AND UNTO MOSES HE SAID. All that God mentioned from above¹ until now² consisted of the conditions that Moses was to place before Israel. God then told Moses, after you make the covenant with Israel you, Aaron, Aaron’s sons, and seventy of the elders of Israel, namely, the holy first-born, shall come up unto Me.

footnotes: ¹ From Ex. 20:19. ² Ex. 23:33.

AND MOSES ALONE SHALL COME NEAR. Do not be amazed that God first said, Come up³ (come up) is in the second person. unto the Lord (v. 1) and then, And Moses alone shall come near unto the Lord,⁴ rather than, and you will come near unto the Lord,⁵ for this is Hebrew style.⁶ We thus read, Then the Lord caused to rain upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven (Gen. 19:24), the meaning of which is, from Him.⁷ is another way of saying from Him, as Scripture is referring to the Lord in the third person. I.E.’s point is that Gen. 19:24 is grammatically consistent, for the entire verse is in the third person. However, Samuel said, And the Lord sent Jerubbaal, and Bedan, and Jephthah, and Samuel (I Sam. 12:11). Samuel did not say, and me.⁸ There are many such instances.

footnotes: ³ Aleh ⁴ This is in the third person. ⁵ In other words, why does Scripture switch from the second to the third person? ⁶ Not to be grammatically consistent. ⁷ From the Lord ⁸ To be consistent, Samuel should have employed a pronoun, for Samuel is the speaker. Thus I Sam. 12:11 is not grammatically consistent. We thus see that not all verses in Scripture are grammatically consistent.

AND MOSES CAME. Scripture does not mention that Moses came down from the mountain⁹ because there was no need to do so.¹⁰ The meaning of And Moses came and told the people all the words of the Lord is, and Moses came in the midst of the camp of Israel and told the people all the positive and negative commandments that are codified between ye your-selves have seen (Ex. 20:19) and for they will be a snare unto thee (Ex. 23:33).¹¹

footnotes: ⁹ Ex. 20:18 tells us that Moses went up to Mount Sinai. Scripture never tells us that he came down. However, now God tells Moses to go up to Mount Sinai. Thus Moses, at some point after Ex. 23:33, must have come down from the mountain. ¹⁰ For if we find God telling Moses to come up, it is obvious that Moses had previously come down from the mountain. According to I.E., Moses came down from the mountain after he received the Book of the Covenant. ¹¹ That is, all the commandments contained in the Book of the Covenant.

AND ALL THE ORDINANCES. Which he placed before them. They are mentioned in this portion.¹².

footnotes: ¹² The Torah portion Mishpatim

AND ALL THE PEOPLE ANSWERED. As if they were one person.¹³ (answered) is in the singular. It literally means, and he answered. Hence I.E.’s comment.

footnotes: ¹³ Va-ya’an

AND MOSES WROTE. After Moses related all the words of God, the commandments, and the ordinances, he wrote them down. This is what the Book of the Covenant consists of.

AND BUILDED AN ALTAR UNDER THE MOUNT. At the place where Israel stood at the time that the Torah was given. The word va-yiven (and builded) is to be read as if written twice. Our verse is to be read as if written: and he builded twelve pillars.¹⁴

footnotes: ¹⁴ Our verse is to be read as follows: and builded an altar under the mount, and builded twelve pillars, according to the twelve tribes of Israel.

AND HE SENT THE YOUNG MEN OF THE CHILDREN OF ISRAEL. The reference is to the young men who were the sons of the chosen¹⁵ (the chosen). Vat. Ebr. 38 has ha-bekhorim (the first-born). See I.E. on verse 1. elders who were to go up on the mountain with Moses.

footnotes: ¹⁵ Our texts have ha-bachurim

WHO OFFERED BURNT-OFFERINGS. This is what and shalt sacrifice thereon (Ex. 20:21) refers to.

Scripture mentions that oxen were offered as peaceofferings because many people partook of the peaceofferings.¹⁶

footnotes: ¹⁶ Peace offerings were eaten by the celebrants. Since many celebrants (see previous note) partook of the offerings, oxen, which provide a substantial amount of meat, were sacrificed. Sheep and goats may also be brought as peaceofferings. However, they do not provide the same amount of meat as oxen. Hence I.E.’s comment.

AND MOSES TOOK HALF OF THE BLOOD. Of the burnt and peaceofferings.

[BASINS.] The word agganot (basins) refers to round vessels. Compare, aggan ha-sahar (round goblets) (Cant. 7:3). It is ajan in Arabic.

AND HALF OF THE BLOOD. Of the burnt and peaceofferings he dashed against the altar for God. Observe, the word agganot is to be read as if written twice. Moses placed half of the blood in basins, and he also placed the other half of the blood in basins.¹⁷

footnotes: ¹⁷ According to I.E. our verse should be read as if written: and Moses took half the blood and put it in basins; and the other half he put in other basins and dashed the blood against the altar.

AND HE TOOK. When Moses read the Book of the Covenant to the elders and they accepted it upon themselves, he then took the remaining half of blood¹⁸ and sprinkled it upon the people, that is, the elders, for they stood for all of Israel.¹⁹ We similarly find the same regarding the bullock offered for an error made by the congregation. We read there, And the elders of the congregation, who were representing all of Israel, shall lay their hands upon the head of the bullock (Lev. 4:15).

footnotes: ¹⁸ The half that had not been dashed on the altar. ¹⁹ It would have been impossible for Moses to sprinkle the blood upon all of the people. Hence I.E.’s comment.

[AND SPRINKLED IT UPON THE PEOPLE.] This sprinkling²⁰ is like and sprinkled it upon Aaron, and upon his garments (Lev. 8:30).

footnotes: ²⁰ Moses sprinkled the blood upon their garments (Krinsky).

[BEHOLD THE BLOOD OF THE COVENANT.] Moses called it the blood of the covenant.

THEN WENT UP MOSES. Scripture does not mention the mountain because there was no need to do so.²¹

footnotes: ²¹ It is clear from the context that Moses and those who accompanied him went up on Mount Sinai.

AND THEY SAW THE GOD OF ISRAEL. In a prophetic vision. It is similar to I saw the Lord sitting on His throne (I Kings 22:19; II Chron. 18:18).

[A PAVED WORK OF SAPPHIRE STONE.] Saadiah Gaon says that the sappir (sapphire) is white.²² He offers the phrase livnat ha-sappir as proof.²³ (paved of) means whiteness of. Compare, lavan (white). Thus according to the Gaon the meaning of livnat ha-sappir is the whiteness of sapphire. However, this is not the case. The sappir comes in no color but red.²⁴ stone with sapphires, or he did not know what a sapphire was. The fact that it is the style of Scripture to repeat itself in different words proves this. Now it is written, Her princes were purer than snow, They were whiter than milk (Lam. 4:7). We thus see that Scripture repeats itself in different words. The verse continues, They were more ruddy in body than rubies, Their polishing was as of sapphire (sappir) (Ibid.). The term sappir thus has the same connotation as rubies.²⁵ Furthermore, if livnat ha-sappir means like the whiteness of sapphire what reason is there for Scripture to say, like a work?²⁶, which according to Saadiah Gaon means like a work of the whiteness of stone. It should have read, like the appearance of.²⁷ rather than ki-ma’aseh livnat ha-sappir. Actually, the word livnat is etymologically related to the word levanah (brick). It is like the word cheshkat (darkness of)²⁸ in Darkness of waters (Ps. 18:12), which is etymologically related to the word chashekhah (darkness) (Gen. 15:12). Now the paved work of sapphire stone (livnat ha-sappir) was similar to the vision of the sapphire stone which had the form of a throne²⁹. seen by Ezekiel in his prophetic vision (Ezek. 1:26; 10:1).

footnotes: ²² That is, sapphire stones have a white color. ²³ According to Saadiah Gaon the word livnat ²⁴ The usual color of sapphires is blue. However, white and yellow sapphires are also quite common. They never come naturally in red. I.E. either did not identify the sappir ²⁵ They both allude to the color red. ²⁶ Scripture reads, ki-ma’aseh livnat ha-sappir ²⁷ The whiteness of sapphire. In other words, Scripture should have read, kimareh livnat ha-sappir ²⁸ Both words are in the construct and are similarly vocalized. ²⁹ See Ezek. 10:1: Then I looked, and, behold, upon the firmament that was over the head of the cherubim, there appeared above them as it were a sapphire stone, as the appearance of the likeness of a throne

AND THE LIKE OF THE VERY HEAVEN FOR CLEARNESS. Its meaning is, beneath the paved work of sapphire stone there was the likeness of the very heaven. The latter refers to the ice-like firmament that was stretched over the heads of the beasts Ezekiel saw in his vision (Ezek. 1:22). Now our verse reads, and they saw the God of Israel. However, in Ezekiel Scripture reads, This is the living creature that I saw under the God of Israel (Ezek. 10:20).³⁰ Scripture was being brief.³¹ The creature was under the firmament, and the firmament was under the throne of glory. All of this was under God the revered.³²

footnotes: ³⁰ I.E.’s point is that in Ezekiel, God is described as sitting on a throne which was upon a platform held up by four beasts. However, here the throne and the creatures are omitted. ³¹ Here. In other words, we must transpose elements of Ezekiel’s vision to complete the account of the vision described in our verse. ³² That Moses and the elders saw God sitting upon a throne. God’s throne was upon an icy firmament held up by four creatures.

AND UPON THE NOBLES. The word atzile (nobles of) is similar to the word u-me’atzilehah (from its nobles).³³ The term elders³⁴ is not used because the term nobles include Nadab and Abihu.³⁵

footnotes: ³³ Translated according to I.E. See I.E. on Is. 41:9. ³⁴ Verse 1 tells us that the elders accompanied Moses. Hence I.E.’s comment. ³⁵ Who also accompanied Moses. Nadab and Abihu were nobles, not elders. See Rashi and Ramban.

[HE LAID NOT HIS HAND.] Its meaning is: that they saw God and did not die, as I will explain in my comments on the verse for man shall not see Me and live (Ex. 33:20).

[AND DID EAT AND DRINK.] They came down from the mountain happy.

AND DID EAT. The peaceofferings which their young people sacrificed.

AND DRINK. In happiness. Rabbi Judah Ha-Levi says that the meaning of and did eat is, they had to eat even though they enjoyed the splendor of God’s presence. Scripture mentions this because Moses lived for forty days and forty nights without eating and drinking, as is noted in the next section.³⁶

footnotes: ³⁶ Verse 18. Actually verse 18 only tells us that Moses was on Mount Sinai for 40 days. However, Deut. 9:9 tells us that Moses did not eat or drink during those forty days.

AND THE LORD SAID UNTO MOSES: COME UP TO ME INTO THE MOUNT. And be there until I give you [the tables of stone, and the law, etc.].³⁷ A Spanish sage³⁸ said that the first tablets which were the work of God,³⁹ (ma’aseh) God. which means were finished by God, were created the same size as the ark.⁴⁰ means put into their final form by God. For the size of the ark, see Ex. 25:10. The second tablets also were The work of God, who is the One who created everything.⁴¹ However, Moses finished the second tablets.⁴² A finished product is called a work. We thus read, va-yemaher la’asot⁴³ comes from the same root as the word ma’aseh (work).oto (and he hastened to dress it) (Gen. 18:7). The sage said this because Scripture reads, tables of stone⁴⁴ and does not employ the term stones as it does in reference to the second tablets.⁴⁵, which literally means tables of stones. It refers to the first tablets as luchot even (tables of stone). The Spanish sage assumed that the phrase luchot even refers to a perfectly created stone, whereas luchot avanim refers to stones which require additional work (Filwarg). Now I pointed out to the above sage that Scripture states,⁴⁶ When I was gone up into the mount to receive the tables of stone (avanim)⁴⁷ (Deut. 9:9). Furthermore, Scripture there⁴⁸ employs the phrase luchot avanim (tables of stone) three times.⁴⁹ The meaning of luchot even (tables of stone) therefore⁵⁰, and the distinction that the sage made between them is untenable. is tables made of stone and not of wood.⁵¹ The Gaon says that which I have written is connected to tablets of stone and not to the law and the commandment,⁵². for God only wrote the Ten Statements.⁵³ He explains that the meaning of the law is the written law and that of the commandment is the oral law, as all the commandments were given to Moses on Sinai during the days that Moses was on the mountain. It is similarly written, But as for thee, stand thou here by Me (Deut. 5:28).⁵⁴. However, I believe that the law refers to the first and fifth statements of the Decalogue,⁵⁵ and and the commandment refers to the other eight statements.⁵⁶ to that which immediately precedes it.

footnotes: ³⁷ In other words, we should interpret our verse as if the term “until” was in the text. ³⁸ I.E. does not identify him, nor can we. ³⁹ Ex. 32:15 tells us that the tablets were the work of ⁴⁰ Which was their final form. According to this sage, work of God ⁴¹ That is, He created both sets of tablets. ⁴² See Ex. 34:1. Hence the second tablets are not referred to as God’s work. ⁴³ The word la’assot ⁴⁴ In our verse and in Ex. 31:18. ⁴⁵ Ex. 34:4. Scripture refers to the second tablets as luchot avanim ⁴⁶ With regard to the first tablets. ⁴⁷ Literally, stones. ⁴⁸ In Deut. 9:9,10,12. ⁴⁹ All of which are in reference to the first tablets. ⁵⁰ That is, in view of the fact that Scripture refers to both tablets as luchot avanim ⁵¹ It other words, it does not mean perfectly created stones. ⁵² Which immediately precedes which I have written ⁵³ Which He inscribed on the tablets of stone. ⁵⁴ The verse continues, and I will speak unto thee all the commandments, and the statutes, and the ordinances, which thou shalt teach them ⁵⁵ The only two positive commandments in the Decalogue. ⁵⁶ Which are negative commandments. Hence Scripture refers to them by two different terms. Thus the entire verse deals with the Decalogue. Furthermore, we can now connect which I have written

AND MOSES ROSE UP. We may logically conclude that Joshua left the camp of Israel with Moses and stayed beneath the mountain until Moses came down. Observe, Joshua knew nothing about the making of the golden calf.⁵⁷ There is no reason to ask, what did Joshua eat?⁵⁸ Joshua gathered the manna which was around the camp and ate it daily.

footnotes: ⁵⁷ Hence he could not have been in the camp. ⁵⁸ Since he was outside of the camp.

AND UNTO THE ELDERS. The known elders, namely, the elders who saw God the revered.

AND, BEHOLD AARON. Aaron⁵⁹ was also a first-born.⁶⁰ 1:13). See Krinsky and Filwarg. It is possible that Hur was a first-born too and he was one of the seventy. Both of them were to judge in place of Moses until Moses came back. I have already explained⁶¹ that Jethro only came in the second year.⁶²

footnotes: ⁵⁹ Aaron, like the 70 elders, was a first-born. See I.E.’s comment on verse 1. ⁶⁰ This contradicts the Rabbinic opinion that Miriam was the eldest (Shemot Rabba ⁶¹ See I.E. on Ex. 18:1. ⁶² In other words, this occurred before Moses appointed judges over Israel. If judges had been appointed over Israel, Moses would not have found it necessary to appoint Aaron and Hur as judges in his place.

AND MOSES WENT UP…AND THE CLOUD COVERED. The cloud had already covered the mountain on the sixth day of the month.⁶³ (covered) is to be taken as a pluperfect, meaning: had already covered.

footnotes: ⁶³ The cloud did not now cover the mountain. It covered the mountain on the sixth day of the third month, the day that God revealed the Decalogue. Moses ascended the mountain seven days later. Va-yekhas

AND THE GLORY OF THE LORD ABODE. This means that the glory of God had already abode, for Scripture clearly states, And the Lord came down upon mount Sinai. (Ex. 19:20).⁶⁴ (abode) is a pluperfect. Furthermore, Scripture states, but Moses drew near unto the thick darkness where God was (Ex. 20:18).⁶⁵

footnotes: ⁶⁴ Which shows that God’s glory was previously on the mountain. According to I.E., va-yishkon ⁶⁵ Also this verse shows that God’s glory was previously on the mountain.

AND THE CLOUD COVERED IT.⁶⁶ The cloud covered Moses and no one was able to see him.

footnotes: ⁶⁶ Literally, and the cloud covered him. There is no neutral form in Hebrew. Thus “him” can refer either to the mountain or to Moses. Hence I.E.’s comment.

AND THE SEVENTH DAY HE CALLED UNTO MOSES. There is no reason for the Gaon’s question, “Why didn’t Moses go up to the top of the mountain when he went up at first?”⁶⁷ Moses was not able to go up⁶⁸ without permission.⁶⁹

footnotes: ⁶⁷ Verse 13 tells us that Moses went up the mountain. Our verse tells us that God called unto Moses to come up, i.e., to come up to the top (see I.E. on verse 18). The question thus arises, why didn’t Moses immediately go up to the top of the mountain? ⁶⁸ To the top of the mountain. ⁶⁹ Without a specific call to go up to the top of the mountain.

AND THE APPEARANCE. Now the mountain was entirely covered by a cloud. God’s glory was on top of the mountain. God the revered was seen there in the form of burning fire.

AND MOSES ENTERED…AND WENT UP INTO THE MOUNT. Its meaning is, and Moses went up to the top of the mount where God’s glory was.

AND MOSES WAS IN THE MOUNT. He did not come down. Scripture writes concerning these forty days, I did neither eat bread nor drink water (Deut. 9:9). This is a great wonder. There never was such a miracle before.