## Rashi on Exodus Chapter 34

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

**פסל לך.** הֶרְאָהוּ מַחְצַב סַנְפִּירִינוֹן מִתּוֹךְ אָהֳלוֹ וְאָמַר לוֹ הַפְּסֹלֶת יִהְיֶה שֶׁלְּךָ; מִשָּׁם נִתְעַשֵּׁר מֹשֶׁה הַרְבֵּה (תנחומא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
פסל לך HEW THEE — He showed him a quarry of sapphire in his tent and said to him: The chips (פסל = פסלת) shall be thine (לך). It was from this that Moses became so rich (cf. Midrash Tanchuma 3:9:29; Leviticus Rabbah 32:2).


###### Rashi on Exodus 34:1:2
[Rashi on Exodus 34:1:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:1:2)

**פסל לך.** אַתָּה שִׁבַּרְתָּ הָרִאשׁוֹנוֹת, אַתָּה פְּסָל לְךָ אֲחֵרוֹת, מָשָׁל לְמֶלֶךְ שֶׁהָלַךְ לִמְדִינַת הַיָּם וְהִנִּיחַ אֲרוּסָתוֹ עִם הַשְּׁפָחוֹת, מִתּוֹךְ קִלְקוּל הַשְּׁפָחוֹת יָצָא עָלֶיהָ שֵׁם רָע, עָמַד שׁוֹשְׁבִינָהּ וְקָרַע כְּתֻבָּתָהּ, אָמַר אִם יֹאמַר הַמֶּלֶךְ לְהָרְגָהּ, אֹמַר לוֹ עֲדַיִן אֵינָהּ אִשְׁתְּךָ; בָּדַק הַמֶּלֶךְ וּמָצָא שֶׁלֹּא הָיָה הַקִּלְקוּל אֶלָּא מִן הַשְּׁפָחוֹת, נִתְרַצָּה לָהּ, אָמַר לוֹ שׁוֹשְׁבִינָהּ כְּתֹב לָהּ כְּתֻבָּה אַחֶרֶת, שֶׁנִּקְרְעָה הָרִאשׁוֹנָה, אָמַר לוֹ הַמֶּלֶךְ אַתָּה קָרַעְתָּ אוֹתָהּ אַתָּה קְנֵה לָהּ נְיָר אַחֵר וַאֲנִי אֶכְתֹּב לָהּ בִּכְתָב יָדִי; כֵּן הַמֶּלֶךְ זֶה הַקָּבָּ"ה, הַשְּׁפָחוֹת אֵלּוּ עֵרֶב רַב, וְהַשּׁוֹשְׁבִין זֶה מֹשֶׁה, אֲרוּסָתוֹ שֶׁל הַקָּבָּ"ה יִשְׂרָאֵל, לְכָךְ נֶאֱמַר פְּסָל לְךָ (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
Another explanation of פסל לך is: פסל לך HEW THYSELF — thou hast broken the first tablets, do thou therefore hew others. A parable: this may be compared to a king who travelled to a remote country (more lit., to a province over-sea) leaving his betrothed at home with her handmaids. Through the immoral conduct of her handmaids she also gained a bad reputation (more lit., there went forth against her an evil name). Her bridesman arose and tore up the marriage-contract saying: If the king proposes to kill her I shall say to him, “She is not yet thy wife” (the marriage contract which might have served as evidence being destroyed. The king made enquiry, found that the immorality had been only on the hand maids’ side and became reconciled with her. Her bridesman then said to the king, “Write another marriage contract for her because the first has been torn up”. Whereupon the king replied: You tore it up; do you therefore purchase for her new paper and I will write it for her in My handwriting. So, here, too: the King is the Holy One blessed be He, the handmaids are the mixed multitude, the bride’s friend is Moses, and the betrothed of the Holy One, blessed be He, is Israel — therefore it is said פסל לך, “Hew thyself the new tablets” (Midrash Tanchuma 3:9:30).


###### Rashi on Exodus 34:2:1
[Rashi on Exodus 34:2:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:2:1)

**נכון.** מְזֻמָּן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
נכון means PREPARED.


###### Rashi on Exodus 34:3:1
[Rashi on Exodus 34:3:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:3:1)

**ואיש לא יעלה עמך.** הָרִאשׁוֹנוֹת עַ"יְ שֶׁהָיוּ בִתְשׁוּאוֹת וְקוֹלוֹת וּקְהִלּוֹת, שָׁלְטָה בָהֶן עַיִן רָעָה – אֵין לְךָ יָפֶה מִן הַצְּנִיעוּת (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואיש לא יעלה עמך AND NO MAN SHALL GO UP WITH THEE — Because the first tablets were given amidst great noises and alarms and a vast assembly the “evil eye” had power over them (they did not endure) — there is no finer quality than to be unostentatious! (Midrash Tanchuma 3:9:31).


###### Rashi on Exodus 34:5:1
[Rashi on Exodus 34:5:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:5:1)

**ויקרא בשם ה'.** מְתַּרְגְּמִינַן וּקְרָא בִשְׁמָא דַה':

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויקרא בשם ה׳ AND HE CALLED BY NAME, O LORD — We render this in the Targum by, 'ויקרא בשמא דה and he (Moses) called on the name of the Lord.


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

**ה' ה'.** מִדַּת רַחֲמִים הִיא, אַחַת קֹדֶם שֶׁיֶּחֱטָא, וְאַחַת אַחַר שֶׁיֶּחֱטָא וְיָשׁוּב (ראש השנה י"ז):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ה׳ ה׳ THE LORD, THE LORD — This is the attribute of Divine mercy. The one (the first ה׳) alludes to God having mercy on the sinner before he sins and the other after he has sinned and repented (Rosh Hashanah 17b).


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

**אל.** אַף זוֹ מִדַּת רַחֲמִים, וְכֵן הוּא אוֹמֵר אֵלִי אֵלִי לָמָה עֲזַבְתָּנִי (תהילים כ"ב) – וְאֵין לוֹמַר לְמִדַּת הַדִּין לָמָה עֲזַבְתָּנִי, כָּךְ מָצָאתִי בִּמְכִילְתָּא:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אל GOD — This is also an attribute of Divine mercy (it is not, as אלהים, an attribute of stern justice). Thus also does Scripture say, (Psalms 22:2) “My God, my God (אלי ,אלי) why hast Thou forsaken me?” — for surely one would not say to the attribute of stern Justice “why hast Thou forsaken me?”! Thus have I found in the Mechilta d'Rabbi Yishmael 15:2:2.


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

**ארך אפים.** מַאֲרִיךְ אַפּוֹ וְאֵינוֹ מְמַהֵר לִפָּרַע, שֶׁמָּא יַעֲשֶׂה תְשׁוּבָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ארך אפים SLOW TO ANGER — He defers (מאריך) His anger and does not hasten to punish — it may be that the sinner will repent.


###### Rashi on Exodus 34:6:4
[Rashi on Exodus 34:6:4](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:6:4)

**ורב חסד.** לַצְּרִיכִים חֶסֶד – שֶׁאֵין לָהֶם זְכֻיּוֹת כָּל כָּךְ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ורב חסד AND ABUNDANT IN MERCY — to those who need mercy because they have not sufficient merits to be saved by them.


###### Rashi on Exodus 34:6:5
[Rashi on Exodus 34:6:5](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:6:5)

**ואמת.** לְשַׁלֵּם שָׂכָר טוֹב לְעוֹשֵׂי רְצוֹנוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואמת AND TRUTH — faithfully rewarding those who perform His will.


###### Rashi on Exodus 34:7:1
[Rashi on Exodus 34:7:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:7:1)

**נצר חסד.** שֶׁהָאָדָם עוֹשֶׂה לְפָנָיו:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
נצר חסד means God keeps (stores up) the mercy which a person does in His presence,


###### Rashi on Exodus 34:7:2
[Rashi on Exodus 34:7:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:7:2)

**לאלפים.** לִשְׁנֵי אֲלָפִים דּוֹרוֹת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לאלפים TO THOUSANDS — to two thousand generations (the plural, “generations”, and “two” is the least that this can imply; cf. Rashi on Exodus 20:6).


###### Rashi on Exodus 34:7:3
[Rashi on Exodus 34:7:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:7:3)

**עון ופשע.** עֲוֹנוֹת — אֵלּוּ הַזְּדוֹנוֹת, פְּשָׁעִים — אֵלּוּ הַמְּרָדִים שֶׁאָדָם עוֹשֶׂה לְהַכְעִיס:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
עונות — These are sins committed presumptuously (with premeditation). פשעים — These are sins committed rebelliously.


###### Rashi on Exodus 34:7:4
[Rashi on Exodus 34:7:4](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:7:4)

**ונקה לא ינקה.** לְפִי פְשׁוּטוֹ מַשְׁמָע שֶׁאֵינוֹ מְוַתֵּר עַל הֶעָוֹן לְגַמְרֵי, אֶלָּא נִפְרָע מִמֶּנּוּ מְעַט מְעַט, וְרַבּוֹתֵינוּ דָרְשׁוּ מְנַקֶּה הוּא לַשָּׁבִים וְלֹא יְנַקֶּה לְשֶׁאֵינָן שָׁבִים (יומא פ"ו):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ונקה לא ינקה AND WHO WILL BY NO MEANS CLEAR THE GUILTY — According to its plain sense this means that He is not altogether indulgent to sin (He does not entirely remit the punishment), but little by little exacts punishment from, him (the sinner). Our Rabbis, however, have explained: ונקה, And he clears — He clears those who repent, לא ינקה, He does not clear — but does not clear those who will not repent (Yoma 86a).


###### Rashi on Exodus 34:7:5
[Rashi on Exodus 34:7:5](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:7:5)

**פקד עון אבות על בנים.** כְּשֶׁאוֹחֲזִים מַעֲשֵׂה אֲבוֹתֵיהֶם בִּידֵיהֶם, שֶׁכְּבָר פֵּרֵשׁ בְּמִקְרָא אַחֵר לְשֹׂנְאָי (שמות כ'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
פקד עון אבות על בנים VISITING THE INIQUITY OF THE FATHERS UPON THE CHILDREN — when they retain in their hands (follow the example of) the evil doings of their ancestors. This must be the meaning because in another verse of a similar character it has already been stated: of them that hate Me (cf. Exodus 20:5: Visiting the iniquity of fathers upon the children, upon the third and fourth generation of them that hate Me (Berakhot 7a; Sanhedrin 27b).


###### Rashi on Exodus 34:7:6
[Rashi on Exodus 34:7:6](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:7:6)

**ועל רבעים.** דּוֹר רְבִיעִי; נִמְצֵאת מִדָּה טוֹבָה מְרֻבָּה עַל מִדַּת פֻּרְעָנוּת אַחַת לַחֲמֵשׁ מֵאוֹת, שֶׁבְּמִדָּה טוֹבָה הוּא אוֹמֵר נֹצֵר חֶסֶד לָאֲלָפִים (תוספתא סוטה ד'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ועל רבעים means AND UPON THE FOURTH GENERATION — It follows, therefore, that the measure of good (reward) is greater than the measure of punishment in the proportion of one to five hundred, for in respect to the measure of good it says: “Keeping mercy for thousands” (two thousands at least) (cf. Rashi above: Tosefta Sotah 4:1; see also Rashi on Exodus 20:5).


###### Rashi on Exodus 34:8:1
[Rashi on Exodus 34:8:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:8:1)

**וימהר משה.** כְּשֶׁרָאָה מֹשֶׁה שְׁכִינָה עוֹבֶרֶת, וְשָׁמַע קוֹל הַקְּרִיאָה, מִיָּד **וישתחו**:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וימהר משה, AND MOSES MADE HASTE — When Moses saw that the Shechinah passed by and heard the sound of the proclamation he immediately prostrated himself.


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

**ילך נא אדני בקרבנו.** כְּמוֹ שֶׁהִבְטַחְתָּ, מֵאַחַר שֶׁאַתָּה נוֹשֵׂא עָוֹן; וְאִם עַם קְשֵׁה עֹרֶף הוּא וְיַמְרוּ בְךָ וְאָמַרְתָּ עַל זֹאת פֶּן אֲכֶלְךָ בַּדָּרֶךְ, אַתָּה תִסְלַח לַעֲוֹנֵינוּ וְגוֹמֵר; יֵשׁ כִּי בִּמְקוֹם אִם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ילך נא אדני בקרבנו LET MY LORD, I PRAY THEE, GO AMONG US as Thou hast promised (cf. Exodus 33:14), since Thou forgivest iniquity. And even if it be a stiff-necked people and they have rebelled against Thee and Thou didst on that account say, (Exodus 30:3) “lest I consume thee in the way” — yet pardon Thou our iniquity etc. — כי is sometimes used in place of (in the sense of) אם, “if”.


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

**ונחלתנו.** וְתִתְּנֵנוּ לְךָ לְנַחֲלָה מְיֻחֶדֶת, זוֹ הִיא בַקָּשַׁת וְנִפְלִינוּ אֲנִי וְעַמְּךָ – שֶׁלֹּא תִשְׁרֶה שְׁכִינָתְךָ עַל הָאֻמּוֹת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ונחלתנו. AND TAKE US FOR THINE INHERITANCE — make us a special inheritance unto Thyself. This is the same request as that contained in (Exodus 33:16) “that we should be different, I and thy people [from all other peoples]” — which means that You should not let Your Shechinah rest upon the other peoples of the world (cf. Rashi on this verse).


###### Rashi on Exodus 34:10:1
[Rashi on Exodus 34:10:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:10:1)

**כרת ברית.** עַל זֹאת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כרת ברית [BEHOLD, I] MAKE A COVENANT about this.


###### Rashi on Exodus 34:10:2
[Rashi on Exodus 34:10:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:10:2)

**אעשה נפלאת.** לְשׁוֹן וְנִפְלִינוּ, שֶׁתִּהְיוּ מֻבְדָּלִים בְּזוֹ מִכָּל הָאֻמּוֹת, שֶׁלֹּא תִשְׁרֶה שְׁכִינָתִי עֲלֵיהֶם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אעשה נפלאת — The word נפלאת is an expression of the same meaning as ונפלינו (Exodus 33:16; so that the phrase means: I will make a difference) meaning that you shall be different in this respect from all other peoples — in that My Shechinah will not rest upon them.


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

**את האמרי וגו'.** ו' אֻמּוֹת יֵשׁ כָּאן, כִּי הַגִּרְגָּשִׁי עָמַד וּפָנָה מִפְּנֵיהֶם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
את האמרי וגו׳ THE AMORITE etc. — There are only six nations mentioned here, because the seventh, the Girgashites, arose and emigrated of their own accord (Leviticus Rabbah 17:6; cf. Rashi on Exodus 33:2).


###### Rashi on Exodus 34:13:1
[Rashi on Exodus 34:13:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:13:1)

**אשריו.** הוּא אִילָן שֶׁעוֹבְדִים אוֹתוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אשריו — An אשרה was a tree which they worshipped.


###### Rashi on Exodus 34:14:1
[Rashi on Exodus 34:14:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:14:1)

**קנא שמו.** מְקַנֵּא לִפָּרַע וְאֵינוֹ מְוַתֵּר, וְזֶהוּ כָּל לְשׁוֹן קִנְאָה – אוֹחֵז בְּנִצְחוֹנוֹ וּפוֹרֵעַ מֵאוֹיְבָיו:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
קנא שמו WHOSE NAME IS קנא — Who is zealous (מקנא) to exact punishment from the sinners and is not indulgent towards idolatry. This (the above) is always the meaning of the root קנא wherever it is used in connection with God. Consequently קנא שמו His name (His characteristic) is קַנָּא that of a zealot, implies: He maintains (insists upon) his superiority over other gods, and punishes His enemies (those who worship idols).


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

**ואכלת מזבחו.** כַּסָּבוּר אַתָּה שֶׁאֵין עֹנֶשׁ בַּאֲכִילָתוֹ, וַאֲנִי מַעֲלֶה עָלֶיךָ כְּמוֹדֶה בַעֲבוֹדָתָם, שֶׁמִּתּוֹךְ כָּךְ אַתָּה בָא וְלוֹקֵחַ מִבְּנוֹתָיו לְבָנֶיךָ (עבודה זרה ח'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואכלת מזבחו AND THOU EAT OF HIS SACRIFICE — You might perhaps think that there is no punishable offence in eating of it, this is not so, but I will account it unto you as though you consent to his idolatrous worship because through this (through partaking of his meals) you will be induced to take your daughters unto your sons (cf. Avodah Zarah 8a).


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

**חדש האביב.** חֹדֶשׁ הַבִּכּוּר, שֶׁהַתְּבוּאָה מִתְבַּכֶּרֶת בְּבִשּׁוּלָהּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
חדש האביב THE MONTH OF ABIB — the month of early ripening — the month when the grain is in its first stage of ripening.


###### Rashi on Exodus 34:19:1
[Rashi on Exodus 34:19:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:19:1)

**כל פטר רחם לי.** בָּאָדָם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כל פטר רחם לי EVERY FIRST OFFSPRING OF THE WOMB IS MINE amongst human beings,


###### Rashi on Exodus 34:19:2
[Rashi on Exodus 34:19:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:19:2)

**וכל מקנך וגו'.** וְכָל מִקְנְךָ אֲשֶׁר תִּזָּכָר בְּפֶטֶר שׁוֹר וָשֶׂה – אֲשֶׁר יִפְטֹר זָכָר אֶת רַחְמָהּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וכל מקנך וגו׳ AND also ALL THY CATTLE WHICH IT (the mother animal) BRINGS FORTH AS MALE BY AN OX OR AN ASS OPENING its womb: it means, that a male animal opens her womb.


###### Rashi on Exodus 34:19:3
[Rashi on Exodus 34:19:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:19:3)

**פטר.** לְשׁוֹן פְּתִיחָה, וְכֵן פּוֹטֵר מַיִם רֵאשִׁית מָדוֹן (משלי י"ז); תי"ו שֶׁל תִּזָּכָר לְשׁוֹן נְקֵבָה הִיא, מוּסָב עַל הַיּוֹלֶדֶת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
פטר is an expression denoting “opening”; similar is (Proverbs 17:14) “As if one openeth (letteth run) (פוטר) water so is the beginning of strife”. The ת of תזכר expresses the feminine gender and refers to the animal in labour (i. e. the prefix is 3rd fem. sing., not 2nd masc. sing.: the subject to תזכר must be supplied “the mother animal”).


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

**ופטר חמור.** וְלֹא שְׁאָר בְּהֵמָה טְמֵאָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ופטר חמור AND THE FIRST OFFSPRING OF AN ASS [THOU SHALT REDEEM] — but not that of any other unclean animal (Bekhorot 5b).


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

**תפדה בשה.** נוֹתֵן שֶׂה לַכֹּהֵן וְהוּא חֻלִּין בְּיַד כֹּהֵן, וּפֶטֶר חֲמוֹר מֻתָּר בַּעֲבוֹדָה לַבְּעָלִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
תפדה בשה THOU SHALT REDEEM WITH A LAMB — one gives a lamb to the priest and it remains in his possession with the character of a non-holy object (חולין — an ordinary animal). The firstborn ass is then permitted to the owner to be used for work (Bekhorot 9b).


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

**וערפתו.** עוֹרְפוֹ בְּקוֹפִיץ; הוּא הִפְסִיד מָמוֹן כֹּהֵן, לְפִיכָךְ יֻפְסַד מָמוֹנוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וערפתו THEN THOU SHALT BREAK ITS NECK — one breaks its neck with a hatchet and so slays it (Bekhorot 10b). The reason is: he (the owner of the ass) has caused loss to the possessions of the priest (by not giving him the lamb) therefore must he suffer loss in his possessions (Mekhilta).


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

**כל בכור בניך תפדה.** חֲמִשָּׁה סְלָעִים פִּדְיוֹנוֹ קָצוּב, שֶׁנֶּאֱמַר וּפְדוּיָו מִבֶּן חֹדֶשׁ תִּפְדֶה (במדבר י"ח):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כל בכור בניך תפדה ALL THE FIRSTBORN OF THY SONS THOU SHALT REDEEM — Five Sela’im are the ransom fixed for him, as it is said (Numbers 18:16) “And those that are to be redeemed, from a month old shalt thou redeem [according to thy valuation, for the money of five shekels]”. (For the whole of this verse cf. Rashi on 13:13).


###### Rashi on Exodus 34:20:5
[Rashi on Exodus 34:20:5](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:20:5)

**ולא יראו פני רקם.** לְפִי פְּשׁוּטוֹ שֶׁל מִקְרָא דָּבָר בִּפְנֵי עַצְמוֹ הוּא, וְאֵינוֹ מוּסָב עַל הַבְּכוֹר – שֶׁאֵין בְּמִצְוַת בְּכוֹר רְאִיַּת פָּנִים – אֶלָּא אַזְהָרָה אַחֶרֶת הִיא, וּכְשֶׁתַּעֲלוּ לָרֶגֶל לֵרָאוֹת לֹא יֵרָאוּ פָנַי רֵיקָם – מִצְוָה עֲלֵיכֶם לְהָבִיא עוֹלַת רְאִיַּת פָּנִים. וּלְפִי מִדְרַשׁ בָּרַיְתָא מִקְרָא יָתֵר הוּא, וּמֻפְנֶה לִגְזֵרָה שָׁוָה, לְלַמֵּד עַל הַעֲנָקָתוֹ שֶׁל עֶבֶד עִבְרִי שֶׁהוּא חֲמִשָּׁה סְלָעִים מִכָּל מִין וָמִין, כְּפִדְיוֹן בְּכוֹר; בְּמַסֶּכֶת קִדּוּשִׁין (דף י"ז):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ולא יראו פני ריקם AND NONE SHALL APEAR BEFORE ME EMPTY — According to the plain sense of the verse this is an independent statement and does not refer to the firstborn just mentioned — because in connection with the command concerning the firstborn there is no duty of appearing before the Lord; but it is another (a separate) prohibition merely connected by a conjunctive ו with the former statement and means: when you go up to the festival gathering to Jerusalem to appear before the Lord, none shall appear before Me empty; it is your duty to bring the burnt offering prescribed for the appearance before My face (Chagigah 7a). According to the Halachic explanation of the Boraitha this portion of the verse is redundant (since the same commandment already appears Exodus 23:15) and is consequently “free” (מופנה) to be used for a גז"ש (an analogy based on verbal similarity in two texts, viz., the word ריקם here and in the text Deuteronomy 15:13 לא תשלחנו ריקם “thou shalt not let him go away ריקם”) — it is repeated here after the law about the first born to teach you that the outfit given to a Hebrew slave when he leaves your service should consist of five Sela’im-worth of each of the things (mentioned Deuteronomy 15:14: thy sheep, thy threshing floor, and vinepress) just as the ransom of the firstborn is five Sela’im. Thus are we taught in Treatise Kiddushin 17a.


###### Rashi on Exodus 34:21:1
[Rashi on Exodus 34:21:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:21:1)

**בחריש ובקציר.** לָמָּה נִזְכָּר חָרִישׁ וְקָצִיר? יֵשׁ מֵרַבּוֹתֵינוּ אוֹמְרִים עַל חָרִישׁ שֶׁל עֶרֶב שְׁבִיעִית הַנִּכְנָס לַשְּׁבִיעִית, וְקָצִיר שֶׁל שְׁבִיעִית הַיּוֹצֵא לְמוֹצָאֵי שְׁבִיעִית, לְלַמֶּדְךָ שֶׁמּוֹסִיפִין מֵחֹל עַל הַקֹּדֶשׁ, וְכָךְ מַשְׁמָעוֹ: שֵׁשֶׁת יָמִים תַּעֲבֹד וּבַיּוֹם הַשְּׁבִיעִי תִּשְׁבֹּת, וַעֲבוֹדַת ו' הַיָּמִים שֶׁהִתַּרְתִּי לְךָ, יֵשׁ שָׁנָה שֶׁהֶחָרִישׁ וְהַקָּצִיר אָסוּר, וְאֵין צֹרֶךְ לוֹמַר חָרִישׁ וְקָצִיר שֶׁל שְׁבִיעִית, שֶׁהֲרֵי כְבָר נֶאֱמַר שָׂדְךָ לֹא תִזְרָע וְגוֹ' (ויקרא כ"ה), וְיֵשׁ אוֹמְרִים שֶׁאֵינוֹ מְדַבֵּר אֶלָּא בַּשַּׁבָּת, וְחָרִישׁ וְקָצִיר שֶׁהֻזְכַּר בּוֹ לוֹמַר לְךָ, מֶה חָרִישׁ רְשׁוּת אַף קָצִיר רְשׁוּת, יָצָא קְצִיר הָעֹמֶר שֶׁהוּא מִצְוָה וְדוֹחֶה אֶת הַשַּׁבָּת (ראש השנה ט'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בחריש ובקציר IN PLOUGHING TIME AND IN HARVEST [THOU SHALT LEAVE OFF] — Why are ploughing and harvesting specially mentioned (since all work is forbidden on Sabbath)? There are some of our Rabbis who say that this refers to ploughing in the year preceding the Sabbatical year which ploughing passeth into (produces its first fruits in) the seventh year and to harvesting grain that has reached one-third of its maturity during the Sabbatical year which harvesting actually goeth forth into (takes place in) the eighth year, that following the Sabbatical year; and that this statement is intended to teach you that one must add part of the secular time to the holy time (i. e. that one must apply to a certain period before the beginning and after the termination of the Sabbatical year the laws applicable to that year in order to prevent its desecration). Thus, the following is what it (this verse) means: “Six days thou mayest work, but on the seventh day thou shalt rest”; but even with regard to the six days’ work which I have permitted you there are years when ploughing and harvesting are forbidden. This must be the meaning, referring to ploughing in the sixth year and harvesting in the seventh, and it cannot refer to the seventh year itself for it is unnecessary to make any mention of ploughing and harvesting in the seventh year being forbidden, for it is already said (Leviticus 25:4) “[But in the seventh year …] thou shalt neither sow thy field [nor prune thine vineyard]”! Others, however, hold that Scripture in this part of the text, is only speaking of the ordinary Sabbath day, as in the first part, and ploughing and harvesting which are specially mentioned in it as being forbidden on the Sabbath are mentioned to suggest to you the following: What is the characteristic of ploughing? It is an optional act (no such work being commanded anywhere in the Law)! So, too, is harvesting forbidden on Sabbath only when it constitutes an optional act! There is, therefore, excluded the harvesting of the barley for the “Omer” (cf. Leviticus 23:10: ye shall reap the harvest thereof) which is obligatory and which therefore supersedes the Sabbath (occasions a suspension of the Sabbath laws) (Rosh Hashanah 9a).


###### Rashi on Exodus 34:22:1
[Rashi on Exodus 34:22:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:22:1)

**בכורי קציר חטים.** שֶׁאַתָּה מֵבִיא בוֹ שְׁתֵּי הַלֶּחֶם מִן הַחִטִּים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בכורי קציר חטים [THE FESTIVAL] OF THE FIRST OF THE WHEAT HARVEST — It is so called because on it you offer the two loaves of wheat (Leviticus 23:17).


###### Rashi on Exodus 34:22:2
[Rashi on Exodus 34:22:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:22:2)

**בכורי.** שֶׁהִיא מִנְחָה רִאשׁוֹנָה הַבָּאָה מִן הֶחָדָשׁ שֶׁל חִטִּים לַמִּקְדָּשׁ, כִּי מִנְחַת הָעֹמֶר הַבָּאָה בַפֶּסַח, מִן הַשְּׂעוֹרִים הִיא (מנחות פ"ד):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בכורי OF THE FIRST [OF THE WHEAT HARVEST] — It is so called because it (the offering of the two loaves) is the first meal offering which is brought in the Temple of the new wheat crop; for the meal offering of the Omer which had already been brought on Passover was of barley (Menachot 84a).


###### Rashi on Exodus 34:22:3
[Rashi on Exodus 34:22:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:22:3)

**וחג האסיף.** בִּזְמַן שֶׁאַתָּה אוֹסֵף תְּבוּאָתְךָ מִן הַשָּׂדֶה לַבַּיִת; אֲסִיפָה זוֹ לְשׁוֹן הַכְנָסָה לַבַּיִת, כְּמוֹ וַאֲסַפְתּוֹ אֶל תּוֹךְ בֵּיתֶךָ (דברים כ"ב):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וחג האסיף AND THE FESTIVAL OF INGATHERING — the festival that falls at the time of the year when you gather in thy produce from the field into the barns. The word אסף here means bringing in (and not, collecting), as (Deuteronomy 22:2) “thou shalt gather it (ואספתו) into thine house” (cf. Rashi on Exodus 23:16 and on Genesis 49:29).


###### Rashi on Exodus 34:22:4
[Rashi on Exodus 34:22:4](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:22:4)

**תקופת השנה.** שֶׁהִיא בַחֲזָרַת הַשָּׁנָה – בִּתְחִלַּת הַשָּׁנָה הַבָּאָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
תקופת השנה lit., [THE FESTIVAL …] THE YEARS CIRCUIT — i. e. the festival at the coming round of the year — at the beginning of the coming (the new) year.


###### Rashi on Exodus 34:22:5
[Rashi on Exodus 34:22:5](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:22:5)

**תקופת.** לְשׁוֹן מְסִבָּה וְהַקָּפָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
תקופת is a term denoting going round.


###### Rashi on Exodus 34:23:1
[Rashi on Exodus 34:23:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:23:1)

**כל זכורך.** כָּל הַזְּכָרִים שֶׁבְּךָ; הַרְבֵּה מִצְוֹת בַּתּוֹרָה נֶאֶמְרוּ וְנִכְפְּלוּ – וְיֵשׁ מֵהֶם שָׁלֹשׁ פְּעָמִים וְאַרְבַּע – לְחַיֵּב וְלַעֲנֹשׁ עַל מִנְיַן לָאוִין שֶׁבָּהֶם וְעַל מִנְיַן עֲשֵׂה שֶׁבָּהֶם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כל זכורך means all the males among you (cf. Rashi on Exodus 23:17 and the note thereon). — Many precepts of the Torah are stated and then repeated, aye, some of them three times and even four (this section, for instance, is, with a few alterations, identical with the contents of chapter Exodus 23:12—19) in order to declare him who infringes them guilty and to punish him for each of the number of prohibitions which are connected with them and for each of the number of positive commands which are connected with them.


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

**אוריש.** כְּתַרְגּוּמוֹ אֲתָרִיךְ, וְכֵן הָחֵל רָשׁ (דברים ב'), וְכֵן וַיּוֹרֶשׁ אֶת הָאֱמֹרִי (במדבר כ"א) – לְשׁוֹן גֵּרוּשִׁין:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אוריש means as the Targum has it אתריך, I will drive out. Similar is (Deuteronomy 2:31) “Begin to drive out (רש)”; and similar is, (Numbers 21:32) “and drove out (ויורש) the Amorites” — all having the sense of expelling.


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

**והרחבתי את גבלך.** וְאַתָּה רָחוֹק מִבֵּית הַבְּחִירָה, וְאֵינְךָ יָכוֹל לֵרָאוֹת לְפָנַי תָּמִיד, לְכָךְ אֲנִי קוֹבֵעַ לְךָ שָׁלֹֹשׁ רְגָלִים הַלָּלוּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והרחבתי את גבלך [I WILL DRIVE OUT THE NATIONS BEFORE THEE] AND ENLARGE THY BOUNDARIES — and consequently you may be far from the Chosen House (the Temple) and you will then not be able to appear before Me continually; therefore I appoint for you these three seasons.


###### Rashi on Exodus 34:25:1
[Rashi on Exodus 34:25:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:25:1)

**לא תשחט וגו'.** לֹא תִשְׁחַט אֶת הַפֶּסַח וַעֲדַיִן חָמֵץ קַיָּם; אַזְהָרָה לַשּׁוֹחֵט אוֹ לַזּוֹרֵק אוֹ לְאֶחָד מִבְּנֵי חֲבוּרָה (פסח' ס"ג):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לא תשחט וגו׳ THOU SHALT NOT OFFER [THE BLOOD OF MY SACRIFICE TOGETHER WITH LEAVEN] — i. e. thou shalt not kill the Passover lamb whilst leaven is still existent in your possession. This is an admonition addressed to him who slaughters the Passover lamb, as well as to him who sprinkles its blood or to one of the members of the party formed to eat that lamb in company (Pesachim 63a).


###### Rashi on Exodus 34:25:2
[Rashi on Exodus 34:25:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:25:2)

**ולא ילין.** כְּתַרְגוּמוֹ; אֵין לִינָה מוֹעֶלֶת בְּרֹאשׁ הַמִּזְבֵּחַ וְאֵין לִינָה אֶלָּא בְּעַמּוּד הַשַּׁחַר (זבחים פ"ז):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ולא ילין NEITHER SHALL [THE SACRIFICE OF THE FESTIVAL OF PASSOVER] REMAIN OVER NIGHT — Understand this as the Targum renders it: ולא יביתון ... בר ממדבחא … ‎“There shall not remain overnight away from the altar till the morning the fat of the sacrifice” — this law of leaving the fat away from the altar overnight does not serve to invaliditate the sacrifice if it has been placed on the top of the altar some time during the night, even if it be not entirely burnt by morning, nor is the law about leaving the fat overnight infringed except if it has not been placed on the altar by the dawn of the morning (but any time during the night one may lift it up from the pavement on to the altar (Zevachim 87a; cf. Rashi on Exodus 23:18).


###### Rashi on Exodus 34:25:3
[Rashi on Exodus 34:25:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:25:3)

**זבח חג הפסח.** אֵמוּרָיו, וּמִכָּאן אַתָּה לָמֵד לְכָל הֶקְטֵר חֲלָבִים וְאֵבָרִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
זבח חג הפסח means the pieces of its fat (which had to be burnt on the altar). From here you may derive the law concerning all cases of burning the pieces of fat and the limbs of sacrifices (i. e. you may derive the general rule regarding all sacrifices).


###### Rashi on Exodus 34:26:1
[Rashi on Exodus 34:26:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:26:1)

**ראשית בכורי אדמתך.** מִשִּׁבְעַת הַמִּינִין הָאֲמוּרִים בְּשֶׁבַח אַרְצְךָ, אֶרֶץ חִטָּה וּשְׂעֹרָה וְגֶפֶן וְגוֹ' (דברים ח') – וּדְבָשׁ הוּא דְּבַשׁ תְּמָרִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ראשית בכורי אדמתך THE FIRST OF THE FIRST-FRUITS OF THY GROUND [THOU SHALT BRING INTO THE HOUSE OF THE LORD THY GOD] — but only from the seven kinds of produce which are mentioned as an excellency of thy land (Deuteronomy 8:8) “a land of wheat and barley and vines etc (Mishnah Bikkurim 1:3). The דבש mentioned in this verse is date honey (not that of bees).


###### Rashi on Exodus 34:26:2
[Rashi on Exodus 34:26:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:26:2)

**לא תבשל גדי.** אַזְהָרָה לְבָשָׂר בְחָלָב, וְשָׁלֹֹשׁ פְעָמִים כָּתוּב בַּתּוֹרָה, אֶחָד לַאֲכִילָה וְאֶחָד לַהֲנָאָה וְאֶחָד לְאִסּוּר בִּשּׁוּל (חולין קט"ו):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לא תבשל גדי THOU SHALT NOT SEETHE A KID [IN ITS MOTHER’S MILK] — This is a prohibition to mix meat with milk. This is written three times in the Torah: once to prohibit the eating of such mixture, once to prohibit us from deriving any other benefit (besides eating) from it and once to prohibit the cooking of it (Chullin 115b; cf. Rashi on Exodus 23:19).


###### Rashi on Exodus 34:26:3
[Rashi on Exodus 34:26:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:26:3)

**גדי.** כָּל וָלָד רַךְ בְּמַשְׁמָע, וְאַף עֵגֶל וָכֶבֶשׂ; מִמַּה שֶּׁהֻצְרַךְ לְפָרֵשׁ בְּכַמָּה מְקוֹמוֹת "גְּדִי עִזִּים" לָמַדְתָּ שֶׁגְּדִי סְתָם כָּל יוֹנְקִים בְּמַשְׁמָע (שם קי"ג):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
גדי A KID — Any tender young animal is comprehended under the term גדי, a calf and a lamb also. From the fact that the writer felt it necessary to state specifically in several passages “a kid of the goat” you may learn that the term גדי without further definition implies any suckling (young animal) (Chullin 113a; cf. Rashi on Exodus 23:19).


###### Rashi on Exodus 34:26:4
[Rashi on Exodus 34:26:4](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:26:4)

**בחלב אמו.** פְּרָט לָעוֹף שֶׁאֵין לוֹ חָלָב, שֶׁאֵין אִסּוּרוֹ מִן הַתּוֹרָה אֶלָּא מִדִּבְרֵי סוֹפְרִים (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בחלב אמו IN THE MOTHER’S MILK — A fowl is therefore really excluded from this law since it has no milk; for the prohibition regarding it (using it with milk) is not a Biblical law but only an enactment of the Soferim (Chullin 113a).


###### Rashi on Exodus 34:27:1
[Rashi on Exodus 34:27:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:27:1)

**את הדברים האלה.** וְלֹא אַתָּה רַשַּׁאי לִכְתֹּב תּוֹרָה שֶׁבְּעַל פֶּה (גיטין ס'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
את הדברים האלה [WRITE THOU] THESE WORDS — These words, but you are not permitted to write down the “Oral Law” (Gittin 60b).


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

**ויהי ברדת משה.** כְּשֶׁהֵבִיא לוּחוֹת אַחֲרוֹנוֹת בְּיוֹם הַכִּפּוּרִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויהי ברדת משה AND IT CAME TO PASS WHEN MOSES WENT DOWN [FROM MOUNT SINAI] — when he brought the second tablets on the Day of Atonement.


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

**כי קרן.** לְשׁוֹן קַרְנַיִם, שֶׁהָאוֹר מַבְהִיק וּבוֹלֵט כְּמִין קֶרֶן; וּמֵהֵיכָן זָכָה מֹשֶׁה לְקַרְנֵי הַהוֹד? רַבּוֹתֵינוּ אָמְרוּ מִן הַמְּעָרָה, שֶׁנָּתַן הַקָּדוֹשׁ בָּרוּךְ הוּא יָדוֹ עַל פָּנָיו, שֶׁנֶּאֱמַר וְשַׂכֹּתִי כַפִּי (תנחומא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי קרן עור פניו THAT THE SKIN OF HIS FACE BEAMED — קרן is an expression connected with the word קרנים “horns”, and the phrase, קרן אור, the light-“horned” , is used here because light radiates from a point and projects Like a horn. And whence was Moses privileged to have the rays of glory? Our Rabbis said that they originated at the time when he was in the cave, for the Holy One, blessed be He, then put His hand upon his face, as it is said, (Exodus 33:22) “And I will shelter thee with My hand” (Midrash Tanchuma, Ki Tisa 37).


###### Rashi on Exodus 34:30:1
[Rashi on Exodus 34:30:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:30:1)

**וייראו מגשת אליו.** בֹּא וּרְאֵה כַּמָּה גָדוֹל כֹּחָהּ שֶׁל עֲבֵרָה שֶׁעַד שֶׁלֹּא פָשְׁטוּ יְדֵיהֶם בַּעֲבֵרָה מַהוּ אוֹמֵר? וּמַרְאֵה כְּבוֹד ה' כְּאֵשׁ אֹכֶלֶת בְּרֹאשׁ הָהָר לְעֵינֵי בְּנֵי יִשְׂרָאֵל (שמות כ"ד) – וְלֹא יְרֵאִים וְלֹא מִזְדַּעְזְעִים, וּמִשֶּׁעָשׂוּ אֶת הָעֵגֶל אַף מִקַּרְנֵי הוֹדוֹ שֶׁל מֹשֶׁה הָיוּ מַרְתִּיעִים וּמִזְדַּעְזְעִים (ספרי):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וייראו מגשת אליו AND THEY WERE AFRAID TO STEP NIGH UNTO HIM — Come and see how great is the power (influence) of sin! For before they streched forth their hand to sin what does Scripture say? (Exodus 24:17) “And the sight of the glory of the Lord was like devouring fire on the top of the mountain in the eyes of the children of Israel”, — and yet they were not afraid and did not tremble! But after they made the golden calf they recoiled and trembled even at the sight of the rays of glory of Moses! (Sifrei Bamidbar 1:8)


###### Rashi on Exodus 34:31:1
[Rashi on Exodus 34:31:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:31:1)

**הנשאים בעדה.** כְּמוֹ נְשִׂיאֵי הָעֵדָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הנשאים בעדה THE PRINCES IN THE CONGREGATION — is the same as the more usual expression נשיאי העדה, the princes of the congregation.


###### Rashi on Exodus 34:31:2
[Rashi on Exodus 34:31:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:31:2)

**וידבר משה אלהם.** שְׁלִיחוּתוֹ שֶׁל מָקוֹם, וּלְשׁוֹן הֹוֶה הוּא כָל הָעִנְיָן הַזֶּה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וידבר משה אלהם AND MOSES SPOKE TO THEM the message of the Almighty. This whole section (i. e. all the verbs in it) denotes frequentative action (thus וידבר means “Moses used to say”, ויקרא meant “He used to call”, נגשו means “they used to come near” etc).


###### Rashi on Exodus 34:32:1
[Rashi on Exodus 34:32:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:32:1)

**ואחרי כן נגשו.** אַחַר שֶׁלִּמֵּד לַזְּקֵנִים, חוֹזֵר וּמְלַמֵּד הַפָּרָשָׁה אוֹ הַהֲלָכָה לְיִשְׂרָאֵל; תָּנוּ רַבָּנָן כֵּיצַד סֵדֶר הַמִּשְׁנָה? מֹשֶׁה הָיָה לָמֵד מִפִּי הַגְּבוּרָה, נִכְנַס אַהֲרֹן שָׁנָה לוֹ מֹשֶׁה פִּרְקוֹ, נִסְתַּלֵּק אַהֲרֹן וְיָשַׁב לוֹ לִשְׂמֹאל מֹשֶׁה, נִכְנְסוּ בָנָיו, שָׁנָה לָהֶם מֹשֶׁה פִּרְקָם נִסְתַּלְּקוּ הֵן, יָשַׁב אֶלְעָזָר לִימִין מֹשֶׁה וְאִיתָמָר לִשְׂמֹאל אַהֲרֹן, נִכְנְסוּ זְקֵנִים, שָׁנָה לָהֶם מֹשֶׁה פִּרְקָם, נִסְתַּלְּקוּ זְקֵנִים יָשְׁבוּ לַצְּדָדִין, נִכְנְסוּ כָּל הָעָם, שָׁנָה לָהֶם מֹשֶׁה פִּרְקָם; נִמְצָא בְּיַד כָּל הָעָם אֶחָד, בְּיַד הַזְּקֵנִים שְׁנַיִם, בְּיַד בְּנֵי אַהֲרֹן שְׁלֹשָׁה, בְּיַד אַהֲרֹן אַרְבָּעָה וְכוּ'. כִּדְאִיתָא בְעֵרוּבִין (דף נ"ד):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואחרי כן נגשו AND AFTERWARDS [THE CHILDREN OF ISRAEL] STEPPED NIGH — After he (Moses) had taught the elders he used again to teach the section or the single Halacha in question to the Israelites. The Rabbis have taught: How was the system of teaching? Moses used to learn the law from the mouth of the Almighty; Aaron entered and Moses taught him his lesson. Now Aaron moved away and took his seat to the left of Moses. Then his (Aaron’s) sons entered and Moses taught them their lesson. They moved away and Eleazar took his seat to the right of Moses, whilst Ithamar sat down at Aaron’s left. The elders then entered and Moses taught them their lesson. The elders moved away and took their seat at the side. Finally the whole people entered and Moses taught them their lesson. Consequently what was taught came into the possession of the whole people once, into the possession of the elders twice, into the possession of Aaron’s sons thrice and into Aaron’s possession four times etc. — as it is stated in Eruvin 54b.


###### Rashi on Exodus 34:33:1
[Rashi on Exodus 34:33:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/34:33:1)

**ויתן על פניו מסוה.** כְּתַרְגּוּמוֹ בֵּית אַפֵּי, לְשׁוֹן אֲרַמִּי הוּא, בַּתַּלְמוּד (כתובות ס"ב) סְוִי לִבָּהּ, וְעוֹד בִּכְתֻבּוֹת (דף ס'), הֲוָה קָא מַסְוֵה לְאַפָּהּ, לְשׁוֹן הַבָּטָה – הָיָה מִסְתַּכֵּל בָּהּ, אַף כָּאן מַסְוֶה בֶּגֶד הַנִּתָּן כְּנֶגֶד הַפַּרְצוּף וּבֵית הָעֵינַיִם; וְלִכְבוֹד קַרְנֵי הַהוֹד – שֶׁלֹּא יִזּוֹנוּ הַכֹּל מֵהֶם – הָיָה נוֹתֵן הַמַּסְוֶה כְּנֶגְדָּן, וְנוֹטְלוֹ בְּשָׁעָה שֶׁהָיָה מְדַבֵּר עִם יִשְׂרָאֵל, וּבְשָׁעָה שֶׁהַמָּקוֹם נִדְבָּר עִמּוֹ עַד צֵאתוֹ, וּבְצֵאתוֹ יָצָא בְּלֹא מַסְוֶה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויתן על פניו מסוה AND HE PUT A VEIL ON HIS FACE — Render it (מסוה) as the Targum does: בית אפי, a cover for his face. מסוה is an Aramaic expression (from the root סוי, “to look”). It occurs in the Talmud (Ketubot 62b) “her heart perceived (סּוי), and again in Ketubot 60a “הוה קא מסוה לאפה”, where מסוה is an expression for looking: “he looked into her face”, i. e. he gazed at her. Here, too, מסוה denotes a cloth that was put in front of the face and of the region of the eyes. And out of reverence for the “rays of glory” — that not everybody should feast himself on them — Moses used to put the veil in front of them (the eyes), but took it off during the time when he spoke to Israel, and during the time when the Omnipresent conversed with him until the moment when he was going out and also when he went out he went out without the veil.


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

**ודבר אל בני ישראל.** וְרָאוּ קַרְנֵי הַהוֹד בְּפָנָיו; וּכְשֶׁהוּא מִסְתַּלֵּק מֵהֶם …

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ודבר אל בני ישראל … וראו AND HE SPOKE UNTO THE CHILDREN OF ISRAEL… AND THEY SAW the rays of glory on his face; and when he moved away from them ...


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

**והשיב משה את המסוה על פניו עד באו לדבר אתו.** וּכְשֶׁבָּא לְדַבֵּר אִתּוֹ נוֹטְלוֹ מֵעַל פָּנָיו:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והשיב משה את המסוה על פניו עד באו לדבר אתו MOSES REPLACED THE VEIL UPON HIS FACE UNTIL HE CAME IN TO SPEAK WITH HIM — but when he came in to speak with Him he took it off his face.