## Or HaChaim on Exodus Chapter 31

###### Or HaChaim on Exodus 31:2:1
[Or HaChaim on Exodus 31:2:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:2:1)

**רְאֵה קָרָאתִי בְשֵׁם.** אוּלַי שֶׁיְּכַוֵּן לוֹמַר שֶׁיִּרְאוּ רֶמֶז הָעִנְיָן בִּשְׁמוֹ וְשֵׁם אֲבוֹתָיו, **בְּצַלְאֵל** שֶׁעָשָׂה צֵל לָאֵל, **בֶּן אוּרִי** שֶׁעָשָׂה מָקוֹם לַאֲשֶׁר אוֹר לוֹ, **בֶּן חוּר** שֶׁעָשָׂה יִשְׂרָאֵל בְּנֵי חוֹרִין מֵעֲוֹן הָעֵגֶל, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (שמות רבה נא,ד) בְּפָסוּק ״מִשְׁכַּן הָעֵדוּת״ – עֵדוּת לַכֹּל שֶׁנִּמְחַל לָהֶם עֲוֹן הָעֵגֶל, הֲרֵי שֶׁנִּרְשַׁם בּוֹ הַדָּבָר בִּשְׁמוֹ וְשֵׁם אֲבוֹתָיו. וּבָזֶה יָבֹא עַל נָכוֹן אָמְרוֹ **וָאֲמַלֵּא** בְּתוֹסֶפֶת וָא״ו, לוֹמַר מִלְּבַד זוֹ עוֹד אֲנִי מוֹסִיף בּוֹ מְלַאי מֵהַחָכְמָה. וְאָמְרוֹ **בְּחָכְמָה** וְלֹא אָמַר חָכְמָה, וְאוּלַי שֶׁיְּכַוֵּן עַל פִּי דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (ברכות נה,א) בְּפָסוּק (דניאל ב:כא) ״יָהֵב חָכְמְתָא לְחַכִּימִין״, שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא נוֹתֵן חָכְמָה אֶלָּא לְמִי שֶׁיֵּשׁ בּוֹ חָכְמָה וְכוּ׳, וְהוּא אָמְרוֹ **וָאֲמַלֵּא** וְגוֹ׳ בְּחָכְמָה שֶׁיֵּשׁ בּוֹ אוֹסִיף לְמַלְּאוֹתוֹ יוֹתֵר, וְכֵן בִּתְבוּנָה וְגוֹ׳.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ראה קראתי בשם בצלאל, "See, I have called by name Betzalel, etc."** Perhaps the extra word בשם is intended to draw our attention not only to Betzalel's name but also to that of his father and grandfather and how those names reflected Betzalel's impact on his contemporaries. The name בצל־אל suggests that he was the man through whom a shelter was provided for G'd on earth. בן אורי suggests that Betzalel's father looked upon G'd as the source of his inspiration and enlightenment. בן חור is a reference to freedom, בן חורים. Betzalel helped free the Israelites from the remaining stigma of the golden calf by helping Israel to regain its good graces. Our sages in *Shemot Rabbah* 51,4 in connection with the words משכן העדות in Exodus 38,21 point out that the reason for that designation of the Tabernacle was that its existence was testimony, עדות, that G'd had forgiven the Jewish people for the sin of the golden calf. This very thought was also anchored in Betzalel's name and the name of his forebears. The allusions we just referred to would justify the conjunctive letter ו in front of the words ו־אמלא אותו רוח אלוקים בחכמה,"**and** I will fill him with a spirit of wisdom." This may also be the reason that the Torah speaks of בחכמה, instead of simply חכמה when describing G'd's input as additional to Betzalel's natural talents and virtues. Alternatively, the word בחכמה may reflect a statement of our sages in *Berachot* 55 based on Daniel 2,21 that G'd adds additional wisdom to people aleady possessed of a measure of wisdom. Accordingly, the words ואמלא…בחכמה, mean: "and I will add wisdom to Betzalel who already possesses wisdom."


###### Or HaChaim on Exodus 31:11:1
[Or HaChaim on Exodus 31:11:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:11:1)

**לַקֹּדֶשׁ.** פֵּרוּשׁ, לְפִי שֶׁכָּל הַמַּעֲשִׂים הָרְשׁוּמִים בַּפָּרָשָׁה לֹא נֶאֱסַר מַעֲשֵׂיהֶם לַהֶדְיוֹט, זוּלַת שְׁנֵי דְּבָרִים אֵלּוּ שֶׁהֵם שֶׁמֶן הַמִּשְׁחָה וּקְטֹרֶת הַסַּמִּים, לָזֶה דִּקְדֵּק לוֹמַר בָּהֶם **לַקֹּדֶשׁ**, לוֹמַר אוֹתָם שֶׁתְּכוּנַת מַעֲשֵׂיהֶם מְיֻחָדִים לַקֹּדֶשׁ, וְהַקְּדֻשָּׁה חָלָה עַל מַתְכֹּנֶת הַדָּבָר לְצַד תְּכוּנָתוֹ לְבַד, מַה שֶׁאֵין כֵּן בְּכָל הַמַּעֲשִׂים שֶׁבָּעוֹלָם שֶׁכָּל שֶׁלֹּא קָרָא עָלָיו קֹדֶשׁ אֵינוֹ קֹדֶשׁ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**לקדש, "for the holy place, etc."** Seeing that none of the materials used for the Tabrnacle and the priests have been forbidden to be used for profane purposes with the exception of the oil for anointing and the incense, the Torah had to underline that these two had to be made on a holy site as they themselves were for use exclusively for consecrated people or holy structures.


###### Or HaChaim on Exodus 31:12:1
[Or HaChaim on Exodus 31:12:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:12:1)

**וַיֹּאמֶר ה׳ וְגוֹ׳.** צָרִיךְ לָדַעַת לָמָּה שִׁנָּה לוֹמַר כָּאן **וַיֹּאמֶר.** וְרָאִיתִי בַּמְּכִילְתָּא שֶׁאָמְרוּ ״וַיֹּאמֶר ה׳ לְמֹשֶׁה לֵּאמֹר״ – לֹא עַל יְדֵי מַלְאָךְ וְלֹא עַל יְדֵי שָׁלִיחַ. וְצָרִיךְ לָדַעַת מַה נִּשְׁתַּנָּה פָּסוּק זֶה לִדְרוֹשׁ בּוֹ כֵן, וְיוֹתֵר הָיָה נָכוֹן לוֹמַר הַדְּבָרִים בְּ״וַיְדַבֵּר״ הָאָמוּר רִאשׁוֹן בַּתּוֹרָה. וְאוּלַי שֶׁהִרְגִּישׁוּ מִקּוּשְׁיָתֵנוּ וְאָמְרוּ כִּי ״וַיֹּאמֶר״ לְשׁוֹן מַעֲלָה, עַל דֶּרֶךְ אָמְרוֹ (ישעיהו ג:י) ״אִמְרוּ צַדִּיק כִּי טוֹב״, וּמַה הִיא הַמַּעֲלָה – שֶׁאָמַר ה׳ אֵלָיו בְּלֹא אֶמְצָעִי, וּבְסָמוּךְ יִתְבָּאֵר הַטַּעַם בְּאֹפֶן אַחֵר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויאמר ה׳ אל משה, G'd said to Moses, etc.** We have to examine why the Torah changed here to using the word ויאמר when describing G'd as speaking to Moses whereas all the time He was described as וידבר, speaking in a stern voice. I have seen a comment by our sages in the *Mechilta* according to which the term ויאמר ה׳ indicates that G'd did not speak to Moses through an intermediary, i.e. angel, but directly. If so, we must still analyse what change had occurred since 31,1 where G'd was still reported as speaking through an intermediary, i.e. **וידבר** ה׳ אל משה לאמר. Not only that, but why did the author of the *Mechilta* wait until here to give us this information? This should have been explained when we find that G'd was speaking to Moses as וידבר ה׳ the first time this occurs. [The author suggests an answer based on a variant text of the *Mechilta* not at my disposal. Ed.]


###### Or HaChaim on Exodus 31:13:1
[Or HaChaim on Exodus 31:13:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:13:1)

**וְאַתָּה דַּבֵּר וְגוֹ׳.** צָרִיךְ לָדַעַת אָמְרוֹ **וְאַתָּה** מַה שֶׁאֵינוֹ רָגִיל לוֹמַר בִּשְׁאָר מִצְווֹת. גַּם תּוֹסֶפֶת וָא״ו. עוֹד לָמָּה כָּפַל לוֹמַר **דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל לֵאמֹר**, וַהֲגַם שֶׁפֵּרַשְׁתִּי בִּתְחִלַּת פָּרָשַׁת תְּרוּמָה כִּי צָרִיךְ לוֹמַר ״דַּבֵּר״ וְלֹא תַּסְפִּיק ״לֵאמֹר״ לְבַד, כָּאן הוֹסִיף לוֹמַר תֵּיבַת לֵאמֹר פַּעַם שְׁנִיָּה מִלְּבַד לֵאמֹר רִאשׁוֹנָה. עוֹד צָרִיךְ לָדַעַת אָמְרוֹ **אַךְ**, וְאָמְרוֹ **שַׁבְּתוֹתַי** לְשׁוֹן רַבִּים. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה דָּרְשׁוּ בְּפֶרֶק כְּלָל גָּדוֹל (שבת סט,א) שֶׁבָּא לִתֵּן שְׁמִירָה אַחַת לְשַׁבָּתוֹת הַרְבֵּה, יְעֻיַּן שָׁם, וּבְמָקוֹם אַחֵר (מכילתא) דָּרְשׁוּ ״שַׁבְּתוֹתַי״ לְהָבִיא דְּבָרִים שֶׁהֵם מִשּׁוּם שְׁבוּת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ואתה תדבר אל בני ישראל, "You too speak to the children of Israel, etc."** Why does the Torah use the unusual ואתה in this instance? The letter ו is also unusual, as is the repetitive דבר, seeing the Torah already reported G'd as saying to Moses לאמור? Besides, why was the word לאמור repeated once more in this verse? To whom were the children of Israel supposed to communicate this directive? Even though I have already explained at the beginning of פרשת תרומה that the word דבר is needed and it is not enough to write לאמור, in this instance even the word לאמור has been repeated! Another problem is the word שבתותי in the plural. According to *Shabbat* 69 the reason for the plural is to decrease the liability of someone who through lack of knowledge of the principle of work-prohibition on the Sabbath has violated a string of Sabbaths. His offence would be considered as being only one offence covering all these Sabbaths and a single sin-offering would suffice to obtain atonement for such a person.. In the *Mechilta* on our verse the use of the plural is explained as including liability for transgressions of rabbinic commandments commonly known as שבות.


###### Or HaChaim on Exodus 31:13:2
[Or HaChaim on Exodus 31:13:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:13:2)

וְנִרְאֶה לְפָרֵשׁ הַכָּתוּב, וְקוֹדֶם נַעֲמוֹד עַל כַּוָּנַת תֵּיבַת ״אַךְ אֶת שַׁבְּתוֹתַי״, וְנַעֲלֶה דֶּרֶךְ שָׁם לְהַשְׂכִּיל אָמְרוֹ ״וְאַתָּה״ וְתוֹסֶפֶת ״לֵאמֹר״, וְיִתְבָּאֵר עַל פִּי מַה שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שבת קכט,א) שֶׁמְחַלְּלִים אֶת הַשַּׁבָּת לְצָרְכֵי חוֹלֶה שֶׁיֵּשׁ בּוֹ סַכָּנָה וּלְכָל פִּקּוּחַ נֶפֶשׁ וְכַדּוֹמֶה, וְהוּא מַה שֶׁרָמַז בְּאָמְרוֹ **אַךְ אֶת שַׁבְּתוֹתַי**, פֵּרוּשׁ יֵשׁ מְצִיאוּת שֶׁאֵין לְךָ לִשְׁמוֹר שַׁבָּת. וְדִקְדֵּק בְּאָמְרוֹ **אֶת שַׁבְּתוֹתַי** לִכְלוֹל כָּל הַנִּקְרָא שַׁבָּת, בֵּין שַׁבַּת בְּרֵאשִׁית בֵּין יוֹם הַכִּפּוּרִים בֵּין שְׁאָר מוֹעֲדוֹת לַמְּלָאכוֹת הָאֲסוּרוֹת בָּהֶם, גַּם לְרַבּוֹת אֲפִלּוּ שַׁבָּת אַחַר שַׁבָּת אִם עֲדַיִן הוּא מְסֻכָּן לֹא יֹאמַר אָדָם כְּבָר חִלַּלְתִּי עָלָיו שַׁבָּת אַחַת אֶלָּא הֲרֵי הוּא בְּהֶתֵּר עַד שֶׁיֵּצֵא מֵהַסַּכָּנָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Before we offer our own commnetary on the meaning of this verse let us first examine the word אך which introduces this directive. By understanding the significance of that word we will arrive at a clearer understanding of why the Torah wrote the word לאמור twice, as well as the other details we queried at the beginning of this paragraph. Our sages in *Shabbat* 129 state that it is permitted to violate the Sabbath legislation for the sake of a sick person if the sick person's life would be endangered unless the Sabbath were violated for his sake. Any situation in which a life is at stake overrides the Sabbath prohibitions. This is what the Torah hinted at when it introduced this piece of legislation with the restrictive word אך, "however." The word simply means that situations may arise which override the legislation about to be recorded. The meaning of the plural is that any day which is also described as שבת in the Torah such as the Day of Atonement or the other festivals, falls into the same category when it comes to the principles **permitting** violation of the Sabbath or even **demanding** violation of the Sabbath. It also means that for the sake of such sick people one may violate more than one Sabbath if the patient has not recovered in the interval.


###### Or HaChaim on Exodus 31:13:3
[Or HaChaim on Exodus 31:13:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:13:3)

עוֹד נִתְכַּוֵּן לִרְמֹז עִנְיָן אֶחָד שֶׁהֶעֱלוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (יומא פד.) (הָאַחֲרוֹנִים), וְהוּא שֶׁאִם אֲמָדוּהוּ לְחוֹלֶה שֶׁיֵּשׁ בּוֹ סַכָּנָה שֶׁצָּרִיךְ לַעֲשׂוֹת לוֹ רְפוּאָה יְדוּעָה שֶׁיֵּשׁ בָּהּ מְלֶאכֶת שַׁבָּת שְׁמוֹנָה יָמִים, אֵין אוֹמְרִים שֶׁלֹּא לְחַלֵּל אֶלָּא שַׁבָּת אֶחָד, אֶלָּא יַעֲשֶׂה מִיָּד אַף עַל פִּי שֶׁמְּחַלְּלִין שְׁתֵּי שַׁבָּתוֹת, עַד כָּאן. וְהוּא אָמְרוֹ **אַךְ אֶת שַׁבְּתֹתַי**:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
A further ruling derived from the above wording is the case of a patient who requires eight days' consecutive treatment. One should not delay commencement of such treatment in order to violate only a single Sabbath but one has to commence treatment of the patient at once even if this involves the violation of two Sabbath days (based on *Yuma* 84).


###### Or HaChaim on Exodus 31:13:4
[Or HaChaim on Exodus 31:13:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:13:4)

**עוֹד** יִרְמֹז בְּאָמְרוֹ **אֶת שַׁבְּתוֹתַי** לָתֵת טַעַם לַמִּעוּט, לָמָּה אֲנִי אוֹמֵר לְךָ שֶׁתְּחַלֵּל שַׁבָּת עַל הַחוֹלֶה? אֵין זֶה קָרוּי חִלּוּל, אַדְרַבָּה זֶה קָרוּי שְׁמִירַת שַׁבָּת – חַלֵּל עָלָיו שַׁבָּת אֶחָד כְּדֵי שֶׁיִּשְׁמֹר שַׁבָּתוֹת הַרְבֵּה. וְשִׁעוּר הַכָּתוּב כְּפִי זֶה הוּא עַל זֶה הַדֶּרֶךְ: שִׁמְרוּ שַׁבָּתוֹת הַרְבֵּה עַל יְדֵי שֶׁתַּעֲשֶׂה מִעוּט שְׁמִירָה בָּהֶם, וּמְצִיאוּת הַדָּבָר הוּא לְחַלֵּל שַׁבָּת עַל הַחוֹלֶה, שֶׁבָּזֶה אַתָּה מְחַלֵּל שַׁבָּת אֶחָד לִשְׁמֹר שַׁבָּתוֹת הַרְבֵּה. וְאֵין אוֹמְרִים בָּזֶה ״אֵין אוֹמְרִים לְאָדָם חֲטָא בִּשְׁבִיל שֶׁיִּזְכֶּה חֲבֵרְךָ״, כִּי דַּוְקָא בְּעוֹבֵר עֲבֵרָה וּמְחַלֵּל שַׁבָּת בְּיָדוֹ, כְּאוֹתָהּ שֶׁאָמְרוּ (שבת ד.) הִדְבִּיק פַּת בְּתַנּוּר שֶׁחִלֵּל שַׁבָּת וְחַיָּב מִיתָה עַל זֶה, אֵין אוֹמְרִים לוֹ חֲטָא וְכוּ׳, אֲבָל חוֹלֶה אָמְרָה תּוֹרָה חַלֵּל, אֲפִלּוּ דָּוִד מֶלֶךְ יִשְׂרָאֵל אִם יִזְדַּמֵּן הַדָּבָר לְיָדוֹ יְחַלֵּל, וְהַנִּמְנָע מֵהַדָּבָר אֵין זֶה אֶלָּא מְזַלְזֵל בְּמִצְוַת הָאֵל חָס וְשָׁלוֹם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
When the Torah emphasis that the Sabbaths belong to G'd, i.e. שבתותי, this may be an allusion to the reason behind the legislation to violate the Sabbath when observing it involves danger to one's life. Inasmuch as it is G'd's Sabbath, it is in G'd's interest that we observe the Sabbath as many times as possible. When violating one or several Sabbath-days results in the patient recovering and observing many more Sabbaths when he has recovered, G'd's purpose in giving us the Sabbath legislation will be fulfilled. This is the only case where we do not follow the principle of not telling one person to commit a sin in order to enable others to perform the commandments. We are told in *Shabbat* 4 that if someone deliberately stuck dough for bread on the walls of the baking oven in order to bake bread on the Sabbath, he may remove it (a prohibited act) in order to escape the death penalty if he had allowed it to become bread. However, a fellow Jew is not allowed to remove that dough in order to rescue the first Jew from the consequences of his sin. Even the king himself is not only allowed but commanded to violate the Sabbath for the sake of saving a patient's life. In fact, failure to do so (in the absence of trained personnel) is considered a slight against G'd's commandments.


###### Or HaChaim on Exodus 31:13:5
[Or HaChaim on Exodus 31:13:5](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:13:5)

וְגָמַר אוֹמֶר **כִּי אוֹת הִיא בֵּינִי וּבֵינֵיכֶם**, פֵּרוּשׁ וְאִם כֵּן אִם אֵין שׁוֹמֵר אֵין שַׁבָּת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**כי אות היא ביני וביניכם, "for it is a sign between Me and between you, etc."** This means that unless there are people observing the Sabbath, the Sabbath is considered as non-existent.


###### Or HaChaim on Exodus 31:13:6
[Or HaChaim on Exodus 31:13:6](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:13:6)

וְאָמְרוֹ **לָדַעַת**, כָּאן נִתְחַכֵּם ה׳ לְהוֹדִיעַ שֶׁקְּדוּשַּׁת נֶפֶשׁ יִשְׂרָאֵל גְּדוֹלָה מִקְּדוּשַּׁת שַׁבָּת, שֶׁזֶּה נִדְחֶה מִפְּנֵי זֶה, וְדָבָר פָּשׁוּט הוּא שֶׁהַקָּטָן הוּא הַנִּדְחֶה מִפְּנֵי הַגָּדוֹל, וְהוּא אָמְרוֹ **לָדַעַת**, פֵּרוּשׁ בָּזֶה אַתָּה יוֹדֵעַ כִּי אֲנִי ה׳ מְקַדִּשְׁכֶם, יִתְגַּדֵּל וְיִתְקַדֵּשׁ שְׁמוֹ יִתְבָּרַךְ:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**לדעת, "(for you) to know", etc.** With this word the Torah revealed that it considers the sanctity of the Jew's soul as on a higher plane than the sanctity of the Sabbath seeing that the Sabbath is subordinate to the survival of the Jew. The word לדעת means that we are to appreciate that G'd sanctifies **us.**


###### Or HaChaim on Exodus 31:13:7
[Or HaChaim on Exodus 31:13:7](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:13:7)

**וְרַשִׁ״י** ז״ל פֵּרֵשׁ ״אַךְ״ לְמַעֵט מְלֶאכֶת הַמִּשְׁכָּן שֶׁלֹּא תִּהְיֶה בְּשַׁבָּת, וּדְבָרָיו אֱמֶת, אֶלָּא שֶׁמַּשְׁמָעוּת הַמִּעוּט הוּא בְּשַׁבָּת לֹא חוּץ מִמֶּנּוּ. גַּם מִנַּיִן יַעֲלֶה עַל הַדַּעַת שֶׁיַּעֲשׂוּ מְלֶאכֶת הַמִּשְׁכָּן בְּשַׁבָּת שֶׁהֻצְרַךְ לְמַעֵט? וְאֵין כַּוָּנָתֵנוּ בְּפֵרוּשׁ זֶה לְהַקְשׁוֹת וּלְהַשִּׂיג עַל הַפֵּרוּשִׁים, וּבִפְרָט דִּבְרֵי רַשִׁ״י הַמְּקֻדָּשִׁים, וְאֵלּוּ וָאֵלּוּ דִּבְרֵי אֱלֹהִים חַיִּים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Rashi explains that the word אך means that the work of constructing the Tabernacle is not to supersede the Sabbath legislation but that such work must be interrupted in order for even the artisans to observe the Sabbath. Halachically speaking, Rashi is correct; however, the meaning of the word אך is intended to limit the application of **the Sabbath itself,** not to impose limits on people concerning the Sabbath. Besides, why would anyone have thought that the building of the Tabernacle should override the work prohibition of the Sabbath so that the Torah had to caution the Israelites against making such an error? It is not our intention to cast aspersions on other commentators and especially on Rashi's sacred words; all the various commentaries fall into the category of אלו ואלו דברי אלוקים חיים, "the various commentaries are all inspired by genuine Torah study."


###### Or HaChaim on Exodus 31:13:8
[Or HaChaim on Exodus 31:13:8](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:13:8)

וּלְדַרְכֵּנוּ נַשְׂכִּיל לָדַעַת כַּוָּנַת ה׳ בְּאָמְרוֹ **וְאַתָּה דַּבֵּר** וְגוֹ׳, שֶׁהַכַּוָּנָה הִיא לְצַד שֶׁרָמַז ה׳ מִעוּט אֶחָד בִּשְׁמִירַת שַׁבָּת, וּמִעוּט זֶה לֹא נוֹדַע מַעֲשֵׂהוּ מַה יַגִּיד, וְאֶל מֹשֶׁה אָמַר בְּעַל פֶּה תְּבוּנָתוֹ וְלֹא בִּכְתָב מְפֹרָשׁ. כִּי תּוֹרָתֵנוּ שֶׁתִּתְעַלֶּה דְּבָרֶיהָ מְזֻקָּקִים וְאוֹתִיּוֹתֶיהָ סְפוּרוֹת, וְכָל אוֹת וָאוֹת מַגֶּדֶת הֲלָכוֹת וְנִפְלָאוֹת, כַּאֲשֶׁר יָסַד בָּהּ הָאָדוֹן בְּחָכְמָה רַבָּה בְּשִׁבְעִים פָּנִים וְאַרְבָּעָה אוֹפַנִּים וּשְׁלֹשִׁים וְאַחַת נְתִיבוֹת, וְכָל נָתִיב בְּכַמָּה שְׁבִילִין. וְצֵא וּלְמַד מַאֲמָרָם זִכְרוֹנָם לִבְרָכָה (במדבר רבה יט,ג) בְּפָסוּק ״שְׁלֹשֶׁת אֲלָפִים״ וְגוֹ׳, וְהַכֹּל בְּמִקְרָא מוּעָט. אֶלָּא שֶׁיֵּשׁ לְךָ לָדַעַת שֶׁיֵּשׁ דְּרָשׁוֹת וְדִקְדּוּקִים בַּתּוֹרָה שֶׁהֵם חוֹבַת כָּל אָדָם נִבְרָא לְהַכִּירָם, וְהֵם דְּבָרִים שֶׁיֵּשׁ בָּהֶם הֲלָכוֹת, וְיֵשׁ שֶׁאֵין בָּהֶם חוֹבַת כָּל אָדָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
When the Torah said: ואתה דבר it is necessary in light of the exclusions to the Sabbath legislation alluded to by the word אך. Moses did not know when such exclusions would apply. G'd therefore told Moses orally what these exclusions were to be .The words ואתה דבר mean Moses was to relate these rules only by oral instructions and they were not to be written down in the Torah scroll. Our holy Torah not only uses words extremely sparingly but even each individual letter is never wasted. The absence of a letter we would have expected, or an additional letter which we did not expect, teaches man *halachot.* This is the meaning of the saying of our sages that the written Torah has seventy "faces," four levels of exegesis, and thirty-one tracks. Each "track" in turn consists of many different paths. *Bamidbar Rabbah* 19,3 commenting on Kings I 5,12 that Solomon composed 3.000 parables, etc., quotes a Rabbi who searched the entire Bible for comments by Solomon and did not find even eight hundred verses attributed to him. He therefore concluded that each utterance of Solomon had a number of meanings and this is what the verse referred to which credited Solomon with the composition of 3.000 parables. This is simply an example of the succinct manner in which the Holy Scriptures employ words. At the same time you must appreciate that there are homilies and *halachot* with which every person has to be familiar even though some of these may be laws applicable to every single Jew whereas others may be applicable only in very rare situations. There are even some which have no application in practice at all.


###### Or HaChaim on Exodus 31:13:9
[Or HaChaim on Exodus 31:13:9](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:13:9)

וְאַל יִקָּחֲךָ לִבְּךָ לְדַבֵּר לִפְנֵי הָאֱלֹהִים לָמָּה יַעֲשֶׂה כֹה לַעֲבָדָיו, לְהַעֲלִים מֵהֶם תַּעֲלוּמוֹת חָכְמָה וְלֹא הוֹדִיעַ כָּל דָּבָר בִּכְתָב מְפֹרָשׁ. הִנֵּה תְּשׁוּבָתְךָ לְנוֹכַח עֵינֶיךָ כִּי הֵם דְּבָרִים שֶׁלֹּא יְכִילֵם סֵפֶר, וְצֵא וּלְמַד מַאֲמַר קַדְמוֹנֵינוּ (אבות דרבי נתן כ״ה) שֶׁהָיוּ אוֹמְרִים: אִם יִהְיוּ הָרְקִיעִים גְּוִילִים וְכוּ׳ אֵינוֹ מַסְפִּיק לִכְתֹּב מַה שֶׁלָּמַד מֵרַבּוֹ וְלֹא חִסֵּר מִמֶּנּוּ טִפָּה מֵהַיָּם, וְכֵן תַּלְמִידוֹ אָמַר עָלָיו. וְהַכֹּל רָמוּז יוֹשֶׁר בַּמִּקְרָא, גָּדוֹל אֲדוֹנֵינוּ וְרַב תְּבוּנוֹת אֲשֶׁר כָּתַב מִקְרָא מוּעָט וּבוֹ הִשְׁמִיעַ מַה שֶׁאֵין כֹּחַ בַּנִּבְרָאִים לִכְתֹּב מִיּוֹם בְּרוֹא אֱלֹהִים אָדָם עַל הָאָרֶץ עַד סוֹף כָּל הַדּוֹרוֹת, וְהַכֹּל נִמְסַר לְמֹשֶׁה בְּסִינַי. וְלָזֶה, לְצַד שֶׁאָמַר בִּכְתָב מִעוּט בִּשְׁמִירַת שַׁבָּת וּבְעַל פֶּה נֶאֱמַר לְמֹשֶׁה כַּוָּנַת הַמִּעוּט, וְהִיא תּוֹרָה שֶׁבְּעַל פֶּה, לָזֶה צִוָּה ה׳ לְמֹשֶׁה לוֹמַר לְיִשְׂרָאֵל כַּוָּנַת הַדְּבָרִים אֲשֶׁר הוֹדִיעוֹ לְהַשְׁמִיעָם לְכָל עַם יִשְׂרָאֵל כִּי דָּבָר זֶה הוּא חוֹבָה לְהַשְׁמִיעַ לַכֹּל. וְהוּא אָמְרוֹ **וְאַתָּה**, פֵּרוּשׁ, מִלְּבַד הַמִּכְתָּב תּוֹסִיף אַתָּה לְדַבֵּר לָהֶם בְּעַל פֶּה כַּוָּנַת הַמַּאֲמָר הַסָּתוּם, שֶׁהוּא מַה שֶׁמְּמַעֵט בִּשְׁמִירַת הַשַּׁבָּתוֹת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Do not ask why G'd in His wisdom has decided to allude to these homilies and *halachot* only peripherally instead of spelling them out in the written text of the Torah. The answer to such a question is right in front of your eyes. They are matters not suitable for recording in a book. Consider a statement of our sages in *Avot de Rabbi Natan* chapter 25 where we find the following in the name of Rabbi Eliezer ben Hyrkanus. He said to Rabbi Akiva: "if all the oceans were to be ink, and all the reeds were turned into quills, and all men scribes, they could not commit to paper all the *halachot* about ritual purity and impurity which I have learned through constant close association with my teachers during my life." All of these teachings are somehow alluded to in the Holy Torah though it has used words so sparingly. Although it is not given to man to record all these teachings in a book, Moses was taught all of this during the forty days he spent on Mount Sinai. The Sabbath legislation is only one example of the written Torah recording a minimum (apparently) of *halachot*, whereas the oral Torah augments this many times over. The Torah simply hinted to Moses by the way it expressed itself that there are many more exclusions to the applicability of the Sabbath legislation than the single one hinted at by the word אך. G'd instructed Moses to fill the people in on this when the Torah reports G'd as saying: ואתה דבר.


###### Or HaChaim on Exodus 31:13:10
[Or HaChaim on Exodus 31:13:10](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:13:10)

**וְזֶה** הוּא אָמְרוֹ **דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל לֵאמֹר**, פֵּרוּשׁ, דַּבֵּר לָהֶם כַּוָּנַת הַמַּאֲמָר מַה שֶׁפֵּרַשְׁתִּי לְךָ בּוֹ, כִּי הַמַּאֲמָר עַצְמוֹ כְּבָר אָמַר ״לֵאמֹר״, וְלֹא בָּא אֶלָּא עַל אֲמִירַת הַפֵּרוּשׁ הַנֶּאֱמָר לוֹ בְּעַל פֶּה כַּנִּזְכָּר, כִּי הוּא זֶה מֵהַדְּבָרִים שֶׁהֵם חוֹבַת אָדָם לִשְׁמֹעַ. וְעַל פִּי דֶּרֶךְ זֶה יֵשׁ לָנוּ לְהִתְהַלֵּךְ בְּאָרְחוֹת חַיִּים בְּכָל הַתּוֹרָה אֲשֶׁר יֹאמַר הַכָּתוּב **לֵאמֹר**, וְחָזַר לוֹמַר **דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל** – אַחַת לִדְבָרִים שֶׁבִּכְתָב וְאַחַת לִדְבָרִים שֶׁבְּעַל פֶּה הַצְּרִיכִין לַהֲלָכוֹת אֲשֶׁר יַעֲשֶׂה אוֹתָם הָאָדָם. וַהֲגַם שֶׁפֵּרַשְׁנוּ בְּאֹפֶן אַחֵר, אֵלּוּ וָאֵלּוּ דִּבְרֵי אֱלֹהִים חַיִּים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
When the Torah repeats דבר אל בני ישראל לאמור, it means Moses was to tell the people of this habit of the written Torah not to spell out every little detail of its legislation but to reserve much to be communicated orally to the people by Moses. By adopting this approach we may be able to account for the apparently superfluous לאמור in many instances where this occurs. It means that the people are obligated to study these details though they are not spelled out in the Torah.


###### Or HaChaim on Exodus 31:13:11
[Or HaChaim on Exodus 31:13:11](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:13:11)

**עוֹד** נִרְאֶה לְפָרֵשׁ אָמְרוֹ **וְאַתָּה** וְגוֹ׳, עַל דֶּרֶךְ מַה שֶׁאָמְרוּ בְּמַסֶּכֶת שַׁבָּת (שבת י,א) בְּפָסוּק ״לָדַעַת כִּי אֲנִי ה׳״ וְגוֹ׳, שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה: ״מַתָּנָה טוֹבָה יֵשׁ לִי בְּבֵית גְּנָזַי״ וְכוּ׳, מִכָּאן שֶׁהַנּוֹתֵן מַתָּנָה לַחֲבֵרוֹ צָרִיךְ לְהוֹדִיעוֹ, וְהַטַּעַם כְּדֵי לְהַחֲזִיק לוֹ טוֹבָה וַחֲנִינוּת. וְהִקְשׁוּ מִקֵּרוּן פְּנֵי מֹשֶׁה, וְאָמְרוּ כִּי שֶׁל מֹשֶׁה עֲבִידָא לְאִגְּלוּיֵי וְכוּ׳ עַד כָּאן. וְהוּא אָמְרוֹ **וְאַתָּה דַּבֵּר**, פֵּרוּשׁ, לֹא תִּקַּח שִׁעוּר מֵעַצְמְךָ כְּשֶׁיִּתְגַּלֶּה לְךָ מַתְּנַת קַרְנוֹת הוֹד וְלֹא הוֹדַעְתִּיךָ, תֹּאמַר כֵּן הַדְּבָרִים בְּמַתְּנַת שַׁבָּת שֶׁאֲנִי נוֹתֵן לְיִשְׂרָאֵל וְלֹא תְּגַלֶּה – לֹא כֵן הוּא, אֶלָּא דַּבֵּר וְגוֹ׳ וְלֹא תִּקַּח הַמִּשְׁפָּט מִמְּךָ. וְהַטַּעַם הוּא שֶׁאַתָּה עָתִיד לָדַעַת אֲבָל יִשְׂרָאֵל לֹא עֲבִידָא לְאִגְּלוּיֵי שֶׁיֵּדְעוּ שֶׁיֵּשׁ לָהֶם. וְאָמְרוֹ **אוֹת הִיא**, פֵּרוּשׁ, וְאַל תֹּאמַר וַהֲלֹא גַּם שַׁבָּת עֲבִידָא לְאִגְּלוּיֵי וְיֵדְעוּ מֵעַצְמָן שֶׁיֵּשׁ לָהֶם בּוֹ מְנוּחָה וְעֹנֶג, גַּם הִתְכּוֹנְנוּת לַגּוּף לְבַל יֶחֱלֶה מִיגִיעוֹת הַטִּרְדָה וְכַמָּה פְּרָטֵי הַטּוֹבוֹת. לָזֶה אָמַר **כִּי אוֹת הִיא**, פֵּרוּשׁ, כָּל הַמְּנוּחָה וְהָעֹנֶג הַנִּרְגָּשׁ לְיִשְׂרָאֵל בְּיוֹם הַשַּׁבָּת אֵינוֹ אֶלָּא אוֹת הִיא בֵּינִי וְגוֹ׳, פֵּרוּשׁ, סִימָן לַטּוֹבָה הַגְּנוּזָה, וְהִיא בְּחִינַת עוֹלָם שֶׁכֻּלּוֹ שַׁבָּת, וְהוּא מֻשְׁלָל הַהַשָּׂגָה זוּלַת עַל יְדֵי מִצְוַת שַׁבָּת, וְהִיא נְשָׁמָה יְתֵרָה הַבָּאָה מִמֶּנּוּ, וְהָבֵן כִּי הוּא סוֹד עַתִּיק. וְאִם כֵּן לֹא עֲבִידָא לְאִגְּלוּיֵי, לָזֶה **דַּבֵּר** וְגוֹ׳ **לָדַעַת** וְגוֹ׳, כִּי צָרִיךְ לְהוֹדִיעַ מַעֲלַת הַמַּתָּנָה לְאַחְזוּקֵי עָלֶיהָ טוֹבָה וּלְבָרֵךְ לַנּוֹתֵן בָּרוּךְ הוּא אֲשֶׁר מְקַדְּשָׁם בִּקְדֻשַּׁת שַׁבָּת לְהַשִּׂיג הָאֹשֶׁר הַמֻּפְלָג וְהַמֻּפְלָא.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
We may also understand the unusual word ואתה in the light of *Shabbat* 10 where the words לדעת כי אני ה׳ מקדשכם are explained in these terms: G'd said to Moses 'I have a beautiful gift in My treasure chamber, its name is Sabbath, and I want to give it to the Jewish people.'" We learn from here that if someone wishes to give a gift to a child, he must first let the child's mother know of his intentions. The Talmud asks why G'd had not advised Moses that his face was radiating light when he descended from Mount Sinai (Exodus 34,29). The first answer is that the rule does not apply when the gift becomes self-evident such as in the case of Moses' skin radiating light. G'd therefore had to tell Moses ואתה דבר, so that Moses would not draw a comparison between what had occurred when his skin began to radiate light, but that he would advise the people that the Sabbath was indeed a gift. In the case of Moses, he was bound to find out that G'd had given him this gift of a skin which radiated light. The Jewish people might not become aware of the nature of the Sabbath as a gift unless told specifically. Moses might have concluded that inasmuch as the Sabbath is something visible [such as the fact that no manna fell on that day, Ed.], he did not have to reveal further details just as G'd did not reveal to him the fact that the skin of his face radiated light. He would feel certain that the people would conclude all by themselves that the day was one of rest and enjoyment. G'd therefore told Moses אות היא, that the rest and enjoyment aspect of the Sabbath is **only a symbol** of the eventual Sabbath, i.e. a time when life on earth will be a "Sabbath" all week long and we do not have to content ourselves with the spiritual elevation we experience once a week when G'd grants us the additional soul, נשמה יתירה, only to remove it again at the termination of the Sabbath. G'd therefore said to Moses דבר…לדעת, to inform the people of the nature of the gift that G'd was bestowing upon them and the spiritual contentment attainable through observance of the Sabbath.


###### Or HaChaim on Exodus 31:14:1
[Or HaChaim on Exodus 31:14:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:14:1)

**וּשְׁמַרְתֶּם אֶת הַשַּׁבָּת.** צָרִיךְ לָדַעַת לָמָּה חָזַר לְצַוּוֹת עַל שְׁמִירַת שַׁבָּת וְלָתֵת טַעַם חָדָשׁ ״כִּי קֹדֶשׁ״. וְנִרְאֶה כִּי לְפִי שֶׁקָּדַם לְהַתִּיר חִלּוּל שַׁבָּת לְחוֹלֶה כְּמוֹ שֶׁפֵּרַשְׁנוּ בְּפָסוּק שֶׁלִּפְנֵי זֶה, וְחָשׁ שֶׁיִּטְעֶה הַטּוֹעֶה כִּי לְגַבֵּי חוֹלֶה זֶה נַעֲשָׂה שַׁבָּת חוֹל וְיֵשׁ לְחַלְּלוֹ אֲפִלּוּ לִפְרָטֵי הָרְפוּאָה שֶׁאֵין בָּהֶם פִּקּוּחַ נֶפֶשׁ, תַּלְמוּד לוֹמַר **וּשְׁמַרְתֶּם אֶת הַשַּׁבָּת כִּי קֹדֶשׁ הִוא**, פֵּרוּשׁ בִּקְדֻשָּׁתָהּ עוֹמֶדֶת לְכָל שְׁאָר הַפְּרָטִים שֶׁאֵין בָּהֶם פִּקּוּחַ נֶפֶשׁ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ושמרתם את השבת,"And you shall observe the Sabbath, etc."** Why did G'd repeat the need to observe the Sabbath by adding a new rationale, namely that it was holy? Seeing that immediately before this verse the Torah had permitted violation of the Sabbath laws for the sake of sick people, we might have concluded that the holiness of the Sabbath is relative, i.e. that when compared to a sick person the Sabbath is merely secular. As a result people would violate the Sabbath to prepare medications, etc., even when the life of the patient was not in danger. The Torah therefore underlined the holiness of the Sabbath to warn us not to violate its statutes unless there was danger to a patient's life.


###### Or HaChaim on Exodus 31:14:2
[Or HaChaim on Exodus 31:14:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:14:2)

עוֹד יִתְבָּאֵר עַל פִּי מַה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (מנחות סד.) אֲמָדוּהוּ לִשְׁתֵּי גְּרוֹגָרוֹת וְכוּ׳, וְהָיוּ שְׁנֵי עוּקְצִים, אֶחָד יֵשׁ בּוֹ שְׁתֵּי גְּרוֹגְרוֹת וְאֶחָד יֵשׁ בּוֹ שָׁלֹשׁ, לֹא יִכְרְתוּ אֶלָּא עוֹקֶץ שֶׁיֵּשׁ בּוֹ שְׁתַּיִם וְלֹא שֶׁיֵּשׁ בּוֹ שָׁלֹשׁ, עַד כָּאן. וְהִנֵּה בִּבְחִינַת הַמַּעֲשֶׂה אֲשֶׁר יַעֲשֶׂה הָאָדָם אֶחָד הוּא בֵּין אִם יִכְרוֹת בַּעַל שְׁתַּיִם אוֹ בַּעַל שָׁלֹשׁ, אֲבָל בְּעֵרֶךְ מַעֲשֶׂה הַנַּעֲשֶׂה בְּשַׁבָּת יִשְׁתַּנֶּה הֱיוֹת כְּרִיתַת שְׁתַּיִם לִכְרִיתַת שָׁלֹשׁ. וְהוּא אָמְרוֹ **וּשְׁמַרְתֶּם אֶת הַשַּׁבָּת**, פֵּרוּשׁ, שֶׁלֹּא יִהְיֶה נַעֲשֶׂה בָּהּ דְּבַר מְלָאכָה שֶׁאֵין צֹרֶךְ בּוֹ לְאוֹתוֹ חוֹלֶה, **כִּי קֹדֶשׁ הִיא**, תָּלָה הַדָּבָר בְּשַׁבָּת, וְאִם כֵּן כְּשֶׁיִּכְרְתוּ עוֹקֶץ שֶׁיֵּשׁ בּוֹ שָׁלֹשׁ וְאֵינוֹ צָרִיךְ אֶלָּא לִשְׁתַּיִם, נִמְצֵאת שַׁבָּת מְחֻלֶּלֶת בְּעֵרֶךְ הַשָּׁלֹשׁ, וְזֶה הִיא חִלּוּל קְדֻשָּׁתָהּ, כִּי גַּם בְּעֵרֶךְ חוֹלֶה זֶה שֶׁיֵּשׁ בּוֹ סַכָּנָה עוֹמֶדֶת שַׁבָּת בִּקְדֻשָּׁתָהּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
We can also understand this verse when considering something we learned in *Menachot* 64. The Talmud discusses a situation in which doctors estimated that the patient urgently needed figs [which had not yet been plucked off the tree; sometimes one stalk supports more than one fig, sometimes not. Ed.]. The question is raised that if two figs can be found each of which grows on a separate stalk, necessitating two separate pluckings, or there is a single stalk on which three figs grow, which is to be plucked? The Talmud answers that it is obvious that it is better to pluck the three figs which require only a single act of plucking, i.e. a single violation of the Sabbath. [I have quoted the Talmud correctly; the author, or at least the version I have at my disposal, quoted the Talmud incorrectly. Ed.] The author quotes a hypothetical situation where the patient needed to eat two figs in order to recover. There could be found either a) two figs growing on one stalk or b) 3 figs growing on one stalk. Would it be permissible to pluck the three figs seeing that they too grow on a single stalk and only a single violation of the Sabbath takes place? The answer the author gives is that one must pluck the two figs rather than the three. Although from the point of view of the prohibited work to be performed there is no difference if one plucks the stalk supporting three figs or the one supporting only two figs, the effect of the action is different. The Torah demands that "you shall observe the Sabbath," and this means that any work not necessary for the patient in question must not be undertaken, כי קדש היא, because of the sacred nature of the Sabbath. The Torah made the decision dependent on the nature of the Sabbath and not on the nature of the work performed. If one were to cut off more figs than needed this would be a desecration of the holiness of the Sabbath. The lesson from our verse is that the Sabbath does not lose its holiness even when it is being violated for the sake of a person whose life may be in danger unless we violated the Sabbath on his account.


###### Or HaChaim on Exodus 31:14:3
[Or HaChaim on Exodus 31:14:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:14:3)

**מְחַלְלֶיהָ מוֹת יוּמָת.** אָמַר **מְחַלְלֶיהָ** לְשׁוֹן רַבִּים וְגָמַר אוֹמֶר בִּלְשׁוֹן יָחִיד, יִתְבָּאֵר עַל פִּי מַה שֶׁפֵּרַשְׁנוּ כִּי יֵשׁ מְחַלֵּל בָּאוֹפֶן הַנִּזְכָּר שֶׁהוּתַּר לִכְרוֹת עוֹקֶץ שֶׁל שְׁתֵּי תְּאֵנִים לְחוֹלֶה וְכָרַת בַּעַל שָׁלֹשׁ, וְיֵשׁ שֶׁכָּרַת לְלֹא צֹרֶךְ, וּשְׁנֵיהֶם נִקְרָאִים מְחַלְּלִים, אֲבָל אֵינוֹ חַיָּב מִיתָה אֶלָּא אֶחָד מֵהֶם, אֲבָל הַכּוֹרֵת לִרְפוּאַת מְסֻכָּן שֶׁכָּרַת בִּמְקוֹם שֶׁל שְׁנַיִם שֶׁל שָׁלֹשׁ, וְהוֹאִיל וְעִקַּר הַמְּלָאכָה בִּרְשׁוּת נַעֲשֵׂית אֵינוֹ בֶּן מָוֶת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**מחלליה מות יומת. "those who desecrate it shall be executed."** It is peculiar that the Torah first speaks about people who desecrate the Sabbath in the plural whereas it speaks of the penalty to be applied to a single violator. We may understand this in light of what we have just explained. There may be a person who was permitted to violate the Sabbath by plucking a stalk on which two figs grew which were needed by the sick person. This person plucked the stalk on which three figs grew, instead. A second person also plucked figs but not for a sick person. Both these people violated the Sabbath. Only one of the two is subject to the death penalty. The person who cut three figs for the patient instead of two is not guilty of the death penalty seeing that the basic act he engaged in when plucking the figs was not prohibited at that time for that purpose. In order to be liable for the death penalty the basic act must have been prohibited at that time.


###### Or HaChaim on Exodus 31:14:4
[Or HaChaim on Exodus 31:14:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:14:4)

וּלְפִי פְּשַׁט הַכָּתוּב יִרְצֶה, **מְחַלְלֶיהָ** – בֵּין עוֹשֶׂה בִּפְנֵי עֵדִים וְאַחַר הַהַתְרָאָה, בֵּין עוֹשֶׂה בֵּינוֹ לְבֵין עַצְמוֹ. אֶחָד מֵהֶם שֶׁהוּא הָעוֹשֶׂה בִּפְנֵי עֵדִים וְהוּתְרָה הוּא שֶׁיָּמוּת, אֲבָל הַשֵּׁנִי לֹא יוּמַת אֶלָּא **וְנִכְרְתָה** וְגוֹ׳ בְּמִשְׁפַּט אֵל עֶלְיוֹן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The plain meaning of the words is that the expression מחלליה plural, refers to people violating the Sabbath intentionally. Most people do not do this if warned of the penalty that follows. Therefore, concerning the **individual,** i.e. the exception who insists on going through with the violation after having been warned of the consequences, the Torah says that he is to be executed. A person who has deliberately violated the Sabbath and has not been warned is liable to the *Karet* penalty, i.e. he will die prematurely by Divine decree.


###### Or HaChaim on Exodus 31:14:5
[Or HaChaim on Exodus 31:14:5](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:14:5)

**עוֹד** יִרְצֶה עַל פִּי דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (שבת קו:) יָשַׁב הָאֶחָד עַל הַפֶּתַח וְלֹא מִלְּאָהוּ, וְיָשַׁב הַשֵּׁנִי וּמִלְּאָהוּ – הַשֵּׁנִי חַיָּב. וְהוּא אָמְרוֹ **מְחַלְלֶיהָ**, פֵּרוּשׁ, לְצַד שֶׁלֹּא הָיְתָה מְלָאכָה זוֹ נַעֲשֵׂית אֶלָּא בְּאֶמְצָעוּת שְׁנַיִם אֵלּוּ, שֶׁהֲרֵי זוּלַת הָרִאשׁוֹן לֹא הָיָה נִצּוֹד, וְנִמְצְאוּ שְׁנַיִם חִלְּלוּהָ, וְהוּא אָמְרוֹ **מְחַלְלֶיהָ מוֹת יוּמָת** – אֶחָד מֵהֶם לְבַד הוּא שֶׁחַיָּב.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
We may also attempt to understand the peculiar wording of our verse in light of *Shabbat* 106. The subject is the definition of the forbidden activity "hunting." The Talmud describes that a deer had entered a private domain, i.e. the courtyard of a Jew on the Sabbath. The entrance to the courtyard was wide enough to accomodate two people, so that if one sat in the entrance the deer could theoretically still escape by running past that individual. Once two people took up position in the entrance, the deer could no longer escape. The Talmud describes that the two people took up position in the entrance one after the other. In such a situation only the second person is considered as having violated the law against hunting. The word מחלליה plural, in our verse refers to desecrations of the Sabbath which necessitated the participation of more than one person. Inasmuch as only the last person's action completed the act of the violation, only that person is subject to the death penalty, i.e. מות יומת in the singular.


###### Or HaChaim on Exodus 31:14:6
[Or HaChaim on Exodus 31:14:6](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:14:6)

עוֹד יִתְבָּאֵר עַל פִּי מַה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (ביצה לד.) וְזֶה לְשׁוֹנָם: אֶחָד מֵהֶם מֵבִיא אֶת הָאוּר, וְאֶחָד מֵבִיא אֶת הָעֵצִים, וְאֶחָד שׁוֹפֵת אֶת הַקְּדֵרָה, וְאֶחָד מֵבִיא אֶת הַמַּיִם. מַסִּיק בַּגְּמָרָא שֶׁאִם מֵבִיא הָאוּר הָיָה לְבַסּוֹף הוּא חַיָּב וְכֻלָּן פְּטוּרִים, וְהוּא אָמְרוֹ **מְחַלְלֶיהָ** אֶחָד מֵהֶם הוּא שֶׁחַיָּב מִיתָה וְכֻלָּן פְּטוּרִים:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Our verse makes sense also in a different context, such as the one described in *Beytzah* 34. There several people combine to perform the forbidden work of cooking. One supplies the kindling, the other the flame, the third places the pot in position over the kindling, the fourth supplies the water. The Talmud concludes that if the person who supplies the flame was the last one, he alone is guilty of the violation whereas the others are all not liable to any penalty. When the Torah writes מחלליה, plural, as opposed to מות יומת singular, it may refer to a situation such as outlined in *Beytzah.*


###### Or HaChaim on Exodus 31:14:7
[Or HaChaim on Exodus 31:14:7](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:14:7)

**מוֹת יוּמָת.** כְּבָר פֵּרַשְׁתִּי בְּפָרָשַׁת מִשְׁפָּטִים (שמות כא:יב) טַעַם הַכֶּפֶל, כִּי זֶה הָאִישׁ בֶּן מָוֶת הוּא לַשָּׁמַיִם וּמַרְשֶׁה ה׳ הַתַּחְתּוֹנִים לְהָמִית בֶּן מָוֶת זֶה, וְלִשְׁלוֹל בֶּן מָוֶת אַחֵר שֶׁלֹּא יִהְיֶה דִּינוֹ מָסוּר לַבְּרִיּוֹת אֶלָּא לַשָּׁמַיִם, וְהוּא מַה שֶׁהִזְכִּיר בְּסָמוּךְ **כָּל הָעוֹשֶׂה בָהּ מְלָאכָה וְנִכְרְתָה** וְגוֹ׳:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**מות יומת. "he will be executed."** I have already explained in Exodus 21,12 why the Torah repeated the word, i.e. that while the person in question is guilty vis-a-vis Heaven, G'd has given the terrestrial tribunal authority to execute this person who had forfeited his life. This is in contrast with another type of person who has also forfeited his life where G'd did not delegate a human tribunal to carry out this judgment. By mentioning such an example in the very next verse, i.e. כל העושה בה מלאכה ונכרתה, it is clear why the word מות is repeated in our verse.


###### Or HaChaim on Exodus 31:14:8
[Or HaChaim on Exodus 31:14:8](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:14:8)

**כִּי כָּל הָעוֹשֶׂה.** פֵּרוּשׁ, טַעַם שֶׁזָּכַרְתִּי לְךָ לְשׁוֹן יָחִיד בִּ״מְחַלְלֶיהָ״, לֹא יַחְשֹׁב הַחוֹשֵׁב שֶׁהַמְחַלֵּל הָאַחֵר שֶׁאֵינוֹ בְּעֵדִים וְכוּ׳ אֵין לוֹ עֹנֶשׁ מִיתָה כָּל עִקָּר, אֶלָּא הוּא כְּעוֹבֵר עַל לָאו וַעֲשֵׂה שֶׁל קְדֻשַּׁת שַׁבָּת – לֹא כֵן הוּא, אֶלָּא כָּל הָעוֹשֶׂה בָהּ מְלָאכָה וְנִכְרְתָה הַנֶּפֶשׁ וַאֲפִלּוּ בְּלֹא עֵדִים וְהַתְרָאָה. וּמֵעַתָּה מַה שֶׁמִּעֵט הַכָּתוּב בְּאָמְרוֹ לְשׁוֹן יָחִיד אֵינוֹ אֶלָּא לְעִנְיַן עֲשׂוֹת מִשְׁפָּט בְּבֵית דִּין שֶׁל מַטָּה. וּלְפִי מַה שֶׁפֵּרַשְׁתִּי בְּפָסוּק **מְחַלְלֶיהָ** כִּי מַה שֶׁמִּעֵט הַכָּתוּב בְּאָמְרוֹ לְשׁוֹן יָחִיד הוּא מִי שֶׁכָּרַת עוֹקֶץ שֶׁיֵּשׁ בּוֹ שָׁלֹשׁ לְחוֹלֶה שֶׁאֵינוֹ צָרִיךְ אֶלָּא שְׁתַּיִם, שֶׁאֲפִלּוּ הָיָה בְּהַתְרָאָה וְעֵדִים פָּטוּר, הֻצְרַךְ לוֹמַר כִּי **כָּל הָעוֹשֶׂה** וְגוֹ׳, שֶׁלֹּא תַחְשֹׁב בְּמַשְׁמָעוּת הַמִּעוּט שֶׁבָּא עַל הָעוֹשֶׂה בְּמֵזִיד בְּלֹא עֵדִים כַּנִּזְכָּר וְאֵין בּוֹ עֹנֶשׁ, תַּלְמוּד לוֹמַר **כִּי** וְגוֹ׳.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**כי כל העושה בה מלאכה, "for whosoever performs any work on it, etc."** The Torah underlines here that anyone desecrating the Sabbath when there are no witnesses should not jump to the conclusion that he will escape the death penalty and that he would not be considered any more culpable than someone who violates the positive and negative commandment of the sanctity of the Sabbath. The Torah says that this is not so, but that such a person will face the death penalty at the hands of G'd even if he had not been warned and his deed had not been witnessed here on earth. The clause of מות ימות in the singular which we described as a restrictive clause is applicable only to people who desecrate the Sabbath in public and after having been warned not to do so on pain of death by stoning. However, when a person commits a desecration such as we described when he cut off an extra fig which grew on the same stalk as the ones he was required to cut off, the death penalty does not apply to him even if he had been warned by competent witnesses not to do so. Seeing that the words העושה בה מלאכה suggest that there would not be any exception to the death penalty if the violation is performed knowingly, the Torah adds the word כי to alert us to the fact that such violations as cutting the extra fig by default, (without an additional action by the person cutting it) do not carry the *karet* penalty.


###### Or HaChaim on Exodus 31:15:1
[Or HaChaim on Exodus 31:15:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:15:1)

**שֵׁשֶׁת יָמִים וְגוֹ׳.** צָרִיךְ לָדַעַת לָמָּה הֻצְרַךְ לְצַוּוֹת עוֹד לָזֶה. עוֹד לָמָּה אָמַר **יֵעָשֶׂה** וְלֹא אָמַר תַּעֲשֶׂה כְּסֵדֶר שֶׁדִּבֵּר בּוֹ פְּעָמִים רַבּוֹת. עוֹד לָמָּה שִׁנָּה כָּאן לְהַזְכִּירוֹ בְּשֵׁם **יוֹם הַשְּׁבִיעִי** וְעַד עַתָּה לֹא הִזְכִּירוֹ אֶלָּא בְּשֵׁם שַׁבָּת, וְעוֹד רוֹאַנִי שֶׁגָּמַר אוֹמֶר לְהַזְכִּירוֹ בְּשִׁנּוּי הַשֵּׁם **כָּל הָעוֹשֶׂה מְלָאכָה בְּיוֹם הַשַּׁבָּת.** גַּם לֹא הָיָה צָרִיךְ לוֹמַר אֶלָּא ״כִּי כָּל הָעוֹשֶׂה בוֹ״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ששת ימים יעשה מלאכה, "Six days work shall be done, etc."** We neeed to examine why this verse which repeats legislation recorded previously had to be written at all. Besides, why does the Torah write יעשה (passive) instead of תעשה, the active form "you shall perform," as the Torah has written repeatedly? Furthermore, why did the Torah choose to describe the Sabbath as the "seventh day," instead of as "the Sabbath," which was the only way the Torah described this day up until now? Why did the Torah revert to describing the violator as כל העושה מלאכה **ביום השבת** מות יומת, instead of as כל העושה **בו** מלאכה, or כל העושה מלאכה **ביום השביעי**?


###### Or HaChaim on Exodus 31:15:2
[Or HaChaim on Exodus 31:15:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:15:2)

וְאוּלַי שֶׁרָמַז הַכָּתוּב כָּאן מַה שֶׁאָמְרוּ בְּמַסֶּכֶת שַׁבָּת (שבת סט,א): תָּנוּ רַבָּנָן, הָיָה מְהַלֵּךְ בַּדֶּרֶךְ אוֹ בַמִּדְבָּר וְאֵינוֹ יוֹדֵעַ אֵימָתַי שַׁבָּת, מוֹנֶה שִׁשָּׁה יָמִים וּמְשַׁמֵּר יוֹם אֶחָד, וְהֶעֱמִידוּהָ בַּשַּׁ״ס שֶׁבְּכָל יוֹם עוֹשֶׂה פַּרְנָסַת אוֹתוֹ יוֹם וַאֲפִלּוּ בְּשַׁבָּת, וְהִקְשׁוּ אִם כֵּן בַּמֶּה מִנְכַּר? וְתֵרְצוּ בְּקִדּוּשָׁא וְאַבְדַּלְתָּא, וְכָתְבוּ הַתּוֹסָפוֹת שֶׁלֹּא יְהַלֵּךְ בְּיוֹם שַׁבָּת, וְטַעַם שֶׁלֹּא אָמַר בְּשַׁ״ס מִנְכַּר בַּהֲלִיכָה מִשּׁוּם שֶׁאֵין זֶה הֶכֵּר בְּשַׁבָּת, אִי נַמִּי שֶׁאֲפִלּוּ בְּיוֹם שֶׁמְּשַׁמֵּר הוֹלֵךְ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Perhaps the Torah alluded to something the sages told us in *Shabbat* 69 concerning someone who travels in the desert and has lost count of which day of the week it is. Such a person is supposed to begin counting six days once he has become aware that he does not know which day it is. He will observe the seventh day as Sabbath. The Talmud allows such a person to do what is essential in order to keep alive even on the day which -according to his count- is Sabbath. To the query that if so, how can he distinguish "his" Sabbath from the other six days of the week, the Talmud answers that such a person must recite *Kiddush* and *havdalah* at the beginning and end of "his" Sabbath. Tossaphot add that he must not continue on his way on that day. The reason that the Talmud did not give the answer that the traveller in question must not continue on his way is that this is not a sufficient distinction vis-a-vis the other days. It could also be that according to the view of the Talmud such a person might be permitted to continue walking even on the "Sabbath."


###### Or HaChaim on Exodus 31:15:3
[Or HaChaim on Exodus 31:15:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:15:3)

וְהִנֵּה לְדֶרֶךְ הָרִאשׁוֹן יִתְבָּאֵר הַכָּתוּב עַל זֶה הַדֶּרֶךְ: **שֵׁשֶׁת יָמִים** וְגוֹ׳, הַכָּתוּב מְדַבֵּר בְּמִי שֶׁהָיָה בַּמִּדְבָּר אוֹ בַּיָּם וְאֵינוֹ יוֹדֵעַ מַה יּוֹם מִיָּמִים, וְאָמַר **שֵׁשֶׁת יָמִים יֵעָשֶׂה** וְגוֹ׳, פֵּרוּשׁ יֵעָשֶׂה בָּהֶם הֶתֵּר מְלָאכָה לַעֲשׂוֹת דָּבָר הַמֻּכְרָח שֶׁהוּא פַּרְנָסַת אוֹתוֹ יוֹם, וְלָזֶה לֹא אָמַר תֵּעָשֶׂה אֶלָּא **יֵעָשֶׂה**, פֵּרוּשׁ יָכוֹל הוּא לַעֲשׂוֹת לְחַיּוֹת נֶפֶשׁ, **וּבַיּוֹם הַשְּׁבִיעִי** פֵּרוּשׁ לְחֶשְׁבּוֹנוֹ, **שַׁבַּת שַׁבָּתוֹן** פֵּרוּשׁ אֵינוֹ כְּפִי הָאֱמֶת שַׁבָּת אֶלָּא לְעִנְיַן שַׁבָּתוֹן כָּאָמוּר בְּמִצְוַת הַשְּׁמִיטָה, דִּכְתִיב (ויקרא כה:ד) ״שַׁבַּת שַׁבָּתוֹן יִהְיֶה לָאָרֶץ״, שֶׁלֹּא יַעֲשֶׂה מְלָאכָה בָּאָרֶץ, גַּם בַּיּוֹם הַשְּׁבִיעִי לְחֶשְׁבּוֹנוֹ יַעֲשֶׂה בּוֹ שְׁבִיתָה שֶׁלֹּא תִהְיֶה בּוֹ הֲלִיכָה, וְאָמְרוֹ **קֹדֶשׁ לַה׳** שֶׁצָּרִיךְ לְקַדְּשׁוֹ בְּקִדּוּשׁ וְהַבְדָּלָה כְּאִלּוּ הוּא יוֹם שַׁבָּת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
According to the view of Tossaphot we can explain our verse thus: "Six days, etc," i.e. a person who finds himself in the desert unaware of which day it is, יעשה מלאכה may have work performed on a daily basis for six consecutive days. He is not required to perform work, as would be implied by the active form *Taasseh,* but he will do the minimum, whatever is needed to ensure his survival. However, ביום השביעי, "on the seventh day, the day which is Sabbath according to his calculations, שבת **שנתון**, it is a kind of Sabbath," i.e. a Shabbaton, a day on which one refrains from work just as one refrains from working the land in the seventh year. (compare the expression שבתון in connection with the שנת השמטה in Leviticus 25,4). The way a traveller "rests" is by not continuing his journey, just as a farmer rests by not tilling his land. The Torah adds: קדש לה׳ to indicate that such a traveller is to recite the *kiddush* and the הבדלה at the appropriate time as if this day would be the "real" Sabbath.


###### Or HaChaim on Exodus 31:15:4
[Or HaChaim on Exodus 31:15:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:15:4)

וּלְדֶרֶךְ שֶׁפֵּרְשׁוּ שֶׁאֵין הֶפְרֵשׁ בֵּין יוֹם הַשְּׁבִיעִי לִשְׁאָר שֵׁשֶׁת יָמִים אֶלָּא לְעִנְיַן קִדּוּשׁ וְהַבְדָּלָה, יִתְבָּאֵר עַל זֶה הַדֶּרֶךְ **שַׁבַּת שַׁבָּתוֹן** לְעִנְיַן קֹדֶשׁ לַה׳, פֵּרוּשׁ לְקַדְּשׁוֹ וְגוֹ׳, וְאָמְרוֹ **כָּל הָעֹשֶׂה מְלָאכָה בְּיוֹם הַשַּׁבָּת מוֹת יוּמָת** דִּקְדֵּק לוֹמַר בְּיוֹם הַשַּׁבָּת לִשְׁלֹל יוֹם הַשְּׁבִיעִי שֶׁבּוֹ מְדַבֵּר הַכָּתוּב שֶׁהוּא שְׁבִיעִי לְחֶשְׁבּוֹן יוֹם זִכְרוֹנוֹ, שֶׁאִם עָבַר עַל מַה שֶׁצָּרִיךְ לְהִזָּהֵר בּוֹ אֵינוֹ חַיָּב, הֲגַם שֶׁיַּעֲשֶׂה בּוֹ מְלָאכָה שֶׁאֵינָהּ צְרִיכָה הֲרֵי זֶה פָּטוּר, הֲגַם שֶׁמְּקַדְּשׁוֹ בְּחֶזְקַת יוֹם שַׁבָּת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
According to the view that the **only** difference between this "subjective" Sabbath and the "real" Sabbath is the recital of kiddush and הבדלה respectively, the words שבת שבתון have to be read in conjunction with the words קדש לה׳. The meaning is that this day has to be sanctified. When the Torah continues with: כל העושה מלאכה ביום השבת מות יומת, this penalty of execution is applicable only to a person who violates a "real" Sabbath, not to someone who violates a "seventh day" by his own count. Such a person is free from this penalty even if he had sanctified the day by reciting *kiddush* and thereby elevating it to the level of "Sabbath."


###### Or HaChaim on Exodus 31:16:1
[Or HaChaim on Exodus 31:16:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:16:1)

**וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל וְגוֹ׳.** צָרִיךְ לָדַעַת לָמָּה הוֹסִיף עוֹד שְׁמִירָה אַחֶרֶת. עוֹד צָרִיךְ לָדַעַת כַּוָּנַת אָמְרוֹ **לַעֲשׂוֹת אֶת הַשַּׁבָּת**, וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה דָּרְשׁוּ מַה שֶׁדָּרְשׁוּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ושמרו בני ישראל את השבת, "The children of Israel shall observe the Sabbath, etc."** Why did the Torah add another "observance?" Besides, why does the Torah use the verb לעשות, "to do," which expresses an activity when the meaning seems to be that the children of Israel are to observe the Sabbath by "abstaining" from a number of activities? Our sages have pursued their own path in explaining this wording.


###### Or HaChaim on Exodus 31:16:2
[Or HaChaim on Exodus 31:16:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:16:2)

וְאוּלַי כִּי בָא לְצַוּוֹת שֶׁיִּשְׁמְרוּ לְבַל יָבוֹאוּ לִידֵי מִכְשׁוֹל טָעוּת הַיּוֹם, כְּדֵי לַעֲשׂוֹת אֶת יוֹם הַשַּׁבָּת לַאֲמִתּוֹ, וְהוּא אָמְרוֹ **וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת** כְּדֵי **לַעֲשׂוֹת אֶת הַשַּׁבָּת** הַיָּדוּעַ שֶׁלֹּא יָבֹא לִידֵי טָעוּת, וַהֲגַם שֶׁיְּקַדֵּשׁ יוֹם שְׁבִיעִי כַּנִּזְכָּר בְּסָמוּךְ, זֶה אֵינוֹ יוֹם הַשַּׁבָּת כְּפִי הָאֱמֶת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Perhaps the Torah employs the word ושמרו to teach the authorities to surround the basic Sabbath legislation with a סיג, a fence, or a framework, which is designed to prevent a person from not knowing which day is the Sabbath. The words לעשות את השבת would mean some action designed to ensure that we know which day is the Sabbath. It is to avoid situations where one recites *kiddush* when the day in question is not the real Sabbath such as the example we mentioned when discussing the last verse.


###### Or HaChaim on Exodus 31:16:3
[Or HaChaim on Exodus 31:16:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:16:3)

אוֹ יִרְמֹז לְפִי מַה שֶׁפֵּרַשְׁנוּ בַּפָּסוּק שֶׁלִּפְנֵי זֶה, שֶׁיְּצַו ה׳ לְמִי שֶׁאָבְדָה לוֹ יְדִיעַת הַיּוֹם שֶׁיִּמְנֶה שִׁשָּׁה יָמִים וּמְשַׁמֵּר הַשְּׁבִיעִי, לָזֶה בָּא לָתֵת טַעַם וְאָמַר **וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת** שֶׁהוּא יוֹם שֶׁמְּקַדֵּשׁ לְמִנְיָנוֹ, וְהַטַּעַם הוּא **לַעֲשׂוֹת אֶת הַשַּׁבָּת** הָאֲמִתִּי כְּדֵי שֶׁלֹּא יִפְקַע מִזִּכְרוֹנוֹ מִצְוַת יוֹם הַמְקֻדָּשׁ. וְטַעַם שֶׁהִזְכִּיר יוֹם שְׁבִיעִי בְּשֵׁם שַׁבָּת, לֹא חָשׁ עָלֶיךָ לִטְעוֹת מִמַּה שֶׁגָּמַר אוֹמֶר ״לַעֲשׂוֹת אֶת הַשַּׁבָּת״, הֲרֵי זֶה מַרְאֶה בָּאֶצְבַּע כִּי שַׁבָּת רִאשׁוֹן הוּא שַׁבָּת אֲשֶׁר עוֹשֶׂה לְחֶשְׁבּוֹנוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Alternatively, the verse addresses itself to someone who had lost track of time in circumstances we have described. Such a person is obligated to establish his own count so that he does not fail to make one day in seven his own personal Sabbath. Even though in this instance the Torah called that seventh day יום השבת, when in reality it is only that person's "seventh day," the Torah wanted to impress on the individual the absolute need to sanctify the seventh day. The first "seventh" day in such a person's count assumes the designation שבת.


###### Or HaChaim on Exodus 31:16:4
[Or HaChaim on Exodus 31:16:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:16:4)

**עוֹד** יִרְצֶה עַל דֶּרֶךְ אָמְרוֹ (בראשית לז:יא) ״וְאָבִיו שָׁמַר אֶת הַדָּבָר״, פֵּרוּשׁ מַמְתִּין וּמְצַפֶּה מָתַי יָבֹא. וְהַכַּוָּנָה בָּזֶה לְצַוּוֹת שֶׁלֹּא יִהְיֶה הַשַּׁבָּת כִּדְבַר טוֹרַח לְצַד מְנִיעַת מְלֶאכֶת הָרָצוֹן וּמְצוֹא הַחֵפֶץ, אֶלָּא צְרִיכִין לִשְׂמוֹחַ בּוֹ בִּשְׁלֵמוּת הָרָצוֹן וְחֵפֶץ בַּדָּבָר, וְתָמִיד יִהְיֶה מַמְתִּין וּמְצַפֶּה מָתַי יָבֹא. וְאָמְרוֹ **לַעֲשׂוֹת אֶת הַשַּׁבָּת**, לִשְׁלוֹל הַכַּוָּנָה כְּחֵפֶץ מִצְוַת הַשַּׁבָּת לְמַרְגּוֹעַ הַגּוּף וּלְעֹנֶג אֲשֶׁר יִתְעַנֵּג, אֶלָּא לְצַד עֲשִׂיַּת מִצְוַת הַשַּׁבָּת וְלֹא לְתַכְלִית הַמּוּרְגָּשׁוֹת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The meaning of the word ושמרו may also follow the meaning of the word in Genesis 37,11 where Jacob is described as awaiting realisation of Joseph's dream and the word chosen by the Torah is ושמר. In our context the Torah means that the Sabbath should not be considered as a burden because many activities are prohibited on that day, but that it should be eagerly awaited and looked forward to. The words לעשות את השבת are designed to counter the prevailing perception that the Sabbath is a day on which one is passive, rests up and treats it as a day on which to indulge one's laziness. The basic purpose of the Sabbath is not to provide physical rest for the body but to **actively** fulfil the various commandments associated with the Sabbath.


###### Or HaChaim on Exodus 31:16:5
[Or HaChaim on Exodus 31:16:5](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:16:5)

**עוֹד** יִרְצֶה עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (יומא פא,א) שֶׁצָּרִיךְ לְהוֹסִיף מֵחוֹל עַל הַקֹּדֶשׁ, וְלֹא לִמָּנַע מִמְּלָאכָה אַחַר שֶׁיַּגִּיעַ וְיִתְנוֹצֵץ יוֹם הַשַּׁבָּת, אֶלָּא צָרִיךְ לְהָכִין עַצְמוֹ בִּקְדֻשַּׁת שַׁבָּת וְיֵצֵא כְּחָתָן לִקְרַאת כַּלָּה, וְיִהְיֶה יוֹשֵׁב וּמְשַׁמֵּר עַד שֶׁיַּגִּיעַ הַשַּׁבָּת לַעֲשׂוֹתוֹ, פֵּרוּשׁ לְקַיֵּם מַעֲשִׂים הַצְּרִיכִין בּוֹ. עוֹד יִרְצֶה בְּאָמְרוֹ **לַעֲשׂוֹת אֶת הַשַּׁבָּת** כִּי מַה שֶׁמּוֹסִיף מֵחוֹל עַל הַקֹּדֶשׁ יַסְכִּים ה׳ לִקְרוֹתוֹ שַׁבָּת, וְנִמְצָא זֶה הָאִישׁ עוֹשֶׂה שַׁבָּת מַמָּשׁ, כִּי שָׁעוֹת מִיּוֹם שִׁשִּׁי וְגַם שָׁעוֹת מִיּוֹם רִאשׁוֹן שֶׁהֵם חוֹל, בְּנֵי יִשְׂרָאֵל עוֹשִׂים אוֹתָם שַׁבָּת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The wording may also allude to what we have learned in *Yuma* 81 that one must add from the week-day to the Sabbath, i.e. that we do not commence the Sabbath only at sundown but that we light candles, abstain from forbidden activities already some time prior to sundown in order to demonstrate how welcome the Sabbath is for us. This additional time demanded by the rabbis based on this verse includes the exhortation to prepare for the Sabbath not after it has commenced, but one bathes oneself, dresses oneself, etc., all before sunset on Friday. Similarly, one does not conclude the Sabbath the moment the three stars become visible in the sky, but one adds some minutes to demonstrate that one does not wish to get rid of the Sabbath as one would get rid of a burden, i.e. at the first possible opportunity. G'd expresses His willingness to also dignify the extra hours or minutes the Israelites add to the Sabbath of their own volition with the name "Sabbath."


###### Or HaChaim on Exodus 31:16:6
[Or HaChaim on Exodus 31:16:6](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:16:6)

**עוֹד** יִרְצֶה עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (בראשית רבה יא,ח): אָמְרָה שַׁבָּת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, ״לְכֻלָּם נָתַתָּ בֶּן זוּג וְלִי לֹא נָתַתָּ בֶּן זוּג!״ אָמַר לָהּ: ״הֲרֵי יִשְׂרָאֵל״ וְכוּ׳ עַד כָּאן. הִנֵּה כִּי הַשַּׁבָּת חָסֵר פְּרָט אֶחָד מִפְּרָטֵי הַשְּׁלֵמוּת, וְתִקּוּנוֹ הוּא עַל יְדֵי שֶׁיִּשְׁמְרוּהוּ יִשְׂרָאֵל, וְהוּא אָמְרוֹ **וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת.** מַה טַעַם – **לַעֲשׂוֹת אֶת הַשַּׁבָּת**, לְשׁוֹן תִּקּוּן, שֶׁבָּזֶה יְתֻקַּן מַעֲשֵׂהוּ שֶׁל שַׁבָּת וְנִמְצָא לוֹ בֶּן זוּג.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The verse may also reflect a conversation between the Sabbath and G'd reported in *Bereshit Rabbah* 11,8 according to which the Sabbath complained to G'd that whereas all the other days had been given a בן זוג, a mate, only the Sabbath was left "unattached" so to speak. G'd reassured the Sabbath by assigning Israel as its "mate." The meaning of the story is that at its inception the Sabbath lacked a detail to make it complete. G'd provided this missing detail when He commanded the Jewish people to observe it. לעשות then means "to complete it."


###### Or HaChaim on Exodus 31:16:7
[Or HaChaim on Exodus 31:16:7](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:16:7)

**עוֹד** יִרְצֶה שֶׁצָּרִיךְ לִשְׁמֹר אֶת הַשַּׁבָּת לְבַל יִהְיֶה בּוֹ דְּבַר חוֹל, בֵּין מִמֶּנּוּ בֵּין מֵהַזּוּלַת. וְלֹא יֹאמַר אָדָם: ״דַּי לִי בְּמַה שֶׁנִּשְׁמֹר עַצְמוֹ מֵחַלְּלוֹ, וְאִם יִתְחַלֵּל מֵהַזּוּלַת מַה בְּכָךְ״, אֶלָּא צָרִיךְ שֶׁיִּהְיֶה שׁוֹמֵר אוֹתוֹ לְבַל יִתְחַלֵּל, כְּמוֹ שֶׁשּׁוֹמֵר גַּנּוֹ וּפַרְדֵּסוֹ. וּבִכְלַל גֶּדֶר זֶה שֶׁיִּשְׁתַּדֵּל לִשְׁמֹר לְבַל יָבֹא לְיָדוֹ דְּבַר שׁוֹגֵג שֶׁיִּתְחַלֵּל בּוֹ שַׁבָּת, עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (שבת יא,א) לֹא יִקְרָא לְאוֹר הַנֵּר, וְכָל הַסְּיָגִים וְהַשְּׁמִירוֹת לְבַל יִתְחַלֵּל שַׁבָּת אֲפִלּוּ בִּמְצִיאוּת שֶׁהוּא פָּטוּר עֲלֵיהֶם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The words: ושמרו את השבת, "to carefully guard the Sabbath," also refer to the need to take care that no secular elements intrude into our Sabbath. A person must not think that it is enough for him not to desecrate the Sabbath and that if someone else desecrates it that this is not his concern. It is our collective duty to be on guard to prevent חלול שבת by other Jews also. We take it for granted that one safeguards oneself against possible thieves and posts guards in one's orchard, etc. One must do no less to safeguard the Sabbath. Such measures designed to "guard" the Sabbath include rabbinic ordinances to make it more difficult for us to desecrate the Sabbath through carelessness on our part. One of the best known examples is found in *Shabbat* 11 where reading on Friday night [with an oil lamp whose light could be adjusted Ed.] is prohibited so that one does not accidentally adjust the flame in order to be better able to read. Our rabbis have "surrounded" the Sabbath with many such ordinances.


###### Or HaChaim on Exodus 31:16:8
[Or HaChaim on Exodus 31:16:8](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:16:8)

**עוֹד** יִרְצֶה לוֹמַר, כִּי מְשֻׁנֵּת שְׁמִירָה זוֹ מִכָּל שְׁאָר שְׁמִירוֹת הַמִּצְוָה, כִּי שְׁמִירָה זוֹ נֶחְשֶׁבֶת בְּגֶדֶר עֲשִׂיָּה, וְהוּא אָמְרוֹ **וְשָׁמְרוּ** וְגוֹ׳ **לַעֲשׂוֹת**, הֲרֵי שֶׁלְּךָ לְפָנֶיךָ שֶׁקּוֹרֵא לַשְּׁמִירָה עֲשִׂיָּה. וְאוּלַי כִּי הַטַּעַם הוּא עַל פִּי דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה שֶׁאָמְרוּ (קידושין לט:) יָשַׁב אָדָם וְלֹא עָבַר עֲבֵרָה נוֹתְנִין לוֹ שָׂכָר כְּעוֹשֶׂה מִצְוָה, וְהֶעֱמִידוּהָ בַּגְּמָרָא בְּבָאָה עֲבֵרָה לְיָדוֹ וְלֹא עָבַר, עַד כָּאן. וּכְמוֹ כֵן בַּיּוֹם הַמְּקֻדָּשׁ אֵין לְךָ בָּאָה עֲבֵרָה לְיָדוֹ שֶׁל מְלָאכוֹת כָּזֶה, כִּי בְּכָל עֵת מִזְדַּמְּנִים לְפָנָיו מְלָאכוֹת הַרְבֵּה מֵהָאַרְבָּעִים וְתוֹלְדוֹתֵיהֶם בִּפְרָטֵי הַמְחֻבָּר וּבִפְרָטֵי הַבִּשּׁוּל וּבִפְרָטֵי מֶקַח וּמִמְכָּר שֶׁהָאָדָם רָגִיל בָּהֶם כָּל הַיּוֹם וּמִזְדַּמְּנִים בְּאֵין מִסְפָּר, וְהוּא נִשְׁמָר מֵהֶם, לָזֶה יֵחָשֵׁב לָהֶם כְּעוֹשֶׂה מִצְוָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The wording the Torah chose to describe observance of the Sabbath is designed to alert us to the totally unique nature of this "observance." This is the only negative commandment in the Torah whose observance is described as something **active**, i.e. לעשות את השבת. It is possible that the reason is something we learned in *Kiddushin* 39 where it is stated that if someone sits with his hands folded, totally inactive, not committing a violation, he receives the reward due to someone who has fulfilled a positive commandment. The Talmud questions the logic of this statement and concludes that in the example quoted the person concerned was confronted with the opportunity and the temptation to violate a commandment and he resisted the temptation by remaining inactive. We may apply this rule to Sabbath observance as opportunities to violate the 39 basic work prohibitions of Sabbath are ever present and there is no lack of temptation to do so. Anyone who even passively refrains from exploiting such opportunities to sin is considered as having actively observed the Sabbath.


###### Or HaChaim on Exodus 31:16:9
[Or HaChaim on Exodus 31:16:9](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:16:9)

**עוֹד** יִרְצֶה, לֶהֱיוֹת שֶׁקָּדַם וְצִוָּה עַל שְׁמִירַת הַשַּׁבָּת, תָּבֹא הַסְּבָרָא לוֹמַר שֶׁכָּל הַשּׁוֹמֵר שַׁבָּת הִנֵּה הוּא נוֹטֵל שְׂכַר שַׁבָּת. לָזֶה צִוָּה ה׳ וְאָמַר **וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל**, פֵּרוּשׁ דַּוְקָא בְּנֵי יִשְׂרָאֵל הֵם שֶׁיֶּשְׁנָם בִּשְׁמִירַת שַׁבָּת וְלֹא שׁוּם אוּמָּה וְלָשׁוֹן. וְלָזֶה לֹא אָמַר ״וּשְׁמַרְתֶּם״, שֶׁאָז יִהְיֶה נִשְׁמָע שֶׁבָּא לְצַוּוֹת עַל הַשְּׁמִירָה, וְהוּא בָּא לִשְׁלֹל חוּץ מִבְּנֵי יִשְׂרָאֵל שֶׁלֹּא יִשְׁמְרוּ שַׁבָּת. וְהוּא מַאֲמָרָם זִכְרוֹנָם לִבְרָכָה (סנהדרין נח,ב) גּוֹי שֶׁשָּׁבַת חַיָּב מִיתָה, שֶׁהֲרֵי מִעֲטָם הַכָּתוּב וְאַזְהָרָתָם זוֹ הִיא מִיתָתָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The fact that the Torah mentioned the need not to violate the Sabbath and the fact that mere non-violation qualifies for reward might have led people to believe that this applies to one and all; the Torah therefore hastens to add the critical words בני ישראל, the children of Israel. The Sabbath legislation is addressed exclusively to the Jewish people. The Torah phrased the observance here in indirect language, i.e. "they will observe;" because it had already written: "you shall observe the Sabbath." Had the Torah not written also: "the children of Israel shall observe the Sabbath," I would have concluded that whereas only Jews are duty-bound to observe the Sabbath, Gentiles are nonetheless not forbidden to do so. As it is, the wording of the Torah precludes Gentiles from work-abstention on the Sabbath for religious reasons, so much so that it is a capital offence for a Gentile to observe the Sabbath (*Sanhedrin* 58).


###### Or HaChaim on Exodus 31:16:10
[Or HaChaim on Exodus 31:16:10](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:16:10)

**עוֹד** יִרְצֶה עַל זֶה הַדֶּרֶךְ: **וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת**, פֵּרוּשׁ – כְּשֶׁיִּשְׁמְרוּ אֲפִלּוּ שַׁבָּת אַחַת, וְלָאו דַּוְקָא אִם יִשְׁמְרוּ, אֶלָּא גַּם אִם יַסְכִּימוּ בְּדַעְתָּם לַעֲשׂוֹת מִצְוַת הַשַּׁבָּת, וְהוּא אָמְרוֹ **לַעֲשׂוֹת אֶת הַשַּׁבָּת**, מַעֲלֶה עֲלֵיהֶם הַכָּתוּב כְּאִלּוּ עָשׂוּ לְדוֹרוֹתָם. וּכְפִי זֶה, אִישׁ יִשְׂרָאֵל שֶׁשָּׁמַר אֲפִלּוּ שַׁבָּת אַחַת וָמֵת, אֵין מְנַכִּין לוֹ מִשָּׂכָר הָעוֹלֶה לוֹ אִם הָיָה שׁוֹמֵר לְדוֹרוֹת עוֹלָם (מכילתא).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The emphasis of the Torah speaking about את השבת, "the Sabbath," leads one to conclude that observance of a single Sabbath may sometimes be all that is required of a Jew; not only that, but if a Jew prepared all that is necessary for the Sabbath it would be accounted for him as if he had actually observed the commandment of the Sabbath. The words: ושמרו את השבת לעשות את השבת teach that if someone died before he could even observe a single Sabbath he will not be deprived of the reward of having observed many Sabbath days seeing he had intended to observe the Sabbath and had made preparations for such observance (*Mechilta*).


###### Or HaChaim on Exodus 31:16:11
[Or HaChaim on Exodus 31:16:11](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:16:11)

**עוֹד** יִרְצֶה לְפִי מַה שֶׁהִקְדַּמְנוּ בְּפָסוּק ״אַךְ אֶת שַׁבְּתוֹתַי״ כִּי צִוָּה ה׳ לְחַלֵּל שַׁבָּת בִּשְׁבִיל פִּקּוּחַ נֶפֶשׁ, כָּאן בֵּאֵר הַכָּתוּב כִּי לֹא נִתְמַעֵט שַׁבָּת בִּשְׁמִירָה אֶלָּא בְּעֵרֶךְ בְּנֵי יִשְׂרָאֵל, אֲבָל בְּעֵרֶךְ זוּלָתָם לְהַחֲיוֹת עַכּוּ״ם, הֲגַם שֶׁיִּהְיֶה גֵּר תּוֹשָׁב שֶׁשּׁוֹמֵר שֶׁבַע מִצְווֹת וְנִסְתַּכֵּן סַכָּנַת מָוֶת – לֹא יְחַלֵּל יִשְׂרָאֵל שַׁבָּת בִּשְׁבִילוֹ (רמב״ם הלכות שבת ב:כ). וְהוּא אָמְרוֹ **וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל** לְבַל יָמוּת מֵהֶם, **אֶת הַשַּׁבָּת** פֵּרוּשׁ לְצַד אַזְהָרַת שַׁבָּת אֶלָּא יְחַלְּלוּהוּ. אוֹ עַל זֶה הַדֶּרֶךְ: שַׁבָּת וְיִשְׂרָאֵל לְפָנֶיךָ, זֶה לְחַלֵּל וְזֶה לָמוּת – תִּשְׁמוֹר יִשְׂרָאֵל וְיִתְחַלֵּל הַשַּׁבָּת, אֲבָל עֲמָמִין לֹא. וְהַטַּעַם **לַעֲשׂוֹת אֶת הַשַּׁבָּת**, פֵּרוּשׁ כְּלוּם מַה טַעַם אֲנִי מַתִּיר לְךָ לְחַלֵּל שַׁבָּת עָלָיו, הוּא **לַעֲשׂוֹת אֶת הַשַּׁבָּת לְדֹרֹתָם** – חַלֵּל עָלָיו שַׁבָּת אַחַת כְּדֵי שֶׁיִּשְׁמוֹר שַׁבָּתוֹת הַרְבֵּה, אֲבָל עַכּוּ״ם שֶׁאֵינָם בְּנֵי שַׁבָּת – לֹא.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
There may also be another hint here concerning the Torah's foregoing this legislation in the event a person's life is at stake, as we have written on the word אך in verse 13. G'd actually commanded desecration of the Sabbath in life-saving situations. The Torah here limits such exceptions to Jews; a Jew does not desecrate the Sabbath in order to save the life of a גר תושב, a Gentile who observes the Noachide laws (Maimonides *Hilchot Shabbat* chapter 2, item 20 by inference). The words את השבת are interpreted as an exhortation not to let someone die who is supposed to observe the Sabbath. The verse may be interpreted in the following fashion: If you have the choice between Sabbath observance and death of a fellow-Jew, apply the words ושמרו בני ישראל, preserve the Jew, rather than the Sabbath. This rule does not apply if the choice is between saving a Gentile's life or that of observing the Sabbath. In such a situation we apply the exhortation לעשות את השבת "to observe the Sabbath." The reason the Torah permitted the saving of the Jew is only in order to fulfil the end of the verse, i.e. לעשות את השבת לדורותם, "to enable someone to observe the Sabbath in the future." Seeing that Gentiles are not obligated to observe the Sabbath there is no justification to desecrate the Sabbath on their account.


###### Or HaChaim on Exodus 31:16:12
[Or HaChaim on Exodus 31:16:12](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:16:12)

**אוֹ** יִרְצֶה עַל זֶה הַדֶּרֶךְ: אֵימָתַי אָמַרְתִּי לְךָ לִשְׁמוֹר אִישׁ יִשְׂרָאֵל אֲפִלּוּ בְּעֵרֶךְ כְּבוֹד שַׁבָּת? דַּוְקָא **לַעֲשׂוֹת**, פֵּרוּשׁ בְּאָדָם שֶׁיֶּשְׁנוֹ בְּגֶדֶר עֲמוֹד לַעֲשׂוֹת, אֲבָל מִי שֶׁוַּדַּאי לֹא יָקוּם וְלֹא יַגִּיעַ לְשַׁבָּת לְשָׁמְרוֹ, הֲגַם שֶׁרְפוּאוֹת אֵלּוּ יוֹעִילוּ לְשָׁעוֹת אוֹ לְיָמִים, לֹא יְחַלֵּל עָלָיו שַׁבָּת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Our verse may also teach us the following: "When do I (G'd) tell you to preserve the life of a Jew even at the expense of desecrating the honour of the Sabbath?" Answer: "when the situation results in לעשות את השבת, in observance of the Sabbath as a result of what you do." If, however, it is clear according to the available medical evidence, that the patient will not survive for another week even if you save his life at this moment one must not desecrate the Sabbath in order to prolong the life of such a patient.


###### Or HaChaim on Exodus 31:16:13
[Or HaChaim on Exodus 31:16:13](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:16:13)

**עוֹד** יִרְצֶה עַל פִּי דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (ראש השנה לא.) שֶׁעוֹלָם הַבָּא נִקְרָא עוֹלָם שֶׁכֻּלּוֹ שַׁבָּת, וְאָמְרוּ עוֹד (שמות רבה כה,יב) שָׁקוּל שַׁבָּת כְּנֶגֶד כָּל הַתּוֹרָה כֻּלָּהּ, לָזֶה אָמַר **וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת** וְהַטַּעַם **לַעֲשׂוֹת לָהֶם אֶת הַשַּׁבָּת** פֵּרוּשׁ, הָעוֹלָם הַמִּתְכַּנֶּה בְּשֵׁם שַׁבָּת שֶׁיִּהְיוּ בּוֹ לְדוֹרֵי דוֹרוֹת, וְהוּא אָמְרוֹ **לְדֹרֹתָם** לִשְׁלוֹל עוֹלָם הַזֶּה שֶׁאֵין הָאָדָם קַיָּם בָּהּ לְדוֹרוֹת, **בְּרִית עוֹלָם** פֵּרוּשׁ בְּרִית כְּרוּתָה לְשׁוֹמֵר שַׁבָּת שֶׁיִּנְחַל עוֹלָם עֶלְיוֹן:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
There is yet another dimension to what is recorded here. We are taught in *Rosh Hashanah* 31 that the hereafter is known as a world which is "all Sabbath." We are also told in *Shemot Rabbah* 25,12 that the observance of the Sabbath is equal to the observance of all the other commandments in the Torah. The words ושמרו בני ישראל את השבת reflect this thought. The reason this is so is because by observing the Sabbath, לעשות את השבת, they create for themselves the world known as "all Sabbath," i.e. the hereafter. The Torah adds the word לדורותם so that we do not understand the reward of Sabbath-observance as being experienced in this present world. It is ברית עולם, a covenant which assures our eternal existence in the hereafter.


###### Or HaChaim on Exodus 31:16:14
[Or HaChaim on Exodus 31:16:14](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:16:14)

**עוֹד** יִתְבָּאֵר עַל פִּי דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (ביצה טז.) שֶׁאָמְרוּ שֶׁבְּיוֹם שַׁבָּת בָּאָה נְשָׁמָה יְתֵרָה לְיִשְׂרָאֵל, כָּרָמוּז בְּאָמְרוֹ **שָׁבַת וַיִּנָּפַשׁ**, וְהוּא סוֹד הַנֶּעְלָם שֶׁלֹּא גִּלָּהוּ ה׳ לָאוּמּוֹת, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (שם) נְשָׁמָה יְתֵרָה לָא אוֹדְעִינְהוּ. וְהַעִירוֹתִי בִּצְפוּנוֹ שֶׁל דָּבָר בְּמַה שֶׁהִקְשׁוּ בַּגְּמָרָא עַל הוֹדָעַת שַׁבָּת לָאוּמּוֹת, שֶׁאִם לָא אוֹדְעִינְהוּ לָא לִעַנְשׁוּ עֲלָהּ, וְאָמְרוּ: שַׁבָּת אוֹדְעִינְהוּ, נְשָׁמָה יְתֵרָה לָא אוֹדְעִינְהוּ, עַד כָּאן. וְקָשֶׁה, וְלָמָּה לֹא יָבוֹאוּ בְּטַעֲנָה גַּם כֵּן וְיֹאמְרוּ אִם הָיָה מוֹדִיעָם נְשָׁמָה יְתֵרָה הָיוּ מְקַבְּלִין שַׁבָּת וְלֹא לִעַנְשׁוּ עָלֶיהָ? וְנִרְאֶה כִּי לָזֶה נִתְחַכְּמוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה וְאָמְרוּ (שבת י:) מַתָּנָה טוֹבָה וְכוּ׳, פֵּרוּשׁ כִּי אֵין דָּבָר זֶה אֶלָּא בְּגֶדֶר מַתָּנָה אֲשֶׁר נִתְרַצָּה ה׳ לָתֵת לְעַמּוֹ, וְאֵינָהּ שָׂכָר שֶׁיָּבוֹאוּ בְּטַעֲנָה הָאוּמּוֹת כַּנִּזְכָּר, כִּי אֵין דֶּרֶךְ לוֹמַר לָמָּה לֹא נָתַתָּ לָנוּ מַתָּנָה גַּם אֲנַחְנוּ. עוֹד תִּמְצָא כִּי כְּבָר קִבְּלוּ יִשְׂרָאֵל עֲלֵיהֶם שְׁמִירַת שַׁבָּת קֹדֶם נְתִינַת נְשָׁמָה יְתֵרָה, וּמֵעַתָּה עָנוֹשׁ יֵעָנְשׁוּ כָּל הָאוּמּוֹת עַל הַשַּׁבָּת וְעֵינֵינוּ רוֹאוֹת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Another lesson resulting from our verse may be related to what we have learned in *Beytzah* 16 where we are told that we are equipped with an additional soul on the Sabbath as alluded to in the words שבת וינפש, that the rest resulted in an additional life-force, soul. This is a profound secret G'd did not reveal to the nations of the world. The Talmud states that every commandment G'd gave to the Jewish people He gave them publicly, openly, with the exception of the Sabbath. This is based on verse 17 in our chapter: "between Me and the children of Israel it is a sign forever." To the question: "how could G'd punish the Gentiles for not having accepted the Torah when He had not told them about the Sabbath legislation?" The Talmud answers that all that G'd withheld from the Gentiles was the information that he who observes the Sabbath is equipped with an additional soul (spiritual capacity) on that day. [This is not a contradiction to the statement that Gentiles are prohibited from observing the work-prohibitions of the Sabbath on pain of death at the hands of Heaven. The Talmud refers to the **initial** rejection of the Torah by the various Gentile Nations when G'd offered the Torah to all the nations and they all rejected it except for the Israelites who welcomed it with open arms. Ed.] G'd "punished" the Gentile Nations for rejecting His rules. Why would these nations not be entitled to argue that had they known about **this clause** of the Sabbath laws they might have accepted the entire Torah or at least the Sabbath? How could G'd punish people for rejecting something they did not know about? I believe that this is what our sages referred to in *Shabbat* 10 when they referred to G'd as having offered a "beautiful **gift** whose name was Sabbath." They meant that the Sabbath is different from other commandments inasmuch as it does not represent a demand made by G'd on man but it is a gift granted by G'd to man (in this instance to the Israelites). One does not receive a reward for accepting a gift; ergo the Gentile Nations have not forfeited a reward by not accepting the Sabbath legislation. They cannot claim that G'd deprived them of an opportunity to accumulate merits, to qualify for a reward. One cannot challenge G'd for His not having chosen to bestow a gift on someone. Besides, you will find that the Israelites had accepted the Sabbath **before** acceptance of the Torah had become an issue, before G'd had offered the Torah to the other nations. At the time the Israelites accepted the Sabbath legislation (at Marah, Exodus 15,25), the granting of an additional soul on the Sabbath had not been part of their acceptance. It was therefore quite fair for the nations of the world to be punished for their refusal to accept the Sabbath legislation which was given to the Israelites publicly. We regularly witness the punishment the nations suffer for their not having accepted the Sabbath.


###### Or HaChaim on Exodus 31:16:15
[Or HaChaim on Exodus 31:16:15](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:16:15)

וְעִנְיַן נְשָׁמָה זוֹ הַיְּתֵרָה רָמְזוּ מְקוֹמָהּ רַבּוֹתֵינוּ בְּאָמְרָם ״מַתָּנָה טוֹבָה בְּבֵית גְּנָזַי״, וְיָדוּעַ הוּא מָקוֹם הַנִּקְרָא גִּנְזֵי הַמֶּלֶךְ שֶׁהוּא בְּחִינַת עוֹלָם עֶלְיוֹן, וּנְשָׁמָה זוֹ מַחְצָבָהּ שָׁם הוּא. וְלָזֶה תִּקָּרֵא שַׁבָּת, כְּאָמְרָם ״וְשַׁבָּת שְׁמָהּ״ כְּשֵׁם הָעוֹלָם שֶׁמִּמֶּנּוּ הִיא, שֶׁנִּקְרָא עוֹלָם שֶׁכֻּלּוֹ שַׁבָּת (ראש השנה לא.). וְעוֹלָם זֶה אֵין בּוֹ עִצָּבוֹן וְעָלָיו לֹא בָּא כְּדִבְרֵיהֶם בּוֹ אֶלָּא עֹנֶג וְשִׂמְחָה. וְלָזֶה צִוָּה ה׳ לְהַרְחִיק בְּיוֹם שַׁבָּת כָּל אוֹתָם בְּחִינוֹת הַחוֹל, הַמְּלָאכָה וְהָעִנּוּי, כִּי בְּאַחַת מֵהֵנָּה תִּגְעַל הַנְּשָׁמָה מִשֶּׁבֶת בְּקֶרֶב אִישׁ. וְלָזֶה תִּמְצָא שֶׁעִקַּר אִסּוּר אַזְהָרַת מְלָאכוֹת שַׁבָּת בֵּאֵר ה׳ שֶׁהֵם בַּמַּחְשָׁבָה, כְּאָמְרָם (ביצה יג.) ״מְלֶאכֶת מַחֲשֶׁבֶת אָסְרָה תּוֹרָה״, וַאֲפִלּוּ דִּבּוּר שֶׁל חוֹל אָסוּר (שבת קיג:), דִּכְתִיב (ישעיה נח,יג) ״מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר״. וְהַכֹּל לְצַד תּוֹסֶפֶת נְשָׁמָה הָעֶלְיוֹנָה לַעֲשׂוֹת לְפָנֶיהָ כְּסֵדֶר עוֹלָם שֶׁבָּאָה מִמֶּנּוּ. וְהוּא מַה שֶׁצִּוָּה ה׳ בְּאָמְרוֹ **וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת**, פֵּרוּשׁ נְשָׁמָה הַנִּקְרֵאת שַׁבָּת, וְתַכְלִית שְׁמִירָה זוֹ הִיא הַשָּׂגַת עוֹלָם שֶׁשְּׁמוֹ שַׁבָּת. וְהוּא אָמְרוֹ **לַעֲשׂוֹת אֶת הַשַּׁבָּת.** וְתֵדַע כִּי מִן הַנִּמְנָע הַחֶלְטִי שֶׁיַּשִּׂיג אָדָם עֲלוֹת לְעוֹלָם עֶלְיוֹן זוּלַת בְּאֶמְצָעוּת הַשָּׂגַת עָנָף מִמֶּנּוּ בִּהְיוֹתוֹ בָּעוֹלָם הַזֶּה, וְלָזֶה אִם לֹא יַשִּׂיגוּ יִשְׂרָאֵל בְּחִינַת נְשָׁמָה זוֹ אֵין בָּהֶם יְכֹלֶת לַעֲמֹד בְּגֶדֶר עֶלְיוֹן. וְהוּא אָמְרוֹ **לַעֲשׂוֹת אֶת הַשַּׁבָּת**, פֵּרוּשׁ, שֶׁבְּאֶמְצָעוּתוֹ תַּעֲשׂוּ לָכֶם אֶת הַשַּׁבָּת שֶׁתּוּכְלוּ הַשֵּׂג עֲמוֹד שָׁם וּלְהִתְעַנֵּג נַפְשָׁם בְּגִנְזֵי עֶלְיוֹן. וְאָמְרוֹ **לְדֹרֹתָם**, כִּי שָׁם יִתְקַבְּצוּ כָּל דּוֹרוֹת בְּנֵי יִשְׂרָאֵל שֶׁהִיא בְּחִינַת עוֹלָם הַבָּא.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The concept of the נשמה יתירה is alluded to by our sages when they described it as "a beautiful gift which G'd had reserved in His treasure chamber," a reference to the Celestial Spheres, a region that the souls are "hewn" from. The reason the gift was called שבת is that it described the world which is "totally Sabbath," i.e. the hereafter, the Celestial Regions. There is no sadness in that world and our sages describe it as a world of joy and rejoicing. In order for our Sabbath in this world to parallel the Sabbath in the Celestial Regions it is imperative that we do not allow secular concerns related to our weekday problems to disturb the Sabbath atmosphere in our world. The additional soul, a "guest" from the Celestial Regions, would feel deeply disturbed if it notices our preoccupation with worldly concerns. It may refuse to remain part of us and leave us even before the Sabbath has expired. This is why the sages have warned us that the major element in the work-prohibition on the Sabbath is connected with the thoughts we entertain when violating the actual prohibition. We have been taught in *Beytzah* 13 that what is culpable is what the sages call מלאכת מחשבת, performance of deliberate activities. Even conversation which is of a secular character is forbidden (*Shabbat* 113) as we know from Isaiah 58,13: ממצוא חפצך ודבר דבר, "not to look to your affairs, nor speak about them." All of these prohibitions are designed to ensure that we can enjoy the benefits which accrue to us thanks to the נשמה יתירה, the additional soul G'd has equipped us with on the Sabbath. The Sabbath is to give us a taste of the ultimate Sabbath, i.e. the quality of life in the hereafter. All of this is meant when the Torah writes: ושמרו בני ישראל את השבת, i.e. that we are to jealously guard the additional soul called "Sabbath." It alone enables us to fulfil the Torah's directive לעשות את השבת, "to create the true Sabbath." Remember that it is impossible for mortal man to attain a true likeness of the life that awaits him after death even if we do all in our power to observe the Sabbath on earth to the best of our ability. However, in order to attain that kind of life even after we die, we must first have attained a semblance of it by means of true Sabbath observance and all that this entails. The additional soul is our key to such attainment of serenity in the hereafter when the time comes for us to leave this world.


###### Or HaChaim on Exodus 31:16:16
[Or HaChaim on Exodus 31:16:16](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:16:16)

**עוֹד** יִרְצֶה לְשׁוֹן דִּירָה, וְלָזֶה כְּתוּבָה חֲסֵרָה בְּלֹא וָא״ו, וְהֵם דְּבָרֵינוּ שֶׁיִּרְמֹז אֶל מְקוֹם דִּירַת הַנְּשָׁמוֹת, וְהוּא עוֹלָם הַמְקֻוֶּה שֶׁכָּרַת ה׳ בְּרִית לָתֵת לָנוּ, וְהוּא אָמְרוֹ **בְּרִית עוֹלָם.** וְאוּלַי שֶׁיִּרְמֹז בְּאָמְרוֹ בְּרִית עוֹלָם לְתַרְיַ״ג מִצְווֹת, שֶׁחֶשְׁבּוֹן בְּרִית עוֹלֶה תַּרְיַ״ב וְכֻלָּם תְּלוּיִים בְּשַׁבָּת הֲרֵי תַּרְיַ״ג, וְלָזֶה סָמַךְ תֵּיבַת ״בְּרִית״ לְ״עוֹלָם״ לוֹמַר כִּי עַל יְדֵי שְׁמִירַת שַׁבָּת הוּא מְקַיֵּם כָּל תַּרְיַ״ג מִצְווֹת שֶׁהוּא שָׁקוּל כְּנֶגְדָּם וְהִנֵּה עוֹלָמוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The word לדורותם may also be understood as connected to דירה, residence. The word is spelled defective, i.e. without the letter ו in the middle. This is an allusion to the residence of the souls, i.e. the Celestial Regions which G'd has covenanted with us that He will give to us. This is the meaning of ברית עולם, "the covenant concerning the celestial world." It is also possible that we have here an allusion to the 613 commandments seeing that the Sabbath plus 612 (i.e. the numerical value of the word ברית) add up to 613. The succinct message is that observance of the Sabbath properly is equal to performance of the 613 commandments.


###### Or HaChaim on Exodus 31:16:17
[Or HaChaim on Exodus 31:16:17](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:16:17)

וְאָמְרוֹ **בֵּינִי וּבֵין בְּנֵי יִשְׂרָאֵל** – פֵּרוּשׁ, אֵין זָר אִתָּנוּ בָּעוֹלָם הַלָּז, וְאוּלַי שֶׁגַּם הַמַּלְאָכִים לֹא יֵשְׁבוּ בִּמְסִבָּתֵנוּ בָּעוֹלָם הַזֶּה, כִּי הוּא לְמַעְלָה מֵעוֹלָם הַמַּלְאָכִים. וְעַל דֶּרֶךְ אָמְרוֹ (במדבר כג:כג) ״כָּעֵת יֵאָמֵר לְיַעֲקֹב וּלְיִשְׂרָאֵל מַה פָּעַל אֵל״, וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה (במדבר רבה כ,כ) שֶׁהַמַּלְאָכִים יִשְׁאֲלוּ לְיִשְׂרָאֵל הַקְּרוֹבִים לָאֵל מַה פָּעַל אֵל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The Torah continues: ביני ובין בני ישראל,"Between Me and the children of Israel, etc." This means that no other nation will be together with us in that world. Perhaps the words even exclude the presence of angels in the Celestial Regions reserved for the Jews who have observed the Sabbath meticulously. The regions reserved for the Jewish people are "higher" than those inhabited by the ministering angels. We may understand Numbers 23,23 כעת יאמר ליעקב ולישראל מה פעל קל, "at a time when Jacob and Israel will be told of the works of the Lord," in the sense that our sages in *Bamidbar Rabbah* 20,20 understood them when they said that the angels themselves will enquire from the Jewish people who are close to the Lord about His accomplishments.


###### Or HaChaim on Exodus 31:16:18
[Or HaChaim on Exodus 31:16:18](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:16:18)

עוֹד יִרְצֶה **בֵּינִי וּבֵין בְּנֵי יִשְׂרָאֵל** – יִהְיֶה סוֹד הַדְּבָרִים הָאֲמוּרִים וְלֹא יֵדָעֵם אָדָם בָּעוֹלָם, וְהוּא מַאֲמָרָם זִכְרוֹנָם לִבְרָכָה (ביצה טז.) שֶׁאָמְרוּ: נְשָׁמָה יְתֵרָה לֹא אוֹדְעִינְהוּ, כִּי אֵין חֵפֶץ לַה׳ שֶׁיֵּדְעוּ הָאֻמּוֹת סִתְרֵי אֵל חַי, וְהוּא אָמְרוֹ (תהלים קמז:יט-כ): ״חֻקָּיו וּמִשְׁפָּטָיו לְיִשְׂרָאֵל לֹא עָשָׂה כֵן לְכָל גּוֹי״, וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה (חגיגה יג:) וְכוּ׳. וְאָמְרוֹ **אוֹת הִיא לְעוֹלָם** – פֵּרוּשׁ, כֵּיוָן שֶׁכָּל זֶה יִהְיֶה סוֹד לְיִשְׂרָאֵל וְלֹא יְגַלּוּ הַדָּבָר, אִם כֵּן הַבָּא לִשְׁאֹל עַל מִצְוַת הַיּוֹם: ״מַה יּוֹם מִיָּמִים? מַה אוֹת נַעֲשָׂה בּוֹ לַעֲשׂוֹת בּוֹ כָּל הַשִּׁנּוּיִים?״ – מַה תִּהְיֶה תְּשׁוּבָתֵנוּ אֵלָיו? לָזֶה אָמַר ״**אוֹת הִיא לְעוֹלָם**״ – פֵּרוּשׁ שֶׁיִּהְיֶה נִגְלֶה לְבָאֵי עוֹלָם כִּי שֵׁשֶׁת יָמִים וְגוֹ׳ **וּבַיּוֹם הַשְּׁבִיעִי שָׁבַת** וְגוֹ׳. טַעַם זֶה יִהְיֶה נִגְלֶה לְזוּלָתֵנוּ, וְעִם בְּנֵי יִשְׂרָאֵל טַעֲמָם כָּמוּס עִמָּם חָתוּם בְּאוֹצְרוֹת הַחַיִּים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Another meaning of these words is that they are a reference to matters (words) which G'd has articulated but which no human being has ever understood. This is an aspect of what the sages in *Beytzah* 16 meant when they said that G'd **did not announce** the fact that He gave the Jewish people an additional soul on the Sabbath because He did not want to acquaint the Gentile Nations with His secrets. This is also what the Psalmist referred to in Psalms 147,19-20: "He reveals His statutes and commands to Israel; He did not do so for any other nation; of such rules they know nothing." Our sages said in *Chagigah* 13 that the meaning of the words אות היא לעולם, "it is a sign forever," is that we must not reveal the secret of the Sabbath to anyone. How are we to answer in the event someone were to come and enquire about details of the Sabbath legislation wanting to know what distinguishes that day from all other days? The Torah provides the answer by stating: אות היא לעולם, "it will be revealed to the people who will inhabit the Celestial Regions that the six days are radically different from the Sabbath." The revelation is וביום השביעי שבת וינפש, that G'd will then reveal to us exclusively the meaning of שבת וינפש. [The revelation will be that the meaning of *shavat* when applied to G'd is that He did so because it was *Shabbat.* ]


###### Or HaChaim on Exodus 31:18:1
[Or HaChaim on Exodus 31:18:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:18:1)

**וַיִּתֵּן וְגוֹ׳ כְּכַלֹּתוֹ.** צָרִיךְ לָדַעַת לָמָּה הִפְסִיק בֵּין זִכְרוֹן הַנְּתִינָה לְזִכְרוֹן דָּבָר הַנִּתָּן בְּהוֹדָעַת הַזְּמַן, שֶׁהָיָה לוֹ לוֹמַר ״וַיִּתֵּן אֶל מֹשֶׁה שְׁנֵי לוּחוֹת כְּכַלּוֹתוֹ״, אוֹ הָיָה לוֹ לְהַקְדִּים ״כְּכַלּוֹתוֹ״ קֹדֶם זִכְרוֹן הַנְּתִינָה. עוֹד יֵשׁ לְהָעִיר לָמָּה אִחֵר ה׳ נְתִינַת הַלּוּחוֹת עַד זְמַן זֶה, כֵּיוָן שֶׁלֹּא הָיָה בָּהֶם אֶלָּא עֲשֶׂרֶת הַדִּבְּרוֹת, בְּיוֹם מַתַּן תּוֹרָה אוֹ לְמָחֳרָתוֹ הָיָה לוֹ לָתֵת הַלּוּחוֹת?

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויתן …שני לוחות הברית "He gave to Moses….the two Tablets of the covenant, etc."** Why did G'd insert the words ככלותו לדבר אתו בהר סיני between the announcement that He gave something to Moses and the announcement of what it was that G'd gave to Moses? We would have expected that the Torah would either write: "After G'd finished speaking to Moses, He gave him the two Tablets, etc," or: "G'd gave to Moses the two Tablets of the covenant after He finished speaking to him, etc." Why this peculiar insertion of the words "after He had finished speaking with him at Mount Sinai?" Why did G'd delay giving Moses the two Tablets until this point in time? Seeing that the only thing which was engraved on the two Tablets were the Ten Commandments, why did G'd not give them to Moses immediately, or a day after the revelation at Mount Sinai? Why did He wait for 40 days?


###### Or HaChaim on Exodus 31:18:2
[Or HaChaim on Exodus 31:18:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:18:2)

אָכֵן יִתְבָּרֵר הָעִנְיָן עַל פִּי דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (זוהר ח״ב צג:) שֶׁאָמְרוּ שֶׁכָּל הַמִּצְווֹת הֲלֹא הֵמָּה בְּתוֹךְ תּוֹכָם שֶׁל עֲשֶׂרֶת הַדְּבָרִים, וְהוּא אָמְרוֹ **וַיִּתֵּן אֶל מֹשֶׁה כְּכַלֹּתוֹ לְדַבֵּר אִתּוֹ בְּהַר סִינַי**, וּמַה דִּבֵּר אִתּוֹ? **שְׁנֵי לֻחוֹת הָעֵדֻת**, פֵּרוּשׁ כִּי הַדְּבָרִים בַּלּוּחוֹת שָׂם לוֹ אֵל עֶלְיוֹן, וְאֵינוֹ מִן הָרָאוּי לָתֵת לוֹ הַלּוּחוֹת עַד שֶׁיִּגְמֹר הָרָשׁוּם בָּהֶם, וְלָזֶה גָּמַר הַדְּבָרִים הַנִּרְמָזִים בָּהֶם בְּלוּחוֹת הָעֵדוּת וּנְתָנָם לוֹ וְלֹא קֹדֶם. וּבָזֶה נִתְיַשְּׁבוּ שְׁנֵי הַדִּקְדּוּקִים כְּאַחַת עַל נָכוֹן, וּכְפִי זֶה מַאֲמַר ״שְׁנֵי לוּחוֹת״ נִמְשָׁךְ עִם ״כְּכַלּוֹתוֹ לְדַבֵּר אִתּוֹ״ וְגוֹ׳, וְנִמְשָׁךְ עִם ״וַיִּתֵּן״ הָאָמוּר בִּתְחִלַּת הַכָּתוּב.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
According to our sages in the *Zohar,* volume 2 page 93 all the 613 commandments are somehow contained in the text of the Ten Commandments. Seeing that this was so, the words: "when He had finished speaking with Moses at Mount Sinai," are a hint that seeing the entire Torah is somehow part of the two Tablets, G'd had to wait until He had taught Moses the entire Torah at the end of forty days. The words "שני לוחות העדות" are merely a description of what it was G'd spoke to Moses about for forty days. This comment disposes of both our questions at one and the same time.


###### Or HaChaim on Exodus 31:18:3
[Or HaChaim on Exodus 31:18:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:18:3)

**כְּתוּבִים בְּאֶצְבַּע אֱלֹהִים.** הַכַּוָּנָה בָּזֶה עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (תנחומא, עקב) כִּי הַלּוּחוֹת נֶחְצְבוּ מִתַּחַת כִּסֵּא כְּבוֹדוֹ יִתְבָּרַךְ, וְאוּלַי כִּי זֶה הוּא שֶׁרָמַז בְּאָמְרוֹ ״מַעֲשֵׂה אֱלֹהִים״, פֵּרוּשׁ מַעֲשֵׂה (אֱלֹהִים) הוּא הַכִּסֵּא, וְהָבֵן. וּכְבָר נִתְפָּרֵשׁ כִּי יֵשׁ בְּחִינוֹת רַבּוֹת אוֹרוֹת הַקְּדֻשָּׁה בְּסוֹד (קהלת ה:ז) ״כִּי גָבוֹהַּ מֵעַל גָּבוֹהַּ וְגוֹ׳ וּגְבוֹהִים״, וְצֵא וּלְמַד מִמַּעֲשֶׂה הַנִּפְלָא שֶׁהוּבָא בְּסֵפֶר הַזֹּהַר הַקָּדוֹשׁ (זוהר ח״ב נב.) כְּשֶׁעָלָה מֹשֶׁה לַמָּרוֹם וּפָגַע בְּמַלְאָךְ סַנְדַּ״ל וְכוּ׳, וְאַחַר כָּךְ בְּמַלְאָךְ מְטַ״ט וְהָיָה יָרֵא מַלְאָךְ מֵאִשּׁוֹ שֶׁל מַה שֶׁלְמַעְלָה מִמֶּנּוּ פֶּן יִשְׂרְפֵהוּ וְכֵן וְכוּ׳, וְהִנֵּה אָמַר הַכָּתוּב (דברים ד:כד) ״כִּי ה׳ אֱלֹהֶיךָ אֵשׁ אוֹכְלָה הוּא״, כִּי אִשּׁוֹ הַקְּדוֹשָׁה הִיא אוֹכֶלֶת כָּל אֵשׁ זוּלָתָהּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**כתובים באצבע אלוקים, "written by the finger of G'd."** The Torah here describes what we have have learned in *Tanchuma Parshat Eykev* that the tablets had been "hewn" from underneath the throne of G'd. Perhaps our verse alludes to this with the words מעשה אלוקים, "the work of G'd (32,16)." We have explained that there are many "lights" of sanctity in the Celestial Regions as alluded to by Solomon in Kohelet 5,7: כי גבוה מעל גבוה שומר וגבוהים עליהם, "for there is One higher than the high Who watches and there are high ones above them." The *Zohar* volume 2 page 53 relates a miraculous story according to which Moses encountered the angel **Sandal** during his ascent to Heaven. He disabled this angel and subsequently the angel **Mattat.** The angel was afraid that the fire above Moses' head would burn him. We are told in Deut. 4,24 that "G'd is a devouring fire." His holy fire consumes every other fire. The Torah tells us here the manner in which the Tablets were written.


###### Or HaChaim on Exodus 31:18:4
[Or HaChaim on Exodus 31:18:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/31:18:4)

וְהוֹדִיעַ הַכָּתוּב אֹפֶן כְּתִיבַת הַלּוּחוֹת בַּמֶּה נִכְתְּבוּ, וְאָמַר **כְּתוּבִים בְּאֶצְבַּע אֱלֹהִים**, פֵּרוּשׁ כִּי הָיָה ה׳ מְצַיֵּר צוּרַת הָאוֹת בְּאֶצְבָּעוֹ כִּבְיָכוֹל, פֵּרוּשׁ בְּחִינַת אוֹר אֶחָד מֵאוֹרוֹ יִתְבָּרַךְ בִּדְמוּת אֶצְבַּע כְּנֶגֶד הַלּוּחַ כְּשִׁעוּר שֶׁטַח אֵבְרֵי הָאוֹתִיּוֹת, כְּדֵי שֶׁלֹּא יִהְיֶה חָרוּת אֶלָּא אֶת אֲשֶׁר יְצַיֵּר כְּנֶגְדּוֹ. וּלְצַד עֹצֶם תֹּקֶף אוֹרוֹ יִתְבָּרַךְ לֹא הָיָה אוֹר שֶׁל הַלּוּחוֹת יָכוֹל עֲמֹד בְּכָל הַמָּקוֹם אֲשֶׁר יְכַוֵּן כְּנֶגְדּוֹ אֶצְבַּע אֱלֹהִים, וְהָיָה נֶאֱכָל אוֹ מִצְטַמְצֵם לַצְּדָדִין וְהָיָה נִשְׁאָר כָּל אֲשֶׁר יִצְטַיֵּר כְּנֶגְדּוֹ חָלוּל. וְלָזֶה נִכְתְּבוּ מִשְּׁנֵי עֶבְרֵיהֶם, וְהוּא אָמְרוֹ (שמות לב:טז) ״חָרוּת עַל הַלֻּחֹת״, וְלֹא אָמַר חָרוּת בַּלּוּחוֹת שֶׁיִּהְיֶה נִשְׁמָע שֶׁעָשָׂה הַחֵרוּת בַּלּוּחוֹת אֶלָּא עַל, פֵּרוּשׁ שֶׁהָיָה מַנִּיחַ אֶצְבָּעוֹ בָּרוּךְ הוּא עַל הַלּוּחוֹת בְּדִמְיוֹן צוּרַת הָאוֹת, וּבָזֶה נֶחְרְתוּ הָאוֹתִיּוֹת שֶׁל עֲשֶׂרֶת הַדְּבָרִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The words: "written with the finger of G'd" mean that G'd drew the shape of the letter with His "finger," i.e. using one of the kinds of light at His disposal. It (the light) assumed the appearance of a finger opposite the Tablets corresponding to the dimensions of the requisite letter G'd wanted to inscribe. G'd did this in order to ensure that no more and and no less than the letter should be engraved on the Tablets themselves. Seeing that the light G'd used to do this with was more powerful than the light the Tablets were made of, the light of the "finger" penetrated the requisite area of the Tablets. We may perceive of that area on the Tablets as having either been devoured or pushed aside. What remained were holes forming the letters G'd had engraved. Thanks to the superior power of the light of the "finger" the inscription became visible from either side of the Tablets. This is what is meant when the Torah wrote in 32,16, that the Tablets were written from both sides, i.e. that the inscription was deeply engraved. The Torah uses the expression חרות **על** הלוחות "engraved **on** the Tablets," instead of saying חדות **ב**לוחות, engraved **in** the Tablets. This is the allusion to G'd having placed His finger "on" i.e. opposite the material of the Tablets as we have explained.