(Ibid. 7) "You shall not take the name of the L–rd your G–d in vain": A vain oath, too, was included in (Leviticus 19:12) "You shall not swear falsely in My name," and Scripture removed it from its class to exempt it from an oath, viz. (Leviticus 5:4) "Or if a soul swear in uttering with his lips, etc.", Scripture being more stringent with it (a vain oath) and exempting it from an offering — I would think that just as it is exempt from an offering, it is exempt from stripes. It is, therefore, written "You shall not take the name of the L–rd your G–d in vain" — It was exempt from an offering, but not from stripes.
You shall not take": What is the intent of this? (Leviticus 19:12) "You shall not swear falsely in My name" speaks only of swearing. Whence is it derived that it is also forbidden to take it upon oneself to swear? From "You shall not take the name of the L–rd your G–d in vain." So long as you do not take it upon yourself to swear I am your G–d, (tempering justice with mercy.) Once you take it upon yourself to swear, I am your "Judge" (connoting absolute justice). For it is written (Exodus 34:7) "and cleanse He will not cleanse." It cannot be said that he will not be cleansed (at all), for it is written "and cleanse," and it cannot be said that he will be (entirely) cleansed for it is written "He will not cleanse." The meaning must perforce be that He cleanses those who repent, and He does not cleanse those who do not repent. I might think that here, too, (in the instance of a vain oath) the same obtains. It is, therefore, written (Ibid. 20:7) "for the L–rd will not cleanse, etc."
Because of (the following) four things R. Mattia b. Charash went to R. Elazar b. Hakappar in Ludia. He said to him: My master, did you hear of the four divisions of atonement expounded by R. Yishmael? He answered: One verse states (Jeremiah 3:14) "Repent, you wayward sons" — which indicates that penitence atones. Another verse states (Leviticus 16:30) "On this day, atonement will be made for you" — which indicates that Yom Kippur atones. One verse states (Psalms 89:33) "I will punish their offense with the rod, and their transgression with plagues" — which indicates that afflictions atone. And another verse states (Isaiah 22:14) "This transgression will not be forgiven you until you die" — which indicates that death atones. How are these four verses to be reconciled? If one transgresses a positive commandment and repents, he "does not move from there" until he is forgiven. And of this it is written "Repent, you wayward sons." If one transgresses a negative commandment and repents, there is no power in penitence to atone; but penitence suspends (punishment) and Yom Kippur atones. And of this it is written "On this day atonement will be made for you." If one willfully transgresses (sins punishable by) krithuth (cutting-off) and judicial death penalty and repents, there is no power in penitence to suspend, but penitence and Yom Kippur atone for one half, and afflictions purge and atone for the other half. And of this it is written "I will punish their offense with the rod, and their transgression with plagues." If one desecrates the name of heaven and repents, there is no power in penitence to suspend or on Yom Kippur to atone, or in afflictions alone to purge. But penitence, Yom Kippur, and afflictions suspend, and the day of death purges. And of this it is written ("This transgression will not be forgiven you) until you die." And (I Samuel 3:14) "The transgression of the house of Eli will not be atoned for by sacrifice or offering." It is not atoned for by sacrifice or offering, but it is atoned for by death.
Rebbi says: I used to think that the day of death does not atone, but (Ezekiel 37:13) "when I open your graves (and take you out of your graves, etc.") indicates that the day of death does atone.
Rebbi says: For everything from "You shall not take the name" and down, penitence does atone. From "You shall not take the name" and up, including "You shall not take the name," penitence suspends and Yom Kippur atones. And which is from "You shall not take the name" and down? A positive commandment and a negative commandment, aside from "You shall not take the name." (Which is) from "You shall not take the name" and up? Transgressions punishable by judicial death penalty, death at the hands of Heaven, kareth, forty lashes, sin-offerings and guilt-offerings, and "You shall not take the name" among them.
(Ibid. 20:8) "Remember the Sabbath day to sanctify it": "Remember" and "Keep" (the Sabbath day to sanctify it [Devarim 5:12]) were both stated in one pronouncement. (Exodus 31:14) "Its profaners shall be put to death" and (Numbers 28:9) "And on the Sabbath day, (sacrifice) two yearling lambs" were both stated in one pronouncement (Leviticus 18:16) "the nakedness of your brother's wife" and (Devarim 25:5) "Her yavam (levir, i.e., her brother-in-law) shall come upon her" were both stated in the same pronouncement. (Ibid. 22:11) "You shall not wear sha'atnez, wool and linen together" and (Ibid. 12) "Fringes (involving sha'atnez) shall you make for yourself" were both stated in the same pronouncement — something beyond the powers of a human being to say. As it is written (Psalms 62:12) "One thing has G–d spoken, these two have I heard." (Jeremiah 23:29) "Is My word not like fire, says the L–rd (and like a hammer shattering rock!")
"Remember" and "Keep" — Remember it beforehand and keep it afterwards — whence they ruled: We are to add from the mundane to the holy — as a wolf tears both what is before him and what is behind him.
Elazar b. Chananiah b. Garon says: "Remember the Sabbath day to sanctify it": Remember it from the first day of the week, so that if you come upon a rare bit, ready it for the Sabbath.
"to sanctify it": with a blessing — whence they ruled: It is sanctified by wine (i.e., "kiddush") upon its entry. This tells me only of kiddush at night. Whence do I derive (the same for )kiddush in the daytime? From "Remember the day of Sabbath." This tells me only of (kiddush for) the Sabbath. Whence do I derive (the same for) the festivals? From (Leviticus 23:4) "These are the festivals of the L–rd, which (including the Sabbath) you shall "call" (in the kiddush) in their times."
(Exodus, Ibid. 9) "Six days shall you work": Now is it possible for a man to do his work in six days? The meaning is, rather: Rest as if all your work has been done.
Variantly: Rest from thoughts of work. As it is written (Isaiah 59:13) "If you turn your feet back from the Sabbath," (Ibid. 14) "then you will find pleasure in the L–rd."
(Exodus, Ibid. 10) "And the seventh day is Sabbath to the L–rd your G–d. You shall not perform any labor." What is the intent of this? (Exodus 31:15) "Everyone who does labor on the seventh day, die, he shall die" tells us of the punishment. Whence do we derive the exhortation? From "And the seventh day … you shall not perform any labor." This tells me only of the punishment and the exhortation for the labor of the day. Whence do I derive (the same for) the labor of the night? From (Ibid. 14) "those who desecrate it (subsuming both day and night), die, he shall die." This tells me only of punishment (for labor at night). We have not yet heard the exhortation. It is, therefore, written "And the seventh day is Sabbath to the L–rd your G–d. Let "Sabbath" not be mentioned (i.e., "seventh day" is sufficient). It is mentioned to include the night in the exhortation.
R. Achai b. Yoshiyah says: (Ibid.) "you and your son, and your daughter" — These are minors. But perhaps grown children are referred to. Would you say that? Have they not already been exhorted/ What, then, must be the intent of "you and your son and your daughter'? These are minors (i.e., the father is exhorted to keep them from labor.)
(Ibid.) "your man-servant and your maid-servant": These are children of the covenant. You say they are children of the covenant, but perhaps (by "man-servant") an uncircumcised servant is referred to. (This cannot be,) for (Exodus 23:12) "and there be refreshed the son of your maid-servant and the stranger already refers to an uncircumcised servant. How, then, are "your man-servant and your maid-servant to be understood? As children of the covenant....
"and your sojourner in your gates": This is a ger tzedek (a "righteous sojourner," one who has converted to Judaism.) But perhaps it is a ger toshav (a "resident sojourner," one who does not serve idols and who observes the seven Noachide laws)? (This cannot be, for) (23:12) "and the sojourner" already speaks of a ger toshav. How, then, am I to understand "and your sojourner"? As referring to a ger tzedek.
"and He rested on the seventh day"? Now is He subject to "weariness"? Is it not written (Isaiah 40:28) "He does not tire and He does not weary," and (Ibid. 29) "He gives strength to the weary," and (Psalms 33:6) "By the word of the L–rd the heavens were made"? What, then, is the intent of "and He rested"? The L–rd is writing of Himself that He created the world in six days and "rested" as, it were, on the seventh. Now does this not follow a fortiori: If He, who is not subject to weariness, writes of Himself that He created the world in six days and rested on the seventh, then a man, of whom it is written (Iyyov 5:7) "Man is born for toil, how much more so (should he rest)!
"For this the L–rd blessed the Sabbath day and He sanctified it": He blessed it with the manna (by providing a double portion on the sixth day), and he sanctified it with the manna (by not having it fall on the Sabbath). These are the words of R. Yishmael. R. Akiva says: He blessed it with the manna and sanctified it with a blessing ("who sanctifies the Sabbath"). R. Yitzchak says: He blessed it with the manna and sanctified it with (abstention from) labor. R. Shimon b. Yochai says: He blessed it with the manna and sanctified it with the luminaries, (which functioned the entire night of the first Sabbath.) R. Shimon b. Yehudah of Kfar Acco says in the name of R. Shimon. He blessed it with the manna and sanctified it with the luminescent countenance of Adam. Thus: "For this the L–rd blessed the day of Sabbath and sanctified it."
(שמות כ,ו) ["לֹא תִשָּׂא אֶת שֵׁם יי אֱלֹהֶיךָ לַשָּׁוְא, כִּי לֹא יְנַקֶּה יי אֵת אֲשֶׁר יִשָּׂא אֶת שְׁמוֹ לַשָּׁוְא."] "לֹא תִשָּׂא אֶת שֵׁם יי אֱלֹהֶיךָ לַשָּׁוְא". אַף שְׁבוּעַת שָׁוְא הָיְתָה בַכְּלָל. (ויקרא ה,ד) "אוֹ נֶפֶשׁ כִּי תִשָּׁבַע לְבַטֵּא בִשְׂפָתַיִם". וַהֲרֵי הַכָּתוּב מוֹצִיאָהּ מִכְּלָלָהּ, וּמַחְמִיר עָלֶיהָ וּפוֹטְרָהּ מִן הַקָּרְבָּן. וְכַשֵּׁם שֶׁהִיא פְטוּרָה מִן הַקָּרְבָּן, כָּךְ תְּהֵי פְטוּרָה מִן הַמַּכּוֹת! תִּלְמֹד לוֹמַר: (שמות כ,ו) "לֹא תִשָּׂא אֶת שֵׁם יי אֱלֹהֶיךָ לַשָּׁוְא, כִּי לֹא יְנַקֶּה יי אֵת אֲשֶׁר יִשָּׂא אֶת שְׁמוֹ לַשָּׁוְא." מִכְּלַל קָרְבָּן יָצָאת, מִכְּלַל מַכּוֹת לֹא יָצָאת.
(Ibid. 7) "You shall not take the name of the L–rd your G–d in vain": A vain oath, too, was included in (Leviticus 19:12) "You shall not swear falsely in My name," and Scripture removed it from its class to exempt it from an oath, viz. (Leviticus 5:4) "Or if a soul swear in uttering with his lips, etc.", Scripture being more stringent with it (a vain oath) and exempting it from an offering — I would think that just as it is exempt from an offering, it is exempt from stripes. It is, therefore, written "You shall not take the name of the L–rd your G–d in vain" — It was exempt from an offering, but not from stripes.
דָּבָר אַחֵר: "לֹא תִשָּׂא אֶת שֵׁם יי אֱלֹהֶיךָ לַשָּׁוְא", לָמָּה נֶאֱמַר? לְפִי שֶׁהוּא אוֹמֵר: (ויקרא יט,יב) "וְלֹא תִשָּׁבְעוּ בִשְׁמִי לַשָּׁקֶר", אֵין לִי אֶלָּא שֶׁלֹּא יִשָּׁבַע! וְשֶׁלֹּא יְקַבֵּל עָלָיו לְהִשָּׁבַע מְנַיִן? תִּלְמֹד לוֹמַר "לֹא תִשָּׂא אֶת שֵׁם יי אֱלֹהֶיךָ לַשָּׁוְא", עַד שֶׁלֹּא קִבַּלְתָּ עָלֶיךָ לְהִשָּׁבַע, הֲרֵינִי לָךְ לֶאֱלֹהּ; מִשֶּׁקִּבַּלְתָּ עָלֶיךָ לְהִשָּׁבַע, הֲרֵינִי לָךְ לְדַיָּן, וְכֵן הוּא אוֹמֵר "כִּי לֹא יְנַקֶּה יי אֵת אֲשֶׁר יִשָּׂא אֶת שְׁמוֹ לַשָּׁוְא." אֵי אֶפְשָׁר לוֹמַר "לֹא יְנַקֶּה", שֶׁכְּבָר נֶאֱמַר (שמות לד,ז) "וְנַקֶּה", וְאֵי אֶפְשָׁר לוֹמַר "וְנַקֶּה", שֶׁכְּבָר נֶאֱמַר "לֹא יְנַקֶּה". הָא אֱמֹר מֵעַתָּה, מְנַקֶּה הוּא לַשָּׁבִים, וְאֵינוֹ מְנַקֶּה לְשֶׁאֵינָן שָׁבִים.
You shall not take": What is the intent of this? (Leviticus 19:12) "You shall not swear falsely in My name" speaks only of swearing. Whence is it derived that it is also forbidden to take it upon oneself to swear? From "You shall not take the name of the L–rd your G–d in vain." So long as you do not take it upon yourself to swear I am your G–d, (tempering justice with mercy.) Once you take it upon yourself to swear, I am your "Judge" (connoting absolute justice). For it is written (Exodus 34:7) "and cleanse He will not cleanse." It cannot be said that he will not be cleansed (at all), for it is written "and cleanse," and it cannot be said that he will be (entirely) cleansed for it is written "He will not cleanse." The meaning must perforce be that He cleanses those who repent, and He does not cleanse those who do not repent. I might think that here, too, (in the instance of a vain oath) the same obtains. It is, therefore, written (Ibid. 20:7) "for the L–rd will not cleanse, etc."
מִפְּנֵי אַרְבָּעָה דְּבָרִים הָלַךְ רַבִּי מַתְיָה בֶּן חָרָשׁ אֵצֶל רַבִּי אֶלְעָזָר לְלוֹדְקֵיָא.*לוֹדְקֵיָא. Laodicea: שם של כמה ערים בסוריה ובאסיה הקטנה. אָמַר לוֹ: רַבִּי! שָׁמַעְתָּ בְּאַרְבַּע חִלּוּקֵי כַפָּרָה, שֶׁהָיָה רַבִּי יִשְׁמָעֵאל דּוֹרֵשׁ? אָמַר לוֹ: כָּתוּב אֶחָד אוֹמֵר: (ירמיה ג,כב) "שׁוּבוּ בָנִים שׁוֹבָבִים, אֶרְפָּה מְשׁוּבֹתֵיכֶם", הָא לָמַדְנוּ, שֶׁתְּשׁוּבָה מְכַפֶּרֶת. וְכָתוּב אֶחָד אוֹמֵר: (ויקרא טז,ל) "כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם", הָא לָמַדְנוּ, שֶׁיּוֹם הַכִּפּוּרִים מְכַפֵּר. וְכָתוּב אֶחָד אוֹמֵר: (ישעיה כב,יד) "אִם יְכֻפַּר הֶעָוֹן הַזֶּה לָכֶם עַד תְּמֻתוּן", הָא לָמַדְנוּ, שֶׁמִּיתָה מְכַפֶּרֶת. וְכָתוּב אֶחָד אוֹמֵר: (תהלים פט,לג) "וּפָקַדְתִּי בְשֵׁבֶט פִּשְׁעָם, וּבִנְגָעִים עֲוֹנָם." הָא לָמַדְנוּ, שֶׁיִּסּוּרִין מְכַפְּרִין. כֵּיצַד יִתְקַיְּמוּ אַרְבָּעָה כְתוּבִין אֵלּוּ? הָעוֹבֵר עַל מִצְוַת 'עֲשֵׂה' וְעָשָׂה תְּשׁוּבָה, אֵינוֹ זָז מִמְּקוֹמוֹ עַד שֶׁמּוֹחֲלִין לוֹ, וְעַל זֶה נֶאֱמַר: (ירמיה ג,כב) "שׁוּבוּ בָנִים שׁוֹבָבִים". וְהָעוֹבֵר עַל מִצְוַת 'לֹא תַעֲשֶׂה' וְעָשָׂה תְּשׁוּבָה, אֵין כֹּחַ בַּתְּשׁוּבָה לְכַפֵּר, אֶלָּא הַתְּשׁוּבָה תּוֹלָה, וְיוֹם הַכִּפּוּרִים מְכַפֵּר, וְעַל זֶה נֶאֱמַר: (ויקרא טז,ל) "כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם". הַמֵּזִיד עַל כְּרֵתוֹת, וְהָעוֹבֵר עַל מִיתוֹת בֵּית דִּין וְעָשָׂה תְּשׁוּבָה, אֵין כֹּחַ בַּתְּשׁוּבָה לִתְלוֹת, וְלֹא בְיוֹם הַכִּפּוּרִים לְכַפֵּר, אֶלָּא הַתְּשׁוּבָה וְיוֹם הַכִּפּוּרִים מְכַפְּרִין מַחְצָה, וְיִסּוּרִין מְכַפְּרִין מַחְצָה, וְעַל זֶה נֶאֱמַר: (תהלים פט,לג) "וּפָקַדְתִּי בְשֵׁבֶט פִּשְׁעָם, וּבִנְגָעִים עֲוֹנָם." מִי שֶׁנִּתְחַלַּל בּוֹ שֵׁם שָׁמַיִם וְעָשָׂה תְּשׁוּבָה, אֵין כֹּחַ בַּתְּשׁוּבָה לִתְלוֹת, וְלֹא בְיוֹם הַכִּפּוּרִים לְכַפֵּר, וְלֹא בַיִּסּוּרִין לְמָרֵק, אֶלָּא הַתְּשׁוּבָה וְיוֹם הַכִּפּוּרִים תּוֹלִין, וְיוֹם הַמִּיתָה מְמָרֵק עִם הַיִּסּוּרִין, וְעַל זֶה נֶאֱמַר: (ישעיה כב,יד) "אִם יְכֻפַּר הֶעָון הַזֶּה לָכֶם עַד תְּמֻתוּן", וְכֵן הוּא אוֹמֵר: (שמואל א ג,יד) "אִם יִתְכַּפֵּר עֲוֹן בֵּית עֵלִי בְּזֶבַח וּבְמִנְחָה"; בְּזֶבַח וּבְמִנְחָה אֵינוֹ מִתְכַּפֵּר, אֲבָל בְּיוֹם הַמִּיתָה מִתְכַּפֵּר.
Because of (the following) four things R. Mattia b. Charash went to R. Elazar b. Hakappar in Ludia. He said to him: My master, did you hear of the four divisions of atonement expounded by R. Yishmael? He answered: One verse states (Jeremiah 3:14) "Repent, you wayward sons" — which indicates that penitence atones. Another verse states (Leviticus 16:30) "On this day, atonement will be made for you" — which indicates that Yom Kippur atones. One verse states (Psalms 89:33) "I will punish their offense with the rod, and their transgression with plagues" — which indicates that afflictions atone. And another verse states (Isaiah 22:14) "This transgression will not be forgiven you until you die" — which indicates that death atones. How are these four verses to be reconciled? If one transgresses a positive commandment and repents, he "does not move from there" until he is forgiven. And of this it is written "Repent, you wayward sons." If one transgresses a negative commandment and repents, there is no power in penitence to atone; but penitence suspends (punishment) and Yom Kippur atones. And of this it is written "On this day atonement will be made for you." If one willfully transgresses (sins punishable by) krithuth (cutting-off) and judicial death penalty and repents, there is no power in penitence to suspend, but penitence and Yom Kippur atone for one half, and afflictions purge and atone for the other half. And of this it is written "I will punish their offense with the rod, and their transgression with plagues." If one desecrates the name of heaven and repents, there is no power in penitence to suspend or on Yom Kippur to atone, or in afflictions alone to purge. But penitence, Yom Kippur, and afflictions suspend, and the day of death purges. And of this it is written ("This transgression will not be forgiven you) until you die." And (I Samuel 3:14) "The transgression of the house of Eli will not be atoned for by sacrifice or offering." It is not atoned for by sacrifice or offering, but it is atoned for by death.
רַבִּי אוֹמֵר: שׁוֹמֵעַ אֲנִי, שֶׁלֹּא יְכַפֵּר יוֹם מִיתָה. כְּשֶׁהוּא אוֹמֵר: (יחזקאל לז,יג) "בְּפִתְחִי אֶת קִבְרוֹתֵיכֶם", הָא לָמַדְנוּ, שֶׁיּוֹם הַמִּיתָה מְכַפֵּר.
Rebbi says: I used to think that the day of death does not atone, but (Ezekiel 37:13) "when I open your graves (and take you out of your graves, etc.") indicates that the day of death does atone.
רַבִּי אוֹמֵר: כָּל שֶׁהוּא מִ"לֹּא תִשָּׂא" וּלְמַעְלָן, הַתְּשׁוּבָה מְכַפֶּרֶת; מִ"לֹּא תִשָּׂא" וּלְמַטָּן וְ"לֹא תִּשָּׂא" עִמָּהֶם, הַתְּשׁוּבָה תּוֹלָה, וְיוֹם הַכִּפּוּרִים מְכַפֵּר. וְאֵי זֶה הוּא מִ"לֹּא תִשָּׂא" וּלְמַעְלָן? 'עֲשֵׂה' וְ'לֹא תַּעֲשֶׂה' חוּץ מִ"לֹּא תִשָּׂא"; מִ"לֹּא תִשָּׂא" וּלְמַטָּן, דְּבָרִים שֶׁחַיָּבִין עֲלֵיהֶן מִיתוֹת בֵּית דִּין, מִיתָה בִּידֵי שָׁמַיִם, כָּרֵת, וּמַלְקוּת אַרְבָּעִים, חַטָּאוֹת וַאֲשָׁמוֹת, וְ"לֹא תִּשָּׂא" עִמָּהֶם.
Rebbi says: For everything from "You shall not take the name" and down, penitence does atone. From "You shall not take the name" and up, including "You shall not take the name," penitence suspends and Yom Kippur atones. And which is from "You shall not take the name" and down? A positive commandment and a negative commandment, aside from "You shall not take the name." (Which is) from "You shall not take the name" and up? Transgressions punishable by judicial death penalty, death at the hands of Heaven, kareth, forty lashes, sin-offerings and guilt-offerings, and "You shall not take the name" among them.
(שמות כ,ז) ["זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ."] "זָכוֹר" (דברים ה,יא) וְ"שָׁמוֹר", שְׁנֵיהֶם בְּדִבּוּר אֶחָד נֶאֶמְרוּ. (שמות לא,יד) "מְחַלְלֶיהָ מוֹת יוּמָת", (במדבר כח,יט) "וּבְיוֹם הַשַּׁבָּת שְׁנֵי כְבָשִׂים בְּנֵי שָׁנָה תְּמִימִם", שְׁנֵיהֶם נֶאֶמְרוּ בְדִבּוּר אֶחָד. (ויקרא יח,טז) "עֶרְוַת אֵשֶׁת אָחִיךָ לֹא תְגַלֵּה", (דברים כה,ה) "יְבָמָהּ יָבֹא עָלֶיהָ", שְׁנֵיהֶם נֶאֶמְרוּ בְּדִבּוּר אֶחָד. (דברים כב,יא) "לֹא תִלְבַּשׁ שַׁעַטְנֵז", (דברים כב,יב) "גְּדִלִים תַּעֲשֶׂה לָּךְ", שְׁנֵיהֶם בְּדִבּוּר אֶחָד נֶאֶמְרוּ, מַה שֶּׁאֵי אֶפְשָׁר לְאָדָם לוֹמַר כֵּן, שֶׁנֶּאֱמַר: (תהלים סב,יב) "אַחַת דִּבֶּר אֱלֹהִים, שְׁתַּיִם זוּ שָׁמָעְתִּי, כִּי עֹז לֵאלֹהִים." וְאוֹמֵר: (ירמיה כג,כט) "הֲלוֹא כֹה דְבָרִי, כָּאֵשׁ! נְאֻם יי, וּכְפַטִּישׁ יְפֹצֵץ סָלַע."
(Ibid. 20:8) "Remember the Sabbath day to sanctify it": "Remember" and "Keep" (the Sabbath day to sanctify it [Devarim 5:12]) were both stated in one pronouncement. (Exodus 31:14) "Its profaners shall be put to death" and (Numbers 28:9) "And on the Sabbath day, (sacrifice) two yearling lambs" were both stated in one pronouncement (Leviticus 18:16) "the nakedness of your brother's wife" and (Devarim 25:5) "Her yavam (levir, i.e., her brother-in-law) shall come upon her" were both stated in the same pronouncement. (Ibid. 22:11) "You shall not wear sha'atnez, wool and linen together" and (Ibid. 12) "Fringes (involving sha'atnez) shall you make for yourself" were both stated in the same pronouncement — something beyond the powers of a human being to say. As it is written (Psalms 62:12) "One thing has G–d spoken, these two have I heard." (Jeremiah 23:29) "Is My word not like fire, says the L–rd (and like a hammer shattering rock!")
"זָכוֹר" וְ"שָׁמוֹר", "זָכוֹר", מִלְּפָנָיו וְ"שָׁמוֹר", מֵאַחֲרָיו. מִכָּן אָמָרוּ: מוֹסִיפִין מֵחוֹל עַל הַקֹּדֶשׁ. מָשָׁל לַזְּאֵב, שֶׁהוּא טוֹרֵד מִלְּפָנָיו וּמֵאַחֲרָיו.*טוֹרֵד: מגרש, מרחיק, מתוך שמפחדים ממנו.
"Remember" and "Keep" — Remember it beforehand and keep it afterwards — whence they ruled: We are to add from the mundane to the holy — as a wolf tears both what is before him and what is behind him.
אֶלְעָזָר בֶּן חֲנַנְיָה בֶּן חִזְקִיָּה בֶּן חֲנַנְיָה בֶּן גָּרוֹן אוֹמֵר: "זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ." תְּהֵי זוֹכְרוֹ מֶאֶחָד בַּשַּׁבָּת, שֶׁאִם נִתְמַנָּה לָךְ חֵפֶץ יָפֶה, תְּהֵי מְתַקְּנוֹ לְשֵׁם שַׁבָּת!
Elazar b. Chananiah b. Garon says: "Remember the Sabbath day to sanctify it": Remember it from the first day of the week, so that if you come upon a rare bit, ready it for the Sabbath.
רַבִּי יִצְחָק אוֹמֵר: לֹא תְהֵי מוֹנֶה כְּדֶרֶךְ שֶׁאֲחֵרִים מוֹנִין, אֶלָּא תְּהֵי מוֹנֶה לְשֵׁם שַׁבָּת.
R. Yitzchak says: Do not count (the days) as others count, but count vis-à-vis the Sabbath (e.g., "Today is the fourth day of the Sabbath")
"לְקַדְּשׁוֹ", לְקַדְּשׁוֹ בִבְרָכָה. מִכָּן אָמָרוּ: מְקַדְּשִׁין עַל הַיַּיִן בִּכְנִיסָתוֹ. אֵין לִי אֶלָּא קְדֻשָּׁה לַיּוֹם! קְדֻשָּׁה לַלַּיְלָה מְנַיִן? תִּלְמֹד לוֹמַר: (שמות לא,יד) "וּשְׁמַרְתֶּם אֶת הַשַּׁבָּת, כִּי קֹדֶשׁ הִוא לָכֶם". אֵין לִי אֶלָּא שַׁבָּת, יָמִים טוֹבִים מְנַיִן? תִּלְמֹד לוֹמַר: (ויקרא כג,ד) "אֵלֶּה מוֹעֲדֵי יי, מִקְרָאֵי קֹדֶשׁ, אֲשֶׁר תִּקְרְאוּ אֹתָם בְּמוֹעֲדָם."
"to sanctify it": with a blessing — whence they ruled: It is sanctified by wine (i.e., "kiddush") upon its entry. This tells me only of kiddush at night. Whence do I derive (the same for )kiddush in the daytime? From "Remember the day of Sabbath." This tells me only of (kiddush for) the Sabbath. Whence do I derive (the same for) the festivals? From (Leviticus 23:4) "These are the festivals of the L–rd, which (including the Sabbath) you shall "call" (in the kiddush) in their times."
(שמות כ,ח) "שֵׁשֶׁת יָמִים תַּעֲבֹד, וְעָשִׂיתָ כָּל מְלַאכְתֶּךָ." וְכִי אֶפְשָׁר לְבָשָׂר וָדָם לַעֲשׁוֹת כָּל מְלַאכְתּוֹ בְּשֵׁשֶׁת יָמִים? אֶלָּא שְׁבֹת כְּאִלּוּ כָּל מְלַאכְתָּךְ עֲשׂוּיָה!
(Exodus, Ibid. 9) "Six days shall you work": Now is it possible for a man to do his work in six days? The meaning is, rather: Rest as if all your work has been done.
דָּבָר אַחֵר: שְׁבֹת מִמַּחְשֶׁבֶת עֲבוֹדָה! וְאוֹמֵר: (ישעיה נח,יג-יד) "אִם תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ, עֲשׂוֹת חֲפָצֶךָ בְּיוֹם קָדְשִׁי, וְקָרָאתָ לַשַּׁבָּת עֹנֶג, לִקְדוֹשׁ יי מְכֻבָּד, וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ, מִמְּצוֹא חֶפְצְךָ, וְדַבֵּר דָּבָר, אָז תִּתְעַנַּג עַל יי".
Variantly: Rest from thoughts of work. As it is written (Isaiah 59:13) "If you turn your feet back from the Sabbath," (Ibid. 14) "then you will find pleasure in the L–rd."
(שמות כ,ט) ["וְיוֹם הַשְּׁבִיעִי, שַׁבָּת לַיי אֱלֹהֶיךָ, לֹא תַעֲשֶׂה כָל מְלָאכָה, אַתָּה וּבִנְךָ וּבִתֶּךָ, עַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ, וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ."] "וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיי אֱלֹהֶיךָ", לָמָּה נֶאֱמַר? לְפִי שֶׁהוּא אוֹמֵר: (שמות לא,טו) "כָּל הָעֹשֶׂה מְלָאכָה בְּיוֹם הַשַּׁבָּת, מוֹת יוּמָת." עֹנֶשׁ שָׁמַעְנוּ, אַזְהָרָה לֹא שָׁמַעְנוּ! תִּלְמֹד לוֹמַר: "וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיי אֱלֹהֶיךָ, לֹא תַעֲשֶׂה כָל מְלָאכָה!" אֵין לִי אֶלָּא עֹנֶשׁ וְאַזְהָרָה עַל מְלֶאכֶת הַיּוֹם, עֹנֶשׁ וְאַזְהָרָה עַל מְלֶאכֶת הַלַּיְלָה מְנַיִן? תִּלְמֹד לוֹמַר: (שמות לא,יד) "מְחַלְלֶיהָ מוֹת יוּמָת". עֹנֶשׁ שָׁמַעְנוּ, אַזְהָרָה לֹא שָׁמַעְנוּ! תִּלְמֹד לוֹמַר "וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיי אֱלֹהֶיךָ". מַה תִּלְמֹד לוֹמַר "שַׁבָּת"? אֶלָּא לְהָבִיא אֶת הַלַּיְלָה בִּכְלַל אַזְהָרָה, דִּבְרֵי רַבִּי אַחַי בֵּרַבִּי יֹאשִׁיָּה.
(Exodus, Ibid. 10) "And the seventh day is Sabbath to the L–rd your G–d. You shall not perform any labor." What is the intent of this? (Exodus 31:15) "Everyone who does labor on the seventh day, die, he shall die" tells us of the punishment. Whence do we derive the exhortation? From "And the seventh day … you shall not perform any labor." This tells me only of the punishment and the exhortation for the labor of the day. Whence do I derive (the same for) the labor of the night? From (Ibid. 14) "those who desecrate it (subsuming both day and night), die, he shall die." This tells me only of punishment (for labor at night). We have not yet heard the exhortation. It is, therefore, written "And the seventh day is Sabbath to the L–rd your G–d. Let "Sabbath" not be mentioned (i.e., "seventh day" is sufficient). It is mentioned to include the night in the exhortation.
"אַתָּה וּבִנְךָ וּבִתֶּךָ", אֵלּוּ קְטַנִּים. אַתָּה אוֹמֵר קְטַנִּים, אוֹ אֵינוֹ אֶלָּא גְדוֹלִים? אָמַרְתָּ, וַהֲלֹא כְבָר מֻזְהָרִים הֵן? הָא מַה תִּלְמֹד לוֹמַר "אַתָּה וּבִנְךָ וּבִתֶּךָ"? אֵלּוּ קְטַנִּים.
R. Achai b. Yoshiyah says: (Ibid.) "you and your son, and your daughter" — These are minors. But perhaps grown children are referred to. Would you say that? Have they not already been exhorted/ What, then, must be the intent of "you and your son and your daughter'? These are minors (i.e., the father is exhorted to keep them from labor.)
"וְעַבְדְּךָ וַאֲמָתֶךָ", אֵלּוּ בְנֵי בְרִית. אַתָּה אוֹמֵר בְּנֵי בְרִית, אוֹ אֵינוֹ אֶלָּא עֶבֶד עָרֵל? כְּשֶׁהוּא אוֹמֵר (שמות כג,יב) "וְיִנָּפֵשׁ בֶּן אֲמָתְךָ וְהַגֵּר", הֲרֵי עֶבֶד עָרֵל אָמוּר, הָא מַה תִּלְמֹד לוֹמַר "וְעַבְדְּךָ וַאֲמָתֶךָ"? אֵלּוּ בְנֵי בְרִית.
(Ibid.) "your man-servant and your maid-servant": These are children of the covenant. You say they are children of the covenant, but perhaps (by "man-servant") an uncircumcised servant is referred to. (This cannot be,) for (Exodus 23:12) "and there be refreshed the son of your maid-servant and the stranger already refers to an uncircumcised servant. How, then, are "your man-servant and your maid-servant to be understood? As children of the covenant....
"וְגֵרְךָ", זֶה גֵּר צֶדֶק. אַתָּה אוֹמֵר זֶה גֵּר צֶדֶק, אוֹ אֵינוֹ אֶלָּא גֵּר תּוֹשָׁב? כְּשֶׁהוּא אוֹמֵר (שמות כג,יב) "וְהַגֵּר", הֲרֵי גֵּר תּוֹשָׁב אָמוּר. הָא מַה תִּלְמֹד לוֹמַר "וְגֵרְךָ"? זֶה גֵּר צֶדֶק.
"and your sojourner in your gates": This is a ger tzedek (a "righteous sojourner," one who has converted to Judaism.) But perhaps it is a ger toshav (a "resident sojourner," one who does not serve idols and who observes the seven Noachide laws)? (This cannot be, for) (23:12) "and the sojourner" already speaks of a ger toshav. How, then, am I to understand "and your sojourner"? As referring to a ger tzedek.
(שמות כ,י) ["כִּי שֵׁשֶׁת יָמִים עָשָׂה יי אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ, אֶת הַיָּם וְאֶת כָּל אֲשֶׁר בָּם, וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי, עַל כֵּן בֵּרַךְ יי אֶת יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ."] "כִּי שֵׁשֶׁת יָמִים עָשָׂה יי אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ, אֶת הַיָּם וְאֶת כָּל אֲשֶׁר בָּם", מַגִּיד שֶׁהַיָּם שָׁקוּל כְּנֶגֶד כָּל מַעֲשֵׂה בְרֵאשִׁית.
"For six days, etc.": We are hereby apprised that the "day" (of Sabbath) is equivalent to the entire creation.
"וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי". וְכִי יֵשׁ לְפָנָיו יְגִיעָה? וַהֲלֹא כְבָר נֶאֱמַר: (ישעיה מ,כח) "הֲלוֹא יָדַעְתָּ, אִם לֹא שָׁמַעְתָּ, אֱלֹהֵי עוֹלָם יי, בּוֹרֵא קְצוֹת הָאָרֶץ, לֹא יִיעַף וְלֹא יִיגָע"! וְאוֹמֵר: (ישעיה מ,כט) "נֹתֵן לַיָּעֵף כֹּחַ וּלְאֵין אוֹנִים עָצְמָה יַרְבֶּה." וְאוֹמֵר: (תהלים לג,ו) "בִּדְבַר יי שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל צְבָאָם." וּמַה תִּלְמֹד לוֹמַר "וַיָּנַח"? אֶלָּא כִבְיָכֹל הִכְתִּיב עַל עַצְמוֹ שֶׁבָּרָא עוֹלָמוֹ בְּשִׁשָּׁה יָמִים וְנָח בַּשְּׁבִיעִי. עַל אַחַת כַּמָּה וְכַמָּה אָדָם, שֶׁכָּתוּב בּוֹ: (איוב ה,ז) "כִּי אָדָם לְעָמָל יוּלָּד"!
"and He rested on the seventh day"? Now is He subject to "weariness"? Is it not written (Isaiah 40:28) "He does not tire and He does not weary," and (Ibid. 29) "He gives strength to the weary," and (Psalms 33:6) "By the word of the L–rd the heavens were made"? What, then, is the intent of "and He rested"? The L–rd is writing of Himself that He created the world in six days and "rested" as, it were, on the seventh. Now does this not follow a fortiori: If He, who is not subject to weariness, writes of Himself that He created the world in six days and rested on the seventh, then a man, of whom it is written (Iyyov 5:7) "Man is born for toil, how much more so (should he rest)!
"עַל כֵּן בֵּרַךְ יי אֶת יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ." בֵּרְכוֹ בַמָּן, וְקִדְּשׁוֹ בַמָּן. דִּבְרֵי רַבִּי יִשְׁמָעֵאל. רַבִּי עֲקִיבָה אוֹמֵר: בֵּרְכוֹ בַמָּן, וְקִדְּשׁוֹ בַּבְּרָכָה. רַבִּי יִצְחָק אוֹמֵר: בֵּרְכוֹ בַמָּן, וְקִדְּשׁוֹ בַּמְּקוֹשֵׁשׁ. רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: בֵּרְכוֹ בַמָּן, וְקִדְּשׁוֹ בַּמְּאוֹרוֹת. רַבִּי שִׁמְעוֹן בֶּן יְהוּדָה אִישׁ כְּפַר עַכּוֹ אוֹמֵר, מִשּׁוּם רַבִּי שִׁמְעוֹן: בֵּרְכוֹ בַמָּן, וְקִדְּשׁוֹ בִמְאוֹר פָּנָיו שֶׁלָּאָדָם, "עַל כֵּן בֵּרַךְ יי אֶת יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ."
"For this the L–rd blessed the Sabbath day and He sanctified it": He blessed it with the manna (by providing a double portion on the sixth day), and he sanctified it with the manna (by not having it fall on the Sabbath). These are the words of R. Yishmael. R. Akiva says: He blessed it with the manna and sanctified it with a blessing ("who sanctifies the Sabbath"). R. Yitzchak says: He blessed it with the manna and sanctified it with (abstention from) labor. R. Shimon b. Yochai says: He blessed it with the manna and sanctified it with the luminaries, (which functioned the entire night of the first Sabbath.) R. Shimon b. Yehudah of Kfar Acco says in the name of R. Shimon. He blessed it with the manna and sanctified it with the luminescent countenance of Adam. Thus: "For this the L–rd blessed the day of Sabbath and sanctified it."