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(א) וְאֵ֙לֶּה֙ הַמִּשְׁפָּטִ֔ים אֲשֶׁ֥ר תָּשִׂ֖ים לִפְנֵיהֶֽם׃ (ב) כִּ֤י תִקְנֶה֙ עֶ֣בֶד עִבְרִ֔י שֵׁ֥שׁ שָׁנִ֖ים יַעֲבֹ֑ד וּבַ֨שְּׁבִעִ֔ת יֵצֵ֥א לַֽחׇפְשִׁ֖י חִנָּֽם׃ (ג) אִם־בְּגַפּ֥וֹ יָבֹ֖א בְּגַפּ֣וֹ יֵצֵ֑א אִם־בַּ֤עַל אִשָּׁה֙ ה֔וּא וְיָצְאָ֥ה אִשְׁתּ֖וֹ עִמּֽוֹ׃ (ד) אִם־אֲדֹנָיו֙ יִתֶּן־ל֣וֹ אִשָּׁ֔ה וְיָלְדָה־ל֥וֹ בָנִ֖ים א֣וֹ בָנ֑וֹת הָאִשָּׁ֣ה וִילָדֶ֗יהָ תִּהְיֶה֙ לַֽאדֹנֶ֔יהָ וְה֖וּא יֵצֵ֥א בְגַפּֽוֹ׃ (ה) וְאִם־אָמֹ֤ר יֹאמַר֙ הָעֶ֔בֶד אָהַ֙בְתִּי֙ אֶת־אֲדֹנִ֔י אֶת־אִשְׁתִּ֖י וְאֶת־בָּנָ֑י לֹ֥א אֵצֵ֖א חׇפְשִֽׁי׃ (ו) וְהִגִּישׁ֤וֹ אֲדֹנָיו֙ אֶל־הָ֣אֱלֹהִ֔ים וְהִגִּישׁוֹ֙ אֶל־הַדֶּ֔לֶת א֖וֹ אֶל־הַמְּזוּזָ֑ה וְרָצַ֨ע אֲדֹנָ֤יו אֶת־אׇזְנוֹ֙ בַּמַּרְצֵ֔עַ וַעֲבָד֖וֹ לְעֹלָֽם׃ {ס}
(1) These are the rules that you shall set before them: (2) When you acquire a Hebrew slave, that person shall serve six years—and shall go free in the seventh year, without payment. (3) If [a male slave] came single, he shall leave single; if he had a wife, his wife shall leave with him. (4) If his master gave him a wife, and she has borne him children, the wife and her children shall belong to the master, and he shall leave alone. (5) But if the slave declares, “I love my master, and my wife and children: I do not wish to go free,” (6) his master shall take him before God. He shall be brought to the door or the doorpost, and his master shall pierce his ear with an awl; and he shall then remain his master’s slave for life.
RA & USCJ, Etz Hayim: Torah and Commentary, p. 456
Judaism is based not only on the major pronouncements of the Decalogue but on the hundreds of minor ways in which we are called on to sanctify our relationships with other people. Ramban sees this parashah as an extension of the 10th commandment, 'you shall not covet.' To obey that commandment properly, we need to know what we are entitled to and what belongs to our neighbor. Our standards for how we treat others must be based not on social-utilitarian concerns, the desire for an orderly society, but on the recognition of the image of 'god in every person and the presence of God in every relationship.
Judaism is based not only on the major pronouncements of the Decalogue but on the hundreds of minor ways in which we are called on to sanctify our relationships with other people. Ramban sees this parashah as an extension of the 10th commandment, 'you shall not covet.' To obey that commandment properly, we need to know what we are entitled to and what belongs to our neighbor. Our standards for how we treat others must be based not on social-utilitarian concerns, the desire for an orderly society, but on the recognition of the image of 'god in every person and the presence of God in every relationship.
Bava Batra 8
Abaye said to him: From what Rav Shmuel bar Yehuda taught, that one does not impose a charity obligation on orphans even for the sake of redeeming captives, learn from this that redeeming captives is a great mitzva. Rava said to Rabba bar Mari: Concerning this matter that the Sages stated, that redeeming captives is a great mitzva, from where is it derived? Rabba bar Mari said to him: As it is written: “And it shall come to pass, when they say to you: To where shall we depart? Then you shall tell them: So says the Lord: Such as are for death, to death; and such as are for the sword, to the sword; and such as are for famine, to famine; and such as are for captivity, to captivity” (Jeremiah 15:2).
Abaye said to him: From what Rav Shmuel bar Yehuda taught, that one does not impose a charity obligation on orphans even for the sake of redeeming captives, learn from this that redeeming captives is a great mitzva. Rava said to Rabba bar Mari: Concerning this matter that the Sages stated, that redeeming captives is a great mitzva, from where is it derived? Rabba bar Mari said to him: As it is written: “And it shall come to pass, when they say to you: To where shall we depart? Then you shall tell them: So says the Lord: Such as are for death, to death; and such as are for the sword, to the sword; and such as are for famine, to famine; and such as are for captivity, to captivity” (Jeremiah 15:2).
רַבָּן יוֹחָנָן בֶּן זַכַּאי הָיָה דּוֹרֵשׁ אֶת הַמִּקְרָא הַזֶּה כְּמִין חוֹמֶר מָה נִשְׁתַּנָּה אֹזֶן מִכׇּל אֵבָרִים שֶׁבַּגּוּף אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֹזֶן שֶׁשָּׁמְעָה קוֹלִי עַל הַר סִינַי בְּשָׁעָה שֶׁאָמַרְתִּי כִּי לִי בְנֵי יִשְׂרָאֵל עֲבָדִים וְלֹא עֲבָדִים לַעֲבָדִים וְהָלַךְ זֶה וְקָנָה אָדוֹן לְעַצְמוֹ יֵרָצַע
Rabban Yoḥanan ben Zakkai would expound this verse as a type of decorative wreath [ḥomer], i.e., as an allegory: Why is the ear different from all the other limbs in the body, as the ear alone is pierced? The Holy One, Blessed be He, said: This ear heard My voice on Mount Sinai when I said: “For to Me the children of Israel are slaves” (Leviticus 25:55), which indicates: And they should not be slaves to slaves. And yet this man went and willingly acquired a master for himself. Therefore, let this ear be pierced.
(כג) וְאִם־אָס֖וֹן יִהְיֶ֑ה וְנָתַתָּ֥ה נֶ֖פֶשׁ תַּ֥חַת נָֽפֶשׁ׃ (כד) עַ֚יִן תַּ֣חַת עַ֔יִן שֵׁ֖ן תַּ֣חַת שֵׁ֑ן יָ֚ד תַּ֣חַת יָ֔ד רֶ֖גֶל תַּ֥חַת רָֽגֶל׃ (כה) כְּוִיָּה֙ תַּ֣חַת כְּוִיָּ֔ה פֶּ֖צַע תַּ֣חַת פָּ֑צַע חַבּוּרָ֕ה תַּ֖חַת חַבּוּרָֽה׃ {ס}
(23) But if other damage ensues, the penalty shall be life for life, (24) eye for eye, tooth for tooth, hand for hand, foot for foot, (25) burn for burn, wound for wound, bruise for bruise.
RA & USCJ, Etz Hayim: Torah and Commentary, p. 462
Other Near Eastern societies permitted the family of a murderer to accept a monetary settlement from the murderer; the Torah forbids it. 'The guilt of a murderer is infinite because the murdered life is invaluable.'
Other Near Eastern societies permitted the family of a murderer to accept a monetary settlement from the murderer; the Torah forbids it. 'The guilt of a murderer is infinite because the murdered life is invaluable.'
RA & USCJ, Etz Hayim: Torah and Commentary, p. 462
In all likelihood, 'an eye for an eye' is a graphic way of expressing the abstract idea that the punishment should not be too lenient ('a scolding for an eye') or too harsh ('a life for an eye'), but should fit the crime and the circumstances.
In all likelihood, 'an eye for an eye' is a graphic way of expressing the abstract idea that the punishment should not be too lenient ('a scolding for an eye') or too harsh ('a life for an eye'), but should fit the crime and the circumstances.
(כח) וְכִֽי־יִגַּ֨ח שׁ֥וֹר אֶת־אִ֛ישׁ א֥וֹ אֶת־אִשָּׁ֖ה וָמֵ֑ת סָק֨וֹל יִסָּקֵ֜ל הַשּׁ֗וֹר וְלֹ֤א יֵאָכֵל֙ אֶת־בְּשָׂר֔וֹ וּבַ֥עַל הַשּׁ֖וֹר נָקִֽי׃ (כט) וְאִ֡ם שׁוֹר֩ נַגָּ֨ח ה֜וּא מִתְּמֹ֣ל שִׁלְשֹׁ֗ם וְהוּעַ֤ד בִּבְעָלָיו֙ וְלֹ֣א יִשְׁמְרֶ֔נּוּ וְהֵמִ֥ית אִ֖ישׁ א֣וֹ אִשָּׁ֑ה הַשּׁוֹר֙ יִסָּקֵ֔ל וְגַם־בְּעָלָ֖יו יוּמָֽת׃
(28) When an ox gores a man or a woman to death, the ox shall be stoned and its flesh shall not be eaten, but the owner of the ox is not to be punished. (29) If, however, that ox has been in the habit of goring, and its owner, though warned, has failed to guard it, and it kills a man or a woman—the ox shall be stoned and its owner, too, shall be put to death.
(יט) זֹבֵ֥חַ לָאֱלֹהִ֖ים יׇֽחֳרָ֑ם בִּלְתִּ֥י לַיהֹוָ֖ה לְבַדּֽוֹ׃
(19) Whoever sacrifices to a god other than יהוה alone shall be proscribed.
(כ) וְגֵ֥ר לֹא־תוֹנֶ֖ה וְלֹ֣א תִלְחָצֶ֑נּוּ כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֥רֶץ מִצְרָֽיִם׃
(20) You shall not wrong or oppress a stranger, for you were strangers in the land of Egypt.
(ט) וְגֵ֖ר לֹ֣א תִלְחָ֑ץ וְאַתֶּ֗ם יְדַעְתֶּם֙ אֶת־נֶ֣פֶשׁ הַגֵּ֔ר כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֥רֶץ מִצְרָֽיִם׃
(9) You shall not oppress a stranger, for you know the feelings of the stranger, having yourselves been strangers in the land of Egypt.
(ט) וְעַתָּ֕ה הִנֵּ֛ה צַעֲקַ֥ת בְּנֵי־יִשְׂרָאֵ֖ל בָּ֣אָה אֵלָ֑י וְגַם־רָאִ֙יתִי֙ אֶת־הַלַּ֔חַץ אֲשֶׁ֥ר מִצְרַ֖יִם לֹחֲצִ֥ים אֹתָֽם׃
(9) Now the cry of the Israelites has reached Me; moreover, I have seen how the Egyptians oppress them.
Nehama Leibowitz, New Studies in Shemot, vol 2, p. 383
The reciprocity involved is further underlined by the stylistic device of using the same lexical word lahaz 'oppress' 'squeeze' to describe the oppression of the stranger and the oppression suffered by Israel in Egypt...The verb lahaz does. not recur [after Exodus 3:9] till we reach our text dealing with the stranger. The prohibition of oppressing the stranger is thus linked by verbal association with the oppression suffered by Israel as strangers in Egypt. We are bidden to put ourselves in the position of the ger - the stranger, by recalling how it felt when we were strangers in another land.
The reciprocity involved is further underlined by the stylistic device of using the same lexical word lahaz 'oppress' 'squeeze' to describe the oppression of the stranger and the oppression suffered by Israel in Egypt...The verb lahaz does. not recur [after Exodus 3:9] till we reach our text dealing with the stranger. The prohibition of oppressing the stranger is thus linked by verbal association with the oppression suffered by Israel as strangers in Egypt. We are bidden to put ourselves in the position of the ger - the stranger, by recalling how it felt when we were strangers in another land.
RA & USCJ, Etz Hayim: Torah and Commentary, p. 468
The decency of a society is measured by how it cares for its least powerful members.
The decency of a society is measured by how it cares for its least powerful members.
תניא רבי אליעזר הגדול אומר מפני מה הזהירה תורה בל"ו מקומות ואמרי לה במ"ו מקומות בגר מפני שסורו רע מאי דכתיב וגר לא תונה ולא תלחצנו כי גרים הייתם בארץ מצרים (תנינא) רבי נתן אומר מום שבך אל תאמר לחברך והיינו דאמרי אינשי דזקיף ליה זקיפא בדיותקיה לא נימא ליה לחבריה זקיף ביניתא:
It is taught in a baraita that Rabbi Eliezer the Great says: For what reason did the Torah issue warnings in thirty-six places, and some say in forty-six places, with regard to causing any distress to a convert? It is due to the fact that a convert’s inclination is evil, i.e., he is prone to return to his previous way of living. What is the meaning of that which is written: “And you shall not mistreat a convert nor oppress him, because you were strangers in the land of Egypt” (Exodus 22:20)? We learned in a baraita that Rabbi Natan says: A defect that is in you, do not mention it in another. Since the Jewish people were themselves strangers, they are not in a position to demean a convert because he is a stranger in their midst. And this explains the adage that people say: One who has a person hanged in his family [bidyotkei], does not say to another member of his household: Hang a fish for me, as the mention of hanging is demeaning for that family.
(כח) מְלֵאָתְךָ֥ וְדִמְעֲךָ֖ לֹ֣א תְאַחֵ֑ר בְּכ֥וֹר בָּנֶ֖יךָ תִּתֶּן־לִֽי׃ (כט) כֵּֽן־תַּעֲשֶׂ֥ה לְשֹׁרְךָ֖ לְצֹאנֶ֑ךָ שִׁבְעַ֤ת יָמִים֙ יִהְיֶ֣ה עִם־אִמּ֔וֹ בַּיּ֥וֹם הַשְּׁמִינִ֖י תִּתְּנוֹ־לִֽי׃
(28) You shall not put off the skimming of the first yield of your vats. You shall give Me the male first-born among your children. (29) You shall do the same with your cattle and your flocks: seven days the male first-born shall remain with its mother; on the eighth day you shall give it to Me.
(א) לֹ֥א תִשָּׂ֖א שֵׁ֣מַע שָׁ֑וְא אַל־תָּ֤שֶׁת יָֽדְךָ֙ עִם־רָשָׁ֔ע לִהְיֹ֖ת עֵ֥ד חָמָֽס׃ (ב) לֹֽא־תִהְיֶ֥ה אַחֲרֵֽי־רַבִּ֖ים לְרָעֹ֑ת וְלֹא־תַעֲנֶ֣ה עַל־רִ֗ב לִנְטֹ֛ת אַחֲרֵ֥י רַבִּ֖ים לְהַטֹּֽת׃ (ג) וְדָ֕ל לֹ֥א תֶהְדַּ֖ר בְּרִיבֽוֹ׃ {ס}
(1) You must not carry false rumors; you shall not join hands with the guilty to act as a malicious witness: (2) You shall neither side with the mighty to do wrong—you shall not give perverse testimony in a dispute so as to pervert it in favor of the mighty— (3) nor shall you show deference to a poor person in a dispute.
אילימא בדינים והא כתיב (שמות כג, ג) ודל לא תהדר בריבו אלא צדק משלך ותן לו
If we say that it means that one should do justice in judgments, i.e., a judge should sway judgments in favor of the afflicted and destitute, but isn’t it written: “Neither shall you favor a poor man in his cause” (Exodus 23:3)? Rather, the verse is teaching that in cases of uncertainty with regard to gifts left for the poor, be righteous with that which is yours and give it to the poor. Why, then, is the halakha stringent in the case of gifts left for the poor but lenient with regard to gifts to priests?
(ד) כִּ֣י תִפְגַּ֞ע שׁ֧וֹר אֹֽיִבְךָ֛ א֥וֹ חֲמֹר֖וֹ תֹּעֶ֑ה הָשֵׁ֥ב תְּשִׁיבֶ֖נּוּ לֽוֹ׃ {ס} (ה) כִּֽי־תִרְאֶ֞ה חֲמ֣וֹר שֹׂנַאֲךָ֗ רֹבֵץ֙ תַּ֣חַת מַשָּׂא֔וֹ וְחָדַלְתָּ֖ מֵעֲזֹ֣ב ל֑וֹ עָזֹ֥ב תַּעֲזֹ֖ב עִמּֽוֹ׃ {ס}
(4) When you encounter your enemy’s ox or ass wandering, you must take it back. (5) When you see the ass of your enemy lying under its burden and would refrain from raising it, you must nevertheless help raise it.
Lord Rabbi Jonathan Sacks, Exodus: The Book of Redemption, p. 160, Kindle edition
There are two principles at stake here. One is concern for the animal. Jewish law forbids tza’ar ba’alei ĥayim, the needless infliction of pain on animals. It is as if the Torah is here saying: a conflict between two human beings should not lead either of them to ignore the fact that the ass is labouring under its load. It is innocent. Why then should it suffer? That in itself is a powerful moral lesson. The second is stronger still. It says, in effect: your enemy is also a human being. Hostility may divide you, but there is something deeper that connects you: the covenant of human solidarity. Distress, difficulty – these things transcend the language of difference. A decent society will be one in which enemies do not allow their rancour or animosity to prevent them from coming to one another’s assistance when they need help. If someone is in trouble, help. Don’t stop to ask whether they are friend or foe. Get involved...
There are two principles at stake here. One is concern for the animal. Jewish law forbids tza’ar ba’alei ĥayim, the needless infliction of pain on animals. It is as if the Torah is here saying: a conflict between two human beings should not lead either of them to ignore the fact that the ass is labouring under its load. It is innocent. Why then should it suffer? That in itself is a powerful moral lesson. The second is stronger still. It says, in effect: your enemy is also a human being. Hostility may divide you, but there is something deeper that connects you: the covenant of human solidarity. Distress, difficulty – these things transcend the language of difference. A decent society will be one in which enemies do not allow their rancour or animosity to prevent them from coming to one another’s assistance when they need help. If someone is in trouble, help. Don’t stop to ask whether they are friend or foe. Get involved...
Bava Metzia 32b
Come and hear proof from a baraita: If one encounters a friend whose animal collapsed and it is necessary to unload its burden, and one also encounters an enemy who needs assistance to load a burden onto his animal, the mitzva is to assist the enemy, in order to subjugate one’s evil inclination.
Come and hear proof from a baraita: If one encounters a friend whose animal collapsed and it is necessary to unload its burden, and one also encounters an enemy who needs assistance to load a burden onto his animal, the mitzva is to assist the enemy, in order to subjugate one’s evil inclination.
שְׁלֹשָׁה דְּבָרִים מַכְחִישִׁים כֹּחוֹ שֶׁל אָדָם וְאֵלּוּ הֵן פַּחַד דֶּרֶךְ וְעָוֹן פַּחַד דִּכְתִיב לִבִּי סְחַרְחַר עֲזָבַנִי כֹחִי דֶּרֶךְ דִּכְתִיב עִנָּה בַדֶּרֶךְ כֹּחִי עָוֹן דִּכְתִיב כָּשַׁל בַּעֲוֹנִי כֹחִי
§ Three things diminish a person’s strength, and they are: Fear, traveling on the road, and sin. The Gemara explains: Fear, as it is written: “My heart flutters, my strength fails me” (Psalms 38:11). Traveling on the road, as it is written: “He has weakened my strength on the road” (Psalms 102:24). Sin, as it is written: “My strength fails because of my sin” (Psalms 31:11).
Rav Avraham Isaac Kook, Orot HaKodesh 3:259
When a great man involves himself too much with details, whether by studying them or by anxiety about them, he is diminished and his stature lessened; he must return and repent with love, with greatness of soul, and bind that contents of his spiritual life with great and sublime ideas. Certainly, he must not slight any detail, and always expand force and holiness in his deeds as well.
When a great man involves himself too much with details, whether by studying them or by anxiety about them, he is diminished and his stature lessened; he must return and repent with love, with greatness of soul, and bind that contents of his spiritual life with great and sublime ideas. Certainly, he must not slight any detail, and always expand force and holiness in his deeds as well.
Rabbi Shmeuly Yankowitz, in The Mussar Torah Commentary, p. 116, Kindle edition
Kook was aware that we can easily begin to worship details in a way that is paralyzing for our broader spiritual vision and for actualizing our most cherished values in the world. Complexity should lead us to pause and reflect, yes, but complexity should also guide us to our moral and societal responsibilities.
Kook was aware that we can easily begin to worship details in a way that is paralyzing for our broader spiritual vision and for actualizing our most cherished values in the world. Complexity should lead us to pause and reflect, yes, but complexity should also guide us to our moral and societal responsibilities.
Ibn Ezra on Deuteronomy 5:18
I will not prolong my argument. I will merely point to the following: A heart that deviseth wicked thoughts (Prov. 6:18); thou didst well that it was in thy heart (II Chron. 6:8); And to them that are upright in their hearts (Ps. 125:4). Moses at the end said, in thy mouth, and in thy heart, that thou mayest do it (Deut. 30:14). The main purpose of the mitzvot is to perfect the heart.
I will not prolong my argument. I will merely point to the following: A heart that deviseth wicked thoughts (Prov. 6:18); thou didst well that it was in thy heart (II Chron. 6:8); And to them that are upright in their hearts (Ps. 125:4). Moses at the end said, in thy mouth, and in thy heart, that thou mayest do it (Deut. 30:14). The main purpose of the mitzvot is to perfect the heart.
Rabbi Shmeuly Yankowitz, in The Mussar Torah Commentary, p. 117, Kindle edition
The Kotzker Rebbe shares that it is easy for the masses to stand afar and tremble at the sight, but Moses entered the dark cloud knowing that the deepest spiritual treasures are found not in seemingly perfect certainties, but rather in humble places that are often quite blurry and uncertain. And so, we should prepare ourselves—our hearts and our souls—for a life on earth and in the midst of the clouds.
The Kotzker Rebbe shares that it is easy for the masses to stand afar and tremble at the sight, but Moses entered the dark cloud knowing that the deepest spiritual treasures are found not in seemingly perfect certainties, but rather in humble places that are often quite blurry and uncertain. And so, we should prepare ourselves—our hearts and our souls—for a life on earth and in the midst of the clouds.
(י) וְשֵׁ֥שׁ שָׁנִ֖ים תִּזְרַ֣ע אֶת־אַרְצֶ֑ךָ וְאָסַפְתָּ֖ אֶת־תְּבוּאָתָֽהּ׃ (יא) וְהַשְּׁבִיעִ֞ת תִּשְׁמְטֶ֣נָּה וּנְטַשְׁתָּ֗הּ וְאָֽכְלוּ֙ אֶבְיֹנֵ֣י עַמֶּ֔ךָ וְיִתְרָ֕ם תֹּאכַ֖ל חַיַּ֣ת הַשָּׂדֶ֑ה כֵּֽן־תַּעֲשֶׂ֥ה לְכַרְמְךָ֖ לְזֵיתֶֽךָ׃
(10) Six years you shall sow your land and gather in its yield; (11) but in the seventh you shall let it rest and lie fallow. Let the needy among your people eat of it, and what they leave let the wild beasts eat. You shall do the same with your vineyards and your olive groves.
(יב) שֵׁ֤שֶׁת יָמִים֙ תַּעֲשֶׂ֣ה מַעֲשֶׂ֔יךָ וּבַיּ֥וֹם הַשְּׁבִיעִ֖י תִּשְׁבֹּ֑ת לְמַ֣עַן יָנ֗וּחַ שֽׁוֹרְךָ֙ וַחֲמֹרֶ֔ךָ וְיִנָּפֵ֥שׁ בֶּן־אֲמָתְךָ֖ וְהַגֵּֽר׃
(12) Six days you shall do your work, but on the seventh day you shall cease from labor, in order that your ox and your ass may rest, and that your home-born slave and the stranger may be refreshed.
(א) וְאֶל־מֹשֶׁ֨ה אָמַ֜ר עֲלֵ֣ה אֶל־יְהֹוָ֗ה אַתָּה֙ וְאַהֲרֹן֙ נָדָ֣ב וַאֲבִיה֔וּא וְשִׁבְעִ֖ים מִזִּקְנֵ֣י יִשְׂרָאֵ֑ל וְהִשְׁתַּחֲוִיתֶ֖ם מֵרָחֹֽק׃ (ב) וְנִגַּ֨שׁ מֹשֶׁ֤ה לְבַדּוֹ֙ אֶל־יְהֹוָ֔ה וְהֵ֖ם לֹ֣א יִגָּ֑שׁוּ וְהָעָ֕ם לֹ֥א יַעֲל֖וּ עִמּֽוֹ׃
(1) Then [God] said to Moses, “Come up to יהוה, with Aaron, Nadab and Abihu, and seventy elders of Israel, and bow low from afar. (2) Moses alone shall come near יהוה; but the others shall not come near, nor shall the people come up with him.”
(ג) וַיָּבֹ֣א מֹשֶׁ֗ה וַיְסַפֵּ֤ר לָעָם֙ אֵ֚ת כׇּל־דִּבְרֵ֣י יְהֹוָ֔ה וְאֵ֖ת כׇּל־הַמִּשְׁפָּטִ֑ים וַיַּ֨עַן כׇּל־הָעָ֜ם ק֤וֹל אֶחָד֙ וַיֹּ֣אמְר֔וּ כׇּל־הַדְּבָרִ֛ים אֲשֶׁר־דִּבֶּ֥ר יְהֹוָ֖ה נַעֲשֶֽׂה׃ (ד) וַיִּכְתֹּ֣ב מֹשֶׁ֗ה אֵ֚ת כׇּל־דִּבְרֵ֣י יְהֹוָ֔ה וַיַּשְׁכֵּ֣ם בַּבֹּ֔קֶר וַיִּ֥בֶן מִזְבֵּ֖חַ תַּ֣חַת הָהָ֑ר וּשְׁתֵּ֤ים עֶשְׂרֵה֙ מַצֵּבָ֔ה לִשְׁנֵ֥ים עָשָׂ֖ר שִׁבְטֵ֥י יִשְׂרָאֵֽל׃ (ה) וַיִּשְׁלַ֗ח אֶֽת־נַעֲרֵי֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וַיַּֽעֲל֖וּ עֹלֹ֑ת וַֽיִּזְבְּח֞וּ זְבָחִ֧ים שְׁלָמִ֛ים לַיהֹוָ֖ה פָּרִֽים׃ (ו) וַיִּקַּ֤ח מֹשֶׁה֙ חֲצִ֣י הַדָּ֔ם וַיָּ֖שֶׂם בָּאַגָּנֹ֑ת וַחֲצִ֣י הַדָּ֔ם זָרַ֖ק עַל־הַמִּזְבֵּֽחַ׃ (ז) וַיִּקַּח֙ סֵ֣פֶר הַבְּרִ֔ית וַיִּקְרָ֖א בְּאׇזְנֵ֣י הָעָ֑ם וַיֹּ֣אמְר֔וּ כֹּ֛ל אֲשֶׁר־דִּבֶּ֥ר יְהֹוָ֖ה נַעֲשֶׂ֥ה וְנִשְׁמָֽע׃ (ח) וַיִּקַּ֤ח מֹשֶׁה֙ אֶת־הַדָּ֔ם וַיִּזְרֹ֖ק עַל־הָעָ֑ם וַיֹּ֗אמֶר הִנֵּ֤ה דַֽם־הַבְּרִית֙ אֲשֶׁ֨ר כָּרַ֤ת יְהֹוָה֙ עִמָּכֶ֔ם עַ֥ל כׇּל־הַדְּבָרִ֖ים הָאֵֽלֶּה׃
(3) Moses went and repeated to the people all the commands of יהוה and all the rules; and all the people answered with one voice, saying, “All the things that יהוה has commanded we will do!” (4) Moses then wrote down all the commands of יהוה. Early in the morning, he set up an altar at the foot of the mountain, with twelve pillars for the twelve tribes of Israel. (5) He designated some assistants among the Israelites, and they offered burnt offerings and sacrificed bulls as offerings of well-being to יהוה. (6) Moses took one part of the blood and put it in basins, and the other part of the blood he dashed against the altar. (7) Then he took the record of the covenant and read it aloud to the people. And they said, “All that יהוה has spoken we will faithfully do!” (8) Moses took the blood and dashed it on the people and said, “This is the blood of the covenant that יהוה now makes with you concerning all these commands.”
RA & USCJ, Etz Hayim: Torah and Commentary, p. 478
The literal meaning of the two words na-aseh v'nishma is 'we will do and we will obey.'...to say 'I will do' even before one understands is to say, 'I have faith that God will lead me in the proper path.'
The literal meaning of the two words na-aseh v'nishma is 'we will do and we will obey.'...to say 'I will do' even before one understands is to say, 'I have faith that God will lead me in the proper path.'
Shabbat 88a, 7
Rabbi Simai taught: When Israel accorded precedence to the declaration “We will do” over the declaration “We will hear,” 600,000 ministering angels came and tied two crowns to each and every member of the Jewish people, one corresponding to “We will do” and one corresponding to “We will hear.”
Rabbi Simai taught: When Israel accorded precedence to the declaration “We will do” over the declaration “We will hear,” 600,000 ministering angels came and tied two crowns to each and every member of the Jewish people, one corresponding to “We will do” and one corresponding to “We will hear.”
Mekhilta d'Rabbi Yishmael 20:15:1-2
(1) (Ibid. 20:15) "And all the people saw the sounds and the lightnings": They saw what was visible and heard what was audible. These are the words of R. Yishmael. R. Akiva says: They saw and heard what was audible. There was nothing that left the mouth of the Omnipotent which was not inscribed on the tablets, as it is written (Psalms 29:7) "The voice of the L rd hews (with) flames of fire." (2) "And all the people saw": the sounds of sounds and the flames of flames. How many sounds were there and how many flames were there? The intent is that each heard according to his power (to absorb what he experienced), viz. (Psalms 29:4) "the voice of the L rd in power, the voice of the L rd in majesty."
(1) (Ibid. 20:15) "And all the people saw the sounds and the lightnings": They saw what was visible and heard what was audible. These are the words of R. Yishmael. R. Akiva says: They saw and heard what was audible. There was nothing that left the mouth of the Omnipotent which was not inscribed on the tablets, as it is written (Psalms 29:7) "The voice of the L rd hews (with) flames of fire." (2) "And all the people saw": the sounds of sounds and the flames of flames. How many sounds were there and how many flames were there? The intent is that each heard according to his power (to absorb what he experienced), viz. (Psalms 29:4) "the voice of the L rd in power, the voice of the L rd in majesty."
וּכְבָר הָיָה רַבִּי טַרְפוֹן וּזְקֵנִים מְסוּבִּין בַּעֲלִיַּת בֵּית נַתְּזָה בְּלוֹד נִשְׁאֲלָה שְׁאֵילָה זוֹ בִּפְנֵיהֶם תַּלְמוּד גָּדוֹל אוֹ מַעֲשֶׂה גָּדוֹל נַעֲנָה רַבִּי טַרְפוֹן וְאָמַר מַעֲשֶׂה גָּדוֹל נַעֲנָה רַבִּי עֲקִיבָא וְאָמַר תַּלְמוּד גָּדוֹל נַעֲנוּ כּוּלָּם וְאָמְרוּ תַּלְמוּד גָּדוֹל שֶׁהַתַּלְמוּד מֵבִיא לִידֵי מַעֲשֶׂה
In connection to the mishna’s statement about the importance of Torah study, the Gemara relates the following incident: And there already was an incident in which Rabbi Tarfon and the Elders were reclining in the loft of the house of Nit’za in Lod, when this question was asked of them: Is study greater or is action greater? Rabbi Tarfon answered and said: Action is greater. Rabbi Akiva answered and said: Study is greater. Everyone answered and said: Study is greater, but not as an independent value; rather, it is greater as study leads to action.
George Robinson, Essential Torah, p. 372, Kindle edition
The Kotzker [Rebbe] recalls the reply of B’nei Yisraelat Sinai and says, “Through the power of the mitzvot we perform, we are able to understand.”...he argues that it is by performing the mitzvot that we draw nearer to God and to an understanding of the Eternal.
The Kotzker [Rebbe] recalls the reply of B’nei Yisraelat Sinai and says, “Through the power of the mitzvot we perform, we are able to understand.”...he argues that it is by performing the mitzvot that we draw nearer to God and to an understanding of the Eternal.
Rebbe Nachman, in. Dr. Avivah Zornberg, The Particulars of Rapture, p 311, Kindle edition
Na’aseh—“We shall do”—refers to the revealed—that is, to the commandments that one can fulfill, on one’s own level. Nishma—“We shall hear”—refers to the hidden—that is, to things that one cannot grasp. For around each commandment, there are other things, which belong to the class of the hidden. The commandment itself one can fulfill; but the spiritual work that surrounds the commandment is largely unknown, hidden. This, too, is the relation of the Torah and prayer: the Torah can be known and fulfilled; while prayer is generated in that area that surrounds each commandment, which is enigmatic. For hearing is a function of the heart, as in Solomon’s prayer: “Give Your servant a hearing heart.” And the heart expresses itself to God in prayer.
Na’aseh—“We shall do”—refers to the revealed—that is, to the commandments that one can fulfill, on one’s own level. Nishma—“We shall hear”—refers to the hidden—that is, to things that one cannot grasp. For around each commandment, there are other things, which belong to the class of the hidden. The commandment itself one can fulfill; but the spiritual work that surrounds the commandment is largely unknown, hidden. This, too, is the relation of the Torah and prayer: the Torah can be known and fulfilled; while prayer is generated in that area that surrounds each commandment, which is enigmatic. For hearing is a function of the heart, as in Solomon’s prayer: “Give Your servant a hearing heart.” And the heart expresses itself to God in prayer.
(ט) וַיַּ֥עַל מֹשֶׁ֖ה וְאַהֲרֹ֑ן נָדָב֙ וַאֲבִיה֔וּא וְשִׁבְעִ֖ים מִזִּקְנֵ֥י יִשְׂרָאֵֽל׃ (י) וַיִּרְא֕וּ אֵ֖ת אֱלֹהֵ֣י יִשְׂרָאֵ֑ל וְתַ֣חַת רַגְלָ֗יו כְּמַעֲשֵׂה֙ לִבְנַ֣ת הַסַּפִּ֔יר וּכְעֶ֥צֶם הַשָּׁמַ֖יִם לָטֹֽהַר׃ (יא) וְאֶל־אֲצִילֵי֙ בְּנֵ֣י יִשְׂרָאֵ֔ל לֹ֥א שָׁלַ֖ח יָד֑וֹ וַֽיֶּחֱזוּ֙ אֶת־הָ֣אֱלֹהִ֔ים וַיֹּאכְל֖וּ וַיִּשְׁתּֽוּ׃ {ס}
(9) Then Moses and Aaron, Nadab and Abihu, and seventy elders of Israel ascended; (10) and they saw the God of Israel—under whose feet was the likeness of a pavement of sapphire, like the very sky for purity. (11) Yet [God] did not raise a hand against the leaders of the Israelites; they beheld God, and they ate and drank.
RA & USCJ, Etz Hayim: Torah and Commentary, p. 479, 478
This describes a formal part of the ceremony, concluding the Covenant....What does this strange passage mean? Could it be that 70 elders 'saw' God while 'eating and drinking'? What happens to people who experience the presence of God in an unusually intense and vivid way?
This describes a formal part of the ceremony, concluding the Covenant....What does this strange passage mean? Could it be that 70 elders 'saw' God while 'eating and drinking'? What happens to people who experience the presence of God in an unusually intense and vivid way?
(יב) וַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־מֹשֶׁ֗ה עֲלֵ֥ה אֵלַ֛י הָהָ֖רָה וֶהְיֵה־שָׁ֑ם וְאֶתְּנָ֨ה לְךָ֜ אֶת־לֻחֹ֣ת הָאֶ֗בֶן וְהַתּוֹרָה֙ וְהַמִּצְוָ֔ה אֲשֶׁ֥ר כָּתַ֖בְתִּי לְהוֹרֹתָֽם׃ (יג) וַיָּ֣קׇם מֹשֶׁ֔ה וִיהוֹשֻׁ֖עַ מְשָׁרְת֑וֹ וַיַּ֥עַל מֹשֶׁ֖ה אֶל־הַ֥ר הָאֱלֹהִֽים׃ (יד) וְאֶל־הַזְּקֵנִ֤ים אָמַר֙ שְׁבוּ־לָ֣נוּ בָזֶ֔ה עַ֥ד אֲשֶׁר־נָשׁ֖וּב אֲלֵיכֶ֑ם וְהִנֵּ֨ה אַהֲרֹ֤ן וְחוּר֙ עִמָּכֶ֔ם מִי־בַ֥עַל דְּבָרִ֖ים יִגַּ֥שׁ אֲלֵהֶֽם׃ (טו) וַיַּ֥עַל מֹשֶׁ֖ה אֶל־הָהָ֑ר וַיְכַ֥ס הֶעָנָ֖ן אֶת־הָהָֽר׃
(12) יהוה said to Moses, “Come up to Me on the mountain and wait there, and I will give you the stone tablets with the teachings and commandments which I have inscribed to instruct them.” (13) So Moses and his attendant Joshua arose, and Moses ascended the mountain of God. (14) To the elders he had said, “Wait here for us until we return to you. You have Aaron and Hur with you; let anyone who has a legal matter approach them.” (15) When Moses had ascended the mountain, the cloud covered the mountain.
(טז) וַיִּשְׁכֹּ֤ן כְּבוֹד־יְהֹוָה֙ עַל־הַ֣ר סִינַ֔י וַיְכַסֵּ֥הוּ הֶעָנָ֖ן שֵׁ֣שֶׁת יָמִ֑ים וַיִּקְרָ֧א אֶל־מֹשֶׁ֛ה בַּיּ֥וֹם הַשְּׁבִיעִ֖י מִתּ֥וֹךְ הֶעָנָֽן׃ (יז) וּמַרְאֵה֙ כְּב֣וֹד יְהֹוָ֔ה כְּאֵ֥שׁ אֹכֶ֖לֶת בְּרֹ֣אשׁ הָהָ֑ר לְעֵינֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל׃ (יח) וַיָּבֹ֥א מֹשֶׁ֛ה בְּת֥וֹךְ הֶעָנָ֖ן וַיַּ֣עַל אֶל־הָהָ֑ר וַיְהִ֤י מֹשֶׁה֙ בָּהָ֔ר אַרְבָּעִ֣ים י֔וֹם וְאַרְבָּעִ֖ים לָֽיְלָה׃ {פ}
(16) The Presence of יהוה abode on Mount Sinai, and the cloud hid it for six days. On the seventh day [God] called to Moses from the midst of the cloud. (17) Now the Presence of יהוה appeared in the sight of the Israelites as a consuming fire on the top of the mountain. (18) Moses went inside the cloud and ascended the mountain; and Moses remained on the mountain forty days and forty nights.
Shabbat 88a, 4
The Gemara cites additional homiletic interpretations on the topic of the revelation at Sinai. The Torah says, “And Moses brought forth the people out of the camp to meet God; and they stood at the lowermost part of the mount” (Exodus 19:17). Rabbi Avdimi bar Ḥama bar Ḥasa said: the Jewish people actually stood beneath the mountain, and the verse teaches that the Holy One, Blessed be He, overturned the mountain above the Jews like a tub, and said to them: If you accept the Torah, excellent, and if not, there will be your burial.
The Gemara cites additional homiletic interpretations on the topic of the revelation at Sinai. The Torah says, “And Moses brought forth the people out of the camp to meet God; and they stood at the lowermost part of the mount” (Exodus 19:17). Rabbi Avdimi bar Ḥama bar Ḥasa said: the Jewish people actually stood beneath the mountain, and the verse teaches that the Holy One, Blessed be He, overturned the mountain above the Jews like a tub, and said to them: If you accept the Torah, excellent, and if not, there will be your burial.