[Not with our forefathers] alone did Adonoy make this, etc. Rashi is answering the question: The verse implies that Hashem gave the Ten Commandments exclusively to us, and not to our fathers who already died. But, many were alive when the Torah was given, in the year after leaving Egypt. This covenant was also made with them, though now they are not alive. Therefore, Rashi explains: Not with our forefathers alone did Adonoy make this covenant, etc., but also with us.

The seller himself, etc. This is the meaning of, “Face to face.”

[The word לאמר**(saying)] is connected with, “Adonoy spoke etc.”** For how could it be that, “Saying,” is connected to the phrase that immediately precedes it, “and did not go up on the mountain saying”? For what did they have to say on the mountain? Rather, the verse interrupts between [the phrases], “from within the fire,” and, “saying.” This is to emphasize that I [Moshe] was the agent between Hashem and you, because you were afraid of the fire and did not go up on the mountain.

In any place where I am, etc. This explanation is problematic, for the verse should have said בפני (in My Presence). Therefore Rashi says, “Another explanation.” Yet the second explanation is problematic, for the verse should have said לעולם (forever). [According to the second explanation] it is possible to err, God forbid [and think that idolatry is only forbidden on Har Sinai where Hashem revealed Himself. Therefore Rashi also says the first explanation. See above in Parshas Yisro (Shmos 20:3), where I explained why Rashi gives two reasons here, yet above he only says one. Also see the Gur Aryeh.

Were pronounced simultaneously as one word, etc. When it previously states that when, “Remember,” was said, “Preserve,” was also said — for both were miraculously pronounced as one word, etc. And unlike the other commandments, Rashi explains this once again here and does not rely on his explanation above (Shmos 20:8). This is because it is written here, “As [Adonoy, your God,] commanded you,” which is the basis for the teaching that, “Remember,” and, “Preserve,” were pronounced as one word. Therefore Rashi repeated his explanation here, in its proper place.

Before the giving of the Torah at Marah. The verse (above 4:45), “These are the statutes, etc.,” implies that the Ten Commandments here were said exactly the same as they were said above. If so, how could Moshe add here, “As Adonoy commanded you, etc.”? [Therefore, it cannot refer to the first Ten Commandments, but it must refer to Marah.]. Rashi explains likewise in Maseches Sanhedrin 56b: Moshe could not have said, “As Adonoy commanded you at Sinai” in the plains of Moav. For Moshe did not repeat the Mishnah Torahand warn about its commandments of his own accord. Rather, he repeated them just as he had received them. And whatever was written in the repetition of the Ten Commandments was written on the Tablets, and was heard at Sinai. See further in Tosefos (Maseches Shabbos 87b) where a difficulty is raised: Perhaps “As Adonoy commanded, etc.,” refers to the manna (Shmos 16:23) where Hashem also commanded them regarding Shabbos. The answer is: Regarding honoring one’s father and mother it is also written (v.16), “as Adonoy commanded, etc,” which cannot refer to the manna. For regarding the manna, Hashem did not command them about honoring one’s father and mother. Therefore, “as Adonoy commanded” mentioned regarding Shabbos also does not refer to the manna.

He freed you on the condition, etc. Because Hashem knows that it is difficult for them to abstain from work. We find this regarding Purim, that they accepted upon themselves a day of drinking and rejoicing, but not for [abstaining from] work (Maseches Megillah 5b). Therefore, he mentions to them that they were slaves. That is to say, when a master tells his slave to abstain from work, it is only right that the slave obeys him because the work [he does] is only for his master. Otherwise, why is slavery mentioned here? [Maharai].

The term נאוף**(adultery), etc.** You might ask: Why does Rashi explain this [commandment] more than the other Ten Commandments? The answer is that Rashi is answering the question: Why is the letter vovin ולא תנאף necessary? Rashi answers: The term “adultery” is applicable only in reference to a married woman. Additionally, the vov indicates that “do not commit adultery” is a continuation of the preceding matter, “Do not murder.” In other words: Be careful with the commandment, “Do not murder,” and through this you will distance yourself from many other transgressions. One [such transgression] is, “Do not commit adultery.” For one [who wishes to commit adultery] will think, “perhaps the husband will not hand over his wife,” and because of this he may commit murder. So too with all [the commandments] mentioned afterwards. See Kitzur Mizrachi for a different explanation.

Which is also an expression of desiring, etc. I.e., one should not ask: [Why] over there (Shmos 20:14) is it written לא תחמוד (do not covet), but here it is written לא תתאוה (lit., do not desire)? Rashi explains: Which is also, etc. And therefore the Targum says לא תירוג, which is an expression of desiring.

Because His voice is strong and eternal, etc. The first explanation is problematic, for it is obvious. Since the sound of His voice is strong [and eternal] the first time, why then would His voice pause? Therefore Rashi says, “Another explanation, etc.” But the second explanation is problematic. Why does it say יסף [which can mean “stop”]? It should say יוסיף [which clearly means, “did not continue”]! Therefore Rashi also gives the first explanation.

In such a public demonstration. The word פומבי means, “a public demonstration.”

You have diminished my strength like that of a woman, etc. For the second-person masculine is אתה, and the second-person feminine is את.

For I was distressed about you and you weakened my hands, etc. Everyone raises the question: Had not Hashem agreed to their words and said, “Everything they said is excellent (v. 25)”? The answer is: [This verse] is presenting Moshe’s opinion, for he suspected the reason for their speaking in this manner was because they were not anxious to come near to Him out of love. And [in the next verse] Hashem says to Moshe that the reason for their speaking in this manner was because of their fear of Him. Hashem said all this to remove Moshe’s suspicion of the Jewish People.