Shemos
Book 2: Exodus
KI SISA - RASHI COMMENTARY
Chapter 30 - Rashi
Verse 12: When you take the count.
[ {Hebrew Ref} ] has the meaning of "taking,"1
as Onkelos translates it [ {Hebrew Ref} ]---"you will
take."
[I.e.] "When you will wish to take
the sum total of their numbers,
do not take a head count,
but, rather, let each give a half-shekel
then count the shekalim
and you will know [their number]."
Thus there will be no plague among them---
for things that are counted are subject to the evil eye
and as a result a plague befalls them
like the one which occurred in the days of David.2
Verse 13: Must give this.3
He (G-d) showed him the likeness of a coin made of fire
whose weight was half a shekel4
and said to him, "Like this shall they give."5
Passing by to be counted.
It is the way of those who take a count
to make that which is to be counted pass
one after the other.
Similarly: "Whoever passes under the rod"6
and similarly: "the sheep shall pass by the counter."7
Half a shekel
based on the shekel of the holy [Sanctuary].
I.e., based on the weight of the shekel
which I (G-d) set aside for you with which to weigh
the shekels to be used for sacred things.
For example, the shekels mentioned
in the section dealing with
evaluating things vowed to the Sanctuary
and possessed fields vowed to the Sanctuary.8
Where a shekel is twenty geirah.
It now clarifies for you how much it is.
Geirah.
[Geirah in Hebrew is] the word for {Hebrew Ref} [in
Aramaic].
The same applies to:
". . . will come to bow down for an {Hebrew Ref} of
silver
and a piece of bread."9
Where a shekel is twenty geirah.
I.e., a whole shekel. For a shekel is four zuz
and a zuz at first was five {Hebrew Ref} .10
But then one sixth11 was added
and its value was raised to six silver {Hebrew Ref} .12
"It is half of this [original] shekel,
which I described to you,
that they shall give as a terumah-offering to G-d.
Verse 14: From [age] twenty years and older.
Here it teaches you
that no one below twenty years of age
goes into the army
nor is he counted among the men.
Verse 15: To atone for your souls.13
[Meaning:] so that you not be struck by a plague
as a result of being counted.14
An alternate explanation of {Hebrew Ref} :
Because it alludes here to three terumah-offerings,
for {Hebrew Ref} is written three times here.15
The first represents the terumah-offering for the sockets16
for he (Moshe) counted them
when they began contributing to the mishkon
and each person gave half a shekel,
and it totalled 100 kikar,
as it states:
"And the silver of the counted of the congregation
totalled one hundred kikar,"17
and from these the sockets were made
as it states:
"The one hundred kikar of silver, etc."18
The second [ {Hebrew Ref} ], it, too, [was contributed]
through counting
for they were counted after the mishkon was erected.
It is the counting that is spoken of
at the start of the book of Numbers (Bamidbar):
"[G-d spoke to Moshe] on the first day
of the second month, in the second year,"19
[at which time] each one gave half a shekel.
They were for buying the communal korbonos
for each year.
Both were considered alike regarding them---20
the poor and the rich.
It is regarding this [last] terumah-offering21
that it is said: "to atone for your souls,"
because the [purpose of the] korbonos is atonement.
And the third [ {Hebrew Ref} ]
is the terumah-offering for the mishkon,
as it is said:
"everyone who set aside
a terumah-offering of silver and copper."22
Not everyone participated alike in this case,
rather,
each person contributed as his heart moved him.23
Verse 16: And donate it for the work of
the Tent of Meeting.
From this you may learn
that he (Moshe) was commanded
to count them
when they began to contribute to the mishkon,
after the occurrence of the [golden] calf
because a plague had come upon them,
as it states: "And G-d plagued the people."24
A parable [to which this can be compared]:
to a flock of sheep that is dear to its owner
that was struck by a plague.
Once it (the plague) ceased, he said to the shepherd,
"I ask of you, count my sheep
so that you know how many of them are left."
[He did this] in order to make it known
that it (i.e., the flock) was dear to him.25
[However,] it is impossible to say
that this count is the same one spoken of
in the book of Numbers (i.e., Bamidbar),
for regarding that one it says:
"on the first day of the second month,"26
whereas the mishkon was erected
on the first day of the first month,
as it is said:
"On the first day of the first month
you shall erect, etc. [the mishkon]"27
and from this count [in this section]
the sockets were made from its shekalim,28
as it states:
"the one hundred kikar [of silver] were used
to cast, etc."29:
Thus you learn that they were two [separate countings],
one at the start of their contribution
after Yom Kippur of the first year,30
and one in the second year in Iyar
after the mishkon was already erected.
Should you ask: but is it possible
that at both [countings] the [number of Israelites]
were exactly the same,
viz., 603,550?!
For in relating the use of the silver [which was collected]
at the counting of the congregation31
it is so stated (i.e., it gives the above number).
And in the Book of Numbers (i.e., Bamidbar)
there, too, it states:
"And the total of all who were counted was
603,550."32
Were not [these countings] in two [different] years
and it would have been impossible
that there would not have been at the first counting
some nineteen year olds who were not counted33
and turned twenty by the second year.34
The solution to this problem is:
As regards to the age of the people [it is considered
that] they were counted in the same year,
whereas as pertaining to the exodus from Egypt
they are [considered] as two years.
This is because the exodus from Egypt
is calculated from Nissan,
as we have learned in Tractate Rosh Hashanah35
[and we therefore speak of] the mishkon being built
in the first year and erected in the second,
for the new year begins on the first of Nissan,
whereas the ages of the people are calculated
according to the years [since the creation] of the world
which begin with [the month of] Tishri.36
Consequently both countings [took place, in effect,]
in the same year.
The first counting was in Tishri,
after Yom Kippur,
when G-d became reconciled with the Israelites
to forgive them [for the sin of the golden calf],
and they were given the command
regarding [the construction] of the mishkon
while the second [counting]
took place on the first of Iyar.37
For the work of the Tent of Meeting.
This refers to the sockets which were made of it.38
Verse 18: A wash basin---
like a large pot
which had spigots
which poured out water through their openings.
And its base.
As Onkelos translates it: "and its base,"
a stand set up [to hold] the wash basin.
For washing.39
This refers back to the wash basin.
And the altar---
the altar of the burnt-offering,
about which it is written
that it is "in front of the entrance way
of the mishkon of the Tent of Meeting."40
The wash basin was slightly pulled to the side41
and stood in the space
between the altar and the mishkon
and did not obstruct at all between them,
for it is stated:
"And the altar of the burnt-offering he placed
at the entrance of the mishkon of the Tent of Meeting,"42
[indicating that] the altar
was in front of the Tent of Meeting
but the wash basin was not
in front of the Tent of Meeting.
Then where was it?
It was slightly pulled back southward.
So it is taught in Tractate Zevachim.43
Verse 19: Their hands and their feet.
He (the kohein) simultaneously washed
his hands and feet.44
Thus did we learn in Tractate Zevachim:45
How was the washing of the hands and feet done?
He placed his right hand on his right foot,
and his left hand on his left foot
and washed [them].
Verse 20: Before entering the Tent of Meeting---46
to burn the incense, morning and afternoon,
or to sprinkle from the blood
of the bull brought by the anointed kohein [godol]
and of the goats brought for the sin of idolatry.47
And they will not die.
But, if they do not wash, they will die,
for in the Torah there were said
things intended to be understood by inference.
Hence from the inference of the negative
you may derive the positive.48
The altar.
[I.e.,] the outer [altar]
for in this case there is no
entering into the Tent of Meeting,
but only into the courtyard.
Verse 21: And they will not die.49
This intends to make liable to the death penalty
someone who performs a korbon service
on the [outer] altar
without having washed his hands and feet;
for from the earlier mention of the death penalty
we can derive only that it applies
to someone who enters the Sanctuary.50
Verse 23: The finest spices.
[Meaning:] the finest.
Fragrant cinnamon.51
Since cinnamon is the bark of a tree,
there are some that are good
and have a good fragrance and flavor,
and there are some that are merely like wood,
it was therefore necessary to say:
{Hebrew Ref} ---i.e., of the fragrant one.
Half a portion being two hundred fifty.
I.e., half of what is brought
shall be two hundred fifty.
Consequently the total was five hundred,
equal to the amount of pure myrrh.
If that is the case,
why is it expressed in terms of halves?
It is a scriptural decree that it be brought as two halves
so that it be increased by two tippings of the scale
for things cannot be weighed to their absolute exactness.52
So this is taught in Tractate Kerisos.53
Calamus spices.
[Meaning:] cane containing spices.
Because there are canes that contain no spices
it was necessary to say: {Hebrew Ref} ---"containing
spices."
Two hundred fifty---
the amount of the total weight.54
Verse 24: Cassia.
It is the name of a root of an herb
which, in the language of the Sages, is ketzia55
Hin.
The equivalent of twelve logs.
The Sages of Yisrael disputed [the oil's purpose]:
Rabbi Meir said that
the roots were boiled in it.
Whereupon Rabbi Yehuda said to him:
[But it is not so] for even to coat the roots
this amount [of oil] would be insufficient!
But [its purpose was this:]
they soaked them (the roots) in water
[so that being saturated with water]
they would not absorb the oil,
after which
he poured the oil upon them
[and kept it there] until it absorbed the aroma
and then skimmed the oil off the roots.56
Verse 25: A blend made by a [perfume] blender.
{Hebrew Ref} is a noun [and not a verb],
and the accent's being on the first syllable indicates this.
It is the same as {Hebrew Ref} ---"blended,"
or {Hebrew Ref} ---"a moment."57
It is not the same as:
{Hebrew Ref} 58---"he stirs up the sea;"
or the same as:
{Hebrew Ref} 59---"who spreads out the land,"
60
where the accent is on the last syllable.61
Anything mixed with another thing
to the degree that one absorbs from the other
either smell or taste is called {Hebrew Ref} .
{Hebrew Ref}
[therefore means] a blend made
through skilled craftsmanship and mixing.
The work of a {Hebrew Ref} ---
the name of the craftsman in this field.
Verse 26: Anoint with it.
All anointings were done in the form of the Greek chi62
except those of kings
which are done in the form of a crown.63
Verse 29: Sanctify them.64
It is this anointing which sanctifies them
to become holy of holies.
And what is the manifestation of their holiness?
It is: "Anything that touches them, etc."
[This means:] anything that is fit for a sacred vessel,65
once it comes into it (i.e., the vessel)
it becomes intrinsically holy,66
so that it will become unfit though {Hebrew Ref} ,
[i.e., if taken out of the courtyard of the mishkon]
or {Hebrew Ref} , [i.e., being left overnight of the altar],
or [by coming in contact with] a {Hebrew Ref} 67
and cannot be redeemed so as to become secular.
However, anything that is not fit for them68
they do not sanctify.
This is stated as an undisputed Mishnah (i.e., a beraisa)
concerning the altar.
From that which is stated:
"Whatever touches the altar becomes sanctified,"69
I might infer that this applies
whether it is fit [for the altar]
or whether it is not fit.
The Torah, therefore, says [in the next verse]:
"sheep"---just as sheep are fit [for the altar],
so must everything be fit [to be sanctified by the altar].
Every anointing of the mishkon, kohanim and kings
is translated by Onkelos as
{Hebrew Ref} ---"elevating to a higher status"
because the only purpose of anointing
is to elevate to a higher status,
for so did the King (G-d) establish
that this [shall be the method]
of installation to a higher status.
However, other anointings,
for example, {Hebrew Ref} (anointed wafers),70
or: "With the important oils shall they anoint ( {Hebrew Ref} ),"
71
their Aramaic version
is the same as the Hebrew.72
Verse 31: For all your generations.
From this our Sages deduced that one can state
that the entire [ {Hebrew Ref} ] will be preserved
for the time yet to come (i.e., after Moshiach comes).73
This.
The numerical value [of {Hebrew Ref} ] [ {Hebrew Ref} =7, {Hebrew Ref} =5]
corresponds to the twelve logs [of the {Hebrew Ref} ].
74
Verse 32: {Hebrew Ref} ---
spelled with two letters {Hebrew Ref}
which takes the form: he (or, it) shall not be done,
as in: "so that ( {Hebrew Ref} ) it will be well with you."75
It must not be poured on the flesh of any man---
from this oil itself.76
{Hebrew Ref} .
[Meaning:] with the quantity of each of its spices
make no other like it,
i.e., with the weight of these spices
in proportion to the measure of a hin of oil.
But if he decreased or increased the spices
in proportion to the measure of a hin of oil,
then it is permissible.
However, even if it were made
in the proportions of this one (i.e., the {Hebrew Ref} ),
there is no transgression for one who applies it to himself,
only for one who blends it [transgresses].77
And its formula.
A term meaning: "a particular quantity,"
as in: "( {Hebrew Ref} ) the quantity of bricks."78
Similarly: {Hebrew Ref} ---"in its particular
quantity,"
of the incense.79
Verse 33: Or if he places from it.
[I.e.,] from the one which Moshe [blended].80
Upon an unauthorized person.
[I.e.,] when it is not for the need of the priesthood
or kingdom (i.e., anointing a king).81 82
Verse 34: {Hebrew Ref} .
{Hebrew Ref} is balsam,
but since it is only the sap
that drips from the balsam trees
it is called {Hebrew Ref} (from {Hebrew Ref} ---
"drips").83
In Old French it is called gome (tree sap)
and the balsam is called theriake.
Onycha.
It is a smooth fragrant root,
translucent like a fingernail.
In mishnaic Hebrew it is called {Hebrew Ref} .84
And that is the intent of Onkelos when he translates it:
{Hebrew Ref} ( {Hebrew Ref} being Aramaic for {Hebrew Ref} ).
Galbanum.
A spice with a bad odor,
which is called galbanum.
Scripture counts it among the spices of the incense
to teach us not to look with contempt
at including in our gatherings for fasts and prayers
the sinners among the Israelites,
that they should be counted (i.e., united) with us.85
Spices.
[I.e.,] other spices.
And pure frankincense.
From here our Sages derived
that Moshe was told of eleven spices at Sinai:86
the minumum amount indicated by {Hebrew Ref} ---"spices,"
is two (for the least of any plural is two);
stacte, onycha, and galbanum are three;
so you have five;
{Hebrew Ref} [is repeated at this point]
so as to add an amount equal to the above;87
so now you have ten;
and frankincense makes it eleven.
They are as follows:
1. stacte, 2. onycha, 3. galbanum
4. frankincense, 5. myrrh, 6. cassia,
7. spikenard, 8. saffron;
this gives you eight, because {Hebrew Ref} and {Hebrew Ref}
are one,
for {Hebrew Ref} is similar to {Hebrew Ref} ;
9. costus, 10. aromatic bark, 11. cinnamon,
giving you the total of eleven.
Boris karshina88 is not burnt
but it is used to smooth the onycha
in order to whiten it
so as to make it pleasing to the eye.89
They shall be of equal weight.
The four explicitly mentioned here
shall be equal---weight for weight.
The weight of one
should be the same weight as the other,
and so we learned:90
the balsam, the onycha,
the galbanum, and the frankincense
each had a weight of seventy manehs.
The word {Hebrew Ref} , it seems to me,
is a term for "a single one"
[ {Hebrew Ref} ---therefore has the meaning:]
"they shall be one for one"
i.e., one like the other.
Verse 35: Thoroughly blended.
As Onkelos translates it: "mixed,"
[i.e.] the particles must be mixed thoroughly
with one another.
It is my opinion that similar to this (i.e., {Hebrew Ref} ) is:
"( {Hebrew Ref} ) the sailors were frightened"91
[or:] "( {Hebrew Ref} ) your sailors and your pilots."92
[They are so called] because
they keep turning the water over (mixing) with oars
when they move the ship,
similar to a person who stirs beaten eggs with a spoon
in order to mix them with water.
Anything that a person wants to mix thoroughly
he turns over (stirs up) with a finger or a spoon.
Thoroughly blended, pure and holy.
Thoroughly blended shall it be,
pure shall it be, and holy shall it be.
Verse 36: And place it, etc.
This refers to the daily incense burning
which [was done] on the inner altar
which is inside the Tent of Meeting.
Where I will meet with you.
"All appointments that I will set up to speak with you
I shall set up in that place."
Verse 37: Its formula.
[Meaning:] according to the quantity of its spices.
It shall be sacred to you for Ad-noy.93
[Meaning:] that you shall do it only for My Name.94
Verse 38: To enjoy its fragrance.
But,
you may make it on your own in its proper proportions
for the purpose of selling it to the community.95 96
Chapter 31 - Rashi
Verse 2: I have called by name---97
to do my work---Betzalel.
Verse 3: With wisdom.
["Wisdom" refers to] that which a person
hears from others, and learns.98
With understanding.
[ {Hebrew Ref} is what] he understands on his own
from things that he has learned [from others].99
With knowledge.
[ {Hebrew Ref} refers to] Divine Inspiration.
Verse 4: To devise plans---
[refers to] the weaving of a master craftsman.
Verse 5: {Hebrew Ref} .
Meaning: a craft
as in: {Hebrew Ref} ---"a wise craftsman."100
However, Onkelos explains it more specifically
and varies their explanation [in each instance],
for a stone craftsman is called {Hebrew Ref}
and a wood craftsman is called {Hebrew Ref} .
For setting (lit. to fill).
[I.e] to place it into its setting in its entirety
[i.e.] to make the setting [corresponding]
to the measurement of the bottom of the stone
and its thickness.
Verse 6: In the heart of
every wise-hearted person, etc.101
[Meaning:] and the other wise-hearted among you,102
and anyone to whom I have given wisdom,103
all these shall do all that I have commanded you.
Verse 7: The ark for the Testimony.
[I.e.] for the purpose of the Tablets of Testimony.104
Verse 8: The pure Menorah.
So called on account of [its] pure gold.105
Verse 10: Garments of crochet-work.106
It is my opinion [that]
according to the plain meaning of the verse
it is impossible to say
that it speaks here of the priestly garments
for [immediately thereafter] it states:
"and the sacred garments of Aharon the kohein
and the garments of his sons to serve."107
But, [you must say] that these {Hebrew Ref}
are the "garments" [made of] the greenish-blue wool,
and the dark red wool, and the crimson wool
which are mentioned in the section of the travels:108
"They shall spread over it
a 'garment' of greenish-blue wool"109
"and spread over it a 'garment' of dark red wool,"110
"they shall place over them
a garment of crimson."111
It seems that my opinion is correct,
for it is said:
"And from the greenish-blue wool,
the dark red wool,
and the crimson wool
they made {Hebrew Ref} to serve in the Sanctuary,"112
and linen is not mentioned among them.
Now, if [it were speaking]
of the priestly garments---113
we do not find in a single one of them
[mention of] dark red wool
or crimson wool without linen [as well].
Garments of crochet-work.
Some explain it as garments of work and service
as Onkelos translates it: "garments of service."
Nothing like {Hebrew Ref} appears in Scripture.
It is my opinion that it is from Aramaic
similar to the Targum of the word {Hebrew Ref} 114
and the Targum of {Hebrew Ref} ,115
both of which were woven by needle (crocheted)
forming intermittent holes
lacediz (net-work) in Old French.
Verse 11: And the incense of spices for the Holy.
For the purpose116 of bringing up smoke in the {Hebrew Ref}
which is [the] {Hebrew Ref} [referred to here].
Verse 13: And you, speak to the B'nei Yisrael.117
"And you, though I have charged you
to command them concerning the work of the mishkon,
let it not be an easy matter for you
to set the Shabbos aside
on account of that work."118
You must still preserve My Shabbos.
Though you may be preoccupied
in the rush of the work [of the mishkon],
nevertheless Shabbos should not be set aside
on account of it. [This is indicated by the fact that]
every time the {Hebrew Ref} or {Hebrew Ref} appear
[they convey the idea of] limiting or excluding.119
[Here {Hebrew Ref} appears so as] to exclude Shabbos
from any work of the mishkon.120
For it is a sign between Me and yourselves.
It is a sign of the esteem between us
that I have chosen you, [as is indicated]
by My giving to you as a legacy
My day of rest, for rest.
To know.
[So that] the nations [know] through it
"that I, G-d, make you holy."
Verse 14: Shall be put to death---121
provided there are witnesses and a warning.
Shall be cut off
[shall suffer the punishment of kares]---
if there was no warning.122
Anyone who profanes it.123
[I.e.,] one who treats it in a profane matter
despite its holiness.124
Verse 15: A Shabbos of complete rest.
[Means:] a restful rest
and not a haphazard rest.125
( {Hebrew Ref} .
The reason the verse doubles the word {Hebrew Ref}
is to tell you that all "work" is prohibited,
even that which is for preparation of food.
So, too, regarding Yom Kippur, where it states:
"It is for you {Hebrew Ref} ,"126
all "work" is prohibited.
Whereas regarding Yom Tov,
it states only:127
"On the first day it shall be {Hebrew Ref}
and on the eighth day it shall be {Hebrew Ref} 128
they (i.e., these days) are prohibited
from all "work" of toil
but are permitted
in work that is for the preparation of food.)
It is sacred to Ad-noy.
The observance of its sacredness shall be for My Name
and to obey My commandments.129
Verse 17: And He rested.
As Onkelos translates it: {Hebrew Ref} ---"and He rested."
All forms of {Hebrew Ref} are from {Hebrew Ref} ---
"soul,"
i.e., he retrieves his soul and breath130
by his resting from the toil of his work.
Now He, about Whom it is written:
"He does not become faint, nor weary,"131
and all His "work" is accomplished merely by command132
attributes "rest" to Himself
only to accustom the ear
to what it can possibly hear.133
Verse 18: And He gave to Moshe, etc.134
There is no "earlier" or "later" in the Torah.135
[Here, too], the event of the Calf
preceded the command
regarding the work of the mishkon by many days.
For on the seventeenth of Tammuz
the tablets were broken136
and on Yom Kippur
G-d was reconciled to the Israelites.137
On the following day
they began contributing towards the mishkon
which was erected on the first of Nissan.138
When He finished.
It is written {Hebrew Ref} (with no {Hebrew Ref} after
the {Hebrew Ref} )
[suggesting] that the Torah was given to him
as a gift, as a bride [is given] to a groom139
because [otherwise] he could not have learned it all
in such a short time.140
An alternate explanation [of {Hebrew Ref} ]:
just as a bride adorns herself with 24 adornments---
those enumerated in the book of Yeshaiyahu---141
so, too, must a Torah scholar
be knowledgeable in the twenty-four books.142 143
Speaking to him.
The statutes and laws in (parshas) Mishpatim.
Speaking to him.144
This teaches that Moshe would hear from G-d
then they both reviewed
and studied the halachah together.145
Tablets.
It is written {Hebrew Ref} (without a {Hebrew Ref} after
the {Hebrew Ref} )146
to indicate that they were both of equal [dimensions].147
Chapter 32 - Rashi
Verse 1: That Moshe was late.
As Onkelos translates it---a term for lateness.
Similarly: "[Why] is the rider ( {Hebrew Ref} ) late?"148
[or:] "They waited until ( {Hebrew Ref} ) it was late."149
For when Moshe ascended the mountain
he had told them: "At the end of forty days150
I will return within [the first] six hours."151
They thought that the day that he ascended152
is included [in the forty days]153
but, actually, he had told them "full [days]"
[i.e.] forty days, each day with its preceding night.
But the day that he ascended,
its night was not part of it
for he ascended on the seventh of Sivan.154
Consequently the actual 40th day
was the seventeenth of Tammuz.
On the sixteenth (of Tammuz)
the Satan came and caused disorder in the world
by creating the appearance of darkness,
deep gloom and confusion
[so as to lead people] to say:
"Moshe has certainly died
and therefore the world has been thrown into disorder.
He said to them: "Moshe has died,
for six hours have already come155
and he still has not come, etc."156
as is related in Tractate Shabbos.157
It is impossible to say
that their mistake was due only to a cloudy day
whether it was before or after noon,158
for Moshe did not descend until the following day,
as it is said:
"They arose early the next morning159
and offered burnt-offerings."160
That will lead us.161
They yearned to have many gods.162
For this Moshe, the man.163
The Satan showed them a likeness of Moshe
being carried in the air high in the sky.164 165
Who brought us up from the land of Egypt---166
and taught us the way to go;
now we need gods who will go before us.167
Verse 2: On the ears of your wives.168
Aharon thought to himself:
the women and children fancy their jewelry,
perhaps, [as a result], the thing will be delayed
and in the meantime Moshe will arrive.
But they did not wait [for the women and children]
and took off [their own jewelry] from themselves.169
Remove.
{Hebrew Ref} is a plural imperative (a command)
derived from {Hebrew Ref} in the singular
as in {Hebrew Ref} derived from {Hebrew Ref} .
Verse 3: They removed.
[ {Hebrew Ref} ] has the meaning of unloading a burden,
for when they removed them from their ears
they became "unloaded" of their rings,
descharjier in Old French.
{Hebrew Ref} .
As if it were: {Hebrew Ref} ---"of the rings,"
as in: "As soon as I go out ( {Hebrew Ref} )"170
[meaning:] (from) of the city.
Verse 4: And formed it with an engraving tool.171
This can be translated two ways:
The first: {Hebrew Ref} as a term for tying
and {Hebrew Ref} as a term for a cloth,172
as in: "the shawls ( {Hebrew Ref} ) and the cloths,"173
[or:] "He tied two kikar of silver in two ( {Hebrew Ref} )
cloths."174
The second: {Hebrew Ref} as a term for forming images;
{Hebrew Ref} , a tool used by goldsmiths
with which they scrape and engrave images into gold,
like the stylus of a scribe
who engraves letters onto tablets and ledgers,
as in: "And write on it with a man's ( {Hebrew Ref} ) stylus."
175
This was Onkelos' intent when he translated it:
"He engraved it with a {Hebrew Ref} ,
from the word {Hebrew Ref} ---"forgery."
It is a tool for engraving letters and designs in gold,
referred to in Old French as neel,
and through it seals can be forged.
A molten calf.
As soon as he threw it into the fire,
in a melting pot,
the magicians, of the riffraff came---
those who went up with them from Egypt---
and made it (the Calf) by means of magic.176
Some say that Michah177 was there
for he had come out of the foundations of a building
into which he had been crushed178 in Egypt.179
He had in his hand an amulet and a plate
onto which Moshe had written:
"Arise ox! Arise ox!,"
with which to bring up Yoseif's bier180 from the Nile,
and he (Michah) threw into the melting pot
and out came the Calf.181 182
Molten.
[ {Hebrew Ref} is] a word that relates to metal.
An alternate explanation [of {Hebrew Ref} ]:
There were 125 kikars of gold in it (the Calf),
equal to the gematria (the numerical value) of {Hebrew Ref} .
183
These are your G-ds.184
It does not say:
These are our gods.
From this [we derive] that the riffraff
that came up from Egypt
were the ones that gathered against Aharon
and were the ones that made it (the Calf),
and afterwards misled the Israelites to follow it.185
Verse 5: Aharon saw---186
that it was alive
as it is said [of the Golden Calf]:
"in the form of an ox eating grass,"187
and he thereby saw that the Satan's act188 succeeded
and therefore had no excuse to put them off completely.
He built an altar---
so as to stall them.189
And he said,
tomorrow190 will be a festival to Ad-noy.
But [he did not say] "today,"
in case Moshe would return before they worship it.
That is its plain meaning.
But its midrashic explanation is
in Vayikra Rabbah:191
[ {Hebrew Ref} ] Aharon saw many things:
he saw that when his nephew, Chur,
reprimanded them,192
they killed him
[and accordingly] {Hebrew Ref} [should be understood
as:] {Hebrew Ref} ---"He understood
from the one slaughtered before him."
He also saw [the situation]
and he said:
Better the blame be put on me and not on them.193
He saw yet another thing
and he said:
"If they build the alter, themselves,
one will bring a chip of wood
and another will bring a stone,
resulting in their work being completed all at once.
But through my building it
and procrastinating in my work,
in the meantime Moshe will come."
A festival to Ad-noy.194
In his heart it was to G-d.195
He was confident that Moshe would arrive
and that they would worship G-d.196
Verse 6: They arose early.197
The Satan hurried them
for the purpose of sinning.
To amuse themselves.
There is the implication [in {Hebrew Ref} ]
of sexual immorality, as it is said:
"to mock me"198
(Potiphar's wife's accusation against Yosef)
and of bloodshed, as it is said:
"Let the lads arise and 'play' before us."199 200
Here, too, [ {Hebrew Ref} alludes to] Chur's being killed.
201
Verse 7: [Ad-noy] spoke.202
[ {Hebrew Ref} ] is a term of harshness
as in: "( {Hebrew Ref} ) He spoke with them harshly."203
"Go down."204
I.e., "Descend from your exalted position.
I did not give you your high position
except for their sake."
At that moment Moshe was ostracized
by the Heavenly Court.205
Your people have become corrupt.
It is not said: "the people have become corrupt,"
but, rather: "your people"---
the riffraff whom you accepted, on your own accord,
and you accepted as proselytes
without consulting Me,
and you thought it good
that proselytes be joined to the Shechinah---
they have become corrupt
and have corrupted others.206
Verse 9: Stiff-necked.
So-called because they turn
their stiff necks towards those who reprimand them
and refuse to listen.
Verse 10: Leave Me alone.
We have not yet heard of Moshe praying for them
and already He has said, "Leave me alone"?!207
But He thereby gave him an opening
and let him know
that the matter depends on him,
that if he will pray for them
He will not destroy them.
Verse 11: "Ad-noy! Why," etc.208
Can there be a thought of jealousy,
unless it is a wise man of a wise man
or a powerful man of a powerful man.209
Verse 12: And reconsider.
I.e., formulate another plan
to do good to them.
The evil---
that You had planned for them.
Verse 13: Remember Avraham.210
If they transgressed the Ten Commandments,
their father Avraham was tested
through ten tests,
and has not yet received his reward,
give it to him [now]
and let the "ten" offset the "ten."
Avraham, Yitzchok and Yisrael.
If [their punishment is to be] by burning
then remember Avraham
who offered himself to be burnt
for Your sake in Ur Kasdim.
If [it is to be] by the sword,
then remember Yitzchok
who stretched forth his neck at the "binding."
If [it is to be] through exile,
then remember Yaakov
who went into exile to Charan.211 212
And if they cannot be saved by their [forefathers'] merit,
then what is this that You tell me:
"I will make you into a great nation"?213
If a chair with three legs214 cannot stand before You
at the time of Your anger
[then this is] certainly [true] of a chair with one leg.215
216
To whom You swore by Your self.
You did not swear to them by something that is finite---
neither by the heavens, nor by the earth,
neither by the mountains, nor the hills,
but only by Your Self.
Who is eternal, and Your oath remains forever,
as it is said:
" 'By My Self I have sworn,' says G-d."217
To Yitzchok it was said:
"I will establish the [same] oath
that I swore to Avraham, your father."218
And to Yaakov it was said:
"I am G-d Almighty, be fruitful and multiply."219
Thus He swore to him by "G-d Almighty."220
Verse 15: On both sides---
were the letters readable,
and it was a work of miracles.221
Verse 16: They were the work of G-d.
As it implies:
He (G-d) Himself in His Glory made them.
An alternate explanation:
It is analogous to a person who tells his friend,
"All the occupation of so-and-so
is with that particular work."
So too is all the preoccupation of G-d
with the Torah.222
Engraved.
The words {Hebrew Ref} and {Hebrew Ref} are the same,
both being terms for engraving,
enteillier in Old French.
Verse 17: Rejoicing.
[Meaning:] trumpeting---
for they were blowing horns, rejoicing and laughing.
Verse 18: It is not the sound of strength.
This sound seems neither the shout of the mighty,
who cry out, "Victory!"
nor the sound of the weak
who cry out, "Woe!" or, "Let us flee!"
[but, rather---]
A sound of song.
I.e., a sound of defamations and blasphemies
( {Hebrew Ref} ) which torment the soul of those who hear
them
when they are related to him.
Verse 19: And he threw down, from his hands, etc.
He thought to himself: Just as the korbon Pesach,
which is just one of the mitzvos [of the Torah],
yet the Torah says:
"No stranger may eat from it;"223
but the entire Torah is here [on the Tablets]224
how can I conceivably give it to them?!
Beneath the mountain.
[I.e.,] at the foot of the mountain.
Verse 20: He scattered it.
A term meaning scattering.
Similarly "( {Hebrew Ref} ) there shall be scattered
on his dwelling place, brimstone."225
And similarly: "For naught ( {Hebrew Ref} ) is the net spread
out"226
[so called] because grain and beans are scattered in it.
And made the B'nei Yisrael drink it.
He intended to test them [in the same manner]
as are women suspected of adultery.227 228
Three different death penalties were inflicted there:
[1.] if there were witnesses and a warning
[to the sinner]---
by the sword,229 the same as an idolatrous city,230
when there are many involved.231
[2.] If there were witnesses but no warning---
by the plague, as it is said:
"G-d struck the people with a plague."232
[3.] If there were no witnesses and no warning---
by swelling up,
for the water tested them
and their stomachs swelled up.233
Verse 21: What did this people do to you.
How much pain did you endure
that they tortured you
before you brought this sin on them?234
Verse 22: That [the people] are set on evil.
They are always going on an evil way
with temptations before G-d.
Verse 24: I said to them.
I said one thing to them---
only: "Who has gold?"235
and they hurriedly removed it and gave it to me.
I threw it into the fire---
and I did not know that this calf would come out
and it did come out.
Verse 25: Exposed.
[Meaning:] exposed---
its shame and disgrace were exposed,
as in: "( {Hebrew Ref} ) He shall expose the head of the
woman."236
Disgraced among their adversaries.
[Meaning:] that this matter shall be a disgrace for them
before all who rise up against them.
Verse 26: "Whoever is for Ad-noy, to me!"
I.e., "Come to me."
All the sons of Leivi.
From here it is derived
that the entire Tribe was righteous.237
Verse 27: This is what Ad-noy said, etc.
Where [did G-d tell him] this?
"He who sacrifices to a god must be condemned to die."238
This is how this is presented in Mechilta.
His brother---239
having a common mother,240
and he (the brother) is a Israelite.241
Verse 29: Consecrate yourselves---
you who kill them,
by this act you will install yourselves
as kohanim to G-d.242
For each man---
Amongst you will be installed
[as a result of what each did] to his son and brother.
Verse 30: I will gain atonement for your sin.243
[I.e.] "I shall put a cleansing, wiping away
and a covering in front of your sins,244
to separate between you and the sin.
Verse 31: A god of gold.245
"You (G-d) are the One
who caused this to happen to them
for You gave them an abundance of gold
and anything they desired.
How could they not sin?"
A parable comparable to a king,
who fed and gave drink to his son
and adorned him
and hung a bag [full of money] from his neck
and stands him in the doorway of
a house of ill-repute;
how could the son possibly not sin?246
Verse 32: Now, if you would bear their sin---
then well and good---
I will not say to You, "Erase me,"
but if not, erase me [from Your Book.]
This is an eliptical verse247
and there are many such cases.
From Your Book.
[I.e.] from the entire Torah,
so that it should not be said of me
that I was not worthy enough
to ask for mercy on their behalf.
Verse 34: To [the place]
of which I have spoken to you.
Here is an instance where {Hebrew Ref} is used
connected with the verb {Hebrew Ref}
in the place of {Hebrew Ref} .
A similar instance:
"to speak to him concerning Adoniyohu."248
Behold, My Angel---249
but not I.250
On the day that I take account, etc.
As for now I shall listen to you
[and refrain] from destroying them all at once;
but always and consistently,
whenever I will take an accounting of their sins,
I will also account for a little of this sin
along with their other sins.251
And, indeed, no punishment is meted out to Yisrael
that does not have along with it
some of the punishment for the sin of the Calf.252
Verse 35: Ad-noy struck the people with a plague.
[I.e.,] death at the hands of the Heavenly King,
[for those who sinned] before witnesses
without having received a warning.253
Chapter 33 - Rashi
Verse 1: Leave, go up from this.
Eretz Yisrael is the highest of all the lands.254
Therefore it says: "Go up."
An alternate explanation [for the expression: "Go up"]:
as opposed to what He said to him
in time of anger: "Go down,"255
He said to him in time of good-will "Go up."256
You and the people.
Here he did not say: "and your people."257
Verse 2: And I will drive out the Canaanites, etc.
These are [only] six nations.258
[This is because] the Girgashite nation
got up and cleared out on their own from before them.259
Verse 3: To a land flowing with milk and honey---
do I tell you to bring them up.260
For I will not go up among you.
It is for this reason that I say to you
"I will send an angel before you."261
For you are a stiff-necked people---
and when My Shechinah is among you
and you are rebellious against Me
it causes Me to increase My anger against you.262
Destroy you.
{Hebrew Ref} comes from {Hebrew Ref} ---
"destruction."
Verse 4: This bad news---
that the Shechinah will not reside or go with them.
[No] man [wore] his ornament.
[This refers to] the crowns given to them at Chorev
when they responded, "We shall do and we shall listen."263
Verse 5: Were I to go up among you for one moment.
I would destroy you.
"Were I to go up among you,
and you would be rebellious against me---
in your stubbornness,
I would be angry with you for [only] one moment
which is the length of time that my anger lasts,
as it is said:
"Hide for almost a moment, until the anger passes,"264
and I would destroy you.
It is therefore better for you that I send an angel.265
And now---
this is the punishment that you will receive immediately,
that you will remove your ornaments from yourselves.266
And I know what to do with you.
Insofar as the accounting for the rest of the sin
I know what I have in My heart to do to you.267
Verse 6: Their ornaments from Mount Chorev.
Their ornaments which they possessed from Mount Chorev.
Verse 7: And Moshe---
from the time of the sin and on---
would take the tent.268
[ {Hebrew Ref} ] is an ongoing action (present tense):
he would take his tent
and pitch it outside the encampment.
He thought: one who is ostracized by the master
ought to be ostracized by the disciple as well.269 270
A distance---
of two thousand amohs,
similar to what is said:
"Only let there be a distance
between you (the B'nei Yisrael) and it (the Ark)
of about two thousand amohs by measure."271
And he called it.
He would refer to it as Tent of Meeting---
a gathering place
for those who seek knowledge of Torah.
Everyone who sought Ad-noy.272
From here [we derive]
that one who seeks
to be in the presence of an "elder" (a Torah scholar)
is as if he is in the presence of the Shechinah.273
Would go out to the Tent of Meeting.274
[ {Hebrew Ref} here is] the same [tense] as {Hebrew Ref}
(i.e., present tense).
An alternate explanation of {Hebrew Ref} .275
Even the ministering angels,
when they would inquire
as to the place of the Shechinah
their fellow-angels would say to them:
"But He is there in Moshe's tent!"276
Verse 8: Whenever.
[ {Hebrew Ref} is] in the present tense.
Moshe went out---
from the encampment to go to the tent---
all the people would rise.277
They would stand up before him
and would not sit until he disappeared from view.
And they would gaze after Moshe---278
in an admiring way, [saying, in effect:]
"Fortunate is one born of woman
who is assured that the Shechinah will follow him
into the entranceway of his tent."279
Verse 9: And would speak with Moshe
---
the same as {Hebrew Ref} (present tense).
Onkelos translates it {Hebrew Ref} 280
which is respect for the Shechinah,
as in: "He heard the voice {Hebrew Ref} 281 to him"
and it does not read {Hebrew Ref} .
Because when it reads {Hebrew Ref} its interpretation is:
the Voice speaking to itself
which the ordinary person happens to overhear,
but when it reads {Hebrew Ref} it implies
that the king is speaking with the ordinary person.282
Verse 10: Prostrated themselves---
to the Shechinah.283
Verse 11: Ad-noy spoke to Moshe face to face.
The correct reading of Onkelos is {Hebrew Ref} .284
He returned to the camp---
after [G-d's] conversing with him
Moshe would return to the encampment
and teach the elders what he had learned.
Moshe acted in this way
from Yom Kippur until the mishkon was erected285
but not longer.
For on the 17th of Tammuz the tablets were broken
and on the 18th he burned the Calf
and judged the sinners
and on the nineteenth he went up [the mountain],
as it says: "The next day
Moshe said to the people, etc."286
and spent forty days there
and asked for mercy [for the B'nei Yisrael],
as it is said:
"And I threw myself before G-d, etc."287
And on Rosh Chodesh Elul he was told:
"and in the morning go up to Mount Sinai"288
to receive the Second Tablets,
and [again] spend forty days there,
about which it is said:
"I stayed on the mountain
the same as the first days, etc."289
[signifying:] just as the first days were with good will290
so were the last days with good will.291
Derive from this
that the middle ones were with anger.292
On the 10th of Tishri (Yom Kippur)
G-d became reconciled with the Israelites
joyfully and whole heartedly
and said to Moshe, "I have forgiven, as you ask,
and gave him the Second Tablets
and he (Moshe) came down.
He began instructing him
regarding the works of the mishkon
and they constructed it until the 1st of Nissan.
Once it was erected He never spoke again with him,
except from the Tent of Meeting.293
"and he would return to the encampment,"
because it is in the present (ongoing) tense.
The same applies to this whole section:294
{Hebrew Ref} (v. 10) is {Hebrew Ref} ---"would
see,"
{Hebrew Ref} (v. 8) is {Hebrew Ref} ---"they
would rise,"
{Hebrew Ref} (ibid.) is {Hebrew Ref} ---"they
would gaze,"
{Hebrew Ref} (v. 10) is {Hebrew Ref} ---"they
would bow."
But its midrashic explanation is:295
G-d spoke to Moshe
that he must return to the encampment;
he said to him:
"I am angry and you are angry;
if so, who will again bring them near to me."296 297
Verse 12: Behold You say to me.
{Hebrew Ref} (lit. "see") means: Set Your "eyes"
and Your "heart" on Your words.298
You say to me, etc. ["lead this people up"]
but You did not let me know, etc.
[whom You would send with me].
And this that You said to me:
"Behold, I am sending an angel"
is not considered letting me know
for I do not wish it [to happen].299
You [also] said, "I know you by name."
[Saying to me, in effect:] "I have recognized you
from among other people
'by name'---i.e., to recognize your importance,"
for You said to me [to indicate this importance]:
"Behold I come to you
in the thickness of the cloud, etc.
and also in you will they believe forever."300
Verse 13: Now---
if it is so that I have found favor in Your eyes
please let me know Your ways---
i.e., what reward do You give
to those who find favor in Your eyes---
so that I will know You
that I may find favor in Your eyes.
And through this (i.e., knowing Your ways)
the degree to which You give reward---
what is this "finding of favor'
which I have found in Your eyes.301
Hence the interpretation of {Hebrew Ref} is:
so that I may appreciate
the extent of the reward for "finding favor."
And consider that this nation is Your people---
so that You not say:
"And I will make you into a great nation,"
while You abandon these [the people];
consider that they are Your people of yore,
and if You become contemptous of them
I could not be certain
that those who descend from me will endure.302
[I would rather] have as my reward
that You make known to me through this people.303
Our Sages, however, give midrashic interpretations of it
in Tractate Berachos,304
but my purpose is to explain the verses
in their context and order.
Verse 14: He [G-d] said,
"My Presence will go [with you].
It is as Onkelos translates it:
[ {Hebrew Ref} ---"My Shechinah will go," meaning:]
"I will no longer send an angel,
I, Myself, will go,"305
as in:
"( {Hebrew Ref} ) You, yourself, will go into battle."306
Verse 15: He (Moshe) said to him---
"that is exactly what I wish
that You not bring us up from here through an angel."307
Verse 16: And how will it be known.
The finding of favor will be known
only by Your Self going with us.
But I ask one more thing of You
that You no longer allow Your Shechinah to rest
on the nations of the world.308
So that I and your people will be distinguished.
I.e., through this309 we will be set apart
from all every other people, etc.,
as in: "G-d ( {Hebrew Ref} ) distinguished between the cattle,
etc.
[of Israel and the cattle of] the Egyptians, etc."310
Verse 17: Also this thing---
that My Shechinah will no longer rest
upon the nations of the world---I will do.311
But the [prophetical] words of Bilaam were not
by means of the resting of the Shechinah [on him],
but, rather, "when fallen (i.e., asleep)
but with the eyes uncovered."312
For example:313 "To me a word was stolen"314---
they (the prophets of the other nations) heard
through an intermediary.
Verse 18: He (Moshe) then said
"Please grant me a vision of Your Glory."315
Moshe saw that it was a favorable moment
and that his words were finding acceptance.
So he made an additional request
to be shown a vision of His Glory.
Verse 19: He (G-d) said,
"I will cause all My goodness to pass, etc."
I.e., "The time has come for you to see of My Glory,
that which I will allow you to see,
because I want and need to teach you
the order of prayer.
For, when you needed to ask for mercy
for the Israelites,
You reminded Me of the merit of the Patriarchs.
You thought
that were the merit of the Patriarchs to be exhausted
there would no longer be any hope.
I will, therefore, cause to pass
all the attributes of My goodness before you
on the rock while you are concealed in the cave.316
And will proclaim the Name, Ad-noy,
in your presence---
so as to teach you the order of asking for mercy
even if the merit of the Patriarchs is exhausted.
And in this order that you see Me,
"wrapped [in a tallis]"
while proclaiming "the thirteen attributes,"317
teach Yisrael to do likewise.
And by mentioning before Me
[My attributes] "Merciful One! Gracious One"
they will be answered,
for My mercies are never exhausted.318 319
I will be gracious to whom I will be gracious.
[I.e.,] those times that I will wish to be gracious.
And I will be compassionate---
those times that I will wish to be compassionate.
Up to this point He only promised him that
"at times I will respond, at times I will not respond."
But at that time
[when He actually proclaimed His attributes,]
He said to him:
"Behold, I establish a covenant,"320
thus promising him [that once the Attributes are invoked]
they will never return unanswered (lit. empty).321
Verse 20: And He said, "You cannot," etc.
Even when I cause all My goodness to pass before you,
I shall not permit you
to see My Presence.
Verse 21: "Behold, there is a place with Me."
In the mountain,
where I constantly speak with you,
I have a place prepared for your needs,
where I will conceal you so that you will not be hurt,
and from there you will see what you may see.
That is the plain explanation.
However, its midrashic explanation is that
["a place"] refers to the place where the Shechinah is
and He, therefore, says: "The place is with Me"
and He does not say: "I am in the place,"
for G-d is "the place of the world"
but the world is not "His place."322 323
Verse 22: When My Glory passes by.
[Meaning:] When I pass by you.
In a cleft of the rock.
[The word {Hebrew Ref} expresses the idea of a hole] as in:
"Will you ( {Hebrew Ref} ) bore out the eyes of those men?"324
[or:] "The ravens of the valley ( {Hebrew Ref} ) will bore it
out"325
[or:] "I have dug and drunk water;"326
They all have a common root.
Therefore {Hebrew Ref} means "a place dug out in the
rock."
And I will cover you with My Hand.
From here it may be derived
permission is given to destroyers327 to destroy.328
Onkelos translates it (i.e., {Hebrew Ref} )
{Hebrew Ref} ---"I will protect you with My
word."
This is a euphemism as a way [of explaining]
respectfulness towards the One on High,
Who, [obviously] does not need to cover him
actually, with His Hand.
Verse 23: Then I will remove My Hand.
[Onkelos translates it:] {Hebrew Ref} ---
"I shall remove the guidance of My Glory,"
[Meaning:] "When I remove the guidance of My Glory
from before your face"---
to go away from there [then---]
you will see My Back.
He showed him the tephillin-knot
[behind the Head].329 330
Chapter 34 - Rashi
Verse 1: Carve out for yourself.
331
He (G-d) showed him a quarry of precious stone
from within his tent and said to him:
The [ {Hebrew Ref} ---from {Hebrew Ref} ] chips
shall be [ {Hebrew Ref} ---from {Hebrew Ref} ] yours.
From there Moshe became extremely wealthy.332
Carve out for yourself.333
You broke the First [Tablets],
you carve out others for yourself.
A parable: [this is comparable]
to a king who went off to a faraway land
and left his betrothed with the maidservants.
As a result of the immoral behavior of the maidservants
her (the betrothed's) reputation was besmirched.
Her bridesman arose and tore up her marriage contract,
saying: "If the king will decide to kill her
I will tell him: 'She is not yet your wife'."
[Consequently] the king investigated and found
that the immoral behavior was only
on the part of the maidservants.
He was reconciled with her,
whereupon the bridesman said to him (the king):
"Write her another marriage contract
for the first one was torn up."
The king replied to him:
"You are the one who tore it up.
You buy other paper for yourself
and I will write it for her in my handwriting."
Here, too, the king is G-d,
the maidservants are the riffraff,
the bridesman is Moshe,
G-d's betrothed is Yisrael.
Therefore it says: "Carve out for yourself."334 335
Verse 2: Be ready.
[Meaning:] prepared.
Verse 3: No man shall go up with you.
Because the first ones (i.e., the First Tablets)
were [given] with great uproar
and sounds and great throngs,
they were affected by the evil eye.336
There is nothing better for you than being reserved.337
Verse 5: And he called out the Name, Ad-noy.338
It is translated by Onkelos:
"He called out in the Name of G-d."339
Verse 6: Ad-noy, Ad-noy.340
This Name signifies the Attribute of Mercy,
the first [ {Hebrew Ref} represents mercy] before [man] sins
and the second, after he sins and repents.341
Almighty.
This [Name], too, represents the Attribute of Mercy.342
Similarly, it says:
"My G-d, My G-d,
why have You forsaken me?"343
and it is not appropriate to say
to the Attribute of Retribution,
"Why have You forsaken me?"
Thus I have found in Mechilta (15, 2).
Slow to anger.
He puts off His anger
and does not rush to exact punishment
in case he (the sinner) will repent.344 345
And abounding in kindness---
to those who require kindness,
for they do not have sufficient merits.346
And truth.
[Meaning: He can be depended upon] to reward
those who do his will.
Verse 7: He preserves kindness.
[I.e., the kindness] which the person does before Him.347
For thousands.
[Meaning:] for two thousand generations.
[Iniquity, transgression.]
{Hebrew Ref} are sins committed knowingly;
{Hebrew Ref} are sins committed for the sake of rebellion,
which a person does out of spite.348
He clears and He does not clear.
According to its plain meaning it conveys
that He does not completely indulge any sin
but exacts retribution for it bit by bit.349
But our Sages explained it:
He clears those who repent
and He does not clear those who do not repent.350
Visiting the iniquity of the fathers
upon the children.351
When they retain the deeds of their fathers
in their hands (i.e., follow in their footsteps),
as was already made clear
in another verse "of those who hate Me."352 353
And fourth.
[Meaning:] the fourth generation.
Consequently it follows that the Attribute of Good
(i.e., reward)
is greater than the Attribute of Retribution
five hundred fold
for regarding the Attribute of Good it states:
"He preserves kindness
for [two] thousand generations."354 355
Verse 8: Moshe hastened.
When Moshe saw the Shechinah passing by
and heard the voice of the Proclamation,
he immediately prostrated himself.
Verse 9: Let My Master go among us---356
as You promised us.
Since You bear iniquity,"
and, therefore, if357 they will be a stiff-necked people
and rebel against You---
about which You said:
"I may destroy you along the way"358---
You will [nevertheless] forgive our iniquity, etc.
There are places where {Hebrew Ref} is used in place of {Hebrew Ref} .359
And take us as Your own possession.
Take us to Yourself as a special possession.360
This is the same request as:
"so that I and Your people will be distinguished,"361
that You not rest Your Shechinah
on the nations of the world.
I hereby make a covenant---
on this [request of {Hebrew Ref} ].362
I will perform wonders.
[ {Hebrew Ref} ] has a common derivation with {Hebrew Ref} ,363
that is: that you will be set apart in this respect
from all the nations of the world
---that I will not rest My Shechinah on them.
Verse 11: The Emorites, etc.364
There are six nations enumerated here
because the Girgashites arose
and cleared out from before them.365
Verse 13: Their asherah-trees.
[ {Hebrew Ref} ] is a tree that is worshipped.
Verse 14: Jealous366 is His Name.
He is jealous to exact punishment
and He is not indulgent.
And this is the idea conveyed by "Jealously"367---
He is steadfast in His ascendancy368
and exacts punishment from His enemies.
Verse 15: And you will eat of his sacrifice.
You might think
that there is no punishment for eating it.
Yet I will consider it for you
as if you concur in his [idol] worship.
For as a result of this (i.e., your participation in his feast)
you will come to take of his daughters for your sons.
Verse 18: The month of ripening [grain].
[Meaning:] the month of ripening,
when the grain first begins to ripen.369
Verse 19: All that opens the womb is Mine---
among human beings.
And all of your livestock that is male, etc.
[Meaning:] and all of your livestock that is male370
of the first-born of the cattle and sheep
[ {Hebrew Ref} ---"opens," meaning:] that
a male opens its womb.
That opens.
A term meaning "opening."
Similarly: "As water ( {Hebrew Ref} ) is opened
so is the start of conflict."371
The letter {Hebrew Ref} of {Hebrew Ref} denotes the
feminine
referring to the birthing animal.372
Verse 20: The donkey that opens the womb.
But not of any other unclean animal.373 374
You shall redeem with a sheep.
He must give a sheep to the kohein
and it remains non-sacred in the hands of the kohein.375
The first-born of the donkey
then is permitted to be used for work by the owner.376
You must break its neck.
He breaks its neck with a large knife.377
He caused the kohein a monetary loss,378
therefore, he shall suffer a monetary loss.379
All the first-born among your sons
you must redeem.
His redemption is set at five sela'im,
as it is said:
"Those that are to be redeemed
you shall redeem from a month old."380
And you must not appear before Me
empty-handed.381
According to the plain meaning of the verse
this is independent [of the first part of the verse]
and does not refer back to the first-born,
for there is no requirement in the mitzvah of {Hebrew Ref}
to appear before G-d,
but, rather,
it is an admonition concerning something else:
"And when you go up for the festival
to appear [before G-d],
you shall not appear before Me empty-handed;
[but] it is a mitzvah upon you to bring
the burnt-offering designated
when appearing before G-d."382
According to the midrashic explanation in the Beraisa
it is a redundant verse383
and is "free"384 to be used in a gezeirah shavah,385
to teach about the severance pay to a Hebrew slave386
that it must be five sela'im worth of each kind,387
as is [the amount for] the redemption of a first-born.388
(This is found) in meseches Kiddushin.
Verse 21: You must cease plowing and harvesting.389
Why are
plowing and harvesting [the only ones] mentioned?
Some of our Sages say [that this refers]
to the plowing of the year before the sheviis year
which leads into the sheviis year,390
and the harvest of the sheviis year
which extends into the post-sheviis year,391
so as to teach you
that a part of the secular [year] must be added
to the holy [year] (i.e., the sheviis year).392
Accordingly this is the meaning of the verse:
"Six days you shall work
but on the Seventh Day you must cease.
But, of the six days' work
which I permitted to you
there is a year in which plowing and harvesting
are prohibited.
There is no need to state [the prohibition of]
plowing and harvesting of the Seventh Year
for it has already been stated:
"Your field you may not sow, etc."393
However others [of the Sages] say
that this [verse] speaks only of Shabbos,
and [the fact that only] plowing and harvesting
are mentioned394
[is] to teach you that
just as the [prohibited] plowing is optional plowing395
so too is the [prohibited] harvesting optional harvesting,
which excludes the harvesting of the omer
which is obligatory396
and takes precedence over Shabbos.397
Verse 22: The first crops of the wheat harvest.
When you bring the "two breads"
made from the wheat.
The first crops.
So-called because it is the first minchah---"meal
offering"
which is brought to the sanctuary from the new wheat
for the omer-minchah which is brought on Pesach
[comes] from the barley.398
The Festival of the Harvest---
which falls at the time
that you gather in your crop
from the field into the house.
The term {Hebrew Ref} here denotes
bringing it into the house,399
as in:
"( {Hebrew Ref} ) bring it into your house."400
At the turn of the year---
which is when the year "returns,"
[i.e.] at the beginning of the following year.401
At the turn.
A term meaning going around and making a circuit
Verse 23: All your males.
[Meaning:] all the males among you.
[Some of the mitzvos mentioned here appear elsewhere!]
Many of the mitzvos in the Torah
are said and repeated.
There are even some mentioned three or four times.
This is to hold responsible and to punish
[the transgressors] according to the number
of negative precepts that they contain
and according to the number of positive precepts
which they contain.
Verse 24: I will drive out.
As Onkelos translates it:
"I will drive out."
Similarly: "Begin ( {Hebrew Ref} ) to drive out,"402
and similarly: "( {Hebrew Ref} ) He drove out the Emorites."
403
All these being terms for "driving out."
I will expand your boundaries---
and, consequently, you will be far from the Temple
and will be unable to appear before Me constantly.
Therefore I establish for you these three festivals.
Verse 25: Do not slaughter, etc.
Do not slaughter the korban Pesach
while chometz still remains [in your possession].
This is an admonition to one who slaughters
or to one who sprinkles [the blood]
or to any member of the group.404 405 406
Do not allow to remain overnight.
As Onkelos translates: [ {Hebrew Ref}
---Do not allow it to remain overnight until morning.
--- {Hebrew Ref} ---away from the altar
--- {Hebrew Ref} ---the fat of the
korbon Pesach].
Remaining overnight does not render it unfit
if it has been on top of the altar,407 408
and the infringement of {Hebrew Ref} ---"remaining
overnight"
applies only [if left off the altar] till dawn.409
The offering of the Pesach festival.
[This refers to] the intestines
[that are offered on the altar].410
From here you may learn the laws
of all fats and limbs that require burning.411
Verse 26: The first fruits of your land---
of the seven species
which are listed in praise of your land,
"a land of wheat, barley, grapes,
figs, pommegranates, etc."412
the "honey" [in the list] referring to date-honey.413
You must not cook a kid.
This is an admonition against mixing meat with milk.
It is repeated three times in the Torah:
once regarding eating, once regarding benefit from it,
and once prohibiting the cooking of it.414 415
A kid.
Any tender young animal is included,
even a calf or a sheep.
From that which it is necessary [for the Torah] to explain
in many places: "a goat's kid"
you may derive that a {Hebrew Ref} by itself
includes all sucklings (i.e., any animal).416
In its mother's milk---
to the exclusion of a fowl that has no mother's milk,
whose prohibition [against cooking it
or eating it with milk] is not a Scriptural prohibition,
but rather a Rabbinic decree.417
Verse 27: Write these words down for yourself.418
But you are not permitted to write down
the oral Torah.419
Verse 29: And when Moshe came down.
When he brought the Second Tablets on Yom Kippur.
That . . . had become radiant.
{Hebrew Ref} is a term having a common root with {Hebrew Ref} (horns)
because light shines out and projects
as a sort of "horn."
From where was Moshe privileged
to these rays of splendor?420
Our Sages say [that it was]
from the cave where G-d put His Hand on his face,
as it states: "And I will cover with My Hand."421 422
Verse 30: They were afraid to come close to him.
Come and see how great is the effect of sin!
For before they stretched out their hands
to commit sin (i.e., the Golden Calf)
what is stated?
"And the vision of the Glory of G-d
was like a consuming fire at the top of the mountain
before the eyes of the B'nei Yisrael,"423
and they had no fear nor trepidation.
But once they made the Calf,
even from the rays of Moshe
they trembled and were frightened.424
Verse 31: Leaders of the congregation---425
is the same as
{Hebrew Ref} ---"the leaders of the Congregation."
And Moshe spoke to them---426
the message of G-d.427
Thus this entire subject is in the present (ongoing) tense.428
Verse 32: After that, they came close.
[I.e.], after he taught the elders
he would again teach that section
or that law to all Yisrael.
The Sages have taught:
What was the order of the teaching of the Torah?
Moshe would learn from the Almighty.
Then Aharon would enter
and Moshe would teach him his chapter.
Aharon moved away and sat on Moshe's left.
Whereupon his (Aharon's) sons would enter
and Moshe would teach them their chapter.
They then moved away
and Elazar sat on Moshe's right
and Isamar on Aharon's left.
Whereupon the elders would enter
and Moshe would teach them their chapter.
The elders moved away
and sat on the sides.
Whereupon the entire people would enter
and Moshe taught them their chapter.
Consequently
the lesson came into the possession of the people once
into the possession of the elders, twice,
into the possession of Aharon's sons, thrice,
and into the hands of Aharon, four times, etc.,
as it is all cited in Maseches Eiruvin.429
Verse 33: He placed a cover over his face.
[ {Hebrew Ref} is] as Onkelos translates it: "a face cover;"
it ( {Hebrew Ref} ) is an Aramaic word [meaning "to look"].
It is found in the Gemara: "Her heart ( {Hebrew Ref} ) saw."430
Also in Kesuvos (60a):
{Hebrew Ref}
where it has the meaning of "looking,"
i.e., he gazed at her.
Here, too, {Hebrew Ref} refers to
a cloth placed in front of the face
and the area of the eyes.
And out of respect to the "rays of splendor"
so that they should not all become satiated by the sight,
he would place the cover in front of them (his eyes).
He would remove it when speaking to the Israelites
and when G-d was speaking with him
until he went out.
And when he went out [to teach G-d's words]
he would go out without the cover---
Verse 34: and he would speak to the B'nei Yisrael---
and they would see the "rays of splendor" in his face.
And when he would leave them---
Verse 35: Moshe would replace the cover
over his face until he would come to speak to Him.
And when he came to speak with Him
he would remove it from his face.431
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