## Or HaChaim on Exodus Chapter 34

###### Or HaChaim on Exodus 34:6:1
[Or HaChaim on Exodus 34:6:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/34:6:1)

**ה׳ ה׳ אֵל רַחוּם.** רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ (ראש השנה יז:) כִּי שְׁתֵּי מִדּוֹת אֵלּוּ שֶׁל רַחֲמִים, אַחַת קוֹדֶם שֶׁיֶּחֱטָא אָדָם וְאַחַת אַחַר שֶׁיֶּחֱטָא. וְהָרֹא״שׁ זִכְרוֹנוֹ לִבְרָכָה הִקְשָׁה: קוֹדֶם שֶׁיֶּחֱטָא לָמָּה צָרִיךְ רַחֲמִים? וְתֵרֵץ כִּי צָרִיךְ רַחֲמִים לְצַד כִּי ה׳ יוֹדֵעַ שֶׁעָתִיד לַחֲטֹא, אוֹ מְדַבֵּר הַכָּתוּב בְּחוֹשֵׁב בַּעֲבוֹדָה זָרָה וְאֵלָיו יִקְרָא קוֹדֶם שֶׁיֶּחֱטָא, פֵּרוּשׁ קוֹדֶם שֶׁיַּעֲבֹר. וְאֵין דְּבָרָיו רִאשׁוֹנִים וְאַחֲרוֹנִים מוּבָנִים לִי, כִּי אִם יָבֹא ה׳ לְהַעֲנִישׁ עַל מַה שֶׁעָתִיד, נֹאמַר לְפָנָיו גַּם כֵּן לָמָּה בָּרָאתָ אוֹתוֹ כֵּיוָן שֶׁאַתָּה יוֹדֵעַ שֶׁיֶּחֱטָא, וְיָדִין אוֹתוֹ עַל הֶעָתִיד, כִּי קוֹדֶם לֵידָתוֹ וְקוֹדֶם חֶטְאוֹ יִשְׁוֶה בָּהֶם הַמִּשְׁפָּט וַאֲפִלּוּ סָמוּךְ לְמַעֲשֵׂה הַחֵטְא, וְהָבֵן. וּמַה שֶׁכָּתַב בְּחוֹשֵׁב בַּעֲבוֹדָה זָרָה וַעֲדַיִן לֹא עָשָׂה, קָשֶׁה, כִּי זֶה יִקָּרֵא אַחַר מַעֲשֶׂה, כִּי הֲגַם שֶׁלֹּא עָבַד, חֵטְא הַמַּחֲשָׁבָה נִתְפָּס עָלָיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ה׳ ה׳ קל רחום וחנון, "The Lord, the Lord, G'd is merciful and gracious;"** Our sages in *Rosh Hashana* 17 explain the repetition of this attribute of Mercy as the difference between invoking this attribute before man has sinned and invoking it after he has sinned. The *Rosh*, (Rabbi Asher ben Yechiel) questions why man should be in need of mercy prior to his having sinned. He answers that seeing G'd is already aware that man will sin at some future date, man is already in need of G'd's attribute of Mercy. He suggests an alternative meaning according to which the Torah speaks of someone who contemplates idolatry only with his mind without as yet committing an overt act of any kind. G'd's attribute of Mercy would "call out" to such a person to desist before he performed a punishable idolatrous deed. I must confess that I cannot understand either of the *Rosh's* two explanations. If man is in need of the attribute of Mercy because of penalties for sins not yet committed, why did G'd create him in the first place, seeing He was aware that he would sin? Was G'd really prepared to judge man for sins he had not committed so that He had to invoke the attribute of Mercy on man's behalf? Concerning a person who contemplates the sin of idolatry, but who had not yet committed an overt act, why would he be considered as not yet having committed a sin seeing that when it comes to idolatry even the intent makes one liable to punishment?


###### Or HaChaim on Exodus 34:6:2
[Or HaChaim on Exodus 34:6:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/34:6:2)

וַאֲנִי אוֹמֵר שֶׁיִּצְטָרֵךְ לְרַחֲמִים אֲפִלּוּ קֹדֶם שֶׁיֶּחֱטָא, אִם אֵין לוֹ זְכוּת שֶׁהוּא קִיּוּם מִצְוֹת עֲשֵׂה לֵיהָנוֹת מֵהֶם, הוּא הָאָדוֹן יָחֹן אוֹתוֹ בְּרַחֲמִים. וְהִנֵּה לְפָנֶיךָ מִקְרָא (דברים יא:יג): ״וְהָיָה אִם שָׁמֹעַ תִּשְׁמְעוּ וְגוֹ׳ וְנָתַתִּי מְטַר״ וְגוֹ׳, הֲרֵי שֶׁבִּשְׂכַר מַעֲשֶׂה הַטּוֹב יָבֹא הַטּוֹב, וְאִם הָיָה אָדָם אָנוּס וְלֹא לָמַד וְכוּ׳ אֵין לוֹ לֹא שָׂכָר וְלֹא עֹנֶשׁ וּבַמֶּה יְרֻחַם, לָזֶה אָמַר ה׳ קֹדֶם שֶׁיֶּחֱטָא, וְהוּא חִדּוּשׁ. וְעוֹד אֲפִלּוּ הִתְעִיב מַעֲשָׂיו וְעָבַר עַל מִצְוֹת לֹא תַעֲשֶׂה יִתְנַהֵג עִמּוֹ בְּרַחֲמִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
I believe that a person is in need of G'd's attribute of Mercy even before he has committed a sin unless he had acquired merits through the performance of G'd's commandments. The merit acquired by performance of positive commandments entitles a person to have G'd invoke the attribute of Mercy on his behalf. Examination of Deut. 11,13 will demonstrate my point. The Torah writes: "It will be as a result of your hearkening diligently to My commandments ….and perform them,…I will give the rain of your land in its season…and you will gather in your harvest, etc." This shows that as a result of performing a good deed one will become the recipient of G'd's goodness. If, on the other hand, a person has been prevented from performing G'd's commandments by circumstances beyond his control he will neither receive the reward promised by the Torah for the performance of the commandments nor will he be punished for non-performance. How then would G'd's Mercy become evident? This is why the Torah refers to G'd's Mercy as something that needs to be invoked even before a person commits a sin. This "Mercy" will assure such a person of a harvest, etc., even if he had been unable to establish a claim to G'd's goodness. In addition, G'd promised Moses that He would invoke His attribute of Mercy even on behalf of people guilty of sinful conduct.


###### Or HaChaim on Exodus 34:6:3
[Or HaChaim on Exodus 34:6:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/34:6:3)

**עוֹד** יִרְצֶה לְהוֹדִיעַ כִּי כְּשֶׁיֵּטִיב ה׳ בְּרַחֲמָיו לְאִישׁ, הֲגַם שֶׁיֶּחֱטָא לֹא יִפְחוֹת מִטּוּבוֹ דָּבָר, וְתִהְיֶה הַמִּדָּה שֶׁהָיָה בָּהּ קוֹדֶם מִתְנַהֶגֶת גַּם אַחַר שֶׁחָטָא. לָזֶה אָמַר רַחֲמִים שֶׁקּוֹדֶם שֶׁיֶּחֱטָא לְהַשְׁווֹת לָהֶם רַחֲמִים שֶׁיִּהְיוּ אַחַר שֶׁיֶּחֱטָא. וּבָזֶה נָחָה דַּעְתִּי בִּרְאוֹת כִּי לֹא יִשְׁתַּנֶּה טוּב הָרְשָׁעִים וְלֹא כְלוּם כִּי כֵן הִיא הַמִּדָּה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
G'd informed Moses of another aspect of the attribute of Mercy by telling him [by means of the repetition Ed.] that a sinner would not forfeit any of G'd's goodness which he had been in line for before he sinned, and before G'd invoked His attribute of Mercy on his behalf. This thought has helped me make peace with the fact that we observe the wicked who have been spared through G'd's attribute of Mercy continue to prosper to the same degree as they prospered before G'd invoked the attribute of Mercy on their behalf.


###### Or HaChaim on Exodus 34:9:1
[Or HaChaim on Exodus 34:9:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/34:9:1)

**יֵלֶךְ וְגוֹ׳ כִּי עַם וְגוֹ׳.** קָשֶׁה, כִּי בְּדִבְרֵי ה׳ (שמות לג:ג) נֶאֱמַר לוֹ ״לֹא אֶעֱלֶה בְּקִרְבְּךָ כִּי עַם קְשֵׁה עֹרֶף״, אִם כֵּן כִּי טַעַם עַם קְשֵׁה עֹרֶף הוּא יִמְנַע עֲלוֹת ה׳ בְּקִרְבָּם, וְאֵיךְ נוֹתֵן מֹשֶׁה הַטַּעַם עַצְמוֹ כְּדֵי שֶׁיַּעֲלֶה? עוֹד קָשֶׁה, לָמָּה הֻצְרַךְ לִשְׁאוֹל דָּבָר שֶׁכְּבָר נִתְרַצָּה לוֹ ה׳ כְּשֶׁשָּׁאַל מִמֶּנּוּ לָלֶכֶת עִמָּהֶם וֶהֱשִׁיבוֹ (שמות לג:יז) ״גַּם אֶת הַדָּבָר הַזֶּה וְגוֹ׳ אֶעֱשֶׂה״?

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ילך נא ה׳ בקרבנו, "let G'd go in our midst, etc."** How could Moses say this seeing G'd had told him in 33,3 that He would not go up in their midst precisely because they were a stiff-necked people? Here Moses tries to use the stiff-necked nature of the people as a reason for asking G'd to go up in their midst? In 33,3 G'd had warned Moses that if He were to go up in the midst of the people this would lead to their destruction. How could Moses take such a chance? Another difficulty in our verse is why Moses had to ask for something G'd had already been prepared to do as we know from 33,17: "I will also do this thing for you?"


###### Or HaChaim on Exodus 34:9:2
[Or HaChaim on Exodus 34:9:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/34:9:2)

אָכֵן יִתְבָּאֵר הָעִנְיָן בְּדִקְדּוּק עוֹד לָמָּה אָמַר מֹשֶׁה כָּאן שֵׁם אַדְנוּת, וְתִגְדַּל הַקֻּשְׁיָא לְמַה שֶׁפֵּרַשְׁתִּי לְמַעְלָה (שמות לג:ג) כִּי לֹא חָפֵץ מֹשֶׁה אֶלָּא בִּבְחִינַת הָרַחֲמִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The matter will become clearer when we look at the names for G'd Moses used in the various verses. In our verse here Moses requests that G'd should go up in the midst of the people in His manifestation as א־ד־נ־י, whereas in 33,3 G'd had warned Moses that He would not go in their midst in His manifestation as י־ה־ו־ה. At first glance this reinforces our problem seeing that I have written that Moses wanted G'd to accompany the Israelites in His capacity as the attribute of Mercy, and here he seems to request a harsher attribute of G'd.


###### Or HaChaim on Exodus 34:9:3
[Or HaChaim on Exodus 34:9:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/34:9:3)

וְאוּלַי כִּי כְּשֶׁגִּלָּה ה׳ לְמֹשֶׁה מִדּוֹתָיו יִתְבָּרַךְ וְרָאָה הַפְלָגָתָם, הִשְׂכִּיל כִּי אִם יִתְנַהֵג ה׳ עִם יִשְׂרָאֵל בְּמִדּוֹת אֵלּוּ בְּלֹא דִין כָּל עִקָּר, כְּמוֹ שֶׁשָּׁאַל קוֹדֶם הַעֲבָרַת הַטּוֹב לְפָנָיו, לֹא יוּכְלוּ עֲמוֹד בְּדֶרֶךְ יָשָׁר לִפְנֵי ה׳ כִּי עַם קְשֵׁה עֹרֶף הוּא. לָזֶה חָזַר בּוֹ וְשָׁאַל שְׁאֵלָה שֶׁהוּא לְצַד כְּבוֹד הַמֶּלֶךְ, לְבַל יְסוֹבֵב טוּבוֹ לְזַלְזֵל בְּמִצְווֹתָיו יִתְבָּרַךְ, כִּי בְּהִסְתַּלֵּק מֵהָרְשָׁעִים בְּחִינַת הַדִּין כָּל עִקָּר יִהְיוּ פּוֹקְרִים. לָזֶה אָמַר **יֵלֶךְ נָא אֲדֹנָי** שֶׁהִיא בְּחִינַת הַדִּין, וְשָׁאַל מִדָּה שֶׁהָיָה צָרִיךְ לָהּ כְּאָמְרוֹ **וְסָלַחְתָּ לַעֲוֹנֵנוּ**, וּמִדָּה זוֹ אֵינָהּ בִּבְחִינַת אַדְנוּת, וְכֵן הוּא אוֹמֵר (שמות כג:כא) ״כִּי לֹא יִשָּׂא לְפִשְׁעֲכֶם״ אֶלָּא בְּמִדַּת הָרַחֲמִים. נִמְצֵאתָ אוֹמֵר כִּי יַחְפּוֹץ מֹשֶׁה בְּרַחֲמִים וְדִין, כִּי טוֹבִים הַשְּׁנַיִם מִן הָאֶחָד.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Perhaps the insights Moses had gained after G'd had revealed to Him His Thirteen Attributes had led to Moses' appreciation that if G'd were to apply **only** His attribute of Mercy to the people, ignoring the attribute of Justice completely, the people would never survive the long trip because they were so stiff-necked [and would commit too many sins for G'd to overlook permanently. Ed.] Moses therefore reconsidered and asked G'd to provide the kind of presence which would not allow the sinners to count on His Mercy as if it were an inexhaustible attribute. He expressed this by saying ילך נא א־דני, i.e. a mixture of Mercy and Justice. He did so in order for the occasional sinners not to become confirmed sinners when they would perceive G'd as waiving punishment for their sins. When Moses added: וסלחת לעונינו, וג׳ he asked for the appropriate attribute of G'd, i.e. the addition of the attribute of Mercy to the attribute of Justice he had mentioned first. We observe something similar in Exodus 23,21, where G'd had explained that an angel represents **only** the attribute of Justice and cannot temper Justice with Mercy. Moses now realised how important it was to be under the guidance of both attributes of G'd simultaneously.


###### Or HaChaim on Exodus 34:9:4
[Or HaChaim on Exodus 34:9:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/34:9:4)

**וּנְחַלְתָּנוּ.** פֵּרוּשׁ, שֶׁלֹּא יַחְלִיפֵם בְּאוּמָּה אַחֶרֶת, אֶלָּא יִהְיוּ לוֹ נַחֲלַת עוֹלָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ונחלתנו, "and take us to be Your inheritance."** Moses asked that G'd never exchange the Jewish people for some other people but that they should remain His "inheritance" forever.


###### Or HaChaim on Exodus 34:11:1
[Or HaChaim on Exodus 34:11:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/34:11:1)

**שְׁמָר לְךָ.** צָרִיךְ לָדַעַת מַה יִשְׁמֹר בָּזֶה, וְאִם יִשְׁמֹר הַדְּבָרִים כְּדִבְרֵי רַבִּי אַבְרָהָם אִבְּן עֶזְרָא, לֹא הָיָה צָרִיךְ לְהַזְהִירוֹ עַל מִצְוָה בִּפְרָטוּת מִכָּל מִצְוֹת הַתּוֹרָה, וּפְשִׁיטָא שֶׁלֹּא יִכְבּוֹשׁ הַנֶּאֱמַר לוֹ בִּנְבוּאָה. וְאוּלַי כִּי לְצַד שֶׁעָבְדוּ יִשְׂרָאֵל אֶת עֲבוֹדָה זָרָה, לָזֶה מִתְחַכֵּם ה׳ לְרַפֵּא שִׁבְרָם בְּמַה שֶׁיְּצוֹרְרוּ אֶת עוֹבְדֵי עֲבוֹדָה זָרָה וִיקַוּוּ לְאַבְּדָם וּלְהַרְחִיקָם בַּל קְרוֹב אֲלֵיהֶם, עַל יְדֵי זֶה יִתְכַּפֵּר עֲוֹנָם וְתִתְרַצֶּה תְּשׁוּבָתָם. וַהֲגַם שֶׁעֲדַיִן לֹא הִגִּיעוּ לָאָרֶץ, יוֹעִיל הַחֵפֶץ וְהָרָצוֹן בָּזֶה לְכַפָּרָה עַל הַדָּבָר. וְהוּא אָמְרוֹ **שְׁמָר לְךָ**, פֵּרוּשׁ עַל דֶּרֶךְ אָמְרוֹ (בראשית לז:יא) ״וְאָבִיו שָׁמַר אֶת הַדָּבָר״, שֶׁיִּהְיוּ מְשַׁמְּרִים מָתַי יָבֹא עֵת לַעֲשׂוֹת כָּל הַכָּתוּב לְהַתְעִיב אוֹתוֹ דָּבָר שֶׁבּוֹ נִכְשְׁלוּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**שמר לך, "Observe for yourself, etc.!"** How does the term "observe" apply to the subject matter of this verse? If the Torah refers to the commandment G'd is about to reveal as something Moses is to "observe" as Rabbi Abraham ibn Ezra suggests, why would G'd select this commandment of not concluding a covenant with the seven Canaanite nations rather than any other of the many commandments as something for Moses to be very careful about? After all, Moses had already been told that it was not he who would conquer these nations What point was there in warning him specifically not to conclude such a covenant?


###### Or HaChaim on Exodus 34:11:2
[Or HaChaim on Exodus 34:11:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/34:11:2)

**אוֹ** יֹאמַר, כִּי מִקּוֹדֶם שֶׁעָשׂוּ אֶת הָעֵגֶל לֹא צִוָּה ה׳ כָּל הַהַרְחָקָה מֵהָאוּמּוֹת וְהַתְעָבָתָם, וּלְצַד שֶׁקָּדַם מַעֲשֵׂה הָרַע הוֹסִיף ה׳ לָהֶם מִצְוָה זוֹ כְּדִין הַרְחָקַת הַנִּכְשָׁל בַּעֲבֵרָה שֶׁצָּרִיךְ לְהַגְדִּיר עַצְמוֹ בְּגָדֵר חָדָשׁ, וְהוּא אָמְרוֹ **שְׁמָר לְךָ**, פֵּרוּשׁ, מִצְוָה זוֹ לְמָה שֶׁאֵלֶיךָ בָּאָה לְצַד מַה שֶׁעָשִׂיתָ אֶת הָעֵגֶל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Perhaps there is a lesson here about how true repentance works. Seeing the Israelites had become guilty of worshiping an idol, the תקון, rehabilitation, for such a sin required that they destroy everything even remotely connected with idolatry if they wanted to attain complete atonement for their sin. This required that they cultivate a strong abhorrence for all forms of idolatry starting already now, long before they would displace the idolatrous Canaanites and destroy any vestiges of idol worship the Canaanites had been guilty of. The verb שמר may perhaps be understood in the sense that Jacob used it when he heard Joseph's dream with the sun, the moon, and the eleven stars bowing down to him. At that time (Genesis 37,11), Jacob had begun to look forward to the way this dream would become fulfilled. The Israelites (including Moses) were now meant to look forward to the time when they could carry out the commandment G'd was about to give them.


###### Or HaChaim on Exodus 34:11:3
[Or HaChaim on Exodus 34:11:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/34:11:3)

**אוֹ** אֶפְשָׁר כִּי קוֹדֶם מַעֲשֵׂה הָעֵגֶל לֹא הָיָה ה׳ מְצַוֶּה עַל הַדָּבָר הָאָמוּר בָּעִנְיָן, כִּי תֵּכֶף הָיָה ה׳ גּוֹרֵשׁ מִפְּנֵיהֶם כָּל יוֹשְׁבֵי הָאָרֶץ וְאֵין מָקוֹם לְמִצְוָה, וְלֹא הָיָה בֵּית מֵחוּשׁ לְחַיַּת הָאָרֶץ, אוֹ לְצַד אֵימָתָם שֶׁל יִשְׂרָאֵל, שֶׁהָיָה נִפְסָק מֵהֶם יֵצֶר הָרָע וְחַיַּת הַשָּׂדֶה תַּעַבְדֵם, אוֹ לְצַד כִּי יִרְבּוּ עַד מְאֹד וּמָלְאוּ הָאָרֶץ. וְאַחַר הָעֵגֶל בָּטַל הָעִנְיָן וְהֻצְרְכוּ לְצַוּוֹת לָזֶה, וְהוּא אָמְרוֹ **שְׁמָר לְךָ.**

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Alternatively, G'd implied that as long as the Israelites had not become guilty of making a molten image He would not have bothered to command them to keep a physical and cultural distance from the Gentile nations and their abominations. Seeing they themselves had become victims of the impulse to worship an idol, G'd now had to give the people this law in order to ensure that they would not again be tempted to succumb to idolatry. The words שמר לך, are a reminder that the law was due to something the Israelites themselves had done.


###### Or HaChaim on Exodus 34:11:4
[Or HaChaim on Exodus 34:11:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/34:11:4)

**וּבְדֶרֶךְ** רֶמֶז אֶפְשָׁר שֶׁתֵּיבַת **לְךָ** חוֹזֶרֶת אֶל מֹשֶׁה, וְרָמַז לוֹ כִּי מַה שֶׁאוֹמֵר לוֹ **הִנְנִי גֹרֵשׁ מִפָּנֶיךָ** וְגוֹ׳, אֵינוֹ לִזְמַן הַמִּזְדַּמֵּן אֶלָּא לִזְמַן רָחוֹק, וְהוּא מַאֲמָרָם זִכְרוֹנָם לִבְרָכָה (במדבר רבה יט,יג) מֹשֶׁה שֶׁגָּאַל אוֹתָנוּ הוּא יִגְאַל אוֹתָנוּ לֶעָתִיד לָבֹא, וְעַל אוֹתוֹ זְמַן הוּא אוֹמֵר **שְׁמָר לְךָ**, וְתֵדַע כִּי לֹא נִתְקַיְּמוּ דִּבְרֵי ה׳ שֶׁאָמַר כָּאן לְמֹשֶׁה ״הִנְנִי גֹרֵשׁ מִפָּנֶיךָ״ וְגוֹ׳, לָזֶה אָמַר **שְׁמָר לְךָ** לְאַחֲרִית הַיָּמִים אֵת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
A moral-ethical approach sees in the word לך "for yourself" a reference to Moses; G'd hinted to Moses that the words: "I am going to drive out before you the nations, etc." are not a reference to what would happpen in the immediate future, but refer to the distant future, to messianic times. It corresponds to the statement of our sages in *Bamidbar Rabbah* 19,13 which describes the Jews (the generation which perished in the desert) as saying that: "the same Moses who has redeemed us from Egypt will redeem us in the future." G'd told Moses to be looking forward to that time, i.e. שמר לך. You may find support for this interpretation when you consider that the promise contained in the line "I will drive out before you, etc.," has never been fulfilled during the time the Israelites travelled in the desert.


###### Or HaChaim on Exodus 34:15:1
[Or HaChaim on Exodus 34:15:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/34:15:1)

**פֶּן תִּכְרֹת וְגוֹ׳.** פֵּרוּשׁ, הֲגַם שֶׁבִּשְׁעַת כְּרִיתַת בְּרִית יְקַבְּלוּ עֲלֵיהֶם שֶׁבַע מִצְווֹת, אַף עַל פִּי כֵן לֹא תִכְרֹת, וְהַטַּעַם כִּי **וְזָנוּ** פֵּרוּשׁ, יוֹשְׁבֵי הָאָרֶץ אַחֲרֵי אֱלֹהֵיהֶם, כִּי אֵין אֱמוּנָה בָּהֶם כַּגָּלוּי לְיוֹדֵעַ נִסְתָּרוֹת, **וְזָבְחוּ לֵאלֹהֵיהֶם וְקָרָא לְךָ** וְגוֹ׳, וְאָמְרוּ בְּמַסֶּכֶת עֲבוֹדָה זָרָה (ע״ז ח.) כִּי מִשְּׁעַת קְרִיאָה מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ אָכַל. וְאָמְרוֹ **מִזִּבְחוֹ** כָּתַב רַמְבַּ״ם בְּהִלְכוֹת שְׁחִיטָה (פ״ד) שֶׁבָּא לֶאֱסֹר שְׁחִיטַת גּוֹי, מִמַּה שֶׁהִזְכִּירָם בְּאִסּוּרֵי גּוֹיִם, הָא לָמַדְתָּ שֶׁבְּחִינַת הַזְּבִיחָה לְבַד יְתָעֵב ה׳ הֲגַם שֶׁאֵין בָּהּ אֶחָד מִפְּסוּלֵי שְׁחִיטָה:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**פן תכרות ברית, "lest you enter enter into a covenant, etc."** The Torah stresses that although the Canaanites would be prepared to accept the seven Noachide laws as a pre-condition to such a covenant, the Israelites must not conclude such a covenant with them. The reason is that these nations would display an irresistible temptation to engage in idolatry with their former deities as they do not truly believe in G'd, a fact which is evident to every student of Kabbalah. **וזבחו לאלוהיהם, "they will offer meat-offerings to their deities,"** and they will invite you to participate in such meals. We have been taught in *Avodah Zarah* 8 that a Jew is considered as having participated in such a meal from the moment he has accepted the invitation to participate based on the word מזבחו. In chapter four of his treatise *Hilchot Shechitah,* Maimonides prohibits Jews from eating meat slaughtered by a Gentile even if he does not worship idols and the slaughter was performed under the supervision of a Jew. G'd detests the fact that a Gentile slaughters a beast. [Maybe in order to qualify for the right to kill animals for food, man must have demonstrated his superiority to the beast by observing at least the seven Noachide commandments. Ed.]


###### Or HaChaim on Exodus 34:18:1
[Or HaChaim on Exodus 34:18:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/34:18:1)

**אֶת חַג הַמַּצּוֹת תִּשְׁמֹר.** טַעַם מִצְוָה זוֹ כָּאן לְצִיּוּן כִּי הֵן אֵלֶּה תִּקּוּנֵי הַחֵטְא שֶׁקּוֹדֵם, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (זוהר ח״ב מ.) כִּי הֶחָמֵץ הוּא בְּחִינַת אֵל אַחֵר, וְלָזֶה צִוָּה ה׳ בְּיֶתֶר שְׂאֵת לִשְׁמוֹר אֶת הַדָּבָר, וְצִוָּה כָּאן עַל כְּלָלוּת הַמּוֹעֲדִים. אוּלַי כִּי לְצַד שֶׁנֶּאֱמַר בָּעֵגֶל (שמות לב:ד) ״אֵלֶּה אֱלֹהֶיךָ אֲשֶׁר הֶעֱלוּךָ״ וְגוֹ׳, וְכָל הַמּוֹעֲדִים תְּלוּיִים בִּיצִיאַת מִצְרַיִם, לָזֶה חָזַר ה׳ עַל הַדְּבָרִים כְּדֵי שֶׁיְּקַבְּלוּ עֲלֵיהֶם הַפְּרָטִים שֶׁיֵּשׁ נֶגְדִּיּוּת לָהֶם בְּמַשְׁמָעוּת מַאֲמַר הַכְּפִירָה, וְזֶה אֶחָד מִפְּרָטֵי הַתְּשׁוּבָה הַצְּרִיכִין. וְהִזְכִּיר שְׁמִירַת שַׁבָּת לְפִי שֶׁהֵם עָבְדוּ עֲבוֹדָה זָרָה שֶׁהִיא שְׁקוּלָה כְּנֶגֶד כָּל הַתּוֹרָה כֻּלָּהּ, לָזֶה אָמַר ה׳ מִצְוַת שַׁבָּת שֶׁהִיא גַּם כֵּן שָׁקוּל כְּנֶגֶד כָּל הַתּוֹרָה, שֶׁבָּזֶה יְתֻקַּן הַמְּעֻוָּת. וְעַיֵּן מַה שֶּׁכָּתַבְתִּי בִּתְחִלַּת פָּרָשַׁת וַיַּקְהֵל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**את חג המצות תשמור, "you are to observe the festival of unleavened bread."** The reason that the Torah chose to mention this commandment at this point is the need for the Israelites to rehabilitate themselves from the sin of idolatry. The *Zohar* volume 4 page 40 states that the spiritual equivalent of leavened matter is an alien deity. This is the reason G'd has so insistently and repeatedly warned us about keeping or eating leavened matter on the festival of Passover. In this instance, G'd instructed us concerning the observance of all the festivals. The reason may be that all the major festivals are rooted in the Exodus experience of the Jewish people. Inasmuch as the sin of the golden calf elevated that idol to the redeemer which took the Israelites out of Egypt, all festivals are a reminder of the Exodus. G'd repeated the legislation because it contained elements which demonstrated that he who observed these commandments expressed his opposition to idolatry by doing so. He also mentioned Sabbath observance since the observance of the Sabbath counteracts the previously performed idolatry. Just as idolatry cancels all merits one ever accumulated by performing G'd's commandments, so the observance of the Sabbath is considered as observance of **all** the commandments and a form of rehabilitation for the idolatry one was guilty of previously. Compare my comments at the beginning of *Parshat Vayakel.*


###### Or HaChaim on Exodus 34:24:1
[Or HaChaim on Exodus 34:24:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/34:24:1)

**אוֹרִישׁ גּוֹיִם מִפָּנֶיךָ.** דִּקְדֵּק לוֹמַר **מִפָּנֶיךָ**, פֵּרוּשׁ לְבַל תִּצְטַעֵר בִּרְאִיָּתָם, עַל דֶּרֶךְ מַאֲמָרָם זִכְרוֹנָם לִבְרָכָה (גיטין נו:) בְּמַעֲשֵׂה רַבִּי יוֹחָנָן בֶּן זַכַּאי עִם אַסְפַּסְיָנוּס, הִבְטִיחַ ה׳ כִּי לֹא יֵרָאוּ לְפָנֵינוּ כָּל עִקָּר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**כי אוריש גוים מפניך, "For I will dispossess nations from your presence, etc."** In the event that you would feel empathy with the nations whom you displace, G'd assures us that we would not even see the remnants of these nations, i.e. מפניך, "out of the sight of your face."


###### Or HaChaim on Exodus 34:24:2
[Or HaChaim on Exodus 34:24:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/34:24:2)

**וְהִרְחַבְתִּי וְגוֹ׳.** עַל דֶּרֶךְ אָמְרוֹ (ירמיה ג:יט) ״אֶרֶץ צְבִי״, וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה (גיטין נז:) כְּעוֹר שֶׁל צְבִי זֶה וְכוּ׳:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**והרחבתי את גבולך, "and I will expand your borders, etc."** This may be understood in accordance with *Gittin* 57 which claims that the boundaries of the land of Israel will expand in direct proportion to the Jewish population in the country. The sages base this on Jeremiah 3,19 where the land of Israel is described as ארץ צבי, as comparable to the deer. The skin of the deer is exceptionally elastic.


###### Or HaChaim on Exodus 34:28:1
[Or HaChaim on Exodus 34:28:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/34:28:1)

**לֶחֶם לֹא אָכַל וְגוֹ׳.** הֻצְרַךְ לְפָרֵט **לֶחֶם וּמַיִם** וְלֹא הִסְפִּיק לוֹמַר לֹא אָכַל וְלֹא שָׁתָה, לְדַיֵּק בִּדְבָרָיו בָּא כִּי דַּוְקָא לֶחֶם וּמַיִם הוּא שֶׁלֹּא אָכַל וְשָׁתָה, אֲבָל אֲכִילָה אַחֶרֶת וּשְׁתִיָּה אַחֶרֶת אָכַל וְשָׁתָה, כְּאָמְרוֹ (תהלים מ:ט) ״וְתוֹרָתְךָ בְּתוֹךְ מֵעָי״, גַּם נִמְשְׁלָה לְמַיִם (תענית ז.), וְאִם הָיָה אוֹמֵר לֹא אָכַל וְלֹא שָׁתָה יֵשׁ בְּמַשְׁמָע כָּל מִין אֲכִילָה וּשְׁתִיָּה:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**לחם לא אכלתי, "I did not eat bread, etc."** The reason that the Torah specified that Moses ate neither bread nor drank water was to make us aware that he did absorb nutrients of a different kind. He absorbed spiritual food. We find something of that nature in Psalms 40,9 where David speaks about תורתך בתוך מעי, "Your Torah being in my entrails." Torah is also compared to water in *Taanit* 7. Had the Torah merely written: "he neither ate not drank," this would have included all kinds of "food."


###### Or HaChaim on Exodus 34:29:1
[Or HaChaim on Exodus 34:29:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/34:29:1)

**וַיְהִי בְּרֶדֶת וְגוֹ׳.** אָמַר **וַיְהִי** לְשׁוֹן צַעַר, לִרְמוֹז מַה שֶׁנִּכְווּ כָּל הַצַּדִּיקִים שֶׁבְּמַחֲנֵה יִשְׂרָאֵל מִמַּעֲלַת מֹשֶׁה אֲשֶׁר עָנְתָה בְּפָנָיו, דִּכְתִיב ״וַיַּרְא אַהֲרֹן וְכָל בְּנֵי יִשְׂרָאֵל אֶת מֹשֶׁה וְהִנֵּה קָרַן״ וְגוֹ׳ (שמות לד:ל).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויהי ברדת משה, "It occurred while Moses descended,"** The Torah uses the word ויהי which portends something painful because all the righteous people in the camp of the Israelites were "burned" when they observed that Moses' face emitted rays of light.


###### Or HaChaim on Exodus 34:29:2
[Or HaChaim on Exodus 34:29:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/34:29:2)

**בְּרֶדֶת מֹשֶׁה מֵהַר וְגוֹ׳.** לֹא נוֹדַע גְּזֵרַת הַכָּתוּב אַיֵּה מְקוֹמָהּ, עוֹד צָרִיךְ לָדַעַת לָמָּה כָּפַל לוֹמַר **בְּרִדְתּוֹ מִן הָהָר** וְלֹא הִסְפִּיק בְּמַה שֶׁאָמַר בְּסָמוּךְ ״בְּרֶדֶת מֹשֶׁה״ וְגוֹ׳. עוֹד צָרִיךְ לָדַעַת לְאֵיזֶה עִנְיָן הוֹדִיעַ הַכָּתוּב שְׁלִילַת יְדִיעַת מֹשֶׁה בַּדָּבָר קוֹדֶם שֶׁיּוֹדִיעֶנּוּ תְּחִלָּה עִנְיַן קֵרוּן פָּנִים שֶׁיֶּשְׁנוֹ. עוֹד צָרִיךְ לָדַעַת מִי הוֹדִיעוֹ לְמֹשֶׁה כֵּיוָן שֶׁלֹּא יָדַע מֵעַצְמוֹ, וְאִם הוֹדִיעוּהוּ לָמָּה לֹא הוֹדִיעַ הַכָּתוּב סֵדֶר הַהוֹדָעָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ברדת משה מהר סיני, when Moses descended from Mount Sinai, etc.** I am not sure why these words appear at this point, neither do I know why the Torah repeated ברדתו מן ההר, "when he descended from the Mountain." Besides, why did the Torah have to emphasise that Moses was unaware of the rays his face gave off before even having told us that his face did radiate light? Furthermore, who did finally tell Moses that his face emitted rays of light? If the people told him, why did the Torah not mention this?


###### Or HaChaim on Exodus 34:29:3
[Or HaChaim on Exodus 34:29:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/34:29:3)

**אָכֵן** יִתְבָּאֵר הָעִנְיָן לְפִי מַה שֶׁהוֹדִיעַ הַכָּתוּב אַחַר זֶה כִּי נָתַן מֹשֶׁה מַסְוֶה עַל פָּנָיו בִּתְמִידוּת, זוּלַת בְּעֵת לִמּוּדוֹ. אִם כֵּן יֹאמַר הָאוֹמֵר: לָמָּה לֹא נָתַן מֹשֶׁה מַסְוֶה עַל פָּנָיו בְּרִדְתּוֹ מִן הָהָר בִּזְמַן שֶׁלֹּא הָיָה מְלַמֵּד אֶת יִשְׂרָאֵל תּוֹרָה? לָזֶה אָמַר הַכָּתוּב **וּמֹשֶׁה לֹא יָדַע** – זֶה הָיָה סִבָּה שֶׁלֹּא נָתַן עַל פָּנָיו מַסְוֶה קֹדֶם, וְרָאָהוּ אַהֲרֹן וְיִשְׂרָאֵל וְהִנֵּה קָרַן עוֹר פָּנָיו. וַעֲדַיִן יִקְשֶׁה עַל זֶה אֵיךְ יִהְיֶה הַדָּבָר שֶׁלֹּא יַרְגִּישׁ בַּעַל חַי בְּדָבָר נוֹסָף בְּפָנָיו, וּבִפְרָט קֵרוּן פָּנִים. לָזֶה הִקְדִּים הַכָּתוּב לוֹמַר הַסִּבָּה שֶׁמָּנְעָה מִמֶּנָּה הַיְּדִיעָה וְאָמַר **בְּרֶדֶת מֹשֶׁה מֵהַר** – פֵּרוּשׁ, כִּי בִּהְיוֹתוֹ בָּהָר לוּ יִהְיֶה שֶׁיַּרְגִּישׁ בְּהוֹד פָּנָיו יִתְלֶה הַדָּבָר כִּי יַבְהִיקוּ פָּנָיו מֵאוֹר פְּנֵי אֵל הַמְּדַבֵּר עִמּוֹ, וּבְרִדְתּוֹ מִן הָהָר נִסְתַּלֵּק תְּלִיַּת הַרְגָּשַׁת אוֹר פָּנָיו. וַעֲדַיִן תִּקְשֶׁה לָמָּה לֹא הִרְגִּישׁ בְּמֶשֶׁךְ יְרִידָתוֹ? לָזֶה אָמַר **וּשְׁנֵי לֻחוֹת הָעֵדֻת בְּיַד מֹשֶׁה בְּרִדְתּוֹ מִן הָהָר** – פֵּרוּשׁ, בְּכָל מֶשֶׁךְ רִדְתּוֹ מִן הָהָר, וְלָזֶה הָיָה תּוֹלֶה כִּי מַה שֶׁהָיָה מַרְגִּישׁ בְּפָנָיו הָיָה מֵאוֹר הַלֻּחוֹת אֶל מוּל פָּנָיו יָאִירוּ, וְלֹא יָדַע כִּי קֵרוּן פָּנִים הָיָה קָבוּעַ בּוֹ בְּעוֹר פָּנָיו. וְהוּא אָמְרוֹ **לֹא יָדַע כִּי קָרַן עוֹר פָּנָיו**, פֵּרוּשׁ, יָדַע בְּקֵרוּן פָּנִים אֲבָל לֹא חָשַׁב שֶׁהָיָה אוֹר קָבוּעַ בְּעוֹר פָּנָיו וְהָיָה תּוֹלֶה בַּלּוּחוֹת שֶׁבְּיָדוֹ, וְזֶה הָיָה סִבָּה שֶׁלֹּא עָשָׂה מַסְוֶה וְרָאָהוּ אַהֲרֹן. וּכְפִי זֶה גְּזֵרַת הַכָּתוּב הִיא **וַיַּרְא אַהֲרֹן** וְגוֹ׳, כִּי זוּלַת כָּל הַכָּתוּב לֹא הָיוּ רוֹאִים אַהֲרֹן וְיִשְׂרָאֵל קֵרוּן פָּנִים קוֹדֶם שֶׁיִּקְרָאֵם, שֶׁהָיָה שָׂם מַסְוֶה כַּאֲשֶׁר עָשָׂה אַחַר כָּךְ כְּשֶׁהִנִּיחַ מִיָּדוֹ הַלּוּחוֹת וְלֹא נִשְׁאַר בְּמַה לִתְלוֹת, מֵעַצְמוֹ הִרְגִּישׁ מַתַּת אֱלֹהִים כִּי קָרַן עוֹר פָּנָיו וְנָתַן הַמַּסְוֶה תֵּכֶף, בְּסוֹד (משלי כה:ב) ״כְּבוֹד אֱלֹהִים הַסְתֵּר דָּבָר״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The whole subject becomes clearer when the Torah reports that Moses wore a veil over his face at all times except when he taught the Torah. The question therefore should have been: "why did Moses not wear a veil over his face at the time he descended from the Mountain?" The Torah answers this question by stating that Moses was unaware that his face emitted rays of light. This is why he had not put on his veil as usual prior to descending from the Mountain. This led to Aaron and the children of Israel observing that his face gave forth a beam of light. This still leaves us with the strange phenomenon that a human being should be unaware that his face emits rays of light. This is especially so if we assume the source of these rays to have been some kind of horn-like protuberance on his forehead? Surely Moses must have noticed that he suddenly possessed such an additional feature? This is why the Torah explained the reason of Moses' unawareness by stating that all of this occurred while he descended from the Mountain and held the Tablets in his hand(s). As long as he had been on the Mountain, Moses had assumed that any radiation of light he noted had originated with G'd who was speaking to him. This light which Moses had assumed to originate with G'd disappeared during his descent. The reason Moses still did not notice that these rays originated in his own face was that he carried the Holy Tablets **while descending from the Mountain.** He therefore assumed that the light he was still conscious of was emitted by the Tablets. He had no idea that he himself had become a permanent source of such light. When the Torah writes: "he did not know that **the skin of his face** emitted rays," this does not mean that he was unaware of these rays of light. He was only unaware that the source was neither G'd nor the Tablets but the skin of his own face. This is why he did not cover his face with the veil when Aaron saw him. We may now understand the meter of the verse as follows: "The reason that both Aaron and the children of Israel saw Moses' face emit rays of light was that Moses was unaware of his face being the source of that light; he had therefore neglected to cover his face with the veil he normally wore." As soon as he deposited the Tablets and he became aware that the light had not departed, he realised that he himself was the source of the light and he immediately covered his face with the veil. Moses' wearing the veil corresponds to the mystical dimension of Proverbs 25,2: "It is the glory of G'd to conceal a matter."


###### Or HaChaim on Exodus 34:29:4
[Or HaChaim on Exodus 34:29:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/34:29:4)

**וּבַמִּדְרָשׁ** (שמות רבה מז,ו): רַבִּי יְהוּדָה בַּר נַחְמָן אָמַר, כְּשֶׁכָּתַב מֹשֶׁה הַתּוֹרָה נִשְׁתַּיֵּר בַּקּוּלְמוֹס קִמְעָא, וְהֶעֱבִירוֹ עַל רֹאשׁוֹ, וּמִשָּׁם נַעֲשָׂה קַרְנֵי הוֹד, עַד כָּאן. וְדִבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה סְתוּמִים וַחֲתוּמִים. וְאוּלַי שֶׁיְּכַוְּנוּ לוֹמַר כִּי מָצִינוּ שֶׁמִּדַּת הָעֲנָוָה לְמַעְלָה מִכֹּל, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (שיר השירים רבה פ״א): מַה שֶׁעָשְׂתָה חָכְמָה עֲטָרָה לְרֹאשָׁהּ שֶׁהוּא הַיִּרְאָה, דִּכְתִיב (תהלים קיא:י): ״רֵאשִׁית חָכְמָה יִרְאַת ה׳״, עָשְׂתָה עֲנָוָה עָקֵב לְסַנְדָּלָהּ, דִּכְתִיב (משלי כב:ד): ״עֵקֶב עֲנָוָה יִרְאַת ה׳״. וּמָצִינוּ שֶׁהֵעִידָה הַתּוֹרָה עַל מֹשֶׁה (במדבר יב:ג) שֶׁעָנָיו מְאֹד מִכֹּל הָאָדָם, וּכְשֶׁאָמַר ה׳ לִכְתֹּב הַדְּבָרִים מָצִינוּ לוֹ שֶׁלֹּא כָּתַב ״עָנָיו״ אֶלָּא ״עָנָו״ חֲסֵרָה יוֹ״ד, וְאַף זֶה מִן הָעֲנָוָה. וּבִשְׂכַר זֶה זָכָה לְקַרְנֵי הוֹד, כִּי הִפְלִיא בִּרְצוֹנוֹ יִתְבָּרַךְ, גַּם ה׳ הִפְלִיא חַסְדּוֹ לוֹ בְּשַׁנּוֹתוֹ מִכָּל הָאָדָם. וְהוּא מַה שֶׁרָמַז רַבִּי יְהוּדָה בְּאָמְרוֹ נִשְׁתַּיֵּר בַּקּוּלְמוֹס קִמְעָא, וְהוּא אוֹת יוֹ״ד שֶׁהָיָה צָרִיךְ לִכְתֹּב וְלֹא כָּתַב לְרֹב עַנְוָתוֹ, וּמִמֶּנָּה זָכָה כַּנִּזְכָּר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
*Shemot Rabbah* 47,6 discusses the source of the light Moses' face emitted, and Rabbi Yehudah bar Nachman claims that after Moses had completed writing down the Torah there was a little ink left over on the quill. Moses touched his forehead while holding the quill. The ink which spilled on to his forehead turned into the rays of light. This is a most enigmatic *Midrash.* Perhaps the rabbis wanted to teach us that the virtue of humility transcends all other virtues. Compare *Shir Hashirim Rabbah* 1,9 where "wisdom" is described as fashioning a crown for its head, and that "crown" is understood to be "reverence" for G'd, as per Psalms 111,10: ראשית חכמה יראת השם, "the 'head' of wisdom is fear of the Lord." Thereupon "humility" made a heel for its sandal as it is written (Proverbs 22,4) "the heel" i.e. the consequence of humility is fear of the Lord." We note that the Torah testified (Numbers 12,3) that Moses was the most humble man ever. When G'd asked him to write these words, Moses found himself unable to spell the word עניו as it should have been spelled and he omitted the letter י. Moses was rewarded for this act of humility with the rays of הוד, glory. Seeing that Moses had excelled in pleasing the Lord over and beyond what could be expected of him, G'd in turn performed kindness with him over and above what Moses could ever have expected. We believe that when Rabbi Yehudah bar Nachman in the name of Rabbi Shimon bar Yochai spoke of "left over" ink, he referred to the ink which had been intended for writing the letter י in the word עניו.


###### Or HaChaim on Exodus 34:35:1
[Or HaChaim on Exodus 34:35:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/34:35:1)

**וְרָאוּ בְנֵי יִשְׂרָאֵל וְגוֹ׳.** צָרִיךְ לָדַעַת לְאֵיזֶה עִנְיָן חָזַר הַכָּתוּב לְהוֹדִיעַ זֶה, וְאוּלַי כִּי יַשְׁמִיעֵנוּ שֶׁהֻצְרְכוּ יִשְׂרָאֵל לִרְאוֹת הַדָּבָר פְּעָמִים אֲחֵרִים לְהַצְדִּיק כִּי קָרַן עוֹר פָּנָיו, לְצַד שֶׁהָיָה מֵחוּשׁ שֶׁהָאוֹר הַלָּז הָיָה לְצַד עַכָּבָתוֹ אֶת ה׳ נוֹצְצוּ אוֹרוֹת בְּפָנָיו, וּבְהַאֲרִיךְ הַזְּמַן יַחְזֹר הַדָּבָר לִכְמוֹת שֶׁהָיָה, לָזֶה הָיוּ מִסְתַּכְּלִים בְּפָנָיו בְּכָל עֵת לְהַצְדִּיק כִּי קָרַן וְגוֹ׳. וְאוּלַי כִּי חָזְרָה עֲטָרָה לְיָשְׁנָהּ בִּבְחִינַת פָּנָיו, עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (בראשית רבה כ,יב) בְּסִפְרוֹ שֶׁל רַבִּי מֵאִיר כָּתוּב ״כָּתְנוֹת אוֹר״, כְּמוֹ כֵן מֹשֶׁה נַעֲשָׂה עוֹר פָּנָיו אוֹר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**וראו בני ישראל, and when the children of Israel saw, etc.;** We need to understand why the Torah repeats something we have been told already in verse 30. Perhaps the Torah wanted us to know that the Israelites needed to experience the fact that Moses' face emitted rays of light on more than one occasion in order that they should not interpret these rays as a residue of Moses' prolonged stay on the Mountain in the Celestial Surroundings. Had they observed the phenomenon only once, the Israelites would have concluded that it would fade away with time, just as time made their own experience during the revelation fade away. This is why they looked at Moses' face from time to time to reasssure themselves that these rays were evidence of Moses' being a superior being. It is also possible that the entire episode reflects a spiritual return by Moses to the time before man had sinned and G'd had provided clothing for him made of skin (leather). According to *Bereshit Rabbah* 24, the Torah scroll of Rabbi Meir had the words כתנות **עור** in Genesis 3,21 spelled **אור,** light. When G'd turned the skin of Moses' face into a source of light, He demonstrated that the process which had once turned light into skin was reversible and that man could be rehabilitated to the spiritual level he once enjoyed prior to the sin in גן עדן.


###### Or HaChaim on Exodus 34:35:2
[Or HaChaim on Exodus 34:35:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/34:35:2)

**עוֹד** יִרְצֶה, כִּי הֲגַם שֶׁעָשָׂה מֹשֶׁה הַמַּסְוֶה, לֹא דָּנוּ מִפְּנֵי זֶה לֶאֱסוֹר לִרְאוֹת פָּנָיו בִּזְמַן שֶׁאֵין מַסְוֶה, אֶלָּא **וְרָאוּ בְנֵי יִשְׂרָאֵל אֶת פְּנֵי מֹשֶׁה**, וְהַדָּבָר מוּבָן כִּי לֹא בְּדֶרֶךְ אִסּוּר הָיוּ רוֹאִים, מִמַּה שֶׁלֹּא הִקְפִּיד עֲלֵיהֶם, וְחֵפֶץ ה׳ לִרְאוֹת בְּאוֹר הַחַיִּים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The message of this verse may also be that although Moses was at pains to cover his face with the veil, this did not prevent the Israelites from looking at his face whenever he had removed the veil. It was not forbidden to look at Moses' face seeing that Moses did not object. Moreover, G'd Himself wanted the people to get a glimpse of this אור החיים, the light which represented the idea of "Life" at its best.


###### Or HaChaim on Exodus 34:35:3
[Or HaChaim on Exodus 34:35:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Exodus/r/34:35:3)

**חסלת פרשת כי תשא**