Daily Chumash & Rashi – Parshas Yisro Shevi’i: The nations reaction (Shabbos, 20th Shevat)

Verse 15 — The People “See the Voices”

Q1: Why emphasize that all the people witnessed (20:15)?

A:
To teach that:

• There was not one blind person (because they witnessed),
• Not one mute person (because “all the people responded”),
• Not one deaf person (because they said “נעשה ונשמע” — we will hear).

All were physically whole at Sinai.

Q2: What does “they saw the voices” mean?

A:
A miracle—they saw things normally only heard.
The Divine voice became visible.

Q3: What does it mean that they “stood at a distance”?

A:
They recoiled backwards 12 mil (the full length of the camp) in fear.
Angels escorted them back, as described in “Hosts of angels progressed them.”

Verse 16 — “You speak to us, not God”

Q4: Why did the people beg Moshe to speak instead of God?

A:
Because the overwhelming intensity of the Divine communication made them fear death.

Verse 17 — Moshe’ Reassurance

Q5: What does “God has come to raise you up (לְנַסּוֹת)” mean?

A:
Not “to test you,” but to elevate you, to give Israel greatness and renown among the nations through His revelation.

“נס” means something raised high, like:

• “Lift up a banner” (הָרִימוּ נֵס)

Q6: What does “that His awe be upon you” mean?

A:
Having witnessed His majesty, they would be deeply aware that there is none besides Him, leading them to avoid sin.

Verse 18 — Moshe Draws Near

Q7: What are the three layers Moshe entered?

A:
Moshe approached through:

1. Darkness,
2. Cloud,
3. Thick cloud (ערפל).

This fulfills the verse: “The mountain burned…with darkness, cloud, and thick cloud.”

Verse 19 — “I spoke with you from heaven”

Q8: Why emphasize “you have seen that I spoke with you from heaven”?

A:
A personal, direct experience is more powerful than testimony—no room for doubt.

Q9: How can God say He spoke from heaven if it says He “descended on the mountain”?

A:
Three‑part resolution:

1. His voice came from heaven,
2. His fire and might were revealed on earth,
3. He bent down all the heavens to rest them upon the mountain (“He bent the heavens and descended”).

Verse 20 — Do Not Make Things “With Me”

Q10: What does “You must not make with Me” mean? (20:20)

A:
Do not make any likeness of the angels who serve God in heaven—no celestial imagery.

Q11: What are “idols of silver” and “idols of gold” in this verse?

A:
Rashi explains the context is the cherubim:

• If you make the cherubim of silver (instead of the required gold),
  → God considers them idols of silver.
• If you make more than two cherubim,
  → The extras are idols of gold.

And:
You may not make cherub‑figures for your synagogues or study halls.

Verse 21 — The Earthen Altar

Q12: What is “an altar of earth”?

A:
Either:

• Built directly over solid ground, not on pillars or arches,
• Or that the hollow copper altar in the wilderness was filled with earth.

Q13: What does “You must slaughter near the altar” mean?

A:
“עָלָיו” means next to it—not on top of it.
Slaughtering is done beside the altar; the blood and meat are offered on it.

Q14: What does “Wherever I allow My Name to be mentioned” teach?

A:
Only where God allows His explicit Name to be pronounced—i.e., the Beit HaMikdash.
Only there do priests pronounce the Name in Birkat Kohanim.

Verse 22 — The Stone Altar

Q15: Why does אִם (“if”) here mean “when”?

A:
Because building a stone altar is obligatory elsewhere, so this cannot be optional.
Thus אִם = “when” (כַּאֲשֶׁר).

Rashi gives two other mitzvot where אִם means “when,” not “if.”

Q16: Why can’t altar stones be hewn with iron?

Because:

• Iron shortens life; the altar lengthens life.
• The altar brings peace; iron symbolizes violence.
  It is improper that the destructive be used on the life‑giving.

Rashi:
If stones—lifeless and unaware—must not be disrespected,
then how much more so must we avoid disrespect to people!

Verse 23 — No Steps to the Altar

Q17: Why no steps—only a ramp?

A:
To avoid taking wide strides that may appear (even without actual exposure) as immodest.
Even the stones deserve respect.

Another kal vachomer:
If stones must not be treated disrespectfully,
how much more so a fellow human, who is made in the image of God.