ב"ה

Torah Reading for Ki Tisa

Parshat Ki Tisa
Shabbat, 15 Adar, 5785
15 March, 2025
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Complete: (Exodus 30:11 - 34:35; Kings I 18:20-39)
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First Portion

Shemot (Exodus) Chapter 30

11God spoke to Moses, saying:   יאוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
12“When you take a census of the Israelites by number, each man must give God a monetary ransom for his soul when they are counted, so there not be a plague among them when they are counted.   יבכִּ֣י תִשָּׂ֞א אֶת־רֹ֥אשׁ בְּנֵֽי־יִשְׂרָאֵל֘ לִפְקֻֽדֵיהֶם֒ וְנָ֨תְנ֜וּ אִ֣ישׁ כֹּ֧פֶר נַפְשׁ֛וֹ לַֽיהֹוָ֖ה בִּפְקֹ֣ד אֹתָ֑ם וְלֹא־יִֽהְיֶ֥ה בָהֶ֛ם נֶ֖גֶף בִּפְקֹ֥ד אֹתָֽם:
כִּי תִשָּׂא - Here denotes taking, as Onkelos translates it: אֲרֵי תְקַבֵּל; i.e., when you wish to obtain their total number so as to know how many they are, do not count them directly by a head count, but let each one give half a shekel, and you will then count the shekels and thereby know their number.   כִּי תִשָּׂא.  לְשׁוֹן קַבָּלָה, כְּתַרְגּוּמוֹ; כְּשֶׁתַּחְפֹּץ לְקַבֵּל סְכוּם מִנְיָנָם לָדַעַת כַּמָּה הֵם, אַל תִּמְנֵם לַגֻּלְגֹּלֶת, אֶלָּא יִתְּנוּ כָּל אֶחָד מַחֲצִית הַשֶּׁקֶל וְתִמְנֶה אֶת הַשְּׁקָלִים וְתֵדַע מִנְיָנָם:
וְלֹא־יִֽהְיֶה בָהֶם נֶגֶף - So there not be a plague among them - for counting people is subject to the influence of the “evil eye” and causes an epidemic to attack them, as we find occurred in the days of King David. 1   וְלֹא־יִֽהְיֶה בָהֶם נֶגֶף.  שֶׁהַמִּנְיָן שׁוֹלֵט בּוֹ עַיִן הָרָע, וְהַדֶּבֶר בָּא עֲלֵיהֶם, כְּמוֹ שֶׁמָּצִינוּ בִימֵי דָּוִד (שמואל ב כ"ד):
13This is what everyone who passes through the line of those counted must give: a half-shekel, of the sacred shekel at 20 gerah to the shekel. They must give half of this shekel as a contribution to God.   יגזֶ֣ה | יִתְּנ֗וּ כָּל־הָֽעֹבֵר֙ עַל־הַפְּקֻדִ֔ים מַֽחֲצִ֥ית הַשֶּׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ עֶשְׂרִ֤ים גֵּרָה֙ הַשֶּׁ֔קֶל מַֽחֲצִ֣ית הַשֶּׁ֔קֶל תְּרוּמָ֖ה לַֽיהֹוָֽה:
זֶה יִתְּנוּ - (lit.) This they must give. God showed Moses the appearance of a fiery coin weighing half a shekel, and said to him, “Such a coin they must give.”   זֶה יִתְּנוּ.  הֶרְאָה לוֹ כְּמִין מַטְבֵּעַ שֶׁל אֵשׁ וּמִשְׁקָלָהּ מַחֲצִית הַשֶּׁקֶל וְאוֹמֵר לוֹ כָּזֶה יִתְּנוּ (תלמוד ירושלמי שק' א'):
הָֽעֹבֵר עַל־הַפְּקֻדִים - Who passes through those counted. This expression is used because the usual way of counting is to have those counted pass before those who count them, one after another. Similarly we find: “all that pass under the rod”; 2 and also: תַּעֲבֹרְנָה הַצֹּאן עַל יְדֵי מוֹנֶה “the flock will again pass under the hands of the one counting them.” 3   הָֽעֹבֵר עַל־הַפְּקֻדִים.  דֶּרֶךְ הַמּוֹנִין מַעֲבִירִין אֶת הַנִּמְנִין זֶה אַחַר זֶה, וְכֵן כֹּל אֲשֶׁר יַעֲבֹר תַּחַת הַשָּׁבֶט (ויקרא כ"ז), וְכֵן תַּעֲבֹרְנָה הַצֹּאן עַל יְדֵי מוֹנֶה (ירמיהו ל"ג):
מַֽחֲצִית הַשֶּׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ - A half-shekel of the sacred shekel - i.e., of the shekel weight that I have set for you with which to weigh what the Torah calls “sacred shekels,” such as the shekels stated regarding pledging the value of people and redeeming an inherited field. 4   מַֽחֲצִית הַשֶּׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ.  בְּמִשְׁקַל הַשֶּׁקֶל שֶׁקָּצַבְתִּי לְךָ לִשְׁקֹל בּוֹ שִׁקְלֵי הַקֹּדֶשׁ, כְּגוֹן שְׁקָלִים הָאֲמוּרִין בְּפָרָשַׁת עֲרָכִין וּשְׂדֵה אֲחֻזָּה:
עֶשְׂרִים גֵּרָה הַשֶּׁקֶל - 20 gerah to the shekel. Now it specifies for you how much it is.   עֶשְׂרִים גֵּרָה הַשֶּׁקֶל.  עַכְשָׁו פֵּרֵשׁ לְךָ כַּמָּה הוּא:
גֵּרָה - Gerah - is a term for a ma’ah, and similarly we find in 1 Samuel: 5 “will come to bow down to him for an agorah (אֲגוֹרָה) of silver and a loaf of bread.”   גֵּרָה.  לְשׁוֹן מָעָה; וְכֵן בִּשְׁמְוּאֵל (א' ב'), יָבוֹא לְהִשְׁתַּחֲוֹת לוֹ לַאֲגוֹרַת כֶּסֶף וְכִכַּר לָחֶם:
עֶשְׂרִים גֵּרָה הַשֶּׁקֶל - 20 gerah to the shekel - i.e., to the full shekel, for the sacred shekel is four zuz, and the zuz was originally five ma’ah, but later the sages added a sixth to it, raising its value to six silver ma’ah. It is “half of this shekel” that I have told you about that they must give as “a contribution to God.”   עֶשְׂרִים גֵּרָה הַשֶּׁקֶל.  שֶׁהַשֶּׁקֶל הַשָּׁלֵם אַרְבָּעָה זוּזִים, וְהַזּוּז מִתְּחִלָּתוֹ חָמֵשׁ מָעוֹת, אֶלָּא בָאוּ וְהוֹסִיפוּ עָלָיו שְׁתוּת וְהֶעֱלוּהוּ לְשֵׁשׁ מָעָה כֶסֶף, וּמַחֲצִית הַשֶּׁקֶל הַזֶּה שֶׁאָמַרְתִּי לְךָ יִתְּנוּ תְּרוּמָה לַה' (בכורות ה'):
14Whoever passes through the line of those counted, 20 years old and over, must give the contribution for God.   ידכֹּ֗ל הָֽעֹבֵר֙ עַל־הַפְּקֻדִ֔ים מִבֶּ֛ן עֶשְׂרִ֥ים שָׁנָ֖ה וָמָ֑עְלָה יִתֵּ֖ן תְּרוּמַ֥ת יְהֹוָֽה:
מִבֶּן עֶשְׂרִים שָׁנָה וָמָעְלָה - 20 years old and over. Scripture teaches you here that anyone less than 20 years old does not serve in the army, nor is counted among adult men.   מִבֶּן עֶשְׂרִים שָׁנָה וָמָעְלָה.  לִמֶּדְךָ כָּאן שֶׁאֵין פָּחוּת מִבֶּן עֶשְׂרִים יוֹצֵא לַצָּבָא וְנִמְנֶה בִּכְלַל אֲנָשִׁים:
15The rich must not give more, and the poor not less, than half a shekel, when giving the contribution for God to atone for your souls.   טוהֶֽעָשִׁ֣יר לֹֽא־יַרְבֶּ֗ה וְהַדַּל֙ לֹ֣א יַמְעִ֔יט מִמַּֽחֲצִ֖ית הַשָּׁ֑קֶל לָתֵת֙ אֶת־תְּרוּמַ֣ת יְהֹוָ֔ה לְכַפֵּ֖ר עַל־נַפְשֹֽׁתֵיכֶֽם:
לְכַפֵּר עַל־נַפְשֹֽׁתֵיכֶֽם - To atone for your souls - i.e., so that you not be stricken by a plague as a result of the counting. Another explanation of “to atone for your souls”: Since three contributions are alluded to here – for the expression “contribution for God” is stated here three times: The first refers to the contribution for the silver bases, for Moses counted them when they began making donations for the Tabernacle, and each one gave half a shekel, making a total of 100 talents, as it says: “The silver from those of the community who had been counted came to 100 talents,” 6 and from them the bases were made, as it says: “The 100 talents of silver were used for casting the bases of the Tabernacle….” 7 The second also refers to a contribution involving a census, for he counted them after the Tabernacle was erected, and this is the census stated at the beginning of the Book of Numbers: 8 “on the first day of the second month of the second year…,” when everyone gave half a shekel, and they were used for buying each year’s communal offerings. In these two contributions, the poor and the rich were equal. It is about this second contribution that it says here: “to atone for your souls,” for the offerings are brought to atone for sins. And the third refers to the contribution for the Tabernacle, as it says: “Whoever set aside a contribution of silver or copper…,” 9 and in this not everyone was equal, but each individual gave what his heart inspired him to give.   לְכַפֵּר עַל־נַפְשֹֽׁתֵיכֶֽם.  שֶׁלֹא תִנָּגְפוּ עַל יְדֵי מִנְיָן; דָּבָר אַחֵר לְכַפֵּר עַל נַפְשׁוֹתֵיכֶם, לְפִי שֶׁרָמַז לָהֶם כָּאן ג' תְּרוּמוֹת – שֶׁנִּכְתַּב כָּאן תְּרוּמַת ה' שָׁלֹשׁ פְּעָמִים, אַחַת תְּרוּמַת אֲדָנִים שֶׁמְּנָאָן כְּשֶׁהִתְחִילוּ בְנִדְבַת הַמִּשְׁכָּן, שֶׁנָּתְנוּ כָּל אֶחָד וְאֶחָד מַחֲצִית הַשֶּׁקֶל, וְעָלָה לִמְאַת הַכִּכָּר, שֶׁנֶּאֱמַר וְכֶסֶף פְּקוּדֵי הָעֵדָה מְאַת כִּכָּר (שמות ל"ח), וּמֵהֶם נַעֲשׂוּ הָאֲדָנִים שֶׁנֶּאֱמַר וַיְהִי מְאַת כִּכַּר הַכֶּסֶף וְגוֹ' (שם); וְהַשֵּׁנִית אַף הִיא עַל יְדֵי מִנְיָן, שֶׁמְּנָאָן מִשֶּׁהוּקַם הַמִּשְׁכָּן, הוּא הַמִּנְיָן הָאָמוּר בִּתְחִלַּת חֻמַּשׁ הַפְּקוּדִים בְּאֶחָד לַחֹדֶשׁ הַשֵּׁנִי בַּשָּׁנָה הַשֵּׁנִית (במדבר א'), וְנָתְנוּ כָּל אֶחָד מַחֲצִית הַשֶּׁקֶל, וְהֵן לִקְנוֹת מֵהֶן קָרְבְּנוֹת צִבּוּר שֶׁל כָּל שָׁנָה וְשָׁנָה, וְהֻשְׁווּ בָהֶם עֲנִיִּים וַעֲשִׁירִים, וְעַל אוֹתָהּ תְּרוּמָה נֶאֱמַר לְכַפֵּר עַל נַפְשׁוֹתֵיכֶם, שֶׁהַקָּרְבָּנוֹת לְכַפָּרָה הֵם בָּאִים; וְהַשְּׁלִישִׁית הִיא תְרוּמַת הַמִּשְׁכָּן כְּמוֹ שֶׁנֶּאֱמַר כָּל מֵרִים תְּרוּמַת כֶּסֶף וּנְחֹשֶׁת (שמות ל"ה), וְלֹא הָיְתָה יַד כֻּלָּם שָׁוָה בָהּ אֶלָּא אִישׁ מַה שֶּׁנְּדָבוֹ לִבּוֹ:
16You must take the atonement money from the Israelites and allocate it to the work of constructing the Tent of Meeting. It will serve the Israelites as a remembrance before God, to atone for your souls.”   טזוְלָֽקַחְתָּ֞ אֶת־כֶּ֣סֶף הַכִּפֻּרִ֗ים מֵאֵת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וְנָֽתַתָּ֣ אֹת֔וֹ עַל־עֲבֹדַ֖ת אֹ֣הֶל מוֹעֵ֑ד וְהָיָה֩ לִבְנֵ֨י יִשְׂרָאֵ֤ל לְזִכָּרוֹן֙ לִפְנֵ֣י יְהֹוָ֔ה לְכַפֵּ֖ר עַל־נַפְשֹֽׁתֵיכֶֽם:
וְנָֽתַתָּ אֹתוֹ עַל־עֲבֹדַת אֹהֶל מוֹעֵד - And allocate it to the work of the Tent of Meeting. 

From this you learn that he was commanded to count them at the beginning of the contribution for the Tabernacle, after the incident of the Golden Calf, because they had then been affected by a plague, as it says: “God struck the people with a plague.” 10 This may be compared to a flock dear to its owner that was stricken by an epidemic. When the plague ceased, the owner said to the shepherd, “I beg of you, count my flock and see how many of them are left,” thereby showing that the flock was dear to him.

It is impossible, however, to say that this census is the same as that stated in the Book of Numbers, for about that census it says: “on the first day of the second month,” and the Tabernacle was erected already in the first month, as it says: “On the first day of the first month you must erect the Tabernacle…,” 11 and from the shekels of this census here were made the silver bases of the Tabernacle, as it says: “The 100 talents of silver were used for casting the bases….” You thus learn that there were two censuses: one at the beginning of their donation for the Tabernacle, after Yom Kippur of the first year after leaving Egypt, and another in Iyar of the second year, after the Tabernacle was erected.

And if you ask: How is it possible that in both censuses the numbers of Israel were equal – 603,550, for regarding the silver from those of the community counted here it says that this was their number, 12 and in the census of the Book of Numbers it also says the same number – “The sum of all the tallies was 603,550”? 13 Were not these two censuses in two separate years, and it is impossible that there were not some who at the time of the first counting were 19 years old and were not counted then, yet at the second census had become 20 years old? The answer is: In respect to calculating people’s ages, they were counted twice in the same year, but according to the count of years from when they left Egypt it was two years; for regarding the years from when they left Egypt one counts from Nisan, as we have learned in Tractate Rosh Hashanah, 14 and thus the Tabernacle was constructed in the first year and erected in the second, for a new year began on the first of Nisan, but people’s ages are calculated according to the number of years since the creation of the world, which begin in Tishrei, and thus the two censuses were in the same year: the first census was in Tishrei, after Yom Kippur when the Omnipresent had become reconciled with Israel to forgive them and they were then commanded regarding the Tabernacle, and the second was on the first of Iyar.

  וְנָֽתַתָּ אֹתוֹ עַל־עֲבֹדַת אֹהֶל מוֹעֵד.  לָמַדְתָּ שֶׁנִּצְטַוּוּ לִמְנוֹתָם בִּתְחִלַּת נִדְבַת הַמִּשְׁכָּן, אַחַר מַעֲשֵׂה הָעֵגֶל, מִפְּנֵי שֶׁנִּכְנַס בָּהֶם מַגֵּפָה, כְּמוֹ שֶׁנֶּאֱמַר וַיִּגֹּף ה' אֶת הָעָם; מָשָׁל לְצֹאן הַחֲבִיבָה עַל בְּעָלֶיהָ שֶׁנָּפַל בָּהּ דֶּבֶר וּמִשֶּׁפָּסַק אָמַר לוֹ לָרוֹעֶה בְּבַקָּשָׁה מִמְּךָ מְנֵה אֶת צֹאנִי וְדַע כַּמָּה נוֹתְרוּ בָהֶם, לְהוֹדִיעַ שֶׁהִיא חֲבִיבָה עָלָיו; וְאִי אֶפְשָׁר לוֹמַר שֶׁהַמִּנְיָן הַזֶּה הוּא הָאָמוּר בְּחֻמַּשׁ הַפְּקוּדִים, שֶׁהֲרֵי נֶאֱמַר בּוֹ בְּאֶחָד לַחֹדֶשׁ הַשֵּׁנִי וְהַמִּשְׁכָּן הוּקַם בְּאֶחָד לַחֹדֶשׁ הָרִאשׁוֹן, שֶׁנֶּאֱמַר בְּיוֹם הַחֹדֶשׁ הָרִאשׁוֹן בְּאֶחָד לַחֹדֶשׁ תָּקִים וְגוֹ' (שמות מ'), וּמֵהַמִּנְיָן הַזֶּה נַעֲשׂוּ הָאֲדָנִים – מִשְּׁקָלִים שֶׁלּוֹ – שֶׁנֶּאֱמַר וַיְהִי מְאַת כִּכַּר הַכֶּסֶף לָצֶקֶת וְגוֹ' (שם ל"ח), הָא לָמַדְתָּ שְׁתַּיִם הָיוּ, אֶחָד בִּתְחִלַּת נִדְבָתָן אַחַר יוֹם הַכִּפּוּרִים בְּשָׁנָה רִאשׁוֹנָה, וְאַחַת בְּשָׁנָה שְׁנִיָּה בְּאִיָּר מִשֶּׁהוּקַם הַמִּשְׁכָּן. וְאִם תֹּאמַר וְכִי אֶפְשָׁר שֶׁבִּשְׁנֵיהֶם הָיוּ יִשְׂרָאֵל שָׁוִים – ו' מֵאוֹת אֶלֶף וְג' אֲלָפִים וַחֲמֵשׁ מֵאוֹת וַחֲמִשִּׁים – שֶׁהֲרֵי בְכֶסֶף פְּקוּדֵי הָעֵדָה נֶאֱמַר כֵּן, וּבְחֻמַּשׁ הַפְּקוּדִים אַף בּוֹ נֶאֱמַר כֵּן וַיִּהְיוּ כָּל הַפְּקוּדִים שֵׁשׁ מֵאוֹת אֶלֶף וּשְׁלֹשֶׁת אֲלָפִים וַחֲמֵשׁ מֵאוֹת וַחֲמִשִּׁים (במדבר א'), וַהֲלֹא בִשְׁתֵּי שָׁנִים הָיוּ, וְאִי אֶפְשַָׁר שֶׁלֹא הָיוּ בִשְׁעַת מִנְיָן הָרִאשׁוֹן בְּנֵי י"ט שָׁנָה שֶׁלֹּא נִמְנוּ וּבַשְּׁנִיָּה נַעֲשׂוּ בְּנֵי כ'! תְּשׁוּבָה לַדָּבָר: אֵצֶל שְׁנוֹת הָאֲנָשִׁים בְּשָׁנָה אַחַת נִמְנוּ, אֲבָל לְמִנְיַן יְצִיאַת מִצְרַיִם הָיוּ שְׁתֵּי שָׁנִים, לְפִי שֶׁלִּיצִיאַת מִצְרַיִם מוֹנִין מִנִּיסָן, כְּמוֹ שֶׁשָּׁנִינוּ בְמַסֶּ' רֹאשׁ הַשָּׁנָה (דף ב'), וְנִבְנָה הַמִּשְׁכָּן בָּרִאשׁוֹנָה וְהוּקַם בַּשְּׁנִיָּה, שֶׁנִּתְחַדְּשָׁה שָׁנָה בְּאֶחָד בְּנִיסָן, אֲבָל שְׁנוֹת הָאֲנָשִׁים מְנוּיִין לְמִנְיַן שְׁנוֹת עוֹלָם, הַמַּתְחִילִין מִתִּשְׁרֵי, נִמְצְאוּ שְׁנֵי הַמִּנְיָנִים בְּשָׁנָה אַחַת – הַמִּנְיָן הָרִאשׁוֹן הָיָה בְּתִשְׁרֵי לְאַחַר יוֹם הַכִּיפּוּרִים שֶׁנִּתְרַצָּה הַמָּקוֹם לְיִשְׂרָאֵל לִסְלֹחַ לָהֶם וְנִצְטַוּוּ עַל הַמִּשְׁכָּן, וְהַשֵּׁנִי בְּאֶחָד בְּאִיָּר:
עַל־עֲבֹדַת אֹהֶל מוֹעֵד - To the work of the Tent of Meeting. This refers to the silver bases, which were made from these shekels.   עַל־עֲבֹדַת אֹהֶל מוֹעֵד.  הֵן הָאֲדָנִים שֶׁנַּעֲשׂוּ בוֹ:
17God spoke to Moses, saying:   יזוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
18“You must make a copper Laver and its copper base, for washing. You must place it between the Tent of Meeting and the Outer Altar; you must put water in it.   יחוְעָשִׂ֜יתָ כִּיּ֥וֹר נְח֛שֶׁת וְכַנּ֥וֹ נְח֖שֶׁת לְרָחְצָ֑ה וְנָֽתַתָּ֣ אֹת֗וֹ בֵּֽין־אֹ֤הֶל מוֹעֵד֙ וּבֵ֣ין הַמִּזְבֵּ֔חַ וְנָֽתַתָּ֥ שָׁ֖מָּה מָֽיִם:
כִּיּוֹר - Laver - is a type of large urn, possessing spouts that discharge water at their openings.   כִּיּוֹר.  כְּמִין דּוּד גְּדוֹלָה וְלָהּ דַּדִּים הַמְּרִיקִים בְּפִיהֶם מַיִם:
וְכַנּוֹ - Its meaning is as Onkelos translates it: בְּסִיסֵהּ “its stand,” i.e., a stand designated for the Laver.   וְכַנּוֹ.  כְּתַרְגּוּמוֹ בְּסִיסֵהּ, מוֹשָׁב מְתֻקָּן לַכִּיּוֹר:
לְרָחְצָה - For washing. This is referring back to the Laver.   לְרָחְצָה.  מוּסָב עַל הַכִּיּוֹר:
וּבֵין הַמִּזְבֵּחַ - And the Altar - i.e., the sacrificial Altar, about which is written that it was “in front of the entrance to the Tabernacle, the Tent of Meeting.” 15 The Laver was placed a little to the side opposite the space between the Altar and the Tabernacle, but not interposing between them, for it says: “He then placed the sacrificial Altar in front of the entrance to the Tabernacle, the Tent of Meeting,” 16 implying that the Altar was in front of the Tent of Meeting but the Laver was not in front of the Tent of Meeting. How was this achieved? It was placed a little towards the south. So is stated in Tractate Zevachim. 17   וּבֵין הַמִּזְבֵּחַ.  מִזְבַּח הָעוֹלָה, שֶׁכָּתוּב בּוֹ שֶׁהוּא לִפְנֵי פֶּתַח מִשְׁכַּן אֹהֶל מוֹעֵד, וְהָיָה הַכִּיּוֹר מָשׁוּךְ קִמְעָא, וְעוֹמֵד כְּנֶגֶד אֲוִיר שֶׁבֵּין הַמִּזְבֵּחַ וְהַמִּשְׁכָּן, וְאֵינוֹ מַפְסִיק כְּלָל בֵּינְתַיִם, מִשּׁוּם שֶׁנֶּאֱמַר וְאֵת מִזְבַּח הָעֹלָה שָׂם פֶּתַח מִשְׁכַּן אֹהֶל מוֹעֵד (שמות מ'), – כְּלוֹמַר מִזְבֵּחַ לִפְנֵי אֹהֶל מוֹעֵד וְאֵין כִּיּוֹר לִפְנֵי אֹהֶל מוֹעֵד, הָא כֵיצַד? מָשׁוּךְ קִמְעָא כְּלַפֵּי הַדָּרוֹם; כָּךְ שְׁנוּיָה בִזְבָחִים:
19Aaron and his sons must wash their hands and feet from it.   יטוְרָֽחֲצ֛וּ אַֽהֲרֹ֥ן וּבָנָ֖יו מִמֶּ֑נּוּ אֶת־יְדֵיהֶ֖ם וְאֶת־רַגְלֵיהֶֽם:
אֶת־יְדֵיהֶם וְאֶת־רַגְלֵיהֶֽם - Their hands and feet - i.e., the priest would wash his hands and feet simultaneously, and so we have learned in Tractate Zevachim: 18 How is the washing of the priests’ hands and feet performed? The priest places his right hand upon his right foot, and similarly his left hand upon his left foot, and washes them together.   אֶת־יְדֵיהֶם וְאֶת־רַגְלֵיהֶֽם.  בְּבַת אַחַת הָיָה מְקַדֵּשׁ יָדָיו וְרַגְלָיו; וְכָךְ שָׁנִינוּ בִזְבָחִים (דף י"ט); כֵּיצַד קִדּוּשׁ יָדַיִם וְרַגְלַיִם? מַנִּיחַ יָדוֹ הַיְמָנִית עַל גַּבֵּי רַגְלוֹ הַיְמָנִית וְיָדוֹ הַשְּׂמָאלִית עַל גַּבֵּי רַגְלוֹ הַשְּׂמָאלִית וּמְקַדֵּשׁ:
20They must wash with water before they enter the Tent of Meeting; thus they will not die. Whenever they approach the Outer Altar to serve, to burn a fire-offering to God,   כבְּבֹאָ֞ם אֶל־אֹ֧הֶל מוֹעֵ֛ד יִרְחֲצוּ־מַ֖יִם וְלֹ֣א יָמֻ֑תוּ א֣וֹ בְגִשְׁתָּ֤ם אֶל־הַמִּזְבֵּ֨חַ֙ לְשָׁרֵ֔ת לְהַקְטִ֥יר אִשֶּׁ֖ה לַֽיהֹוָֽה:
בְּבֹאָם אֶל־אֹהֶל מוֹעֵד - When they enter the Tent of Meeting - i.e., for their regular tasks such as to burn the morning or afternoon incense, or for other, occasional procedures such as to sprinkle from the blood of the bull of the anointed high priest 19 or of the goats offered as atonement for idolatry. 20   בְּבֹאָם אֶל־אֹהֶל מוֹעֵד.  לְהַקְטִיר שַׁחֲרִית וּבֵין הָעַרְבַּיִם קְטֹרֶת, אוֹ לְהַזּוֹת מִדַּם פַּר כֹּהֵן הַמָּשִׁיחַ וּשְׂעִירֵי עֲבוֹדָה זָרָה:
וְלֹא יָמֻתוּ - Thus they will not die - from which we infer that if they do not wash they will die – for sometimes laws are stated in the Torah by implication, and from a negative statement may be implied the positive.   וְלֹא יָמֻתוּ.  הָא אִם לֹא יִרְחֲצוּ יָמוּתוּ, שֶׁבַּתּוֹרָה נֶאֶמְרוּ כְלָלוֹת, וּמִכְלַל לָאו אַתָּה שׁוֹמֵעַ הֵן:
אֶל־הַמִּזְבֵּחַ - To the Altar - i.e., the Outer Altar, where there is no entering the Tent of Meeting involved but only into the Courtyard.   אֶל־הַמִּזְבֵּחַ.  הַחִיצוֹן, שֶׁאֵין כָּאן בִּיאַת אֹהֶל מוֹעֵד אֶלָּא בֶּחָצֵר:
21they must wash their hands and feet, and thus they will not die. This will be an everlasting statute for them, for him and his descendants throughout their future generations.”   כאוְרָֽחֲצ֛וּ יְדֵיהֶ֥ם וְרַגְלֵיהֶ֖ם וְלֹ֣א יָמֻ֑תוּ וְהָֽיְתָ֨ה לָהֶ֧ם חָק־עוֹלָ֛ם ל֥וֹ וּלְזַרְע֖וֹ לְדֹֽרֹתָֽם:
וְלֹא יָמֻתוּ - And thus they will not die. It is repeated here to apply the death penalty also to one who serves on the Altar without having washed his hands and feet, for from the first time the death penalty is stated we would only know that it applies to one who enters the Sanctuary in that state.   וְלֹא יָמֻתוּ.  לְחַיֵּב מִיתָה עַל הַמְשַׁמֵּשׁ בַּמִּזְבֵּחַ וְאֵינוֹ רְחוּץ יָדַיִם וְרַגְלַיִם, שֶׁהַמִּיתָה הָרִאשׁוֹנָה לֹא שָׁמַעְנוּ אֶלָּא עַל הַנִּכְנָס לַהֵיכָל:
22God spoke to Moses, saying:   כבוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
23“You must take for yourself choice spices: 500 shekel-weights of pure myrrh; fragrant cinnamon in two half-portions, each amounting to 250 shekel-weights; 250 shekel-weights of aromatic cane;   כגוְאַתָּ֣ה קַח־לְךָ֘ בְּשָׂמִ֣ים רֹאשׁ֒ מָר־דְּרוֹר֙ חֲמֵ֣שׁ מֵא֔וֹת וְקִנְּמָן־בֶּ֥שֶׂם מַֽחֲצִית֖וֹ חֲמִשִּׁ֣ים וּמָאתָ֑יִם וּקְנֵה־בֹ֖שֶׂם חֲמִשִּׁ֥ים וּמָאתָֽיִם:
בְּשָׂמִים רֹאשׁ - means “valuable spices.”   בְּשָׂמִים רֹאשׁ.  חֲשׁוּבִים:
וְקִנְּמָן־בֶּשֶׂם - Fragrant cinnamon. Since cinnamon is a type of tree bark, some of which is of good quality and has a fine aroma and flavor while some is like mere wood, the verse therefore had to say: “fragrant cinnamon,” i.e., of the good-quality type.   וְקִנְּמָן־בֶּשֶׂם.  לְפִי שֶׁהַקִּנָּמוֹן קְלִפַּת עֵץ הוּא, יֵשׁ שֶׁהוּא טוֹב וְיֵשׁ בּוֹ רֵיחַ טוֹב וְטַעַם, וְיֵשׁ שֶׁאֵינוֹ אֶלָּא כְּעֵץ, לְכָךְ הֻצְרַךְ לוֹמַר קִנְּמָן בֶּשֶׂם – מִן הַטּוֹב:
מַֽחֲצִיתוֹ חֲמִשִּׁים וּמָאתָיִם - (lit.) Half of it, 250 - means: half of what is to be brought must be 250 shekels; thus its entire amount must be 500 shekels, just like the quantity of pure myrrh. If so, why is it expressed as two halves? The answer is: It is a special decree of the Torah to bring it in half-portions so as to add two small amounts to tip the scale, one at each weighing, for the spices are not weighed exactly. So is stated in Tractate Keritot. 21   מַֽחֲצִיתוֹ חֲמִשִּׁים וּמָאתָיִם.  מַחֲצִית הֲבָאָתוֹ תְּהֵא חֲמִשִּׁים וּמָאתַיִם, נִמְצָא כֻלּוֹ חֲמֵשׁ מֵאוֹת, כְּמוֹ שִׁעוּר מָר דְּרוֹר, אִם כֵּן לָמָּה נֶאֱמַר בּוֹ חֲצָאִין, גְּזֵרַת הַכָּתוּב הִיא לַהֲבִיאוֹ לַחֲצָאִין, לְהַרְבּוֹת בּוֹ ב' הַכְרָעוֹת, שֶׁאֵין שׁוֹקְלִין עַיִן בְּעַיִן; וְכָךְ שְׁנוּיָה בְכָרֵתוֹת:
וּקְנֵה־בֶּשֶׂם - means “cane of spices”; because there are types of cane that are not spices, it was necessary to say בֹשֶׂם “of spices.”   וּקְנֵה־בֶּשֶׂם.  קָנֶה שֶׁל בֹּשֶׂם; לְפִי שֶׁיֵּשׁ קָנִים שֶׁאֵינָן שֶׁל בֹּשֶׂם הֻצְרַךְ לוֹמַר קְנֵה בֹשֶׂם:
חֲמִשִּׁים וּמָאתָיִם - 250 [shekels] - its total weight.   חֲמִשִּׁים וּמָאתָיִם.  סַךְ מִשְׁקַל כֻּלּוֹ:
24and 500 shekel-weights of cassia, all according to the weight of the sacred shekel; as well as a hin of olive oil.   כדוְקִדָּ֕ה חֲמֵ֥שׁ מֵא֖וֹת בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ וְשֶׁ֥מֶן זַ֖יִת הִֽין:
וְקִדָּה - This is a name of the root of a certain herb, and in Mishnaic Hebrew, the language used by the sages, it is called קְצִיעָה - cassia.   וְקִדָּה.  שֵׁם שֹׁרֶשׁ עֵשֶׂב, וּבִלְשׁוֹן חֲכָמִים קְצִיעָה:
הִֽין - Hin. This is twelve log. The sages of Israel differed as to how this oil was used: Rabbi Meir said: In it they cooked these roots, thus having the spices blend thoroughly with the oil. Rabbi Yehudah said to him: Surely this amount of oil is not even enough to smear the roots, let alone to cook them in it! Rather, they soaked them first in water, so that being saturated in water they would not absorb the oil. Afterwards the oil was poured on top of them until it absorbed their scent, and then they drained the oil off the roots.   הִֽין.  י"ב לֻגִּין; וְנֶחְלְקוּ בוֹ חַכְמֵי יִשְׂרָאֵל — רַבִּי מֵאִיר אוֹמֵר בּוֹ שָׁלְקוּ אֶת הָעִקָּרִין, אָמַר לוֹ רַ' יְהוּדָה וַהֲלֹא לָסוּךְ אֶת הָעִקָּרִין אֵינוֹ סִפֵּק אֶלָּא שְׁרָאוּם בַּמַּיִם שֶׁלֹּא יִבְלְעוּ אֶת הַשֶּׁמֶן, וְאַחַר כָּךְ הֵצִיף עֲלֵיהֶם הַשֶּׁמֶן עַד שֶׁקָּלַט הָרֵיחַ, וְקִפְּחוֹ לַשֶּׁמֶן מֵעַל הָעִקָּרִין (הוריות י"א):
25You must make it into sacred anointing oil, a blended compound as made by a perfumer. It must serve as oil for sacred anointment.   כהוְעָשִׂ֣יתָ אֹת֗וֹ שֶׁ֚מֶן מִשְׁחַת־קֹ֔דֶשׁ רֹ֥קַח מִרְקַ֖חַת מַֽעֲשֵׂ֣ה רֹקֵ֑חַ שֶׁ֥מֶן מִשְׁחַת־קֹ֖דֶשׁ יִֽהְיֶֽה:
רֹקַח מִרְקַחַת - The word רֹקַח is a noun, as evidenced by it being accented on the penultimate syllable, and it is a similar form to רֶקַח and רֶגַע. It is not like רֹגַע הַיָּם “Who makes the sea quiver” 22 and רֹקַע הָאָרֶץ “Who spreads out the earth,” 23 which are accented on the last syllable. Anything that is mixed with another to the extent that one is impacted from the other’s scent or taste is called מִרְקַחַת “blend.” Thus –   רֹקַח מִרְקַחַת.  רֹקַח שֵׁם דָּבָר הוּא, וְהַטַּעַם מוֹכִיחַ, שֶׁהוּא לְמַעְלָה, וַהֲרֵי הוּא כְּמוֹ רֶקַח, רֶגַע; וְאֵינוֹ כְּמוֹ רֹגַע הַיָּם (ישעיהו נ"א), וּכְמוֹ רֹקַע הָאָרֶץ (שם מלכים ב), שֶׁהַטַּעַם לְמַטָּה; וְכָל דָּבָר הַמְעֹרָב בַּחֲבֵרוֹ עַד שֶׁזֶּה קוֹפֵחַ מִזֶּה אוֹ רֵיחַ אוֹ טַעַם קָרוּי מִרְקַחַת:
רֹקַח מִרְקַחַת - is a compound that is made through skillful blending.   רֹקַח מִרְקַחַת.  רֹקַח הֶעָשׂוּי עַל יְדֵי אָמָּנוּת וְתַעֲרוֹבוֹת:
מַֽעֲשֵׂה רֹקַח - רֹקֵחַ is the term for the artisan in this matter.   מַֽעֲשֵׂה רֹקַח.  שֵׁם הָאֻמָּן בַּדָּבָר:
26With it you must anoint the Tent of Meeting, the Ark of the Tablets of the Testimony,   כווּמָֽשַׁחְתָּ֥ ב֖וֹ אֶת־אֹ֣הֶל מוֹעֵ֑ד וְאֵ֖ת אֲר֥וֹן הָֽעֵדֻֽת:
וּמָֽשַׁחְתָּ בוֹ - With it you must anoint. All anointings were made in the form of a Greek כ, except for that of kings which was made around the head in the form of a crown.   וּמָֽשַׁחְתָּ בוֹ.  כָּל הַמְּשִׁיחוֹת כְּמִין כִי (נ"א כ"ף), חוּץ מִשֶּׁל מְלָכִים שֶׁהֵן כְּמִין נֵזֶר (כריתות ה'):
27the Table and all its utensils, the Candelabrum and its utensils, the incense Altar,   כזוְאֶת־הַשֻּׁלְחָן֙ וְאֶת־כָּל־כֵּלָ֔יו וְאֶת־הַמְּנֹרָ֖ה וְאֶת־כֵּלֶ֑יהָ וְאֵ֖ת מִזְבַּ֥ח הַקְּטֹֽרֶת:
28the sacrificial Altar and all its utensils, and the Laver and its base.   כחוְאֶת־מִזְבַּ֥ח הָֽעֹלָ֖ה וְאֶת־כָּל־כֵּלָ֑יו וְאֶת־הַכִּיֹּ֖ר וְאֶת־כַּנּֽוֹ:
29You must sanctify them, making them holy of holies. Anything that touches them will become sanctified.   כטוְקִדַּשְׁתָּ֣ אֹתָ֔ם וְהָי֖וּ קֹ֣דֶשׁ קָֽדָשִׁ֑ים כָּל־הַנֹּגֵ֥עַ בָּהֶ֖ם יִקְדָּֽשׁ:
וְקִדַּשְׁתָּ אֹתָם - You must sanctify them- 

i.e., this anointing sanctifies them to become holy of holies. And in what way is their holiness manifest? – “anything that touches them will become sanctified i.e., whatever is suitable to be placed in such a vessel used for service, once it is placed there it becomes intrinsically holy in that it may become disqualified as an offering if it is taken out of its permitted limits, if it is left overnight without being offered up on the Altar, or if it is touched by a tevul yom (one waiting to be rid of ritual defilement after immersing in a mikveh), and also in that it can no longer be redeemed and revert to its non-holy status. However, these vessels do not sanctify an entity not designed to be placed in them.

This principle has similarly been taught regarding the sanctity of the Altar in an undisputed Mishnaic teaching: 24 From that which it says: “Whatever touches the Altar will become sanctified,” 25 I might understand that this applies to anything, whether it is fit to be offered on the Altar or not. Scripture therefore states immediately afterward: “lambs,” that just as lambs are fit to be offered on the Altar, so too, anything fit to be offered on the Altar is sanctified by touching it, but not other entities.

Every מְשִׁיחָה “anointing” mentioned with regard to the Tabernacle, priests, or kings is translated in Aramaic as being related to רִבּוּי “greatness,” for the anointing of these entities serves purely for the purpose of greatness, for so God, the supreme King ordained, that their inauguration to their exalted position be done in this way. In other instances of מְשִׁיחָה, however, such as “flat cakes smeared (מְשֻׁחִים) with oil,and “with the choicest oils they anoint themselves (יִמְשָׁחוּ),” 26 the Aramaic term is similar to the Hebrew.

  וְקִדַּשְׁתָּ אֹתָם.  מְשִׁיחָה זוֹ מְקַדַּשְׁתָּם לִהְיוֹת קֹדֶשׁ קָדָשִׁים, וּמַה הִיא קְדֻשָּׁתָם? כל הנגע וְגוֹ': כָּל הָרָאוּי לִכְלִי שָׁרֵת, מִשֶּׁנִּכְנַס לְתוֹכוֹ, קָדוֹשׁ קְדֻשַּׁת הַגּוּף – לִפָּסֵל בְּיוֹצֵא וְלִינָה וּטְבוּל יוֹם וְאֵינוֹ נִפְדֶּה לָצֵאת לְחֻלִּין, אֲבָל דָּבָר שֶׁאֵינוֹ רָאוּי לָהֶם אֵין מְקַדְּשִׁין; וּשְׁנוּיָה הִיא מִשְׁנָה שְׁלֵמָה אֵצֶל מִזְבֵּחַ: מִתּוֹךְ שֶׁנֶּ' כָּל הַנֹּגֵעַ בַּמִּזְבֵּחַ יִקְדָּשׁ (שמות כ"ט), שׁוֹמֵעַ אֲנִי בֵּין רָאוּי בֵּין שֶׁאֵינוֹ רָאוּי, תַּלְמוּד לוֹמָר כְּבָשִׂים, מַה כְּבָשִׂים רְאוּיִים אַף כָּל רָאוּי; כָּל מְשִׁיחַת מִשְׁכָּן וְכֹהֲנִים וּמְלָכִים מְתֻרְגָּם לְשׁוֹן רִבּוּי, לְפִי שֶׁאֵין צֹרֶךְ מְשִׁיחָתָן אֶלָּא לִגְדֻלָּה, כִּי כֵן יִסַּד הַמֶּלֶךְ שֶׁזֶּה חִנּוּךְ גְּדֻלָּתָן, וּשְׁאָר מְשִׁיחוֹת – כְּמוֹ רְקִיקִין מְשׁוּחִין (שם), וְרֵאשִׁית שְׁמָנִים יִמְשָׁחוּ (עמוס ו') – לְשׁוֹן אֲרַמִּית בָּהֶן כִּלְשׁוֹן עִבְרִית:
30You must anoint Aaron and his sons, as well, and sanctify them to minister to Me as priests.   לוְאֶת־אַֽהֲרֹ֥ן וְאֶת־בָּנָ֖יו תִּמְשָׁ֑ח וְקִדַּשְׁתָּ֥ אֹתָ֖ם לְכַהֵ֥ן לִֽי:
31You must speak to the Israelites and say: ‘This will be the sacred anointing oil for Me throughout your future generations.   לאוְאֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל תְּדַבֵּ֣ר לֵאמֹ֑ר שֶׁ֠מֶן מִשְׁחַת־קֹ֨דֶשׁ יִֽהְיֶ֥ה זֶ֛ה לִ֖י לְדֹרֹֽתֵיכֶֽם:
לְדֹרֹֽתֵיכֶֽם - Throughout your generations. From here our rabbis derived 27 that the anointing oil in its entirety will still exist in the future.   לְדֹרֹֽתֵיכֶֽם.  מִכָּאן לָמְדוּ רַבּוֹתֵינוּ לוֹמַר שֶׁכֻּלּוֹ קַיָּם לֶעָתִיד לָבֹא:
זֶה - has a numerical value alluding to the 12 log of oil.   זֶה.  בְּגִימַטְרִיָּא תְּרֵיסַר לֻגִּין הֲווּ (כריתות ה'):
32It may not be applied to the skin of a person, nor may you make any preparation like it using the same proportions; it is sacred, and it must remain sacred for you.   לבעַל־בְּשַׂ֤ר אָדָם֙ לֹ֣א יִיסָ֔ךְ וּבְמַ֨תְכֻּנְתּ֔וֹ לֹ֥א תַֽעֲשׂ֖וּ כָּמֹ֑הוּ קֹ֣דֶשׁ ה֔וּא קֹ֖דֶשׁ יִֽהְיֶ֥ה לָכֶֽם:
לֹא יִיסָךְ - It may not be applied. יִיסָךְ is written with two yuds, for it has the sense of “he must not do,” similar to לְמַעַן יִיטַב לָךְ “in order that it go well with you.” 28   לֹא יִיסָךְ.  בִּשְׁנֵי יוֹדִי"ן, לְשׁוֹן לֹא יִפְעַל, כְּמוֹ (דברים ה טו) לְמַעַן יִיטַב לָךְ:
עַל־בְּשַׂר אָדָם לֹא יִיסָךְ - It may not be applied to the skin of a person - i.e., any of this oil itself.   עַל־בְּשַׂר אָדָם לֹא יִיסָךְ.  מִן הַשֶּׁמֶן הַזֶּה עַצְמוֹ:
וּבְמַתְכֻּנְתּוֹ לֹא תַֽעֲשׂוּ כָּמֹהוּ - means: “with the quantity of its spices you may not make another oil like it,” i.e., using the exact weight of these spices according to the measure of a hin of oil. But if he reduced or increased the proportion of spices to the measure of a hin of oil, it is permitted. And even regarding a preparation made with these exact proportions, one who smears himself with it is not liable for punishment, only the one who blends it.   וּבְמַתְכֻּנְתּוֹ לֹא תַֽעֲשׂוּ כָּמֹהוּ.  בִּסְכוּם סַמָּנָיו לֹא תַּעֲשׂוּ אַחֵר כָּמוֹהוּ בְּמִשְׁקַל סַמָּנִין הַלָּלוּ לְפִי מִדַּת הִין שֶׁמֶן, אֲבָל אִם פָּחַת אוֹ רִבָּה סַמְמָנִין לְפִי מִדַּת הִין שֶׁמֶן מֻתָּר, וְאַף הֶעָשׂוּי בְּמַתְכֻּנְתּוֹ שֶׁל זֶה, אֵין הַסָּךְ מִמֶּנּוּ חַיָּב אֶלָּא הָרוֹקְחוֹ:
וּבְמַתְכֻּנְתּוֹ - this term denotes “amount,” as in מַתְכֹּנֶת הַלְּבֵנִים “the quota of bricks”; 29 and this is also the meaning of בְּמַתְכֻּנְתָּהּ written regarding the incense. 30   וּבְמַתְכֻּנְתּוֹ.  לְשׁוֹן חֶשְׁבּוֹן, כְּמוֹ (שמות ה ח) מַתְכֹּנֶת הַלְּבֵנִים, וְכֵן בְּמַתְכֻּנְתָּהּ שֶׁל קְטֹרֶת:
33Whoever makes an identical blend, or puts any of it onto an unauthorized person, will be cut off from his people by dying prematurely and childless.’”   לגאִ֚ישׁ אֲשֶׁ֣ר יִרְקַ֣ח כָּמֹ֔הוּ וַֽאֲשֶׁ֥ר יִתֵּ֛ן מִמֶּ֖נּוּ עַל־זָ֑ר וְנִכְרַ֖ת מֵֽעַמָּֽיו:
וַֽאֲשֶׁר יִתֵּן מִמֶּנּוּ - Or puts any of it - i.e., of that oil made by Moses.   וַֽאֲשֶׁר יִתֵּן מִמֶּנּוּ.  מֵאוֹתוֹ שֶׁל מֹשֶׁה:
עַל־זָר - Onto an unauthorized person - i.e., not for the purpose of anointing one to the office of high-priesthood or kingship.   עַל־זָר.  שֶׁאֵינוֹ צֹרֶךְ כְּהֻנָּה וּמַלְכוּת:
34God said to Moses, “Take for yourself fragrant spices, stacte, onycha, and galbanum, additional fragrant spices, and pure frankincense. These four must be an equal weight.   לדוַיֹּ֩אמֶר֩ יְהֹוָ֨ה אֶל־משֶׁ֜ה קַח־לְךָ֣ סַמִּ֗ים נָטָ֤ף | וּשְׁחֵ֨לֶת֙ וְחֶלְבְּנָ֔ה סַמִּ֖ים וּלְבֹנָ֣ה זַכָּ֑ה בַּ֥ד בְּבַ֖ד יִֽהְיֶֽה:
נָטָף - This is צֳרִי, and because it is merely a sap that drips (נוֹטֵף) from balsam trees it is called here נָטָף, and in Old French: “gome” (“gum”); and צֳרִי itself is called “teriaca” in Old French (“theriac”).   נָטָף.  הוּא צֳרִי, וְעַל שֶׁאֵינוֹ אֶלָּא שְׂרָף הַנּוֹטֵף מֵעֲצֵי הַקְּטָף קָרוּי נָטָף, וּבְלַעַז גומ"א, וְהַצֳּרִי קוֹרִין לוֹ טרי"אקה:
וּשְׁחֵלֶת - is an aromatic root that is smooth and shiny like a fingernail, and in Mishnaic Hebrew 31 it is indeed called צִפֹּרֶן (lit., “fingernail”); and that is why Onkelos translates it as טוּפְרָא.   וּשְׁחֵלֶת.  שֹׁרֶשׁ בֹּשֶׁם חָלָק וּמַצְהִיר כְּצִּפֹּרֶן, וּבִלְשׁוֹן הַמִּשְׁנָה קָרוּי צִפֹּרֶן, וְזֶהוּ שֶׁתִּרְגֵּם אֻנְקְלוֹס וְטוּפְרָא:
וְחֶלְבְּנָה - is a malodorous spice that is called “galbane” (“galbanum”). Scripture includes it among the spices of the incense in order to teach us not to consider lightly the inclusion of Jewish transgressors with us in the gatherings of our fast days and prayers, that they be counted among us.   וְחֶלְבְּנָה.  בֹּשֶׂם שֶׁרֵיחוֹ רַע, וְקוֹרִין לוֹ גַלְבְּנָא, וּמְנָאָהּ הַכָּתוּב בֵּין סַמָּנֵי הַקְּטֹרֶת לְלַמְּדֵנוּ שֶׁלֹּא יֵקַל בְּעֵינֵינוּ לְצָרֵף עִמָּנוּ בַּאֲגֻדַּת תַּעֲנִיּוֹתֵינוּ וּתְפִלּוֹתֵנוּ אֶת פּוֹשְׁעֵי יִשְׂרָאֵל שֶׁיִּהְיוּ נִמְנִין עִמָּנוּ:
סַמִּים - Spices - i.e., other additional spices.   סַמִּים.  אֲחֵרִים:
וּלְבֹנָה זַכָּה - And pure frankincense. From here our rabbis 32 derived that 11 spices for the incense were told to Moses at Mount Sinai: The minimum number of spices indicated by the first word סַמִּים “fragrant spices” is two; “stacte, onycha, and galbanum” are another three, making five; the repetition of the word סַמִּים “fragrant spices” adds more spices, the same number as those already mentioned, making 10; “and frankincense” makes 11 – and they are the following: theriac gum (צֳרִי), onycha (צִפֹּרֶן), galbanum (חֶלְבְּנָה), frankincense (לְבוֹנָה), myrrh (מוֹר), cassia (קְצִיעָה), spikenard (שִׁבֹּלֶת נֵרְדְּ), and saffron (כַּרְכֹּם) – which makes eight, for שִׁבֹּלֶת and נֵרְדְּ are one entity, so called because nard (נֵרְדְּ) is spiky like an ear of grain (שִׁבֹּלֶת); costus (קֹשְׁטְ), aromatic bark (קִלּוּפָה), and cinnamon (קִנָּמוֹן) – altogether eleven. Karshinah soap (בּוֹרִית כַּרְשִׁינָה) was not burned as part of the incense, but was used for rubbing the onycha to whiten it, so that it appear nicer.   וּלְבֹנָה זַכָּה.  מִכָּאן לָמְדוּ רַבּוֹתֵינוּ י"א סַמָּנִין נֶאֶמְרוּ לוֹ לְמֹשֶׁה בְּסִינַי – מִעוּט סַמִּים שְׁנַיִם, נָטָף וּשְׁחֵלֶת וְחֶלְבְּנָה ג', הֲרֵי חֲמִשָּׁה, סַמִּים לְרַבּוֹת עוֹד כְּמוֹ אֵלּוּ הֲרֵי עֲשָׂרָה, וּלְבוֹנָה הֲרֵי י"א; וְאֵלּוּ הֵן הַצֳּרִי וְהַצִּפֹּרֶן הַחֶלְבְּנָה וְהַלְּבוֹנָה מֹר וּקְצִיעָה שִׁבֹּלֶת נֵרְדְּ וְכַרְכֹּם הֲרֵי ח' – שֶׁהַשִּׁבֹּלֶת וְנֵרְדְּ אֶחָד, שֶׁהַנֵּרְדְּ דּוֹמֶה לְשִׁבֹּלֶת – הַקֹּשְׁטְ וְהַקִּלּוּפָה וְקִנָּמוֹן הֲרֵי י"א; בֹּרִית כַּרְשִׁינָה אֵינוֹ נִקְטָר אֶלָּא בּוֹ שָׁפִין אֶת הַצִּפֹּרֶן לְלַבְּנָהּ שֶׁתְּהֵא נָאָה (כריתות ו'):
בַּד בְּבַד יִֽהְיֶֽה - means: these four spices mentioned explicitly here must all be equal in weight, i.e., the weight of one must be like the weight of the other; and so we have learned in a baraita: 33 The theriac gum, onycha, galbanum, and frankincense each had the weight of 70 maneh. The word בַּד seems to me to have the meaning “a single item.” Thus בַּד בְּבַד יִהְיֶה means “it must be one with one,” i.e., one like the other.   בַּד בְּבַד יִֽהְיֶֽה.  אֵלּוּ הָאַרְבָּעָה הַנִּזְכָּרִים כָּאן יִהְיוּ שָׁוִין מִשְׁקָל בְּמִשְׁקָל – כְּמִשְׁקָלוֹ שֶׁל זֶה כָּךְ מִשְׁקָלוֹ שֶׁל זֶה – וְכֵן שָׁנִינוּ: הַצֳּרִי וְהַצִּפֹּרֶן הַחֶלְבְּנָה וְהַלְּבוֹנָה מִשְׁקַל שִׁבְעִים שִׁבְעִים מָנֶה (שם); וּלְשׁוֹן בַּד נִרְאֶה בְעֵינַי שֶׁהוּא לְשׁוֹן יָחִיד, אֶחָד בְּאֶחָד יִהְיוּ – זֶה כְּמוֹת זֶה:
35You must make it into incense, a compound blended as by a perfumer, well mingled, ritually undefiled, and holy.   להוְעָשִׂ֤יתָ אֹתָהּ֙ קְטֹ֔רֶת רֹ֖קַח מַֽעֲשֵׂ֣ה רוֹקֵ֑חַ מְמֻלָּ֖ח טָה֥וֹר קֹֽדֶשׁ:
מְמֻלָּח - Its meaning is as Onkelos translates it: מְעָרַב – well-blended, i.e., he must thoroughly mix their ground ingredients. I am of the opinion that similar to it is וַיִּירְאוּ הַמַּלָּחִים “The sailors were frightened,” 34 and מַלָּחַיִךְ וְחֹבְלָיִךְ “your sailors and your navigators,” 35 sailors being so called because they churn the water with oars when driving the ship, just as a person stirs beaten eggs with a spoon to mix them with water; and similarly anything that a person wishes to mix well he stirs with a finger or a spoon.   מְמֻלָּח.  כְּתַרְגּוּמוֹ מְעֹרָב, שֶׁיְּעָרֵב שְׁחִיקָתָן יָפֶה יָפֶה זֶה עִם זֶה; וְאוֹמֵר אֲנִי שֶׁדּוֹמֶה לוֹ וַיִּירְאוּ הַמַּלָּחִים (יונה א'), מַלָּחַיִךְ וְחֹבְלָיִךְ (יחזקאל כ"ז) – עַל שֵׁם שֶׁמְּהַפְּכִין אֶת הַמַּיִם בִּמְשׁוֹטוֹת כְּשֶׁמַּנְהִיגִים אֶת הַסְּפִינָה, כְּאָדָם הַמְהַפֵּךְ בְּכַף בֵּיצִים טְרוּפוֹת לְעָרְבָן עִם הַמַּיִם, וְכָל דָּבָר שֶׁאָדָם רוֹצֶה לְעָרֵב יָפֶה יָפֶה מְהַפְּכוֹ בְּאֶצְבַּע אוֹ בְּבָזֵךְ:
מְמֻלָּח טָהוֹר קֹֽדֶשׁ - means: it must be well-blended, it must be pure, and it must be holy.   מְמֻלָּח טָהוֹר קֹֽדֶשׁ.  מְמֻלָּח יִהְיֶה, וְטָהוֹר יִהְיֶה וְקֹדֶשׁ יִהְיֶה:
36You must grind some of it very finely, and place some of it in front of the Ark housing the Tablets of Testimony in the Tent of Meeting, where I will meet with you. It must be holy of holies for you.   לווְשָֽׁחַקְתָּ֣ מִמֶּ֘נָּה֘ הָדֵק֒ וְנָֽתַתָּ֨ה מִמֶּ֜נָּה לִפְנֵ֤י הָֽעֵדֻת֙ בְּאֹ֣הֶל מוֹעֵ֔ד אֲשֶׁ֛ר אִוָּעֵ֥ד לְךָ֖ שָׁ֑מָּה קֹ֥דֶשׁ קָֽדָשִׁ֖ים תִּֽהְיֶ֥ה לָכֶֽם:
וְנָֽתַתָּה מִמֶּנָּה וגו' - And place some of it… This is referring to the incense that was burned every day upon the Inner Altar that is in the Tent of Meeting.   וְנָֽתַתָּה מִמֶּנָּה וגו'.  הִיא קְטֹרֶת שֶׁבְּכָל יוֹם וָיוֹם שֶׁעַל מִזְבֵּחַ הַפְּנִימִי שֶׁהוּא בְאֹהֶל מוֹעֵד:
אֲשֶׁר אִוָּעֵד לְךָ שָׁמָּה - Where I will meet with you - i.e., all appointments that I fix to speak with you, I am fixing them for that place.   אֲשֶׁר אִוָּעֵד לְךָ שָׁמָּה.  כָּל מוֹעֲדֵי דִּבּוּר שֶׁאֶקְבַּע לְךָ, אֲנִי קוֹבְעָם לְאוֹתוֹ מָקוֹם:
37You must not make incense for yourselves in the same proportions as the incense that you will make; it must be holy for you unto God.   לזוְהַקְּטֹ֨רֶת֙ אֲשֶׁ֣ר תַּֽעֲשֶׂ֔ה בְּמַ֨תְכֻּנְתָּ֔הּ לֹ֥א תַֽעֲשׂ֖וּ לָכֶ֑ם קֹ֛דֶשׁ תִּֽהְיֶ֥ה לְךָ֖ לַֽיהֹוָֽה:
בְּמַתְכֻּנְתָּהּ - means: with its number of spices.   בְּמַתְכֻּנְתָּהּ.  בְּמִנְיַן סַמְמָנֶיהָ:
קֹדֶשׁ תִּֽהְיֶה לְךָ לה' - It must holy for you unto God - i.e., you must make such a mixture only for My sake.   קֹדֶשׁ תִּֽהְיֶה לְךָ לה'.  שֶׁלֹּא תַעֲשֶׂנָּה אֶלָּא לִשְׁמִי:
38Whoever makes an identical compound in order to smell its fragrance, will be cut off from his people by dying prematurely and childless.”   לחאִ֛ישׁ אֲשֶׁר־יַֽעֲשֶׂ֥ה כָמ֖וֹהָ לְהָרִ֣יחַ בָּ֑הּ וְנִכְרַ֖ת מֵֽעַמָּֽיו:
לְהָרִיחַ בָּהּ - [Whoever makes…] to smell its fragrance [will be cut off from his people]. but you may make it in the same proportions from your own property in order to sell it or give it to the community.   לְהָרִיחַ בָּהּ.  אֲבָל עוֹשֶׂה אַתָּה בְּמַתְכֻּנְתָּהּ מִשֶּׁלְּךָ, כְּדֵי לְמָכְרָהּ לַצִּבּוּר (כריתות ה'):

Shemot (Exodus) Chapter 31

1God spoke to Moses, saying:   אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2“I have singled out by name Betzalel son of Uri son of Hur, of the tribe of Judah.   ברְאֵ֖ה קָרָ֣אתִי בְשֵׁ֑ם בְּצַלְאֵ֛ל בֶּן־אוּרִ֥י בֶן־ח֖וּר לְמַטֵּ֥ה יְהוּדָֽה:
קָרָאתִי בְשֵׁם – - I have singled out by name - in order to carry out My work – Betzalel.   קָרָאתִי בְשֵׁם –.  לַעֲשׂוֹת מְלַאכְתִּי – אֶת בְּצַלְאֵל:
3I have endowed him with a Divine spirit, with wisdom, with understanding, with Divine inspiration, and with the talent for all types of craftsmanship—   גוָֽאֲמַלֵּ֥א אֹת֖וֹ ר֣וּחַ אֱלֹהִ֑ים בְּחָכְמָ֛ה וּבִתְבוּנָ֥ה וּבְדַ֖עַת וּבְכָל־מְלָאכָֽה:
חכמה - With wisdom - i.e., that which a man hears from others and thus learns it.   חכמה.  מַה שֶּׁאָדָם שׁוֹמֵעַ מֵאֲחֵרִים וְלָמֵד:
תבונה - With understanding - i.e., that he can deduce something on his own from the things that he has already learned.   תבונה.  מֵבִין דָּבָר מִלִּבּוֹ מִתּוֹךְ דְּבָרִים שֶׁלָּמַד:
דעת - means: Divine inspiration.   דעת.  רוּחַ הַקֹּדֶשׁ:
4to devise woven designs and to work in gold, silver, and copper—   דלַחְשֹׁ֖ב מַֽחֲשָׁבֹ֑ת לַֽעֲשׂ֛וֹת בַּזָּהָ֥ב וּבַכֶּ֖סֶף וּבַנְּחֽשֶׁת:
לַחְשֹׁב מַֽחֲשָׁבֹת - means: to perform the weaving of woven designs.”   לַחְשֹׁב מַֽחֲשָׁבֹת.  אֲרִיגַת מַעֲשֵׂה חֹשֵׁב:
5and with the arts of gem-setting and woodcarving, and all kinds of other skilled crafts.   הוּבַֽחֲר֥שֶׁת אֶ֛בֶן לְמַלֹּ֖את וּבַֽחֲר֣שֶׁת עֵ֑ץ לַֽעֲשׂ֖וֹת בְּכָל־מְלָאכָֽה:
וּבַֽחֲרשֶׁת - This is a general term for craftsmanship, as we find: חָרָשׁ חָכָם “a skilled craftsman,” 36 but Onkelos, when translating the two instances of the word here, was more specific, differentiating between their meanings, for in Aramaic a gem craftsman is called a אֻמָּן “lapidary” and a wood craftsman is called a נַגָּר “carpenter.”   וּבַֽחֲרשֶׁת.  לְשׁוֹן אָמָּנוּת, כְּמוֹ חָרָשׁ חָכָם (ישעיהו מ'), וְאֻנְקְלוֹס פֵּרֵשׁ, וְשִׁנָּה בְּפֵרוּשָׁן, שֶׁחָרַשׁ אֲבָנִים קָרוּי אָמָּן וְחָרַשׁ עֵץ קָרוּי נַגָּר:
לְמַלֹּאת - (lit.) To fill - means here: to mount the gem in its setting, filling it, i.e., to make the setting according to the size of the base of the gem and its thickness.   לְמַלֹּאת.  לְהוֹשִׁיבָהּ בְּמִשְׁבֶּצֶת שֶׁלָּהּ בְּמִלּוּאָהּ – לַעֲשׂוֹת הַמִּשְׁבֶּצֶת לְמִדַּת מוֹשַׁב הָאֶבֶן וְעָבְיָהּ:
6Moreover, I have appointed Oholiav son of Achisamach, of the tribe of Dan, along with him, and I have endowed every wise-hearted person with wisdom, so that they may make everything that I have commanded you:   ווַֽאֲנִ֞י הִנֵּ֧ה נָתַ֣תִּי אִתּ֗וֹ אֵ֣ת אָֽהֳלִיאָ֞ב בֶּן־אֲחִֽיסָמָךְ֙ לְמַטֵּה־דָ֔ן וּבְלֵ֥ב כָּל־חֲכַם־לֵ֖ב נָתַ֣תִּי חָכְמָ֑ה וְעָשׂ֕וּ אֵ֖ת כָּל־אֲשֶׁ֥ר צִוִּיתִֽךָ:
וּבְלֵב כָּל־חֲכַם־לֵב וגו' - (lit.) And in the heart of every wise-hearted person…. i.e., and also the other wise-hearted ones among you I have appointed to be with Betzalel; and all whom I have endowed with wisdom “must make everything that I have commanded you.”   וּבְלֵב כָּל־חֲכַם־לֵב וגו'.  וְעוֹד שְׁאָר חַכְמֵי לֵב יֵשׁ בָּכֶם, וְכָל אֲשֶׁר נָתַתִּי בוֹ חָכְמָה וְעָשׂוּ אֵת כָּל אֲשֶׁר צִוִּיתִיךָ:
7the Tent of Meeting, the Ark for the Tablets of Testimony and the Cover upon it, and all the implements for the Tent of Meeting;   זאֵ֣ת | אֹ֣הֶל מוֹעֵ֗ד וְאֶת־הָֽאָרֹן֙ לָֽעֵדֻ֔ת וְאֶת־הַכַּפֹּ֖רֶת אֲשֶׁ֣ר עָלָ֑יו וְאֵ֖ת כָּל־כְּלֵ֥י הָאֹֽהֶל:
וְאֶת־הָֽאָרֹן לָֽעֵדֻת - The Ark for the Testimony - i.e., for the purpose of placing in it the stone Tablets of the Testimony.   וְאֶת־הָֽאָרֹן לָֽעֵדֻת.  לְצֹרֶךְ לֻחוֹת הָעֵדוּת:
8the Table and its utensils, the pure-gold Candelabrum and all its utensils, and the incense Altar;   חוְאֶת־הַשֻּׁלְחָן֙ וְאֶת־כֵּלָ֔יו וְאֶת־הַמְּנֹרָ֥ה הַטְּהֹרָ֖ה וְאֶת־כָּל־כֵּלֶ֑יהָ וְאֵ֖ת מִזְבַּ֥ח הַקְּטֹֽרֶת:
הַטְּהֹרָה - The pure [Candelabrum] - is so called on account of its being made from pure gold.   הַטְּהֹרָה.  עַל שֵׁם זָהָב טָהוֹר:
9the sacrificial, Outer Altar and all its utensils, and the Laver and its base;   טוְאֶת־מִזְבַּ֥ח הָֽעֹלָ֖ה וְאֶת־כָּל־כֵּלָ֑יו וְאֶת־הַכִּיּ֖וֹר וְאֶת־כַּנּֽוֹ:
10the netted packing-cloths for the furnishings, the sacred vestments for Aaron the priest, and the vestments of his sons to be worn during their service as priests;   יוְאֵ֖ת בִּגְדֵ֣י הַשְּׂרָ֑ד וְאֶת־בִּגְדֵ֤י הַקֹּ֨דֶשׁ֙ לְאַֽהֲרֹ֣ן הַכֹּהֵ֔ן וְאֶת־בִּגְדֵ֥י בָנָ֖יו לְכַהֵֽן:
וְאֵת בִּגְדֵי הַשְּׂרָד - I am of the opinion, according to the straightforward meaning of the verse, that it is impossible to say that this is referring to the priestly garments, for with regard to them it says here separately: “the sacred vestments for Aaron the priest, and the vestments of his sons to serve as priests.” Rather, these בִּגְדֵי הַשְּׂרָד are the turquoise, purple, and scarlet wool cloths mentioned in the passage regarding preparing the Tabernacle’s furnishings for travel: “they must put them into a turquoise wool cloth bag”; “they must spread a purple wool cloth bag over it”; “they must spread a scarlet wool cloth bag on them.” 37 My explanation seems to be correct, for it says: “With the turquoise, purple, and scarlet wool, they made בִגְדֵי שְׂרָד for use in the Tabernacle,” 38 and linen is not mentioned along with them, and if בִגְדֵי שְׂרָד were referring to the priestly garments it should have mentioned linen, too, for we do not find any of the priestly garments that contained purple or scarlet wool without linen.   וְאֵת בִּגְדֵי הַשְּׂרָד.  אוֹמֵר אֲנִי – לְפִי פְּשׁוּטוֹ שֶׁל מִקְרָא – שֶׁאִי אֶפְשָׁר לוֹמַר שֶׁבְּבִגְדֵי כְהֻנָּה מְדַבֵּר, לְפִי שֶׁנֶּ' אֶצְלָם וְאֶת בִּגְדֵי הַקֹּדֶשׁ לְאַהֲרֹן הַכֹּהֵן וְאֶת בִּגְדֵי בָנָיו לְכַהֵן, אֶלָּא אֵלּוּ בִּגְדֵי הַשְּׂרָד הֵם בִּגְדֵי הַתְּכֵלֶת וְהָאַרְגָּמָן וְתוֹלַעַת שָׁנִי הָאֲמוּרִין בְּפָרָשַׁת מַסָּעוֹת, וְנָתְנוּ אֶל בֶּגֶד תְּכֵלֶת וּפָרְשׂוּ עָלָיו בֶּגֶד אַרְגָּמָן וּפָרְשׂוּ עֲלֵיהֶם בֶּגֶד תּוֹלַעַת שָׁנִי (במדבר ד'); וְנִרְאִין דְּבָרַי, שֶׁנֶּ' וּמִן הַתְּכֵלֶת וְהָאַרְגָּמָן וְתוֹלַעַת הַשָּׁנִי עָשׂוּ בִגְדֵי שְׂרָד לְשָׁרֵת בַּקֹּדֶשׁ (שמות ל"ט), וְלֹא הֻזְכַּר שֵׁשׁ עִמָּהֶם, וְאִם בְּבִגְדֵי כְהֻנָּה מְדַבֵּר, לֹא מָצִינוּ בְאֶחָד מֵהֶם אַרְגָּמָן אוֹ תוֹלַעַת שָׁנִי בְּלֹא שֵׁשׁ:
בִּגְדֵי הַשְּׂרָד - Some explain the word שְּׂרָד as a term for “work” or “service,” as indeed Onkelos translates it: לְבוּשֵׁי שִׁמּוּשָׁא “service garments,” but there is no similar usage for this word in Scripture. I therefore am of the opinion that it is an Aramaic term, similar to Onkelos’ translation of קְלָעִים “nettings” as סְרָדִין, 39 and his translation of מִכְבָּר “grate” as סְרָדָא, 40 and בִּגְדֵי הַשְּׂרָד were so called because they were crocheted with a needle and made with many holes; “lacediz” in Old French (“meshwork”).   בִּגְדֵי הַשְּׂרָד.  יֵשׁ מְפָרְשִׁים לְשׁוֹן עֲבוֹדָה וְשֵׁרוּת, כְּתַרְגּוּמוֹ לְבוּשֵׁי שִׁמּוּשָׁא, וְאֵין לוֹ דִּמְיוֹן בַּמִּקְרָא; וַאֲנִי אוֹמֵר שֶׁהוּא לְשׁוֹן אֲרַמִּי, כְּתַרְגּוּם שֶׁל קְלָעִים וְתַרְגּוּם שֶׁל מִכְבָּר, שֶׁהָיוּ אֲרוּגִים בְּמַחַט עֲשׂוּיִים נְקָבִים נְקָבִים לצי"דץ בְּלַעַז:
11and the anointing oil and the spice incense for the Sanctuary. According to all that I have commanded you, so must they do.”   יאוְאֵ֨ת שֶׁ֧מֶן הַמִּשְׁחָ֛ה וְאֶת־קְטֹ֥רֶת הַסַּמִּ֖ים לַקֹּ֑דֶשׁ כְּכֹ֥ל אֲשֶׁר־צִוִּיתִ֖ךָ יַֽעֲשֽׂוּ:
וְאֵת קְטֹרֶת הַסַּמִּים לַקֹּדֶשׁ - And the spice incense for the Sanctuary - means: for the purpose of burning it inside the Temple building, which is called קֹדֶשׁ “Sanctuary.”   וְאֵת קְטֹרֶת הַסַּמִּים לַקֹּדֶשׁ.  לְצֹרֶךְ הַקְטָרַת הַהֵיכָל שֶׁהוּא קֹדֶשׁ:
12God said to Moses as follows:   יבוַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
13“You, speak to the Israelites and say to them: ‘You must nevertheless observe My Sabbaths. For it is a sign between Me and you throughout your generations to know that I, God, sanctify you.   יגוְאַתָּ֞ה דַּבֵּ֨ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ לֵאמֹ֔ר אַ֥ךְ אֶת־שַׁבְּתֹתַ֖י תִּשְׁמֹ֑רוּ כִּי֩ א֨וֹת הִ֜וא בֵּינִ֤י וּבֵֽינֵיכֶם֙ לְדֹרֹ֣תֵיכֶ֔ם לָדַ֕עַת כִּ֛י אֲנִ֥י יְהֹוָ֖ה מְקַדִּשְׁכֶֽם:
וְאַתָּה דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל - (lit.) And you, speak to the Israelites - i.e., and you, Moses, although I have told you to instruct Israel about the work of constructing the Tabernacle in an exceptional manner, nevertheless do not imagine that the Sabbath is therefore less important, by setting aside the prohibition of work for the sake of carrying out this work.   וְאַתָּה דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל.  וְאַתָּה אַף עַל פִּי שֶׁהִפְקַדְתִּיךָ לְצַוּוֹתָם עַל מְלֶאכֶת הַמִּשְׁכָּן, אַל יֵקַל בְּעֵינֶיךָ לִדְחוֹת אֶת הַשַּׁבָּת מִפְּנֵי אוֹתָהּ מְלָאכָה:
אַךְ אֶת־שַׁבְּתֹתַי תִּשְׁמֹרוּ - You must nevertheless observe My Sabbaths - i.e., even though you will be anxious and eager to complete the work of the Tabernacle promptly, as it expresses your being forgiven the sin of the Golden Calf, do not let your enthusiasm cause the prohibition of work on the Sabbath to be set aside on account of this work. Every אַךְ or רַק written in the Torah signifies a limitation, and here אך is added to exclude the Sabbath from the days when the work of building the Tabernacle may be done.   אַךְ אֶת־שַׁבְּתֹתַי תִּשְׁמֹרוּ.  אַף עַל פִּי שֶׁתִּהְיוּ רְדוּפִין וּזְרִיזִין בִּזְרִיזוּת הַמְּלָאכָה, שַׁבָּת אַל תִּדָּחֶה מִפָּנֶיהָ, כָּל אַכִין וְרַקִּין מִעוּטִין – לְמַעֵט שַׁבָּת מִמְּלֶאכֶת הַמִּשְׁכָּן:
כִּי אוֹת הִוא בֵּינִי וּבֵֽינֵיכֶם - For it is a sign between Me and you - i.e., it is a great sign between us that I have chosen you from among the nations in that I have given to you as a heritage this, My day of “rest,” for your rest.   כִּי אוֹת הִוא בֵּינִי וּבֵֽינֵיכֶם.  אוֹת גְּדֻלָּה הִיא בֵינֵינוּ, שֶׁבָּחַרְתִּי בָכֶם בְּהַנְחִילִי לָכֶם אֶת יוֹם מְנוּחָתִי לִמְנוּחָה:
לָדַעַת - (lit.) To know - i.e., so that the nations may know through it – “that I, God, sanctify you.”   לָדַעַת.  הָאֻמּוֹת בָּהּ כי אני ה' מקדשכם:
14You must observe the Sabbath, for it is holy for you. Those who desecrate it must be put to death, for the soul of anyone who does work on it will be cut off from the midst of its people, i.e., he will die prematurely and childless.   ידוּשְׁמַרְתֶּם֙ אֶת־הַשַּׁבָּ֔ת כִּ֛י קֹ֥דֶשׁ הִ֖וא לָכֶ֑ם מְחַֽלֲלֶ֨יהָ֙ מ֣וֹת יוּמָ֔ת כִּ֗י כָּל־הָֽעֹשֶׂ֥ה בָהּ֙ מְלָאכָ֔ה וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מִקֶּ֥רֶב עַמֶּֽיהָ:
מוֹת יוּמָת - Must be put to death - if there are witnesses to the act and warning was given to the offender immediately prior to committing the offense.   מוֹת יוּמָת.  אִם יֵשׁ עֵדִים וְהַתְרָאָה:
וְנִכְרְתָה - Will be cut off - if he desecrates the Sabbath intentionally but without a prior warning.   וְנִכְרְתָה.  בְּלֹא הַתְרָאָה (מכילתא):
מְחַֽלֲלֶיהָ - means: whoever treats its sanctity in a profane (חֹל) manner.   מְחַֽלֲלֶיהָ.  הַנּוֹהֵג בָּהּ חֹל בִּקְדֻשָּׁתָהּ:
15Work may be done for six days, but on the seventh day there must be an absolute rest from work, holy to God. Whoever does work on the Sabbath day must be put to death.   טושֵׁ֣שֶׁת יָמִים֘ יֵֽעָשֶׂ֣ה מְלָאכָה֒ וּבַיּ֣וֹם הַשְּׁבִיעִ֗י שַׁבַּ֧ת שַׁבָּת֛וֹן קֹ֖דֶשׁ לַֽיהֹוָ֑ה כָּל־הָֽעֹשֶׂ֧ה מְלָאכָ֛ה בְּי֥וֹם הַשַּׁבָּ֖ת מ֥וֹת יוּמָֽת:
שַׁבַּת שַׁבָּתוֹן - means: a tranquil rest and not just a casual rest.   שַׁבַּת שַׁבָּתוֹן.  מְנוּחַת מַרְגּוֹעַ וְלֹא מְנוּחַת עֲרָאִי:
שבת שבתון - The reason why Scripture employs a double term is in order to tell us that on the Sabbath it is forbidden to do all work, even that which is required for preparing food. Similarly, on Yom Kippur, about which it says: שַׁבַּת שַׁבָּתוֹן הוּא לָכֶם “It must be a complete day of rest for you,” 41 it is also forbidden to do all work. However, on a festival, about which it says only: בַּיּוֹם הָרִאשׁוֹן שַׁבָּתוֹן וּבַיּוֹם הַשְּׁמִינִי שַׁבָּתוֹן “The first day must be a day of rest and the eighth day must be a day of rest,” 42 it is forbidden to do all mundane work, but it is permitted to do work that is required for preparing food.   שבת שבתון.  לכך כפלו הכתוב לומר שאסור בכל מלאכה, אפילו אוכל נפש, וכן יום הכפורים שנאמר בו (ויקרא כג לב) שבת שבתון הוא לכם, אסור בכל מלאכה, אבל יום טוב לא נאמר בו כי אם ביום הראשון שבתון וביום השמיני שבתון (שם) אסורים בכל מלאכת עבודה, ומותרים במלאכת אוכל נפש:
קֹדֶשׁ לה' - Holy to God - i.e., the observance of its holiness must be for My sake and by My command.   קֹדֶשׁ לה'.  שְׁמִירַת קְדֻשָּׁתָהּ לִשְׁמִי וּבְמִצְוָתִי:
16The Israelites must observe the Sabbath, establishing the Sabbath throughout their generations as an everlasting covenant.   טזוְשָֽׁמְר֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶת־הַשַּׁבָּ֑ת לַֽעֲשׂ֧וֹת אֶת־הַשַּׁבָּ֛ת לְדֹֽרֹתָ֖ם בְּרִ֥ית עוֹלָֽם:
17It is a sign between Me and the Israelites for all time, that in six days God made the heavens and the earth, and on the seventh day He ceased from work and rested.’”   יזבֵּינִ֗י וּבֵין֙ בְּנֵ֣י יִשְׂרָאֵ֔ל א֥וֹת הִ֖וא לְעֹלָ֑ם כִּי־שֵׁ֣שֶׁת יָמִ֗ים עָשָׂ֤ה יְהֹוָה֙ אֶת־הַשָּׁמַ֣יִם וְאֶת־הָאָ֔רֶץ וּבַיּוֹם֙ הַשְּׁבִיעִ֔י שָׁבַ֖ת וַיִּנָּפַֽשׁ:
וַיִּנָּפַֽשׁ - Its meaning is as Onkelos translates it: וְנָח – “and He rested.” Every expression of the root נפש is related to נֶפֶשׁ “soul,” because a person revives his spirit (נֶפֶשׁ) and his breath when resting from the toil of labor. God, the One about whom it is written: “He never tires or grows weary,” 43 and all His action is done through speech, dictated that rest be ascribed to Him, so as to make this idea more comprehensible to us.   וַיִּנָּפַֽשׁ.  כְּתַרְגּוּמוֹ וְנָח, וְכָל לְשׁוֹן נֹפֶשׁ הוּא לְשׁוֹן נֶפֶשׁ, שֶׁמֵּשִׁיב נַפְשׁוֹ וּנְשִׁימָתוֹ בְּהַרְגִּיעוֹ מִטֹּרַח הַמְּלָאכָה; וּמִי שֶׁכָּתוּב בּוֹ לֹא יִיעַף וְלֹא יִיגָע (ישעיה מ'), וְכָל פָּעֳלוֹ בְמַאֲמָר, הִכְתִּיב מְנוּחָה בְּעַצְמוֹ? לְשַׂבֵּר הָאֹזֶן מַה שֶּׁהִיא יְכוֹלָה לִשְׁמֹעַ:

Second Portion

Shemot (Exodus) Chapter 31

18When God finished speaking with Moses on Mount Sinai, He gave him the two Tablets of Testimony—tablets of stone inscribed by the “finger” of God.   יחוַיִּתֵּ֣ן אֶל־משֶׁ֗ה כְּכַלֹּתוֹ֙ לְדַבֵּ֤ר אִתּוֹ֙ בְּהַ֣ר סִינַ֔י שְׁנֵ֖י לֻחֹ֣ת הָֽעֵדֻ֑ת לֻחֹ֣ת אֶ֔בֶן כְּתֻבִ֖ים בְּאֶצְבַּ֥ע אֱלֹהִֽים:
וַיִּתֵּן אֶל־משֶׁה וגו' - (lit.) He gave to Moses… From here we see that there is no precise chronological order in the Torah, for the incident of the Golden Calf occurred long before the command to build the Tabernacle, for on 17 Tammuz the two Tablets of the Ten Commandments were broken because they had worshiped the Golden Calf, on Yom Kippur the Holy One, blessed be He, became reconciled with Israel, on the next day they began bringing donations for the Tabernacle, and it was erected on 1 Nisan.   וַיִּתֵּן אֶל־משֶׁה וגו'.  אֵין מֻקְדָּם וּמְאֻחָר בַּתּוֹרָה – מַעֲשֵׂה הָעֵגֶל קֹדֶם לְצִוּוּי מְלֶאכֶת הַמִּשְׁכָּן יָמִים רַבִּים הָיָה – שֶׁהֲרֵי בְי"ז בְּתַמּוּז נִשְׁתַּבְּרוּ הַלּוּחוֹת, וּבְיוֹם הַכִּפּוּרִים נִתְרַצָּה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, וּלְמָחֳרָת הִתְחִילוּ בְנִדְבַת הַמִּשְׁכָּן וְהוּקַם בְּאֶחָד בְּנִיסָן (תנחומא):
כְּכַלֹּתוֹ - When He finished. The word is written without a ו after the ל, as though it said כְּכַלָּתוֹ “like His bride,” to indicate that the Torah was given to Moses as a gift, just like a bride is given over to the bridegroom, for otherwise it was impossible for him to learn it all in such a short time. Another explanation: Just as a bride adorns herself with 24 different ornaments – those mentioned in the Book of Isaiah 1 – so, too, a Torah scholar must be proficient in the 24 books of Scripture.   כְּכַלֹּתוֹ.  ככלתו כְּתִיב – חָסֵר – שֶׁנִּמְסְרָה לוֹ תּוֹרָה בְּמַתָּנָה כְּכַלָּה לֶחָתָן, שֶׁלֹּא הָיָה יָכוֹל לִלְמֹד כֻּלָּהּ בִּזְמַן מֻעָט כָּזֶה. דָּבָר אַחֵר, מַה כַּלָּה מִתְקַשֶּׁטֶת בְּכ"ד קִשּׁוּטִין – הֵן הָאֲמוּרִים בְּסֵפֶר יְשַׁעְיָה – אַף תַּלְמִיד חָכָם צָרִיךְ לִהְיוֹת בָּקִי בְּכ"ד סְפָרִים:
לְדַבֵּר אִתּוֹ - Speaking with him - the rules and laws that are written in parashat VeEleh HaMishpatim (i.e., Mishpatim).   לְדַבֵּר אִתּוֹ.  הַחֻקִּים וְהַמִּשְׁפָּטִים שֶׁבִּוְאֵלֶּה הַמִּשְׁפָּטִים:
לְדַבֵּר אִתּוֹ - Speaking with him. This teaches us that Moses would first hear each law directly from the Almighty, and then the two of them would repeat and study the law together.   לְדַבֵּר אִתּוֹ.  מְלַמֵּד שֶׁהָיָה מֹשֶׁה שׁוֹמֵעַ מִפִּי הַגְּבוּרָה וְחוֹזְרִין וְשׁוֹנִין אֶת הַהֲלָכָה שְׁנֵיהֶם יַחַד:
לֻחֹת - Tablets. It is written without a ו after the ח as though it said לֻחַתone tablet of,” to indicate that both Tablets were alike in every respect.   לֻחֹת.  לחת כְּתִיב שֶׁהָיוּ שְׁתֵּיהֶן שָׁווֹת (שם):

Shemot (Exodus) Chapter 32

1The people saw that Moses had delayed in coming down from the mountain. The people gathered around Aaron and said to him, “Arise, make us substitute leaders, who will lead us, because this man Moses, who led us up out of Egypt—we do not know what has become of him.”   אוַיַּ֣רְא הָעָ֔ם כִּֽי בשֵׁ֥שׁ משֶׁ֖ה לָרֶ֣דֶת מִן־הָהָ֑ר וַיִּקָּהֵ֨ל הָעָ֜ם עַל־אַֽהֲרֹ֗ן וַיֹּֽאמְר֤וּ אֵלָיו֙ ק֣וּם | עֲשֵׂה־לָ֣נוּ אֱלֹהִ֗ים אֲשֶׁ֤ר יֵֽלְכוּ֙ לְפָנֵ֔ינוּ כִּי־זֶ֣ה | משֶׁ֣ה הָאִ֗ישׁ אֲשֶׁ֤ר הֶֽעֱלָ֨נוּ֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לֹ֥א יָדַ֖עְנוּ מֶה־הָ֥יָה לֽוֹ:
כִּֽי בשֵׁשׁ משֶׁה - The meaning of בֹשֵׁשׁ is as Onkelos translates it: אוֹחַר, denoting delay, and similarly we find: בֹשֵׁשׁ רִכְבּוֹWhy is his chariot late…?” 2 and וַיָּחִילוּ עַד בּוֹשׁ “They waited to the point of delay.” 3 For when Moses went up onto the mountain, he said to the people, “At the end of 40 days I will come down within the first six hours of the day.” They thought that the day he went up was included in the 40 days, but his statement to them meant full days, i.e., 40 days each with its preceding night, but the day he ascended was not with its preceding night, for he went up on 7 Sivan in the morning. The 40th day came out to be on 17 Tammuz. On 16 Tammuz Satan came and caused confusion in the world, making it appear dark, gloomy, and overcast, intimating that Moses had certainly died and therefore confusion has come to the world. Satan then said to them, “Moses is dead, for six hours have passed and he has not yet come…,” as is related in Tractate Shabbat. 4 It is impossible, however, to say that they erred only due to it being a cloudy day, erring between before and after midday, for Moses in fact did not descend the mountain until the next day, as it says: “They rose early the next day and sacrificed ascent-offerings.” 5   כִּֽי בשֵׁשׁ משֶׁה.  כְּתַרְגּוּמוֹ, לְשׁוֹן אִחוּר, וְכֵן בֹּשֵׁשׁ רִכְבּוֹ (שופטים ה'), וַיָּחִילוּ עַד בּוֹשׁ (שם ג'); כִּי כְּשֶׁעָלָה מֹשֶׁה לָהָר אָמַר לָהֶם לְסוֹף אַרְבָּעִים יוֹם אֲנִי בָא בְּתוֹךְ שֵׁשׁ שָׁעוֹת, כִּסְבוּרִים הֵם שֶׁאוֹתוֹ יוֹם שֶׁעָלָה מִן הַמִּנְיָן הוּא, וְהוּא אָמַר לָהֶם שְׁלֵמִים – אַרְבָּעִים יוֹם וְלֵילוֹ עִמּוֹ – וְיוֹם עֲלִיָּתוֹ אֵין לֵילוֹ עִמּוֹ, שֶׁהֲרֵי בְז' בְּסִיוָן עָלָה, נִמְצָא יוֹם אַרְבָּעִים בְּשִׁבְעָה עָשָׂר בְּתַמּוּז. בְּי"ו בָּא שָׂטָן וְעִרְבֵּב אֶת הָעוֹלָם, וְהֶרְאָה דְּמוּת חֹשֶׁךְ וַאֲפֵלָה וְעִרְבּוּבְיָה, לוֹמַר וַדַּאי מֵת מֹשֶׁה לְכָךְ בָּא עִרְבּוּבְיָא לָעוֹלָם, אָמַר לָהֶם מֵת מֹשֶׁה, שֶׁכְּבָר בָּאוּ שֵׁשׁ שָׁעוֹת וְלֹא בָּא וְכוּ' כִּדְאִיתָא בְמַסֶּכֶת שַׁבָּת (דף פ"ט); וְאִי אֶפְשָׁר לוֹמַר שֶׁלֹא טָעוּ אֶלָּא בְּיוֹם הַמְעֻנָּן בֵּין קֹדֶם חֲצוֹת בֵּין לְאַחַר חֲצוֹת, שֶׁהֲרֵי לֹא יָרַד מֹשֶׁה עַד יוֹם הַמָּחֳרָת, שֶׁנֶּאֱמַר וַיַּשְׁכִּימוּ מִמָּחֳרָת וַיַּעֲלוּ עֹלֹת:
אֲשֶׁר יֵֽלְכוּ לְפָנֵינוּ - Who will lead us. The plural form here indicates that they had a desire for many leaders.   אֲשֶׁר יֵֽלְכוּ לְפָנֵינוּ.  אֱלוֹהוֹת הַרְבֵּה אִוּוּ לָהֶם (סנהדרין ס"ג):
כִּֽי זֶה משֶׁה הָאִישׁ - Because this man Moses. Satan showed them an image of Moses being carried into heaven on a bier.   כִּֽי זֶה משֶׁה הָאִישׁ.  כְּמִין דְּמוּת מֹשֶׁה הֶרְאָה לָהֶם הַשָּׂטָן, שֶׁנּוֹשְׂאִים אוֹתוֹ בַּאֲוִיר רְקִיעַ הַשָּׁמָיִם (שבת פ"ט):
אֲשֶׁר הֶֽעֱלָנוּ מֵאֶרֶץ מִצְרַיִם - Who led us up out of Egypt - and was showing us the way by which to go up – “we do not know what has become of him.” Thus we now require leaders who will lead us.   אֲשֶׁר הֶֽעֱלָנוּ מֵאֶרֶץ מִצְרַיִם.  וְהָיָה מוֹרֶה לָנוּ דֶּרֶךְ אֲשֶׁר נַעֲלֶה בָּהּ, עַתָּה צְרִיכִין אָנוּ לֶאֱלוֹהוֹת אֲשֶׁר יֵלְכוּ לְפָנֵינוּ:
2Aaron said to them, “Remove the gold rings from the ears of your wives, your sons, and your daughters, and bring them to me.”   בוַיֹּ֤אמֶר אֲלֵהֶם֙ אַֽהֲרֹ֔ן פָּֽרְקוּ֙ נִזְמֵ֣י הַזָּהָ֔ב אֲשֶׁר֙ בְּאָזְנֵ֣י נְשֵׁיכֶ֔ם בְּנֵיכֶ֖ם וּבְנֹֽתֵיכֶ֑ם וְהָבִ֖יאוּ אֵלָֽי:
בְּאָזְנֵי נְשֵׁיכֶם - The ears of your wives. Aaron said to himself: “The women and children value their jewelry and will not release them. Maybe the matter will thus be delayed and within that time Moses will come.” The men, however, did not wait and divested themselves of their own jewelry.   בְּאָזְנֵי נְשֵׁיכֶם.  אָמַר אַהֲרֹן בְּלִבּוֹ: הַנָּשִׁים וְהַיְלָדִים חָסִים עַל תַּכְשִׁיטֵיהֶן, שֶׁמָּא יִתְעַכֵּב הַדָּבָר וּבְתוֹךְ כָּךְ יָבֹא מֹשֶׁה, וְהֵם לֹא הִמְתִּינוּ וּפָרְקוּ מֵעַל עַצְמָן:
פָּֽרְקוּ - Remove. This is a plural imperative form corresponding to the singular form פָּרֵק, just as בָּרְכוּ is the plural imperative corresponding to the singular form בָּרֵךְ.   פָּֽרְקוּ.  לְשׁוֹן צִוּוּי, מִגִּזְרַת פָּרֵק לְיָחִיד, כְּמוֹ בָּרְכוּ מִגִּזְרַת בָּרֵךְ:
3All the people stripped themselves of the gold rings that were on their ears and brought them to Aaron.   גוַיִּתְפָּֽרְקוּ֙ כָּל־הָעָ֔ם אֶת־נִזְמֵ֥י הַזָּהָ֖ב אֲשֶׁ֣ר בְּאָזְנֵיהֶ֑ם וַיָּבִ֖יאוּ אֶל־אַֽהֲרֹֽן:
וַיִּתְפָּֽרְקוּ - The root פרק expresses “unloading a burden.” Here, however, the reflexive form is used, for when they removed them from their ears the result was that they were stripped of their earrings; “descharyer” in Old French (“to unload”).   וַיִּתְפָּֽרְקוּ.  לְשׁוֹן פְּרִיקַת מַשָּׂא, כְּשֶׁנְטָלוּם מֵאָזְנֵיהֶם נִמְצְאוּ הֵם מְפֹרָקִים מִנִּזְמֵיהֶם, דישקריי"ר בְּלַעַז:
אֶת־נִזְמֵי - is equivalent to מִנִּזְמֵי – “of the rings,” similar to: כְּצֵאתִי אֶת הָעִיר, 6 which is the same as מִן הָעִירWhen I go out of the city.”   אֶת־נִזְמֵי.  כְּמוֹ מִנִּזְמֵי, כְּמוֹ כְּצֵאתִי אֶת הָעִיר (שמות ט') – מִן הָעִיר:
4He took it from their hands, bound it in a cloth, and made it into a molten calf. They said, “This, Israel, is your god, who brought you up out of Egypt.”   דוַיִּקַּ֣ח מִיָּדָ֗ם וַיָּ֤צַר אֹתוֹ֙ בַּחֶ֔רֶט וַיַּֽעֲשֵׂ֖הוּ עֵ֣גֶל מַסֵּכָ֑ה וַיֹּ֣אמְר֔וּ אֵ֤לֶּה אֱלֹהֶ֨יךָ֙ יִשְׂרָאֵ֔ל אֲשֶׁ֥ר הֶֽעֱל֖וּךָ מֵאֶ֥רֶץ מִצְרָֽיִם:
וַיָּצַר אֹתוֹ בַּחֶרֶט - This may be translated in two ways. One way: וַיָּצַר denotes “tying” and בַּחֶרֶט means “in a cloth,” as we find: וְהַמִּטְפָּחוֹת וְהָחֲרִיטִים “and the scarves and the pouches,” 7 and וַיָּצַר כִּכְּרַיִם כֶּסֶף בִּשְׁנֵי חֲרִטִים “and he tied two talents of silver in two pouches.” 8 The second way: וַיָּצַר means “forming” and בַּחֶרֶט is a goldsmiths’ crafting tool with which they cut and engrave (חוֹרְטִין) shapes onto gold, like the pen of a scribe that engraves letters onto tablets and ledgers, as we find: וּכְתֹב עָלָיו בְּחֶרֶט אֱנוֹשׁ “and write upon it in a common man’s script.” 9 This is also the sense of how Onkelos translated it: וְצַר יָתֵהּ בְּזִיפָא “and he engraved it with a זִיפָא,” a term related to “forging”; i.e., it is a crafting tool with which one engraves letters or designs onto gold, which is called in Old French “neyel” (“niello engraving”), and by means of which one forges seals.   וַיָּצַר אֹתוֹ בַּחֶרֶט.  יֵשׁ לְתַרְגְּמוֹ בִשְׁנֵי פָנִים, הָאֶחָד וַיָּצַר – לְשׁוֹן קְשִׁירָה, בַּחֶרֶט – לְשׁוֹן סוּדָר, כְּמוֹ וְהַמִּטְפָּחוֹת וְהָחֲרִיטִים (ישעיהו ג'), וַיָּצַר כִּכְּרַיִם כֶּסֶף בִּשְׁנֵי חֲרִטִים (מלכים ב ה'), וְהַשֵּׁנִי וַיָּצַר – לְשׁוֹן צוּרָה, בַּחֶרֶט – כְּלֵי אֻמָּנוּת הַצּוֹרְפִין שֶׁחוֹרְצִין וְחוֹרְתִין בּוֹ צוּרוֹת בְּזָהָב, כְּעֵט סוֹפֵר הַחוֹרֵת אוֹתִיּוֹת בְּלוּחוֹת וּפִנְקָסִין, כְּמוֹ וּכְתֹב עָלָיו בְּחֶרֶט אֱנוֹשׁ (ישעיהו ח'), וְזֶהוּ שֶׁתִּרְגֵּם אֻנְקְלוֹס וְצַר יָתֵיהּ בְּזִיפָא, לְשׁוֹן זִיּוּף, הוּא כְּלִי אֻמָּנוּת שֶׁחוֹרְצִין בּוֹ בְּזָהָב אוֹתִיּוֹת וּשְׁקֵדִים, שֶׁקּוֹרִין בְּלַעַז ניי"ל, וּמְזַיְּפִין עַל יָדוֹ חוֹתָמוֹת:
עֵגֶל מַסֵּכָה - A molten calf. As soon as Aaron cast the gold into the fire of the furnace, the magicians among the mixed multitude of peoples who had come up with them from Egypt came and made it into a calf through magic. Others say: Micah was there, who had been rescued from within the walls of the building where he had been immured in Egypt. He possessed the inscription of the Divine Name and the metal plate on which Moses had written: “Ascend, bull; ascend, bull” to retrieve Joseph’s coffin from the Nile. He now threw it into the furnace and the image of a calf came out.   עֵגֶל מַסֵּכָה.  כֵּיוָן שֶׁהִשְׁלִיכוֹ לָאוּר בְּכוּר, בָּאוּ מְכַשְּׁפֵי עֵרֶב רַב שֶׁעָלוּ עִמָּהֶם מִמִּצְרַיִם וַעֲשָׂאוּהוּ בִכְשָׁפִים; וְיֵשׁ אוֹמְרִים מִיכָה הָיָה שָׁם, שֶׁיָּצָא מִתּוֹךְ דִּמּוֹסֵי בִּנְיָן שֶׁנִּתְמַעֵךְ בּוֹ בְּמִצְרַיִם, וְהָיָה בְיָדוֹ שֵׁם וְטַס שֶׁכָּתַב בּוֹ מֹשֶׁה "עֲלֵה שׁוֹר" "עֲלֵה שׁוֹר" לְהַעֲלוֹת אֲרוֹנוֹ שֶׁל יוֹסֵף מִתּוֹךְ נִילוּס – וְהִשְׁלִיכוֹ לְתוֹךְ הַכּוּר וְיָצָא הָעֵגֶל (תנחומא):
מַסֵּכָה - is a term related to מַתֶּכֶת “metal.” Another explanation: There were 125 centenaria of gold in it, like the numerical value of מַסֵּכָה.   מַסֵּכָה.  לְשׁוֹן מַתֶּכֶת; דָּבָר אַחֵר קכ"ה קַנְטְרִין זָהָב הָיוּ בוֹ כְּגִימַטְרִיָּא שֶׁל מַסֵּכָה (שם):
אֵלֶּה אֱלֹהֶיךָ - (lit.) These are your gods - but it does not say “These are our gods.” From here we may infer that it was the mixed multitude of peoples who came up with them from Egypt who congregated against Aaron, and it was they who made the Golden Calf and afterwards caused the Israelites to err after it.   אֵלֶּה אֱלֹהֶיךָ.  וְלֹא נֶאֱמַר אֵלֶּה אֱלֹהֵינוּ, מִכָּאן שֶׁעֵרֶב רַב שֶׁעָלוּ מִמִּצְרַיִם הֵם שֶׁנִּקְהֲלוּ עַל אַהֲרֹן וְהֵם שֶׁעֲשָׂאוּהוּ, וְאַחַר כָּךְ הִטְעוּ אֶת יִשְׂרָאֵל אַחֲרָיו (שם):
5Aaron saw, so he built an altar before it. Aaron announced, “Tomorrow there will be a festival to God!”   הוַיַּ֣רְא אַֽהֲרֹ֔ן וַיִּ֥בֶן מִזְבֵּ֖חַ לְפָנָ֑יו וַיִּקְרָ֤א אַֽהֲרֹן֙ וַיֹּאמַ֔ר חַ֥ג לַֽיהֹוָ֖ה מָחָֽר:
וַיַּרְא אַֽהֲרֹן - (lit.) Aaron saw - that the calf had in it the breath of life, as it says: “with the form of a bull eating grass,” 10 and he saw that Satan’s scheme had succeeded and that he would not be able to dissuade them entirely.   וַיַּרְא אַֽהֲרֹן.  שֶׁהָיָה בוֹ רוּחַ חַיִּים, שֶׁנֶּאֱמַר בְּתַבְנִית שׁוֹר אֹכֵל עֵשֶׂב (תהלים ק"ו), וְרָאָה שֶׁהִצְלִיחַ מַעֲשֵׂה שָׂטָן וְלֹא הָיָה לוֹ פֶּה לִדְחוֹתָם לְגַמְרֵי:
וַיִּבֶן מִזְבֵּחַ - So he built an altar - in order to delay them.   וַיִּבֶן מִזְבֵּחַ.  לִדְחוֹתָם:
וַיִּקְרָא חַג לה' מָחָֽר - [Aaron] announced, “Tomorrow there will be a festival to God” - but not today, for he hoped that maybe Moses would come back before they served it. This is its straightforward meaning. But its Midrashic explanation is stated in Vayikra Rabbah: 11 Aaron saw many things. He saw that Hur, his nephew, had admonished them and because of that they killed him, and this is what is meant by וַיִּבֶן מִזְבֵּחַ לְפָנָיו, i.e., he understood (וַיָּבֶן) from the one slaughtered (מִזָּבוּחַ) in front of him (לְפָנָיו) what would happen if he resisted. He also observed and said: “It is better that the blame be laid on me and not on them.” He also observed and said: “If they build the altar, one will bring a pebble and another a stone and their work will be accomplished momentarily, but when I build it and tarry in my work, in the meantime Moses will come.”   וַיִּקְרָא חַג לה' מָחָֽר.  וְלֹא הַיּוֹם, שֶׁמָּא יָבֹא מֹשֶׁה קֹדֶם שֶׁיַּעַבְדוּהוּ, זֶהוּ פְּשׁוּטוֹ; וּמִדְרָשׁוֹ, בְּוַיִּקְרָא רַבָּה, דְּבָרִים הַרְבֵּה רָאָה אַהֲרֹן – רָאָה חוּר בֶּן אֲחוֹתוֹ שֶׁהָיָה מוֹכִיחָם וַהֲרָגוּהוּ, וְזֶהוּ וַיִּבֶן מִזְבֵּחַ לְפָנָיו – וַיָּבֶן מִזָּבוּחַ לְפָנָיו – וְעוֹד רָאָה וְאָמַר מוּטָב שֶׁיִּתָּלֶה בִי הַסֵּרָחוֹן וְלֹא בָהֶם, וְעוֹד רָאָה וְאָמַר אִם הֵם בּוֹנִים אֶת הַמִּזְבֵּחַ, זֶה מֵבִיא צְרוֹר וְזֶה מֵבִיא אֶבֶן וְנִמְצֵאת מְלַאכְתָּן עָשׂוּי בְּבַת אַחַת, מִתּוֹךְ שֶׁאֲנִי בוֹנֶה אוֹתוֹ וַאֲנִי מִתְעַצֵּל בִּמְלַאכְתִּי, בֵּין כָּךְ וּבֵין כָּךְ מֹשֶׁה בָא:
חַג לה' - A festival to God. This shows that Aaron’s real intention was for the sake of God in Heaven, for he was confident that Moses would come and they would actually serve the Omnipresent.   חַג לה'.  בְּלִבּוֹ הָיָה לַשָּׁמַיִם, בָּטוּחַ הָיָה שֶׁיָּבֹא מֹשֶׁה וְיַעַבְדוּ אֶת הַמָּקוֹם:
6They rose early the next day and sacrificed ascent-offerings and brought peace-offerings. The people sat down to eat and drink, and then got up to revel.   ווַיַּשְׁכִּ֨ימוּ֙ מִמָּֽחֳרָ֔ת וַיַּֽעֲל֣וּ עֹלֹ֔ת וַיַּגִּ֖שׁוּ שְׁלָמִ֑ים וַיֵּ֤שֶׁב הָעָם֙ לֶֽאֱכֹ֣ל וְשָׁת֔וֹ וַיָּקֻ֖מוּ לְצַחֵֽק:
וַיַּשְׁכִּימוּ - They rose early. Satan precipitated their rising so that they would sin.   וַיַּשְׁכִּימוּ.  הַשָּׂטָן זֵרְזָם, כְּדֵי שֶׁיֶּחֶטְאוּ:
לְצַחֵֽק - To revel. This term denotes immorality, as it says in Potiphar’s wife’s accusation of Joseph: “to mock (לְצַחֶק) me,” 12 and murder, as in: “Let the young men get up and play (וִישַׂחֲקוּ) before us,” 13 and here, too, this was the case, for Hur was killed by them.   לְצַחֵֽק.  יֵשׁ בְּמַשְׁמַע הַזֶּה גִּלּוּי עֲרָיוֹת, כְּמוֹ שֶׁנֶּ' לְצַחֶק בִּי (בראשית ל"ט), וּשְׁפִיכוּת דָּמִים, כְּמוֹ שֶׁנֶּ' יָקוּמוּ נָא הַנְּעָרִים וִישַׂחֲקוּ לְפָנֵינוּ (שמואל ב ב'), אַף כָּאן נֶהֱרַג חוּר (שמות רבה):
7God spoke to Moses, “Go, descend, for your people whom you brought up out of Egypt have become corrupt.   זוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֑ה לֶךְ־רֵ֕ד כִּ֚י שִׁחֵ֣ת עַמְּךָ֔ אֲשֶׁ֥ר הֶֽעֱלֵ֖יתָ מֵאֶ֥רֶץ מִצְרָֽיִם:
וַיְדַבֵּר - [God] spoke. This term denotes harsh speech, as we find: וַיְדַבֵּר אִתָּם קָשׁוֹת “and he spoke to them harshly.” 14   וַיְדַבֵּר.  לְשׁוֹן קֹשִׁי הוּא, כְּמוֹ וַיְדַבֵּר אִתָּם קָשׁוֹת (בראשית מ"ב):
לֶךְ־רֵד - Go, descend - from your exalted spiritual position, for I gave you greatness only for their sake. At that moment Moses was excommunicated by decree of the heavenly court.   לֶךְ־רֵד.  מִגְּדֻלָּתְךָ – לֹא נָתַתִּי לְךָ גְּדֻלָּה אֶלָּא בִשְׁבִילָם (ברכות ל"ב), בְּאוֹתָהּ שָׁעָה נִתְנַדָּה מֹשֶׁה מִפִּי בֵית דִּין שֶׁל מַעְלָה (תנחומא):
שִׁחֵת עַמְּךָ - Your people…have become corrupt. It does not say שִׁחֵת הָעָםthe people have become corrupt,” but עַמְּךָyour people”; i.e., the mixed multitude whom you accepted on your own initiative, converting them to Judaism without consulting Me, but you said: “It is a good thing that converts be attached to the Divine Presence” – it is they who have become corrupt and have corrupted others.   שִׁחֵת עַמְּךָ.  שִׁחֵת הָעָם לֹא נֶאֱמַר, אֶלָּא עַמְּךָ – עֵרֶב רַב שֶׁקִּבַּלְתָּ מֵעַצְמְךָ וְגִיַּרְתָּם וְלֹא נִמְלַכְתָּ בִּי, וְאָמַרְתָּ טוֹב שֶׁיִּדְבְּקוּ גֵרִים בַּשְּׁכִינָה – הֵם שִׁחֲתוּ וְהִשְׁחִיתוּ (שמות רבה):
8They have been quick to turn away from the path that I commanded them to follow; they have made themselves a molten calf. They have prostrated themselves before it and have offered up sacrifices to it, saying, ‘This, Israel, is your god, who brought you up out of Egypt.’”   חסָ֣רוּ מַהֵ֗ר מִן־הַדֶּ֨רֶךְ֙ אֲשֶׁ֣ר צִוִּיתִ֔ם עָשׂ֣וּ לָהֶ֔ם עֵ֖גֶל מַסֵּכָ֑ה וַיִּשְׁתַּֽחֲווּ־לוֹ֙ וַיִּזְבְּחוּ־ל֔וֹ וַיֹּ֣אמְר֔וּ אֵ֤לֶּה אֱלֹהֶ֨יךָ֙ יִשְׂרָאֵ֔ל אֲשֶׁ֥ר הֶֽעֱל֖וּךָ מֵאֶ֥רֶץ מִצְרָֽיִם:
9God further said to Moses, “I have observed this people, and it is indeed a stiff-necked people.   טוַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־משֶׁ֑ה רָאִ֨יתִי֙ אֶת־הָעָ֣ם הַזֶּ֔ה וְהִנֵּ֥ה עַם־קְשֵׁה־עֹ֖רֶף הֽוּא:
קְשֵׁה־עֹרֶף - Stiff-necked - i.e., they turn a stiff neck toward those who rebuke them, refusing to listen.   קְשֵׁה־עֹרֶף.  מַחֲזְרִין קְשִׁי עָרְפָּם לְנֶגֶד מוֹכִיחֵיהֶם וּמְמָאֲנִים לִשְׁמֹעַ:
10Now, let Me be; I will display indignation against them and will destroy them entirely. I will make you into a great nation.”   יוְעַתָּה֙ הַנִּ֣יחָה לִּ֔י וְיִֽחַר־אַפִּ֥י בָהֶ֖ם וַֽאֲכַלֵּ֑ם וְאֶֽעֱשֶׂ֥ה אֽוֹתְךָ֖ לְג֥וֹי גָּדֽוֹל:
הַנִּיחָה לִּי - Let Me be. We have not yet heard that Moses prayed for them, yet God says, “Let Me be”! This can only mean that here He gave Moses an opening, intimating to him that the matter was dependent on him, i.e., that if he would pray for them, He would not destroy them.   הַנִּיחָה לִּי.  עֲדַיִן לֹא שָׁמַעְנוּ שֶׁהִתְפַּלֵּל מֹשֶׁה עֲלֵיהֶם וְהוּא אוֹמֵר הַנִּיחָה לִּי? אֶלָּא כָּאן פָּתַח לוֹ פֶּתַח וְהוֹדִיעוֹ שֶׁהַדָּבָר תָּלוּי בּוֹ – שֶׁאִם יִתְפַּלֵּל עֲלֵיהֶם לֹא יְכַלֵּם (ברכות ל"ב):
11So Moses then pleaded with God, his God, and said, “God, why should You display indignation against Your people, whom You brought out of Egypt with great power and a mighty hand?   יאוַיְחַ֣ל משֶׁ֔ה אֶת־פְּנֵ֖י יְהֹוָ֣ה אֱלֹהָ֑יו וַיֹּ֗אמֶר לָמָ֤ה יְהֹוָה֙ יֶֽחֱרֶ֤ה אַפְּךָ֙ בְּעַמֶּ֔ךָ אֲשֶׁ֤ר הוֹצֵ֨אתָ֙ מֵאֶ֣רֶץ מִצְרַ֔יִם בְּכֹ֥חַ גָּד֖וֹל וּבְיָ֥ד חֲזָקָֽה:
לָמָה ה' יֶֽחֱרֶה אַפְּךָ - God, why should You display indignation - for can anyone become jealous except of one with comparable ability, such as one wise man of another or one mighty man of another?   לָמָה ה' יֶֽחֱרֶה אַפְּךָ.  כְּלוּם מִתְקַנֵּא אֶלָּא חָכָם בְּחָכָם, גִּבּוֹר בְּגִבּוֹר:
12Why should the Egyptians say: ‘He took them out with evil intent: to kill them in the mountains and to utterly eradicate them from the face of the earth’? Withdraw from Your display of indignation, and renounce the thought of bringing evil upon Your people.   יבלָ֩מָּה֩ יֹֽאמְר֨וּ מִצְרַ֜יִם לֵאמֹ֗ר בְּרָעָ֤ה הֽוֹצִיאָם֙ לַֽהֲרֹ֤ג אֹתָם֙ בֶּֽהָרִ֔ים וּלְכַ֨לֹּתָ֔ם מֵעַ֖ל פְּנֵ֣י הָֽאֲדָמָ֑ה שׁ֚וּב מֵֽחֲר֣וֹן אַפֶּ֔ךָ וְהִנָּחֵ֥ם עַל־הָֽרָעָ֖ה לְעַמֶּֽךָ:
וְהִנָּחֵם - means: consider for them a different thought to now do good to them.   וְהִנָּחֵם.  הִתְעַשֵּׁת מַחֲשָׁבָה אַחֶרֶת – לְהֵיטִיב לָהֶם
עַל־הָֽרָעָה - (lit.) Of the evil - that You had intended to do to them.   עַל־הָֽרָעָה.  אֲשֶׁר חָשַׁבְתָּ לָהֶם:
13Remember Your servants, Abraham, Isaac, and Israel, to whom You swore by Your Self, telling them, ‘I will make your descendants as numerous as the stars of the sky, and I will give to your descendants this entire land that I promised, and they will inherit it forever.’”   יגזְכֹ֡ר לְאַבְרָהָם֩ לְיִצְחָ֨ק וּלְיִשְׂרָאֵ֜ל עֲבָדֶ֗יךָ אֲשֶׁ֨ר נִשְׁבַּ֣עְתָּ לָהֶם֘ בָּךְ֒ וַתְּדַבֵּ֣ר אֲלֵהֶ֔ם אַרְבֶּה֙ אֶת־זַרְעֲכֶ֔ם כְּכֽוֹכְבֵ֖י הַשָּׁמָ֑יִם וְכָל־הָאָ֨רֶץ הַזֹּ֜את אֲשֶׁ֣ר אָמַ֗רְתִּי אֶתֵּן֙ לְזַרְעֲכֶ֔ם וְנָֽחֲל֖וּ לְעֹלָֽם:
זְכֹר לְאַבְרָהָם - Remember Abraham - i.e., if Israel has transgressed the Ten Commandments, Abraham their father, was tested with ten trials, passing them all, but has not yet received his reward. Give it to him now and let the ten transgressions be counterbalanced by the ten trials.   זְכֹר לְאַבְרָהָם.  אִם עָבְרוּ עַל עֲשֶׂרֶת הַדִּבְּרוֹת, אַבְרָהָם אֲבִיהֶם נִתְנַסָּה בַעֲשָׂרָה נִסְיוֹנוֹת וַעֲדַיִן לֹא קִבֵּל שְׂכָרוֹ, תְּנֵהוּ לוֹ וְיֵצְאוּ עֲשָׂרָה בַעֲשָׂרָה (תנחומא):
לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל - Abraham, Isaac, and Israel - i.e., if they are liable for punishment by burning, remember the merit of Abraham, who submitted himself to be burned for Your sake at Ur of the Chaldeans; if they are liable to be killed by the sword, remember the merit of Isaac, who offered his neck when bound on the altar; and if they are liable for exile, remember the merit of Jacob, who was exiled to Charan. And if they cannot be saved by their patriarchs’ merit, why do You say to me: “I will make you into a great nation” 15 – if even a chair of three legs cannot stand before You at the time of Your anger, how much more so would this be true for a chair of only one leg!   לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל.  אִם לִשְׂרֵפָה הֵם, זְכֹר לְאַבְרָהָם שֶׁמָּסַר עַצְמוֹ לִשָּׂרֵף עָלֶיךָ בְּאוּר כַּשְׂדִים, אִם לַהֲרִיגָה, זְכֹר לְיִצְחָק שֶׁפָּשַׁט צַוָּארוֹ לַעֲקֵדָה, אִם לְגָלוּת, זְכֹר לְיַעֲקֹב שֶׁגָּלָה לְחָרָן, וְאִם אֵינָן נִצּוֹלִין בִּזְכוּתָן, מָה אַתָּה אוֹמֵר לִי וְאֶעֱשֶה אוֹתְךָ לְגוֹי גָּדוֹל? וְאִם כִּסֵּא שֶׁל ג' רַגְלַיִם אֵינוֹ עוֹמֵד לְפָנֶיךָ בִשְׁעַת כַּעַסְךָ, קַל וָחֹמֶר לְכִסֵּא שֶׁל רֶגֶל אַחַת (ברכות ל"ב):
אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בָּךְ - To whom You swore by Your Self. You did not swear to them by something temporary – neither by heaven nor earth, neither by mountains nor hills – but by Your Self, for You endure and Your oath endures forever, as it says regarding Abraham: “By Myself I swear”; 16 and to Isaac was said: “and I will fulfill the oath that I made to your father Abraham”; 17 and to Jacob was said: “I am God Almighty; be fruitful and increase,” 18 that He swore to him by His Divine Name אֵל שַׁדַּי “God Almighty.”   אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בָּךְ.  לֹא נִשְׁבַּעְתָּ לָהֶם בְּדָבָר שֶׁהוּא כָּלֶה – לֹא בַשָּׁמַיִם וְלֹא בָאָרֶץ וְלֹא בֶהָרִים וְלֹא בַּגְּבָעוֹת – אֶלָּא בְךָ, שֶׁאַתָּה קַיָּם וּשְׁבוּעָתְךָ קַיֶּמֶת לְעוֹלָם, שֶׁנֶּ' בִּי נִשְׁבַּעְתִּי נְאֻם ה' (בראשית כ"ב), וּלְיִצְחָק נֶאֱמַר וַהֲקִמֹתִי אֶת הַשְּׁבוּעָה אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם אָבִיךָ (שם), וּלְיַעֲקֹב נֶאֱמַר אֲנִי אֵל שַׁדַּי פְּרֵה וּרְבֵה (שם ל"ה) – נִשְׁבַּע לוֹ בְּאֵל שַׁדַּי:
14God renounced the thought of the evil that He had said He would do to His people.   ידוַיִּנָּ֖חֶם יְהֹוָ֑ה עַל־הָ֣רָעָ֔ה אֲשֶׁ֥ר דִּבֶּ֖ר לַֽעֲשׂ֥וֹת לְעַמּֽוֹ:
15Moses turned and went down from the mountain with the two Tablets of Testimony in his hand—tablets inscribed on both sides, inscribed on one side and on the other.   טווַיִּ֜פֶן וַיֵּ֤רֶד משֶׁה֙ מִן־הָהָ֔ר וּשְׁנֵ֛י לֻחֹ֥ת הָֽעֵדֻ֖ת בְּיָד֑וֹ לֻחֹ֗ת כְּתֻבִים֙ מִשְּׁנֵ֣י עֶבְרֵיהֶ֔ם מִזֶּ֥ה וּמִזֶּ֖ה הֵ֥ם כְּתֻבִֽים:
מִשְּׁנֵי עֶבְרֵיהֶם - On both sides - the letters could be read, and it was a miraculous handiwork.   מִשְּׁנֵי עֶבְרֵיהֶם.  הָיוּ הָאוֹתִיּוֹת נִקְרָאוֹת, וּמַעֲשֵׂה נִסִּים הוּא (שבת ק"ד):
16The tablets were God’s handiwork and the script was God’s script, engraved on the tablets.   טזוְהַ֨לֻּחֹ֔ת מַֽעֲשֵׂ֥ה אֱלֹהִ֖ים הֵ֑מָּה וְהַמִּכְתָּ֗ב מִכְתַּ֤ב אֱלֹהִים֙ ה֔וּא חָר֖וּת עַל־הַלֻּחֹֽת:
מַֽעֲשֵׂה אֱלֹהִים הֵמָּה - Were God’s handiwork. Its meaning is as literally implied: He, God, in His glory made them. Another explanation: Just as one says to his fellow, “So-and-so’s entire involvement is with a particular vocation,” so, too, all the delight of the Holy One, blessed be He, is with the Torah.   מַֽעֲשֵׂה אֱלֹהִים הֵמָּה.  כְּמַשְׁמָעוֹ – הוּא בִּכְבוֹדוֹ עֲשָׂאָן; דָּבָר אַחֵר, כְּאָדָם הָאוֹמֵר לַחֲבֵרוֹ כָּל עֲסָקָיו שֶׁל פְּלוֹנִי בִּמְלָאכָה פְּלוֹנִית, כָּךְ כָּל שַׁעֲשׁוּעָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא בַּתּוֹרָה:
חָרוּת - Engraved. The roots חָרֹת and חָרֹט are one and the same, both of them denoting engraving; “entalyer” in Old French.   חָרוּת.  לְשׁוֹן חרת וחרט אֶחָד הוּא, שְׁנֵיהֶם לְשׁוֹן חִקּוּק, אנטלי"יר בְּלַעַז:
17Joshua heard the sound of the people jubilating, and he said to Moses, “There is a sound of battle in the camp!”   יזוַיִּשְׁמַ֧ע יְהוֹשֻׁ֛עַ אֶת־ק֥וֹל הָעָ֖ם בְּרֵעֹ֑ה וַיֹּ֨אמֶר֙ אֶל־משֶׁ֔ה ק֥וֹל מִלְחָמָ֖ה בַּמַּֽחֲנֶֽה:
בְּרֵעֹה - means literally: in its cheering, i.e., when they were cheering, rejoicing, and reveling.   בְּרֵעֹה.  בַּהֲרִיעוֹ, שֶׁהָיוּ מְרִיעִים וּשְׂמֵחִים וְצוֹחֲקִים:
18He replied, “It is neither the sound of the shout of overpowering nor the sound of the shout of being overpowered. A painful sound is what I hear.”   יחוַיֹּ֗אמֶר אֵ֥ין קוֹל֙ עֲנ֣וֹת גְּבוּרָ֔ה וְאֵ֥ין ק֖וֹל עֲנ֣וֹת חֲלוּשָׁ֑ה ק֣וֹל עַנּ֔וֹת אָֽנֹכִ֖י שֹׁמֵֽעַ:
אֵין קוֹל עֲנוֹת גְּבוּרָה - (lit.) It is not the sound of a call of strength - i.e., this sound does not seem to be the sound of the call of mighty ones shouting in victory, nor the sound of weak ones crying out: “Woe!” or: “To flight!”   אֵין קוֹל עֲנוֹת גְּבוּרָה.  אֵין קוֹל הַזֶּה נִרְאֶה קוֹל עֲנִיַּת גִּבּוֹרִים הַצּוֹעֲקִים "נִצָּחוֹן" וְלֹא קוֹל חַלָּשִׁים שֶׁצּוֹעֲקִים "וַי אָנוּסָה":
קוֹל עֲנוֹת - means: the sound of blasphemy and cursing that pain (הַמְעַנִּין) the soul of one who hears them being repeated to him.   קוֹל עֲנוֹת.  קוֹל חֵרוּפִין וְגִדּוּפִין, הַמְעַנִּין אֶת נֶפֶשׁ שׁוֹמְעָן כְּשֶׁנֶּאֱמָרִין לוֹ:
19As soon as he came near the camp and saw the calf and the dancing, Moses became indignant. He hurled the tablets from his hands and shattered them at the foot of the mountain.   יטוַיְהִ֗י כַּֽאֲשֶׁ֤ר קָרַב֙ אֶל־הַמַּֽחֲנֶ֔ה וַיַּ֥רְא אֶת־הָעֵ֖גֶל וּמְחֹלֹ֑ת וַיִּֽחַר־אַ֣ף משֶׁ֗ה וַיַּשְׁלֵ֤ךְ מִיָּדָו֙ אֶת־הַלֻּחֹ֔ת וַיְשַׁבֵּ֥ר אֹתָ֖ם תַּ֥חַת הָהָֽר:
וַיַּשְׁלֵךְ מִיָּדָו וגו' - He hurled [the tablets] from his hands… Moses said: “If regarding the Passover sacrifice, which is just one of the commandments, the Torah said: ‘No stranger may eat of it,’ 19 now that the entire Torah is here – alluded to in the Ten Commandments – and all Israel are acting as apostates, should I give it to them?!”   וַיַּשְׁלֵךְ מִיָּדָו וגו'.  אָמַר: מַה פֶּסַח שֶׁהוּא אֶחָד מִן הַמִּצְווֹת, אָמְרָה תוֹרָה כָּל בֶּן נֵכָר לֹא יֹאכַל בּוֹ (שמות י"ב), הַתּוֹרָה כֻּלָּהּ כָּאן וְכָל יִשְׂרָאֵל מְשֻׁמָּדִים וְאֶתְּנֶנָּה לָהֶם? (שבת פ"ז):
תַּחַת הָהָֽר - means here: at the foot of the mountain.   תַּחַת הָהָֽר.  לְרַגְלֵי הָהָר:
20He took the calf that they had made and burned it in fire, ground it into fine powder and scattered it over the water, and made the Israelites drink it.   כוַיִּקַּ֞ח אֶת־הָעֵ֨גֶל אֲשֶׁ֤ר עָשׂוּ֙ וַיִּשְׂרֹ֣ף בָּאֵ֔שׁ וַיִּטְחַ֖ן עַ֣ד אֲשֶׁר־דָּ֑ק וַיִּ֨זֶר֙ עַל־פְּנֵ֣י הַמַּ֔יִם וַיַּ֖שְׁק אֶת־בְּנֵ֥י יִשְׂרָאֵֽל:
וַיִּזֶר - This verb denotes scattering, and similarly we find: “Sulfur will be scattered (יְזֹרֶה) over his dwelling,” 20 and also: “For the net is scattered (מְזֹרָה) for nothing,” 21 where this term is used because grain and legumes are usually scattered in these nets.   וַיִּזֶר.  לְשׁוֹן נִפּוּץ, וְכֵן יְזֹרֶה עַל נָוֵהוּ גָפְרִית (איוב י"ח), וְכֵן כִּי חִנָּם מְזֹרָה הָרָשֶׁת (משלי א'), שֶׁזּוֹרִין בָּהּ דָּגָן וְקִטְנִיּוֹת:
וַיַּשְׁק אֶת־בְּנֵי יִשְׂרָאֵֽל - And made the Israelites drink it. He intended thereby to administer to them the same test as that administered to a suspected adulteress. 22 They were sentenced there to three kinds of death penalty: If there were witnesses to the act of idolatry and legal warning had been given to the offenders, they were executed by the sword, as is the law regarding the people of a city led astray, 23 who are many; where there were witnesses to the act but no legal warning had been given, those offenders died by plague, as it says: “God struck the people with a plague”; 24 and where there had been neither witnesses nor warning, those offenders died by the internal disease hidrokan, that the water tested them and their abdomens exploded.   וַיַּשְׁק אֶת־בְּנֵי יִשְׂרָאֵֽל.  נִתְכַּוֵּן לְבָדְקָן כְּסוֹטוֹת; שָׁלֹשׁ מִיתוֹת נִדּוֹנוּ שָׁם, אִם יֵשׁ עֵדִים וְהַתְרָאָה בְּסַיִף – כְּמִשְׁפַּט אַנְשֵׁי עִיר הַנִּדַּחַת שֶׁהֵן מְרֻבִּין – עֵדִים בְּלֹא הַתְרָאָה בְּמַגֵּפָה, שֶׁנֶּאֱמַר וַיִּגֹּף ה' אֶת הָעָם, לֹא עֵדִים וְלֹא הַתְרָאָה בְּהִדְרוֹקָן, שֶׁבְּדָקוּם הַמַּיִם וְצָבוּ בִטְנֵיהֶם (יומא ס"ו):
21Moses said to Aaron, “What did this people do to you that you brought such a grave sin upon them?”   כאוַיֹּ֤אמֶר משֶׁה֙ אֶל־אַֽהֲרֹ֔ן מֶֽה־עָשָׂ֥ה לְךָ֖ הָעָ֣ם הַזֶּ֑ה כִּֽי־הֵבֵ֥אתָ עָלָ֖יו חֲטָאָ֥ה גְדֹלָֽה:
מֶֽה־עָשָׂה לְךָ הָעָם - What did this people do to you? - i.e., how much pressure did you bear, that they pressured you so much that you were forced to accede to them, thereby bringing this sin upon them?   מֶֽה־עָשָׂה לְךָ הָעָם.  כַּמָּה יִסּוּרִים סָבַלְתָּ שֶׁיִּסְּרוּךָ עַד שֶׁלֹּא תָבִיא עֲלֵיהֶם חֵטְא זֶה:
22Aaron replied, “Let not my master be indignant; you know that the people are bent on doing evil.   כבוַיֹּ֣אמֶר אַֽהֲרֹ֔ן אַל־יִ֥חַר אַ֖ף אֲדֹנִ֑י אַתָּה֙ יָדַ֣עְתָּ אֶת־הָעָ֔ם כִּ֥י בְרָ֖ע הֽוּא:
כִּי בְרָע הֽוּא - (lit.) For it is in evil - means: “they are constantly following evil ways and challenging the Omnipresent’s ability.”   כִּי בְרָע הֽוּא.  בְּדֶרֶךְ רַע הֵם הוֹלְכִין תָּמִיד, וּבְנִסְיוֹנוֹת לִפְנֵי הַמָּקוֹם:
23They said to me, ‘Make us a leader who will lead us, because this man Moses, who brought us up out of Egypt—we do not know what has become of him.’   כגוַיֹּ֣אמְרוּ לִ֔י עֲשֵׂה־לָ֣נוּ אֱלֹהִ֔ים אֲשֶׁ֥ר יֵֽלְכ֖וּ לְפָנֵ֑ינוּ כִּי־זֶ֣ה | משֶׁ֣ה הָאִ֗ישׁ אֲשֶׁ֤ר הֶֽעֱלָ֨נוּ֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לֹ֥א יָדַ֖עְנוּ מֶה־הָ֥יָה לֽוֹ:
24I said to them, ‘Who has gold?’ and they stripped themselves of it and gave it to me. I cast it into the fire and this calf emerged.”   כדוָֽאֹמַ֤ר לָהֶם֙ לְמִ֣י זָהָ֔ב הִתְפָּרָ֖קוּ וַיִּתְּנוּ־לִ֑י וָֽאַשְׁלִכֵ֣הוּ בָאֵ֔שׁ וַיֵּצֵ֖א הָעֵ֥גֶל הַזֶּֽה:
וָֽאֹמַר לָהֶם - I said to them - one thing alone: “Who has gold?” and they quickly “stripped themselves of their gold and gave it to me.”   וָֽאֹמַר לָהֶם.  דָּבָר אֶחָד – "לְמִי זָהָב" לְבַד – וְהֵם מִהֲרוּ וְהִתְפָּרְקוּ וַיִּתְּנוּ לִי:
וָֽאַשְׁלִכֵהוּ בָאֵשׁ - I cast it into the fire - but I did not know that this calf would appear – “and it emerged.”   וָֽאַשְׁלִכֵהוּ בָאֵשׁ.  וְלֹא יָדַעְתִּי שֶׁיֵּצֵא הָעֵגֶל הַזֶּה, וְיָצָא:
25Moses saw that the people were now exposed, for Aaron had exposed them, making them an object of disgrace among their adversaries.   כהוַיַּ֤רְא משֶׁה֙ אֶת־הָעָ֔ם כִּ֥י פָרֻ֖עַ ה֑וּא כִּֽי־פְרָעֹ֣ה אַֽהֲרֹ֔ן לְשִׁמְצָ֖ה בְּקָֽמֵיהֶֽם:
פָרֻעַ - means “exposed,” i.e., the people’s shame and disgrace were exposed. We find this term used similarly in: “The priest must expose (וּפָרַע) the hair on the head of the woman.” 25   פָרֻעַ.  מְגֻלֶּה; נִתְגַּלָּה שִׁמְצוֹ וּקְלוֹנוֹ, כְּמוֹ וּפָרַע אֶת רֹאשׁ הָאִשָּׁה (במדבר ה'):
לְשִׁמְצָה בְּקָֽמֵיהֶֽם - means: “that this matter would cause them to be an object of disgrace for all their adversaries to ridicule.”   לְשִׁמְצָה בְּקָֽמֵיהֶֽם.  לִהְיוֹת לָהֶם הַדָּבָר הַזֶּה לִגְנוּת בְּפִי כָּל הַקָּמִים עֲלֵיהֶם:
26Moses stood up at the entrance to the camp and said, “Whoever is for God, join me!” And all the Levites rallied around him.   כווַיַּֽעֲמֹ֤ד משֶׁה֙ בְּשַׁ֣עַר הַמַּֽחֲנֶ֔ה וַיֹּ֕אמֶר מִ֥י לַֽיהֹוָ֖ה אֵלָ֑י וַיֵּאָֽסְפ֥וּ אֵלָ֖יו כָּל־בְּנֵ֥י לֵוִֽי:
מִי לה' אֵלָי - Whoever is for God, (lit.) to me - means: “let him come to me.”   מִי לה' אֵלָי.  יָבֹא אֵלַי:
כָּל־בְּנֵי לֵוִֽי - All the Levites. From here we see that the entire tribe was virtuous.   כָּל־בְּנֵי לֵוִֽי.  מִכָּאן שֶׁכָּל הַשֵּׁבֶט כָּשֵׁר (יומא ס"ו):
27He said to them, “This is what God, the God of Israel, has said: Let each man place his sword by his thigh. Go back and forth from one entrance to the camp to the other throughout the camp, and let each man slay his brother, his friend, or his relative.”   כזוַיֹּ֣אמֶר לָהֶ֗ם כֹּֽה־אָמַ֤ר יְהֹוָה֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל שִׂ֥ימוּ אִֽישׁ־חַרְבּ֖וֹ עַל־יְרֵכ֑וֹ עִבְר֨וּ וָשׁ֜וּבוּ מִשַּׁ֤עַר לָשַׁ֨עַר֙ בַּמַּֽחֲנֶ֔ה וְהִרְג֧וּ אִֽישׁ־אֶת־אָחִ֛יו וְאִ֥ישׁ אֶת־רֵעֵ֖הוּ וְאִ֥ישׁ אֶת־קְרֹבֽוֹ:
כֹּֽה־אָמַר וגו' - This is what [God] has said… And where did He say this? “Whoever sacrifices to idols must be put to death.” 26 So is stated in the Mechilta.   כֹּֽה־אָמַר וגו'.  וְהֵיכָן אָמַר? זֹבֵחַ לָאֱלֹהִים יָחֳרָם (שמות כ"ב) – כָּךְ שְׁנוּיָה בִּמְכִילְתָּא:
אָחִיו - His brother - i.e., from his mother and not his father, and is thus from one of the other tribes of Israel and not a Levite.   אָחִיו.  מֵאִמּוֹ וְהוּא יִשְׂרָאֵל (יומא ס"ו):
28The Levites did as Moses had ordered, and some 3000 of the people fell that day.   כחוַיַּֽעֲשׂ֥וּ בְנֵֽי־לֵוִ֖י כִּדְבַ֣ר משֶׁ֑ה וַיִּפֹּ֤ל מִן־הָעָם֙ בַּיּ֣וֹם הַה֔וּא כִּשְׁל֥שֶׁת אַלְפֵ֖י אִֽישׁ:
29Moses said, “Be inaugurated today for the service of God—for each of you has contended against his son and brother, to bring blessing upon you today.”   כטוַיֹּ֣אמֶר משֶׁ֗ה מִלְא֨וּ יֶדְכֶ֤ם הַיּוֹם֙ לַֽיהֹוָ֔ה כִּ֛י אִ֥ישׁ בִּבְנ֖וֹ וּבְאָחִ֑יו וְלָתֵ֧ת עֲלֵיכֶ֛ם הַיּ֖וֹם בְּרָכָֽה:
מִלְאוּ יֶדְכֶם - Be inaugurated - i.e., you, who are killing the idolators – through this action you will be inaugurated to be priests to the Omnipresent.   מִלְאוּ יֶדְכֶם.  אַתֶּם הַהוֹרְגִים אוֹתָם – בְּדָבָר זֶה תִּתְחַנְּכוּ לִהְיוֹת כֹּהֲנִים לַמָּקוֹם:
כִּי אִישׁ - For each - among you will be inaugurated “by having executed his son or his brother.”   כִּי אִישׁ.  מִכֶּם יְמַלֵּא יָדוֹ בבנו ובאחיו:
30On the next day Moses said to the people, “You have committed a grave sin. I will now ascend to God: perhaps I will be able to secure atonement for your sin.”   לוַֽיְהִי֙ מִמָּֽחֳרָ֔ת וַיֹּ֤אמֶר משֶׁה֙ אֶל־הָעָ֔ם אַתֶּ֥ם חֲטָאתֶ֖ם חֲטָאָ֣ה גְדֹלָ֑ה וְעַתָּה֙ אֶֽעֱלֶ֣ה אֶל־יְהֹוָ֔ה אוּלַ֥י אֲכַפְּרָ֖ה בְּעַ֥ד חַטַּאתְכֶֽם:
אֲכַפְּרָה בְּעַד חַטַּאתְכֶֽם - means: I will be able to effect a removal and wiping away, and a barrier in front of your sin that will separate between you and the sin.   אֲכַפְּרָה בְּעַד חַטַּאתְכֶֽם.  אָשִׂים כֹּפֶר וְקִנּוּחַ וּסְתִימָה לְנֶגֶד חַטַּאתְכֶם, לְהַבְדִּיל בֵּינֵיכֶם וּבֵין הַחֵטְא:
31So Moses returned to God and said, “I implore You! This people has committed a terrible sin; they made themselves a god of gold.   לאוַיָּ֧שָׁב משֶׁ֛ה אֶל־יְהֹוָ֖ה וַיֹּאמַ֑ר אָ֣נָּ֗א חָטָ֞א הָעָ֤ם הַזֶּה֙ חֲטָאָ֣ה גְדֹלָ֔ה וַיַּֽעֲשׂ֥וּ לָהֶ֖ם אֱלֹהֵ֥י זָהָֽב:
אֱלֹהֵי זָהָֽב - A god of gold. Moses thus implied: It was You who caused them to sin, for You lavished them with gold and all that they desired. What could they have done to avoid sinning?! This may be compared to a king who gives his son food and drink, adorns him with fine clothing, hangs a purse around his neck and places him at the entrance of a brothel. What can the son do to avoid sinning?!   אֱלֹהֵי זָהָֽב.  אַתָּה הוּא שֶׁגָּרַמְתָּ לָהֶם, שֶׁהִשְׁפַּעְתָּ לָהֶם זָהָב וְכָל חֶפְצָם, מַה יַּעֲשׂוּ שֶׁלֹּא יֶחֶטְאוּ? מָשָׁל לְמֶלֶךְ שֶׁהָיָה מַאֲכִיל וּמַשְׁקֶה אֶת בְּנוֹ וּמְקַשְּׁטוֹ וְתוֹלֶה לוֹ כִּיס בְּצַוָּארוֹ וּמַעֲמִידוֹ בְּפֶתַח בֵּית זוֹנוֹת, מַה יַּעֲשֶׂה הַבֵּן שֶׁלֹּא יֶחֱטָא:
32So now, if You will forgive their sin, well and good. But if not, erase me from Your book that You wrote.”   לבוְעַתָּ֖ה אִם־תִּשָּׂ֣א חַטָּאתָ֑ם וְאִם־אַ֕יִן מְחֵ֣נִי נָ֔א מִסִּפְרְךָ֖ אֲשֶׁ֥ר כָּתָֽבְתָּ:
וְעַתָּה אִם־תִּשָּׂא חַטָּאתָם - (lit.) So now, if You will forgive their sin - it is well and I do not say to You: “Erase me from Your book” – “but if not, erase me.” It is thus an abbreviated verse, and there are many such verses in Scripture.   וְעַתָּה אִם־תִּשָּׂא חַטָּאתָם.  הֲרֵי טוֹב – אֵינִי אוֹמֵר לְךָ מְחֵנִי, וְאִם אַיִן מְחֵנִי; וְזֶה מִקְרָא קָצָר, וְכֵן הַרְבֵּה:
מִסִּפְרְךָ - From Your book - i.e., from the entire Torah, so that people will not say about me that I was not worthy enough to effectively plead mercy for them.   מִסִּפְרְךָ.  מִכָּל הַתּוֹרָה כֻּלָּהּ, שֶׁלֹּא יֹאמְרוּ עָלַי שֶׁלֹּא הָיִיתִי כְדַאי לְבַקֵּשׁ עֲלֵיהֶם רַחֲמִים:
33God replied to Moses, “Whoever has sinned against Me, him will I erase from My book.   לגוַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־משֶׁ֑ה מִ֚י אֲשֶׁ֣ר חָֽטָא־לִ֔י אֶמְחֶ֖נּוּ מִסִּפְרִֽי:
34Now go, and lead the people to where I have told you. My angel will go before you, and on the day of My reckoning, I will bring them to account for their sin.”   לדוְעַתָּ֞ה לֵ֣ךְ | נְחֵ֣ה אֶת־הָעָ֗ם אֶ֤ל אֲשֶׁר־דִּבַּ֨רְתִּי֙ לָ֔ךְ הִנֵּ֥ה מַלְאָכִ֖י יֵלֵ֣ךְ לְפָנֶ֑יךָ וּבְי֣וֹם פָּקְדִ֔י וּפָֽקַדְתִּ֥י עֲלֵהֶ֖ם חַטָּאתָֽם:
אֶל אֲשֶׁר־דִּבַּרְתִּי לָךְ - To where I have told you. Here is a case where לָךְ is written following the verb דבר in place of אֵלֶיךָ, and similarly we find: לְדַבֶּר לוֹ עַל אֲדֹנִיָּהוּ “to speak to him about Adoniyah.” 27   אֶל אֲשֶׁר־דִּבַּרְתִּי לָךְ.  יֵשׁ כָּאן לָךְ אֵצֶל דִּבּוּר בִּמְקוֹם אֵלֶיךָ, וְכֵן לְדַבֶּר לוֹ עַל אֲדֹנִיָּהוּ (מלכים א ב׳:י״ט):
הִנֵּה מַלְאָכִי - (lit.) Look, My angel - but not I.   הִנֵּה מַלְאָכִי.  וְלֹא אֲנִי:
וּבְיוֹם פָּקְדִי וגו' - And on the day of My reckoning…. i.e., now I have listened to you not to destroy them all at once, but every time throughout history that I punish them for their sins, I will bring upon them a little of the punishment for this sin together with their other sins. Thus there is no punishment that comes upon Israel that does not include part of the punishment for the sin of the Golden Calf.   וּבְיוֹם פָּקְדִי וגו'.  עַתָּה שָׁמַעְתִּי אֵלֶיךָ מִלְּכַלּוֹתָם יַחַד, וְתָמִיד תָּמִיד כְּשֶׁאֶפְקֹד עֲלֵיהֶם עֲוֹנוֹתֵיהֶם וּפָקַדְתִּי עֲלֵיהֶם מְעַט מִן הֶעָוֹן הַזֶּה עִם שְׁאָר הָעֲוֹנוֹת; וְאֵין פֻּרְעָנוּת בָּאָה עַל יִשְׂרָאֵל שֶׁאֵין בָּהּ קְצָת מִפִּרְעוֹן עֲוֹן הָעֵגֶל (סנהדרין ק"ב):
35God struck the people with a plague, because they had made the calf that Aaron had made.   להוַיִּגֹּ֥ף יְהֹוָ֖ה אֶת־הָעָ֑ם עַ֚ל אֲשֶׁ֣ר עָשׂ֣וּ אֶת־הָעֵ֔גֶל אֲשֶׁ֥ר עָשָׂ֖ה אַֽהֲרֹֽן:
וַיִּגֹּף ה' אֶת־הָעָם - God struck the people with a plague - i.e., death penalty by direct Divine act, for those whose sin was witnessed but had not been legally warned.   וַיִּגֹּף ה' אֶת־הָעָם.  מִיתָה בִידֵי שָׁמַיִם לְעֵדִים בְּלֹא הַתְרָאָה:

Shemot (Exodus) Chapter 33

1God said to Moses, “Go up from here, you and the people whom you brought up out of Egypt, to the land regarding which I swore to Abraham, Isaac, and Jacob, saying, ‘I will give it to your descendants.’   אוַיְדַבֵּ֨ר יְהֹוָ֤ה אֶל־משֶׁה֙ לֵ֣ךְ עֲלֵ֣ה מִזֶּ֔ה אַתָּ֣ה וְהָעָ֔ם אֲשֶׁ֥ר הֶֽעֱלִ֖יתָ מֵאֶ֣רֶץ מִצְרָ֑יִם אֶל־הָאָ֗רֶץ אֲשֶׁ֣ר נִ֠שְׁבַּ֠עְתִּי לְאַבְרָהָ֨ם לְיִצְחָ֤ק וּלְיַֽעֲקֹב֙ לֵאמֹ֔ר לְזַרְעֲךָ֖ אֶתְּנֶֽנָּה:
לֵךְ עֲלֵה מִזֶּה - (lit.) Go up from here. The Land of Israel is higher than all other lands, and therefore it says: עֲלֵה “go up.” Another explanation: In respect to that which God had said to him at the time of anger: לֶךְ רֵד “Go, descend,” 28 He said to him now at the time of appeasement: לֵךְ עֲלֵה “go up.”   לֵךְ עֲלֵה מִזֶּה.  אֶֶרֶץ יִשְׂרָאֵל גְּבוֹהָה מִכָּל הָאֲרָצוֹת, לְכָךְ נֶאֱמַר עֲלֵה; דָּבָר אַחֵר, כְּלַפֵּי שֶׁאָמַר לוֹ בִּשְׁעַת הַכַּעַס "לֶךְ רֵד" אָמַר לוֹ בִּשְׁעַת רָצוֹן "לֵךְ עֲלֵה" (תנחומא):
אַתָּה וְהָעָם - You and the people. Here it does not say וְעַמְּךָ “and your people” as it says above, 29 although the following words “whom you brought up out of Egypt” indicate that the reference is to the mixed multitude, thus demonstrating the extent of God’s appeasement.   אַתָּה וְהָעָם.  כָּאן לֹא נֶאֱמַר וְעַמְּךָ:
2I will send an angel ahead of you and will drive out the Canaanites, the Amorites, the Hittites, the Perizites, the Hivites, and the Jebusites,   בוְשָֽׁלַחְתִּ֥י לְפָנֶ֖יךָ מַלְאָ֑ךְ וְגֵֽרַשְׁתִּ֗י אֶת־הַכְּנַֽעֲנִי֙ הָֽאֱמֹרִ֔י וְהַֽחִתִּי֙ וְהַפְּרִזִּ֔י הַֽחִוִּ֖י וְהַיְבוּסִֽי:
וְגֵֽרַשְׁתִּי אֶת־הַכְּנַֽעֲנִי וגו' - And will drive out the Canaanites… These are only six nations out of the seven that inhabited the land of Canaan, whereas the seventh, the Girgashites, arose and left the land of their own accord because of Israel.   וְגֵֽרַשְׁתִּי אֶת־הַכְּנַֽעֲנִי וגו'.  ו' אֻמּוֹת הֵם וְהַגִּרְגָּשִׁי עָמַד וּפָנָה מִפְּנֵיהֶם מֵאֵלָיו (תלמוד ירושלמי שביעית ו'):
3to a land flowing with goats’ milk and date- and fig-honey, for I will not go up among you, lest I utterly destroy you on the way, since you are a stiff-necked people.”   גאֶל־אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָ֑שׁ כִּי֩ לֹ֨א אֶֽעֱלֶ֜ה בְּקִרְבְּךָ֗ כִּ֤י עַם־קְשֵׁה־עֹ֨רֶף֙ אַ֔תָּה פֶּן־אֲכֶלְךָ֖ בַּדָּֽרֶךְ:
אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ - (lit.) To a land flowing with milk and honey - I am telling you to bring them up.   אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ.  אֲנִי אוֹמֵר לְךָ לְהַעֲלוֹתָם:
כִּי לֹא אֶֽעֱלֶה בְּקִרְבְּךָ - For I will not go up among you - For this reason I am saying to you: “I will send an angel ahead of you.” 30   כִּי לֹא אֶֽעֱלֶה בְּקִרְבְּךָ.  לְכָךְ אֲנִי אוֹמֵר לְךָ וְשָׁלַחְתִּי לְפָנֶיךָ מַלְאָךְ:
כִּי עַם־קְשֵׁה־עֹרֶף אַתָּה - Since you are a stiff-necked people - and thus, when My Divine Presence is in your midst and you rebel against Me, I will display too much rage against you.   כִּי עַם־קְשֵׁה־עֹרֶף אַתָּה.  וּכְשֶׁשְּׁכִינָתִי בְקִרְבְּכֶם וְאַתֶּם מַמְרִים בִּי, מַרְבֶּה אֲנִי עֲלֵיכֶם זַעַם:
אֲכֶלְךָ - is related to כִּלָּיוֹן “destruction.”   אֲכֶלְךָ.  לְשׁוֹן כִּלָּיוֹן:
4When the people heard this ominous declaration, they mourned, and no one put on his “jewelry.”   דוַיִּשְׁמַ֣ע הָעָ֗ם אֶת־הַדָּבָ֥ר הָרָ֛ע הַזֶּ֖ה וַיִּתְאַבָּ֑לוּ וְלֹא־שָׁ֛תוּ אִ֥ישׁ עֶדְי֖וֹ עָלָֽיו:
הַדָּבָר הָרָע - This ominous declaration - that the Divine Presence would not itself rest or go with them.   הַדָּבָר הָרָע.  שֶׁאֵין הַשְּׁכִינָה שׁוֹרָה וּמְהַלֶּכֶת עִמָּם:
אִישׁ עֶדְיוֹ - (lit.) Each man his jewelry - i.e., the crowns that had been given to them at Horeb when they said: “We will do and we will learn everything that God has spoken.” 31   אִישׁ עֶדְיוֹ.  כְּתָרִים שֶׁנִּתְּנוּ לָהֶם בְּחוֹרֵב כְּשֶׁאָמְרוּ נַעֲשֶׂה וְנִשְׁמָע (שבת פ"ח):
5God said to Moses, “Say to the Israelites: ‘You are a stiff-necked people. If I were to go among you, I would consume you instantly. Remove your “jewelry” from yourselves, and I will know what to do with you.’”   הוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־משֶׁ֗ה אֱמֹ֤ר אֶל־בְּנֵֽי־יִשְׂרָאֵל֙ אַתֶּ֣ם עַם־קְשֵׁה־עֹ֔רֶף רֶ֧גַע אֶחָ֛ד אֶֽעֱלֶ֥ה בְקִרְבְּךָ֖ וְכִלִּיתִ֑יךָ וְעַתָּ֗ה הוֹרֵ֤ד עֶדְיְךָ֙ מֵֽעָלֶ֔יךָ וְאֵֽדְעָ֖ה מָ֥ה אֶֽעֱשֶׂה־לָּֽךְ:
רֶגַע אֶחָד אֶֽעֱלֶה בְקִרְבְּךָ וְכִלִּיתִיךָ - (lit.) For one moment I will go up among you and I will consume you - means: “If I were to go up among you and you would rebel against Me in your stubbornness, I would be enraged with you for just one moment – which is the duration of My rage, as it says: ‘Hide for a small moment until God’s rage passes’ 32 – and I would consume you. It is therefore better for you that I send an angel to lead you.”   רֶגַע אֶחָד אֶֽעֱלֶה בְקִרְבְּךָ וְכִלִּיתִיךָ.  אִם אֶעֱלֶה בְקִרְבְּךָ וְאַתֶּם מַמְרִים בִּי בְּקַשְׁיוּת עָרְפְּכֶם אֶזְעֹם עֲלֵיכֶם רֶגַע אֶחָד – שֶׁהוּא שִׁעוּר זַעְמוֹ, שֶׁנֶּ' חֲבִי כִמְעַט רֶגַע עַד יַעֲבָר זָעַם (ישעיהו כ"ו) – וַאֲכַלֶּה אֶתְכֶם, לְפִיכָךְ טוֹב לָכֶם שֶׁאֶשְׁלַח מַלְאָךְ:
וְעַתָּה - (lit.) And now - this punishment you will suffer immediately, i.e., of removing your jewelry from yourselves.   וְעַתָּה.  פֻּרְעָנוּת זוֹ תִּלְקוּ מִיָּד – שֶׁתּוֹרִידוּ עֶדְיְכֶם מֵעֲלֵיכֶם:
וְאֵֽדְעָה מָה אֶֽעֱשֶׂה־לָּֽךְ - And I will know what to do to you - i.e., as for retribution for the remaining effects of the sin, I know what I intend to do to you.   וְאֵֽדְעָה מָה אֶֽעֱשֶׂה־לָּֽךְ.  בִּפְקֻדַּת שְׁאָר הֶעָוֹן אֲנִי יוֹדֵעַ מַה שֶּׁבְּלִבִּי לַעֲשׂוֹת לְךָ:
6The Israelites thus divested themselves of their “jewelry” from Mount Horeb.   ווַיִּתְנַצְּל֧וּ בְנֵֽי־יִשְׂרָאֵ֛ל אֶת־עֶדְיָ֖ם מֵהַ֥ר חוֹרֵֽב:
אֶת־עֶדְיָם מֵהַר חוֹרֵֽב - Their jewelry from Mount Horeb - i.e., the jewelry that they possessed since the revelation at Mount Horeb.   אֶת־עֶדְיָם מֵהַר חוֹרֵֽב.  אֶת הָעֲדִי שֶׁהָיָה בְיָדָם מֵהַר חוֹרֵב:
7Moses took his tent and pitched it outside the camp, far from the camp. He called it the Tent of Meeting. Whoever sought God would go out to theTent of Meeting, which stood outside the camp.   זוּמשֶׁה֩ יִקַּ֨ח אֶת־הָאֹ֜הֶל וְנָֽטָה־ל֣וֹ | מִח֣וּץ לַמַּֽחֲנֶ֗ה הַרְחֵק֙ מִן־הַמַּֽחֲנֶ֔ה וְקָ֥רָא ל֖וֹ אֹ֣הֶל מוֹעֵ֑ד וְהָיָה֙ כָּל־מְבַקֵּ֣שׁ יְהֹוָ֔ה יֵצֵא֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד אֲשֶׁ֖ר מִח֥וּץ לַמַּֽחֲנֶֽה:
וּמשֶׁה - (lit.) And Moses - from the time of that sin onwards.   וּמשֶׁה.  מֵאוֹתוֹ עָוֹן וָהָלְאָה,
יִקַּח אֶת־הָאֹהֶל - (lit.) Will take [his] tent. יִקַּח here denotes continuous action, i.e., he would take his tent and set it up outside the camp. He said: “One excommunicated by the teacher, God, should also be excommunicated by me, His student.”   יִקַּח אֶת־הָאֹהֶל.  לְשׁוֹן הוֹוֶה הוּא – לוֹקֵחַ אָהֳלוֹ וְנוֹטֵהוּ מִחוּץ לַמַּחֲנֶה; אָמַר מְנֻדֶּה לָרַב מְנֻדֶּה לַתַּלְמִיד (תנחומא):
הַרְחֵק - Far - i.e., at a distance of 2000 cubits, similar to that which it says: “However, there must remain a distance between you and it of about 2000 cubits.” 33   הַרְחֵק.  אַלְפַּיִם אַמָּה, כָּעִנְיָן שֶׁנֶּ' אַךְ רָחוֹק יִהְיֶה בֵּינֵיכֶם וּבֵנָיו כְּאַלְפַּיִם אַמָּה בַּמִּדָּה (יהושע ג'):
וְקָרָא לוֹ - He called it - means: “he would call it the meeting tent,” i.e., it was a place for those seeking instruction in the Torah to assemble.   וְקָרָא לוֹ.  וְהָיָה קוֹרֵא לוֹ אֹהֶל מוֹעֵד, הוּא בֵּית וַעַד לִמְבַקְּשֵׁי תוֹרָה:
כָּל־מְבַקֵּשׁ ה' - Whoever sought God. From here we learn that one who seeks out the company of an elder, i.e., a Torah sage, is considered as if he is experiencing the Divine Presence.   כָּל־מְבַקֵּשׁ ה'.  מִכָּאן לִמְבַקֵּשׁ פְּנֵי זָקֵן כִּמְקַבֵּל פְּנֵי שְׁכִינָה (תנחומא):
יֵצֵא אֶל־אֹהֶל מוֹעֵד - (lit.) Will go out to the Tent of Meeting. The term יֵצֵא here is to be understood as though it were written יוֹצֵא “he would go out.” Another explanation of “Whoever sought God”: Even when the ministering angels would inquire regarding the place of the Divine Presence, their fellow-angels would answer them: “He is in Moses’ tent.”   יֵצֵא אֶל־אֹהֶל מוֹעֵד.  כְּמוֹ יוֹצֵא. דָּבָר אַחֵר וְהָיָה כָּל מְבַקֵּשׁ ה' – אֲפִלּוּ מַלְאֲכֵי הַשָּׁרֵת כְּשֶׁהָיוּ שׁוֹאֲלִים מְקוֹם שְׁכִינָה, חַבְרֵיהֶם אוֹמְרִים לָהֶם הֲרֵי הוּא בְאָהֳלוֹ שֶׁל מֹשֶׁה:
8Whenever Moses went out to the tent, all the people would rise, each man standing at the entrance to his own tent, and their gaze would follow Moses until he entered the tent.   חוְהָיָ֗ה כְּצֵ֤את משֶׁה֙ אֶל־הָאֹ֔הֶל יָק֨וּמוּ֙ כָּל־הָעָ֔ם וְנִ֨צְּב֔וּ אִ֖ישׁ פֶּ֣תַח אָֽהֳל֑וֹ וְהִבִּ֨יטוּ֙ אַֽחֲרֵ֣י משֶׁ֔ה עַד־בֹּא֖וֹ הָאֹֽהֱלָה:
וְהָיָה - (lit.) And it was - here denotes continuous action.   וְהָיָה.  לְשׁוֹן הוֹוֶה:
כְּצֵאת - Whenever Moses went out - from the camp to go “to the tent.”   כְּצֵאת.  מֹשֶׁה מִן הַמַּחֲנֶה לָלֶכֶת אל האהל:
יָקוּמוּ כָּל־הָעָם - All the people would rise - i.e., they would stand up before him and would not sit down until he had disappeared from their sight.   יָקוּמוּ כָּל־הָעָם.  עוֹמְדִים מִפָּנָיו, וְאֵין יוֹשְׁבִין עַד שֶׁנִּתְכַּסָּה מֵהֶם:
וְהִבִּיטוּ אַֽחֲרֵי משֶׁה - And their gaze would follow Moses - in admiration, saying: “Fortunate is the human being who is assured that the Divine Presence will follow him through the entrance of his tent!”   וְהִבִּיטוּ אַֽחֲרֵי משֶׁה.  לְשֶׁבַח – אַשְׁרֵי יְלוּד אִשָּׁה שֶׁכָּךְ מֻבְטָח שֶׁהַשְּׁכִינָה תִכָּנֵס אַחֲרָיו לְפֶתַח אָהֳלוֹ:
9When Moses entered the tent, the pillar of cloud would descend and remain at the entrance to the tent, and God would speak with Moses.   טוְהָיָ֗ה כְּבֹ֤א משֶׁה֙ הָאֹ֔הֱלָה יֵרֵד֙ עַמּ֣וּד הֶֽעָנָ֔ן וְעָמַ֖ד פֶּ֣תַח הָאֹ֑הֶל וְדִבֶּ֖ר עִם־משֶֽׁה:
וְדִבֶּר עִם־משֶׁה - (lit.) And He spoke with Moses - has the same meaning here as וּמְדַבֵּר עִם מֹשֶׁה “and He would speak with Moses.” Onkelos translates this as וּמִתְמַלֵּל עִם מֹשֶׁה “and He would speak to Himself, with Moses hearing,” this form being used out of respect for the Divine Presence, similar to: וַיִּשְׁמַע אֶת הַקּוֹל מִדַּבֵּר אֵלָיו “he would hear the voice speaking to itself with him,” 34 which does not read מְדַבֵּר אֵלָיו “speaking to him.” When vocalized מִדַּבֵּר, the meaning is that the voice was speaking to itself and a commoner would hear in passing, but when vocalized מְדַבֵּר, it implies that the King speaks directly with the commoner.   וְדִבֶּר עִם־משֶׁה.  כְּמוֹ וּמְדַבֵּר עִם מֹשֶׁה; תַּרְגּוּמוֹ וּמִתְמַלֵּל עִם מֹשֶׁה שֶׁהוּא כְּבוֹד שְׁכִינָה, כְּמוֹ וַיִּשְׁמַע אֶת הַקּוֹל מִדַּבֵּר אֵלָיו (במדבר ז'), וְאֵינוֹ קוֹרֵא מְדַבֵּר אֵלָיו; כְּשֶׁהוּא קוֹרֵא מִדַּבֵּר, פִּתְרוֹנוֹ הַקּוֹל מִדַּבֵּר בֵּינוֹ לְבֵין עַצְמוֹ, וְהַהֶדְיוֹט שׁוֹמֵעַ מֵאֵלָיו, וּכְשֶׁהוּא קוֹרֵא מְדַבֵּר מַשְׁמַע שֶׁהַמֶּלֶךְ מְדַבֵּר עִם הַהֶדְיוֹט:
10Whenever all the people saw the pillar of cloud stationed at the entrance to the tent, all the people would rise, and each person would prostrate himself from the entrance to his tent.   יוְרָאָ֤ה כָל־הָעָם֙ אֶת־עַמּ֣וּד הֶֽעָנָ֔ן עֹמֵ֖ד פֶּ֣תַח הָאֹ֑הֶל וְקָ֤ם כָּל־הָעָם֙ וְהִשְׁתַּֽחֲו֔וּ אִ֖ישׁ פֶּ֥תַח אָֽהֳלֽוֹ:
וְהִשְׁתַּֽחֲווּ - (lit.) They would prostrate themselves - to the Divine Presence.   וְהִשְׁתַּֽחֲווּ.  לַשְּׁכִינָה:
11God would speak to Moses face to face, just as one man speaks to another. Moses would then return to the camp. His attendant, the young man, Joshua son of Nun, never left the tent.   יאוְדִבֶּ֨ר יְהֹוָ֤ה אֶל־משֶׁה֙ פָּנִ֣ים אֶל־פָּנִ֔ים כַּֽאֲשֶׁ֛ר יְדַבֵּ֥ר אִ֖ישׁ אֶל־רֵעֵ֑הוּ וְשָׁב֙ אֶל־הַמַּֽחֲנֶ֔ה וּמְשָׁ֨רְת֜וֹ יְהוֹשֻׁ֤עַ בִּן־נוּן֙ נַ֔עַר לֹ֥א יָמִ֖ישׁ מִתּ֥וֹךְ הָאֹֽהֶל:
וְדִבֶּר ה' אֶל־משֶׁה פָּנִים אֶל־פָּנִים - (lit.) God spoke to Moses face to face. The meaning of וְדִבֶּר ה׳ אֶל מֹשֶׁה is as Onkelos translates it: וּמִתְמַלֵּל עִם מֹשֶׁה “and He would speak to Himself, with Moses hearing.”   וְדִבֶּר ה' אֶל־משֶׁה פָּנִים אֶל־פָּנִים.  וּמִתְמַלֵּל עִם מֹשֶׁה:
וְשָׁב אֶל־הַמַּֽחֲנֶה - [Moses] would then return to the camp- 

i.e., after God had spoken with him, Moses would return to the camp and teach the elders what he had learned from God.

Moses followed this procedure only from Yom Kippur until the Tabernacle was erected on 1 Nisan and no longer – for on 17 Tammuz, the Tablets of the Testimony were broken; and on 18 Tammuz, Moses burned the Golden Calf and judged those who had sinned by worshiping it; on 19 Tammuz, he again ascended Mount Sinai, as it says: “On the next day Moses said to the people…”; 35 he spent 40 days there and pleaded for mercy for Israel, as it says: “I threw myself down before God as before for 40 days and 40 nights…”; 36 at the beginning of the month of Elul he was told: “and in the morning, you must ascend Mount Sinai” 37 in order to receive the second set of tablets, and he spent there another 40 days, about which it says: “I remained on the mountain like the first days, for 40 days and 40 nights38 – just as the first 40 days were spent in God’s good favor, so too the last 40 days were spent in His good favor, from which one may infer that during the middle 40 days He was angry; on 10 Tishrei, the Holy One, blessed be He, became joyfully and wholeheartedly reconciled with Israel and said to Moses: “I have forgiven them in accordance with your word,” and He gave him the second set of tablets; Moses then descended the mountain and began instructing the Israelites regarding the work of the construction of the Tabernacle, and they constructed it until 1 Nisan. After it was erected, God spoke with him only from there, the Tent of Meeting.

  וְשָׁב אֶל־הַמַּֽחֲנֶה.  לְאַחַר שֶׁנִּדְבַּר עִמּוֹ הָיָה מֹשֶׁה שָׁב אֶל הַמַּחֲנֶה וּמְלַמֵּד לַזְּקֵנִים מַה שֶּׁלָּמַד; וְהַדָּבָר הַזֶּה נָהַג מֹשֶׁה מִיּוֹם הַכִּפּוּרִים עַד שֶׁהוּקַם הַמִּשְׁכָּן, וְלֹא יוֹתֵר, שֶׁהֲרֵי בְשִׁבְעָה עָשָׂר בְּתַמּוּז נִשְׁתַּבְּרוּ הַלּוּחוֹת, וּבְי"ח שָׂרַף אֶת הָעֵגֶל וְדָן אֶת הַחוֹטְאִים, וּבְי"ט עָלָה שֶׁנֶּאֱמַר וַיְהִי מִמָּחֳרָת וַיֹּאמֶר מֹשֶׁה אֶל הָעָם וְגוֹ' (שמות ל"ב), וְעָשָׂה שָׁם אַרְבָּעִים יוֹם וּבִקֵּשׁ רַחֲמִים, שֶׁנֶּ' וָאֶתְנַפַּל לִפְנֵי ה' וְגוֹ' (דברים ט'), וּבְרֹאשׁ חֹדֶשׁ אֱלוּל נֶאֱמַר לוֹ וְעָלִיתָ בַבֹּקֶר אֶל הַר סִינַי (שמות ל"ד), לְקַבֵּל לוּחוֹת הָאַחֲרוֹנוֹת – וְעָשָׂה שָׁם מ' יוֹם, שֶׁנֶּאֱמַר בָּהֶם וְאָנֹכִי עָמַדְתִּי בָהָר כַּיָּמִים הָרִאשׁוֹנִים וְגוֹ' – מָה הָרִאשׁוֹנִים בְּרָצוֹן אַף הָאַחֲרוֹנִים בְּרָצוֹן, אֱמֹר מֵעַתָּה אֶמְצָעִיִּים הָיוּ בְכַעַס – בְּעֲשָׂרָה בְּתִשְׁרֵי נִתְרַצָּה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל בְּשִׂמְחָה וּבְלֵב שָׁלֵם, וְאָמַר לוֹ לְמֹשֶׁה סָלַחְתִּי, וּמָסַר לוֹ לוּחוֹת אַחֲרוֹנוֹת, וְיָרַד וְהִתְחִיל לְצַוּוֹתָם עַל מְלֶאכֶת הַמִּשְׁכָּן, וַעֲשָׂאוּהוּ עַד אֶחָד בְּנִיסָן, וּמִשֶּׁהוּקַם לֹא נִדְבַּר עִמּוֹ עוֹד אֶלָּא מֵאֹהֶל מוֹעֵד (תנחומא):
וְשָׁב אֶל־הַמַּֽחֲנֶה - (lit.) And [Moses] returned to the camp. Onkelos translates this as וְתָב לְמַשְׁרִיתָא “and he would return to the camp,” because it denotes continuous action. Similarly he translates the entire section in a continuous present tense: וְרָאָה כָּל הָעָם 39וְחָזָן “and they would see”; וְנִצְּבוּ 40וְקָיְמִין “and they would stand”; וְהִבִּיטוּ 41וּמִסְתַּכְּלִין “and they would look”; וְהִשְׁתַּחֲווּ 42וְסָגְדִין “and they would prostrate themselves.” But its Midrashic explanation is: “God spoke to Moses” that he should return to the camp – i.e., God said to him: “I am angry and you are angry. If so, who will bring them close to Me again?”   וְשָׁב אֶל־הַמַּֽחֲנֶה.  תַּרְגּוּמוֹ וְתָב לְמַשְׁרִיתָא, לְפִי שֶׁהוּא לְשׁוֹן הוֹוֶה, וְכֵן כָּל הָעִנְיָן, וראה כל העם – וַחֲזָן, ונצבו – וְקַיְמִין, והביטו – וּמִסְתַּכְּלִין, והשתחוו – וְסָגְדִין. וּמִדְרָשׁוֹ: וְדִבֶּר ה' אֶל־משֶׁה – שֶׁיָּשׁוּב אֶל הַמַּחֲנֶה, אָמַר לוֹ אֲנִי בְכַעַס וְאַתָּה בְכַעַס, אִם כֵּן מִי יְקָרְבֵם? (תנחומא):

Third Portion

Shemot (Exodus) Chapter 33

12Moses said to God, “Look: You are telling me, ‘Take this people up to the Land of Israel,’ but You have not told me whom You will send with me. You said, ‘I have granted you recognition by name, and you also have found favor in My eyes.’   יבוַיֹּ֨אמֶר משֶׁ֜ה אֶל־יְהֹוָ֗ה רְ֠אֵ֠ה אַתָּ֞ה אֹמֵ֤ר אֵלַי֙ הַ֚עַל אֶת־הָעָ֣ם הַזֶּ֔ה וְאַתָּה֙ לֹ֣א הֽוֹדַעְתַּ֔נִי אֵ֥ת אֲשֶׁר־תִּשְׁלַ֖ח עִמִּ֑י וְאַתָּ֤ה אָמַ֨רְתָּ֙ יְדַעְתִּ֣יךָ בְשֵׁ֔ם וְגַם־מָצָ֥אתָ חֵ֖ן בְּעֵינָֽי:
רְאֵה אַתָּה אֹמֵר אֵלַי - Look: You are telling me. רְאֵה here means “set Your eyes and heart upon Your words.” “You are telling me…but You have not told me whom You will send with me” – and that which You said to me: “I am going to send an angel before you,” 1 this is not adequate “information” for me, for I do not desire this.   רְאֵה אַתָּה אֹמֵר אֵלַי.  רְאֵה – תֵּן עֵינֶיךָ וְלִבְּךָ עַל דְּבָרֶיךָ אַתָּה אֹמֵר אֵלַי וגו' וְאַתָּה לֹא הֽוֹדַעְתַּנִי וגו': וַאֲשֶׁר אָמַרְתָּ לִי הִנֵּה אָנֹכִי שֹׁלֵחַ מַלְאָךְ, אֵין זוֹ הוֹדָעָה, שֶׁאֵין אֲנִי חָפֵץ בָּהּ:
וְאַתָּה אָמַרְתָּ יְדַעְתִּיךָ בְשֵׁם - You said, “I have (lit.) known you by name” - i.e., “I have distinguished you from other people by giving you a mark (שֵׁם) of distinction,” for You said to me: “I am about to come to you in the thickness of the cloud…and then they will believe also in you forever.” 2   וְאַתָּה אָמַרְתָּ יְדַעְתִּיךָ בְשֵׁם.  הִכַּרְתִּיךָ מִשְּׁאָר בְּנֵי אָדָם בְּשֵׁם חֲשִׁיבוּת, שֶׁהֲרֵי אָמַרְתָּ לִי הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן וְגוֹ' וְגַם בְּךָ יַאֲמִינוּ לְעוֹלָם (שמות י"ט):
13So now, if You indeed regard me favorably, please let me know Your way. I will know You, so that I find Your favor. Consider, too, that this nation is Your people.”   יגוְעַתָּ֡ה אִם־נָא֩ מָצָ֨אתִי חֵ֜ן בְּעֵינֶ֗יךָ הֽוֹדִעֵ֤נִי נָא֙ אֶת־דְּרָכֶ֔ךָ וְאֵדָ֣עֲךָ֔ לְמַ֥עַן אֶמְצָא־חֵ֖ן בְּעֵינֶ֑יךָ וּרְאֵ֕ה כִּ֥י עַמְּךָ֖ הַגּ֥וֹי הַזֶּֽה:
וְעַתָּה וגו' - So now - if indeed You regard me favorably – “Please let me know Your way” – i.e., what reward You give to those whom You regard favorably.   וְעַתָּה וגו'.  אִם אֱמֶת שֶׁמָּצָאתִי חֵן בְּעֵינֶיךָ הודעני נא את דרכך. מַה שָּׂכָר אַתָּה נוֹתֵן לְמוֹצְאֵי חֵן בְּעֵינֶיךָ:
וְאֵדָעֲךָ לְמַעַן אֶמְצָא־חֵן בְּעֵינֶיךָ - I will know You, so that I find Your favor - means: so that I may know by this the measure of Your recompense, i.e., what the favor with which You regard me entails. Thus the interpretation of “so that I find Your favor” is: “in order that I may discover how great the reward of finding favor is.”   וְאֵדָעֲךָ לְמַעַן אֶמְצָא־חֵן בְּעֵינֶיךָ.  וְאֵדַע בָּזוֹ מִדַּת תַּגְמוּלֶיךָ – מַה הִיא מְצִיאַת חֵן שֶׁמָּצָאתִי בְּעֵינֶיךָ; וּפִתְרוֹן למען אמצא חן – לְמַעַן אַכִּיר כַּמָּה שְׂכַר מְצִיאַת הַחֵן:
וּרְאֵה כִּי עַמְּךָ הַגּוֹי הַזֶּֽה - Consider, too, that this nation is Your people - i.e., so that You not say as before: “I will make you into a great nation” 3 and abandon these people – consider that they are Your people from days of old, and if You reject them, I cannot be confident that my descendants will survive. Rather, let me know the payment of my reward through this people. Our rabbis expounded this verse homiletically in Tractate Berachot, 4 but I have come to explain the verses according to their plain context and order.   וּרְאֵה כִּי עַמְּךָ הַגּוֹי הַזֶּֽה.  שֶׁלֹּא תֹאמַר וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי גָּדוֹל וְאֶת אֵלֶּה תַּעֲזֹב, רְאֵה כִּי עַמְּךָ הֵם מִקֶּדֶם, וְאִם בָּהֶם תִּמְאַס, אֵינִי סוֹמֵךְ עַל הַיּוֹצְאִים מֵחֲלָצַי שֶׁיִּתְקַיְּמוּ, וְאֶת תַּשְׁלוּם הַשָּׂכָר שֶׁלִּי בָּעָם הַזֶּה תּוֹדִיעֵנִי; וְרַבּוֹתֵינוּ דָרְשׁוּ בְּמַסֶּכֶת בְּרָכוֹת (דף ז'), וַאֲנִי לְיַשֵּׁב הַמִּקְרָאוֹת עַל אָפְנֵיהֶם וְעַל סִדְרָם בָּאתִי:
14He answered, “My Presence will go with you, and I will grant you rest.”   ידוַיֹּאמַ֑ר פָּנַ֥י יֵלֵ֖כוּ וַֽהֲנִחֹ֥תִי לָֽךְ:
וַיֹּאמַר פָּנַי יֵלֵכוּ - Its meaning is as Onkelos translates it: שְׁכִינְתִּי תְהַךְMy Presence will go” i.e., I will no longer send an angel with you, but I Myself will go. We find the term פָּנִים used in a similar sense in: וּפָנֶיךָ הֹלְכִים בַּקְּרָב “and you yourself will go out into battle.” 5   וַיֹּאמַר פָּנַי יֵלֵכוּ.  כְּתַרְגּוּמוֹ – לֹא אֶשְׁלַח עוֹד מַלְאָךְ, אֲנִי בְעַצְמִי אֵלֵךְ, כְּמוֹ וּפָנֶיךָ הוֹלְכִים בַּקְּרָב (שמואל ב י״ז:י״א):
15He said to Him, “If Your Presence does not accompany us, do not take us up from here.   טווַיֹּ֖אמֶר אֵלָ֑יו אִם־אֵ֤ין פָּנֶ֨יךָ֙ הֹֽלְכִ֔ים אַל־תַּֽעֲלֵ֖נוּ מִזֶּֽה:
וַיֹּאמֶר אֵלָיו - He said to him - indeed this is what I desire, for if it is to be through an angel – “Do not take us up from here.”   וַיֹּאמֶר אֵלָיו.  בְּזוֹ אֲנִי חָפֵץ, כִּי עַל יְדֵי מַלְאָךְ אַל תַּעֲלֵנוּ מִזֶּה:
16How else can it be known that Your people and I have found favor in Your eyes, if You do not accompany us? And let Your people and me be distinct from every nation on the face of the earth.”   טזוּבַמֶּ֣ה | יִוָּדַ֣ע אֵפ֗וֹא כִּֽי־מָצָ֨אתִי חֵ֤ן בְּעֵינֶ֨יךָ֙ אֲנִ֣י וְעַמֶּ֔ךָ הֲל֖וֹא בְּלֶכְתְּךָ֣ עִמָּ֑נוּ וְנִפְלִ֨ינוּ֙ אֲנִ֣י וְעַמְּךָ֔ מִכָּ֨ל־הָעָ֔ם אֲשֶׁ֖ר עַל־פְּנֵ֥י הָֽאֲדָמָֽה:
וּבַמֶּה יִוָּדַע אֵפוֹא - How else can it be known - i.e., how will be made known the meaning of being regarded favorably? – הֲלוֹא בְּלֶכְתְּךָ עִמָּנוּ(lit.) “Is it not by Your going with us?” And in addition I ask a further request of You: that You no longer manifest Your Presence among the nations of the world.   וּבַמֶּה יִוָּדַע אֵפוֹא.  יִוָּדַע מְצִיאַת הַחֵן, הלוא בלכתך עמנו. וְעוֹד דָּבָר אֲנִי שׁוֹאֵל מִמְּךָ, שֶׁלֹּא תַשְׁרֶה שְׁכִינָתְךָ עוֹד עַל אֻמּוֹת הָעוֹלָם.
וְנִפְלִינוּ אֲנִי וְעַמֶּךָ - And let Your people and me be distinct - i.e., in this respect we will be set apart from every other nation. וְנִפְלִינוּ is used here in the same sense as in: “God will differentiate (וְהִפְלָה) between the livestock of the Israelites….” 6   וְנִפְלִינוּ אֲנִי וְעַמֶּךָ.  וְנִהְיֶה מֻבְדָּלִים בַּדָּבָר הַזֶּה מִכָּל הָעָם (ברכות ז'), כְּמוֹ וְהִפְלָה ה' בֵּין מִקְנֵה יִשְׂרָאֵל וְגוֹ' (שמות ט'):

Fourth Portion

Shemot (Exodus) Chapter 33

17God said to Moses, “I will also do this thing of which you have spoken, since you have found favor in My eyes and I have granted you recognition by name.”   יזוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה גַּ֣ם אֶת־הַדָּבָ֥ר הַזֶּ֛ה אֲשֶׁ֥ר דִּבַּ֖רְתָּ אֶֽעֱשֶׂ֑ה כִּֽי־מָצָ֤אתָ חֵן֙ בְּעֵינַ֔י וָֽאֵדָֽעֲךָ֖ בְּשֵֽׁם:
גַּם אֶת־הַדָּבָר הַזֶּה - Also this thing - that I no longer manifest My Presence among the nations of the world, I will do. And although we find that Balaam, a non-Jew, received prophecy, his words of prophecy were not received through the Divine Presence resting upon him, but as: “lying down with open eyes,” 1 such as we find: “and a word was conveyed to me stealthily,” 2 i.e., the non-Jewish prophets hear the word of God only through an intermediary.   גַּם אֶת־הַדָּבָר הַזֶּה.  שֶׁלֹּא תִשְׁרֶה שְׁכִינָתִי עוֹד עַל אֻמּוֹת הָעוֹלָם אעשה, וְאֵין דְּבָרָיו שֶׁל בִּלְעָם עַל יְדֵי שְׁרִיַּת הַשְּׁכִינָה, אֶלָּא "נוֹפֵל וּגְלוּי עֵינָיִם" כְּגוֹן וְאֵלַי דָּבָר יְגֻנָּב (איוב ד') – שׁוֹמְעִין עַל יְדֵי שָׁלִיחַ:
18He said, “Please let me behold Your glory.”   יחוַיֹּאמַ֑ר הַרְאֵ֥נִי נָ֖א אֶת־כְּבֹדֶֽךָ:
וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶֽךָ - He said, “Please let me behold Your glory.”. Moses saw that this was an auspicious time, when his requests were being accepted by God, so he now made a further request: that God show him the vision of His glory.   וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶֽךָ.  רָאָה מֹשֶׁה שֶׁהָיָה עֵת רָצוֹן וּדְבָרָיו מְקֻבָּלִים, וְהוֹסִיף לִשְׁאֹל לְהַרְאוֹתוֹ מַרְאִית כְּבוֹדוֹ:
19He replied, “I will make all My goodness pass before you, and will proclaim the Divine Name before you. I will show favor when I choose to show favor, and I will show mercy when I choose to show mercy.”   יטוַיֹּ֗אמֶר אֲנִ֨י אַֽעֲבִ֤יר כָּל־טוּבִי֙ עַל־פָּנֶ֔יךָ וְקָרָ֧אתִי בְשֵׁ֛ם יְהֹוָ֖ה לְפָנֶ֑יךָ וְחַנֹּתִי֙ אֶת־אֲשֶׁ֣ר אָחֹ֔ן וְרִֽחַמְתִּ֖י אֶת־אֲשֶׁ֥ר אֲרַחֵֽם:
וַיֹּאמֶר אֲנִי אַֽעֲבִיר וגו' - He replied, “I will make pass…”. i.e., He was in effect saying: “The time has come for you to perceive My glory to the extent I allow you to perceive, because I wish and deem it necessary to teach you a set order of prayer – for when you needed to plead for mercy on behalf of Israel, you invoked before Me the merit of the patriarchs, assuming that if the merit of the patriarchs were to be exhausted there would be no further hope. I will make all My attributes of goodness pass before you on the rock, while you are concealed in the cave.   וַיֹּאמֶר אֲנִי אַֽעֲבִיר וגו'.  הִגִּיעָה שָׁעָה שֶׁתִּרְאֶה בִּכְבוֹדִי מַה שֶּׁאַרְשֶׁה אוֹתְךָ לִרְאוֹת, לְפִי שֶׁאֲנִי רוֹצֶה וְצָרִיךְ לְלַמֶּדְךָ סֵדֶר תְּפִלָּה; שֶׁכְּשֶׁנִּצְרַכְתָּ לְבַקֵּשׁ רַחֲמִים עַל יִשְׂרָאֵל הִזְכַּרְתָּ לִי זְכוּת אָבוֹת, כְּסָבוּר אַתָּה שֶׁאִם תַּמָּה זְכוּת אָבוֹת אֵין עוֹד תִּקְוָה, אֲנִי אַעֲבִיר כָּל מִדַּת טוּבִי לְפָנֶיךָ עַל הַצּוּר וְאַתָּה נָתוּן בַּמְּעָרָה:
וְקָרָאתִי בְשֵׁם ה' לְפָנֶיךָ - “and will proclaim the Divine Name before you,” - i.e., He was in effect saying:teaching you the procedure of how to invoke these attributes when requesting mercy, even if the merit of the patriarchs is exhausted. And according to this procedure, in which you see Me wrapped in a prayer blanket (talit) and proclaiming these 13 attributes of mercy, so teach Israel to do the same, and through their recounting the attributes of: “compassionate and gracious” 3 before Me, they will be answered, for My mercy is never exhausted.   וְקָרָאתִי בְשֵׁם ה' לְפָנֶיךָ.  לְלַמֶּדְךָ סֵדֶר בַּקָּשַׁת רַחֲמִים אַף אִם תִּכְלֶה זְכוּת אָבוֹת, וְכַסֵּדֶר זֶה שֶׁאַתָּה רוֹאֶה אוֹתִי – מְעֻטָּף וְקוֹרֵא י"ג מִדּוֹת – הֱוֵי מְלַמֵּד אֶת יִשְׂרָאֵל לַעֲשׂוֹת כֵּן, וְעַל יְדֵי שֶׁיַּזְכִּירוּ לְפָנַי "רַחוּם וְחַנּוּן" יִהְיוּ נַעֲנִין – כִּי רַחֲמַי לֹא כָלִים:
וְחַנֹּתִי אֶת־אֲשֶׁר אחון - (lit.) I will show favor to whom I will show favor - i.e., at those times when I wish to show favor.   וְחַנֹּתִי אֶת־אֲשֶׁר אחון.  אוֹתָן פְּעָמִים שֶׁאֶרְצֶה לָחֹן:
וְרִֽחַמְתִּי - And I will show mercy. at a time when I desire to show mercy. At this point God promised him only that “sometimes I will answer you and sometimes I will not,” but later, when actually proclaiming these attributes, He said to him: “I hereby make a covenant,” 4 promising him that the invocation of the attributes will never go unheeded.   וְרִֽחַמְתִּי.  עֵת שֶׁאֶחְפֹּץ לְרַחֵם; עַד כָּאן לֹא הִבְטִיחוֹ אֶלָּא עִתִּים אֶעֱנֶה וְעִתִּים לֹא אֶעֱנֶה, אֲבָל בִּשְׁעַת מַעֲשֶׂה אָמַר לוֹ הִנֵּה אָנֹכִי כֹּרֵת בְּרִית (שמות ל"ד) – הִבְטִיחוֹ שֶׁאֵינָן חוֹזְרוֹת רֵיקָם:
20He said, “You will not be able to behold My ‘face,’ for no man can see Me and remain alive.”   כוַיֹּ֕אמֶר לֹ֥א תוּכַ֖ל לִרְאֹ֣ת אֶת־פָּנָ֑י כִּ֛י לֹֽא־יִרְאַ֥נִי הָֽאָדָ֖ם וָחָֽי:
וַיֹּאמֶר לֹא תוּכַל וגו' - He said, “You will not be able…”. i.e., even when I make all My goodness pass before you, I am not giving you permission to see My face.   וַיֹּאמֶר לֹא תוּכַל וגו'.  אַף כְּשֶׁאַעֲבִיר כָּל טוּבִי עַל פָּנֶיךָ אֵינִי נוֹתֵן לְךָ רְשׁוּת לִרְאוֹת אֶת פָּנַי:
21God said, “There is a place with Me, and you can stand on the rock there.   כאוַיֹּ֣אמֶר יְהֹוָ֔ה הִנֵּ֥ה מָק֖וֹם אִתִּ֑י וְנִצַּבְתָּ֖ עַל־הַצּֽוּר:
הִנֵּה מָקוֹם אִתִּי - There is a place with Me - i.e., on the mountain where I usually speak with you, I have a place prepared for your sake, where I will hide you so that you not be harmed, and from there you will see what you are able to see. This is its straightforward explanation. But its Midrashic explanation is: the reference is to the location of the Divine Presence, but it says הַמָּקוֹם אִתִּי “the place is with Me” and it does not say אֲנִי בַּמָּקוֹם “I am in the place,” since the Holy One, blessed be He, is the location of the universe, but His universe is not His location.   הִנֵּה מָקוֹם אִתִּי.  בָּהָר אֲשֶׁר אֲנִי מְדַבֵּר עִמְּךָ תָמִיד, יֵשׁ מָקוֹם מוּכָן לִי לְצָרְכְּךָ שֶׁאַטְמִינְךָ שָׁם שֶׁלֹּא תִזֹּק, וּמִשָּׁם תִּרְאֶה מַה שֶּׁתִּרְאֶה, זֶהוּ פְּשׁוּטוֹ; וּמִדְרָשׁוֹ, עַל מָקוֹם שֶׁהַשְּׁכִינָה שָׁם מְדַבֵּר, וְאוֹמֵר הַמָּקוֹם אִתִּי, וְאֵינוֹ אוֹמֵר אֲנִי בַמָּקוֹם, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְקוֹמוֹ שֶׁל עוֹלָם וְאֵין עוֹלָמוֹ מְקוֹמוֹ (תנחומא):
22When My glory passes by, I will place you in a crevice in the rock, and I will shield you with My hand until I have passed.   כבוְהָיָה֙ בַּֽעֲבֹ֣ר כְּבֹדִ֔י וְשַׂמְתִּ֖יךָ בְּנִקְרַ֣ת הַצּ֑וּר וְשַׂכֹּתִ֥י כַפִּ֛י עָלֶ֖יךָ עַד־עָבְרִֽי:
בַּֽעֲבֹר כְּבֹדִי - When My glory passes by - i.e., when I will pass before you.   בַּֽעֲבֹר כְּבֹדִי.  כְּשֶׁאֶעֱבֹר לְפָנֶיךָ:
בְּנִקְרַת הַצּוּר - The noun נִקְרֶה is of similar meaning to “Even if you gouge out (תְּנַקֵּר) the eyes of those men,” 5 and “The valley ravens will pick at it (יִקְּרוּהָ),” 6 and “I have dug out (קַרְתִּי) and drunk water” 7 – they are all derivatives of the same root. Thus – – means “the place dug out of the rock.”   בְּנִקְרַת הַצּוּר.  כְּמוֹ הַעֵינֵי הָאֲנָשִׁים הָהֵם תְּנַקֵּר (במדבר ט"ז), יִקְּרוּהָ עֹרְבֵי נַחַל (משלי ל'), אֲנִי קַרְתִּי וְשָׁתִיתִי מָיִם (מלכים ב' יט, כד; ישעיה לז, כה), גִּזְרָה אַחַת לָהֶם, נִקְרַת הַצּוּר: כְּרִיַּת הַצּוּר:
וְשַׂכֹּתִי כַפִּי - And I will shield [you] with My hand. From here we learn that license was given to the forces of destruction to harm Moses at that time, so he needed protection. Onkelos translates these words as: וְאַגֵּין בְּמֵימְרִי “I will protect you with My word,” which is a euphemism of respect used with regard to the One Above, for He does not need to shield him with an actual physical hand.   וְשַׂכֹּתִי כַפִּי.  מִכָּאן שֶׁנִּתְּנָה רְשׁוּת לַמְחַבְּלִים לְחַבֵּל, וְתַרְגּוּמוֹ "וְאָגֵין בְּמֵימְרִי" כִּנּוּי הוּא לְדֶרֶךְ כָּבוֹד שֶׁל מַעְלָה, שֶׁאֵינוֹ צָרִיךְ לְסוֹכֵךְ עָלָיו בְּכַף מַמָּשׁ:
23I will then remove My hand. You will see My back, but My face will not be visible.”   כגוַֽהֲסִֽרֹתִי֙ אֶת־כַּפִּ֔י וְרָאִ֖יתָ אֶת־אֲחֹרָ֑י וּפָנַ֖י לֹ֥א יֵֽרָאֽוּ:
וַֽהֲסִֽרֹתִי אֶת־כַּפִּי - I will then remove My hand. Onkelos translates this as וְאַעְדֵּי יָת דִּבְרַת יְקָרִי, meaning “when I move the course of My glory from being directly in front of you to go beyond that point.”   וַֽהֲסִֽרֹתִי אֶת־כַּפִּי.  וְאַעֲדֵי יָת דִּבְרַת יְקָרִי – כְּשֶׁאֲסַלֵּק הַנְהָגַת כְּבוֹדִי מִנֶּגֶד פָּנֶיךָ, לָלֶכֶת מִשָּׁם וּלְהַלָּן:
וְרָאִיתָ אֶת־אֲחֹרָי - You will see My back - i.e., He showed him the knot of His head-tefilin, which was a manifestation of His glory.   וְרָאִיתָ אֶת־אֲחֹרָי.  הֶרְאָהוּ קֶשֶׁר שֶׁל תְּפִלִּין (ברכות ז'):

Fifth Portion

Shemot (Exodus) Chapter 34

1God said to Moses, “Hew yourself two tablets of stone like the first ones, and I will inscribe upon the tablets the words that were on the first tablets that you shattered.   אוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה פְּסָל־לְךָ֛ שְׁנֵֽי־לֻחֹ֥ת אֲבָנִ֖ים כָּרִֽאשֹׁנִ֑ים וְכָֽתַבְתִּי֙ עַל־הַלֻּחֹ֔ת אֶת־הַ֨דְּבָרִ֔ים אֲשֶׁ֥ר הָי֛וּ עַל־הַלֻּחֹ֥ת הָרִֽאשֹׁנִ֖ים אֲשֶׁ֥ר שִׁבַּֽרְתָּ:
פְּסָל־לְךָ - Hew yourself. God showed Moses a sapphire quarry inside his tent and said to him, “The surplus (פְּסֹלֶת) of the sapphire will be yours,” and from this Moses became extremely wealthy.   פְּסָל־לְךָ.  הֶרְאָהוּ מַחְצַב סַנְפִּירִינוֹן מִתּוֹךְ אָהֳלוֹ וְאָמַר לוֹ הַפְּסֹלֶת יִהְיֶה שֶׁלְּךָ; מִשָּׁם נִתְעַשֵּׁר מֹשֶׁה הַרְבֵּה (תנחומא):
פְּסָל־לְךָ - Hew yourself. It is as if God were saying: “You shattered the first set of tablets, so you carve out for yourself others.” This may be compared to the case of a king who went to a faraway land, leaving his new wife together with her maidservants. As a result of the immorality of the maidservants, she became implicated in their wrongdoing, so her good friend arose and tore up her wedding contract, saying, “If the king wishes to kill her I will tell him: ‘She is not yet your wife.’” The king investigated and found that the immorality was only among the maidservants, so he became reconciled with his wife. Her friend then said to the king, “Write for her another wedding contract, for the first one was torn up.” The king answered him, “You were the one who tore it up, so you be the one to buy for her another paper and I will write it for her in my handwriting.” So, too, here the king refers to the Holy One, blessed be He, the maidservants are the mixed multitude, the friend is Moses, and the wife of the Holy One, blessed be He, is Israel. The verse therefore says: “Hew yourself.”   פְּסָל־לְךָ.  אַתָּה שִׁבַּרְתָּ הָרִאשׁוֹנוֹת, אַתָּה פְּסָל לְךָ אֲחֵרוֹת, מָשָׁל לְמֶלֶךְ שֶׁהָלַךְ לִמְדִינַת הַיָּם וְהִנִּיחַ אֲרוּסָתוֹ עִם הַשְּׁפָחוֹת, מִתּוֹךְ קִלְקוּל הַשְּׁפָחוֹת יָצָא עָלֶיהָ שֵׁם רָע, עָמַד שׁוֹשְׁבִינָהּ וְקָרַע כְּתֻבָּתָהּ, אָמַר אִם יֹאמַר הַמֶּלֶךְ לְהָרְגָהּ, אֹמַר לוֹ עֲדַיִן אֵינָהּ אִשְׁתְּךָ; בָּדַק הַמֶּלֶךְ וּמָצָא שֶׁלֹּא הָיָה הַקִּלְקוּל אֶלָּא מִן הַשְּׁפָחוֹת, נִתְרַצָּה לָהּ, אָמַר לוֹ שׁוֹשְׁבִינָהּ כְּתֹב לָהּ כְּתֻבָּה אַחֶרֶת, שֶׁנִּקְרְעָה הָרִאשׁוֹנָה, אָמַר לוֹ הַמֶּלֶךְ אַתָּה קָרַעְתָּ אוֹתָהּ אַתָּה קְנֵה לָהּ נְיָר אַחֵר וַאֲנִי אֶכְתֹּב לָהּ בִּכְתָב יָדִי; כֵּן הַמֶּלֶךְ זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, הַשְּׁפָחוֹת אֵלּוּ עֵרֶב רַב, וְהַשּׁוֹשְׁבִין זֶה מֹשֶׁה, אֲרוּסָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא יִשְׂרָאֵל, לְכָךְ נֶאֱמַר פְּסָל לְךָ (שם):
2Prepare yourself for the morning, and in the morning you must ascend Mount Sinai for the third time and stand before Me there, on the mountaintop.   בוֶֽהְיֵ֥ה נָכ֖וֹן לַבֹּ֑קֶר וְעָלִ֤יתָ בַבֹּ֨קֶר֙ אֶל־הַ֣ר סִינַ֔י וְנִצַּבְתָּ֥ לִ֛י שָׁ֖ם עַל־רֹ֥אשׁ הָהָֽר:
נָכוֹן - means here “prepared.”   נָכוֹן.  מְזֻמָּן:
3No man may go up with you, and no man may be seen on the entire mountain; not even the flocks or the herds may graze before that mountain.”   גוְאִישׁ֙ לֹא־יַֽעֲלֶ֣ה עִמָּ֔ךְ וְגַם־אִ֥ישׁ אַל־יֵרָ֖א בְּכָל־הָהָ֑ר גַּם־הַצֹּ֤אן וְהַבָּקָר֙ אַל־יִרְע֔וּ אֶל־מ֖וּל הָהָ֥ר הַהֽוּא:
וְאִישׁ לֹא־יַֽעֲלֶה עִמָּךְ - No man may ascend with you. The first tablets, because they were given amid fanfare, great sounds, and crowds, were subject to the “evil eye.” There is no better trait than modesty.   וְאִישׁ לֹא־יַֽעֲלֶה עִמָּךְ.  הָרִאשׁוֹנוֹת עַל יְדֵי שֶׁהָיוּ בִתְשׁוּאוֹת וְקוֹלוֹת וּקְהִלּוֹת, שָׁלְטָה בָהֶן עַיִן רָעָה – אֵין לְךָ יָפֶה מִן הַצְּנִיעוּת (שם):
4He hewed two tablets of stone like the first ones. Moses rose early in the morning and ascended Mount Sinai as God had commanded him, and he took the two stone tablets in his hand.   דוַיִּפְסֹ֡ל שְׁנֵֽי־לֻחֹ֨ת אֲבָנִ֜ים כָּרִֽאשֹׁנִ֗ים וַיַּשְׁכֵּ֨ם משֶׁ֤ה בַבֹּ֨קֶר֙ וַיַּ֨עַל֙ אֶל־הַ֣ר סִינַ֔י כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֹת֑וֹ וַיִּקַּ֣ח בְּיָד֔וֹ שְׁנֵ֖י לֻחֹ֥ת אֲבָנִֽים:
5God descended in a cloud and stood with him there, and proclaimed the Divine Name.   הוַיֵּ֤רֶד יְהֹוָה֙ בֶּֽעָנָ֔ן וַיִּתְיַצֵּ֥ב עִמּ֖וֹ שָׁ֑ם וַיִּקְרָ֥א בְשֵׁ֖ם יְהֹוָֽה:
וַיִּקְרָא בְשֵׁם ה' - is translated by Onkelos as: וּקְרָא בִּשְׁמָא דַה׳ – and He called out God’s name.   וַיִּקְרָא בְשֵׁם ה'.  מְתַּרְגְּמִינַן וּקְרָא בִשְׁמָא דַה':
6God passed by before him and proclaimed: “God, God, is a benevolent God, compassionate, gracious; slow to anger, abounding in kindness and truth,   ווַיַּֽעֲבֹ֨ר יְהֹוָ֥ה | עַל־פָּנָיו֘ וַיִּקְרָא֒ יְהֹוָ֣ה | יְהֹוָ֔ה אֵ֥ל רַח֖וּם וְחַנּ֑וּן אֶ֥רֶךְ אַפַּ֖יִם וְרַב־חֶ֥סֶד וֶֽאֱמֶֽת:
ה' ה' - God, God. This Name of God signifies His attribute of mercy, the double mention meaning: one before the person sins and one after he sins and repents.   ה' ה'.  מִדַּת רַחֲמִים הִיא, אַחַת קֹדֶם שֶׁיֶּחֱטָא, וְאַחַת אַחַר שֶׁיֶּחֱטָא וְיָשׁוּב (ראש השנה י"ז):
אֵל - (lit.) God. This, too, signifies God’s attribute of mercy, for so we find that it says: אֵלִי אֵלִי לָמָה עֲזַבְתָּנִי “My God! My God! Why have You forsaken me?” 1 and it would not be appropriate to say to God’s attribute of justice: “Why have You forsaken me?” So I found in the Mechilta. 2   אֵל.  אַף זוֹ מִדַּת רַחֲמִים, וְכֵן הוּא אוֹמֵר אֵלִי אֵלִי לָמָה עֲזַבְתָּנִי (תהילים כ"ב) – וְאֵין לוֹמַר לְמִדַּת הַדִּין לָמָה עֲזַבְתָּנִי, כָּךְ מָצָאתִי בִּמְכִילְתָּא:
אֶרֶךְ אַפַּיִם - Slow to anger - i.e., He draws out His anger and does not rush to punish, for perhaps the sinner will repent.   אֶרֶךְ אַפַּיִם.  מַאֲרִיךְ אַפּוֹ וְאֵינוֹ מְמַהֵר לִפָּרַע, שֶׁמָּא יַעֲשֶׂה תְשׁוּבָה:
וְרַב־חֶסֶד - Abounding in kindness - toward those in need of His kindness because they do not have that many merits.   וְרַב־חֶסֶד.  לַצְּרִיכִים חֶסֶד – שֶׁאֵין לָהֶם זְכֻיּוֹת כָּל כָּךְ:
וֶֽאֱמֶֽת - And truth - to pay benevolent reward to those who carry out His will.   וֶֽאֱמֶֽת.  לְשַׁלֵּם שָׂכָר טוֹב לְעוֹשֵׂי רְצוֹנוֹ:
7He preserves the merit of acts of kindness for 2000 generations; He forgives premeditated sins, rebellious sins, and unintentional sins; He acquits sinners but does not acquit them altogether. He remembers the premeditated sins of the fathers, adding their demerits to those of the children and the children’s children up to the third and the fourth generation.”   זנֹצֵ֥ר חֶ֨סֶד֙ לָֽאֲלָפִ֔ים נֹשֵׂ֥א עָוֹ֛ן וָפֶ֖שַׁע וְחַטָּאָ֑ה וְנַקֵּה֙ לֹ֣א יְנַקֶּ֔ה פֹּקֵ֣ד | עֲוֹ֣ן אָב֗וֹת עַל־בָּנִים֙ וְעַל־בְּנֵ֣י בָנִ֔ים עַל־שִׁלֵּשִׁ֖ים וְעַל־רִבֵּעִֽים:
נֹצֵר חֶסֶד - He preserves acts of kindness - that a person does before Him.   נֹצֵר חֶסֶד.  שֶׁהָאָדָם עוֹשֶׂה לְפָנָיו:
לָֽאֲלָפִים - For (lit.) thousands - i.e., 2000 generations.   לָֽאֲלָפִים.  לִשְׁנֵי אֲלָפִים דּוֹרוֹת:
עָוֹן וָפֶשַׁע - עֲוֹנוֹת are intentional sins; פְּשָׁעִים are rebellious acts that a person does to anger God.   עָוֹן וָפֶשַׁע.  עֲוֹנוֹת — אֵלּוּ הַזְּדוֹנוֹת, פְּשָׁעִים — אֵלּוּ הַמְּרָדִים שֶׁאָדָם עוֹשֶׂה לְהַכְעִיס:
וְנַקֵּה לֹא יְנַקֶּה - (lit.) He does not completely acquit - According to the straightforward explanation, it means that God does not forgo the sin altogether, but exacts punishment for it little by little. Our rabbis, 3 however, expounded these words as follows: He acquits (נַקֵּה) those who repent but does not acquit (לֹא יְנַקֶּה) those who do not repent.   וְנַקֵּה לֹא יְנַקֶּה.  לְפִי פְשׁוּטוֹ מַשְׁמָע שֶׁאֵינוֹ מְוַתֵּר עַל הֶעָוֹן לְגַמְרֵי, אֶלָּא נִפְרָע מִמֶּנּוּ מְעַט מְעַט, וְרַבּוֹתֵינוּ דָרְשׁוּ מְנַקֶּה הוּא לַשָּׁבִים וְלֹא יְנַקֶּה לְשֶׁאֵינָן שָׁבִים (יומא פ"ו):
פֹּקֵד עָוֹן אָבוֹת עַל־בָּנִים - He remembers the premeditated sins of the fathers (lit.) for the children. when they persist in their fathers’ evil practice, for elsewhere it defines this explicitly: לְשֹׂנְאָי “for those who hate Me.” 4   פֹּקֵד עָוֹן אָבוֹת עַל־בָּנִים.  כְּשֶׁאוֹחֲזִים מַעֲשֵׂה אֲבוֹתֵיהֶם בִּידֵיהֶם, שֶׁכְּבָר פֵּרֵשׁ בְּמִדְרַשׁ אַגָּדָה לְשֹׂנְאָי (שמות כ'):
וְעַל־רִבֵּעִֽים - meansup to the fourth generation.” Thus, it follows that God’s attribute of goodness is 500 times as great as His attribute of retribution, for with regard to God’s good measure it says: “He preserves the merit of acts of kindness for 2000 generations.”   וְעַל־רִבֵּעִֽים.  דּוֹר רְבִיעִי; נִמְצֵאת מִדָּה טוֹבָה מְרֻבָּה עַל מִדַּת פֻּרְעָנוּת אַחַת לַחֲמֵשׁ מֵאוֹת, שֶׁבְּמִדָּה טוֹבָה הוּא אוֹמֵר נֹצֵר חֶסֶד לָאֲלָפִים (תוספתא סוטה ד'):
8Moses hastened to bow down toward the ground and prostrate himself.   חוַיְמַהֵ֖ר משֶׁ֑ה וַיִּקֹּ֥ד אַ֖רְצָה וַיִּשְׁתָּֽחוּ:
וַיְמַהֵר משֶׁה - Moses hastened - i.e., when Moses saw the Divine Presence about to pass by and heard the sound of God’s declaration, immediately “He prostrated himself.”   וַיְמַהֵר משֶׁה.  כְּשֶׁרָאָה מֹשֶׁה שְׁכִינָה עוֹבֶרֶת, וְשָׁמַע קוֹל הַקְּרִיאָה, מִיָּד וישתחו:
9He said, “If I have found favor in Your eyes, God, may God go in our midst. Even though this is a stiff-necked people, You will pardon our premeditated sins and our unintentional sins, and take us as Your own possession.”   טוַיֹּ֡אמֶר אִם־נָא֩ מָצָ֨אתִי חֵ֤ן בְּעֵינֶ֨יךָ֙ אֲדֹנָ֔י יֵֽלֶךְ־נָ֥א אֲדֹנָ֖י בְּקִרְבֵּ֑נוּ כִּ֤י עַם־קְשֵׁה־עֹ֨רֶף֙ ה֔וּא וְסָֽלַחְתָּ֛ לַֽעֲו‍ֹנֵ֥נוּ וּלְחַטָּאתֵ֖נוּ וּנְחַלְתָּֽנוּ:
יֵֽלֶךְ־נָא אֲדֹנָי בְּקִרְבֵּנוּ - May God go in our midst - as You have promised, since You forgive sin. And even if “this is a stiff-necked people” and they may rebel against You, and out of concern for this You said: “lest I utterly destroy you on the way,” 5 this is now not a concern, for You will forgive our sins. There are instances where כִּי is used in place of אִם “if.”   יֵֽלֶךְ־נָא אֲדֹנָי בְּקִרְבֵּנוּ.  כְּמוֹ שֶׁהִבְטַחְתָּ, מֵאַחַר שֶׁאַתָּה נוֹשֵׂא עָוֹן; וְאִם עַם קְשֵׁה עֹרֶף הוּא וְיַמְרוּ בְךָ וְאָמַרְתָּ עַל זֹאת פֶּן אֲכֶלְךָ בַּדָּרֶךְ, אַתָּה תִסְלַח לַעֲוֹנֵינוּ וְגוֹמֵר; יֵשׁ כִּי בִּמְקוֹם אִם:
וּנְחַלְתָּֽנוּ  - means: And make us Your unique possession. This is the same request as: “And let Your people and me be distinct,” 6 i.e., that You will not manifest Your Presence among the other nations.   וּנְחַלְתָּֽנוּ.  וְתִתְּנֵנוּ לְךָ לְנַחֲלָה מְיֻחֶדֶת, זוֹ הִיא בַקָּשַׁת וְנִפְלִינוּ אֲנִי וְעַמְּךָ – שֶׁלֹּא תִשְׁרֶה שְׁכִינָתְךָ עַל הָאֻמּוֹת:
Footnotes
2.

Mechilta Parashat Shirah sec.3.

3.

Yoma 86a.

Sixth Portion

Shemot (Exodus) Chapter 34

10He replied, “I hereby make a covenant: Before all your people I will make distinctions such as have not been created anywhere in the world or for any nation. All the people of whom you are a part will see how awesome is the deed of God that I will perform for you.   יוַיֹּ֗אמֶר הִנֵּ֣ה אָנֹכִי֘ כֹּרֵ֣ת בְּרִית֒ נֶ֤גֶד כָּל־עַמְּךָ֙ אֶֽעֱשֶׂ֣ה נִפְלָאֹ֔ת אֲשֶׁ֛ר לֹֽא־נִבְרְא֥וּ בְכָל־הָאָ֖רֶץ וּבְכָל־הַגּוֹיִ֑ם וְרָאָ֣ה כָל־הָ֠עָ֠ם אֲשֶׁר־אַתָּ֨ה בְקִרְבּ֜וֹ אֶת־מַֽעֲשֵׂ֤ה יְהֹוָה֙ כִּֽי־נוֹרָ֣א ה֔וּא אֲשֶׁ֥ר אֲנִ֖י עֹשֶׂ֥ה עִמָּֽךְ:
כֹּרֵת בְּרִית - [I hereby] make a covenant - about this matter.   כֹּרֵת בְּרִית.  עַל זֹאת:
אֶֽעֱשֶׂה נִפְלָאֹת - I will make distinctions. נִפְלָאֹת here is related to וְנִפְלִינוּ “let us be distinct,” i.e., by this you will be separated from all the nations, in that My Presence will not be manifest among them.   אֶֽעֱשֶׂה נִפְלָאֹת.  לְשׁוֹן וְנִפְלִינוּ, שֶׁתִּהְיוּ מֻבְדָּלִים בְּזוֹ מִכָּל הָאֻמּוֹת, שֶׁלֹּא תִשְׁרֶה שְׁכִינָתִי עֲלֵיהֶם:
11Mark well what I command you today. I am going to drive out before you the Amorites, the Canaanites, the Hittites, the Perizites, the Hivites, and the Jebusites.   יאשְׁמָ֨ר־לְךָ֔ אֵ֛ת אֲשֶׁ֥ר אָֽנֹכִ֖י מְצַוְּךָ֣ הַיּ֑וֹם הִֽנְנִ֧י גֹרֵ֣שׁ מִפָּנֶ֗יךָ אֶת־הָֽאֱמֹרִי֙ וְהַכְּנַֽעֲנִ֔י וְהַֽחִתִּי֙ וְהַפְּרִזִּ֔י וְהַֽחִוִּ֖י וְהַיְבוּסִֽי:
אֵת הָֽאֱמֹרִי וגו' - The Amorites… There are only six nations mentioned here in the warning against fraternizing, for the seventh, the Girgashites, arose and left the land because of Israel’s approach.   אֵת הָֽאֱמֹרִי וגו'.  ו' אֻמּוֹת יֵשׁ כָּאן, כִּי הַגִּרְגָּשִׁי עָמַד וּפָנָה מִפְּנֵיהֶם:
12Beware, lest you make a treaty with the inhabitants of the land that you are entering, lest they become a snare in your midst.   יבהִשָּׁ֣מֶר לְךָ֗ פֶּן־תִּכְרֹ֤ת בְּרִית֙ לְיוֹשֵׁ֣ב הָאָ֔רֶץ אֲשֶׁ֥ר אַתָּ֖ה בָּ֣א עָלֶ֑יהָ פֶּן־יִֽהְיֶ֥ה לְמוֹקֵ֖שׁ בְּקִרְבֶּֽךָ:
13Rather, you must shatter their altars, demolish their pillars, and cut down their deified trees.   יגכִּ֤י אֶת־מִזְבְּחֹתָם֙ תִּתֹּצ֔וּן וְאֶת־מַצֵּֽבֹתָ֖ם תְּשַׁבֵּר֑וּן וְאֶת־אֲשֵׁרָ֖יו תִּכְרֹתֽוּן:
אֲשֵׁרָיו - אֲשֵׁרָה is a tree that is worshiped as an idol.   אֲשֵׁרָיו.  הוּא אִילָן שֶׁעוֹבְדִים אוֹתוֹ:
14For you must not prostrate yourself to the god of any other nation, because it is as if the very Name of God is ‘Zealous’: He is a zealous God.   ידכִּ֛י לֹ֥א תִשְׁתַּֽחֲוֶ֖ה לְאֵ֣ל אַחֵ֑ר כִּ֤י יְהֹוָה֙ קַנָּ֣א שְׁמ֔וֹ אֵ֥ל קַנָּ֖א הֽוּא:
קַנָּא שְׁמוֹ - His very Name is ‘Zealous” - i.e., He is zealous to exact retribution for idolatry and does not forego it. This is the meaning of any instance of the term קִנְאָה used in connection with God: He insists upon His superiority and exacts retribution from those who forsake Him.   קַנָּא שְׁמוֹ.  מְקַנֵּא לִפָּרַע וְאֵינוֹ מְוַתֵּר, וְזֶהוּ כָּל לְשׁוֹן קִנְאָה – אוֹחֵז בְּנִצְחוֹנוֹ וּפוֹרֵעַ מֵאוֹיְבָיו:
15Beware, lest you make a covenant with the inhabitants of the land, and they stray after their gods and sacrifice to their gods, and one of them invite you and you eat of his sacrifice,   טופֶּן־תִּכְרֹ֥ת בְּרִ֖ית לְיוֹשֵׁ֣ב הָאָ֑רֶץ וְזָנ֣וּ | אַֽחֲרֵ֣י אֱלֹֽהֵיהֶ֗ם וְזָבְחוּ֙ לֵאלֹ֣הֵיהֶ֔ם וְקָרָ֣א לְךָ֔ וְאָֽכַלְתָּ֖ מִזִּבְחֽוֹ:
וְאָֽכַלְתָּ מִזִּבְחֽוֹ - And you eat of his sacrifice. You may think that eating it does not warrant punishment, but I will consider it as though you subscribe to their idolatrous practice, for by doing so you will come to take wives from among his daughters for your sons.   וְאָֽכַלְתָּ מִזִּבְחֽוֹ.  כַּסָּבוּר אַתָּה שֶׁאֵין עֹנֶשׁ בַּאֲכִילָתוֹ, וַאֲנִי מַעֲלֶה עָלֶיךָ כְּמוֹדֶה בַעֲבוֹדָתָם, שֶׁמִּתּוֹךְ כָּךְ אַתָּה בָא וְלוֹקֵחַ מִבְּנוֹתָיו לְבָנֶיךָ (עבודה זרה ח'):
16and you take wives from among his daughters for your sons, and his daughters stray after their gods and lead your sons who married them to stray after their gods.   טזוְלָֽקַחְתָּ֥ מִבְּנֹתָ֖יו לְבָנֶ֑יךָ וְזָנ֣וּ בְנֹתָ֗יו אַֽחֲרֵי֙ אֱלֹ֣הֵיהֶ֔ן וְהִזְנוּ֙ אֶת־בָּנֶ֔יךָ אַֽחֲרֵ֖י אֱלֹֽהֵיהֶֽן:
17You must not make yourselves any molten idols.   יזאֱלֹהֵ֥י מַסֵּכָ֖ה לֹ֥א תַֽעֲשֶׂה־לָּֽךְ:
18You must observe the Festival of Matzos. For seven days you must eat matzos as I have commanded you, at the appointed time in the month of the beginning of the grain-ripening, for in the month of the beginning of the grain-ripening you left Egypt.   יחאֶת־חַ֣ג הַמַּצּוֹת֘ תִּשְׁמֹר֒ שִׁבְעַ֨ת יָמִ֜ים תֹּאכַ֤ל מַצּוֹת֙ אֲשֶׁ֣ר צִוִּיתִ֔ךָ לְמוֹעֵ֖ד חֹ֣דֶשׁ הָֽאָבִ֑יב כִּ֚י בְּחֹ֣דֶשׁ הָֽאָבִ֔יב יָצָ֖אתָ מִמִּצְרָֽיִם:
חֹדֶשׁ הָֽאָבִיב - means: the month of first ripening; i.e., when the grain first ripens.   חֹדֶשׁ הָֽאָבִיב.  חֹדֶשׁ הַבִּכּוּר, שֶׁהַתְּבוּאָה מִתְבַּכֶּרֶת בְּבִשּׁוּלָהּ:
19Every firstborn son, the one who opens the womb, is Mine. So, too, is all your livestock that issues from its mother as a male that opens the womb, whether of a cow, sheep, or goat.   יטכָּל־פֶּ֥טֶר רֶ֖חֶם לִ֑י וְכָל־מִקְנְךָ֙ תִּזָּכָ֔ר פֶּ֖טֶר שׁ֥וֹר וָשֶֽׂה:
כָּל־פֶּטֶר רֶחֶם לִי - Every one who opens the womb is Mine - i.e., among human beings.   כָּל־פֶּטֶר רֶחֶם לִי.  בָּאָדָם:
וְכָל־מִקְנְךָ וגו' - means: And any of your livestock that gives birth to a male that opens the womb of cattle or sheep, i.e., that a male child first opens its womb.   וְכָל־מִקְנְךָ וגו'.  וְכָל מִקְנְךָ אֲשֶׁר תִּזָּכָר בְּפֶטֶר שׁוֹר וָשֶׂה – אֲשֶׁר יִפְטֹר זָכָר אֶת רַחְמָהּ:
פֶּטֶר - The term פֶּטֶר denotes “opening,” and so we find: “like one who causes water to gush forth (פּוֹטֵר), so is the beginning of strife.” 1 The ת prefix of תִּזָּכָר indicates a feminine form, referring to the mother animal giving birth.   פֶּטֶר.  לְשׁוֹן פְּתִיחָה, וְכֵן פּוֹטֵר מַיִם רֵאשִׁית מָדוֹן (משלי י"ז); תי"ו שֶׁל תִּזָּכָר לְשׁוֹן נְקֵבָה הִיא, מוּסָב עַל הַיּוֹלֶדֶת:
20You must redeem the firstling of a donkey with a lamb or kid goat. If you do not redeem it, you must break its neck. You must redeem every firstborn among your sons. You must not appear before Me empty-handed.   כוּפֶ֤טֶר חֲמוֹר֙ תִּפְדֶּ֣ה בְשֶׂ֔ה וְאִם־לֹ֥א תִפְדֶּ֖ה וַֽעֲרַפְתּ֑וֹ כֹּ֣ל בְּכ֤וֹר בָּנֶ֨יךָ֙ תִּפְדֶּ֔ה וְלֹא־יֵֽרָא֥וּ פָנַ֖י רֵיקָֽם:
וּפֶטֶר חֲמוֹר - The firstling of a donkey - but not of any other impure animal.   וּפֶטֶר חֲמוֹר.  וְלֹא שְׁאָר בְּהֵמָה טְמֵאָה:
תִּפְדֶּה בְשֶׂה - You must redeem with a lamb - i.e., one gives a lamb to the priest, which maintains its ordinary unsanctified status in the priest’s possession, and the firstborn donkey is then permitted to be used for work by its owner.   תִּפְדֶּה בְשֶׂה.  נוֹתֵן שֶׂה לַכֹּהֵן וְהוּא חֻלִּין בְּיַד כֹּהֵן, וּפֶטֶר חֲמוֹר מֻתָּר בַּעֲבוֹדָה לַבְּעָלִים:
וַֽעֲרַפְתּוֹ - You must break its neck - i.e., one breaks its neck with a hatchet. The owner of the donkey caused the priest a monetary loss, so his property must also be lost.   וַֽעֲרַפְתּוֹ.  עוֹרְפוֹ בְּקוֹפִיץ; הוּא הִפְסִיד מָמוֹן כֹּהֵן, לְפִיכָךְ יֻפְסַד מָמוֹנוֹ:
כֹּל בְּכוֹר בָּנֶיךָ תִּפְדֶּה - You must redeem every firstborn among your sons. His redemption is set at five sela’im, as it says: “You must redeem it from the age of a month, according to the endowment of five shekels of silver….” 2   כֹּל בְּכוֹר בָּנֶיךָ תִּפְדֶּה.  חֲמִשָּׁה סְלָעִים פִּדְיוֹנוֹ קָצוּב, שֶׁנֶּאֱמַר וּפְדוּיָו מִבֶּן חֹדֶשׁ תִּפְדֶה (במדבר י"ח):
וְלֹא־יֵֽרָאוּ פָנַי רקם - You must not appear before Me empty-handed. According to the straightforward explanation of the verse, this is an independent statement and is not connected with the law of the firstborn mentioned in the first part of the verse, for the commandment regarding the firstborn does not require appearing before God in the Temple. Rather, it is a separate prohibition: When you go up to appear before God in the Temple for the festival, “My presence not be seen empty-handed,” i.e., you are commanded to bring the ascent-offering associated with appearing before God. However, according to the explanation of the baraita this is a superfluous verse and is thus open to derive from it an analogy based on similar words (גְזֵרָה שָׁוָה), i.e., to teach us about the gift given to a Hebrew bondman at the end of his service, that it be five sela’im worth of each type, just like the redemption fee of the firstborn. So is stated in Tractate Kidushin. 3   וְלֹא־יֵֽרָאוּ פָנַי רקם.  לְפִי פְּשׁוּטוֹ שֶׁל מִקְרָא דָּבָר בִּפְנֵי עַצְמוֹ הוּא, וְאֵינוֹ מוּסָב עַל הַבְּכוֹר – שֶׁאֵין בְּמִצְוַת בְּכוֹר רְאִיַּת פָּנִים – אֶלָּא אַזְהָרָה אַחֶרֶת הִיא, וּכְשֶׁתַּעֲלוּ לָרֶגֶל לֵרָאוֹת לֹא יֵרָאוּ פָנַי רֵיקָם – מִצְוָה עֲלֵיכֶם לְהָבִיא עוֹלַת רְאִיַּת פָּנִים. וּלְפִי מִדְרַשׁ בָּרַיְתָא מִקְרָא יָתֵר הוּא, וּמֻפְנֶה לִגְזֵרָה שָׁוָה, לְלַמֵּד עַל הַעֲנָקָתוֹ שֶׁל עֶבֶד עִבְרִי שֶׁהוּא חֲמִשָּׁה סְלָעִים מִכָּל מִין וָמִין, כְּפִדְיוֹן בְּכוֹר; בְּמַסֶּכֶת קִדּוּשִׁין (דף י"ז):
21You may work all six days, but on the seventh day you must refrain from working. You must refrain from plowing and reaping.   כאשֵׁ֤שֶׁת יָמִים֙ תַּֽעֲבֹ֔ד וּבַיּ֥וֹם הַשְּׁבִיעִ֖י תִּשְׁבֹּ֑ת בֶּֽחָרִ֥ישׁ וּבַקָּצִ֖יר תִּשְׁבֹּֽת:
בֶּֽחָרִישׁ וּבַקָּצִיר - You must refrain from plowing and reaping. Why are plowing and reaping mentioned here specifically? Some of our rabbis say 4 that it refers to the prohibition of plowing in the year before the seventh sabbatical year that influences produce of the seventh year, and to the prohibition of reaping seventh-year produce in the year following the seventh year. This teaches you that one adds part of the regular years to the sacred year. And this is the meaning of the verse: “Six days you may work, but on the seventh day you must refrain from work; and that which I permitted you to work for six days, there is a year when plowing and reaping are forbidden.” It is unnecessary to state this prohibition regarding plowing and reaping in the seventh year itself, for it has already said with regard to this: “You must not sow your field…,” 5 so it must be referring to plowing before the seventh year and reaping after the seventh year. Other rabbis say that the verse is indeed referring to the Sabbath, and the reason why plowing and reaping are mentioned specifically is to tell you: Just as plowing is always an optional action, so too the reaping that is forbidden is only when it is optional. This excludes the reaping of the barley for the omer-offering, which is an obligatory commandment and therefore overrides the Sabbath.   בֶּֽחָרִישׁ וּבַקָּצִיר.  לָמָּה נִזְכָּר חָרִישׁ וְקָצִיר? יֵשׁ מֵרַבּוֹתֵינוּ אוֹמְרִים עַל חָרִישׁ שֶׁל עֶרֶב שְׁבִיעִית הַנִּכְנָס לַשְּׁבִיעִית, וְקָצִיר שֶׁל שְׁבִיעִית הַיּוֹצֵא לְמוֹצָאֵי שְׁבִיעִית, לְלַמֶּדְךָ שֶׁמּוֹסִיפִין מֵחֹל עַל הַקֹּדֶשׁ, וְכָךְ מַשְׁמָעוֹ: שֵׁשֶׁת יָמִים תַּעֲבֹד וּבַיּוֹם הַשְּׁבִיעִי תִּשְׁבֹּת, וַעֲבוֹדַת ו' הַיָּמִים שֶׁהִתַּרְתִּי לְךָ, יֵשׁ שָׁנָה שֶׁהֶחָרִישׁ וְהַקָּצִיר אָסוּר, וְאֵין צֹרֶךְ לוֹמַר חָרִישׁ וְקָצִיר שֶׁל שְׁבִיעִית, שֶׁהֲרֵי כְבָר נֶאֱמַר שָׂדְךָ לֹא תִזְרָע וְגוֹ' (ויקרא כ"ה), וְיֵשׁ אוֹמְרִים שֶׁאֵינוֹ מְדַבֵּר אֶלָּא בַּשַּׁבָּת, וְחָרִישׁ וְקָצִיר שֶׁהֻזְכַּר בּוֹ לוֹמַר לְךָ, מֶה חָרִישׁ רְשׁוּת אַף קָצִיר רְשׁוּת, יָצָא קְצִיר הָעֹמֶר שֶׁהוּא מִצְוָה וְדוֹחֶה אֶת הַשַּׁבָּת (ראש השנה ט'):
22You must observe the Festival of Weeks—by offering up the first produce of the wheat harvest—and the Festival of the Ingathering of your produce at the turning point of the year.   כבוְחַ֤ג שָֽׁבֻעֹת֙ תַּֽעֲשֶׂ֣ה לְךָ֔ בִּכּוּרֵ֖י קְצִ֣יר חִטִּ֑ים וְחַג֙ הָ֣אָסִ֔יף תְּקוּפַ֖ת הַשָּׁנָֽה:
בִּכּוּרֵי קְצִיר חִטִּים - The first produce of the wheat harvest - i.e., the Festival of Weeks is when you bring the offering of two loaves from the wheat harvest.   בִּכּוּרֵי קְצִיר חִטִּים.  שֶׁאַתָּה מֵבִיא בוֹ שְׁתֵּי הַלֶּחֶם מִן הַחִטִּים:
בִּכּוּרֵי - The first produce. This offering is so called because it is the first grain-offering that may be brought to the Holy Temple from the new crop of wheat, for the omer grain-offering that is brought on the second day of Passover is from barley.   בִּכּוּרֵי.  שֶׁהִיא מִנְחָה רִאשׁוֹנָה הַבָּאָה מִן הֶחָדָשׁ שֶׁל חִטִּים לַמִּקְדָּשׁ, כִּי מִנְחַת הָעֹמֶר הַבָּאָה בַפֶּסַח, מִן הַשְּׂעוֹרִים הִיא (מנחות פ"ד):
וְחַג הָאָסִיף - And the Festival of the Ingathering - i.e., at the time when you gather your produce from the field into the house. This use of the term אֲסִיפָה means “bringing into the house,” as in וַאֲסַפְתּוֹ אֶל תּוֹךְ בֵּיתֶךָ “you must bring it into your house.” 6   וְחַג הָאָסִיף.  בִּזְמַן שֶׁאַתָּה אוֹסֵף תְּבוּאָתְךָ מִן הַשָּׂדֶה לַבַּיִת; אֲסִיפָה זוֹ לְשׁוֹן הַכְנָסָה לַבַּיִת, כְּמוֹ וַאֲסַפְתּוֹ אֶל תּוֹךְ בֵּיתֶךָ (דברים כ"ב):
תְּקוּפַת הַשָּׁנָֽה - means that it is the festival at the turning point of the year, i.e., at the beginning of the coming year.   תְּקוּפַת הַשָּׁנָֽה.  שֶׁהִיא בַחֲזָרַת הַשָּׁנָה – בִּתְחִלַּת הַשָּׁנָה הַבָּאָה:
תְּקוּפַת - is a term denoting “going round” and “encircling.”   תְּקוּפַת.  לְשׁוֹן מְסִבָּה וְהַקָּפָה:
23Three times each year all your menfolk must appear before the Master of the World, God, the God of Israel.   כגשָׁל֥שׁ פְּעָמִ֖ים בַּשָּׁנָ֑ה יֵֽרָאֶה֙ כָּל־זְכ֣וּרְךָ֔ אֶת־פְּנֵ֛י הָֽאָדֹ֥ן | יְהֹוָ֖ה אֱלֹהֵ֥י יִשְׂרָאֵֽל:
כָּל־זְכוּרְךָ - means: “all the menfolk among you.” Many commandments in the Torah are said in one place and repeated elsewhere, and some are written even three or four times, so as to make one who infringes them liable to be punished for each of the number of passive commandments pertaining to them and for each of the number of active commandments pertaining to them.   כָּל־זְכוּרְךָ.  כָּל הַזְּכָרִים שֶׁבְּךָ; הַרְבֵּה מִצְוֹת בַּתּוֹרָה נֶאֶמְרוּ וְנִכְפְּלוּ – וְיֵשׁ מֵהֶם שָׁלֹשׁ פְּעָמִים וְאַרְבַּע – לְחַיֵּב וְלַעֲנֹשׁ עַל מִנְיַן לָאוִין שֶׁבָּהֶם וְעַל מִנְיַן עֲשֵׂה שֶׁבָּהֶם:
24You must observe these festivals because I will expel nations from before you and extend your boundaries. No one will covet your land when you go up to appear before God, your God, three times each year.   כדכִּֽי־אוֹרִ֤ישׁ גּוֹיִם֙ מִפָּנֶ֔יךָ וְהִרְחַבְתִּ֖י אֶת־גְּבֻלֶ֑ךָ וְלֹֽא־יַחְמֹ֥ד אִישׁ֙ אֶת־אַרְצְךָ֔ בַּֽעֲלֹֽתְךָ֗ לֵֽרָאוֹת֙ אֶת־פְּנֵי֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ שָׁל֥שׁ פְּעָמִ֖ים בַּשָּׁנָֽה:
אוֹרִישׁ - Its meaning is as Onkelos translates it: אֲתָרֵךְ – I will drive out, similar to הָחֵל רָשׁ “Begin to drive him out”; 7 and to: “driving out (וַיּוֹרֶשׁ) the Amorites.” 8   אוֹרִישׁ.  כְּתַרְגּוּמוֹ אֲתָרִיךְ, וְכֵן הָחֵל רָשׁ (דברים ב'), וְכֵן וַיּוֹרֶשׁ אֶת הָאֱמֹרִי (במדבר כ"א) – לְשׁוֹן גֵּרוּשִׁין:
וְהִרְחַבְתִּי אֶת־גְּבֻלֶךָ - And extend your boundaries - and since you may then be far from the Chosen House (the Temple) and be unable to appear before Me constantly, I am therefore appointing for you these three times.   וְהִרְחַבְתִּי אֶת־גְּבֻלֶךָ.  וְאַתָּה רָחוֹק מִבֵּית הַבְּחִירָה, וְאֵינְךָ יָכוֹל לֵרָאוֹת לְפָנַי תָּמִיד, לְכָךְ אֲנִי קוֹבֵעַ לְךָ שָׁלֹֹשׁ רְגָלִים הַלָּלוּ:
25You must not slaughter My Passover blood-sacrifice while possessing leavened bread. The Passover festive-offering may not be left overnight until morning.   כהלֹֽא־תִשְׁחַ֥ט עַל־חָמֵ֖ץ דַּם־זִבְחִ֑י וְלֹֽא־יָלִ֣ין לַבֹּ֔קֶר זֶ֖בַח חַ֥ג הַפָּֽסַח:
לֹֽא־תִשְׁחַט וגו' - You must not slaughter…. i.e., you must not slaughter the Passover sacrifice while leavened bread belonging to you still exists. This is a prohibition not only against slaughtering the sacrifice, but also against dashing its blood on the Altar or against any member of the group eating it owning leaven.   לֹֽא־תִשְׁחַט וגו'.  לֹא תִשְׁחַט אֶת הַפֶּסַח וַעֲדַיִן חָמֵץ קַיָּם; אַזְהָרָה לַשּׁוֹחֵט אוֹ לַזּוֹרֵק אוֹ לְאֶחָד מִבְּנֵי חֲבוּרָה (פסח' ס"ג):
וְלֹֽא־יָלִין - [The Passover festive-offering] may not be left overnight. Its meaning is as Onkelos translates it: וְלָא יְבִיתוּן לְצַפְרָא בַּר מִמַּדְבְּחָא“they may not be left off the Altar overnight until morning.” However, remaining overnight has no effect when the sacrifice is on top of the Altar, and the invalidation caused by remaining overnight only takes effect at dawn.   וְלֹֽא־יָלִין.  כְּתַרְגוּמוֹ; אֵין לִינָה מוֹעֶלֶת בְּרֹאשׁ הַמִּזְבֵּחַ וְאֵין לִינָה אֶלָּא בְּעַמּוּד הַשַּׁחַר (זבחים פ"ז):
זֶבַח חַג הַפָּֽסַח - (lit.) The Passover festive-offering - i.e., its designated parts for burning on the Altar. From this statement you can infer that this prohibition applies to all fats or limbs burned on the Altar.   זֶבַח חַג הַפָּֽסַח.  אֵמוּרָיו, וּמִכָּאן אַתָּה לָמֵד לְכָל הֶקְטֵר חֲלָבִים וְאֵבָרִים:
26You must bring the first-ripened fruits of your land to the House of God, your God. You must not cook a young animal in its mother’s milk.”   כורֵאשִׁ֗ית בִּכּוּרֵי֙ אַדְמָ֣תְךָ֔ תָּבִ֕יא בֵּ֖ית יְהֹוָ֣ה אֱלֹהֶ֑יךָ לֹֽא־תְבַשֵּׁ֥ל גְּדִ֖י בַּֽחֲלֵ֥ב אִמּֽוֹ:
רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ - The first-ripened fruits of your land - i.e., from the seven types of produce mentioned in praise of your land: “a land of wheat, barley, grapevines….” 9 וּדְבָשׁ “and honey” stated in that verse is referring to date honey.   רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ.  מִשִּׁבְעַת הַמִּינִין הָאֲמוּרִים בְּשֶׁבַח אַרְצְךָ, אֶרֶץ חִטָּה וּשְׂעֹרָה וְגֶפֶן וְגוֹ' (דברים ח') – וּדְבָשׁ הוּא דְּבַשׁ תְּמָרִים:
לֹֽא־תְבַשֵּׁל גְּדִי - You must not cook a young animal. This is a prohibition against mixing any meat with milk. It is written three times in the Torah: once to prohibit eating such a mixture, once to prohibit deriving benefit from it, and once to prohibit cooking it.   לֹֽא־תְבַשֵּׁל גְּדִי.  אַזְהָרָה לְבָשָׂר בְחָלָב, וְשָׁלֹֹשׁ פְעָמִים כָּתוּב בַּתּוֹרָה, אֶחָד לַאֲכִילָה וְאֶחָד לַהֲנָאָה וְאֶחָד לְאִסּוּר בִּשּׁוּל (חולין קט"ו):
גְּדִי - This term denotes any young offspring of an animal, even that of a calf or sheep, for from the fact that the Torah needed to specify in a number of places גְּדִי עִזִּים “a kid goat,” you may infer that where גְּדִי is stated without qualification, all nursing animals may be implied.   גְּדִי.  כָּל וָלָד רַךְ בְּמַשְׁמָע, וְאַף עֵגֶל וָכֶבֶשׂ; מִמַּה שֶּׁהֻצְרַךְ לְפָרֵשׁ בְּכַמָּה מְקוֹמוֹת "גְּדִי עִזִּים" לָמַדְתָּ שֶׁגְּדִי סְתָם כָּל יוֹנְקִים בְּמַשְׁמָע (שם קי"ג):
בַּֽחֲלֵב אִמּֽוֹ - In its mother’s milk. This expression is used in order to exclude fowl from this prohibition, since it does not have mother’s milk, for the prohibition of mixing fowl with milk is not from the Torah but an enactment of the sages.   בַּֽחֲלֵב אִמּֽוֹ.  פְּרָט לָעוֹף שֶׁאֵין לוֹ חָלָב, שֶׁאֵין אִסּוּרוֹ מִן הַתּוֹרָה אֶלָּא מִדִּבְרֵי סוֹפְרִים (שם):

Seventh Portion

Shemot (Exodus) Chapter 34

27God said to Moses, “Write down these words for yourself, for it is according to these words that I have made a covenant with you and with Israel.”   כזוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה כְּתָב־לְךָ֖ אֶת־הַדְּבָרִ֣ים הָאֵ֑לֶּה כִּ֞י עַל־פִּ֣י | הַדְּבָרִ֣ים הָאֵ֗לֶּה כָּרַ֧תִּי אִתְּךָ֛ בְּרִ֖ית וְאֶת־יִשְׂרָאֵֽל:
אֶת־הַדְּבָרִים הָאֵלֶּה - [Write down] these words - but you are not permitted to write down the Oral Torah.   אֶת־הַדְּבָרִים הָאֵלֶּה.  וְלֹא אַתָּה רַשַּׁאי לִכְתֹּב תּוֹרָה שֶׁבְּעַל פֶּה (גיטין ס'):
28He remained there with God for 40 days and 40 nights; he ate no bread and drank no water. He wrote the words of the covenant, the Ten Commandments, on the tablets.   כחוַיְהִי־שָׁ֣ם עִם־יְהֹוָ֗ה אַרְבָּעִ֥ים יוֹם֙ וְאַרְבָּעִ֣ים לַ֔יְלָה לֶ֚חֶם לֹ֣א אָכַ֔ל וּמַ֖יִם לֹ֣א שָׁתָ֑ה וַיִּכְתֹּ֣ב עַל־הַלֻּחֹ֗ת אֵ֚ת דִּבְרֵ֣י הַבְּרִ֔ית עֲשֶׂ֖רֶת הַדְּבָרִֽים:
29When Moses came down from Mount Sinai, and the two Tablets of Testimony were in Moses’ hand as he descended from the mountain, Moses was not aware that the skin of his face had become radiant when God had spoken to him.   כטוַיְהִ֗י בְּרֶ֤דֶת משֶׁה֙ מֵהַ֣ר סִינַ֔י וּשְׁנֵ֨י לֻחֹ֤ת הָֽעֵדֻת֙ בְּיַד־משֶׁ֔ה בְּרִדְתּ֖וֹ מִן־הָהָ֑ר וּמשֶׁ֣ה לֹֽא־יָדַ֗ע כִּ֥י קָרַ֛ן ע֥וֹר פָּנָ֖יו בְּדַבְּר֥וֹ אִתּֽוֹ:
וַיְהִי בְּרֶדֶת משֶׁה - When Moses came down [from Mount Sinai] - i.e., when he brought the second set of tablets on Yom Kippur.   וַיְהִי בְּרֶדֶת משֶׁה.  כְּשֶׁהֵבִיא לוּחוֹת אַחֲרוֹנוֹת בְּיוֹם הַכִּפּוּרִים:
כִּי קָרַן - That…had become radiant. קָרַן is related to קַרְנַיִם “horns,” and it is used here because light shines and projects like a horn. And from where did Moses achieve these rays of glory? Our rabbis said: From when he was in the cave, when the Holy One, blessed be He, put His hand over Moses’ face, as it says: “and I will shield you with My hand.” 1   כִּי קָרַן.  לְשׁוֹן קַרְנַיִם, שֶׁהָאוֹר מַבְהִיק וּבוֹלֵט כְּמִין קֶרֶן; וּמֵהֵיכָן זָכָה מֹשֶׁה לְקַרְנֵי הַהוֹד? רַבּוֹתֵינוּ אָמְרוּ מִן הַמְּעָרָה, שֶׁנָּתַן הַקָּדוֹשׁ בָּרוּךְ הוּא יָדוֹ עַל פָּנָיו, שֶׁנֶּאֱמַר וְשַׂכֹּתִי כַפִּי (תנחומא):
30Aaron and all the Israelites saw Moses, and behold, the skin of his face was radiant. They were afraid to approach him.   לוַיַּ֨רְא אַֽהֲרֹ֜ן וְכָל־בְּנֵ֤י יִשְׂרָאֵל֙ אֶת־משֶׁ֔ה וְהִנֵּ֥ה קָרַ֖ן ע֣וֹר פָּנָ֑יו וַיִּֽירְא֖וּ מִגֶּ֥שֶׁת אֵלָֽיו:
וַיִּֽירְאוּ מִגֶּשֶׁת אֵלָֽיו - They were afraid to approach him. Come and see how great is the power of sin – for before they had sent forth their hand to sin what does it say? “In the eyes of the Israelites, the appearance of the glory of God was like a consuming fire on the mountaintop,” 2 yet they were not afraid and did not tremble. But once they had made the Golden Calf, they were recoiling and trembling even from Moses’ rays of glory.   וַיִּֽירְאוּ מִגֶּשֶׁת אֵלָֽיו.  בֹּא וּרְאֵה כַּמָּה גָדוֹל כֹּחָהּ שֶׁל עֲבֵרָה שֶׁעַד שֶׁלֹּא פָשְׁטוּ יְדֵיהֶם בַּעֲבֵרָה מַהוּ אוֹמֵר? וּמַרְאֵה כְּבוֹד ה' כְּאֵשׁ אֹכֶלֶת בְּרֹאשׁ הָהָר לְעֵינֵי בְּנֵי יִשְׂרָאֵל (שמות כ"ד) – וְלֹא יְרֵאִים וְלֹא מִזְדַּעְזְעִים, וּמִשֶּׁעָשׂוּ אֶת הָעֵגֶל אַף מִקַּרְנֵי הוֹדוֹ שֶׁל מֹשֶׁה הָיוּ מַרְתִּיעִים וּמִזְדַּעְזְעִים (ספרי):
31Whenever Moses taught the people what he had heard from God, he would have to call them back. He would teach Aaron first. All the leaders of the community would then approach him, and Moses would speak to them.   לאוַיִּקְרָ֤א אֲלֵהֶם֙ משֶׁ֔ה וַיָּשֻׁ֧בוּ אֵלָ֛יו אַֽהֲרֹ֥ן וְכָל־הַנְּשִׂאִ֖ים בָּֽעֵדָ֑ה וַיְדַבֵּ֥ר משֶׁ֖ה אֲלֵהֶֽם:
הַנְּשִׂאִים בָּֽעֵדָה - (lit.) The leaders among the community - is used here in the same sense as the more common term נְשִׂיאֵי הָעֵדָה “the leaders of the community.”   הַנְּשִׂאִים בָּֽעֵדָה.  כְּמוֹ נְשִׂיאֵי הָעֵדָה:
וַיְדַבֵּר משֶׁה אֲלֵהֶם - And Moses would speak to them - relaying the message of the Omnipresent. This entire passage is speaking in a continuous present tense.   וַיְדַבֵּר משֶׁה אֲלֵהֶם.  שְׁלִיחוּתוֹ שֶׁל מָקוֹם, וּלְשׁוֹן הֹוֶה הוּא כָל הָעִנְיָן הַזֶּה:
32After that, all the Israelites would draw near, and he would command them all that God had spoken with him on Mount Sinai.   לבוְאַֽחֲרֵי־כֵ֥ן נִגְּשׁ֖וּ כָּל־בְּנֵ֣י יִשְׂרָאֵ֑ל וַיְצַוֵּ֕ם אֵת֩ כָּל־אֲשֶׁ֨ר דִּבֶּ֧ר יְהֹוָ֛ה אִתּ֖וֹ בְּהַ֥ר סִינָֽי:
וְאַֽחֲרֵי־כֵן נִגְּשׁוּ - After that [all the Israelites] would draw near - i.e., after Moses had taught it to the elders, he would teach the section or law again to Israel. And so our rabbis have taught: What was the order of how Moses taught the Torah to Israel? Moses would learn the lesson directly from the Almighty. Aaron then entered and Moses taught him his lesson. Aaron then moved aside and sat on Moses’ left, and Aaron’s sons entered and Moses taught them their lesson. They then moved aside, Eleazar sat on Moses’ right and Itamar on Aaron’s left. The elders then entered and Moses taught them their lesson. The elders then moved aside and sat at the sides. All the people then entered and Moses taught them their lesson. Thus, all the people received the lesson once, the elders twice, Aaron’s sons three times, and Aaron four times, etc. – as is stated in Tractate Eruvin. 3   וְאַֽחֲרֵי־כֵן נִגְּשׁוּ.  אַחַר שֶׁלִּמֵּד לַזְּקֵנִים, חוֹזֵר וּמְלַמֵּד הַפָּרָשָׁה אוֹ הַהֲלָכָה לְיִשְׂרָאֵל; תָּנוּ רַבָּנָן כֵּיצַד סֵדֶר הַמִּשְׁנָה? מֹשֶׁה הָיָה לָמֵד מִפִּי הַגְּבוּרָה, נִכְנַס אַהֲרֹן שָׁנָה לוֹ מֹשֶׁה פִּרְקוֹ, נִסְתַּלֵּק אַהֲרֹן וְיָשַׁב לוֹ לִשְׂמֹאל מֹשֶׁה, נִכְנְסוּ בָנָיו, שָׁנָה לָהֶם מֹשֶׁה פִּרְקָם נִסְתַּלְּקוּ הֵן, יָשַׁב אֶלְעָזָר לִימִין מֹשֶׁה וְאִיתָמָר לִשְׂמֹאל אַהֲרֹן, נִכְנְסוּ זְקֵנִים, שָׁנָה לָהֶם מֹשֶׁה פִּרְקָם, נִסְתַּלְּקוּ זְקֵנִים יָשְׁבוּ לַצְּדָדִין, נִכְנְסוּ כָּל הָעָם, שָׁנָה לָהֶם מֹשֶׁה פִּרְקָם; נִמְצָא בְּיַד כָּל הָעָם אֶחָד, בְּיַד הַזְּקֵנִים שְׁנַיִם, בְּיַד בְּנֵי אַהֲרֹן שְׁלֹשָׁה, בְּיַד אַהֲרֹן אַרְבָּעָה וְכוּ'. כִּדְאִיתָא בְעֵרוּבִין (דף נ"ד):
33Each time Moses finished speaking with them, he would put a veil over his face.   לגוַיְכַ֣ל משֶׁ֔ה מִדַּבֵּ֖ר אִתָּ֑ם וַיִּתֵּ֥ן עַל־פָּנָ֖יו מַסְוֶֽה:
וַיִּתֵּן עַל־פָּנָיו מַסְוֶֽה - He would put a over his face. Its meaning is as Onkelos translates it: בֵּית אַפֵּי – a veil. It is an Aramaic term, as found in the Talmud: 4 סְוִי לִבָּא “her heart perceived”; and again in Tractate Ketubot: 5 הֲוָה קָא מַסְוֶה לְאַפַּהּ, which denotes looking: “he looked at her.” Here, too, מַסְוֶה is a cloth that is put in front of the face and the area of the eyes. And it was out of respect for the rays of glory – that everyone not derive pleasure from gazing at them when Moses was not teaching them – that he would place the veil in front of them. He would remove it while he was speaking to the Israelites and while the Omnipresent was communicating with him, until he left His Presence, and when he left God’s Presence he would go out without a veil –   וַיִּתֵּן עַל־פָּנָיו מַסְוֶֽה.  כְּתַרְגּוּמוֹ בֵּית אַפֵּי, לְשׁוֹן אֲרַמִּי הוּא, בַּתַּלְמוּד (כתובות ס"ב) סְוִי לִבָּהּ, וְעוֹד בִּכְתֻבּוֹת (דף ס'), הֲוָה קָא מַסְוֵה לְאַפָּהּ, לְשׁוֹן הַבָּטָה – הָיָה מִסְתַּכֵּל בָּהּ, אַף כָּאן מַסְוֶה בֶּגֶד הַנִּתָּן כְּנֶגֶד הַפַּרְצוּף וּבֵית הָעֵינַיִם; וְלִכְבוֹד קַרְנֵי הַהוֹד – שֶׁלֹּא יִזּוֹנוּ הַכֹּל מֵהֶם – הָיָה נוֹתֵן הַמַּסְוֶה כְּנֶגְדָּן, וְנוֹטְלוֹ בְּשָׁעָה שֶׁהָיָה מְדַבֵּר עִם יִשְׂרָאֵל, וּבְשָׁעָה שֶׁהַמָּקוֹם נִדְבָּר עִמּוֹ עַד צֵאתוֹ, וּבְצֵאתוֹ יָצָא בְּלֹא מַסְוֶה:
34Whenever Moses would enter his tent before God to speak with Him, he would remove the veil until he went out to teach the people. He would always immediately go out and tell the Israelites what he had been commanded.   לדוּבְבֹ֨א משֶׁ֜ה לִפְנֵ֤י יְהֹוָה֙ לְדַבֵּ֣ר אִתּ֔וֹ יָסִ֥יר אֶת־הַמַּסְוֶ֖ה עַד־צֵאת֑וֹ וְיָצָ֗א וְדִבֶּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל אֵ֖ת אֲשֶׁ֥ר יְצֻוֶּֽה:
וְדִבֶּר אֶל־בְּנֵי יִשְׂרָאֵל - And tell the Israelites - and they would see the rays of glory on his face. And when he would leave them after teaching them   וְדִבֶּר אֶל־בְּנֵי יִשְׂרָאֵל.  וְרָאוּ קַרְנֵי הַהוֹד בְּפָנָיו; וּכְשֶׁהוּא מִסְתַּלֵּק מֵהֶם …
35The Israelites would see Moses’ unveiled face, seeing that the skin of Moses’ face was radiant. After he finished teaching, Moses would replace the veil over his face until he entered once again to speak with Him.   להוְרָא֤וּ בְנֵי־יִשְׂרָאֵל֙ אֶת־פְּנֵ֣י משֶׁ֔ה כִּ֣י קָרַ֔ן ע֖וֹר פְּנֵ֣י משֶׁ֑ה וְהֵשִׁ֨יב משֶׁ֤ה אֶת־הַמַּסְוֶה֙ עַל־פָּנָ֔יו עַד־בֹּא֖וֹ לְדַבֵּ֥ר אִתּֽוֹ:
וְהֵשִׁיב משֶׁה אֶת־הַמַּסְוֶה עַל־פָּנָיו עַד־בֹּאוֹ לְדַבֵּר אִתּֽוֹ - Moses would replace the veil over his face until he entered [once again] to speak with Him - and when he would enter to speak with Him, he would remove it from his face. End of Parashat Tisa   וְהֵשִׁיב משֶׁה אֶת־הַמַּסְוֶה עַל־פָּנָיו עַד־בֹּאוֹ לְדַבֵּר אִתּֽוֹ.  וּכְשֶׁבָּא לְדַבֵּר אִתּוֹ נוֹטְלוֹ מֵעַל פָּנָיו:
Footnotes
3.

Eruvin 54b.

4.

Ketubot 62b.

5.

Ketubot 60a.

Maftir Portion

Shemot (Exodus) Chapter 34

33Each time Moses finished speaking with them, he would put a veil over his face.   לגוַיְכַ֣ל משֶׁ֔ה מִדַּבֵּ֖ר אִתָּ֑ם וַיִּתֵּ֥ן עַל־פָּנָ֖יו מַסְוֶֽה:
וַיִּתֵּן עַל־פָּנָיו מַסְוֶֽה - He would put a over his face. Its meaning is as Onkelos translates it: בֵּית אַפֵּי – a veil. It is an Aramaic term, as found in the Talmud: 1 סְוִי לִבָּא “her heart perceived”; and again in Tractate Ketubot: 2 הֲוָה קָא מַסְוֶה לְאַפַּהּ, which denotes looking: “he looked at her.” Here, too, מַסְוֶה is a cloth that is put in front of the face and the area of the eyes. And it was out of respect for the rays of glory – that everyone not derive pleasure from gazing at them when Moses was not teaching them – that he would place the veil in front of them. He would remove it while he was speaking to the Israelites and while the Omnipresent was communicating with him, until he left His Presence, and when he left God’s Presence he would go out without a veil –   וַיִּתֵּן עַל־פָּנָיו מַסְוֶֽה.  כְּתַרְגּוּמוֹ בֵּית אַפֵּי, לְשׁוֹן אֲרַמִּי הוּא, בַּתַּלְמוּד (כתובות ס"ב) סְוִי לִבָּהּ, וְעוֹד בִּכְתֻבּוֹת (דף ס'), הֲוָה קָא מַסְוֵה לְאַפָּהּ, לְשׁוֹן הַבָּטָה – הָיָה מִסְתַּכֵּל בָּהּ, אַף כָּאן מַסְוֶה בֶּגֶד הַנִּתָּן כְּנֶגֶד הַפַּרְצוּף וּבֵית הָעֵינַיִם; וְלִכְבוֹד קַרְנֵי הַהוֹד – שֶׁלֹּא יִזּוֹנוּ הַכֹּל מֵהֶם – הָיָה נוֹתֵן הַמַּסְוֶה כְּנֶגְדָּן, וְנוֹטְלוֹ בְּשָׁעָה שֶׁהָיָה מְדַבֵּר עִם יִשְׂרָאֵל, וּבְשָׁעָה שֶׁהַמָּקוֹם נִדְבָּר עִמּוֹ עַד צֵאתוֹ, וּבְצֵאתוֹ יָצָא בְּלֹא מַסְוֶה:
34Whenever Moses would enter his tent before God to speak with Him, he would remove the veil until he went out to teach the people. He would always immediately go out and tell the Israelites what he had been commanded.   לדוּבְבֹ֨א משֶׁ֜ה לִפְנֵ֤י יְהֹוָה֙ לְדַבֵּ֣ר אִתּ֔וֹ יָסִ֥יר אֶת־הַמַּסְוֶ֖ה עַד־צֵאת֑וֹ וְיָצָ֗א וְדִבֶּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל אֵ֖ת אֲשֶׁ֥ר יְצֻוֶּֽה:
וְדִבֶּר אֶל־בְּנֵי יִשְׂרָאֵל - And tell the Israelites - and they would see the rays of glory on his face. And when he would leave them after teaching them   וְדִבֶּר אֶל־בְּנֵי יִשְׂרָאֵל.  וְרָאוּ קַרְנֵי הַהוֹד בְּפָנָיו; וּכְשֶׁהוּא מִסְתַּלֵּק מֵהֶם …
35The Israelites would see Moses’ unveiled face, seeing that the skin of Moses’ face was radiant. After he finished teaching, Moses would replace the veil over his face until he entered once again to speak with Him.   להוְרָא֤וּ בְנֵי־יִשְׂרָאֵל֙ אֶת־פְּנֵ֣י משֶׁ֔ה כִּ֣י קָרַ֔ן ע֖וֹר פְּנֵ֣י משֶׁ֑ה וְהֵשִׁ֨יב משֶׁ֤ה אֶת־הַמַּסְוֶה֙ עַל־פָּנָ֔יו עַד־בֹּא֖וֹ לְדַבֵּ֥ר אִתּֽוֹ:
וְהֵשִׁיב משֶׁה אֶת־הַמַּסְוֶה עַל־פָּנָיו עַד־בֹּאוֹ לְדַבֵּר אִתּֽוֹ - Moses would replace the veil over his face until he entered [once again] to speak with Him - and when he would enter to speak with Him, he would remove it from his face. End of Parashat Tisa   וְהֵשִׁיב משֶׁה אֶת־הַמַּסְוֶה עַל־פָּנָיו עַד־בֹּאוֹ לְדַבֵּר אִתּֽוֹ.  וּכְשֶׁבָּא לְדַבֵּר אִתּוֹ נוֹטְלוֹ מֵעַל פָּנָיו:
Footnotes
1.

Ketubot 62b.

2.

Ketubot 60a.

Haftarah

Melachim I (I Kings) Chapter 18

20And Ahab sent among all of the Children of Israel, and he gathered the prophets to Mount Carmel.   כוַיִּשְׁלַ֥ח אַחְאָ֖ב בְּכָל־בְּנֵ֣י יִשְׂרָאֵ֑ל וַיִּקְבֹּ֥ץ אֶת־הַנְּבִיאִ֖ים אֶל־הַ֥ר הַכַּרְמֶֽל:
21And Elijah drew near to all the people and said, "Until when are you hopping between two ideas? If the Lord is God, go after Him, and if the Baal, go after him." And the people did not answer him a word.   כאוַיִּגַּ֨שׁ אֵלִיָּ֜הוּ אֶל־כָּל־הָעָ֗ם וַיֹּ֙אמֶר֙ עַד־מָתַ֞י אַתֶּ֣ם פֹּסְחִים֘ עַל־שְׁתֵּ֣י הַסְּעִפִּים֒ אִם־יְהֹוָ֚ה הָֽאֱלֹהִים֙ לְכ֣וּ אַחֲרָ֔יו וְאִם־הַבַּ֖עַל לְכ֣וּ אַחֲרָ֑יו וְלֹֽא־עָנ֥וּ הָעָ֛ם אֹת֖וֹ דָּבָֽר:
two ideas. two thoughts, for you do not know to decide who is God.   שְׁתֵּי הַסְּעִפִּים.  שְׁתֵּי הַמַּחֲשָׁבוֹת, שֶׁאֵינְכֶם מְבִינִים לְהַכְרִיעַ מִי הָאֱלֹהִים.
and if the Baal. is God, go after him.   וְאִם הַבַּעַל.  הָאֱלֹהִים, לְכוּ אַחֲרָיו.
And the people did not answer him a word. because they did not know to distinguish.   וְלֹא עָנוּ הָעָם אוֹתוֹ דָּבָר.  שֶׁלֹּא הָיוּ יוֹדְעִין לְהַבְחִין.
22And Elijah spoke to the people, "I have remained a prophet to the Lord by myself, and the prophets of the Baal are four hundred and fifty men.   כבוַיֹּ֚אמֶר אֵלִיָּ֙הוּ֙ אֶל־הָעָ֔ם אֲנִ֞י נוֹתַ֧רְתִּי נָבִ֛יא לַיהֹוָ֖ה לְבַדִּ֑י וּנְבִיאֵ֣י הַבַּ֔עַל אַרְבַּע־מֵא֥וֹת וַחֲמִשִּׁ֖ים אִֽישׁ:
23And let them give us two bulls and let them choose one bull for themselves and cut it up and place it on the wood, but fire they shall not put, and I will prepare one bull, and I will put it on the wood, and fire will I not place.   כגוְיִתְּנוּ־לָ֜נוּ שְׁנַ֣יִם פָּרִ֗ים וְיִבְחֲר֣וּ לָהֶם֩ הַפָּ֨ר הָאֶחָ֜ד וִֽינַתְּחֻ֗הוּ וְיָשִֹ֙ימוּ֙ עַל־הָ֣עֵצִ֔ים וְאֵ֖שׁ לֹ֣א יָשִֹ֑ימוּ וַאֲנִ֞י אֶעֱשֶֹ֣ה | אֶת־הַפָּ֣ר הָאֶחָ֗ד וְנָֽתַתִּי֙ עַל־הָ֣עֵצִ֔ים וְאֵ֖שׁ לֹ֥א אָשִֹֽים:
24And you will call in the name of your deity, and I will call in the name of the Lord, and it will be the God that will answer with fire, he is God." And all of the people answered and said, "The thing is good."   כדוּקְרָאתֶ֞ם בְּשֵׁ֣ם אֱלֹֽהֵיכֶ֗ם וַֽאֲנִי֙ אֶקְרָ֣א בְשֵׁם־יְהֹוָ֔ה וְהָיָ֧ה הָאֱלֹהִ֛ים אֲשֶׁר־יַעֲנֶ֥ה בָאֵ֖שׁ ה֣וּא הָאֱלֹהִ֑ים וַיַּ֧עַן כָּל־הָעָ֛ם וַיֹּאמְר֖וּ ט֥וֹב הַדָּבָֽר:
25And Elijah said to the prophets of the Baal, "Choose for yourselves the one bull and prepare it first since you are the majority, and call in the name of your deity, and fire place not."   כהוַיֹּ֨אמֶר אֵלִיָּ֜הוּ לִנְבִיאֵ֣י הַבַּ֗עַל בַּחֲר֨וּ לָכֶ֜ם הַפָּ֚ר הָֽאֶחָד֙ וַעֲשּׂ֣וּ רִאשֹׁנָ֔ה כִּ֥י אַתֶּ֖ם הָרַבִּ֑ים וְקִרְאוּ֙ בְּשֵׁ֣ם אֱלֹהֵיכֶ֔ם וְאֵ֖שׁ לֹ֥א תָשִֹֽימוּ:
26They took the bull that he gave them and prepared [it]. And they called in the name of the Baal from the morning until noon, saying, "O Baal, answer us!" But there was no voice and no answer, and they hopped on the altar that they had made.   כווַ֠יִּקְחוּ אֶת־הַפָּ֨ר אֲשֶׁר־נָתַ֣ן לָהֶם֘ וַֽיַּעֲשׂוּ֒ וַיִּקְרְא֣וּ בְשֵׁם־הַבַּ֠עַל מֵהַבֹּ֨קֶר וְעַד־הַצָּהֳרַ֚יִם לֵאמֹר֙ הַבַּ֣עַל עֲנֵ֔נוּ וְאֵ֥ין ק֖וֹל וְאֵ֣ין עֹנֶ֑ה וַֽיְפַסְּח֔וּ עַל־הַמִּזְבֵּ֖חַ אֲשֶׁ֥ר עָשָֹֽה:
that he gave them. For he slipped away from them lest he be offered to the idol. He escaped under the skirt of Elijah’s cloak. He said to him, Go! Through both of you the Omnipresent will be sanctified.   אֲשֶׁר נָתַן לָהֶם.  שֶׁהָיָה נִשְׁמַט מֵהֶם, שֶׁלֹּא יִקָּרֵב לַעֲבוֹדָה זָרָה, וּבָרַח לוֹ תַּחַת כְּנָפָיו שֶׁל אֵלִיָּהוּ, אָמַר לוֹ: לֵךְ, בִּשְׁנֵיכֶם יִתְקַדֵּשׁ הַמָּקוֹם.
and they hopped on the altar that they had made. Jonathan renders: And they raved. They were dancing according to their custom, on their altars.   וַיִּפְסְחוּ עַל הַמִּזְבֵּחַ אֲשֶׁר עָשָׂה.  תִּרְגֵּם יוֹנָתָן: וְאִשְׁתַּטּוּ, הָיוּ מְרַקְּדִין כְּמִשְׁפָּטָן עַל מִזְבְּחוֹתָם.
and they hopped. Heb. ויפסחו, like ויפסעו, and they stepped.   וַיִּפְסְחוּ.  כְּמוֹ וַיִּפְסְעוּ.
27And it was at noon that Elijah scoffed at them, and he said, "Call with a loud voice, for he is a god. [Perhaps] he is talking or he is pursuing [enemies] or he is on a journey; perhaps he is sleeping and will awaken.   כזוַיְהִ֨י בַֽצָּהֳרַ֜יִם וַיְהַתֵּ֧ל בָּהֶ֣ם אֵלִיָּ֗הוּ וַיֹּ֙אמֶר֙ קִרְא֚וּ בְקוֹל־גָּדוֹל֙ כִּֽי־אֱלֹהִ֣ים ה֔וּא כִּ֣י שִֹ֧יחַ וְכִֽי־שִֹ֛יג ל֖וֹ וְכִֽי־דֶ֣רֶךְ ל֑וֹ אוּלַ֛י יָשֵׁ֥ן ה֖וּא וְיִקָֽץ:
for he is a god. for you say he is one to be feared.   כִּי אֱלֹהִים הוּא.  (תַּרְגּוּם:) אֲרֵי אַתּוּן אָמְרִין דַּחֲלָא הוּא.
Perhaps he is talking or he is pursuing. Perhaps he is having a conference with his advisors now, or he is overtaking and pursuing his enemies in war.   כִּי שִׂיחַ וְכִי שִׂיג לוֹ.  שֶׁמָּא יֵשׁ לוֹ דָּבָר עִם יוֹעֲצָיו עַכְשָׁיו, אוֹ מַשִּׂיג וְרוֹדֵף הוּא עַכְשָׁיו בַּמִּלְחָמָה.
or he is on a journey. to the water closet.   וְכִי דֶרֶךְ לוֹ.  לְבֵית הַכִּסֵּא.
28And they called with a loud voice and gashed themselves as was their custom, with swords and lances, until blood gushed on them.   כחוַֽיִּקְרְאוּ֙ בְּק֣וֹל גָּד֔וֹל וַיִּתְגֹּֽדְדוּ֙ כְּמִשְׁפָּטָ֔ם בַּחֲרָב֖וֹת וּבָֽרְמָחִ֑ים עַד־שְׁפָךְ־דָּ֖ם עֲלֵיהֶֽם:
and gashed themselves. an expression of tearing [the flesh] with an instrument. Such was their custom.   וַיִּתְגֹּדְדוּ.  לְשׁוֹן שְׂרִיטָה בִּכְלִי, וְכֵן הָיָה נִימוּסֵיהֶן.
29And as the afternoon passed and they feigned to prophesy until the time of the sacrifice of the [evening] offering, and there was no voice and no answer and no one was listening.   כטוַֽיְהִי֙ כַּעֲבֹ֣ר הַֽצָּהֳרַ֔יִם וַיִּֽתְנַבְּא֔וּ עַ֖ד לַעֲל֣וֹת הַמִּנְחָ֑ה וְאֵֽין־ק֥וֹל וְאֵין־עֹנֶ֖ה וְאֵ֥ין קָֽשֶׁב:
and they feigned to prophesy. and they raved.   וַיִּתְנַבְּאוּ.  (תַּרְגּוּם:) וְאִשְׁתַּטִּיאוּ.
30And Elijah said to all the people, "Come near to me," and all the people came near to him and he repaired the torn down altar of the Lord.   לוַיֹּ֨אמֶר אֵלִיָּ֚הוּ לְכָל־הָעָם֙ גְּשׁ֣וּ אֵלַ֔י וַיִּגְּשׁ֥וּ כָל־הָעָ֖ם אֵלָ֑יו וַיְרַפֵּ֛א אֶת־מִזְבַּ֥ח יְהֹוָ֖ה הֶהָרֽוּס:
and he repaired the torn down altar of the Lord. He built an altar and reminded Israel that the altar of the Lord should enter their thoughts and should be spoken of with fluency, for it was torn down and destroyed and its name and its mention had ceased from the mouth of all the ten tribes. Thus I heard its simple interpretation. And its Midrashic interpretation I have heard, that Saul built an altar on Mt. Carmel. That is what [Scripture means when] it states: (I Sam. 15:12) “Saul has come to Carmel, and behold, he is setting up a place,” and there (Gen. 33:20) it says: “And he set up an altar there.” [By a gezerah shavah, analogous expression, we deduce that Saul too, set up an altar]. And the kings of Israel tore down all the altars and high places in their land that were made in the name of Heaven, and Elijah built this altar of Saul that was torn down.   וַיְרַפֵּא אֶת מִזְבַּח ה' הֶהָרוּס.  בָּנָה מִזְבֵּחַ, וְהִזְכִּיר לְיִשְׂרָאֵל לִהְיוֹת מִזְבַּח ה' עוֹלֶה עַל לִבָּם וְשָׁגוּר בְּפִיהֶם, שֶׁהָיָה הָרוּס וְנִפְגָּר וּבָטֵל שְׁמוֹ וְהַזְכָּרָתוֹ מִפִּי כָּל עֲשֶׂרֶת הַשְּׁבָטִים, כָּךְ שָׁמַעְתִּי פְּשׁוּטוֹ. וּמִדְרָשׁוֹ שָׁמַעְתִּי, שֶׁשָּׁאוּל בָּנָה מִזְבֵּחַ בְּהַר הַכַּרְמֶל, וְזֶהוּ שֶׁאָמַר: בָּא שָׁאוּל הַכַּרְמֶלָה וְהִנֵּה מַצִּיב לוֹ יָד, וּלְהַלָּן הוּא אוֹמֵר: וַיַּצֵּב שָׁם מִזְבֵּחַ, וּמַלְכֵי יִשְׂרָאֵל הָרְסוּ כָּל הַמִּזְבְּחוֹת וְהַבָּמוֹת שֶׁבְּאַרְצָם שֶׁנַּעֲשָׂה לְשֵׁם שָׁמַיִם, וּבָנָה אֵלִיָּהוּ מִזְבֵּחַ זֶה שֶׁל שָׁאוּל, שֶׁהָיָה הָרוּס.
31Elijah took twelve stones, corresponding to the number of the tribes of the sons of Jacob, to whom the word of the Lord came, saying, "Israel shall be your name."   לאוַיִּקַּ֣ח אֵלִיָּ֗הוּ שְׁתֵּ֚ים עֶשְׂרֵה֙ אֲבָנִ֔ים כְּמִסְפַּ֖ר שִׁבְטֵ֣י בְנֵֽי־יַעֲקֹ֑ב אֲשֶׁר֩ הָיָ֨ה דְבַר־יְהֹוָ֚ה אֵלָיו֙ לֵאמֹ֔ר יִשְׂרָאֵ֖ל יִהְיֶ֥ה שְׁמֶֽךָ:
to whom the word of the Lord came, saying, “Israel shall be your name.”. Why is this stated here? Because on the day that the Shechinah was revealed to Jacob in Bethel and called him Israel, on that day He said to him, “A nation and a congregation of nations will be from you” (Gen. 35:11). Your children are destined to congregate like other nations and build an altar to burn sacrifices on it during the time when the high places are proscribed. Nevertheless, I will consent to it (Gen. Rabbah 82:6).   אֲשֶׁר הָיָה דְּבַר ה' אֵלָיו לֵאמֹר יִשְׂרָאֵל יִהְיֶה שְׁמֶךָ.  לָמָּה נֶאֱמַר כָּאן, לְפִי שֶׁבְּיוֹם שֶׁנִּגְלְתָה שְׁכִינָה עַל יַעֲקֹב בְּבֵית אֵל וּקְרָאוֹ יִשְׂרָאֵל, בּוֹ בַּיּוֹם אָמַר לוֹ: גּוֹי וּקְהַל גּוֹיִם יִהְיֶה מִמֶּ§, עֲתִידִין בָּנֶיךָ לְהִקָּהֵל כִּשְׁאָר עַמִּים, וְלִבְנוֹת מִזְבֵּחַ לְהַקְטִיר עָלָיו בִּשְׁעַת אִסּוּר הַבָּמוֹת, וַאֲנִי מִתְרַצֶּה בַדָּבָר, בִּבְרֵאשִׁית רַבָּה.
32He built the stones into an altar in the name of the Lord and he made a trench as great as would contain two se'ah of seed, around the altar.   לבוַיִּבְנֶ֧ה אֶת־הָאֲבָנִ֛ים מִזְבֵּ֖חַ בְּשֵׁ֣ם יְהֹוָ֑ה וַיַּ֣עַשׂ תְּעָלָ֗ה כְּבֵית֙ סָאתַ֣יִם זֶ֔רַע סָבִ֖יב לַמִּזְבֵּֽחַ:
a trench. fosse in French.   תְּעָלָה.  פושאד"ו בְּלַעַ"ז (חֲפִירָה).
as great as would contain two se’ah. Its width was as great as to hold two se’ah, one hundred cubits by fifty cubits like the court of the mishkan.   כְּבֵית סָאתַיִם.  רָחְבּוֹ בֵּית סָאתַיִם, מֵאָה עַל חֲמִשִּׁים, כַּחֲצַר הַמִּשְׁכָּן.
33And he arranged the wood, and he cut up the bull and placed [it] upon the wood.   לגוַֽיַּעֲרֹ֖ךְ אֶת־הָֽעֵצִ֑ים וַיְנַתַּח֙ אֶת־הַפָּ֔ר וַיָּ֖שֶׂם עַל־הָעֵצִֽים:
34And he said, "Fill me four pitchers of water and pour them on the burnt-offerings and on the wood." And he said, "Repeat it," and they repeated it. And he said, "Do it a third time," and they did it a third time.   לדוַיֹּ֗אמֶר מִלְא֨וּ אַרְבָּעָ֚ה כַדִּים֙ מַ֔יִם וְיִֽצְק֥וּ עַל־הָעֹלָ֖ה וְעַל־הָעֵצִ֑ים וַיֹּ֚אמֶר שְׁנוּ֙ וַיִּשְׁנ֔וּ וַיֹּ֥אמֶר שַׁלֵּ֖שׁוּ וַיְשַׁלֵּֽשׁוּ:
pitchers of water. to make the miracle greater.   כַּדִּים מַיִם.  לְהַגְדִּיל אֶת הַנֵּס.
and pour. Elisha poured on his hands, and his fingers became like springs, and the trench became full. This is the meaning of what is stated (II Kings 3:11): “Here is Elisha the son of Shaphat who poured water on Elijah’s hands, and a miracle took place with the water through him.” He is fit that a miracle should take place with water through him.   וְיִצְקוּ.  אֱלִישָׁע (יָצַק) עַל יָדָיו, וְנַעֲשׂוּ אֶצְבְּעוֹתָיו כְּמַעְיָנוֹת וְנִתְמַלְּאָה הַתְּעָלָה, הוּא שֶׁנֶּאֱמַר: פֹּה אֱלִישָׁע בֶּן שָׁפָט אֲשֶׁר יָצַק מַיִם עַל יְדֵי אֵלִיָּהוּ, וְנַעֲשָׂה נֵס בַּמַּיִם עַל יָדָיו, רָאוּי הוּא שֶׁיֵּעָשֶׂה הַנֵּס בַּמַּיִם עַל יָדָיו.
35And the water went around the altar, and also the trench he filled with water.   להוַיֵּלְכ֣וּ הַמַּ֔יִם סָבִ֖יב לַמִּזְבֵּ֑חַ וְגַ֥ם אֶת־הַתְּעָלָ֖ה מִלֵּא־מָֽיִם:
36And it was when the evening sacrifice was offered that Elijah the prophet came near and said, "Lord, the God of Abraham, Isaac and Israel, today let it be known that You are God in Israel and that I am Your servant, and at Your word have I done all these things.   לווַיְהִ֣י | בַּעֲל֣וֹת הַמִּנְחָ֗ה וַיִּגַּ֞שׁ אֵלִיָּ֣הוּ הַנָּבִיא֘ וַיֹּאמַר֒ יְהֹוָ֗ה אֱלֹהֵי֙ אַבְרָהָם֙ יִצְחָ֣ק וְיִשְׂרָאֵ֔ל הַיּ֣וֹם יִוָּדַ֗ע כִּֽי־אַתָּ֧ה אֱלֹהִ֛ים בְּיִשְׂרָאֵ֖ל וַאֲנִ֣י עַבְדֶּ֑ךָ וּבִדְבָרְךָ֣ (כתיב וּבִדְבָרְיךָ֣) עָשִֹ֔יתִי אֵ֥ת כָּל־הַדְּבָרִ֖ים הָאֵֽלֶּה:
and at Your word I have done. that I sacrificed on a high place at the time of the prohibition of high places.   וּבִדְבָרְךָ עָשִׂיתִי.  שֶׁהִקְרַבְתִּי בַּבָּמָה בִּשְׁעַת אִסּוּר הַבָּמוֹת.
37Answer me, O Lord, answer me, and this people shall know that You are the Lord God, and You have turned their hearts backwards."   לזעֲנֵ֚נִי יְהֹוָה֙ עֲנֵ֔נִי וְיֵֽדְעוּ֙ הָעָ֣ם הַזֶּ֔ה כִּֽי־אַתָּ֥ה יְהֹוָ֖ה הָאֱלֹהִ֑ים וְאַתָּ֛ה הֲסִבֹּ֥תָ אֶת־לִבָּ֖ם אֲחֹרַנִּֽית:
Answer me, O Lord, Answer me. Answer me with fire, answer me with rain. So did Jonathan render this. Our Rabbis, however, said: Answer me with fire, answer me that they do not say that these deeds were accomplished by sorcery.   עֲנֵנִי ה' עֲנֵנִי.  עֲנֵנִי בָּאֵשׁ, עֲנֵנִי בַּמָּטָר, כָּךְ תִּרְגֵּם יוֹנָתָן. וְרַבּוֹתֵינוּ אָמְרוּ: עֲנֵנִי בָּאֵשׁ (וּבַמַּיִם), עֲנֵנִי שֶׁלֹּא יֹאמְרוּ מַעֲשֵׂה כְשָׁפִים הֵם.
shall know that You are the Lord. and I am Your servant, and when You send me to bring them tidings [of the forthcoming redemption], they will believe me if You answer me today.   וְיֵדְעוּ וְגוֹ' כִּי אַתָּה ה'.  וַאֲנִי עַבְדֶּךָ. וּכְשֶׁתִּשְׁלָחֵנִי לְבַשְּׂרָם לֶעָתִיד לָבֹא, יַאֲמִינוּ בִּי אִם הַיּוֹם תַּעֲנֵנִי.
and You have turned their hearts backwards. You have given them a place to turn away from following You, although You were able to direct their hearts toward You. And according to Midrash Agadah, if You do not answer me, I will deny and say, You turned their hearts. And so did Moses say (Num. 16:29), “If these people die the death of all men, I, too, will deny and I will say that the Lord did not send me to speak [the words of] the Torah and the commandments,” and so said Micaiah (below 22:28), “If you return safely, God did not speak through me.”   וְאַתָּה הֲסִבֹּתָ אֶת לִבָּם.  נָתַתָּ לָהֶם מָקוֹם לָסוּר מֵאַחֲרֶיךָ, וּבְיָדְךָ הָיָה לְהָכִין לְבָבָם אֵלֶיךָ. וּמִדְרַשׁ אַגָּדָה: אִם לֹא תַּעֲנֵנִי, אַף אֲנִי אֶהְיֶה כּוֹפֵר וְאוֹמֵר, אַתָּה הֲסִבּוֹתָ אֶת לִבָּם, וְכֵן אָמַר משֶׁה: אִם כְּמוֹת כָּל הָאָדָם יְמוּתוּן אֵלֶּה, אַף אֲנִי כּוֹפֵר וְאוֹמֵר, לֹא ה' שְׁלָחַנִי לְדַבֵּר אֶת הַתּוֹרָה וְהַמִּצְוֹת, וְכָךְ אָמַר מִיכַיְהוּ: אִם שׁוֹב תָּשׁוּב בְּשָׁלוֹם, לֹא דִּבֵּר ה' בִּי.
38And the fire of the Lord fell and consumed the burnt offerings and the wood and the stones and the earth, and the water which was in the trench it licked up.   לחוַתִּפֹּ֣ל אֵשׁ־יְהֹוָ֗ה וַתֹּ֚אכַל אֶת־הָֽעֹלָה֙ וְאֶת־הָ֣עֵצִ֔ים וְאֶת־הָאֲבָנִ֖ים וְאֶת־הֶעָפָ֑ר וְאֶת־הַמַּ֥יִם אֲשֶׁר־בַּתְּעָלָ֖ה לִחֵֽכָה:
39And all the people saw and fell on their faces, and they said, "The Lord is God, the Lord is God."   לטוַיַּרְא֙ כָּל־הָעָ֔ם וַֽיִּפְּל֖וּ עַל־פְּנֵיהֶ֑ם וַיֹּ֣אמְר֔וּ יְהֹוָה֙ ה֣וּא הָאֱלֹהִ֔ים יְהֹוָ֖ה ה֥וּא הָאֱלֹהִֽים:
The Lord is God. and the Baal is not God.   ה' הוּא הָאֱלֹהִים.  וְלֹא הַבַּעַל הָאֱלֹהִים.
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Translation of Chumash and Rashi courtesy Chabad House Publications’ forthcoming English Chumash with an annotated translation of Rashi based on the teachings of the Lubavitcher Rebbe, published by Kehot Publications Society. Translated and adapted by Rabbi Moshe Wisnefsky, Editor-in-Chief. Rabbi Chaim N. Cunin, Director and General Editor.

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