Midrasz do Powtórzonego Prawa 5:12

Our masters have said in the name of R. [Hanina] (Huna) the father of R. Aha, “The adulterer and adulteress transgress the Ten Commandments.”¹³Numb. R. 9:12. [They] said to [him], “In the case of nine, we concede [his transgressing them].” How is this? In the case of (Exod. 20:2 = Deut. 5:6:) “I [am the Lord your God],” because anyone who commits adultery with the wife of his acquaintance is, as it were, denying the Holy One, blessed be He. It is so stated (in Jer. 5:8, 12), “They have denied the Lord and said, ‘He does not exist.’” (Exod. 20:5 = Deut. 5:7:) [“You shall have no other Gods”], since it is written of Him (in Exod. 20:5 = Deut. 5:9), “for [I] the Lord your God am a jealous God.” Also it is stated two times concerning the adulteress (in Numb. 5:14), “If the spirit of jealousy came over him, and he is jealous of his wife.” But why two times? Because it (i.e., the meal offering of the next verse)¹⁴So Rashi on Numb. 5:15. excites jealousy for the Holy One, blessed be He, and for her husband, as stated (in Numb. 5:15), “for it is a meal offering of jealousies.” Thus it is a case of two jealousies. (Exod. 20:7 = Deut. 5:11:) “You shall not take the name of the Lord your God [in vain].” [One breaks this commandment] because he commits adultery and swears in vain that he has not done so. (Exod. 20:12 = Deut. 5:16:) “Honor your father.” When one commits adultery with the adulteress, she becomes pregnant from him. Then she says to her husband, “I am pregnant from you.” When the fetus is grown, it honors her husband, [since it] thinks that he is its father. Moreover, [the grown child] passes through the market and hits the adulterer, since he thinks that he is not his father. (Exod. 20:13 = Deut. 5:17:) “You shall not murder.” The adulterer goes in on condition that, if he is caught, he will kill or be killed. (Exod. 20:13, cont. = Deut. 5:17, cont.:) “You shall not commit adultery.” Obviously [this commandment is broken], because he is committing adultery. (Exod. 20:13, cont. = Deut. 5:17, cont.:) “You shall not steal.” [This commandment is broken] because he is stealing his neighbor's source (i.e., his wife's womb), and so it says (in Prov. 9:17), “Stolen waters are sweet […].” (Exod. 20:13, cont. // Deut. 5:17, cont.:) “You shall not bear [false witness] against your neighbor.” [The commandment is broken] in that [the adulteress] bears false witness [to her husband] and says, “I am pregnant from you.” (Exod. 20:14; cf. Deut. 5:18:) “You shall not covet your neighbor's house, and you shall not covet your neighbor's wife […].” [The commandment is broken] because whoever covets his friend's wife and commits adultery with her, covets everything that belongs to his friend.¹⁵Cf. Lev. R. 23:12. How? When the husband comes to depart from the world, he thinks that this son is his and writes him a will¹⁶Gk.: diatheke. of all his assets. So he bequeaths to him whatever he has without knowing that he is not his son. It turns out that the adulterer covets whatever belongs to his friend.
They said to R. Hanina, “Here we have told you nine [commandments]. In regard to] (Exod. 20:8; cf. Deut. 5:12:) ‘Remember [the Sabbath (day)],’ how does he transgress against it?” He said to them, “I will tell you: Sometimes when a priest has a priestly wife, and a [lay] Israelite adulterer has sexual intercourse with her, such that she bears [a child] from him, they consider him (i.e., the child) to be the son of a priest. Then when the baby goes on to minister in the Temple, arrange wood, and sacrifice on the Sabbath, he is found to be profaning the Sabbath. Hence the Ten Commandments are violated by the adulteress with the adulterer. Solomon also has said concerning her (in Eccl. 7:26), “And I find [the woman] more bitter than death, [(the woman) who has snares and nets (in her heart)].” What is the meaning of “snares (rt.: tswd)?” She lies in wait (rt.: tswd) in this world and for the world to come.¹⁷The inference is from the fact that SNARES is plural and implies a minimum of two. And “nets?” The net catches [prey] in the water but does not catch [any] on dry land. The woman, however, catches [her prey] in the sea and on the dry land.¹⁸Eccl. R. 7:26:3. (Eccl. 7:26:) “And I find [the woman] more bitter than death.” Not to be loud, arrogant of gait, or bawdy in laughter: This is the way of the daughters of Israel. But if [a woman] was bawdy in the presence of one of them, one would warn her on the evidence of two [witnesses] and say to her, “Why should you be laughing with so and so? Why should you be speaking with him?” If she has [merely] spoken [with him] up to now, she is allowed into her house and may eat the terumah. [If] she has entered with him in secret and lingered to be defiled, she is forbidden her house and eating the terumah.

(Lev. 19:2:) “Speak unto the whole congregation of the Children of Israel, and say unto them, ‘You shall be holy.’” What reason did He have to speak this parashah in an assembly?⁵ Lev. 7:3; Lev. R. 24:5. Why did He not say, “Speak unto the Children of Israel,” as in the rest of the parashiot,⁶I.e., in Exod. 14:2, 15; 25:2; 31:13 Lev. 1:2; 4:2; 7:23, 29; 12:2; 15:2; 18:2; 23:2, 10, 24, 34; 25:2; 27:2; Numb. 5:6, 12; 6:2; 9:10; 15:2, 18, 38; 17:17; 19:2; 33:51; 35:10. rather than “[Speak] unto the whole congregation of the Children of Israel?” Because all of the [ten] commandments are included within it. How? In the commandments it is written (in Exod. 20:2 = Deut. 5:6), “I [am] the Lord your God”; and here (in Lev. 19:2), “I [am] the Lord your God.” In the commandments it is written (in Exod. 20:3 = Deut. 5:7), “You shall have no [other gods beside Me]”; and here (in Lev. 19:4), “Do not turn unto idols.” In the commandments it is written (in Exod. 20:7 = Deut. 5:11), “You shall not take [the name of the Lord your God in vain]”; and here (in Lev. 19:12), “You shall not swear falsely by My name.” In the commandments it is written (Deut. 5:12), “Guard the Sabbath day”; and here it is written (in Lev. 19:3), “You shall keep My Sabbaths.” In the commandments it is written (in Exod. 20:12 = Deut. 5:16), “Honor your father and your mother”; and here it is written (in Lev. 19:3, cont.), “you each shall fear his mother and his father.” In the commandments it is written (in Exod. 20:13 = Deut. 5:17), “You shall not murder”; and here it is written (in Lev. 19:16), “you shall not stand over the blood of your neighbor.” in the commandments it is written (in Exod. 20:13 = Deut. 5:17), “you shall not commit adultery”; and here it is written (in Lev. 19:2), “You shall be holy.“ In the commandments it is written (in Exod. 20:13 = Deut. 5:17), “you shall not stea”l; and here it is written (in Lev. 19:11), “You shall not steal.” In the commandments it is written (in Exod. 20:13 = Deut. 5:17), “you shall not bear [false witness against your neighbor]”; and here it is written (in Lev. 19:16), “You shall not go around as a slanderer among your people.” In the commandments it is written (in Exod. 20:14 = Deut. 5:18), “You shall not covet”; and here it is written (in Lev. 19:13), “You shall not oppress your neighbor, and you shall not rob him.” Here all of the [ten] commandments are included within [it]. It is therefore stated (in Lev. 19:2), “Speak unto the whole congregation [of the Children of Israel].”

In the Commandments it is written (in Exod. 20:2 = Deut. 5:6): I < AM > THE LORD YOUR GOD; and here (in Lev. 19:2): I < AM > THE LORD YOUR GOD.
In the Commandments it is written (in Exod. 20:3 = Deut. 5:7): YOU SHALL HAVE NO < OTHER GODS BESIDE ME >; and here (in Lev. 19:4): DO NOT TURN UNTO IDOLS.
In the Commandments it is written (in Exod. 20:7 = Deut. 5:11): YOU SHALL NOT TAKE < THE NAME OF THE LORD YOUR GOD IN VAIN >; and here (in Lev. 19:12): YOU SHALL NOT SWEAR FALSELY BY MY NAME.
In the Commandments it is written (in Exod. 20:8; cf. Deut. 5:12): REMEMBER [THE SABBATH DAY]; and here it is written (in Lev. 19:3): YOU SHALL KEEP MY SABBATHS.
In the Commandments it is written (in Exod. 20:12 = Deut. 5:16); HONOR YOUR FATHER AND YOUR MOTHER; and here it is written (in Lev. 19:3, cont.): YOU EACH SHALL FEAR HIS MOTHER AND HIS FATHER.
In the Commandments it is written (in Exod. 20:13 = Deut. 5:17): YOU SHALL NOT MURDER; and here it is written (in Lev. 19:16): YOU SHALL NOT STAND OVER THE BLOOD OF YOUR NEIGHBOR.
In the Commandments it is written (in Exod. 20:13 [14] = Deut. 5:17): YOU SHALL NOT COMMIT ADULTERY; and here it is written (in Lev. 19:2): YOU SHALL BE HOLY.
In the Commandments it is written (in Exod. 20:13 [15] = Deut. 5:17): YOU SHALL NOT STEAL; and here it is written (in Lev. 19:11): YOU SHALL NOT STEAL.
In the Commandments it is written (in Exod. 20:13 [16] = Deut. 5:17): YOU SHALL NOT BEAR < FALSE WITNESS AGAINST YOUR NEIGHBOR >; and here it is written (in Lev. 19:16): YOU SHALL NOT GO AROUND AS A SLANDERER AMONG YOUR PEOPLE.
In the Commandments it is written (in Exod. 20:14 [17] = Deut. 5:18): YOU SHALL NOT COVET; and here it is written (in Lev. 19:13): YOU SHALL NOT OPPRESS YOUR NEIGHBOR, AND YOU SHALL NOT ROB HIM.

3) Similarly, it is written (Shemoth 20:8) "Remember the day of Sabbath to sanctify it." I might think, ("remember") in your heart. But in (Devarim 5:12) "Observe (the Sabbath day to keep it holy") observance in the heart is already stated. How, then, am I to understand "Remember"? That you repeat it with your mouth. Similarly, (Devarim 9:7) "Remember, do not forget, your having angered the L–rd in the desert." I might think ("remember") in your heart. But in "do not forget," heart-forgetfulness is already stated. How, then, am I to understand "Remember"? That you repeat it with your mouth. Similarly, (Devarim 24:9) "Remember what the L–rd your G d did to Miriam." I might think, ("remember") in your heart. But in (Devarim 24:8) "Be heedful of the plague-spot of leprosy to heed it exceedingly and to do," heart-forgetfulness is already stated. How, then, am I to understand "Remember"? That you repeat it with your mouth. Similarly, (Devarim 25:17) "Remember what Amalek did to you." I might think, ("remember") in your heart. But in (Devarim 25:19) "Do not forget," heart-forgetfulness is already stated. How, then, am I to understand "Remember"? That you repeat it with your mouth.

They said to R. Hanina: Here we have told you nine <commandments>. In regard to> (Exod. 20:8; cf. Deut. 5:12:) [REMEMBER] THE SABBATH [DAY]. How does he transgress against it? He said to them: I will tell you: Sometimes when a priest has a priestly wife, and a <lay> Israelite adulterer has sexual intercourse with her, so that she bears <a child> from him, they consider him (i.e., the child) to be the son of a priest. Then when the baby goes on to minister in the Temple, arrange wood, and sacrifice on the Sabbath, he is found to be profaning the Sabbath. Hence there are ten commandments which the adulteress breaks with the adulterer. Solomon also has said concerning her (in Eccl. 7:26): AND I FIND [THE WOMAN] MORE BITTER THAN DEATH, [<THE WOMAN> WHO HAS SNARES AND NETS <IN HER HEART>]. What is the meaning of SNARES (rt.: TsWD)? She lies in wait (rt.: TsWD) in this world and for the world to come.¹⁹The inference is from the fact that SNARES is plural and implies a minimum of two. AND NETS? The net catches <prey> in the water but does not catch <any> on dry land. The woman, however, catches <her prey> in the sea and on the dry land.²⁰Eccl. R. 7:26:3.

(Ibid. 20:8) "Remember the Sabbath day to sanctify it": "Remember" and "Keep" (the Sabbath day to sanctify it [Devarim 5:12]) were both stated in one pronouncement. (Exodus 31:14) "Its profaners shall be put to death" and (Numbers 28:9) "And on the Sabbath day, (sacrifice) two yearling lambs" were both stated in one pronouncement (Leviticus 18:16) "the nakedness of your brother's wife" and (Devarim 25:5) "Her yavam (levir, i.e., her brother-in-law) shall come upon her" were both stated in the same pronouncement. (Ibid. 22:11) "You shall not wear sha'atnez, wool and linen together" and (Ibid. 12) "Fringes (involving sha'atnez) shall you make for yourself" were both stated in the same pronouncement — something beyond the powers of a human being to say. As it is written (Psalms 62:12) "One thing has G d spoken, these two have I heard." (Jeremiah 23:29) "Is My word not like fire, says the L rd (and like a hammer shattering rock!")

We are taught: And Moses returned the words of the people unto the Lord (Ex. 19, 8.). It is also written (Ib. ib. ib.) And Moses communicated the words of the people unto the Lord. "What did the Holy One, praised be He! say unto Moses? What did Moses say unto Israel? What answer did Israel make unto Moses? And what reply did Moses bring unto God? 'It was all concerning the setting of the boundary for the people (how far to approach Mt. Sinai).' This is according to the opinion of R. Jose b. Juda; but Rabbi says: 'God at first explained the punishment [for those who transgress the Torah], as it is written (Ib. ib. ib.) And Moses returned, etc., i.e., words which chasten the mind of man [threats of punishment]. And finally he explained its rewards; as it is written (Ib. ib. ib.) And Moses returned, etc., i.e., words which draw (attract) the heart of man like a lecture.' Some say: 'At first He explained to them its rewards, for it is written. And Moses returned; Yashab (returned) alludes to words which may quiet the mind of man; then He explained to them its punishment, for it is written (Vayaged) And Moses told, i.e., words (of warning against punishment) which are as hard (distasteful) to man as worm-wood.'" Come and learn! From the following Baraitha: "The sixth, in the sixth day of the month and on the sixth day of the week." This is in contradiction to the opinion of the Rabbis [who say that it was on the seventh day of the month]. This Baraitha is also in accordance with the opinion of R. Jose [the Rabbis however, disagree with it]. What is meant by The sixth? Raba said: "The sixth of their encampment," and R. Acha b. Jacob said: (Ib. b) "The sixth day of their journey." And they differ regarding the Sabbath for which Israel was commanded in Marah; for it is written (Deu. 5, 12.) Keep the Sabbath day to sanctify it, as the Lord, thy God, hath commanded thee. And R. Juda in the name of Rab said: As He commanded thee in Marah." R. Acha is of the opinion that in Marah the Israelites were instructed on the principal laws of the Sabbath, but not concerning the Sabbatical-walking limits; but Raba is of the opinion that Israel was also instructed concerning the Sabbatical walking limits."

Thus you learn that even the dead are aware of the Sabbath day. R. Joshua the son of Hanina declared: The Holy One, blessed be He, said to Israel: “Keep the Sabbath, for it is equal to the entire law.” About the Sabbath, it is written: Keep the Sabbath day (Deut. 5:12), and concerning the law it states: Ye shall diligently keep the commandments (ibid. 6:17). The Sabbath was given through Moses: See that the Lord hath given you the Sabbath (Exod. 16:29), and similarly, the law was given through Moses.

(Devarim 22:12) "Fringes (wool and linen together) shall you make for yourself" and "You shall not wear shatnez" were both stated in one pronouncement. (Shemoth 20:8) "Remember (the Sabbath day") and (Devarim 5:12) "Keep (the Sabbath day) were both stated in one pronouncement.