IN THE THIRD MONTH. We do not know the meaning of the same day (ba-yom ha-zeh)¹ unless the interpretation of Rabbi Moses² to the effect that it³ (in the month) which opens our verse. See note 5. refers to the new moon is correct.⁴ 86b), the Mekhilta (Parshat Yitro), and Rashi, as well. Ibn Ezra apparently quoted Rabbi Moses’ opinion because it can be linguistically defended, while the Talmud derives it from a gezerah shavah. See Sabbath 86b. Also see next note. It is like Tomorrow is the new moon (I Sam 20:18).⁵ (in the third month). According to Rabbi Moses the word chodesh means new moon, as in I Sam. 20:18 which reads machar ha-chodesh (tomorrow is the new moon). According to Rabbi Moses our verse should be interpreted as follows: On the third new moon, i.e., on the first day of the third month after the children of Israel were gone forth out of the land of Egypt, the same day, i.e., on the aforementioned new moon, came they into the wilderness of Sinai. It should be noted that on Ex. 12:2, I.E. quotes Rabbi Moses as saying that the term rosh chodesh (new moon) is tautological because the word chodesh by itself means new moon. Scripture notes this⁶ because the Torah was given a few days after Israel camped.⁷ Perhaps Moses went up to God⁸ on day one⁹ and then came down and spoke to Israel.¹⁰ Then on the third day of the month he went up again to report the words of the people to God.¹¹ It was then told to Moses that the giving of the Torah would take place on the third day.¹² All of this is by way of logical exegesis because we accept the tradition¹³ 86b. that the Torah was given on the sixth day of Sivan.¹⁴ 86b: “The Decalogue was given on the sixth (of the month of Sivan). Rabbi Jose says on the seventh.” According to the rules of the calendar, if¹⁵ a day was not added to the month of Iyyar,¹⁶ then the Torah was given on a Friday.¹⁷ 87b), Israel left Egypt on a Thursday. Now if the new moon at that time was not consecrated by observation but rather by following the rules of the Hebrew calendar, then the sixth of Sivan had to fall on a Friday. See chapter 1 of the Mekhilta on the Torah portion Be-Shallach. It is possible that Scripture reads, the same day because the distance¹⁸ as in Vat. Ebr. 38 rather than rachok as in the printed editions. from Rephidim and Mount Sinai was greater than the distance between each journey.¹⁹ refers to the day that they left Rephidim. Our verse thus tells us that Israel came to the wilderness of Sinai on the same day that they left Rephidim. Scripture notes this because unlike the other journeys, which were normally a day’s journey apart, Rephidim and Sinai were far apart. Yet Israel made the journey in one day. From this comment it is clear that I.E. had serious doubts about whether ba-chodesh ha-shelishi really means on the first day of the third month.

footnotes: ¹ We do not know what this phrase refers to. ² For his identity, see I.E. on Ex. 2:4 and the notes thereto. ³ The word ba-chodesh ⁴ This is the opinion of the Talmud (Sabbath ⁵ Our verse opens with ba-chodesh ha-shelishi ⁶ That Israel came to the wilderness of Sinai on the first day of the third month. ⁷ Around Mount Sinai. ⁸ See verse 3. ⁹ Of the third month. In other words, what is reported in verses 3-6 occurred on the first day. ¹⁰ On the second day of the month (Krinsky), relating all that God had told him on the first day of the month. See verses 7 and 8. ¹¹ Part II of verse 8. ¹² Verse 11. ¹³ Recorded in Sabbath ¹⁴ The point is that if there were no tradition that the Torah was given on the sixth of Sivan, there would be no need to say that what is reported in verse 3 took place on day one, that what is reported in verses 7 and 8 took place on day two and most importantly that what is reported in verse 11 took place on the third day. However, once we have the tradition that the Torah was given on the sixth of Sivan we may logically interpret the above verse so. Cf. Sabbath ¹⁵ For some reason. ¹⁶ In other words, if Iyyar had 29 days as it usually does. ¹⁷ According to the rabbis of the Talmud (Sabbath ¹⁸ Reading merchak ¹⁹ In other words, the same day

AND WHEN THEY WERE DEPARTED FROM REPHIDIM.²⁰ Hence I.E.’s comment. Its meaning is, they had already departed from Rephidim.²¹ is out of place here, for Israel departed from Rephidim before they came to Sinai. Hence va-yisu is to be rendered: and they had already departed, rather than: and they departed. J.P.S. translates accordingly. I have pointed out to you many other such instances.²² is a pluperfect. See Vol. 1, page XVI.

footnotes: ²⁰ Literally, And they departed from Rephidim. ²¹ Verse 1 tells us that Israel came to the wilderness of Sinai. Thus, And they departed from Rephidim ²² Where a verb beginning with a conversive vav

THEY ENCAMPED IN THE WILDERNESS. The previously mentioned wilderness of Sinai.

[AND THERE ISRAEL ENCAMPED.] Scripture reads, and there Israel encamped, after stating, they encamped in the wilderness, because the heads of the tribes and the elders camped before the mountain due to their respected positions.²³ refers to the heads of the tribes. As I will explain,²⁴ Israel stood around the mountain, in accordance with their status, on the day the Torah was given. Scripture uses the singular form va-yichan (encamped) because they²⁵ were few in number. Rabbi Solomon²⁶ says that before (mi-neged) the mount means on the eastern side of the mountain. However, Scripture states, a good way off (mineged) shall they pitch, round about²⁷ (before) does not mean east, for Scripture goes on to say, round about (saviv). Hence the word neged can refer to any direction. the tent of meeting (Num. 2:2), namely, on all sides of the tent of meeting. For²⁸ as the standards journeyed,²⁹ so did they camp.³⁰

footnotes: ²³ In other words, they encamped in the wilderness ²⁴ See I.E. on verse 17. ²⁵ The heads of the tribes. ²⁶ Rashi. ²⁷ We thus see that the word neged ²⁸ This is not a reason for what comes before but an elaboration. ²⁹ The tribes journeyed by standards. There were four standards for the 12 tribes, one for every three tribes. ³⁰ Three sides per side of the tent of meeting.

AND MOSES WENT UP UNTO GOD. Scripture above reads, before the mount (v. 2). Its meaning thus is: and Moses went up to the mount of God.³¹ is to be understood as if written: unto the mount of God.

footnotes: ³¹ The word mount in verse 2 is carried over to verse 3. Thus, unto God

[AND THE LORD CALLED UNTO HIM.] Its meaning is,³² and the Lord had already called him.³³ For Moses would not have ascended without permission.

footnotes: ³² See note 22. ³³ Before he ascended the mountain.

[OUT OF THE MOUNTAIN.] Scripture says this³⁴ becauce Moses did not ascend above the mountain.³⁵ be taken to mean that Moses ascended into heaven. Indeed, there are some Midrashim who do say this. For the Lord spoke to Moses on the mountain. Do not be bothered by the fact that Scripture afterwards states, And the Lord came down upon mount Sinai (v. 20),³⁶ for the Torah says this from the point of view of Israel when they beheld the cloud and fire. Scripture explicitly states, and thou didst hear His words out of the midst of the fire (Deut. 4:36).³⁷

footnotes: ³⁴ That God called to Moses from out of the mountain, when in fact He called to him from heaven. ³⁵ I.E. was troubled lest And Moses went up unto God ³⁶ Which implies that up to now God spoke to Moses from heaven. ³⁷ It thus appeared to Israel that God came down on Sinai amidst the fire.

[SAYING.]³⁸ Its meaning is that the Lord³⁹ 38. Some of the printed editions have ha-am. This appears to be an error for ha-shem. called Moses to tell him: Thus shalt thou say to the house of Jacob). The meaning is, say something relating to all of⁴⁰ 38. the house of Jacob, to those alive today and to their children after them.

footnotes: ³⁸ Literally, to say. Hence I.E.’s comment ³⁹ So Vat. Ebr. ⁴⁰ So Vat. Ebr.

[AND TELL THE CHILDREN OF ISRAEL.] The reference is to the elders. The elders will then tell all of the people.⁴¹ We thus read, And Moses came and called for the elders of the people (v. 7),⁴² is not mentioned. and it is then written, And all the people answered together (v. 8).

footnotes: ⁴¹ All the words that you will tell them, namely, that which is recorded in verses 4-6. ⁴² The house of Jacob

[HOUSE.] I have previously explained the meaning of the word house (Ex. 1:1).

YE HAVE SEEN. The vengeance that I executed upon the Egyptians on your behalf, and that I bore you out of Egypt as if you were carried on the wings of eagles. For an eagle flies higher in the air than any other bird. All birds are afraid of him and he fears no bird. [I BORE YOU ON EAGLES’ WINGS.] Moses employed a similar metaphor later on when he said, As an eagle that stirreth up her nest (Deut. 32:11),⁴³ that is, it slowly leads its young.⁴⁴ Moses similarly referred to the clouds⁴⁵ when he said, Spreadeth abroad her wings (Ibid.).

footnotes: ⁴³ That is, our verse is like Deut. 32:11 in which Moses describes the Exodus in a manner similar to the way he does in our verse. ⁴⁴ It has no need to rush as it fears no other bird. ⁴⁵ The pillar of cloud which accompanied Israel.

AND BROUGHT YOU UNTO MYSELF. In that God’s glory came down upon this mountain. This is the holy mountain referred to by Moses.⁴⁶ Now Moses said,⁴⁷ 38 in the next note. ye shall serve God upon this mountain (Ex. 3:12). The latter is the same as Thy holy habitation (Ex. 15:13).⁴⁸ refers to Mount Sinai. Vat. Ebr. 38 reads: In that God’s glory came down upon this mountain which is a holy mountain. This is what Moses meant by Thy holy habitation (Ex. 15:13).

footnotes: ⁴⁶ In Ex. 15:13. ⁴⁷ This appears to be an error, as this was said by God to Moses. See Weiser and Krinsky, who suggest this reading: Now Moses was told. If there is no error in the text, then what I.E. means is that Moses in writing the Torah quoted God as saying this. However, see the reading from Vat. Ebr. ⁴⁸ So too I.E. on Ex. 15:13, where he explains that Thy holy habitation

NOW THEREFORE, IF YE WILL HEARKEN UNTO MY VOICE. To observe my commandments and keep the covenant which I will make with you. The reference, as I will explain with irrefutable proofs in the proper place,⁴⁹ is to the covenant made by Moses with Israel after the giving of the Torah, when he built the altar.⁵⁰

footnotes: ⁴⁹ Literally, its place. Krinsky and Weiser claim that the reference is to Ex. 24:8. However, neither there nor anywhere else does I.E. prove that the covenant mentioned here is the one made after the revelation. ⁵⁰ See Ex. 24:4-8.

[TREASURE.] The word segullah (treasure) means something precious, lovely, and unique.

[FOR ALL THE EARTH IS MINE.] This is connected to all peoples.⁵¹ The clause is to be interpreted: for all the peoples of the earth are mine. This is what Scripture means by and [I] set you apart from the peoples, that ye should be Mine (Lev. 20:26).⁵² Rabbi Merinus says that ki li kol ha-aretz (for all the earth is mine) means: even though all the earth is mine.⁵³ (for) here means even though. I believe that this is the case with ki am keseh oref attah (it is a stiffnecked people) (Ex. 32:9)⁵⁴) it is a stiff-necked people. and refah nafshi ki chatati lakh (Heal my soul; for I have sinned against Thee) (Ps. 41:5).⁵⁵) I have sinned against thee.

footnotes: ⁵¹ Mentioned earlier in the verse. ⁵² Lev. 20:26 repeats in different words what our verse says. ⁵³ In other words, ki ⁵⁴ Its meaning being, even though (ki ⁵⁵ Its meaning being, heal my soul, even though (ki

AND MOSES CAME. To the camp of Israel.⁵⁶ There is no need to mention that Moses descended.⁵⁷

footnotes: ⁵⁶ Moses came down from the mountain and went to the camp of Israel. ⁵⁷ For that is understood.

AND SET BEFORE THEM. As in And this is the law which Moses set before the children of Israel (Deut. 4:44).⁵⁸ However, the Gaon says that the word set is used here in the same way as the word set in set⁵⁹ it in their mouths (Deut. 31:19). The reference⁶⁰ means: teach them the law, which they will transmit with their mouth, viz., the oral law. is to the oral law which explains the written law.⁶¹

footnotes: ⁵⁸ In other words, set means transmitted (Weiser). ⁵⁹ Translated literally. ⁶⁰ In Deut. 31:19. In other words, set it in their mouths ⁶¹ In other words, set means to teach.

TOGETHER. The word yachdav (together) is grammatically unique⁶² in Scripture because of the added vav.⁶³ serves no purpose. The word should have read yachad. Yefet explains it to mean alone, by oneself, without anybody else there.⁶⁴ does not mean together, which is the meaning of yachad, but as one person. For the differences in nuance see I.E. on Gen. 13:6, note 10.

footnotes: ⁶² See I.E. on Gen. 13:6 and the notes thereto. ⁶³ The vav ⁶⁴ In other words, according to Yefet yachdav

[REPORTED.] Scripture mentions, and Moses reported, but has no need to mention that Moses went up⁶⁵ because Scripture is being brief.

footnotes: ⁶⁵ To Mount Sinai to report the people’s words to God.

AND THE LORD SAID. What reason is there for saying, And Moses told the words of the people unto the Lord (v. 9) after having said,⁶⁶ And Moses reported the words of the people unto the Lord? Note that there are many verses in the Torah that should have come earlier.⁶⁷ Their meaning is that such and such already took place.⁶⁸ For example, the meaning of va-yitzar (formed) in, Then the Lord God formed⁶⁹ (Gen. 2:7) is, He⁷⁰ had already formed;⁷¹ the meaning of va-yatzmach (made to grow) in And out of the ground made the Lord God to grow (Gen. 2:9) is, He had already made to grow;⁷² the meaning of va-yomer (and said) in and said: Whose daughter art thou? (Gen. 24:23) is, and he⁷³ had already said.⁷⁴ before giving Rebekah a ring and bracelets. See I.E. on Gen. 24:14 and the notes thereto. Indeed, Scripture explicitly states,⁷⁵ And I asked her, and said (Gen. 24:47),⁷⁶ and then,⁷⁷ I put the ring upon her nose (Ibid.). Similarly, the meaning of And she⁷⁸ said unto the servant (Gen. 24:65) is, and she had already said unto the servant,⁷⁹ and then, she alighted from the camel (Gen. 24:64).⁸⁰ There is no need to elaborate.⁸¹ Now the meaning of And Moses told here⁸² is, and Moses had already told. Scripture does not mention what Moses told.⁸³ The word higid (told) always refers to something new that has not previously been mentioned. It is thus not connected to and Moses reported.⁸⁴ (verse 9) does not refer to and Moses reported. From God’s answer to Moses, “Lo, I come unto thee in a thick cloud” (v. 9), we learn what Moses told.⁸⁵ Furthermore, as I will explain,⁸⁶ we find this clearly stated in Moses’ very words. Note that the Egyptians and the Indians are from the children of Ham. Each one relies on the other.⁸⁷ The people of India do not eat meat. The Egyptians used to do the same. They changed their practice only because the kingdom of Ishmael⁸⁸ overpowered them and they accepted the religion of the Ishmaelites. The Indian sages offer proofs in accordance with their thinking that it is impossible for God to talk to a person and for that person to live. Now the Israelites were in Egypt.⁸⁹ There were among them people who followed this belief.⁹⁰ They were in doubt about Moses’ prophecy. And they believed in the Lord, and in His servant Moses (Ex. 14:31) does not dispute this.⁹¹ For Scripture reads, And Israel saw (Ibid.). It does not say: and all Israel saw.⁹² opens with And Israel saw. Since the latter only applies to a part of the people, so does the former. Hence And they believed in the Lord, and his servant Moses refers to part of the people, not to all of the people. Even if it read, all of Israel,⁹³ it would speak of the majority as is the style of the language,⁹⁴ as in and all the cattle of Egypt died (Ex. 9:6),⁹⁵ (Ex. 9:4). which is followed by Now therefore send, hasten in thy cattle (Ex. 9:19).⁹⁶ means: and most of the cattle of Egypt died.

footnotes: ⁶⁶ In verse 8. ⁶⁷ Than they are presently positioned. ⁶⁸ In other words, the verbs opening these verses are pluperfects. See verse 2 and the notes thereto. ⁶⁹ Man. ⁷⁰ The Lord God. ⁷¹ Man earlier, for the creation of man is described in the first chapter of Genesis. ⁷² See I.E. on Gen 1:8 and the notes thereto. ⁷³ Abraham’s servant to Rebekah. ⁷⁴ Whose daughter art thou? ⁷⁵ In repeating the events described in Gen. 24:22,23. ⁷⁶ Whose daughter art thou? ⁷⁷ Goes on to say. ⁷⁸ Rebekah. ⁷⁹ What man is this that walketh in the field to meet us? ⁸⁰ For the reason, see I.E. on Gen. 24:64 and the notes thereto. ⁸¹ Although there are many other instances of Scripture’s use of the pluperfect, for the point has been proven. ⁸² In verse 9. ⁸³ The Lord in the name of the people. ⁸⁴ That is, And Moses told ⁸⁵ God. In the next paragraph, I.E. goes on to explain what Moses told God. ⁸⁶ Later on in the commentary. ⁸⁷ For their traditions and customs. I.E. makes a similar point in Gen. 46:34. ⁸⁸ The Arabs. I.E. did not consider the Egyptians as Arabs. In fact, neither did the Egyptians consider themselves Arabs until modern times. ⁸⁹ For a long time and came under Egyptian influence. ⁹⁰ That God does not communicate with man. ⁹¹ That there were Israelites who doubted that God spoke with Moses. ⁹² The verse which reads, And they believed in the Lord, and his servant Moses ⁹³ Saw. ⁹⁴ That is, Biblical style. ⁹⁵ As a result of a very grievous murrain ⁹⁶ So that they will not be struck by the hail. Now all the cattle had previously died, so where did these cattle come from? Hence and all the cattle of Egypt died

[LO, I COME UNTO THEE.] This is to be understood as an answer to Moses, who told this⁹⁷ to God.⁹⁸ But Moses had previously told the words of the people to God. The verse is to be understood as follows: And Moses told the words of the people to God; that is, Moses told God that some Israelites doubted that the Lord speaks to any human being. God answered, Lo I come unto thee in a thick cloud, etc.

footnotes: ⁹⁷ That some Israelites doubted the possibility of prophecy. ⁹⁸ According to I.E. verse 9 reads as follows: And the Lord said unto Moses, Lo I come unto thee in a thick cloud, that the people may hear when I speak with thee, and may also believe thee for ever.

[IN A THICK CLOUD.] When God will descend upon the mountain.

WHEN I SPEAK WITH THEE. The Decalogue. They will then believe that God in truth speaks with a person and he lives.

[AND MAY ALSO BELIEVE THEE.] That you are a prophet. All doubt will be removed from their minds. It is explicitly written, we have seen this day that God doth speak with man, and he liveth (Deut. 5:21). It is also written there, For who is there of all flesh, that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived? (Deut. 5:23). And it is there written, Go thou near, and hear (Deut. 5:24).⁹⁹ This is what Scripture means by and may also believe thee for ever.

footnotes: ⁹⁹ The word of God and report it back to us. Israel said this to Moses.

AND THE LORD SAID…SANCTIFY THEM TO-DAY AND TOMORROW. Observe, God enlarged the time allotted for Israel’s sanctification by giving them the rest of this day and the morrow.¹⁰⁰

footnotes: ¹⁰⁰ To sanctify themselves.

[AND SANCTIFY THEM.] By washing in water. This is indicated by *and let them wash their garments.*¹⁰¹ Our verse is to be interpreted after the manner of But if he wash them not, nor bathe his flesh (Lev. 17:16). Moses therefore said, starting from now, come not near a woman (v. 15) so that they would be sanctified and not be unclean. One who drew near to a women should sanctify himself,¹⁰² as in for she was purified¹⁰³ from her uncleanliness (II Sam. 11:4).

footnotes: ¹⁰¹ Which follows. As their garments were sanctified by washing, so were they sanctified by washing themselves. ¹⁰² By bathing. ¹⁰³ By bathing. See II Sam. 11:2.

AND BE READY. Its meaning might be that no person among them should sleep during the night, after the manner of the high priest on Yom Kippur,¹⁰⁴ 1:7. Ibn Ezra takes issue with Midrash, which states that Israel overslept on the morning that the Torah was given. See chapter 42 of Pirke De-Rabbi Eliezer. as Israel would hear God’s voice in the morning.

footnotes: ¹⁰⁴ The high priest did not sleep the entire night of Yom Kippur. See Mishnah Yoma

AND THOU SHALT SET BOUNDS. Place a border on the mount.¹⁰⁵ (ve-higbalta) unto the people. I.E. interprets this to mean: And thou shalt set bounds on the mount beyond which the people may not cross. Set bounds about the mount, and sanctify it (v. 23) is therefore similar.¹⁰⁶ I dwell on this because the crazy one¹⁰⁷ who inverted the words of the living God in his book¹⁰⁸ I.E. claims that this commentator wanted to make 100 such emendations in the Torah. I.E. suggests that his works be burned. See I.E. on Gen. 36:31,32. Also see Gen. 50, note 17. said that Moses intended to say,¹⁰⁹ set bounds about the people,¹¹⁰ does not mean: and thou shalt set bounds on the mountain. He wanted to harmonize our verse and verse 23. but what came out of his mouth was “the mount” rather than “the people.”

footnotes: ¹⁰⁵ The Biblical text reads, And thou shalt set bounds ¹⁰⁶ For it repeats what is implied in our verse. ¹⁰⁷ Some identify him with Isaac, son of Solomon Israeli (850-950), a court physician to the caliphs of Egypt and Kairouan. He was a philosopher, Bible commentator, and physician. Shadal identifies him with Jonah ibn Janach. ¹⁰⁸ In his Sefer Ha-Tzachot. ¹⁰⁹ In verse 23. ¹¹⁰ As in our verse. This commentator obviously held that And thou shalt set bounds unto the people

WHOSOEVER TOUCHETH THE MOUNT. With his body.¹¹¹

footnotes: ¹¹¹ One is not only prohibited from touching the mountain by hand, as verse 13 may be taken to imply, but any contact with the mountain is prohibited (Weiser). Filwarg interprets: one is only prohibited from physically touching the mountain. However, one may cast an object upon it. See next verse.

NO HAND SHALL TOUCH HIM. The word bo (him) refers to the person who touches the mount.¹¹² also means “it.” Thus our verse may be taken to mean, no hand shall touch it, that is, the mountain (see previous note). Hence I.E.’s comment. It means that no one shall enter after him¹¹³ to grab him. On the contrary, those who see him shall immediately stone him from where they are standing or shall shoot him through with arrows if he be distant.

footnotes: ¹¹² The word bo ¹¹³ The one who crosses the boundary and thus touches the mount.

[SHOT THROUGH.] The word yiyareh (shot through) differs from its counterparts.¹¹⁴ as their first letter. The root of yiyareh is yod, resh, heh. For the rule pertaining to roots that have a yod as their first letter is that the yod changes to a vav in the nifal imperfect, as in the word yivvada (be known)¹¹⁵, dalet, ayin. in and the plenty shall not be known (Gen. 41:31) and va-ivvaser (and I was chastised)¹¹⁶ in Thou hast chastised me, and I was chastised (Jer. 31:18). Perhaps they¹¹⁷ did this so that this root¹¹⁸ not be confused with the root of tivvare (thou mayest be feared)¹¹⁹, resh, alef. in That Thou mayest be feared (Ps. 130:4).¹²⁰ (cast) and yara (feared) were conjugated in the exact same way in the nifal imperfect, it would be hard to distinguish one from the other. Hence in one the yod changed into a vav, as is the rule, and in the other the yod remained unchanged. For the alef and the heh are silent at the end of the word and there is no difference in pronunciation between them.¹²¹

footnotes: ¹¹⁴ Other stems which have a yod ¹¹⁵ From the root yod ¹¹⁶ From the root yod, samekh, resh. ¹¹⁷ The speakers of Hebrew. Or those, whoever they might be, who laid down the rules of Hebrew grammar. ¹¹⁸ Yod, resh, heh. ¹¹⁹ From the root yod ¹²⁰ In other words, if yarah ¹²¹ Hence it is easy to confuse these two words.

WHETHER IT BE BEAST OR MAN, IT SHALL NOT LIVE. Not so a bird as it cannot be taken, for it immediately flies away.

WHEN THE RAM’S HORN SOUNDETH LONG. Yovel (ram) is a lamb.¹²² which is made from a ram’s horn, is by extension referred to as a yovel. Thus bi-meshokh ha-yovel is to be rendered: when the ram’s horn soundeth long. I.E. uses the term keves, which means a lamb. He probably meant a ram. See Rosh Ha-Shanah 26a. Jubilee (yovel) is so called because Scripture states, Then shalt thou make proclamation with the blast of a shofar¹²³ (Lev. 25:9), and the shofar is made from the horns of a lamb.¹²⁴ is so called because it is inaugurated by the sounding of the shofar, which is made from a ram’s horn. It is similarly written, *And it shall be, that when they make a long blast with the horn of the yovel,*¹²⁵ and when ye hear the sound of the shofar¹²⁶ and yovel refer to one and the same thing. (Josh. 6:5). One must wonder at those who say that And when the voice of the horn waxed louder and louder, Moses spoke (v. 19) refers to when the ram’s horn¹²⁷ soundeth long.¹²⁸ For the voice of the horn¹²⁹ was a great wonder;¹³⁰ there was no greater wonder at that assembly around Mount Sinai. For sounds of thunder, lightning, and a thick cloud are also visible in the world. However, the voice of the horn¹³¹ was unheard of until the day of the Decalogue.¹³² Behold, the sound¹³³ spoken of in verse 19. was not from the horn of a lamb.¹³⁴

footnotes: ¹²² Hence the shofar ¹²³ J.P.S. renders it as the horn. ¹²⁴ In other words, yovel ¹²⁵ J.P.S. renders it as the ram’s horn. ¹²⁶ J.P.S. renders it as the horn. We thus see that shofar ¹²⁷ Hebrew, ha-yovel. ¹²⁸ In other words, verse 19 and our verse refer to the same event. ¹²⁹ Spoken of in verse 19. ¹³⁰ Whereas the sound of the ram’s horn in our verse was a normal event. ¹³¹ Spoken of in verse 19. ¹³² For it was not made by a shofar. ¹³³ Of the shofar ¹³⁴ But was a special sound created for the occasion.

[WHEN THE RAM’S HORN SOUNDETH LONG, THEY SHALL COME UP TO THE MOUNT.] The Gaon¹³⁵ says¹³⁶ that when Moses sounds the horn it will give them permission to ascend.¹³⁷ will signal that one is permitted to climb Mount Sinai. This took place after Moses descended¹³⁸ on the Day of Atonement and commanded that the tabernacle be constructed

footnotes: ¹³⁵ Saadiah Gaon. ¹³⁶ That its meaning is. ¹³⁷ Mount Sinai. In other words, the sounding of the shofar ¹³⁸ Mount Sinai.

THEY SHALL COME UP TO THE MOUNT. Rabbi Samuel ben Hofni says that “they” refers to Aaron, Aaron’s sons, and the seventy elders concerning whom it is written, And unto Moses He said: Come up unto the Lord, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel (Ex. 24:1).¹³⁹ means when the ram’s horn soundeth long after the revelation. Rabbi Samuel thus disagrees with Saadiah’s interpretation that the reference is to the Day of Atonement when Moses descended Sinai. However, Moses did not give permission to the rest of the people to ascend Mount Sinai. He therefore said “they” and not others. His words appear good in my sight. For the glory was continually on Sinai until the tabernacle was erected, as it is written, and the glory of the Lord filled the tabernacle (Ex. 4:34). God then spoke with Moses in the tent of meeting. Perhaps Moses then sounded the horn¹⁴⁰ and now that the glory was gone,¹⁴¹ God gave him¹⁴² permission to ascend.¹⁴³

footnotes: ¹³⁹ According to Rabbi Samuel, when the ram’s horn soundeth long ¹⁴⁰ Once again. ¹⁴¹ From Mount Sinai. ¹⁴² Moses. ¹⁴³ That is, God gave Moses permission to permit the people to ascend Mount Sinai.

AND MOSES WENT DOWN…AND SANCTIFIED THE PEOPLE. As I have already explained.¹⁴⁴

footnotes: ¹⁴⁴ In verse 10.

BE READY AGAINST THE THIRD DAY. The meaning of li-sheloshet yamim is, for the third day. According to the plain meaning of the text, Moses did not add a day by himself.¹⁴⁵ (and be ready against the third day). However, our verse reports that Moses told Israel, heyu nekhonim li-sheloshet yamim (be ready against the third day). According to the Rabbinic sage Rabbi Jose, Moses told Israel be ready for three days (which is the literal meaning of heyu nekhonim li-sheloshet yamim). That is, God will reveal himself to you on the fourth day. Moses thus added another day on his own. See Sabbath 87a. I will bring two faithful witnesses,¹⁴⁶ and la-yom ha-shelishi. both of which are found in this book. Now it is written, And he put them all together into ward three days (sheloset yamim) (Gen. 42:17). It is then written, And Joseph said unto them the third day (yom ha-shelishi) (Gen. 42:18). Scripture also states, within yet three days (sheloshet yamim) shall Pharaoh lift up thy head from off thee (Gen. 40:19). It is then written, And it came to pass the third day (ba-yom ha-shelishi) (Gen. 40:20).¹⁴⁷ and yom ha-shelishi. Hence they must have one meaning. Similarly here, heyu nekhnim li-sheloshet yamim [means be ready for the third day].

footnotes: ¹⁴⁵ Verse 11 tells us that God told Moses, ve-hayu nekhonim la-yom ha-shelishi ¹⁴⁶ That there is no difference between li-sheloshet ha-yamim ¹⁴⁷ We thus see that Scripture interchanges sheloshet yamim

AND A THICK CLOUD UPON THE MOUNT. Upon the mount alone. The same applies to the thunder and lightning.¹⁴⁸

footnotes: ¹⁴⁸ They were only over the mount.

[EXCEEDING LOUD.] Its meaning is, louder than the voice of any shofar (horn) that they ever heard.

AND ALL THE PEOPLE THAT WERE IN THE CAMP TREMBLED. Because of the sound of the shofar (horn).

AND MOSES BROUGHT FORTH. Its meaning is: and Moses brought forth the people out of their tents¹⁴⁹ to meet God and to accept the Lord who came down on Mount Sinai as their God.¹⁵⁰

footnotes: ¹⁴⁹ I.E.’s interpretation of and Moses brought forth. ¹⁵⁰ I.E.’s interpretation of to meet God.

AND THEY STOOD AT THE NETHER PART OF THE MOUNT. Outside of the boundary that Moses set for them. Now they stood at Mount Sinai in a manner similar to that in which Moses made their children stand at the end of forty years¹⁵¹ when he made a covenant with them.¹⁵² The first-born¹⁵³ that [came] near the Lord were first, after them the heads of the tribes,¹⁵⁴ namely, the princes, after them the elders, after them the officers, after them all the men of Israel;¹⁵⁵ after them came the little ones,¹⁵⁶, v. 10. after them the women,¹⁵⁷ and after them the proselytes.¹⁵⁸ Moses and Aaron passed over the boundary and were on the mount close to the priests. This was so¹⁵⁹ even though Scripture does not explicitly say so, as Scripture was brief. We know that they¹⁶⁰ did not rebel against the word of God for, behold, it is written, *Go, get thee down, and thou shalt come up,*¹⁶¹ thou, and Aaron with thee (v. 24). Moses similarly said, I stood between the Lord and you (Deut. 5:5).¹⁶²

footnotes: ¹⁵¹ This is an assumption. I.E. does not prove his point. ¹⁵² See Deut. 29:9,10. ¹⁵³ They are not mentioned in Deuteronomy but are mentioned, according to I.E, in verse 22. See I.E. on verse 22. ¹⁵⁴ Deut. 29:9. ¹⁵⁵ Ibid. ¹⁵⁶ Ibid. ¹⁵⁷ Ibid. ¹⁵⁸ Ibid. ¹⁵⁹ Moses and Aaron were on Sinai during the revelation. ¹⁶⁰ Moses and Aaron. ¹⁶¹ On Mount Sinai. ¹⁶² Now since the people were at the foot of the mountain, Moses, who stood between the people and God, had to be on the mountain.

NOW MOUNT SINAI WAS ALTOGETHER ON SMOKE. The shin of ashan (smoke) is vocalized with a long pattach because it is a verb in the perfect.¹⁶³ (now mount Sinai was altogether on smoke) should be rendered: now all of mount Sinai smoked. For ashan, is a verb not a noun. Do not be surprised at the word for smoke¹⁶⁴ since Scripture reads, ke-eshen¹⁶⁵ vocalized segol, segol (pe’el). ha-kivshan (as the smoke of the furnace) after saying, va-ya’al ashano¹⁶⁶ vocalized kamatz, kamatz (pa’al). (and the smoke thereof ascended). Note that ashano follows the form of shelalo (his spoil)¹⁶⁷. Shelalo is shalal combined with the pronominal suffix. So too ashano, which is the word ashan plus the nominal suffix. and zehavo¹⁶⁸ (his gold),¹⁶⁹ follows the form of melekh (king), shemen (oil), etc. That is, it is vocalized according to the pe’el form. for nouns come in various forms each of which has a different name.¹⁷⁰ etc. Thus Scripture reads, shegar¹⁷¹ (kamatz, kamatz). Thus shegar is a pa’al. alafekha (the increase of thy kine) (Deut. 7:13), but elsewhere it reads, ve-khol peter sheger¹⁷² (segol, segol) is a pe’el. Thus this noun too comes in two forms. be-hemah (every firstling that is male) (Ex. 13:12). Scripture reads, ve-et ha-bosem¹⁷³ is a po’el (cholam, segol). ve-et ha-shemen (and the spice, and the oil) (Ex. 35:28). However, we also find, ve-kinneman besem¹⁷⁴ is a pe’el. (and of cinnamon spice)¹⁷⁵ (Ex. 30:23). Furthermore, Scripture reads, ariti mori im besami (I have gathered my myrrh with my spice) (Cant. 5:1). Now, if besami (my spice) was derived from bosem,¹⁷⁶ plus the pronominal suffix for “my.” the word should have been vocalized with a chataf kamatz and be pronounced bosmi like the word kodshi (my holy object), which is derived from kodesh (holy).¹⁷⁷ is a po’el. Similarly, if besami was derived from besem (sweet)¹⁷⁸ plus the pronominal suffix for “my.” in and of cinnamon spice (Ex. 30:23), then besami should have been vocalized with a pattach like the word shamni (my oil),¹⁷⁹ as that is one of the ways a pe’el plus the pronominal suffix is vocalized. which is derived from shemen (oil), or with a chirik like the word tzidki (my righteousness),¹⁸⁰ an alternate pe’el plus pronominal suffix vocalization. which is derived from tzedek (righteous). The word besami minus the yod¹⁸¹ is thus vocalized with two kematzim and pronounced basam (spice),¹⁸² is basam. Thus basam is a pa’al. like the word shalal (spoil) and the word zahav (gold).

footnotes: ¹⁶³ According to I.E. ve-har sinai ashan kullo ¹⁶⁴ That Scripture employs two forms for the Hebrew word for smoke. ¹⁶⁵ The absolute form of which is eshen, ¹⁶⁶ The absolute form of which is ashan, ¹⁶⁷ The absolute is shalal ¹⁶⁸ The absolute is zahav. ¹⁶⁹ While eshen ¹⁷⁰ Each one of the forms has its own name, viz., pe’el, pa’al, ¹⁷¹ The absolute form of which is shagar ¹⁷² Sheger ¹⁷³ Bosem ¹⁷⁴ Besem ¹⁷⁵ J.P.S. reads, sweet cinnamon. ¹⁷⁶ That is, if it was the word bosem ¹⁷⁷ Which, like bosem, ¹⁷⁸ That is, if it was the word besem ¹⁷⁹ That is, it should have been vocalized basmi, ¹⁸⁰ That is, it should have been vocalized bismi, ¹⁸¹ The first person pronominal suffix. ¹⁸² In other words, the absolute form of besami

AND THE WHOLE MOUNT QUAKED GREATLY. The reverse of the usual, for mountains do not move. It is only by way of parable that Scripture states, And the hills did tremble (Is. 5:25).

AND WHEN THE VOICE OF THE HORN WAXED LOUDER AND LOUDER. The normal thing is for the sound of the shofar to be stronger when first sounded.¹⁸³ However, the reverse was the case here.¹⁸⁴ grew louder and louder. Perhaps God made it sound weaker at the beginning so that Israel would not lose heart out of fright.

footnotes: ¹⁸³ And then to grow weaker. ¹⁸⁴ For the voice of the shofar,

MOSES SPOKE. According to Saadiah Gaon, God periodically stopped the sound of the shofar, at which time Moses spoke¹⁸⁵ with a loud voice. God then answered Moses with a voice, as in then he [Moses] heard the Voice speaking unto him (Num. 7:89). It is concerning this that Scripture states, that the people may hear when I speak with thee (v. 9). However, I have already told you¹⁸⁶ that in my opinion, when I speak with thee refers to the Decalogue.¹⁸⁷

footnotes: ¹⁸⁵ To God. ¹⁸⁶ See I.E.’s comments on verse 9. ¹⁸⁷ And not to any other conversation between Moses and Israel.

Moses spoke is to be explained by connecting it to the voice of the horn (shofar). Moses’ soul cleaved unto God.¹⁸⁸ Moses spoke with God from the foot of the mountain and asked something of God. However, Scripture does not reveal what Moses asked. God answered Moses with a voice audible to Moses.¹⁸⁹ The sound of the shofar, although very loud, did not prevent Moses from hearing the voice. Because of this,¹⁹⁰ Scripture states afterwards, and the Lord called Moses with the sound of a voice and told him to ascend the mountain where the glory of God was.

footnotes: ¹⁸⁸ Hence he was able to speak to God. ¹⁸⁹ With a voice audible only to Moses. Cf. I.E.’s short commentary. ¹⁹⁰ That is, because Moses was at the foot of the mountain.

AND THE LORD CAME DOWN. I will now convey a general principle that will satisfy you¹⁹¹ until, with God’s help, I will come to the Torah portion Ki Tissa, where I will explain extremely deep things to you very clearly. Know that man’s soul is extolled and glorious. It comes from the middle world.¹⁹² However, man’s body comes from the inferior world. The only one in this inferior world who has the ability to speak is man. Likewise the hearer, that is, the person to whom the speaker wants to convey what is in the speaker’s heart.¹⁹³ An intelligent person cannot invent speech.¹⁹⁴ He must employ the language that is known and used. All languages are built upon the arrangement of the human form,¹⁹⁵ which is made up of an incorporeal soul and a body made out of four elements.¹⁹⁶ Now when a person speaks to a fellow human being in a language that the latter knows, he understands the speaker’s words and their forms in their arrangements. If one wants to speak of things that are on a lower level than human beings, he has to raise their level and give them human form so that anyone who hears him will understand his words. Hence they¹⁹⁷ attributed a head to the earth, as in The head of the dust of the world (Prov. 8:26),¹⁹⁸ a mouth to the earth, as in And the earth opened her mouth (Num. 16:32), and a side, as in from the sides of the earth (Jer. 6:22).¹⁹⁹ We similarly find, the head of the Jordan (Num. 13:29)²⁰⁰ and in the heart of the sea (Ex. 15:8). There are many such instances. Now they are all metaphoric, for the sea has no heart. Furthermore, they picture one part of the body as if it had the form of the entire body. Thus Scripture says, Death and life are in the hand of the tongue (Prov. 18:21).²⁰¹ There are many such cases. Similarly, when a person wants to speak of things more important than he, namely, of things from the upper world, he brings them down to his level and anthropomorphizes them, speaking of them as if they had human form. All this is done so that the hearer can be understood. Scripture thus reads, the man Gabriel (Dan. 9:21).²⁰² Scripture similarly speaks of his²⁰³ arms and his feet (Dan. 10:6) and tells us, and the voice of his²⁰⁴ words [was] like the voice of a multitude (Ibid.). They [the writers of Scripture] took hold of this style of speech when describing the Most High. Scripture thus states, And a helmet of salvation upon His²⁰⁵ head (Is. 59:17); For the mouth of the Lord hath spoken (Is. 1:20); The eyes of the Lord are toward the righteous, And His ears are open unto their cry; The face of the Lord is against them that do evil (Ps. 34:16,17); and and there was under His feet (Ex. 24:10). This is the way to understand And the Lord came down (Gen. 11:5) and, and God went up (Gen. 17:22), for everything is full of His glory.²⁰⁶ I will present a parable in the Torah portion Ki Tissa through which you will be able to understand what Scripture means by God ascending and descending.²⁰⁷

footnotes: ¹⁹¹ That is, that will temporarily satisfy anyone who is troubled by anthropomorphism, i.e., And the Lord came down. ¹⁹² According to I.E. there are three worlds. For I.E.’s description of them see his comments on Ex. 3:15. ¹⁹³ Ibn Ezra’s point is that the one who speaks and the one to whom speech i s directed are both humans. ¹⁹⁴ In the Middle Ages philosophers did not coin new words to express their ideas. ¹⁹⁵ Language uses figures of the human body or its parts to convey ideas. ¹⁹⁶ Literally, four roots. ¹⁹⁷ The composers of Scripture. ¹⁹⁸ I.E. slightly misquotes this verse. ¹⁹⁹ Translated according to I.E. ²⁰⁰ Translated literally. ²⁰¹ Translated literally. That is, Scripture pictures the tongue as having a hand. ²⁰² Gabriel is an angel. However, Scripture speaks of him in human terms. According to I.E. angels are disembodied intelligences and have no human form. ²⁰³ Gabriel’s. ²⁰⁴ Gabriel’s ²⁰⁵ God’s. ²⁰⁶ God is all over, and there is thus no reason for Him to come down and then go up. ²⁰⁷ See I.E. on Ex. 34:5.

[AND THE LORD CALLED MOSES TO THE TOP OF THE MOUNT.] The reason the Lord called Moses²⁰⁸ was so that Israel would see Moses’ greatly elevated state, namely, that he reached the top of the mountain where there was the glory of God, whose words the people would hear from the fire that was there.

footnotes: ²⁰⁸ To come up to the top of the mountain.

GO DOWN, CHARGE THE PEOPLE, LEST THEY BREAK THROUGH. Each one from the place²⁰⁹ (break through), with a singular, ve-nafal (perish). I.E. explains the combination of the plural and the singular as referring to each one of the many. Hence his interpretation that what our verse says is: lest each one of them break through and perish. where he stands, thinking that they are rendering Me honor because of their great desire to gaze at My glory. Moses therefore said, to gaze.²¹⁰

footnotes: ²⁰⁹ Scripture combines a plural, yehersu ²¹⁰ Its meaning is: lest they break through it because of their desire to gaze at God’s glory.

[THE PEOPLE.] The term ba-am (the people)²¹¹ is to be read as if written twice. is to be read as if written twice. Our verse is to be read as if written: and shall fall from them, many people.²¹² Our text literally reads, and shall fall from them many (ve-nafal mi-mennu rav). According to I.E. this should be read as if written: and shall fall from them many people.

footnotes: ²¹¹ I.E. means that the word am ²¹² J.P.S. renders it as and many of them shall perish.

AND LET THE PRIESTS ALSO. The reference is to the first-born.²¹³ Though the first-born are holy, as it is written, sanctify unto Me all the first-born (Ex. 13:2) nevertheless, let them add to their holiness by sanctifying themselves through their thoughts.

footnotes: ²¹³ The first-born are referred to here as priests because they then served as such.

[THAT COME NEAR THE LORD.] Who are at the beginning of the boundary.²¹⁴ Or its meaning is,²¹⁵ who offered burnt offerings upon the altar that Moses built after Amalek was vanquished,²¹⁶ and who also will offer sacrifices on the altar of the covenant that Moses built and fixed beneath the mountain where Israel stood to hear the voice of God.²¹⁷

footnotes: ²¹⁴ Who are closest to the mountain. See Ibn Ezra’s comments on verse 17. ²¹⁵ The meaning of that come near the Lord. ²¹⁶ Ex. 17:15. I.E. assumes that sacrifices were offered on that altar by the first-born. ²¹⁷ Ex. 24:4.

AND MOSES SAID UNTO THE LORD: THE PEOPLE CANNOT COME UP TO MOUNT SINAI. Saadiah says that he contemplated this verse for many years and could not understand its meaning²¹⁸ Moses in verse 23 responds, The people cannot come up to mount Sinai; for Thou didst charge us saying: Set bounds about the mount, and sanctify it. Saadiah did not understand Moses’ reply, as Moses was apparently merely repeating what had God told him earlier in verse 12. The question thus arises, why did Moses repeat what God had previously told him? until he came across a book dealing with the customs of the Persian kings in which it is stated that a king’s messenger does not have permission to tell the king that he has accomplished his mission until the king commands him to do another task. Only then may he tell the king.²¹⁹ etc. However, I believe that because God²²⁰ told Moses, lest they break through unto the Lord to gaze, Moses did not know whether he had to warn the people not to gaze.²²¹ He had already warned them²²² that they were not to pass the boundary.²²³ was Moses’ way of asking God whether he should warn the people a second time not to cross the boundary. God then told Moses, Go, get thee down and charge them as I commanded you.²²⁴ For Israel needed to be charged a second time.²²⁵

footnotes: ²¹⁸ Verse 21 states, And the Lord said unto Moses: Go down, charge the people, lest they break through unto the Lord to gaze, and many of them perish. ²¹⁹ Now God gave Moses a new command, namely, to tell the people not to gaze upon the Lord (v. 21). Moses told God, I did as you told me previously; that is, I told the people that they cannot come up to mount Sinai; for Thou didst charge us saying, ²²⁰ Now. ²²¹ That is, whether God now wants him to tell the people not to gaze upon the Lord. ²²² In verse 12. ²²³ In other words, And Moses said unto the Lord: The people cannot come up to mount Sinai; for Thou didst charge us… ²²⁴ I.E. will point out later that “gazing” from where they were standing was permitted. As to why “gazing” is mentioned in our verse, see I.E. on verse 21. ²²⁵ Not to pass the boundary. I.E. will later explain why it was necessary for Israel to be charged twice.

AND THOU SHALT COME UP, THOU, AND AARON WITH THEE. A little above the boundary so as not to be too far from Israel, because after God finishes speaking the Decalogue, Israel will say to you, Speak thou with us, and we will hear (Ex. 20:16). I will now give the Gaon the answer to his question.²²⁶ God did not tell Moses to charge Israel not to gaze upon Him.²²⁷ He told Moses²²⁸ to charge the people²²⁹ not to pass over the boundary. For it was necessary to charge them at the very time of God’s revelation to listen and guard their lives.

footnotes: ²²⁶ See I.E. on verse 23. ²²⁷ As Saadiah maintains. ²²⁸ In verse 21. ²²⁹ A second time.

SO MOSES WENT DOWN UNTO THE PEOPLE, AND TOLD THEM. When Moses finished telling the people,²³⁰ he and Aaron went up the mountain beyond the border whereupon God immediately began to speak.

footnotes: ²³⁰ Not to break through the boundary.