Yalkut Shimoni on Torah Reader

Another interpretation: in order to give a reward to Moses for each and every ascent and for each and every descent. "And the LORD said to Moses, Behold, I come to you in a thick cloud" (Exodus 19:9), that is, in a dense cloud. And which cloud is this? It is the thick darkness, as it is said, "And Moses drew near to the thick darkness" (Exodus 20:18) and so forth. "That the people may hear" and so forth. Rabbi Yehudah says: From where do you say that the Omnipresent said to Moses, "Behold, I am telling you a matter, and you will answer Me back, and I will concede to you," so that Israel would say, "Great is Moses, to whom the Omnipresent conceded"? "And they will also believe in you forever" (Exodus 19:9). Rabbi [Yehudah HaNasi] says: We need not make Moses great if doing so requires us to make it appear that the Holy One, blessed be He, retracted His own word. Rather, this teaches that the Omnipresent said to Moses, "Behold, I will call to you from the top of the mountain and you will ascend," as it is said, "And the LORD called Moses" (Exodus 19:20). "And they will also believe in you forever" (Exodus 19:9) means both in you and in the prophets destined to arise after you. "And Moses told the words of the people" and so forth (Exodus 19:9). But what did the Omnipresent say to Moses to tell Israel, or what did Israel say to tell the Omnipresent? Rabbi Yose the Galilean says: Since it is said, "And Moses came and recounted to the people" (Exodus 24:3), he said to them, "If you accept the punishments with joy, behold, you will receive reward; and if not, behold, you will receive retribution." And they took the punishments upon themselves with joy. Rabbi [Yehudah HaNasi] says: But what did the Omnipresent say to Moses to tell Israel, or what did Israel say to tell the Omnipresent? Rather, they said, "Our desire is to hear from the mouth of our King," for one who hears from behind a curtain is not like one who hears from the mouth of the King. The Omnipresent said, "Give them what they requested," so that the people may hear when I speak with you.

Another interpretation: they said, It is our wish to see our King, for hearing is not like seeing. The Omnipresent said to them: Give them what they asked, "for on the third day the LORD will come down," etc. "And you shall be unto Me a kingdom of priests" (above, verse 6). Rav Ashi said: Huna bar Natan told me: I was standing before Yazdegerd the king, and my belt had ridden up; he lifted it and set it right for me, and he said to me, "A kingdom of priests and a holy nation" is written concerning you. When I came before Ameimar, he said to me: in you is fulfilled, "And kings shall be your foster-fathers" (Isaiah 49:23). "All that the LORD has spoken we will do and we will hear" - it would have been fitting to say "we will hear and we will do." Rather, Israel said to the Holy One, blessed be He: Master of all worlds, before we heard them we had already fulfilled them. "I am the LORD" - Jacob fulfilled it, as it is said, "And Jacob said unto his household, Put away the strange gods" (Genesis 35:2). "You shall not take up the name in vain" (Exodus 20:7) - Abraham fulfilled it, as it is said, "I have lifted up my hand unto the LORD" (Genesis 14:22). "Remember the Sabbath" - Joseph fulfilled it, as it is said, "slay and make ready" (Genesis 43:16) [preparing on the eve for the day]. "Honor your father" - Isaac fulfilled it, when he was bound upon the altar. "You shall not murder" (Exodus 20:13) - Judah fulfilled it, "What profit is it if we slay our brother" (Genesis 37:26). "You shall not commit adultery" - Joseph fulfilled it, with the wife of Potiphar. "You shall not steal" - the tribes fulfilled it, "How then should we steal out of your lord's house silver or gold" (Genesis 44:8). "You shall not bear false witness" - Abraham fulfilled it, for he testified to all who come into the world that You are the Master of all deeds. He also fulfilled "You shall not covet," as it is said, "that I will not take from a thread even to a shoe-latchet" (Genesis 14:23).

Rabbi Simai expounded: At the moment when Israel gave precedence to "we will do" over "we will hear," six hundred thousand ministering angels came, and to each and every one of Israel they bound two crowns, one corresponding to "we will do" and one corresponding to "we will hear." And once Israel sinned, one million two hundred thousand angels of destruction came down and removed them, as it is said, "And the children of Israel stripped themselves of their ornaments from Mount Horeb" (Exodus 33:6). At Horeb they were laden and at Horeb they were stripped. At Horeb they were laden, as we said. At Horeb they were stripped, as it is written, "And the children of Israel stripped themselves," etc. Rabbi Yochanan said: and Moses merited and took them all, since adjacent to it is, "And Moses would take the tent" (Exodus 33:7). Resh Lakish said: The Holy One, blessed be He, is destined to return them to Israel, as it is said, "And the ransomed of the LORD shall return and everlasting joy shall be upon their heads" (Isaiah 51:11). Rabbi Elazar said: At the moment when Israel gave precedence to "we will do" over "we will hear," a heavenly voice went out and said to them: My children, who revealed to you this secret that the ministering angels make use of, as it is written, "Bless the LORD, you His angels," etc. - first "who do" and afterward "who hearken"? Rabbi Chama bar Chanina said: What is the meaning of "As the apple tree among the trees of the wood" (Song of Songs 2:3)? Why are Israel likened to an apple tree? Just as this apple tree, its fruit comes before its leaves, so too Israel gave precedence to "we will do" over "we will hear." A certain heretic saw Rava absorbed in his studies while he pressed his finger beneath his foot and was crushing it until his finger spurted blood. He said to him: You rash people, who put your mouth before your ears - you still stand in your recklessness! First you should have listened: if you were able you would accept it, and if not you would not accept it. He said to him: We who walk in wholeness, of us it is written, "The integrity of the upright shall guide them" (Proverbs 11:3). Of those people who walk in cunning it is written, "and the perverseness of the treacherous shall destroy them."

Our Rabbis taught: On the sixth of the month the Ten Commandments were given to Israel. Rabbi Yose says: on the seventh of it. Rava said: All agree that on the New Moon they came to the wilderness of Sinai. It is written here, "On this day they came into the wilderness of Sinai" (above, verse 1), and it is written elsewhere, "This month shall be unto you the beginning of months, the first month of the year unto you" (Exodus 12:2) - just as there it is the New Moon, so here it is the New Moon. And all agree that the Torah was given on the Sabbath. It is written here, "Remember the Sabbath day" (Exodus 20:8), and it is written elsewhere, "Remember this day on which you came out of Egypt" - just as there it refers to the very substance of the day, so here it refers to the very substance of the day. Where they differ is in the fixing of the month. Rabbi Yose holds: on the first day of the week the month was fixed; on the first day He said nothing to them at all, because of the weariness of the journey; on the second day He said to them, "And you shall be unto Me a kingdom of priests" (above, verse 6); on the third He told them the command of setting bounds; on the fourth they performed the separation. And Moses ascended early and descended early - he ascended early, as it is written, "And Moses rose up early in the morning and went up unto Mount Sinai" (Exodus 34:4), and he descended early, as it is written, "Go, get you down, and you shall come up" - Scripture likens descent to ascent: just as ascent was early, so descent was early. And the Rabbis hold: on the second day of the week the month was fixed; on the second day He said nothing to them at all, because of the weariness of the journey; on the third He said to them, "And you shall be unto Me"; on the fourth He told him the command of setting bounds; on the fifth they performed the separation. They raised an objection: "and sanctify them today and tomorrow" - this is difficult for Rabbi Yose. Rabbi Yose could say to you: Moses added one day of his own understanding. For it was taught: Three things Moses did of his own understanding, and the Holy One, blessed be He, agreed with him. He added one day of his own understanding. What did he expound? "Today and tomorrow" - today should be like tomorrow: just as tomorrow includes its night with it, so today should include its night with it; but the night of this present day has already gone out; learn from this that there are two full days besides this present one. And how do we know that the Holy One, blessed be He, agreed with him? For the Divine Presence did not rest until the morning of the Sabbath. He separated from his wife. What did he expound? He said: if Israel, with whom the Divine Presence spoke only one hour, He set them a fixed time, "Be ready for three days" - I, with whom the Divine Presence speaks at every single hour, how much more so. And how do we know the Holy One, blessed be He, agreed with him? As it is written, "Go say to them, Return to your tents" (Deuteronomy 5:27), and it is written after it, "But as for you, stand here by Me." He broke the tablets. What did he expound? He said: if of the Passover offering, which is one of the six hundred thirteen commandments, the Torah said, "No alien shall eat of it" (Exodus 12:43), then with the whole Torah here and Israel having made the calf, how much more so. And how do we know the Holy One, blessed be He, agreed with him? As it is written, "which you broke" - may your strength be straight that you broke them. Come and hear: "And they shall be ready for the third day" (below, verse 11) - this is difficult for Rabbi Yose. We have already said Moses added one day of his own understanding. Come and hear: "third" - the third of the month and the third of the week - this is difficult for the Rabbis. The Rabbis could say to you: whose view is this? It is Rabbi Yose's. What is "third, third" for? For what was taught: "And Moses returned the words of the people unto the LORD," and it is written, "And Moses told the words of the people unto the LORD" - what did the Holy One, blessed be He, say to Moses, and what did Moses say to Israel, and what did Israel say to Moses, and what did Moses reply before the Mighty One? This is the command of setting bounds, the words of Rabbi Yose. Rabbi Yehudah says: at first he set forth its punishment, as it is written, "And Moses returned," matters that drive back a person's mind, and at last he set forth the giving of its reward, as it is written, "And Moses told," matters that draw a person's heart like aggadah. And there are those who say: at first he set forth the giving of its reward, as it is written, "And Moses returned," matters that settle a person's mind, and at last he set forth its punishment, as it is written, "And Moses told," matters that are hard upon a person like sinews. Come and hear: "sixth, the sixth of the month, the sixth of the week," and so on. What is "sixth" for? Rava said: for their encamping. Rav Acha bar Yaakov said: for their journeying. And they differ regarding the Sabbath of Marah, which is written in the latter Commandments, "Keep the Sabbath day as the LORD commanded you" (Deuteronomy 5:12) - at Marah, where it is written, "there He made for them a statute and an ordinance." One master holds: on the New Moon they encamped, and the sixth from their encamping is the sixth of the month, which is the sixth of the week, for they were not yet commanded regarding boundaries. And one master holds: it is also for their journeying, for on the day they came to Sinai they journeyed from Rephidim, for they were also commanded regarding boundaries. "And the LORD said unto Moses, Lo, I come unto you in a thick cloud" - when Rav Acha bar Rav Adda came, he said: in the West they divide this verse into three verses.

"And the LORD said unto Moses, Go unto the people" [today] - this is the fourth day. "And tomorrow" - this is the fifth day. "And let them be ready for the third day" (Exodus 19:11) - this is the sixth day, on which the Torah was given. And what did Moses do on the fifth? He rose early in the morning and built an altar beneath the mountain, as it is said, "And he rose up early in the morning and built an altar under the mount" (Exodus 24:4), and set up twelve pillars for the twelve tribes of Israel - the words of Rabbi Yehudah. And the Sages say: twelve for each tribe. He built an altar and offered upon it burnt offerings and peace offerings; he took from the blood of the burnt offering in two cups, a portion for the Omnipresent and a portion for the congregation, and from the blood of the peace offerings in two cups, a portion for the Omnipresent and a portion for the congregation, as it is said, "And Moses took half of the blood and put it in basins" (Exodus 24:6) - this is the portion for the Omnipresent - "and half of the blood he sprinkled on the altar" - this is the portion for the congregation. "And he took the book of the covenant," etc., but we have not heard from where he read in their ears. Rabbi Ishmael son of Rabbi Yose says: from the beginning of Genesis until here. Rabbi says: the commandments that Adam the first man was commanded, and the commandments that the sons of Noah were commanded, and the commandments they were commanded in Egypt and at Marah, and all the rest of the commandments. Rabbi Ishmael says: at the beginning of the matter, what does it say? "And the land shall keep a Sabbath unto the LORD... six years you shall sow" (Leviticus 25:2-3) - sabbatical years, jubilees, blessings and curses; at the end of the matter, what does it say? "These are the statutes and the ordinances and the laws," etc. They said: we accept upon ourselves. When he saw that they had accepted upon themselves, he took the blood and sprinkled it upon the people. He said to them: behold, you are bound, tied, and held fast; come quickly and accept upon yourselves all the commandments. Rabbi Yose son of Rabbi Yehudah says: on that same day all these acts were done. "And they washed their garments" - and how do we know they required immersion? Behold, I reason: if in a place where they are not required to wash garments they are required to immerse, here, where one is required to wash garments, is it not logical that they should require immersion? There is no washing of garments in the Torah without requiring immersion. "Go unto the people and sanctify them today and tomorrow" - and what was their sanctification in the wilderness? There were no uncircumcised among them; manna came down to them from heaven; water they drank from the well; clouds of glory surrounded them. Rather, it was concerning the impurity of marital relations, that they should abstain. What did Moses do? He added one day of his own. The Holy One, blessed be He, said to him: Moses, how many souls of Israel were to come into being on that night - rather, let what you have done be done, as it is said, "And let them be ready." A ruling: a man of Israel who betroths a woman, who must pay the fee for writing the document of betrothal? Thus the Sages taught: one does not write a document of betrothal and marriage except with the consent of both parties, and the groom gives the fee. And from whom did they learn it? From the Holy One, blessed be He, at the time He betrothed Israel at Sinai, for thus He wrote, "Go unto the people and sanctify them." And who wrote the document for them? This is Moses, as it is said, "And Moses wrote this law" (Deuteronomy 31:9). And what reward did the Holy One, blessed be He, give him? The shining of the face, as it is written, "And Moses knew not that the skin of his face shone" (Exodus 34:29).

Rabbi Shimon ben Lakish said: The Torah that was given to Moses - its parchment was of white fire, and it was written in black fire, and sealed with fire, and wrapped in fire, and while writing it He wiped the pen in His hair, and from there Moses took the radiance of the face. Rabbi Shmuel bar Nachman says: from the tablets Moses took the radiance of the face. When he saw that Israel had done that deed, he took them and broke them. The Holy One, blessed be He, said to him: when you arranged the tablets for Israel I gave you your reward, the radiance of the face, and now you have broken the tablets. Rabbi Yitzchak said: Our masters taught - the cask is broken, it is broken to the broker. The Holy One, blessed be He, said to him: you were the broker between Me and My children; you broke them, you replace them; whence? As it is said, "At that time the LORD said unto me, Hew you" (Deuteronomy 10:1). "And let them be ready for the third day" - whence do we know that a woman who emits semen on the third day is impure? As it is said, "And let them be ready for the third day." "And let them be ready for the third day" - this is the sixth day, on which the Torah was given, as it is said, "For on the third day the LORD will come down," and this is one of the ten descents in the Torah. "In the sight of all the people" - this teaches that if they had been lacking even one, they would not have been worthy to receive. Rabbi Yose says: even if there are two thousand and two myriads, they are worthy to receive, as it is said, "And when it rested he said, Return, O LORD, unto the ten thousands of the thousands of Israel" (Numbers 10:36). "And you shall set bounds for the people" (Exodus 19:12) - I might hear, to its east; therefore Scripture says "round about." "Saying" - that they were permitted to one another. "Take heed" - with a negative commandment. One might think he may not go up but may touch; therefore Scripture says, "or touch the border of it." One might think he may not go up nor touch, but may enter by means of a litter; therefore Scripture says, "or touch the border of it." "Whosoever touches the mount shall surely be put to death" - this is the punishment. "No hand shall touch it" (Exodus 19:13) - and not at Shiloh, nor at the Tent of Meeting, nor at the eternal House. Whence that it is by pushing down? Scripture says "thrown down." And whence that it is by stoning? Scripture says "stoned." And whence both by stoning and by pushing down? Scripture says "he shall surely be stoned or thrown down." And whence that if he died from the pushing down he has fulfilled it? Scripture says "or thrown down." And whence that even for the generations it is so? Scripture says "he shall surely be stoned or thrown down."

Both ox and every kind of animal are alike regarding the separation at Mount Sinai, as it is said, "whether beast or man, it shall not live" - and a wild animal is included in "beast." "Whether" - to include the birds. And likewise for falling into a pit, for the double payment, for the return of a lost object, for unloading a burden, for muzzling, and for forbidden mixtures, and likewise a wild animal and a bird are treated like them. If so, why is it said "an ox or a donkey"? Rather, Scripture spoke of the common case. For falling into a pit, "he shall restore money unto the owner thereof" (Exodus 21:34) - whatever has owners. For the double payment, "for every matter of trespass" (Exodus 22:8) - any matter of negligence. For the return of a lost object, "with all lost things of your brother's." For unloading, one derives "donkey, donkey" from the Sabbath. For muzzling, one derives "ox, ox" from the Sabbath. For forbidden mixtures of mating, one derives "your beast, your beast" from the Sabbath. And as for the Sabbath, whence do we know it? For it was taught, Rabbi Yose says in the name of Rabbi [Ishmael]: "and all your cattle" (Deuteronomy 5:14) is an amplification. And wherever "all" is written it is an amplification. But behold, regarding the tithe "all" is written, and we expound it as a general statement and a particular - for it was taught, "and you shall bestow the money for whatsoever your soul desires" (Deuteronomy 14:26) is a general statement, and so on. He said: "for whatsoever" is a general statement, "all" is an amplification; and if you say "all" is also a general statement, nevertheless this "all" here is an amplification, since it should have written "and your cattle" as it wrote in the first Commandments, and it wrote "all your cattle" - learn from this that it is an amplification. And now that you say "all" is an amplification, why do I need "your cattle" of the first Commandments and "your ox and your donkey" of the latter Commandments? You say: "ox" to teach the "ox, ox" of muzzling, "donkey" to teach the "donkey, donkey" of unloading, "your cattle" to teach the "your cattle, your cattle" of forbidden mixtures. If so, even a man should be forbidden - why then did we learn that a man is permitted in all of them, to plow and to draw? Scripture says, "that your manservant and your maidservant may rest as well as you" (Deuteronomy 5:14) - I likened them with regard to rest and not for any other matter. "Whether beast or man" - I have only beast; whence a wild animal? Scripture says "whether beast, whether man." "Man" - I have only a man; whence a woman? Scripture says "whether man," "it shall not live." Rabbi Akiva says: it is said here "it shall not live" and it is said elsewhere "you shall not suffer a witch to live" (Exodus 22:17) - just as here it is by stoning, so there it is by stoning. "When the ram's horn sounds long" - when the ram's horn draws out its sound, all are permitted to go up the mountain. Rabbi Yose says: it is not a person's place that honors him, but a person honors his place. From here they said: as long as the Divine Presence rests on the mountain, "whosoever touches the mount shall surely be put to death"; once the Divine Presence has departed, all are permitted to go up the mountain.

"And Moses came down from the mountain to the people" (Exodus 19:14). This teaches that Moses did not turn aside to his own affairs, nor did he go down into his own house, but went straight from the mountain to the people. From this I know only of the utterances spoken at Mount Sinai. From where do I learn this also of the utterances spoken at the Tent of Meeting? Scripture teaches, saying, "And he went out and spoke to the children of Israel" (Exodus 34:34). And from where do I learn that on all the ascents that he made, he would go up in the morning? As it is said, "And be ready by the morning" and so forth, "and he carved two tablets of stone" and so forth (Exodus 34:2). For Scripture need not have added "as the LORD commanded him"; rather this establishes a governing principle that whenever he would go up, it was in the morning.

"And he sanctified the people" (Exodus 19:14): he prepared them, and they washed their garments, purified themselves, and changed their clothing. "And he said to the people, Be ready for three days" (Exodus 19:15). But we have not heard that the Omnipresent told Moses to separate from women; we have only "Be ready." Above it says, "and let them be ready" (Exodus 19:11). This is an analogy of equal expressions [gezeira shava]: just as "be ready" stated here means to separate from women, so too "ready" stated there means to separate from women.

Another interpretation: the matter is decided from its own context. "Go to the people and sanctify them today and tomorrow" (Exodus 19:10). If the concern were immersion, one could immerse on the fifth day and become pure at sunset. So what does Scripture teach by saying "Go to the people and sanctify them today and tomorrow"? Rather, the Omnipresent told Moses to separate them from women, as it is said, "Do not draw near to a woman" (Exodus 19:15). From here they said that a woman who emits semen on the third day is impure; the proof of the matter is from Sinai, the words of Rabbi Eleazar ben Azariah. Rabbi Ishmael says: sometimes it is four onot [time-periods], sometimes five, sometimes six. Rabbi Akiva says: always five. "And it came to pass on the third day" and so forth (Exodus 19:16): this teaches that the Holy One, blessed be He, agreed with him, to fulfill through him what is said, "While the king was at his table" and so forth (Song of Songs 1:12). "And there were voices" (Exodus 19:16): "voice of voices," kinds of sounds differing one from another. "And lightnings": one flash, many flashes [kinds of lightnings] differing one from another. "And a heavy cloud upon the mountain": this is the thick darkness, as it is said, "And Moses drew near to the thick darkness" (Exodus 20:18). "And the sound of a shofar very strong": the way of an ordinary person is that the longer he blows, the weaker his sound grows, but here the longer it went, the higher the sound rose. And why so? At the outset, to soothe the ear with what it was able to hear. "And all the people trembled" (Exodus 19:16): this teaches that they quaked. Rabbi Chelbo said: anyone who enjoys the feast of a bridegroom and does not gladden him is as though he transgresses the five voices, as it is said, "the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of those who say, Give thanks to the LORD of hosts" and so forth (Jeremiah 33:11). And if he gladdens him, what is his reward? Rabbi Yehoshua ben Levi said: he merits the Torah, which was given with five voices, as it is said, "And it came to pass on the third day when it was morning," and it is written, "And the sound of the shofar."

"And Moses brought out the people" (Exodus 19:17). Rabbi Yose said: Rabbi Yehudah used to expound "The LORD came from Sinai" (Deuteronomy 33:2). Do not read it so, but rather, "The LORD came to Sinai to give the Torah to Israel." Or does it not mean this, but rather "The LORD came from Sinai" to receive Israel like a bridegroom going out toward the bride. "And they stationed themselves" [pressed close together]: this teaches that they were afraid because of the shooting flames, the tremors, the thunder, and the lightning. "At the foot of the mountain": this teaches that the mountain was uprooted from its place, and they drew near and stood beneath Mount Sinai, as it is said, "And you drew near and stood beneath the mountain" (Deuteronomy 4:11). Concerning them it is said in the tradition, "My dove in the clefts of the rock" and so forth, "Show me your appearance": these are the twelve pillars for the twelve tribes of Israel; "Let me hear your voice": these are the Ten Commandments; "For your voice is sweet and your appearance comely": this is after the Ten Commandments (Song of Songs 2:14). "And all the congregation drew near and stood before the LORD" (Leviticus 9:5). Rabbi Eleazar says: this matter was spoken concerning the Sea of Reeds. "Show me your appearance": "Stand firm and see the salvation of the LORD" (Exodus 14:13); "Let me hear your voice": "And the children of Israel cried out to the LORD" (Exodus 14:10); "For your voice is sweet": "And their cry went up" (Exodus 2:23); "And your appearance comely": "And he did the signs before the eyes of the people, and the people believed" (Exodus 4:30-31).

Another interpretation: "For your voice is sweet": "I will sing to the LORD" (Exodus 15:1); "And your appearance comely": at the sea, "From the mouth of infants and sucklings You have founded strength" (Psalms 8:3). "And they stationed themselves at the underside of the mountain": Rabbi Avdimi bar Chama bar Chasa said, this teaches that the Holy One, blessed be He, held the mountain over them like a barrel, and said to them: If you accept the Torah, well and good; and if not, there shall be your burial. Rav Acha bar Yaakov said: from here there is a great protest against the Torah [a claim that the covenant was made under coercion]. Rava said: even so, they accepted it again in the days of Ahasuerus, as it is written, "The Jews confirmed and accepted upon themselves" (Esther 9:27)—they confirmed what they had already accepted. Rabbi Shimon ben Lakish said: what is the meaning of what is written, "And it was evening and it was morning, the sixth day" (Genesis 1:31)? Why the extra letter heh [the definite article in 'the sixth']? It teaches that the Holy One, blessed be He, made a condition with the works of creation, and so on, as written above.

"And Mount Sinai was wholly in smoke" (Exodus 19:18): one might think in a single place; Scripture says "wholly." Why? "Because the LORD descended upon it in fire." This tells that the Torah is fire, was given from fire, and is compared to fire. What is the way of fire? If a person draws close to it he is burned; if he keeps far from it he is cold. A person has only to warm himself by its light. "And its smoke went up like the smoke of a furnace": one might think only like this smoke; Scripture says "furnace." If a furnace, one might think exactly like a furnace; Scripture says, "And the mountain burned with fire" and so forth (Deuteronomy 4:11). So why say "furnace"? To soothe the ear with what it is able to hear. Likewise, "A lion has roared, who will not fear" (Amos 3:8): who gave power and might to the lion? Was it not He? Yet we liken Him to His creatures to soothe the ear. "And the whole mountain trembled greatly": was it not included among all the mountains, as it is said, "the mountains flowed down before the LORD" (Judges 5:5)? And it says, "Why do you look askance, you many-peaked mountains" (Psalms 68:17). He said to them: you are all hunchbacked, as it says, "either hunchbacked or with a film over the eye." And why did the Divine Presence rest in the portion of Benjamin? Because all the tribes shared in the sale of Joseph, and Benjamin had no part with them; and all the tribes were born outside the Land, and Benjamin was born in the Land of Israel. Even so, "the mountain that God desired." "And the sound of the shofar" (Exodus 19:19): this is a sign in the Scriptures; in every place where "shofar" is said, it is a good sign for Israel, as it is said, "God has gone up with a blast" (Psalms 47:6); "And it shall be on that day that a great shofar shall be sounded" (Isaiah 27:13). "Growing very strong": the way of an ordinary person is that the longer he blows the weaker his sound, but here the longer it went the higher the sound rose; and why? At the outset, to soothe the ear. "Moses would speak": Rabbi Eliezer says, from where do you say that the Holy One, blessed be He, would not speak until Moses said to Him, "Speak, for Your children have already accepted upon themselves"? Therefore it says, "Moses would speak." Rabbi Akiva said to him: surely it is so; but what does "Moses would speak" teach? It teaches that He gave Moses strength and might, and the Holy One, blessed be He, assisted him. With the voice and the melody that Moses heard, with it he caused Israel to hear; therefore it says, "Moses would speak." Rabbi Shimon ben Pazi said: from where do we learn that the translator may not raise his voice higher than the reader? As it is said, "Moses would speak and God would answer him with a voice"—Scripture need not say "with a voice"; what does "with a voice" teach? With the voice of Moses. It was also taught thus: the translator may not raise his voice higher than the reader, and if the translator cannot raise his voice to match the reader, the reader should lower his voice and read. "And the LORD descended upon Mount Sinai" (Exodus 19:20): this was the sixth descent that He descended to Sinai, on the sixth of Sivan, and He was revealed upon it; and Mount Sinai was uprooted from its place, and the heavens were opened, and the head of the mountain entered into the heavens, and the thick darkness covered the mountain, and the Holy One, blessed be He, sat upon His throne with His feet standing upon the thick darkness, as it is said, "He bent the heavens and came down, and thick darkness was under His feet" (Psalms 18:10). Rav Yosef said: let a person always learn from the mind of his Maker, for the Holy One, blessed be He, set aside all the mountains and hills and rested His Presence upon Mount Sinai, and set aside all the goodly trees and rested His Presence in the bush. It is written, "the contrite and lowly of spirit" and so forth: Rav Huna and Rav Chisda—one said, "I am with the contrite and lowly of spirit," and one said, "With Me are the contrite and lowly of spirit." It stands to reason like the one who said "I am with the contrite and lowly of spirit," for the Holy One, blessed be He, set aside the mountains and hills and rested His Presence upon Mount Sinai and came down below, and did not raise Mount Sinai upward. One verse says, "For from the heavens I spoke with you" (Exodus 20:19), and another verse says, "And the LORD descended upon Mount Sinai, to the top of the mountain." How are these two verses reconciled? A third verse comes and decides: "From the heavens He made you hear His voice" and so forth—the words of Rabbi Ishmael. Rabbi Akiva says: it is written, "And the LORD descended upon Mount Sinai"; this teaches that He bent down [the heavens], and so on. Rabbi [Yehudah HaNasi] says: "And the LORD descended upon Mount Sinai"—one might take it according to its plain sense; you say: if one of the servants of the servants comes in his place and not in his place, all the more so the Holy One, blessed be He. It says, "And the LORD descended upon Mount Sinai"—I might hear, upon the whole of it; Scripture says, "to the top of the mountain." One might think the Glory actually came down and spread itself upon Mount Sinai; Scripture says, "For from the heavens I spoke with you" (Exodus 20:19). This teaches that the Omnipresent bent the lower heavens and the highest heavens of heavens down upon the top of the mountain, and the Glory came down and spread them upon Mount Sinai, like a person who spreads the cushion upon the bed, and like a person who speaks from above the cushion, as it is said, "as when fire kindles the brushwood" and so forth (Isaiah 64:1). Rabbi Yose says: it says, "The heavens are the heavens of the LORD" (Psalms 115:16); never did the Divine Presence come down below, nor did Moses and Elijah go up to the heights, as it is said, "The heavens are the heavens of the LORD" and so forth. But is it not written, "And the LORD descended upon Mount Sinai"? Above ten handbreadths. And is it not written, "And His feet shall stand on that day on the Mount of Olives"? Above ten handbreadths. And is it not written, "And Moses went up to God" (Exodus 19:3)? Below ten handbreadths. And is it not written, "He grasps the face of the throne" and so forth, and Rabbi Tanchum said: this teaches that the Holy One, blessed be He, spread of the radiance of His Presence and His cloud upon him, for the throne was extended down for him to ten handbreadths, and he held onto it.

"And the LORD said to Moses, Go down, warn the people" (Exodus 19:21): testify against the people, "lest they break through," lest they press forward to see. "And many of them fall": this teaches that permission was given to the agents [of destruction] to strike. Another interpretation: even if many of them, that is, even one great one among them, should fall, he is reckoned as all of them. This teaches that even one [lost] is held back against all of them. A single individual who falls from among them is reckoned as equal to the whole of creation, as it is said, "For the eye of man is toward the LORD" and so forth (Zechariah 9:1).

"And also the priests who draw near" (Exodus 19:22): one might think the priests are included among the people; Scripture says, "Go to the people" (Exodus 19:10)—the priests are not included among the people, as it is said, "and for the priests and for all the people of the assembly he shall make atonement," and it says, "And this shall be the priests' due from the people" (Deuteronomy 18:3)—the priests are not included among the people. And who are these priests? Nadab and Abihu. And when it says "and also," this includes the elders along with them.

It was taught: "And also the priests who draw near to the LORD shall sanctify themselves" (Exodus 19:22). Rabbi Joshua ben Korhah says: this refers to the separation of the firstborn. Rabbi says: this refers to the separation of Nadab and Abihu. According to Rabbi this is well, for it is written, "This is what the LORD spoke, saying: Through those near to Me I will be sanctified" (Leviticus 10:3). But according to Rabbi Joshua, who says it refers to the firstborn, where is the separation of Nadab and Abihu hinted? In the verse, "And I will meet there with the children of Israel, and it shall be sanctified by My glory" (Exodus 29:43). Do not read it as "by My glory" [bichvodi], but rather [as bimchubadai, "through My honored ones"]. The Holy One, blessed be He, hinted this matter to Moses, but he did not understand it until the sons of Aaron died. "And the LORD said to him: Go, descend, and then you shall come up" (Exodus 19:24). You have spoken well. This is what Rabbi Judah used to say: From where do you say that the Omnipresent said to Moses, "Behold, I am telling you a thing, and you may answer Me back, and I will concede to you, so that Israel may say, Great is Moses, to whom the Omnipresent conceded"? Rabbi says: We cannot make Moses great unless we make it that the Holy One, blessed be He, retracted His words; rather, one urges a person at the time of study and urges him again at the time of the deed. "And you shall come up, you and Aaron with you, and the priests and the people" (Exodus 19:24). One might think all may ascend; therefore Scripture says, "And the people shall not break through to come up to the LORD." One might think even the priests may go up with you; therefore Scripture says, "And you shall come up." Say from now: just as you make a barrier for yourself, so they too make a barrier for themselves, and the people shall not go up at all. "Lest they break through to come up," lest they push forward.

"And God spoke all these words" (Exodus 20:1). Rabbi Isaac said: From the beginning of the world's creation, "The beginning of Your word is truth" (Psalms 119:160). No creature can claim that two powers gave the Torah or that two powers created the world. It is not written here "In the beginning they created," but rather "In the beginning He created" (Genesis 1:1). It is not written here "And they spoke," but rather "And God spoke." "And God spoke all these words" (Exodus 20:1): what the mouth cannot speak and the ear cannot hear. And it says, "God has spoken once; twice have I heard this" (Psalms 62:12). And it says, "Is not My word like fire?" (Jeremiah 23:29). And it says, "Come out, you three, to the Tent of Meeting" (Numbers 12:4), teaching that the three of them were called in a single utterance.

"And he said to them" (Exodus 19:25): he told them immediately and did not delay. Another interpretation: "And he said to them," he said to them, Receive the kingdom of Heaven with joy. Another interpretation: he said to them, Be those who say of yes, yes, and of no, no.

"And God [Elohim] spoke" (Exodus 20:1): "Elohim" means none other than a Judge who exacts punishment and is faithful to pay reward. "All the words": this teaches that the Omnipresent spoke the Ten Commandments in a single utterance, something impossible for flesh and blood to do, as it says, "all the words." And why does Scripture then say, "I am" and "You shall have no"? It teaches that the Omnipresent spoke the Ten Commandments in a single utterance and then went back and specified each utterance on its own. I might think that even all the commandments in the Torah were spoken in a single utterance; therefore Scripture says "these." These words were spoken in a single utterance, while the rest of the commandments in the Torah were spoken each one on its own. "Saying" [lemor]: this teaches that they would answer of yes, yes, and of no, no. These are the words of Rabbi Ishmael. Rabbi Akiva says: of yes, yes, and of no, yes.

Another interpretation of "saying" [lemor]: Go out and say it to Israel, and bring Me back word of what they say. And from where do we know that Moses would bring words back before the Almighty? As it says, "And Moses brought back the words of the people to the LORD" (Exodus 19:8). And what were the words of the people? They said, "All that the LORD has spoken we will do and we will hear" (Exodus 24:7). And from where do we know that the Omnipresent conceded to their words? As it says, "And the LORD said to me: They have done well in all that they have spoken" (Deuteronomy 5:25).

"I am the LORD your God" (Exodus 20:2). This is what the verse says: "The chariots of God are myriads upon myriads, thousands of angels" (Psalms 68:18). Rabbi Abdimi of Haifa said: I have learned in my teaching that the Holy One, blessed be He, came down upon Sinai with twenty-two thousand companies of ministering angels. Rabbi Berekhiah the Priest, son of Rabbi, said: like the camp of Levi. For the Holy One, blessed be He, foresaw that they would one day stand with their blemishes; therefore there descended twenty-two thousand, like the camp of Levi.

Another interpretation: "The chariots of God" teaches that the Holy One, blessed be He, descended with twenty-two thousand chariots, and every single chariot was like the one that Ezekiel saw. "Thousands of angels" [alfei shinan]: Rabbi Tanhum bar Hanilai said: up to the point that the accountant is able to reckon. ["For all the earth is Mine," word upon word, land upon land.] Rabbi Eleazar ben Pedat said: and all of them descended sharpened, ready to destroy the enemies of Israel, that is, Israel themselves; for had they not accepted the Torah, the angels would have destroyed them. Rabbi Levi said: "the LORD is among them" (Psalms 68:18); whoever sees the face of a king does not die, as it says, "In the light of the king's face is life" (Proverbs 16:15).

Another interpretation of "the chariots of God": Rabbi Eleazar ben Pedat said, What is meant by "thousands of angels" [alfei shinan]? The beautiful and praiseworthy ones. And even so, "the LORD is among them," distinguished among them. The Assembly of Israel said, "My beloved is dazzling and ruddy" (Song of Songs 5:10). When a king of flesh and blood goes out to the camp, there are many as handsome as he, many as mighty as he, many as full of flowing locks as he. But the Holy One, blessed be He, is not so. When He came to Sinai, He took with Him the ministering angels who were the most beautiful and praiseworthy among them. Rabbi Judah son of Rabbi Simon said: What is the meaning of what is written, "He shone forth from Mount Paran, and He came from the myriads of holiness" (Deuteronomy 33:2)? He was a sign within the myriads of holiness, when He came to Sinai.

Another interpretation of "the chariots of God" (Psalms 68:18): Rabbi Eleazar ben Pedat said, in a place where there are crowds there is crush, but at Sinai, when the Holy One, blessed be He, came, there came down with Him a thousand thousands and myriads of myriads, and even so there was room for them, as it says "thousands of angels [shin'an]" (Psalms 68:18) [reading shin'an as a term of ease], as you say "Moab has been at ease [sha'anan] from its youth" (Jeremiah 48:11). Rabbi Eleazar ben Azariah and Rabbi Eleazar of Modiin: one of them says the mountain itself stretched to hold them, for the Holy One, blessed be He, said to it, Lengthen yourself, widen yourself, and receive the children of your Master. And one says, when the Holy One, blessed be He, returns to Jerusalem He will bring the exiles back into her, as it says "these shall come from far" (Isaiah 49:12). Can she hold them? Rather the Holy One, blessed be He, said to her, "Enlarge the place of your tent" (Isaiah 54:2). "The LORD is among them" (Psalms 68:18): Reish Lakish said, every single angel has a tablet upon his heart, and the Name of the Holy One, blessed be He, is joined to the name of the angel: Mi-cha-el, Gav-ri-el, Refa-el. "The LORD is among them" means His lordship is among them. And do not say among them alone, but even when He came to give His Torah, in this very tongue He gave it, and opened with it: "I am the LORD your God" (Exodus 20:2). This is what Scripture says: "Hear, My people, and I will speak" (Psalms 50:7). Rabbi Hama bar Isaac said, "Hear, My people, that I may speak," that I may have an opening of the mouth to bring charges against the princes of the nations of the world. Another interpretation: "Hear, My people" refers to the past. Before you accepted the Torah, your names were like the names of the nations of the world: "Seba, and Havilah, and Sabtah, and Raamah, and Sabteca" (Genesis 10:7). Once you accepted the Torah you became "My people": "God, your God, am I" (Psalms 50:7).

Rabbi Yohanan said, "your God am I" - I am Judge, I am your Patron. And Reish Lakish said, what use is a patron beside the Judge? "God, your God, am I." Rabbi Yehudah bar Shalom said, He speaks of Israel: not because I called you "gods" - "I said, you are gods" (Psalms 82:6) - do not make light of the Torah I gave you. "Anokhi" is read as a notarikon [acronym]: "Ana Nafshi Ketavit Yehavit" [I Myself wrote and gave it]. The Rabbis say: "Yehivah Ketivah Ne'imah Amirah" [Given, Written, Pleasant, Spoken]. Rabbi Berekhiah said: "Ana Nehorakh Kelilakh Ye'utakh" [I am your light, your crown, your distinction]. When? When you accept the Ten Words. "Anokhi": Rabbi Asa said, twenty-six generations the letter alef cried out in protest before the Holy One, blessed be He, saying, I am the first of the letters, yet You did not create Your world with me, but with bet: "In the beginning [Bereshit] God created." The Holy One, blessed be He, said to it, By your life, I shall repay you. The Torah was created before Me, before the world was created, two thousand years, and when I come to give the Torah to Israel I will open only with you, as it says "Anokhi [I am] the LORD your God." Rabbi Nehemiah said, what is "Anokhi"? It is an Egyptian word. A parable of a king of flesh and blood whose son was taken captive and spent many days among his captors. His father donned vengeance and went to him and brought him back, and came to converse with him in the language of the captors. So too the Holy One, blessed be He: Israel spent all those years in Egypt and learned the speech of Egypt, and when the Holy One, blessed be He, redeemed them and came to give them the Torah, the Holy One, blessed be He, said, Behold, I shall speak with them in the Egyptian tongue, "Anokhi" - anokh.

Another interpretation: because the Holy One, blessed be He, appeared to them at the Sea like a warrior waging war, and appeared to them at Sinai like a scribe teaching Torah, and appeared to them in the days of Daniel like an elder full of mercy, the Holy One, blessed be He, said to them, Not because you see Me in many forms - rather, I am He who was at the Sea, I am He who was at Sinai. "I am the LORD your God": Rabbi Hiyya bar Abba said, according to each and every matter and each and every affair He appeared to them. At the Sea He appeared like a warrior waging war; and He appeared to them at Sinai like a scribe teaching Torah; and He appeared to them in the days of Solomon according to their deeds, "His appearance is like Lebanon, choice as the cedars" (Song of Songs 5:15); and He appeared to them in the days of Daniel like an elder teaching Torah, for so it is fitting that Torah go forth from the mouths of elders.

... Said R' Levi: The Holy One Blessed Be He appeared to them like a picture which is visible form all angles. A thousand people may gaze on it and it gazes on all of them. So is the Holy One Blesses Be He. When He spoke, every individual Yisrael maintained: "He spoke to me!" "I am Hashem your (plural) G-d" is not written here, rather " I am Hashem your (singular) G-d". Said R' Yosi: In accordance with each and everyone's personal capacities did the word speak to him. Do not be astonished at the Manna which came down on Yisrael - each one tasting the flavour that he was capable of tasting - the infants in accordance with their capacities... the young men in accordance with their capacities... and the old in accordance with their capacities. If that was so in the case of the Manna, that everyone tasted the flavour that he could appreciate, the word (the word of Hashem at the receiving of the Torah), all the more so! Said (King) David (Psalm 29:4): " The Voice of Hashem is in strength". It does not say "In HIS strength", but just strength - in the strength (capacities) of each man.

Another interpretation: "I am the LORD your God" - when the Holy One, blessed be He, stood and said "I am the LORD your God," the mountains and hills were quaking, and Tabor and Hermon came from Beit Elim, and Carmel from Aspamia, as it says "As I live, says the King, the LORD of hosts is His name, surely like Tabor among the mountains" and so on (Jeremiah 46:18). This one says, I have been chosen, and that one says, I have been chosen. But once they heard from Your mouth "who brought you out of the land of Egypt," each one stood in its place, and said, He concerned Himself only with the one He brought out of Egypt.

Another interpretation: "I am the LORD your God" - when the Omnipresent stood and said "I am the LORD your God," the earth trembled, as it says "LORD, when You went forth from Seir" (Judges 5:4), and it says "the mountains flowed down before the LORD" (Judges 5:5), and it says "the voice of the LORD is in power, the voice of the LORD is in majesty, the voice of the LORD breaks the cedars, the voice of the LORD makes the hinds to calve" (Psalms 29:4-9), until their houses were filled with the radiance of the Divine Presence. At that hour all the nations of the world gathered and came to Balaam and said to him, Is the Omnipresent perhaps bringing a flood upon the world? He said to them, the Omnipresent has already sworn that He will bring no flood, as it says "for this is as the waters of Noah to Me, that I have sworn" (Isaiah 54:9). They said to him, perhaps He brings no flood of water but He brings a flood of fire. He said to them, He brings neither a flood of water nor a flood of fire; rather, the Holy One, blessed be He, wishes to give the Torah to His people, as it says "the LORD will give strength to His people" (Psalms 29:11). When they heard this, they all turned and went, each to his place. Therefore the nations of the world were called upon for the Torah, so as not to give the nations an opening to say, Had we been asked we would already have accepted it. So they were asked and did not accept it. "And he said, the LORD came from Sinai" (Deuteronomy 33:2): He was revealed to the children of wicked Esau and said to them, Do you accept the Torah upon yourselves? They said to Him, what is written in it? He said to them, "You shall not murder" (Exodus 20:13). They said to Him, this is the inheritance our father bequeathed us, "by your sword you shall live" (Genesis 27:40). He was revealed to the children of Ammon and Moab; He said to them, Do you accept the Torah? They said to Him, what is written in it? He said to them, "You shall not commit adultery" (Exodus 20:13). They said to Him, but they are all the children of adulterers, as it says "thus were both the daughters of Lot with child by their father" (Genesis 19:36). He was revealed to the children of Ishmael; He said to them, Do you accept the Torah upon yourselves? They said to Him, what is written in it? He said to them, "You shall not steal" (Exodus 20:13). They said to Him, this is the blessing our father was given, as it says "and he shall be a wild man" and it is written "for indeed I was stolen away" (Genesis 40:15). And when He came to Israel, "at His right hand was a fiery law for them" (Deuteronomy 33:2), they all opened and said, "all that the LORD has spoken we will do and we will hear" (Exodus 24:7). And so it says "He stood and measured the earth, He beheld and drove asunder the nations" (Habakkuk 3:6). Rabbi Shimon ben Eleazar says, if with the seven commandments that the children of Noah were commanded they could not stand, how much more so with all the commandments of the Torah. A parable of a king who had two stewards: one appointed over a treasury of silver and gold, and one appointed over a treasury of straw. The one appointed over the treasury of straw was suspected, and he complained that they had not appointed him over the treasury of silver and gold. They said to him, Empty one, if over a treasury of straw you were suspected, how shall they trust you over a treasury of gold and silver? And the matter is an argument from minor to major: if with the seven commandments the children of Noah were commanded they could not stand, how much more so with all the commandments of the Torah. And why was the Torah not given in the land of Israel? So as not to give an opening to the nations of the world to say, because it was given in His land therefore we did not accept it.

Another interpretation: so as not to cast strife among the tribes, that this one should not say, in my land the Torah was given, and that one say, in my land the Torah was given. Therefore the Torah was given in the wilderness, publicly, openly, in a place that belongs to no one [ownerless]. In three things the Torah was likened: to wilderness, to fire, and to water, to tell you that just as these are free of charge, so too the words of Torah are free of charge to all who come into the world. "Who brought you out of the house of bondage": they were slaves to kings. Or is it rather that they were slaves to slaves? When it says "and He redeemed you from the house of bondage, from the hand of Pharaoh king of Egypt" (Deuteronomy 7:8), behold, they were slaves to kings and not slaves to slaves.

Another interpretation: "the house of bondage" - the house of those who worship idols. "You shall have no other gods" (Exodus 20:3): why is this said? Because it says "I am the LORD your God." A parable of a king of flesh and blood who entered a province. His servants said to him, Issue decrees upon them. He said to them, When they accept my kingship I will issue decrees upon them, for if they do not accept my kingship, how will they fulfill my decrees? So too the Holy One, blessed be He, said to Israel, "I am the LORD your God; you shall have no other gods." I am He whose kingship you accepted upon yourselves in Egypt. They said to Him, Yes, yes. He said, Just as you accepted my kingship, so accept my decrees: "You shall have no other gods." Rabbi Shimon bar Yohai says, this is what is said elsewhere, "I am the LORD your God; according to the doings of the land of Egypt" and so on (Leviticus 18:2-3). I am He whose kingship you accepted upon yourselves at Sinai; accept my decrees.

Another interpretation: "You shall have no other gods" - why is this said? Because it says "You shall not make for yourself a graven image or any likeness" (Exodus 20:4). I would know only that one may not make one; from where do I learn that one may not keep one already made? The verse teaches, saying "You shall have no other gods." But are they gods? Surely it has already been said "and they cast their gods into the fire, for they were no gods" (Isaiah 37:19). Then what does the verse teach by saying "other gods"? Rather, that others call them gods.

Another interpretation of "other gods" (Exodus 20:3): they are called "others" [acherim] because they delay [me'acharim] the good from coming into the world.

Another interpretation of "other gods" (Exodus 20:3): they are called "others" because they make their worshippers into others [estranged].

Another interpretation: they are called "others" because they are strangers to their own worshippers. And so it says: "yet one cries to it and it does not answer, nor save him from his distress" (Isaiah 46:7). Rabbi Yose says: why is it said "other gods"? So as not to give the nations of the world an opening to claim, "Had they been called by His name, they would have served a purpose." Behold, they were called by His name and still served no purpose. When were they called by His name? In the days of Enosh son of Seth, as it says, "then men began to call by the name of the LORD" (Genesis 4:26). In that hour the Ocean rose and flooded a third of the world. The Holy One, blessed be He, said: you have done a new thing and called yourselves a divinity, so I too will do a new thing and call Myself the LORD. And so it says, "He who calls to the waters of the sea and pours them upon the face of the earth, the LORD is His name" (Amos 9:6). Rabbi Elazar of Modi'in says: "other gods" means that they keep inventing for themselves a new divinity every day. How so? If a man had one of gold and needed the gold, he makes it of silver. If he needs that, he makes it of copper, and so iron, and tin, and lead, as it says, "new ones lately come" (Deuteronomy 32:17). Rabbi Yitzhak said: if we came to expound every name of idols, all the hides in the world would not suffice for them. Rabbi Hanina ben Antigonus says: come and see the language the Torah seized regarding the Molech: anything you make king over yourself, even a single splinter. Rabbi [Yehudah HaNasi] says: "other gods" means they are last [acharonim] to whoever is last in deeds; and who is last in deeds? This is the one who calls them a divinity. Why is "before Me" (Exodus 20:3) said? So as not to give Israel an opening to claim, "Only the one who went out from Egypt was commanded about idolatry." Therefore it says "before Me," to tell you: just as I am living and enduring forever and to all eternity, so you, neither your child nor your child's child, shall not serve idols until the end of all the generations.

"You shall not make for yourself a graven image, or any likeness" (Exodus 20:4). One might think he may not make an engraved one, but may make a solid one; therefore it says "or any likeness." One might think he may not make a solid one, but may make a planted one; therefore it says "you shall not plant for yourself an asherah" (Deuteronomy 16:21). One might think he may not plant one, but may make one of wood; therefore it says "any tree." One might think not of wood but of stone; therefore it says "a figured stone" (Leviticus 26:1). One might think not of stone but of silver and gold; therefore it says "gods of silver and gods of gold you shall not make for yourselves" (Exodus 20:20). One might think not silver or gold, but of copper, iron, tin, or lead; therefore it says "molten gods you shall not make for yourself." One might think he may not make the likeness of any of these, but may make the likeness of beast, animal, or bird; therefore it says "the form of any beast that is on the earth, the form of any winged bird" (Deuteronomy 4:17). One might think he may make the likeness of fish, locusts, creeping things, and crawling things; therefore it says "the form of anything that creeps on the ground, the form of any fish that is in the water" (Deuteronomy 4:18). One might think the likeness of sun, moon, stars, and constellations; therefore it says "and lest you lift up your eyes to the heavens" (Deuteronomy 4:19). One might think the likeness of angels, cherubim, and ophanim; therefore it says "that are in the heavens." If "in the heavens," one might think the sun, moon, and stars; therefore it says "above": not the likeness of angels, nor of stars, nor of sun and moon. One might think the deep and the darkness; therefore it says "and that are in the water beneath the earth" (Exodus 20:4), to include the reflection [in water], the words of Rabbi Akiva. And some say, to include the shavririn [demons of darkness]. So thoroughly did Scripture pursue the evil inclination, to leave no place for a pretext of permission. Our masters taught: Rabban Gamliel had likenesses of moon-shapes on a tablet on his wall, with which he would show the laypeople, asking, "Did you see it like this, or like this?" But is this permitted? Is it not written, "you shall not make with Me" (Exodus 20:20), meaning do not make likenesses of My attendants who serve before Me? Abaye said: the Torah forbade only attendants that one could make in their full likeness, as it was taught: a person may not make a house in the form of the Sanctuary. And it was taught: "you shall not make with Me" means like the likeness of My attendants who serve before Me on high; the Torah forbade only the likeness of the four faces together. But then a single human face alone should be permitted; why did we learn that all faces are permitted except that of a human? Scripture says "you shall not make with Me [iti]," read it as "you shall not make Me [oti]." And are angels permitted? Was it not taught: do not make likeness of My attendants, such as the holy creatures, the ministering angels, the ophanim, and the seraphim? The Torah forbade only the attendants of the upper realm. And are those of the lower realm permitted? Was it not taught: "that are in the heavens" includes sun, moon, stars, and constellations; "above" includes the ministering angels? That teaching refers to worshipping them. To worship, even a small worm would also be forbidden? Indeed so, and that derives from the latter part of the verse, as it was taught: "that are on the earth" includes mountains and hills, seas and rivers, streams and valleys; "beneath" includes a small worm. And is mere making permitted? Rabban Gamliel is different, for others made it for him. But Rav Yehudah also had others make for him, and Shmuel said to him, "blind the eye of this one" [destroy it]. There the seal protruded, and we are concerned about suspicion, as it was taught: a ring whose seal protrudes is forbidden to keep. And are we concerned about suspicion? Was there not the synagogue of Shaf-veYativ in Nehardea that had a statue, and Shmuel and Levi would enter and pray there? A public place is different. And Rabban Gamliel was a prince [nasi], and many were found with him; and if you wish, say it was only occasional; and if you wish, say he made it to teach, as it is written "you shall not learn to do" (Deuteronomy 18:9), but you may learn to understand and to instruct.

"You shall not bow down to them, nor serve them" (Exodus 20:5). Why is this said? Because it says, "and went and served other gods" (Deuteronomy 17:3), to render one liable for the service on its own and for the bowing on its own. Or perhaps one is not liable until he both serves and bows down? Therefore it says "you shall not bow down," to render him liable for the service on its own and for the bowing on its own.

Another interpretation: why is "you shall not bow down" said? Because it says, "one who sacrifices to the gods shall be utterly destroyed" (Exodus 22:19). We have heard the punishment; from where the warning? Therefore it says "you shall not bow down." And so it says, "for you shall not bow down to another god" (Exodus 34:14). It was stated: regarding one who worships idols out of love or out of fear, Abaye said he is liable, for he did serve it; Rava said he is exempt; if he accepted it upon himself as a god, yes, and if not, no. Abaye said: from where do I derive my view? As it was taught, "you shall not bow down to them": to them you shall not bow down, but you may bow down to a person like yourself. One might think even to one worshipped like Haman; therefore it says "nor serve them." But Haman was served out of fear! Rava said: like Haman and not like Haman. Like Haman, in that he himself was made a god; and not like Haman, for there it was out of fear, while here it is not out of fear. Rabbi Ami said: if one slaughtered, burned incense, and poured libation in a single lapse of awareness, he is liable only once, for Scripture says "nor serve them": Scripture made them all a single service. Abaye said: why are three bowings mentioned regarding idolatry? One for its customary manner, one for a manner not its custom, and one to separate them as distinct offenses. Rava said: all is included in "nor serve them"; when Scripture specified "and live by them" (Leviticus 18:5), and not that he should die by them, it excluded the case of compulsion. Then Scripture wrote, "and you shall not profane My holy name" (Leviticus 22:32), which applies even under compulsion. There is no difficulty: the one in private, the other in public.

"For I the LORD your God am a jealous God" (Exodus 20:5). Am I then a God of jealousy? I rule over jealousy, and jealousy does not rule over Me. I rule over slumber, and slumber does not rule over Me. And so it says, "behold, He who guards Israel neither slumbers nor sleeps" (Psalms 121:4).

Another interpretation: with jealousy I exact punishment from them, from those who worship idols; but I am gracious and compassionate in other matters.