## Chizkuni, Exodus

###### Chizkuni, Exodus 34:1:1
[Chizkuni, Exodus 34:1:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:1:1)

**ויאמר ה׳‎ אל משה פסל לך** בליל כ״‎ט באב נאמר לו.

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


###### Chizkuni, Exodus 34:2:1
[Chizkuni, Exodus 34:2:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:2:1)

**[ונצבת לי** התעכב].


###### Chizkuni, Exodus 34:3:1
[Chizkuni, Exodus 34:3:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:3:1)

**ואיש לא יעלה עמך** בראשונים כתיב עלה אל ה׳‎ אתה ואהרן נדב ואביהוא ושבעים מזקני ישראל ובאלו לא עלו שנבאשו ונתרחקו בחטאם.

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


###### Chizkuni, Exodus 34:4:1
[Chizkuni, Exodus 34:4:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:4:1)

**וישכם משה בבקר** בעלות השחר של כ״‎ט באב.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וישכם משה בבקר, Moses arose early on the morning of the 29th of Av.


###### Chizkuni, Exodus 34:5:1
[Chizkuni, Exodus 34:5:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:5:1)

**ויקרא בשם ה'** הודיעו השם שילך בו עמו. ד״‎א הקב״‎ה קרא מה שכתוב אחריו, שכן כתיב למעלה וקראתי בשם ה׳‎ לפניך ונראים הדברים שיש טעם פסיק בין שתי ההזכרות.

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


###### Chizkuni, Exodus 34:6:1
[Chizkuni, Exodus 34:6:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:6:1)

**ה׳‎ ה'** פרש״‎י קודם שיחטא ואחת היא לאחר שיחטא. פי׳‎ גבי עגל דהוא ע״‎ז שהקב״‎ה מצרף מחשבה למעשה, כתיב ביה ה׳‎ ה׳‎ אחת קודם שיחטא דהוא חייב מן ההרהור כמעשה כדכתיב גבי עבודת כוכבים למען תפוש את בני ישראל בלבם, אבל גבי מרגלים דלא מיחייבי בהרהור קודם למעשה רק לאחר מעשה כדכתיב און אם ראית בלבי לא ישמע ה', לא כתיב שם ה׳‎ אלא פעם אחת.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ה', ה, according to Rashi, the repetition is to describe G-d‘s approachability before one has sinned with His approachability after one has sinned and repented. This is important seeing that sins such as idolatry, if not repented are treated as two sins, i.e. from the moment one contemplated to commit idolatry it is already considered sinful and punishable separately as soon as one had carried out that intention. This is based on Ezekiel 14,5 as interpreted in the Talmud tractate Kidushin, folio 40, למען תפוש את בית ישראל בלבם, “I will hold the house of Israel accountable for their thoughts.”When the sin of the spies was committed, the people were not held responsible for having had sinful thoughts previously, as they had not meant to reject the Hoy land until after they had been misled by the majority of the spies. This is what David refers to in Psalms 66,18: און אם ראיתי בלבי לא ישמע אדוני, “if I had an evil thought in my mind, the Lord would not have listened to it.” In that verse G-d’s name appears only once, in order to make that point.


###### Chizkuni, Exodus 34:6:2
[Chizkuni, Exodus 34:6:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:6:2)

**אל** דיין ושופט כמו עד האלהים יבא דבר שניהם.

**Chizkuni, translated and annotated by Eliyahu Munk:**
אל, the attribute of Justice, as for instance in Exodus 22,8: עד האלוהים יבא דבר שניהם, “the dispute of both parties has to be dealt with by a judge or a court.”


###### Chizkuni, Exodus 34:6:3
[Chizkuni, Exodus 34:6:3](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:6:3)

**רחום** מרחם על עניים ומצירים זו מדת רחמנות.

**Chizkuni, translated and annotated by Eliyahu Munk:**
רחום, “merciful;” He displays mercy for the poor and saves them from being taken advantage of.


###### Chizkuni, Exodus 34:6:4
[Chizkuni, Exodus 34:6:4](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:6:4)

**וחנון** שייך אף לעשירים כמו שנאמר וצדיק חונן ונותן, יחנך בני, ויחנך.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וחנון, “and gracious;” this attribute is also applied to the wealthy, as we know from Psalms 37,21: וצדיק תוע ונותן, “the righteous is generous and keeps giving.” The same expression in the same meaning also occurs in Genesis 43,29: אלקים יחנך בני, “may G-d grant you grace my son (Joseph to Binyamin).” Compare also Numbers 6,25 on the word ויחנך in the priestly blessing, which is understood by commentators as a blessing in which the priest promises the recipient the G-d in whose name he recites the blessing is the One Who provides all living creatures with their daily needs. (B’chor Shor)


###### Chizkuni, Exodus 34:6:5
[Chizkuni, Exodus 34:6:5](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:6:5)

**ארך אפים** לשון המתנה כמו וארכא בחיין יהיבת להון דדניאל ובלע״‎ז דישביטנ״‎ט, והלועז לונקאיר״‎ש טועה. **ארך אפים** אין אני ממהר ליפרע מן הרשעים אולי ישובו מעצמם ולצדיקים אני מאריך אפי ליפרע מהם ומגדיל אפי עליהם כדי לזכותם לחיי העולם הבא. ד״‎א **ארך אפים** לפי שכל זמן שארצה אקח נקמתי אבל בן אדם אינו ארך אפיים אלא ממהר הוא לנקום נקמתו שאם היום כאן למחר הוא בקבר.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ארך אפים, “slow to anger,” (Whose patience with man’s foibles) is long lasting. Our author quotes Daniel 7,12 as explaining the meaning of this term, saying that G-d grants an extension of life to those who have already forfeited it, waiting for the sinner to repent and change his way. Or, it may mean that by letting the sinner die without granting such an extension of life on earth to him, this is in order to ensure that this sinner does not lose his chance to have an afterlife by sinning further. A different interpretation: seeing that G-d is eternal He has great patience, seeing that He will always be able to exact judgment from the sinner, as opposed to a human being, who, because he is mortal, cannot always afford such patience.


###### Chizkuni, Exodus 34:6:6
[Chizkuni, Exodus 34:6:6](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:6:6)

**ורב חסד** כמו שמצינו מרובה מדת טובה ממדת פורעניות.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ורב חסד, “abounding in kindness;” He is on record as remembering good deeds of the patriarchs and their descendants for up to 1000 generations whereas sins are not remembered for more than 3 or 4 generations. (Compare Talmud Sotah, folio 11)


###### Chizkuni, Exodus 34:6:7
[Chizkuni, Exodus 34:6:7](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:6:7)

**ואמת** מאמת מה שאני מבטיח.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ואמת, “and faithful;” He keeps what He promises.


###### Chizkuni, Exodus 34:7:1
[Chizkuni, Exodus 34:7:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:7:1)

**נשא עון ופשע** לשון משוא פנים דפורטנ״‎ט בלע״‎ז, נושא פנים לשבים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
נושא עון ופשע, “He welcomes the penitent, even those who sinned deliberately or out of obstinacy.”


###### Chizkuni, Exodus 34:7:2
[Chizkuni, Exodus 34:7:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:7:2)

**ונקה לא ינקה** לגמרי, אם לא ייטיבו מעלליהם.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ונקה לא ינקה, “but He does not let the sinner go completely free of retribution.” If they will repent of their bad deeds.


###### Chizkuni, Exodus 34:7:3
[Chizkuni, Exodus 34:7:3](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:7:3)

**פקד עון אבות** שהרי משאו הכבד לאחד נוח לשנים והכבד לשנים נוח לג׳‎ שאם ילקה אדם על עונו אין העולם מתקיים, אלא הוא לוקה במקצת וזרעו לוקה במקצת והוא מדת שלש עשרה שגם היא לטובה. והא דכתיב לא יומתו אבות על בנים התם בב״‎ד של מטה והכא בב״‎ד של מעלה.

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


###### Chizkuni, Exodus 34:7:4
[Chizkuni, Exodus 34:7:4](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:7:4)

**[על שלשים ועל רבעים** כך דרכו של הקב״‎ה ליפרע מן האדם בדור רביעי לו, כדכתיב על שלשים ועל רבעים כלומר על השלשים מעט ועל הרבעים הכל לבערם מן העולם].


###### Chizkuni, Exodus 34:8:1
[Chizkuni, Exodus 34:8:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:8:1)

**וימהר משה** לפי שהיה ירא שיאמר יותר על רבעים. וי״‎מ לפי שראה משה להקב״‎ה עובר והולך מלפניו והוא היה רוצה להתפלל לפניו קודם שיתכסה ממנו וכן אמרו רז״‎ל אימתי אדם שואל צרכיו מאת המלך בעוד שהמלך לפניו.

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


###### Chizkuni, Exodus 34:9:1
[Chizkuni, Exodus 34:9:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:9:1)

**אם נא מצאתי חן בעיניך ה׳‎ ילך נא ה׳‎ בקרבנו** תרוייהו באל״‎ף דל״‎ת. כי עם קשה ערף הוא אתה אמרת כי לא אעלה בקרבך כי עם קשה עורף אתה אדרבה כי על ידי כן שעם קשה ערף הוא אני מבקש שתלך אתה בקרבנו. ד״‎א **כי עם קשה ערף הוא** אע״‎פ ש**עם קשה ערף הוא** דוגמא וסלחת לעוני כי רב הוא. למה אני מבקש שתלך אתה בקרבנו וסלחת לעוננו הואיל ואין רשות למלאך לסלוח כדכתיב כי לא ישא לפשעכם והעם קשה עורף וחוטא טוב שתלך אתה ותסלח ראשון ראשון.

**Chizkuni, translated and annotated by Eliyahu Munk:**
אם נא מצאתי חן בעיניך ה' ילך נא ה׳ בקרבנו, “if I have indeed found favour in Your eyes o G-d, may the Lord walk among us, please.” The attribute Moses addresses in this verse is both times the attribute of His name spelled Adonai.” כי עם קשי עורף הוא, “although it is a stiffnecked people.” Moses concurred with G-d Who had described this people as “stiffnecked” in Exodus 33,3. G-d had used it as an excuse for not walking amongst that people. Moses uses this very fact as justifying his request that G-d remain present among them. What better restraining influence against the evil urge is there than the very presence of G-d, the Creator, being in its midst?An alternate explanation of this argument: “Even though they are a stiffnecked people.” We find the same logic in Psalms 25,11: וסלחת לעוני כי רב הוא, “forgive my sin even though it be great.” Why do I plead that You walk amongst us? Because the angel has no authority to forgive any trespasses against You, as You, Yourself have pointed out. It is therefore better that seeing that they are a stiff necked people, You should be there to forgive one sin of the people at a time, instead of letting them accumulate sins which, collectively, will prove too difficult to forgive.


###### Chizkuni, Exodus 34:9:2
[Chizkuni, Exodus 34:9:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:9:2)

**ונחלתנו** והנחלתנו את הארץ אשר נשבעת דוגמא אלה ראשי האבות אשר ינחלו את בני ישראל שהוא כמו ינחילו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ונחלתנו, “and consider us as Your inheritance.” Moses means: “and thus make certain that we will inherit the land which You have promised on oath.”We find a similar construction in Numbers 34,17: אלה ראשי האבות אשר ינחלו את בני ישראל, “these are the names of the men through whom the land shall be apportioned to you.” The word ינחלו is to be understood as if in the causative mode, i.e. ינחילו.


###### Chizkuni, Exodus 34:10:1
[Chizkuni, Exodus 34:10:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:10:1)

**הנה אנכי כרת ברית** שאלך עמכם, וממה שאמרת ובמה יודע איפא כי נפלינו אני ועמך, תשובה לדבר נגד כל עמך אעשה נפלאת. ד״‎א הנה אנכי כרת ברית עמך, הוא שנאמר בסוף הענין כי על פי הדברים האלה כרתי אתך ברית ואת ישראל שצריכים היו ברית חדשה על ידי שהפרו ברית ראשונה והם התנאים הכתובים מתחלת שמר לך. וכמו שהזכיר בפרשת משפטים את חג המצות תשמור, ככה הזכירו כאן לפי שהוא זכר לכי בו יצאת ממצרים גם הזכיר כאן פטר רחם שגם הוא זכר ליציאת מצרים.

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


###### Chizkuni, Exodus 34:10:2
[Chizkuni, Exodus 34:10:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:10:2)

**כי נורא הוא** הוא קירון פנים שנאמר בו וייראו מגשת אליו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כי נורא הוא, “for it is awesome;” this is a reference to Moses having returned from the Mountain while his face was radiating light so strong that the people were scared of him. (34,30)


###### Chizkuni, Exodus 34:11:1
[Chizkuni, Exodus 34:11:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:11:1)

**שמר לך את אשר אנכי מצוך היום** הראשונות מחלתי, אבל מהיום והלאה תשמור את אשר אנכי מצוך היום.

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


###### Chizkuni, Exodus 34:17:1
[Chizkuni, Exodus 34:17:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:17:1)

**אלהי מסכה** כמו העגל, וה״‎ה לשאר עניני עבודת כוכבים. חזר בו לפי שהתיכו זהב ועשו עגל וכן משמע לשון מסכה.

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


###### Chizkuni, Exodus 34:18:1
[Chizkuni, Exodus 34:18:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:18:1)

**את חג המצות,** וכל פטר רחם, וביום השביעי, וחג השבועות וחג האסיף ראשית בכורי אדמתך. כל המצות הללו אות וסימן הם שאנחנו עבדיו של הקב״‎ה שאנו באין לפניו במועד ומביאין לו דורונות להקביל פנים כדרך שעושין למלכים ולכך הזהיר מצות אלו על הברית שהיה כורת.

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


###### Chizkuni, Exodus 34:19:1
[Chizkuni, Exodus 34:19:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:19:1)

**כל פטר רחם לי** למעלה כלל כל בהמה וכאן חזר ופרט באיזו בהמה נוהג דין בכורה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כל פטר רחם לי, “the first fruit of the womb belongs to Me.” Earlier, this expression had included every domestic animal, now each species of animal has been named separately to show to which species this law applies.


###### Chizkuni, Exodus 34:20:1
[Chizkuni, Exodus 34:20:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:20:1)

**ופטר חמור תפדה** חז״‎ק אמאי שנאו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ופטר חמור תפדה, “and the firstborn male donkey you shall redeem;” why is this repeated? It is not fit as a sacrifice.


###### Chizkuni, Exodus 34:20:2
[Chizkuni, Exodus 34:20:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:20:2)

**ולא יראו פני ריקם** הזכרים הנראים שהם (ופניהם) ובניהם שלי לא יראו בלי דורון במקדשי, אך יביאו קרבנות.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ולא יראו פני ריקם, “the firstborn males and their children who make the pilgrimage must not appear before Me emptyhanded as they belong to Me. They must offer sacrifices to Me.”


###### Chizkuni, Exodus 34:20:3
[Chizkuni, Exodus 34:20:3](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:20:3)

**ולא יראו פני ריקם** פירש״‎י ולפי מדרש הברייתא מקרא יתר הוא ומופנה לג״‎ש, וכן פי׳‎ מריקם ריקם דגבי עבד כתיב לא תשלחנו ריקם.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ולא יראו פני ריקם, according to Rashi, quoting a baraitha in the Midrash, this phrase is superfluous and has been written primarily to enable us to learn a g’zeyrah shavveh. This means that we are taught that the value of the gift that must be given to a slave who has completed six years of service must be equal to five Sela’im-worth of each of the items mentioned in Deuteronomy 15:14 - namely, sheep, threshing floor, and vinepress. This amount is equivalent to the ransom required for the firstborn, which is also five Sela’im. He also uses the word: ריקם “emptyhanded,” which appears in both legislations [and appears to derive that rule as it is otherwise unnecessary, Ed.]


###### Chizkuni, Exodus 34:21:1
[Chizkuni, Exodus 34:21:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:21:1)

**ששת ימים תעבד** חזר בו בשביל בחריש ובקציר.

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


###### Chizkuni, Exodus 34:22:1
[Chizkuni, Exodus 34:22:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:22:1)

**וחג שבעת** בשביל בכורי קציר חטים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וחג שבעות, “and the festival of weeks.” This is the season of the early wheat harvest and the first fruit from the orchards.


###### Chizkuni, Exodus 34:22:2
[Chizkuni, Exodus 34:22:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:22:2)

**וחג האסיף** בשביל תקופת השנה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וחג האסיף, “and the festival of ingathering;” the end of the harvesting season around the time of the equinox in the autumn.


###### Chizkuni, Exodus 34:23:1
[Chizkuni, Exodus 34:23:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:23:1)

**שלש פעמים** חזר בו בשביל ולא יחמוד איש את ארצך.

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


###### Chizkuni, Exodus 34:24:1
[Chizkuni, Exodus 34:24:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:24:1)

**כי אוריש גוים מפניך והרחבתי את גבלך** הואיל ועת רצון הוא ארחיב את גבולך על מה שנתתי לאברהם והוא ארץ סיחון ועוג כי לא נתתי לו רק מהירדן והלאה ולכך **לא יחמד איש את ארצך** זאת שהרחבתי לך, אע״‎פ שתעבור את הירדן לרגל והערים תשארנה מאין יושב, שיאמרו הרי אותם שהוחזקו כבר הורישם הקב״‎ה מפניהם כ״‎ש שלא נוכל לכבוש את ארצם מאחר שעסוקים במצותיו.

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


###### Chizkuni, Exodus 34:25:1
[Chizkuni, Exodus 34:25:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:25:1)

**לא תשחט על חמץ דם זבחי** פירש״‎י אזהרה לשוחט או לזורק או לאחד מבני החבורה. כדתניא בפ׳‎ תמיד נשחט השוחט את הפסח על חמץ עובר בלא תעשה אימתי בזמן שיש לשוחט או לזורק או לאחד מבני חבורה. שנאו ע״‎י שלא הזכיר למעלה בפי׳‎ זבח חג הפסח.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לא תשחט על חמץ דם זבחי, “Do not slaughter (offer) the blood of My sacrifice with leavened bread;” Rashi explains that this verse is a warning addressed to him who slaughters the Passover lamb, as well as to him who sprinkles its blood or to any of the people invited to eat from that lamb. Compare the baraitha in Pessachim 63. It is stated there that this prohibition is one of the negative commandments. When is that commandment applicable? As long as either the person slaughtering the lamb, sprinkling its blood, or a guest invited to partake of it, still has leavened products in his possession on Passover eve. It had to be inserted here as previously, in 23,18, this had not been spelled out. Here it is called: “the meat offering of the Passover festival.”


###### Chizkuni, Exodus 34:25:2
[Chizkuni, Exodus 34:25:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:25:2)

**ולא ילין לבקר** למעלה בפרשת משפטים הזהיר על האמורים, וכאן הזהיר על הבשר עצמו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ולא ילין לבקר “and none of it must be left over until morning.” In 23,18, the Torah had referred only to the entrails, etc., not the edible parts of the meat. Here it refers specifically to the edible parts of the sacrifice.


###### Chizkuni, Exodus 34:26:1
[Chizkuni, Exodus 34:26:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:26:1)

**ראשית בכורי** שנאו כאן בשביל שלמעלה לא פירש ארץ שבעה עממים וכאן פירשו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ראשית בכורי אדמת, “the choice first fruits of your soil, etc.” this has been repeated here because when this legislation was first mentioned in verse 23.19, it had not mentioned that this law was limited to the lands formerly occupied by the seven Canaanite tribes. In this chapter in verse 11, these details have been supplied (as opposed to 23,19.)


###### Chizkuni, Exodus 34:26:2
[Chizkuni, Exodus 34:26:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:26:2)

**לא תבשל גדי בחלב אמו** לא תניחנו עד שיגמור גדולו בחלב אמו, אלא בראשית גידולו תביאנו. דוגמא ראשית בכורי אדמתך תביא וגו', פי׳‎ משעה שמתבכרת תביאנו ולא תאחר עד גמר הפירות. בשול לשון גמר כמו הבשילו אשכלותיה ענבים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לא תבשל גדי בחלב אמו, “do not boil a kid in the milk of its mother.” This is a warning not to wait with offering such a kid as an offering until it has been fully weaned, but once it has grown beyond the first seven days of its life it is fit for the altar.


###### Chizkuni, Exodus 34:27:1
[Chizkuni, Exodus 34:27:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:27:1)

**על פי הדברים האלה** שלא ללכת אחרי אלהים אחרים שלא לכרות ברית ליושב הארץ ושלא להתחתן בם, ולעלות לרגל ולעשות מצותי כרתי אתך ברית.

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


###### Chizkuni, Exodus 34:28:1
[Chizkuni, Exodus 34:28:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:28:1)

**ויהי שם עם ה'** במ׳‎ יום שלישיים מעלות השחר של כ״‎ט באב עד עלות השחר של עשרה בתשרי. וא״‎ת מניין היה משה יודע אימת היה יום ואימת היה לילה והלא הם שוים למעלה, כדכתיב ונהורא עמיה שריה, ואומר גם חושך לא יחשיך ממך ולילה כיום יאיר כחשכה כאורה, אלא כשהקב״‎ה מלמדו תורה שבכתב יודע היה שהוא יום וכשלמדו תורה שבעל פה יודע היה שהוא לילה, ועוד כשרואה לבנה כוכבים ומזלות כורעים ומשתחוים לפני הקב״‎ה יודע היה שהוא יום, וכשרואה חמה כורעה ומשתחוה יודע היה שהוא לילה.

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


###### Chizkuni, Exodus 34:28:2
[Chizkuni, Exodus 34:28:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:28:2)

**ויכתב על הלחת** הקב״‎ה כתב, והעדות בפרשת עקב. ועוד שכתוב לעיל וכתבתי על הלוחות.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויכתוב על הלוחות, ”He wrote on the Tablets;” G-d did the writing, as confirmed in Deuteronomy 10,2: “I shall write on the Tablets,” and in Deuteronomy 10,4 Moses confirms; “He wrote on the Tablets exactly as He had done on the first set of Tablets.”


###### Chizkuni, Exodus 34:29:1
[Chizkuni, Exodus 34:29:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:29:1)

**ויהי ברדת משה** ביום השלשי בשבת עשרה בתשרי לאחר מ׳‎ יום שלישיים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויהי ברדת משה, “it happened that when Moses was descending, etc.” This was on a Tuesday the tenth day of Tishrey, after Moses having been on the Mountain for the third time for forty days;


###### Chizkuni, Exodus 34:29:2
[Chizkuni, Exodus 34:29:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:29:2)

**ושני לחת העדת** מה שחסר כאן הוא עשיית הארון שעשה משה פי׳‎ הכתוב בפרשת עקב, ובו היו עד אחד בניסן כשנמשח המשכן וכל כליו ונתנו בארון שעשה בצלאל.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ושני לוחות העדות, “and the two Tablets of the Testimony in his hand, etc.;” what is missing here is a reference to the ark within which these Tablets were to be placed. This has been included in Moses’ report in Deuteronomy 10,3. Moses had constructed an ark for the Tablets in which they were kept from the tenth day of Tishrey until the first day of Nissan, when the Tabernacle was erected and the Tablets were transferred to the Holy Ark that had been constructed by Betzalel, and the Ark and the Tablets were placed in the Holy of Holies, in the westernmost section of the Tabernacle.


###### Chizkuni, Exodus 34:29:3
[Chizkuni, Exodus 34:29:3](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:29:3)

**ומשה לא ידע כי קרן עור פניו** כשנתן הקב״‎ה את ידו ע״‎פ המערה שהיה בה משה כדכתיב והיה בעבור כבודי ושמתיך בנקרת הצור ושכותי כפי עליך עד עברי, וכתיב ויעבור ה׳‎ על פניו, משם זכה לקרני ההוד ומה שזכה בלוחות אחרונות ולא בראשונות היינו ע״‎י שהראשונות נתנו לעין כל ברעמים וקולות ואש, ובאלו כתיב גם איש אל ירא בכל ההר וגו', ומאחר שהראשונות נתנו בקולות וברקים וענן ולפידים והללו נתנו בחשאי. אלולי קרני ההוד היה פתחון פה לאומות לומר לא נתנו לוחות אחרות ולא היו מאמינים שנתנה לו הקב״‎ה. ד״‎א לפי שרצו להעמיד להם מנהיג במקום משה הראה להם הקב״‎ה שהוא מלא מזיו שכינתו על פיו, ואין להעמיד אחר במקומו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ומשה לא ידע כי קרן עור פניו, Moses was not aware that the skin of his face radiated light. When G-d had placed His hand on his face to shield him when His glory passed and he stood in the opening of a cave in the rock (compare 33,22), he merited this reminder of that encounter. The reason that he merited this reminder which he had not merited when he carried the first set of Tablets, was that the first set of Tablets had been given publicly for everyone to see, whereas at the introduction to his ascent to receive the second set the Torah had expressly warned that that no one was to accompany him even at the bottom of the Mountain (verse 3). Seeing that the giving of the firsts set of Tablets was accompanied by so much publicity, if there had been no visible evidence that Moses had received a second set some people might have thought that he himself had written on the Tablets seeing that the raw material had been taken up on the Mountain with him, also. An alternate explanation: Seeing that prior to Moses’ return with the first set of Tablets the people had been prepared to accept another leader in Moses’ place, his emitting rays of light on his descent from the Mountain this time made a repetition of such an attempt quite unlikely.


###### Chizkuni, Exodus 34:30:1
[Chizkuni, Exodus 34:30:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:30:1)

**וייראו מגשת אליו** לפי פשוטו מתחלה כשראוהו וייראו מגשת אליו, כסבורים שהוא מלאך.

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


###### Chizkuni, Exodus 34:31:1
[Chizkuni, Exodus 34:31:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:31:1)

**ויקרא אליהם משה** כשקראם והכירוהו לקולו אז ידעו שהוא משה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויקרא אליהם משה, “Moses called out to them.” When the people heard his voice they realised that he was not an angel.


###### Chizkuni, Exodus 34:31:2
[Chizkuni, Exodus 34:31:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:31:2)

**וישבו אליו** מדקאמר וישובו משמע כשראוהו בתחלה חזרו לאחוריהם.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וישובו אליו “they turned back to face him.” From this verse it is clear that initially they had turned their back on him out of fear.


###### Chizkuni, Exodus 34:31:3
[Chizkuni, Exodus 34:31:3](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:31:3)

**וידבר משה אליהם** ולא היו ניזוקים בעוד שהיה מדבר אליהם.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וידבר משה אליהם, Moses spoke to them. They noticed that no harm had come to them from his speaking to them.


###### Chizkuni, Exodus 34:32:1
[Chizkuni, Exodus 34:32:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:32:1)

**את כל אשר דבר ה׳‎ אתו בהר סיני** כל המצות שנאמרו במ׳‎ יום ראשונים ובמ׳‎ יום אחרונים וכל המצוות שנצטוו ישראל נאמרו מניסן שבו יצאו ישראל ממצרים עד עשרים באייר בשנה השנית, אבל התורה מגלה נתנה שלפי שהיה משה שומע המצות מפי הקב״‎ה היה כותב כל אחת ואחת במגלתה לעצמה, וכשבא ליפטר מן העולם סידר ספר תורה וקבע בו הפרשיות עד היום הזה לפי הסמוכין הראויין להם כמו שדרשו רבותינו.

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


###### Chizkuni, Exodus 34:33:1
[Chizkuni, Exodus 34:33:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:33:1)

ויכל משה מדבר אתם וגו׳‎

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויכל משה מדבר אתם, “When Moses had finished speaking with them, etc,”


###### Chizkuni, Exodus 34:34:1
[Chizkuni, Exodus 34:34:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:34:1)

**ובבא משה לפני ה׳‎ וגו'** כשהיה הדבר נדבר עם משה או כשהיה משה עצמו מדבר עם ישראל לא היה נותן המסוה על פניו, משום והיו עיניך רואות את מוריך. ומוריך משמע מהקב״‎ה לגבי משה וממשה לגבי ישראל אבל כשלא היה עומד לפני הקב״‎ה ולא היה מדבר עם ישראל אז היה נותן המסוה, כדכתיב והשיב משה את המסוה, כדי שלא יראו תמיד קידוש קירון פניו ויהיה דומה להם שהוא חול והוא היה מזיו שכינה, ועוד שלא יזונו עיניהם מזיו שכינה.

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


###### Chizkuni, Exodus 34:34:2
[Chizkuni, Exodus 34:34:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/34:34:2)

**מסוה** מגזרת סותה ואין בו יסוד רק סוה. שלימא סדרא דפרשת כי תשא

**Chizkuni, translated and annotated by Eliyahu Munk:**
The expression מסוה, is based on the word סותה, (compare Genesis 49,11, ובדם ענבים סותה, “his robe in blood of grapes”)