What is the definition of "Lo Tin'af"?
Rashi: It is the prohibition against committing adultery with a married woman.
Moshav Zekenim: It is the acronym of 'Lo Siten Af' - implying a prohibition against performing witchcraft on a man and woman who are married - in order to create hatred between them.
Shevu'os, 47b: It implies 'Lo Tan'if', 1 a prohibition against running a brothel - to provide men with women with whom to commit adultery.
Nidah, 13b: It incorporates a prohibition against masturbating, whether with the hands or with the legs. 2
What sort of theft is "Lo Signov" referring to?
Rashi: It refers to kidnapping. 1
Which carries the death-penalty - like "Lo Sirtzach" and "Lo Sin'af" that precede it (Rashi). See also Ba'al ha'Turim. The La'av against stealing objects appears in Kedoshim Vayikra, 19:11 (Rashi).
What are the connotations of "Lo Sa'aneh ... "?
Having written "Lo Sa'aneh ... ", why does the Torah add "Va'asisem lo ka'asher Zamam La'asos le'Achiv"?
Yerushalmi Makos, 1:1: To teach us that witnesses are only eligible to receive Malkos for "Lo Sa'aneh" if their testimonmy is is subject to "Ka'asher Zamam"; otherwise not. 1
See Torah Temimah, note 94.
How will we reconcile this Pasuk ("Eid Shaker") with the Pasuk in Va'eschanan - in connection with the second Luchos, where the Torah writes ""Eid Shav"?
Why does the Pasuk in Shir ha'Shirim (4:5) refer to the two Luchos as 'twins'?
Rashi (in Shir ha'Shirim): Because the five Dibros on the second Lu'ach correspond to the five Dibros on the second set, as follows: "Anochi" - "Lo Sirtzach". 1 "Lo Yih'yeh l'cha" - "Lo Sin'af". 2 "Lo Sisa" - "Lo Signov". 3 "Zachor" - "Lo Sa'aneh". 4 "Kabeid es" - "Lo Sachmod". 5
Ramban #1 (citing Seifer ha'Yetzirah): The two Luchos correspond to the ten fingers and the ten toes - five against five, with the B'ris of the mouth in between the two sets of fingers and the B'ris Milah in between the two sets of toes. The first Lu'ach corresponds to the written Torah, the second Lu'ach, to the oral Torah. This is what the Midrash means when it says that the two Luchos correspond to Heaven and earth, 6 Chasan and Kalah, the two Shushbinim (best friends) and Olam ha'Ba and Olam ha'Zeh. 7
Ramban #2: The first five Dibros incorporate acknowledging in thought and in deed, that Hashem created existence and to honor one's parents, who are partners in one's formation. The second five constitute a warning not to destroy the work of Hashem's Hands, not to spill the blood of man, whom He created in His honor, not to commit adultery with his wife or to kidnap, thereby disrupting the concept of honoring one's parents; 8 concluding with swearing falsely and theft (coveting what belongs to somebody else). 9
Because someone who murders diminishes the 'Image of Hashem' (Rashi).
Because idolatry on the part of Yisrael is akin to a woman committing adultery with another man (Rashi).
Because theft leads to a false oath (Rashi).
Because someone who breaks the Shabbos is testifying that Hashem did not rest on the Shabbos of the creation (Rashi).
Because someone who covets (another man's wife) will ultimately bear a son who curses him and respects a man who is not his father (Rashi).
The first of each pair corresponds to the written Torah, the second, to the oral Torah (Ramban).
'Only one who is steeped in wisdom will understand the significance of this Midrash' (Ramban).
Refer to 20:13:4:1*****. Like Nochrim, who say to a piece of wood 'You are my father!' - Yirmiyah, 2:27 (Ramban).
Why does the Torah present the due punishments and rewards for the first five Dibros, but not for the last five?
Ramban: The Torah presents the punishment for the first, second, third and fifth Dibros due to the honor of Hashem which is at stake. 1 Whereas Kibud Av va'Em will receive the same reward (punishment) as the first and second Dibros. 2 On the other hand, the last five Dibros are for the good of one's fellow-man, and the benefits and losses involved in observing or not observing them are self-evident.
The punishment for the second and third Dibros (which are Mitzvos Lo Sa'aseh), and the reward for the first ("ve'Oseh Chesed la'Alafim") and fifth - which are Mitzvos Asei (Ramban).
Because someone who keeps Shabbos attests to the Creation, whilst someone who breaks it is akin to declaring his belief that the world always existed (Ramban).
What are the punishments for the five Mitzvos on the second Lu'ach?
Targum Yonasan: "Lo Sirtzach" - Cherev (the sword). "Lo Sin'af" - Dever (pestilence). "Lo Signov" - Ra'av (famine). "Lo Sa'aneh - Batzores (drought). "Lo Sachmod" - Aniyus ve'Galus (poverty and exile). 1
On account of the severity of these sins, Targum Yonasan adds by each one of them, a prohibition against joining those who transgress them and against entering into a partnership with them, and issues a ban on accepting them into the community, so that one's children should not learn from them and follow in their footsteps.
Why did the Torah juxtapose murder [and the subsequent Mitzvos] to Kibud Av va'Eim?
Moshav Zekenim #1: To teach us that one may not commit murder or any of the other La'avin for the sake of Kivud Av va'Eim 1
Moshav Zekenim #2: To inform us that, although Eisav kept Kibud Av, and the reward for Kivud Av va'Eim is Arichus Yamim, he did not merit Arichus Yamim 2 because he transgressed murder.
Hadar Zekenim (in Pasuk 12) #1: If you honor them, they will not expel you, and will supply your needs - and you will not need to murder; They will find you a wife - and you will not ned to comit adultery; They will provide you with a dowry - and you will not need to steal; They will provide you with money and property - and not will not need to testify falsely, or to covet, because you will buy your own Avadim and Shefachos and houses.
Hadar Zekenim (in Pesukim 12 & 13) #2: Do not say that since Hashem commanded to honor only Him, father and mother, anyone who does not do like My will, I will kill him! Rather, do not murder. Do not say that murder is forbidden because it diminishes the population but adultery is permitted, since it increases the population! Do not say that adultery is forbidden since it produces a Mamzer, and you cause [the woman's husband] to give his hard-earned money to someone who is not his son, but you may steal in order to profit. 3 Therefore the Torah writes "Lo Tignov", and it adds "Lo Sa'aneh", to forbid even causing a loss through false testimony, and Lo Sachmod", to prohibit even to covet what belongs to him.
Like we find by Eisav, who commanded his son Elifaz to kill Ya'akov (PF).
Even though he lived a hundred and forty-seven years, like Ya'akov, he did not merit Oam ha'Ba, which is described as 'a world without limit'. (PF)
This Havah Amina is utterly astounding, unless it means that you will steal in order to profit, and then return the principal to the one from whom you stole. Hadar Zekenim cites the Bechor Shor, who concludes [like Rashi] that "Lo Signov" refers to kidnapping. Perhaps one might have thought that Ni'uf - kidnapping a wife for intimacy is forbidden, but other kidnapping - for labor, is permitted (PF).
Why is there a 'Kamatz' under "Lo Tirtzach" in the 'Ta'am Elyon' (found at the end of most Chumashim), and a 'Patach' in the the Ta'am Tachton?
Kol Eliyahu and Divrei Eliyahu: The Gemara in Avodah Zarah, 19b states that "Ki Rabim Chalalim Hipilah" is a Talmid who is not yet qualified to give rulings (like a Nefel that did not develop enough), but rules; "Va'Atzumim Kol Harugeha" (like Otzem Einav) is a Talmid who is qualified to rule, but does not. Both are called murderers, one through Petichas Peh (opening the mouth), and one through Kemitzas Peh (constricting, i.e. closing it).
Why is Hashem's Name not written in the last five Dibros?
Hadar Zekenim and Riva (in Pasuk 20, both citing R. Yehoshua in a Midrash): Just as one does not erect statues of the king in stinking alleys (Riva - in a bathroom), so does the Name of Hashem not appear where there is murder, adultery, theft, false testimony and coveting.
Because they all discuss 'Bein Adam la'Chavero'.
