:] trumpeting — for they were blowing horns, rejoicing and laughing. 
  
  Verse 18
  
  It is not the sound of strength. This sound seems neither the shout of the mighty, who cry out, “Victory”! nor the sound of the weak who cry out, “Woe”! or, “Let us flee”! [but, rather —] 
  A sound of song. I.e., a sound of defamations and blasphemies ( הַמְּעַנִּין ) which torment the soul of those who hear them when they are related to him. 
  
  Verse 19
  
  And he threw down from his hands, etc. He thought to himself: Just as the <i>korbon Pesach,</i> which is just one of the <i>mitzvos</i> [of the Torah], yet the Torah says: “No stranger may eat from it”; but the entire Torah is here [on the Tablets] and all the Israelites have become apostates, how can I conceivably give it to them?! 
  Beneath the mountain. [I.e.,] at the foot of the mountain. 
  
  Verse 20
  
  He scattered it. A term meaning scattering. Similarly “( יְזוֹרֶה ) there shall be scattered on his dwelling place, brimstone.” And similarly: “For naught ( מְזוֹרָה ) is the net spread out” [so called] because grain and beans are scattered in it. 
  And made the B’nei Yisrael drink it. He intended to test them [in the same manner] as are women suspected of adultery. Three different death penalties were inflicted there: [1.] if there were witnesses and a warning [to the sinner] — by the sword, the same as an idolatrous city, when there are many involved. [2.] If there were witnesses but no warning — by the plague, as it is said: “God struck the people with a plague.” [3.] If there were no witnesses and no warning — by swelling up, for the water tested them and their stomachs swelled up. 
  
  Verse 21
  
  What did this people do to you. How much pain did you endure that they tortured you before you brought this sin on them?
  
  Verse 22
  
  That [the people] are set on evil. They are always going on an evil way with temptations before God.
  
  Verse 23
  
  
  
  Verse 24
  
  I said to them. I said one thing to them — only: “Who has gold”? and they hurriedly removed it and gave it to me.
  I threw it into the fire — and I did not know that this calf would come out and it <i>did</i> come out.
  
  Verse 25
  
  Exposed. [Meaning:] exposed — its shame and disgrace were exposed, as in: “( וּפָרַע ) He shall expose the head of the woman.” 
  Disgraced among their adversaries. [Meaning:] that this matter shall be a disgrace for them before all who rise up against them.
  
  Verse 26
  
  “Whoever is for Adonoy, to me”! I.e., “Come to me.” 
  All the sons of Leivi. From here it is derived that the entire Tribe was righteous.
  
  Verse 27
  
  This is what Adonoy said, etc. Where [did God tell him] this? “He who sacrifices to a god must be condemned to die.” This is how this is presented in Mechilta. 
  His brother — having a common mother, and he (the brother) is an Israelite. 
  
  Verse 28
  
  
  
  Verse 29
  
  Consecrate yourselves — you who kill them, by this act you will install yourselves as <i>kohanim</i> to God. 
  For each man — Amongst you will be installed [as a result of what each did] to his son and brother.
  
  Verse 30
  
  I will gain atonement for your sin. [I.e.] “I shall put a <i>cleansing, wiping away</i> and a <i>covering</i> in front of your sins, to separate between you and the sin. 
  
  Verse 31
  
  A god of gold. “You (God) are the One who caused this to happen to them for You gave them an abundance of gold and anything they desired. How could they not sin”? A parable comparable to a king, who fed and gave drink to his son and adorned him and hung a bag [full of money] from his neck and made him stand in the doorway of a house of ill-repute; how could the son possibly not sin? 
  
  Verse 32
  
  Now, if You would bear their sin — then well and good — I will not say to You, “Erase me,” but if not, erase me [from Your Book.] This is an elliptical verse and there are many such cases. 
  From Your Book. [I.e.] from the entire Torah, so that it should not be said of me that I was not worthy enough to ask for mercy on their behalf. 
  
  Verse 33
  
  
  
  Verse 34
  
  To [the place] of which I have spoken to you. Here is an instance where לָךְ is used connected with the verb דִבּוּר in the place of אֵלֶיךָ . A similar instance: “to speak <i>to</i> him concerning Adoniyohu.”
  Behold, My Angel — but not I. 
  On the day that I take account, etc. As for now I shall listen to you [and refrain] from destroying them all at once; but always and consistently, whenever I will take an accounting of their sins, I will also account for a little of this sin along with their other sins. And, indeed, no punishment is meted out to Yisrael that does not have along with it some of the punishment for the sin of the Calf. 
  
  Verse 35
  
  Adonoy struck the people with a plague. [I.e.,] death at the hands of the Heavenly King, [for those who sinned] before witnesses without having received a warning. 
  
  
  
  
  
  Verse 1
  
  Leave, go up from this. Eretz Yisrael is the highest of all the lands. Therefore it says: “Go up.” An alternate explanation [for the expression: “Go up”]: as opposed to what He said to him in time of anger: “Go down,” He said to him in time of good-will “Go up.” 
  You and the people. Here he did not say: “and <i>your</i> people.”
  
  Verse 2
  
  And I will drive out the Canaanites, etc. These are [only] six nations. [This is because] the Girgashite nation got up and cleared out on their own from before them. 
  
  Verse 3
  
  To a land flowing with milk and honey — do I tell you to bring them up.
  For I will not go up among you. It is for this reason that I say to you “I will send an angel before you.”
  For you are a stiff-necked people — and when My Shechinah is among you and you are rebellious against Me it causes Me to increase My anger against you.
  Destroy you. אֲכֶלְךָ comes from כִּלָיוֹן — “destruction.”
  
  Verse 4
  
  This bad news — that the Shechinah will not reside or go with them.
  [No] man [wore] his ornament. [This refers to] the crowns given to them at Chorev when they responded, “We shall do and we shall listen.” 
  
  Verse 5
  
  Were I to go up among you for one moment. I would destroy you. “Were I to go up among you, and you would be rebellious against me — in your stubbornness, I would be angry with you for [<i>only</i>] one moment which is the length of time that My anger lasts, as it is said: “Hide for almost a moment, until the anger passes,” and I would destroy you. It is therefore better for you that I send an angel. 
  And now — this is the punishment that you will receive immediately, that you will remove your ornaments from yourselves. 
  And I know what to do with you. Insofar as the accounting for the rest of the sin I know what I have in My heart to do to you.
  
  Verse 6
  
  Their ornaments from Mount Chorev. Their ornaments <i>which they possessed</i> from Mount Chorev.
  
  Verse 7
  
  And Moshe — from the time of the sin and on —
   would take the tent. [יִקַּח] is an ongoing action (present tense): he would take his tent and pitch it outside the encampment. He thought: one who is ostracized by the master ought to be ostracized by the disciple as well.
  A distance — of two thousand <i>amohs,</i> similar to what is said: “Only let there be a distance between you (the B’nei Yisrael) and it (the Ark) of about two thousand <i>amohs</i> by measure.” 
  And he called it. He would refer to it as Tent of Meeting — a gathering place for those who seek knowledge of Torah.
  Everyone who sought Adonoy. From here [we derive] that one who seeks to be in the presence of an “elder” (a Torah scholar) is as if he is in the presence of the Shechinah.
  Would go out to the Tent of Meeting. [יֵצֵא here is] the same [tense] as יוֹצֵא (i.e., present tense). An alternate explanation of וְהָיָה כָּל מְבַקֵּשׁ ה' . Even the ministering angels, when they would inquire as to the place of the Shechinah their fellow-angels would say to them: “But He is there in Moshe’s tent”! 
  
  Verse 8
  
  Whenever. [וְהָיָה is] in the present tense.
  Moshe went out — from the encampment to go to the tent —
   all the people would rise. They would stand up before him and would not sit until he disappeared from view.
  And they would gaze after Moshe — in an admiring way, [saying, in effect:] “Fortunate is one born of woman who is assured that the Shechinah will follow him into the entranceway of his tent.” 
  
  Verse 9
  
  And would speak with Moshe — the same as וּמְדַבֵּר עִם משֶׁה (present tense). Onkelos translates it וּמִתְמַלֵּל עִם משֶׁה which is respect for the Shechinah, as in: “He heard the voice מִדַבֵּר to him” and it does not read מְדַבֵּר אֵלָיו . Because when it reads מִדַּבֵּר its interpretation is: the Voice speaking to itself which the ordinary person happens to overhear, but when it reads מְדַבֵּר it implies that the king is speaking with the ordinary person. 
  
  Verse 10
  
  Prostrated themselves — to the <i>Shechinah.</i>
  
  Verse 11
  
  Adonoy spoke to Moshe face to face. The correct reading of Onkelos is וּמִתְמַלֵּל עִם משֶׁה .
  He returned to the camp — after [God’s] conversing with him Moshe would return to the encampment and teach the elders what he had learned. Moshe acted in this way from Yom Kippur until the <i>mishkon</i> was erected but not longer. For on the 17th of Tammuz the tablets were broken and on the 18th he burned the Calf and judged the sinners and on the nineteenth he went up [the mountain], as it says: “The next day Moshe said to the people, etc.” and spent forty days there and asked for mercy [for the B’nei Yisrael], “and he would return to the encampment,” because it is in the present (ongoing) tense. The same applies to this whole section: וְרָאָה כָל הָעָם (v. 10) is וַחֲזַן — “would see,” וְנִצָבוּ (v. 8) is וִקַיְימִין — “they would rise,” וְהִבִּיטוּ (ibid.) is וּמִסְתַּכְּלִין — “they would gaze,” וְהִשְׁתַּחֲווּ (v. 10) is וְסָגְדִין — “they would bow.” But its midrashic explanation is: 
  God spoke to Moshe that he must return to the encampment; he said to him: “I am angry and you are angry; if so, who will again bring them near to me.” 
  
  Verse 12
  
  Behold You say to me. רְאֵה (lit. “see”) means: Set Your “eyes” and Your “heart” on Your words. You say to me, etc. [“lead this people up”] but You did not let me know, etc. [whom You would send with me]. And this that You said to me: “Behold, I am sending an angel” is not considered letting me know for I do not wish it [to happen]. 
  
  You [also] said, “I know you by name.” [Saying to me, in effect:] “I have recognized you from among other people ‘by name’ — i.e., to recognize your importance,” for You said to me [to indicate this importance]: “Behold I come to you in the thickness of the cloud, etc. and also in you will they believe forever.” 
  
  Verse 13
  
  Now — if it is so that I have found favor in Your eyes please let me know Your ways — i.e., what reward do You give to those who find favor in Your eyes — 
  so that I will know You that I may find favor in Your eyes. And through this (i.e., knowing Your ways) the degree to which You give reward — what is this “finding of favor” which I have found in Your eyes. Hence the interpretation of לְמַעַן אֶמְצָא חֵן is: so that I may appreciate the extent of the reward for “finding favor.” 
  And consider that this nation is Your people — so that You not say: “And I will make you into a great nation,” while You abandon these [the people]; consider that they are Your people of yore, and if You become contemptuous of them I could not be certain that those who descend from me will endure. And my reward for this people, please make known to me. Our Sages, however, give midrashic interpretations of it in Tractate Berachos, but my purpose is to explain the verses in their context and order. 
  
  Verse 14
  
  He [God] said, “My Presence will go [with you]. It is as Onkelos translates it: [שְׁכִנְתִּי תְהַךְ — “My Shechinah will go,” meaning:] “I will no longer send an angel, I, Myself, will go,” as in: “( וּפָנֶיךָ ) You, yourself, will go into battle.” 
  
  Verse 15
  
  He (Moshe) said to him — “that is exactly what I wish that You not bring us up from here through an angel.”
  
  Verse 16
  
  And how will it be known. The finding of favor will be known only by Your Self going with us. But I ask one more thing of You that You no longer allow Your Shechinah to rest on the nations of the world.
  So that I and your people will be distinguished. I.e., through this we will be set apart from all other people, etc., as in: “God ( הִפְלָה ) distinguished between the cattle of Israel etc.” 
  
  Verse 17
  
  Also this thing — that My <i>Shechinah</i> will no longer rest upon the nations of the world — I will do. But the [prophetical] words of Bilaam were not by means of the resting of the Shechinah [on him], but, rather, “when fallen (i.e., asleep) but with the eyes uncovered.” For example: “To me a word was stolen” — they (the prophets of the other nations) heard through an intermediary. 
  
  Verse 18
  
  He (Moshe) then said. “Please grant me a vision of Your Glory.” Moshe saw that it was a favorable moment and that his words were finding acceptance. So he made an additional request to be shown a vision of His Glory.
  
  Verse 19
  
  He (God) said, “I will cause all My goodness to pass, etc.” I.e., “The time has come for you to see of My Glory, that which I will allow you to see, because I want and need to teach you the order of prayer. For, when you needed to ask for mercy for the Israelites, You reminded Me of the merit of the Patriarchs. You thought that were the merit of the Patriarchs to be exhausted there would no longer be any hope. I will, therefore, cause to pass all the attributes of My goodness before you on the rock while you are concealed in the cave. 
  And will proclaim the Name, Adonoy, in your presence — so as to teach you the order of asking for mercy even if the merit of the Patriarchs is exhausted. And in this order that you see Me, “wrapped [in a tallis]” while proclaiming “the thirteen attributes,” teach Yisrael to do likewise. And by mentioning before Me [My attributes] “Merciful One! Gracious One” they will be answered, for My mercies are never exhausted. 
  I will be gracious to whom I will be gracious. [I.e.,] those times that I will wish to be gracious. 
  And I will be compassionate — those times that I will wish to be compassionate. Up to this point He only promised him that “at times I will respond, at times I will not respond.” But at that time [when He actually proclaimed His attributes,] He said to him: “Behold, I establish a covenant,” thus promising him [that once the Attributes are invoked] they will never return unanswered (lit. empty). 
  
  Verse 20
  
  And He said, “You cannot,” etc. Even when I cause all My goodness to pass before you, I shall not permit you to see My Presence. 
  
  Verse 21
  
  “Behold, there is a place with Me.” In the mountain, where I constantly speak with you, I have a place prepared for your needs, where I will conceal you so that you will not be hurt, and from there you will see what you may see. That is the plain explanation. However, its midrashic explanation is that [“a place”] refers to the place where the Shechinah is and He, therefore, says: “The place is with Me” and He does not say: “I am in the place,” for God is “the place of the world” but the world is not “His place.” 
  
  Verse 22
  
  When My Glory passes by. [Meaning:] When I pass by you.
  In a cleft of the rock. [The word בְּנִקְרַת expresses the idea of a hole] as in: “Will you ( תְּנַקֵּר ) bore out the eyes of those men”? [or:] “The ravens of the valley ( יִקְּרוּהָ ) will bore it out” [or:] “I have dug and drunk water”; They all have a common root. Therefore נִקְרַת צוּר means “a place dug out in the rock.”
  And I will cover [you] with My Hand. From here it may be derived permission is given to destroyers to destroy. Onkelos translates it (i.e., וְשַׂכֹּתִי כַפִּי ) וְאָגֵין בְּמֵימְרִי — “I will protect you with My word.” This is a euphemism as a way [of explaining] respectfulness towards the One on High, Who, [obviously] does not need to cover him actually, with His Hand. 
  
  Verse 23
  
  Then I will remove My Hand. [Onkelos translates it:] וְאַעְדֵי יָת דִּבְרַת יְקָרִי — “I shall remove the guidance of My Glory,” [Meaning:] “When I remove the guidance of My Glory from before your face” — to go away from there [then —] 
  you will see My Back. He showed him the <i>tephillin</i>-knot [behind the Head].
  
  
  
  
  
  Verse 1
  
  Carve out for yourself. He (God) showed him a quarry of precious stone from within his tent and said to him: The [פְּסוֹלֶת — from פְּסָל] chips shall be [שֶׁלְךָ — from לְךָ] yours. From there Moshe became extremely wealthy.
  Carve out for yourself. You broke the First [Tablets], you carve out others for yourself. A parable: [this is comparable] to a king who went off to a faraway land and left his betrothed with the maidservants. As a result of the immoral behavior of the maidservants her (the betrothed’s) reputation was besmirched. Her bridesman arose and tore up her marriage contract, saying: “If the king will decide to kill her I will tell him: ‘She is not yet your wife’.” [Consequently] the king investigated and found that the immoral behavior was only on the part of the maidservants. He was reconciled with her, whereupon the bridesman said to him (the king): “Write her another marriage contract for the first one was torn up.” The king replied to him: “You are the one who tore it up. You buy other paper for yourself and I will write it for her in my handwriting.” Here, too, the king is God, the maidservants are the riffraff, the bridesman is Moshe, God’s betrothed is Yisrael. Therefore it says: “Carve out for yourself.” 
  
  Verse 2
  
  Be ready. [Meaning:] prepared.
  
  Verse 3
  
  No man shall go up with you. Because the first ones (i.e., the First Tablets) were [given] with great uproar and sounds and great throngs, they were affected by the evil eye. There is nothing better for you than being reserved. 
  
  Verse 4
  
  
  
  Verse 5
  
  And he called out the Name, Adonoy. It is translated by Onkelos: “He called out in the Name of God.” 
  
  Verse 6
  
  Adonoy, Adonoy. This Name signifies the Attribute of Mercy, the first [ה' represents mercy] before [man] sins and the second, after he sins and repents. 
  Almighty. This [Name], too, represents the Attribute of Mercy. Similarly, it says: “My God, My God, why have You forsaken me?” and it is not appropriate to say to the Attribute of Retribution, “Why have You forsaken me?” This I have found in Mechilta (15, 2). 
  Slow to anger. He puts off His anger and does not rush to exact punishment in case he (the sinner) will repent.
  And abounding in kindness — to those who require kindness, for they do not have sufficient merits. 
  And truth. [Meaning: He can be depended upon] to reward those who do his will.
  
  Verse 7
  
  He preserves kindness. [I.e., the kindness] which the person does before Him. 
  For thousands. [Meaning:] for two thousand generations. [Iniquity, transgression.] עֲוֹנוֹת are sins committed knowingly; פְּשָׁעִים are sins committed for the sake of rebellion, which a person does out of spite. 
  
  He clears and He does not clear. According to its plain meaning it conveys that He does not completely waive any sin but exacts retribution for it bit by bit. But our Sages explained it: He clears those who repent and He does not clear those who do not repent.
  Visiting the iniquity of the fathers upon the children. When they retain the deeds of their fathers in their hands (i.e., follow in their footsteps), as was already made clear in another verse “of those who hate Me.” 
  And fourth. [Meaning:] the fourth generation. Consequently it follows that the Attribute of Good (i.e., reward) is greater than the Attribute of Retribution five hundred fold for regarding the Attribute of Good it states: “He preserves kindness for [two] thousand generations.” 
  
  Verse 8
  
  Moshe hastened. When Moshe saw the <i>Shechinah</i> passing by and heard the voice of the Proclamation, he immediately prostrated himself. 
  
  Verse 9
  
  Let My Master go among us — as You promised us. Since You bear iniquity, and, therefore, if they will be a stiff-necked people and rebel against You — about which You said: “I may destroy you along the way” — You will [nevertheless] forgive our iniquity, etc. There are places where כִּי is used in place of אִם . 
  And take us as Your own possession. Take us to Yourself as a special possession. This is the same request as: “so that I and Your people will be distinguished,” that You not rest Your <i>Shechinah</i> on the nations of the world. 
  
  Verse 10
  
  I hereby make a covenant — on this [request of וְנִפְלִּינוּ אֲנִי וְעַמְךָ].
  I will perform wonders. [נִפְלָאוֹת] has a common derivation with וְנִפְלִינוּ , that is: that you will be set apart in this respect from all the nations of the world — that I will not rest My <i>Shechinah</i> on them. 
  
  Verse 11
  
  The Emorites, etc. There are six nations enumerated here because the Girgashites arose and cleared out from before them. 
  
  Verse 12
  
  
  
  Verse 13
  
  Their <i>asherah</i>-trees. [אֲשֵׁרָה] is a tree that is worshipped.
  
  Verse 14
  
  Jealous is His Name. He is jealous to exact punishment and He is not indulgent. And this is the idea conveyed by “Jealously” — He is steadfast in His ascendancy and exacts punishment from His enemies.
  
  Verse 15
  
  And you will eat of his sacrifice. You might think that there is no punishment for eating it. Yet I will consider it for you as if you concur in his [idol] worship. For as a result of this (i.e., your participation in his feast) you will come to take of his daughters for your sons. 
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  The month of ripening [grain]. [Meaning:] the month of ripening, when the grain first begins to ripen. 
  
  Verse 19
  
  All that opens the womb is Mine — among human beings.
  And all of your livestock that is male, etc. [Meaning:] and all of your livestock that is male of the first-born of the cattle and sheep [פֶּטֶר — “opens,” meaning:] that a male <i>opens</i> its womb. 
  That opens. A term meaning “opening.” Similarly: “As water ( פּוֹטֵר ) is opened so is the start of conflict.” The letter ת' of תִּזָּכָר denotes the feminine referring to the birthing animal.
  
  Verse 20
  
  The donkey that opens the womb. But not of any other unclean animal.
  You shall redeem with a sheep. He must give a sheep to the <i>kohein</i> and it remains non-sacred in the hands of the <i>kohein.</i> The first-born of the donkey then is permitted to be used for work by the owner.
  You must break its neck. He breaks its neck with a large knife. He caused the <i>kohein</i> a monetary loss, therefore, he shall suffer a monetary loss. 
  All the first-born among your sons you must redeem. His redemption is set at five <i>sela’im,</i> as it is said: “Those that are to be redeemed you shall redeem from a month old.” 
  And you must not appear before Me empty-handed. According to the plain meaning of the verse this is independent [of the first part of the verse] and does not refer back to the first-born, for there is no requirement in the <i>mitzvah</i> of בְּכוֹר to appear before God, but, rather, it is an admonition concerning something else: “And when you go up for the festival to appear [before God], you shall not appear before Me empty-handed; [but] it is a <i>mitzvah</i> upon you to bring the burnt-offering designated when appearing before God.” According to the midrashic explanation in the Beraisa it is a redundant verse and is “free” to be used in a <i>gezeirah shavah,</i> to teach about the severance pay to a Hebrew slave that it must be five <i>sela’im</i> worth of each kind, as is [the amount for] the redemption of a first-born. (This is found) in meseches Kiddushin. 
  
  Verse 21
  
  You must cease plowing and harvesting. Why are plowing and harvesting [the only ones] mentioned? Some of our Sages say [that this refers] to the plowing of the year before the <i>sheviis</i> year which leads into the <i>sheviis</i> year, and the harvest of the <i>sheviis</i> year which extends into the post-<i>sheviis</i> year, so as to teach you that a part of the secular [year] must be added to the holy [year] (i.e., the <i>sheviis</i> year). Accordingly this is the meaning of the verse: “Six days you shall work but on the Seventh Day you must cease. But, of the six days’ work which I permitted to you there is a year in which plowing and harvesting are prohibited. There is no need to state [the prohibition of] plowing and harvesting of the Seventh Year for it has already been stated: “Your field you may not sow, etc.” However others [of the Sages] say that this [verse] speaks only of Shabbos, and [the fact that only] plowing and harvesting are mentioned [is] to teach you that just as the [prohibited] plowing is optional plowing so too is the [prohibited] harvesting optional harvesting, which excludes the harvesting of the <i>omer</i> which is obligatory and takes precedence over Shabbos. 
  
  Verse 22
  
  The first crops of the wheat harvest. When you bring the “two breads” made from the wheat.
  The first crops. So-called because it is the first <i>minchah</i> — “meal offering” which is brought to the sanctuary from the new wheat for the <i>omer-minchah</i> which is brought on Pesach [comes] from the barley.
  The Festival of the Harvest — which falls at the time that you gather in your crop from the field into the house. The term אֲסִיפָה here denotes bringing it into the house, as in: “( וַאֲסַפְתּוֹ ) bring it into your house.” 
  At the turn of the year — which is when the year “returns,” [i.e.] at the beginning of the following year. 
  At the turn. A term meaning going around and making a circuit
  
  Verse 23
  
  All your males. [Meaning:] all the males among you. [Some of the <i>mitzvos</i> mentioned here appear elsewhere!] Many of the <i>mitzvos</i> in the Torah are said and repeated. There are even some mentioned three or four times. This is to hold responsible and to punish [the transgressors] according to the number of negative precepts that they contain and according to the number of positive precepts which they contain.
  
  Verse 24
  
  I will drive out. As Onkelos translates it: “I will drive out.” Similarly: “Begin ( רָשׁ ) to drive out,” and similarly: “( וַיּוֹרֶשׁ ) He drove out the Emorites.” All these being terms for “driving out.” 
  I will expand your boundaries — and, consequently, you will be far from the Temple and will be unable to appear before Me constantly. Therefore I establish for you these three festivals. 
  
  Verse 25
  
  Do not slaughter, etc. Do not slaughter the <i>korban Pesach</i> while <i>chometz</i> still remains [in your possession]. This is an admonition to one who slaughters or to one who sprinkles [the blood] or to any member of the group. 
  Do not allow to remain overnight. As Onkelos translates: [וְלָא יְבִיתוּן לְצַפְרָא — Do not allow it to remain overnight until morning. — בַּר מִמַּדְבְּחָא — away from the altar — תַּרְבֵּי נִכְסַת חַגָּא דְפִסְחָא — the fat of the <i> korbon Pesach</i>]. Remaining overnight does not render it unfit if it has been on top of the altar, and the infringement of לִינָה — “remaining overnight” applies only [if left off the altar] till dawn. 
  The offering of the Pesach festival. [This refers to] the parts to be burnt on the altar. From here you may learn the laws of all fats and limbs that require burning.
  
  Verse 26
  
  The first fruits of your land — of the seven species which are listed in praise of your land, “a land of wheat, barley, grapes, figs, pomegranates, etc.” the “honey” [in the list] referring to date-honey. 
  You must not cook a kid. This is an admonition against mixing meat with milk. It is repeated three times in the Torah: once regarding eating, once regarding benefit from it, and once prohibiting the cooking of it. 
  A kid. Any tender young animal is included, even a calf or a sheep. From that which it is necessary [for the Torah] to explain in many places: “a goat’s kid” you may derive that a גְּדִי by itself includes all sucklings (i.e., any animal). 
  In its mother’s milk — to the exclusion of a fowl that has no mother’s milk, whose prohibition [against cooking it or eating it with milk] is not a Scriptural prohibition, but rather a Rabbinic decree. 
  
  Verse 27
  
  Write these words down for yourself. But you are not permitted to write down the oral Torah.
  
  Verse 28
  
  
  
  Verse 29
  
  And when Moshe came down. When he brought the Second Tablets on Yom Kippur.
  That...had become radiant. קָרַן is a term having a common root with קַרְנַיִם (horns) because light shines out and projects as a sort of “horn.” From where was Moshe privileged to these rays of splendor? Our Sages say [that it was] from the cave where God put His Hand on his face, as it states: “And I will cover with My Hand.” 
  
  Verse 30
  
  They were afraid to come close to him. Come and see how great is the effect of sin! For before they stretched out their hands to commit sin (i.e., the Golden Calf) what is stated? “And the vision of the Glory of God was like a consuming fire at the top of the mountain before the eyes of the B’nei Yisrael,” and they had no fear nor trepidation. But once they made the Calf, even from the rays of Moshe they trembled and were frightened. 
  
  Verse 31
  
  Leaders of the congregation — is the same as נְשִׂיאֵי הָעֵדָה — “the leaders of the Congregation.”
  And Moshe spoke to them — the message of God. Thus this entire subject is in the present (ongoing) tense.
  
  Verse 32
  
  After that, they came close. [I.e.], after he taught the elders he would again teach that section or that law to all Yisrael. The Sages have taught: What was the order of the teaching of the Torah? Moshe would learn from the Almighty. Then Aharon would enter and Moshe would teach him his chapter. Aharon moved away and sat on Moshe’s left. Whereupon his (Aharon’s) sons would enter and Moshe would teach them their chapter. They then moved away and Elazar sat on Moshe’s right and Isamar on Aharon’s left. Whereupon the elders would enter and Moshe would teach them their chapter. The elders moved away and sat on the sides. Whereupon the entire people would enter and Moshe taught them their chapter. Consequently the lesson came into the possession of the people once into the possession of the elders, twice, into the possession of Aharon’s sons, thrice, and into the hands of Aharon, four times, etc., as it is all cited in Maseches Eiruvin. 
  
  Verse 33
  
  He placed a cover over his face. [מַסְוֶה is] as Onkelos translates it: “a face cover”; it ( מַסְוֶה ) is an Aramaic word [meaning “to look”]. It is found in the Gemara: “Her heart ( סְוִי ) saw.” Also in <i>Kesuvos</i> (60a): הֲוָה קָא מַסְוֶה לְאַפָּהּ where it has the meaning of “looking,” i.e., he gazed at her. Here, too, מַסְוֶה refers to a cloth placed in front of the face and the area of the eyes. And out of respect to the “rays of splendor” so that they should not all become satiated by the sight, he would place the cover in front of them (his eyes). He would remove it when speaking to the Israelites and when God was speaking with him until he went out. And when he went out [to teach God’s words] he would go out without the cover — 
  
  Verse 34
  
  and he would speak to the B’nei Yisrael — and they would see the “rays of splendor” in his face. And when he would leave them —
  
  Verse 35
  
  Moshe would replace the cover over his face until he would come to speak to Him. And when he came to speak with Him he would remove it from his face.
  
  
  
  
  
  Verse 1
  
  And Moshe assembled — on the day following Yom Kippur when he came down from the mountain. It ( וַיַּקְהֵל ) is in the causative form, for one does not assemble people, literally, with one’s hands but, rather, they are “caused to be assembled” by means of his saying so. The correct version of this in Onkelos is: וְאַכְנִישׁ — “He caused that they assemble.” 
  
  Verse 2
  
  Six days. He first admonished them concerning Shabbos before commanding them about the works of the <i>mishkon,</i> saying, in effect, that it does not supercede the Shabbos. 
  
  Verse 3
  
  You must not kindle a fire. Some of our Sages say: Kindling a fire, a לַאו — a negative precept, “went out” (i.e., was singled out to indicate this new law). Others say it “went out” (i.e., was singled out) to separate [the <i>melachos</i> of Shabbos]. 
  
  Verse 4
  
  This is the word that Adonoy has commanded — me, to tell you. 
  
  Verse 5
  
  Who is generous of heart. Since it is his heart that inspires him [to give] he is called “generous of heart.” I have already explained the contributions to the <i>mishkon</i> and its work in the place where they were commanded.
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  The <i>mishkon.</i> The lower drapes which are visible on the inside are referred to as <i>mishkon.</i>
  Its tent. This refers to the covering of the goat-hair drapes which serve as a roof.
  And its cover. The covering of the rams’ skins and the <i>tachash</i>-skins.
  
  Verse 12
  
  And the partition screen. This was the <i>paroches</i> of the partition Anything that serves as a shield whether horizontally, whether vertically can be referred to as מָסָךְ or סְכַךְ . Similarly: “( שַׂכְתָּ ) You have protected him [from above],” [or:] “Behold I ( שָׂךְ ) will protect your road.” 
  
  Verse 13
  
  The show bread. I have explained that it was so called because it had a face in two directions for it was made like an open box.
  
  Verse 14
  
  And its vessels. [I.e.] its tongs and its scoops.
  Its lamps. <i>Loces</i> in Old French; the scoops into which the oil and wicks are put.
  Oil for the light. It, too, required talented people for it is different from other oils, as is explained in Tractate Menachos: He allows it to ripen on top of the olive tree and it thereby is crushed and [yet remains] clear. 
  
  Verse 15
  
  The screen for the entrance. The curtain on the eastern side where there were no planks nor drapes.
  
  Verse 16
  
  
  
  Verse 17
  
  Its pillars and its sockets. Here you have חָצֵר referred to both as masculine and feminine. There are many such instances.
  And the screen for the entrance of the enclosure. A curtain spread on the eastern side over the 20 middle <i>amohs</i> of the width of that courtyard. For the total width was 50 <i>amohs</i> of which 15 <i>amohs</i> of the northern end were closed as well as on the southern end as it is said: “and 15 <i>amohs</i> of curtain for one end.”
  
  Verse 18
  
  The stakes. To insert them and to tie into them the ends of the drapes into the ground, so that they will not sway in the wind. 
  And their ropes. Ropes with which to tie.
  
  Verse 19
  
  The covering cloths — with which to cover the ark, the <i>shulchan,</i> the <i>Menorah,</i> and the altars when they had to be removed for the journeys. 
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  And women. [עַל הַנָּשִׁים means] <i>with</i> the women and close to them.
  Bracelets. A round golden ornament worn on the arm. It is called a צָמִיד — “bracelet.”
  And buckles. A golden ornament worn against a woman’s private parts. Our Sages explained the derivation of the name כוּמָז as כָּאן מָקוֹם זִמָּה — “here is the place of lewdness.”
  
  Verse 23
  
  Every man who had with him — greenish-blue wool, <i>or</i> dark red wool, <i>or</i> crimson wool, <i>or</i> rams’ skins <i>or</i> <i>tachash</i> skins — they all brought. 
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  Spun the goats’ hair. This was a craft of special skill for they spun it while it was still on the animals’ backs.
  
  Verse 27
  
  And the leaders [of the tribes] brought. R. Noson said: Why did the נְשִׂיאִים see fit to contribute to the dedication of the altar first whereas for the works of the <i>mishkon</i> they were not the first to contribute? But the נְשִׂיאִים thought as follows: “Let the public-at-large contribute whatever they will contribute, and whatever will be lacking we will supply.” Once the public supplied all that was needed, as it is said: “And the work was sufficient,” the נְשִׂיאִים said, “what is left for us to do?” So “they brought the <i>shoham</i>-stones, etc.” It is for this reason that they contributed to the altar dedication first. And since, at first, they were somewhat lax, there is a letter missing, here, from their name and it is written וְהַנְּשִֹאִם (without a י' after the שֹ' ). 
  
  Verse 28
  
  
  
  Verse 29
  
  
  
  Verse 30
  
  Chur. He was Miriam’s son.
  
  Verse 31
  
  
  
  Verse 32
  
  
  
  Verse 33
  
  
  
  Verse 34
  
  And Oholiov. He was from the Tribe of Dan, one of the lowliest of the Tribes, one of the sons of [Yaakov’s] maidservants. Yet God equates him to Betzalel regarding the works of the <i>mishkon,</i> and he (Betzalel) is from the greatest of the Tribes. This tends to fulfill what is stated: “He does not recognize the rich over the poor.” 
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  More than is needed for the tasks. [Meaning:] more than what was needed for the work.
  
  Verse 6
  
  And the people stopped. [וַיִּכָּלֵא is] an expression meaning “withholding.”
  
  Verse 7
  
  The material was enough for all the work. [Meaning:] the work of bringing was sufficient for the workers of the <i>mishkon.</i> For all the “work” of the <i>mishkon</i> — to make it and to have some left over.
  And some was left over. As in “( וְהַכְבֵּד ) <i>to harden</i> his heart,” [or:] “( וְהַכּוֹת ) <i>to strike</i> Moav.” 
  
  
  
  
  
  Verse 1
  
  And Betzalel made. Because he extended himself for the work more than the other wise men, it (the work) bears his name. 
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  Verse 27
  
  
  
  Verse 28
  
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  Hollow boards. נְבוּב means “hollow.” Similarly: “Its thickness was four fingers ( נְבוּב ) <i> hollow.”</i>
  Hollow boards. The boards of acacia wood were on all sides [thereby creating] the hollow in the middle.
  
  Verse 8
  
  From the mirrors of the women who had gathered. The daughters of Israel possessed mirrors into which they would look when adorning themselves. Even those they did not withhold from bringing as a contribution for the <i>mishkon.</i> However, Moshe found them repulsive since their purpose is to incite the evil inclination. God said to him: Accept [them], for these are dearer to me than everything else because through them the women raised huge multitudes in Egypt. When their husbands were exhausted from their crushing labor they (the women) would go and bring them food and drink and feed them. They would then take the mirrors and each one would look at herself and her husband in the mirror, and entice him with words, saying, “See! I am more beautiful than you,” thereby awakening their husbands’ desire and they would cohabit with them. They conceived and gave birth there. As is stated: “Under the apple-tree did I arouse you.” That is the intent of what is said: “By the mirrors of the צֹבְאוֹת .” The wash-basin was made out of them for it serves to bring about peace between a man and his wife, by giving to drink from the waters inside it to anyone whose husband expressed jealousy and she, nevertheless, concealed herself [with another man]. You can know yourself that these were actual mirrors, for it is stated: “The total copper donation was seventy <i>kikar,</i> etc. and he made from it, etc.” whereas the wash-basin and its base are not mentioned there. Hence you have learned that the copper of the wash-basin was not from the donated copper. Thus did Rabbi Tanchuma explain it. Onkelos also translates it this way: בְמֶחְזְיַת of the women [בְּמֶחְזְיַת] being the Aramaic for “mirrors,” <i>mireors</i> in Old French. We find the like in Yeshaiyahu: “ וְהַגִּלְיֹנִים — “and the mirrors” which is translated מֶחְזְיָתָא . 
  Who had gathered — to bring their contribution.
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  Corresponding to the curtains of the enclosure. [Meaning:] Like the measurement of the curtains of the courtyard.
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  These are the accounts. In this <i>parsha</i> there are enumerated all the weights of the contributions to the <i>mishkon</i> — of the silver, the gold and the copper. Also all its vessels are enumerated each with its function. 
  The mishkon, the mishkon. “ מִשְׁכָּן ” is mentioned twice. This is an allusion to the <i>Beis Hamikdosh</i> ( שֶׁנִתְמַשְׁכֵּן ) which was taken as “collateral” by being destroyed twice because of the iniquities of Yisrael. 
  The <i>mishkon</i> of Testimony. So-called because it bears witness for Yisrael that God was indulgent to them for the deed of the [Golden] Calf, for [through the <i>mishkon</i>] He rested His <i>Shechinah</i> among them. 
  The work of the Levites. Those things that were counted of the <i>mishkon</i> and its vessels was the work entrusted to the Levites in the desert — to carry, to disassemble, and to set it up, each person according to the burden assigned to him, as is related in <i>parshas</i> Naso. 
  Under the direction of Isamar. He was in charge over them, to entrust each paternal family the work for which it is responsible. 
  
  Verse 22
  
  Betzalel, son of Uri, etc. made all that Adonoy commanded Moshe. “That which he (Moshe) commanded him (Betzalel) is not written here, but, rather, “all that God commanded Moshe,” [thereby implying that] even things which his teacher (Moshe) had not told him, his own opinion was in agreement with what was said to Moshe at Sinai. For Moshe had instructed Betzalel to first produce the vessels, and afterward the <i>mishkon.</i> Whereupon Betzalel said to him: “It is customary in the world to first construct a house and afterwards put furnishings in it.” [Moshe] responded to him: “[You are right] that is indeed what I heard from God.” Moshe [then also] said to him “You must have been ( בְּצֵל אֵ־ל ) in the shadow of God, for, certainly, so did God command me.” And so he (Betzalel) did it — first the <i>mishkon</i> and afterwards he made the vessels. 
  
  Verse 23
  
  
  
  Verse 24
  
  Kikar. A <i>kikar</i> is the equivalent of 60 <i>maneh</i> and the <i>maneh</i> associated with the Sanctuary was double [the weight of a common <i>maneh</i>] making the <i>kikar</i> equal to 120 [common] <i>maneh,</i> A <i>maneh</i> is equal to 25 <i>selaim</i> (<i>shekalim</i>), making the <i>kikar</i> of the Sanctuary 3,000 <i>shekalim</i> (25 x 120 = 3,000). It is for this reason that it counts as units all the <i>shekalim</i> that add up to less than 3,000, because they do not add up to a <i>kikar. </i>
  
  Verse 25
  
  
  
  Verse 26
  
  Beka. This is the name of the weight of one half of a shekel.
  For six hundred (and three) thousand, etc. This was the count of the Israelites and this, too, was what their number amounted to after the <i>mishkon</i> was erected [when they were counted again] in <i>seifer</i> Bamidbar. Now, too, at the time of the contributions to the <i>mishkon</i> they were that many. The amount of half-<i>shekalim</i> for 600,000 totalled 100 <i>kikar,</i> where each <i>kikar</i> is 3,000 <i>shekalim.</i> How is this calculated? 600,000 half-<i>shekels,</i> which equal 300,000 whole <i>shekalim</i> giving you 100 <i>kikar</i> (100 x 3,000 = 300,000). The remaining 3,550 half-<i>shekalim</i> total 1,775 whole <i>shekalim.</i> 
  
  Verse 27
  
  To cast. [לָצֶקֶת is] as Onkelos translates it: “to cast.”
  The sockets for the Sanctuary. — for the planks of the <i>mishkon,</i> which totalled 48 planks for which there were 96 sockets, plus the 4 sockets for the curtain giving you a total of 100 [gold sockets]. As for the remaining sockets the Torah records them as “copper.” 
  
  Verse 28
  
  (He) overlaid their caps — of the pillars with them (the 1775 <i>shekalim</i>), for regarding all of them (the pillars) it is written: “And their caps and bands were overlaid with silver.” 
  
  Verse 29
  
  
  
  Verse 30
  
  
  
  Verse 31
  
  
  
  Verse 32
  
  
  
  Verse 33
  
  
  
  Verse 34
  
  
  
  Verse 35
  
  
  
  Verse 36
  
  
  
  Verse 37
  
  
  
  Verse 38
  
  
  
  Verse 39
  
  
  
  Verse 40
  
  
  
  Verse 41
  
  
  
  Verse 42
  
  
  
  Verse 43
  
  
  
  
  
  
  
  Verse 1
  
  From the greenish-blue wool, dark red wool, etc. Linen is not mentioned here. And it is from here that I derive that these בִּגְדֵי שְׂרָד are not the priestly garments for the priestly garments <i>did</i> contain linen. But, rather, they are “garments” with which the vessels of the Sanctuary were covered when it was disassembled for travelling, which contained no linen. 
  
  Verse 2
  
  
  
  Verse 3
  
  They beat. As in: “( לְרוֹקַע ) He who spreads the earth,” and as Onkelos translates it: “they hammered out.” They hammered out plates from the gold. <i>Estendre</i> in Old French — “to hammer out into thin plates.” Here [the Torah] teaches you how they spun the gold with the threads: they hammered out thin plates from which they would cut threads along the length of the plate, to make threads [which were] combined with each kind [of material thread] separately for the breastplate and the <i>eiphod</i> whenever “gold” is stated; one thread of gold with six threads of greenish-blue wool and so, too, with each of the other kinds, for the strand of each of the kinds was spun six-fold, and the gold was the seventh thread with each. 
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  Verse 27
  
  
  
  Verse 28
  
  And the splendor of the fine linen turban-hats. [פַּאֲרֵי הַמִּגְבָּעוֹת is the same as] תִּפְאֶרֶת הַמִּגְבָּעוֹת — “the splendor of the turbans” [meaning:] the splendid turbans.
  
  Verse 29
  
  
  
  Verse 30
  
  
  
  Verse 31
  
  To fasten it to the turban from above — by means of the threads he set it onto the turban, as a sort of crown. It is impossible to say [however] that the צִיץ [proper] was on the turban for in Tractate Shechitas Kodoshim (Zevachim) we have learned that his hair was visible between the צִיץ and the turban which was where he wore his <i>tefillin</i> and the צִיץ was placed on the forehead. Thus you see that the turban was high up and the צִיץ lower down. Then what is the explanation of: “turban from above”? Another question that I have posed in this matter: Here it states, “They put (fastened) on it a greenish-blue wool cord,” and in the section where the command is given it states: “place <i>it</i> on a greenish-blue cord.” [To solve these seeming contradictions] I say: This greenish-blue wool thread is actually strands with which to attach it (the צִיץ ) to the turban. For the צִיץ only runs from ear to ear and how is it to be fastened to his forehead? There were strands of greenish-blue wool inserted into it at its two ends and at its middle by means of which he ties it and hangs it from the turban when it is on his head. There were two strands at each end (of the צִיץ ) one on the outer side and one underneath towards his forehead and likewise at its middle for this makes it easier to tie and it is not usual to tie something with less than two strands. This is the reason it says: “on [a] greenish-blue thread,” and “on it [the צִיץ] [was a] greenish-blue thread.” He now ties the two ends of each of all [the threads] together, behind him opposite his neck, and now places it on the turban. Do not wonder that it does not say: “<i>threads</i> of greenish-blue wool” since there were many, for we find [a similar syntax] regarding the breastplate and the <i>eiphod</i>: “They shall fasten the breastplate, etc.” and you are certainly forced to admit that there were no less than two [strands] for at the two corners of the breastplate there were the two rings of the breastplate and in the two shoulder-straps of the <i>eiphod</i> were the two rings of the <i>eiphod</i> opposite them (i.e., the rings of the breastplate). And the way it (the breastplate) was tied there were four strands. But under no circumstances could there have been less than two. 
  
  Verse 32
  
  B’nei Yisrael did — the work, according to all that God commanded, etc. 
  
  Verse 33
  
  They brought the mishkon, etc. — for they were unable to erect it. Because Moshe did no work whatsoever in the <i>mishkon</i> God left it for him to erect, for no man was able to erect it because of the weight of the planks for no man had the strength to stand them up, but Moshe stood them up. [Actually, Moshe himself could also not do it but...] Moshe said to God: How is it possible for man to erect it? [Whereupon] He answered him: “You busy yourself with your hand”! It appeared as if he (Moshe) had erected it but it had stood upright of its own. This is what is meant by what is said: “The <i>mishkon</i> was erected” — it was erected of its own. From the Midrash of Rabbi Tanchuma. 
  
  Verse 34
  
  
  
  Verse 35
  
  
  
  Verse 36
  
  
  
  Verse 37
  
  
  
  Verse 38
  
  
  
  Verse 39
  
  
  
  Verse 40
  
  
  
  Verse 41
  
  
  
  Verse 42
  
  
  
  Verse 43
  
  And Moshe blessed them. He said to them: May it be His Will that the <i>Shechinah</i> rest on the work of your hands. May the pleasantness of our God be upon us, etc. This is one of the eleven Psalms [attributed to Moshe] beginning with the Psalm that opens with “ תְּפִלָּה לְמשֶׁה .” 
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  And spread over the ark. [וְסַכֹּתָ] a term meaning “shielding,” for [in this case] it was a partition. 
  
  Verse 4
  
  And set it in order — the two piles of the showbread.
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  He spread the tent. This refers to the curtains of the goats’ hairs.
  
  Verse 20
  
  He placed the Testimony. [Meaning:] the Tablets.
  
  Verse 21
  
  
  
  Verse 22
  
  On the north side of the <i>mishkon.</i> [I.e.,] in the northern half of the width of the House. 
   יֶרֶךְ — is as Onkelos translates it, “the side” just as the thigh is on the side of the person. 
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  Verse 27
  
  He burnt the incense of spices upon it — morning and evening as it says: “every single morning when he fixes the lamps, etc.” 
  
  Verse 28
  
  
  
  Verse 29
  
  He sacrificed on it, etc. Also on the eighth day of the Installations which was the day the <i>mishkon</i> was erected. Moshe performed the service and offered the communal <i>korbonos,</i> except for those which Aharon was commanded on that very day, as it states: “[Moshe said to Aharon:] Approach the Altar, etc.” 
  A burnt-offering. [I.e.,] the daily burnt-offering. 
  And a meal-offering. [I.e.,] the <i>mincha</i> of the libations of the <i>tamid.</i> As it is said: “[And with one lamb bring] a tenth [of an <i>eipha</i>] of flour mixed with oil, etc.” 
  
  Verse 30
  
  
  
  Verse 31
  
  Moshe and Aharon ... washed ... from it.  On the eighth day of the Installations all of them (Moshe, Aharon and his sons) were equal in the priesthood. Onkelos’ translation [of וְרָחֲצוּ] is: And they sanctified themselves from it. On that very day Moshe was sanctified with them. 
  
  Verse 32
  
  And when they approached. וּבְקָרְבָתָם is the same as וּבְקָרְבָם — <i>when they would approach.</i>
  
  Verse 33
  
  
  
  Verse 34
  
  
  
  Verse 35
  
  Moshe was unable to enter the Tent of Meeting. Yet, another verse states: “And when Moshe would come into the Tent of Meeting” There comes a third verse [later in our verse] and reconciles them: “for the cloud was upon it (on the Tent of meetings)” Say, therefore: as long as the cloud was upon it he could not come in; once the cloud left he would enter and speak with Him. 
  
  Verse 36
  
  
  
  Verse 37
  
  
  
  Verse 38
  
  Before the eyes of the entire Beis Yisrael in all their travels. At every station that they stopped the cloud would rest at the place where they encamped. Their encampment is also called מַסָּע Similarly: “He went to his ( לְמַסָּעָיו ) resting places.” Similarly: “These were ( מַסְעֵי ) the stations.” Because from the place of encampment they again journeyed, therefore, they are called מַסָּעוֹת . 