(Ibid. 12) "Honor your father and your mother": I would think (that they are to be honored) with words. It is, therefore, written (Mishlei 3:9) "Honor the L–rd from your wealth." Just as there, "wealth," here, too, food, drink, and a new garment (are understood).
Variantly: "Honor your father and your mother': (Leviticus 19:3) "A man, his mother and his father shall you fear," this tells me only of a man. Whence do I derive (the same for) a woman/ Whence do I derive (the same for) a tumtum (one of indeterminate six) or a hermaphrodite? It is, therefore, written "Honor your father and your mother," — in any event. Just as with honor (of parents) there is no distinction between a man or a woman, so, with fear.
R. Yehudah b. Betheira says: It is written: "A man, his mother and his father shall you fear and My Sabbaths shall you keep." Just as with (keeping of) Sabbath, there is no distinction between a man or a woman, so, with honor (of parents), there is no distinction between man or woman, tumtum or hermaphrodite.
Rebbi says: Beloved is the honoring of parents by Him who spoke and brought the world into being, His having equated their honor and fear to His honor, and their curse (i.e., their being cursed) to His. It is written "Honor your father and your mother" and, correspondingly, "Honor the L–rd from your wealth" — their honor being equated. It is written "A man, his mother and his father shall you fear" and (Devarim 6:13) "The L–rd your G–d shall you fear" — their fear being equated. I is written (Exodus 21:17) "And one who curses his father and his mother" and "A man, if he curse his G–d" — their cursing (i.e., their being cursed) being equated.
Come and see their reward. It is written "Honor the L–rd from your wealth" and, correspondingly, (Ibid. 10) "And your bread will be filled with grain"; Honor your father and your mother" and correspondingly, (Ibid.) "so that your days be prolonged." The L–rd your G–d shall you fear" — (Malachi 3:20) "And there shall shine for you, who fear My name, a sun of bounty."
"A man, his mother and his father shall you fear and My Sabbaths shall you keep." It (fear of mother and father) is likened to Sabbath. What is written of Sabbath? (Isaiah 58:13) "If you keep your feet from (dishonoring) the Sabbath … (14) then you will find pleasure in the L–rd and I will set you on the heights of the earth, etc."
R. Eliezer says; It is revealed and known to Him who spoke and brought the world into being that a man honors his mother more than he does his father because she cajoles him with words — wherefore he placed father before mother vis-à-vis honor (i.e., "Honor your father and your mother"). And it is revealed and known to Him who spoke and brought the world into being that a man fears his father more than he does his mother because he teaches him Torah — wherefore he placed mother before father vis-à-vis fear (i.e., "A man, his mother and his father shall you fear"), "compensating," as it were, for the lack. But perhaps whoever comes first in Scripture takes precedence in practice? (This is not so,) for it is written "A man, his mother and his father shall you fear," (the Hebrew phrasing implying that) they are equivalent vis-à-vis practice.
"Honor your father and your mother, etc.": If you honor them, "so that your days be prolonged." If not, so that they be shortened. For the words of Torah are terse, the positive implying the negative and the negative, the positive.
"on the earth, etc." And beth-din is not exhorted to this end (i.e., to force one to honor his parents), ad they stated: Any mitzvah whose reward is alongside it (e.g., "so that your days be prolonged"), the terrestrial beth-din is not exhorted to that end.
(Ibid.) "You shall not kill": (Genesis 9:6) "One who spills a man's blood, etc." tells us of the punishment. Whence the exhortation? "You shall not kill."
(Ibid.) "You shall not commit adultery": (Leviticus 20:10) "The adulterer and the adulteress shall be put to death" tells us of the punishment. Whence the exhortation? "You shall not commit adultery."
(Ibid.) "You shall not steal": (Exodus 21:14) "One who steals a man and sells him, etc." tells us of the punishment. Whence the exhortation? "You shall not steal." This is an exhortation against stealing a soul (i.e., kidnapping). You say this, but perhaps it is an exhortation against stealing money. (Leviticus 19:11) "You shall not steal" is an exhortation against stealing money. What, then, must be the meaning of "You shall not steal" (here)? You shall not steal a soul.
But perhaps this, (and not the other) is an exhortation against stealing money, and not an exhortation against stealing a soul? Would you say that? Go out and learn from the thirteen principles (by which the Torah is expounded, one of which is learning a thing from its context),
viz.: Three mitzvoth are stated in this context, two ("You shall not kill" and "You shall not commit adultery") and one ("You shall not steal") ambiguous. Just as the explicit are mitzvoth punishable by judicial death penalty, so, the ambiguous must be a mitzvah punishable by judicial death penalty. You cannot understand it, then, as per the second option (i.e., You shall not steal money), but as per the first (i.e., You shall not kidnap.) This, (our verse, then, must be an exhortation against stealing a soul, and the other, an exhortation against stealing money.
(Ibid.) "You shall not testify against your neighbor false testimony." (Devarim 19:19) "And you shall do to him as he (a scheming witness) schemed to do against his brother, etc." tells us of the punishment. Whence the exhortation? "You shall not testify against your neighbor, etc."
How were the Ten Commandments given? Five on one tablet and five on the other. "I am the L–rd your G–d," and opposite it "You shall not kill," whereby Scripture apprises us that spilling blood is tantamount to "diminishing" the likeness of the King.
An analogy: A king of flesh and blood enters a province, sets up statues of himself, makes images of himself, and mints coins in his likeness. After some time, they upset his statues, break his images, devalue his coins — and "diminish" the likeness of the king. Likewise, Scripture equates spilling blood to "diminishing" the likeness of the King, as it is written (Genesis 9:6) "One who spills the blood of man … (For in the image of G–d did He make man.")
It is written "There shall not be unto you any other gods in My presence," and, opposite it, "You shall not commit adultery," whereby Scripture apprises us that idolatry is tantamount to adultery. As it is written (Ezekiel 16:32) "You are the (very essence of the) adulterous woman, who (though) living with her husband, (still) takes strangers," and (Hoshea 3:1) "And the L–rd said again to me: "Go and love a woman beloved by her husband, and playing the harlot under him — just as the L–rd loves the children of Israel, while they turn to other gods…"
It is written "You shall not take the name of the L–rd your G–d in vain," and, opposite it, "You shall not steal," whereby we are apprised that one who steals, in the end comes to swear in vain, as it is written (Jeremiah 7:9) "Shall one steal, murder, commit adultery, swear falsely (… and go after the gods of others, etc.?" And it is written (Hoshea 4:2) "swearing, lying, murdering, stealing, (committing) adultery…"
It is written "Remember the Sabbath day to sanctify it," and, opposite it, "You shall not testify (falsely)," whereby Scripture apprises us that one who desecrates the Sabbath thereby testifies before Him who spoke and brought the world into being that He did not create His world in six days and did not rest on the seventh day, and that one who keeps the Sabbath thereby testifies before Him who spoke and brought the world into being that He created His world in six days and rested on the seventh day, as it is written (Isaiah 43:10) "You are My witnesses, says the L–rd … that I am He. Before Me no god was created and there will be none after Me."
It is written "Honor your father and your mother," and, opposite it, "You shall not covet," whereby Scripture apprises us that whoever covets, in the end comes to beget a son who curses his father and honors one who is not his father. This is why the Ten Commandments were given, five on one tablet and five on the other. These are the words of R. Chanina b. Gamliel.
The sages say: (They were given) ten on one tablet and ten on the other. As it is written (Devarim 5:19) "These things (the ten commandments) the L–rd spoke … And He wrote them on two tablets of stone." And (Song of Songs 4:5) "Your two breasts are like two fawns, twins of a gazelle." And (Ibid. 5:14) ("The tablets of) His hands are wheels of gold, set with emeralds."...
"You shall not covet": Rebbi says: One verse states "You shall not covet," and, another, (Devarim 5:18) "You shall not desire." How are these two verses to be reconciled? As positing liability for desiring in itself and for coveting in itself, and as teaching that if one desires, in the end he will covet, i.e., "Do not desire and you will not covet." And if he does covet, in the end, he will use force and steal, as it is written (Micah 2:2) "and they will covet fields and steal (them)."
"You shall not covet your neighbor's house" — general. "and his man-servant, and his maid-servant, and his ox, and his ass — particular. general-particular (The rule is:) There exists in the general only what exists in the particular. "and all that belongs to your neighbor" — reversion to the general. (This leaves us with) general-particular-general (The rule is:) You deduce only what is in accordance with the particular, viz.: Just as the particular is something which is acquired and bestowed, so, all that is acquired and bestowed (comes under "You shall not covet," [and not coveting another's learning]). But then, why not say: Just as the particular speaks of movable property, which does not serve as surety, so, all such property ([and not land] comes under "You shall not covet")? Since it is written (in this context) in the second Decalogue (Devarim 5:18) "his field," (we must revert to) "Just as the particular is something which is acquired, etc.") Or, just as the particular does not enter your domain except with the acquiescence of the owner, so all such things (are subsumed in "You shall not covet') to exclude one's coveting another's daughter for your son or his son for your daughter. I might think that (if one covets) in speech, (he is in transgression of "You shall not covet; it is, therefore, written (Devarim 7:25) "You shall not covet the silver and gold upon them and take, etc." Just as there, he is not (in transgression of "You shall not covet") until he performs an act, so, here.
(שמות כ,יא) ["כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ, לְמַעַן יַאֲרִכוּן יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר יי אֱלֹהֶיךָ נֹתֵן לָךְ."] "כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ", שׁוֹמֵעַ אֲנִי, בִּדְבָרִים! תִּלְמֹד לוֹמַר: (משלי ג,ט) "כַּבֵּד אֶת יי מֵהוֹנֶךָ וּמֵרֵאשִׁית כָּל תְּבוּאָתֶךָ." בְּמַאֲכַל וּבְמִשְׁתֶּה וּבִכְסוּת נְקִיָּה.
(Ibid. 12) "Honor your father and your mother": I would think (that they are to be honored) with words. It is, therefore, written (Mishlei 3:9) "Honor the L–rd from your wealth." Just as there, "wealth," here, too, food, drink, and a new garment (are understood).
דָּבָר אַחֵר: "כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ", לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר: (ויקרא כ,ט) "כִּי אִישׁ אִישׁ אֲשֶׁר יְקַלֵּל אֶת אָבִיו וְאֶת אִמּוֹ מוֹת יוּמָת". אֵין לִי אֶלָּא אִישׁ, אִשָּׁה מְנַיִן? טוּמְטוּם וְאַנְדְּרוֹגִינוֹס מְנַיִן? תִּלְמֹד לוֹמַר: "כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ", מִכָּל מָקוֹם. מַה כָּבוֹד, לֹא חָלַק בּוֹ בֵּין אִישׁ לְאִשָּׁה, טוּמְטוּם וְאַנְדְּרוֹגִינוֹס, אַף מוֹרָא, לֹא תַחְלֹק בּוֹ בֵּין אִישׁ לְאִשָּׁה, טוּמְטוּם וְאַנְדְּרוֹגִינוֹס. דִּבְרֵי רַבִּי יִשְׁמָעֵאל.
Variantly: "Honor your father and your mother': (Leviticus 19:3) "A man, his mother and his father shall you fear," this tells me only of a man. Whence do I derive (the same for) a woman/ Whence do I derive (the same for) a tumtum (one of indeterminate six) or a hermaphrodite? It is, therefore, written "Honor your father and your mother," — in any event. Just as with honor (of parents) there is no distinction between a man or a woman, so, with fear.
רַבִּי יְהוּדָה בֶּן בְּתֵירָה אוֹמֵר: נֶאֱמַר: (ויקרא יט,ג) "אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ, וְאֶת שַׁבְּתֹתַי תִּשְׁמֹרוּ". מַה שַּׁבָּת, לֹא חָלַק בּוֹ בֵּין אִישׁ לְאִשָּׁה וטוּמְטוּם וְאַנְדְּרוֹגִינוֹס, אַף מוֹרָא, לֹא תַחְלֹק בּוֹ בֵּין אִישׁ לְאִשָּׁה טוּמְטוּם וְאַנְדְּרוֹגִינוֹס.
R. Yehudah b. Betheira says: It is written: "A man, his mother and his father shall you fear and My Sabbaths shall you keep." Just as with (keeping of) Sabbath, there is no distinction between a man or a woman, so, with honor (of parents), there is no distinction between man or woman, tumtum or hermaphrodite.
רַבִּי אוֹמֵר: חָבִיב כִּבּוּד אָב וָאֵם לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, שֶׁשָּׁקַל כְּבוֹדָן כִּכְבוֹדוֹ, וּמוֹרָאָן כְּמוֹרָאוֹ וְקִלְלָתָן כְּקִלְלָתוֹ. כָּתוּב "כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ", וּכְנֶגְדּוֹ כָתוּב (משלי ג,ט) "כַּבֵּד אֶת יי מֵהוֹנֶךָ", הִקִּישׁ כִּבּוּד אָב וָאֵם לְכִבּוּד הַמָּקוֹם. כָּתוּב (ויקרא יט,ג) "אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ", וּכְנֶגְדּוֹ כָתוּב (דברים ו,יג) "אֶת יי אֱלֹהֶיךָ תִּירָא". הִקִּישׁ מוֹרָא אָב וָאֵם לְמוֹרָא הַמָּקוֹם. כָּתוּב (שמות כא,יז) "וּמְקַלֵּל אָבִיו וְאִמּוֹ מוֹת יוּמָת." וּכְנֶגְדּוֹ כָתוּב (ויקרא כד,טו) "אִישׁ כִּי יְקַלֵּל אֱלֹהָיו, וְנָשָׂא חֶטְאוֹ." הִקִּישׁ קִלְלַת אָב וָאֵם לְקִלְלַת הַמָּקוֹם.
Rebbi says: Beloved is the honoring of parents by Him who spoke and brought the world into being, His having equated their honor and fear to His honor, and their curse (i.e., their being cursed) to His. It is written "Honor your father and your mother" and, correspondingly, "Honor the L–rd from your wealth" — their honor being equated. It is written "A man, his mother and his father shall you fear" and (Devarim 6:13) "The L–rd your G–d shall you fear" — their fear being equated. I is written (Exodus 21:17) "And one who curses his father and his mother" and "A man, if he curse his G–d" — their cursing (i.e., their being cursed) being equated.
בֹּא וּרְאֵה מַתַּן שְׂכָרָן: (משלי ג,ט) "כַּבֵּד אֶת יי מֵהוֹנֶךָ", (משלי ג,י) "וְיִמָּלְאוּ אֲסָמֶיךָ שָׂבָע". (שמות כ,יא) "כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ", (דברים ה,טו) "לְמַעַן יַאֲרִיכֻן יָמֶיךָ". (דברים י,כ) "אֶת יי אֱלֹהֶיךָ תִּירָא", (מלאכי ג,כ) "וְזָרְחָה לָכֶם, יִרְאֵי שְׁמִי, שֶׁמֶשׁ צְדָקָה".
Come and see their reward. It is written "Honor the L–rd from your wealth" and, correspondingly, (Ibid. 10) "And your bread will be filled with grain"; Honor your father and your mother" and correspondingly, (Ibid.) "so that your days be prolonged." The L–rd your G–d shall you fear" — (Malachi 3:20) "And there shall shine for you, who fear My name, a sun of bounty."
(ויקרא יט,ג) "אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ וְאֶת שַׁבְּתֹתַי תִּשְׁמֹרוּ". מָה אָמוּר בַּשַּׁבָּת? (ישעיה נח,יג-יד) "אִם תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ... אָז תִּתְעַנַּג עַל יי, וְהִרְכַּבְתִּיךָ עַל בָּמֳתֵי אָרֶץ".
"A man, his mother and his father shall you fear and My Sabbaths shall you keep." It (fear of mother and father) is likened to Sabbath. What is written of Sabbath? (Isaiah 58:13) "If you keep your feet from (dishonoring) the Sabbath … (14) then you will find pleasure in the L–rd and I will set you on the heights of the earth, etc."
רַבִּי אוֹמֵר: גָּלוּי וְיָדוּעַ הָיָה לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, שֶׁאָדָם מְכַבֵּד אֶת אִמּוֹ יוֹתֵר מֵאָבִיו, מִפְּנֵי שֶׁהִיא מְשַׁדְּלַתּוּ בִּדְבָרִים, לְפִיכָךְ הִקְדִּים אֶת הָאָב לָאֵם בַּכִּבּוּד. וְגָלוּי הָיָה לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, שֶׁאָדָם מִתְיָרֵא מֵאָבִיו יוֹתֵר מֵאִמּוֹ, מִפְּנֵי שֶׁהוּא מְלַמְּדוֹ תּוֹרָה. לְפִיכָךְ הִקְדִּים אֶת הָאֵם לָאָב בַּמּוֹרָא. מָקוֹם שֶׁחִסֵּר, הִשְׁלִים, אוֹ כָּל הַקּוֹדֵם בַּמִּקְרָא הָיָה קוֹדֵם בַּמַּעֲשֶׂה? תִּלְמֹד לוֹמַר: (ויקרא יט,ג) "אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ", מַגִּיד שֶׁשְּׁנֵיהֶן שְׁקוּלִין זֶה כָזֶה.
R. Eliezer says; It is revealed and known to Him who spoke and brought the world into being that a man honors his mother more than he does his father because she cajoles him with words — wherefore he placed father before mother vis-à-vis honor (i.e., "Honor your father and your mother"). And it is revealed and known to Him who spoke and brought the world into being that a man fears his father more than he does his mother because he teaches him Torah — wherefore he placed mother before father vis-à-vis fear (i.e., "A man, his mother and his father shall you fear"), "compensating," as it were, for the lack. But perhaps whoever comes first in Scripture takes precedence in practice? (This is not so,) for it is written "A man, his mother and his father shall you fear," (the Hebrew phrasing implying that) they are equivalent vis-à-vis practice.
"כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ". אִם כִּבַּדְתָּן, "לְמַעַן יַאֲרִיכֻן יָמֶיךָ", אִם לֹא, יִקְצְרוּן יָמֶיךָ! שֶׁדִּבְרֵי תוֹרָה נוֹטָרִיקוֹן,*נוֹטָרִיקוֹן: notarikón: קצרנות. שֶׁכֵּן דִּבְרֵי תוֹרָה נִדְרָשִׁין מִכְּלַל הֵן, לָאו, וּמִכְּלַל לָאו, הֵן.
"Honor your father and your mother, etc.": If you honor them, "so that your days be prolonged." If not, so that they be shortened. For the words of Torah are terse, the positive implying the negative and the negative, the positive.
"עַל הָאֲדָמָה אֲשֶׁר יי אֱלֹהֶיךָ נֹתֵן לָךְ." מִכָּן אָמָרוּ: כָּל מִצְוָה שֶׁמַּתַּן שְׂכָרָהּ בְּצִדָּהּ, אֵין בֵּית דִּין שֶׁלְּמַטָּה מֻזְהָרִין עָלֶיהָ.
"on the earth, etc." And beth-din is not exhorted to this end (i.e., to force one to honor his parents), ad they stated: Any mitzvah whose reward is alongside it (e.g., "so that your days be prolonged"), the terrestrial beth-din is not exhorted to that end.
(שמות כ,יב) ["לֹא תִרְצָח; לֹא תִנְאָף; לֹא תִגְנֹב; לֹא תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר."] "לֹא תִרְצָח", לָמָּה נֶאֱמַר? לְפִי שֶׁהוּא אוֹמֵר: (בראשית ט,ו) "שֹׁפֵךְ דַּם הָאָדָם, בָּאָדָם דָּמוֹ יִשָּׁפֵךְ", עֹנֶשׁ שָׁמַעְנוּ, אַזְהָרָה לֹא שָׁמַעְנוּ! תִּלְמֹד לוֹמַר "לֹא תִרְצָח".
(Ibid.) "You shall not kill": (Genesis 9:6) "One who spills a man's blood, etc." tells us of the punishment. Whence the exhortation? "You shall not kill."
"לֹא תִנְאָף", לָמָּה נֶאֱמַר? לְפִי שֶׁהוּא אוֹמֵר: (ויקרא כ,י) "מוֹת יוּמַת הַנֹּאֵף וְהַנֹּאָפֶת." עֹנֶשׁ שָׁמַעְנוּ, אַזְהָרָה לֹא שָׁמַעְנוּ! תִּלְמֹד לוֹמַר "לֹא תִנְאָף".
(Ibid.) "You shall not commit adultery": (Leviticus 20:10) "The adulterer and the adulteress shall be put to death" tells us of the punishment. Whence the exhortation? "You shall not commit adultery."
"לֹא תִגְנֹב", לָמָּה נֶאֱמַר? לְפִי שֶׁהוּא אוֹמֵר: (שמות כא,טז) "וְגֹנֵב אִישׁ וּמְכָרוֹ וְנִמְצָא בְיָדוֹ מוֹת יוּמָת." עֹנֶשׁ שָׁמַעְנוּ, אַזְהָרָה לֹא שָׁמַעְנוּ! תִּלְמֹד לוֹמַר "לֹא תִגְנֹב". הֲרֵי זֶה אַזְהָרָה לְגוֹנֵב נֶפֶשׁ. אַתָּה אוֹמֵר הֲרֵי זוֹ אַזְהָרָה לְגוֹנֵב נֶפֶשׁ, אוֹ אַזְהָרָה לְגוֹנֵב מָמוֹן? וּכְשֶׁהוּא אוֹמֵר: (ויקרא יט,יא) "לֹא תִּגְנֹבוּ וְלֹא תְכַחֲשׁוּ וְלֹא תְשַׁקְּרוּ אִישׁ בַּעֲמִיתוֹ", הֲרֵי זֶה אַזְהָרָה לְגוֹנֵב מָמוֹן אָמוּר. וּמַה תִּלְמֹד לוֹמַר "לֹא תִגְנֹב"? הֲרֵי זוֹ אַזְהָרָה לְגוֹנֵב נֶפֶשׁ.
(Ibid.) "You shall not steal": (Exodus 21:14) "One who steals a man and sells him, etc." tells us of the punishment. Whence the exhortation? "You shall not steal." This is an exhortation against stealing a soul (i.e., kidnapping). You say this, but perhaps it is an exhortation against stealing money. (Leviticus 19:11) "You shall not steal" is an exhortation against stealing money. What, then, must be the meaning of "You shall not steal" (here)? You shall not steal a soul.
אוֹ הֲרֵי זוֹ אַזְהָרָה לְגוֹנֵב מָמוֹן, וְהַלָּה אַזְהָרָה לְגוֹנֵב נֶפֶשׁ? אָמַרְתָּ, צֵא וּלְמַד מִשְּׁלֹשׁ עֶשְׂרֵה מִדּוֹת שֶׁהַתּוֹרָה נִדְרֶשֶׁת בָּהֶן, דָּבָר הַלָּמֵד מֵעִנְיָנוֹ. בְּמָה הַכָּתוּב מְדַבֵּר? [בִּנְפָשׁוֹת. אַף כָּן בִּנְפָשׁוֹת.]*הושלם על פי מדרש תנאים לדברים ה, יז.
But perhaps this, (and not the other) is an exhortation against stealing money, and not an exhortation against stealing a soul? Would you say that? Go out and learn from the thirteen principles (by which the Torah is expounded, one of which is learning a thing from its context),
וְעוֹד אָמַרְתָּ, שָׁלֹשׁ מִצְווֹת נֶאֶמְרוּ בָּעִנְיָן: שְׁתַּיִם מְפֹרָשׁוֹת וְאַחַת סְתוּמָה, נִלְמַד הַסְּתוּמָה מִן הַמְּפֹרָשׁוֹת: מַה מְּפֹרָשׁוֹת, מִצְווֹת שֶׁחַיָּבִין עֲלֵיהֶן מִיתַת בֵּית דִּין, אַף הַסְּתוּמָה, מִצְוָה שֶׁחַיָּבִין עָלֶיהָ מִיתַת בֵּית דִּין. הָא אֵין עָלֶיךָ לוֹמַר כְּלָשׁוֹן אַחֲרוֹן, אֶלָּא כְּלָשׁוֹן רִאשׁוֹן. הֲרֵי זוֹ אַזְהָרָה לְגוֹנֵב נֶפֶשׁ, וְהַלָּה אַזְהָרָה לְגוֹנֵב מָמוֹן.
viz.: Three mitzvoth are stated in this context, two ("You shall not kill" and "You shall not commit adultery") and one ("You shall not steal") ambiguous. Just as the explicit are mitzvoth punishable by judicial death penalty, so, the ambiguous must be a mitzvah punishable by judicial death penalty. You cannot understand it, then, as per the second option (i.e., You shall not steal money), but as per the first (i.e., You shall not kidnap.) This, (our verse, then, must be an exhortation against stealing a soul, and the other, an exhortation against stealing money.
"לֹא תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר", לָמָּה נֶאֱמַר? לְפִי שֶׁהוּא אוֹמֵר: (דברים יט,יט) "וַעֲשִׂיתֶם לוֹ כַּאֲשֶׁר זָמַם לַעֲשׂוֹת לְאָחִיו". עֹנֶשׁ שָׁמַעְנוּ, אַזְהָרָה לֹא שָׁמַעְנוּ! תִּלְמֹד לוֹמַר "לֹא תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר."
(Ibid.) "You shall not testify against your neighbor false testimony." (Devarim 19:19) "And you shall do to him as he (a scheming witness) schemed to do against his brother, etc." tells us of the punishment. Whence the exhortation? "You shall not testify against your neighbor, etc."
כֵּיצַד נִתְּנוּ עֲשֶׂרֶת הַדִּבְּרוֹת? חֲמִשָּׁה עַל לוּחַ זֶה, וַחֲמִשָּׁה עַל לוּחַ זֶה. כָּתוּב בָּזֶה "אָנֹכִי יי אֱלֹהֶיךָ", וּכְנֶגְדּוֹ כָתוּב "לֹא תִרְצָח", מַגִּיד הַכָּתוּב שֶׁכָּל מִי שֶׁהוּא שׁוֹפֵךְ דָּמִים, מַעֲלִין עָלָיו כְּאִלּוּ מְמַעֵט בַּדְּמוּת.
How were the Ten Commandments given? Five on one tablet and five on the other. "I am the L–rd your G–d," and opposite it "You shall not kill," whereby Scripture apprises us that spilling blood is tantamount to "diminishing" the likeness of the King.
מָשָׁל לְמֶלֶךְ בָּשָׂר וָדָם שֶׁנִּכְנַס לַמְּדִינָה, וְהֶעֱמִיד לוֹ אִיקוֹנִיּוֹת,*אִיקוֹנִיּוֹת. eikónion: תמונה, צלם. וְעָשׂוּ לוֹ צְלָמִים, וְטָבְעוּ לוֹ מַטְבְּעוֹת. לְאַחַר זְמַן, כָּפוּ לוֹ אִיקוֹנוֹתָיו, שִׁבְּרוּ לוֹ צְלָמָיו,*כָּפוּ: הפכו. וּבִטְּלוּ לוֹ מַטְבְּעוֹתָיו, וּמִעֲטוּ בִּדְמוּתוֹ שֶׁלַּמֶּלֶךְ. כָּךְ, כָּל מִי שֶׁהוּא שׁוֹפֵךְ דָּמִים, מַעֲלִין עָלָיו כְּאִלּוּ מְמַעֵט בַּדְּמוּת, שֶׁנֶּאֱמַר: (בראשית ט,ו) "שֹׁפֵךְ דַּם הָאָדָם, בָּאָדָם דָּמוֹ יִשָּׁפֵךְ, כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם."
An analogy: A king of flesh and blood enters a province, sets up statues of himself, makes images of himself, and mints coins in his likeness. After some time, they upset his statues, break his images, devalue his coins — and "diminish" the likeness of the king. Likewise, Scripture equates spilling blood to "diminishing" the likeness of the King, as it is written (Genesis 9:6) "One who spills the blood of man … (For in the image of G–d did He make man.")
כָּתוּב "לֹא יִהְיֶה לְךָ", וּכְנֶגְדּוֹ כָתוּב "לֹא תִנְאָף". מַגִּיד הַכָּתוּב, שֶׁכָּל מִי שֶׁעוֹבֵד עֲבוֹדָה זָרָה, מַעֲלִין עָלָיו כְּאִלּוּ מְנָאֵף מֵאַחַר הַמָּקוֹם, שֶׁנֶּאֱמַר: (יחזקאל טז,לב) "הָאִשָּׁה הַמְּנָאָפֶת תַּחַת אִישָׁהּ תִּקַּח אֶת זָרִים." וְאוֹמֵר: (הושע ג,א) "וַיֹּאמֶר יי אֵלַי: עוֹד לֵךְ אֱהַב אִשָּׁה אֲהֻבַת רֵעַ וּמְנָאָפֶת, כְּאַהֲבַת יי אֶת בְּנֵי יִשְׂרָאֵל, וְהֵם פֹּנִים אֶל אֱלֹהִים אֲחֵרִים, וְאֹהֲבֵי אֲשִׁישֵׁי עֲנָבִים."*אֲשִׁישֵׁי עֲנָבִים: עוגות צימוקים. פירוש אחר: גביעי יין.
It is written "There shall not be unto you any other gods in My presence," and, opposite it, "You shall not commit adultery," whereby Scripture apprises us that idolatry is tantamount to adultery. As it is written (Ezekiel 16:32) "You are the (very essence of the) adulterous woman, who (though) living with her husband, (still) takes strangers," and (Hoshea 3:1) "And the L–rd said again to me: "Go and love a woman beloved by her husband, and playing the harlot under him — just as the L–rd loves the children of Israel, while they turn to other gods…"
כָּתוּב "לֹא תִשָּׂא אֶת שֵׁם יי אֱלֹהֶיךָ לַשָּׁוְא", וּכְנֶגְדּוֹ כָתוּב "לֹא תִגְנֹב". מַגִּיד הַכָּתוּב, שֶׁכָּל מִי שֶׁהוּא גּוֹנֵב, סוֹפוֹ לָבֹא לִידֵי שְׁבוּעַת שָׁוְא, שֶׁנֶּאֱמַר: (ירמיה ז,ט) "הֲגָנֹב רָצֹחַ וְנָאֹף וְהִשָּׁבֵעַ לַשֶּׁקֶר". וְכָתוּב: (הושע ד,ב) "אָלֹה וְכַחֵשׁ וְרָצֹחַ וְגָנֹב וְנָאֹף".
It is written "You shall not take the name of the L–rd your G–d in vain," and, opposite it, "You shall not steal," whereby we are apprised that one who steals, in the end comes to swear in vain, as it is written (Jeremiah 7:9) "Shall one steal, murder, commit adultery, swear falsely (… and go after the gods of others, etc.?" And it is written (Hoshea 4:2) "swearing, lying, murdering, stealing, (committing) adultery…"
כָּתוּב "זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ", וּכְנֶגְדּוֹ כָתוּב "לֹא תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר." מַגִּיד הַכָּתוּב, שֶׁכָּל מִי שֶׁמְּחַלֵּל אֶת הַשַּׁבָּת, כְּאִלּוּ מֵעִיד לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, שֶׁבָּרָא עוֹלָמוֹ לְשִׁשָּׁה, וְלֹא נָח בַּשְּׁבִיעִי. וְכָל מִי שֶׁהוּא מְשַׁמֵּר אֶת הַשַּׁבָּת, מֵעִיד לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, שֶׁבָּרָא עוֹלָמוֹ לְשִׁשָּׁה וְנָח בַּשְּׁבִיעִי, שֶׁנֶּאֱמַר: (ישעיה מג,יב) "וְאַתֶּם עֵדַי, נְאֻם יי, וַאֲנִי אֵל."
It is written "Remember the Sabbath day to sanctify it," and, opposite it, "You shall not testify (falsely)," whereby Scripture apprises us that one who desecrates the Sabbath thereby testifies before Him who spoke and brought the world into being that He did not create His world in six days and did not rest on the seventh day, and that one who keeps the Sabbath thereby testifies before Him who spoke and brought the world into being that He created His world in six days and rested on the seventh day, as it is written (Isaiah 43:10) "You are My witnesses, says the L–rd … that I am He. Before Me no god was created and there will be none after Me."
כָּתוּב "כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ", וּכְנֶגְדּוֹ כָתוּב "לֹא תַחְמֹד". מַגִּיד הַכָּתוּב, שֶׁכָּל מִי שֶׁהוּא חוֹמֵד, סוֹף שֶׁהוּא מוֹלִיד בֵּן שֶׁהוּא מְקַלֵּל לְאָבִיו, וּמְכַבֵּד לְמִי שֶׁאֵינוֹ אָבִיו. לְכָךְ נִתְּנוּ עֲשֶׂרֶת הַדִּבְּרוֹת, חֲמִשָּׁה עַל לוּחַ זֶה, וַחֲמִשָּׁה עַל לוּחַ זֶה. דִּבְרֵי רַבִּי חֲנַנְיָה בֶן גַּמְלִיאֵל.
It is written "Honor your father and your mother," and, opposite it, "You shall not covet," whereby Scripture apprises us that whoever covets, in the end comes to beget a son who curses his father and honors one who is not his father. This is why the Ten Commandments were given, five on one tablet and five on the other. These are the words of R. Chanina b. Gamliel.
וַחֲכָמִים אוֹמְרִים: עֲשָׂרָה עַל לוּחַ זֶה וַעֲשָׂרָה עַל לוּחַ זֶה, שֶׁנֶּאֱמַר: (דברים ה,יח) "אֶת הַדְּבָרִים הָאֵלֶּה דִּבֶּר יי אֶל כָּל קְהַלְכֶם בָּהָר מִתּוֹךְ הָאֵשׁ הֶעָנָן וְהָעֲרָפֶל, קוֹל גָּדוֹל וְלֹא יָסָף, וַיִּכְתְּבֵם עַל שְׁנֵי לֻחֹת אֲבָנִים וַיִּתְּנֵם אֵלָי." וְאוֹמֵר: (שיר השירים ד,ה) "שְׁנֵי שָׁדַיִךְ כִּשְׁנֵי עֳפָרִים, תְּאוֹמֵי צְבִיָּה". וְאוֹמֵר: (שיר השירים ה,יד) "יָדָיו גְּלִילֵי זָהָב, מְמֻלָּאִים בַּתַּרְשִׁישׁ".
The sages say: (They were given) ten on one tablet and ten on the other. As it is written (Devarim 5:19) "These things (the ten commandments) the L–rd spoke … And He wrote them on two tablets of stone." And (Song of Songs 4:5) "Your two breasts are like two fawns, twins of a gazelle." And (Ibid. 5:14) ("The tablets of) His hands are wheels of gold, set with emeralds."...
(שמות כ,יג) ["לֹא תַחְמֹד בֵּית רֵעֶךָ, לֹא תַחְמֹד אֵשֶׁת רֵעֶךָ, וְעַבְדּוֹ וַאֲמָתוֹ, וְשׁוֹרוֹ וַחֲמֹרוֹ, וְכֹל אֲשֶׁר לְרֵעֶךָ."] "לֹא תַחְמֹד". רַבִּי אוֹמֵר: כָּתוּב אֶחָד אוֹמֵר "לֹא תַחְמֹד", וְכָתוּב אֶחָד אוֹמֵר (דברים ה,יז) "לֹא תִתְאַוֶּה". כֵּיצַד יִתְקַיְּמוּ שְׁנֵי כְתוּבִין הַלָּלוּ? הֲרֵי זֶה אַזְהָרָה לָעוֹקֵף מֵאַחַר הַמְּנָאֵף.*עוֹקֵף: גורם בעורמה.
"You shall not covet": Rebbi says: One verse states "You shall not covet," and, another, (Devarim 5:18) "You shall not desire." How are these two verses to be reconciled? As positing liability for desiring in itself and for coveting in itself, and as teaching that if one desires, in the end he will covet, i.e., "Do not desire and you will not covet." And if he does covet, in the end, he will use force and steal, as it is written (Micah 2:2) "and they will covet fields and steal (them)."
"לֹא תַחְמֹד בֵּית רֵעֶךָ", כְּלָל; "וְעַבְדּוֹ וַאֲמָתוֹ וְשׁוֹרוֹ וַחֲמֹרוֹ", פְּרָט; כְּלָל וּפְרָט, אֵין בַּכְּלָל אֶלָּא מַה שֶּׁבַּפְּרָט. כְּשֶׁהוּא אוֹמֵר "וְכֹל אֲשֶׁר לְרֵעֶךָ", חָזַר וְכָלַל, אוֹ כָלַל כַּכְּלָל הָרִאשׁוֹן? הֲרֵי אָמַרְתָּ לָאו, אֶלָּא חָזַר וְכָלַל. כְּלָל וּפְרָט וּכְלָל, אֵי אַתָּה דָן אֶלָּא כְעֵין הַפְּרָט. מַה הַפְּרָט מְפֹרָשׁ בְּדָבָר שֶׁהוּא קוֹנֶה וּמַקְנֶה, אַף כָּל דָּבָר שֶׁהוּא קוֹנֶה וּמַקְנֶה. אוֹ מַה פְּרָט מְפֹרָשׁ בִּנְכָסִין מִטַּלְטְלִין שֶׁאֵין לָהֶן אַחְרָיוּת, אַף אֵין לִי אֶלָּא נְכָסִין מִטַּלְטְלִין שֶׁאֵין לָהֶן אַחְרָיוּת. וּכְשֶׁהוּא אוֹמֵר: עַל כָּרְחָךְ כָּתוּב בְּמִשְׁנֵה תּוֹרָה (דברים ה,יז) "שָׂדֵהוּ", מַה הַפְּרָט מְפֹרָשׁ בְּדָבָר שֶׁהוּא קוֹנֶה וּמַקְנֶה, אַף אֵין לִי אֶלָּא דָבָר שֶׁהוּא קוֹנֶה וּמַקְנֶה. אוֹ מַה הַפְּרָט מְפֹרָשׁ, דָּבָר שֶׁאֵי אֶפְשָׁר לוֹ לָבֹא בִּרְשׁוּתָךְ אֶלָּא לִרְצוֹן בְּעָלִים, אַף אֵין לִי אֶלָּא דָבָר שֶׁאֵי אֶפְשָׁר לוֹ לָבֹא בִּרְשׁוּתָךְ, אֶלָּא לִרְצוֹן בְּעָלִים. יָצָא שֶׁאַתְּ חוֹמֵד בִּתּוֹ לִבְנָךְ, אוֹ בְנוֹ לְבִתָּךְ, אוֹ אֲפִלּוּ חוֹמֵד בִּדְבָרִים? תִּלְמֹד לוֹמַר: (דברים ז,כה) "לֹא תַחְמֹד כֶּסֶף וְזָהָב עֲלֵיהֶם וְלָקַחְתָּ לָךְ". מַה לְּהַלָּן, עַד שֶׁיַּעֲשֶׂה מַעֲשֶׂה, אַף כָּן, עַד שֶׁיַּעֲשֶׂה מַעֲשֶׂה.
"You shall not covet your neighbor's house" — general. "and his man-servant, and his maid-servant, and his ox, and his ass — particular. general-particular (The rule is:) There exists in the general only what exists in the particular. "and all that belongs to your neighbor" — reversion to the general. (This leaves us with) general-particular-general (The rule is:) You deduce only what is in accordance with the particular, viz.: Just as the particular is something which is acquired and bestowed, so, all that is acquired and bestowed (comes under "You shall not covet," [and not coveting another's learning]). But then, why not say: Just as the particular speaks of movable property, which does not serve as surety, so, all such property ([and not land] comes under "You shall not covet")? Since it is written (in this context) in the second Decalogue (Devarim 5:18) "his field," (we must revert to) "Just as the particular is something which is acquired, etc.") Or, just as the particular does not enter your domain except with the acquiescence of the owner, so all such things (are subsumed in "You shall not covet') to exclude one's coveting another's daughter for your son or his son for your daughter. I might think that (if one covets) in speech, (he is in transgression of "You shall not covet; it is, therefore, written (Devarim 7:25) "You shall not covet the silver and gold upon them and take, etc." Just as there, he is not (in transgression of "You shall not covet") until he performs an act, so, here.