## Rashi on Exodus Chapter 24

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

**ואל משה אמר.** פָּרָשָׁה זוֹ נֶאֶמְרָה קֹדֶם עֲשֶׂרֶת הַדִּבְּרוֹת, בְּד' בְּסִיוָן נֶאֱמְרָה לוֹ עֲלֵה (שבת פ"ח):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואל משה אמר AND UNTO MOSES HE SAID — This section was spoken before the Ten Commandments were given (i. e. אמר is the pluperfect); it was the fourth of Sivan when “Come up” was said to him (Shabbat 88a).


###### Rashi on Exodus 24:2:1
[Rashi on Exodus 24:2:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/24:2:1)

**ונגש משה לבדו.** אֶל הָעֲרָפֶל:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ונגש משה לבדו AND MOSES ALONE SHALL STEP NEAR unto the thick darkness (cf. Exodus 20:18).


###### Rashi on Exodus 24:3:1
[Rashi on Exodus 24:3:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/24:3:1)

**ויבא משה ויספר לעם.** בּוֹ בַיּוֹם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויבא משה ויספר לעם AND MOSES CAME AND RELATED TO THE PEOPLE — on that same day (the 4th of Sivan).


###### Rashi on Exodus 24:3:2
[Rashi on Exodus 24:3:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/24:3:2)

**את כל דברי ה'.** מִצְוַת פְּרִישָׁה וְהַגְבָּלָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
את כל דברי ה׳ ALL THE WORDS OF THE LORD — the commands concerning their keeping apart from women and the setting of bounds at Mount Sinai.


###### Rashi on Exodus 24:3:3
[Rashi on Exodus 24:3:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/24:3:3)

**ואת כל המשפטים.** שֶׁבַע מִצְווֹת שֶׁנִּצְטַוּוּ בְנֵי נֹחַ, וְשַׁבָּת וְכִבּוּד אָב וָאֵם וּפָרָה אֲדֻמָּה וְדִינִין שֶׁנִּתְּנוּ לָהֶם בְּמָרָה (סנהדרין נ"ו):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואת כל המשפטים AND ALL THE JUDGMENTS which had been ordained before the Sinaitic legislation: the seven commands given to the “Sons of Noah” (the non-Israelite world), the law of the Sabbath, of filial respect, of the “red heifer” and regarding the administration of justice, all of which had been given to them already in Marah (cf. Sanhedrin 56b).


###### Rashi on Exodus 24:4:1
[Rashi on Exodus 24:4:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/24:4:1)

**ויכתב משה.** מִבְּרֵאשִׁית וְעַד מַתַּן תּוֹרָה, וְכָתַב מִצְווֹת שֶׁנִּצְטַוּוּ בְמָרָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויכתב משה AND MOSES WROTE [ALL THE WORDS OF THE LORD] — from בראשית up to (but not including) the account of the Giving of the Torah and he wrote down the commandments that were given to them in Marah (cf. Mekhilta on Exodus 19:10).


###### Rashi on Exodus 24:4:2
[Rashi on Exodus 24:4:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/24:4:2)

**וישכם בבקר.** בַּחֲמִשָּׁה בְּסִיוָן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וישכם בבקר AND ROSE UP EARLY IN THE MORNING — on the fifth of Sivan (cf. Rashi on Exodus 19:11) (Shabbat 88a).


###### Rashi on Exodus 24:5:1
[Rashi on Exodus 24:5:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/24:5:1)

**את נערי.** הַבְּכוֹרוֹת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
את נערי THE LADS — the first-born sons (Zevachim 115b; Onkelos).


###### Rashi on Exodus 24:6:1
[Rashi on Exodus 24:6:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/24:6:1)

**ויקח משה את חצי הדם.** מִי חִלְּקוֹ? מַלְאָךְ בָּא וְחִלְּקוֹ (ויקרא רבה ו'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויקח משה חצי הדם AND MOSES TOOK THE HALF OF THE BLOOD — Who divided it into halves? An angel came down and divided it (Leviticus Rabbah 6:5).


###### Rashi on Exodus 24:6:2
[Rashi on Exodus 24:6:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/24:6:2)

**באגנת.** שְׁתֵּי אַגָּנוֹת, אֶחָד לַחֲצִי דַּם עוֹלָה וְאֶחָד לַחֲצִי דָּם שְׁלָמִים לְהַזּוֹת אוֹתָם עַל הָעָם. וּמִכָּאן לָמְדוּ רַבּוֹתֵינוּ שֶׁנִּכְנְסוּ אֲבוֹתֵינוּ לַבְּרִית בְּמִילָה וּטְבִילָה וְהַזָּאַת דָּמִים, שֶׁאֵין הַזָּאָה בְּלֹא טְבִילָה (כריתות ט'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
באגנת IN BASONS — There were two basons, one for holding the half of the blood of the burnt offering and the other for holding the half of the blood of the peace offerings, in order to sprinkle it (both bloods) on the people. From here have our Rabbis inferred (Keritot 9a) that our ancestors entered into the covenant with God by means of circumcision, immersion and sprinkling of blood — and although immersion is not mentioned in this paragraph it must have taken place, for no sprinkling is effective without immersion preceding it (cf. Tosafot Yevamot 46b ד"ה דאין הזאה בלא טבילה).‎


###### Rashi on Exodus 24:7:1
[Rashi on Exodus 24:7:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/24:7:1)

**ספר הברית.** מִבְּרֵאשִׁית וְעַד מַתַּן תּוֹרָה וּמִצְווֹת שֶׁנִּצְטַוּוּ בְמָרָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ספר הברית THE BOOK OF THE COVENANT — the book which we have said contained the part of the Torah from בראשית till the “Giving of the Torah” including the Commandments that were given to them at Marah (Mekhilta; cf. Rashi on v. 4).


###### Rashi on Exodus 24:8:1
[Rashi on Exodus 24:8:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/24:8:1)

**ויזרק.** עִנְיַן הַזָּאָה, וְתַרְגּוּמוֹ וּזְרַק עַל מַדְבְּחָא לְכַפָּרָא עַל עַמָּא:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויזרק means sprinkling — he sprinkled it on the people (not he threw it against the people, as this word might imply; cf. e. g., Exodus 9:8: וזרקו משה השמימה). The Targum, however, renders it by: and he poured it (the blood) upon the altar as atonement for (על) the people, adding the words “upon the altar”, and taking על העם to denote “on behalf of the people”, i. e. he poured it out to atone for the people.


###### Rashi on Exodus 24:10:1
[Rashi on Exodus 24:10:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/24:10:1)

**ויראו את אלהי ישראל.** נִסְתַּכְּלוּ וְהֵצִיצוּ וְנִתְחַיְּבוּ מִיתָה, אֶלָּא שֶׁלֹּא רָצָה הַקָּבָּ"ה לְעַרְבֵּב שִׂמְחַת הַתּוֹרָה וְהִמְתִּין לְנָדָב וַאֲבִיהוּא עַד יוֹם חֲנֻכַּת הַמִּשְׁכָּן, וְלַזְּקֵנִים עַד וַיְהִי הָעָם כְּמִתְאוֹנְנִים, וַתִּבְעַר בָּם אֵשׁ ה' וַתֹּאכַל בִּקְצֵה הַמַּחֲנֶה (במדבר י"א) – בַּקְּצִינִים שֶׁבַּמַּחֲנֶה (תנחומא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויראו את אלהי ישראל NOW THEY SAW THE GOD OF ISRAEL — They gazed intently and failing in this they peeped in their attempt to catch a glimpse of the Supreme Being, and thereby made themselves liable to death. But it was only because God did not wish to disturb the joy caused by the Giving of the Torah, that He did not punish them instantly, but waited (postponed the punishment) for Nadab and Abihu until the day when the Tabernacle was dedicated, when they were stricken with death, and for the elders until the event of which the text relates, (Numbers 11:16) “And when the people complained …. and the fire of the Lord burned among them and destroyed בקצה המחנה” — those who were the קצינים “nobles” of the camp (Midrash Tanchuma, Beha'alotcha 16).


###### Rashi on Exodus 24:10:2
[Rashi on Exodus 24:10:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/24:10:2)

**כמעשה לבנת הספיר.** הִיא הָיְתָה לְפָנָיו בִּשְׁעַת הַשִּׁעְבּוּד, לִזְכֹּר צָרָתָן שֶׁל יִשְׂרָאֵל שֶׁהָיוּ מְשֻׁעְבָּדִים בְּמַעֲשֵׂה לְבֵנִים (ויקרא רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כמעשה לבנת הספיר AS IT WERE THE BRICKWORK OF SAPPHIRE — This had been before Him during the period of Egyptian slavery as a symbol of Israel’s woes — for they were subjected to do brick-work (cf. Jerusalem Talmud Succah 6:3; Leviticus Rabbah 23:8).


###### Rashi on Exodus 24:10:3
[Rashi on Exodus 24:10:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/24:10:3)

**וכעצם השמים לטהר.** מִשֶּׁנִּגְאֲלוּ הָיָה אוֹר וְחֶדְוָה לְפָנָיו:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וכעצם השמים לטהר AND AS IT WERE AS THE BODY OF HEAVEN FOR PURITY — This implies that as soon as they (the Israelites) were delivered there was radiance and rejoicing before Him.


###### Rashi on Exodus 24:10:4
[Rashi on Exodus 24:10:4](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/24:10:4)

**וכעצם.** כְּתַרְגּוּמוֹ, לְשׁוֹן מַרְאֶה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וכעצם — Translate it as the Targum does: “as the appearance”.


###### Rashi on Exodus 24:10:5
[Rashi on Exodus 24:10:5](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/24:10:5)

**לטהר.** לְשׁוֹן בָּרוּר וְצָלוּל:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לטהר means FOR BRIGHTNESS AND CLEARNESS.


###### Rashi on Exodus 24:11:1
[Rashi on Exodus 24:11:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/24:11:1)

**ואל אצילי.** הֵם נָדָב וַאֲבִיהוּא וְהַזְּקֵנִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואל אצילי AND UPON THE NOBLES — these were Nadab and Abihu and the elders —


###### Rashi on Exodus 24:11:2
[Rashi on Exodus 24:11:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/24:11:2)

**לא שלח ידו.** מִכְּלָל שֶׁהָיוּ רְאוּיִים לְהִשְׁתַּלֵּחַ בָּהֶם יָד (תנחומא, ויקרא רבה כ'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לא שלח ידו HE LAID NOT HIS HAND — This implies that they well deserved that God should stretch forth His hand against them (Midrash Tanchuma, Beha'alotcha 16).


###### Rashi on Exodus 24:11:3
[Rashi on Exodus 24:11:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/24:11:3)

**ויחזו את האלהים.** הָיוּ מִסְתַּכְּלִין בּוֹ בְּלֵב גַּס מִתּוֹךְ אֲכִילָה וּשְׁתִיָּה, כָּךְ מִדְרַשׁ תַּנְחוּמָא, וְאֻנְקְלוֹס לֹא תִרְגֵּם כֵּן.

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויחזו את האלהים AND THEY BEHELD GOD [AND DID EAT AND DRINK] — They gazed at him intimately as though their association with Him were a matter of eating and drinking. Thus does the Midrash Tanchuma, Beha'alotcha 16 explain it. Onkelos, however, does not translate the passage this way (i. e. he does not take it in a depreciative sense that Nadab and Abihu and the elders acted improperly. His translation is: they beheld God’s Glory and rejoiced in their offerings which were accepted as though they were eating and drinking). —


###### Rashi on Exodus 24:11:4
[Rashi on Exodus 24:11:4](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/24:11:4)

**אצילי.** לְשׁוֹן גְּדוֹלִים, כְּמוֹ וּמֵאֲצִילֶיהָ קְרָאתִיךָ (ישעיהו מ"א), וַיָּאצֶל מִן הָרוּחַ (במדבר י"א), שֵׁשׁ אַמּוֹת אַצִּילָה (יחזקאל מ"א):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אצילי means “the great men”, as, (Isaiah 41:9) “I called thee from the chief men (אציליה) thereof”; (Numbers 11:17) “And he increased (ויאצל) some of the spirit” (cf. Rashi on Numbers 11:17 and Onkelos on 11:25); (Ezekiel 41:8) “six cubits in its size (largeness) (אצילה‎)”.


###### Rashi on Exodus 24:12:1
[Rashi on Exodus 24:12:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/24:12:1)

**ויאמר ה' אל משה.** לְאַחַר מַתַּן תּוֹרָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויאמר ה’ אל משה AND THE LORD SAID TO MOSES — after the Giving of the Law,


###### Rashi on Exodus 24:12:2
[Rashi on Exodus 24:12:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/24:12:2)

**עלה אלי ההרה והיה שם.** אַרְבָּעִים יוֹם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
עלה אלי ההרה והיה שם COME UP TO ME INTO THE MOUNTAIN AND REMAIN THERE forty days.


###### Rashi on Exodus 24:12:3
[Rashi on Exodus 24:12:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/24:12:3)

**את לחת האבן והתורה והמצוה אשר כתבתי להורתם.** כָּל שֵׁשׁ מֵאוֹת וּשְׁלֹשׁ עֶשְׂרֵה מִצְווֹת בִּכְלַל עֲשֶׂרֶת הַדִּבְּרוֹת הֵן, וְרַבֵּנוּ סְעַדְיָה פֵּרֵשׁ בָּאַזְהָרוֹת שֶׁיָּסַד לְכָל דִּבּוּר וְדִבּוּר מִצְווֹת הַתְּלוּיוֹת בּוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
את לחת האבן והתורה והמצוה אשר כתבתי להורתם [AND I WILL GIVE THEE] THE TABLETS OF STONE, AND THE LAW, AND THE COMMANDMENT WHICH I HAVE WRITTEN TO TEACH THEM — All the six hundred and thirteen commandments are implicitly contained in the Ten Commandments and may therefore be regarded as having been written on the tablets. Rabbi Saadia specified in the אזהרות which he has composed those commandments which may be associated with each of the Ten Commandments.


###### Rashi on Exodus 24:13:1
[Rashi on Exodus 24:13:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/24:13:1)

**ויקם משה ויהושע משרתו.** לֹא יָדַעְתִּי מַה טִּיבוֹ שֶׁל יְהוֹשֻׁעַ כָּאן, וְאוֹמֵר אֲנִי, שֶׁהָיָה הַתַּלְמִיד מְלַוֶּה לָרַב עַד מְקוֹם הַגְבָּלַת תְּחוּמֵי הָהָר שֶׁאֵינוֹ רַשַּׁאי לֵילֵךְ מִשָּׁם וָהָלְאָה, וּמִשָּׁם וַיַּעַל מֹשֶׁה לְבַדּוֹ אֶל הַר הָאֱלֹהִים, וִיהוֹשֻׁעַ נָטָה שָׁם אָהֳלוֹ וְנִתְעַכֵּב שָׁם כָּל אַרְבָּעִים יוֹם, שֶׁכֵּן מָצִינוּ כְּשֶׁיָּרַד מֹשֶׁה וַיִּשְׁמַע יְהוֹשֻׁעַ אֶת קוֹל הָעָם בְּרֵעֹה (שמות ל״ב:י״ז), לָמַדְנוּ שֶׁלֹּא הָיָה יְהוֹשֻׁעַ עִמָּהֶם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויקם משה ויהושע משרתו AND MOSES ROSE AND HIS MINISTER JOSHUA — I am not sure in what capacity Joshua appears here, but I think that as a disciple he was accompanying the teacher as far as the place where the bounds of the mountain were marked out, whence onward he was not permitted to proceed. From that point ויעל משה MOSES alone ASCENDED אל הר האלהים THE MOUNTAIN OF GOD, whilst Joshua pitched his tent there and stayed there during the whole forty days which Moses spent on the mountain. For thus we find that when Moses came down from the mountain it states, (Exodus 32:17) “and Joshua heard the voice of the people that they shouted” — from which we may infer that he was not with them in the camp.


###### Rashi on Exodus 24:14:1
[Rashi on Exodus 24:14:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/24:14:1)

**ואל הזקנים אמר.** בְּצֵאתוֹ מִן הַמַּחֲנֶה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואל הזקנים אמר BUT UNTO THE ELDERS HE SAID when he left the camp (אמר in the sequence of verbs which we find here denotes the pluperfect; the translation therefore is: and to the elders he had said).


###### Rashi on Exodus 24:14:2
[Rashi on Exodus 24:14:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/24:14:2)

**שבו לנו בזה.** וְהִתְעַכְּבוּ כָּאן עִם שְׁאָר הָעָם בַּמַּחֲנֶה, לִהְיוֹת נְכוֹנִים לִשְׁפֹּט לְכָל אִישׁ רִיבוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שבו לנו בזה ABIDE YE HERE FOR US and stay ye with all the other people in the camp so as to be ready to decide his dispute for each man.


###### Rashi on Exodus 24:14:3
[Rashi on Exodus 24:14:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/24:14:3)

**חור.** בְּנָהּ שֶׁל מִרְיָם הָיָה וְאָבִיו כָּלֵב בֶּן יְפֻנֶּה, שֶׁנֶּאֱמַר וַיִּקַּח לוֹ כָלֵב אֶת אֶפְרָת וַתֵּלֶד לוֹ אֶת חוּר (דהי"א ב'), אֶפְרָת זוֹ מִרְיָם כִּדְאִיתָא בְּסוֹטָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
חור [AND] HUR — He was the son of Miriam and his father was Caleb the son of Jephunneh, as it is said, (1 Chr. 2:9) “Caleb took unto him Ephrath, who bare him Hur”; and Ephrath is identical with Miriam, as it is stated in Treatise Sotah 11b.


###### Rashi on Exodus 24:14:4
[Rashi on Exodus 24:14:4](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/24:14:4)

**מי בעל דברים.** מִי שֶׁיֵּשׁ לוֹ דִּין:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מי בעל דברים HE WHO HAS ANY MATTER TO DO — i. e. he who has any law-suit.


###### Rashi on Exodus 24:16:1
[Rashi on Exodus 24:16:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/24:16:1)

**ויכסהו הענן.** רַבּוֹתֵינוּ חוֹלְקִים בַּדָּבָר, יֵשׁ מֶהֵם אוֹ' אֵלּוּ שִׁשָּׁה יָמִים שֶׁמֵּר"ח (עַד עֲצֶרֶת יוֹם מַתַּן תּוֹרָה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויכסהו הענן AND THE CLOUD COVERED IT (lit., “him”) [SIX DAYS] — Our Rabbis are of different opinions as to what this passage means. Some of them hold that these were the six days from the first of Sivan (until the Feast of Weeks, the day of the Giving of the Law) —


###### Rashi on Exodus 24:16:2
[Rashi on Exodus 24:16:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/24:16:2)

**ויכסהו הענן.** לָהָר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
and that the word ויכסהו in the phrase ויכסהו הענן “the cloud covered him” or covered “it” means that it covered the mountain.


###### Rashi on Exodus 24:16:3
[Rashi on Exodus 24:16:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/24:16:3)

**ויקרא אל משה ביום השביעי** לוֹמַר עֲשֶׂרֶת הַדִּבְּרוֹת, וּמֹשֶׁה וְכָל בְּנֵי יִשְׂרָאֵל עוֹמְדִים, אֶלָּא שֶׁחָלַק הַכָּתוּב כָּבוֹד לְמֹשֶׁה; וְיֵ"אֹ **ויכסהו הענן** לְמֹשֶׁה **ששת ימים** לְאַחַר עֲשֶׂרֶת הַדִּבְּרוֹת, וְהֵם הָיוּ בִּתְחִלַּת אַרְבָּעִים יוֹם שֶׁעָלָה מֹשֶׁה לְקַבֵּל לוּחוֹת, וְלִמֶּדְךָ שֶׁכָּל הַנִּכְנָס לְמַחֲנֵה שְׁכִינָה טָעוּן פְּרִישָׁה שִׁשָּׁה יָמִים (יומא ג'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויקרא אל משה ביום השביעי AND HE CALLED UNTO MOSES ON THE SEVENTH DAY of Sivan to utter the Ten Commandments. It is true that Moses and all Israel were standing there but the text states, “He called unto Moses” merely to give special honour to Moses calling him by name. Others, however, say that the passage means: AND THE CLOUD COVERED HIM — Moses, FOR SIX DAYS after the Ten Commandments had been given. These were at the beginning of the forty days which Moses spent on Mount Sinai when he went up to receive the Tablets, and Scripture teaches you that whosoever enters the camp of the Divine Majesty (here the mountain and later on the Holy of Holies) requires separation from others (must live in seclusion) for six days (Yoma 4a).


###### Rashi on Exodus 24:18:1
[Rashi on Exodus 24:18:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/24:18:1)

**בתוך הענן.** עָנָן זֶה כְּמִין עָשָׁן הוּא, וְעָשָׂה לוֹ הַקָּבָּ"ה לְמֹשֶׁה שְׁבִיל בְּתוֹכוֹ (שם ד'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בתוך הענן INTO THE MIDST OF THE CLOUD — This cloud was thick like smoke and God made a path for Moses through it (Yoma 4b).