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Share“Moses extended his staff” – why would the Holy One blessed be He give a time for the plagues, “tomorrow” (Exodus 10:4), and not bring them upon them immediately? It was so they would relent and repent.
20:15
“God did not lead them [naḥam].” [Ex.13:17] This is analogous to a king who had a son and he sought to bequeath him an inheritance, and he said: ‘If I give it to him now, he is still young and unable to retain it; rather, [I will wait] until my son learns the laws and appreciates their significance, and then I will give it to him.’ So too, the Holy One blessed be G!d said: ‘If I take Israel into the Land now, they have not yet engaged in the mitzvot, and they do not know the matters of offerings and tithes, Rather, I will give them the Torah and then I will take them into the Land.’
וַיַּסֵּב אֱלֹהִים אֶת הָעָם
“God led the people around [vayasev]” – from here our Rabbis said: “Even the poor of Israel may not eat until he reclines [yasev]” (Mishna Pesaḥim 10:1) as that is what the Holy One blessed be G!d did to them, as it is stated: “God led [the people] around [vayasev].”
שֶׁבְּכָל־הַלֵּילוֹת, אָֽנוּ אוֹכְלִין בֵּין יוֹשְׁבִין וּבֵין מְסֻבִּין; הַלַּֽיְלָה הַזֶּה, כֻּלָּֽנוּ מְסֻבִּין.
Sheb'chol haleilot anu ochlin bein yoshvin uvein m'subin; halailah hazeh, kulanu m'subin.
On all other nights, we eat either sitting upright or reclining. On this night we all recline.
God said to Moses: ‘Why are you crying out to Me? Speak to the children of Israel and have them set forth’” (Exodus 14:15).
“G!d said to Moses: ‘Why are you crying out to Me?’” That is what is written: “They cried out and G!d heard” (Psalms 34:18). Why is this so? Isaac bequeathed two inheritances to his two sons: He bequeathed the voice to Jacob, as it says: “The voice is the voice of Jacob” (Genesis 27:22). He bequeathed the hands to Esau, as it is stated: “But the hands are the hands of Esau” (Genesis 27:22). Esau was proud of his inheritance, as it is stated: “Edom said to him: 'You shalt not pass through me, lest with a sword [I will come out against you’]” (Numbers 20:18). Jacob was proud of his inheritance, as it is stated: “We cried out to the Lord, God of our fathers” (Deuteronomy 26:7). In the future, both of them will receive their rewards. Esau will receive his reward, as it is stated: “As My sword has drunk its fill in the heavens; behold, it will descend upon Edom” (Isaiah 34:5). Jacob will receive his reward, as it is stated: “The voice of gladness, the voice of joy” (Jeremiah 33:11). This is why it is written: “They cried out and the Lord heard,” because the children of Israel cried out at the sea, as it is stated: “The children of Israel cried out to the Lord” (Exodus 14:10). The Holy One blessed be He heard their prayer and said to Moses: “Why are you crying out to Me? I already heard their cry .” – “Speak to the children of Israel and have them set forth.”
“Why are you crying out to Me?” – that is what is written: “Hearer of prayer, to You all flesh will come” שֹׁמֵ֥עַ תְּפִלָּ֑ה עָ֝דֶ֗יךָ כׇּל־בָּשָׂ֥ר יָבֹֽאוּ׃
(Psalms 65:3). What is “Hearer of prayer?” Rabbi Pinḥas in the name of Rabbi Meir, and Rabbi Yirmeya in the name of Rabbi Ḥiyya bar Abba said: When Israel prays, you do not find that they all pray as one, but rather, each congregation prays on its own. This congregation begins, and then the other congregation. After all the congregations have finished their prayers, the angel appointed over prayers takes all the prayers that they prayed in all the congregations and crafts them into crowns and places them on the head of the Holy One blessed be G!d, as it is stated: “To you [adekha] all flesh will come,” and adekha means nothing other than crown, as it is stated: “You shall clothe yourself with them all, as with an ornament [ke’adi]” שְׂאִֽי־סָבִ֤יב עֵינַ֙יִךְ֙ וּרְאִ֔י כֻּלָּ֖ם נִקְבְּצ֣וּ בָֽאוּ־לָ֑ךְ חַי־אָ֣נִי נְאֻם־יהוה כִּ֤י כֻלָּם֙ כָּעֲדִ֣י תִלְבָּ֔שִׁי וּֽתְקַשְּׁרִ֖ים כַּכַּלָּֽה׃
(Isaiah 49:18). So, it says: “Israel, in whom I will be glorified'” (Isaiah 49:3), as the Holy One blessed be G!d adorns Gdself with the prayers of Israel, as it is stated: “And a beautiful crown upon your head” (Ezekiel 16:12).
“Raise your staff.”’
Rabbi Simon said: This is analogous to the holder of the rod [of office] *Roman lictors (magistrates) carried bundles of rods called fasces as a symbol of their office. who was walking outside with the rod in his hand. They said: ‘Were it not for the rod in his hand, he would not be respected.’ The king heard and said: ‘Put down the rod and go outside. Anyone who doesn’t greet you, I will remove his head.’ So, the Egyptians said: ‘Moses would have been unable to do anything but for the staff; with it he struck the Nile, with it he brought all the plagues.’ When Israel came into the midst of the sea and the Egyptians were standing behind them, the Holy One blessed be He said to Moses: ‘Cast away your staff, so they will not say: Were it not for the staff, he would not have been able to split the sea, as it is stated: “Raise your staff.”’ *The midrash is commenting on the fact that Moses was commanded in Exodus 14:16: “And you, raise your staff, and extend your hand over the sea, and split it; and the children of Israel will come into the midst of the sea on dry land.” However, in the description of the actual action, only Moses extending his arm is mentioned: “Moses extended his hand over the sea and the Lord moved the sea…” (Exodus 14:21).
“The children of Israel came into the midst of the sea upon dry ground; and the waters were a wall for them to their right, and to their left” (Exodus 14:22).
“The children of Israel came into the midst of the sea upon dry ground” – if in the midst of the sea, why on dry ground? If on dry ground, why in the midst of the sea? Rather, from here you learn that the sea was not split for them until they entered up to their noses, and then it became dry land for them. Rabbi Nehorai expounded: An Israelite woman would pass through the sea, with her son crying in her hand, and she would extend her hand and take an apple or a pomegranate from the sea and give it to him, as it is stated: “He led them through the depths, as through the wilderness” (Psalms 106:9); just as in the wilderness they lacked nothing, so too in the depths they lacked nothing. That is what Moses said: “These forty years the Lord your God has been with you; you have lacked nothing” (Deuteronomy 2:7). Nothing was lacking; all they had to do was mention something and it would be created before them. Rabbi Shimon says: Even speech was unnecessary, but rather anyone who thought something in his heart, it would be prepared, as it is stated: “They tried God in their hearts, asking food for their craving” (Psalms 78:18).
Rabbi Yoḥanan said: What is the meaning of that which is written: “And the one came not near the other all the night” (Exodus 14:20)? The ministering angels wanted to sing their song, for the angels would sing songs to each other, as it states: “And they called out to each other and said” (Isaiah 6:3), but the Holy One, Blessed be G!d, said: The work of My hands, the Egyptians, are drowning at sea, and you wish to say songs? This indicates that God does not rejoice over the downfall of the wicked.
Rabbi Yehuda says: Who was reciting accolades to the Holy One blessed be He? It was the children, those whom Pharaoh sought to cast into the Nile, as they recognized the Holy One blessed be He. How so? When Israel was in Egypt, and one of the Israelite women sought to give birth, she would go out to the field and give birth there. When she would give birth, she would leave the child and deliver him to the Holy One blessed be He, and say: ‘Master of the universe, I did mine; You do Yours.’ Rabbi Yoḥanan said: Immediately, the Holy One blessed be G!d Gdself would descend, as it were, cut their umbilical cord, bathe them, and smear them with oil. So Ezekiel said: “You were cast in the open field in the loathsomeness of your person [on the day you were born]” (Ezekiel 16:5). And it is written: “Regarding your birth, on the day you were born, your navel was not cut” (Ezekiel 16:4). And it is written: “I clothed you in embroidery” (Ezekiel 16:10). And it is written: “I bathed you in water” (Ezekiel 16:9).
He would place two round stone receptacles in [the child’s] hand, one from which he would suckle oil and one from which he would suckle milk, as it is stated: “He gave him to suckle honey from a stone, and oil from a flinty rock” (Deuteronomy 32:13). They would grow in the field, as it is stated: “I caused you to grow like the growth of the field” (Ezekiel 16:7). When they had grown, they would enter the houses of their fathers, who would ask them: ‘Who tended to you?’ They would say: ‘A certain handsome, outstanding young man would descend and provide all our needs,’ as it is stated: “My beloved is clear-skinned and ruddy, more eminent than ten thousand” (Song of Songs 5:10). When Israel arrived at the sea, those same children were there and they saw the Holy One blessed be He at the sea. They began saying to their fathers: ‘This is the One who was doing all those things for us when we were in Egypt,’ as it is stated: “This is my God, and I will glorify Him” (Exodus 15:2). *The phrase “this is my God” is taken to mean that they recognized G!d.
Another matter, “behold, I will rain down bread for you from the heavens,” that is what is written: “Cast your bread upon the water, for after many days you will find it” (Ecclesiastes 11:1). Rabbi Ḥanin said: When the Holy One blessed be He called Abraham, he answered Him: “He said: Here I am [hineni]” (Genesis 22:1). The Holy One blessed be He said to him: ‘As you live, with that same expression I will reward your descendants,’ as it is stated: “Behold, I [hineni] will rain down bread for you from the heavens.” In his regard, the verse says: “He who walks wholeheartedly is a righteous man” (Proverbs 20:7), this is Abraham, in whose regard it is written: “Walk before Me, and be wholehearted.” (Genesis 17:1).
“Happy are his children after him” (Proverbs 20:7). You find that everything that Abraham our patriarch performed himself for the ministering angels, the Holy One blessed be G!d performed for his descendants in the wilderness. He said: “Let a little water be taken” (Genesis 18:4) by means of an intermediary. The Holy One blessed be G!d provided water by means of an intermediary. From where is this derived? As it is stated: “Behold, I will stand before you there on the rock” (Exodus 17:6). [Abraham] said: “And wash your feet” (Genesis 18:4), and He repaid them in the wilderness, as it is stated: “I will bathe you in water” (Ezekiel 16:9). [Abraham] said: “And recline beneath the tree” (Genesis 18:4), and the Holy One blessed be He “spread a cloud like a curtain” (Psalms 105:39). [Abraham] accompanied them, as it is stated: “Abraham was going with them to see them off” (Genesis 18:16), and the Holy One blessed be He repaid his descendants, as it is stated: “And the Lord was going before them by day” (Exodus 13:21). [Abraham] said: “I will fetch a piece of bread” (Genesis 18:5), and the Holy One blessed be He said: “Behold, I will rain down bread for you.” Rabbi Yehuda Halevi ben Rabbi Shalom said in the name of Rabbi Yona, and also Rabbi Levi said in the name of Rabbi Ḥama ben Rabbi Ḥanina: The manna should have fallen for them for [all of their] forty-two journeys. Where did it [begin to] fall? It was at Alush. Why at Alush? It was due to the merit that Abraham said: “Knead [lushi] and prepare cakes” (Genesis 18:6), that the Holy One blessed be He repaid his descendants: “Behold, I will rain down bread for you from the heavens.”
…“behold, I will rain down bread for you from the heavens,” that is what is written: “You prepare a table before me in the presence of my enemies” (Psalms 23:5). When did the children of Israel state this matter? It was when they departed from Egypt and the nations of the world were saying: ‘These are destined to perish in the wilderness,’ and [Israel] said: “Is God able to prepare a table in the wilderness?” (Psalms 78:19).
What did the Holy One blessed be He do? He had them recline [hesiban] under the clouds of glory, as it is stated: “God led the people roundabout [vayasev]” (Exodus 13:18), and he fed them manna, as it is stated: “Who fed you manna in the wilderness” (Deuteronomy 8:16). The height of the manna was higher than the waters of the Flood, as it is stated: “He commanded the skies above and opened the doors of the heavens” (Psalms 78:23), and regarding the Flood it is written: “And the windows of the heavens were opened” (Genesis 7:11). *Doors in the time of the Sages had four windows. Thus, if the waters of the Flood came through windows, and an unclarified plural term implies two, and the manna came through doors, the implication is that the manna was more plentiful than the waters of the Flood (see Yoma 76a). The nations of the world were seeing Israel reclining, eating, and lauding the Holy One blessed be He, as it is stated: “You prepare a table before me in the presence of my enemies” (Psalms 23:5). “You anoint my head with oil” (Psalms 23:5), this is the quail. “My cup is full” (Psalms 23:5), this is the spring. Likewise, in the future, He will make peace for them, and they will recline and eat in the Garden of Eden. The idolaters will see their conduct and their manner , *Their hearts will melt due to jealousy or fear. as it is stated: “Behold, My servants will drink and you will be thirsty, [behold, My servants will rejoice and you will be ashamed]” (Isaiah 65:13).
Yitro
Another matter, “Yitro…heard,” that is what is written: “The stranger does not stay the night outside” (Job 31:32). Just as it is written earlier in the portion [beginning]: “This is the statute of the paschal offering, [no foreigner shall eat from it]” (Exodus 12:43), until: A proselyte who married the daughter of an Israelite and begot a daughter, and the daughter went and married a legitimate priest and bore a son, that son is fit to be the High Priest. He stands and sacrifices atop the altar; the result is that the proselyte is inside and the Levite is on the outside. That is, “The stranger does not stay the night outside.” “I opened my doors for the guest” (Job 31:32), this is Yitro, for whom the Holy One blessed be G!d brought down manna, as it is stated: “G!d commanded the skies above and opened the doors of heaven” (Psalms 78:23).
Another matter, “Yitro…heard,” that is what is written: “Heed the word of the Lord, house of Jacob” (Jeremiah 2:4). That is what the verse said: “My son, if you have become a guarantor for your friend” (Proverbs 6:1). Rabbi Neḥemya said: It is stated regarding Torah scholars. As long as a person is a Torah scholar, he is indifferent to the public and is not punished on their account. When a person is appointed as a leader and dons the cloak of leadership, they can no longer say: ‘I tend only to my own benefit; I do not care about the public.’ Rather, all the travail of the public is upon them. If [that leader] sees a person performing injustice to another, or performing a transgression, and they do not admonish [the person], they will be punished for it…
“Moses ascended to God” – that is what is written: “You ascended on high; you took captives” (Psalms 68:19). What is “ascended”? You were exalted. *The term “ascended” is understood in the spiritual sense, but not that Moses physically ascended to heaven. You struggled with angels on high. *Moses debated with the angels as to whether the Torah should be given to human beings (see Shabbat 88b).
89a
idols that you require this special warning? Again Moses asked: What else is written in it? The Holy One, Blessed be He, said to him: “Remember the Shabbat day to sanctify it” (Exodus 20:8). Moses asked the angels: Do you perform labor that you require rest from it? Again Moses asked: What else is written in it? “Do not take the name of the Lord your God in vain” (Exodus 20:7), meaning that it is prohibited to swear falsely. Moses asked the angels: Do you conduct business with one another that may lead you to swear falsely? Again Moses asked: What else is written in it? The Holy One, Blessed be He, said to him: “Honor your father and your mother” (Exodus 20:12). Moses asked the angels: Do you have a father or a mother that would render the commandment to honor them relevant to you? Again Moses asked: What else is written in it? God said to him: “You shall not murder, you shall not commit adultery, you shall not steal” (Exodus 20:13) Moses asked the angels: Is there jealousy among you, or is there an evil inclination within you that would render these commandments relevant? Immediately they agreed with the Holy One, Blessed be He, that He made the right decision to give the Torah to the people, and as it is stated: “God our Lord, how glorious is Your name in all the earth” (Psalms 8:10), while “that Your majesty is placed above the heavens” is not written because the angels agreed with God that it is appropriate to give the Torah to the people on earth.
“Moses reported the statement of the people to the Lord” (Exodus 19:8) – at that moment, the Holy One blessed be G!d sought to give them the Torah and to speak with them, but Moses was standing [on the mountain]. The Holy One blessed be G!d said: What shall I do about Moses? Rabbi Levi said: This is analogous to a king who sought to issue a proclamation without the input of his chief official. He said to him: ‘Do such and such.’ He said to him: ‘It is already done.’ He then said to him: ‘Go and summon so-and-so the adviser and let him come with you.’ When he went, the king did what he sought to do. So too, the Holy One blessed be G!d sought to give the Ten Commandments. Moses was standing to G!d’s side. The Holy One blessed be G!d said: When I reveal the firmament to them and say: “I am the Lord your God” (Exodus 20:2), they will say: ‘Who spoke; was it the Holy One blessed be G!d or Moses?’ Rather, let Moses descend, and afterward I will say: “I am the Lord your God.” So, the Holy One blessed be G!d said to Moses: “Go to the people and sanctify them today and tomorrow, and they shall wash their garments” (Exodus 19:10). He said to G!d: ‘I already sanctified them,’ as it is stated: “As you have warned us, saying: [Demarcate the mountain and sanctify it]” (Exodus 19:23). G!d said to him: “Go, descend, and you shall ascend and Aaron with you” (Exodus 19:24). When Moses descended, the Holy One blessed be G!d revealed G!dself, as it is stated: “Moses descended to the people” (Exodus 19:25), [and] immediately, “God spoke.”
“All these matters, saying” – G!d does everything concurrently. G!d kills and revives concurrently. G!d strikes and heals concurrently. A woman on the birthing stool, seafarers, travelers in the wilderness, those incarcerated in prison, one in the east, one in the west, one in the north, and one in the south, G!d hears them all concurrently. Likewise, it says: “I form light and create darkness” (Isaiah 45:7). Likewise, dust is transformed into a person and then transformed back into dust, as it is stated: “G!d transforms the shadow of death into morning” (Amos 5:8). What is “into morning”? As it was at the outset. What does it say at the outset? “All the water that was in the Nile was transformed into blood” (Exodus 7:20), then the blood was restored to water. Living flesh was transformed into dead, and the dead were restored to living. The staff was transformed into a serpent, and the serpent was transformed back into a staff. The sea was transformed into dry land, and the dry land was then transformed into sea. Likewise it says: “He calls for the waters of the sea…” (Amos 5:8)… All were said concurrently. That is, “God spoke all these matters, saying.”
“God spoke all these matters, saying” – Rabbi Yitzḥak said: What the prophets are destined to prophesy in each and every generation, they received at Mount Sinai, as Moses says to Israel: “Rather, with him who is here with us standing today [before the Lord our God], and with him who is not here with us today” (Deuteronomy 29:14). It is not written here, “standing with us today,” but rather, “with us today.” These are the souls [of people] who are destined to be created, which lack substance, in whose regard standing is not stated. Even though they were not there at that moment, each and every one received his due.
Likewise it says: “The prophecy of the word of the Lord to Israel through Malachi” (Malachi 1:1). It is not stated, “in the days of Malachi,” but rather, “through Malachi,” as the prophecy was with him since Mount Sinai, but he had not been given permission to prophesy until that time. Likewise, Isaiah said: “From the time that it was, I was there” (Isaiah 48:16). Isaiah said: From the day that the Torah was given at Sinai, I was there and I received this prophecy; however, “now the Lord God has sent me with His spirit” (Isaiah 48:16). Until then, permission had not been given to him to prophesy.
Not only did all the prophets receive their prophecy from Sinai, but all the Sages who arise in each and every generation, each and every one received their [wisdom] from Sinai. Likewise it says: “These words the Lord spoke to your entire assembly (Deuteronomy 5:19).
“A great voice that did not cease” (Deuteronomy 5:19) – Rabbi Yoḥanan said: One voice that was divided into seven voices, and they were divided into seventy languages. Rabbi Shimon ben Lakish said: From it, all the prophets who prophesied stood.
“I am the Lord your God, who took you out of the land of Egypt, from the house of slavery” (Exodus 20:2).
“I am the Lord your God” – that is what is written: “Has a people heard the voice of God [speaking [medaber] from the midst of the fire, as you heard, and lived?]” (Deuteronomy 4:33). The heretics asked Rabbi Simlai, they said to him: ‘Are there many gods in the world?’ He said to them: ‘Why?’ They said to him: ‘As, it is written: “Has a people heard the voice of God [Elohim]?”’ He said to them: ‘Does it say medaberim? Rather, it says medaber.’ His disciples said to him: ‘Rabbi, you rebuffed them with a smashed reed; what do you respond to us?’ Rabbi Levi then interpreted it, he said to them: ‘“Has a people heard the voice of God” – how so? Had it been written: “The voice of the Lord is with His might,” the world would have been unable to survive. Rather, “the voice of the Lord is with might” (Psalms 29:4) – with the might of each and every individual, the lads in accordance with their might, the elders in accordance with their might, and children according to their might. The Holy One blessed be G!d said to Israel: Do not believe that because you heard many voices, perhaps there are many gods in the heavens, but rather, know that I am the Lord your God, as it is stated: “I am the Lord your God”’ (Deuteronomy 5:6).
Rabbi Abbahu said in the name of Rabbi Yoḥanan: When the Holy One blessed be G!d gave the Torah, no bird tweeted, no fowl flew, no bull lowed, no wheels *Of the Divine Chariot flew, seraphs did not say: “Holy, holy” (see Isaiah 6:3), the sea did not tremble, people did not speak, but rather, the entire world was quiet and silent. The voice emerged: “I am the Lord your God.”
Likewise it says: “These words the Lord spoke to your entire assembly…with a great voice, and it went on no more” (Deuteronomy 5:19) – Rabbi Shimon ben Lakish said: What is “and it went on no more”? When a person calls to another, his voice has an echo, but the voice that was emerging from the mouth of the Holy One blessed be G!d did not have an echo. If you are astonished by this, Elijah, when he came to Carmel, he assembled all the priests and said to them: “Call in a great voice…as he is a god” (I Kings 18:27). What did the Holy One blessed be He do? He muted the entire world and silenced the heavenly and earthly beings. The world was emptiness and disorder as though there was no creature in the world, as it is stated: “There was no voice, no respondent, and no listener” (I Kings 18:29)... All the more so, when the Holy One blessed be He spoke on Mount Sinai, G!d silenced the entire world, so that the creatures would know that there is no one other than G!d. G!d said: “I am the Lord your God.” Regarding the future it is written: “I, it is I who is your Comforter” (Isaiah 51:12).
(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}(ז) וְכִֽי־יִמְכֹּ֥ר אִ֛ישׁ אֶת־בִּתּ֖וֹ לְאָמָ֑ה לֹ֥א תֵצֵ֖א כְּצֵ֥את הָעֲבָדִֽים׃ (ח) אִם־רָעָ֞ה בְּעֵינֵ֧י אֲדֹנֶ֛יהָ אֲשֶׁר־[ל֥וֹ](לא) יְעָדָ֖הּ וְהֶפְדָּ֑הּ לְעַ֥ם נׇכְרִ֛י לֹא־יִמְשֹׁ֥ל לְמׇכְרָ֖הּ בְּבִגְדוֹ־בָֽהּ׃ (ט) וְאִם־לִבְנ֖וֹ יִֽיעָדֶ֑נָּה כְּמִשְׁפַּ֥ט הַבָּנ֖וֹת יַעֲשֶׂה־לָּֽהּ׃ (י) אִם־אַחֶ֖רֶת יִֽקַּֽח־ל֑וֹ שְׁאֵרָ֛הּ כְּסוּתָ֥הּ וְעֹנָתָ֖הּ לֹ֥א יִגְרָֽע׃ (יא) וְאִ֨ם־שְׁלׇשׁ־אֵ֔לֶּה לֹ֥א יַעֲשֶׂ֖ה לָ֑הּ וְיָצְאָ֥ה חִנָּ֖ם אֵ֥ין כָּֽסֶף׃ {ס}(יב) מַכֵּ֥ה אִ֛ישׁ וָמֵ֖ת מ֥וֹת יוּמָֽת׃ (יג) וַאֲשֶׁר֙ לֹ֣א צָדָ֔ה וְהָאֱלֹהִ֖ים אִנָּ֣ה לְיָד֑וֹ וְשַׂמְתִּ֤י לְךָ֙ מָק֔וֹם אֲשֶׁ֥ר יָנ֖וּס שָֽׁמָּה׃ {ס}(יד) וְכִֽי־יָזִ֥ד אִ֛ישׁ עַל־רֵעֵ֖הוּ לְהׇרְג֣וֹ בְעׇרְמָ֑ה מֵעִ֣ם מִזְבְּחִ֔י תִּקָּחֶ֖נּוּ לָמֽוּת׃ {ס}(טו) וּמַכֵּ֥ה אָבִ֛יו וְאִמּ֖וֹ מ֥וֹת יוּמָֽת׃ {ס}(טז) וְגֹנֵ֨ב אִ֧ישׁ וּמְכָר֛וֹ וְנִמְצָ֥א בְיָד֖וֹ מ֥וֹת יוּמָֽת׃ {ס}(יז) וּמְקַלֵּ֥ל אָבִ֛יו וְאִמּ֖וֹ מ֥וֹת יוּמָֽת׃ {ס}(יח) וְכִֽי־יְרִיבֻ֣ן אֲנָשִׁ֔ים וְהִכָּה־אִישׁ֙ אֶת־רֵעֵ֔הוּ בְּאֶ֖בֶן א֣וֹ בְאֶגְרֹ֑ף וְלֹ֥א יָמ֖וּת וְנָפַ֥ל לְמִשְׁכָּֽב׃ (יט) אִם־יָק֞וּם וְהִתְהַלֵּ֥ךְ בַּח֛וּץ עַל־מִשְׁעַנְתּ֖וֹ וְנִקָּ֣ה הַמַּכֶּ֑ה רַ֥ק שִׁבְתּ֛וֹ יִתֵּ֖ן וְרַפֹּ֥א יְרַפֵּֽא׃ {ס}(כ) וְכִֽי־יַכֶּה֩ אִ֨ישׁ אֶת־עַבְדּ֜וֹ א֤וֹ אֶת־אֲמָתוֹ֙ בַּשֵּׁ֔בֶט וּמֵ֖ת תַּ֣חַת יָד֑וֹ נָקֹ֖ם יִנָּקֵֽם׃ (כא) אַ֥ךְ אִם־י֛וֹם א֥וֹ יוֹמַ֖יִם יַעֲמֹ֑ד לֹ֣א יֻקַּ֔ם כִּ֥י כַסְפּ֖וֹ הֽוּא׃ {ס}(כב) וְכִֽי־יִנָּצ֣וּ אֲנָשִׁ֗ים וְנָ֨גְפ֜וּ אִשָּׁ֤ה הָרָה֙ וְיָצְא֣וּ יְלָדֶ֔יהָ וְלֹ֥א יִהְיֶ֖ה אָס֑וֹן עָנ֣וֹשׁ יֵעָנֵ֗שׁ כַּֽאֲשֶׁ֨ר יָשִׁ֤ית עָלָיו֙ בַּ֣עַל הָֽאִשָּׁ֔ה וְנָתַ֖ן בִּפְלִלִֽים׃ (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}(כו) וְכִֽי־יַכֶּ֨ה אִ֜ישׁ אֶת־עֵ֥ין עַבְדּ֛וֹ אֽוֹ־אֶת־עֵ֥ין אֲמָת֖וֹ וְשִֽׁחֲתָ֑הּ לַֽחׇפְשִׁ֥י יְשַׁלְּחֶ֖נּוּ תַּ֥חַת עֵינֽוֹ׃ (כז) וְאִם־שֵׁ֥ן עַבְדּ֛וֹ אֽוֹ־שֵׁ֥ן אֲמָת֖וֹ יַפִּ֑יל לַֽחׇפְשִׁ֥י יְשַׁלְּחֶ֖נּוּ תַּ֥חַת שִׁנּֽוֹ׃ {פ}(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׃ (ל) אִם־כֹּ֖פֶר יוּשַׁ֣ת עָלָ֑יו וְנָתַן֙ פִּדְיֹ֣ן נַפְשׁ֔וֹ כְּכֹ֥ל אֲשֶׁר־יוּשַׁ֖ת עָלָֽיו׃ (לא) אוֹ־בֵ֥ן יִגָּ֖ח אוֹ־בַ֣ת יִגָּ֑ח כַּמִּשְׁפָּ֥ט הַזֶּ֖ה יֵעָ֥שֶׂה לּֽוֹ׃ (לב) אִם־עֶ֛בֶד יִגַּ֥ח הַשּׁ֖וֹר א֣וֹ אָמָ֑ה כֶּ֣סֶף ׀ שְׁלֹשִׁ֣ים שְׁקָלִ֗ים יִתֵּן֙ לַֽאדֹנָ֔יו וְהַשּׁ֖וֹר יִסָּקֵֽל׃ {ס}(לג) וְכִֽי־יִפְתַּ֨ח אִ֜ישׁ בּ֗וֹר א֠וֹ כִּֽי־יִכְרֶ֥ה אִ֛ישׁ בֹּ֖ר וְלֹ֣א יְכַסֶּ֑נּוּ וְנָֽפַל־שָׁ֥מָּה שּׁ֖וֹר א֥וֹ חֲמֽוֹר׃ (לד) בַּ֤עַל הַבּוֹר֙ יְשַׁלֵּ֔ם כֶּ֖סֶף יָשִׁ֣יב לִבְעָלָ֑יו וְהַמֵּ֖ת יִֽהְיֶה־לּֽוֹ׃ {ס}(לה) וְכִֽי־יִגֹּ֧ף שֽׁוֹר־אִ֛ישׁ אֶת־שׁ֥וֹר רֵעֵ֖הוּ וָמֵ֑ת וּמָ֨כְר֜וּ אֶת־הַשּׁ֤וֹר הַחַי֙ וְחָצ֣וּ אֶת־כַּסְפּ֔וֹ וְגַ֥ם אֶת־הַמֵּ֖ת יֶֽחֱצֽוּן׃ (לו) א֣וֹ נוֹדַ֗ע כִּ֠י שׁ֣וֹר נַגָּ֥ח הוּא֙ מִתְּמ֣וֹל שִׁלְשֹׁ֔ם וְלֹ֥א יִשְׁמְרֶ֖נּוּ בְּעָלָ֑יו שַׁלֵּ֨ם יְשַׁלֵּ֥ם שׁוֹר֙ תַּ֣חַת הַשּׁ֔וֹר וְהַמֵּ֖ת יִֽהְיֶה־לּֽוֹ׃ {ס}(לז) כִּ֤י יִגְנֹֽב־אִישׁ֙ שׁ֣וֹר אוֹ־שֶׂ֔ה וּטְבָח֖וֹ א֣וֹ מְכָר֑וֹ חֲמִשָּׁ֣ה בָקָ֗ר יְשַׁלֵּם֙ תַּ֣חַת הַשּׁ֔וֹר וְאַרְבַּע־צֹ֖אן תַּ֥חַת הַשֶּֽׂה׃ (א) אִם־בַּמַּחְתֶּ֛רֶת יִמָּצֵ֥א הַגַּנָּ֖ב וְהֻכָּ֣ה וָמֵ֑ת אֵ֥ין ל֖וֹ דָּמִֽים׃ (ב) אִם־זָרְחָ֥ה הַשֶּׁ֛מֶשׁ עָלָ֖יו דָּמִ֣ים ל֑וֹ שַׁלֵּ֣ם יְשַׁלֵּ֔ם אִם־אֵ֣ין ל֔וֹ וְנִמְכַּ֖ר בִּגְנֵבָתֽוֹ׃ (ג) אִֽם־הִמָּצֵא֩ תִמָּצֵ֨א בְיָד֜וֹ הַגְּנֵבָ֗ה מִשּׁ֧וֹר עַד־חֲמ֛וֹר עַד־שֶׂ֖ה חַיִּ֑ים שְׁנַ֖יִם יְשַׁלֵּֽם׃ {ס}(ד) כִּ֤י יַבְעֶר־אִישׁ֙ שָׂדֶ֣ה אוֹ־כֶ֔רֶם וְשִׁלַּח֙ אֶת־בְּעִירֹ֔ה וּבִעֵ֖ר בִּשְׂדֵ֣ה אַחֵ֑ר מֵיטַ֥ב שָׂדֵ֛הוּ וּמֵיטַ֥ב כַּרְמ֖וֹ יְשַׁלֵּֽם׃ {ס}(ה) כִּֽי־תֵצֵ֨א אֵ֜שׁ וּמָצְאָ֤ה קֹצִים֙ וְנֶאֱכַ֣ל גָּדִ֔ישׁ א֥וֹ הַקָּמָ֖ה א֣וֹ הַשָּׂדֶ֑ה שַׁלֵּ֣ם יְשַׁלֵּ֔ם הַמַּבְעִ֖ר אֶת־הַבְּעֵרָֽה׃ {ס}(ו) כִּֽי־יִתֵּן֩ אִ֨ישׁ אֶל־רֵעֵ֜הוּ כֶּ֤סֶף אֽוֹ־כֵלִים֙ לִשְׁמֹ֔ר וְגֻנַּ֖ב מִבֵּ֣ית הָאִ֑ישׁ אִם־יִמָּצֵ֥א הַגַּנָּ֖ב יְשַׁלֵּ֥ם שְׁנָֽיִם׃ (ז) אִם־לֹ֤א יִמָּצֵא֙ הַגַּנָּ֔ב וְנִקְרַ֥ב בַּֽעַל־הַבַּ֖יִת אֶל־הָֽאֱלֹהִ֑ים אִם־לֹ֥א שָׁלַ֛ח יָד֖וֹ בִּמְלֶ֥אכֶת רֵעֵֽהוּ׃ (ח) עַֽל־כׇּל־דְּבַר־פֶּ֡שַׁע עַל־שׁ֡וֹר עַל־חֲ֠מ֠וֹר עַל־שֶׂ֨ה עַל־שַׂלְמָ֜ה עַל־כׇּל־אֲבֵדָ֗ה אֲשֶׁ֤ר יֹאמַר֙ כִּי־ה֣וּא זֶ֔ה עַ֚ד הָֽאֱלֹהִ֔ים יָבֹ֖א דְּבַר־שְׁנֵיהֶ֑ם אֲשֶׁ֤ר יַרְשִׁיעֻן֙ אֱלֹהִ֔ים יְשַׁלֵּ֥ם שְׁנַ֖יִם לְרֵעֵֽהוּ׃ {ס}(ט) כִּֽי־יִתֵּן֩ אִ֨ישׁ אֶל־רֵעֵ֜הוּ חֲמ֨וֹר אוֹ־שׁ֥וֹר אוֹ־שֶׂ֛ה וְכׇל־בְּהֵמָ֖ה לִשְׁמֹ֑ר וּמֵ֛ת אוֹ־נִשְׁבַּ֥ר אוֹ־נִשְׁבָּ֖ה אֵ֥ין רֹאֶֽה׃ (י) שְׁבֻעַ֣ת יהוה תִּהְיֶה֙ בֵּ֣ין שְׁנֵיהֶ֔ם אִם־לֹ֥א שָׁלַ֛ח יָד֖וֹ בִּמְלֶ֣אכֶת רֵעֵ֑הוּ וְלָקַ֥ח בְּעָלָ֖יו וְלֹ֥א יְשַׁלֵּֽם׃ (יא) וְאִם־גָּנֹ֥ב יִגָּנֵ֖ב מֵעִמּ֑וֹ יְשַׁלֵּ֖ם לִבְעָלָֽיו׃ (יב) אִם־טָרֹ֥ף יִטָּרֵ֖ף יְבִאֵ֣הוּ עֵ֑ד הַטְּרֵפָ֖ה לֹ֥א יְשַׁלֵּֽם׃ {פ}(יג) וְכִֽי־יִשְׁאַ֥ל אִ֛ישׁ מֵעִ֥ם רֵעֵ֖הוּ וְנִשְׁבַּ֣ר אוֹ־מֵ֑ת בְּעָלָ֥יו אֵין־עִמּ֖וֹ שַׁלֵּ֥ם יְשַׁלֵּֽם׃ (יד) אִם־בְּעָלָ֥יו עִמּ֖וֹ לֹ֣א יְשַׁלֵּ֑ם אִם־שָׂכִ֣יר ה֔וּא בָּ֖א בִּשְׂכָרֽוֹ׃ {ס}(טו) וְכִֽי־יְפַתֶּ֣ה אִ֗ישׁ בְּתוּלָ֛ה אֲשֶׁ֥ר לֹא־אֹרָ֖שָׂה וְשָׁכַ֣ב עִמָּ֑הּ מָהֹ֛ר יִמְהָרֶ֥נָּה לּ֖וֹ לְאִשָּֽׁה׃ (טז) אִם־מָאֵ֧ן יְמָאֵ֛ן אָבִ֖יהָ לְתִתָּ֣הּ ל֑וֹ כֶּ֣סֶף יִשְׁקֹ֔ל כְּמֹ֖הַר הַבְּתוּלֹֽת׃ {ס}(יז) מְכַשֵּׁפָ֖ה לֹ֥א תְחַיֶּֽה׃ (יח) כׇּל־שֹׁכֵ֥ב עִם־בְּהֵמָ֖ה מ֥וֹת יוּמָֽת׃ {ס}(יט) זֹבֵ֥חַ לָאֱלֹהִ֖ים יׇֽחֳרָ֑ם בִּלְתִּ֥י לַיהוה לְבַדּֽוֹ׃ (כ) וְגֵ֥ר לֹא־תוֹנֶ֖ה וְלֹ֣א תִלְחָצֶ֑נּוּ כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֥רֶץ מִצְרָֽיִם׃ (כא) כׇּל־אַלְמָנָ֥ה וְיָת֖וֹם לֹ֥א תְעַנּֽוּן׃ (כב) אִם־עַנֵּ֥ה תְעַנֶּ֖ה אֹת֑וֹ כִּ֣י אִם־צָעֹ֤ק יִצְעַק֙ אֵלַ֔י שָׁמֹ֥עַ אֶשְׁמַ֖ע צַעֲקָתֽוֹ׃ (כג) וְחָרָ֣ה אַפִּ֔י וְהָרַגְתִּ֥י אֶתְכֶ֖ם בֶּחָ֑רֶב וְהָי֤וּ נְשֵׁיכֶם֙ אַלְמָנ֔וֹת וּבְנֵיכֶ֖ם יְתֹמִֽים׃ {פ}(כד) אִם־כֶּ֣סֶף ׀ תַּלְוֶ֣ה אֶת־עַמִּ֗י אֶת־הֶֽעָנִי֙ עִמָּ֔ךְ לֹא־תִהְיֶ֥ה ל֖וֹ כְּנֹשֶׁ֑ה לֹֽא־תְשִׂימ֥וּן עָלָ֖יו נֶֽשֶׁךְ׃ (כה) אִם־חָבֹ֥ל תַּחְבֹּ֖ל שַׂלְמַ֣ת רֵעֶ֑ךָ עַד־בֹּ֥א הַשֶּׁ֖מֶשׁ תְּשִׁיבֶ֥נּוּ לֽוֹ׃ (כו) כִּ֣י הִ֤וא כְסוּתֹה֙ לְבַדָּ֔הּ הִ֥וא שִׂמְלָת֖וֹ לְעֹר֑וֹ בַּמֶּ֣ה יִשְׁכָּ֔ב וְהָיָה֙ כִּֽי־יִצְעַ֣ק אֵלַ֔י וְשָׁמַעְתִּ֖י כִּֽי־חַנּ֥וּן אָֽנִי׃ {ס}(כז) אֱלֹהִ֖ים לֹ֣א תְקַלֵּ֑ל וְנָשִׂ֥יא בְעַמְּךָ֖ לֹ֥א תָאֹֽר׃ (כח) מְלֵאָתְךָ֥ וְדִמְעֲךָ֖ לֹ֣א תְאַחֵ֑ר בְּכ֥וֹר בָּנֶ֖יךָ תִּתֶּן־לִֽי׃ (כט) כֵּֽן־תַּעֲשֶׂ֥ה לְשֹׁרְךָ֖ לְצֹאנֶ֑ךָ שִׁבְעַ֤ת יָמִים֙ יִהְיֶ֣ה עִם־אִמּ֔וֹ בַּיּ֥וֹם הַשְּׁמִינִ֖י תִּתְּנוֹ־לִֽי׃ (ל) וְאַנְשֵׁי־קֹ֖דֶשׁ תִּהְי֣וּן לִ֑י וּבָשָׂ֨ר בַּשָּׂדֶ֤ה טְרֵפָה֙ לֹ֣א תֹאכֵ֔לוּ לַכֶּ֖לֶב תַּשְׁלִכ֥וּן אֹתֽוֹ׃ {ס}(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}(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}(ו) לֹ֥א תַטֶּ֛ה מִשְׁפַּ֥ט אֶבְיֹנְךָ֖ בְּרִיבֽוֹ׃ (ז) מִדְּבַר־שֶׁ֖קֶר תִּרְחָ֑ק וְנָקִ֤י וְצַדִּיק֙ אַֽל־תַּהֲרֹ֔ג כִּ֥י לֹא־אַצְדִּ֖יק רָשָֽׁע׃ (ח) וְשֹׁ֖חַד לֹ֣א תִקָּ֑ח כִּ֤י הַשֹּׁ֙חַד֙ יְעַוֵּ֣ר פִּקְחִ֔ים וִֽיסַלֵּ֖ף דִּבְרֵ֥י צַדִּיקִֽים׃ (ט) וְגֵ֖ר לֹ֣א תִלְחָ֑ץ וְאַתֶּ֗ם יְדַעְתֶּם֙ אֶת־נֶ֣פֶשׁ הַגֵּ֔ר כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֥רֶץ מִצְרָֽיִם׃ (י) וְשֵׁ֥שׁ שָׁנִ֖ים תִּזְרַ֣ע אֶת־אַרְצֶ֑ךָ וְאָסַפְתָּ֖ אֶת־תְּבוּאָתָֽהּ׃ (יא) וְהַשְּׁבִיעִ֞ת תִּשְׁמְטֶ֣נָּה וּנְטַשְׁתָּ֗הּ וְאָֽכְלוּ֙ אֶבְיֹנֵ֣י עַמֶּ֔ךָ וְיִתְרָ֕ם תֹּאכַ֖ל חַיַּ֣ת הַשָּׂדֶ֑ה כֵּֽן־תַּעֲשֶׂ֥ה לְכַרְמְךָ֖ לְזֵיתֶֽךָ׃ (יב) שֵׁ֤שֶׁת יָמִים֙ תַּעֲשֶׂ֣ה מַעֲשֶׂ֔יךָ וּבַיּ֥וֹם הַשְּׁבִיעִ֖י תִּשְׁבֹּ֑ת לְמַ֣עַן יָנ֗וּחַ שֽׁוֹרְךָ֙ וַחֲמֹרֶ֔ךָ וְיִנָּפֵ֥שׁ בֶּן־אֲמָתְךָ֖ וְהַגֵּֽר׃ (יג) וּבְכֹ֛ל אֲשֶׁר־אָמַ֥רְתִּי אֲלֵיכֶ֖ם תִּשָּׁמֵ֑רוּ וְשֵׁ֨ם אֱלֹהִ֤ים אֲחֵרִים֙ לֹ֣א תַזְכִּ֔ירוּ לֹ֥א יִשָּׁמַ֖ע עַל־פִּֽיךָ׃ (יד) שָׁלֹ֣שׁ רְגָלִ֔ים תָּחֹ֥ג לִ֖י בַּשָּׁנָֽה׃ (טו) אֶת־חַ֣ג הַמַּצּוֹת֮ תִּשְׁמֹר֒ שִׁבְעַ֣ת יָמִים֩ תֹּאכַ֨ל מַצּ֜וֹת כַּֽאֲשֶׁ֣ר צִוִּיתִ֗ךָ לְמוֹעֵד֙ חֹ֣דֶשׁ הָֽאָבִ֔יב כִּי־ב֖וֹ יָצָ֣אתָ מִמִּצְרָ֑יִם וְלֹא־יֵרָא֥וּ פָנַ֖י רֵיקָֽם׃ (טז) וְחַ֤ג הַקָּצִיר֙ בִּכּוּרֵ֣י מַעֲשֶׂ֔יךָ אֲשֶׁ֥ר תִּזְרַ֖ע בַּשָּׂדֶ֑ה וְחַ֤ג הָֽאָסִף֙ בְּצֵ֣את הַשָּׁנָ֔ה בְּאׇסְפְּךָ֥ אֶֽת־מַעֲשֶׂ֖יךָ מִן־הַשָּׂדֶֽה׃ (יז) שָׁלֹ֥שׁ פְּעָמִ֖ים בַּשָּׁנָ֑ה יֵרָאֶה֙ כׇּל־זְכ֣וּרְךָ֔ אֶל־פְּנֵ֖י הָאָדֹ֥ן ׀ יהוה׃ (יח) לֹֽא־תִזְבַּ֥ח עַל־חָמֵ֖ץ דַּם־זִבְחִ֑י וְלֹֽא־יָלִ֥ין חֵֽלֶב־חַגִּ֖י עַד־בֹּֽקֶר׃ (יט) רֵאשִׁ֗ית בִּכּוּרֵי֙ אַדְמָ֣תְךָ֔ תָּבִ֕יא בֵּ֖ית יהוה אֱלֹהֶ֑יךָ לֹֽא־תְבַשֵּׁ֥ל גְּדִ֖י בַּחֲלֵ֥ב אִמּֽוֹ׃ {פ}(כ) הִנֵּ֨ה אָנֹכִ֜י שֹׁלֵ֤חַ מַלְאָךְ֙ לְפָנֶ֔יךָ לִשְׁמׇרְךָ֖ בַּדָּ֑רֶךְ וְלַהֲבִ֣יאֲךָ֔ אֶל־הַמָּק֖וֹם אֲשֶׁ֥ר הֲכִנֹֽתִי׃ (כא) הִשָּׁ֧מֶר מִפָּנָ֛יו וּשְׁמַ֥ע בְּקֹל֖וֹ אַל־תַּמֵּ֣ר בּ֑וֹ כִּ֣י לֹ֤א יִשָּׂא֙ לְפִשְׁעֲכֶ֔ם כִּ֥י שְׁמִ֖י בְּקִרְבּֽוֹ׃ (כב) כִּ֣י אִם־שָׁמ֤וֹעַ תִּשְׁמַע֙ בְּקֹל֔וֹ וְעָשִׂ֕יתָ כֹּ֖ל אֲשֶׁ֣ר אֲדַבֵּ֑ר וְאָֽיַבְתִּי֙ אֶת־אֹ֣יְבֶ֔יךָ וְצַרְתִּ֖י אֶת־צֹרְרֶֽיךָ׃ (כג) כִּֽי־יֵלֵ֣ךְ מַלְאָכִי֮ לְפָנֶ֒יךָ֒ וֶהֱבִֽיאֲךָ֗ אֶל־הָֽאֱמֹרִי֙ וְהַ֣חִתִּ֔י וְהַפְּרִזִּי֙ וְהַֽכְּנַעֲנִ֔י הַחִוִּ֖י וְהַיְבוּסִ֑י וְהִכְחַדְתִּֽיו׃ (כד) לֹֽא־תִשְׁתַּחֲוֶ֤ה לֵאלֹֽהֵיהֶם֙ וְלֹ֣א תׇֽעׇבְדֵ֔ם וְלֹ֥א תַעֲשֶׂ֖ה כְּמַֽעֲשֵׂיהֶ֑ם כִּ֤י הָרֵס֙ תְּהָ֣רְסֵ֔ם וְשַׁבֵּ֥ר תְּשַׁבֵּ֖ר מַצֵּבֹתֵיהֶֽם׃ (כה) וַעֲבַדְתֶּ֗ם אֵ֚ת יהוה אֱלֹֽהֵיכֶ֔ם וּבֵרַ֥ךְ אֶֽת־לַחְמְךָ֖ וְאֶת־מֵימֶ֑יךָ וַהֲסִרֹתִ֥י מַחֲלָ֖ה מִקִּרְבֶּֽךָ׃ {ס}(כו) לֹ֥א תִהְיֶ֛ה מְשַׁכֵּלָ֥ה וַעֲקָרָ֖ה בְּאַרְצֶ֑ךָ אֶת־מִסְפַּ֥ר יָמֶ֖יךָ אֲמַלֵּֽא׃ (כז) אֶת־אֵֽימָתִי֙ אֲשַׁלַּ֣ח לְפָנֶ֔יךָ וְהַמֹּתִי֙ אֶת־כׇּל־הָעָ֔ם אֲשֶׁ֥ר תָּבֹ֖א בָּהֶ֑ם וְנָתַתִּ֧י אֶת־כׇּל־אֹיְבֶ֛יךָ אֵלֶ֖יךָ עֹֽרֶף׃ (כח) וְשָׁלַחְתִּ֥י אֶת־הַצִּרְעָ֖ה לְפָנֶ֑יךָ וְגֵרְשָׁ֗ה אֶת־הַחִוִּ֧י אֶת־הַֽכְּנַעֲנִ֛י וְאֶת־הַחִתִּ֖י מִלְּפָנֶֽיךָ׃ (כט) לֹ֧א אֲגָרְשֶׁ֛נּוּ מִפָּנֶ֖יךָ בְּשָׁנָ֣ה אֶחָ֑ת פֶּן־תִּהְיֶ֤ה הָאָ֙רֶץ֙ שְׁמָמָ֔ה וְרַבָּ֥ה עָלֶ֖יךָ חַיַּ֥ת הַשָּׂדֶֽה׃ (ל) מְעַ֥ט מְעַ֛ט אֲגָרְשֶׁ֖נּוּ מִפָּנֶ֑יךָ עַ֚ד אֲשֶׁ֣ר תִּפְרֶ֔ה וְנָחַלְתָּ֖ אֶת־הָאָֽרֶץ׃ (לא) וְשַׁתִּ֣י אֶת־גְּבֻלְךָ֗ מִיַּם־סוּף֙ וְעַד־יָ֣ם פְּלִשְׁתִּ֔ים וּמִמִּדְבָּ֖ר עַד־הַנָּהָ֑ר כִּ֣י ׀ אֶתֵּ֣ן בְּיֶדְכֶ֗ם אֵ֚ת יֹשְׁבֵ֣י הָאָ֔רֶץ וְגֵרַשְׁתָּ֖מוֹ מִפָּנֶֽיךָ׃ (לב) לֹֽא־תִכְרֹ֥ת לָהֶ֛ם וְלֵאלֹֽהֵיהֶ֖ם בְּרִֽית׃ (לג) לֹ֤א יֵשְׁבוּ֙ בְּאַרְצְךָ֔ פֶּן־יַחֲטִ֥יאוּ אֹתְךָ֖ לִ֑י כִּ֤י תַעֲבֹד֙ אֶת־אֱלֹ֣הֵיהֶ֔ם כִּֽי־יִהְיֶ֥ה לְךָ֖ לְמוֹקֵֽשׁ׃ {פ}(א) וְאֶל־מֹשֶׁ֨ה אָמַ֜ר עֲלֵ֣ה אֶל־יהוה אַתָּה֙ וְאַהֲרֹן֙ נָדָ֣ב וַאֲבִיה֔וּא וְשִׁבְעִ֖ים מִזִּקְנֵ֣י יִשְׂרָאֵ֑ל וְהִשְׁתַּחֲוִיתֶ֖ם מֵרָחֹֽק׃ (ב) וְנִגַּ֨שׁ מֹשֶׁ֤ה לְבַדּוֹ֙ אֶל־יהוה וְהֵ֖ם לֹ֣א יִגָּ֑שׁוּ וְהָעָ֕ם לֹ֥א יַעֲל֖וּ עִמּֽוֹ׃ (ג) וַיָּבֹ֣א מֹשֶׁ֗ה וַיְסַפֵּ֤ר לָעָם֙ אֵ֚ת כׇּל־דִּבְרֵ֣י יהוה וְאֵ֖ת כׇּל־הַמִּשְׁפָּטִ֑ים וַיַּ֨עַן כׇּל־הָעָ֜ם ק֤וֹל אֶחָד֙ וַיֹּ֣אמְר֔וּ כׇּל־הַדְּבָרִ֛ים אֲשֶׁר־דִּבֶּ֥ר יהוה נַעֲשֶֽׂה׃ (ד) וַיִּכְתֹּ֣ב מֹשֶׁ֗ה אֵ֚ת כׇּל־דִּבְרֵ֣י יהוה וַיַּשְׁכֵּ֣ם בַּבֹּ֔קֶר וַיִּ֥בֶן מִזְבֵּ֖חַ תַּ֣חַת הָהָ֑ר וּשְׁתֵּ֤ים עֶשְׂרֵה֙ מַצֵּבָ֔ה לִשְׁנֵ֥ים עָשָׂ֖ר שִׁבְטֵ֥י יִשְׂרָאֵֽל׃ (ה) וַיִּשְׁלַ֗ח אֶֽת־נַעֲרֵי֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וַֽיַּעֲל֖וּ עֹלֹ֑ת וַֽיִּזְבְּח֞וּ זְבָחִ֧ים שְׁלָמִ֛ים לַיהוה פָּרִֽים׃ (ו) וַיִּקַּ֤ח מֹשֶׁה֙ חֲצִ֣י הַדָּ֔ם וַיָּ֖שֶׂם בָּאַגָּנֹ֑ת וַחֲצִ֣י הַדָּ֔ם זָרַ֖ק עַל־הַמִּזְבֵּֽחַ׃ (ז) וַיִּקַּח֙ סֵ֣פֶר הַבְּרִ֔ית וַיִּקְרָ֖א בְּאׇזְנֵ֣י הָעָ֑ם וַיֹּ֣אמְר֔וּ כֹּ֛ל אֲשֶׁר־דִּבֶּ֥ר יהוה נַעֲשֶׂ֥ה וְנִשְׁמָֽע׃ (ח) וַיִּקַּ֤ח מֹשֶׁה֙ אֶת־הַדָּ֔ם וַיִּזְרֹ֖ק עַל־הָעָ֑ם וַיֹּ֗אמֶר הִנֵּ֤ה דַֽם־הַבְּרִית֙ אֲשֶׁ֨ר כָּרַ֤ת יהוה עִמָּכֶ֔ם עַ֥ל כׇּל־הַדְּבָרִ֖ים הָאֵֽלֶּה׃ (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 וַיֶּֽחֱזוּ֙ אֶת־הָ֣אֱלֹהִ֔ים וַיֹּאכְל֖וּ וַיִּשְׁתּֽוּ׃ {ס}(יב) וַיֹּ֨אמֶר יהוה 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׃ (טז) וַיִּשְׁכֹּ֤ן כְּבוֹד־יהוה עַל־הַ֣ר סִינַ֔י וַיְכַסֵּ֥הוּ הֶעָנָ֖ן שֵׁ֣שֶׁת יָמִ֑ים וַיִּקְרָ֧א אֶל־מֹשֶׁ֛ה בַּיּ֥וֹם הַשְּׁבִיעִ֖י מִתּ֥וֹךְ הֶעָנָֽן׃ (יז) וּמַרְאֵה֙ כְּב֣וֹד יהוה כְּאֵ֥שׁ אֹכֶ֖לֶת בְּרֹ֣אשׁ הָהָ֑ר לְעֵינֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל׃ (יח) וַיָּבֹ֥א מֹשֶׁ֛ה בְּת֥וֹךְ הֶעָנָ֖ן וַיַּ֣עַל אֶל־הָהָ֑ר וַיְהִ֤י מֹשֶׁה֙ בָּהָ֔ר אַרְבָּעִ֣ים י֔וֹם וְאַרְבָּעִ֖ים לָֽיְלָה׃ {פ}
(1) These are the rules that you shall set before them: (2) When you acquire a male Hebrew slave, he shall serve six years; in the seventh year he shall go free, without payment. (3) If he 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. (7) When someone sells their daughter as a slave, she shall not go free as other slaves do. (8) If she proves to be displeasing to her master, who designated her for himself, he must let her be redeemed; he shall not have the right to sell her to outsiders, since he broke faith with her. (9) And if the master designated her for a son, he shall deal with her as is the practice with free maidens. (10) If he takes another to wife, he must not withhold from this one her food, her clothing, or her conjugal rights. (11) If he fails her in these three ways, she shall go free, without payment. (12) One who fatally strikes another shall be put to death. (13) If it was not by design—it came about by an act of God—I will assign you a place to which that person can flee. (14) When one person schemes against another and kills through treachery, you shall take that person from My very altar to be put to death. (15) One who strikes their father or mother shall be put to death. (16) One who kidnaps another—whether having sold or still holding them—shall be put to death. (17) One who insults their father or mother shall be put to death. (18) When [two] parties quarrel and one strikes the other with a stone or fist, and [the victim] does not die but has to take to bed: (19) if the latter then gets up and walks outdoors upon a staff, the assailant shall go unpunished—except for paying for the idleness and the cure. (20) When someone strikes their slave, male or female, with a rod, who dies there and then, this must be avenged. (21) But if [the victim] survives a day or two, this is not to be avenged, since the one is the other’s property. (22) When [two or more] parties fight, and one of them pushes a pregnant woman and a miscarriage results, but no other damage ensues, [the one responsible] shall be fined according as the woman’s husband may exact, the payment to be based on reckoning. (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. (26) When someone strikes the eye of their slave, male or female, and destroys it, the slave shall go free on account of the eye. (27) If [the owner] knocks out the tooth of their slave, male or female, the slave shall go free on account of the tooth. (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. (30) If ransom is imposed to redeem [the owner’s] life, whatever is imposed must be paid. (31) So, too, if it gores a minor, male or female: it shall be dealt with according to the same rule. (32) But if the ox gores a slave, male or female, [its owner] shall pay thirty shekels of silver to the master, and the ox shall be stoned. (33) When someone opens a pit, or digs a pit and does not cover it, and an ox or a donkey falls into it, (34) the one responsible for the pit must make restitution—paying the price to the owner, but keeping the dead animal. (35) When someone’s ox injures a neighbor’s ox and it dies, they shall sell the live ox and divide its price; they shall also divide the dead animal. (36) If, however, it is known that the ox was in the habit of goring, and its owner has failed to guard it, [that party] must restore ox for ox, but shall keep the dead animal. (37) When someone steals an ox or a sheep, and slaughters it or sells it, five oxen shall be paid for the ox, and four sheep for the sheep.— (1) If the thief is seized while tunneling and beaten to death, there is no bloodguilt in that case. (2) If the sun had already risen, there is bloodguilt in that case.—[The thief] must make restitution, and if lacking the means, shall be sold for the theft. (3) But if what was stolen—whether ox or donkey or sheep—is found alive and in hand, that person shall pay double. (4) When someone who owns livestock lets it loose to graze in another’s land, and so allows a field or a vineyard to be grazed bare, restitution must be made for the impairment of that field or vineyard. (5) When a fire is started and spreads to thorns, so that stacked, standing, or growing grain is consumed, the one who started the fire must make restitution. (6) When one person gives money or goods to another for safekeeping, and they are stolen from that person’s house: if caught, the thief shall pay double; (7) if the thief is not caught, the owner of the house shall depose before God and deny laying hands on the other’s property. (8) (In all charges of misappropriation—pertaining to an ox, a donkey, a sheep, a garment, or any other loss, whereof one party alleges, “This is it”—the case of both parties shall come before God: the one whom God declares guilty shall pay double to the other.) (9) When one person gives to another a donkey, an ox, a sheep or any other animal to guard, and it dies or is injured or is carried off, with no witness about, (10) an oath before GOD shall decide between the two of them that the one has not laid hands on the property of the other; the owner must acquiesce, and no restitution shall be made. (11) But if [the animal] was stolen from [the guardian], restitution shall be made to its owner. (12) If it was torn by beasts, [the guardian] shall bring it as evidence—not needing to replace what has been torn by beasts. (13) When one person borrows [an animal] from another and it dies or is injured, its owner not being with it, restitution must be made. (14) If its owner was with it, no restitution need be made; but if it was hired, that payment is due. (15) If a man seduces a virgin for whom the bride-price has not been paid, and lies with her, he must make her his wife by payment of a bride-price. (16) If her father refuses to give her to him, he must still weigh out silver in accordance with the bride-price for virgins. (17) You shall not tolerate a sorceress. (18) Whoever lies with an animal shall be put to death. (19) Whoever sacrifices to a god other than the ETERNAL, alone, shall be proscribed. (20) You shall not wrong or oppress a stranger, for you were strangers in the land of Egypt. (21) You shall not ill-treat any widow or orphan. (22) If you do mistreat them, I will heed their outcry as soon as they cry out to Me, (23) and My anger shall blaze forth and I will put you to the sword, and your own wives shall become widows and your children orphans. (24) If you lend money to My people, to the poor among you, do not act toward them as a creditor; exact no interest from them. (25) If you take your neighbor’s garment in pledge, you must return it before the sun sets; (26) it is the only available clothing—it is what covers their skin. In what else shall they sleep? Therefore, if [your neighbor] cries out to Me, I will pay heed, for I am compassionate. (27) You shall not revile God, nor put a curse upon a chieftain among your people. (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 their male first-born shall remain with its mother; on the eighth day you shall give it to Me. (30) You shall be holy people to Me: you must not eat flesh torn by beasts in the field; you shall cast it to the dogs. (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. (4) When you encounter your enemy’s ox or donkey wandering, you must take it back. (5) When you see the donkey of your enemy lying under its burden and would refrain from raising it, you must nevertheless help raise it. (6) You shall not subvert the rights of your needy in their disputes. (7) Keep far from a false charge; do not bring death on those who are innocent and in the right, for I will not acquit the wrongdoer. (8) Do not take bribes, for bribes blind the clear-sighted and upset the pleas of those who are in the right. (9) You shall not oppress a stranger, for you know the feelings of the stranger, having yourselves been strangers in the land of Egypt. (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. (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 donkey may rest, and that your home-born slave and the stranger may be refreshed. (13) Be on guard concerning all that I have told you. Make no mention of the names of other gods; they shall not be heard on your lips. (14) Three times a year you shall hold a festival for Me: (15) You shall observe the Feast of Unleavened Bread—eating unleavened bread for seven days as I have commanded you—at the set time in the month of Abib, for in it you went forth from Egypt; and none shall appear before Me empty-handed; (16) and the Feast of the Harvest, of the first fruits of your work, of what you sow in the field; and the Feast of Ingathering at the end of the year, when you gather in the results of your work from the field. (17) Three times a year all your males shall appear before the Sovereign, GOD. (18) You shall not offer the blood of My sacrifice with anything leavened; and the fat of My festal offering shall not be left lying until morning. (19) The choice first fruits of your soil you shall bring to the house of the ETERNAL your God.
You shall not boil a kid in its mother’s milk. (20) I am sending an angel before you to guard you on the way and to bring you to the place that I have made ready. (21) Pay heed to him and obey him. Do not defy him, for he will not pardon your offenses, since My Name is in him; (22) but if you obey him and do all that I say, I will be an enemy to your enemies and a foe to your foes. (23) When My angel goes before you and brings you to the Amorites, the Hittites, the Perizzites, the Canaanites, the Hivites, and the Jebusites, and I annihilate them, (24) you shall not bow down to their gods in worship or follow their practices, but shall tear them down and smash their pillars to bits. (25) You shall serve the ETERNAL your God, who will bless your bread and your water. And I will remove sickness from your midst. (26) No woman in your land shall miscarry or be infertile. I will let you enjoy the full count of your days. (27) I will send forth My terror before you, and I will throw into panic all the people among whom you come, and I will make all your enemies turn tail before you. (28) I will send a plague ahead of you, and it shall drive out before you the Hivites, the Canaanites, and the Hittites. (29) I will not drive them out before you in a single year, lest the land become desolate and the wild beasts multiply to your hurt. (30) I will drive them out before you little by little, until you have increased and possess the land. (31) I will set your borders from the Sea of Reeds to the Sea of Philistia, and from the wilderness to the Euphrates; for I will deliver the inhabitants of the land into your hands, and you will drive them out before you. (32) You shall make no covenant with them and their gods. (33) They shall not remain in your land, lest they cause you to sin against Me; for you will serve their gods—and it will prove a snare to you. (1) Then Moses was told, “Come up to GOD, with Aaron, Nadab and Abihu, and seventy elders of Israel, and bow low from afar. (2) Moses alone shall come near GOD; but the others shall not come near, nor shall the people come up with him.” (3) Moses went and repeated to the people all GOD’s commands and all the rules; and all the people answered with one voice, saying, “All the things that GOD has commanded we will do!” (4) Moses then wrote down all GOD’s commands.
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 GOD. (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 GOD 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 GOD now makes with you concerning all these commands.” (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. (12) GOD 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 that 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. (16) The Presence of GOD settled on Mount Sinai, and the cloud hid it for six days. On the seventh day Moses was called from the midst of the cloud. (17) Now the Presence of GOD 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.
“If men fight and they strike a pregnant woman and her children are miscarried, but there is no fatality, he shall be fined; as the husband of the woman shall impose upon him, he shall give in court. But if there is a fatality, you shall give a life for a life” (Ex. 21:22-23).
Come and see how much the Holy One blessed be He commanded in this portion regarding each and every matter, as it is stated: “If men fight and they strike a pregnant woman” (Exodus 21:22). If she dies, “you shall give a life for a life” (Exodus 21:23), but if she does not die, he is punished with a monetary payment. Until this point, he has not seen the light, but rather, is in his mother’s womb, as the Torah cautions Israel regarding each and every matter. *If the woman miscarries, since the fetus had not been born there is no death penalty for the attacker, but nonetheless the Torah provides a punishment.
“…these are the ordinances” (Exodus 21:1), that is what is written: “G!d declares G!d’s words to Jacob” (Psalms 147:19); these are the commandments, “His statutes and ordinances to Israel” (Psalms 147:19); these are the ordinances. Because the attributes of the Holy One blessed be G!d are unlike the attributes of flesh and blood. The attribute of flesh and blood is that he instructs others to perform, but he does not perform anything. The Holy One blessed be G!d is not so. What G!d performs, G!d says to Israel to perform and to observe. There was an incident involving Rabban Gamliel, Rabbi Yehoshua, Rabbi Elazar ben Azarya, and Rabbi Akiva, who went to Rome and expounded: ‘The ways of the Holy One blessed be G!d are unlike flesh and blood, as they issue an edict and say to others to perform, but the Holy One blessed be G!d is not so.’ There was a particular heretic there. After [the audience] departed, he said to [the rabbis]: ‘Your words are nothing but falsehood. Did you not say that God says and performs? Why does G!d not observe Shabbat?’ *God brings rain, makes the wind blow, the heavenly bodies pass through the sky, and all of these violate the prohibition of carrying from one domain to another or within a public domain on Shabbat (Etz Yosef). They said to him: ‘Wicked one of the world, is a person not permitted to carry within his courtyard on Shabbat?’ He said to them: ‘Yes.’ They said to him: ‘The upper and lower realms are the courtyard of the Holy One blessed be He, as it is stated: “The entire world is filled with His glory” (Isa.6:3). And is it not so that even if a person is in a [location where it is] forbidden [to carry] *The public domain. he may carry a distance equivalent to his height?’ *One may carry an object in the public domain a distance less than four cubits. He said to them: ‘Yes.’ They said to him: ‘It is written: “Do I not fill the heavens and the earth?”’ (Jer. 23:24).
“If you take your neighbor’s garment as collateral, you shall return it to him by the setting of the sun” (Exodus 22:25).
“If you take…collateral [ḥavol taḥbol].” God says to him: ‘Although he is indebted to you, you are indebted to Me,’ as it is stated: “When they sin against You, as there is no person who does not sin” (II Chron. 6:36).
דָּבָר אַחֵר, אֶת הֶעָנִי עִמָּךְ, לֹא עִמָּךְ הוּא הֶעָנִי אֶלָּא עִמִּי הוּא
Another matter, “to the poor who is with you,” the poor man is not with you, but rather, he is with Me. *This is expounded because the verse states: “If you lend money to My people [ami], to the poor who is with you.” The word for “My people [ami]” can be vocalized imi, meaning with me. Thus, the verse is stating that the poor, who are “with Me,” should also be with you, in the sense that you should have compassion for them (Etz Yosef). Likewise, David said: “For You rescue the poor people” (Psalms 18:28). The attributes of the Holy One blessed be G!d are not like the attribute of humankind. The attribute of humankind is that if someone is wealthy and he has a poor relative, he does not acknowledge him. He sees his relative and hides from him because he is embarrassed to converse with him because he is poor. Likewise Solomon says: “All the brethren of the poor hate him” (Proverbs 19:7). And he says: “The poor is hated even by his friend” (Proverbs 14:20). Likewise, Job said: “My relatives have departed” (Job 19:14). But if one is wealthy, everyone cleaves to him and loves him, as it is stated: “But the lovers of the wealthy are many” (Proverbs 14:20). But the Holy One blessed be G!d is not so. Who are G!d’s people? The poor. G!d sees a poor man and cleaves to him. …
דָּבָר אַחֵר, אֶת הֶעָנִי עִמָּךְ, הֲדָא הוּא דִכְתִיב (תהלים): כִּי אֱלֹהִים שֹׁפֵט זֶה יַשְׁפִּיל וְזֶה יָרִים, לְמָה דּוֹמֶה הָעוֹלָם הַזֶּה, לְגַלְגַּל שֶׁבַּגִּנָּה כְּלֵי חֶרֶס שֶׁבּוֹ הַתַּחְתּוֹנִים עוֹלִים מְלֵאִים וְהָעֶלְיוֹנִים יוֹרְדִין רֵיקָנִין, כָּךְ לֹא כָּל מִי שֶׁהוּא עָשִׁיר הַיּוֹם הוּא עָשִׁיר לְמָחָר, וְלֹא מִי שֶׁהוּא עָנִי הַיּוֹם עָנִי לְמָחָר, לָמָּה שֶׁגַּלְגַּל הוּא בָּעוֹלָם. (דברים טו, י): כִּי בִּגְלַל הַדָּבָר הַזֶּה, אָמַר רַבִּי אַחָא גַּלְגַּל הוּא בָּעוֹלָם
נָת֤וֹן תִּתֵּן֙ ל֔וֹ וְלֹא־יֵרַ֥ע לְבָבְךָ֖ בְּתִתְּךָ֣ ל֑וֹ כִּ֞י בִּגְלַ֣ל ׀ הַדָּבָ֣ר הַזֶּ֗ה יְבָרֶכְךָ֙ יהוה אֱלֹהֶ֔יךָ בְּכׇֽל־מַעֲשֶׂ֔ךָ וּבְכֹ֖ל מִשְׁלַ֥ח יָדֶֽךָ׃
Give readily and have no regrets when you do so, for it is due to [biglal] this matter (for in return) the ETERNAL your God will bless you in all your efforts and in all your undertakings. “” (Deuteronomy 15:10)
Another matter, “you shall not be as a creditor to him,” that is what is written: “It is good for a man to be gracious and to lend, conducting his affairs with justice” (Psalms 112:5). Come and see all the creations of the Holy One blessed be G!d borrow from one another. The day borrows from the night, and the night borrows from the day, *In the summer the day is longer than the night, and is thought of as having borrowed time from the night; in the winter, the opposite is the case. but they do not litigate with each other like people, as it is stated: “Day to day gives utterance; [night to night renders understanding]” (Psalms 19:3). *The following verse states: “There is no talk, nor are there words; their voice is not heard.” The moon borrows from the stars and the stars borrow from the moon, *When the moon is full the light of the stars is somewhat obscured; when the moon is very small or not visible, the light of the stars seems brighter. and when the Holy One blessed be G!d wishes, they do not emerge, as it is stated: “Who says to the sun and it does not shine, and seals the stars” (Job 9:7). The light borrows from the sun and the sun borrows from the light, *The midrash considers there to be a light that brightens the world that is not from the sun. At times it shines for longer before the sun rises and at times it shines for less time before the sun rises. as it is stated: “The sun, the moon stand in their abode, [by the light of Your arrows they will go, at the shining of Your glittering spear]” (Habakkuk 3:11).
Wisdom borrows from understanding and understanding borrows from wisdom, *Wisdom refers to knowledge, and understanding refers to the ability to use logic to arrive at new conclusions. Knowledge is not sufficient by itself, and logical reasoning must be based upon knowledge; thus, wisdom and understanding need each other, and are therefore referred to as borrowing from one another. as it is stated: “Say to wisdom: You are my sister, [and call understanding an acquaintance]” (Proverbs 7:4). The heavens borrow from the earth and the earth borrows from the heavens, *Condensation on earth rises to the heavens, where it forms into clouds and then falls back to earth as rain (Etz Yosef). as it is stated: “The Lord will open for you His good storehouse, the heavens” (Deuteronomy 28:12). Kindness borrows from charity and charity borrows from kindness, *Depending on the situation, giving charity to the poor may take precedence over performing kindness for another person, or vice versa. as it is stated: “He who pursues righteousness and kindness” (Proverbs 21:21). Torah borrows from mitzvot and mitzvot borrow from Torah, as it is stated: “Observe my mitzvot and live, [and my Torah as the apple of your eye]” (Proverbs 7:2).
The creations of the Holy One blessed be G!d borrow from one another and make peace with each other without words. Yet one man borrows from another and [the creditor] seeks to swallow him with interest and robbery. Those who take interest say to the Holy One blessed be G!d: ‘Why do You not exact payment from Your world, payment for the fact that the creatures are in it, payment for the fact that You water it, payment for the plants that You cause to grow, payment for the lights that You illuminate, payment for the soul that You breathed [into people], payment for the body that You protect?’ The Holy One blessed be G!d says to them: ‘See how much I have lent, but I do not take interest, and what the earth has lent but does not take interest. Rather, I take the principal that I lent and it takes its own,’ *God takes back the soul and the earth takes back the body. The Torah states that the human body was created from the earth (see Genesis 2:7). as it is stated: “The dust will return to the earth as it was; and the spirit will return to God who provided it” (Ecclesiastes 12:7).
Another matter: “Behold, I am sending an angel” (Exodus 23:20) – that is what is written: “The angel of the Lord encamps around those who fear Him, and rescues them” (Psalms 34:8). If a person performs one mitzva, the Holy One blessed be G!d provides him with one angel to protect him, as it is stated: “The angel of the Lord encamps.” If he performs two mitzvot, the Holy One blessed be G!d provides him with two angels to protect him, as it is stated: “For G!d will command G!d’s angels on your behalf to protect you in all your ways” (Psalms 91:11). If he performs many mitzvot, the Holy One blessed be G!d will provide him with half G!d’s camp, as it is stated: “A thousand may fall at your side, and ten thousand at your right hand” (Psalms 91:7), and that is half G!d’s camp, as it is stated: “The chariots of God are myriad [ribotayim], thousands of companies” (Psalms 68:18).
Every place that an angel is seen, the Divine Presence is seen, as it is stated: “An angel of the Lord appeared to him in a flame of fire” (Exodus 3:2)
Terumah
(א) וַיְדַבֵּ֥ר יהוה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (ב) דַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְיִקְחוּ־לִ֖י תְּרוּמָ֑ה מֵאֵ֤ת כׇּל־אִישׁ֙ אֲשֶׁ֣ר יִדְּבֶ֣נּוּ לִבּ֔וֹ תִּקְח֖וּ אֶת־תְּרוּמָתִֽי׃ (ג) וְזֹאת֙ הַתְּרוּמָ֔ה אֲשֶׁ֥ר תִּקְח֖וּ מֵאִתָּ֑ם זָהָ֥ב וָכֶ֖סֶף וּנְחֹֽשֶׁת׃ (ד) וּתְכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֥שׁ וְעִזִּֽים׃ (ה) וְעֹרֹ֨ת אֵילִ֧ם מְאׇדָּמִ֛ים וְעֹרֹ֥ת תְּחָשִׁ֖ים וַעֲצֵ֥י שִׁטִּֽים׃ (ו) שֶׁ֖מֶן לַמָּאֹ֑ר בְּשָׂמִים֙ לְשֶׁ֣מֶן הַמִּשְׁחָ֔ה וְלִקְטֹ֖רֶת הַסַּמִּֽים׃ (ז) אַבְנֵי־שֹׁ֕הַם וְאַבְנֵ֖י מִלֻּאִ֑ים לָאֵפֹ֖ד וְלַחֹֽשֶׁן׃ (ח) וְעָ֥שׂוּ לִ֖י מִקְדָּ֑שׁ וְשָׁכַנְתִּ֖י בְּתוֹכָֽם׃ (ט) כְּכֹ֗ל אֲשֶׁ֤ר אֲנִי֙ מַרְאֶ֣ה אוֹתְךָ֔ אֵ֚ת תַּבְנִ֣ית הַמִּשְׁכָּ֔ן וְאֵ֖ת תַּבְנִ֣ית כׇּל־כֵּלָ֑יו וְכֵ֖ן תַּעֲשֽׂוּ׃ {ס}(י) וְעָשׂ֥וּ אֲר֖וֹן עֲצֵ֣י שִׁטִּ֑ים אַמָּתַ֨יִם וָחֵ֜צִי אׇרְכּ֗וֹ וְאַמָּ֤ה וָחֵ֙צִי֙ רׇחְבּ֔וֹ וְאַמָּ֥ה וָחֵ֖צִי קֹמָתֽוֹ׃ (יא) וְצִפִּיתָ֤ אֹתוֹ֙ זָהָ֣ב טָה֔וֹר מִבַּ֥יִת וּמִח֖וּץ תְּצַפֶּ֑נּוּ וְעָשִׂ֧יתָ עָלָ֛יו זֵ֥ר זָהָ֖ב סָבִֽיב׃ (יב) וְיָצַ֣קְתָּ לּ֗וֹ אַרְבַּע֙ טַבְּעֹ֣ת זָהָ֔ב וְנָ֣תַתָּ֔ה עַ֖ל אַרְבַּ֣ע פַּעֲמֹתָ֑יו וּשְׁתֵּ֣י טַבָּעֹ֗ת עַל־צַלְעוֹ֙ הָֽאֶחָ֔ת וּשְׁתֵּי֙ טַבָּעֹ֔ת עַל־צַלְע֖וֹ הַשֵּׁנִֽית׃ (יג) וְעָשִׂ֥יתָ בַדֵּ֖י עֲצֵ֣י שִׁטִּ֑ים וְצִפִּיתָ֥ אֹתָ֖ם זָהָֽב׃ (יד) וְהֵבֵאתָ֤ אֶת־הַבַּדִּים֙ בַּטַּבָּעֹ֔ת עַ֖ל צַלְעֹ֣ת הָאָרֹ֑ן לָשֵׂ֥את אֶת־הָאָרֹ֖ן בָּהֶֽם׃ (טו) בְּטַבְּעֹת֙ הָאָרֹ֔ן יִהְי֖וּ הַבַּדִּ֑ים לֹ֥א יָסֻ֖רוּ מִמֶּֽנּוּ׃ (טז) וְנָתַתָּ֖ אֶל־הָאָרֹ֑ן אֵ֚ת הָעֵדֻ֔ת אֲשֶׁ֥ר אֶתֵּ֖ן אֵלֶֽיךָ׃ (יז) וְעָשִׂ֥יתָ כַפֹּ֖רֶת זָהָ֣ב טָה֑וֹר אַמָּתַ֤יִם וָחֵ֙צִי֙ אׇרְכָּ֔הּ וְאַמָּ֥ה וָחֵ֖צִי רׇחְבָּֽהּ׃ (יח) וְעָשִׂ֛יתָ שְׁנַ֥יִם כְּרֻבִ֖ים זָהָ֑ב מִקְשָׁה֙ תַּעֲשֶׂ֣ה אֹתָ֔ם מִשְּׁנֵ֖י קְצ֥וֹת הַכַּפֹּֽרֶת׃ (יט) וַ֠עֲשֵׂ֠ה כְּר֨וּב אֶחָ֤ד מִקָּצָה֙ מִזֶּ֔ה וּכְרוּב־אֶחָ֥ד מִקָּצָ֖ה מִזֶּ֑ה מִן־הַכַּפֹּ֛רֶת תַּעֲשׂ֥וּ אֶת־הַכְּרֻבִ֖ים עַל־שְׁנֵ֥י קְצוֹתָֽיו׃ (כ) וְהָי֣וּ הַכְּרֻבִים֩ פֹּרְשֵׂ֨י כְנָפַ֜יִם לְמַ֗עְלָה סֹכְכִ֤ים בְּכַנְפֵיהֶם֙ עַל־הַכַּפֹּ֔רֶת וּפְנֵיהֶ֖ם אִ֣ישׁ אֶל־אָחִ֑יו אֶ֨ל־הַכַּפֹּ֔רֶת יִהְי֖וּ פְּנֵ֥י הַכְּרֻבִֽים׃ (כא) וְנָתַתָּ֧ אֶת־הַכַּפֹּ֛רֶת עַל־הָאָרֹ֖ן מִלְמָ֑עְלָה וְאֶל־הָ֣אָרֹ֔ן תִּתֵּן֙ אֶת־הָ֣עֵדֻ֔ת אֲשֶׁ֥ר אֶתֵּ֖ן אֵלֶֽיךָ׃ (כב) וְנוֹעַדְתִּ֣י לְךָ֮ שָׁם֒ וְדִבַּרְתִּ֨י אִתְּךָ֜ מֵעַ֣ל הַכַּפֹּ֗רֶת מִבֵּין֙ שְׁנֵ֣י הַכְּרֻבִ֔ים אֲשֶׁ֖ר עַל־אֲר֣וֹן הָעֵדֻ֑ת אֵ֣ת כׇּל־אֲשֶׁ֧ר אֲצַוֶּ֛ה אוֹתְךָ֖ אֶל־בְּנֵ֥י יִשְׂרָאֵֽל׃ {פ}(כג) וְעָשִׂ֥יתָ שֻׁלְחָ֖ן עֲצֵ֣י שִׁטִּ֑ים אַמָּתַ֤יִם אׇרְכּוֹ֙ וְאַמָּ֣ה רׇחְבּ֔וֹ וְאַמָּ֥ה וָחֵ֖צִי קֹמָתֽוֹ׃ (כד) וְצִפִּיתָ֥ אֹת֖וֹ זָהָ֣ב טָה֑וֹר וְעָשִׂ֥יתָ לּ֛וֹ זֵ֥ר זָהָ֖ב סָבִֽיב׃ (כה) וְעָשִׂ֨יתָ לּ֥וֹ מִסְגֶּ֛רֶת טֹ֖פַח סָבִ֑יב וְעָשִׂ֧יתָ זֵר־זָהָ֛ב לְמִסְגַּרְתּ֖וֹ סָבִֽיב׃ (כו) וְעָשִׂ֣יתָ לּ֔וֹ אַרְבַּ֖ע טַבְּעֹ֣ת זָהָ֑ב וְנָתַתָּ֙ אֶת־הַטַּבָּעֹ֔ת עַ֚ל אַרְבַּ֣ע הַפֵּאֹ֔ת אֲשֶׁ֖ר לְאַרְבַּ֥ע רַגְלָֽיו׃ (כז) לְעֻמַּת֙ הַמִּסְגֶּ֔רֶת תִּהְיֶ֖יןָ הַטַּבָּעֹ֑ת לְבָתִּ֣ים לְבַדִּ֔ים לָשֵׂ֖את אֶת־הַשֻּׁלְחָֽן׃ (כח) וְעָשִׂ֤יתָ אֶת־הַבַּדִּים֙ עֲצֵ֣י שִׁטִּ֔ים וְצִפִּיתָ֥ אֹתָ֖ם זָהָ֑ב וְנִשָּׂא־בָ֖ם אֶת־הַשֻּׁלְחָֽן׃ (כט) וְעָשִׂ֨יתָ קְּעָרֹתָ֜יו וְכַפֹּתָ֗יו וּקְשׂוֹתָיו֙ וּמְנַקִּיֹּתָ֔יו אֲשֶׁ֥ר יֻסַּ֖ךְ בָּהֵ֑ן זָהָ֥ב טָה֖וֹר תַּעֲשֶׂ֥ה אֹתָֽם׃ (ל) וְנָתַתָּ֧ עַֽל־הַשֻּׁלְחָ֛ן לֶ֥חֶם פָּנִ֖ים לְפָנַ֥י תָּמִֽיד׃ {פ}(לא) וְעָשִׂ֥יתָ מְנֹרַ֖ת זָהָ֣ב טָה֑וֹר מִקְשָׁ֞ה תֵּעָשֶׂ֤ה הַמְּנוֹרָה֙ יְרֵכָ֣הּ וְקָנָ֔הּ גְּבִיעֶ֛יהָ כַּפְתֹּרֶ֥יהָ וּפְרָחֶ֖יהָ מִמֶּ֥נָּה יִהְיֽוּ׃ (לב) וְשִׁשָּׁ֣ה קָנִ֔ים יֹצְאִ֖ים מִצִּדֶּ֑יהָ שְׁלֹשָׁ֣ה ׀ קְנֵ֣י מְנֹרָ֗ה מִצִּדָּהּ֙ הָאֶחָ֔ד וּשְׁלֹשָׁה֙ קְנֵ֣י מְנֹרָ֔ה מִצִּדָּ֖הּ הַשֵּׁנִֽי׃ (לג) שְׁלֹשָׁ֣ה גְ֠בִעִ֠ים מְֽשֻׁקָּדִ֞ים בַּקָּנֶ֣ה הָאֶחָד֮ כַּפְתֹּ֣ר וָפֶ֒רַח֒ וּשְׁלֹשָׁ֣ה גְבִעִ֗ים מְשֻׁקָּדִ֛ים בַּקָּנֶ֥ה הָאֶחָ֖ד כַּפְתֹּ֣ר וָפָ֑רַח כֵּ֚ן לְשֵׁ֣שֶׁת הַקָּנִ֔ים הַיֹּצְאִ֖ים מִן־הַמְּנֹרָֽה׃ (לד) וּבַמְּנֹרָ֖ה אַרְבָּעָ֣ה גְבִעִ֑ים מְשֻׁ֨קָּדִ֔ים כַּפְתֹּרֶ֖יהָ וּפְרָחֶֽיהָ׃ (לה) וְכַפְתֹּ֡ר תַּ֩חַת֩ שְׁנֵ֨י הַקָּנִ֜ים מִמֶּ֗נָּה וְכַפְתֹּר֙ תַּ֣חַת שְׁנֵ֤י הַקָּנִים֙ מִמֶּ֔נָּה וְכַפְתֹּ֕ר תַּחַת־שְׁנֵ֥י הַקָּנִ֖ים מִמֶּ֑נָּה לְשֵׁ֙שֶׁת֙ הַקָּנִ֔ים הַיֹּצְאִ֖ים מִן־הַמְּנֹרָֽה׃ (לו) כַּפְתֹּרֵיהֶ֥ם וּקְנֹתָ֖ם מִמֶּ֣נָּה יִהְי֑וּ כֻּלָּ֛הּ מִקְשָׁ֥ה אַחַ֖ת זָהָ֥ב טָהֽוֹר׃ (לז) וְעָשִׂ֥יתָ אֶת־נֵרֹתֶ֖יהָ שִׁבְעָ֑ה וְהֶֽעֱלָה֙ אֶת־נֵ֣רֹתֶ֔יהָ וְהֵאִ֖יר עַל־עֵ֥בֶר פָּנֶֽיהָ׃ (לח) וּמַלְקָחֶ֥יהָ וּמַחְתֹּתֶ֖יהָ זָהָ֥ב טָהֽוֹר׃ (לט) כִּכָּ֛ר זָהָ֥ב טָה֖וֹר יַעֲשֶׂ֣ה אֹתָ֑הּ אֵ֥ת כׇּל־הַכֵּלִ֖ים הָאֵֽלֶּה׃ (מ) וּרְאֵ֖ה וַעֲשֵׂ֑ה בְּתַ֨בְנִיתָ֔ם אֲשֶׁר־אַתָּ֥ה מׇרְאֶ֖ה בָּהָֽר׃ {ס}(א) וְאֶת־הַמִּשְׁכָּ֥ן תַּעֲשֶׂ֖ה עֶ֣שֶׂר יְרִיעֹ֑ת שֵׁ֣שׁ מׇשְׁזָ֗ר וּתְכֵ֤לֶת וְאַרְגָּמָן֙ וְתֹלַ֣עַת שָׁנִ֔י כְּרֻבִ֛ים מַעֲשֵׂ֥ה חֹשֵׁ֖ב תַּעֲשֶׂ֥ה אֹתָֽם׃ (ב) אֹ֣רֶךְ ׀ הַיְרִיעָ֣ה הָֽאַחַ֗ת שְׁמֹנֶ֤ה וְעֶשְׂרִים֙ בָּֽאַמָּ֔ה וְרֹ֙חַב֙ אַרְבַּ֣ע בָּאַמָּ֔ה הַיְרִיעָ֖ה הָאֶחָ֑ת מִדָּ֥ה אַחַ֖ת לְכׇל־הַיְרִיעֹֽת׃ (ג) חֲמֵ֣שׁ הַיְרִיעֹ֗ת תִּֽהְיֶ֙יןָ֙ חֹֽבְרֹ֔ת אִשָּׁ֖ה אֶל־אֲחֹתָ֑הּ וְחָמֵ֤שׁ יְרִיעֹת֙ חֹֽבְרֹ֔ת אִשָּׁ֖ה אֶל־אֲחֹתָֽהּ׃ (ד) וְעָשִׂ֜יתָ לֻֽלְאֹ֣ת תְּכֵ֗לֶת עַ֣ל שְׂפַ֤ת הַיְרִיעָה֙ הָאֶחָ֔ת מִקָּצָ֖ה בַּחֹבָ֑רֶת וְכֵ֤ן תַּעֲשֶׂה֙ בִּשְׂפַ֣ת הַיְרִיעָ֔ה הַקִּ֣יצוֹנָ֔ה בַּמַּחְבֶּ֖רֶת הַשֵּׁנִֽית׃ (ה) חֲמִשִּׁ֣ים לֻֽלָאֹ֗ת תַּעֲשֶׂה֮ בַּיְרִיעָ֣ה הָאֶחָת֒ וַחֲמִשִּׁ֣ים לֻֽלָאֹ֗ת תַּעֲשֶׂה֙ בִּקְצֵ֣ה הַיְרִיעָ֔ה אֲשֶׁ֖ר בַּמַּחְבֶּ֣רֶת הַשֵּׁנִ֑ית מַקְבִּילֹת֙ הַלֻּ֣לָאֹ֔ת אִשָּׁ֖ה אֶל־אֲחֹתָֽהּ׃ (ו) וְעָשִׂ֕יתָ חֲמִשִּׁ֖ים קַרְסֵ֣י זָהָ֑ב וְחִבַּרְתָּ֨ אֶת־הַיְרִיעֹ֜ת אִשָּׁ֤ה אֶל־אֲחֹתָהּ֙ בַּקְּרָסִ֔ים וְהָיָ֥ה הַמִּשְׁכָּ֖ן אֶחָֽד׃ (ז) וְעָשִׂ֙יתָ֙ יְרִיעֹ֣ת עִזִּ֔ים לְאֹ֖הֶל עַל־הַמִּשְׁכָּ֑ן עַשְׁתֵּי־עֶשְׂרֵ֥ה יְרִיעֹ֖ת תַּעֲשֶׂ֥ה אֹתָֽם׃ (ח) אֹ֣רֶךְ ׀ הַיְרִיעָ֣ה הָֽאַחַ֗ת שְׁלֹשִׁים֙ בָּֽאַמָּ֔ה וְרֹ֙חַב֙ אַרְבַּ֣ע בָּאַמָּ֔ה הַיְרִיעָ֖ה הָאֶחָ֑ת מִדָּ֣ה אַחַ֔ת לְעַשְׁתֵּ֥י עֶשְׂרֵ֖ה יְרִיעֹֽת׃ (ט) וְחִבַּרְתָּ֞ אֶת־חֲמֵ֤שׁ הַיְרִיעֹת֙ לְבָ֔ד וְאֶת־שֵׁ֥שׁ הַיְרִיעֹ֖ת לְבָ֑ד וְכָפַלְתָּ֙ אֶת־הַיְרִיעָ֣ה הַשִּׁשִּׁ֔ית אֶל־מ֖וּל פְּנֵ֥י הָאֹֽהֶל׃ (י) וְעָשִׂ֜יתָ חֲמִשִּׁ֣ים לֻֽלָאֹ֗ת עַ֣ל שְׂפַ֤ת הַיְרִיעָה֙ הָֽאֶחָ֔ת הַקִּיצֹנָ֖ה בַּחֹבָ֑רֶת וַחֲמִשִּׁ֣ים לֻֽלָאֹ֗ת עַ֚ל שְׂפַ֣ת הַיְרִיעָ֔ה הַחֹבֶ֖רֶת הַשֵּׁנִֽית׃ (יא) וְעָשִׂ֛יתָ קַרְסֵ֥י נְחֹ֖שֶׁת חֲמִשִּׁ֑ים וְהֵבֵאתָ֤ אֶת־הַקְּרָסִים֙ בַּלֻּ֣לָאֹ֔ת וְחִבַּרְתָּ֥ אֶת־הָאֹ֖הֶל וְהָיָ֥ה אֶחָֽד׃ (יב) וְסֶ֙רַח֙ הָעֹדֵ֔ף בִּירִיעֹ֖ת הָאֹ֑הֶל חֲצִ֤י הַיְרִיעָה֙ הָעֹדֶ֔פֶת תִּסְרַ֕ח עַ֖ל אֲחֹרֵ֥י הַמִּשְׁכָּֽן׃ (יג) וְהָאַמָּ֨ה מִזֶּ֜ה וְהָאַמָּ֤ה מִזֶּה֙ בָּעֹדֵ֔ף בְּאֹ֖רֶךְ יְרִיעֹ֣ת הָאֹ֑הֶל יִהְיֶ֨ה סָר֜וּחַ עַל־צִדֵּ֧י הַמִּשְׁכָּ֛ן מִזֶּ֥ה וּמִזֶּ֖ה לְכַסֹּתֽוֹ׃ (יד) וְעָשִׂ֤יתָ מִכְסֶה֙ לָאֹ֔הֶל עֹרֹ֥ת אֵילִ֖ם מְאׇדָּמִ֑ים וּמִכְסֵ֛ה עֹרֹ֥ת תְּחָשִׁ֖ים מִלְמָֽעְלָה׃ {פ}(טו) וְעָשִׂ֥יתָ אֶת־הַקְּרָשִׁ֖ים לַמִּשְׁכָּ֑ן עֲצֵ֥י שִׁטִּ֖ים עֹמְדִֽים׃ (טז) עֶ֥שֶׂר אַמּ֖וֹת אֹ֣רֶךְ הַקָּ֑רֶשׁ וְאַמָּה֙ וַחֲצִ֣י הָֽאַמָּ֔ה רֹ֖חַב הַקֶּ֥רֶשׁ הָאֶחָֽד׃ (יז) שְׁתֵּ֣י יָד֗וֹת לַקֶּ֙רֶשׁ֙ הָאֶחָ֔ד מְשֻׁ֨לָּבֹ֔ת אִשָּׁ֖ה אֶל־אֲחֹתָ֑הּ כֵּ֣ן תַּעֲשֶׂ֔ה לְכֹ֖ל קַרְשֵׁ֥י הַמִּשְׁכָּֽן׃ (יח) וְעָשִׂ֥יתָ אֶת־הַקְּרָשִׁ֖ים לַמִּשְׁכָּ֑ן עֶשְׂרִ֣ים קֶ֔רֶשׁ לִפְאַ֖ת נֶ֥גְבָּה תֵימָֽנָה׃ (יט) וְאַרְבָּעִים֙ אַדְנֵי־כֶ֔סֶף תַּעֲשֶׂ֕ה תַּ֖חַת עֶשְׂרִ֣ים הַקָּ֑רֶשׁ שְׁנֵ֨י אֲדָנִ֜ים תַּֽחַת־הַקֶּ֤רֶשׁ הָאֶחָד֙ לִשְׁתֵּ֣י יְדֹתָ֔יו וּשְׁנֵ֧י אֲדָנִ֛ים תַּֽחַת־הַקֶּ֥רֶשׁ הָאֶחָ֖ד לִשְׁתֵּ֥י יְדֹתָֽיו׃ (כ) וּלְצֶ֧לַע הַמִּשְׁכָּ֛ן הַשֵּׁנִ֖ית לִפְאַ֣ת צָפ֑וֹן עֶשְׂרִ֖ים קָֽרֶשׁ׃ (כא) וְאַרְבָּעִ֥ים אַדְנֵיהֶ֖ם כָּ֑סֶף שְׁנֵ֣י אֲדָנִ֗ים תַּ֚חַת הַקֶּ֣רֶשׁ הָֽאֶחָ֔ד וּשְׁנֵ֣י אֲדָנִ֔ים תַּ֖חַת הַקֶּ֥רֶשׁ הָאֶחָֽד׃ (כב) וּֽלְיַרְכְּתֵ֥י הַמִּשְׁכָּ֖ן יָ֑מָּה תַּעֲשֶׂ֖ה שִׁשָּׁ֥ה קְרָשִֽׁים׃ (כג) וּשְׁנֵ֤י קְרָשִׁים֙ תַּעֲשֶׂ֔ה לִמְקֻצְעֹ֖ת הַמִּשְׁכָּ֑ן בַּיַּרְכָתָֽיִם׃ (כד) וְיִֽהְי֣וּ תֹֽאֲמִם֮ מִלְּמַ֒טָּה֒ וְיַחְדָּ֗ו יִהְי֤וּ תַמִּים֙ עַל־רֹאשׁ֔וֹ אֶל־הַטַּבַּ֖עַת הָאֶחָ֑ת כֵּ֚ן יִהְיֶ֣ה לִשְׁנֵיהֶ֔ם לִשְׁנֵ֥י הַמִּקְצֹעֹ֖ת יִהְיֽוּ׃ (כה) וְהָיוּ֙ שְׁמֹנָ֣ה קְרָשִׁ֔ים וְאַדְנֵיהֶ֣ם כֶּ֔סֶף שִׁשָּׁ֥ה עָשָׂ֖ר אֲדָנִ֑ים שְׁנֵ֣י אֲדָנִ֗ים תַּ֚חַת הַקֶּ֣רֶשׁ הָאֶחָ֔ד וּשְׁנֵ֣י אֲדָנִ֔ים תַּ֖חַת הַקֶּ֥רֶשׁ הָאֶחָֽד׃ (כו) וְעָשִׂ֥יתָ בְרִיחִ֖ם עֲצֵ֣י שִׁטִּ֑ים חֲמִשָּׁ֕ה לְקַרְשֵׁ֥י צֶֽלַע־הַמִּשְׁכָּ֖ן הָאֶחָֽד׃ (כז) וַחֲמִשָּׁ֣ה בְרִיחִ֔ם לְקַרְשֵׁ֥י צֶֽלַע־הַמִּשְׁכָּ֖ן הַשֵּׁנִ֑ית וַחֲמִשָּׁ֣ה בְרִיחִ֗ם לְקַרְשֵׁי֙ צֶ֣לַע הַמִּשְׁכָּ֔ן לַיַּרְכָתַ֖יִם יָֽמָּה׃ (כח) וְהַבְּרִ֥יחַ הַתִּיכֹ֖ן בְּת֣וֹךְ הַקְּרָשִׁ֑ים מַבְרִ֕חַ מִן־הַקָּצֶ֖ה אֶל־הַקָּצֶֽה׃ (כט) וְֽאֶת־הַקְּרָשִׁ֞ים תְּצַפֶּ֣ה זָהָ֗ב וְאֶת־טַבְּעֹֽתֵיהֶם֙ תַּעֲשֶׂ֣ה זָהָ֔ב בָּתִּ֖ים לַבְּרִיחִ֑ם וְצִפִּיתָ֥ אֶת־הַבְּרִיחִ֖ם זָהָֽב׃ (ל) וַהֲקֵמֹתָ֖ אֶת־הַמִּשְׁכָּ֑ן כְּמִ֨שְׁפָּט֔וֹ אֲשֶׁ֥ר הׇרְאֵ֖יתָ בָּהָֽר׃ {ס}(לא) וְעָשִׂ֣יתָ פָרֹ֗כֶת תְּכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֣שׁ מׇשְׁזָ֑ר מַעֲשֵׂ֥ה חֹשֵׁ֛ב יַעֲשֶׂ֥ה אֹתָ֖הּ כְּרֻבִֽים׃ (לב) וְנָתַתָּ֣ה אֹתָ֗הּ עַל־אַרְבָּעָה֙ עַמּוּדֵ֣י שִׁטִּ֔ים מְצֻפִּ֣ים זָהָ֔ב וָוֵיהֶ֖ם זָהָ֑ב עַל־אַרְבָּעָ֖ה אַדְנֵי־כָֽסֶף׃ (לג) וְנָתַתָּ֣ה אֶת־הַפָּרֹ֘כֶת֮ תַּ֣חַת הַקְּרָסִים֒ וְהֵבֵאתָ֥ שָׁ֙מָּה֙ מִבֵּ֣ית לַפָּרֹ֔כֶת אֵ֖ת אֲר֣וֹן הָעֵד֑וּת וְהִבְדִּילָ֤ה הַפָּרֹ֙כֶת֙ לָכֶ֔ם בֵּ֣ין הַקֹּ֔דֶשׁ וּבֵ֖ין קֹ֥דֶשׁ הַקֳּדָשִֽׁים׃ (לד) וְנָתַתָּ֙ אֶת־הַכַּפֹּ֔רֶת עַ֖ל אֲר֣וֹן הָעֵדֻ֑ת בְּקֹ֖דֶשׁ הַקֳּדָשִֽׁים׃ (לה) וְשַׂמְתָּ֤ אֶת־הַשֻּׁלְחָן֙ מִח֣וּץ לַפָּרֹ֔כֶת וְאֶת־הַמְּנֹרָה֙ נֹ֣כַח הַשֻּׁלְחָ֔ן עַ֛ל צֶ֥לַע הַמִּשְׁכָּ֖ן תֵּימָ֑נָה וְהַ֨שֻּׁלְחָ֔ן תִּתֵּ֖ן עַל־צֶ֥לַע צָפֽוֹן׃ (לו) וְעָשִׂ֤יתָ מָסָךְ֙ לְפֶ֣תַח הָאֹ֔הֶל תְּכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֣שׁ מׇשְׁזָ֑ר מַעֲשֵׂ֖ה רֹקֵֽם׃ (לז) וְעָשִׂ֣יתָ לַמָּסָ֗ךְ חֲמִשָּׁה֙ עַמּוּדֵ֣י שִׁטִּ֔ים וְצִפִּיתָ֤ אֹתָם֙ זָהָ֔ב וָוֵיהֶ֖ם זָהָ֑ב וְיָצַקְתָּ֣ לָהֶ֔ם חֲמִשָּׁ֖ה אדני נְחֹֽשֶׁת׃ {ס}(א) וְעָשִׂ֥יתָ אֶת־הַמִּזְבֵּ֖חַ עֲצֵ֣י שִׁטִּ֑ים חָמֵשׁ֩ אַמּ֨וֹת אֹ֜רֶךְ וְחָמֵ֧שׁ אַמּ֣וֹת רֹ֗חַב רָב֤וּעַ יִהְיֶה֙ הַמִּזְבֵּ֔חַ וְשָׁלֹ֥שׁ אַמּ֖וֹת קֹמָתֽוֹ׃ (ב) וְעָשִׂ֣יתָ קַרְנֹתָ֗יו עַ֚ל אַרְבַּ֣ע פִּנֹּתָ֔יו מִמֶּ֖נּוּ תִּהְיֶ֣יןָ קַרְנֹתָ֑יו וְצִפִּיתָ֥ אֹת֖וֹ נְחֹֽשֶׁת׃ (ג) וְעָשִׂ֤יתָ סִּֽירֹתָיו֙ לְדַשְּׁנ֔וֹ וְיָעָיו֙ וּמִזְרְקֹתָ֔יו וּמִזְלְגֹתָ֖יו וּמַחְתֹּתָ֑יו לְכׇל־כֵּלָ֖יו תַּעֲשֶׂ֥ה נְחֹֽשֶׁת׃ (ד) וְעָשִׂ֤יתָ לּוֹ֙ מִכְבָּ֔ר מַעֲשֵׂ֖ה רֶ֣שֶׁת נְחֹ֑שֶׁת וְעָשִׂ֣יתָ עַל־הָרֶ֗שֶׁת אַרְבַּע֙ טַבְּעֹ֣ת נְחֹ֔שֶׁת עַ֖ל אַרְבַּ֥ע קְצוֹתָֽיו׃ (ה) וְנָתַתָּ֣ה אֹתָ֗הּ תַּ֛חַת כַּרְכֹּ֥ב הַמִּזְבֵּ֖חַ מִלְּמָ֑טָּה וְהָיְתָ֣ה הָרֶ֔שֶׁת עַ֖ד חֲצִ֥י הַמִּזְבֵּֽחַ׃ (ו) וְעָשִׂ֤יתָ בַדִּים֙ לַמִּזְבֵּ֔חַ בַּדֵּ֖י עֲצֵ֣י שִׁטִּ֑ים וְצִפִּיתָ֥ אֹתָ֖ם נְחֹֽשֶׁת׃ (ז) וְהוּבָ֥א אֶת־בַּדָּ֖יו בַּטַּבָּעֹ֑ת וְהָי֣וּ הַבַּדִּ֗ים עַל־שְׁתֵּ֛י צַלְעֹ֥ת הַמִּזְבֵּ֖חַ בִּשְׂאֵ֥ת אֹתֽוֹ׃ (ח) נְב֥וּב לֻחֹ֖ת תַּעֲשֶׂ֣ה אֹת֑וֹ כַּאֲשֶׁ֨ר הֶרְאָ֥ה אֹתְךָ֛ בָּהָ֖ר כֵּ֥ן יַעֲשֽׂוּ׃ {ס}(ט) וְעָשִׂ֕יתָ אֵ֖ת חֲצַ֣ר הַמִּשְׁכָּ֑ן לִפְאַ֣ת נֶֽגֶב־תֵּ֠ימָ֠נָה קְלָעִ֨ים לֶחָצֵ֜ר שֵׁ֣שׁ מׇשְׁזָ֗ר מֵאָ֤ה בָֽאַמָּה֙ אֹ֔רֶךְ לַפֵּאָ֖ה הָאֶחָֽת׃ (י) וְעַמֻּדָ֣יו עֶשְׂרִ֔ים וְאַדְנֵיהֶ֥ם עֶשְׂרִ֖ים נְחֹ֑שֶׁת וָוֵ֧י הָעַמֻּדִ֛ים וַחֲשֻׁקֵיהֶ֖ם כָּֽסֶף׃ (יא) וְכֵ֨ן לִפְאַ֤ת צָפוֹן֙ בָּאֹ֔רֶךְ קְלָעִ֖ים מֵ֣אָה אֹ֑רֶךְ וְעַמֻּדָ֣ו עֶשְׂרִ֗ים וְאַדְנֵיהֶ֤ם עֶשְׂרִים֙ נְחֹ֔שֶׁת וָוֵ֧י הָֽעַמֻּדִ֛ים וַחֲשֻׁקֵיהֶ֖ם כָּֽסֶף׃ (יב) וְרֹ֤חַב הֶֽחָצֵר֙ לִפְאַת־יָ֔ם קְלָעִ֖ים חֲמִשִּׁ֣ים אַמָּ֑ה עַמֻּדֵיהֶ֣ם עֲשָׂרָ֔ה וְאַדְנֵיהֶ֖ם עֲשָׂרָֽה׃ (יג) וְרֹ֣חַב הֶֽחָצֵ֗ר לִפְאַ֛ת קֵ֥דְמָה מִזְרָ֖חָה חֲמִשִּׁ֥ים אַמָּֽה׃ (יד) וַחֲמֵ֨שׁ עֶשְׂרֵ֥ה אַמָּ֛ה קְלָעִ֖ים לַכָּתֵ֑ף עַמֻּדֵיהֶ֣ם שְׁלֹשָׁ֔ה וְאַדְנֵיהֶ֖ם שְׁלֹשָֽׁה׃ (טו) וְלַכָּתֵף֙ הַשֵּׁנִ֔ית חֲמֵ֥שׁ עֶשְׂרֵ֖ה קְלָעִ֑ים עַמֻּדֵיהֶ֣ם שְׁלֹשָׁ֔ה וְאַדְנֵיהֶ֖ם שְׁלֹשָֽׁה׃ (טז) וּלְשַׁ֨עַר הֶֽחָצֵ֜ר מָסָ֣ךְ ׀ עֶשְׂרִ֣ים אַמָּ֗ה תְּכֵ֨לֶת וְאַרְגָּמָ֜ן וְתוֹלַ֧עַת שָׁנִ֛י וְשֵׁ֥שׁ מׇשְׁזָ֖ר מַעֲשֵׂ֣ה רֹקֵ֑ם עַמֻּֽדֵיהֶם֙ אַרְבָּעָ֔ה וְאַדְנֵיהֶ֖ם אַרְבָּעָֽה׃ (יז) כׇּל־עַמּוּדֵ֨י הֶֽחָצֵ֤ר סָבִיב֙ מְחֻשָּׁקִ֣ים כֶּ֔סֶף וָוֵיהֶ֖ם כָּ֑סֶף וְאַדְנֵיהֶ֖ם נְחֹֽשֶׁת׃ (יח) אֹ֣רֶךְ הֶֽחָצֵר֩ מֵאָ֨ה בָֽאַמָּ֜ה וְרֹ֣חַב ׀ חֲמִשִּׁ֣ים בַּחֲמִשִּׁ֗ים וְקֹמָ֛ה חָמֵ֥שׁ אַמּ֖וֹת שֵׁ֣שׁ מׇשְׁזָ֑ר וְאַדְנֵיהֶ֖ם נְחֹֽשֶׁת׃ (יט) לְכֹל֙ כְּלֵ֣י הַמִּשְׁכָּ֔ן בְּכֹ֖ל עֲבֹדָת֑וֹ וְכׇל־יְתֵדֹתָ֛יו וְכׇל־יִתְדֹ֥ת הֶחָצֵ֖ר נְחֹֽשֶׁת׃ {ס}
(1) GOD spoke to Moses, saying: (2) Tell the Israelite people to bring Me gifts; you shall accept gifts for Me from every person whose heart is so moved. (3) And these are the gifts that you shall accept from them: gold, silver, and copper; (4) blue, purple, and crimson yarns, fine linen, goats’ hair; (5) tanned ram skins, dolphin skins, and acacia wood; (6) oil for lighting, spices for the anointing oil and for the aromatic incense; (7) lapis lazuli and other stones for setting, for the ephod and for the breastpiece. (8) And let them make Me a sanctuary that I may dwell among them. (9) Exactly as I show you—the pattern of the Tabernacle and the pattern of all its furnishings—so shall you make it. (10) They shall make an ark of acacia wood, two and a half cubits long, a cubit and a half wide, and a cubit and a half high. (11) Overlay it with pure gold—overlay it inside and out—and make upon it a gold molding round about. (12) Cast four gold rings for it, to be attached to its four feet, two rings on one of its side walls and two on the other. (13) Make poles of acacia wood and overlay them with gold; (14) then insert the poles into the rings on the side walls of the ark, for carrying the ark. (15) The poles shall remain in the rings of the ark: they shall not be removed from it. (16) And deposit in the Ark [the tablets of] the Pact that I will give you. (17) You shall make a cover of pure gold, two and a half cubits long and a cubit and a half wide. (18) Make two cherubim of gold—make them of hammered work—at the two ends of the cover. (19) Make one cherub at one end and the other cherub at the other end; of one piece with the cover shall you make the cherubim at its two ends. (20) The cherubim shall have their wings spread out above, shielding the cover with their wings. They shall confront each other, the faces of the cherubim being turned toward the cover. (21) Place the cover on top of the Ark, after depositing inside the Ark the Pact that I will give you. (22) There I will meet with you, and I will impart to you—from above the cover, from between the two cherubim that are on top of the Ark of the Pact—all that I will command you concerning the Israelite people. (23) You shall make a table of acacia wood, two cubits long, one cubit wide, and a cubit and a half high. (24) Overlay it with pure gold, and make a gold molding around it. (25) Make a rim of a hand’s breadth around it, and make a gold molding for its rim round about. (26) Make four gold rings for it, and attach the rings to the four corners at its four legs. (27) The rings shall be next to the rim, as holders for poles to carry the table. (28) Make the poles of acacia wood, and overlay them with gold; by these the table shall be carried. (29) Make its bowls, ladles, jars and jugs with which to offer libations; make them of pure gold. (30) And on the table you shall set the bread of display, to be before Me always. (31) You shall make a lampstand of pure gold; the lampstand shall be made of hammered work; its base and its shaft, its cups, calyxes, and petals shall be of one piece. (32) Six branches shall issue from its sides; three branches from one side of the lampstand and three branches from the other side of the lampstand. (33) On one branch there shall be three cups shaped like almond-blossoms, each with calyx and petals, and on the next branch there shall be three cups shaped like almond-blossoms, each with calyx and petals; so for all six branches issuing from the lampstand. (34) And on the lampstand itself there shall be four cups shaped like almond-blossoms, each with calyx and petals: (35) a calyx, of one piece with it, under a pair of branches; and a calyx, of one piece with it, under the second pair of branches, and a calyx, of one piece with it, under the last pair of branches; so for all six branches issuing from the lampstand. (36) Their calyxes and their stems shall be of one piece with it, the whole of it a single hammered piece of pure gold. (37) Make its seven lamps—the lamps shall be so mounted as to give the light on its front side— (38) and its tongs and fire pans of pure gold. (39) It shall be made, with all these furnishings, out of a talent of pure gold. (40) Note well, and follow the patterns for them that are being shown you on the mountain. (1) As for the tabernacle, make it of ten strips of cloth; make these of fine twisted linen, of blue, purple, and crimson yarns, with a design of cherubim worked into them. (2) The length of each cloth shall be twenty-eight cubits, and the width of each cloth shall be four cubits, all the cloths to have the same measurements. (3) Five of the cloths shall be joined to one another, and the other five cloths shall be joined to one another. (4) Make loops of blue wool on the edge of the outermost cloth of the one set; and do likewise on the edge of the outermost cloth of the other set: (5) make fifty loops on the one cloth, and fifty loops on the edge of the end cloth of the other set, the loops to be opposite one another. (6) And make fifty gold clasps, and couple the cloths to one another with the clasps, so that the tabernacle becomes one whole. (7) You shall then make cloths of goats’ hair for a tent over the tabernacle; make the cloths eleven in number. (8) The length of each cloth shall be thirty cubits, and the width of each cloth shall be four cubits, the eleven cloths to have the same measurements. (9) Join five of the cloths by themselves, and the other six cloths by themselves; and fold over the sixth cloth at the front of the tent. (10) Make fifty loops on the edge of the outermost cloth of the one set, and fifty loops on the edge of the cloth of the other set. (11) Make fifty copper clasps, and fit the clasps into the loops, and couple the tent together so that it becomes one whole. (12) As for the overlapping excess of the cloths of the tent, the extra half-cloth shall overlap the back of the tabernacle, (13) while the extra cubit at either end of each length of tent cloth shall hang down to the bottom of the two sides of the tabernacle and cover it. (14) And make for the tent a covering of tanned ram skins, and a covering of dolphin skins above. (15) You shall make the planks for the Tabernacle of acacia wood, upright. (16) The length of each plank shall be ten cubits and the width of each plank a cubit and a half. (17) Each plank shall have two tenons, parallel to each other; do the same with all the planks of the Tabernacle. (18) Of the planks of the Tabernacle, make twenty planks on the south side: (19) making forty silver sockets under the twenty planks, two sockets under the one plank for its two tenons and two sockets under each following plank for its two tenons; (20) and for the other side wall of the Tabernacle, on the north side, twenty planks, (21) with their forty silver sockets, two sockets under the one plank and two sockets under each following plank. (22) And for the rear of the Tabernacle, to the west, make six planks; (23) and make two planks for the corners of the Tabernacle at the rear. (24) They shall match at the bottom, and terminate alike at the top inside one ring; thus shall it be with both of them: they shall form the two corners. (25) Thus there shall be eight planks with their sockets of silver: sixteen sockets, two sockets under the first plank, and two sockets under each of the other planks. (26) You shall make bars of acacia wood: five for the planks of the one side wall of the Tabernacle, (27) five bars for the planks of the other side wall of the Tabernacle, and five bars for the planks of the wall of the Tabernacle at the rear to the west. (28) The center bar halfway up the planks shall run from end to end. (29) Overlay the planks with gold, and make their rings of gold, as holders for the bars; and overlay the bars with gold. (30) Then set up the Tabernacle according to the manner of it that you were shown on the mountain. (31) You shall make a curtain of blue, purple, and crimson yarns, and fine twisted linen; it shall have a design of cherubim worked into it. (32) Hang it upon four posts of acacia wood overlaid with gold and having hooks of gold, [set] in four sockets of silver. (33) Hang the curtain under the clasps, and carry the Ark of the Pact there, behind the curtain, so that the curtain shall serve you as a partition between the Holy and the Holy of Holies. (34) Place the cover upon the Ark of the Pact in the Holy of Holies. (35) Place the table outside the curtain, and the lampstand by the south wall of the Tabernacle opposite the table, which is to be placed by the north wall. (36) You shall make a screen for the entrance of the Tent, of blue, purple, and crimson yarns, and fine twisted linen, done in embroidery. (37) Make five posts of acacia wood for the screen and overlay them with gold—their hooks being of gold—and cast for them five sockets of copper. (1) You shall make the altar of acacia wood, five cubits long and five cubits wide—the altar is to be square—and three cubits high. (2) Make its horns on the four corners, the horns to be of one piece with it; and overlay it with copper. (3) Make the pails for removing its ashes, as well as its scrapers, basins, flesh hooks, and fire pans—make all its utensils of copper. (4) Make for it a grating of meshwork in copper; and on the mesh make four copper rings at its four corners. (5) Set the mesh below, under the ledge of the altar, so that it extends to the middle of the altar. (6) And make poles for the altar, poles of acacia wood, and overlay them with copper. (7) The poles shall be inserted into the rings, so that the poles remain on the two sides of the altar when it is carried. (8) Make it hollow, of boards. As you were shown on the mountain, so shall they be made. (9) You shall make the enclosure of the Tabernacle:
On the south side, a hundred cubits of hangings of fine twisted linen for the length of the enclosure on that side— (10) with its twenty posts and their twenty sockets of copper, the hooks and bands of the posts to be of silver. (11) Again a hundred cubits of hangings for its length along the north side—with its twenty posts and their twenty sockets of copper, the hooks and bands of the posts to be of silver. (12) For the width of the enclosure, on the west side, fifty cubits of hangings, with their ten posts and their ten sockets. (13) For the width of the enclosure on the front, or east side, fifty cubits: (14) fifteen cubits of hangings on the one flank, with their three posts and their three sockets; (15) fifteen cubits of hangings on the other flank, with their three posts and their three sockets; (16) and for the gate of the enclosure, a screen of twenty cubits, of blue, purple, and crimson yarns, and fine twisted linen, done in embroidery, with their four posts and their four sockets. (17) All the posts round the enclosure shall be banded with silver and their hooks shall be of silver; their sockets shall be of copper. (18) The length of the enclosure shall be a hundred cubits, and the width fifty throughout; and the height five cubits—[with hangings] of fine twisted linen. The sockets shall be of copper: (19) all the utensils of the Tabernacle, for all its service, as well as all its pegs and all the pegs of the court, shall be of copper.
“Speak to the children of Israel, and they shall take Me a gift; from every man whose heart pledges, you shall collect My gift” (Exodus 25:2).
…You have an acquisition that the one who sold it is sold with it. The Holy One blessed be G!d said to Israel: I sold you the Torah; as it were, I was sold with it, as it is stated: “And they shall take Me a gift.” *the midrash understands it to mean “they shall take Me as a gift.”
This is analogous to a king who had an only daughter. One of the kings came and took her [as a wife], and sought to go to his land and take his wife [with him]. He said to him: ‘My daughter whom I gave to you is an only child. To part from her, I am unable; to say to you do not take her, I am unable, because she is your wife. Rather, do this favor for me; wherever you go, prepare a small bedroom for me, so I can live with you, as I cannot forsake my daughter.’ So too, the Holy One blessed be G!d said to Israel: ‘I gave you the Torah. To leave it, I am unable. To say to you do not take it, I am unable. Rather, every place you go, build a house for Me so I may reside in it,’ as it is stated: “They shall craft a Sanctuary for Me, [and I will dwell among them]” (Exodus 25:8).
Another matter: “They shall take Me a gift” – Rabbi Berekhya began: “Yours, Lord, is the greatness, and the might…for everything that is in the heavens and on the earth” (I Chronicles 29:11). You find that everything the Holy One blessed be G!d created above, G!d created below.
…Above, cherubs, as it is stated: “who abides upon the cherubs” (Isaiah 37:16); below, “The cherubim shall have their wings spread out above, shielding the cover with their wings.” (Exodus 25:20).
Above, “the wheels were borne parallel to them” (Ezekiel 1:20); below, “The workmanship of the wheels was like the workmanship of the chariot’s wheel” (I Kings 7:33)…
Above, “G!d is in the Holy Sanctuary” (Psalms 11:4); below, “The priest Eli was sitting on the seat near the doorpost of the Sanctuary of G!d” (I Samuel 1:9)…
Above, “let there be a firmament in the midst of the water, [and let it divide between water and water]” (Genesis 1:6); below, “the curtain shall divide for you [between the Sanctuary and the Holy of Holies]” (Exodus 26:33)...
Above, “And count the stars” (Genesis 15:5); below, “and, behold, you are today as the stars of the heavens in abundance” (Deuteronomy 1:10).
… Above, “he took it from upon the altar with tongs” (Isaiah 6:6); below, “You shall make for Me an altar of earth” (Exodus 20:21). Above, “and stretches them like a tent for dwelling” (Isaiah 40:22); below, “how goodly are your tents, Jacob” (Numbers 24:5).
Above, “He spreads out the heavens like a sheet” (Psalms 104:2); below, “ten sheets” (Exodus 26:1).
Above, “light rests with G!d” (Daniel 2:22); below, “pure olive oil pressed for illumination” (Exodus 27:20).
Another matter: “They shall take Me a gift” – that is what is written: “Moses commanded us the Torah” (Deuteronomy 33:4). Rabbi Simlai expounded: Six hundred and thirteen mitzvot were given to Israel through Moses, as that is the numerical value of Torah (400+6+200+5). If you say it is only six hundred and eleven, and where are the other two? The Rabbis say: “I am [the Lord your God]” (Exodus 20:2) and, “You shall have no [other gods]” (Exodus 20:3) they heard from the mouth of the Almighty, and Moses told them six hundred and eleven…
“You shall craft the boards for the Tabernacle of acacia wood, standing upright” (Exodus 26:15).
“You shall craft the boards for the Tabernacle” (Exodus 26:15). That is what is written: “The trees of the Lord sate themselves, the cedars of Lebanon that G!d planted” (Psalms 104:16). There were many creations that the Holy One blessed be He created in His world, that the world was not fit to utilize, so the Holy One blessed be He concealed them from the world. What is [an example of] this? The light that was created on the first day, as Rabbi Yehuda bar Simon said: By the light that the Holy One blessed be G!d created on the first day, a person could gaze and see from one end of the world to the other. When the Holy One blessed be G!d saw that the actions of the generation of Enosh, the generation of the Flood, and the generation of the Dispersion would be corrupt, G!d rose and concealed it from them, as it is stated: “He prevented light from the wicked” (Job 38:15). For whom did G!d conceal it? For the righteous in the future, as it is stated: “God saw the light, that it was good” (Genesis 1:4). What is “that it was good”? That its light was suitable for the world, and was not harmful like this sun. *The light created on the first day would never shine too brightly or create heat too great for a person to bear. Where did G!d conceal it? In the Garden of Eden, as it is stated: “Light is sown for the righteous” (Psalms 97:11). *Since sowing is done in a garden, this alludes to the fact that God concealed the light in the Garden of Eden.
Another matter, “You shall craft the boards,” what is written before this matter? “See and craft” (Exodus 25:40). Was it Moses who crafted the Tabernacle? Is it not written: “Betzalel and Oholiav and every wise-hearted man crafted”? (Exodus 36:1). Rather, it was Moses in theory and Betzalel in practice. *Moses received the instructions from God, and Betzalel carried them out. From here our Rabbis said to give reward to the one who causes the action to be performed like the one who performed it, as we find in Moses’s regard that Betzalel performed the labor of the Tabernacle, but the Holy One blessed be G!d ascribed to him [Moses] as though he had performed it, as it is stated: “The Tabernacle of the Lord that Moses had crafted in the wilderness” (I Chronicles 21:29).
Another matter, “You shall craft the boards [for the Tabernacle].” It should have said only: ‘You shall craft the boards into a Tabernacle.’ What is “for the Tabernacle”? It is because it stands as collateral [lemashken] as, if the enemies of Israel *A euphemism for Israel. become liable to be eradicated, it will be taken as collateral for them. *It will be destroyed instead of them. Moses said before the Holy One blessed be G!d: ‘Are they not destined to have neither a Tabernacle nor a Temple; what will become of them?’ The Holy One blessed be G!d said: ‘I will take a righteous one from them as collateral on their behalf, and I will atone for them all their iniquities.’
“Indeed, My servant shall prosper,
Be exalted and raised to great heights.
But he was wounded because of our sins,
Crushed because of our iniquities.
He bore the chastisement that made us whole,
And by his bruises we were healed.
We all went astray like sheep,
Each of us going our own way;
And GOD visited upon him
The guilt of all of us.”
…“My righteous servant makes the many righteous,
It is their punishment that he bears;
For he exposed himself to death
And was numbered among the sinners,
Whereas he bore the guilt of the many
And made intercession for sinners.”)
36:1
Commenting on the opening of the parashah:
וְאַתָּ֞ה תְּצַוֶּ֣ה ׀ אֶת־בְּנֵ֣י יִשְׂרָאֵ֗ל וְיִקְח֨וּ אֵלֶ֜יךָ שֶׁ֣מֶן זַ֥יִת זָ֛ךְ כָּתִ֖ית לַמָּא֑וֹר לְהַעֲלֹ֥ת נֵ֖ר תָּמִֽיד׃
You shall further instruct the Israelites to bring you clear oil of beaten olives for lighting, for kindling lamps regularly.
It is not that I need them, *God says: It is not that I need the light of the candelabra. But rather, it is so that you illuminate for Me just as I illuminated for you. Why? It is to elevate you before all the nations, so that they will say: ‘Israel illuminates for the One who illuminates for all.’ …When they came to craft the Tabernacle, G!d called Moses and said to him: “They shall bring you pure olive oil.” Israel said: ‘“For You will kindle my lamp” (Psalms 18:29), and You say that we should illuminate for You?’ G!d said to them: ‘It is in order to elevate you, so you will illuminate for Me just as I illuminated for you.’ That is why it is stated: “A flourishing olive tree.”
“The soul of adam is the lamp of G!d” (נֵ֣ר יהוה נִשְׁמַ֣ת אָדָ֑ם
Proverbs 20:27). The Holy One blessed be G!d said: ‘Let My lamp be in your hand and your lamp in My hand.’ What is the lamp of the Holy One blessed be G!d? It is the Torah, as it’s stated: “For the mitzva is a lamp, the Torah is light” (Proverbs 6:23 כִּ֤י נֵ֣ר מִ֭צְוָה וְת֣וֹרָה א֑וֹר). What is “for the mitzva is a lamp”? It is that anyone who fulfills a mitzva is as though they kindle a lamp before the Holy One blessed be G!d, and sustains their soul, which is called a lamp, as it is stated: “The soul of adam is the lamp of G!d.” What is “Torah is light”? Many times a person desires in their heart to fulfill a mitzva, and the evil inclination that is within them says: ‘What is in it for you to fulfill a mitzva and lose your property? Instead of giving to others, give to your children.’ The good inclination says to them: ‘Give it for a mitzva.’ See what is written: “For the mitzva is a lamp” – just as this lamp, when it is kindled, even thousands upon thousands of wax and tallow candles are kindled from it, its light remains undiminished. So, anyone who gives for a mitzva does not lose their property. That is why it says: “For the mitzva is a lamp, the Torah is light.”
“This is the matter that you shall do to them to sanctify them to serve as priests to Me: Take one young bull and two rams, unblemished” (Exodus 29:1)
“This is the matter” – that is what is written: “Are You not from ancient times, G!d my G!d, my Holy One? We will not die” (Habakkuk 1:12 הֲל֧וֹא אַתָּ֣ה מִקֶּ֗דֶם יהוה אֱלֹהַ֛י קְדֹשִׁ֖י לֹ֣א נָמ֑וּת).
*This is often translated: “You, O ETERNAL One, are from everlasting;
My holy God, You never die.” The rabbis have noticed that the last word is 1st person plural.
Until Adam the first man stood and ate of the tree, I would say: Let him not eat from the tree and he will not die, as it is stated: “Are You not from ancient times, Lord my God, my Holy One? We will not die.” However, because he violated Your command, You brought death upon him to smite people, as it is stated: “Lord, You set them for judgment” (Habakkuk 1:12). You decree and say: They shall be holy to their God and not profane the name of their God; for they offer the ETERNAL’s offerings by fire, the food of their God, and so must be holy.
(Leviticus 21:6) and likewise, “this is the matter that you shall do to them to sanctify them.” Master of the universe, if you want us to be sacred, rid us of death, as it is stated: “Are You not from ancient times, Lord my God, my Holy One? We will not die.” [God] said to them: It is impossible; “Lord, You set them for judgment. יהוה לְמִשְׁפָּ֣ט שַׂמְתּ֔וֹ *Death is a decree that cannot be revoked.
“This is the matter [hadavar]” – that is what is written: “Forever, G!d, Your word [devarkha] stands in the heavens” (Psalms 119:89). Does the word of G!d not stand on the earth, but only in the heavens? Rabbi Ḥizkiya bar Ḥiyya said: Because the Holy One blessed be G!d promised something in the heavens, and after two hundred and ten years the promise that the Holy One blessed be G!d promised to the righteous one was fulfilled. How so? When the Holy One blessed be G!d said to Abraham: “Go from your land.… I will render you a great nation” (Genesis 12:1–2), he said before the Holy One blessed be G!d: ‘Master of the universe, what benefit do I have from all these blessings, when I am leaving this world without children?’ The Holy One blessed be G!d said to him: ‘Do you already know that you will not beget children?’ He said to G!d: ‘Master of the universe, I see in my constellation that I will not beget children.’ כָּךְ אֲנִי רוֹאֶה בַּמַּזָּל שֶׁלִּי שֶׁאֵינִי מוֹלִיד
He said to him: ‘Is it the constellation that you fear? As you live, just as it is impossible for a person to count the stars, so it will be impossible to count your descendants.’ Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Ḥanin: At that moment, the Holy One blessed be G!d lifted Abraham above the top of the firmament and said to him: “Look now to the heavens, and count the stars, if you could count them, and G!d said to him: So will be your descendants” (Genesis 15:5). G!d said to him: ‘Just as you see these and you are unable to count them, so will your descendants be such that no person will be able to count them.’
Likewise you find regarding Jacob that the Holy One blessed be G!d promised him and said to him: “Your descendants will be like the dust of the earth [and you shall spread out to the west and to the east and to the north and to the south] (Genesis 28:14), and likewise, “I will descend with you to Egypt, and I will take you up again” (Genesis 46:4), and the Holy One blessed be G!d fulfilled it for him. That is, “forever, G!d, Your word stands in the heavens” (Psalms 119:89). Likewise you find regarding Aaron that the Holy One blessed be G!d promised to Moses and said to him: “And you, draw Aaron your brother near to you” (Exodus 28:1). That is, “this is the matter that you shall do to them.”
“You shall mount it with a stone mounting” (Exodus 28:17) – how were they placed? A row of ruby, topaz; and emerald; on the ruby was written: Abraham, Isaac, Jacob *The names of the patriarchs were inscribed in order to have all the letters of the alphabet on the Urim and Thummim that spelled out the answer to the inquirer [Yoma 73b], Reuben. On the topaz Simeon was written. On the emerald, Levi was written. “The second row, carbuncle, sapphire, and clear quartz” (Exodus 28:18) – on the carbuncle, Judah was written. On the sapphire, Issachar was written. On the clear quartz, Zebulun was written. “The third row, jacinth, agate, amethyst” (Exodus 28:19) – on the jacinth, Dan was written. On the agate, Naphtali was written. On the amethyst, Gad was written. “The fourth row, beryl, onyx, and chalcedony [jasper]” (Exodus 28:20) – on the beryl, Asher was written. On the onyx, Joseph was written. On the chalcedony was written: Benjamin, tribes of Yeshurun *In other words, ‘the tribes of Yeshurun’ were written on the last stone. In all the previous names the Hebrew letter tet was still missing, and this was made up in this phrase [ שִׁבְטֵי יְשׁוּרוּןshivtei Yeshurun]. Yeshurun is a name given 4xs in Torah, an affectionate name for the people of Israel
