| 26There will be no bereaved or barren woman in your land; I will fill the number of your days. |
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כולֹ֥א תִֽהְיֶ֛ה מְשַׁכֵּלָ֥ה וַֽעֲקָרָ֖ה בְּאַרְצֶ֑ךָ אֶת־מִסְפַּ֥ר יָמֶ֖יךָ אֲמַלֵּֽא: |
| There will be no bereaved… woman if you comply with My will. |
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לֹא תִֽהְיֶה מְשַׁכֵּלָה
אִם תַּעֲשֶׂה רְצוֹנִי:
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| bereaved… woman Heb. מְשַׁכֵּלָה. [A woman who] miscarries or buries her children is called מְשַׁכֵּלָה. |
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מְשַׁכֵּלָה
מַפֶּלֶת נְפָלִים אוֹ קוֹבֶרֶת אֶת בָּנֶיהָ קְרוּיָה מְשַׁכֵּלָה:
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| 27I will send My fear before you, and I will confuse all the people among whom you shall come, and I will make all your enemies turn their backs to you. |
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כזאֶת־אֵֽימָתִי֙ אֲשַׁלַּ֣ח לְפָנֶ֔יךָ וְהַמֹּתִי֙ אֶת־כָּל־הָעָ֔ם אֲשֶׁ֥ר תָּבֹ֖א בָּהֶ֑ם וְנָֽתַתִּ֧י אֶת־כָּל־אֹֽיְבֶ֛יךָ אֵלֶ֖יךָ עֹֽרֶף: |
| and I will confuse Heb. וְהַמֹּתִי, like הָמַמְתִּי (I will confound), and its Aramaic translation is וֶאשַׁגֵּשׁ. Likewise, any word whose verb root has the last letter doubled, when it is converted to speak in the פָעַלְתִּי form [i.e., the first person past tense], in some instances the doubled letter is dropped [i.e., the third letter of the root], and a “dagesh” is placed into the [second] letter, and it is vowelized with a “melupum” [a “cholam”], like וְהַמֹּתִי [in this verse is] from the same root as in “and the wheel of his wagon shall be confused (וְהָמַם)” (Isa. 28:28); “And I turned about (וְסַבּוֹתִי)” (Eccl. 2:20), [which is] from the same root as “and go around (וְסָבַב)” (I Sam. 7:16); “I was poor (דַּלוֹתִי)” (Ps. 116:6), from the same root as “became impoverished (דָלְלוּ)” (Isa. 19:6); “have I engraved you (חַקֹתִיךְ)” (Isa. 49:16), from the same root as “resolves of (חִקְקֵי) heart” (Jud. 5:15); “whom did I oppress (רַצֹּתִי)” (I Sam. 12:3), from the same root as “When he oppressed רִצַץ, he abandoned the poor” (Job 20:19). The one who translates וְהַמֹּתִי as וְאֶקְטַל, “and I will kill,” is in error, because if this was from the same root as מִיתָה, death, the “hey” of this word would not be vowelized with a “pattach,” and the “mem” would not be punctuated with a “dagesh” and not be vowelized with a “melupum,” rather וְהֵמַתִּי (with a “tzeirei,”) like “and You will kill (וְהֵמַתָּה) this nation” (Num. 14:15), and the “tav” would be punctuated with a “dagesh,” because it would represent two “tav” s, one a root letter (מוּת) and one [“tav”] a suffix, like “I said, (אָמַרְתִּי)” “I sinned (חָטָאתִי),” “I did (עָשִׂיתִי),” and so, in “and I will give (וְנָתַתִּי),” the “tav” is punctuated with a “dagesh,” because it comes instead of two [“tav” s], because there should have been three “tav” s, two of the root, like “on the day the Lord delivered up (תֵּת)” (Josh. 10:12), “it is a gift of (מַתַּת) God” (Eccl. 3:13), and the third [“tav”] as a suffix. |
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וְהַמֹּתִי
כְּמוֹ וְהָמַמְתִּי, וְתַרְגּוּמוֹ וֶאֱשַׁגֵּשׁ. וְכֵן כָּל תֵּבָה שֶׁפֹּעַל שֶׁלָּהּ בְּכֶפֶל אוֹת אַחֲרוֹנָה, כְּשֶׁתֵּהָפֵךְ לְדַבֵּר בִּלְשׁוֹן פָּעַלְתִּי, יֵשׁ מְקוֹמוֹת שֶׁנּוֹטֵל אוֹת הַכְּפוּלָה וּמַדְגִּישׁ אֶת הָאוֹת וְנוֹקְדוֹ בִּמְלָאפוּם כְּגוֹן וְהַמֹּתִי מִגִּזְרַת וְהָמַם גִּלְגַּל עֶגְלָתוֹ (ישעיהו כ"ח), וְסַבּוֹתִי (קהלת ב'), מִגִּזְרַת וְסָבַב בֵּית אֵל (שמואל א ז׳:ט״ז), דַּלֹּתִי (תהילים קט"ז), מִגִּזְרַת דָּלְלוּ וְחָרְבוּ (ישעיהו י"ט), עַל כַּפַּיִם חַקֹּתִיךְ (ישעיהו מ״ט:ט״ז), מִגִּזְרַת חִקְקֵי לֵב (שופטים ה'), אֶת מִי רַצּוֹתִי (שמואל א י״ב:ג׳), מִגִּזְרַת רִצַּץ עָזַב דַּלִּים (איוב כ'). וְהַמְתַרְגֵּם וְהַמֹּתִי וְאֶקְטַל, טוֹעֶה הוּא, שֶׁאִלּוּ מִגִּזְרַת מִיתָה הָיָה, אֵין הֵ"א שֶׁלָּהּ בְּפַתָּח וְלֹא מֵ"ם שֶׁלָּהּ מֻדְגֶּשֶׁת וְלֹא נְקוּדָה מְלָאפוּם, אֶלָּא וְהֵמַתִּי כְּגוֹן וְהֵמַתָּה אֶת הָעָם הַזֶּה (במדבר י״ד:ט״ו), וְהַתָּי"ו מֻדְגֶּשֶׁת לְפִי שֶׁתָּבֹא בִּמְקוֹם שְׁתֵּי תָוִי"ן, הָאַחַת נִשְׁרֶשֶׁת – לְפִי שֶׁאֵין מִיתָה בְּלֹא תָי"ו – וְהָאַחֶרֶת מְשַׁמֶּשֶׁת, כְּמוֹ אָמַרְתִּי, חָטָאתִי, עָשִׂיתִי, וְכֵן וְנָתַתִּי הַתָּי"ו מֻדְגֶּשֶׁת, שֶׁהִיא בָאָה בִּמְקוֹם שְׁתַּיִם, לְפִי שֶׁהָיָה צָרִיךְ שָׁלֹשׁ תָּוִי"ן – שְׁתַּיִם לִיסוֹד, כְּמוֹ בְּיוֹם תֵּת ה' (יהושע י'), מַתַּת אֱלֹהִים הִיא (קהלת ג'), וְהַשְּׁלִישִׁית לְשִׁמּוּשׁ:
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| their backs That they will flee from before you and turn their backs to you. |
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עֹֽרֶף
שֶׁיָּנוּסוּ מִפָּנֶיךָ וְיַהַפְכוּ לְךָ עָרְפָּם:
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| 28And I will send the tzir'ah before you, and it will drive out the Hivvites, the Canaanites, and the Hittites from before you. |
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כחוְשָׁלַֽחְתִּ֥י אֶת־הַצִּרְעָ֖ה לְפָנֶ֑יךָ וְגֵֽרְשָׁ֗ה אֶת־הַֽחִוִּ֧י אֶת־הַכְּנַֽעֲנִ֛י וְאֶת־הַֽחִתִּ֖י מִלְּפָנֶֽיךָ: |
| the tzir’ah [This was] a kind of flying insect, which would strike them [people] in their eyes, inject venom into them, and they would die (Tanchuma 18). The tzir’ah did not cross the Jordan, and the Hittites and the Canaanites are [those of] the land of Sihon and Og. Therefore, out of all the seven nations [the Torah] did not count [any] but these. As for the Hivvites, although they were on the other side of the Jordan, in tractate Sotah (36a) our Rabbis taught: It stood on the bank of the Jordan and cast venom upon them. |
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הַצִּרְעָה
מִין שֶׁרֶץ הָעוֹף, וְהָיְתָה מַכָּה אוֹתָם בְּעֵינֵיהֶם וּמַטִּילָה בָהֶם אֶרֶס וְהֵם מֵתִים. וְהַצִּרְעָה לֹא עָבְרָה אֶת הַיַּרְדֵּן, וְהַחִתִּי וְהַכְּנַעֲנִי הֵם אֶרֶץ סִיחוֹן וְעוֹג, לְפִיכָךְ מִכָּל שֶׁבַע אֻמּוֹת לֹא מָנָה כָאן אֶלָּא אֵלּוּ, וְחִוִּי אַף עַל פִּי שֶׁהוּא מֵעֵבֶר הַיַּרְדֵּן וָהָלְאָה, שָׁנוּ רַבּוֹתֵינוּ בְמַסֶּכֶת סוֹטָה (דף ל"ו), עַל שְׂפַת הַיַּרְדֵּן עָמְדָה וְזָרְקָה בָהֶם מָרָה:
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| 29I will not drive them away from before you in one year, lest the land become desolate and the beasts of the field outnumber you. |
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כטלֹ֧א אֲגָֽרְשֶׁ֛נּוּ מִפָּנֶ֖יךָ בְּשָׁנָ֣ה אֶחָ֑ת פֶּן־תִּֽהְיֶ֤ה הָאָ֨רֶץ֙ שְׁמָמָ֔ה וְרַבָּ֥ה עָלֶ֖יךָ חַיַּ֥ת הַשָּׂדֶֽה: |
| desolate Empty of human beings, since you are few and there are not enough of you to fill it [the land]. |
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שְׁמָמָה
רֵקָנִית מִבְּנֵי אָדָם, לְפִי שֶׁאַתֶּם מְעַט וְאֵין בָּכֶם כְּדֵי לְמַלֹּאות אוֹתָהּ:
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| and… outnumber you Heb. וְרַבָּה, and will outnumber you. [The word וְרַבָּה is not an adjective, but a verb in the past tense. The “vav” converts it to the future.] |
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וְרַבָּה עָלֶיךָ
וְתִרְבֶּה עָלֶיךָ:
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| 30I will drive them out from before you little by little, until you have increased and can occupy the land. |
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למְעַ֥ט מְעַ֛ט אֲגָֽרְשֶׁ֖נּוּ מִפָּנֶ֑יךָ עַ֚ד אֲשֶׁ֣ר תִּפְרֶ֔ה וְנָֽחַלְתָּ֖ אֶת־הָאָֽרֶץ: |
| until you have increased Heb. ךְתִּפְרֶה. You will increase, an expression of fruit, similar to “Be fruitful (פְּרוּ) and multiply” (Gen. 1:28). |
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עַד אֲשֶׁר תִּפְרֶה
תִּרְבֶּה, לְשׁוֹן פְּרִי, כְּמוֹ פְּרוּ וּרְבוּ (בראשית א'):
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| 31And I will make your boundary from the Red Sea to the sea of the Philistines, and from the desert to the river, for I will deliver the inhabitants of the land into your hands, and you shall drive them out from before you. |
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לאוְשַׁתִּ֣י אֶת־גְּבֻֽלְךָ֗ מִיַּם־סוּף֙ וְעַד־יָ֣ם פְּלִשְׁתִּ֔ים וּמִמִּדְבָּ֖ר עַד־הַנָּהָ֑ר כִּ֣י | אֶתֵּ֣ן בְּיֶדְכֶ֗ם אֵ֚ת יֽשְׁבֵ֣י הָאָ֔רֶץ וְגֵֽרַשְׁתָּ֖מוֹ מִפָּנֶֽיךָ: |
| And I will make Heb. וְשַׁךְתִּי, an expression of הִשָׁתָה, [meaning] placing. The “tav” is punctuated with a “dagesh” because it represents two “tav” s, since there is no [expression of] placing [or making, שִׁיתָה] without a “tav,” and the second one is [needed] for a suffix. |
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וְשַׁתִּי
לְשׁוֹן הֲשָׁתָה, וְהַתָּי"ו מֻדְגֶּשֶׁת מִפְּנֵי שֶׁבָּאָה תַּחַת שְׁתַּיִם, שֶׁאֵין שִׁיתָה בְּלֹא תָי"ו, וְהָאַחַת לְשִׁמּוּשׁ:
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| to the river [Meaning] the Euphrates. — [from targumim] |
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עַד־הַנָּהָר
פְּרָת:
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| and you shall drive them out Heb. וְגֵרַשְׁךְתָּמוֹ, [the equivalent of] וּתְגָרְשֵׁם, and you shall drive them out. |
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וְגֵֽרַשְׁתָּמוֹ
וּתְגָרְשֵׁם:
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| 32You shall not form a covenant for them or for their gods. |
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לבלֹֽא־תִכְרֹ֥ת לָהֶ֛ם וְלֵאלֹֽהֵיהֶ֖ם בְּרִֽית: |
| 33They shall not dwell in your land, lest they cause you to sin against Me, that you will worship their gods, which will be a snare for you. |
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לגלֹ֤א יֵֽשְׁבוּ֙ בְּאַרְצְךָ֔ פֶּן־יַֽחֲטִ֥יאוּ אֹֽתְךָ֖ לִ֑י כִּ֤י תַֽעֲבֹד֙ אֶת־אֱלֹ֣הֵיהֶ֔ם כִּי־יִֽהְיֶ֥ה לְךָ֖ לְמוֹקֵֽשׁ: |
| that you will worship, etc. Heb. תַעִבֹד וְגוֹ כִּי-יִהְיֶה וְגוֹ כִּי. These [instances of] כִּי are used instead of אִשֶׁר [i.e.,] that, and so it is in many places. This is [similar to] the usage of אִי, if, which is one of the four expressions for which כִּי is used (Rosh Hashanah 3a). We also find אִם used as an expression of כַּאִשֶׁר, when, in many places, such as “And when (וְאִם) you offer up an offering of first fruits (Lev. 2:14), which is obligatory [and not optional]. |
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כִּי תַֽעֲבֹד וגו'
הֲרֵי אֵלּוּ כִּי מְשַׁמְּשִׁין בִּמְקוֹם אֲשֶׁר, וְכֵן בְּכַמָּה מְקוֹמוֹת, וְזֶהוּ לְשׁוֹן אִי שֶׁהוּא אֶחָד מֵאַרְבַּע לְשׁוֹנוֹת שֶׁהַכִּי מְשַׁמֵּשׁ, וְגַם מָצִינוּ בְּהַרְבֵּה מְקוֹמוֹת אִם מְשַׁמֵּשׁ בִּלְשׁוֹן אֲשֶׁר, כְּמוֹ וְאִם תַּקְרִיב מִנְחַת בִּכּוּרִים (ויקרא ב'), שֶׁהִיא חוֹבָה:
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| 1And to Moses He said, "Come up to the Lord, you and Aaron, Nadab and Abihu, and seventy of the elders of Israel, and prostrate yourselves from afar. |
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אוְאֶל־משֶׁ֨ה אָמַ֜ר עֲלֵ֣ה אֶל־יְהֹוָ֗ה אַתָּה֙ וְאַֽהֲרֹן֙ נָדָ֣ב וַֽאֲבִיה֔וּא וְשִׁבְעִ֖ים מִזִּקְנֵ֣י יִשְׂרָאֵ֑ל וְהִשְׁתַּֽחֲוִיתֶ֖ם מֵֽרָחֹֽק: |
| And to Moses He said, “Come up… ” This section was [actually] said before the Ten Commandments [were given] (Mechilta 19:10). On the fourth of Sivan, “Come up” was said to him [Moses]. [Midrash Lekach Tov, based on Mechilta and Mechilta d’Rabbi Shimon ben Yochai on Exod. 19:10, Shab. 88a] See also Midrash Hagadol on this. |
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וְאֶל־משֶׁה אָמַר
פָּרָשָׁה זוֹ נֶאֶמְרָה קֹדֶם עֲשֶׂרֶת הַדִּבְּרוֹת, בְּד' בְּסִיוָן נֶאֱמְרָה לוֹ עֲלֵה (שבת פ"ח):
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| 2And Moses alone shall approach the Lord but they shall not approach, and the people shall not ascend with him." |
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בוְנִגַּ֨שׁ משֶׁ֤ה לְבַדּוֹ֙ אֶל־יְהֹוָ֔ה וְהֵ֖ם לֹ֣א יִגָּ֑שׁוּ וְהָעָ֕ם לֹ֥א יַֽעֲל֖וּ עִמּֽוֹ: |
| And Moses alone shall approach to the opaque darkness. -[Midrash Lekach Tov] |
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וְנִגַּשׁ משֶׁה לְבַדּוֹ
אֶל הָעֲרָפֶל:
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| 3So Moses came and told the people all the words of the Lord and all the ordinances, and all the people answered in unison and said, "All the words that the Lord has spoken we will do." |
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גוַיָּבֹ֣א משֶׁ֗ה וַיְסַפֵּ֤ר לָעָם֙ אֵ֚ת כָּל־דִּבְרֵ֣י יְהֹוָ֔ה וְאֵ֖ת כָּל־הַמִּשְׁפָּטִ֑ים וַיַּ֨עַן כָּל־הָעָ֜ם ק֤וֹל אֶחָד֙ וַיֹּ֣אמְר֔וּ כָּל־הַדְּבָרִ֛ים אֲשֶׁר־דִּבֶּ֥ר יְהֹוָ֖ה נַֽעֲשֶֽׂה: |
| So Moses came and told the people on that day. |
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וַיָּבֹא משֶׁה וַיְסַפֵּר לָעָם
בּוֹ בַיּוֹם:
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| all the words of the Lord The commandments of separation [of the men from the women] and setting boundaries [around the mountain so that people would not cross]. |
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אֵת כָּל־דִּבְרֵי ה'
מִצְוַת פְּרִישָׁה וְהַגְבָּלָה:
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| and all the ordinances The seven commandments that the Noachides were commanded [to observe], in addition to [keeping] the Sabbath, honoring one’s father and mother, [the laws of] the red cow, and laws of jurisprudence, which were given to them in Marah. -[Mechilta on Exod. 19:10, Sanh. 56b] [Since this was before the giving of the Torah, there were only these commandments and ordinances.] |
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וְאֵת כָּל־הַמִּשְׁפָּטִים
שֶׁבַע מִצְווֹת שֶׁנִּצְטַוּוּ בְנֵי נֹחַ, וְשַׁבָּת וְכִבּוּד אָב וָאֵם וּפָרָה אֲדֻמָּה וְדִינִין שֶׁנִּתְּנוּ לָהֶם בְּמָרָה (סנהדרין נ"ו):
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| 4And Moses wrote all the words of the Lord, and he arose early in the morning and built an altar at the foot of the mountain and twelve monuments for the twelve tribes of Israel. |
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דוַיִּכְתֹּ֣ב משֶׁ֗ה אֵ֚ת כָּל־דִּבְרֵ֣י יְהֹוָ֔ה וַיַּשְׁכֵּ֣ם בַּבֹּ֔קֶר וַיִּ֥בֶן מִזְבֵּ֖חַ תַּ֣חַת הָהָ֑ר וּשְׁתֵּ֤ים עֶשְׂרֵה֙ מַצֵּבָ֔ה לִשְׁנֵ֥ים עָשָׂ֖ר שִׁבְטֵ֥י יִשְׂרָאֵֽל: |
| And Moses wrote [the Torah’s text] from “In the beginning” (Gen 1:1), until the giving of the Torah. He [also] wrote the commandments that they were commanded in Marah. [Again, since all this took place before the giving of the Torah, Moses could write only up to that point.] |
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וַיִּכְתֹּב משֶׁה
מִבְּרֵאשִׁית וְעַד מַתַּן תּוֹרָה, וְכָתַב מִצְווֹת שֶׁנִּצְטַוּוּ בְמָרָה:
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| and he arose early in the morning on the fifth of Sivan. -[From Mechilta on Exod. 19: 10, Shab. 88a] |
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וַיַּשְׁכֵּם בַּבֹּקֶר
בַּחֲמִשָּׁה בְּסִיוָן:
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| 5And he sent the youths of the children of Israel, and they offered up burnt offerings, and they slaughtered peace offerings to the Lord, bulls. |
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הוַיִּשְׁלַ֗ח אֶת־נַֽעֲרֵי֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וַיַּֽעֲל֖וּ עֹלֹ֑ת וַיִּזְבְּח֞וּ זְבָחִ֧ים שְׁלָמִ֛ים לַֽיהֹוָ֖ה פָּרִֽים: |
| the youths Heb. נַעִרֵי, the firstborn. -[From targumim, Zev. 115b, Num. Rabbah 4:8] |
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אֶת־נַֽעֲרֵי
הַבְּכוֹרוֹת:
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| 6And Moses took half the blood and put it into the basins, and half the blood he cast onto the altar. |
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ווַיִּקַּ֤ח משֶׁה֙ חֲצִ֣י הַדָּ֔ם וַיָּ֖שֶׂם בָּֽאַגָּנֹ֑ת וַֽחֲצִ֣י הַדָּ֔ם זָרַ֖ק עַל־הַמִּזְבֵּֽחַ: |
| And Moses took half the blood Who [first] divided it [exactly in half]? An angel came and divided it. -[From Lev. Rabbah 6:5] |
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וַיִּקַּח משֶׁה את חֲצִי הַדָּם
מִי חִלְּקוֹ? מַלְאָךְ בָּא וְחִלְּקוֹ (ויקרא רבה ו'):
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| in the basins Two basins, one for half the blood of the burnt offering and one for half the blood of the peace offering, [in order] to sprinkle them on the people. From here our Sages learned that our ancestors entered the covenant with circumcision, immersion [in a mikvah], and the sprinkling of the blood [of the sacrifice on the altar], for there is no sprinkling [of blood on a person] without immersion [preceding it]. -[From Yev. 46b, Kreis. 9b] |
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בָּֽאַגָּנֹת
שְׁתֵּי אַגָּנוֹת, אֶחָד לַחֲצִי דַּם עוֹלָה וְאֶחָד לַחֲצִי דָּם שְׁלָמִים לְהַזּוֹת אוֹתָם עַל הָעָם. וּמִכָּאן לָמְדוּ רַבּוֹתֵינוּ שֶׁנִּכְנְסוּ אֲבוֹתֵינוּ לַבְּרִית בְּמִילָה וּטְבִילָה וְהַזָּאַת דָּמִים, שֶׁאֵין הַזָּאָה בְּלֹא טְבִילָה (כריתות ט'):
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| 7And he took the Book of the Covenant and read it within the hearing of the people, and they said, "All that the Lord spoke we will do and we will hear." |
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זוַיִּקַּח֙ סֵ֣פֶר הַבְּרִ֔ית וַיִּקְרָ֖א בְּאָזְנֵ֣י הָעָ֑ם וַיֹּ֣אמְר֔וּ כֹּ֛ל אֲשֶׁר־דִּבֶּ֥ר יְהֹוָ֖ה נַֽעֲשֶׂ֥ה וְנִשְׁמָֽע: |
| the Book of the Covenant from “In the beginning” (Gen 1:1) until the giving of the Torah, and he [also wrote] the commandments that they were commanded in Marah. -[From Mechilta, Exod. 19: 10] |
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סֵפֶר הַבְּרִית
מִבְּרֵאשִׁית וְעַד מַתַּן תּוֹרָה וּמִצְווֹת שֶׁנִּצְטַוּוּ בְמָרָה:
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| 8And Moses took the blood and sprinkled [it] on the people, and he said, "Behold the blood of the covenant, which the Lord has formed with you concerning these words." |
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חוַיִּקַּ֤ח משֶׁה֙ אֶת־הַדָּ֔ם וַיִּזְרֹ֖ק עַל־הָעָ֑ם וַיֹּ֗אמֶר הִנֵּ֤ה דַם־הַבְּרִית֙ אֲשֶׁ֨ר כָּרַ֤ת יְהֹוָה֙ עִמָּכֶ֔ם עַ֥ל כָּל־הַדְּבָרִ֖ים הָאֵֽלֶּה: |
| and sprinkled [it] Heb. וַיִזְרֹק, an expression of sprinkling, and the Targum renders: and sprinkled it on the altar to atone for the people. |
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וַיִּזְרֹק
עִנְיַן הַזָּאָה, וְתַרְגּוּמוֹ וּזְרַק עַל מַדְבְּחָא לְכַפָּרָא עַל עַמָּא:
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| 9And Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel ascended, |
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טוַיַּ֥עַל משֶׁ֖ה וְאַֽהֲרֹ֑ן נָדָב֙ וַֽאֲבִיה֔וּא וְשִׁבְעִ֖ים מִזִּקְנֵ֥י יִשְׂרָאֵֽל: |
| 10and they perceived the God of Israel, and beneath His feet was like the forming of a sapphire brick and like the appearance of the heavens for clarity. |
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יוַיִּרְא֕וּ אֵ֖ת אֱלֹהֵ֣י יִשְׂרָאֵ֑ל וְתַ֣חַת רַגְלָ֗יו כְּמַֽעֲשֵׂה֙ לִבְנַ֣ת הַסַּפִּ֔יר וּכְעֶ֥צֶם הַשָּׁמַ֖יִם לָטֹֽהַר: |
| and they perceived the God of Israel They gazed and peered and [because of this] were doomed to die, but the Holy One, blessed is He, did not want to disturb the rejoicing of [this moment of the giving of] the Torah. So He waited for Nadab and Abihu [i.e., to kill them,] until the day of the dedication of the Mishkan, and for [destroying] the elders until [the following incident:] “And the people were as if seeking complaints… and a fire of the Lord broke out against them and devoured at the edge (בִּקְצֵה) of the camp” (Num. 11:1). [בִקְצֵה denotes] the officers (בִקְצִינִים) of the camp [i.e., the elders]. -[From Midrash Tanchuma Beha’alothecha 16] |
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וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל
נִסְתַּכְּלוּ וְהֵצִיצוּ וְנִתְחַיְּבוּ מִיתָה, אֶלָּא שֶׁלֹּא רָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְעַרְבֵּב שִׂמְחַת הַתּוֹרָה וְהִמְתִּין לְנָדָב וַאֲבִיהוּא עַד יוֹם חֲנֻכַּת הַמִּשְׁכָּן, וְלַזְּקֵנִים עַד וַיְהִי הָעָם כְּמִתְאוֹנְנִים, וַתִּבְעַר בָּם אֵשׁ ה' וַתֹּאכַל בִּקְצֵה הַמַּחֲנֶה (במדבר י"א) – בַּקְּצִינִים שֶׁבַּמַּחֲנֶה (תנחומא):
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| like the forming of a sapphire brick that was before Him at the time of the bondage, to remember Israel’s straits [i.e.,] that they were enslaved in the making of bricks. -[From Lev. Rabbah 23:8] |
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כְּמַֽעֲשֵׂה לִבְנַת הַסַּפִּיר
הִיא הָיְתָה לְפָנָיו בִּשְׁעַת הַשִּׁעְבּוּד, לִזְכֹּר צָרָתָן שֶׁל יִשְׂרָאֵל שֶׁהָיוּ מְשֻׁעְבָּדִים בְּמַעֲשֵׂה לְבֵנִים (ויקרא רבה):
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| and like the appearance of the heavens for clarity Since they were [finally] redeemed, there was light and joy before Him. -[From Lev. Rabbah 23:8] |
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וּכְעֶצֶם הַשָּׁמַיִם לָטֹֽהַר
מִשֶּׁנִּגְאֲלוּ הָיָה אוֹר וְחֶדְוָה לְפָנָיו:
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| and like the appearance Heb. וּכְעֶצֶם, as the Targum (Onkelos) renders וּכְמֶחֱזֵי : an expression meaning appearance. |
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וּכְעֶצֶם
כְּתַרְגּוּמוֹ, לְשׁוֹן מַרְאֶה:
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| for clarity Heb. לָטֹהַר, an expression meaning clear and unclouded. -[From Lev. Rabbah 23:8] I.e., during the bondage of the Israelites, the sapphire brick clouded the heavens, but after the Exodus, the heavens became clear and not a cloud was in sight. -[Lev. Rabbah 23:8] |
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לָטֹֽהַר
לְשׁוֹן בָּרוּר וְצָלוּל:
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| 11And upon the nobles of the children of Israel He did not lay His hand, and they perceived God, and they ate and drank. |
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יאוְאֶל־אֲצִילֵי֙ בְּנֵ֣י יִשְׂרָאֵ֔ל לֹ֥א שָׁלַ֖ח יָד֑וֹ וַיֶּֽחֱזוּ֙ אֶת־הָ֣אֱלֹהִ֔ים וַיֹּֽאכְל֖וּ וַיִּשְׁתּֽוּ: |
| And upon the nobles They are Nadab and Abihu and the elders. -[From Midrash Tanchuma Beha’alothecha 16] |
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וְאֶל־אֲצִילֵי
הֵם נָדָב וַאֲבִיהוּא וְהַזְּקֵנִים:
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| He did not lay His hand This indicates that they deserved that a hand be laid upon them. |
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לֹא שָׁלַח יָדוֹ
מִכְּלָל שֶׁהָיוּ רְאוּיִים לְהִשְׁתַּלֵּחַ בָּהֶם יָד (תנחומא, ויקרא רבה כ'):
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| and they perceived God They gazed at Him with levity, while [they were] eating and drinking. So is the [interpretation of] Midrash Tanchuma (Beha’alothecha 16). Onkelos, however, did not render [this clause] in this manner. אִצִילֵי means great ones, like [in the phrases:] “and from its nobles (וּמֵאִצִילֶיהָ) I called you” (Isa. 41:9); “and He magnified (וַיָּאצֶל) some of the spirit” (Num. 11:25); “six large cubits (אַצִּילָה) ” (Ezek. 41:8). |
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וַיֶּֽחֱזוּ אֶת־הָאֱלֹהִים
הָיוּ מִסְתַּכְּלִין בּוֹ בְּלֵב גַּס מִתּוֹךְ אֲכִילָה וּשְׁתִיָּה, כָּךְ מִדְרַשׁ תַּנְחוּמָא, וְאֻנְקְלוֹס לֹא תִרְגֵּם כֵּן, אֲצִילֵי לְשׁוֹן גְּדוֹלִים, כְּמוֹ וּמֵאֲצִילֶיהָ קְרָאתִיךָ (ישעיהו מ"א), וַיָּאצֶל מִן הָרוּחַ (במדבר י"א), שֵׁשׁ אַמּוֹת אַצִּילָה (יחזקאל מ"א):
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| 12And the Lord said to Moses, "Come up to Me to the mountain and remain there, and I will give you the stone tablets, the Law and the commandments, which I have written to instruct them." |
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יבוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־משֶׁ֗ה עֲלֵ֥ה אֵלַ֛י הָהָ֖רָה וֶֽהְיֵה־שָׁ֑ם וְאֶתְּנָ֨ה לְךָ֜ אֶת־לֻחֹ֣ת הָאֶ֗בֶן וְהַתּוֹרָה֙ וְהַמִּצְוָ֔ה אֲשֶׁ֥ר כָּתַ֖בְתִּי לְהֽוֹרֹתָֽם: |
| And the Lord said to Moses After the giving of the Torah. |
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וַיֹּאמֶר ה' אֶל־משֶׁה
לְאַחַר מַתַּן תּוֹרָה:
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| Come up to Me to the mountain and remain there for forty days. |
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עֲלֵה אֵלַי הָהָרָה וֶֽהְיֵה־שָׁם
אַרְבָּעִים יוֹם:
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| the stone tablets, the Law and the commandments, which I have written to instruct them All 613 mitzvoth are included in the Ten Commandments. In the “Azharoth” that he composed for each commandment [of the Ten], Rabbenu Saadiah [Gaon] explained the mitzvoth dependent upon it [each commandment]. [from Jonathan, Num. Rabbah 13:16] |
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אֶת־לֻחֹת הָאֶבֶן וְהַתּוֹרָה וְהַמִּצְוָה אֲשֶׁר כָּתַבְתִּי לְהֽוֹרֹתָֽם
כָּל שֵׁשׁ מֵאוֹת וּשְׁלֹשׁ עֶשְׂרֵה מִצְווֹת בִּכְלַל עֲשֶׂרֶת הַדִּבְּרוֹת הֵן, וְרַבֵּנוּ סְעַדְיָה פֵּרֵשׁ בָּאַזְהָרוֹת שֶׁיָּסַד לְכָל דִּבּוּר וְדִבּוּר מִצְווֹת הַתְּלוּיוֹת בּוֹ:
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| 13So Moses and Joshua, his servant, arose, and Moses ascended to the mount of God. |
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יגוַיָּ֣קָם משֶׁ֔ה וִֽיהוֹשֻׁ֖עַ מְשָֽׁרְת֑וֹ וַיַּ֥עַל משֶׁ֖ה אֶל־הַ֥ר הָֽאֱלֹהִֽים: |
| So Moses and Joshua, his servant, arose I do not know what business Joshua had here, but I would say that the disciple [Joshua] escorted his mentor [Moses] until the place of the limits of the boundaries of the mountain, for he was not permitted to go past that point. From there Moses alone ascended to the mountain of God. Joshua pitched his tent and waited there for forty days. So we find that when Moses descended, “Joshua heard the voice of the people as they shouted” (Exod. 32:17). We learn [from there] that Joshua was not with them. |
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וַיָּקָם משֶׁה וִֽיהוֹשֻׁעַ מְשָֽׁרְתוֹ
לֹא יָדַעְתִּי מַה טִּיבוֹ שֶׁל יְהוֹשֻׁעַ כָּאן, וְאוֹמֵר אֲנִי, שֶׁהָיָה הַתַּלְמִיד מְלַוֶּה לָרַב עַד מְקוֹם הַגְבָּלַת תְּחוּמֵי הָהָר שֶׁאֵינוֹ רַשַּׁאי לֵילֵךְ מִשָּׁם וָהָלְאָה, וּמִשָּׁם וַיַּעַל מֹשֶׁה לְבַדּוֹ אֶל הַר הָאֱלֹהִים, וִיהוֹשֻׁעַ נָטָה שָׁם אָהֳלוֹ וְנִתְעַכֵּב שָׁם כָּל אַרְבָּעִים יוֹם, שֶׁכֵּן מָצִינוּ כְּשֶׁיָּרַד מֹשֶׁה וַיִּשְׁמַע יְהוֹשֻׁעַ אֶת קוֹל הָעָם בְּרֵעֹה (שמות ל״ב:י״ז), לָמַדְנוּ שֶׁלֹּא הָיָה יְהוֹשֻׁעַ עִמָּהֶם:
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| 14And to the elders he said, "Wait for us here until we return to you, and here Aaron and Hur are with you; whoever has a case, let him go to them." |
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ידוְאֶל־הַזְּקֵנִ֤ים אָמַר֙ שְׁבוּ־לָ֣נוּ בָזֶ֔ה עַ֥ד אֲשֶׁר־נָשׁ֖וּב אֲלֵיכֶ֑ם וְהִנֵּ֨ה אַֽהֲרֹ֤ן וְחוּר֙ עִמָּכֶ֔ם מִי־בַ֥עַל דְּבָרִ֖ים יִגַּ֥שׁ אֲלֵהֶֽם: |
| And to the elders he said upon his departure from the camp. |
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וְאֶל־הַזְּקֵנִים אָמַר
בְּצֵאתוֹ מִן הַמַּחֲנֶה:
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| Wait for us here Wait here with the rest of the people in the camp [so that you will] be ready to judge each person’s quarrel. |
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שְׁבוּ־לָנוּ בָזֶה
וְהִתְעַכְּבוּ כָּאן עִם שְׁאָר הָעָם בַּמַּחֲנֶה, לִהְיוֹת נְכוֹנִים לִשְׁפֹּט לְכָל אִישׁ רִיבוֹ:
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| Hur He was Miriam’s son, and his father was Caleb the son of Jephunneh, as it is said: “and Caleb took to himself Ephrath, and she bore to him Hur” (I Chron. 2:19). Ephrath was Miriam, as is stated in Sotah (11b). |
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חור
בְּנָהּ שֶׁל מִרְיָם הָיָה וְאָבִיו כָּלֵב בֶּן יְפֻנֶּה, שֶׁנֶּאֱמַר וַיִּקַּח לוֹ כָלֵב אֶת אֶפְרָת וַתֵּלֶד לוֹ אֶת חוּר (דהי"א ב'), אֶפְרָת זוֹ מִרְיָם כִּדְאִיתָא בְּסוֹטָה:
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| whoever has a case lit., whoever is a master of words, whoever has litigation. -[From targumim] |
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מִי־בַעַל דְּבָרִים
מִי שֶׁיֵּשׁ לוֹ דִּין:
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| 15And Moses went up to the mountain, and the cloud covered the mountain. |
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טווַיַּ֥עַל משֶׁ֖ה אֶל־הָהָ֑ר וַיְכַ֥ס הֶֽעָנָ֖ן אֶת־הָהָֽר: |
| 16And the glory of the Lord rested on Mount Sinai, and the cloud covered it for six days, and He called to Moses on the seventh day from within the cloud. |
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טזוַיִּשְׁכֹּ֤ן כְּבֽוֹד־יְהֹוָה֙ עַל־הַ֣ר סִינַ֔י וַיְכַסֵּ֥הוּ הֶֽעָנָ֖ן שֵׁ֣שֶׁת יָמִ֑ים וַיִּקְרָ֧א אֶל־משֶׁ֛ה בַּיּ֥וֹם הַשְּׁבִיעִ֖י מִתּ֥וֹךְ הֶֽעָנָֽן: |
| and the cloud covered it Our Sages disagree on the matter. Some say that these are the six days from the New Moon [until Shavuoth, the day of the giving of the Torah -(old Rashi)]. |
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וַיְכַסֵּהוּ הֶֽעָנָן
רַבּוֹתֵינוּ חוֹלְקִים בַּדָּבָר, יֵשׁ מֶהֵם אוֹ' אֵלּוּ שִׁשָּׁה יָמִים שֶׁמֵּרֹאשׁ חֹדֶש (עַד עֲצֶרֶת יוֹם מַתַּן תּוֹרָה):
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| and the cloud covered it The mountain. |
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וַיְכַסֵּהוּ הֶֽעָנָן
לָהָר:
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| and He called to Moses on the seventh day to say the Ten Commandments, and [in fact] Moses and all Israel were standing [and listening to the Ten Commandments], but the text bestowed honor upon Moses [by mentioning only him]. Others say that the cloud covered Moses for six days after the Ten Commandments [were given], and they [these days] were at the beginning of the forty days that Moses ascended to receive the tablets (Yoma 4a). It teaches you that whoever enters the camp of the Shechinah requires six days separation [seclusion from society] (Yoma 3b). |
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וַיִּקְרָא אֶל־משֶׁה בַּיּוֹם הַשְּׁבִיעִי
לוֹמַר עֲשֶׂרֶת הַדִּבְּרוֹת, וּמֹשֶׁה וְכָל בְּנֵי יִשְׂרָאֵל עוֹמְדִים, אֶלָּא שֶׁחָלַק הַכָּתוּב כָּבוֹד לְמֹשֶׁה; וְיֵשׁ אוֹמָרִים ויכסהו הענן לְמֹשֶׁה ששת ימים לְאַחַר עֲשֶׂרֶת הַדִּבְּרוֹת, וְהֵם הָיוּ בִּתְחִלַּת אַרְבָּעִים יוֹם שֶׁעָלָה מֹשֶׁה לְקַבֵּל לוּחוֹת, וְלִמֶּדְךָ שֶׁכָּל הַנִּכְנָס לְמַחֲנֵה שְׁכִינָה טָעוּן פְּרִישָׁה שִׁשָּׁה יָמִים (יומא ג'):
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| 17And the appearance of the glory of the Lord was like a consuming fire atop the mountain, before the eyes of the children of Israel. |
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יזוּמַרְאֵה֙ כְּב֣וֹד יְהֹוָ֔ה כְּאֵ֥שׁ אֹכֶ֖לֶת בְּרֹ֣אשׁ הָהָ֑ר לְעֵינֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל: |
| 18And Moses came within the cloud, and he went up to the mountain, and Moses was upon the mountain forty days and forty nights. |
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יחוַיָּבֹ֥א משֶׁ֛ה בְּת֥וֹךְ הֶֽעָנָ֖ן וַיַּ֣עַל אֶל־הָהָ֑ר וַיְהִ֤י משֶׁה֙ בָּהָ֔ר אַרְבָּעִ֣ים י֔וֹם וְאַרְבָּעִ֖ים לָֽיְלָה: |
| within the cloud This cloud was a kind of smoke, and the Holy One, blessed is He, made a path (another version A canopy) within it. -[From Yoma 4b] |
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בְּתוֹךְ הֶֽעָנָן
עָנָן זֶה כְּמִין עָשָׁן הוּא, וְעָשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה שְׁבִיל בְּתוֹכוֹ (שם ד'):
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