The first day of the month. . . [Rashi knows this] because here it is written, ביום הזה , and there (12:2) it is written החודש הזה . There it means the first day of the month, so here too it means the first day of the month.

Why is ביום הזה written. . . [Question: Since ביום הזה is needed to teach that it is the first of the month, how can it also teach that words of Torah should be as new to you (as though they were given today)? The answer is:] In the Mechilta it says, “‘On that very day they came to the desert of Sinai.’ This was on the first of the month. Thus it is written, ‘In the third month.’” It seems the Mechilta means as follows: the intent of the verse is not to conceal, but to explain. Yet it says בחדש השלישי . . . ביום הזה , not stating which day it was. Perforce, it means the first of the month. This is because the first of the month is called חודש , as in (Shmuel I, 20:18): “Tomorrow is the חודש (first of the month),” and as in (Melachim II, 4:23): “It is neither the חודש (first of the month) nor Shabbos.” So when it says בחודש השלישי , [we understand that it was the first of the month]. Accordingly, Rashi asks: Why did it not say ביום ההוא ? Even without the gezeirah shavah [between ביום הזה and החודש הזה , see previous entry,] we still would learn from בחודש השלישי that it was the first of the month. Perforce, it says ביום הזה to teach that words of Torah should be as new to you (as though they were given today). This answers Re”m’s questions. (Nachalas Yaakov)

Just as their arrival at Sinai was of repentance. . . For it is written, ויחן שם ישראל . [Since ויחן is in the singular form], it implies: “As one person.”

Wherever you find “opposite” it means facing to the east. Rashi is not saying that נגד always means eastward, for it is written (Bamidbar 2:2), “They shall encamp around the Tent of Meeting, from a distance (מנגד) .” There it does not mean toward the east, [for they encamped on all sides]. Rather, Rashi means that wherever נגד refers to an opposite side, [it is toward the east]. This is because נגד conveys facing something, [i.e., they are “faceto-face.”] And east is called פנים , “face.” [See Iyov 23:8]. (Re”m)

On the second day. . . [Rashi knows this] because the intent of the verse is not to conceal, but to explain. And since we find elsewhere that when Moshe ascended the mountain it was early in the morning, we cannot say that here Moshe ascended on the day they came [at some unspecified time]. Also, we cannot say that Moshe ascended [early in the morning] on the third of the month, for it is written (v. 8), “Moshe brought the words of the people.” This was on the day following [Moshe’s ascent], i.e., the third of the month, [as Rashi explains there]. And it is written (v. 9), “Moshe told the words of the people. . .” which was on the fourth of the month, as Rashi explains there. Therefore, if Moshe first ascended on the third of the month, [everything would be pushed one day later and] the giving of Torah would not be on the sixth of the month.

And in this order. I.e., first to the women, and then to the men.

Say it to them in a gentle voice. See Re”m on this. It seems to me that [Rashi knows this] because we find that דיבור is speaking in a harsh manner, as in: “The man in charge of all the land spoke ( דבר ) to us harshly” (Bereishis 42:30). Thus we may deduce that אמירה is speaking in a gentle manner. Furthermore, it is written: “And Yoseif said ( ויאמר ) to his brothers, ‘I am Yoseif’” (ibid. 45:3). And it is written: “Yoseif said ( ויאמר ) to his brothers, ‘Please approach’” (ibid. v. 4). And it is written: “Yoseif said ( ויאמר ) to them, ‘Do not fear’” (ibid. 50:19). From all these we see that ויאמר is gentle speech.

You do not receive it as a tradition. . . Here Rashi is answering the question: Why does it say, “You saw”? Furthermore, “seeing” applies only to things that are done, not to the act of doing. Furthermore, it is evident that the verse comes to inform B’nei Yisrael that Hashem loves them, for it concludes: “I carried you on wings of eagles.” But [you might ask:] How is His love of them apparent from what He did to Egypt? Perhaps Hashem so dealt with Egypt because they sinned, and not because He loves B’nei Yisrael. Thus Rashi explains, “There were many sins. . . yet I did not punish them. . .” (Re”m)

They all gathered at Raamses. In 12:37 it states, “B’nei Yisrael traveled from Raamses to Sukkos,” and Rashi there comments: “The distance was 120 mil, but they came there in a moment, as it says: ‘I carried you on wings of eagles’ (19:4).” [If so, why does] Rashi say here that “carried you on wings of eagles” refers to gathering at Raamses? [The answer is:] Both explanations are correct.

As an eagle which carries. . . The Re”m’s version of Rashi says: “An alternate explanation: As an eagle. . .” And so it is in the Mechilta. For there are two different explanations here. In the first, [“wings of eagles”] refers to swiftness of an eagle, and the second refers to the manner by which an eagle “carries its fledglings on its wings.”

If you will now accept it. . . Rashi says, “If you will now accept,” because all words that stipulate conditions, such as אם in this verse, are time related. This is why Rashi switches the order of the verse’s words, and explains it: If now, at this time, you will accept the yoke of Torah, it will be pleasant for you in the future. However, in the verse’s simple reading, the conditional word אם refers to accepting the mitzvos. Accordingly it would mean, “If you accept the mitzvos,” and thus would not convey, “It will be pleasant for you from here on” — i.e., at a future time. (Re”m)

Regarding the observance of the Torah. I.e., “My covenant” does not refer to the covenant that was already established, i.e., that of Shabbos or of circumcision. [Rashi knows this] because it is evident that Scripture is speaking of the covenant of the Torah, which is the main subject in this passage.

The thickness of the cloud which is called ערפל . Rashi is answering the question: Why are two terms [ עב and ענן ] necessary? עב also means cloud, as in (Yeshayah 19:1): “Behold, Hashem rides on a swift cloud ( עב ),” and as in (Melachim I 18:44): “Behold, there was a small cloud ( עב ) like a man’s palm.” Thus Rashi explains that here, עב refers to the thickness ( עובי ) of the cloud. This is ערפל , which is thicker than an ordinary cloud.

On the following day. . . [It could not have been the same day] because Moshe always ascended the mountain early in the morning.

As hearing from the King. . . Since Hashem responded to Moshe: “For on the third day, Hashem will descend. . .” (v. 11), we may infer that Moshe had said this, and that the people had requested it. But Re”m, citing the Mechilta, explains [that we know this] because otherwise, what could B’nei Yisrael have told Moshe to say to Hashem?

Separated from their wives. This is learned by a gezeirah shavah between נכונים here and נכונים in v. 15. Here it is written והיו נכונים , and there it is written היו נכונים לשלשת ימים אל תגשו אל אשה (“. . .do not come near a woman”).

This teaches us that there were no blind among them. . . This was in response to their request, “It is our wish to see our King!”

The boundary says to them. . . Re”m explains [that Rashi knows this] because “Set bounds for the people” cannot mean “Tell them to be careful.” This is because setting bounds for an area and warning people are two different things. Therefore, [since the verse is not speaking of Moshe’s verbal warning, we must say that] לאמר is connected to the boundary, not to Moshe. However, the Torah never punishes without a verbal warning. Therefore Rashi adds, “And you, too, warn them,” for Moshe also told them to be careful. This being so, לאמר connects to Moshe as well as to the boundary.

Evenits edge. [Rashi knows this] because otherwise, [if ונגוע meant literally, “And touch its edge,”] it would not need to say, “Not to go up the mountain.” For it is impossible to go up without [first] touching its edge. (Re”m) [A second approach:] I heard from a certain sage that Rashi is telling us not to think that, “Not to go up the mountain and touch its edge,” refers to its uppermost edge. Therefore Rashi explains, “Even its edge.” Alternatively, [now returning to the first approach:] It seems to me that Rashi means as follows: “Be careful not to go up” implies not to ascend, but standing at a distance and touching is permitted. Therefore Rashi explains that “And touch its edge” means: “Even to stand at a distance and touch its edge.” (Maharshal)

From here we learn that those who are stoned. . . [Rashi knows this] because of the repetitive ירה יירה , [which teaches that “cast down” applies not just at Mt. Sinai].

It is a sign of the departing. This is because singers and musicians make a long, drawn-out note at the end. The ceasing of the sound signified the departing of the Shechinah, which had arrived accompanied by sounds, lightning and horn-blasts. After the Shechinah departed, they were allowed to ascend the mountain. (Re”m)

The horn of Yitzchok’s ram. [Rashi knows this] because it is written במשוך היובל , implying a certain horn. This is the horn of Yitzchok’s ram, about which it is written (Yeshayah 27:13), “On that day He will sound a great horn.” (Maharshal) The Ramban asks: Was not Yitzchok’s ram offered as an olah, thus its horns and hoofs were burnt [on the Altar]? Re”m answers: Perhaps the horns were removed while the ram was still alive, in which case they would not be burned, although they may not be used for non-sacrificial purposes. Alternatively, they were removed after the ram’s blood was cast on the Altar [but before the ram was placed on the fire], in which case they may be used even for non-sacrificial purposes.

By the end of three days. . . [Rashi knows this] because it is not written ליום השלישי , as Hashem commanded Moshe — but rather לשלושת ימים , implying when three days have already passed.

The woman might expel the seed. . . You might ask: Why was the Torah particular about impurity from seed, and not about impurity from zav, tzaraas or relations with a nidah? Tosafos in Shabbos 86a already answered: [In earlier times, someone impure from seed was forbidden to study Torah]. See there.

This tells that the Shechinah came out. . . Meaning: The word לקראת is used only when two parties approach one another, as in: “Behold, he (Aharon) is setting out to meet you” (4:14).

And arched over them like a barrel. You might ask: Since they had already said (24:7), “We will do and we will listen,” [why was this necessary]? Tosafos in Shabbos 88a already answered: Because they might otherwise retract when they see the great fire, and their souls depart. A further answer: They said, “We will do and we will listen,” regarding the Written Torah. But the mountain arched over them so they will accept the Oral Torah. It was for their benefit that Hashem forced them, as now the Shechinah will not leave them and He will not cast them off. For it is written regarding a woman forced into relations (Devarim 22:19): “She shall be his wife; he may not cast her away all his days.” (Mahara”i)

And he did not translate it תננא . . . As he translated כעשן הכבשן .

Warn them. . . [Rashi says that העד , which usually means “testify,” here means “warn.”] It is like (Bereishis 43:3), “The man warned ( העד ) us.” Warning is expressed as עדות because it is ordinarily delivered before witnesses.

That they not break down their position. [Rashi knows this] because הריסה applies only to things separating from one another, such as the separation of [the parts of] a building, or separating people who are positioned [together].

Even if only one. . . [Rashi knows this] because otherwise, it should have said ונפלו , [the plural form, rather than ונפל ]. Thus he explains, “Any of them that will die. . .”

One might think they, too. . . “They, too” refers to the kohanim [and not the people. This is evident because later,] Rashi mentions the [area of the] kohanim, but does not write: “. . .And the people.” [Rashi knows that the kohanim were closer to Moshe] because it is impossible for the people, too, to be with Moshe. For if so, to whom would “Do not break through” apply? [Everyone would be with Moshe!] Perforce, [it is as Rashi said]. Rashi is saying as follows: If you suggest that the kohanim are included in the warning, “Do not break through,” [for they are with the people,] why did it not say ואהרן עמך והעם אל יהרסו , [omitting והכהנים ]? This would convey that the kohanim, too, should not break through. But the verse states והכהנים . If so, perhaps והכהנים should be read with the preceding, thus the kohanim are with Moshe? Therefore the verse says ועלית אתה , to exclude [a certain set of people from being with Moshe]. But since the excluding אתה is written before ואהרן , perhaps it implies that Aharon, too, is excluded. Therefore it says עמך , to indicate that Aharon is indeed with Moshe in the same area — he is not with the kohanim. [To resolve these seemingly contradictory inferences,] we are forced to conclude that אתה means Moshe has his own area, not with Aharon. And Aharon has his own area, not with the kohanim, for it says עמך . And “they”, the kohanim, have their own area, not with the people. Re”m, [who does not grant the kohanim their own area], happened upon a different version of Rashi. (Nachalas Yaakov; see there.)