Exodus · Chapter 34

And Hashem said to Moses: Hew for yourself two stone tablets like the first ones, and I will write upon the tablets the words that were on the first tablets, which you broke.

פסל לך HEW THEE — He showed him a quarry of sapphire in his tent and said to him: The chips (פסל = פסלת) shall be thine (לך). It was from this that Moses became so rich (cf. Midrash Tanchuma 3:9:29; Leviticus Rabbah 32:2). Another explanation of פסל לך is: פסל לך HEW THYSELF — thou hast broken the first tablets, do thou therefore hew others. A parable: this may be compared to a king who travelled to a remote country (more lit., to a province over-sea) leaving his betrothed at home with her handmaids. Through the immoral conduct of her handmaids she also gained a bad reputation (more lit., there went forth against her an evil name). Her bridesman arose and tore up the marriage-contract saying: If the king proposes to kill her I shall say to him, “She is not yet thy wife” (the marriage contract which might have served as evidence being destroyed. The king made enquiry, found that the immorality had been only on the hand maids’ side and became reconciled with her. Her bridesman then said to the king, “Write another marriage contract for her because the first has been torn up”. Whereupon the king replied: You tore it up; do you therefore purchase for her new paper and I will write it for her in My handwriting. So, here, too: the King is the Holy One blessed be He, the handmaids are the mixed multitude, the bride’s friend is Moses, and the betrothed of the Holy One, blessed be He, is Israel — therefore it is said פסל לך, “Hew thyself the new tablets” (Midrash Tanchuma 3:9:30).

"Carve for yourself" — like "Go for yourself" (Gen. 12:1) and "Take for yourself" (above, 30:23). The meaning of "like the first" is: of the same dimensions. The Gaon [Saadia] said that the second tablets were more distinguished than the first, for the second were given on a holy day — on Yom Kippur — whereas the first were not, since they descended on the seventeenth of Tammuz, an ordinary weekday. Furthermore, the second tablets contain mention of three covenants, and in the second it is written "so that it may go well with you" (Deut. 5:16), while the first were shattered. But these words are like the stuff of dreams — they neither add nor diminish anything — for both sets were the writing of God. Moreover, the first tablets were the handiwork of God, whereas the second were the handiwork of Moses.

ויאמר ה' אל משה פסל לך, “Hashem said to Moses: “carve out for yourself, etc.;” This was said to Moses on the night of the 29th day of Av.

פסל לך שני לוחות אבנים כראשונים וכתבתי, “carve for yourself two stone tablets similar to the original ones and I shall write, etc”. When G’d said: וכתבתי, “I will write,” the meaning is “with a finger,” just as we had been told of the first Tablets that they had been written “with the finger of G‘d” (32,18). When G’d spoke of the second Tablets being כראשונים, “like the first ones,” the reference was to the writing not to the material they were made of. The first Tablets were made of material provided by G’d, not material provided by man which Moses carried all the way up the mountain. Shemot Rabbah 46,2 states that the instruction to Moses to carve for himself two stone tablets is an illustration of what Solomon had in mind in Kohelet 3,5 when he said: “there is a time to throw stones away and another time to assemble stones. He first referred to Moses who had smashed the first set of Tablets, whereas in the second half of his statement he referred to G’d’s instruction to Moses to carve for himself two stone tablets as mentioned in our verse. The latter statement was an illustration of the verse (Proverbs 10,23) “the blessing of the Lord makes people wealthy.” The blessing Solomon had in mind when he wrote that was the wording chosen by G’d here i.e. פסל לך, as if G’d had said: “the פסולת, “discarded (slivers of stone) used to carve out these tablets will remain your personal property.” G’d showed Moses a kind of large sapphire from which to carve the tablets. This made Moses a wealthy individual and enabled him to act as king over Israel. This also teaches you that anyone who makes Torah his vocation will find that his livelihood will somehow be provided by the Torah. This is the meaning of the words (Joshua 1,8) “for then (if you preoccupy yourself with Torah on an ongoing basis) you will succeed in your path and will be successful.” Such a person will not experience pain or anguish in the process of securing his livelihood and will not have to leave his home even in order to work for his livelihood. Another meaning of the words: “carve for yourself!” The matter can be illustrated by means of a parable. A king took a trip abroad, overseas, leaving his wife and the various female servants of the palace behind. The queen now became the subject of the same kind of cheap gossip as is invariably spread about such servants. When these tales reached the ears of the king he wanted to execute his queen. When a companion of the queen who had been a witness to the marriage heard about this he tore up the marriage settlement which had been given to him for safe-keeping. He reasoned that if the king were to accuse his wife of misconduct he would tell him that she was not his wife anymore (seeing she had no marriage settlement). The king examined the reports that had reached him and did not find any substance in them. Only accusations against the maid servants could be substantiated. He immediately changed his mind and his wife became very dear to him again. Thereupon the witness who had previously torn up the marriage contract said to the king: “please write a new marriage contract for your wife.” The king responded that seeing that it was the witness who had torn up the original it was up to him to provide the means to write a replacement. The king was willing, however, to do the writing on the replacement contract. This is the reason G’d said to Moses: “carve for yourself!”

Be ready by morning, and in the morning ascend Mount Sinai, and present yourself before Me there at the summit of the mountain.

נכון means PREPARED.

"And be ready in the morning, and go up" — this is the third time; on each occasion he remained forty days and forty nights.

והיה נכון לבוקר ועלית בבוקר אל הר סיני, “Be prepared in the morning; ascend Mount Sinai in the morning.” The wording we would have expected should have been והיה נכון לבוקר ועלית אל הר סיני. Why did the Torah have to use the word בבוקר, “in the morning,” a second time? The Torah wanted to allude to the attribute בוקר, another synonym for the attribute of Mercy. This attribute is usually evident in the morning [as opposed to the attribute of Justice. Ed.] An example of the attribute of Mercy being in the ascendancy in the morning is found in Psalms 5,4 ה’ בוקר תשמע קולי בוקר אערך לך ואצפה, “Lord, hear my voice at daybreak; at daybreak I plead before you and wait.” David prayed for the attribute of Mercy which is the strength of the morning that He should listen to his plea.

No man shall ascend with you, nor shall any man be seen on the entire mountain; neither flocks nor cattle shall graze opposite that mountain.

ואיש לא יעלה עמך AND NO MAN SHALL GO UP WITH THEE — Because the first tablets were given amidst great noises and alarms and a vast assembly the “evil eye” had power over them (they did not endure) — there is no finer quality than to be unostentatious! (Midrash Tanchuma 3:9:31).

AND NO MAN SHALL COME UP WITH THEE. None of the elders of Israel at all should go up with you, as they had done at the first Tablets of the Law. NEITHER LET ANY MAN BE SEEN THROUGHOUT ALL THE MOUNT — even at the foot of the mountain, where Israel had stood at first [during the Revelation]. NEITHER LET THE FLOCKS NOR HERDS FEED BEFORE THAT MOUNT — in front of it. For at [the giving of] the first Tablets they had been warned only, no hand shall touch it [i.e., the mountain] … whether it be beast or man, and now they were still under that admonition, for the Glory was always on the mountain until the last Tablets of the Law were given. However, at the giving of these Tablets He was now more stringent than at the first Revelation [in requiring that none of the elders accompany Moses]. The reason for all this was that at the first Tablets the Revelation was for all Israel, whereas this one was only for Moses, because of his merit and his prayer, and the Glory revealed on the mountain for [the giving of] the last Tablets would be greater than that of the first ones.

"And no man" — because Aaron and his sons had ascended with him after the Revelation at Sinai and descended with them, and Aaron also ascended and stood there on the first occasion. "Throughout the mountain" — even if one were distant from the place of the Glory.

ואיש לא יעלה עמך, “and no one is to ascend with you.” On the first occasion after the revelation on Mount Sinai G-d’s instructions had been that before ascending the Mountain, Aaron Nadav and Avihu and the seventy elders were to accompany him part of the way. (Exodus 24,1) On this occasion the elders were too ashamed and kept their distance, on account of the people still being in a state of disgrace.

ואיש לא יעלה עמך, “and no one is to ascend together with you.” This wording caused our sages (Tanchuma Ki Tissa 34) to say that the second set of tablets was given to the people without fanfare, in relative secrecy. It is meant to teach you the power of the evil eye. The evil eye is potent even in matters which are being orchestrated by a miracle of G’d. This is why they wound up being broken. The second set never were broken because the evil eye did not have something to focus on.

ואיש לא יעלה עמך, “and no man may ascend with you.” Unlike the first time around, this time the elders were no to accompany Moses even part of the way. וגם איש אל ירא בכל ההר, and also no man is to be seen in the entire area around the Mountain.” Even at the base of the Mountain, unlike the first time when the Israelites had stood at the base of the Mountain. גם הצאן והבקר אל ירעו אל מול ההר ההוא, “neither sheep no cattle are to graze opposite that Mountain.” On the occasion of Moses’ first ascent the warning had only been not to touch this area by hand on pain of death. The reason why so many new restrictions had been added was to make plain to the people that there had been a change in their status. On the first occasion Moses, as their representative, went up to the Mountain to receive the first Tablets after the people had been considered fit to witness the revelation. They were all on a spiritual “high.” This time only Moses remained on such a level, and G’d wanted them to realize that it was only because Moses was highly regarded by Him, and this is why his prayer would be welcome. Seeing that the glory of G’d had remained hovering above the Mountain all this time, unworthy people would be highly at risk if they ventured too near.

So he hewed two stone tablets like the first ones, and Moses rose early in the morning and ascended Mount Sinai, as Hashem had commanded him, and he took in his hand the two stone tablets.

"And he hewed" — it is the way of language to speak in this manner, saying "and he took in his hand two stone tablets," rather than "and he took in his hand the two tablets." Similarly: "And Hashem rained upon Sodom and upon Gomorrah brimstone and fire from Hashem" (Gen. 19:24), rather than saying "from Him." Likewise, the expression "the children of Israel" occurs five times in a single passage — this is a form of elegant style.

וישכם משה בבקר, Moses arose early on the morning of the 29th of Av.

And Hashem was revealed in the cloud, and He stood with him there, and He called in the name of Hashem.

ויקרא בשם ה׳ AND HE CALLED BY NAME, O LORD — We render this in the Targum by, 'ויקרא בשמא דה and he (Moses) called on the name of the Lord.

AND HE STOOD WITH HIM THERE. That is, the Eternal stood — something like it is said, And the Eternal came, and stood — with Moses, meaning, that Moses entered into the cloud as he had done at first.

"And He descended" — some say that "and He stood with him on the cloud" means that Hashem was passing by. Know that He drew a comparison to the mountain — the higher and more exalted among physical things, as the mountain is elevated above the ground. "And He called out in the name of Hashem" — behold, it is Hashem who calls, and from this we learn how Moses was to call out.

ויתיצב עמו שם. Moses stood there close to G’d, as he had been commanded in verse 2. ויקרא, now the subject is G’d. 'בשם ה, By calling out G’d indicated that he was about to carry out some specifically Divine activities.

ויקרא בשם ה, “He called to him, using His name the tetragram.” G-d informed Moses regarding which of His attributes would accompany him. A different interpretation: G-d called to him what is written subsequently, i.e. the list of 13 of His attributes relevant to prayers that were primarily appeals for forgiveness. Our author likes this explanation, citing the fact that the words 'ה and על פניו, have been separated by a p’sik, vertical line.

ויתיצב עמו, together with Moses who was positioned there, as is written (33,21) ונצבת על הצור, “you will position yourself near the rock.” 'ויקרא בשם ה, G’d called out as He was passing, as will be explained presently. This had been predicted already in verse 19 of the last chapter.

'ויקרא בשם ה, ”He proclaimed the name of the Lord;” G–d announced that he would walk with the Israelites.

And Hashem caused His Shechinah to pass before him and proclaimed: Hashem, Hashem, God, compassionate and gracious, slow to anger and abounding in doing good and truth.

ה׳ ה׳ THE LORD, THE LORD — This is the attribute of Divine mercy. The one (the first ה׳) alludes to God having mercy on the sinner before he sins and the other after he has sinned and repented (Rosh Hashanah 17b). אל GOD — This is also an attribute of Divine mercy (it is not, as אלהים, an attribute of stern justice). Thus also does Scripture say, (Psalms 22:2) “My God, my God (אלי ,אלי) why hast Thou forsaken me?” — for surely one would not say to the attribute of stern Justice “why hast Thou forsaken me?”! Thus have I found in the Mechilta d'Rabbi Yishmael 15:2:2. ארך אפים SLOW TO ANGER — He defers (מאריך) His anger and does not hasten to punish — it may be that the sinner will repent. ורב חסד AND ABUNDANT IN MERCY — to those who need mercy because they have not sufficient merits to be saved by them. ואמת AND TRUTH — faithfully rewarding those who perform His will.

AND THE ETERNAL PASSED BY BEFORE HIM. This means that He fulfilled His promise to Moses, I will make all My goodness pass before thee. AND HE PROCLAIMED: ‘HASHEM HASHEM E-IL’ (THE ETERNAL, THE ETERNAL, G-D). These three words are sacred Names of G-d which the Sages call midoth (attributes), being that they constitute the attribute of the Lord of repentance, the attribute of His mercies and that of His goodness. The Proper Name of G-d [i.e. the Tetragrammaton], however does not lend itself to any plural form. And the attributes which are perceived in human terms are ten: merciful and gracious, etc. Thus on one side they are all attributes, and on the other, there are the three which denote the Names of His essence, whereas the Ten are attributes. Now the attributes also represent Names of G-d, for merciful and gracious, long-suffering etc. are all with reference to the essence of G-d the Most High. Therefore it does not say “the G-d Who has mercy, grace, and is long-suffering,” for [that would have meant that these are His ways with the lower creatures; instead it says, merciful and gracious, long-suffering, indicating] that these actions emanate from G-d’s attributes, [which are His essence]. And abounding in goodness and truth; keeping mercy upon the thousandth generation — these three denote the attribute of mercy, since He increases the goodness over His strength and might and the truth in His mercies. And ‘notzeir’ (keeping) mercy unto the thousandth generation, for He hath remembered His mercy and His faithfulness toward the house of Israel. Or it may be that the word notzeir means “sprouting,” of the root, ‘v’neitzer’ (and a twig) shall grow forth out of his roots. And in His goodness He is ‘nosei’ (forgiving) iniquity and transgression and sin. This is of the expression, I have made, and I ‘esa’ (will bear). The two phrases, and that will by no means clear the guilty, and visiting the iniquity of the fathers upon the children, are an explanation to the one of forgiving iniquity [mentioned before]. It is called an “attribute” because He clears the sinner by this visitation. And because this act of forgiving is not equal for iniquity, transgression and sin, but instead in each category has its own form of clearing the sinner, it is called in each case “one attribute.” Now Moses bowed his head to G-d Who passed by before him, and prayed that G-d should always go in their midst and forgive their iniquity and their sin in whatever they might do, and that He cause them to inherit the Land. Moses, however, did not ask that G-d forgive “our transgressions,” since it is not possible that G-d forgive transgressions, which are sins of a rebellious nature; in those cases He is only to bear them [through visitation] and not to destroy them. It will not be concealed from you why these two Names [If now I have found grace in Thy sight, O Lord, let the Lord, I pray Thee, go in the midst of us…] are written with Aleph Daleth [instead of in the letters o...

"And He passed" — do not be astonished that Hashem calls out the Name, for He alone is the Knower, the Knowledge, and the Known — a most profound matter. The Gaon said that the first occurrence of "Hashem" is attached to "and He called," making the verse read: "and He called, 'Hashem, Hashem.'" But if that were so, why did the master of the cantillation marks not join them? The correct interpretation is that "Hashem" is repeated twice — like "Abraham, Abraham" (Gen. 22:11), "Jacob, Jacob" (Gen. 46:2), "Moses, Moses" (Exod. 3:4) — and this is how it is to be read and written, for the thirteen attributes are counted there. The Gaon said that the holy Name enters the count as one attribute, and the second is that He is Lord — but this is an error, for what is written is not "Lord" (Adon); it is a title used by speakers as an expression of honor. Rav Nissim said that the phrase "slow to anger" comprises two attributes — one toward the righteous and one toward the wicked — but this too is incorrect, for an attribute does not multiply on account of a variation in the person. Moreover, Hashem is slow to anger toward the wicked, not toward those who have not sinned. Behold, "and He cleanses" is an attribute in itself. Up to here the count is thirteen attributes. Yet according to the plain sense, "He will not cleanse" is a single attribute together with "and He cleanses," for "and He cleanses" is an infinitive absolute, like "if you afflict, you will afflict" (above, 22:22). Rather, from the phrase "and He cleanses — He will not cleanse" we learn that He cleanses for the penitent but not for the impenitent, as the prophets teach — therefore "and He cleanses" is listed among the attributes. The phrase "visiting the iniquity of the fathers" — this too is an attribute of mercy. Know that the priestly garments are seven in number; the frontplate was included in the count because it is like an ornament. Behold, eleven tribes were born in Paddan-aram, and Benjamin alone was born in the land of Canaan — yet it is written of them all: "These are the sons of Jacob who were born to him in Paddan-aram" (Gen. 35:26), because Scripture follows the majority and does not trouble itself to except the one. Similarly: "With seventy persons your fathers went down to Egypt" (Deut. 10:22), even though Manasseh and Ephraim did not go down, having been born there. Regarding the divine Name: it has been brought within the attributes, though it is a noun of essence. I have already noted in the portion of "These are the names" that it sometimes functions as a descriptive name and sometimes as an attribute — and these are two. The word "El" is the third; "Compassionate" the fourth; "Gracious" the fifth; "Slow to anger" the sixth; "Abounding in kindness" the seventh — and the word "abounding" serves double duty for what follows — "Abounding in truth" the eighth; "Preserving kindness for thousands" the ninth; "Bearing iniquity" the tenth; "Bearing transgression" the eleventh; "Bearing sin" the twelfth; "And He cleanses" the thirteenth. The Name, which is a descriptor, encompasses the honored and the corporeal, the exalted and the lowly. "El" — like mighty (taqif), who acts rightly in wisdom. "Compassionate" — in the manner of "as a father has compassion on his children" (Ps. 103:13), keeping them from falling. "Gracious" — in the manner of "for I am gracious" (above, 22:26), to rescue one who has fallen and cannot rise. "Slow to anger" — that He does not quickly grow angry at the wicked. "Abounding in kindness" — toward both the righteous and the wicked. "Abounding in truth" — that He fulfills and keeps His word.

ויקרא, G’d. 'ה', ה, a reference to the fact that this is the name of the Lord is the One Who originates matters, called non existent phenomena into existence. The repetition of the name a second time means that it is also He Who is eternal, not subject to fading into the nothingness they came from. At the same time it is He Who preserves these phenomena He has called into existence. א-ל, whatever He does is not the result of external pressure, being programmed, [such as trees whose function it is to grow, or water whose function it is to flow downhill. Ed.] רחום, merciful to those who are guilty, reducing the punishment they really deserve. David explains this in Psalms 34,18 צעקו וה' שמו, “they cry out and the Lord hears.” G’d sees and sympathises with the anguish of the downtrodden as we know from Exodus 3,9 וגם ראיתי את הלחץ, “I have also taken note of the oppression, etc.” וחנון; He even responds to people who request leniency even though they are not deserving of it. ארך אפים, both to the righteous and to the wicked. The reason? To encourage them to do teshuvah. ורב חסד, inclining toward leniency in administering justice. Our sages define this as מעביר ראשון ראשון, He decides in favour of the accused when his merits and demerits are in balance. ואמת, the adjective רב, “abundant” mentioned in connection with the attribute חסד also applies to the attribute אמת. The mention of the attribute אמת is important as if we had only known about G’d’s patience with the sinner, i.e. ארך אפים, we might have concluded that the sinner might eventually get away with his sin. The attribute אמת is a reminder that if the sinner who enjoyed G’d’s patience did not use it to repent, his sins will catch up with him. G’d does not wipe out the sin. It also refers to what our sages described as the meaning of Deuteronomy 10,17 that G’d does not show favoritism, i.e. an illustrious’ father such as Avraham cannot save his son Yishmael from punishment, nor a Yitzchok his son Esau. Similarly, it includes the fact that G’d does not accept “bribes,” and that sins cannot be offset by good deeds so that the sin goes unpunished.

ה׳ ה׳ קל רחום וחנון, "The Lord, the Lord, G'd is merciful and gracious;" Our sages in Rosh Hashana 17 explain the repetition of this attribute of Mercy as the difference between invoking this attribute before man has sinned and invoking it after he has sinned. The Rosh, (Rabbi Asher ben Yechiel) questions why man should be in need of mercy prior to his having sinned. He answers that seeing G'd is already aware that man will sin at some future date, man is already in need of G'd's attribute of Mercy. He suggests an alternative meaning according to which the Torah speaks of someone who contemplates idolatry only with his mind without as yet committing an overt act of any kind. G'd's attribute of Mercy would "call out" to such a person to desist before he performed a punishable idolatrous deed. I must confess that I cannot understand either of the Rosh's two explanations. If man is in need of the attribute of Mercy because of penalties for sins not yet committed, why did G'd create him in the first place, seeing He was aware that he would sin? Was G'd really prepared to judge man for sins he had not committed so that He had to invoke the attribute of Mercy on man's behalf? Concerning a person who contemplates the sin of idolatry, but who had not yet committed an overt act, why would he be considered as not yet having committed a sin seeing that when it comes to idolatry even the intent makes one liable to punishment? I believe that a person is in need of G'd's attribute of Mercy even before he has committed a sin unless he had acquired merits through the performance of G'd's commandments. The merit acquired by performance of positive commandments entitles a person to have G'd invoke the attribute of Mercy on his behalf. Examination of Deut. 11,13 will demonstrate my point. The Torah writes: "It will be as a result of your hearkening diligently to My commandments ….and perform them,…I will give the rain of your land in its season…and you will gather in your harvest, etc." This shows that as a result of performing a good deed one will become the recipient of G'd's goodness. If, on the other hand, a person has been prevented from performing G'd's commandments by circumstances beyond his control he will neither receive the reward promised by the Torah for the performance of the commandments nor will he be punished for non-performance. How then would G'd's Mercy become evident? This is why the Torah refers to G'd's Mercy as something that needs to be invoked even before a person commits a sin. This "Mercy" will assure such a person of a harvest, etc., even if he had been unable to establish a claim to G'd's goodness. In addition, G'd promised Moses that He would invoke His attribute of Mercy even on behalf of people guilty of sinful conduct. G'd informed Moses of another aspect of the attribute of Mercy by telling him [by means of the repetition Ed.] that a sinner would not forfeit any of G'd's goodness which he had been in line for before he sinned, ...

ה', ה, according to Rashi, the repetition is to describe G-d‘s approachability before one has sinned with His approachability after one has sinned and repented. This is important seeing that sins such as idolatry, if not repented are treated as two sins, i.e. from the moment one contemplated to commit idolatry it is already considered sinful and punishable separately as soon as one had carried out that intention. This is based on Ezekiel 14,5 as interpreted in the Talmud tractate Kidushin, folio 40, למען תפוש את בית ישראל בלבם, “I will hold the house of Israel accountable for their thoughts.”When the sin of the spies was committed, the people were not held responsible for having had sinful thoughts previously, as they had not meant to reject the Hoy land until after they had been misled by the majority of the spies. This is what David refers to in Psalms 66,18: און אם ראיתי בלבי לא ישמע אדוני, “if I had an evil thought in my mind, the Lord would not have listened to it.” In that verse G-d’s name appears only once, in order to make that point. אל, the attribute of Justice, as for instance in Exodus 22,8: עד האלוהים יבא דבר שניהם, “the dispute of both parties has to be dealt with by a judge or a court.” רחום, “merciful;” He displays mercy for the poor and saves them from being taken advantage of. וחנון, “and gracious;” this attribute is also applied to the wealthy, as we know from Psalms 37,21: וצדיק תוע ונותן, “the righteous is generous and keeps giving.” The same expression in the same meaning also occurs in Genesis 43,29: אלקים יחנך בני, “may G-d grant you grace my son (Joseph to Binyamin).” Compare also Numbers 6,25 on the word ויחנך in the priestly blessing, which is understood by commentators as a blessing in which the priest promises the recipient the G-d in whose name he recites the blessing is the One Who provides all living creatures with their daily needs. (B’chor Shor) ארך אפים, “slow to anger,” (Whose patience with man’s foibles) is long lasting. Our author quotes Daniel 7,12 as explaining the meaning of this term, saying that G-d grants an extension of life to those who have already forfeited it, waiting for the sinner to repent and change his way. Or, it may mean that by letting the sinner die without granting such an extension of life on earth to him, this is in order to ensure that this sinner does not lose his chance to have an afterlife by sinning further. A different interpretation: seeing that G-d is eternal He has great patience, seeing that He will always be able to exact judgment from the sinner, as opposed to a human being, who, because he is mortal, cannot always afford such patience. ורב חסד, “abounding in kindness;” He is on record as remembering good deeds of the patriarchs and their descendants for up to 1000 generations whereas sins are not remembered for more than 3 or 4 generations. (Compare Talmud Sotah, folio 11) ואמת, “and faithful;” He keeps what He promises.

ויעבור ה’ על פניו ויקרא ה’ ה’ אל רחום וחנון ארך אפים ורב חסד ואמת, נוצר חסד לאלפים נושא עון ופשע וחטאה ונקה, “Hashem passed before him and proclaimed: ‘Hashem, Hashem, G’d, Compassionate and Gracious, Slow to anger, and abundant in Kindness and Truth; Preserver of Kindness for thousands of generations, Forgiver of Iniquity, Willful sin, and Error, and Who cleanses.” According to the plain meaning of the text these attributes are the ones a king practices in his dealings with his people. All of these attributes are subsumed under the heading חסד ואמת, “kindness and truth.” A king needs to employ these attributes when dealing with his people and his officials, i.e. not to insist on the application of absolute justice, but tempering justice with mercy. On the other hand, there are situations in which the king has to exert his full authority and employ the harshest measures of justice. This is why Solomon said (Proverbs 20,28) “mercy and truth preserve the king; he upholds his throne by loving kindness.” A judicious application of these two attributes ensures the stability of the king’s throne. You have to appreciate that everyone who properly understands these thirteen attributes and invokes them in his prayers meticulously will never experience that his prayers went totally unheard (Rosh Hashanah 17). The only reason that his prayer would go unheard would be certain specific sins which are not subject to G’d’s forgiveness. In our times, when we are bereft of the priests, the holy Temple, the altar and the sacrifices, all of which were meant to assure us of atonement for our sins, the only thing left for us with which to appeal to G’d are our personal prayers and the invoking of these thirteen attributes (nuances) of G’d’s Mercy. By knowing of these thirteen attributes of Mercy our sages were able to properly edit our prayers so that they will enjoy maximum effectiveness. Know that mention of the tetragrammaton, i.e. Hashem, for the first time is not an attribute but a reference to the very essence of the Lord. The second time this word appears it is used as an attribute, i.e. the invoking of the attribute of Mercy when the sinner has not previously confessed his sin and has repented it. G’d is appealed to as our father, someone who naturally extends his mercy to his children; just as the father is aware of his children’s needs, so G’d, our collective father, is aware of our needs. Such a father will not wait until his son asks for what he needs but will supply it even without being asked to do so. G’d therefore responds to the needs of even the wicked sinner as he too is one of His children. G’d employs this attribute even in His dealings with idolaters as we know from Sanhedrin 39 where G’d is telling the angels to suppress their songs of praise at a time when His creatures are drowning in the sea. He grieves over the need to exact this kind of retribution from them. In fact, G’d’s Mercy extends even to the animals as we know from Psalms 36,7: “Man and beast You deliver, O Lord. The attribute אל is the one dealing with forgiveness in response to the sinner’s request. This is what is meant in Psalms 99,8 אל נושא היית להם, “You have been a forgiving G’d for them.” The attributes רחום וחנון are two attributes applied in response to requests for forgiveness when such forgiveness is granted in connection with the sinner experiencing afflictions and having repented properly. We find that these terms always appear in connection with afflictions such as in Deut. 4,31 כי אל רחום ה’ אלו-היך לא ירפך ולא ישחיתך, “for Hashem, your G’d is a merciful G’d He will not abandon you nor destroy you.” The expression השחתה is found in connection with afflictions such as in Isaiah 52,14 כן משחת איש מאיש מראהו, “so his appearance is like that of a man who has suffered afflictions.” An even more outspoken verse describing the connection between afflictions and השחתה is Job 33,24 ויחננו ויאמר פדעהו מרדת שחת מצאתי, “then He has mercy on him and decrees: “redeem him from descending to the pit.” The attribute known as ארך אפים applies to both the righteous as well as to the habitual sinners. Moses said to G’d concerning the application of this attribute: ”You have to forgive the people on account of Your having told me that this is one of Your attributes, i.e. to hold back with venting Your anger.” “You explained to me that the reason for calling it ארך אפים instead of ארך אף means that even the sinners qualify for the application to them of this attribute.” Moreover, Moses added, assuming that the people concerned have already used up this attribute, ‘You are also רב חסד, abundant in kindness, a fallback position for people who have exhausted their claim against You on the basis of Your being ארך אפים.’ Moses reminded G’d that as long as the Torah had not been given, during the first 26 generations of man’s existence on earth, You fed them due to Your attribute of רב חסד. If You were to say that the very absence of the Torah was a factor in Your applying the attribute of רב חסד, because they did not violate any of its commandments, Moses said that due to G’d’s attribute of חסד i.e. an attribute of undeserved kindness known as “true kindness,” He would still have to extend forgiveness to the sinners. If even that nuance of the attribute of Mercy would not suffice to obtain forgiveness for a sin (such as that of the golden calf) then the next fallback position would be the nuance called נוצר חסד לאלפים, “preserver of kindness for thousands of generations,” i.e. what is popularly known as zechut avot, the accumulated and unexpired portion of the merits of the patriarchs. In the event that G’d were to reply that even this aspect of the attribute of Mercy had already been exhausted by the people (compare Shabbat 55), Moses would appeal to the nuance described here as נושא עון, G’d’s attribute of being “a forgiver of iniquity,” a reference to sins committed knowingly. The word פשע which follows the attribute of נושא עון, refers to sins committed with the express intent of asserting man’s independence vis-a-vis legislation perceived as decreed by G’d. The word וחטאה is applicable to sins committed erroneously, unwittingly. Finally, the word ונקה, refers to sins one did not even find out one had committed, sins for which one cannot ask forgiveness as they cannot be spelled out, be confessed. This is what David had in mind when he appealed to G’d (Psalms 19,13) מנסתרות נקני “cleanse me from the guilt I bear for hidden sins, sins unbeknown to me.” Actually, logic dictates that the sequence of the last few categories of sins which are subject to G’d’s attribute of Mercy should have been חטאה, עון, פשע i.e. if G’d invokes forgiveness for sins committed as an act of rebellion the Torah surely did not have to tell us that He forgives sins committed unintentionally! Our sages in addressing this problem (Yuma 36) explained the existing sequence by saying that Moses prayed that the intentional sins be raised to the level of unintentional sins which are easier to forgive. This is the reason why the word וחטאה appears at the end of that sequence. Another reason for the inverted sequence is the fact hat the sin of the golden calf began as something relatively harmless, i.e. unintentional, as I have explained on 32,4. Moses did not want to mention the need to forgive unintentional sins first, as he then would have drawn attention to the sin of the golden calf specifically. A Midrashic (Rosh Hashanah 17) approach: The words ויעבור ה’ על פניו were a lesson by G’d how to act as a counsel of defense on behalf of the Jewish people. Moses asked G’d: “if the people did not have some merit going for them would You have destroyed them? Remember the merits of the patriarchs Avraham, Yitzchak and Yaakov Your servants!” This is what is meant by the words ה’ ה’ אל רחום וחנון ארך אפים, “the Lord, the Lord, is merciful and gracious slow to anger.” Moses suggested that it was in order to destroy those sinners who had absolutely no claim on G’d’s consideration. G’d explained that His attribute included both the righteous as well as the wicked, and that Moses himself would soon need to have recourse to that nuance of the attribute of אל ארך אפים. We find that after the sin of the spies who caused the entire people to refuse to march to the Holy Land and to prefer to return to Egypt (Numbers 14, 17-18), Moses invoked this very attribute אל ארך אפים on behalf of the people (he had learned the lesson G’d taught him here). At that time he prefaced his plea with the words: “and now let Your power be great O Lord as You have said.” He referred to the need to extend the attribute of Mercy also to the wicked [seeing that all (except Joshua and Calev) had become wicked, as distinct from the graduated involvement by different sections of the people in the sin of the golden calf and the total innocence of the entire tribe of Levi. Ed.] It is appropriate for you the reader to pay attention to the words of Onkelos on our passage. Onkelos translates the words ארך אפים as מרחיק רגז, “keeping destructive anger away.” This is a reference to the tradition that G’d had already instructed certain angels to proceed to destroy the people as they were now considered “distant” from the parameters of the Divine establishment. You will find a passage in the Jerusalem Talmud Taanit 2,1 which describes a similar phenomenon. Rabbi Levi, when asked the meaning of the expression ארך אפים, said it meant “to keep destructive anger at a distance.” The whole matter can be illustrated by a parable.” A king had two heavily armed divisions of troops at his command. He reasoned that if he were to allow the soldiers of these divisions to dwell in his proximity this would have dire consequences for his citizens in the event that those would commit acts angering their ruler. The soldiers would take immediate drastic steps against such disobedient citizens. The king therefore decided to station his troops some distance from his capital so that in the event the people became guilty of a misdemeanour they would have time to repent before falling victim to the wrath of these soldiers in their fierce loyalty to their king. Here G’d informed Moses that He had stationed His agents (who would act as executors of His decrees) far enough away to afford the errant sinners an opportunity to repent in time. There are some Biblical verses which appear to support this idea, such as Isaiah 13,5: “they come from a distant land, from the end of the sky; the Lord with His weapons of wrath, to ravage the earth.” [In other words, retribution, though on its way, is some time away. Ed.] Rabbi Yitzchak goes further, basing himself on Jeremiah 50,25: “the Lord has opened His armory and brought out the weapons of His wrath;” he interprets these verses as describing how much time will elapse between the sin causing the wrath of the Lord and the enactment of punitive decrees against the sinners in question. During all this time the attribute of Mercy may be activated through prayer and repentance. Rabbi Meir interprets the word יוצא, “comes forth,” in Isaiah 26,21: ”the Lord shall come forth from His place to punish the dwellers on earth,” as G’d leaving (forsaking) the attribute of Justice in favor of the attribute of Mercy. [The prophet speaks about the Gentiles who will become the object of G’d’s wrath thus affording the Jewish people a breathing space, i.e. treatment by the attribute of Mercy. Ed.] Thus far the quote from the Jerusalem Talmud in Taanit 2,4. Our sages in Rosh Hashanah 17 also mention that the covenant G’d made with Moses concerning these thirteen attributes includes the promise that the people who invoke them will not return empty-handed from their prayer. They base this on the wording in verse 10 הנה אנכי כורת ברית נגד כל עמך, “here I enter into a covenant with you in the presence of all your people, etc. Nonetheless, if the sins of the people are too numerous and have accumulated, G’d will reverse the attributes of Mercy mentioned here; this is what was meant by Isaiah 1,4 when he said: ‘they have forsaken the Lord, spurned the Holy One of Israel, turned their backs on Him.” The words נזורו אחור in that verse describe that the behavior of the Jewish people caused G’d to reverse the attributes with which He relates to them. Concerning the words: “they have abandoned the Lord,” G’d asks rhetorically: “I who have been known as the compassionate and gracious G’d have now been forced to reverse My attributes and have appeared to them as the cruel G’d.” A rational/investigative approach: the words ויעבור ה’ על פניו ויקרא ה’ ה’ אל. These words contain three references to the tetragram. The balance of the words in that whole sequence are names for attributes of the Lord. In other words, the Torah here lists a total of ten attributes. The word מדות, “attributes” applies also to the names of G’d. The reason that the name of the Lord appears three times in this verse is to hint at the fact that the Lord is the G’d is unique and in charge in all three worlds, the world of the angels, the world of the planets, (outer space) and our terrestrial universe. Regarding the two worlds which are of infinite duration, i.e. the world of the angels and that of the planets, the Torah used the two names of G’d which do not undergo any changes. [They are not used as different attributes on different occasions. Ed.] The Torah used the name אל in connection with the terrestrial world which is subject to a metamorphosis. We find these views reflected in Psalms 148,6 “He made them endure forever, establishing an order that will never change.” David had already referred to the world of the angels in the opening verses of the same Psalm when he said: “Praise the Lord from the heavens, praise Him all His angels, praise Him all His hosts.” In respect of the “lower” world, the part of the universe we humans inhabit, a universe which is subject to renewal, to destruction in its present form, the Torah uses the name אל, which is actually the name of an adjective. It is the attribute which can change from being the attribute of Justice to becoming the attribute of Mercy and vice versa. This is reflected in Psalm 22,2 אלי, אלי, למה עזבתני, ”My G’d My G’d, why have You abandoned me?” Clearly, this was a reference to the attribute of Mercy as one does not complain about being abandoned by G’d’s attribute of Justice. At any rate, we are left with ten attributes used by the Creator to run His universe. The attributes רחום וחנון are two attributes which apply to the guidance of our fates by what is known as השגחה כללית, “G’d’s general system of supervising our fates,” and השגחה פרטית, “G’d’s specific supervision of the fates of individuals. The former refers to the השגחה כללית, as we are reminded in Psalms 145,18: “His רחמים extends to all His works.” The word חנון describes the attribute which supervises individual fates. You will never encounter this attribute mentioned in connection with any creature which is not a human being. In the book of Job (33,24) Elihu refers to it when he says ויחוננו ויאמר פדעהו מרדת שחת מצאתי כפר, ”then He has mercy on him and decrees ‘redeem him from descending into the Pit.’” We also encounter the word חנון in Genesis 43,29 where Joseph blesses his brother Binyamin commending him to the special attention of G’d. Seeing that man is the most accomplished of all of G’d’s creations, it is no more than natural that G’d should relate to him with special attention. Man therefore rates an attribute of G’d which is exclusive to his species. The attribute ארך אפים is an attribute everyone is in need of, regardless of whether they are G’d-fearing, Torah-observant people or not. After all, we have been told by Solomon in Kohelet 7,20 “that there is no single individual alive on earth who does good only and does not commit a sin on occasion.” We do not need to mention that the habitual sinners are in need of this attribute of G’d. This too is an attribute reserved for the human species and relates to the dispensation of reward or punishment respectively, a concept unique to the relationship between man and his G’d. This leaves us with seven more attributes, three of which basically favor man while four discriminate against him. The attributes רב חסד, ואמת basically work in man’s favor, whereas the attributes נושא עון, ופשע וחטאה as well as the attribute ונקה basically are attributes which man has to be afraid of. The attribute of נושא עון refers to G’d considering sins committed in thought only, whereas פשע וחטאה are attributes activated by actually committed sins, the former referring to deliberately committed sins whereas the attribute חטאה refers to unintentionally committed sins. Concerning the attribute ונקה, the Talmud Yuma 86 claims that it is an attribute reserved for penitents. It is certainly inconceivable that G’d should completely exonerate anyone who did not even repent his sins. A sinner who maintains his rebellious posture against G’d does not qualify for G’d’s favorable consideration as if G’d did extend such consideration to him the result would contradict a long-standing principle that sinners must not be perceived as actually benefiting from their sins (Yevamot 92). The institution of purgatory as an instrument of punishment was invented for the sake of the unrepentant sinner. A kabbalistic approach holds that all these thirteen attributes derive directly from the emanation כתר, the highest emanation downwards. The very word מדות represents vessels, recipients. The mystical dimension of these attributes must be viewed in the following order: the attributes ה’, ה’, represent the emanation חכמה ובינה; the attributes אל, רחום represent the emanation גדולה. The attributes חנון וארך אפים represent the emanation גבורה; the attributes רב חסד ואמת represent the emanation תפארת; the attributes נוצר חסד לאלפים represent the emanation נצח. The attributes פשע וחטאה represent the emanation הוד, whereas the attribute ונקה represents the emanation יסוד. Everyone of the emanations [exclusive of the emanation מלכות which has none, Ed.] has been allocated two attributes except for the emanation יסוד which has been allocated only one attribute. [The reader who is familiar with the currently accepted table of emanations is reminded that this table was not in use during the author’s time. Ed.] The holy name of the Lord who passed in front of Moses was the one reciting this list of attributes as they derive from the highest emanation כתר. The view of Nachmanides and his interpretation of the thirteen attributes is that the word י-ה-ו-ה when it appears here for the first time refers to the highest emanation, whereas the second and third time the tetragrammaton appears here it refers to the emanations תפארת and כבוד respectively. All of these three appearances of the tetragrammaton between them comprise the essence of G’d, i.e. His holy name. This is followed by the remaining ten attributes. The attributes רחום, חנון, ארך אפים are part of the term generally known as אל עליון, and this is the reason that such words as מרחם, מחונן or מאריך (i.e. verbalized versions of these attributes) do not appear in that list. They are, after all, only the practical application of these attributes. The attributes רב חסד, אמת, נוצר חסד are allocated to the emanation תפארת, whereas the attributes נושא עון ופשע וחטאה ונקה are allocated to the emanation כבוד. It is well known that when reading these attributes, one is to make a comma between the first and second mention of the tetragrammaton. Anyone who fails to make this separation will have to account for his mistake. There is still another method of relating to this list of thirteen attributes, a method employed by a minority of the Kabbalists, (a method mentioned by the Zohar). With the exception of the first-mentioned attribute, the attributes appear in four groups of three each thus alluding to the four carriers of the throne of G’d. The reason that three attributes may be perceived as forming a self-contained group is that they represent the three patriarchs Avraham, Yitzchak, and Yaakov. Concerning these patriarchs we say in the opening paragraph of the עמידה prayer “האל הגדול, הגבור, והנורא.” All these thirteen attributes are subsumed in these three words (adjectives) applied to G’d in the opening lines of the עמידה. When mentioning the word הגדול in that benediction it includes the four attributes of חסד, whereas the word הגבור includes the four attributes comprising the attribute of Justice. Finally, the word הנורא includes the four attributes of Mercy, רחמים, (applicable to people who have at least some claim to milder treatment. The reason that we find that the letters of the words ה’ in the sequence ויעבור ה’ על פניו are decorated with two tagim (crown-like decorations) on top as distinct from the attributes ה’,ה’, in the middle of the list of attributes shows that the sages who arranged these tagim wanted to draw our attention to the fact that the compliment which G’d paid Moses by revealing to him His thirteen attributes was in the nature of granting him additional spiritual insights and powers. These tagim always are a reminder to the reader that careful study of the text of the Torah yields additional insights for the reader. Such insights, i.e. whether they will indeed be attained depend on the attitude of the reader rather than the fact that G’d has made available to us the knowledge that these nuances of G’d’s attributes exist. Rabbi Hai Gaon points out that though there are thirteen attributes and we have said that they parallel the ten emanations, and the expression “emanation” and “attribute” appears to be used interchangeably, the fact is that they are clearly interrelated deriving from the same source although their numbers do not coincide. The reason for this apparent discrepancy is the fact hat he three levels of the עולם האצילות “regions” beyond the “highest” emanation כתר have no clearly defined beginnings as they are so closely interwoven with the root of roots. Rabbi Hai Gaon, if pressed, named these three “super-emanations” אור קדמון, אור מצוחצח, אור צח — the three nuances of the original light. Our sages sometimes referred to this as the קוצו של יוד, something alluded to in our world by the little point-like tip of the letter י. I have referred to this already in my commentary on Genesis 1,1 “a kabbalistic approach.” May the Lord pardon us and enlighten us with ever more insights when we apply ourselves to the study of the Torah.

'ויקרא ה' ה, He proclaimed: “The Lord, the Lord;” The meaning of this proclamation is that G–d announces that in His capacity as the attribute of Mercy, He continues practicing this attribute not only before man sins but also after man had sinned. This is how the Talmud, tractate Rosh Hashanah folio 17 interprets this proclamation. We need to delve more deeply into this subject. Since when had man been in need of this attribute of the Lord before he had sinned? We are forced to answer that seeing the Lord is aware of what goes on in the innermost regions of our heart, He was aware that we would commit sins even before we had converted sinful thoughts into sinful deeds. This is why both of these “names” of the Lord are actually two separate attributes of the thirteen attributes revealed to Moses at this point. On the other hand, the attribute known as נוצר חסד לאלפים, “storing up kindness for up to two thousand generations,” which apparently are two separate attributes are in reality only a single attribute. Rav Nissim, however, considers these words as two separate attributes, whereas he dos not consider the first word: “Hashem,” as one of the thirteen attributes. The plain meaning of the verse commencing with the words: ויעבור ה' על פניו ויקרא ה', ה' וגו', “the Lord passed by before him, etc.,” is that in times of need for the Lord’s Mercy, these thirteen attributes of the Lord are to be invoked in our prayers for help and forgiveness. א-ל; an attribute describing G–d as an honest Judge handing out fair judgment. It is an abbreviation of the word אל-הים, introduced as such an attribute in Exodus 22,8, where the Torah decreed that disputes be presented to a judge, the latter being defined as elohim. רחום, “He Who displays mercy to the poor and needy and saves them.” וחנון, and “Who is gracious,” even to the wealthy; anyone dispensing gifts is considered as practicing the attribute of being gracious. ארך אפים, “long suffering;” displaying patience with the wicked, instead of punishing them immediately. ורב חסד, “and abundant in goodness;” when a person’s merits and demerits are in balance, G–d tips the scales so that the merits predominate. Our sages in the Talmud, tractate Sotah folio 11 describe this as G–d’s attribute of goodness is stronger than His attribute of decreeing punishment where called for. ואמת, “and truth.” G–d can be depended upon to honour His promises, unless, through sin, the recipient of the promise has forfeited it. In such situations it is the sin, not G–d, which interfered with fulfillment of any promise.

Keeping goodness for thousands of generations, forgiving iniquities and rebellion and sins — pardoning those who return to His Torah; but those who do not return He does not acquit — visiting the sins of the fathers upon the children and upon the children's children of those who rebel, to the third generation and to the fourth generation.

נצר חסד means God keeps (stores up) the mercy which a person does in His presence, לאלפים TO THOUSANDS — to two thousand generations (the plural, “generations”, and “two” is the least that this can imply; cf. Rashi on Exodus 20:6). עונות — These are sins committed presumptuously (with premeditation). פשעים — These are sins committed rebelliously. ונקה לא ינקה AND WHO WILL BY NO MEANS CLEAR THE GUILTY — According to its plain sense this means that He is not altogether indulgent to sin (He does not entirely remit the punishment), but little by little exacts punishment from, him (the sinner). Our Rabbis, however, have explained: ונקה, And he clears — He clears those who repent, לא ינקה, He does not clear — but does not clear those who will not repent (Yoma 86a). פקד עון אבות על בנים VISITING THE INIQUITY OF THE FATHERS UPON THE CHILDREN — when they retain in their hands (follow the example of) the evil doings of their ancestors. This must be the meaning because in another verse of a similar character it has already been stated: of them that hate Me (cf. Exodus 20:5: Visiting the iniquity of fathers upon the children, upon the third and fourth generation of them that hate Me (Berakhot 7a; Sanhedrin 27b). ועל רבעים means AND UPON THE FOURTH GENERATION — It follows, therefore, that the measure of good (reward) is greater than the measure of punishment in the proportion of one to five hundred, for in respect to the measure of good it says: “Keeping mercy for thousands” (two thousands at least) (cf. Rashi above: Tosefta Sotah 4:1; see also Rashi on Exodus 20:5).

"Preserving kindness" — [God preserves] the father's merit for the children, if they [the children] were good. "Bearing iniquity" — pay close attention to my words. It is written: "Strengthen yourself and become a man" (1 Kings 2:2) — but surely he was already a man! Rather, the meaning is a man of valor and renown. And it is written: "I am too old to become a man's wife" (Ruth 1:12) — meaning to exist in the world, or a woman belonging to a man, since she was a woman. And the verse "and I will come to her" (Gen. 29:21) refers to marital union, since she is a woman. But "the men who came to you tonight" (Gen. 19:5) carries a different sense, since they were male. Similarly, "the sinner shall bear his iniquity" (Lev. 5:1) does not mean the sin will be atoned, but that the punishment will come upon him, in the manner of "if you scorn, you alone will bear it" (Prov. 9:12) and "please bear my sin" (above, 10:17) — since Moses was a righteous man. The general principle is: when the sinner himself bears his own iniquity, it is always a disgrace. But "bearing of sin" has two senses: one, that He forgives him — as here, which is to the credit of the one whose sin is borne; the other, that the bearer of sin is himself a wicked person, in which case it is a disgrace to the bearer and a credit to the one whose sin is borne — as in "and he shall bear her iniquity" (Num. 30:16), meaning the punishment departs from her and rests upon him. "Bearing transgression" — know that transgression (pesha) is graver than iniquity (avon), as if the transgressor is one who goes out from under authority — like "then Edom rebelled from under the hand of Judah" (2 Kings 8:22). Iniquity is less severe, yet it too is deliberate. The word "sin" (chata'ah) is like "sin-offering" (chatat) — it is a noun — and is not like "the sinful kingdom" (Amos 9:8), which is a descriptive adjective. The word "sin" encompasses every sinful thought and every inadvertent act in deed, whereas "iniquity" applies to act or speech. We observed Moses' prayer concerning the matter of the spies: Hashem said that His essence and the attributes would rest upon Him — yet Moses did not invoke the second Name, which is a descriptor, for Hashem had wanted to destroy, and "El" was not needed since there was no call to invoke that attribute. Nor did he invoke "Compassionate," for Israel were not foolish innocents. Nor "Gracious," for no wrong was done to them that they should cry to Hashem to save them. He did invoke "Slow to anger," for they were wicked. "Abounding in kindness" He invoked, for it applies to all. He did not invoke "and truth," for they were culpable. He did invoke "bearing iniquity and transgression," but he did not invoke "and sin," for they had not acted unwittingly. And from Moses' great humility he included himself with Israel, saying "and pardon our iniquities and our sins" — but he did not say "our transgressions," on account of his own high station, for it was not fitting that he should transgress.

נוצר חסד לאלפים, He preserves the accumulated merits of the fathers and will let the children draw on these merits. נושא עון, premeditated sin. ופשע, sins intended to challenge G’d. וחטאה, additional to the taunting sin called פשע. We encounter an illustration of this in Jeremiah 11,15 כי רעתכי אז תעלוזי, “for you exult while performing your evil deeds.” We must remember that the degree of evil committed by different people is never a duplicate, i.e. each one commits evil according to his own agenda; hence G’d’s reaction to such evil varies after taking into consideration all the circumstances. This is why all these attributes have been enumerated separately. ונקה, even though G’d wipes the slate clean for those penitents motivated by their love for G’d and not by their fear of punishment, לא ינקה, He will not do this for the ones whose only motivation for turning penitent is their fear of G’d’s retribution, or their desire to arrest such retribution. We find confirmation of this in Yuma 86 that i.e. intentional sins of such penitents will be treated as if they had been unintentionally committed sins, a conclusion based on Hoseah 14,2 כי כשלת בעונך, “for you have fallen because of your sin.” פוקד עון אבות על בנים, He delays punishing the wicked in the land until their measure of sin is such that they deserve to be wiped out. This “measure” is one that in G’d’s opinion, precludes their ever becoming penitents. (compare Sotah 9). Such a situation usually is not reached until several successive generations are steeped in sin. על שלשים, when the latest generation intensifies the evil perpetrated by their fathers and grandfathers. Jeremiah 7,26 describes such a scenario when he writes: “they would not listen to Me or give ear. They stiffened their necks, they acted worse than their fathers.” ועל רבעים, when the generations do not become worse than their fathers but commit sins of the same type and seriousness.

נושא עון ופשע, “He welcomes the penitent, even those who sinned deliberately or out of obstinacy.” ונקה לא ינקה, “but He does not let the sinner go completely free of retribution.” If they will repent of their bad deeds. פוקד עון אבות, “Who remembers the sins of the fathers;” [G-d explains why punishment is not meted out to the first generation of sinners, as if it were, mankind would soon be exterminated, there being no one free from sin. Ed.] When two people carry a burden it seems lighter than if one alone has to carry it. The same is true for three people carrying a load together. On the other hand, how long can G-d be perceived as ignoring our sins without inviting us to believe that He does not care or cannot exact penalties? He therefore imposes partial punishment, delaying the balance if the sinner does not repent, or forgiving the penitent sinner by delaying the unexpired guilt indefinitely. He therefore exacts that part from the third or fourth generation of the original sinner. [This is not unfair, as if the original sinner had received his entire punishment, the grandson would never have seen the light of day. Ed.] This is the thirteenth of the “visibly” beneficial attributes of G-d. If you were to counter that the Torah has written: לא יומתו אבות על בנים, “children must not be executed for the sins of the fathers,” (Deut. 24,16) this applied to the human tribunal, not to the celestial tribunal.

פוקד עון אבות על בנים, ועל בני בנים, על שלשים, ועל רבעים. “recalling the iniquity of the parents upon children and grandchildren to the third and fourth generations. This verse occurs in the Torah on four separate occasions. We find it in both versions of the Ten Commandments, and twice again when G’d’s attributes are listed, once here and once in connection with the sin of the ten spies and the people who believed their words (Numbers 14,18). When this verse appears in the Ten Commandments the word פוקד עון is to be understood negatively, i.e. G’d will not forget the iniquity of the parents, etc. This is made clear by the Torah adding the words לשונאי, “to those who hate Me,” at the end of the respective line (Exodus 20,5, and Deut. 5,9). The Torah warns that failure of subsequent generations to resume a lifestyle acceptable to G’d makes such generations liable to be destroyed even if their personal guilt is not sufficient to bring such a tragedy upon themselves. The same words when mentioned as part of G’d’s list of attributes indicates merely that G’d will add afflictions to successive generations for sins committed by earlier generations in order to bring about repentance and to have an excuse to save those generations. By suffering these afflictions, sins and guilt incurred previously even by their progenitors would be atoned for. The afflictions would result in the eventual good that the later generations would experience. There are problems to be explained in connection with G’d visiting the sins of the fathers on their children. Such an interpretation appears to contradict what is written in Deut. 24,16 that “parents shall not be executed for the sins of the sons nor sons for the sins of the parents. Each (individual) generation is to be executed only for its own sin.” However, our sages (Berachot 7) have already explained how to reconcile what is written in these verses. The verse threatening that he sins of the fathers will be visited upon their sons or later generations presumes that the sons or grandsons will continue in the evil path their parents had walked before them. When this is the case G’d will not feel unjustified in applying His retribution to the sons or grandsons of the original sinners. The reason that the Torah limits such retribution to four generations after the original sin has been committed is explained in Job 42,17 where the blessing Job received is that he lived to see the fourth generation of his descendants. The Torah (Genesis 50,23) also reports that Joseph was blessed to see the fourth generation of his offspring. In other words, biological relationships are presumed to be meaningful up to and including the fourth generation, not beyond that. Seeing that a person may live to see his great-great grandchildren, their death may remind him of his being punished for his original sin. If the fifth generation were to be punished for that sin it would have absolutely no impact on the original sinner. When in a patriarchal society the senior member of the family is concerned about his offspring, he does not include in such concern the fifth and subsequent generations. If a wicked person has observed that his father, his grandfather and his great-grandfather had been guilty of similar sins and had not been punished to the best of his knowledge, it is important that he be punished and that he bear the collective responsibility. Upon hearing such an explanation any intelligent son is bound to ask that if this is indeed so why did the Torah write (in Exodus 32,34) “on the day when I make My account, I shall bring their sin to account against them?” Our sages (Jerusalem Talmud Taanit 4,5) have stated that there is not a single generation in history which has not accumulated a small measure of the sin of the golden calf in its own time. Elsewhere, (Rashi) this statement is understood to mean that whenever a generation of Jews is being punished for their transgressions, a small amount of afflictions are added to reduce the outstanding guilt of the generation which made and worshipped the golden calf. Whichever is the correct interpretation, how is this delayed punishment compatible with the limitation to four generations which we read about in our verse? The answer provided by our sages is that the meaning of the verb פוקד in 32,34 is not “settles accounts” but merely “He remembers.” Whenever the Jewish people in any generation commit any sin, such a sin reminds G’d of their original collective sin, the sin of the golden calf. He no longer has to settle an account with us as that account has been paid in full when the Temple was destroyed. We find (Ezekiel 9,1) that the prophet quotes G’d as saying קרבו פקודות העיר ואיש כלי משחיתו בידו, “bring near those appointed over the city, each with his weapon of destruction in his hand!” The Torah in 32,34 refers to what the prophet Ezekiel referred to, i.e. an imperative to G’d’s agents to liquidate the Temple, etc. We also have a statement in Midrash Eicha (Eicha Rabba 2:3) in which the time when the guilt of the sin of the golden calf expired is discussed. One scholar said that it expired at the time when King Jerobam made new golden calves which he placed on the road to Jerusalem. He based this on this verse in Ezekiel. Another sage, Rabbi Shmuel bar Nachmeni said that hat the remnants of the guilt of that sin did not become wiped out until the Temple was destroyed. Even though it was no longer subject to retribution, G’d did continue to mention it on occasion. This is what is meant in Chagigah 13 that as of the time when the Temple was destroyed the wingspan of the chayot which were to cover the feet of the chayah described as possessing the feet of a calf in Ezekiel 1,9 was diminished so that the lower part of these feet remained exposed. Unless the wingspan of this chayah had been diminished, how would Ezekiel have known that its feet were like the feet of a calf? It is possible that in his vision of this chayah it had briefly raised its wings so that its feet and their shape became visible. If we were not to accept this possibility, how would Ezekiel have been able to identify the faces of the chayot in his vision? Surely the explanation must be that the wings moved momentarily to reveal what was hidden behind them. The Midrash rejects this kind of reasoning out of hand. It considers it as normal that the wings momentarily exposed the faces, as faces are to be revealed by definition. If a face were not to be visible and therefore identifiable, it would simply not qualify for the definition “face.” Feet, however, are not subject to being exposed. Hence the fact that the feet of this particular chayah looked like that of a calf is proof of something unusual, i.e. that the wingspan of the chayah was shortened so that it was unable to cover the feet with its wings. The purpose of all this was to remind the prophet and through him the Jewish people of the sin of the golden calf and that though G’d no longer had an account to settle with us, He had not “forgotten” about it having occurred. Such a mention, remembrance, of that sin, while not producing retribution, does make the application of the attribute of Mercy more difficult, “weakens” that attribute when we invoke it. I will discuss this subject when discussing the law of ציצית, the wearing of which is meant to remind us of G’d’s commandments (Numbers 16,38). A Kabbalistic approach: The words פוקד עון אבות על בנים are a reference to the mystical dimension of what is known as סוד העבור, “the mystery of the transmigration of souls.” G’d may allocate (impose the need) of a second and even a third repetition of physical life on earth to the soul of the sinner to give him a chance to rehabilitate himself in those lives on earth in different bodies. When combined with the original life on earth this makes a total of up to four lives on earth experienced by some people. This aspect of G’d’s retribution was mentioned by the woman from Tekoah to David (Samuel II 14,14) when she spoke about certain מחשבות, calculations which G’d makes in His administering His Justice. G’d calculates all this in order to ensure that as few souls as possible will be consigned to eternal oblivion. It is important to understand a very important saying found in the Sefer HaBahir (item 16, Margolies edition) on this subject. Rabbi Rechumai is quoted as saying the fact that light was created before the universe was created is documented in Genesis 1,3 where G’d said: “let there be light and there was light.” G’d’s advisors said to G’d: “before You create Your son Israel (or man) make a crown for him.” G’d responded positively. He said to them that the matter was comparable to a king who was very anxious to have a son. He found a beautiful crown whose beauty he praised by saying: “this crown will be fit for my son.” They said to him: “does he know that the son will be worthy of such a crown?” The king retorted (angrily) ‘be silent,’ this is what I have in mind.” To this they applied the verse from Samuel II 14,14 which we quoted that “He made plans so that no one may be kept banished.” Thus far the quotation from Sefer HaBahir. The saying is an illustration of the חסד of the Lord Who created a mechanism designed to forestall the permanent loss of a Jewish soul. This idea is spelled out in Sahedrin 90 where the Talmud states that all Israelites are entitled to a share in the world to come. In support of this the Talmud quotes Isaiah 60,21 “and Your people, all of them righteous, shall possess the land for all times. They are the shoot I planted, My handiwork in which I glory.” Solomon referred to this mystical dimension when he said (Kohelet 1,9) “whatever has been that shall be, etc.” He also said: “a generation departs and a generation comes, but the earth remains forever the same” (Kohelet 1,4). Had Solomon meant what the superficial reader believes he meant he should have said: “a generation comes and a generation departs, etc.” The fact that he employed the reverse sequence, i.e. speaking of those who have departed the earth as if they had never made an appearance on earth first, indicates that he refers to the dead who will be reincarnated in order to ensure that no one will be lost permanently. In fact, the word דור used by Solomon, a word we usually translate as “generation” is closely related to כדור, “ball, globe,” i.e. something that has neither end nor beginning. The word indicates that the people of whom Solomon speaks will resurface at a time when it pleases the Lord.

On sons and on sons of sons, etc. Here He added sons of sons which He did not mention neither in the first commandments nor in the last ones. This is because with idolatry, the measure is always thus until the fourth generation, counting from the father: the father is first, the son second, then the third generation, and then the fourth. However, in the case of the Golden Calf, all the worshippers had already received their judgment, and the sin was forgiven for that generation but not for future generations. In order to maintain the punishment to four generations, He needed to count from the son and add one generation, counting: sons, sons of sons, third generation, and fourth generation. This is the meaning of and on the day of My visitation — when the time of visitation comes, then I will visit upon them that time of visitation mentioned in the Ten Commandments. In my opinion, since the sin of idolatry is more severe than all other sins, one generation alone could not bear the magnitude of punishment deserved for this sin. Therefore, it is divided among four generations to lighten the burden, not to make it more severe. Some say the opposite: that this is why Moses hastened to bow down to the earth — Moses saw that the Holy One, blessed be He, was calling the generations from the beginning, counting and adding one generation, and he feared that He might continue to strike many generations. Therefore, Moses hastened and bowed to the ground and said, “It is enough for You.”

נוצר חסד לאלפים, “extending kindness to a thousand generations;” G–d undertakes to extend kindness to the descendants of the good and righteous fathers even of sinners. This concept has been repeated in Deuteronomy 7,9: where a time limit of one thousand generations is the limit. Rash’bam explains the apparent contradiction with our verse where the word לאלפים appears to mean at least two thousand, that we find, grammatically speaking, that a fourth generation, normally described as דור רביעי, is on occasion described as רבעים, with the plural mode ending. The same is true here. (Compare our verse) Therefore אלף or אלפים, can mean the same thing on occasion. נושא עון, “He forgives iniquity;” when the iniquity was the result of the person having been unable to resist the evil urge, G–d does take that into consideration. ופשע, “He does so on occasion even when the sin represented an act of rebellion against Him.” (Compare Kings II 3,7) where this term is applied to the King of Moab. וחטאה, ”as well as unintentionally committed sin;” this has been spelled out in detail, in Leviticus 4,2 as well as the remedial action that has to be taken by the guilty party. ונקה לא ינקה, “but He will not let the guilty escape scot free;” (unless the guilty party had rehabilitated himself through sincere teshuvah, repentance.) The Talmud, tractate Yuma, folio 86 spells out clearly that anyone (later generations) whose sinful fathers did not repent and had not been punished for their sins as G–d had waited if their offspring would repent, will also have to bear the burden of the sins of their fathers. [The reason why this is not unfair is that if G–d had punished their forefathers they would not even have been born, so what have they lost? Ed.] פוקד, “He remembers (and acts upon) the sins of the fathers;” even this attribute is part of G–d being merciful, as it shows how patient G–d had been in not punishing the fathers immediately for the sins they had committed. We know this from Exodus 32,34, where G–d speaks of וביום פקדי וגו', “and on the day when I remember” (to take action etc.) This clearly shows that G–d does not take punitive action immediately. It also shows that this is no longer one of the thirteen attributes listed here. This presents a difficulty for the scholars who argue that the words: וימהר משה ויקוד ארצה, “Moses hastened to prostrate himself to the ground,” (verse 8) show that he was afraid that G–d might “remember” to extend punishment for sins that had not been punished even to the fifth generation of the descendants of the sinner. I believe that Moses’ haste is proof that G–d’s mercy extends even further, if he allowed four generations to rehabilitate the original sinners because that generation became a true penitent.

And Moses hastened and bowed down to the ground and prostrated himself.

וימהר משה, AND MOSES MADE HASTE — When Moses saw that the Shechinah passed by and heard the sound of the proclamation he immediately prostrated himself.

"And he hastened" — empty-headed people have said that Moses hurried when he heard the word "fourth generation" so that God would not say "fifth," and this is a grave error, for reason cannot tolerate the idea that he would interrupt the speech of Hashem while He was still speaking, for that would have made him liable to death on the spot. Rather, as soon as the divine voice ceased, Moses immediately hastened to pray. Moreover, this same formula appears in the Ten Commandments, and all Israel heard it — how then could it enter Moses' mind that the Holy One, blessed be He, would say "fifth"? And since the verse had already mentioned "He will not cleanse," there was no need to say anything about His enemies. The word "and he bowed" (vayikod) — it is from the class of doubled-root words, derived from "crown of the head" (kodkod), meaning he placed his crown of the head on the ground, on the pattern of "and the money was spent" (Gen. 47:15). "And they bowed" (above, 4:31) is like "and they ended" (Deut. 34:8). Do not listen to those who invent roots out of their own heads for the sake of grammatical pattern — and on the same basis, "they are still as a stone" (above, 15:16) should be understood.

וימהר משה, by acting with speed, zest, the person prostrating himself lends additional meaning to his humility before G’d. Our sages in Berachot 14 describe Rav Sheshet’s manner of praying by saying: “that when he bent his knee he did so as does someone who uses a stick to beat something with.”

וימהר משה “Moses hastened;” Moses was afraid that G-d would continue mentioning even later generations than the fourth generation, he hastened to express his gratitude for what had been revealed to him at this stage. Another interpretation: Moses’ haste at this point was because he had the feeling that G-d was about to depart and he wanted to be able to offer his prayer before He departed and became hidden behind a cloud. This is also what our sages meant when they said: “when is the best time for a human being to ask for his needs? When G-d is manifestly present.” (Talmud tractate Avodah Zarah folio 7)

וימהר משה, “Moses hastened;” According to the plain meaning of the words Moses’ prostrating himself promptly was an expression of his gratitude for G’d’s attribute of grace and Mercy which had been applied to him. We must not believe G’d forbid what the shallow-minded people believe, that Moses used this act of prostrating himself before G’d in order to forestall G’d from enumerating more attributes which could serve as ways of punishing Israel. Ibn Ezra quotes such opinions in his commentary, attributing them to shallow-minded people. The idea of Moses daring to interrupt G’d while He was speaking is quite intolerable. Seeing that one does not even dare interrupt a king of flesh and blood while he is speaking, how much more unthinkable is it to try and interrupt G’d when He is speaking as Ibn Ezra correctly counters. The true meaning of the verse is that after G’d had completed His words Moses promptly bowed and prostrated himself before the attribute of כבוד which had passed before his face. He acted much like the subject of a king upon whom the king had bestowed a rare distinction. Before leaving the king’s presence one prostrates oneself before him. A Midrashic approach (Sanhedrin 111) What did Moses perceive that made him hasten, i.e. וימהר, to prostrate himself at this point? Rabbi Chanina ben Gamliel said that he saw the attribute ארך אפים; the other scholars said that he saw the attribute אמת, “truth.” This interpretation of the Midrash (Psalms 93) corresponds to the plain meaning of the text. Rabbi Chanina who said that Moses saw the attribute ארך אפים meant that Moses acknowledged gratefully that G’d revealed to him the existence of this attribute as it is an attribute which both the righteous and the sinners are in need of. Unless G’d extended this attribute to the Jewish people both habitual sinners and the righteous who rarely sin would perish as the result of their guilt before they have time to repent their errors. The opinion expressed by the other scholars, i.e. that Moses acknowledged the attribute אמת, truth, is also in line with the plain meaning of the text. They understood the significance of that attribute to be that G’d would not only be slow to anger but that He would eventually annul the sin altogether. They therefore felt that Moses acknowledged an even greater attribute, i.e. truth, when he prostrated himself at this point. Moses acknowledged the fact that G’d would never again bring up the subject of the sinner’s previous guilt. [The assumption is that the sinner had repented, confessed, etc. in the interval. Ed.] A Kabbalistic approach: The meaning of the statement by the different Rabbis that Moses either acknowledged the attribute of ארך אפים or the attribute of אמת is not to be misunderstood. The two Rabbis quoted by the Midrash are not in disagreement with one another. Both view the attribute of ארך אפים as the decisive attribute. They agreed that the attribute originates in the emanation גבורה and as such is part of the attribute of Justice. Seeing that Rabbi Chanina perceived the list of attributes mentioned by the Torah as proceeding in an ascending manner, he concludes with the attribute ארך אפים. The other scholars who perceived the list of attributes as proceeding from the top down, conclude with the attribute popularly known as אמת, as they view it as decisive. In their view the expression אמת is more appropriate to express the decisiveness of that attribute’s impact on the sinner and his future. There is another comment in the Midrash concerning which attribute triggered Moses’ prostrating himself. Rabbi Eliezer ben Yaakov is quoted as favoring the attribute ארך אפים, whereas the other scholars spoke of the attribute רחמים. From all this we conclude that it was the attribute called אמת as its very name indicates that it is of decisive influence as it indicates that in the final analysis considerations of mercy prevail.

וימהר משה, once he saw G’d pass and heard His voice, he immediately began to bow down.

וימהר משה, “Moses hastened, etc.” Moses’ mind was now at rest when he heard that G–d’s Attribute of Mercy was such that His threat to annihilate the people if they sinned again did not necessarily refer to the generation that he was the leader of. He immediately expressed his gratitude by prostrating himself. He added another prayer to the ones he had already addressed to Hashem.

And he said: If now I have found favor before You, Hashem, let the Shechinah of Hashem go now in our midst, for it is a stiff-necked people; and forgive our iniquities and our sins, and take us as Your possession.

ילך נא אדני בקרבנו LET MY LORD, I PRAY THEE, GO AMONG US as Thou hast promised (cf. Exodus 33:14), since Thou forgivest iniquity. And even if it be a stiff-necked people and they have rebelled against Thee and Thou didst on that account say, (Exodus 30:3) “lest I consume thee in the way” — yet pardon Thou our iniquity etc. — כי is sometimes used in place of (in the sense of) אם, “if”. ונחלתנו. AND TAKE US FOR THINE INHERITANCE — make us a special inheritance unto Thyself. This is the same request as that contained in (Exodus 33:16) “that we should be different, I and thy people [from all other peoples]” — which means that You should not let Your Shechinah rest upon the other peoples of the world (cf. Rashi on this verse).

FOR IT IS A STIFFNECKED PEOPLE. This is to be understood in its literal sense. G-d is to go in their midst because they are a stiffnecked people, for now that the Holy One, blessed be He, became reconciled with them, His Presence amongst those who are stiffnecked would be better than that of the angel. For He will want to increase their blessings more, since they are His people and His inheritance. And just as at the time of anger it was better for them that He send before them an angel, because they are a stiffnecked people, just as He said, lest I consume thee in the way, so at the time of good-will it is better for them that the Divine Glory go with them, because they are a stiffnecked people, and He would more readily show grace and mercy upon His servants. And G-d answered him that He would do so, that He would make the covenant and do marvels because of it, just as Moses had asked for, so that we are distinguished, I and Thy people. He said, before all thy people I will do marvels… and all the people amongst which thou art shall see, because all these great and tremendous things He would do with Moses and for his sake, and the people would merely be in the covenant. It is not possible, however, to explain that G-d was promising that He would now do with Israel wonders such as have not been wrought before and in all the earth, nor in any nation, for [we do not find] that after this [statement] there were any wonders done for them, greater than those which had been wrought for them at the beginning in Egypt and at the sea; on the contrary, at first there were wrought and done for them greater things. Rather, the purport thereof hints at the dwelling of the Divine Glory amongst them, and at G-d being with Moses, for splendor and for beauty in hidden and wondrous matters, as he said, ‘v’niphlinu’ (so that we are distinguished) [which is of the root peleh — wonder], and as I have explained. May the Holy One, blessed be He, show us wonders in His Torah.

"And he said" — the meaning of "let Hashem go in our midst" is: as they journey, as in "and I will walk among you" (Lev. 26:12). "For it is a stiff-necked people" — according to the view of Rabbi Marinus: even though it is a stiff-necked people — and similarly "heal my soul, for I have sinned against You" (Ps. 41:5) means: even though I have sinned against You. But in my view, "heal me, for I acknowledge that I have sinned against You, and because of my sin You have made me ill" — and the same applies here: I acknowledge that it is a stiff-necked people, and yet You will forgive.

כי עם קשה עורף הוא, and it will commit sins even if You will go in our midst. Even though I am fully aware that such sins, due to their being committed in Your immediate presence are more serious than otherwise, as You yourself have pointed out in 33,5, on balance I believe that it is still better that You Yourself should go with us. וסלחת לעוננו, seeing that only You are capable and willing to forgive and we constantly hope for Your forgiveness, the angel should not be the one going with us even though countermanding his instructions is a lesser sin than countermanding Your instructions. After all, there is no hope at all to obtain forgiveness for disobedience committed against the angel, as You Yourself pointed out in 23,21 “for he will not forgive your sins committed due to a rebellious spirit.”

ילך נא ה׳ בקרבנו, "let G'd go in our midst, etc." How could Moses say this seeing G'd had told him in 33,3 that He would not go up in their midst precisely because they were a stiff-necked people? Here Moses tries to use the stiff-necked nature of the people as a reason for asking G'd to go up in their midst? In 33,3 G'd had warned Moses that if He were to go up in the midst of the people this would lead to their destruction. How could Moses take such a chance? Another difficulty in our verse is why Moses had to ask for something G'd had already been prepared to do as we know from 33,17: "I will also do this thing for you?" The matter will become clearer when we look at the names for G'd Moses used in the various verses. In our verse here Moses requests that G'd should go up in the midst of the people in His manifestation as א־ד־נ־י, whereas in 33,3 G'd had warned Moses that He would not go in their midst in His manifestation as י־ה־ו־ה. At first glance this reinforces our problem seeing that I have written that Moses wanted G'd to accompany the Israelites in His capacity as the attribute of Mercy, and here he seems to request a harsher attribute of G'd. Perhaps the insights Moses had gained after G'd had revealed to Him His Thirteen Attributes had led to Moses' appreciation that if G'd were to apply only His attribute of Mercy to the people, ignoring the attribute of Justice completely, the people would never survive the long trip because they were so stiff-necked [and would commit too many sins for G'd to overlook permanently. Ed.] Moses therefore reconsidered and asked G'd to provide the kind of presence which would not allow the sinners to count on His Mercy as if it were an inexhaustible attribute. He expressed this by saying ילך נא א־דני, i.e. a mixture of Mercy and Justice. He did so in order for the occasional sinners not to become confirmed sinners when they would perceive G'd as waiving punishment for their sins. When Moses added: וסלחת לעונינו, וג׳ he asked for the appropriate attribute of G'd, i.e. the addition of the attribute of Mercy to the attribute of Justice he had mentioned first. We observe something similar in Exodus 23,21, where G'd had explained that an angel represents only the attribute of Justice and cannot temper Justice with Mercy. Moses now realised how important it was to be under the guidance of both attributes of G'd simultaneously. ונחלתנו, "and take us to be Your inheritance." Moses asked that G'd never exchange the Jewish people for some other people but that they should remain His "inheritance" forever.

אם נא מצאתי חן בעיניך ה' ילך נא ה׳ בקרבנו, “if I have indeed found favour in Your eyes o G-d, may the Lord walk among us, please.” The attribute Moses addresses in this verse is both times the attribute of His name spelled Adonai.” כי עם קשי עורף הוא, “although it is a stiffnecked people.” Moses concurred with G-d Who had described this people as “stiffnecked” in Exodus 33,3. G-d had used it as an excuse for not walking amongst that people. Moses uses this very fact as justifying his request that G-d remain present among them. What better restraining influence against the evil urge is there than the very presence of G-d, the Creator, being in its midst? An alternate explanation of this argument: “Even though they are a stiffnecked people.” We find the same logic in Psalms 25,11: וסלחת לעוני כי רב הוא, “forgive my sin even though it be great.” Why do I plead that You walk amongst us? Because the angel has no authority to forgive any trespasses against You, as You, Yourself have pointed out. It is therefore better that seeing that they are a stiff necked people, You should be there to forgive one sin of the people at a time, instead of letting them accumulate sins which, collectively, will prove too difficult to forgive. ונחלתנו, “and consider us as Your inheritance.” Moses means: “and thus make certain that we will inherit the land which You have promised on oath.”We find a similar construction in Numbers 34,17: אלה ראשי האבות אשר ינחלו את בני ישראל, “these are the names of the men through whom the land shall be apportioned to you.” The word ינחלו is to be understood as if in the causative mode, i.e. ינחילו.

וסלחת לעונינו ולחטותינו ונחלתנו, “and forgive our iniquity and error and make us Your inheritance.” Seeing Moses was so humble he included himself in the list of people needing forgiveness. By rights he should have said: “forgive them their iniquities and their errors.” The prophet Jeremiah, who was also a member of the tribe of Levi (a priest) learned from Moses when he said: (Jeremiah 14,7) “though our iniquities testify against us, act, O Lord, for the sake of Your name.” He too did not refer to the sins of the Jewish people as “their iniquities.” When Moses said ונחלתנו instead of ותנחילנו as is found elsewhere, especially in our liturgy, the reason may be that that he meant for G’d to make us G’d’s heritage. We find this idea reflected in Deut. 32,9 “for His people are part of G’d, Yaakov is the measure of His inheritance.” We also have a verse (Lamentations 3,24) where the prophet Jeremiah describes the relationship of the Jewish people to G’d in those terms, saying: “the Lord is my portion, my soul says with full heart, therefore I will hope in Him.” The meaning of the verse is that the Jewish soul is aware of G’d being its only true share. This is why the only hold on life on this earth Israel has is its service to the Lord.

ילך נא א-דוני בקרבנו כי עם קשה עורף הוא, “may my Lord walk in our midst because they are a stiff-necked people.” Nachmanides in interpreting the word כי as “because,” i.e. according to the unadorned text, explains the psychology underlying Moses’ argument. G’d had warned Moses that if the people were to rebel against the angel’s instructions, he would make short shrift of them and destroy them. An angel would interpret any display of stubborn behaviour as completely negative. When, after the people had regained their grace in the eyes of Hashem, and they would meticulously, i.e. ”stubbornly,” observe all the laws of the Torah, G’d would realize that their stubborn streak had been turned to constructive use. If a relapse would occur, as was possible, G’d knowing that their stubborn streak had also been employed constructively, would look at this as making them deserve another chance, something an angel could not be expected to do. Hence, Moses argued, the very stubborn streak of the people is what made him ask to have G’d in their midst, instead of merely a proxy, an angel. G’d’s relationship to the Jewish people was that they were “His people.” No angel could relate to them as such. Other commentators view our verse as meaning almost precisely the opposite. Moses, admitting that the people‘s Achilles heel was their stubborn streak, their rebelliousness, argues that because of this inherent weakness they needed the Presence of the attributes of Hashem, Who is kind, patient, makes allowances, etc. Such a combination of attributes within one camp would mitigate the negative impact of the negative aspect of Israel’s stubbornness. Still other commentators interpret Moses’ reference to the people’s stubbornness as such that it results in their defying even death rather than violating G’d’s Torah. This is why they bend over backwards to keep His commandments, even risking their lives to do so. They treat the laws of the Torah as a burden which they are willing to carry under any circumstances, as they feel that they must do so in order to show that they appreciate G’d’s glory sufficiently. Seeing that this is their general attitude, it behooves G’d to forgive them for their grievous error in the episode of the golden calf. וסלחת לעונינו ולחטאתינו, “and You will forgive our deliberate as well as our inadvertent sins.” Moses did not ask G’d to forgive also פשענו, “our sins committed out of the desire to show defiance of G’d’s legislation.”

כי עם קשה עורף הוא. Seeing that You are so forgiving You will be able to go in our midst in spite of this.

אם נא מצאתי חן בעיניך....ילך נא אדו-ני בקרבנו, “if I have indeed found favour in Your eyes,.....may my Lord walk in our midst.” Moses argues that the very reason why it is so necessary for G–d personally to walk amongst the people is the problem that the people are so stiff-necked that they might countermand an angel’s instruction which would trigger G–d’s threat to annihilate them as we read in Exodus 33,13. וסלחת לעוונו ולחטאתנו ונחלתנו, “and pardon our iniquity, and our sin, and take us as Your inheritance.” By allowing us to take possession of the Promised Land You would demonstrate this.

And He said: Behold, I am making a covenant before all your people; I will perform wonders such as have not been created in all the earth and among all the nations, and all the people among whom you dwell shall see the work of Hashem, for it is awesome — that which I do with you.

כרת ברית [BEHOLD, I] MAKE A COVENANT about this. אעשה נפלאת — The word נפלאת is an expression of the same meaning as ונפלינו (Exodus 33:16; so that the phrase means: I will make a difference) meaning that you shall be different in this respect from all other peoples — in that My Shechinah will not rest upon them.

"And He said: Behold, I am making a covenant" — and this corresponds to what is said below, "for on account of these words I have made a covenant with you" (v. 27); these are the conditions written from the beginning of "Keep for yourself" (v. 11) onward. Because of this, "I will write for you the second tablets" — it will serve as a document of testimony. All this — that I have forgiven their iniquity — was for your honor; therefore I will perform wonders with you at which all who see you will be astonished, and they will know that I have bestowed majesty upon you, for I have done nothing like this since the day I created heaven and earth. This is the matter of the radiance of his face. And it is written of him at his death: "his eye was not dim and his vigor had not departed" (Deut. 34:7) — the very opposite of the natural course of old age. The meaning of "that have not been created in all the earth" — the like of this has not been heard among the nations. The Gaon said: "that have not been created thus in all the land of Egypt, from which you went out, and among all the nations."

הנה אנכי כורת ברית, to be in your midst. Compare Megillah 29 “when the Jewish people were exiled to Babylonia the presence of the Lord was “exiled” together with them, i.e. accompanied them; when they were exiled to Eylam the same was true. Even when they were exiled to Edom (by the Romans) this remained true. נגד כל העם אעשה נפלאות, when the people pray, aware of these attributes which I have revealed, i.e. invoking them, וראה כל העם הזה אשר אתה בקרבו, however, these miracles which you requested I will perform only for the eyes of this people that you find yourself in provided that they qualify at that time for being עמך, “your people.” אשר אני עושה; because of your merit. This is one of the meanings of Exodus 33,17 כי מצאת חן בעיני ואדעך בשם, “for you have gained My favour and I have singled you out by name.”

הנה אנכי כורת ברית, “I hereby make a covenant, etc.” G-d promises to walk with the Children of Israel. He adds: “concerning your question (33,16) ‘how will it be known that both I and Your people are distinguished?’” The answer is: נגד כל עמך אעשה נפלאות, “I will perform miracles in full view of your whole people the like of which I have never performed on earth.”An alternate explanation: the covenant G-d speaks of here is the one spelled out in detail in verse 27: where it is made clear that a new covenant was necessary as the people had broken the original covenant as stated there: כי על פי הדברים האלה כרתי אתך ברית ואת ישראל, “for according to these commandments (words) I have made a covenant with you and with Israel.” The commandments referred to are the observance of the three pilgrimage festivals that have been listed already in Exodus 23,16: Passover, Pentecost and the festival of huts. They are repeated here as a reminder, as all three are related directly to the Exodus from Egypt. Seeing that the subject of the Exodus from Egypt came up, the law concerning sanctification of the firstborn males of humans and pure animals, as well as the donkeys, which also mention the Exodus are brought here again. כי נורא הוא, “for it is awesome;” this is a reference to Moses having returned from the Mountain while his face was radiating light so strong that the people were scared of him. (34,30)

אשר לא נבראו בכל הארץ ובכל הגוים, “the like of which have not been created anywhere on earth nor amongst any of the nations.” G’d referred specifically to the arrest of the sun and moon in their respective orbits by Joshua and regarding the radiation of rays of light from Moses’ forehead. This is why G’d added the words: “which I perform with you.” Seeing that in this verse G’d promised Moses that he would experience miracles which had never been performed before, he was encouraged to request such a miracle when his legitimacy as a leader was challenged by Korach and company in Numbers chapter 16. Moses requested that the unrepentant Korach be swallowed up live by the earth (Numbers 16,29-30). I shall discuss that decree of G’d further when commenting on the episode in question.

ויאמר הנה אנכי כורת ברית, He said: “here I am about to conclude a covenant.“ G’d announced to Moses that He would make a covenant with him, and perform special distinctions with him and His people as Moses had requested. He added: נגד כל עמך אעשה נפלאות...וראה כל העם אשר אתה בקרבו, “the distinctive acts which I will perform in sight of the whole people that you are amongst, etc.” G’d says that whatever wonderful acts He would perform henceforth would be on account of His special relationship with Moses, and the people would be beneficiaries seeing that they are included in this covenant. It is not possible to explain this verse as meaning that G’d would perform even greater miracles for the people than He had performed in the past, as we can search the whole Torah and not find any evidence of this having been the case.

הנה אנכי כורת ברית, with regard to your request that I personally go with you, the answer is positive, as well as with regard to your request to grant you and the people a mark of distinction. (33,16) נגד כל העם אעשה לך, I will perform such miracles וראה כל העם and the whole nation will see the greatness כי נורה הוא, that it is indeed awesome; we know this from verse 30 where we read that the people were afraid of coming near Moses. It is also reported in verse 35 that the face of Moses radiated rays of light.

Observe for yourself what I command you today. Behold, I am driving out from before you the Amorites and the Canaanites and the Hittites and the Perizzites and the Hivites and the Jebusites.

את האמרי וגו׳ THE AMORITE etc. — There are only six nations mentioned here, because the seventh, the Girgashites, arose and emigrated of their own accord (Leviticus Rabbah 17:6; cf. Rashi on Exodus 33:2).

OBSERVE THOU THAT WHICH I AM COMMANDING THEE THIS DAY. Of all the commandments mentioned previously He did not say I am commanding thee. Therefore we must explain the meaning of His words as follows: “Observe the commandments which I command you today, and do not treat them as you have treated those which I commanded you at first, when you violated everything by worshipping the idols.” Now He promised here to drive out from before them the peoples [of the Land], and He warned them against their idols and against making a covenant with them, just as He had done in the section of Behold, I send an angel before thee, thus going over the first conditions again. However, He added here, Thou shalt make thee no molten gods, meaning that they should not do as they had done with the calf, even if their thoughts are directed to Heaven, to make themselves a guide. He restated here the subject of the three festivals, that they appear before the Eternal G-d, the G-d of Israel, as He had mentioned it there. The reason [for the restatement] is known, since it comes after the admonition against idolatry. I have already explained it at the end of [Seder] Vayishma Yithro.

"Keep for yourself" — in my view, He is speaking with Moses, who is to observe these things and relate them thus to the children of Israel, in the manner of "they kept His testimonies and the statute He gave them" (Ps. 99:7), as I explained in its place. The opening of this passage says to tell them: "Behold, I am driving out before you" — and this passage is analogous to the passage "Behold, I am sending an angel" (above, 23:20) together with the passage that precedes it here. The word "driving out" (garesh) — it is in the simple conjugation (binyan kal) and is a transitive verb, as in "a widow and a divorced woman" (Lev. 21:14).

שמר לך את אשר אנכי מצוך היום, I do not only caution you against ever trading My glory for some other deity, but you must not allow others to serve alien deities [this applies in the land of Israel where we shall have control of such people. Ed.]

שמר לך, "Observe for yourself, etc.!" How does the term "observe" apply to the subject matter of this verse? If the Torah refers to the commandment G'd is about to reveal as something Moses is to "observe" as Rabbi Abraham ibn Ezra suggests, why would G'd select this commandment of not concluding a covenant with the seven Canaanite nations rather than any other of the many commandments as something for Moses to be very careful about? After all, Moses had already been told that it was not he who would conquer these nations What point was there in warning him specifically not to conclude such a covenant? Perhaps there is a lesson here about how true repentance works. Seeing the Israelites had become guilty of worshiping an idol, the תקון, rehabilitation, for such a sin required that they destroy everything even remotely connected with idolatry if they wanted to attain complete atonement for their sin. This required that they cultivate a strong abhorrence for all forms of idolatry starting already now, long before they would displace the idolatrous Canaanites and destroy any vestiges of idol worship the Canaanites had been guilty of. The verb שמר may perhaps be understood in the sense that Jacob used it when he heard Joseph's dream with the sun, the moon, and the eleven stars bowing down to him. At that time (Genesis 37,11), Jacob had begun to look forward to the way this dream would become fulfilled. The Israelites (including Moses) were now meant to look forward to the time when they could carry out the commandment G'd was about to give them. Alternatively, G'd implied that as long as the Israelites had not become guilty of making a molten image He would not have bothered to command them to keep a physical and cultural distance from the Gentile nations and their abominations. Seeing they themselves had become victims of the impulse to worship an idol, G'd now had to give the people this law in order to ensure that they would not again be tempted to succumb to idolatry. The words שמר לך, are a reminder that the law was due to something the Israelites themselves had done. A moral-ethical approach sees in the word לך "for yourself" a reference to Moses; G'd hinted to Moses that the words: "I am going to drive out before you the nations, etc." are not a reference to what would happpen in the immediate future, but refer to the distant future, to messianic times. It corresponds to the statement of our sages in Bamidbar Rabbah 19,13 which describes the Jews (the generation which perished in the desert) as saying that: "the same Moses who has redeemed us from Egypt will redeem us in the future." G'd told Moses to be looking forward to that time, i.e. שמר לך. You may find support for this interpretation when you consider that the promise contained in the line "I will drive out before you, etc.," has never been fulfilled during the time the Israelites travelled in the desert.

שמר לך את אשר אנכי מצוך היום, “Observe that which I command you this day!” G-d warns that whereas He had pardoned the people for the sins committed in the past, that from now on they have to be on guard not to sin again.

שמר לך את אשר אנכי מצוך, “Beware of what I command you today.” Nachmanides writes that it is clear that concerning commandments the Israelites had already violated, G’d would not say “the ones I command you this day.” Therefore, G’d must be referring to commandments that He is about to announce, and He warns the people not to disregard them as they had done with other commandments that had been issued in the past. At that time, by violating the commandment concerning idolatry they had in effect violated the whole of the Torah legislation that set them apart from other nations. When G’d had promised to expel the nations inhabiting the land of Canaan and to replace them with the Israelites, this had been due largely to the idolatrous ways of the members of those tribes. The Israelites are therefore warned at this time not to have any track with those nations, as they would lure them into worshipping their traditional deities, especially if there would be intermarriage between the two peoples. The absolute prohibition of making a cast image is therefore repeated here once more. As a corollary, and as if to underline how the pilgrimages three times a year to Jerusalem i.e. to the Temple would help cement the close relations between the average Israelite and his G’d, this legislation is repeated here once more also.

Be on guard for yourself lest you make a covenant with the inhabitants of the land into which you are entering, lest it become a stumbling block in your midst.

"Beware for yourself" — this is equivalent to "you shall not bow down to their gods" (above, 23:24).

Rather, you shall tear down their altars and break their pillars and cut down their sacred trees.

אשריו — An אשרה was a tree which they worshipped.

"For their altars" — this is equivalent to "for you shall surely tear them down" (ibid.).

For you shall not bow down to the idols of the nations, for Hashem — Jealous is His name; He is a jealous God.

קנא שמו WHOSE NAME IS קנא — Who is zealous (מקנא) to exact punishment from the sinners and is not indulgent towards idolatry. This (the above) is always the meaning of the root קנא wherever it is used in connection with God. Consequently קנא שמו His name (His characteristic) is קַנָּא that of a zealot, implies: He maintains (insists upon) his superiority over other gods, and punishes His enemies (those who worship idols).

He mentions a jealous God — as written in the Ten Commandments.

כי לא תשתחוה לאל אחר, this is why you must destroy altars intended for worship of such alien deities and not display any indulgence to people practicing such a religion. By indulging such people [in the name of ‘freedom of religion’ Ed.] you would be honouring such deities indirectly and you would provoke My wrath for כי ה' קנא שמו, G’d’s very name suggests that He cannot tolerate any other existence in the universe that purports to be independent of Him, in competition with Him. This is why He is known (in the Ten Commandments) as “a jealous G’d.” This means that He will punish those who serve the “competition.”

Lest you make a covenant with the inhabitants of the land, and they go astray after their idols and sacrifice to their idols, and they invite you and you eat from their sacrifice.

ואכלת מזבחו AND THOU EAT OF HIS SACRIFICE — You might perhaps think that there is no punishable offence in eating of it, this is not so, but I will account it unto you as though you consent to his idolatrous worship because through this (through partaking of his meals) you will be induced to take your daughters unto your sons (cf. Avodah Zarah 8a).

AND THOU EAT OF THEIR SACRIFICE. “You might think that there is no punishment for eating thereof, but I will account it to you as if you agreed to its idolatrous worship.” This is Rashi’s language. But I say in accordance with the opinion of our Rabbis that this constitutes an admonition against eating of the sacrifices to idols, which they said is forbidden by law of the Torah, and we find no verse concerning it except this one. And the following is the meaning of the verse: “Lest thou make a covenant with the inhabitants of the land, and they go astray after their gods, for they will always be sacrificing to them, and lest they call thee and thou eat of their sacrifice, which he will sacrifice to his gods in his going astray after them, and lest thou take of their daughters unto thy sons.” Thus they are all admonitions following the first prohibition, concerning which He said, lest thou make a covenant.

"Lest you make a covenant" — equivalent to "you shall not make a covenant with them or with their gods" (above, 23:32); He adds here to explain: "lest you make a covenant, and their daughters play the harlot."

פן תכרות ברית, the Torah immediately explains that the reason why entering into contractual relationships with the inhabitants of the land of Canaan is a non starter, is that once you do that the way is open for them to corrupt you by one of two means; either they will woo your sons to marry their daughters or vice versa. It is only the most elementary courtesy then that they invite you to partake in their festive meals (animals offered to their deities) You will not resist such invitations because you do not want to offend the women whom you love. The truth of this was amply demonstrated even with women who did not live in the land of Canaan in Numbers 22,5.

פן תכרות ברית, "lest you enter enter into a covenant, etc." The Torah stresses that although the Canaanites would be prepared to accept the seven Noachide laws as a pre-condition to such a covenant, the Israelites must not conclude such a covenant with them. The reason is that these nations would display an irresistible temptation to engage in idolatry with their former deities as they do not truly believe in G'd, a fact which is evident to every student of Kabbalah. וזבחו לאלוהיהם, "they will offer meat-offerings to their deities," and they will invite you to participate in such meals. We have been taught in Avodah Zarah 8 that a Jew is considered as having participated in such a meal from the moment he has accepted the invitation to participate based on the word מזבחו. In chapter four of his treatise Hilchot Shechitah, Maimonides prohibits Jews from eating meat slaughtered by a Gentile even if he does not worship idols and the slaughter was performed under the supervision of a Jew. G'd detests the fact that a Gentile slaughters a beast. [Maybe in order to qualify for the right to kill animals for food, man must have demonstrated his superiority to the beast by observing at least the seven Noachide commandments. Ed.]

ואכלת מזבחו, “and you would eat from what he had offered as a sacrificial offering to his deity.” Cultural relations with the nations now in the land of Canaan would inevitably lead to intermarriage and to idolatrous practices. [Jewish history, alas, is full of examples of the truth of the fears expressed here by the Torah. Ed.] The first step in such a chain is concluding of a non aggression pact with any remnants of the Canaanites allowed to continue to live there.

And you take from their daughters for your sons, and their daughters go astray after their idols and lead your sons astray after their idols.

Cast idols you shall not make for yourself.

The meaning of "molten gods" — the term "gods of the nations" is a comprehensive expression covering all forms of idol worship; the reason this verse uses specifically "molten gods" is because of the [golden] calf.

אלוהי מסכה, graven images; some cameos, worn at times when certain horoscopes, constellations, dominate the sky; they are intended to protect the wearer. (compare Maimonides, Moreh, 1,63) The reason why these cameos are cast is that all of their parts must be made simultaneously, symbolising the simultaneous appearance of such constellations of certain stars. The people serving these constellations believe that they can improve the quality of their lives by means of goodwill extended to them by these stars. The Torah warns against this practice because the person doing this may not even consider that this constitutes a rebellion against the Creator seeing he does not accept these stars as “gods.” G’d looks at the matter differently, not wanting any of us to turn to any source other than Him for all our wishes and prayers. This is why we recite in our daily prayers ואנחנו לא נדע מה נעשה כי עליך עינינו, “for we do not know what we could do, seeing that our eyes are turned exclusively to You.” (Chronicles II 20,12)

אלהי מסכה לא תעשה לך, “you must not make yourself a molten image!” This is a reminder of the golden calf. What applies to molten images also applies in equal measure to all kinds of idolatry. The reason why this prohibition has been repeated here is that Aaron had thrown pieces of gold into a crucible and nonetheless a fully formed golden calf had emerged.

אלוהי מסכה לא תעשה לך, “do not make for yourself a cast image as deity.” The meaning is: “such as you have made up until now when you constructed the golden calf.” This had been an error because the people had wanted to counter (find means to frustrate) G’d’s attribute of Justice The reason this warning is appended to the commandment to observe the Passover rituals is that this festival is a reminder of G’d’s attribute of Mercy in action. Once the people remember the attribute of Mercy in action they will not feel the need to devise means to counter the attribute of Justice. Please reflect on how the Torah presents the Passover rituals here, i.e. the prohibition of chametz. The wording לא תשחט על חמץ דם זבחי, “do not slaughter My blood-offering while in the possession of leavened food,” is certainly most enigmatic [even after we have made it intelligible already by translating its meaning rather than its precise wording, Ed.] I believe that the Torah wishes to hint to us that both חמץ and מצה in this verse represent basic attributes of G’d, i.e. דין ורחמים. The same applies to the laws about mixing milk and meat at the end of this paragraph (verse 26). This is the reason that this whole passage appears in the paragraph in which the 13 attributes (nuances) of G’d are listed. If you find something similar in Exodus 22,24 where the legislation about not mixing milk and meat also appears, the reason is that that paragraph also dealt with the Sabbath legislation (Exodus 23,12) and mention of the six days we are to work and the seventh day on which we are to rest. It is similarly a reference to G’d expressing different attributes of His on the weekdays from those displayed primarily on the Sabbath. To sum up: the subjects of בשר וחלב, חמץ ומצה, שבת וימי חול, all are allusions to G’d’s different attributes at work in His relationship with man.

אלהי מסכה, “a graven image to symbolise G–d”. Seeing that the people had already sinned once by making a golden calf out of molten gold, the Torah now warns specifically against repeating that error.

The festival of unleavened bread you shall keep; seven days you shall eat unleavened bread, as I commanded you, at the appointed time of the month of Aviv, for in the month of Aviv you went forth from Egypt.

חדש האביב THE MONTH OF ABIB — the month of early ripening — the month when the grain is in its first stage of ripening.

He mentions the Festival of Unleavened Bread as it was mentioned in the earlier passage, because he mentioned that "it was in it that you went out of Egypt." Since he mentioned the Festival of Unleavened Bread as a memorial, he likewise mentions the matter of the firstborn of the donkey, since it too is a memorial of the Exodus from Egypt — just as in the verse "and when you reap" (Lev. 23:22) it is mentioned alongside the Harvest Festival. And this is similarly mentioned in the portion of "Be holy" (Lev. 19), and on account of this: "every firstborn of the womb belongs to Me."

את חג המצות תשמור, after the Torah warned us against a graven image meant to improve the quality of our life on this planet, it turns to the commandments the function of which it is (if performed) to assure us of “so-called” success in spring, during the harvest in summer, when gathering the last harvests in autumn, and success in our business endeavours. The Torah enumerates the commandments concerned in the order in which we just listed them. חג המצות למועד חודש האביב, observance of this commandment is to insure that our springtime activities will be blessed. The offering of the firstborns are designed to ensure that our summer time activities will be blessed. This commandment was given immediately after the Exodus. It is intended to ensure that our livestock will be blessed. Third is the commandment to observe the Sabbath, a commandment given to the people at Marah, several weeks before the revelation at Mount Sinai. The objective of Sabbath observance is to ensure that our endeavours during the six days of the week will be blessed with success. The fourth commandment is that of observing the festival of Shavuot, in the early summer, as a result of which the grain harvest will be blessed. The fifth commandment mentioned here is the Sukkot festival, observance of which is to ensure the success of the grape harvest, etc. Deuteronomy 16,17 spells out that the festivals’ aim is to make us conscious of the blessings we have been given by G’d. Having listed specific commandments, the Torah adds a comprehensive commandment applying on each of the three festivals mentioned previously, the pilgrimage to be made by the males to the Temple. This is followed by some details about the festival of matzot in verse 25, followed by a commandment usually observed on Shavuot, the harvest festival, when most of the first fruit has ripened already (verse 26) and the bringing of the first ripened fruit by each farmer accompanied by a thanksgiving prayer is in full swing until Sukkot. This, in turn, is followed by a prohibition not to boil the kid in the milk of its mother, seeing that it is the time of year when most young goats are born. (compare Rosh Hashanah 2) Seeing that at that time the tithe of new born animals is applicable, that is the time when one has to be warned against violating this commandment.

את חג המצות תשמור, "you are to observe the festival of unleavened bread." The reason that the Torah chose to mention this commandment at this point is the need for the Israelites to rehabilitate themselves from the sin of idolatry. The Zohar volume 4 page 40 states that the spiritual equivalent of leavened matter is an alien deity. This is the reason G'd has so insistently and repeatedly warned us about keeping or eating leavened matter on the festival of Passover. In this instance, G'd instructed us concerning the observance of all the festivals. The reason may be that all the major festivals are rooted in the Exodus experience of the Jewish people. Inasmuch as the sin of the golden calf elevated that idol to the redeemer which took the Israelites out of Egypt, all festivals are a reminder of the Exodus. G'd repeated the legislation because it contained elements which demonstrated that he who observed these commandments expressed his opposition to idolatry by doing so. He also mentioned Sabbath observance since the observance of the Sabbath counteracts the previously performed idolatry. Just as idolatry cancels all merits one ever accumulated by performing G'd's commandments, so the observance of the Sabbath is considered as observance of all the commandments and a form of rehabilitation for the idolatry one was guilty of previously. Compare my comments at the beginning of Parshat Vayakel.

את חג המצות, the festival of matzot, etc.; all the commandments listed in this paragraph up to and including verse 26, are symbols of the fact that you have become servants of Hashem and that on the festivals named, the servants present their master with a gift expressing their fondness of |Him as well as their subservience.

את חג המצות “the festival of unleavened bread, etc.;” the festivals are repeated in order to warn the people not to add a festival of their own as they had done when they danced around the golden calf. This is the reason that these festivals’ names follow immediately upon the reminder not to make a molten image.

Every firstborn of the womb belongs to Me; and all your livestock — you shall consecrate every firstborn male, of cattle and of sheep.

כל פטר רחם לי EVERY FIRST OFFSPRING OF THE WOMB IS MINE amongst human beings, וכל מקנך וגו׳ AND also ALL THY CATTLE WHICH IT (the mother animal) BRINGS FORTH AS MALE BY AN OX OR AN ASS OPENING its womb: it means, that a male animal opens her womb. פטר is an expression denoting “opening”; similar is (Proverbs 17:14) “As if one openeth (letteth run) (פוטר) water so is the beginning of strife”. The ת of תזכר expresses the feminine gender and refers to the animal in labour (i. e. the prefix is 3rd fem. sing., not 2nd masc. sing.: the subject to תזכר must be supplied “the mother animal”).

The word "of your livestock" (miqnekha) — here it takes the feminine form, and many plural nouns function this way, taking both masculine and feminine forms.

כל פטר רחם לי, the commandment applies to male humans and male new born animals of the categories that are domesticated and fit to eat for Jews. Seeing that one category of “unclean” animal, the donkey, is also part of this legislation, though, of course such an animal is not fit to be sacrificed on the altar of the Temple, the Torah has to add certain qualifications when writing about this commandment. Whereas the “pure” firstborn may not be redeemed and made secular, but must themselves be offered on the altar, their blood and fat remaining there, the donkey either has to be redeemed or to be killed in a manner that precludes its flesh being used commercially. [it may not be consumed seeing it is an “unclean” animal. Ed.] (Numbers 18,17)

כל פטר רחם לי, “the first fruit of the womb belongs to Me.” Earlier, this expression had included every domestic animal, now each species of animal has been named separately to show to which species this law applies.

כל פטר רחם לי, seeing that through the plague of the killing of the firstborn of Egypt all the Jewish firstborn sons and firstborn male livestock who left Egypt were sanctified. The legislation was recorded after the legislation dealing with festival of matzot.

And the firstborn of a donkey you shall redeem with a lamb; and if you do not redeem it, you shall break its neck. Every firstborn of your sons you shall redeem. And they shall not appear before Me empty-handed.

ופטר חמור AND THE FIRST OFFSPRING OF AN ASS [THOU SHALT REDEEM] — but not that of any other unclean animal (Bekhorot 5b). תפדה בשה THOU SHALT REDEEM WITH A LAMB — one gives a lamb to the priest and it remains in his possession with the character of a non-holy object (חולין — an ordinary animal). The firstborn ass is then permitted to the owner to be used for work (Bekhorot 9b). וערפתו THEN THOU SHALT BREAK ITS NECK — one breaks its neck with a hatchet and so slays it (Bekhorot 10b). The reason is: he (the owner of the ass) has caused loss to the possessions of the priest (by not giving him the lamb) therefore must he suffer loss in his possessions (Mekhilta). כל בכור בניך תפדה ALL THE FIRSTBORN OF THY SONS THOU SHALT REDEEM — Five Sela’im are the ransom fixed for him, as it is said (Numbers 18:16) “And those that are to be redeemed, from a month old shalt thou redeem [according to thy valuation, for the money of five shekels]”. (For the whole of this verse cf. Rashi on 13:13). ולא יראו פני ריקם AND NONE SHALL APEAR BEFORE ME EMPTY — According to the plain sense of the verse this is an independent statement and does not refer to the firstborn just mentioned — because in connection with the command concerning the firstborn there is no duty of appearing before the Lord; but it is another (a separate) prohibition merely connected by a conjunctive ו with the former statement and means: when you go up to the festival gathering to Jerusalem to appear before the Lord, none shall appear before Me empty; it is your duty to bring the burnt offering prescribed for the appearance before My face (Chagigah 7a). According to the Halachic explanation of the Boraitha this portion of the verse is redundant (since the same commandment already appears Exodus 23:15) and is consequently “free” (מופנה) to be used for a גז"ש (an analogy based on verbal similarity in two texts, viz., the word ריקם here and in the text Deuteronomy 15:13 לא תשלחנו ריקם “thou shalt not let him go away ריקם”) — it is repeated here after the law about the first born to teach you that the outfit given to a Hebrew slave when he leaves your service should consist of five Sela’im-worth of each of the things (mentioned Deuteronomy 15:14: thy sheep, thy threshing floor, and vinepress) just as the ransom of the firstborn is five Sela’im. Thus are we taught in Treatise Kiddushin 17a.

בכור בניך תפדה, the amount to be paid has been spelled out in Numbers 18,16.

ופטר חמור תפדה, “and the firstborn male donkey you shall redeem;” why is this repeated? It is not fit as a sacrifice. ולא יראו פני ריקם, “the firstborn males and their children who make the pilgrimage must not appear before Me emptyhanded as they belong to Me. They must offer sacrifices to Me.” ולא יראו פני ריקם, according to Rashi, quoting a baraitha in the Midrash, this phrase is superfluous and has been written primarily to enable us to learn a g’zeyrah shavveh. This means that we are taught that the value of the gift that must be given to a slave who has completed six years of service must be equal to five Sela’im-worth of each of the items mentioned in Deuteronomy 15:14 - namely, sheep, threshing floor, and vinepress. This amount is equivalent to the ransom required for the firstborn, which is also five Sela’im. He also uses the word: ריקם “emptyhanded,” which appears in both legislations [and appears to derive that rule as it is otherwise unnecessary, Ed.]

כל בכור בניך תפדה ולא יראו פני ריקם. “You shall redeem every firstborn of your sons. They shall not appear before Me empty-handed.” If someone has the good fortune to be a firstborn this is a true distinction. To some degree he shares this distinction with G’d Himself Who is also “a first in the universe.” The offering of sacrifices prior to the sin of the golden calf was always performed exclusively by the respective firstborn of the family. This is why Yaakov was envious of his twin brother Esau who had this privilege. The wicked Esau sold his privilege, thereby displaying his contempt for service of the Lord. After the sin of the golden calf the firstborn were disqualified seeing they had participated in that sin instead of acting as true priests restraining the other Jews from worshipping the golden calf. Their function was taken over by the tribe of Levi, some of whom became priests, others performing tasks allocated to the Levites in the Book of Numbers. Although the firstborn were no longer accorded the privilege of performing priestly functions, they did retain the distinction of being firstborn, a distinction vis-a-vis people who are not firstborn. Our sages (Vayikra Rabbah 2,2) state that whenever the Torah speaks of someone being לי, “for Me,” i.e. for G’d, the meaning is that such a status is accorded permanently both in this world and in the world to come. The Jewish people who are described as being set aside for G’d with the words ואבדיל אתכם מן העמים להיות לי, “I have separated you from the other nations to belong to Me,” are an example of what we just said. Another example is Numbers 3,45 והיו לי הלוים, “the Levites will remain Mine.” The same expression occurs in connection with the earth seeing G’d says in Exodus 19,5 כי לי כל הארץ for the entire earth is Mine. The Torah also writes of the firstborn that they belong to the Lord, i.e. כי לי כל בכור. This means that the firstborn does not forfeit this status either in this life or in the world to come. Thus far the Midrash. The commandment involving the firstborn applies exclusively to male firstborns This is what is meant when the Torah wrote כל פטר רחם בבני ישראל, “every opening of the womb amongst the sons of Israel” (Exodus 13,2). The Torah also writes וכל בכור אדם בבניך תפדה, “and every firstborn human amongst your sons you shell redeem” (verse 13 in that chapter). It is incumbent upon a firstborn to devote himself to Torah and G’d’s commandments more than other people who do not share this distinction with him. His father must perform the duty to redeem him as this commandment devolves in the first instance on the father. Should the father have failed to perform this redemption the firstborn son must redeem himself when he comes of age (Kidushin 29). If the redemption is neglected both by his father and himself he is subject to being punished for our sages write that the reason that this legislation is written in connection with the duty to perform the pilgrimage to the Temple is to remind people to redeem the firstborn as the firstborn who have been redeemed will experience the privilege of welcoming the Shechinah and will live to see the Temple rebuilt. Those who have not been redeemed will not see the rebuilding of the Temple.

Six days you shall labor, but on the seventh day you shall rest; in sowing time and in harvest time you shall rest.

בחריש ובקציר IN PLOUGHING TIME AND IN HARVEST [THOU SHALT LEAVE OFF] — Why are ploughing and harvesting specially mentioned (since all work is forbidden on Sabbath)? There are some of our Rabbis who say that this refers to ploughing in the year preceding the Sabbatical year which ploughing passeth into (produces its first fruits in) the seventh year and to harvesting grain that has reached one-third of its maturity during the Sabbatical year which harvesting actually goeth forth into (takes place in) the eighth year, that following the Sabbatical year; and that this statement is intended to teach you that one must add part of the secular time to the holy time (i. e. that one must apply to a certain period before the beginning and after the termination of the Sabbatical year the laws applicable to that year in order to prevent its desecration). Thus, the following is what it (this verse) means: “Six days thou mayest work, but on the seventh day thou shalt rest”; but even with regard to the six days’ work which I have permitted you there are years when ploughing and harvesting are forbidden. This must be the meaning, referring to ploughing in the sixth year and harvesting in the seventh, and it cannot refer to the seventh year itself for it is unnecessary to make any mention of ploughing and harvesting in the seventh year being forbidden, for it is already said (Leviticus 25:4) “[But in the seventh year …] thou shalt neither sow thy field [nor prune thine vineyard]”! Others, however, hold that Scripture in this part of the text, is only speaking of the ordinary Sabbath day, as in the first part, and ploughing and harvesting which are specially mentioned in it as being forbidden on the Sabbath are mentioned to suggest to you the following: What is the characteristic of ploughing? It is an optional act (no such work being commanded anywhere in the Law)! So, too, is harvesting forbidden on Sabbath only when it constitutes an optional act! There is, therefore, excluded the harvesting of the barley for the “Omer” (cf. Leviticus 23:10: ye shall reap the harvest thereof) which is obligatory and which therefore supersedes the Sabbath (occasions a suspension of the Sabbath laws) (Rosh Hashanah 9a).

IN PLOWING TIME AND IN HARVEST THOU SHALT REST. In line with the plain meaning of Scripture He mentioned plowing and harvesting [as works forbidden on the Sabbath] because they are the mainstay of man’s life. He mentioned the Sabbath between the holidays, putting it next to the feast of unleavened bread and the sanctification of the firstborn, because they are all a reminder of the act of Creation, for in the exodus from Egypt itself there is a sign and wonder referring to the Creation, as I have explained in the Ten Commandments. Besides, Scripture states that in the Sabbath likewise there is a reminder of the exodus from Egypt, as it says in the second Ten Commandments, And thou shalt remember that thou wast a servant in the land of Egypt, and the Eternal thy G-d brought thee out thence [by a mighty hand and by an outstretched arm]; therefore the Eternal thy G-d commanded thee to keep the Sabbath-day. There I will explain it, with the help of G-d, blessed and exalted be He.

"Six days" — so it is written the first time as well. The meaning of "in plowing and in harvest" — these are the mainstays of human life. Anan — may his name be blotted out like a cloud — said that the reference is to marital relations; but surely shame should cover him, for if we say that plowing (charish) is in the man's domain, does not the word "harvest" silence (yacharish) him? He did not mention the Sabbatical year in this passage, for the complete natural day is the revolution of the uppermost sphere from east to west in twenty-four hours; the solar year is three hundred and sixty-five days and approximately a quarter day, for it is the circuit of the sun from one starting point until it returns to that point — and astronomers understand this.

ששת ימים תעבוד וביום השביעי תשבות, success of your activities during the six days of the week also is materially affected by whether and how you observe the Sabbath. בחריש ובקציר תשבות, not only is Sabbath rest mandatory in the winter when the farmer has no urgent agricultural tasks, but also in the summer. Moreover, just as he will rest every seventh day he will rest every seventh year for the entire year. The Sh’mittah legislation applies both in summer and in winter. Both the weekly Sabbath, and the seven-yearly “Sabbath” have been called Sabbath by the Torah. (compare Leviticus 25,2) The success of our activities during the six years preceding the Sh’mittah year assumes that during the seventh year we will observe G’d’s law to abstain from agricultural activities.

ששת ימים תעבוד, “during six day you are to perform labour;” perhaps the reason why this is repeated once more is because of the Torah links it to agricultural work during the growing season, i.e. בחריש ובקציר, plowing and harvesting.

ששת ימים תעבוד וביום השביעי תשבות, “You shall labour for six days and rest on the seventh day.” Here the Torah mentions the Sabbath legislation in the very middle of the laws of the Passover and those concerning the firstborn seeing that all of these three commandments are a reminder of the act of creation. The reason the Torah adds that the Sabbath rest must be observed both during the harvest season and the ploughing season is that these are the seasons when the farmer is most concerned with performing his tasks without delay to ensure success. The Torah therefore reminds the farmer that the Sabbath legislation overrides otherwise important duties connected to his daily labour. The word תשבות emphasises the need to abstain from work-like activity on the Sabbath (Nachmanides).

בחריש ובקציר תשבות, “you are to abstain from work on the Sabbath both at seeding/ploughing time and at harvesting time. According to Nachmanides, the simple reason why periods of the year during which ploughing and harvesting proceeds have been singled out for a reminder to observe the laws of the Sabbath, is that the farmer is under greater pressure at that time to complete his work on schedule. If, due to atmospheric conditions, he feels under special pressure, he is warned not to let such considerations deter him from resting on the Sabbath. The reason why-surprisingly- the Torah interrupts aspects of the laws to make the pilgrimage to the Temple on the three holydays named, is that ever since the Exodus the Sabbath is no longer only a reminder of G’d’s creative activity, but it is a reminder of how He relieved the pressure on the Jewish people who slaved in Egypt. The G’d Who gave us relief from pressure in Egypt will not let us succumb to what we perceive to be pressure by atmospheric conditions when the weather seems to make agricultural pursuits more difficult.

ששת ימים תעבד, work on the land. Ordinary work on the land as described in Genesis 4,12. We read in Proverbs 12,11 and 28,19 עובד אדמתו ישבע לחם, “he who toils his own land will have sufficient bread to eat.” בחריש ובקציר תשבות, because such rest is a requirement of good health for the creatures. If such vital wok must not be performed on the Sabbath, how much more so must one abstain from less urgent activities.

And the festival of Weeks you shall make for yourself, with the firstfruits of the wheat harvest; and the festival of Ingathering at the going out of the year.

בכורי קציר חטים [THE FESTIVAL] OF THE FIRST OF THE WHEAT HARVEST — It is so called because on it you offer the two loaves of wheat (Leviticus 23:17). בכורי OF THE FIRST [OF THE WHEAT HARVEST] — It is so called because it (the offering of the two loaves) is the first meal offering which is brought in the Temple of the new wheat crop; for the meal offering of the Omer which had already been brought on Passover was of barley (Menachot 84a). וחג האסיף AND THE FESTIVAL OF INGATHERING — the festival that falls at the time of the year when you gather in thy produce from the field into the barns. The word אסף here means bringing in (and not, collecting), as (Deuteronomy 22:2) “thou shalt gather it (ואספתו) into thine house” (cf. Rashi on Exodus 23:16 and on Genesis 49:29). תקופת השנה lit., [THE FESTIVAL …] THE YEARS CIRCUIT — i. e. the festival at the coming round of the year — at the beginning of the coming (the new) year. תקופת is a term denoting going round.

"And the festival" — it is written in two places, and there it says "at the going out of the year," for the end of the year is the beginning of the next. This is a sign that the sun enters the constellation Libra close to the tenth of the month [Tishrei], and it does not delay until the end of Sukkot, so that the next year would not encroach — therefore it says "at the turn of the year" (tequfat ha-shanah). Do not rely on the equinox of Samuel but rather on the equinox of Rav Adda, even though it requires two corrections: one, because the sun's path is sometimes on a long arc and sometimes on a short arc — yet this variation is not in the sun's actual motion, which is always uniform, but rather corresponds to the appearance of the point on the sphere of the zodiac; and the second correction, on account of the motion of the small sphere at the head of Aries.

וחג שבעות, “and the festival of weeks.” This is the season of the early wheat harvest and the first fruit from the orchards. וחג האסיף, “and the festival of ingathering;” the end of the harvesting season around the time of the equinox in the autumn.

Three times in the year shall all your males appear before the Master of the Universe, Hashem, the God of Israel.

כל זכורך means all the males among you (cf. Rashi on Exodus 23:17 and the note thereon). — Many precepts of the Torah are stated and then repeated, aye, some of them three times and even four (this section, for instance, is, with a few alterations, identical with the contents of chapter Exodus 23:12—19) in order to declare him who infringes them guilty and to punish him for each of the number of prohibitions which are connected with them and for each of the number of positive commands which are connected with them.

"Three times" — he mentions in this passage "the God of Israel" because of the matter of the [golden] calf.

את פני האדון, who arranges your affairs in a natural manner. The word אדון occurs in this sense in Genesis 45,8 ולאדון לכל ביתו, “and to be in charge of his whole household.” אלוקי ישראל, Who arranges the affairs of Israel regarding their spiritual needs. All matters beyond those that are subject to the laws of nature. A reference to the activities of G’d that are not even capable of being performed by abstract creatures known as elo-him.” Compare the line זובח לאלוהים יחרם, “if someone offers a sacrifice to disembodied deities he will be proscribed.” (Exodus 22,19). We also encounter this word though in the Aramaic language in Daniel 2,11 אלהין די מדרהן עם בשרא לא איתוהי, “except the angels whose abode is not among man.” This is why Moses calls the demons לא אלוה, “the non-gods” in Deuteronomy 32,17. The demons on the one hand are mortal, made of tangible raw material as mentioned Chagigah 16 The Torah called the judges, experts, also by the name elohim. This is justified if they carry out their task properly by freeing themselves of emotions which would make them partial, subjective. The people who were amazed at Solomon’s wisdom in solving perplexing judicial problems described him as possessing חכמת אלוהים, “divine wisdom” (Kings I 3,28). Isaiah, describing the superior stature of the messiah explains that he will not judge by using only his 5 senses. (Isaiah 11,3). In order to make this point clear G’d Himself is not just described as elohim, but as אלוקי האלוקים, “the G’d of gods.” We find this mode of expression also when He is described as אדוני האדונים “the Lord of lords.” (Deuteronomy 10,17) When such terms are used they describe Him Who arranges every supernatural event The Torah here legislates that every male Israelite is to pay a visit to the place where this G’d is in residence on earth. He is to use these opportunities to give thanks for all the good things he has experienced, the natural ones, reminding him that all of these are not so “natural,” but accrue to them inasmuch as He is אדון ישראל. The supernatural benefits we experience are initiated, however, by G’d in His capacity as אלוקי ישראל.

שלש פעמים, “three times;” the Torah repeats this again because of what follows in verse 24, i.e. that no one will steal your land while you make a pilgrimage to the Temple to thank the Lord for His bounty.

יראה כל זכורך, “everyone of your males shall appear, etc.” The females are exempt from this commandment (Chagigah 2). The blind and the lame are also exempt from this commandment. The mystical dimension of all these exemptions is related to the cloud of G’d’s attribute of כבוד which accompanied the Jewish people and which was so bright and pure that it reflected the image of the beholder much as a mirror reflects it and these images were seen by all the Israelites. Whatever was inside the cloud could not be seen outside it. Seeing that it is not seemly for the image of the pilgrims which were afflicted with the handicaps we mentioned to be seen as reflected by the cloud, they were exempted from this legislation. This is the meaning of the peculiar wording in verse 24 “when you go up to see the face of the Lord your G’d, etc.” Although the spelling of the word is לראות, “to see,” it is read as if it had the vowels of le-ra-ot, i.e. “to be seen.” Our sages (Chagigah 2) rule that even a one-eyed person is exempt from the requirement to make this pilgrimage. They base this on the word יראה in verse 23 which is understood to mean that the person who comes to be seen must also be able to see.[the spelling of the text allows for either vocalisation. Ed.] Just as a person comes to be seen by the Shechinah which has two eyes (is not defective), so he himself is subject to this legislation only if he has two serviceable eyes. Avraham already used this expression יראה after his Mount Moriah experience when he proclaimed that at that mountain of G’d man is seen by the Shechinah (which has two eyes) compare Genesis 22,14.

את פני האדון, I have already explained these matters in Parshat Mishpatim.

For I will drive out nations from before you and broaden your borders, and no man will covet your land when you go up to appear before Hashem your God three times in the year.

אוריש means as the Targum has it אתריך, I will drive out. Similar is (Deuteronomy 2:31) “Begin to drive out (רש)”; and similar is, (Numbers 21:32) “and drove out (ויורש) the Amorites” — all having the sense of expelling. והרחבתי את גבלך [I WILL DRIVE OUT THE NATIONS BEFORE THEE] AND ENLARGE THY BOUNDARIES — and consequently you may be far from the Chosen House (the Temple) and you will then not be able to appear before Me continually; therefore I appoint for you these three seasons.

"For I will drive out" — this is explained in this passage as the reason, whereas it was not mentioned in the first passage because it was not necessary: once Hashem commanded all the males of Israel to appear before Him, it goes without saying that Hashem would guard their land from the enemy, since all Israel would be doing His will — and this reason He spelled out well here. The meaning of "and no man will covet your land" — I will cast such dread upon the hearts of your neighbors that they will not even desire your land, let alone entertain the thought of making war.

כי אוריש גוים מפניך, "For I will dispossess nations from your presence, etc." In the event that you would feel empathy with the nations whom you displace, G'd assures us that we would not even see the remnants of these nations, i.e. מפניך, "out of the sight of your face." והרחבתי את גבולך, "and I will expand your borders, etc." This may be understood in accordance with Gittin 57 which claims that the boundaries of the land of Israel will expand in direct proportion to the Jewish population in the country. The sages base this on Jeremiah 3,19 where the land of Israel is described as ארץ צבי, as comparable to the deer. The skin of the deer is exceptionally elastic.

כי אוריש גוים מפניך והרחבתי את גבולך, “When I will drive out nations on your account and expand your boundaries;” seeing that the season when you make the pilgrimages is one in which G-d is especially well disposed toward you, I shall expand your boundaries beyond what I had promised Avraham. The reference is to the lands of Sichon and Og which are on the East bank of the Jordan and had not been included in G-d’s original promise. There had been a fear that seeing these lands had not been promised to Avraham, the survivors of these lands would attempt to reclaim it. G-d reassures the people that their temporary absence during pilgrimages to the Temple would not be exploited by their neighbours. [I do not understand this, a) as these lands were conquered before the Israelites had made a single pilgrimage in the West bank to the Temple, and they were still eating manna, not having had what to harvest. b) Moreover, at the covenant between the pieces in Genesis 15,18 G-d had promised that the north eastern borders of these lands would be at the river Euphrates, far from the boundaries of the lands of Sichon and Og, even. Ed.]

ולא יחמוד איש את ארצך, “and no-one will covet your land;” the gentiles, even though aware that the Israelites who make the pilgrimages to Jerusalem three times a year leave their land exposed to invaders, will reason that if they had been unable to hold on to their own lands when G–d gave it to them as an inheritance, how much less will they be able to recapture it at a time when these people are preoccupied with fulfilling the commandment of the G–d Who had given it to them!”

You shall not slaughter the blood of My Passover offering over leavened bread; and the fat of the Passover festival offering shall not remain until morning away from the altar.

לא תשחט וגו׳ THOU SHALT NOT OFFER [THE BLOOD OF MY SACRIFICE TOGETHER WITH LEAVEN] — i. e. thou shalt not kill the Passover lamb whilst leaven is still existent in your possession. This is an admonition addressed to him who slaughters the Passover lamb, as well as to him who sprinkles its blood or to one of the members of the party formed to eat that lamb in company (Pesachim 63a). ולא ילין NEITHER SHALL [THE SACRIFICE OF THE FESTIVAL OF PASSOVER] REMAIN OVER NIGHT — Understand this as the Targum renders it: ולא יביתון ... בר ממדבחא … “There shall not remain overnight away from the altar till the morning the fat of the sacrifice” — this law of leaving the fat away from the altar overnight does not serve to invaliditate the sacrifice if it has been placed on the top of the altar some time during the night, even if it be not entirely burnt by morning, nor is the law about leaving the fat overnight infringed except if it has not been placed on the altar by the dawn of the morning (but any time during the night one may lift it up from the pavement on to the altar (Zevachim 87a; cf. Rashi on Exodus 23:18). זבח חג הפסח means the pieces of its fat (which had to be burnt on the altar). From here you may derive the law concerning all cases of burning the pieces of fat and the limbs of sacrifices (i. e. you may derive the general rule regarding all sacrifices).

NEITHER SHALL THE SACRIFICE OF THE FEAST OF THE PASSOVER BE LEFT UNTO THE MORNING. In line with the plain meaning of Scripture this admonition applies to the whole [Passover-] offering, [the sacrificial portions burnt on the altar, and the flesh eaten by the Passover celebrants]: that one should not leave over of the flesh unto the morning, for that which remains of it until the morning shall be burnt with fire, and also the fat of it should be burnt on the altar only until the morning. Onkelos, however, translated the verse as applying [only] to the fat which had to be taken up to be burnt on the altar, for this “feast” [mentioned there] is explained there, neither shall the fat of My feast remain all night until the morning, since all these commandments [mentioned here] are based upon those cited there. Now Rashi wrote: “Neither shall [the sacrifice of the feast of the Passover] be left unto the morning. This is to be understood as the Targum renders it [namely, that it refers to the fat, as explained above]. An offering left overnight is not invalidated if it was placed on top of the altar [during the night, even though it was not burnt at night; and it may be burnt on the altar the following day], neither is it invalidated until the dawn of morning [i.e., if at that time it is not on top of the altar, it is deemed to have been ‘left-over’]. The sacrifice of the feast of the Passover. This refers to the sacrificial portions. From here you derive the law concerning the burning of all fats and limbs of sacrifices [which were burnt on the altar].” In the section of Tzav I will explain this with the help of G-d. And with regard to what Rashi wrote about an offering left overnight if it was placed on top of the altar [during the night it is not invalidated] — there is a difference of opinion on this matter in the Gemara, and in the opinion of Raba it does become invalidated even if on top of the altar; thus if limbs of a sacrifice were left there [on top of the altar] overnight, and then by accident they were taken down [from the altar to the pavement], they may no longer be taken up. On the other hand, if they were not taken down, then even those limbs that had been left over on the pavement of the Court for many days, and by accident were taken up, do not need to come down [and are burnt upon the altar], as is found in the Chapter “The Altar.”.

לא תשחט על חמץ דם זבחי, “Do not slaughter (offer) the blood of My sacrifice with leavened bread;” Rashi explains that this verse is a warning addressed to him who slaughters the Passover lamb, as well as to him who sprinkles its blood or to any of the people invited to eat from that lamb. Compare the baraitha in Pessachim 63. It is stated there that this prohibition is one of the negative commandments. When is that commandment applicable? As long as either the person slaughtering the lamb, sprinkling its blood, or a guest invited to partake of it, still has leavened products in his possession on Passover eve. It had to be inserted here as previously, in 23,18, this had not been spelled out. Here it is called: “the meat offering of the Passover festival.” ולא ילין לבקר “and none of it must be left over until morning.” In 23,18, the Torah had referred only to the entrails, etc., not the edible parts of the meat. Here it refers specifically to the edible parts of the sacrifice.

The first of the firstfruits of your land you shall bring to the Temple of Hashem your God. You shall not eat meat with milk.

ראשית בכורי אדמתך THE FIRST OF THE FIRST-FRUITS OF THY GROUND [THOU SHALT BRING INTO THE HOUSE OF THE LORD THY GOD] — but only from the seven kinds of produce which are mentioned as an excellency of thy land (Deuteronomy 8:8) “a land of wheat and barley and vines etc (Mishnah Bikkurim 1:3). The דבש mentioned in this verse is date honey (not that of bees). לא תבשל גדי THOU SHALT NOT SEETHE A KID [IN ITS MOTHER’S MILK] — This is a prohibition to mix meat with milk. This is written three times in the Torah: once to prohibit the eating of such mixture, once to prohibit us from deriving any other benefit (besides eating) from it and once to prohibit the cooking of it (Chullin 115b; cf. Rashi on Exodus 23:19). גדי A KID — Any tender young animal is comprehended under the term גדי, a calf and a lamb also. From the fact that the writer felt it necessary to state specifically in several passages “a kid of the goat” you may learn that the term גדי without further definition implies any suckling (young animal) (Chullin 113a; cf. Rashi on Exodus 23:19). בחלב אמו IN THE MOTHER’S MILK — A fowl is therefore really excluded from this law since it has no milk; for the prohibition regarding it (using it with milk) is not a Biblical law but only an enactment of the Soferim (Chullin 113a).

THE CHOICEST FIRST-FRUITS OF THY LAND THOU SHALT BRING INTO THE HOUSE OF THE ETERNAL THY G-D. Because He mentioned that they should bring the first-ripe fruits of all that is in their land to the house of G-d, He placed next to it, Thou shalt not seethe a kid in its mother’s milk. For at the time of bringing the first-fruits of the earth they would also take along all firstlings of cattle, goats and sheep, and at that season the goats have grown up and begin giving milk. Thus they would often bring up the mother with its firstborn whilst it was still a suckling, in order that it should not die. Now those who came to celebrate the festival would enjoy eating the firstlings amongst all tasty foods, together with the priests. That is why He mentioned the prohibition [against seething the kid in its mother’s milk] together with the precept of the first-fruits. In the Book of Deuteronomy, however, He mentioned this commandment together with the laws of prohibited foods, after He cited the laws of unclean cattle, fish, and unclean fowl, and carrion, for that is the fitting place to mention it, since it is a prohibition concerning eating, and not merely a prohibition against seething it alone, as those wanting in faith and devoid of knowledge think.

"Firstfruits" — as in the first passage. These are the conditions; and from the beginning of "These are the ordinances" through "six years" they are legal ordinances. The high priest and the judge — who is the king — are obligated to learn and know them. The communal obligations are those listed afterward, such as these.

ראשית בכורי אדמתך תביא, by doing this you will assure yourself of success in growing fruit as spelled out in Ezekiel 44,30 וראשית כל בכורי כל...תתנו לכהן להניח ברכה אל ביתך, “the first of all your early ripening crops… you shall give to the priest so that blessing will come to rest on your house.” לא תבשל גדי, as this is something the gentiles do, believing that it assures them success in raising fruit and cattle.

ראשית בכורי אדמת, “the choice first fruits of your soil, etc.” this has been repeated here because when this legislation was first mentioned in verse 23.19, it had not mentioned that this law was limited to the lands formerly occupied by the seven Canaanite tribes. In this chapter in verse 11, these details have been supplied (as opposed to 23,19.) לא תבשל גדי בחלב אמו, “do not boil a kid in the milk of its mother.” This is a warning not to wait with offering such a kid as an offering until it has been fully weaned, but once it has grown beyond the first seven days of its life it is fit for the altar.

ראשית בכורי אדמתך, “The first of your land’s produce, etc.” The reason why mention of not boiling milk and meat appears here next to the legislation of bringing the first of one’s produce to the Temple, i.e. the priests, is that at the same time the farmer will presumably also bring the first of the young born by his animals, seeing that on the way the young lambs and kids are still suckling at their mother’s teats, and once in Jerusalem these animals will be slaughtered to help the owners enjoy the festival. Using the milk of the mother animal with which to cook the young, is therefore not something far-fetched. On the other hand, in Deuteronomy 14,21 when the same legislation is repeated in connection with forbidden foods, the emphasis is placed on the eating of the product of such boiling of milk and meat together.

'לא תבשל וגו, I have already explained this legislation on Exodus 23,19.

לא תבשל גדי בחלב אמו, “do not boil a kid in the milk of its mother.” This commandment contains a hint, i.e. a reason, why the sages ruled that a person must not marry the woman who had wet-nursed his fellow man. (Talmud, tractate Yevamot, folio 36) [The rule applies to a woman who at the time nursed babies that she had not born for her husband. If such a woman has ceased nursing for 24 months, she need not apply that rule to herself. Shulchan aruch, even haezer, chapter 13, section 11. Ed,]

And Hashem said to Moses: Write for yourself these words, for on the basis of these words I have made a covenant with you and with Israel.

את הדברים האלה [WRITE THOU] THESE WORDS — These words, but you are not permitted to write down the “Oral Law” (Gittin 60b).

WRITE THOU THESE WORDS. G-d commanded Moses that he write a book of covenant and read it in the hearing of the people, and they should accept it upon themselves by saying, we will do and we will obey, as they had done at first; for He wanted that the whole procedure with the first Tablets should now be repeated with the second Tablets. There is no doubt that Moses actually did repeat it; however, Scripture did not want to prolong the account by saying, “and Moses did so,” as I have shown you in many places. The correct interpretation appears to me to be, that since Israel had sinned and violated the [first] covenant, the Holy One, blessed be He, had to renew the covenant with them, so that He should not nullify His covenant with them, and so He told Moses to write the conditions [of the renewed covenant]. This is the sense of the verse, for after the tenor of these words I have made a covenant with thee and with Israel. The meaning of with thee is that for your sake I have done it with them, and it will not be necessary for them to bring themselves into the bond of this covenant. However, G-d, blessed be He, had to make with them a covenant on the forgiveness that He extended to them [for their sin with the calf], and so [Moses] wrote the forgiveness, and the conditions [of the new covenant].

"And He said" — even though these had already been written, He commanded him to write them again together with the Ten Commandments — therefore this passage is written twice.

כתב לך את הדברים האלה, even though prior to the sin of the golden calf I had said: “to give to you the Tablets of stone with the Torah and the commandments which I have written,” (Exodus 24,12) now that the people had sinned “you Moses are to provide the Tablets, hewing them out and bringing them up to Mount Sinai. G’d would still inscribe the Tablets, but the Torah and the Mitzvah G’d would teach Moses, and he would have to write them down himself.

על פי הדברים האלה, “in accordance with these words, etc.;” “these words,” are the warnings to refrain from anything remotely resembling idolatry. This includes a prohibition of concluding a political agreement with neighbouring countries is considered something akin to idolatry, in view of the fact that it may lead to intermarriage between Jews and gentiles. It also includes the obligation for you to observe the pilgrimage festivals during which you confirm your loyalty to Torah by presenting yourselves to the G-d Who had given you His Torah. כרתי אתך ברית, “the covenant I concluded with you was conditional on your observing these words.”

כתב לך את הדברים האלה כי על פי הדברים האלה כרתי אתך ברית. “Write down for yourself these words as these words are the ones for the sake of which I have sealed a covenant with you.” According to the plain meaning of these words the instruction “write it down for yourself” means that Moses should record the conditions which form the basis of the covenant between G’d and Israel. This includes recording the conditions under which they accepted the Torah saying נעשה ונשמע, i.e. volunteering to observe whatever G’d would tell them to do. The conditions which applied before they had received the first set of Tablets would also govern their receiving the second set of Tablets. G’d commanded Moses to write this in book form. When G’d repeated: “for on the basis of these words, etc.,” implying that the oral instructions were the binding ones, when He could simply have said על פיהם, “in accordance with them,” our sages (Gittin 40) point out that this was a reference to the oral Torah. G’d said that laws communicated to Moses only orally may not be committed to writing. On the other hand, words (laws) which I commanded you to commit to writing must not become material to be studied and quoted only by word of mouth. The meaning of the whole verse then could best be summarized as follows: “if you observe the commandments which I commanded you to write down and you observe the commandments which I gave you only orally, then the covenant I have made with you remains operative. If, however, you made any changes to the conditions of the covenant I shall not be bound by it.” A Midrashic approach (Tanchuma Vayera 5): “Rav Yehudah son of Shalom said that Moses requested that the Mishnah (collection of the oral Torah) should also be committed to writing.” G‘d told him: “I shall write down for you רובי תורתי, most of My teachings but they will be considered as something alien” (based on Hoseah 8,12). What was all this conversation about? The oral Torah represents mystical dimensions of Torah not accessible except to G’d-fearing individuals. If such parts of the Torah were to be accessible to everybody (by being available in book form) their impact is likely to be counterproductive. G’d does not reveal His secrets to anyone other than those who fear Him as we know from Psalms 25,14. Thus far the Midrash. If I understand this Midrash correctly the words משנה מסתורים “Mishnah of secrets” means that the Mishnah reveals mysteries hidden in he written Torah. Study of the oral Torah will make the meaning of the written Torah much clearer to the student. The “secrets” are in reality the parts of the written Torah which the reader has difficulty with. [The Mishnah, dealing with halachah, is or appears to be quite straightforward. Ed.] You are already aware that the Mishnah corresponds to the second letter ה in the tetragrammaton which is the explanation of the mystical, the hidden name of the Lord. The name of G’d we are not to utter is representative of what is contained in the Mishnah. It is also the key to understanding the written Torah properly and the written Torah receives its authoritative interpretation only by means of the Mishnah. [In other words, the written text of the Torah cannot serve as the basis of halachah, rulings governing normative Judaism. Ed.] This was the reason that G’d wanted the oral Torah to be engraved on the ‘tablets’ of our hearts rather than merely on a parchment. This is the meaning of what G’d said to Moses “if the Mishnah were to be committed to writing it would be considered as alien.”] If all parts of the Torah, written and oral, were available in book form then the advantage which the Jewish people enjoyed over the Gentiles as a result of accepting the Torah at Mount Sinai would disappear. This is the meaning of the words in Hoseah 8,12 כמו זר נחשבו, i.e. that the Jewish people would be considered as just like the Gentiles. There is yet another reason why the oral Torah was meant to remain only “oral.” It was meant to deny the Gentiles an argument they could use on the day of Judgment. Let me illustrate what I mean by means of a parable. A king sent a sealed letter to his sons, employing a trusted servant to deliver the letter. In that letter he issued instructions to his sons how to conduct themselves both with him and with the rest of the world. In addition he issued oral instructions to his servant which formed the postscript to what was written in the letter itself. This “postscript” included the promise of a great reward for all those who would enter into a covenant with him and observe all that was written in the original letter. What did the people of that country do? They made themselves a copy of what was written in the letter, claiming that they too had a written document from the king promising them such a reward. They claimed that they too observed what was written in the letter. When the time came for the king to hand out the reward all the people of his kingdom lined up as potential recipients (not just the king’s sons). The king asked them if they had observed all that they had been instructed to observe. As the citizens were unaware of the postscript they were in no position to list the instructions contained in the postscript. The king, realising, that someone had tampered with his letter, said: “may their souls perish.” This is what the Talmud alluded to at the beginning of Avodah Zarah (folio 2) when it says that in the future G’d would bring a Torah scroll and deposit it in His lap and say: “Is there anyone amongst you who can tell Me זאת? [a reference to Isaiah 43,9 where the Torah is referred to as זאת. Ed.] Upon hearing this all the citizens realized that they had been found out. They left the proximity of the Lord in fear of their lives. This leaves us with the problem of why Rabbi Yehudah Hanassi, who decided to edit and publish the oral Torah in written form (some 1600 years after the revelation at Mount Sinai), decided to contravene what had been sacred instructions not to commit the oral Torah to paper. He was motivated by a very real fear that unless this were done the whole oral Torah was about to become forgotten as the circumstances of the Jewish people at his time and the dispersal of the people all over the world made it impossible for large parts of the people to memorise all that material. The venerable Rabbi based himself on the verse in Psalms 119,126 עת לעשות לה' הפרו תורתך, “at a time when they have violated Your Torah it is time to act on behalf of the Lord,” [actions which violate the Torah and which are decreed in defence of Torah must be temporary by definition. Ed.] Rabbi Yehudah Hanassi proceeded to edit the oral Torah as what is known today as the Mishnah, seeing it is like a second version of the written Torah and most of it is in clear and unsmistakable Hebrew similar to the written Torah. In the course of the centuries after Rabbi Yehudah Hanassi, the people’s ability to absorb Torah learning declined further so that Ravina and Rav Ashi saw fit to commit the Talmud, the commentary on the Mishnah, to writing also. During the era of Rabbi Yehudah Hanassi most people of his generation (scholars?) were still thoroughly conversant with the meaning of the Mishnah, so that it did not need to be elaborated on. This situation had undergone a drastic change in the few centuries between the era of Rabbi Yehudah Hanassi and Rav Ashi and his contemporaries. We find that in the Talmud the sentence: “something is missing in the text of the Mishnah and it should read as follows, etc.” occurs quite frequently. This does not mean that the text of the Mishnah had been handed down incorrectly. It means that matters which were clear from the text to people in the generation of its editor, Rabbi Yehudah, were no longer clear to the people of the generation of Rav Ashi so that in order to clarify them for the people of his time the text was emended. (Compare Zohar Tzav edition by Reuben Margolies folio 27 note 12) The word אתך in our verse means “for your sake,” meaning that G’d had made the covenant with the people for the sake of Moses.

כתב לך את הדברים האלה, “make a written record of these words for yourself;” G’d commands Moses to write the ספר הברית, “the Book of the Covenant,” so that the people would accept it with same enthusiastic נעשה ונשמע, “we will perform, now let’s learn the details,” as they had accepted what was written on the Tablets at the first covenant. Seeing that the people had violated what was part of the first covenant, a new covenant had become necessary. In order to prevent another violation of a covenant, this covenant had to be recorded in writing, the “Book” being mute testimony to its validity. Moses, of course, carried out G’d’s instructions, although the Torah, as on many occasions, did not bother to spell this out for us. אתך ברית ואת ישראל, “the covenant includes both you and Israel.” The reason why the Torah singles out Moses, i.e. עמך here, is because the entire new covenant G’d renewed only on account of His feelings for Moses, as we mentioned previously. As to G’d’s relations with Israel, G’d’s pardon for the people had to precede His concluding a new covenant with them. [This is why the cumbersome wording כרתי אתך ברית ואת ישראל is used instead of the straightforward כרתי עמכם ברית, “I concluded a covenant with you.” (as for instance in Deut.5,2) Ed.]

כתב לך את הדברים האלה, the ones mentioned in this portion beginning with הנני גרש מפניך in 34,11. כי על פי הדברים האלה, that you will not follow other deities and will not conclude a pact with the present inhabitants of the land of Canaan, and that you will not intermarry with them, and make the three times annual pilgrimage to the Temple.

And he was there before Hashem forty days and forty nights; bread he did not eat and water he did not drink. And He wrote upon the tablets the words of the covenant — the Ten Words.

AND HE WAS THERE WITH THE ETERNAL FORTY DAYS AND FORTY NIGHTS… AND HE WROTE UPON THE TABLETS THE WORDS OF THE COVENANT, THE TEN WORDS. The verse is stating that Moses was on top of the mountain for forty days and forty nights, and he wrote there upon the Tablets. And in the opinion of our Rabbis the meaning of the verse is that Moses was there with G-d for forty days and forty nights, during which time He wrote on the Tablets the words of this second covenant. But he had stayed there for another forty days prior to these to pray for all his requests, as is narrated in the section beginning, See, Thou sayest unto me: Bring up this people; and with reference to these days it is said in the Book of Deuteronomy, So I fell down before the Eternal the forty days and forty nights that I fell down; because the Eternal had said He would destroy you. Here, however, Scripture did not explain how many days were the duration of this period of supplication and prayer, for it is known that it was from the time he went up to the mountain until he came down to hew the second Tablets. But it said that the matter of the second Tablets was like that of the first in every respect — the writing of G-d, and the number of days he stood before G-d, so that he should not think that he had already learned the Torah during the first time, and that therefore it would not be necessary for him to stay there many days. ‘Va’yichtov’ upon the Tablets — this means that G-d wrote, and does not refer back to Moses [mentioned in the preceding phrase, he did neither eat bread, nor drink water], for so He said, and I will write upon the Tablets. Similarly, in the Book of Deuteronomy it says, and I hewed two Tablets of stone like unto the first, and went up into the mount, having the two Tablets in my hand. And He wrote on the Tablets, according to the first writing. And since it says according to the first writing, we know that they were written with the finger of G-d. Thus the meaning of the expression, and I will write means “with the finger,” and you know [already] the meaning of “finger” from that of “the hand.”.

"And he was there" — many have thought that Moses stood on the mountain for eighty days until Hashem gave him the tablets, but they did not speak correctly. Rather, the words of the ancient sages, of blessed memory, are true, as I have already noted: Moses stood on the mountain for forty days until Hashem gave him the first tablets, as it is written: "And Moses was on the mountain forty days and forty nights" (above, 24:18). And he himself said: "I prostrated myself before Hashem for those forty days and forty nights" (Deut. 9:25). It was then that Moses said the passage beginning "See, You say to me" (above, 33:12), and after that he descended, hewed the tablets, and brought them up with him onto Mount Sinai. Then it is written: "And Hashem passed before him" (above, v. 6), and afterward: "And he was there with Hashem forty days and forty nights; he ate no bread" — just as on the first occasion, and on the second as well. "And He wrote on the tablets" — Hashem wrote them, as it is written: "and I will write on the tablets the words that were on the first tablets, which you shattered" (above, v. 1).

'ויהי שם עם ה, his third and final 40 day stay there..

לחם לא אכלתי, "I did not eat bread, etc." The reason that the Torah specified that Moses ate neither bread nor drank water was to make us aware that he did absorb nutrients of a different kind. He absorbed spiritual food. We find something of that nature in Psalms 40,9 where David speaks about תורתך בתוך מעי, "Your Torah being in my entrails." Torah is also compared to water in Taanit 7. Had the Torah merely written: "he neither ate not drank," this would have included all kinds of "food."

ויהי שם עם ה, “he remained there with the Lord, etc.” this was the third time that Moses spent 40 days on the Mountain. He ascended at dawn on the twenty ninth day of Av, and remained there until dawn of the tenth day of Tishrey, better known as Yom Hakippurim. If you were to ask how Moses could tell day and night from each other, seeing that in the celestial regions day and night are all the same, seeing that we have a verse in Daniel 2,22 ונהורא עמיה שריה, “and light dwells with Him?” We also a verse in Psalms,גם חשך לא יחשיך ממך ולילה כיום יאיר כחשכת אורך :139,12“darkness is not dark for You; night is as light as day.”We need to answer that when G-d taught Moses the written Torah, he knew that it was daytime down on earth. When He taught him the oral Torah, he knew that it was night on earth at that time. Furthermore, when he observed the moon and the stars bowing down to the Lord, he knew that it must be daytime on earth, as these celestial bodies had to perform their duties on earth at night. When he observed the sun paying its respect to G-d, he knew that it was night on earth, as during the daylight hours the sun had to perform its duties on earth. ויכתוב על הלוחות, ”He wrote on the Tablets;” G-d did the writing, as confirmed in Deuteronomy 10,2: “I shall write on the Tablets,” and in Deuteronomy 10,4 Moses confirms; “He wrote on the Tablets exactly as He had done on the first set of Tablets.”

ויהי שם עם ה', “He remained there with the Lord, etc.” The expression “with the Lord” means that Moses’ nourishment during these forty days was provided by the attribute חסד and the radiation of supernatural light. We base this on the words כי עם ה’ החסד in Psalms 130,7 and on Daniel 2,22 ונהורא עמיה שרא, “and (supernatural) light dwells with Him.” This is the same source that will provide the righteous with their nourishment in the world to come. It is the meaning of Psalms 36,8-10: “How precious is Your faithful care, O G’d! Mankind shelters in the shadow of Your wings. They feast on the rich fare of Your house; You let them drink at Your refreshing stream. With You is the fountain of life; by Your light do we see light.” לחם לא אכל ומים לא שתה, “he ate neither bread nor drank water, etc.” It is well known that bread and water are sources of nourishment for the body. It is also true that the soul is maintained alive thanks to the body functioning as a result of its intake of the necessary nutrients. It is no more than logical that if a body can keep an abstract soul alive that the celestial food, i.e. abstract food can do so no less. Seeing that the source of Moses’ food were such celestial abstract nutrients it is not surprising that he could remain on the mountain for forty days without need for physical food. When we consider the function of food on a more fundamental level, the truth is that the food necessary for maintaining the body is composed of a number of interrelated causes and ingredients. The various causes originate in celestial domains, in the domain where G’d creates life itself. When Moses was given the celestial kinds of nutrients we mentioned, this merely means that while on Mount Sinai Moses was able to eliminate some of the root causes which enable physical food to keep the body functioning. He was able to take a shortcut compared to ordinary individuals on earth. This is also the meaning of our sages (Vayikra Rabbah 20,10) on Exodus 24,11 “they saw G’d and they ate and drank.” Rabbi Yochanan interpreted the words to mean that these people ate “true” food, i.e. אכילה ודאית. He based this on Proverbs 16,15 באור פני מלך חיים, “in the light of the king’s face there is light.” [Rabbi Yochanan understood the vision which the people mentioned in that verse saw as being the celestial light which translates into nutrients for our bodies. Ed.] A Midrashic approach (based on Tanchuma Ki Tissa 36) “seeing that Moses remained on the mountain for 40 days and forty ‘nights,’ how did he know when it was day and when it was night? When G’d taught him the written Torah he knew it was day whereas when G’d taught him the oral Torah he knew it was night.” In G’d’s domain there is no difference between day and night as we know from combining the contents of the verses in Daniel 2,22 and Psalms 139,12 i.e. “there is light with Him, and even when it is dark (on earth) it is not dark for You. The night shines as brightly as day.” The sages (in that same paragraph) also explain that when Moses observed the stars and the planets bowing down before the Lord, Moses knew that it was night; this is the meaning of Nechemyah 9,6: “the hosts of heaven bow down before You.” ויכתוב על הלוחות, “He wrote on the tablets, etc.” The subject of these words is G’d, of course, not Moses, G’d forbid! G’d had already made clear in verse one of our chapter that He Himself would do the writing on the Tablets when He said: “I will write just as on the original ones.” Actually, at the time (verse 1) all the Torah had to write were the words וכתבתי על הלוחות הדברים, וגו’. Why did the Torah add the word את? This was in order to draw our attention to the fact that the text on the second set of Tablets included the letter ט in the words למען ייטב לך as apart from the reward for observing the commandment to honour father and mother. The text in Exodus chapter 20, while promising long life for keeping this commandment, does not promise that one will enjoy a good life. The letter ט does not appear anywhere in the wording of the first Tablets. I have already drawn attention to this fact in my commentary on Parshat Yitro at the end of Exodus 20,17. Our sages explain further that the sequence of: “he remained there for forty days, etc.,” followed by “He wrote on the Tablets” mean that G’d inscribed the second set of Tablets in Moses’ presence. The forty days of which our verse speaks were the third time that Moses spent forty days on the mountain. During the second period of forty days on the mountain he had devoted all his time to obtaining forgiveness for the sin of the golden calf, as he said in Deut. 9,25: “I threw myself down before Hashem for the forty days and forty nights that I threw myself down, for Hashem wanted to destroy you.”

ויהי שם עם ה' ארבעים יום....ויכתב על הלוחות את דברי הברית, עשרת הדברים. “He remained there with Hashem for forty days….and He (G’d) wrote on the Tablets the words of the covenant, the Ten Commandments.” The subject of the word ויכתב is Hashem, for G’d Himself testified (Exodus 34,1 וכתבתי על הלוחות, “I Myself will inscribe on the Tablets, etc.”) The forty days mentioned by Moses here were the last forty days he spent on Mount Sinai. Prior to this he had spent another forty days on the Mountain, devoted entirely to prayer on behalf of the Jewish people, beseeching G’d to forgive the people. He referred to those forty days in Deuteronomy Moses did not spell out how many days he had been on the Mountain on that occasion now as everybody knew, as opposed to the people whom he addressed in Deuteronomy, most of whom had not been alive yet at this time. The reason the Torah, i.e. Moses, emphasized that he spent 40 days on the Mountain even on the last occasion was to remind the people how difficult it had been to obtain atonement for them. He certainly had not needed all that time to learn the Torah, as he had learned that on his previous stay on the Mountain.

ויכתוב על הלוחות, G’d Himself inscribed the Tablets. The same words as had been inscribed on the first Tablets were inscribed on the second set. (as per verse 1 of our chapter) The same information is repeated by Moses in Deuteronomy 10,4

And it came to pass when Moses descended from Mount Sinai, with the two tablets of the testimony in Moses's hand as he descended from the mountain, that Moses did not know that the radiance of the glory of his face had grown great while He spoke with him.

ויהי ברדת משה AND IT CAME TO PASS WHEN MOSES WENT DOWN [FROM MOUNT SINAI] — when he brought the second tablets on the Day of Atonement. כי קרן עור פניו THAT THE SKIN OF HIS FACE BEAMED — קרן is an expression connected with the word קרנים “horns”, and the phrase, קרן אור, the light-“horned” , is used here because light radiates from a point and projects Like a horn. And whence was Moses privileged to have the rays of glory? Our Rabbis said that they originated at the time when he was in the cave, for the Holy One, blessed be He, then put His hand upon his face, as it is said, (Exodus 33:22) “And I will shelter thee with My hand” (Midrash Tanchuma, Ki Tisa 37).

"And Moses did not know that the skin of his face was radiant when He spoke with him" — the meaning is: while Hashem spoke with him. This was because the Glory had appeared on his face, and therefore He caused it to shine like the brightness of the firmament. The word "was radiant" (karan) — it is derived from "rays" (karnayim): "rays came from His hand" (Hab. 3:4), for so it is written at the beginning of that verse: "its brightness will be like the light" (ibid.) — and following that he says "rays from His hand," the meaning being doubled in the usual fashion. May the bones of Ḥiwwi the transgressor be ground to dust — he who said that because Moses ate no bread his face became dry like a horn. The meaning of "and they were afraid" — because his face had become alarming in appearance. And how did that accursed one not open his eyes? For a person does not fear to approach another person except on account of some wonder newly manifest in him that he had never seen the like of. And there is no person who has not seen a dead man's face, yet no one fears to approach it. Furthermore, if it were as he said, why was the veil not always on his face? Why did he constantly remove it when speaking with Israel? — for we see that when he was one hundred and twenty years old his eye was not dim and his vigor had not departed, and certainly not when he was eighty.

ויהי ברדת משה, "It occurred while Moses descended," The Torah uses the word ויהי which portends something painful because all the righteous people in the camp of the Israelites were "burned" when they observed that Moses' face emitted rays of light. ברדת משה מהר סיני, when Moses descended from Mount Sinai, etc. I am not sure why these words appear at this point, neither do I know why the Torah repeated ברדתו מן ההר, "when he descended from the Mountain." Besides, why did the Torah have to emphasise that Moses was unaware of the rays his face gave off before even having told us that his face did radiate light? Furthermore, who did finally tell Moses that his face emitted rays of light? If the people told him, why did the Torah not mention this? The whole subject becomes clearer when the Torah reports that Moses wore a veil over his face at all times except when he taught the Torah. The question therefore should have been: "why did Moses not wear a veil over his face at the time he descended from the Mountain?" The Torah answers this question by stating that Moses was unaware that his face emitted rays of light. This is why he had not put on his veil as usual prior to descending from the Mountain. This led to Aaron and the children of Israel observing that his face gave forth a beam of light. This still leaves us with the strange phenomenon that a human being should be unaware that his face emits rays of light. This is especially so if we assume the source of these rays to have been some kind of horn-like protuberance on his forehead? Surely Moses must have noticed that he suddenly possessed such an additional feature? This is why the Torah explained the reason of Moses' unawareness by stating that all of this occurred while he descended from the Mountain and held the Tablets in his hand(s). As long as he had been on the Mountain, Moses had assumed that any radiation of light he noted had originated with G'd who was speaking to him. This light which Moses had assumed to originate with G'd disappeared during his descent. The reason Moses still did not notice that these rays originated in his own face was that he carried the Holy Tablets while descending from the Mountain. He therefore assumed that the light he was still conscious of was emitted by the Tablets. He had no idea that he himself had become a permanent source of such light. When the Torah writes: "he did not know that the skin of his face emitted rays," this does not mean that he was unaware of these rays of light. He was only unaware that the source was neither G'd nor the Tablets but the skin of his own face. This is why he did not cover his face with the veil when Aaron saw him. We may now understand the meter of the verse as follows: "The reason that both Aaron and the children of Israel saw Moses' face emit rays of light was that Moses was unaware of his face being the source of that light; he had therefore neglected to cover his face with the veil he normally wore." As soon as he...

ויהי ברדת משה, “it happened that when Moses was descending, etc.” This was on a Tuesday the tenth day of Tishrey, after Moses having been on the Mountain for the third time for forty days; ושני לוחות העדות, “and the two Tablets of the Testimony in his hand, etc.;” what is missing here is a reference to the ark within which these Tablets were to be placed. This has been included in Moses’ report in Deuteronomy 10,3. Moses had constructed an ark for the Tablets in which they were kept from the tenth day of Tishrey until the first day of Nissan, when the Tabernacle was erected and the Tablets were transferred to the Holy Ark that had been constructed by Betzalel, and the Ark and the Tablets were placed in the Holy of Holies, in the westernmost section of the Tabernacle. ומשה לא ידע כי קרן עור פניו, Moses was not aware that the skin of his face radiated light. When G-d had placed His hand on his face to shield him when His glory passed and he stood in the opening of a cave in the rock (compare 33,22), he merited this reminder of that encounter. The reason that he merited this reminder which he had not merited when he carried the first set of Tablets, was that the first set of Tablets had been given publicly for everyone to see, whereas at the introduction to his ascent to receive the second set the Torah had expressly warned that that no one was to accompany him even at the bottom of the Mountain (verse 3). Seeing that the giving of the firsts set of Tablets was accompanied by so much publicity, if there had been no visible evidence that Moses had received a second set some people might have thought that he himself had written on the Tablets seeing that the raw material had been taken up on the Mountain with him, also. An alternate explanation: Seeing that prior to Moses’ return with the first set of Tablets the people had been prepared to accept another leader in Moses’ place, his emitting rays of light on his descent from the Mountain this time made a repetition of such an attempt quite unlikely.

כי קרן, an expression denoting majesty. The word occurs in this sense also in Chabakuk 3,4 קרנים מידו לו, “which gives off rays from every side.” Anyone who compares the meaning of the words קרן עור פניו in Deuteronomy 33,17 וקרני ראם לו, “having horns like the reem,”.is completely foolish. It is quite normal for words in the Torah to have more than one meaning, depending on the context in which they are used.

And Aaron and all the children of Israel saw Moses, and behold, the radiance of the glory of his face had grown great, and they were afraid to draw near to him.

וייראו מגשת אליו AND THEY WERE AFRAID TO STEP NIGH UNTO HIM — Come and see how great is the power (influence) of sin! For before they streched forth their hand to sin what does Scripture say? (Exodus 24:17) “And the sight of the glory of the Lord was like devouring fire on the top of the mountain in the eyes of the children of Israel”, — and yet they were not afraid and did not tremble! But after they made the golden calf they recoiled and trembled even at the sight of the rays of glory of Moses! (Sifrei Bamidbar 1:8)

"And Aaron saw" — he, being the chief. "And all the children of Israel" — these are the princes, for it was Moses' custom to speak with them, as it is written: "and Moses called to them."

וייראו מגשת אליו, “they were afraid to approach him.” According to the plain meaning of the verse when they beheld him, they thought that they were looking at an angel. (Compare Torah shleymah by Rabbi Menachem Kasher item 241 on this verse)

והנה קרן עור פניו, “and behold! the skin of his face had become radiant.” We know of the light which represents wisdom and we know light which emerges out of darkness. The former kind of light is the light G’d employed to create the universe. Concerning that light our sages have said that it preceded the first directive of G’d in the Book of Genesis, i.e. “let there be light.” This light which was employed as a tool in G’d’s work of creation is known as ראשית. Moses attained this light in his heart, and it was this light which separated him from all other prophets making him superior to all of them. The light which emerges out of darkness is the essence of fire, it is known as אור מוגרש, ”light which has been expelled.” This is the light which was applied to Moses, the light which is here called as radiating from the face of Moses. He acquired this ability to radiate light as a result of obtaining the second set of Tablets whereas he had not achieved this ability when he received the first set of Tablets when he was described as “turning and descending from the mountain” (32,15). During the period when the first set of Tablets was being prepared the people had still been under the spiritually uplifting experience of the revelation, everyone of them having been a party to insights never before granted to man. Now that they were no longer on that spiritual level and G’d had even warned them that “no one will ascend (spiritually) with you” (34,3), they would not have credited Moses with continuing to be on such a level had there not been some visible evidence of that. G’d provided this when he made Moses’ skin emit rays of light. Another way of looking at the absence of this phenomenon when Moses received the first set of Tablets is that seeing his stature of G’d’s prophet had been established beyond all doubt he had not had any need to provide the Israelites with visible evidence of that. Seeing that in His wisdom G’d had been aware that Moses was going to smash the first Tablets, He had delayed equipping him with this power to emit rays of light until he had been given the second set of Tablets. וייראו מגשת אליו, “they were afraid to approach him.” Bamidbar Rabbah 11,3 comments that here we find evidence of the effect of sin. As long as the people had not been guilty of the sin of the golden calf they had been able to see the attribute of כבוד penetrating seven different kinds of fire in doing so without becoming unnerved. We know this from Exodus 24,17 that “the appearance of the attribute of כבוד of the Lord was like fire consuming the top of the mountain, visible to the eyes of the Children of Israel.” This verse has seven words, matching the seven מחיצות, “dividing” domains which the eyes of the Israelites had to penetrate in order to behold that attribute of the Lord with their eyes. Now, after the sin, they were unable to even look at the intermediary (Moses) of even a single one of these מחיצות. This is the meaning of the words וייראו מגשת אליו. Moses merited these rays of light as a result of having stood in the cave when the glory of G’d passed by (33,22). This idea is confirmed in Chabakuk 3,4 קרנים מידו לו ושם חביון עזו, ”it is a brilliant light which gives off rays on every side- and therein His glory is enveloped.” The Torah’s wording here also suggests that the immediate source of this light which Moses’ face emitted was the writing of G’d on the Tablets. It is not unlike what Solomon wrote in Kohelet 8,1 “that the wisdom of man lights up his face.” A Midrashic approach (Tanchuma Ki Tissa 36) to the words “Moses’ face emitted rays of light, etc.” All of the glory Moses had achieved in this world represented only the “fruits,” the dividends of his true reward. The real reward was reserved for him in the world to come. This statement is based on the verse in Chabakuk that the rays of light emanate from Him. Thus far the Midrash. I believe the way to understand this somewhat enigmatic statement is that the emission of rays is to be considered as the “dividend” whereas the “real thing” is the actual source of light, not merely the emissions we perceive as emanating from its source. Rays of light are comparable to fruit falling from a tree. The real source of the fruit is the tree itself. In the world of the future Moses would experience the source of this light from which he emitted only rays in this world.

והנה קרן עור פניו, “and behold, the skin of his face emitted rays of light;” apparently his forehead reflected some of the brilliance of G–d’s “hand,” which protected him from getting a glimpse of G–d’s essence while he was standing in the cleft of the rock G–d had assigned to him for that purpose.

And Moses called to them, and Aaron and all the leaders of the assembly returned to him, and Moses spoke with them.

הנשאים בעדה THE PRINCES IN THE CONGREGATION — is the same as the more usual expression נשיאי העדה, the princes of the congregation. וידבר משה אלהם AND MOSES SPOKE TO THEM the message of the Almighty. This whole section (i. e. all the verbs in it) denotes frequentative action (thus וידבר means “Moses used to say”, ויקרא meant “He used to call”, נגשו means “they used to come near” etc).

VA’YEDABEIR MOSHEH’ (AND MOSES SPOKE) TO THEM. “This whole section denotes a [continuing] present action [thus making the sense of the verbs: ‘and Moses used to speak…’ ‘and they used to come near…’]. 32. AND AFTERWARDS ALL THE CHILDREN OF ISRAEL CAME NIGH. After Moses had taught the elders, he would again teach the section or the specific law to the Israelites.” All this is Rashi’s language. But it is not so [that this section describes a continuing occurrence — whenever Moses spoke to Israel]. Rather, Scripture is stating that when all Israel went forth to meet him [upon his descent from the mountain with the second Tablets], they saw the beams of glory streaming from his face, and they were afraid to come nigh him and stepped backwards. Perhaps they thought that the Glory of G-d was there, or that the angels of Him on high were with him, and they feared lest the Eternal break forth upon them. Then Moses called unto them; and Aaron and all the princes, who walked before them returned unto him, and Moses spoke to them words of peace, and told them the tidings of the forgiveness of their sin and of the Tablets he brought down. And afterwards when all the children of Israel saw that he was speaking with the princes of the congregation, they all came near to him, and then he commanded them all that the Eternal had spoken with him in Mount Sinai, these being the second Ten Commandments that He gave him, and all that was said to him from the beginning of, Observe thou that which I am commanding thee this day, to the end of the section; for he told them that G-d had commanded him to make a covenant with them after the tenor of these words. Scripture, however, shortened the account and narrated the matter in general terms. Then Scripture says that when Moses had done speaking with them the whole subject mentioned, he put a veil upon his face, for he understood that upon his return [from the mountain] the skin of his face sent forth beams, or perhaps they told it to him. Finally, after having told the account of the events of that day, Scripture states, But when Moses went in before the Eternal etc. It is this part of Scripture that represents the continuing action, meaning that so did Moses conduct himself with them all the days. Vayakheil.

"And they returned to him" — this indicates that they had retreated backward out of great fright after going out to meet him.

ויקרא אליהם משה, “Moses called out to them.” When the people heard his voice they realised that he was not an angel. וישובו אליו “they turned back to face him.” From this verse it is clear that initially they had turned their back on him out of fear. וידבר משה אליהם, Moses spoke to them. They noticed that no harm had come to them from his speaking to them.

וידבר משה אליהם, “and Moses would speak to them.” Rashi explains that this is phrased in the present tense, as was the entire episode.

And afterward all the children of Israel drew near, and he commanded them all that Hashem had spoken with him on Mount Sinai.

ואחרי כן נגשו AND AFTERWARDS [THE CHILDREN OF ISRAEL] STEPPED NIGH — After he (Moses) had taught the elders he used again to teach the section or the single Halacha in question to the Israelites. The Rabbis have taught: How was the system of teaching? Moses used to learn the law from the mouth of the Almighty; Aaron entered and Moses taught him his lesson. Now Aaron moved away and took his seat to the left of Moses. Then his (Aaron’s) sons entered and Moses taught them their lesson. They moved away and Eleazar took his seat to the right of Moses, whilst Ithamar sat down at Aaron’s left. The elders then entered and Moses taught them their lesson. The elders moved away and took their seat at the side. Finally the whole people entered and Moses taught them their lesson. Consequently what was taught came into the possession of the whole people once, into the possession of the elders twice, into the possession of Aaron’s sons thrice and into Aaron’s possession four times etc. — as it is stated in Eruvin 54b.

"And afterward all the children of Israel" — those who were at the foot of the mountain. "And he commanded them" — these conditions that are mentioned.

ויצום את כל אשר דבר ה' אתו, the construction of the Tabernacle, the garments of the priests, the mandatory contribution of the males from 20 to 60 years of age amounting to a half shekel per head.

את כל אשר דבר ה' אתו בהר סיני, “all the commandments that G-d had spoken to him about while he had been on Mount Sinai on his first and third stay on the Mountain, as well as all the commandments that He had communicated to him from Nissan when they had left Egypt until the twentieth of Iyar in the second year when they broke camp around the Mountain. However, according to the Talmud in tractate Gittin folio 60, the written Torah, i.e. in scroll form, he wrote down personally, one parchment at a time. When Moses made ready to leave this earth, he arranged these parchments in the order in which we read them nowadays according to the order he considered appropriate.

ואחרי כן נגשו, “after that they approached.” This was after Moses had taught the Torah to the elders. Nachmanides writes that this is not correct, but that the words ואחר כן refer to what happened after the people had scattered, being afraid to approach Moses until he had placed the scarf around his forehead which prevented the rays of light emanating from his face. He then called upon them to approach, whereupon Aaron and all the princes did approach and speak to Moses. Moses welcomed them with the good news that the people’s sin had been forgiven, and he showed them the second set of Tablets to prove it. At that point the ordinary Israelites realized that when Moses spoke to the princes everything appeared normal, and they too approached Moses unafraid. Moses then told them that G’d had commanded him the second version of the Ten Commandments, the ones which He had inscribed on the second set of Tablets which he had brought down with him. Moses told the people everything from שמר לך in verse 11 onwards until the end of the whole Parshah for He told the people that G’d had commanded a new covenant. The Torah only summarises here, giving us a synopsis of all that G’d had told Moses to tell the people at that time. Having realized from the people’s retreat that it was caused because of the rays his forehead emitted, he proceeded to cover his forehead with the מסוה, his mask-like scarf. It is also possible that the people had told him that they could not face him on account of the rays his forehead emitted, so that Moss made it a practice to be without that mask only when he went to communicate with G’d or be communicated with by G’d.

את כל אשר דבר ה' אתו, prior to the sin of the golden calf. Everything which has been written in the Torah, commencing with Exodus 25,2 until 32,1 as well as everything recorded in this paragraph.

And Moses finished speaking with them and placed a covering upon his face.

ויתן על פניו מסוה AND HE PUT A VEIL ON HIS FACE — Render it (מסוה) as the Targum does: בית אפי, a cover for his face. מסוה is an Aramaic expression (from the root סוי, “to look”). It occurs in the Talmud (Ketubot 62b) “her heart perceived (סּוי), and again in Ketubot 60a “הוה קא מסוה לאפה”, where מסוה is an expression for looking: “he looked into her face”, i. e. he gazed at her. Here, too, מסוה denotes a cloth that was put in front of the face and of the region of the eyes. And out of reverence for the “rays of glory” — that not everybody should feast himself on them — Moses used to put the veil in front of them (the eyes), but took it off during the time when he spoke to Israel, and during the time when the Omnipresent conversed with him until the moment when he was going out and also when he went out he went out without the veil.

"Veil" (massveh) — it is like a covering. Some say it is cognate with "and his garment dipped in blood of grapes" (Gen. 49:11). Do not be troubled by the fact that the vav of massveh is visible whereas the vav of sotah is not, for we have: "her wrongdoing" (avlatah, Hos. 10:13) and "wrongdoing" (avlatah, Job 5:16); "young of days" (ul yamin, Isa. 65:20) and also "young children" (olilim, Job 19:18); "into the midst of the camp" (Deut. 23:11) and "and he cut them in the midst" (Gen. 15:10) — with and without the vav. Some say that the radiance was renewed on Moses' face each time he came to the Tent of Meeting and spoke with Hashem, and when he went out the radiance remained as long as he was speaking to the children of Israel the words of Hashem; when he finished he would place the veil, knowing that the radiance would then depart and his face would return to its former appearance — and this would be a diminishment before Moses, if Israel were to see his face without the radiance; therefore he placed the veil. And when he came to speak with Hashem he removed the veil to receive the radiance. The Gaon said that the radiance did not depart from his face until the day of his death — therefore his eye was not dim — and this is the correct view. Yet he said that the reason for the veil was so that Israel would not fear one another in their disputes. In my view, he placed the veil out of reverence for the radiance that Hashem had renewed on his face — so that Israel would not see it at every moment, but only when he spoke to them the words of Hashem; and he removed the veil when he came to the Tent of Meeting to speak with Hashem face to face. This is the meaning of "and when Moses came."

ויכל משה מדבר אתם, but while he was still speaking to them he did not wear the cloth. This corresponds to Isaiah 30,20 “your eyes should look at your teachers.” As our sages explained (Eyruvin 13, Rabbi Yehudah Hanassi speaking) “if I had looked at his (Rabbi Meir’s) teacher’s face instead of merely at his back I would have been even more learned.”)

ויכל משה מדבר אתם, “When Moses had finished speaking with them, etc,”

ויכל משה מדבר אתם ויתן על פניו מסוה, “Moses finished speaking with them and placed a mask on his face.” The meaning of this verse is that while Moses was teaching the people the commandments he did not wear a mask or anything else which separated his face from the people he addressed. The same applied when Moses spoke to G’d. When the Torah writes: “and when Moses would come into the Tent of Meeting in order to speak with Him he would remove the mask until he left the Tent,” (34,34) the Torah describes a routine which Moses had followed ever since the Torah had been given at Mount Sinai. When he addressed the people, communicating what G’d said to him, he never wore a mask. Moses would not put on the mask until he had completed speaking to the people about instructions he had received from G’d. He did so in order that they should not feast their eyes on holy matters when not engaged in receiving instruction of a sacred character. Moses retained the facility to emit these rays described here for the remainder of his life on earth. He retained it even on the day he died as we know from Deut. 34,7 that “his eye did not weaken nor did he lose his vitality.”

“And he put a veil on his face.” Since everyone was looking at him, and Moses was extremely humble and shy, he was embarrassed that they were looking at the radiance of his face’s skin, for this is the nature of anyone who is shy. Therefore, he put a veil on his face to cover the eyes, but when he came before God to learn Torah from His mouth, then he needed to remove the veil of embarrassment from his face, because "the shy person does not learn" (Avot 2:6). For this reason it says, and when Moses came before God to speak with Him, he would remove the veil until he went out.

מסוה, a cloth bearing this name. The letter ו in this word is integral to it, just as the same letter in the word מקוה in Jeremiah 14,8. Also the letter ת in the word סותה in Genesis 49,11 is integral to the word. We are speaking about garments of different kinds in the various instances, but the words have different origins. The author accepts the view of the commentator Dunash.

And when Moses would enter before Hashem to speak with Him, he would remove the covering until he went out; then he would go out and speak with the children of Israel that which he was commanded.

ודבר אל בני ישראל … וראו AND HE SPOKE UNTO THE CHILDREN OF ISRAEL… AND THEY SAW the rays of glory on his face; and when he moved away from them ...

ובבא משה לפני ה, “whenever Moses went in (the Tabernacle) to face Hashem etc.; either when the communication had been initiated by Hashem, or when Moses had occasion to speak to the people, he did not wear the veil on his face; the reason was, as we learned from Isaiah 30,20: והיו עיניך רואות את מוריך, “your eyes shall be able to see your teacher.” The word: מוריך in that verse refers to G-d Who is your teacher. What G-d was to Moses, Moses was to the people. Just as Moses had not worn a veil when facing G-d and being taught the Torah, so it was not appropriate for him to wear a veil when teaching Torah to the people. When the Torah wrote: והשיב משה את המסוה, “Moses put the veil back on his face,” he did so in order that the people did not have to look at how his forehead emitted the rays of light as it would lose its character of being something holy. Seeing that it was a reflection of the Presence of G-d in miniature, the people were not to relate to it as something that they could feast their eyes on. [Compare Exodus 24 1011 from which it is clear that such an attitude was sinful. Ed.] The expression מסוה, is based on the word סותה, (compare Genesis 49,11, ובדם ענבים סותה, “his robe in blood of grapes”)

יסיר את המסוה, whenever Moses had to convey G’d’s instructions to the people he still did not cover his forehead with the cloth he had removed in order to communicate with G’d. Once he concluded conveying G’d’s words he would again cover his forehead. When G’d would address him, or he would wish to address G’d, he did so without wearing the מסוה.

And the children of Israel would see the face of Moses, that the radiance of the glory of Moses's face had grown great; and Moses would put the covering back upon his face until he entered to speak with Him.

והשיב משה את המסוה על פניו עד באו לדבר אתו MOSES REPLACED THE VEIL UPON HIS FACE UNTIL HE CAME IN TO SPEAK WITH HIM — but when he came in to speak with Him he took it off his face.

"And they saw" — and the meaning of "and Moses replaced the veil" is thus: he did so regularly. And such was his practice with Israel until the day the Glory of Hashem gathered him to itself, and his burial place was not known — through Hashem's compassion upon him. Blessed is He who chose him and placed His holy spirit within him.

וראו בני ישראל, and when the children of Israel saw, etc.; We need to understand why the Torah repeats something we have been told already in verse 30. Perhaps the Torah wanted us to know that the Israelites needed to experience the fact that Moses' face emitted rays of light on more than one occasion in order that they should not interpret these rays as a residue of Moses' prolonged stay on the Mountain in the Celestial Surroundings. Had they observed the phenomenon only once, the Israelites would have concluded that it would fade away with time, just as time made their own experience during the revelation fade away. This is why they looked at Moses' face from time to time to reasssure themselves that these rays were evidence of Moses' being a superior being. It is also possible that the entire episode reflects a spiritual return by Moses to the time before man had sinned and G'd had provided clothing for him made of skin (leather). According to Bereshit Rabbah 24, the Torah scroll of Rabbi Meir had the words כתנות עור in Genesis 3,21 spelled אור, light. When G'd turned the skin of Moses' face into a source of light, He demonstrated that the process which had once turned light into skin was reversible and that man could be rehabilitated to the spiritual level he once enjoyed prior to the sin in גן עדן. The message of this verse may also be that although Moses was at pains to cover his face with the veil, this did not prevent the Israelites from looking at his face whenever he had removed the veil. It was not forbidden to look at Moses' face seeing that Moses did not object. Moreover, G'd Himself wanted the people to get a glimpse of this אור החיים, the light which represented the idea of "Life" at its best.

וראו בני ישראל את פני משה, “When the Children of Israel saw the face of Moses, etc.” We need to understand why the name of Moses is mentioned three separate times in this verse. The Torah could simply have written: כי קרן עור פניו והשיב את המסוה, “as soon as the skin of his face emitted rays of light he put the mask back on.” According to the plain meaning of the text we may understand the fact that the Torah bothers to mention Moses’ name three times as corresponding to the three times 40 days which Moses had spent on the mountain. It is a fact that during each of his stays on the mountain Moses achieved a greater degree of forgiveness from G’d. The radiations of light from Moses’ face may well have intensified each time he had achieved part of his purpose. This is why not only the name Moses but also the word פנים appears here three times. We may conclude that the very name משה assumed a greater significance in terms of his spiritual achievements during every visit on the mountain. The name had originally been derived from Pharaoh’s daughter saying that she had pulled him from the water. At that time the “water” referred to was physical water. In the interval Moses had graduated to Torah, otherwise known as the Jewish people’s “spiritual water,” their lifeline. Moses’ spiritual progress may reflect the saying of the sages in in Baba Kama 17 that אין מים אלא תורה, “the only water which is a true source of life is the Torah.” Moses’ very name contains within it an allusion to the fact that he would be able to hear the Shechinah speak to him at some time in the future. (The name משה is an acrostic of the respective first letters in the words מבין שני הכרובים, “from between the two cherubs” the angel-like figures on the lid of the Holy Ark from where G’d’s voice appeared to speak to Moses.) A Kabbalistic approach to why Moses’ name appears three times in our verse: The fact that both the word משה and the word פנים is mentioned here three times is in order to pay a great compliment to Moses. The word פנים as we have seen repeatedly is a substitute for an attribute of the Lord. The Torah which is intrinsically G’d’s Torah has been called such on occasion such as when David says תורת ה' תמימה, “the Lord’s Torah is perfect.” On the other hand, the prophet Malachi 3,22 refers to it as Moses’ Torah when he said: “remember the Torah of Moses My servant, etc.” Just as we find that in that instance G’d paid honor to Moses by describing His Torah also as Moses’ Torah, so in our verse G’d paid Moses a compliment showing that He accorded him as much honor as had been accorded to Him. There were occasions in the Torah when Moses invited G’d (the Torah which was contained in the Ark) to rise or to repose, such as Numbers 10,35, and 36. According to a variety of Midrashim we are dealing with only one of numerous examples where G’d reciprocates by honoring Moses. [The author lists many more examples. The interested reader is referred to Torah Shleimah by Rabbi M. Kasher on Va'eira 7,1 for a broader discussion on the subject. The common denominator of all of this is the use by the Torah of the same expressions for things performed by G’d and Moses respectively. Ed.] עד באו לדבר אתו, “until he came to speak with Him.” Actually, the Torah should have written עד באו לדבר את ה'. Why is it that the same verse which mentions the name of Moses again and again when a pronoun would have sufficed, does not accord G’d the courtesy of referring to Him by name? We again have to fall back on the statement we have already made that the entire verse is an example of the great compliment the Torah pays to Moses. Once we understand by means of such examples- how great was the esteem in which G’d held Moses, it is easier to understand that Moses as distinct from other prophets conducted a dialogue with G’d much as when people speak to each other. The informal manner in which the Torah describes Moses as communicating with G’d by even omitting to mention G’d by name, reflects this intimate relationship which existed between G’d and Moses. At the very end of the Torah (Deut. 33,11) this is spelled out for us once more when the Torah describes this unique and never repeated phenomenon of the communications between G’d and Moses, and Moses and G’d respectively, by comparing it to כאשר ידבר איש אל רעהו, “just as a man speaks to his fellow.”