AND THE LORD SAID UNTO MOSES: HEW THEE. Pesal lekha (hew thee)¹ (thee) appears to be unnecessary. Hence I.E. points out that Scripture occasionally uses this form. According to Weiser lekha is used for purposes of emphasis. is similar to lekh lekha (get thee out) (Gen. 12:1) and ve-attah kach lekha (take thou also unto thee) (Ex. 30:23).

footnotes: ¹ The term lekha

[LIKE UNTO THE FIRST.] The same size as the first. Saadiah Gaon says that the second tablets were more precious than the first, for the second tablets were given on a holy day, on the Day of Atonement. This was not the case with the first tablets. The first tablets descended² on the seventeenth day of Tamuz,³ 4:6. on a weekday. Furthermore, three covenants are mentioned with regard to the second tablets;⁴ (v. 10); I have made a covenant with thee and with Israel (v. 27); And he wrote upon the tables the words of the covenant (v. 28). and that it may go well with thee (Deut. 5:16) was inscribed on the second tablets;⁵ and the first tablets were broken. Now these things⁶ are similar to that which is seen in a dream.⁷ They neither help nor hinder.⁸ 52a; San. 30a, Divre chalomot lo ma’alin ve-lo moridin (that which is seen in a dream neither helps nor hinders). Both tablets had God’s writing on them.⁹ Furthermore, the first tablets were the work of God whereas the second tablets were the work of Moses.¹⁰

footnotes: ² Were brought down by Moses. ³ Ta’anit ⁴ They are: Behold, I make a covenant ⁵ But not on the first tablets. ⁶ The evidence adduced by Saadiah. ⁷ See I.E. on Gen. 2:11 where I.E. sarcastically claims that Saadiah Gaon’s interpretation came to him in a dream. ⁸ See Gitin ⁹ They were thus equally precious. ¹⁰ Thus the first tablets were more precious than the second ones.

AND BE READY BY THE MORNING, AND COME UP. This is the third time,¹¹ and each time Moses stayed on the mountain for forty days and forty nights.¹²

footnotes: ¹¹ That Moses ascended Mount Sinai after God’s revelation. ¹² Moses ascended the mountain after the revelation to receive the first set of tablets. He was then on the mountain for 40 days (Ex. 25:18). After Moses broke the tablets he spent 40 days in prayer on behalf of Israel (Deut. 10:11). Moses spent 40 days on the mountain when he received the second pair of tablets (v. 28). There are 120 days between the sixth of Sivan, when the revelation occurred, and the Day of Atonement, when Moses brought down the second pair of tablets. Hence Moses ascended the mountain three times between the sixth of Sivan and the tenth of Tishri.

AND NO MAN SHALL COME UP WITH THEE. Scripture states, And no man shall come up with thee, because Aaron and his sons ascended and descended the mountain with Moses after God revealed himself to Israel.¹³ Aaron also ascended the mountain with Moses before God’s revelation.¹⁴

footnotes: ¹³ Ex. 24:9. ¹⁴ Literally, the first time. See Ex. 19:24.

THROUGHOUT ALL THE MOUNT. Even somewhere far removed from the place of God’s glory.

AND HE HEWED TWO TABLES OF STONE…AND TOOK IN HIS HAND TWO TABLES OF STONE. It is Hebrew style to speak thus and say, and took in his hand two tables of stone.¹⁵ The verse does not say, and took in his hand the two tables.¹⁶ Our verse is similar to Then the Lord caused to rain upon Sodom and upon Gomorrah brimstone and fire from the Lord (Gen. 19:24).¹⁷ appears to be redundant. Scripture does not say, “from Himself.”¹⁸. We similarly find Scripture using the phrase the children of Israel five times in one verse.¹⁹ It is elegant to write thus.²⁰

footnotes: ¹⁵ Even though Scripture has already told us in the first part of the verse that the tablets were of stone. ¹⁶ Mentioned in the first part of the verse. ¹⁷ The second Lord ¹⁸ In place of from the Lord ¹⁹ Num. 8:19. ²⁰ See I.E. on Gen. 19:24 and the notes thereto.

AND THE LORD DESCENDED. Some say that and stood refers to the cloud,²¹ for God was passing by.²² Note that the mountain symbolizes²³ (he compared). Others render, he gave dominion. See Meijler and Krinsky. the celestial angels who are on a higher level than human beings, as the mountain is higher than the ground.²⁴

footnotes: ²¹ Rather than to the Lord. ²² As is indicated in verse 6. ²³ Hebrew, himshil ²⁴ Weiser.

AND PROCLAIMED THE NAME OF THE LORD. Note, it was the Lord who was proclaiming.²⁵ God thus taught Moses how to proclaim²⁶ (he taught him), as in Vat. Ebr. 38 rather than lamadnu (we learn), as in the printed texts. See next note. the name of the Lord.²⁷ 38. The printed texts read: We thus learn how Moses proclaimed the name of the Lord.

footnotes: ²⁵ The Lord proclaimed the name of the Lord. ²⁶ Reading yelammedno ²⁷ Translated according to Vat. Ebr.

AND THE LORD PASSED BY. Do not be amazed that the Lord called out, “the Lord,” for God alone is the knower, the content of his thought, and the object of his thought.²⁸, because He and what He knows, in this case the Lord, are one and the same. This is a very difficult concept.²⁹ towards explaining this concept. See p. 163 of Shlomo Pines’ translation. Saadiah Gaon says that the first Lord³⁰. is connected to and proclaimed.³¹ Now if this is so, then why didn’t the master of the cantillical notes³² connect them?³³ (and proclaimed) to the preceding word, panav. It does not connect it to Adonai, which follows. Actually, Scripture repeats the Lord’s name twice in our verse in the same manner that it repeats Abraham’s name in Abraham, Abraham (Gen. 22:11); Jacob’s name in Jacob, Jacob (Gen. 46:2); Moses’ name in Moses, Moses (Ex. 3:4).³⁴ Our verse is to be similarly read.³⁵ It is written³⁶ that there are thirteen attributes.³⁷ 17b. Saadiah Gaon said that the Lord’s glorious name³⁸ is included in the number. If so, then it is not an attribute.³⁹ He also says that the second time the divine name⁴⁰. is mentioned, it means Lord.⁴¹. Saadiah interprets this as, and YHVH proclaimed Adonai (Lord). According to Saadiah Gaon, YHVH YHVH (The Lord, the Lord) counts as two attributes. However, this is an error, for our verse does not read “Lord.”⁴². See note 41. The term Lord is an honorific substitute used by the reader.⁴³, he reads it as Adonai (Lord). Rabbi Nissim says that the phrase long-suffering⁴⁴. is really two attributes. God is long-suffering to the good and God is long-suffering to the bad. This too is incorrect, for an attribute is not to be added because of a change of persona.⁴⁵ Furthermore, God is long-suffering to the wicked,⁴⁶ not to the ones who have not sinned against Him.⁴⁷ Observe. Ve-nakkeh (clear) is an attribute unto itself.⁴⁸ (and that will by no means clear the guilty), which literally means clear, He shall not clear. Now “clear” is an attribute of mercy. He shall not clear is not an attribute of mercy. Hence the rabbis separated the two. See next note. The thirteen attributes end here.⁴⁹. Hence this comment may be taken as a general statement. According to the plain meaning of the text, ve-nakkeh lo yenakkeh⁵⁰ (and that will by no means clear the guilty) (v. 7) is one attribute,⁵¹ as referring to two attributes. See Yoma 86a, which interprets ve-nakkeh as referring to those who repent and lo yenakkeh to those who do not repent. for ve-nakkeh (clear) is an infinitive.⁵² It is similar to anneh (afflict) in anneh⁵³ is an infinitive. te’anneh oto⁵⁴ (if thou afflict them in any wise) (Ex. 22:22). Ve-nakkeh lo yenakkeh teaches that God will by no means clear the rebellious. God forgives only those who repent, as the prophets teach.⁵⁵ (and that will by no means clear the guilty) must apply only to those who do not repent. The word ve-nakkeh was therefore counted as one of the thirteen attributes.⁵⁶ is short for ve-nakkeh lo yenakkeh. The phrase poked avon avot (visiting the iniquity of the fathers) (v. 7) is also an attribute of mercy.⁵⁷; i.e., God does not clear the wicked, but he visits their sins on their children if their children are evil. So Filwarg. Filwarg interprets thus because I.E. considers ve-nakkeh as the last of the 13 attributes. Note that there are seven priestly garments.⁵⁸ However, the plate⁵⁹, the plate worn on the forehead of the high priest. See Ex. 28:36-38. was counted among the priestly garments⁶⁰ because it is similar to an ornament. Look. Eleven tribes⁶¹ were born in Paddan-aram. Benjamin alone was born in the land of Canaan.⁶² However, Scripture writes concerning all of them, These are the sons of Jacob, that were born to him in Paddan-aram (Gen. 35:26). It does so because Scripture speaks of the majority.⁶³ It is not concerned with excluding the one exception.⁶⁴ Scripture similarly states, Thy fathers went down into Egypt with threescore and ten persons (Deut. 10:22). However, Manasseh and Ephraim⁶⁵ did not descend to Egypt, for they were born there.⁶⁶ Now, they included the Lord’s revered name among the attributes even though it is a proper name.⁶⁷ I have already mentioned in the Torah portion Ve-Ellah Shemot that the name YHVH (Lord) is at times an adjective⁶⁸ and at times an attribute.⁶⁹ 38 reads: “The name YHVH is at times an adjective, that is, an attribute.” This reading is superior to the ones in the printed texts. The Lord, the Lord (YHVH YHVH) are two attributes.

footnotes: ²⁸ God proclaimed, The Lord, the Lord ²⁹ Maimonides devotes chapter 68 of the first part of The Guide of the Perplexed ³⁰ In the phrase, The Lord, the Lord ³¹ Saadiah reads our verse as follows: “And the Lord passed by before him, and the Lord proclaimed: The Lord.” ³² The individual who placed the cantillical notes in the Torah. I.E. does not identify this individual. ³³ The cantillical notes connect va-yikra ³⁴ In all these cases the name is repeated for emphasis. ³⁵ The names are connected to each other; i.e., our verse is to be read: The Lord, the Lord. ³⁶ In Rabbinic literature. ³⁷ In verses 6 and 7. See Rosh Ha-Shanah ³⁸ In the phrase “and the Lord proclaimed.” See note 31. ³⁹ The term Lord in the phrase “and the Lord proclaimed” is a proper name. Hence it should not be counted among the attributes. ⁴⁰ YHVH ⁴¹ Our verse reads, va-yikra, YHVH YHVH ⁴² Our verse does not read Adonai ⁴³ Whenever a reader of Scripture comes across the divine name YHVH ⁴⁴ Hebrew, erekh appayim ⁴⁵ The attribute does change because of the type of person to whom it is applied. ⁴⁶ The sinner. ⁴⁷ There is no reason for God to be long-suffering to the righteous. There is thus not even a change in persona. ⁴⁸ The phrase reads, ve-nakkeh lo yenakkeh ⁴⁹ According to Saadiah Gaon and Rabbi Nissim. So Krinsky and Weiser. However, their interpretation is questionable because I.E. himself later notes that the 13 attributes end with ve-nakkeh ⁵⁰ Literally, clear, He shall not clear. ⁵¹ One might take the phrase ve-nakkeh lo yenakkeh ⁵² Clear, He shall not clear, is another way of saying, He shall surely not clear, for when Scripture wants to emphasize a point it couples an infinitive with an imperfect. ⁵³ Anneh ⁵⁴ Literally, afflict, thou shalt afflict him. ⁵⁵ The prophets teach that God forgives those who repent. Hence ve-nakkeh lo yenakkeh ⁵⁶ Ve-nakkeh ⁵⁷ I.E. apparently considers it a continuation of ve-nakkeh lo yenakkeh ⁵⁸ See Ex. 28:4. ⁵⁹ Hebrew, tzitz ⁶⁰ The rabbis speak of eight priestly garments. ⁶¹ That is, ancestors of the tribes. The reference is to the 12 sons of Jacob. ⁶² Gen. 35:16-19. ⁶³ I.E. comments thus because he wants to prepare the reader for his next point, namely, that there are only 12 attributes. ⁶⁴ See I.E. on Gen. 35:26. ⁶⁵ Manasseh and Ephraim are listed among the 70 who descended to Egypt in Gen. 46:20. ⁶⁶ See I.E. on Gen. 46:23. ⁶⁷ Thus when the rabbis speak of 13 attributes they speak of the majority of the attributes, for the first “Lord” is not an attribute. It is a proper name. ⁶⁸ But not an attribute (Weiser). ⁶⁹ See I.E. on Ex. 3:15. Vat. Ebr.

[GOD.] The word El (God) is the third attribute.

MERCIFUL. Rachum (merciful) is the fourth attribute.

AND GRACIOUS. Chanun (gracious) is the fifth attribute.

LONG-SUFFERING. Erekh appayim (long-suffering) is the sixth attribute.

AND ABUNDANT IN GOODNESS. Rav chesed (abundant in goodness) is the seventh attribute. The word rav (abundant) is also connected to the word emet (truth).⁷⁰ (and abundant in goodness and truth). According to I.E. this should be read as if written, and abundant in goodness, and abundant in truth.

footnotes: ⁷⁰ Our verse reads, ve-rav chesed ve-emet

TRUTH. Rav emet (abundant in truth) is the eighth attribute.

KEEPING MERCY UNTO THE THOUSANDTH GENERATION. Notzer chesed la-alafim (keeping mercy unto the thousandth generation) is the ninth attribute.

FORGIVING INIQUITY. Nose avon (forgiving iniquity) is the tenth attribute.

TRANSGRESSION. Nose pesha (forgiving transgression) is the eleventh attribute.⁷¹ (forgiving iniquity and transgression and sin). I.E. believes that this should be interpreted as if written, forgiving iniquity, forgiving transgression, and forgiving sin.

footnotes: ⁷¹ Our verse reads, nose avon va-fesha ve-chatta’ah

SIN. Nose chatta’ah (forgiving sin) is the twelfth attribute.

CLEAR. Ve-nakkeh (and clear) is the thirteenth attribute.

[THE LORD.]⁷² The name of the Lord, when an adjective, includes angels⁷³ and humans, those above and those below.⁷⁴

footnotes: ⁷² After listing the 13 attributes I.E. goes on to explain them. ⁷³ Literally, the glorious ones. ⁷⁴ This may be taken to mean that the meaning of Lord is: Lord over the spirits and the bodies, Lord of those above and those below. However, see I.E. on Gen. 1:16: God is one. He is the creator of all. He is all.

GOD. The term El (God) means powerful. He wisely does that which is proper.

MERCIFUL. As in Like as a father hath mercy⁷⁵ upon his children (Ps. 103:13). He watches over them so that they do not fall.

footnotes: ⁷⁵ J.P.S. renders compassion.

GRACIOUS. As in for I am gracious (Ex. 22:26), to save the one who falls and is unable to rise.⁷⁶ (gracious) to mean compassionate.

footnotes: ⁷⁶ I.E. interprets chanun

LONG-SUFFERING. He does not become quickly angry at the wicked.

AND ABUNDANT IN GOODNESS. To the righteous and the wicked.

ABUNDANT IN TRUTH. He fulfills and keeps His word.

KEEPING MERCY. Keeping the mercy of a father⁷⁷ to his children, provided that the children are righteous.

footnotes: ⁷⁷ Remembering the acts of kindness performed by the father. See Rashi.

FORGIVING INIQUITY. Pay attention to what I am about to say.⁷⁸ (forgiving iniquity). However, Scripture often refers to sinners as being nose avon (bearing iniquity) (Lev. 5:1). I.E. thus points out that the same term may have two meanings. Look. Scripture writes, be thou strong therefore, and be to a man⁷⁹. (I Kings 2:2).⁸⁰ But was he⁸¹ not a man? Its meaning⁸². can only be, be a famous man of valor. However, Scripture writes, for I⁸³ am too old to be to a man⁸⁴. (Ruth 1:12).⁸⁵ Its meaning is, I am too old to be sexually approached by a man,⁸⁶. So Vat. Ebr. 38. Some printed editions read, ba-olam (in the world). This reading is incomprehensible. or, I am too old to be a woman to a man, for the speaker⁸⁷ was a female.⁸⁸, or, mi-heyot le-ish) can mean, be a famous man or to be sexually approached by a man. We thus see that the same term can have two meanings. Behold. That I⁸⁹may come⁹⁰. into her⁹¹ (Gen 34:21)⁹² refers to sexual intercourse, for Rachel was a female.⁹³ However, that came⁹⁴. in to thee this night⁹⁵ (Gen. 19:5) does not have the same meaning, for Lot was a man.⁹⁶ Now Scripture tells us that one who sins shall bear his iniquity (ve-nasa avono) (Lev. 5:1); that is, his sin shall not be forgiven except by the punishment which shall befall him. Ve-nasa (shall bear)⁹⁷ has the same meaning as tissa (shalt bear it) in And if thou scornest, thou alone shalt bear it (Prov. 9:12). However, Pharaoh said, Now therefore forgive (sa),⁹⁸ and nasa come from the same root, nun, sin, alef. I pray thee, my sin only this once (Ex. 10:17), because Moses was a righteous person.⁹⁹ does not mean bear my sin. It means forgive my sin. We thus see that nasa means both to bear and to forgive. The general rule is that Scripture is always expressing approbation when it tells us that someone bears his own sin. The term nasa is used in two ways in reference to sin. One, God will forgive the sinner. In this case it is for the benefit of the one whose sin is forgiven.¹⁰⁰ (forgiving iniquity) in our verse has a positive connotation. The second way in which this verb is used is to inform us that some evil person shall bear his sin.¹⁰¹ Now this term¹⁰². has a negative connotation for the one who must bear his sin, but it has a positive connotation for the one whose sin is forgiven, as in then he¹⁰³ shall bear (ve-nasa) her iniquity (Num. 30:16), for the sin will be removed from her¹⁰⁴ and be upon him.¹⁰⁵

footnotes: ⁷⁸ I.E. is going to point out that a word or a phrase may have more than one meaning. He does this because God is described in our verse as a nose avon ⁷⁹ That is, be a man. Hebrew, ve-hayita le-ish ⁸⁰ Translated literally. These words were addressed by David to his son Solomon. ⁸¹ Solomon. ⁸² The meaning of ve-hayita le-ish ⁸³ Naomi. ⁸⁴ Hebrew, mi-heyot le-ish ⁸⁵ Translated literally. ⁸⁶ Hebrew, be’ulah ⁸⁷ Naomi. ⁸⁸ We thus see that the terms “to be to a man” (ve-hayita le-ish ⁸⁹ Jacob. ⁹⁰ Hebrew, va-avo’ah ⁹¹ Rachel. ⁹² Translated literally. ⁹³ When Scripture uses the term “coming” with regard to a man coming to a woman, it means to have intercourse. ⁹⁴ Hebrew, ba’u ⁹⁵ This was addressed to Lot by the men of Sodom. ⁹⁶ We thus see that the phrase “come into” may mean to enter a person’s property or to have intercourse with. ⁹⁷ In Lev. 5:1. ⁹⁸ Sa ⁹⁹ And would not bear a grudge. The point is sa na chatati ¹⁰⁰ Thus nose avon ¹⁰¹ This is the sense in which this term is used in Lev. 5:1. ¹⁰² Nose avon ¹⁰³ The husband who forces his wife to violate her oath. ¹⁰⁴ The wife. ¹⁰⁵ The husband.

FORGIVING…TRANSGRESSION. Note that pesha (transgression) is a more serious violation than avon (iniquity), for the transgressor removes himself, as it were, from the authority of God.¹⁰⁶ Compare, tifsha (revolted)¹⁰⁷ comes from the same root as pesha. in then Edom revolted from under the hand of Judah (II Kings 8:22).¹⁰⁸ Now avon (iniquity) is less of a violation than pesha (transgression). It¹⁰⁹. refers to a deliberate violation of God’s command.

footnotes: ¹⁰⁶ The transgressor revolts against God. ¹⁰⁷ Tifsha ¹⁰⁸ There is a slight error in the quotation. I.E. apparently quoted from memory. ¹⁰⁹ Avon

[SIN.] The word chatta’ah means sin.¹¹⁰. Hence I.E.’s comment. Chatta’ah is a noun. It is not like the word chatta’ah (sinful) in ha-mamlakha¹¹¹. ha-chatta’ah (the sinful kingdom) (Amos 9:8), for the word chatta’ah in the latter is an adjective. The word chatta’ah (sin) takes in all sins committed in thought¹¹² and in error; avon relates to violations of the law committed verbally or in deed. Now we looked at the prayer which Moses offered because of the incident of the spies.¹¹³ Moses pronounced the name of the Lord.¹¹⁴ (YHVH) is slow to anger, and plenteous in lovingkindness, forgiving iniquity and transgression, and that will by no means clear the guilty. The latter is a noun. The attributes which follow were stated with regard to this name.¹¹⁵ describe the noun Lord. Moses did not mention the Lord’s name a second time;¹¹⁶, as it does here. that is, he did not mention the adjectival name of the Lord¹¹⁷ is an adjective. because the Lord wanted to destroy Israel.¹¹⁸ Moses did not mention El (God)¹¹⁹ because there was no reason to mention this attribute.¹²⁰ (God) means powerful. There was no reason to mention God’s power when begging Him not to destroy Israel. He also did not mention rachum (merciful)¹²¹ because the Israelites were not simpletons.¹²² Moses did not mention channun (gracious)¹²³ because no one oppressed Israel and they had no need to cry to God for help.¹²⁴ Moses mentioned erekh appayim (slow to anger)¹²⁵ because they were wicked. Moses noted¹²⁶ that God is plenteous in lovingkindness (ve-rav emet). Its meaning is that God is plenteous in lovingkindness to all.¹²⁷ Moses did not mention emet (truth)¹²⁸ because they were guilty.¹²⁹ Moses mentioned¹³⁰ that God forgives avon (iniquity) and pesha (transgression). He omitted chatta’ah (sin) because Israel did not err.¹³¹ refers to sins committed in error. Moses¹³² included himself among the Israelites and said, and pardon our iniquity (avonenu) and our sin (chattatenu) (v. 9) because of his great humility. Moses did not add the phrase pesha’enu (our transgression) because of his great saintliness, for Moses would not rebel.¹³³ (transgression) refers to rebellion.

footnotes: ¹¹⁰ The usual word for sin in Hebrew is chattat ¹¹¹ Biblical text has ba-mamlakha ¹¹² Lack of belief and the like. ¹¹³ Num. 14:18. ¹¹⁴ Num. 14:18 reads: The Lord ¹¹⁵ The attributes/adjectives slow to anger, and plenteous in lovingkindness, forgiving iniquity and transgression, and that will by no means clear the guilty ¹¹⁶ Num. 14:18 does not read, The Lord, the Lord ¹¹⁷ I.E. earlier pointed out that the second divine name in the phrase The Lord, the Lord ¹¹⁸ The adjectival meaning of the Lord is that God encompasses the world. This attribute would be out of place here, for Moses was only mentioning attributes of mercy. ¹¹⁹ In Num. 14:18. ¹²⁰ The term El ¹²¹ In Num. 14:18. ¹²² Simpletons are deserving of mercy (Weiser). ¹²³ In Num. 14:18. ¹²⁴ See note 72. ¹²⁵ In Num. 14:18. ¹²⁶ In Num. 14:18. ¹²⁷ To simpletons and to sinners (Weiser). ¹²⁸ In Num. 14:18. ¹²⁹ The truth of the matter is that they deserved to be punished. ¹³⁰ In Num. 14:18. ¹³¹ I.E. earlier pointed out that chatta’ah ¹³² In Num. 14:18. ¹³³ I.E. earlier explained that pesha

AND MOSES MADE HASTE. Those whose heads are empty say that when God said, and unto the fourth generation (v. 7) Moses hastened¹³⁴. lest the Lord add, and unto the fifth generation. This is a great error. The mind rebels against the thought that Moses would interrupt the Lord while He was speaking, for if Moses acted in this manner he would have immediately incurred the death penalty. It was only after the voice ceased¹³⁵ that Moses hastened to pray. Furthermore, the Decalogue reads the same.¹³⁶ Now all of Israel heard this.¹³⁷. How then could Moses even think that God would add, unto the fifth generation. There was no need to add “of them that hate Me”¹³⁸, as the Decalogue does. See Ex. 20:5. because He mentions, and that will by no means clear the guilty.¹³⁹ means that God will punish the children of the wicked if they follow in their father’s footsteps.

footnotes: ¹³⁴ And worshipped ¹³⁵ After God finished speaking. ¹³⁶ The Decalogue states that God visits the sins of the fathers unto the fourth generation (Ex. 20:5). ¹³⁷ All of Israel heard God say, unto the fourth generation ¹³⁸ There was no need to add “of them that hate Me” to unto the fourth generation ¹³⁹ See I.E.’s short commentary, where he explains that and that will by no means clear the guilty

[AND BOWED.] The word va-yikkod comes from a double root.¹⁴⁰. It is related to the word kadkod (skull). Moses placed his skull on the ground. Va-yikkod follows the paradigm of va-yittom (spent)¹⁴¹ is tav, mem, mem. The last mem is dropped in va-yittom. The same is true of the final mem of the root of va-yikkod. Furthermore, va-yikkod has the same vocalization as va-yittom. in and when the money was all spent (Gen. 47:15). Similarly va-yikkedu (then they bowed their heads) (Ex. 4:31) is similar to va-yittemu (were ended) (Deut. 34:8).¹⁴² Pay no heed to those who add roots because of a word’s form.¹⁴³ is vocalized like a word whose first letter is a nun. Compare, va-yippol from the root nun, peh, lamed. Some commentators therefore concluded that va-yikkod comes from a root beginning with a nun; i.e., va-yikkod comes from the root nun, kof, dalet and yiddemu from the root nun, dalet, mem. Hence I.E.’s comment. See I.E. on Ex. 4:31. The word yiddemu (they are still) in they are as still as a stone (Ex. 15:16) should be understood in this manner.¹⁴⁴ comes from the root dalet, mem, mem. It does not come from the root nun, dalet, mem.

footnotes: ¹⁴⁰ Its root is kof, dalet, dalet ¹⁴¹ The root of va-yittom ¹⁴² See note 137. ¹⁴³ Va-yikkod ¹⁴⁴ Yiddemu

AND HE SAID. The meaning of let the Lord, I pray Thee, go in the midst of us is, when we journey,¹⁴⁵ is, let the Lord, I pray Thee, go in the midst of us in all of our journeys; i.e., may God always be with us. as in And I will walk among you (Lev. 26:12).¹⁴⁶ is, I will be with you even when you are in exile. See I.E. on Lev. 26:11.

footnotes: ¹⁴⁵ The meaning of let the Lord, I pray Thee, go in the midst of us ¹⁴⁶ According to I.E. the meaning of And I will walk among you

FOR IT IS A STIFF NECKED PEOPLE. According to Rabbi Merinus, ki am kesheh oref hu (for it is a stiffnecked people) should be rendered, even though it is a stiffnecked people.¹⁴⁷ here has the meaning of even though. The word ki usually has the meaning of because. However, let the Lord, I pray Thee, go in the midst of us; for it is a stiff necked people makes no sense. Hence Rabbi Marinus’ comment. Similarly, refa’ah nafshi ki chatati lakh (heal my soul; for I have sinned against Thee) (Ps. 41:5) should be rendered, heal my soul; even though I have sinned against Thee.¹⁴⁸ makes no sense. Hence his comment. However, I believe that the meaning of refa’ah nafshi ki chatati lakh is, heal my soul because I confess¹⁴⁹ (for) is to be interpreted, for I confess. that I have sinned against Thee and I have become ill because of my sins. The meaning of our verse similarly is: I confess that it is a stiff necked people but pardon¹⁵⁰. [our iniquity and our sin].¹⁵¹

footnotes: ¹⁴⁷ In other words, the word ki ¹⁴⁸ Rabbi Marinus believes that heal my soul; for I have sinned against Thee ¹⁴⁹ In other words, ki ¹⁵⁰ “But pardon” is I.E.’s paraphrase of and pardon our iniquity and our sin ¹⁵¹ Our verse is to be interpreted, let the Lord, I pray Thee, go in the midst of us; for I confess that it is a stiff necked people; and pardon our iniquity and our sin.

AND HE SAID: BEHOLD, I MAKE A COVENANT. This is what for after the tenor of these words I have made a covenant with thee and with Israel (v. 27) refers to. The reference is to the conditions starting from Observe thou (v. 11). It is because of this¹⁵² that I will write a second pair of tablets. The latter shall serve as a document of witness. All of this, namely, that I have forgiven their sin, was because of your honor. I will therefore do marvels for you so that all who see you will marvel, and know that I have placed My glory upon you. The aforementioned is something that I have not wrought since the day that I created heaven and earth.¹⁵³. The reference is to the shining of Moses’ face. Observe. Scripture writes that at the time of Moses’ death, unlike the nature of all old people, his eye was not dim, nor his natural force abated (Deut. 34:7).

footnotes: ¹⁵² The commandments stated in this chapter verses 11-26. ¹⁵³ I.E.’s explanation of before all thy people I will do marvels, such as have not been wrought in all the earth, nor in any nation

[SUCH AS HAVE NOT BEEN WROUGHT IN ALL THE EARTH, NOR IN ANY NATION.] Its meaning is, such a thing has been unheard of among the nations. Rabbi Saadiah Gaon explains it as follows: such a thing has not been wrought in the land of Egypt,¹⁵⁴ (the earth) to mean the land. He interprets it as referring to the land of Egypt. from which you exited, or among any of the other nations.

footnotes: ¹⁵⁴ Saadiah understand ha-aretz

OBSERVE THOU. I believe that the Lord is addressing Moses.¹⁵⁵ God is telling Moses to keep these things¹⁵⁶ (shameru) His testimonies (Ps. 99:7) to mean Moses and Aaron transmitted the exact contents of God’s testimonies. They did not add or diminish anything from God’s dictum. See I.E. on Ps. 99:7. and to then relate them to the children of Israel. Shemor (observe) is to be taken in the sense of shameru (kept) in They¹⁵⁷kept His testimonies, and the statute that He gave them (Ps. 99:7), in accordance with the way I have explained it in its place.¹⁵⁸

footnotes: ¹⁵⁵ In other words, thou refers to Moses. ¹⁵⁶ Transmit the exact contents. I.E. explains They kept ¹⁵⁷ Moses and Aaron. See I.E. on Ps. 99:7. ¹⁵⁸ See note 156.

[BEHOLD, I AM DRIVING OUT BEFORE THEE.] Your opening words to Israel shall be,¹⁵⁹ in the sense of transmit precisely, he explains our verse as follows: transmit precisely that which I am commanding you this day. First tell Israel, behold, I am driving out before thee, etc. behold I am driving out before thee. ¹⁶⁰ This section¹⁶¹ is similar to Behold, I send an angel before thee (Ex. 23:20)¹⁶². and the section which precedes it (Ex. 23:12-19).¹⁶³

footnotes: ¹⁵⁹ Since I.E. interprets Observe thou ¹⁶⁰ What precedes was directed only to Moses. ¹⁶¹ Ex. 34:11-26. ¹⁶² That is, to the section that begins Behold, I send an angel before thee ¹⁶³ In other words, Ex. 34:11-26 is similar in content to Ex. 23:12-33. I.E. points out the aforementioned because the Sinai covenant was based on the laws contained in these chapters. Moses related the contents of Ex. 23:12-33 before bringing down the first tablets. He similarly related the contents of Ex. 34:11-26 to Israel after bringing down the second pair of tablets. See I.E.’s comments on verses 26 and 27 and the notes thereto.

[I AM DRIVING OUT.] The word goresh (I am driving out) is a transitive verb in the kal. It is the same case with the word gerushah (one divorced) in A widow, or one divorced (Lev. 21:14).

TAKE HEED TO THYSELF. This verse is similar to Thou shalt not bow down to their gods (Ex. 23:24).¹⁶⁴

footnotes: ¹⁶⁴ See note 163.

BUT YE SHALL BREAK DOWN THEIR ALTARS. This is similar to but thou shalt utterly overthrow them (Ibid.).¹⁶⁵

footnotes: ¹⁶⁵ See note 163.

[A JEALOUS GOD.] Scripture mentions a jealous God here as it does in the Decalogue.¹⁶⁶

footnotes: ¹⁶⁶ There is no parallel to this phrase in Ex. 23. Hence I.E.’s comment.

LEST THOU MAKE A COVENANT. This is similar to Thou shalt make no covenant with them, nor with their gods (Ex. 23:32).¹⁶⁷ Our verse adds, lest thou make a covenant…and their daughters go astray¹⁶⁸ as an explanation.

footnotes: ¹⁶⁷ See note 163. ¹⁶⁸ These verses have no parallel in Ex. 23:32. Hence I.E.’s comment.

[MOLTEN GODS.] The phrase “the gods of the nations” takes in all idol worship.¹⁶⁹. Scripture thus prohibits worshipping the gods of the nations. Now the term gods includes all gods. The question thus arises: Why does the earlier section speak of gods and our section of molten gods? The reason our verse reads molten gods is because of the golden calf.

footnotes: ¹⁶⁹ Ex. 23:33 reads, Thou shalt not make a covenant with them nor with their gods

[THE FEAST OF UNLEAVENED BREAD.] Scripture mentions the feast of unleavened bread here as it does in an earlier chapter.¹⁷⁰ Look. The feast of unleavened bread serves as a memorial, for Scripture states, for in it thou camest out from Egypt (Ex. 23:15). It is because of this that Scripture mentions the law dealing with the firstling of an ass (v. 20), which is also in memory of the Exodus from Egypt.¹⁷¹ We similarly find Scripture mentioning laws pertaining to the harvest¹⁷² along with the harvest festival,¹⁷³ namely, And when ye reap the harvest of your land, thou shalt not reap the corner of thy field, etc. (Lev. 23:22). It similarly mentions the laws pertaining to the harvest in the Torah portion Kedoshim Teheyu.¹⁷⁴ It is because Passover recalls the Exodus that Scripture mentions, All that openeth the womb is Mine (v. 19).¹⁷⁵

footnotes: ¹⁷⁰ Ex. 23:15. ¹⁷¹ However, it does not mention it in chapter 23. Hence I.E.’s comment. ¹⁷² Lev. 23:22. ¹⁷³ Lev. 23:15-21. ¹⁷⁴ Lev. 19:9. ¹⁷⁵ This too recalls the Exodus.

[THY CATTLE.] The word miknekha (thy cattle) is a feminine here.¹⁷⁶ (thou shalt sanctify as males) which governs miknekha is a feminine. (I.E. interprets tizachar as meaning, its males shall be sanctified). Hence miknekha must be a feminine. However, elsewhere miknekha is a masculine. Compare mikneh rav (a great multitude of cattle). There are many other nouns that are both masculine and feminine.¹⁷⁷

footnotes: ¹⁷⁶ According to I.E. the word tizachar ¹⁷⁷ See I.E. on Gen. 49:20.

SIX DAYS THOU SHALT WORK. Scripture earlier reads similarly.¹⁷⁸

footnotes: ¹⁷⁸ Ex. 23:12.

[IN PLOWING TIME AND IN HARVEST THOU SHALT REST.] Scripture states, in plowing time and in harvest thou shalt rest because human life is dependent principally on these activities. Anan,¹⁷⁹ may his name be erased like a cloud,¹⁸⁰. I.E. plays with the name Anan. Anan, may his name be erased, as an anan (cloud). says that the reference is to sexual relations.¹⁸¹ prohibits one from engaging in sexual intercourse on the Sabbath. Will Anan not be covered with shame? We will grant that it is in the hand of man to plow (charish).¹⁸² However, Anan is silent (yacharish)¹⁸³ (plowing) and yachcharish (is, or will be, silent). with regard to the word harvest.¹⁸⁴

footnotes: ¹⁷⁹ The founding father of the Karaites (second half of the eighth century). ¹⁸⁰ Hebrew, anan ¹⁸¹ According to Anan, in plowing time…thou shalt rest ¹⁸² At the time of his choosing. ¹⁸³ He does not comment. I.E. plays with the words charish ¹⁸⁴ If plowing pertains to intercourse then harvesting must refer to childbirth. Now a person can refrain from intercourse on the Sabbath but he cannot prevent his wife from giving birth on the Sabbath. Hence Anan commented on “plow” but refrained from commenting on the “harvest” because it does not fit in with his interpretation.

Scripture does not mention the Sabbatical year in this section.¹⁸⁵ What we ordinarily mean by a full day consists of the movement of the upper sphere¹⁸⁶ from east to west in twenty-four hours. A day of the sun¹⁸⁷ consists of three hundred and sixty-five days and about a quarter of a day, for this is how long it takes the sun to make a circuit from its point of departure in the west until it returns to its place.¹⁸⁸ Those who know the science of the constellations will understand this.

footnotes: ¹⁸⁵ As it does in Ex. 23:11. ¹⁸⁶ The diurnal sphere. ¹⁸⁷ That is, a year. I.E. refers to a year as a day of the sun because it takes the sun a year to circle the earth. According to I.E. our verse may be interpreted to mean six sun days; i.e., six years shall you work your field but in the seventh sun year you shall rest. Our verse may thus be interpreted as referring both to the Sabbath and to the Sabbatical year (Krinsky). ¹⁸⁸ Of departure. That is, it takes the sun a year to circle the heavens.

AND THE FEAST OF INGATHERING. Scripture states this¹⁸⁹ in two places.¹⁹⁰ Scripture there reads, at the end of the year (Ex. 23:16) because the end of the year is the beginning of the next year.¹⁹¹ even though the Feast of Ingathering (Sukkot) falls on the 15th day of the first month of the new year, because the end of the year is the beginning of the next year. This is the proof.¹⁹² The sun enters the constellation of Libra¹⁹³ close to the tenth day.¹⁹⁴ The new year never occurs after the end of the festival of Sukkot. Scripture therefore reads, at the turn of the year.¹⁹⁵ Do not rely on Samuel’s circuits.¹⁹⁶ Only rely on Rav Ada’s circuit¹⁹⁷ even though it requires two adjustments. One, because the sun at times travels in a longer circuit and at times it travels in a shorter circuit. This difference is not in the sun’s movement, for the sun always travels in a consistent course. Its speed only appears to vary when viewed against a point in the sphere of the constellations.¹⁹⁸ A second adjustment has to be made because of the movement of the epicycle at the head of Aries.¹⁹⁹

footnotes: ¹⁸⁹ The Feast of Ingathering. ¹⁹⁰ Here and in Ex. 23:16. ¹⁹¹ That is, Scripture reads, at the end of the year ¹⁹² For another interpretation, see Meijler. ¹⁹³ The constellation of Tishri. ¹⁹⁴ Of Tishri. ¹⁹⁵ Even though the new year is calculated from the first day of Tishri, it really begins at the start of fall. ¹⁹⁶ In calculating the year, according to Samuel, it takes the sun exactly 365 and a quarter of a day (6 hours) to complete its annual circuit. See I.E. on Ex. 12:1 and the notes thereto. ¹⁹⁷ According to Rav Ada it takes the sun 365 days, five hours, 55 minutes, and 25 seconds to complete its annual circuit. ¹⁹⁸ The point in the sky where the sun appears at the start of each of the four seasons (Krinsky). ¹⁹⁹ The sun was believed to move in an epicycle when at the head of Aries. This slows down its annual cycle.

THREE TIMES IN THE YEAR. Scripture mentions the God of Israel in this section²⁰⁰. He is not called the Lord God, the God of Israel as here. because of the incident of the golden calf.²⁰¹ (Ex. 32:4). Hence Scripture here emphasizes that it is the Lord who is God of Israel.

footnotes: ²⁰⁰ In Ex. 23:17 the same law appears. However, there God is referred to as the Lord God ²⁰¹ The worshippers of the calf said, This is thy god, O Israel

FOR I WILL CAST OUT. Scripture explains in this chapter what it does not mention in the earlier one,²⁰² for there was no need to mention it in the earlier chapter.²⁰³ Now since God commanded²⁰⁴ all male Israelites to see His face,²⁰⁵ and all of Israel is doing His will, the Lord will undoubtedly guard their land from their enemies. Scripture explains this point very clearly.²⁰⁶

footnotes: ²⁰² Scripture here explains why Israel will have no reason for trepidation when they go on their pilgrimages. It does not mention this in chapter 23. ²⁰³ For the earlier chapter was stated before Israel made the golden calf (Krinsky). ²⁰⁴ In verse 23. ²⁰⁵ Three times a year. ²⁰⁶ In verse 24.

[NEITHER SHALL ANY MAN COVET THY LAND.] I will make your neighbors so fearful that they will not even covet your land.²⁰⁷ might be taken to mean that the Land of Israel is not a very desirable land. Hence I.E.’s comment. They certainly will not think of waging war.

footnotes: ²⁰⁷ Neither shall any man covet thy land

THE CHOICEST FIRST-FRUITS OF THY LAND. Scripture reads similarly in the earlier chapter.²⁰⁸ These are the conditions.²⁰⁹ From Now these are the ordinances (Ex. 21:1) until And six years (Ex. 23:10) consists of ordinances. The high priest and the judge, namely, the king, are obligated to study them and know them.²¹⁰ The obligations of the congregation, which are the same as those noted here,²¹¹ are then mentioned.²¹²

footnotes: ²⁰⁸ Ex. 23:19. ²⁰⁹ These (vs. 11-26) are the conditions which Israel must accept if God is to renew His covenant with Israel. ²¹⁰ There was thus no reason to repeat them here. ²¹¹ In our chapter, verses 11-26. ²¹² In Ex. 23:12-33.

AND THE LORD SAID. Even though these things were already written,²¹³. Moses wrote them again with the Decalogue.²¹⁴ This section was therefore written twice.

footnotes: ²¹³ Ibid ²¹⁴ Before getting the second pair of tablets. “The matter of the second of the second Tablets was like that of the first in every respect,” Nahmanides on verse 28, Chavel translation.

AND HE WAS THERE. Many think that Moses spent eighty days on the mountain until God gave him the tablets.²¹⁵ They are mistaken. On the contrary, the words of our ancient sages²¹⁶ 47:12. are, as I have already noted, correct.²¹⁷ Look, Moses spent forty days on the mountain until God gave him the first tablets. Scripture clearly states, and Moses was in the mount forty days and forty nights (Ex. 24:18).²¹⁸ Moses himself similarly states, So I fell down before the Lord the forty days and forty nights (Deut. 9:25).²¹⁹. Moses then²²⁰ said everything that is recorded in the section starting with the words See Thou sayest unto me (Ex. 33:12). Moses then descended and hewed the tablets and personally brought them up to Mount Sinai. Observe, Scripture states, And the Lord passed by before him (v. 6), and later goes on to say, And he was there with the Lord forty days and forty nights; he did neither eat bread, nor drink water. As was his practice the first time, so was his practice the second time.²²¹

footnotes: ²¹⁵ Forty days for the first tablets and 40 days in prayer (Deut. 9:18), which culminated with the giving of the second tablets (Krinsky). It should be noted that while I.E. rejects this opinion here, he appears to accept it in Deut. 10:1 (Sarim). ²¹⁶ According to the sages of the Talmud, Moses spent 120 days on Sinai. See Shemot Rabbah ²¹⁷ See I.E. on Ex. 33:10. ²¹⁸ This is stated with regard to the first tablets. ²¹⁹ In prayer on behalf of Israel. The rabbis assume that this took place on mount Sinai, for Scripture states before the Lord ²²⁰ At the end of the 40 days of prayer. ²²¹ As Moses spent 40 days on Sinai the first time, so did he spend 40 days the second time. Moses thus spent 120 days on Sinai, 80 days when receiving the tablets and 40 in prayer.

AND HE WROTE UPON THE TABLES. God wrote upon the tablets,²²² (and He wrote) is God. for Scripture explicitly states, and I will write upon the tables the words that were on the first tables, which thou didst break (v. 1).

footnotes: ²²² According to I.E. the subject of va-yikhtov

THAT MOSES KNEW NOT THAT THE SKIN OF HIS FACE SENT FORTH BEAMS WHILE HE TALKED WITH HIM. The meaning of while He talked with him is, while God talked with him. This occurred because the glory²²³ was seen upon Moses’ face. Moses’ face therefore shone like the brightness of the firmament.

footnotes: ²²³ God’s glory.

[SENT FORTH BEAMS.] The word karan (sent forth beams) is related to the word karnayim (rays) in Rays hath He at His side (Hab. 3:4),²²⁴ means a horn. Hence the word karan. Literally, it means horned. I.E. therefore explains that karan should be understood as sent forth beams. for the opening part of the verse explicitly states, And a brightness appeareth as the light. Now since Rays hath He at His side follows,²²⁵ follows And a brightness appeareth as the light. our verse repeats the same idea in different words²²⁶ (rays) hath He at His side means the same as And a brightness appeareth as the light. Hence karnayim means rays; similarly the word karan in our verse, which is etymologically related to it, means rays. as is the custom of Scripture. May the bones of Chivi the transgressor²²⁷ be crushed, for Chivi said that Moses’ face turned dry as a horn²²⁸ (the skin of his face sent forth horns) as the skin of his face horned, i.e. turned hard as a horn. because he did not eat bread. Chivi similarly explains, and they were afraid (v. 30) as meaning they were afraid because Moses’ face was ugly. Now why did this cursed wretch not open his eyes. A person will only fear to approach someone because there is something strange in him which he has never ever seen before.²²⁹ There is no person who has never looked upon the face of a corpse that does not fear to approach a dead body. Furthermore, if this is the case,²³⁰ why was the veil not always upon the face of Moses? Why did Moses always remove the veil (v. 33) when he spoke with Israel? Did Chivi not see that when Moses was one hundred and twenty years old (Deut. 34:7) his eye was not dim, nor his natural force abated? This was most certainly so²³¹ when Moses was eighty years old.²³²

footnotes: ²²⁴ Keren ²²⁵ That is, since Rays hath He at His side ²²⁶ This is known as parallelism. The point is karnayim ²²⁷ For Chivi see I.E. on Ex. 14:23 and the notes thereto. ²²⁸ Chivi interprets karan or panav ²²⁹ People are used to seeing ugly people. Hence there was no reason why the Israelites should have feared to approach Moses. ²³⁰ That the people feared to approach Moses because of his ugliness. ²³¹ That Moses’ face was fresh and youthful rather than dry as a horn as Chivi maintains. ²³² Moses was 80 years old at the time of the Exodus. See Ex. 7:7.

AND WHEN AARON. Who was first in rank.

AND ALL THE CHILDREN OF ISRAEL. The reference is to the leaders with whom it was the practice of Moses to speak. Scripture similarly states, And Moses called unto them²³³ (v. 31).

footnotes: ²³³ The reference is to Aaron and the rulers.

RETURNED UNTO HIM. This shows that they turned away from Moses after they went out to meet him because they were greatly frightened.

AND AFTERWARD. Afterward all the children of Israel who stood at the foot of the mount came near.

AND HE GAVE THEM IN COMMANDMENT. All of the conditions already mentioned.²³⁴

footnotes: ²³⁴ Verses 11-26.

A VEIL. Masveh (veil) is a garment (kesut).²³⁵ and kesut come from the same root (samekh, vav, heh) and have the same meaning. Some say that the word suto (vesture) in And his vesture in the blood of grapes (Gen. 49: 11)²³⁶ is similar. Do not be amazed that the vav in masveah is enunciated while the vav is suto is silent, for we find the same with the words avlatah (wickedness) (Hos. 10:13) and olatah (iniquity) (Job 5:16).²³⁷ We similarly find ul yamim (an infant of days) (Is. 65:20) and avilim (urchins) (Job. 19:18);²³⁸ and avilim come from the same root. However, the vav is not sounded in ul. el tokh ha-machneh (within the camp) (Deut. 23:11) and also va-yevatter otam ba-tavekh (and divided them in the midst) (Gen. 15:10).²³⁹ and tavekh come from the same root. However, the vav is silent in tokh. Similarly masveh and suto. Some say that the light was renewed upon Moses’ face every time Moses came to the tent of meeting and spoke with God. When Moses left the tent the light remained²⁴⁰ as long as he related God’s words to the children of Israel. When Moses finished speaking he put on the veil, for he knew that the light would depart and his face would return to its prior state. It would be an insult to Moses if the Israelites saw his face without light radiating from it. Moses therefore put on the veil. However, when he came in to speak with God he would remove²⁴¹ 38. However, some of the printed editions have “he would put.” This appears to be an error. See Netter and Weiser. the veil to receive the light. Rabbi Saadiah Gaon says that the light was not removed from Moses’ face until the day of his death. Therefore Moses’ eye was not dimmed.²⁴² This is correct. However, Saadiah says that Moses put on the veil so that the Israelites would not be afraid when they quarreled with each other.²⁴³ However, I believe that Moses put on a veil out of respect to the light which God newly created upon his face. He did not want Israel to constantly see it. He wanted them to see it only when he spoke God’s words. He removed the veil when he came into the tent of meeting to speak with God face to face. This is the meaning of But when Moses went in, etc. (v. 34).

footnotes: ²³⁵ It is a garment which covers the face (Krinsky). According to I.E., masveh ²³⁶ See I.E. on Gen. 49:11 and the notes thereto. ²³⁷ They come from the same root. ²³⁸ Ul ²³⁹ Tokh ²⁴⁰ Upon Moses’ face. ²⁴¹ So Vat. Ebr. ²⁴² When he reached the age of 120. See Deut. 34:7. ²⁴³ That is, when they had a dispute and came to Moses for judgment, for the light on Moses’ face would prevent them from presenting their case freely (Weiser).

AND THE CHILDREN OF ISRAEL SAW THE FACE OF MOSES, THAT THE SKIN OF MOSES’ FACE SENT FORTH BEAMS. Observe. The meaning of and Moses put the veil back upon his face²⁴⁴ is not to be taken as a perfect but as an imperfect. is that Moses always acted in this manner.²⁴⁵ This was his practice in dealing with the Israelites until the day that God’s glory gathered him to Himself. Moses’ grave is unknown,²⁴⁶ the Lord being merciful unto him.²⁴⁷ is a quote from Genesis 19:16 which I.E. applied to Moses. Blessed is He who chose Moses and placed His holy spirit in him.

footnotes: ²⁴⁴ In other words, ve-heshiv ²⁴⁵ Scripture is not describing something that happened once but something which Moses continually practiced. ²⁴⁶ Since I.E. mentions Moses’ death he notes that Moses’ grave is unknown. ²⁴⁷ So that his grave not become an object of worship. The Lord being merciful unto him