ציטירנדיקער פּירוש אויף שמות 31:12

ACH’ (BUT) ON THE TENTH DAY OF THIS SEVENTH MONTH IS THE DAY OF ATONEMENT. “All expressions in the Torah of ach (but) and rak (only) indicate limiting qualifications, [and here the word ach indicates that the Day of Atonement] effects atonement ‘only’ for those who repent, but it does not effect atonement for those who do not repent.” This is Rashi’s language on the basis of the words of our Rabbis.³⁷⁵Shebuoth 13 a. And if so, the explanation of the verse is that on the first day of this month [Tishri] there will be for all of you a day of memorial of ‘t’ruah³⁷⁶Above, Verse 24. [a blowing of the quavering sound which signifies judgment], for you will all be judged then before Him, but for some of you [i.e., those who repent] there will be on the tenth day of this month a day of atonement. Thus the meaning of the word ach is like that of bilvad (“only,” “alone”). Similarly, Now therefore forgive, I pray thee, my son ‘ach’ (only) this once.³⁷⁷Exodus 10:17. So also, ‘harak ach b’Moshe’³⁷⁸Numbers 12:2. means “has He indeed spoken ‘only’ with Moses?” Likewise, ‘Ach’ on the fifteenth day of the seventh month³⁷⁹Further, Verse 39. means “only on the fifteenth day [of Tishri] ye shall keep the feast of the Eternal seven days,³⁷⁹Further, Verse 39. not consecutively,” for the Festival-offering [brought by the individual]³⁸⁰This is the Festival peace-offering which one is obliged to bring when making the pilgrimage to the Sanctuary three times in the year (see “The Commandments,” Vol. I, pp. 60-61). does not override the Sabbath [and therefore it cannot mean seven days consecutively]. In the same way you are to explain [the word ach] in all the commandments, in accordance with the tradition of our Rabbis. Similarly, ‘ach’ he is torn in pieces³⁸¹Genesis 44:28. means [that Jacob said] that nothing else [could have happened to Joseph] except that he was torn in pieces. So also, For the children of Israel and the children of Judah ‘ach’ have done that which was evil in My sight from their youth; for the children of Israel have ‘ach’ provoked Me,³⁸²Jeremiah 32:30. means that they have done nothing else.
But by way of the plain meaning of Scripture the word ach means achein (“surely”), [a word which is used] to authenticate something, [as in the following expressions]: ‘achein’ (surely) the thing is known;³⁸³Exodus 2:14. ‘achein’ (surely) ye shall die like men.³⁸⁴Psalms 82:7. And here it means, “Surely on the tenth day of the seventh month is the day of atonement,” the expression constituting a [Divine] assurance on the authenticity of the matter, Scripture stating: “On the first day of the month is the day of judgment, but indeed on the tenth of the month is the day of atonement, therefore you shall afflict your souls, and you shall do no manner of work.” Similarly, ‘ach’ (surely) thou art my bone and my flesh;³⁸⁵Genesis 29:14. ‘ach’ (surely) it is the king of Israel;³⁸⁶I Kings 22:32. ‘ach’ (surely) G-d is good to Israel, even to such as are pure in heart.³⁸⁷Psalms 73:1. So also is the meaning of the verse, ‘ach’ ye shall keep My Sabbaths³⁸⁸Exodus 31:13. which declares: “Now I have commanded you concerning the work of the Tabernacle, but surely My Sabbaths you shall keep forever.” So also in all cases [where the word ach is mentioned] it may be explained to you in this way, if you will understand them.

V. 37. ויאמר ד׳ וגו׳. Höchst selten werden Gesetzbestimmungen mit ויאמר eingeleitet. Wo dies geschieht, sind es in der Regel Erläuterungen bereits gegebener Gesetze wie: ויאמר וגו׳ זאת חקת הפסח (Schmot 12, 43), ויאמר וגו׳ אך את שבתתי וגו׳ (daselbst 31, 12). ויאמר וגו׳ im eben vorangegangenen V. 35, oder Konsequenz eines vorangegangener Ausspruch, wie וידבר וגו׳ אחרי מות וגו׳ וימר וגו׳ (Wajikra 16,1 und 2), oder es knüpft folgende Gesetzaussprüche an vorangegangene Ereignisse an, wie ויאמר אל אהרן אתה וגו׳ (Bamidbar 18, 1), wie endlich der allererste Gesetzesausspruch an Mosche ויאמר וגו׳ החדש הזה וגו׳ (Schmot 12, 1), womit eben das Gesetz als das Ziel aller vorangegangenen Ereignisse und Gotteswaltungen angekündigt wird (über Wajikra 21, 1 siehe daselbst). Auch hier knüpft das ויאמר וגו׳ das damit eingeleitete Gebot nicht nur an das unmittelbar vorangehende Ereignis an, sondern es dürfte, wie wir sehen werden, überhaupt als zusammenfassendes Resultat aller in diesem שלח לך-Abschnitte enthaltenen Ereignisse und Gesetze sich darstellen.