On the 4th of Sivan. . . [Rashi knows this] because afterwards it is written (v. 3), “Moshe came and told the people. . .” and Rashi explains that Moshe told it to them on that same day. [And that verse goes on to say that Moshe told them] “all the words of Adonoy.” And Rashi explains that this is the command to separate from their wives. And Rashi explained earlier, in Parshas Yisro (19:9—10), that the mitzvah of separation was on the 4th of Sivan.

The command to separate [from their wives] and the setting up of boundaries. [Rashi knows this] because it says afterwards (v. 4), “He arose early in the morning, and built an altar beneath the mountain,” and that must have been on the 5th day, as Rashi explained earlier in Parshas Yisro. Therefore, what he told the people was one day earlier, on the 4th day, as Rashi explained above that the mitzvah of separation was told to them on the 4th day. The Re’m was puzzled by this, for in Gemara Shabbos (86a) it is clear that according to all opinions, Moshe told them the mitzvah of setting up boundaries on the 3rd of the month, and they separated from their wives on the 4th. Yet from Rashi here, we see that both these mitzvos were on the 4th. The Re’m left this unresolved. The Gur Aryeh writes that the Re’m did not analyze this sufficiently. For [these mitzvos] were surely told to them on the 3rd of the month, but the actual separation was only on the 4th of the month. He brought a proof for this; see what he wrote there.

On the fifth of Sivan. Rashi writes this to inform us that Moshe’s ascent to the mountain with Nadav and Avihu and the elders, to receive the Torah, was on the day following this: the 6th of Sivan. [Thus, Rashi is explaining it] not like R. Yosei, who said that it was on the 7th.

The first-born. The Nachalas Yaakov writes that sacrifices were offered by the first-born [not only now, before the Giving of the Torah, but even afterward,] until the Mishkan was actually constructed. This is true even though the Levites were chosen right after the sin of the Golden Calf [to take their place]. This is different from the Re’m’s approach; see what he wrote there.

An angel came and divided it. [Rashi knows this] because otherwise, it should first say that Moshe divided it, and then say that he took half of it.

From Bereishis till the Giving of the Torah. . . Therefore it is called [“the Book,”] with ה"א הידיעה , because it is referring to what was mentioned before (v. 4), “Moshe wrote down. . .”

The meaning of sprinkling. The word זרק is an expression meaning the same as as in, “And I will sprinkle ( וזרקתי ) purifying water upon you” (Yechezkel 36:25). But it does have the meaning as in, “And let Moshe cast ( ויזרוק ) it heavenward” (Shemos 9:8), which means actual throwing.

Onkelos translates it [literally]: “He cast it on the altar . . . And not actually on the people, for it is written, (24, 6) “sprinkled on the altar.”

They intentionally looked and intently gazed. . . This means that they intellectually perceived, as Rashi explains on the next verse: [ היו מסתכלין בו בלב גס ]. But it cannot mean actually looking, because it is written (33:20), “For no man can see My Presence and live.” And they became liable for death because [through this “looking”], they entered past their designated area.

All 613 commandments are . . . in the Ten Commandments. [Rashi knows this] because it says, “[The Torah and the commandment] which I have written in order to teach them.” This cannot refer to the Torah scroll*,* because that was written by Moshe, not Hashem, as it says (Devarim 31:24): “When Moshe finished writing the words of this Torah in a book, till they were completed.” Thus we must say that this verse speaks of [God’s writing] the Ten Commandments, [which contain all the 613 mitzvos].

When he left the camp. [Rashi knows this] because otherwise, how were the elders here [outside the camp]? Only Moshe and Yehoshua left the camp as it is written (v. 13), “Moshe and Yehoshua, his attendant, set out.”

And remain here with the rest of the people in the camp. . . With this, Rashi resolves many issues [that could arise with the verse]. He explains that the word שבו does not mean literally [“to sit”]; rather it means “to remain.” Also, he explains that בזה refers to a place (the camp) rather than to a certain object that [the verse] hints to. Also, he explains that the elders should not remain by themselves but with the rest of the people, since the elders did not leave the camp [as explained previously]. And Rashi also informs us that they remained in camp in order to render decisions for the people. Otherwise, [Moshe’s order to the elders to remain] in the camp would be no different from [the order given to] all of Yisrael [who also remained in the camp].

He was Miriam’s son. . . Rashi is answering the question: How could Moshe say that Aharon and Chur will be with them [to render decisions, but they are only two and a court of law needs three judges]? If two render a decision, their judgment is invalid. And even according to the opinion that holds that their judgment is valid, such a court would be called insolent. Therefore Rashi explained that Chur was Miriam’s son. This forces us to say that the two would not judge together, since they were relatives. For according to all views, a first generation relative and a second generation relative are unfit to judge together. Rather, it must be that each one rendered decisions on his own, acting as an expert judge who is permitted to render decisions alone.

Whoever has a lawsuit. [Rashi is explaining that] the word מי is not implying a question. Also, [he is explaining that] בעל דברים does not mean בעל לשון (man of speech). Accordingly, we need to add the word שהוא (who is) in between מי and בעל , [in order to complete the verse] so it will say: “ מי שהוא בעל דברים (whoever has a lawsuit).” Rashi hints to this by adding the word שיש (whoever has).

The mountain. [If the six days that are referred to in the verse took place before the giving of the Ten Commandments, we must say that the cloud covered the mountain] but not Moshe. For right afterward it says, “He called to Moshe” to proclaim the Ten Commandments. And it cannot be that Moshe was covered in the cloud all six days, because Moshe was going up and down the mountain each day as it says in Parshas Yisro. But according to the opinion [that Rashi mentions later,] that holds that “He called to Moshe” took place after the Ten Commandments were given, at the beginning of the forty days, then ויכסהו הענן refers to Moshe — because “whoever intends to enter the camp of the Shechinah. . .”

To proclaim the Ten Commandments. All agree that “Come up to Me to the mountain” (v. 12) took place after the Giving of the Torah, as Rashi wrote previously. Nevertheless, the Torah then went back to relate [the events] according to the order [in which they happened]. First it writes the story of the Ten Commandments, and afterward the story of [Moshe going up to receive] the Tablets (v. 18): “. . .Moshe remained on the mountain for forty days and forty nights.”

Requires seclusion for six days. This is like the Kohein Gadol who requires seclusion for seven days before Yom Kippur, since he enters the Kodesh HaKodoshim. Surely this [need for seclusion] applies as well to one who enters the camp of the Shechinah.