IN THE THIRD MONTH. Scripture should have said, “And they journeyed from Rephidim and they encamped in the wilderness of Sinai, in the third month after their going forth from the land of Egypt,” just as it said above concerning the wilderness of Sin.¹³¹. But [Scripture’s manner of expression here is] due to the fact that their coming into the wilderness of Sinai was an occasion for joy and a festival to them, and that since they left Egypt they had been yearning for it. They knew that they would receive the Torah there, for Moses had told them what was said to him, Ye shall serve G-d upon the mountain.¹³² And to Pharaoh also he said, Let us go, we pray thee, three days’ journey, into the wilderness and sacrifice unto the Eternal our G-d.¹³³, 5:3. For this reason, Scripture begins the section with the statement that in the third month… the same day that the month began,¹³⁴ they came there [as they had eagerly anticipated]. Following this opening, Scripture reverts [to the usual style] as in the other journeys: And they journeyed from Rephidim.¹³⁵ Now here too Scripture should have said “and they journeyed from Rephidim and encamped in the wilderness of Sinai.” Instead it writes, and they came to the wilderness of Sinai. This is because Scripture’s intent is to state that as soon as they came to the wilderness of Sinai and saw the mountain in front of them, they encamped in the wilderness and did not wait until they would enter a spot better for encampment. Instead, they camped in the wilderness or in Horeb,¹³⁶ which was a waste land before the mountain. This is the purport of the verse; and they encamped in the wilderness, and there Israel encamped before the mount.¹³⁵ It is possible that they separated from their midst all the mixed multitude that was among them,¹³⁷ and the children of Israel alone camped before the mountain while the mixed multitude was behind them. For the Torah was given to Israel, as He said, Thus shalt thou say to the house of Jacob, and tell the children of Israel,¹³⁸ and this is the meaning of the expression, and there Israel encamped.¹³⁵ It may be that [the name “Israel”] is mentioned as a mark of honor at the time of their acceptance of the Torah. Now Rashi wrote: “And they journeyed from Rephidim. What need was there for Scripture to state again expressly from where they set forth on the journey? Is it not already stated that they were encamped in Rephidim¹³¹. and it is thus evident that they journeyed from there? It [i.e., the intent of the verse] is to declare that their departure from Rephidim was like their encampment¹³⁹ in the wilderness of Sinai. Just as their encampment¹³⁹ [in the wilderness of Sinai] was with repentance,¹⁴⁰, which is in the singular, thus indicating that Israel encamped before the mountain as one man and with one mind, “while all other encampments were with murmerings and with dissension” (Rashi, quoting Mechilta). so also was their departure [from Rephidim] with repentance.”¹⁴¹ Thus Rashi’s language. But I have not understood this. It says in connection with all journeys: and they pitched [camp] *in Elim;*¹⁴² *And they took their journey from Elim… and they came unto the wilderness of Sin;*¹⁴³ *And they journeyed from the wilderness of Sin… and encamped in Rephidim;*¹⁴⁴, 17:1. and so the entire section of Mas’ei¹⁴⁵ is written [with the name of the place whence they set forth on the journey repeated after it had already been mentioned that they had encamped there]. The intent of the repetition by Scripture is that there were no other encampments between them. In the Mechilta, we find the following text¹⁴⁶ [on the same theme that Rashi mentioned, but presented in such a form that the above difficulties are eliminated]: “And they departed from Rephidim and came to the desert of Sinai.¹³⁵ Has it not already been stated in the section of the Torah dealing with all stages of the journey [from Egypt to the Jordan]: *And they journeyed from Rephidim, and pitched in the wilderness of Sinai?*¹⁴⁷ And what need is there for Scripture to state here, and they came to the desert of Sinai? It [i.e., the intent of the verse] is to declare that their departure from Rephidim [was like their encampment in the wilderness of Sinai], etc.” The purport of this text of the Mechilta is to explain why, on account of certain new details mentioned there,¹⁴⁸, Verses 9 and 14. Scripture repeated in the section of Eileh Mas’ei¹⁴⁵ all stages of the journey from Elim and Rephidim mentioned here, although this journey [from Rephidim to the wilderness of Sinai] is mentioned in identical language both here and there. It was for this reason that [the Mechilta] was compelled to interpret that [the Scriptural restatement] was on account of the above analogy: [Just as their encampment at Sinai was with repentance, so also etc.].

footnotes: ¹³¹ Above, 17:1: And all the congregation of the children of Israel journeyed from the wilderness of Sin… and encamped in Rephidim ¹³² Above, 3:12. ¹³³ Ibid. ¹³⁴ Mechilta on the verse here, and mentioned in Rashi. ¹³⁵ Verse 2. ¹³⁶ Deuteronomy 4:10. ¹³⁵ Verse 2. ¹³⁷ Numbers 11:4. See also above, 12:38. ¹³⁸ Verse 3. ¹³⁵ Verse 2. ¹³¹ Above, 17:1: And all the congregation of the children of Israel journeyed from the wilderness of Sin… and encamped in Rephidim ¹³⁹ “Encampment.” In our Rashi: “coming.” ¹³⁹ “Encampment.” In our Rashi: “coming.” ¹⁴⁰ The repentance is indicated by the word vayichan ¹⁴¹ See above, 17:7, for their sin in Rephidim. The present analogy between their coming into the wilderness of Sinai, which was surely in a spirit of repentance, as explained above, and their departure from Rephidim, thus teaches us that their departure was also with repentance. ¹⁴² See Numbers 33:9. ¹⁴³ Above, 16:1. ¹⁴⁴ Ibid. ¹⁴⁵ Numbers 33:1-49. ¹⁴⁶ Mechilta on the verse here. ¹³⁵ Verse 2. ¹⁴⁷ Numbers 33:15. ¹⁴⁸ Ibid. ¹⁴⁵ Numbers 33:1-49.

AND MOSES WENT UP UNTO G-D. From the day they arrived at Mount Sinai, the cloud covered the mountain and the Glory of G-d was there. It is with reference to this that Scripture says, And the Glory of the Eternal abode upon Mount Sinai, and the cloud covered it six days,¹⁴⁹ i.e., before the Giving of the Torah. It is for this reason that Scripture says here, And Moses went up unto G-d, meaning that he went up to the edge of the mountain to be ready for Him, but he did not penetrate the thick darkness where G-d was.¹⁵⁰, 20:18. And the Eternal called unto him from the top of the mountain, saying: Thus shalt thou say to the house of Jacob. And Rabbi Abraham ibn Ezra wrote that the expression, and He called unto him, is an antecedent, meaning that He had called him [to come up to the mountain] and he went up to Him. But this does not appear to me to be correct, for the calling [mentioned in Scripture after Moses ascended the mountain] was: Thus shalt thou say to the house of Jacob. Now Ibn Ezra explains the verse to mean as follows: “And the Eternal called unto him to say¹⁵¹, which is generally taken to mean “saying,” as meaning “to say.” The sense of the verse is thus: And Moses went up to G-d, for He had called him out of the mountain to tell him, “Thus shalt thou say to the house of Jacob, etc.” to him, Thus shalt thou say to the house of Jacob.” But this is not correct. The meaning of the expression, he went up unto G-d, and the Eternal called unto him, is that Moses went up towards the Glory of G-d, which was abiding on the mountain to declare the Ten Commandments to Israel, and with His Great Name [the Tetragrammaton] He would speak with Moses, as is the meaning of the verse, If there be a prophet among you, etc.¹⁵² (Verses 6-8). See also Ramban in this chapter, further, Verse 20.

footnotes: ¹⁴⁹ Further, 24:16. ¹⁵⁰ Ibid. ¹⁵¹ Thus Ibn Ezra here interprets the word leimor ¹⁵² Numbers 12:6. If there be a prophet among you, I the Eternal do make Myself known unto him in a vision… My servant Moses is not so… with him do I speak mouth to mouth, even manifestly, and not in dark speeches

AND I BROUGHT YOU UNTO MYSELF. I.e., “to the place of My Glory, namely, this mountain where My Presence abides there with you.” Now Onkelos translated: “and I brought you near to My service.” [To avoid a literal translation], Onkelos adapted an expression of respect towards Him Who is on high.

AND YE WILL KEEP MY COVENANT. I.e., “the covenant which I have made with your fathers to be a G-d unto them and to their seed after them.”¹⁵³ Rabbi Abraham ibn Ezra explained it as referring to the covenant which Moses was to make with Israel after the Giving of the Torah, as he said, Behold, the blood of the covenant, which the Eternal hath made with you in agreement with all these words.¹⁵⁴ By way of the Truth, [that is, the mystic lore of the Cabala, the verse is to be understood as meaning] that “you should keep My covenant to cleave unto Me, for if thou shalt indeed hearken unto My voice and do all that I speak,¹⁵⁵, 23:22.

footnotes: ¹⁵³ Genesis 17:7. ¹⁵⁴ Further, 24:8. ¹⁵⁵ See Ibid.

then ye shalt be Mine own ‘s’gulah’ (treasure) from among all peoples.”¹⁵⁶ This means that “you will be a treasure ‘in My hand,’” for a king does not hand over a precious object into the hand of another [for permanent possession]. The word s’gulah here is similar in meaning to the expression: ‘us’gulath’ (and treasure) such as kings and the provinces have as their own.¹⁵⁷ FOR ALL THE EARTH IS MINE. This is similar in meaning to the verses: Which the Eternal thy G-d hath allotted unto all the peoples… But you hath the Eternal taken.¹⁵⁸ And thus He said, “And I have set you apart from the peoples, that ye should be Mine¹⁵⁹ [own] treasure.” It may be that the word s’gulah connotes “attachment.” [The sense of the verse would then be: “and you shall be attached to Me from among all peoples], for unto Me is the earth called kol (all),” as I have explained on the verse, And the Eternal had blessed Abraham ‘bakol’ (in all things).¹⁶⁰ The student learned [in the mystic lore of the Cabala] will understand. Similarly, And ye shall be unto me¹⁶¹ means that “you will be Mine in a special sense, and not as the rest of the peoples.” And so did the Rabbis interpret it in the Mechilta:¹⁶² “And ye shall be unto Me. As though it were possible to say it, [He is stating], ‘I shall neither appoint nor delegate [any power] to rule over you, but I Myself will rule over you.’ And thus it says, Behold He that keepeth Israel doth neither slumber nor sleep.”¹⁶³

footnotes: ¹⁵⁶ Here in Verse 5. ¹⁵⁷ Ecclesiastes 2:8. ¹⁵⁸ Deuteronomy 4:19-20. ¹⁵⁹ Leviticus 20:26. ¹⁶⁰ Genesis 24:1 (Vol. I, pp. 290-292). ¹⁶¹ Verse 6. ¹⁶² Mechilta, ibid. ¹⁶³ Psalms 121:4.

A KINGDOM OF PRIESTS. This means that you shall be a kingdom of My servants.

AND A HOLY NATION. I.e., to cleave unto the Holy G-d, just as He said, Ye shall be holy, for I the Eternal your G-d am Holy.¹⁶⁴ Thus He has assured them [of life] in this world and in the World to Come.¹⁶⁵, Note 346.

footnotes: ¹⁶⁴ Leviticus 19:2. ¹⁶⁵ See Seder Beshalach

AND MOSES CAME AND CALLED FOR THE ELDERS OF THE PEOPLE, AND SET BEFORE THEM ALL THESE WORDS. This means that he said to them: “Behold, I have presented before you the words [of G-d]. Choose you this day¹⁶⁶ if you will do so.” Therefore, they answered him, All that the Eternal hath spoken we will do.¹⁶⁷ This is similar in meaning to the verse: See, I have set before thee this day life and good, and death and evil,¹⁶⁸ and also: And these are the ordinances which thou shalt set before them,¹⁶⁹ meaning that they are to say if they choose to observe them and accept [them] upon themselves. It is for this reason that it says there, And Moses came and told the people all the words of the Eternal, and all the ordinances; and all the people answered with one voice, and said, All the words which the Eternal hath spoken will we do.¹⁷⁰, 24:3. Similarly, And this is the law which Moses set before the children of Israel¹⁷¹ means that Moses asked the generation that was to come into the Land whether they would accept the Torah upon themselves, for he was about to make a covenant with them in the plains of Moab, just as he had done with their fathers in Horeb.¹⁷², 28:69. And the Gaon Rav Saadia¹⁷³, Verse 9:31, Note 230. said that the expression, and he set before them, is similar in meaning to the expression, put it in their mouth,¹⁷⁴ [this being a reference to the Oral Law, which is the commentary to the Written Law]. But the correct interpretation is only as I have explained. And all the people answered together.¹⁷⁵ This also means that Moses called together the elders of the people, who are their wise men and their judges, for theirs is [the power of] choice. And he set before them all these words in the presence of the whole congregation, since it was with reference to all the people that G-d had commanded, Thus shalt thou say to the house of Jacob, and tell the children of Israel.¹⁷⁶ But they did not wait for the counsel and decision [of the elders, but readily], all the people answered together — both small and great¹⁷⁷ — and said, All that the Eternal hath spoken will we do.¹⁷⁵ And so it says again, and all the people answered with one voice, and said: All the words which the Eternal hath spoken will we do.¹⁷⁸

footnotes: ¹⁶⁶ Joshua 24:15. ¹⁶⁷ Verse 8. ¹⁶⁸ Deuteronomy 30:15. ¹⁶⁹ Further, 21:1. ¹⁷⁰ Ibid. ¹⁷¹ Deuteronomy 4:44. ¹⁷² Ibid. ¹⁷³ Mentioned here in Ibn Ezra. On Rav Saadia Gaon, see Seder Va’eira ¹⁷⁴ Deuteronomy 31:19. ¹⁷⁵ Verse 8. ¹⁷⁶ Above, Verse 3. ¹⁷⁷ II Kings 23:2. ¹⁷⁵ Verse 8. ¹⁷⁸ Further, 24:3.

VAYASHEV MOSHEH’ THE WORDS OF THE PEOPLE UNTO THE ETERNAL. This means that Moses returned¹⁷⁹ in the sense of “returning,” and not of “reporting”: “he returned to G-d with the words of the people.” “And there was no need to mention that ‘he went up to the mountain,’ since Scripture speaks here briefly” (Ibn Ezra). before Him to the mountain with the people’s answer. Now everything is revealed to Him, and He did not inquire of him, “What did this people answer you?” It is similar in meaning to the verse: And the Eternal heard the voice of your words, when ye spoke unto me.¹⁸⁰ And when Moses came before Him, the Holy One, blessed be He, said, Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and may also believe thee forever.¹⁸¹ Then Moses said before Him,¹⁸², i.e., the words they had said, “Master of the universe, etc.” On the significance of this interpretation of Ramban, see further, Note 186. “Master of the universe, your children are people of faith, and they accept upon themselves whatever You will speak.” The above usage [of the word vayashev as meaning “returning” or “coming back”] is also found in the verse, ‘vayashivu’ unto them word… and they showed them the fruit of the Land,¹⁸³ which means: “They [i.e., the spies] came back to them with the things which they saw.” [It cannot mean that “they reported” to them], for afterwards Scripture says there, And they told him, and said.¹⁸⁴, Verse 27. [Hence, vayashivu in the preceding verse must mean that “they came back” with the things they had seen.]¹⁸⁵ here means that “Moses came back” with the words of the people to G-d. Actually, however, as Ramban continues to explain, he did not report them, as everything was revealed to Him. This differs with Ibn Ezra’s interpretation, as explained in the following note. There is thus no need for Rabbi Abraham ibn Ezra’s interpretation on this point.¹⁸⁶, why does it say again at the end of Verse 9, and Moses told the words of the people unto the Eternal? To remove this difficulty, Ibn Ezra said that vayageid Mosheh (and Moses told) in Verse 9 means that “Moses had already told the words of the people to G-d.” It is thus clear that Ibn Ezra explained vayashev Mosheh in Verse 8 as meaning that Moses “reported” the words of the people to G-d. Hence, Ibn Ezra’s difficulty and his forced solution. Ramban, however, explains vayashev Mosheh as meaning that Moses returned to G-d to report these words. Actually, there was no need to report them, as explained above. Then G-d said to him, Lo, I come unto thee, etc. (Verse 9), and finally vayageid Mosheh: Moses told these words to G-d, i.e., that His children are men of faith and that they accept upon themselves whatever He will speak. “There is thus no need for Ibn Ezra’s interpretation on this point,” as Ramban succinctly puts it.

footnotes: ¹⁷⁹ Ramban thus interprets the word vayashev ¹⁸⁰ Deuteronomy 5:25. ¹⁸¹ Verse 9. ¹⁸² This is the sense of the conclusion of Verse 9: and Moses told the words of the people unto the Eternal ¹⁸³ Numbers 13:26. ¹⁸⁴ Ibid. ¹⁸⁵ Similarly, vayashev Mosheh ¹⁸⁶ Ibn Ezra asks the following question: Since it says in Verse 8, ‘vayashev Mosheh’ the words of the people unto the Eternal

IN A THICK CLOUD. This is the thick darkness where G-d was,¹⁸⁷ and all the people saw it and recognized it as such, as it is said, And the appearance of the Glory of the Eternal was like devouring fire on the top of the mount in the eyes of the children of Israel.¹⁸⁸, 24:17.

footnotes: ¹⁸⁷ Further, 20:18. ¹⁸⁸ Ibid.

IN ORDER THAT THE PEOPLE MAY HEAR WHEN I SPEAK WITH THEE. Rabbi Abraham ibn Ezra commented that there were among the Israelites people who doubted the existence of prophecy. And even though it is written, and they believed in the Eternal, and in His servant Moses,¹⁸⁹ it is said there, and ‘Israel’ saw,¹⁸⁹ but not “all Israel.” It is this which they said to him [after the Giving of the Torah], This day we have seen that G-d doth speak with man, and he liveth,¹⁹⁰ for at first they did not believe so. This is the meaning of the verse here, in order that the people may hear when I speak with thee, the Ten Commandments, and also believe in thee forever, i.e., “that you are My prophet,” for henceforth the matter of prophecy will be confirmed to them. [Thus far the words of Ibn Ezra.] This is not correct. The children of Abraham never doubted prophecy, as they had always believed in it since the time of their forefathers. Scripture already has stated so: *And the people believed, and they heard that the Eternal hath remembered the children of Israel;*¹⁹¹ and they believed in the Eternal, and in His servant Moses.¹⁸⁹ Even though it does not say there, “and all the people [believed]” or “all Israel believed,” neither does it say here “that ‘all the people’ may hear.” The correct interpretation appears to me to be that G-d said to Moses: “I come to thee in a thick cloud, so that you should draw near to the thick darkness¹⁸⁷ in order that the people may hear when I speak. They themselves will be prophets when I speak, not [necessitating] that it should be confirmed to them through others,” just as it is said, When the Eternal said unto me: Assemble Me the people, and I will make them hear My words, that they may learn to fear Me all the days.¹⁹² “And they may also believe in thee forever, i.e., through all the generations. And if there will arise among them a prophet or dreamer of dreams¹⁹³, 13:2. to refute your words, they will deny him at once, for they have already seen with their own eyes and heard with their own ears that you have reached the highest stage in prophecy. Through you, will become clear to them that which is written: If there be a prophet among you, I the Eternal make Myself known unto him in a vision, I do speak with him in a dream. My servant Moses is not so; he is trusted in all My house; with him do I speak mouth to mouth.”¹⁹⁴ It is for this reason that He said, “in order that the people may hear when I speak with thee, for they will hear when I speak out of the midst of the fire,¹⁹⁵ and they will know that it is I the Eternal Who speaks to you. They will believe in My words and also in you forever.” Similarly, that which the people said, This day we have seen that G-d doth speak with man, and he liveth,¹⁹⁵ was to state: “Now the thing has been confirmed to us with the sight of our own eyes, as was the wish of G-d [that we should all become prophets]. Henceforth, Go thou near,¹⁹⁶, Verse 24. for we know that you have reached the great stage in prophecy, and hear all that the Eternal our G-d may say… and we will hear it from you, and do it,¹⁹⁶, Verse 24. for your prophecy has been confirmed to be above that of all prophets.” Now I have seen the Mechilta where it is written:¹⁹⁷ “In order that the people may hear when I speak with thee. This teaches that the Holy One, blessed be He, said to Moses: ‘Behold, I will call you from the top of the mountain, and you will come up,’ as it is said, and the Eternal called Moses to the top of the mount, and Moses went up.¹⁹⁸ And they may also believe in thee forever, i.e., ‘in you and also in the prophets who are destined to arise after you.’” The words of the Mechilta incline towards the opinion of Rabbi Abraham ibn Ezra.¹⁹⁹

footnotes: ¹⁸⁹ Above, 14:31. ¹⁸⁹ Above, 14:31. ¹⁹⁰ Deuteronomy 5:21. ¹⁹¹ Above, 4:31. ¹⁸⁹ Above, 14:31. ¹⁸⁷ Further, 20:18. ¹⁹² Deuteronomy 4:10. ¹⁹³ Ibid. ¹⁹⁴ Numbers 12:6-8. ¹⁹⁵ Deuteronomy 5:21. This verse had been used by Ibn Ezra to bring proof that before the Revelation there were some Israelites who still doubted the existence of prophecy. Ramban is now to interpret the true purport of the verse. ¹⁹⁵ Deuteronomy 5:21. This verse had been used by Ibn Ezra to bring proof that before the Revelation there were some Israelites who still doubted the existence of prophecy. Ramban is now to interpret the true purport of the verse. ¹⁹⁶ Ibid. ¹⁹⁶ Ibid. ¹⁹⁷ Mechilta on the verse here. ¹⁹⁸ Further, Verse 20. ¹⁹⁹ Since the Mechilta states that “they may believe in you and also ‘in all the prophets,’” it would indicate that prophecy itself was still doubted, as Ibn Ezra wrote.

V’KIDASHTAM’ TODAY AND TOMORROW. Rashi explained: “V’kidashtam means ‘and thou shalt prepare them.’” And so is the opinion of Onkelos. A similar usage is found in the verse: I have commanded ‘lim’kudashai’ (“those who are prepared for Me” or “My consecrated ones”),²⁰⁰ and also in the following verse: ‘hithkadshu’ (prepare yourselves) for tomorrow.²⁰¹ Rabbi Abraham ibn Ezra explained it as meaning that they should bathe themselves in water. But if so, what is the sense of today and tomorrow when bathing was required only once? The correct interpretation is that they should sanctify themselves by separating from their wives, and from all uncleanness, for he who guards [himself] from being defiled by uncleanness is called ‘m’kudash’ (consecrated), just as it is said with reference to the priests, *There shall none defile himself for the dead;*²⁰² They shall be holy unto their G-d.²⁰³, Verse 6. And it is further written, because the priests had not sanctified themselves,²⁰⁴ that is to say, they had not purified themselves. Similarly, And David answered the priest, and said unto him: To a certainty women have been kept from us about these three days; when I came out, the vessels of the young men were holy.²⁰⁵ And it is known that [before the Giving of the Torah the people] bathed themselves in water, this being derived logically from the required washing of garments.²⁰⁶, as Ibn Ezra did, as meaning that they shall bathe themselves in water, for that requirement can be derived from the express commandment, and let them wash their garments (here, Verse 10). Hence, v’kidashtam must mean as Ramban explained it. The reasoning for the requirement of bathing or immersion is found here in the Mechilta: “And let them wash their garments. And whence do we know that immersion was also required? I reason as follows: If immersion is required in cases where washing of garments is not required (see Leviticus 15:16), is it not logical that immersion is also required in this case where washing of garments is expressly mentioned?” And so did the Rabbis say in the Mechilta:²⁰⁷ “There is no case where washing of garments is required in the Torah without the requirement of immersion [of one’s body].”

footnotes: ²⁰⁰ Isaiah 13:3. ²⁰¹ Numbers 11:18. ²⁰² Leviticus 21:1. ²⁰³ Ibid. ²⁰⁴ II Chronicles 30:3. ²⁰⁵ I Samuel 21:6. ²⁰⁶ In other words, it is not necessary to explain v’kidashtam ²⁰⁷ Mechilta, ibid.

THE ETERNAL WILL COME DOWN IN THE SIGHT OF ALL THE PEOPLE. I.e., so that all the people will behold His coming down, meaning that they will see the appearance of the Glory of the Eternal like devouring fire on the top of the mount,²⁰⁸ but they will not see G-d, for it is written, for man shall not see Me and live.²⁰⁹, 33:20.

footnotes: ²⁰⁸ Further, 24:17. ²⁰⁹ Ibid.

WHEN ‘HAYOVEIL’ (THE RAM’S HORN) SOUNDETH LONG, THEY SHALL COME UP TO THE MOUNT. “The Hebrew word hayoveil denotes a ram’s horn, and the horn used here was that of Isaac’s ram.”²¹⁰ Thus Rashi’s language. But I have not understood this, for Isaac’s ram was burnt as a whole-offering,²¹⁰ and horns and hoofs were completely burnt in whole-offerings.²¹¹ Perhaps the Holy One, blessed be He, shaped the ashes of the horn [of Isaac’s ram] and restored it to what it was originally. But in my opinion, this Agadah (homily) contains a secret. Thus they²¹², is unknown to me. have said that this Voice [heard on Mount Sinai, as stated in Verse 16], was that of Pachad Yitzchak (the Fear of Isaac).²¹³ (Vol. I pp. 388-389). And in Bachya’s commentary here (Vol. II, p. 172 of my edition): “This is the Pachad Yitzchak which they perceived at Mount Sinai.” It is for this reason that Scripture says, and all the people that were in the camp trembled.²¹⁴” (Bachya, ibid.) At this manifestation of G’vurah²¹⁵. they did not grasp the commandment itself but only a voice.²¹⁶

footnotes: ²¹⁰ Genesis 22:13. ²¹⁰ Genesis 22:13. ²¹¹ Leviticus 1:9 and 13. ²¹² Evidently, a reference to the masters of Cabala. The source of this statement, i.e., that the Voice heard on Mount Sinai was that of Pachad Yitzchak ²¹³ Genesis 31:42.. See Ramban, ibid. ²¹⁴ Verse 16. “Just as it says [in Genesis 27:33], in the case of Isaac: And Isaac trembled ²¹⁵ Literally: “strength.” But here it denotes one of the Ten Emanations, the one which is synonymous with Pachad Yitzchak ²¹⁶ Deuteronomy 4:12. See also Ramban further on Verse 19.

AND MOSES WENT DOWN FROM THE MOUNT UNTO THE PEOPLE, AND SANCTIFIED THE PEOPLE. This verse teaches that the command expressed in the [above] verse, And the Eternal said unto Moses: Go unto the people and sanctify them,²¹⁷ was also given to him on the mountain which Moses ascended everytime that he was about to speak to Him. In the Mechilta, the Rabbis have explained:²¹⁸ “This teaches that Moses did not turn to his personal affairs nor go to his house at all, but he went directly from the mount unto the people.”

footnotes: ²¹⁷ Above, Verse 10. ²¹⁸ Mechilta on the verse here.

MOSES SPOKE, AND G-D ANSWERED HIM BY A VOICE. In the Mechilta, the Rabbis have said²¹⁹ that this verse refers to the time of the Giving of the Torah, when Moses was proclaiming the commandments to Israel, as Rashi has written. By way of the plain meaning of Scripture, the verse here does not yet speak of this. It is rather [to be explained as follows]: The Glorious Name²²⁰ came down upon the mountain²²¹ on the third day, and Moses brought forth the people out of the camp to meet the Glory which appeared to them, and they stood at the nether part of the mount.²²² Moses went up near to the head of the mountain, where the Glory was, in a place designated for himself, and he spoke with Israel, teaching them what to do. The Israelites heard the Voice of G-d answering Moses and commanding him, but they did not understand what He said to him. Thus He commanded Moses the precepts mentioned further on in this section: *Go down, charge the people;*²²³ Go, get thee down, and thou shalt come up, thou, and Aaron with thee, etc.²²⁴ This happened before the Giving of the Torah and also during the time when the Ten Commandments were given, for Moses did not go up to the top of the mount unto the thick darkness where G-d was²²⁵ until after the Giving of the Torah. And so he said, “I stood between the Eternal and you at that time, to declare unto you the word of the Eternal; for you were afraid because of the fire, and went not up into the mount, saying²²⁶ [that you will not ascend] as I did go up.” Some scholars²²⁷ explain that the Israelites were very much afraid of the voice of the horn which waxed louder and louder,²²⁸ and Moses would say to them at first: “Direct your thoughts, for now you will hear the Voice in such a manner,” and immediately G-d answered him by a voice.

footnotes: ²¹⁹ Mechilta here. The language is that of Rashi. ²²⁰ Deuteronomy 28:58. ²²¹ Verse 20. ²²² Verse 17. ²²³ Verse 21. ²²⁴ Verse 24. ²²⁵ Further, 20:18. ²²⁶ Deuteronomy 5:5. ²²⁷ I have not been able to identify them. See my Hebrew commentary, p. 387, Note 5. ²²⁸ Verse 19 before us.

AND THE ETERNAL CAME DOWN UPON MOUNT SINAI. If you will succeed in having insight into this section [of the Torah], you will understand that His Great Name, [i.e., the Tetragrammaton], came down upon Mount Sinai, and that He abode thereon in fire and spoke to Moses. The communication to Moses in the entire section was by this Proper Name of the Eternal. However, the ascent [of Moses — as mentioned in Verse 3: And Moses went up unto G-d] — and his bringing forth [the people out of the camp — as mentioned in Verse 17] — were towards the place of the Glory, as I have explained.²²⁹ And He warned, lest they break through unto the Eternal to gaze,²³⁰ because even the nobles of the children of Israel²³¹ did not see Him, and all Israel heard the Voice of G-d out of the midst of the fire.²³² It is this which Scripture says, And ‘Elokim’ (G-d) spoke all these words,²³³ just as our Rabbis have said:²³⁴ “Elokim designates the Judge.”²³⁵) And they have also said [with reference to the first two commandments]:²³⁶ (the Almighty) is analogous to “the Judge.” “We have heard them from Hagvurah (the Almighty Himself).” In Deuteronomy it is written: These words the Eternal spoke unto all your assembly.²³⁷ spoke.” That is because, etc. That is because Scripture explains there [in the same verse] that He spoke out of the midst of the fire.²³⁸, 5:4. And this is the sense of the verse, The Eternal spoke with you face to face in the mount out of the midst of the fire.²³⁸, 5:4. And this is why it is said, I am the Eternal thy G-d.²³⁹, etc.” (Abusaula). The allusion is to the two Divine Names — the Tetragrammaton and Elokim — mentioned together here in 20:2. Now do not find a difficulty in what the people said to Moses, *For who is there of all living flesh, that hath heard the Voice of the living G-d speaking out of the midst of the fire?*²⁴⁰ speaking (Abusaula). They did not say “that they heard G-d speaking out of the midst of the fire,” but they said the Voice of G-d, referring to what they perceived. This is why they said, Go thou near, and hear all that the Eternal our G-d may say.²⁴¹, Verse 24. And so did Moses say to them, *Did ever a people hear the Voice of G-d speaking out of the midst of the fire?*²⁴², 4:33. The word “speaking” here is referring to “the Voice,” something like the verse, and he heard the Voice speaking unto him.²⁴³ From this you will understand what the Rabbis have always said in Midrashic homilies, i.e., that the Torah was given in seven voices.²⁴⁴ They are the ones to which David alluded in the psalm: Ascribe unto the Eternal, O ye sons of might.²⁴⁵, 343). The voice of the Eternal appears seven times in this psalm: The voice of the Eternal is upon the waters (Verse 3); The voice of the Eternal is powerful; the voice of the Eternal is full of majesty (Verse 4); The voice of the Eternal breaketh the cedars (Verse 5); The voice of the Eternal heweth out flames of fire (Verse 7); The voice of the Eternal shaketh the wilderness (Verse 8); The voice of the Eternal maketh the hinds to calve (Verse 9). This is also the number of times [that the Voice] is alluded to in this section of the Torah.²⁴⁶ (Verse 16). Since the word koloth is written defectively without the letter vav, it signifies the singular: “and there was a voice.” 2. And the voice of a horn (ibid.) 3. And the voice of the horn (Verse 19). 4. And G-d answered him by a voice (ibid.) 5. And all the people perceived ‘hakoloth’ (20:15). Here too the Hebrew hakoloth is written defectively and therefore refers only to one voice: “and all the people perceived the voice.” 6. And the voice of the horn (ibid.) 7. And G-d spoke (20:1). Thus there are seven voices mentioned in this section of the Torah (Abusaula). The verse, And there were ‘koloth’ and lightnings,²⁴⁷ is written defectively and therefore counted as one; likewise, the verse, *And all the people perceived ‘hakoloth,’*²⁴⁸, number 5. is missing the vav which signifies the plural, [and thus refers to only one voice]. Thus there are six [‘voices’ mentioned here in the section], and [in addition] it clearly says, And G-d spoke.²⁴⁹, number 7. In Deuteronomy, Scripture likewise mentions seven ‘voices’ in connection with the Giving of the Torah.²⁵⁰ (Deuteronomy 4:12). 2. Only a voice (ibid.) 3. A great voice (5:19). 4. The voice out of the midst of the darkness (5:20). 5. And we have heard His voice (Verse 21). 6. If we hear the voice of the Eternal our G-d (Verse 22). 7. The voice of the living G-d speaking (Verse 23). In Tractate Berachoth,²⁵¹ however, the Rabbis have said in the Gemara²⁵², Note 204. that the Torah was given in five ‘voices.’ That is because they counted only the voices which are concealed, while the two — i.e., I am the Eternal thy G-d and Thou shalt have no other gods before Me]²⁵³ — are explained in Scripture. The purport of this is that Moses our teacher was given the Torah in seven ‘voices,’²⁵⁴ and he was the one who heard them and contemplated them. The Israelites, however, heard one voice, as it is said, a great voice, and it went on no more,²⁵⁵ and it is said again, Ye heard the voice of words, but ye saw no form; only a voice.²⁵⁶, 4:12. Here also Scripture alluded thereto in saying, *And all the people perceived ‘hakoloth,’*²⁵⁷ with one vav missing, [thus making it singular, ‘the voice’], for all voices appeared as one. By way of the Truth, [the mystic lore of the Cabala], this is Scripture’s intent in saying, G-d hath spoken once, twice we have heard this.²⁵⁸. The sections of the Torah are thus explained, without anything being changed with another.

footnotes: ²²⁹ Above, Verse 3, also in Verse 19. ²³⁰ Verse 21. ²³¹ Further, 24:11. ²³² Deuteronomy 5:21. ²³³ Further, 20:1. ²³⁴ Mechilta, ibid. ²³⁵ “The Judge who is just in meting out punishment and faithful in giving reward” (Mechilta, ibid. ²³⁶ Makkoth 24a. See Maimonides’ “The Commandments,” Vol. I, p. 1. The term Hagvurah ²³⁷ Deuteronomy 5:19. And according to the above explanation, it should have said, “Elokim ²³⁸ Ibid. ²³⁸ Ibid. ²³⁹ Further, 20:2. “This alludes to the verse [in Deuteronomy 5:4, mentioned above]: Face to face ²⁴⁰ Deuteronomy 5:23. This would indicate that they heard Elokim chayim ²⁴¹ Ibid. ²⁴² Ibid. ²⁴³ Numbers 7:89. ²⁴⁴ Shemoth Rabbah 28:4, “Rabbi Yochanan said: ‘The One Voice was divided into seven voices.’” ²⁴⁵ Psalms 29:1. This psalm was considered by the Sages of the Talmud as referring to the Giving of the Torah (Sifre, V’zoth Habrachah ²⁴⁶ 1. And there were ‘koloth’ and lightnings ²⁴⁷ See Note 246, number 1. ²⁴⁸ Ibid. ²⁴⁹ Ibid. ²⁵⁰ 1. Ye heard the voice of words ²⁵¹ Berachoth 6b. ²⁵² For the meaning of the word Gemara, see Seder Bo ²⁵³ So interpreted by Abusaula. See my Hebrew commentary, pp. 387-388. ²⁵⁴ “This is an allusion to the seven [lower of the Ten] Emanations” (Bachya). ²⁵⁵ Deuteronomy 5:19. ²⁵⁶ Ibid. ²⁵⁷ See above, Note 246, number 5. ²⁵⁸ Psalms 62:12. The verse actually reads: ‘I’ have heard this

AND THE PRIESTS ALSO, THAT COME NEAR TO THE ETERNAL. I.e., who offer the sacrifices to the Glorious Name²⁵⁹ and who come near to Him with them. [They also must sanctify themselves and not go outside of their designated place.]

footnotes: ²⁵⁹ Deuteronomy 28:58.