| 1The Lord spoke to Moses: "Go, ascend from here, you and the people you have brought up from the land of Egypt, to the land that I swore to Abraham, Isaac, and Jacob, saying: 'I will give it to your descendants.' |
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אוַיְדַבֵּ֨ר יְהֹוָ֤ה אֶל־משֶׁה֙ לֵ֣ךְ עֲלֵ֣ה מִזֶּ֔ה אַתָּ֣ה וְהָעָ֔ם אֲשֶׁ֥ר הֶֽעֱלִ֖יתָ מֵאֶ֣רֶץ מִצְרָ֑יִם אֶל־הָאָ֗רֶץ אֲשֶׁ֣ר נִ֠שְׁבַּ֠עְתִּי לְאַבְרָהָ֨ם לְיִצְחָ֤ק וּלְיַֽעֲקֹב֙ לֵאמֹ֔ר לְזַרְעֲךָ֖ אֶתְּנֶֽנָּה: |
| Go, ascend from here. The land of Israel is higher than all [other] lands (Zev. 54b). That is why it says: “ascend.” Another explanation: [This is] in contrast to what He said to him [Moses] in time of anger, “Go, descend,” (Exod. 32:7). In time of good will He said to him, Go, ascend (Midrash Tanchuma 26). |
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לֵךְ עֲלֵה מִזֶּה.
אֶֶרֶץ יִשְׂרָאֵל גְּבוֹהָה מִכָּל הָאֲרָצוֹת, לְכָךְ נֶאֱמַר עֲלֵה; דָּבָר אַחֵר, כְּלַפֵּי שֶׁאָמַר לוֹ בִּשְׁעַת הַכַּעַס "לֶךְ רֵד" אָמַר לוֹ בִּשְׁעַת רָצוֹן "לֵךְ עֲלֵה" (תנחומא):
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| you and the people. Here He did not say “Your people” [as He had said previously in Exod. 32:7 “for your people… have acted corruptly”]. |
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אַתָּה וְהָעָם.
כָּאן לֹא נֶאֱמַר וְעַמְּךָ:
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| 2I will send an angel before you, and I will drive out the Canaanites, the Amorites, the Hittites, the Perizzites, the Hivvites, and the Jebusites |
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בוְשָֽׁלַחְתִּ֥י לְפָנֶ֖יךָ מַלְאָ֑ךְ וְגֵֽרַשְׁתִּ֗י אֶת־הַכְּנַֽעֲנִי֙ הָֽאֱמֹרִ֔י וְהַֽחִתִּי֙ וְהַפְּרִזִּ֔י הַֽחִוִּ֖י וְהַיְבוּסִֽי: |
| and I will drive out the Canaanites. They are six nations [listed here, although seven nations were mentioned in Gen. 15], and [this is because] the Girgashites got up and emigrated because of them [the Israelites] of their own accord. -[from Lev. Rabbah 17:6, Yerushalmi Shevi’ith 6:1]. |
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וְגֵֽרַשְׁתִּי אֶת־הַכְּנַֽעֲנִי וגו'.
ו' אֻמּוֹת הֵם וְהַגִּרְגָּשִׁי עָמַד וּפָנָה מִפְּנֵיהֶם מֵאֵלָיו (תלמוד ירושלמי שביעית ו'):
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| 3to a land flowing with milk and honey; because I will not go up in your midst since you are a stiff necked people, lest I destroy you on the way." |
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גאֶל־אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָ֑שׁ כִּי֩ לֹ֨א אֶֽעֱלֶ֜ה בְּקִרְבְּךָ֗ כִּ֤י עַם־קְשֵׁה־עֹ֨רֶף֙ אַ֔תָּה פֶּן־אֲכֶלְךָ֖ בַּדָּֽרֶךְ: |
| to a land flowing with milk and honey. I tell you to take them [the Israelites] up. |
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אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ.
אֲנִי אוֹמֵר לְךָ לְהַעֲלוֹתָם:
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| because I will not go up in your midst. Therefore, I tell you, “I will send an angel before you.” |
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כִּי לֹא אֶֽעֱלֶה בְּקִרְבְּךָ.
לְכָךְ אֲנִי אוֹמֵר לְךָ וְשָׁלַחְתִּי לְפָנֶיךָ מַלְאָךְ:
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| since you are a stiff-necked people. And when My Shechinah is in your midst and you rebel against Me, I will increase My fury against you. |
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כִּי עַם־קְשֵׁה־עֹרֶף אַתָּה.
וּכְשֶׁשְּׁכִינָתִי בְקִרְבְּכֶם וְאַתֶּם מַמְרִים בִּי, מַרְבֶּה אֲנִי עֲלֵיכֶם זַעַם:
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| I destroy you. Heb. אִכֶלְךָ, an expression of destruction (כִּלָיוֹן). |
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אֲכֶלְךָ.
לְשׁוֹן כִּלָּיוֹן:
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| 4[When] the people heard this bad news, they mourned, and no one put on his finery. |
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דוַיִּשְׁמַ֣ע הָעָ֗ם אֶת־הַדָּבָ֥ר הָרָ֛ע הַזֶּ֖ה וַיִּתְאַבָּ֑לוּ וְלֹא־שָׁ֛תוּ אִ֥ישׁ עֶדְי֖וֹ עָלָֽיו: |
| this bad news. that the Shechinah would not rest [upon them] or go with them. |
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הַדָּבָר הָרָע.
שֶׁאֵין הַשְּׁכִינָה שׁוֹרָה וּמְהַלֶּכֶת עִמָּם:
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| and no one… his finery. [I.e.,] the crowns given to them in Horeb when they said, “…we will do and we will hear” (Exod. 24:7) (Shab. 88a). |
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אִישׁ עֶדְיוֹ.
כְּתָרִים שֶׁנִּתְּנוּ לָהֶם בְּחוֹרֵב כְּשֶׁאָמְרוּ נַעֲשֶׂה וְנִשְׁמָע (שבת פ"ח):
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| 5And the Lord said to Moses: "Say to the children of Israel: 'You are a stiff necked people; if I go up into your midst for one moment, I will destroy you; but now, leave off your finery, and I will know what to do to you.' " |
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הוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־משֶׁ֗ה אֱמֹ֤ר אֶל־בְּנֵֽי־יִשְׂרָאֵל֙ אַתֶּ֣ם עַם־קְשֵׁה־עֹ֔רֶף רֶ֧גַע אֶחָ֛ד אֶֽעֱלֶ֥ה בְקִרְבְּךָ֖ וְכִלִּיתִ֑יךָ וְעַתָּ֗ה הוֹרֵ֤ד עֶדְיְךָ֙ מֵֽעָלֶ֔יךָ וְאֵֽדְעָ֖ה מָ֥ה אֶֽעֱשֶׂה־לָּֽךְ: |
| if I go up into your midst for one moment, I will destroy you. If I go up into your midst and you rebel against Me with stubbornness [again], I will be furious with you for one moment, which is the measure of My wrath (Ber. 7a), as it is said: “Hide for but a moment until the wrath passes” (Isa. 26: 20), and I will destroy you. Therefore, it is better for you that I send an angel [in My place]. |
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רֶגַע אֶחָד אֶֽעֱלֶה בְקִרְבְּךָ וְכִלִּיתִיךָ.
אִם אֶעֱלֶה בְקִרְבְּךָ וְאַתֶּם מַמְרִים בִּי בְּקַשְׁיוּת עָרְפְּכֶם אֶזְעֹם עֲלֵיכֶם רֶגַע אֶחָד – שֶׁהוּא שִׁעוּר זַעְמוֹ, שֶׁנֶּ' חֲבִי כִמְעַט רֶגַע עַד יַעֲבָר זָעַם (ישעיהו כ"ו) – וַאֲכַלֶּה אֶתְכֶם, לְפִיכָךְ טוֹב לָכֶם שֶׁאֶשְׁלַח מַלְאָךְ:
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| but now. this punishment you will suffer immediately, that you shall take off your finery. |
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וְעַתָּה.
פֻּרְעָנוּת זוֹ תִּלְקוּ מִיָּד – שֶׁתּוֹרִידוּ עֶדְיְכֶם מֵעֲלֵיכֶם:
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| and I will know what to do to you. with the visitation of the rest of the sin. I know what is in My heart to do to you. |
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וְאֵֽדְעָה מָה אֶֽעֱשֶׂה־לָּֽךְ.
בִּפְקֻדַּת שְׁאָר הֶעָוֹן אֲנִי יוֹדֵעַ מַה שֶּׁבְּלִבִּי לַעֲשׂוֹת לְךָ:
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| 6So the children of Israel divested themselves of their finery from Mount Horeb. |
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ווַיִּתְנַצְּל֧וּ בְנֵֽי־יִשְׂרָאֵ֛ל אֶת־עֶדְיָ֖ם מֵהַ֥ר חוֹרֵֽב: |
| their finery from Mount Horeb. The finery that was in their possession from Mount Horeb. -[from Shab. 88a] |
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אֶת־עֶדְיָם מֵהַר חוֹרֵֽב.
אֶת הָעֲדִי שֶׁהָיָה בְיָדָם מֵהַר חוֹרֵב:
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| 7And Moses took the tent and pitched it for himself outside the camp, distancing [it] from the camp, and he called it the tent of meeting, and it would be that anyone seeking the Lord would go out to the tent of meeting, which was outside the camp. |
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זוּמשֶׁה֩ יִקַּ֨ח אֶת־הָאֹ֜הֶל וְנָֽטָה־ל֣וֹ | מִח֣וּץ לַמַּֽחֲנֶ֗ה הַרְחֵק֙ מִן־הַמַּֽחֲנֶ֔ה וְקָ֥רָא ל֖וֹ אֹ֣הֶל מוֹעֵ֑ד וְהָיָה֙ כָּל־מְבַקֵּ֣שׁ יְהֹוָ֔ה יֵצֵא֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד אֲשֶׁ֖ר מִח֥וּץ לַמַּֽחֲנֶֽה: |
| And Moses. from [the moment of] that sin [and] on. |
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וּמשֶׁה.
מֵאוֹתוֹ עָוֹן וָהָלְאָה,
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| took the tent. Heb. יִקַּח. This is a present tense, [meaning that] he would take his tent and pitch it outside the camp. He said, “One who is banished from the master is banished from the disciple.” -[from Tanchuma 27] |
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יִקַּח אֶת־הָאֹהֶל.
לְשׁוֹן הוֹוֶה הוּא – לוֹקֵחַ אָהֳלוֹ וְנוֹטֵהוּ מִחוּץ לַמַּחֲנֶה; אָמַר מְנֻדֶּה לָרַב מְנֻדֶּה לַתַּלְמִיד (תנחומא):
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| distancing [it]. two thousand cubits, like the matter that is stated: “But there shall be a distance between you and it just two thousand cubits by measure” (Josh. 3:4). -[from Midrash Tanchuma 27] |
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הַרְחֵק.
אַלְפַּיִם אַמָּה, כָּעִנְיָן שֶׁנֶּ' אַךְ רָחוֹק יִהְיֶה בֵּינֵיכֶם וּבֵנָיו כְּאַלְפַּיִם אַמָּה בַּמִּדָּה (יהושע ג'):
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| and he called it. And he would call it the tent of meeting. That is the meeting house of those seeking the Torah. |
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וְקָרָא לוֹ.
וְהָיָה קוֹרֵא לוֹ אֹהֶל מוֹעֵד, הוּא בֵּית וַעַד לִמְבַקְּשֵׁי תוֹרָה:
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| anyone seeking the Lord. From here [we deduce] that one who seeks the presence of a sage is tantamount to one who seeks the presence of the Shechinah. -[from Tanchuma 27] |
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כָּל־מְבַקֵּשׁ ה'.
מִכָּאן לִמְבַקֵּשׁ פְּנֵי זָקֵן כִּמְקַבֵּל פְּנֵי שְׁכִינָה (תנחומא):
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| would go out to the tent of meeting. Heb. יֵצֵא, lit., will go out, like יוֹצֵא, would go out. Another interpretation: and it would be that anyone seeking the Lord-even the ministering angels-when they would ask for the place of the Shechinah, their companions would say to them, “Behold, it is in Moses’ tent” -[from Tanchuma 27] |
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יֵצֵא אֶל־אֹהֶל מוֹעֵד.
כְּמוֹ יוֹצֵא. דָּבָר אַחֵר וְהָיָה כָּל מְבַקֵּשׁ ה' – אֲפִלּוּ מַלְאֲכֵי הַשָּׁרֵת כְּשֶׁהָיוּ שׁוֹאֲלִים מְקוֹם שְׁכִינָה, חַבְרֵיהֶם אוֹמְרִים לָהֶם הֲרֵי הוּא בְאָהֳלוֹ שֶׁל מֹשֶׁה:
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| 8And it would be that when Moses would go out to the tent, all the people would rise and stand, each one at the entrance of his tent, and they would gaze after Moses until he went into the tent. |
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חוְהָיָ֗ה כְּצֵ֤את משֶׁה֙ אֶל־הָאֹ֔הֶל יָק֨וּמוּ֙ כָּל־הָעָ֔ם וְנִ֨צְּב֔וּ אִ֖ישׁ פֶּ֣תַח אָֽהֳל֑וֹ וְהִבִּ֨יטוּ֙ אַֽחֲרֵ֣י משֶׁ֔ה עַד־בֹּא֖וֹ הָאֹֽהֱלָה: |
| And it would be. Heb. וְהָיָה, a present tense. |
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וְהָיָה.
לְשׁוֹן הוֹוֶה:
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| when Moses would go out. of the camp to go to the tent. |
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כְּצֵאת.
מֹשֶׁה מִן הַמַּחֲנֶה לָלֶכֶת אל האהל:
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| all the people would rise. They would stand before him and not sit down until he was concealed from them. |
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יָקוּמוּ כָּל־הָעָם.
עוֹמְדִים מִפָּנָיו, וְאֵין יוֹשְׁבִין עַד שֶׁנִּתְכַּסָּה מֵהֶם:
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| and they would gaze after Moses. in admiration. [They would say,] “Fortunate is one born of woman who is so assured [by God] that the Shechinah follows him to the entrance of his tent.” -[from Kid. 33b, Shekalim 5:2. See also Tanchuma 27, Exod. Rabbah 45:4, 51:6] |
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וְהִבִּיטוּ אַֽחֲרֵי משֶׁה.
לְשֶׁבַח – אַשְׁרֵי יְלוּד אִשָּׁה שֶׁכָּךְ מֻבְטָח שֶׁהַשְּׁכִינָה תִכָּנֵס אַחֲרָיו לְפֶתַח אָהֳלוֹ:
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| 9And it would be that when Moses entered the tent, the pillar of cloud would descend and stand at the entrance of the tent, and He would speak with Moses. |
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טוְהָיָ֗ה כְּבֹ֤א משֶׁה֙ הָאֹ֔הֱלָה יֵרֵד֙ עַמּ֣וּד הֶֽעָנָ֔ן וְעָמַ֖ד פֶּ֣תַח הָאֹ֑הֶל וְדִבֶּ֖ר עִם־משֶֽׁה: |
| and He would speak with Moses. Heb. וְדִבֶּר, like וּמְדַבֵּר, and He would speak [in the present tense]. Its Aramaic translation is וּמִתְמַלֵל עִם משֶׁה, and He would speak to Himself with Moses, which is [denoting] respect for the Shechinah, like [in the verse] “he heard the voice speaking (מִדַּבֵּר) to him” (Num. 7: 89), but one does not read מְדַבֵּר אֵלָיו. When one reads מִדַּבֵּר, it means that the voice would speak to itself and the commoner would hear by himself. But when one reads מְדַבֵּר, it means that the king speaks with the commoner. |
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וְדִבֶּר עִם־משֶׁה.
כְּמוֹ וּמְדַבֵּר עִם מֹשֶׁה; תַּרְגּוּמוֹ וּמִתְמַלֵּל עִם מֹשֶׁה שֶׁהוּא כְּבוֹד שְׁכִינָה, כְּמוֹ וַיִּשְׁמַע אֶת הַקּוֹל מִדַּבֵּר אֵלָיו (במדבר ז'), וְאֵינוֹ קוֹרֵא מְדַבֵּר אֵלָיו; כְּשֶׁהוּא קוֹרֵא מִדַּבֵּר, פִּתְרוֹנוֹ הַקּוֹל מִדַּבֵּר בֵּינוֹ לְבֵין עַצְמוֹ, וְהַהֶדְיוֹט שׁוֹמֵעַ מֵאֵלָיו, וּכְשֶׁהוּא קוֹרֵא מְדַבֵּר מַשְׁמַע שֶׁהַמֶּלֶךְ מְדַבֵּר עִם הַהֶדְיוֹט:
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| 10When all the people would see the pillar of cloud standing at the entrance of the tent, all the people would rise and prostrate themselves, each one at the entrance of his tent. |
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יוְרָאָ֤ה כָל־הָעָם֙ אֶת־עַמּ֣וּד הֶֽעָנָ֔ן עֹמֵ֖ד פֶּ֣תַח הָאֹ֑הֶל וְקָ֤ם כָּל־הָעָם֙ וְהִשְׁתַּֽחֲו֔וּ אִ֖ישׁ פֶּ֥תַח אָֽהֳלֽוֹ: |
| and prostrate themselves. to the Shechinah. |
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וְהִשְׁתַּֽחֲווּ.
לַשְּׁכִינָה:
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| 11Then the Lord would speak to Moses face to face, as a man would speak to his companion, and he would return to the camp, but his attendant, Joshua, the son of Nun, a lad, would not depart from the tent. |
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יאוְדִבֶּ֨ר יְהֹוָ֤ה אֶל־משֶׁה֙ פָּנִ֣ים אֶל־פָּנִ֔ים כַּֽאֲשֶׁ֛ר יְדַבֵּ֥ר אִ֖ישׁ אֶל־רֵעֵ֑הוּ וְשָׁב֙ אֶל־הַמַּֽחֲנֶ֔ה וּמְשָׁ֨רְת֜וֹ יְהוֹשֻׁ֤עַ בִּן־נוּן֙ נַ֔עַר לֹ֥א יָמִ֖ישׁ מִתּ֥וֹךְ הָאֹֽהֶל: |
| Then the Lord would speak to Moses face to face. [The targumim render:] וּמִתְמַלֵּל עִם משֶׁה, [as explained on verse 9]. |
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וְדִבֶּר ה' אֶל־משֶׁה פָּנִים אֶל־פָּנִים.
וּמִתְמַלֵּל עִם מֹשֶׁה:
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| and he would return to the camp. After He spoke with him, Moses would return to the camp and teach the elders what he had learned. Moses conducted himself in this way from Yom Kippur until the Mishkan was erected, but no more [than that]. For on the seventeenth of Tammuz the tablets were broken, and on the eighteenth he burned the calf and judged the sinners, and on the nineteenth he went up [Mount Sinai], as it is said: “It came to pass on the next day that Moses said to the people, etc.” (Exod. 32:30). He spent forty days there and begged for mercy, as it is said: “And I cast myself down before the Lord, etc.” (Deut. 9:18). On Rosh Chodesh Elul it was said to him, “And in the morning you shall ascend Mount Sinai” (Exod. 34:2) to receive the second tablets, and he spent forty days there, as it is said concerning them, “And I remained upon the mountain just as the first days” (Deut. 10:10). Just as the first ones [days] were with good will [from the seventh of Sivan to the seventeenth of Tammuz], so were the last ones [days] with good will. [We may] deduce from this that the intermediate ones were with wrath. On the tenth of Tishri the Holy One, blessed is He, was appeased to Israel joyfully and wholeheartedly, and He said to Moses, “I have forgiven, as you have spoken.” He [God] gave over to him the second tablets, and he [Moses] descended, and He [God] began commanding him concerning the work of the Mishkan. They constructed it until the first of Nissan, and once it was erected, He no longer spoke with him except from the Tent of Meeting. -[from Midrash Tanchuma 31, Seder Olam ch. 6] |
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וְשָׁב אֶל־הַמַּֽחֲנֶה.
לְאַחַר שֶׁנִּדְבַּר עִמּוֹ הָיָה מֹשֶׁה שָׁב אֶל הַמַּחֲנֶה וּמְלַמֵּד לַזְּקֵנִים מַה שֶּׁלָּמַד; וְהַדָּבָר הַזֶּה נָהַג מֹשֶׁה מִיּוֹם הַכִּפּוּרִים עַד שֶׁהוּקַם הַמִּשְׁכָּן, וְלֹא יוֹתֵר, שֶׁהֲרֵי בְשִׁבְעָה עָשָׂר בְּתַמּוּז נִשְׁתַּבְּרוּ הַלּוּחוֹת, וּבְי"ח שָׂרַף אֶת הָעֵגֶל וְדָן אֶת הַחוֹטְאִים, וּבְי"ט עָלָה שֶׁנֶּאֱמַר וַיְהִי מִמָּחֳרָת וַיֹּאמֶר מֹשֶׁה אֶל הָעָם וְגוֹ' (שמות ל"ב), וְעָשָׂה שָׁם אַרְבָּעִים יוֹם וּבִקֵּשׁ רַחֲמִים, שֶׁנֶּ' וָאֶתְנַפַּל לִפְנֵי ה' וְגוֹ' (דברים ט'), וּבְרֹאשׁ חֹדֶשׁ אֱלוּל נֶאֱמַר לוֹ וְעָלִיתָ בַבֹּקֶר אֶל הַר סִינַי (שמות ל"ד), לְקַבֵּל לוּחוֹת הָאַחֲרוֹנוֹת – וְעָשָׂה שָׁם מ' יוֹם, שֶׁנֶּאֱמַר בָּהֶם וְאָנֹכִי עָמַדְתִּי בָהָר כַּיָּמִים הָרִאשׁוֹנִים וְגוֹ' – מָה הָרִאשׁוֹנִים בְּרָצוֹן אַף הָאַחֲרוֹנִים בְּרָצוֹן, אֱמֹר מֵעַתָּה אֶמְצָעִיִּים הָיוּ בְכַעַס – בְּעֲשָׂרָה בְּתִשְׁרֵי נִתְרַצָּה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל בְּשִׂמְחָה וּבְלֵב שָׁלֵם, וְאָמַר לוֹ לְמֹשֶׁה סָלַחְתִּי, וּמָסַר לוֹ לוּחוֹת אַחֲרוֹנוֹת, וְיָרַד וְהִתְחִיל לְצַוּוֹתָם עַל מְלֶאכֶת הַמִּשְׁכָּן, וַעֲשָׂאוּהוּ עַד אֶחָד בְּנִיסָן, וּמִשֶּׁהוּקַם לֹא נִדְבַּר עִמּוֹ עוֹד אֶלָּא מֵאֹהֶל מוֹעֵד (תנחומא):
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| and he would return to the camp. Its Aramaic translation is וְתָב לְמַשְׁרִיתָא [meaning] and he would return to the camp, because it is the present tense, and so is [the Aramaic translation of] the entire section: “all the people would see (וְרָאָה)” (verse 10) - וַחֲזַן; and [they would] stand (וְנִצְּבוּ) (verse 8) - קַיְּימִין “and they [would] gaze (וְהִבִּיטוּ)” (verse 8) וּמִסְתַּכְּלִין and [they would] prostrate themselves (וְהִשְׁתַּחִווּ) (verse 10) - וְסַגְדִין. [This is the simple meaning of the verses, which depict Moses’ usual conduct from after Yom Kippur until the Mishkan was erected.] Its midrashic interpretation, however, is: And the Lord spoke to Moses [saying] that he should return to the camp. He [the Lord] said to him, “I am angry, and you are angry. Who then will bring them near [to Me]?” (Midrash Tanchuma 27). |
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וְשָׁב אֶל־הַמַּֽחֲנֶה.
תַּרְגּוּמוֹ וְתָב לְמַשְׁרִיתָא, לְפִי שֶׁהוּא לְשׁוֹן הוֹוֶה, וְכֵן כָּל הָעִנְיָן, וראה כל העם – וַחֲזָן, ונצבו – וְקַיְמִין, והביטו – וּמִסְתַּכְּלִין, והשתחוו – וְסָגְדִין. וּמִדְרָשׁוֹ: וְדִבֶּר ה' אֶל־משֶׁה – שֶׁיָּשׁוּב אֶל הַמַּחֲנֶה, אָמַר לוֹ אֲנִי בְכַעַס וְאַתָּה בְכַעַס, אִם כֵּן מִי יְקָרְבֵם? (תנחומא):
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| 12Moses said to the Lord: "Look, You say to me: 'Bring this people up!' But You have not informed me whom You will send with me. And You said: 'I have known you by name and you have also found favor in My eyes.' |
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יבוַיֹּ֨אמֶר משֶׁ֜ה אֶל־יְהֹוָ֗ה רְ֠אֵ֠ה אַתָּ֞ה אֹמֵ֤ר אֵלַי֙ הַ֚עַל אֶת־הָעָ֣ם הַזֶּ֔ה וְאַתָּה֙ לֹ֣א הֽוֹדַעְתַּ֔נִי אֵ֥ת אֲשֶׁר־תִּשְׁלַ֖ח עִמִּ֑י וְאַתָּ֤ה אָמַ֨רְתָּ֙ יְדַעְתִּ֣יךָ בְשֵׁ֔ם וְגַם־מָצָ֥אתָ חֵ֖ן בְּעֵינָֽי: |
| Look, You say to me. Heb. רְאֵה, lit., see. רְאֵה means: Direct Your eyes and Your heart on Your words. [I.e., think about what You are saying!] You say to me [“Lead”] but You have not informed me [who will come with us]. You said to me, “Behold, I am sending an angel” (Exod. 23:20), [yet] this is not considered informing because I do not want it [to occur this way]. [Reggio edition: I do not want him.] -[See Exod. Rabbah 45:4] |
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רְאֵה אַתָּה אֹמֵר אֵלַי.
רְאֵה – תֵּן עֵינֶיךָ וְלִבְּךָ עַל דְּבָרֶיךָ אַתָּה אֹמֵר אֵלַי וגו' וְאַתָּה לֹא הֽוֹדַעְתַּנִי וגו': וַאֲשֶׁר אָמַרְתָּ לִי הִנֵּה אָנֹכִי שֹׁלֵחַ מַלְאָךְ, אֵין זוֹ הוֹדָעָה, שֶׁאֵין אֲנִי חָפֵץ בָּהּ:
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| And You said: ‘I have known you by name’. [which means that God is saying:] I have recognized you from other people with a name of importance. For [God] said to me [Moses]: “Behold, I am coming to you in the thickness of the cloud… and they will also believe in you forever” (Exod. 19:9). |
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וְאַתָּה אָמַרְתָּ יְדַעְתִּיךָ בְשֵׁם.
הִכַּרְתִּיךָ מִשְּׁאָר בְּנֵי אָדָם בְּשֵׁם חֲשִׁיבוּת, שֶׁהֲרֵי אָמַרְתָּ לִי הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן וְגוֹ' וְגַם בְּךָ יַאֲמִינוּ לְעוֹלָם (שמות י"ט):
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| 13And now, if I have indeed found favor in Your eyes, pray let me know Your ways, so that I may know You, so that I may find favor in Your eyes; and consider that this nation is Your people." |
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יגוְעַתָּ֡ה אִם־נָא֩ מָצָ֨אתִי חֵ֜ן בְּעֵינֶ֗יךָ הֽוֹדִעֵ֤נִי נָא֙ אֶת־דְּרָכֶ֔ךָ וְאֵדָ֣עֲךָ֔ לְמַ֥עַן אֶמְצָא־חֵ֖ן בְּעֵינֶ֑יךָ וּרְאֵ֕ה כִּ֥י עַמְּךָ֖ הַגּ֥וֹי הַזֶּֽה: |
| And now. If it is true that I have found favor in Your eyes, pray let me know Your ways, [i.e.,] what reward You give to those who find favor in Your eyes. |
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וְעַתָּה וגו'.
אִם אֱמֶת שֶׁמָּצָאתִי חֵן בְּעֵינֶיךָ הודעני נא את דרכך. מַה שָּׂכָר אַתָּה נוֹתֵן לְמוֹצְאֵי חֵן בְּעֵינֶיךָ:
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| so that I may know You, so that I may find favor in Your eyes. And with this I will know the standard of Your recompense, [i.e.,] what constitutes finding favor, since I have found favor in Your eyes. The explanation of “so that I may find favor” means: in order that I may recognize how great the reward of finding favor [with You] is. |
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וְאֵדָעֲךָ לְמַעַן אֶמְצָא־חֵן בְּעֵינֶיךָ.
וְאֵדַע בָּזוֹ מִדַּת תַּגְמוּלֶיךָ – מַה הִיא מְצִיאַת חֵן שֶׁמָּצָאתִי בְּעֵינֶיךָ; וּפִתְרוֹן למען אמצא חן – לְמַעַן אַכִּיר כַּמָּה שְׂכַר מְצִיאַת הַחֵן:
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| and consider that this nation is Your people. That You should not say, “and I will make you into a great nation” and [then] forsake these [people]. See [i.e., remember] that they are Your people from long ago, and if You reject them, I would not rely on [only] those descendants who come from my loins to survive; make known to me [now] the payment of my reward through this people. Although our Rabbis expounded on this in tractate Berachoth (7a), I have come to reconcile the verses according to their context and their sequence. |
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וּרְאֵה כִּי עַמְּךָ הַגּוֹי הַזֶּֽה.
שֶׁלֹּא תֹאמַר וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי גָּדוֹל וְאֶת אֵלֶּה תַּעֲזֹב, רְאֵה כִּי עַמְּךָ הֵם מִקֶּדֶם, וְאִם בָּהֶם תִּמְאַס, אֵינִי סוֹמֵךְ עַל הַיּוֹצְאִים מֵחֲלָצַי שֶׁיִּתְקַיְּמוּ, וְאֶת תַּשְׁלוּם הַשָּׂכָר שֶׁלִּי בָּעָם הַזֶּה תּוֹדִיעֵנִי; וְרַבּוֹתֵינוּ דָרְשׁוּ בְּמַסֶּכֶת בְּרָכוֹת (דף ז'), וַאֲנִי לְיַשֵּׁב הַמִּקְרָאוֹת עַל אָפְנֵיהֶם וְעַל סִדְרָם בָּאתִי:
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| 14So He said, "My Presence will go, and I will give you rest." |
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ידוַיֹּאמַ֑ר פָּנַ֥י יֵלֵ֖כוּ וַֽהֲנִחֹ֥תִי לָֽךְ: |
| So He said, “My Presence will go…”. Heb. פָּנַי יֵלֵכוּ, lit., My countenance will go. [This is to be understood] as the Targum [Onkelos] renders: [שְׁכִנְתִּי תְהַךְ], I will no longer send an angel; I Myself will go, similar to [the verse:] “and you personally go (וּפָנֶיךָ הֹלְכִים) to battle” (II Sam. 17:11). |
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וַיֹּאמַר פָּנַי יֵלֵכוּ.
כְּתַרְגּוּמוֹ – לֹא אֶשְׁלַח עוֹד מַלְאָךְ, אֲנִי בְעַצְמִי אֵלֵךְ, כְּמוֹ וּפָנֶיךָ הוֹלְכִים בַּקְּרָב (שמואל ב י״ז:י״א):
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| 15And he said to Him, "If Your Presence does not go [with us], do not take us up from here. |
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טווַיֹּ֖אמֶר אֵלָ֑יו אִם־אֵ֤ין פָּנֶ֨יךָ֙ הֹֽלְכִ֔ים אַל־תַּֽעֲלֵ֖נוּ מִזֶּֽה: |
| And he said to Him. This is what I want, because [I] do not [want you to] take us up from here [if it is] through an angel. |
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וַיֹּאמֶר אֵלָיו.
בְּזוֹ אֲנִי חָפֵץ, כִּי עַל יְדֵי מַלְאָךְ אַל תַּעֲלֵנוּ מִזֶּה:
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| 16For how then will it be known that I have found favor in Your eyes, I and Your people? Is it not in that You will go with us? Then I and Your people will be distinguished from every [other] nation on the face of the earth." |
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טזוּבַמֶּ֣ה | יִוָּדַ֣ע אֵפ֗וֹא כִּֽי־מָצָ֨אתִי חֵ֤ן בְּעֵינֶ֨יךָ֙ אֲנִ֣י וְעַמֶּ֔ךָ הֲל֖וֹא בְּלֶכְתְּךָ֣ עִמָּ֑נוּ וְנִפְלִ֨ינוּ֙ אֲנִ֣י וְעַמְּךָ֔ מִכָּ֨ל־הָעָ֔ם אֲשֶׁ֖ר עַל־פְּנֵ֥י הָֽאֲדָמָֽה: |
| For how then will it be known. [I.e., how] will the finding of favor be known? Is it not in that You will go with us? One other thing I ask of You [I ask] that Your Shechinah shall no longer rest upon heathen nations. -[from Ber. 7a] |
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וּבַמֶּה יִוָּדַע אֵפוֹא.
יִוָּדַע מְצִיאַת הַחֵן, הלוא בלכתך עמנו. וְעוֹד דָּבָר אֲנִי שׁוֹאֵל מִמְּךָ, שֶׁלֹּא תַשְׁרֶה שְׁכִינָתְךָ עוֹד עַל אֻמּוֹת הָעוֹלָם.
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| Then I and Your people will be distinguished. Heb. וְנִפְלִינוּ. In this respect, we will be separated from every [other] nation, like “And the Lord will make a separation (וְהִפְלָה) …between the livestock of Egypt” (Exod. 9:4). |
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וְנִפְלִינוּ אֲנִי וְעַמֶּךָ.
וְנִהְיֶה מֻבְדָּלִים בַּדָּבָר הַזֶּה מִכָּל הָעָם (ברכות ז'), כְּמוֹ וְהִפְלָה ה' בֵּין מִקְנֵה יִשְׂרָאֵל וְגוֹ' (שמות ט'):
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| 17And the Lord said to Moses: "Even this thing that you have spoken, I will do, for you have found favor in My eyes, and I have known you by name." |
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יזוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה גַּ֣ם אֶת־הַדָּבָ֥ר הַזֶּ֛ה אֲשֶׁ֥ר דִּבַּ֖רְתָּ אֶֽעֱשֶׂ֑ה כִּֽי־מָצָ֤אתָ חֵן֙ בְּעֵינַ֔י וָֽאֵדָֽעֲךָ֖ בְּשֵֽׁם: |
| Even this thing. [namely] that My Shechinah should no longer rest upon heathens, I will do. Balaam’s [i.e., the gentile prophet] words did not come about through the resting of the Shechinah [on him], but [his prophecy would occur when] he would “fall and his eyes would be unveiled” (Num. 24:4); such as “Now a word was conveyed secretly to me” (Job 4:12). They [these heathen prophets] would hear [the prophecy] through a messenger. |
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גַּם אֶת־הַדָּבָר הַזֶּה.
שֶׁלֹּא תִשְׁרֶה שְׁכִינָתִי עוֹד עַל אֻמּוֹת הָעוֹלָם אעשה, וְאֵין דְּבָרָיו שֶׁל בִּלְעָם עַל יְדֵי שְׁרִיַּת הַשְּׁכִינָה, אֶלָּא "נוֹפֵל וּגְלוּי עֵינָיִם" כְּגוֹן וְאֵלַי דָּבָר יְגֻנָּב (איוב ד') – שׁוֹמְעִין עַל יְדֵי שָׁלִיחַ:
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| 18And he said: "Show me, now, Your glory!" |
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יחוַיֹּאמַ֑ר הַרְאֵ֥נִי נָ֖א אֶת־כְּבֹדֶֽךָ: |
| And he said: “Show me, now, Your glory!”. Moses perceived that it was a time of [God’s] good will, and his words were accepted, so he continued to ask that He show him the appearance of His glory. |
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וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶֽךָ.
רָאָה מֹשֶׁה שֶׁהָיָה עֵת רָצוֹן וּדְבָרָיו מְקֻבָּלִים, וְהוֹסִיף לִשְׁאֹל לְהַרְאוֹתוֹ מַרְאִית כְּבוֹדוֹ:
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| 19He said: "I will let all My goodness pass before you; I will proclaim the name of the Lord before you, and I will favor when I wish to favor, and I will have compassion when I wish to have compassion." |
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יטוַיֹּ֗אמֶר אֲנִ֨י אַֽעֲבִ֤יר כָּל־טוּבִי֙ עַל־פָּנֶ֔יךָ וְקָרָ֧אתִי בְשֵׁ֛ם יְהֹוָ֖ה לְפָנֶ֑יךָ וְחַנֹּתִי֙ אֶת־אֲשֶׁ֣ר אָחֹ֔ן וְרִֽחַמְתִּ֖י אֶת־אֲשֶׁ֥ר אֲרַחֵֽם: |
| He said: “I will let… pass before you”. The time has come that you shall see some of My glory that I will permit you to see, because I want and I need to teach you the order of prayer. Because when you had to beg mercy for Israel, you begged Me to remember the merit of the Patriarchs. You think that if the merit of the Patriarchs is depleted, there is no longer any hope. I will [therefore] let all the attribute of My goodness pass before you while you are hidden in a cave. |
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וַיֹּאמֶר אֲנִי אַֽעֲבִיר וגו'.
הִגִּיעָה שָׁעָה שֶׁתִּרְאֶה בִּכְבוֹדִי מַה שֶּׁאַרְשֶׁה אוֹתְךָ לִרְאוֹת, לְפִי שֶׁאֲנִי רוֹצֶה וְצָרִיךְ לְלַמֶּדְךָ סֵדֶר תְּפִלָּה; שֶׁכְּשֶׁנִּצְרַכְתָּ לְבַקֵּשׁ רַחֲמִים עַל יִשְׂרָאֵל הִזְכַּרְתָּ לִי זְכוּת אָבוֹת, כְּסָבוּר אַתָּה שֶׁאִם תַּמָּה זְכוּת אָבוֹת אֵין עוֹד תִּקְוָה, אֲנִי אַעֲבִיר כָּל מִדַּת טוּבִי לְפָנֶיךָ עַל הַצּוּר וְאַתָּה נָתוּן בַּמְּעָרָה:
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| I will proclaim the name of the Lord before you. to teach you the procedure for begging for compassion [i.e., praying] even if the merit of the Patriarchs is depleted. According to this procedure, [during] which you [will] see Me enwrapped [see commentary on Exod. 34:6] and proclaiming the Thirteen Attributes, teach the Israelites to do likewise. Through their mentioning before Me [the words] “Compassionate and gracious,” they will be answered, for My compassion never ends. -[from Rosh Hashanah 17b] |
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וְקָרָאתִי בְשֵׁם ה' לְפָנֶיךָ.
לְלַמֶּדְךָ סֵדֶר בַּקָּשַׁת רַחֲמִים אַף אִם תִּכְלֶה זְכוּת אָבוֹת, וְכַסֵּדֶר זֶה שֶׁאַתָּה רוֹאֶה אוֹתִי – מְעֻטָּף וְקוֹרֵא י"ג מִדּוֹת – הֱוֵי מְלַמֵּד אֶת יִשְׂרָאֵל לַעֲשׂוֹת כֵּן, וְעַל יְדֵי שֶׁיַּזְכִּירוּ לְפָנַי "רַחוּם וְחַנּוּן" יִהְיוּ נַעֲנִין – כִּי רַחֲמַי לֹא כָלִים:
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| and I will favor when I wish to favor. [At] those times that I will want to [show] favor. |
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וְחַנֹּתִי אֶת־אֲשֶׁר אחון.
אוֹתָן פְּעָמִים שֶׁאֶרְצֶה לָחֹן:
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| and I will have compassion. At the time I will want to have compassion. Until this point, He promised him [Moses] only that “at times I will answer, and at times I will not answer.” At the time of the deed [when God revealed to Moses the Thirteen Attributes], however, He said to him, “Behold! I will form a covenant” (Exod. 34:10). He promised him that they [the Israelites] would never return empty [i.e., without an answer to their prayers]. -[from Rosh Hashanah 17b] |
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וְרִֽחַמְתִּי.
עֵת שֶׁאֶחְפֹּץ לְרַחֵם; עַד כָּאן לֹא הִבְטִיחוֹ אֶלָּא עִתִּים אֶעֱנֶה וְעִתִּים לֹא אֶעֱנֶה, אֲבָל בִּשְׁעַת מַעֲשֶׂה אָמַר לוֹ הִנֵּה אָנֹכִי כֹּרֵת בְּרִית (שמות ל"ד) – הִבְטִיחוֹ שֶׁאֵינָן חוֹזְרוֹת רֵיקָם:
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| 20And He said, "You will not be able to see My face, for man shall not see Me and live." |
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כוַיֹּ֕אמֶר לֹ֥א תוּכַ֖ל לִרְאֹ֣ת אֶת־פָּנָ֑י כִּ֛י לֹֽא־יִרְאַ֥נִי הָֽאָדָ֖ם וָחָֽי: |
| And He said, “You will not be able…”. Even when I let all My goodness pass before you, I [still] do not grant you permission to see My face. |
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וַיֹּאמֶר לֹא תוּכַל וגו'.
אַף כְּשֶׁאַעֲבִיר כָּל טוּבִי עַל פָּנֶיךָ אֵינִי נוֹתֵן לְךָ רְשׁוּת לִרְאוֹת אֶת פָּנַי:
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| 21And the Lord said: "Behold, there is a place with Me, and you shall stand on the rock. |
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כאוַיֹּ֣אמֶר יְהֹוָ֔ה הִנֵּ֥ה מָק֖וֹם אִתִּ֑י וְנִצַּבְתָּ֖ עַל־הַצּֽוּר: |
| Behold, there is a place with Me. on the mountain, where I always speak to you. I have a place prepared for your benefit, where I will hide you so that you will not be hurt, and from there you shall see what you shall see. This is its simple meaning, but its midrashic meaning is that [God] is speaking of the place where the Shechinah is, and He says: “The place is with Me,” but He does not say: “I am in the place,” for the Holy One, blessed is He, is the place of the world [i.e., the world is within Him], but the world is not His place [i.e., the world does not encompass him] (Gen. Rabbah 68:9). |
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הִנֵּה מָקוֹם אִתִּי.
בָּהָר אֲשֶׁר אֲנִי מְדַבֵּר עִמְּךָ תָמִיד, יֵשׁ מָקוֹם מוּכָן לִי לְצָרְכְּךָ שֶׁאַטְמִינְךָ שָׁם שֶׁלֹּא תִזֹּק, וּמִשָּׁם תִּרְאֶה מַה שֶּׁתִּרְאֶה, זֶהוּ פְּשׁוּטוֹ; וּמִדְרָשׁוֹ, עַל מָקוֹם שֶׁהַשְּׁכִינָה שָׁם מְדַבֵּר, וְאוֹמֵר הַמָּקוֹם אִתִּי, וְאֵינוֹ אוֹמֵר אֲנִי בַמָּקוֹם, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְקוֹמוֹ שֶׁל עוֹלָם וְאֵין עוֹלָמוֹ מְקוֹמוֹ (תנחומא):
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| 22And it shall be that when My glory passes by, I will place you into the cleft of the rock, and I will cover you with My hand until I have passed by. |
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כבוְהָיָה֙ בַּֽעֲבֹ֣ר כְּבֹדִ֔י וְשַׂמְתִּ֖יךָ בְּנִקְרַ֣ת הַצּ֑וּר וְשַׂכֹּתִ֥י כַפִּ֛י עָלֶ֖יךָ עַד־עָבְרִֽי: |
| when My glory passes by. When I pass by before you. |
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בַּֽעֲבֹר כְּבֹדִי.
כְּשֶׁאֶעֱבֹר לְפָנֶיךָ:
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| into the cleft of the rock. Heb. בְּנִקְרַתהַצוּר, like [the following verses:] Even if you pick out תִּנַקֵּר those people’s eyes” (Num. 16:14); “May the ravens of the valley pick it out (יִקְּרוּה) ” (Prov. 30:17); [and] “I dug (קַרְתִּי) and drank water” (Isa. 37:25). [All] these [examples] have one root (קר). נִקְרַת הַצוּר means the digging out of the rock [i.e., the cleft]. |
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בְּנִקְרַת הַצּוּר.
כְּמוֹ הַעֵינֵי הָאֲנָשִׁים הָהֵם תְּנַקֵּר (במדבר ט"ז), יִקְּרוּהָ עֹרְבֵי נַחַל (משלי ל'), אֲנִי קַרְתִּי וְשָׁתִיתִי מָיִם (מלכים ב' יט, כד; ישעיה לז, כה), גִּזְרָה אַחַת לָהֶם, נִקְרַת הַצּוּר: כְּרִיַּת הַצּוּר:
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| and I will cover you with My hand. From here [we understand] that power was given to destructive forces to destroy [Moses] (Num. Rabbah 14:19). Its Aramaic translation is וְאָגֵין בְּמֵימְרִי, and I will protect with My word. This is a euphemism out of honor of the Most High, for He does not need to cover over him [Moses] with an actual hand. |
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וְשַׂכֹּתִי כַפִּי.
מִכָּאן שֶׁנִּתְּנָה רְשׁוּת לַמְחַבְּלִים לְחַבֵּל, וְתַרְגּוּמוֹ "וְאָגֵין בְּמֵימְרִי" כִּנּוּי הוּא לְדֶרֶךְ כָּבוֹד שֶׁל מַעְלָה, שֶׁאֵינוֹ צָרִיךְ לְסוֹכֵךְ עָלָיו בְּכַף מַמָּשׁ:
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| 23Then I will remove My hand, and you will see My back but My face shall not be seen." |
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כגוַֽהֲסִֽרֹתִי֙ אֶת־כַּפִּ֔י וְרָאִ֖יתָ אֶת־אֲחֹרָ֑י וּפָנַ֖י לֹ֥א יֵֽרָאֽוּ: |
| Then I will remove My hand. [Onkelos renders:] Then I will remove the guidance [i.e., My guidance] of My glory, when the guidance of My glory passes by from opposite your face, to go further from there [this means that even Moses would not be permitted to grasp the essence of God, only His attributes and His deeds (Nethinah LaGer)]. |
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וַֽהֲסִֽרֹתִי אֶת־כַּפִּי.
וְאַעֲדֵי יָת דִּבְרַת יְקָרִי – כְּשֶׁאֲסַלֵּק הַנְהָגַת כְּבוֹדִי מִנֶּגֶד פָּנֶיךָ, לָלֶכֶת מִשָּׁם וּלְהַלָּן:
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| and you will see My back. [Then] He showed him the knot of the tefillin. -[from Ber. 7a] |
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וְרָאִיתָ אֶת־אֲחֹרָי.
הֶרְאָהוּ קֶשֶׁר שֶׁל תְּפִלִּין (ברכות ז'):
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