Notes

Wonders | June 27, 2025

Exodus 34:28.
For a full explanation of the rationale behind these two sets of cantillation marks, let us quote from Shulchan Aruch HaRav (Orach Chaim 494:10-11):

The reason for the two melodies is that the first [the higher set of cantillation marks] is structured according to the manner [in which the commandments] are written [in the Torah]. For each commandment is a separate section.... The second melody [the lower set of cantillation marks] is structured according to the way [the Torah] is [generally] read... It is [always] forbidden to fully interrupt one’s reading in the middle of this verse, even if one is reading [it] only as an individual. [The rationale is that] the division [of the] entire [Torah] into separate verses is a halachah transmitted to Moshe at [Mount] Sinai. It is forbidden to interrupt in a place where Moshe did not make an interruption at Sinai. Since it is forbidden to fully interrupt the reading between these four short sections [“Do not murder. Do not commit adultery...”], therefore even when they are read together, they should be read in a melody that joins them, making them a single verse. For in truth, they are a single verse, since there is no verse in the Torah that is shorter than three words....

When [reading] communally as well, it is only forbidden to stop [in middle of those passages] because of people who enter or leave [in the middle of the reading], as stated in sec. 138. [otherwise, one may stop in the middle of a section.] Therefore, [these passages] are read in a melody that breaks [them] into several verses, for in fact, they are several verses when counting the [total] number of verses [in the Torah].

On Shavu’ot, however, it is customary to read [the Ten Commandments] communally using the first melody, [i.e.,] to read each commandment as a single verse, [even when the commandment contains several verses or only part of a verse. The rationale is that since] the Ten Commandments were given on that day, we read them in the same manner they were given, each commandment constituting a distinct verse.

There are some who follow the custom of always using the first melody when reading [the Ten Commandments] communally, even on Shabbat Parashat Yitro and Shabbat Parashat Va’etchanan. [According to this custom,] the second melody is only used when a person reads [the commandments] in private.

See also in length Y. Weinfeld’s Ta’amei HaMikra, pp. 70-100.
Note that despite not having a separate verse number according to the Masoretic text, the phrase, “You shall have no other gods besides Me” is considered independent.
Zohar 1:167b and 3:11a.
Tikkunei Zohar 57 (91b).
Zohar 2: 217b.
Tosefta Sotah 7:2.
Proverbs 3:19.
Beitzah 17a.
See for instance the ma’amar, Et Shabtotai Tishmoru 5725.
Exodus 31:16.
Food will not be necessary to sustain life, but it will be possible to eat if someone gains pleasure from it.
Leviticus 19:3.
Proverbs 31:26.
Kiddushin 31a.
As well as south; see the partzuf of the sefirot in Sefer Yetzirah above.
Genesis 27:40.
Avot 4:1.
Isaiah 44:13.
Shabbat 118b.
Leviticus 19:11.
Eiruvin 70b. See Tosafot on Yevamot 3a s.v. Mikmei.

Exodus 34:28.
For a full explanation of the rationale behind these two sets of cantillation marks, let us quote from Shulchan Aruch HaRav (Orach Chaim 494:10-11):

The reason for the two melodies is that the first [the higher set of cantillation marks] is structured according to the manner [in which the commandments] are written [in the Torah]. For each commandment is a separate section.... The second melody [the lower set of cantillation marks] is structured according to the way [the Torah] is [generally] read... It is [always] forbidden to fully interrupt one’s reading in the middle of this verse, even if one is reading [it] only as an individual. [The rationale is that] the division [of the] entire [Torah] into separate verses is a halachah transmitted to Moshe at [Mount] Sinai. It is forbidden to interrupt in a place where Moshe did not make an interruption at Sinai. Since it is forbidden to fully interrupt the reading between these four short sections [“Do not murder. Do not commit adultery...”], therefore even when they are read together, they should be read in a melody that joins them, making them a single verse. For in truth, they are a single verse, since there is no verse in the Torah that is shorter than three words....

When [reading] communally as well, it is only forbidden to stop [in middle of those passages] because of people who enter or leave [in the middle of the reading], as stated in sec. 138. [otherwise, one may stop in the middle of a section.] Therefore, [these passages] are read in a melody that breaks [them] into several verses, for in fact, they are several verses when counting the [total] number of verses [in the Torah].

On Shavu’ot, however, it is customary to read [the Ten Commandments] communally using the first melody, [i.e.,] to read each commandment as a single verse, [even when the commandment contains several verses or only part of a verse. The rationale is that since] the Ten Commandments were given on that day, we read them in the same manner they were given, each commandment constituting a distinct verse.

There are some who follow the custom of always using the first melody when reading [the Ten Commandments] communally, even on Shabbat Parashat Yitro and Shabbat Parashat Va’etchanan. [According to this custom,] the second melody is only used when a person reads [the commandments] in private.

See also in length Y. Weinfeld’s Ta’amei HaMikra, pp. 70-100.
Note that despite not having a separate verse number according to the Masoretic text, the phrase, “You shall have no other gods besides Me” is considered independent.
Zohar 1:167b and 3:11a.
Tikkunei Zohar 57 (91b).
Zohar 2: 217b.
Tosefta Sotah 7:2.
Proverbs 3:19.
Beitzah 17a.
See for instance the ma’amar, Et Shabtotai Tishmoru 5725.
Exodus 31:16.
Food will not be necessary to sustain life, but it will be possible to eat if someone gains pleasure from it.
Leviticus 19:3.
Proverbs 31:26.
Kiddushin 31a.
As well as south; see the partzuf of the sefirot in Sefer Yetzirah above.
Genesis 27:40.
Avot 4:1.
Isaiah 44:13.
Shabbat 118b.
Leviticus 19:11.
Eiruvin 70b. See Tosafot on Yevamot 3a s.v. Mikmei.

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