AT THAT TIME. During the forty days that are mentioned.¹

footnotes: ¹ In Deut. 9:5.

AN ARK OF WOOD. The transmitters of tradition,² of blessed memory, said that Moses first³, Ex. 1:10, and Rashi. made another ark.⁴ Proof of the latter is, So I made an ark (v. 3), which is followed by and hewed two tables of stone (v. 3) and put the tables in the ark which I had made (v. 5). Now their minds are superior to our minds, for it appears to us⁵ that And the glory of the Lord abode (Ex. 24:16) is connected with the glory which the elders saw (Ex. 24:10).⁶ cloud…And Moses entered in the midst of the cloud, and went up into the mount; and Moses was in the mount forty days and forty nights. According to the rabbis this verse relates to the giving of Torah (see Rashi on Ex. 24:16). Also, according to the rabbis, the forty days which this verse states Moses spent on the mountain starts with the seventh of Sivan. There are 120 days between that day and Yom Kippur when, according to Rabbinic tradition, Moses descended with the second pair of tablets. Moses thus spent 120 days on Mount Sinai. See Pirke de-Rabbi Eliezer, chapter 46. I.E. disagrees. He believes that the plain meaning of the text does not allow one to conclude that Moses spent 120 days on Mount Sinai. The text merely says that the elders of Israel ascended Mount Sinai and had a vision of God (Ex. 24:1-12). It does not say which day they descended. Following this vision the cloud covered the mountain for seven days, after which God called Moses to ascend the mountain for 40 days. We thus do no know what day Moses ascended the mountain, and therefore, cannot calculate 120 days between revelation and Yom Kippur. Thus Moses did not necessarily spend 120 days on Mount Sinai. We do not know when Moses ascended,⁷ for according to the plain meaning of the text it appears that Moses fasted for only eighty days,⁸ is not a repetition of Deut. 9:25 but speaks of an additional 40 days. Furthermore, as the first time forty days and forty nights indicates that as he fasted the first time, so did he now. for the meaning of Now I stayed in the mount (v. 10) repeats what was said earlier.⁹ It means when I stayed on the mountain during those forty days¹⁰ God listened to me and said, Arise, go before the people (v. 11), the reference being to And now go, lead the people (Ex. 32:34). The making of the ark of wood (v. 3) was thus by command.¹¹ is to be interpreted, I commanded that an ark of wood be made. It refers to the ark made by Bezalel.¹²

footnotes: ² The Talmudic sages. ³ Before ascending Mount Sinai to receive the second tablets. See Tanchuma ⁴ That is, other than the one later made by Bezalel. Thus the ark mentioned in our verse is not to be identified with the ark made by Bezalel which was placed in the Holy of Holies (Ex. 25:1-22; 37:1-9). The sages believed that God gave Moses the second pair of tablets at the end of 80 days and that Moses made an ark to hold them temporarily. See Rashi on our verse. ⁵ Contrary to their opinion. ⁶ Ex 24:16-18 reads: And the glory of the Lord abode upon mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the ⁷ To receive the tablets. ⁸ According to the rabbis, Now I stayed in the mount, as the first time forty days and forty nights ⁹ In Deut. 9:25. ¹⁰ Mentioned in Deut. 9:25. ¹¹ So I made an ark of wood ¹² See Ex. 37:1-9.

SO I MADE AN ARK. By command.¹³ The meaning of And Moses assembled (Ex. 35:1) should be interpreted, and Moses had assembled.¹⁴ as And Moses had assembled Israel; that is, Moses gathered Israel and commanded them to make the tabernacle before he ascended Mount Sinai a second time to receive the second tablets. I have already shown you many such instances.¹⁵ All of this is necessitated¹⁶ by Scripture’s statement, and there they are, as the Lord commanded me (v. 5).¹⁷ This¹⁸. is what And thou shalt put into the ark the testimony (Ex. 25:16) refers to. It is also possible that it¹⁹ (v. 5). refers to and make thee an ark of wood.²⁰ The tradition of the sages shall triumph.

footnotes: ¹³ By commanding Bezalel to make it. ¹⁴ Ex. 35:1 tells us that Moses gathered the people and told them to make the tabernacle and its furniture, the ark included. Ex. 35 follows the account of the giving of the second tablets, which is recorded in Ex. 34. Now, since I.E. believes that the ark spoken of in our chapter is to be identified with the ark made by Bezalel, he interprets And Moses assembled ¹⁵ Where a perfect is to be taken as a pluperfect. See Vol. 1, p. XVI. ¹⁶ I.E.’s interpretation. ¹⁷ This indicates that our verse deals with the ark in which the tablets were placed permanently; the ark in which Moses placed the tablets. ¹⁸ As the Lord commanded me ¹⁹ As the Lord commanded me ²⁰ In other words, verse 5 does not refer to the command recorded in Ex. 25:16. It thus does not speak of the ark made by Bezalel. Therefore our verse does not contradict the Rabbinic tradition.

AND THE CHILDREN OF ISRAEL JOURNEYED FROM BEEROTH-BENEJAAKAN TO MOSERAH; THERE AARON DIED. This verse is placed here²¹ because Moses said, And I prayed for Aaron also the same time (Deut. 9:20).²², Moses indicated that Aaron did not go along with those who worshipped the calf. Moses indicated that Aaron did not die until the fortieth year (Num. 33:38).²³ Moses’ statement, At that time the Lord separated the tribe of Levi (v. 8), which took place at Mount Sinai²⁴ as I explained in the Torah portion which opens with And The Lord Spoke (Num. 1:1),²⁵ is proof that this is its meaning.²⁶ The early authorities²⁷ tell us that Israel backtracked.²⁸, chapter 1, Hal. 10; Yoma, Chap 1, Hal. 1; Seder Olam, chapter 9. However, what shall we do with the clause, there Aaron died, and there he was buried?²⁹ Rabbi Isaac ibn Giat the Spaniard,³⁰ of blessed memory, says that the meaning of sham (there) is then.³¹ He says that mi-sham (from thence) in misham ro’eh (from thence, from the shepherd) (Gen. 49:24) is similar. There is no need for this interpretation. On the contrary, I believe that Beeroth-benejaakan is not to be identified with Bene-jaakkan; neither is Moserah the same as Moserot (Num. 33:31).³² In reality Kadesh³³ is called the wilderness of Beeroth-benejaakan, and the wilderness of Mount Hor is called Moserah.³⁴ There are many such examples.³⁵ Do you not see that Scripture says the wilderness of Shur (Ex. 15:22)? However, in another place Scripture refers to it as the wilderness of Etam (Num. 33:18).³⁶

footnotes: ²¹ Amidst the account of the golden calf. ²² Saying, And I prayed for Aaron also at that time ²³ And not after the incident of the golden calf, for God accepted Moses’ prayer. ²⁴ Not after the death of Aaron. ²⁵ See I.E. on Num. 3:1. ²⁶ That our verse is a parenthetical statement. ²⁷ The rabbis of the Talmud. ²⁸ According to Num. 20:22-29, Aaron died at Mount Hor, not at Moserah. Furthermore, Num. 33:31 tells us that Israel journeyed from Moseroth to Bene-jaakan. The rabbis identify Bene-jaakan with Beeroth-benejaakan and Moserah with Moseroth. Additionally, the rabbis identify Hor-haggidgad (Num. 33:32) with Gudgod (v. 7). Thus according to the rabbis, verses 6 and 7 contradict Num. 33:31,32. The rabbis solve the contradictions by saying that Israel backtracked from Mount Hor to Moserah. See Rashi: “Moses reproved Israel saying that when Aaron died on Mount Hor at the end of 40 years and the clouds of glory departed you feared war with the king of Arad, and you appointed a leader that you might return to Egypt, and you turned backwards 8 stages unto Bene-jaakan and from there to Moserah. There the sons of Levi fought with you, and they slew some of you, and you some of them, until they forced you back on the road along which you had retreated. From Moserah you returned to Gudgod, (Num. 33:33), that is identical with Hor-haggidgad (v. 8).” Also, see Yerushalmi Sotah ²⁹ Which indicates that Aaron died and was buried at Moserah. ³⁰ An eleventh-twelfth century scholar. He was a student of Rabbi Samuel Ha-Nagid and the teacher of Rabbi Moses ibn Ezra. ³¹ At that time. ³² Thus our verse does not contradict Num. 33:31. ³³ Not Bene-jaakan, for Num. 33:37 relates that Israel journeyed from Kadesh to Mount Hor. ³⁴ Hence our verse does not contradict Num. 20:22-29. ³⁵ Where a place has two names and Scripture refers to it in one place by one name and in another place by another name. ³⁶ See I.E. on Ex. 15:22 (Vol. 1, p. 309).

FROM THENCE THEY JOURNEYED UNTO GUDGOD. The latter is not to be identified with Hor-haggidgad (Num. 33:32).³⁷ On the contrary, it is a general term for Zalmonah and also for Punon and Oboth (Num. 33:43,44).³⁸

footnotes: ³⁷ To which Israel journeyed from Bene-jaakkan. ³⁸ Numbers tells us that Israel journeyed from Mount Hor to Zalmonah, Punon and Oboth (Num. 33:43,44).

[TO JOTBAH.] Jotbah is the place that is also called Beer,³⁹ (well). It is not to be identified with Jotbah in Num. 33:33 to which Israel journeyed from Hor-haggidgad. for Scripture reads, And from thence to Beer (Num. 21:16). This is what a land of brooks of water (v. 7) refers to, for the nobles of the people dug it with their staves and water came forth (Num. 21:18). This verse, namely, From thence they journeyed unto Gudgod is connected to and Eleazar…ministered (v. 6).⁴⁰ Now, I have already explained to you that Israel did not offer sacrifices after they journeyed from Mount Sinai.⁴¹ It is possible that they offered them when they came to Zalmonah⁴² is connected to and Eleazar… it follows that Eleazar started to serve as high priest there. and Punon and that the beginning of Eleazar’s service as high priest started in those places on Rosh Ha-Shanah.⁴³ (high priest). He ministered in a place called Beer⁴⁴ on Yom Kippur.⁴⁵. In other words, verses 6 and 7 are to be interpreted, and Eleazar ministered in Gudgod and in Jotbah. The meaning of our verses⁴⁶ thus is, And Eleazar ministered when they came to such and such a place.⁴⁷ Why did Eleazar minister? Because when Israel worshipped the calf, God separated the tribe of Levi to carry the ark and to stand before the Lord.⁴⁸ does not refer to when Israel came to Jotbah but rather to what happened at Sinai (v. 8).

footnotes: ³⁹ Hebrew, be’er ⁴⁰ In other words, Israel did not backtrack after Aaron’s death, for the journey to Gudgod, took place after Aaron died. See note 28. ⁴¹ See I.E. on Ex. 29:42 (Vol. 2, p. 621). ⁴² According to I.E. on verse 7, Gudgod is a general name for Zalmonah and Punon. Now, since From thence they journeyed unto Gudgod ⁴³ Aaron died on the first day of the fifth month (Num. 33:39). Moses waited until the new year began, on the first day of the seventh month, for Eleazar to begin serving as kohen gadol ⁴⁴ Or Jotbah. ⁴⁵ Hence Gudgod and Jotbah are mentioned after and Eleazar…ministered ⁴⁶ Verse 6 and 7. ⁴⁷ Namely, in Gudgod and in Jotbah. ⁴⁸ At that time the Lord separated the tribe of Levi

TO MINISTER UNTO HIM. The sons of Levi with the sons of Aaron.⁴⁹

footnotes: ⁴⁹ Our verse refers to the entire tribe.

AND TO BLESS IN HIS NAME. For Eleazar lifted up his hands.⁵⁰. Eleazar is mentioned for he is the kohen who did the blessing at that time.

footnotes: ⁵⁰ When offering the priestly blessing. This part of the verse applies only to the kohanim

THE LORD IS HIS INHERITANCE. Its meaning is the same as O Lord, the portion of mine inheritance and of my cup (Ps. 16:5). It refers to serving God by learning His ways.⁵¹

footnotes: ⁵¹ See I.E. on Deut. 6:7 and the notes thereto.

NOW I STAYED IN THE MOUNT. I have already explained this.⁵²

footnotes: ⁵² See I.E. on verse 1.

CAUSING THEM TO SET FORWARD. Massa (causing to set forward) is an infinitive.

AND HE CHOSE THEIR SEED. Their seed being you.⁵³ This is the meaning of even you.

footnotes: ⁵³ Who stand before me.

CIRCUMCISE THEREFORE THE FORESKIN OF YOUR HEART. The reference is to separation from lusts, which are as gross and leaden as a foreskin. It is also possible that it refers to cleansing the heart until one understands the truth.

STIFFNECKED. I have already explained the meaning of this term.⁵⁴ Furthermore, he earlier said, for thou art a stiffnecked people (Deut. 9:6).

footnotes: ⁵⁴ See I.E. on Ex. 32:9 (Vol. 2, p. 665).

GOD OF GODS. I have already explained this.⁵⁵ means angels. Elohe elohim means God who is above the angels [the hosts].

footnotes: ⁵⁵ See I.E. on Gen. 1:1 (Vol. 1, p. 26). According to I.E. the term elohim

LORD OF LORDS. For they are on various high levels,⁵⁶ as in and there are higher than they (Eccles. 8:7). The one who knows these measures⁵⁷ is of circumcised heart.⁵⁸

footnotes: ⁵⁶ Hence the term lords. The angels are on various levels. ⁵⁷ That is, the one who knows the various heavenly levels. ⁵⁸ For he knows the ways of God.

HE DOTH EXECUTE JUSTICE. Even though He is exalted, He executes justice on behalf of the orphan and widow who have no one to help them, as in a father of the fatherless and a judge of the widows (Ps. 68:6). He similarly loves the stranger and sustains him when he⁵⁹ relies on Him. Now, since God loves the stranger, you too are obligated to love him.

footnotes: ⁵⁹ The stranger.

THOU SHALT FEAR THE LORD THY GOD. You shall not violate the negative commandments.

HIM SHALT THOU SERVE. By observing the positive commandments.

AND TO HIM SHALT THOU CLEAVE. With your heart.

AND BY HIS NAME SHALT THOU SWEAR. With your mouth⁶⁰ as Scripture explains.⁶¹

footnotes: ⁶⁰ Alone. No other act has to accompany the oath (Sarim). ⁶¹ Num. 30:7 refers to an oath as the clear utterance of the lips (Krinsky).

HE IS THY GLORY. Its meaning is, you should glorify yourself in Him, for He did these tremendous things for you.

WITH THREE SCORE AND TEN. I have already explained this.⁶²

footnotes: ⁶² See I.E. on Gen. 46:23 (Vol. 1, pp. 403-406). There I.E notes that Jacob is included among the 70, for if we do not count Jacob among the 70, then the number of those who descended into Egypt comes to 69. Most printed editions conclude with what we have as I.E.’s comment on 11:1.