Lang: he;
Title: פרשת כי תשא;
Content:
פרק ל
(יא) וַיְדַבֵּר י״י אֶל מֹשֶׁה לֵּאמֹר.
(יב) כִּי תִשָּׂא אֶת רֹאשׁ בְּנֵי יִשְׂרָאֵל לִפְקֻדֵיהֶם וְנָתְנוּ אִישׁ כֹּפֶר נַפְשׁוֹ לַי״י בִּפְקֹד אֹתָם וְלֹא יִהְיֶה בָהֶם נֶגֶף בִּפְקֹד אֹתָם.
(יג) זֶה יִתְּנוּ כׇּל הָעֹבֵר עַל הַפְּקֻדִים מַחֲצִית הַשֶּׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ עֶשְׂרִים גֵּרָה הַשֶּׁקֶל מַחֲצִית הַשֶּׁקֶל תְּרוּמָה לַי״י.
(יד) כֹּל הָעֹבֵר עַל הַפְּקֻדִים מִבֶּן עֶשְׂרִים שָׁנָה וָמָעְלָה יִתֵּן תְּרוּמַת י״י.
(טו) הֶעָשִׁיר לֹא יַרְבֶּה וְהַדַּל לֹא יַמְעִיט מִמַּחֲצִית הַשָּׁקֶל לָתֵת אֶת תְּרוּמַת י״י לְכַפֵּר עַל נַפְשֹׁתֵיכֶם.
(טז) וְלָקַחְתָּ אֶת כֶּסֶף הַכִּפֻּרִים מֵאֵת בְּנֵי יִשְׂרָאֵל וְנָתַתָּ אֹתוֹ עַל עֲבֹדַת אֹהֶל מוֹעֵד וְהָיָה לִבְנֵי יִשְׂרָאֵל לְזִכָּרוֹן לִפְנֵי י״י לְכַפֵּר עַל נַפְשֹׁתֵיכֶם.
(יז) וַיְדַבֵּר י״י אֶל מֹשֶׁה לֵּאמֹר.
(יח) וְעָשִׂיתָ כִּיּוֹר נְחֹשֶׁת וְכַנּוֹ נְחֹשֶׁת לְרׇחְצָה וְנָתַתָּ אֹתוֹ בֵּין אֹהֶל מוֹעֵד וּבֵין הַמִּזְבֵּחַ וְנָתַתָּ שָׁמָּה מָיִם.
(יט) וְרָחֲצוּ אַהֲרֹן וּבָנָיו מִמֶּנּוּ אֶת יְדֵיהֶם וְאֶת רַגְלֵיהֶם.
(כ) בְּבֹאָם אֶל אֹהֶל מוֹעֵד יִרְחֲצוּ מַיִם וְלֹא יָמֻתוּ אוֹ בְגִשְׁתָּם אֶל הַמִּזְבֵּחַ לְשָׁרֵת לְהַקְטִיר אִשֶּׁה לַי״י.
(כא) וְרָחֲצוּ יְדֵיהֶם וְרַגְלֵיהֶם וְלֹא יָמֻתוּ וְהָיְתָה לָהֶם חׇק עוֹלָם לוֹ וּלְזַרְעוֹ לְדֹרֹתָם.
(כב) וַיְדַבֵּר י״י אֶל מֹשֶׁה לֵּאמֹר.
(כג) וְאַתָּה קַח לְךָ בְּשָׂמִים רֹאשׁ מׇר דְּרוֹר חֲמֵשׁ מֵאוֹת וְקִנְּמׇן בֶּשֶׂם מַחֲצִיתוֹ חֲמִשִּׁים וּמָאתָיִם וּקְנֵה בֹשֶׂם חֲמִשִּׁים וּמָאתָיִם.
(כד) וְקִדָּה חֲמֵשׁ מֵאוֹת בְּשֶׁקֶל הַקֹּדֶשׁ וְשֶׁמֶן זַיִת הִין.
(כה) וְעָשִׂיתָ אֹתוֹ שֶׁמֶן מִשְׁחַת קֹדֶשׁ רֹקַח מִרְקַחַת מַעֲשֵׂה רֹקֵחַ שֶׁמֶן מִשְׁחַת קֹדֶשׁ יִהְיֶה.
(כו) וּמָשַׁחְתָּ בוֹ אֶת אֹהֶל מוֹעֵד וְאֵת אֲרוֹן הָעֵדֻת.
(כז) וְאֶת הַשֻּׁלְחָן וְאֶת כׇּל כֵּלָיו וְאֶת הַמְּנֹרָה וְאֶת כֵּלֶיהָ וְאֵת מִזְבַּח הַקְּטֹרֶת.
(כח) וְאֶת מִזְבַּח הָעֹלָה וְאֶת כׇּל כֵּלָיו וְאֶת הַכִּיֹּר וְאֶת כַּנּוֹ.
(כט) וְקִדַּשְׁתָּ אֹתָם וְהָיוּ קֹדֶשׁ קׇדָשִׁים כׇּל הַנֹּגֵעַ בָּהֶם יִקְדָּשׁ.
(ל) וְאֶת אַהֲרֹן וְאֶת בָּנָיו תִּמְשָׁח וְקִדַּשְׁתָּ אֹתָם לְכַהֵן לִי.
(לא) וְאֶל בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר שֶׁמֶן מִשְׁחַת קֹדֶשׁ יִהְיֶה זֶה לִי לְדֹרֹתֵיכֶם.
(לב) עַל בְּשַׂר אָדָם לֹא יִיסָךְ וּבְמַתְכֻּנְתּוֹ לֹא תַעֲשׂוּ כָּמֹהוּ קֹדֶשׁ הוּא קֹדֶשׁ יִהְיֶה לָכֶם.
(לג) אִישׁ אֲשֶׁר יִרְקַח כָּמֹהוּ וַאֲשֶׁר יִתֵּן מִמֶּנּוּ עַל זָר וְנִכְרַת מֵעַמָּיו.
(לד) וַיֹּאמֶר י״י אֶל מֹשֶׁה קַח לְךָ סַמִּים נָטָף וּשְׁחֵלֶת וְחֶלְבְּנָה סַמִּים וּלְבֹנָה זַכָּה בַּד בְּבַד יִהְיֶה.
(לה) וְעָשִׂיתָ אֹתָהּ קְטֹרֶת רֹקַח מַעֲשֵׂה רוֹקֵחַ מְמֻלָּח טָהוֹר קֹדֶשׁ.
(לו) וְשָׁחַקְתָּ מִמֶּנָּה הָדֵק וְנָתַתָּה מִמֶּנָּה לִפְנֵי הָעֵדֻת בְּאֹהֶל מוֹעֵד אֲשֶׁר אִוָּעֵד לְךָ שָׁמָּה קֹדֶשׁ קׇדָשִׁים תִּהְיֶה לָכֶם.
(לז) וְהַקְּטֹרֶת אֲשֶׁר תַּעֲשֶׂה בְּמַתְכֻּנְתָּהּ לֹא תַעֲשׂוּ לָכֶם קֹדֶשׁ תִּהְיֶה לְךָ לַי״י.
(לח) אִישׁ אֲשֶׁר יַעֲשֶׂה כָמוֹהָ לְהָרִיחַ בָּהּ וְנִכְרַת מֵעַמָּיו.
פרק לא
(א) וַיְדַבֵּר י״י אֶל מֹשֶׁה לֵּאמֹר.
(ב) רְאֵה קָרָאתִי בְשֵׁם בְּצַלְאֵל בֶּן אוּרִי בֶן חוּר לְמַטֵּה יְהוּדָה.
(ג) וָאֲמַלֵּא אֹתוֹ רוּחַ אֱלֹהִים בְּחׇכְמָה וּבִתְבוּנָה וּבְדַעַת וּבְכׇל מְלָאכָה.
(ד) לַחְשֹׁב מַחֲשָׁבֹת לַעֲשׂוֹת בַּזָּהָב וּבַכֶּסֶף וּבַנְּחֹשֶׁת.
(ה) וּבַחֲרֹשֶׁת אֶבֶן לְמַלֹּאת וּבַחֲרֹשֶׁת עֵץ לַעֲשׂוֹת בְּכׇל מְלָאכָה.
(ו) וַאֲנִי הִנֵּה נָתַתִּי אִתּוֹ אֵת אׇהֳלִיאָב בֶּן אֲחִיסָמָךְ לְמַטֵּה דָן וּבְלֵב כׇּל חֲכַם לֵב נָתַתִּי חׇכְמָה וְעָשׂוּ אֵת כׇּל אֲשֶׁר צִוִּיתִךָ.
(ז) אֵת אֹהֶל מוֹעֵד וְאֶת הָאָרֹן לָעֵדֻת וְאֶת הַכַּפֹּרֶת אֲשֶׁר עָלָיו וְאֵת כׇּל כְּלֵי הָאֹהֶל.
(ח) וְאֶת הַשֻּׁלְחָן וְאֶת כֵּלָיו וְאֶת הַמְּנֹרָה הַטְּהֹרָה וְאֶת כׇּל כֵּלֶיהָ וְאֵת מִזְבַּח הַקְּטֹרֶת.
(ט) וְאֶת מִזְבַּח הָעֹלָה וְאֶת כׇּל כֵּלָיו וְאֶת הַכִּיּוֹר וְאֶת כַּנּוֹ.
(י) וְאֵת בִּגְדֵי הַשְּׂרָד וְאֶת בִּגְדֵי הַקֹּדֶשׁ לְאַהֲרֹן הַכֹּהֵן וְאֶת בִּגְדֵי בָנָיו לְכַהֵן.
(יא) וְאֵת שֶׁמֶן הַמִּשְׁחָה וְאֶת קְטֹרֶת הַסַּמִּים לַקֹּדֶשׁ כְּכֹל אֲשֶׁר צִוִּיתִךָ יַעֲשׂוּ.
(יב) וַיֹּאמֶר י״י אֶל מֹשֶׁה לֵּאמֹר.
(יג) וְאַתָּה דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל לֵאמֹר אַךְ אֶת שַׁבְּתֹתַי תִּשְׁמֹרוּ כִּי אוֹת הִוא בֵּינִי וּבֵינֵיכֶם לְדֹרֹתֵיכֶם לָדַעַת כִּי אֲנִי י״י מְקַדִּשְׁכֶם.
(יד) וּשְׁמַרְתֶּם אֶת הַשַּׁבָּת כִּי קֹדֶשׁ הִוא לָכֶם מְחַלְלֶיהָ מוֹת יוּמָת כִּי כׇּל הָעֹשֶׂה בָהּ מְלָאכָה וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִקֶּרֶב עַמֶּיהָ.
(טו) שֵׁשֶׁת יָמִים יֵעָשֶׂה מְלָאכָה וּבַיּוֹם הַשְּׁבִיעִי שַׁבַּת שַׁבָּתוֹן קֹדֶשׁ לַי״י כׇּל הָעֹשֶׂה מְלָאכָה בְּיוֹם הַשַּׁבָּת מוֹת יוּמָת.
(טז) וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת לַעֲשׂוֹת אֶת הַשַּׁבָּת לְדֹרֹתָם בְּרִית עוֹלָם.
(יז) בֵּינִי וּבֵין בְּנֵי יִשְׂרָאֵל אוֹת הִוא לְעֹלָם כִּי שֵׁשֶׁת יָמִים עָשָׂה י״י אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ וּבַיּוֹם הַשְּׁבִיעִי שָׁבַת וַיִּנָּפַשׁ.
(יח) וַיִּתֵּן אֶל מֹשֶׁה כְּכַלֹּתוֹ לְדַבֵּר אִתּוֹ בְּהַר סִינַי שְׁנֵי לֻחֹת הָעֵדֻת לֻחֹת אֶבֶן כְּתֻבִים בְּאֶצְבַּע אֱלֹהִים.
פרק לב
(א) וַיַּרְא הָעָם כִּי בֹשֵׁשׁ מֹשֶׁה לָרֶדֶת מִן הָהָר וַיִּקָּהֵל הָעָם עַל אַהֲרֹן וַיֹּאמְרוּ אֵלָיו קוּם עֲשֵׂה לָנוּ אֱלֹהִים אֲשֶׁר יֵלְכוּ לְפָנֵינוּ כִּי זֶה מֹשֶׁה הָאִישׁ אֲשֶׁר הֶעֱלָנוּ מֵאֶרֶץ מִצְרַיִם לֹא יָדַעְנוּ מֶה הָיָה לוֹ.
(ב) וַיֹּאמֶר אֲלֵהֶם אַהֲרֹן פָּרְקוּ נִזְמֵי הַזָּהָב אֲשֶׁר בְּאׇזְנֵי נְשֵׁיכֶם בְּנֵיכֶם וּבְנֹתֵיכֶם וְהָבִיאוּ אֵלָי.
(ג) וַיִּתְפָּרְקוּ כׇּל הָעָם אֶת נִזְמֵי הַזָּהָב אֲשֶׁר בְּאׇזְנֵיהֶם וַיָּבִיאוּ אֶל אַהֲרֹן.
(ד) וַיִּקַּח מִיָּדָם וַיָּצַר אֹתוֹ בַּחֶרֶט וַיַּעֲשֵׂהוּ עֵגֶל מַסֵּכָה וַיֹּאמְרוּ אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם.
(ה) וַיַּרְא אַהֲרֹן וַיִּבֶן מִזְבֵּחַ לְפָנָיו וַיִּקְרָא אַהֲרֹן וַיֹּאמַר חַג לַי״י מָחָר.
(ו) וַיַּשְׁכִּימוּ מִמׇּחֳרָת וַיַּעֲלוּ עֹלֹת וַיַּגִּשׁוּ שְׁלָמִים וַיֵּשֶׁב הָעָם לֶאֱכֹל וְשָׁתוֹ וַיָּקֻמוּ לְצַחֵק.
(ז) וַיְדַבֵּר י״י אֶל מֹשֶׁה לֶךְ רֵד כִּי שִׁחֵת עַמְּךָ אֲשֶׁר הֶעֱלֵיתָ מֵאֶרֶץ מִצְרָיִם.
(ח) סָרוּ מַהֵר מִן הַדֶּרֶךְ אֲשֶׁר צִוִּיתִם עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה וַיִּשְׁתַּחֲווּ לוֹ וַיִּזְבְּחוּ לוֹ וַיֹּאמְרוּ אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם.
(ט) וַיֹּאמֶר י״י אֶל מֹשֶׁה רָאִיתִי אֶת הָעָם הַזֶּה וְהִנֵּה עַם קְשֵׁה עֹרֶף הוּא.
(י) וְעַתָּה הַנִּיחָה לִּי וְיִחַר אַפִּי בָהֶם וַאֲכַלֵּם וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי גָּדוֹל.
(יא) וַיְחַל מֹשֶׁה אֶת פְּנֵי י״י אֱלֹהָיו וַיֹּאמֶר לָמָה י״י יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ אֲשֶׁר הוֹצֵאתָ מֵאֶרֶץ מִצְרַיִם בְּכֹחַ גָּדוֹל וּבְיָד חֲזָקָה.
(יב) לָמָּה יֹאמְרוּ מִצְרַיִם לֵאמֹר בְּרָעָה הוֹצִיאָם לַהֲרֹג אֹתָם בֶּהָרִים וּלְכַלֹּתָם מֵעַל פְּנֵי הָאֲדָמָה שׁוּב מֵחֲרוֹן אַפֶּךָ וְהִנָּחֵם עַל הָרָעָה לְעַמֶּךָ.
(יג) זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל עֲבָדֶיךָ אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בָּךְ וַתְּדַבֵּר אֲלֵהֶם אַרְבֶּה אֶת זַרְעֲכֶם כְּכוֹכְבֵי הַשָּׁמָיִם וְכׇל הָאָרֶץ הַזֹּאת אֲשֶׁר אָמַרְתִּי אֶתֵּן לְזַרְעֲכֶם וְנָחֲלוּ לְעֹלָם.
(יד) וַיִּנָּחֶם י״י עַל הָרָעָה אֲשֶׁר דִּבֶּר לַעֲשׂוֹת לְעַמּוֹ.
(טו) וַיִּפֶן וַיֵּרֶד מֹשֶׁה מִן הָהָר וּשְׁנֵי לֻחֹת הָעֵדֻת בְּיָדוֹ לֻחֹת כְּתֻבִים מִשְּׁנֵי עֶבְרֵיהֶם מִזֶּה וּמִזֶּה הֵם כְּתֻבִים.
(טז) וְהַלֻּחֹת מַעֲשֵׂה אֱלֹהִים הֵמָּה וְהַמִּכְתָּב מִכְתַּב אֱלֹהִים הוּא חָרוּת עַל הַלֻּחֹת.
(יז) וַיִּשְׁמַע יְהוֹשֻׁעַ אֶת קוֹל הָעָם בְּרֵעֹה וַיֹּאמֶר אֶל מֹשֶׁה קוֹל מִלְחָמָה בַּמַּחֲנֶה.
(יח) וַיֹּאמֶר אֵין קוֹל עֲנוֹת גְּבוּרָה וְאֵין קוֹל עֲנוֹת חֲלוּשָׁה קוֹל עַנּוֹת אָנֹכִי שֹׁמֵעַ.
(יט) וַיְהִי כַּאֲשֶׁר קָרַב אֶל הַמַּחֲנֶה וַיַּרְא אֶת הָעֵגֶל וּמְחֹלֹת וַיִּחַר אַף מֹשֶׁה וַיַּשְׁלֵךְ מִיָּדָו אֶת הַלֻּחֹת וַיְשַׁבֵּר אֹתָם תַּחַת הָהָר.
(כ) וַיִּקַּח אֶת הָעֵגֶל אֲשֶׁר עָשׂוּ וַיִּשְׂרֹף בָּאֵשׁ וַיִּטְחַן עַד אֲשֶׁר דָּק וַיִּזֶר עַל פְּנֵי הַמַּיִם וַיַּשְׁקְ אֶת בְּנֵי יִשְׂרָאֵל.
(כא) וַיֹּאמֶר מֹשֶׁה אֶל אַהֲרֹן מֶה עָשָׂה לְךָ הָעָם הַזֶּה כִּי הֵבֵאתָ עָלָיו חֲטָאָה גְדֹלָה.
(כב) וַיֹּאמֶר אַהֲרֹן אַל יִחַר אַף אֲדֹנִי אַתָּה יָדַעְתָּ אֶת הָעָם כִּי בְרָע הוּא.
(כג) וַיֹּאמְרוּ לִי עֲשֵׂה לָנוּ אֱלֹהִים אֲשֶׁר יֵלְכוּ לְפָנֵינוּ כִּי זֶה מֹשֶׁה הָאִישׁ אֲשֶׁר הֶעֱלָנוּ מֵאֶרֶץ מִצְרַיִם לֹא יָדַעְנוּ מֶה הָיָה לוֹ.
(כד) וָאֹמַר לָהֶם לְמִי זָהָב הִתְפָּרָקוּ וַיִּתְּנוּ לִי וָאַשְׁלִכֵהוּ בָאֵשׁ וַיֵּצֵא הָעֵגֶל הַזֶּה.
(כה) וַיַּרְא מֹשֶׁה אֶת הָעָם כִּי פָרֻעַ הוּא כִּי פְרָעֹה אַהֲרֹן לְשִׁמְצָה בְּקָמֵיהֶם.
(כו) וַיַּעֲמֹד מֹשֶׁה בְּשַׁעַר הַמַּחֲנֶה וַיֹּאמֶר מִי לַי״י אֵלָי וַיֵּאָסְפוּ אֵלָיו כׇּל בְּנֵי לֵוִי.
(כז) וַיֹּאמֶר לָהֶם כֹּה אָמַר י״י אֱלֹהֵי יִשְׂרָאֵל שִׂימוּ אִישׁ חַרְבּוֹ עַל יְרֵכוֹ עִבְרוּ וָשׁוּבוּ מִשַּׁעַר לָשַׁעַר בַּמַּחֲנֶה וְהִרְגוּ אִישׁ אֶת אָחִיו וְאִישׁ אֶת רֵעֵהוּ וְאִישׁ אֶת קְרֹבוֹ.
(כח) וַיַּעֲשׂוּ בְנֵי לֵוִי כִּדְבַר מֹשֶׁה וַיִּפֹּל מִן הָעָם בַּיּוֹם הַהוּא כִּשְׁלֹשֶׁת אַלְפֵי אִישׁ.
(כט) וַיֹּאמֶר מֹשֶׁה מִלְאוּ יֶדְכֶם הַיּוֹם לַי״י כִּי אִישׁ בִּבְנוֹ וּבְאָחִיו וְלָתֵת עֲלֵיכֶם הַיּוֹם בְּרָכָה.
(ל) וַיְהִי מִמׇּחֳרָת וַיֹּאמֶר מֹשֶׁה אֶל הָעָם אַתֶּם חֲטָאתֶם חֲטָאָה גְדֹלָה וְעַתָּה אֶעֱלֶה אֶל י״י אוּלַי אֲכַפְּרָה בְּעַד חַטַּאתְכֶם.
(לא) וַיָּשׇׁב מֹשֶׁה אֶל י״י וַיֹּאמַר אָנָּא חָטָא הָעָם הַזֶּה חֲטָאָה גְדֹלָה וַיַּעֲשׂוּ לָהֶם אֱלֹהֵי זָהָב.
(לב) וְעַתָּה אִם תִּשָּׂא חַטָּאתָם וְאִם אַיִן מְחֵנִי נָא מִסִּפְרְךָ אֲשֶׁר כָּתָבְתָּ.
(לג) וַיֹּאמֶר י״י אֶל מֹשֶׁה מִי אֲשֶׁר חָטָא לִי אֶמְחֶנּוּ מִסִּפְרִי.
(לד) וְעַתָּה לֵךְ נְחֵה אֶת הָעָם אֶל אֲשֶׁר דִּבַּרְתִּי לָךְ הִנֵּה מַלְאָכִי יֵלֵךְ לְפָנֶיךָ וּבְיוֹם פׇּקְדִי וּפָקַדְתִּי עֲלֵהֶם חַטָּאתָם.
(לה) וַיִּגֹּף י״י אֶת הָעָם עַל אֲשֶׁר עָשׂוּ אֶת הָעֵגֶל אֲשֶׁר עָשָׂה אַהֲרֹן.
פרק לג
(א) וַיְדַבֵּר י״י אֶל מֹשֶׁה לֵךְ עֲלֵה מִזֶּה אַתָּה וְהָעָם אֲשֶׁר הֶעֱלִיתָ מֵאֶרֶץ מִצְרָיִם אֶל הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לֵאמֹר לְזַרְעֲךָ אֶתְּנֶנָּה.
(ב) וְשָׁלַחְתִּי לְפָנֶיךָ מַלְאָךְ וְגֵרַשְׁתִּי אֶת הַכְּנַעֲנִי הָאֱמֹרִי וְהַחִתִּי וְהַפְּרִזִּי הַחִוִּי וְהַיְבוּסִי.
(ג) אֶל אֶרֶץ זָבַת חָלָב וּדְבָשׁ כִּי לֹא אֶעֱלֶה בְּקִרְבְּךָ כִּי עַם קְשֵׁה עֹרֶף אַתָּה פֶּן אֲכֶלְךָ בַּדָּרֶךְ.
(ד) וַיִּשְׁמַע הָעָם אֶת הַדָּבָר הָרָע הַזֶּה וַיִּתְאַבָּלוּ וְלֹא שָׁתוּ אִישׁ עֶדְיוֹ עָלָיו.
(ה) וַיֹּאמֶר י״י אֶל מֹשֶׁה אֱמֹר אֶל בְּנֵי יִשְׂרָאֵל אַתֶּם עַם קְשֵׁה עֹרֶף רֶגַע אֶחָד אֶעֱלֶה בְקִרְבְּךָ וְכִלִּיתִיךָ וְעַתָּה הוֹרֵד עֶדְיְךָ מֵעָלֶיךָ וְאֵדְעָה מָה אֶעֱשֶׂה לָּךְ.
(ו) וַיִּתְנַצְּלוּ בְנֵי יִשְׂרָאֵל אֶת עֶדְיָם מֵהַר חוֹרֵב.
(ז) וּמֹשֶׁה יִקַּח אֶת הָאֹהֶל וְנָטָה לוֹ מִחוּץ לַמַּחֲנֶה הַרְחֵק מִן הַמַּחֲנֶה וְקָרָא לוֹ אֹהֶל מוֹעֵד וְהָיָה כׇּל מְבַקֵּשׁ י״י יֵצֵא אֶל אֹהֶל מוֹעֵד אֲשֶׁר מִחוּץ לַמַּחֲנֶה.
(ח) וְהָיָה כְּצֵאת מֹשֶׁה אֶל הָאֹהֶל יָקוּמוּ כׇּל הָעָם וְנִצְּבוּ אִישׁ פֶּתַח אׇהֳלוֹ וְהִבִּיטוּ אַחֲרֵי מֹשֶׁה עַד בֹּאוֹ הָאֹהֱלָה.
(ט) וְהָיָה כְּבֹא מֹשֶׁה הָאֹהֱלָה יֵרֵד עַמּוּד הֶעָנָן וְעָמַד פֶּתַח הָאֹהֶל וְדִבֶּר עִם מֹשֶׁה.
(י) וְרָאָה כׇל הָעָם אֶת עַמּוּד הֶעָנָן עֹמֵד פֶּתַח הָאֹהֶל וְקָם כׇּל הָעָם וְהִשְׁתַּחֲווּ אִישׁ פֶּתַח אׇהֳלוֹ.
(יא) וְדִבֶּר י״י אֶל מֹשֶׁה פָּנִים אֶל פָּנִים כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל רֵעֵהוּ וְשָׁב אֶל הַמַּחֲנֶה וּמְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן נוּן נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל.
(יב) וַיֹּאמֶר מֹשֶׁה אֶל י״י רְאֵה אַתָּה אֹמֵר אֵלַי הַעַל אֶת הָעָם הַזֶּה וְאַתָּה לֹא הוֹדַעְתַּנִי אֵת אֲשֶׁר תִּשְׁלַח עִמִּי וְאַתָּה אָמַרְתָּ יְדַעְתִּיךָ בְשֵׁם וְגַם מָצָאתָ חֵן בְּעֵינָי.
(יג) וְעַתָּה אִם נָא מָצָאתִי חֵן בְּעֵינֶיךָ הוֹדִעֵנִי נָא אֶת דְּרָכֶךָ וְאֵדָעֲךָ לְמַעַן אֶמְצָא חֵן בְּעֵינֶיךָ וּרְאֵה כִּי עַמְּךָ הַגּוֹי הַזֶּה.
(יד) וַיֹּאמַר פָּנַי יֵלֵכוּ וַהֲנִחֹתִי לָךְ.
(טו) וַיֹּאמֶר אֵלָיו אִם אֵין פָּנֶיךָ הֹלְכִים אַל תַּעֲלֵנוּ מִזֶּה.
(טז) וּבַמֶּה יִוָּדַע אֵפוֹא כִּי מָצָאתִי חֵן בְּעֵינֶיךָ אֲנִי וְעַמֶּךָ הֲלוֹא בְּלֶכְתְּךָ עִמָּנוּ וְנִפְלִינוּ אֲנִי וְעַמְּךָ מִכׇּל הָעָם אֲשֶׁר עַל פְּנֵי הָאֲדָמָה.
(יז) וַיֹּאמֶר י״י אֶל מֹשֶׁה גַּם אֶת הַדָּבָר הַזֶּה אֲשֶׁר דִּבַּרְתָּ אֶעֱשֶׂה כִּי מָצָאתָ חֵן בְּעֵינַי וָאֵדָעֲךָ בְּשֵׁם.
(יח) וַיֹּאמַר הַרְאֵנִי נָא אֶת כְּבֹדֶךָ.
(יט) וַיֹּאמֶר אֲנִי אַעֲבִיר כׇּל טוּבִי עַל פָּנֶיךָ וְקָרָאתִי בְשֵׁם י״י לְפָנֶיךָ וְחַנֹּתִי אֶת אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת אֲשֶׁר אֲרַחֵם.
(כ) וַיֹּאמֶר לֹא תוּכַל לִרְאֹת אֶת פָּנָי כִּי לֹא יִרְאַנִי הָאָדָם וָחָי.
(כא) וַיֹּאמֶר י״י הִנֵּה מָקוֹם אִתִּי וְנִצַּבְתָּ עַל הַצּוּר.
(כב) וְהָיָה בַּעֲבֹר כְּבֹדִי וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד עׇבְרִי.
(כג) וַהֲסִרֹתִי אֶת כַּפִּי וְרָאִיתָ אֶת אֲחֹרָי וּפָנַי לֹא יֵרָאוּ.
פרק לד
(א) ספק פרשה סתומה בכתר ארם צובה. וַיֹּאמֶר י״י אֶל מֹשֶׁה פְּסׇל לְךָ שְׁנֵי לֻחֹת אֲבָנִים כָּרִאשֹׁנִים וְכָתַבְתִּי עַל הַלֻּחֹת אֶת הַדְּבָרִים אֲשֶׁר הָיוּ עַל הַלֻּחֹת הָרִאשֹׁנִים אֲשֶׁר שִׁבַּרְתָּ.
(ב) וֶהְיֵה נָכוֹן לַבֹּקֶר וְעָלִיתָ בַבֹּקֶר אֶל הַר סִינַי וְנִצַּבְתָּ לִי שָׁם עַל רֹאשׁ הָהָר.
(ג) וְאִישׁ לֹא יַעֲלֶה עִמָּךְ וְגַם אִישׁ אַל יֵרָא בְּכׇל הָהָר גַּם הַצֹּאן וְהַבָּקָר אַל יִרְעוּ אֶל מוּל הָהָר הַהוּא.
(ד) וַיִּפְסֹל שְׁנֵי לֻחֹת אֲבָנִים כָּרִאשֹׁנִים וַיַּשְׁכֵּם מֹשֶׁה בַבֹּקֶר וַיַּעַל אֶל הַר סִינַי כַּאֲשֶׁר צִוָּה י״י אֹתוֹ וַיִּקַּח בְּיָדוֹ שְׁנֵי לֻחֹת אֲבָנִים.
(ה) וַיֵּרֶד י״י בֶּעָנָן וַיִּתְיַצֵּב עִמּוֹ שָׁם וַיִּקְרָא בְשֵׁם י״י.
(ו) וַיַּעֲבֹר י״י עַל פָּנָיו וַיִּקְרָא י״י י״י אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב חֶסֶד וֶאֱמֶת.
(ז) נֹצֵרבספרי תימן: נֹצֵר בנו"ן רגילה. חֶסֶד לָאֲלָפִים נֹשֵׂא עָוֺן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל בָּנִים וְעַל בְּנֵי בָנִים עַל שִׁלֵּשִׁים וְעַל רִבֵּעִים.
(ח) וַיְמַהֵר מֹשֶׁה וַיִּקֹּד אַרְצָה וַיִּשְׁתָּחוּ.
(ט) וַיֹּאמֶר אִם נָא מָצָאתִי חֵן בְּעֵינֶיךָ אֲדֹנָי יֵלֶךְ נָא אֲדֹנָי בְּקִרְבֵּנוּ כִּי עַם קְשֵׁה עֹרֶף הוּא וְסָלַחְתָּ לַעֲוֺנֵנוּ וּלְחַטָּאתֵנוּ וּנְחַלְתָּנוּ.
(י) וַיֹּאמֶר הִנֵּה אָנֹכִי כֹּרֵת בְּרִית נֶגֶד כׇּל עַמְּךָ אֶעֱשֶׂה נִפְלָאֹת אֲשֶׁר לֹא נִבְרְאוּ בְכׇל הָאָרֶץ וּבְכׇל הַגּוֹיִם וְרָאָה כׇל הָעָם אֲשֶׁר אַתָּה בְקִרְבּוֹ אֶת מַעֲשֵׂה י״י כִּי נוֹרָא הוּא אֲשֶׁר אֲנִי עֹשֶׂה עִמָּךְ.
(יא) שְׁמׇר לְךָ אֵת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם הִנְנִי גֹרֵשׁ מִפָּנֶיךָ אֶת הָאֱמֹרִי וְהַכְּנַעֲנִי וְהַחִתִּי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי.
(יב) הִשָּׁמֶר לְךָ פֶּן תִּכְרֹת בְּרִית לְיוֹשֵׁב הָאָרֶץ אֲשֶׁר אַתָּה בָּא עָלֶיהָ פֶּן יִהְיֶה לְמוֹקֵשׁ בְּקִרְבֶּךָ.
(יג) כִּי אֶת מִזְבְּחֹתָם תִּתֹּצוּן וְאֶת מַצֵּבֹתָם תְּשַׁבֵּרוּן וְאֶת אֲשֵׁרָיו תִּכְרֹתוּן.
(יד) כִּי לֹא תִשְׁתַּחֲוֶה לְאֵל אַחֵר כִּי י״י קַנָּא שְׁמוֹ אֵל קַנָּא הוּא.
(טו) פֶּן תִּכְרֹת בְּרִית לְיוֹשֵׁב הָאָרֶץ וְזָנוּ אַחֲרֵי אֱלֹהֵיהֶם וְזָבְחוּ לֵאלֹהֵיהֶם וְקָרָא לְךָ וְאָכַלְתָּ מִזִּבְחוֹ.
(טז) וְלָקַחְתָּ מִבְּנֹתָיו לְבָנֶיךָ וְזָנוּ בְנֹתָיו אַחֲרֵי אֱלֹהֵיהֶן וְהִזְנוּ אֶת בָּנֶיךָ אַחֲרֵי אֱלֹהֵיהֶן.
(יז) אֱלֹהֵי מַסֵּכָה לֹא תַעֲשֶׂה לָּךְ.
(יח) אֶת חַג הַמַּצּוֹת תִּשְׁמֹר שִׁבְעַת יָמִים תֹּאכַל מַצּוֹת אֲשֶׁר צִוִּיתִךָ לְמוֹעֵד חֹדֶשׁ הָאָבִיב כִּי בְּחֹדֶשׁ הָאָבִיב יָצָאתָ מִמִּצְרָיִם.
(יט) כׇּל פֶּטֶר רֶחֶם לִי וְכׇל מִקְנְךָ תִּזָּכָר פֶּטֶר שׁוֹר וָשֶׂה.
(כ) וּפֶטֶר חֲמוֹר תִּפְדֶּה בְשֶׂה וְאִם לֹא תִפְדֶּה וַעֲרַפְתּוֹ כֹּל בְּכוֹר בָּנֶיךָ תִּפְדֶּה וְלֹא יֵרָאוּ פָנַי רֵיקָם.
(כא) שֵׁשֶׁת יָמִים תַּעֲבֹד וּבַיּוֹם הַשְּׁבִיעִי תִּשְׁבֹּת בֶּחָרִישׁ וּבַקָּצִיר תִּשְׁבֹּת.
(כב) וְחַג שָׁבֻעֹת תַּעֲשֶׂה לְךָ בִּכּוּרֵי קְצִיר חִטִּים וְחַג הָאָסִיף תְּקוּפַת הַשָּׁנָה.
(כג) שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כׇּל זְכוּרְךָ אֶת פְּנֵי הָאָדֹן י״י אֱלֹהֵי יִשְׂרָאֵל.
(כד) כִּי אוֹרִישׁ גּוֹיִם מִפָּנֶיךָ וְהִרְחַבְתִּי אֶת גְּבֻלֶךָ וְלֹא יַחְמֹד אִישׁ אֶת אַרְצְךָ בַּעֲלֹתְךָ לֵרָאוֹת אֶת פְּנֵי י״י אֱלֹהֶיךָ שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה.
(כה) לֹא תִשְׁחַט עַל חָמֵץ דַּם זִבְחִי וְלֹא יָלִין לַבֹּקֶר זֶבַח חַג הַפָּסַח.
(כו) רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ תָּבִיא בֵּית י״י אֱלֹהֶיךָ לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ.
(כז) וַיֹּאמֶר י״י אֶל מֹשֶׁה כְּתׇב לְךָ אֶת הַדְּבָרִים הָאֵלֶּה כִּי עַל פִּי הַדְּבָרִים הָאֵלֶּה כָּרַתִּי אִתְּךָ בְּרִית וְאֶת יִשְׂרָאֵל.
(כח) וַיְהִי שָׁם עִם י״י אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה לֶחֶם לֹא אָכַל וּמַיִם לֹא שָׁתָה וַיִּכְתֹּב עַל הַלֻּחֹת אֵת דִּבְרֵי הַבְּרִית עֲשֶׂרֶת הַדְּבָרִים.
(כט) וַיְהִי בְּרֶדֶת מֹשֶׁה מֵהַר סִינַי וּשְׁנֵי לֻחֹת הָעֵדֻת בְּיַד מֹשֶׁה בְּרִדְתּוֹ מִן הָהָר וּמֹשֶׁה לֹא יָדַע כִּי קָרַן עוֹר פָּנָיו בְּדַבְּרוֹ אִתּוֹ.
(ל) וַיַּרְא אַהֲרֹן וְכׇל בְּנֵי יִשְׂרָאֵל אֶת מֹשֶׁה וְהִנֵּה קָרַן עוֹר פָּנָיו וַיִּירְאוּ מִגֶּשֶׁת אֵלָיו.
(לא) וַיִּקְרָא אֲלֵהֶם מֹשֶׁה וַיָּשֻׁבוּ אֵלָיו אַהֲרֹן וְכׇל הַנְּשִׂאִים בָּעֵדָה וַיְדַבֵּר מֹשֶׁה אֲלֵהֶם.
(לב) וְאַחֲרֵי כֵן נִגְּשׁוּ כׇּל בְּנֵי יִשְׂרָאֵל וַיְצַוֵּם אֵת כׇּל אֲשֶׁר דִּבֶּר י״י אִתּוֹ בְּהַר סִינָי.
(לג) וַיְכַל מֹשֶׁה מִדַּבֵּר אִתָּם וַיִּתֵּן עַל פָּנָיו מַסְוֶה.
(לד) וּבְבֹא מֹשֶׁה לִפְנֵי י״י לְדַבֵּר אִתּוֹ יָסִיר אֶת הַמַּסְוֶה עַד צֵאתוֹ וְיָצָא וְדִבֶּר אֶל בְּנֵי יִשְׂרָאֵל אֵת אֲשֶׁר יְצֻוֶּה.
(לה) וְרָאוּ בְנֵי יִשְׂרָאֵל אֶת פְּנֵי מֹשֶׁה כִּי קָרַן עוֹר פְּנֵי מֹשֶׁה וְהֵשִׁיב מֹשֶׁה אֶת הַמַּסְוֶה עַל פָּנָיו עַד בֹּאוֹ לְדַבֵּר אִתּוֹ.
===
Lang: en;
Title: Parashat Ki Tisa;
Content:
Chapter 30
(11) Hashem spoke to Moshe saying:
(12) WhenWhen | כִּי – It is debated if this was a one- time directive or if it applied to all future generations. For discussion, see Half Shekels. you take a head countyou take a head count | תִשָּׂא אֶת רֹאשׁ – The language might highlight how everyone is to be counted individually, per capita. Alternatively: "when you take the sum", reading "head" to mean "total", as per its usage in Vayikra 5:24 and Bemidbar 21:36 (Rashi). Literally the phrase reads: "when you lift the head", and might have been borrowed to refer to counting since those being numbered tend to lift up their heads to make it easier for the one counting to differentiate between people (R. Avraham b. HaRambam). of the Children of Israel according to their count,according to their count | לִפְקֻדֵיהֶם – The root "פקד" has the connotation of paying attention to or taking special note of someone or something. Elsewhere, the verbal form can take the meaning: "remember", "appoint", "visit", or "muster". each man shall give a ransom for his soul to Hashem when counting them so that there not be a plague among them when counting them.
(13) All who pass by to be countedall who pass by to be counted | כׇּל הָעֹבֵר עַל הַפְּקֻדִים – Literally: "All who pass by (or: cross over) the counted/counting". See Rashi that it was the practice when counting people that they individually passed by the one counting so he could more easily number them, and see similar phrases regarding animals, "כֹּל אֲשֶׁר יַעֲבֹר תַּחַת הַשָּׁבֶט", all who pass under the staff (Vayikra 27:32). See R"Y Bekhor Shor similarly: "all who pass by (the one counting) to (join) those who were counted". Cf. Ibn Ezra: "all who passed [the age] of counting"; in other words: all who had reached the age of twenty years. shall give this: a half shekel of the shekels of the sanctuaryshekels of the sanctuary | בְּשֶׁקֶל הַקֹּדֶשׁ – Alternatively: "shekels of holiness". The phrase might mean that the shekel should be weighed according to the standard set for shekels used for sacred purposes such as valuations, redemptions of firstborns, and the like (Rashi). These might have had a different weight than mundane shekels. – the shekel is twenty gerahs – a half shekel as a donation offering to Hashem.
(14) All who pass by to be counted from twenty years old and upwards shall give Hashem's donation offering.
(15) The rich shall not increase and the poor shall not decrease from a half shekel when giving Hashem's donation offering to ransom your souls.ransom your souls | לְכַפֵּר עַל נַפְשֹׁתֵיכֶם – See Rashbam (on verse 16), Ibn Ezra, and Shadal. Alternatively: "to atone for your souls".
(16) You shall take the ransom moneyransom money | כֶּסֶף הַכִּפֻּרִים – Alternatively: "atonement money". from the Children of Israel, and you shall give it for the service of the Tent of Meeting; and it shall be for the Children of Israel as a memorial before Hashem to ransom your souls.
(17) Hashem spoke to Moshe saying:
(18) You shall make a copper basin and its copper base for washing. You shall put it between the Tent of Meeting and the altar, and you shall put water there.
(19) And Aharon and his sons shall wash their hands and feet from it.
(20) When they come to the Tent of Meeting they shall wash with water that they not die, or when they approach the altar to serve, to burn a fire-offering for Hashem.
(21) They shall wash their hands and feet that they not die. And it shall be for them an everlasting statute, to him and his descendants throughout their generations.
(22) Hashem spoke to Moshe saying,
(23) And you, taketake | קַח לְךָ – Literally: "take for yourself", but see Ibn Ezra that often the pronoun "לך" will be added to a verb simply for emphasis. See verse 34 similarly. choice spices,choice spices | בְּשָׂמִים רֹאשׁ – See Rashi, Rashbam, and others. The word "רֹאשׁ" (literally: "head") can also figuratively mean: "the most important" or: "best of". Alternatively: "the sum of the spices", reading "רֹאשׁ" to mean "total" or "amount", as per its usage in Vayikra 5:24 and Bemidbar 21:36, and see the note on verse 12 here as well (R"Y Bekhor Shor). It is also possible that the word "רֹאשׁ" connects to that which follows: "a head of pure myrrh". purepure | דְּרוֹר – The word "דְּרוֹר" elsewhere takes the meaning: "freedom", but see Targum Onkelos and Ramban that here it means: "free from impurities". Alternatively: "unprocessed" (Ibn Ezra) or: "free-flowing" (Hoil Moshe, noting that the resin which seeps out of the tree on its own is of higher quality than that collected by human effort), "liquid" (many modern translations), choice (Rashbam), or: "granulated" . myrrh,myrrh |מׇר – The identification of the spices in this and the following verses are debated and the suggestions offered here should not be viewed as definitive. "מׇר" is generally identified as myrrh, a resin of trees of the genus Commiphora, known in Akkadian as "murru", perhaps so called due to its bitter (מר) taste (BDB, "מֹר"). Cf. Hoil Moshe that the word might instead relate to the noun "מַר" (Yeshayahu 40:15), meaning: "drop". Another possible identification of "מׇר" is musk, an aromatic substance obtained from the gland of the musk deer (R. Saadia, Rambam). See, though, Ibn Ezra's reservations about this identification, noting that several verses imply that it is a plant derivative. five hundred,five hundred | חֲמֵשׁ מֵאוֹת – This and the following numbers refer to the weight of the spices in shekels, as becomes evident in the following verse. cinnamon spice,cinnamon spice | וְקִנְּמׇן בֶּשֶׂם – Or: "aromatic cinnamon". The seemingly unnecessary mention of "בֶּשֶׂם" (spice) might come to emphasize that specifically those species of cinnamon which are used as fragrant spices were to be brought and not others. half of it,half of it | מַחֲצִיתוֹ – According to the simple sense of the verse, this means that the weight of the cinnamon was to be half of the weight of the myrrh (Ibn Ezra). See, however, Bavli Keritot 5a that it refers to half the weight of the cinnamon itself, teaching that the cinnamon was to weigh 500 shekels altogether, but that it was to be brought in two equal portions, half at a time. two hundred and fifty, cane spice, two hundred and fifty,
(24) and cassia, five hundred according to the shekel of the sanctuary, and olive oil, a hin.
(25) And you shall make of it oil for holy anointing,oil for holy anointing | שֶׁמֶן מִשְׁחַת קֹדֶשׁ – See R. Avraham b. HaRambam that the anointing should be for the sole purpose of sanctification, and not merely for perfumery. Similarly, one might translate: "oil for anointing of the holy", emphasizing that it was to be used to anoint the holy objects of the Tabernacle. Alternatively: "holy anointing oil". a blended compound,a blended compound | רֹקַח מִרְקַחַת – The root "רקח" refers to mixing well. In Tanakh it is used almost exclusively in the context of mixing fragrant spices and oils, so that one might alternatively translate: "a perfumed compound". the work of a perfumer; oil for holy anointing it shall be.
(26) You shall anoint with it the Tent of Meeting and the Ark of Testimony,
(27) the table and all its vessels, the Menorah and all its vessels, the incense altar,
(28) and the altar of the burnt-offering and all its vessels, and the basin and its base.
(29) You shall sanctify them, and they shall be holy of holies; any that touch them must sanctify himself.any… must sanctify himself | כׇּל הַנֹּגֵעַ בָּהֶם יִקְדָּשׁ – See the note on Shemot 29:37.
(30) And Aharon and his sons you shall anoint, and you shall sanctify them to serve Me as priests.
(31) And to the Children of Israel you shall speak, saying: This oil for holy anointing shall be for Me throughout your generations.
(32) It shall not be poured on man's flesh; and according to its proportionsits proportions | וּבְמַתְכֻּנְתּוֹ – See Rashi and Rashbam. Similarly: "its measurements", "its formula", or: "its composition" (Hoil Moshe, noting that the word stems from the root "כון", to fix or establish, and from there emerged the noun "תֹּכֶן", which referred to an arrangement of something.) you shall not make any like it. It is holy; it shall be holy for you.
(33) Any who make a compound like it and who place of it on a stranger shall be cut off from his people.
(34) Hashem said to Moshe: Take fragrances: balsam,balsam | נָטָף – See Bavli Keritot 6a. The word "נָטָף" literally means a "drop", perhaps referring to tree resin or gum. onycha,onycha | וּשְׁחֵלֶת – See Bavli Keritot 6a. which identifies this with "צפורן", a word which often means fingernail. Onycha is the Greek equivalent of fingernail. The verse might refer to the fingernail-like operculum of certain sea snails (see Ramban that it "comes from the sea"). Alternatively, it is a plant product, with Rashi suggesting that it refers to a root of a certain herb, which was clear and smooth as a fingernail, and others positing that it might be a type of rock rose which has petals resembling fingernails. and galbanum, fragrances,fragrances | סַמִּים – See Shadal that the seemingly unnecessary word comes to emphasize that the fragrances listed should be choice fragrances, worthy of being called aromatics (similar to the above description of cinnamon as "cinnamon spice"). Cf. Rashbam that it is the way of the text to generalize, detail and then generalize. Cf. Rashi and R"Y Bekhor Shor: "and other fragrances", suggesting that the verse is alluding to unmentioned spices that were also to be included in the incense (see Bavli Keritot 6a). and pure frankincense; of equal partsof equal parts | בַּד בְּבַד יִהְיֶה – The word "בד" might mean: "a part" (Shadal), or similarly: "an individual unit" (Rashi). Many commentators, thus, assume that the verse is mandating that the incense be made of equal measures (parts) of each spice mentioned. Cf. Ibn Ezra: "it shall be made separately" (understanding "בד" to mean "alone"). According to him, each spice was to be compounded alone and only later mixed together. it should be.
(35) You shall make of it incense, a blended compound, the work of perfumer, salted,salted | מְמֻלָּח – See Ibn Ezra, relating the verb to the noun "מלח", salt. Alternatively: "well-mixed" (Targum Onkelos and Rashi, noting that sailors are called "מַלָּחִים" because they stir the water with their oars), or: "finely ground" (Ramban's understanding of Onkelos). pure, holy.
(36) You shall pound some of it very fine, and put some of it before the Testimony in the Tent of Meeting where I will meet with you; a holy of holies it shall be for you.
(37) And the incense that you shall make, according to its proportions you shall not make it for yourselves; it shall be holy for you for Hashem.
(38) Any who makes like it to smell of it shall be cut off from his people.
Chapter 31
(1) Hashem spoke to Moshe saying:
(2) See, I have called by namecalled by name | קָרָאתִי בְשֵׁם – The phrase has the connotation of designating someone for a specific task, or perhaps exalting them (Targum Onkelos, Ibn Ezra, R"Y Bekhor Shor). See similar usage in Yeshayahu 43:1 and Esther 2:14. Betzalel the son of Uri the son of Chur, from the tribe of Yehuda.
(3) I have filled him with the spirit of God: with wisdom, with understanding, and with knowledge, and with all types of workmanship:
(4) to design designs,design designs | לַחְשֹׁב מַחֲשָׁבֹת – Literally: "to think thoughts", but often in Tanakh the root takes the connotation of: "to plot" or: "devise", and see Ibn Ezra that here the phrase refers to the ability to invent. Alternatively: "to act skillfully" or: "to devise skillful works" and see the discussion regarding the phrase: "מַעֲשֵׂה חֹשֵׁב" (the work of a designer / skilled craftsman), perhaps referring specifically to weaver's work (Rashi). Cf. Targum Onkelos: "to teach artistry". to workto work | לַעֲשׂוֹת – Literally: "to do" or "to make". in gold, silver, and copper,
(5) and in stone cutting for setting, and in wood cutting, to work in all types of workmanship.
(6) And I, behold, I have placed with him Oholiav the son of Achisamakh, from the tribe of Dan; and in the heart of all who are wise-hearted I have placed wisdom, that they shall make all that I have commanded you:
(7) the Tent of Meeting, the ark for the Testimony and the cover which is upon it, all the vessels of the tent,all the vessels of the tent | וְאֵת כׇּל כְּלֵי הָאֹהֶל – It is unclear if this is a heading, referring to all the vessels listed afterwards (R. Hirsch), or if this constitutes its own distinct unit of items, referring either to the boards and curtains (Ibn Ezra) or perhaps, to the more minor utensils such as the pegs and tools of construction (R. Avraham b. HaRambam)
(8) the table and its vessels, the pure Menorahthe pure Menorah | הַמְּנֹרָה הַטְּהֹרָה – See Rashi that it is so called because it was made from pure gold. Cf. Hoil Moshe who suggests that perhaps there were other lampstands in the courtyard, and this appellation was necessary to differentiate this Menorah, the only one made entirely of gold, from others. and all its vessels, the incense altar,
(9) the altar of the burnt offering and all its vessels, the basin and its base,
(10) the service garments,the service garments | בִּגְדֵי הַשְּׂרָד – See Targum Onkelos, perhaps relating the roots "שרד" and "שרת" (to serve). He might view the phrase as a heading for that which follows. Alternatively: "netted (or: plaited) garments" (Rashi, pointing to the similar Aramaic). These might refer to the garments that were made to cover the vessels while traveling, as described in Bemidbar 4, and see Ibn Ezra who translates: "travel garments". Cf. Ramban: "unique garments", relating "שְּׂרָד" to "שָׂרִיד", a remnant, something left alone. Accordingly, the term refers specifically to Aharon's garments which are both "unique" and "holy". the holy garments for Aharon the priest, and the garments of his sons to serve as priests,
(11) the anointing oil, and the fragrance incense for the Holy. As all that I commanded you so they shall do.
(12) Hashem said to Moshe, saying:
(13) And you, speak to the Children of Israel, saying: Butbut | אַךְ – See Rashi, Rashbam , and others that the verse is emphasizing that even though the people were commanded to build the Tabernacle, this does not preclude observing Shabbat. All work, even for the Tabernacle, must cease on Shabbat. my Shabbats you shall keep, for it is a sign between Me and you throughout your generations to know that I am Hashem who sanctifies you.
(14) And you shall keep the Shabbat for it is holy to you; those who profane it shall surely die, for any who do work on it, that soul will be cut off from the midst of her people.
(15) Six days work shall be done, and the seventh day is a Shabbat of complete rest,Shabbat of complete rest | שַׁבַּת שַׁבָּתוֹן – The root "שבת" means "to cease", and by extension: "to rest" (see Radak and Shadal on Bereshit 2:2). Ibn Ezra (on Shemot 16:23) suggests that the double formulation highlights that it is a day in which both Hashem ceased His work and also in which the people cease their work. Alternatively, the doubling is for emphasis: "a total cessation" (Shadal). holy to Hashem; any who do work on the Shabbat day shall surely die.
(16) The Children of Israel shall keep the Shabbat, to maketo make | לַעֲשׂוֹת – The language of "making" or "doing" Shabbat is somewhat unexpected as Shabbat is all about ceasing from activity. See Ibn Ezra that the connotation is that one must prepare for Shabbat in advance. Alternatively: "לַעֲשׂוֹת" is simply another way to say "observe". It is also possible that the verse is mandating that one make Shabbat into an eternal covenant. the Shabbat throughout their generations, an everlasting covenant.
(17) Between Me and the Children of Israel, it is an everlasting sign that in six days Hashem made the heavens and the earth, and on the seventh day He ceased and was refreshed.was refreshed | וַיִּנָּפַשׁ – The verb is related to the noun "נֶפֶשׁ", a soul, and might more literally mean: "breathe deeply", or: "catch one's breath". Though Hashem does not tire so as to need relaxation or refreshing, the text speaks metaphorically, using "the language of people" (Rashi, Ibn Ezra).
(18) He gave Moshe, when He finished speaking with him on Mount Sinai, the two Tablets of the Testimony, stone tablets, written by the finger of God.
Chapter 32
(1) The people saw that Moshe was latewas late | בֹשֵׁשׁ – Though the root "בוש" often means: "to be ashamed", see Targum Onkelos and others that it here it refers to tarrying or being delayed. For similar usage, see Shofetim 3:25 and 5:28. See Ibn Ezra that it is likely that the people did not know that Moshe was leaving for forty days and so when he did not return after some time, they worried that something had happened. in coming down from the mountain, and the nation congregated on Aharon and said to him, "Rise and make for us a goda god | אֱלֹהִים – Though both here and in verse four plural language is used with regard to the word "אֱלֹהִים", see R"Y Kara that this is often the case even when Tanakh is clearly referring to a single god. Cf. Rashi who reads: "gods", in the plural, suggesting that the people desired to go back to worshipping many gods. Cf. R"Y Bekhor Shor who uniquely suggests that "אֱלֹהִים" takes its secular meaning of "judge", presenting the nation as simply desiring to replace their lost leader (and not seeking to worship idolatry). For further discussion, see Sin of the Golden Calf. who shall go before us, because this Moshe, the man who brought us up from the land of Egypt, we do not know what has happened to him."
(2) Aharon said to them, "Take offtake off | פָּרְקוּ – The root "פרק" normally means to "tear / break off" something, but might also have the connotation of deliverance and rescue. Here it refers to removal. the golden rings that are on the ears of your wives, your sons, and your daughters, and bring them to me."
(3) All the people took off the golden rings that were on their ears and they brought them to Aharon.
(4) He took it from their hand, formed it with a graver,formed it with a graver | וַיָּצַר אֹתוֹ בַּחֶרֶט – See Targum Onkelos, who reads "וַיָּצַר" as stemming from the root "יצר", "to fashion", and "חֶרֶט" to refer to an engraving tool, similar to the word's usage in Yeshayahu 8:1. However, as normally engraving would be done after the metal has been cast, others suggest: "bound in a bag", relating "וַיָּצַר" to the root "צרר", to tie, and "חֶרֶט" to the noun "חָרִיט", a bag or pouch (Rashi, Rashbam, and see Melakhim II 5:23). According to this understanding, the verse is saying that Aharon gathered the gold in a sack until it was all collected. Cf. Ibn Ezra and Hoil Moshe: "he formed it in a mold". and made it into a molten calf. They said, "This is your god,This is your god | אֵלֶּה אֱלֹהֶיךָ – See the note on verse 1. Israel, who brought you up from the land of Egypt."
(5) Aharon saw and built an altar before him, and Aharon called out and said, "A festival for HashemFor Hashem | לַי"י – Aharon uses Hashem's proper name, suggesting that he, at least, had no idolatrous thoughts and had not abandoned Hashem (Rashi). See R. Yehuda HaLevi (Kuzari 1:97) that even the people might not have viewed the calf as a foreign deity, but as a representation of Hashem Himself. For further discussion, see Sin of the Golden Calf. tomorrow."
(6) They rose early on the next day, and offered up burnt offerings and brought forward peace offerings, and the people sat to eat and to drink, and they rose to revel.to revel | לְצַחֵק – The root "צחק" can carry the connotations of: "laugh", "mock", "sport with" or "play" (viewing "צחק" and "שחק", to play, as equivalent). See Shadal that here the verse refers to music and dance, pointing to Yirmeyahu 31:4 and Shemuel II 6:21 for similar usage. Cf. Rashi that it instead refers to sexual play, pointing to the word's usage in Bereshit 26:8 and 39:17.
(7) Hashem spoke to Moshe, "Go, descend, for your people that you brought upthat you brought up | אֲשֶׁ֥ר הֶעֱלֵ֖יתָ – Hashem's attribution of the Exodus to Moshe is somewhat surprising. He might simply be echoing the people's words of verse one (Ramban). Alternatively, Hashem might mean that Moshe had been His agent (Ralbag). from the land of Egypt have acted corruptly.
(8) They have been quick to turn aside from the way I have commanded them. They have made for themselves a molten calf and bowed down to it and sacrificed to it and said,
'These are your gods, Israel, who brought you up from the land of Egypt.'"
(9) Hashem said to Moshe, "I have seen this people and, behold, they are a stiff-neckedstiff-necked | קְשֵׁה עֹרֶף – See Rashi (and compare Ibn Ezra) that the metaphor refers to one who turns their back on those who rebukes them, paying them no heed. Cf. Hoil Moshe that it refers to one who is stubborn in his opinions, unable to bend his head to listen to others. people.
(10) And now, let Me be,Let Me be | הַנִּיחָה לִּי – See Shemot Rabbah that in these words Hashem hints to Moshe that he has the power to intercede on behalf of the people and change Hashem's course of action. and let My anger burn against them, and I will finish them off; and I will make you into a great nation."
(11) Moshe besoughtbesought | וַיְחַל… אֶת פְּנֵי – This is an idiom referring to prayer. See Hoil Moshe that it might more literally mean: "to soften (weaken) the anger" of someone, understanding "וַיְחַל" to relate to "חלה", to be sick or weak, and "פנים" to refer to anger. Cf. BDB, "חלה" which points to Arabic cognates to suggest that the phrase means to "sweeten the face", or in other words: "to mollify" someone. Hashem, his God, and said, "Why Hashem, shall Your anger burn against Your people whom You took outYour people… You took out | בְּעַמֶּךָ אֲשֶׁר הוֹצֵאתָ – See Rashbam that Moshe throws Hashem's words right back at Him, asserting that the nation is Hashem's (not Moshe's) and that He (not Moshe) took them out of Egypt. of the land of Egypt with great might and a strong hand?
(12) Why shall Egypt say, saying, 'With evil intentwith evil intent | בְּרָעָה – See the note on Shemot 10:10 that, alternatively, the verse might refer to the Egyptian sun god Ra, whom the Egyptians believed had the power to harm the Israelites. He took them out, to kill them in the mountains, and to finish them off from upon the face of the earth.' Return from Your anger and regret the evil to Your nation.
(13) Remember Avraham, Yitzchak and Yisrael, Your servants, to whom You swore by Yourself, and spoke to them, 'I will multiply your descendants like the stars of the heavens; and all this land which I have said,which I have said | אֲשֶׁר אָמַרְתִּי – The connotation here might be: "which I promised" or: "which I spoke of". I will give to your descendants and they will inherit it forever.'"
(14) Hashem regretted the evil that He had spoken to do to His nation.
(15) Moshe turned and descended from the mountain, and the two tablets of Testimony were in his hand, written on both their sides,written on both their sides | כְּתֻבִים מִשְּׁנֵי עֶבְרֵיהֶם – According to the simple sense of the verse, the tablets were engraved on each side of the thick stone. See, though, Bavli Shabbat 104a that the letters were chiseled all the way through the stone, making hollowed letters so that they appeared on both sides. on this side and that they were written.
(16) And the tablets were the workmanship of God, and the writing was the writing of God, engravedengraved | חָרוּת – This word appears nowhere else in Tanakh, but from context appears to mean "engrave" or the like. The verb might be related to the roots "חרט" or "חרש", meaning: "to engrave" or "cut into/plough" (Rashbam, Ibn Ezra). on the tablets.
(17) Yehoshua heard the sound of the people in its uproar,in its uproar | בְּרֵעֹה – The word relates to the noun "תְּרוּעָה", a shout or blast. See Ibn Ezra that the final "ה" stands in place of a "ו" (his or its), pointing to other examples of the phenomenon in Bereshit 9:21 (אׇהֳלֹה) and Shemot 32:25 (פְרָעֹה). and he said to Moshe, "There is a sound of war in the camp."
(18) He said,He said | וַיֹּאמֶר – It is not clear if this refers to Yehoshua, backing down from his original claim, or Moshe correcting his misconception (see R. Avraham b. HaRambam). "There is no sound of shouting in victory or sound of shouting in defeat;victory…. defeat | גְּבוּרָה... חֲלוּשָׁה – Alternatively: "might" and "weakness". Compare usage of both terms in Shemot 17:11-13, and see the note there. the sound of shouting,shouting… shouting | עֲנוֹת... עַנּוֹת – See Rashi. Alternatively: "singing" (Ibn Ezra, pointing to similar usage in Yeshayahu 27:2). The root "ענה" most commonly means "to respond", but can also be used for responsive singing or for shouting, allowing for both readings. It is also possible that there is a play on words and that while the first two appearances refer to shouting, the last one refers to singing (presumably, the singing that accompanied the dancing of Shemot 32:6). I hear"
(19) When he grew close to the camp, he saw the calf and the dances, and Moshe's anger burned. He cast the tabletscast the tablets | וַיַּשְׁלֵךְ – Most commentators views this as an intentional act, but see Rashbam that in his distress, Moshe dropped the tablets, throwing them slightly away from him because he no longer had the strength to carry them. from his hand, and he smashed them at the bottom of the mountain.
(20) He took the calf that they made and burned it in fire, and ground it until it was fine. He scattered it on the surface of the water and gave to the Children of Israel to drink.gave to… drink | וַיַּשְׁקְ אֶת בְּנֵי יִשְׂרָאֵל – This is reminiscent of the giving of bitter waters to the suspected adulteress to drink (Bemidbar 5), perhaps suggesting that Moshe was testing the people to see who had "committed adultery" in serving the calf (Bavli Avodah Zarah 43b-44a).
(21) Moshe said to Aharon, "What did this people do to you that you brought upon it a great sin?"
(22) Aharon said, "My lord, do not let your anger burn against me. You know the people, that they are set on evil.are set on evil | בְרָע – See Hoil Moshe. Literally: "in evil", and see Ibn Ezra that perhaps a word must be assumed, "were (born / raised) in evil", or: "are in an evil way" (Rashi). It is also possible that the "ב" is superfluous and the verse should read: "are evil" (opinion in Ibn Ezra).
(23) They said to me, 'Make for us a god who will walk before us, for this Moshe, the man who brought us up from the land of Egypt, we do not know what happened to him.'
(24) I said to them, 'Who has gold? Take it off."take it off | הִתְפָּרָקוּ – See Abarbanel. Alternatively, this is not part of Aharon's words, but a description of the people's actions, so that the verse would read: "I said to them, 'Who has gold?' They took it off and gave it to me…" [See Rashi who views Aharon as presenting the people as being the primary problem, hurrying to do wrong when he simply asked if they had gold.] They gave it to me, and I cast it into the fire; and out came this calf."
(25) Moshe saw the people, that they were unrestrained,unrestrained | פָרֻעַ – The word means to "let loose", and here the connotation might be that the people had lost all control. for Aharon had caused them to lose restraint, to be a derisionto be a derision | לְשִׁמְצָה – The word appears only here in Tanakh, but is related to the word "שֶׁמֶץ", understood to mean "a whisper", or a "mere wisp of a thing". As such, "שִׁמְצָה" might refer to a "belittling" (Ramban, Ralbag) or "scornful whispering", "mockery", and the like (many commentators). among their enemies.
(26) Moshe stood at the gate of the camp and said, "Whoever is for Hashem, to me!" And the Levites gathered to him.
(27) He said to them, "Thus said Hashem the God of Israel, 'Each man, put his sword on his thigh. Pass back and forth from gate to gate in the camp and let each man kill his brother, and each man his fellow, and each man his relative.'"
(28) The Levites did according to the word of Moshe, and on that day there fell from the people about three thousand men.
(29) Moshe said, "You have been inaugurated,You have been inaugurated | מִלְאוּ יֶדְכֶם – See discussion of the phrase in the note on Shemot 28:41. See Rashbam and Shadal that this is a pi'el (causative), past tense form of the verb. Cf. Rashi and Ibn Ezra that it is an imperative (command), perhaps translating: "dedicate (or: consecrate) yourselves…". [Ibn Ezra suggests that Moshe's words were stated before the Levites killed their brethren, despite their placement afterwards.] today, to Hashem, for each man was against his son and his brother,for each man was against his son… | כִּי אִישׁ בִּבְנוֹ וּבְאָחִיו – Literally: "for each man by his son and by his brother". The meaning might be that was each was consecrated at the cost of his son or brother, through his willingness to punish them for God. to give upon you today a blessing."
(30) The next day,The next day | וַיְהִי מִמׇּחֳרָת – Literally: "It was on the next day". Moshe said to the people, "You have sinned a great sin, and now let me go up to Hashem; perhaps I can gain atonement for your sin."
(31) Moshe returned to Hashem and said, "Please, this people has sinned a great sin and have made for themselves a god of gold.
(32) And now, if you forgive their sin–,If You forgive their sin… | אִם תִּשָּׂא חַטָּאתָם – See Rashi that the verse is truncated (a מקרא קצר), with the end of Moshe's words unstated, but assumed to be: "all is good". Cf. Abarbanel and Seforno: "whether You forgive their sin or not", suggesting that Moshe is stating that either way Hashem should erase him from the "book". and if not, erase me, please, from Your bookfrom your book | מִסִּפְרְךָ – Commentators debate which book is referred to: the Torah (Rashi) or the metaphorical "Book of Life / Righteous" (Rashbam, Hoil Moshe). which You have written.
(33) Hashem said to Moshe, "He who has sinned against Me, I will erase from My book."
(34) And now, go lead the people to where I have spoken to you. Behold My angel will go before you; but on the day that I have a reckoning, I will reckon to them their sin.
(35) Hashem plagued the people for having made the calf that Aharon had made.
Chapter 33
(1) Hashem spoke to Moshe, "Go; ascend from here, you and the nation that you brought up from the land of Egypt, to the land that I swore to Avraham, to Yitzchak, and to Yaakov, saying, 'I shall give it to your descendants.'
(2) I will send an angel before you, and I will chase out the Canaanites, the Emorites, the Hittites, the Perizzites, the Hivvites and the Jebusites,
(3) to a land flowing with milk and honey.To a land flowing… | אֶל אֶרֶץ זָבַת חָלָב וּדְבָשׁ – This phrase refers back to and continues verse 1, with verse two being a parenthetical statement (Ibn Ezra). But,But | כִּי – Alternatively: "because". I will not go up in your midst,I will not go up in your midst | לֹא אֶעֱלֶה בְּקִרְבְּךָ – See Ibn Ezra and others that the connotation is that they should no longer build the Tabernacle, for God no longer wants to dwell in the people's midst. for you are a stiff-necked people, lest I finish you off on the way."
(4) The people heard this evil thing, and mourned, and no one put on his ornaments.his ornaments | עֶדְיוֹ – Commentators debate what is referred to: jewelry (Rashbam, and see Yirmeyahu 4:30 and Yechezkel 16:11 where the word is found in the context of gold and bracelets), beautiful clothing (R"Y Kara, Ibn Ezra), weapons (Targum Onkelos, R. Avraham b. HaRambam), crowns (Bavli Shabbat 88a and Rashi, though it is possible that they view these "crowns" as metaphoric) or perhaps some spiritual adornment (Ralbag, Sforno).
(5) Hashem said to Moshe, "Tell the Children of Israel, 'You are a stiff-necked people. If for one minute, I were to go up in your midst, I would finish you off. Now take off your ornamentstake off your ornaments | הוֹרֵד עֶדְיְךָ מֵעָלֶיךָ – See R"Y Bekhor Shor that, in addition to not actively adorning themselves, the people are now commanded to also take off any ornaments that they had had on previously. Alternatively, perhaps here they are commanded to permanently remove such adornments. Cf. R"Y Kara that the two verses speak of different ornaments and Rashbam that Hashem's command of this verse actually preceded the people's actions in verse 4. and I will know what I will do to you."
(6) The Children of Israel stripped themselves of their ornaments from Mount Sinai.Mount Sinai | מֵהַר חוֹרֵב – See Shadal that the connotation is: "from [the time of Mount Sinai] onwards". Cf. Rashi and Abarbanel that the verse means: "they stripped their ornaments [with which they had been adorned] at Mount Sinai.
(7) And Moshe would take the tentwould take the tent | וּמֹשֶׁה יִקַּח – See Rashi that the imperfect form of "יִקַּח" here expresses a continuous or habitual action. Cf. Rashbam: "he took", reading it as expressing a past tense. and pitch it outside of the camp, far from the camp, and he called it the Tent of Meeting, and all who sought Hashem would go to the Tent of Meeting that was outside the camp.
(8) And when Moshe would go out to the tent, all the people would rise, and each would station himself by the entrance to their tent, and they would look at Moshe until he came to the tent.
(9) And when Moshe would come to the tent, the pillar of cloud would descend and stand at the entrance of the tent, and He would speak with Moshe.
(10) All the people would see the pillar of cloud standing by the entrance of the tent, and all the people would rise, and each would bow at the entrance to his tent.
(11) Hashem would speak to Moshe face to face,face to face | פָּנִים אֶל פָּנִים – For discussion of how this verse, which implies that Moshe had direct, "face to face" communication with God, fits with verse 20, which states that no man can see God's face and live, see Seeing Hashem. as a man speaks to his fellow. And he would return to the camp, but his servant Yehoshua, his assistant,his assistant | נַעַר – Or: "an assistant". See R. Avraham b. HaRambam and Ramban, and compare this usage in Bereshit 37:2, Shemuel I 20:36 and Melakhim I 18:43. Alternatively: "a young man", as per the more common usage of the word "נַעַר". However, it is not clear how old Yehoshua was at this juncture and whether he could accurately be described as "young". See Ibn Ezra that Yehoshua was 57, leading him to reread the verse as if written: "performed the service of a young man". One might also say that the term is relative; Yehoshua was young compared to Moshe. would not depart from the tent.
(12) Moshe said to Hashem, "See,See | רְאֵה – Here and in the next verse, this word takes the connotation of: "pay attention" or "consider" (Rashi). You say to me, 'bring up this people', but You did not let me know whom You will send with me. And You have said, 'I know you by name,I know you by name | יְדַעְתִּיךָ בְשֵׁם – See Ramban that here the root "ידע" refers to exaltation, or Ralbag, that it connotes a special providential relationship. Similarly, it might mean: "I chose you by name", and see Bereshit 18:19 and Shadal there. Cf. R"Y Bekhor Shor: "I will let you know by name [whom I will send]". and you have also found favor in My eyes.'
(13) And now, please, if I have found favor in Your eyes, please let me know Your ways that I may know You, so that I may find favor in Your eyes. And see thatthat | כִּי – Alternatively: "for" or: "indeed". Moshe's point seems to be to remind Hashem that the people are in fact His nation (and not Moshe's) and that He should once again consider them as such. this nation is Your people."
(14) He said, "My Presence shall go,My Presence will go | פָּנַי יֵלֵכוּ – In other words: "I myself (and not the angel) shall go" (Rashi, Rashbam, Ibn Ezra, pointing to similar usage in Shemuel II 17:11). More literally: "My face shall go". Cf. Targum Yerushalmi (Yonatan) and R. Saadia who understand "פנים" to refer to anger, reading the verse to mean "My anger will go (be removed), and I will leave you be (and compare Yechezkel 5:13). and I will bring you rest."bring you rest | וַהֲנִחֹתִי לָךְ – See Rashbam that the connotation is that Hashem will give the people rest from their enemies, citing Devarim 3:20 and 25:19 for similar usage of the term. Alternatively, the verse might refer to giving Moshe "נחת רוח", peace of mind (rejected opinion in Rashbam, R. Avraham b. HaRambam).
(15) He said to Him, "If Your presence does not go, do not bring us up from here.
(16) For how, then,then | אֵפוֹא – See Rashbam Bereshit 27:33 that the word "אֵפוֹא" does not contain any intrinsic meaning and serves a purely rhetorical function. [Compare its usage in Bereshit 27:37 and Bereshit 43:11.] Cf. Rashi: "where [is the finding of favor]", reading "אֵפוֹא" as identical to "אֵיפֹה", where. will it be known that I have found favor in Your eyes, I and your people?I and your people | אֲנִי וְעַמֶּךָ – See Rashbam that these are two distinct requests, that Moshe himself should be distinguished from the rest of the nation so that they recognize his prophetic status, and that Israel should be distinguished from the other nations. [Rashbam asserts that Moshe's request was granted and he was distinguished through the radiance of his face.] Will it not be by your going with us?with us | עִמָּנוּ – In verse 14, Hashem had said to Moshe that he would bring rest to him, in singular. Here, Moshe continues pleading, telling Hashem that He must be with the entire people, in plural. Then, I and your people will be distinguished from every people that it is on the face of the earth."
(17) Hashem said to Moshe, "Also this thing that you have spoken I will do, for you have found favor in My eyes and I have known you by name."
(18) He said, "Show me, please, Your glory."Your glory | כְּבֹדֶךָ – Commentators debate what Moshe is requesting; what does it mean to "see God's glory"? Rambam and others suggest that Moshe wanted to understand God's essence, while R. Saadia and R"Y Bekhor Shor suggest that he wanted to see the light of God's radiance. Cf. Rashbam who appears to suggest that Moshe desired to see some type of physical manifestation of God as part of a covenantal ceremony which would confirm Hashem's agreement to his requests. For elaboration, see Seeing Hashem.
(19) He said, "I will pass all my goodness before you, and I will proclaim by name, 'Hashem'proclaim by name.. | וְקָרָאתִי בְשֵׁם י"י – Similarly: "I will proclaim the name of Hashem". See Sforno that elsewhere when someone proclaims or cries out in the name of Hashem they are often bringing awareness of God to others; here then Hashem says that He will reveal knowledge of Himself to Moshe. See Shadal similarly, that if a name is the essence of someone, in calling Himself by name, Hashem will teach Moshe about His attributes. Cf. R"Y Bekhor Shor that this is a response to Moshe's words of verse 12, "אַתָּה אָמַרְתָּ יְדַעְתִּיךָ בְשֵׁם", which R"Y Bekhor Shor understood to mean that Hashem had said he would reveal the name of the one who would go before the people. Now Hashem tells Moshe: I will proclaim My name, for I will lead the people. before you, and I will be gracious to whom I will be gracious, and I will have mercy upon whom I will have mercy."
(20) He said, "You won't be able to see My face, because man cannot see Me and live."Man cannot see me and live | לֹא יִרְאַנִי הָאָדָם וָחָי – Alternatively: "Neither man nor living being can see me" (opinion in Ibn Ezra, R"Y Bekhor Shor).
(21) Hashem said,Hashem said | וַיֹּאמֶר י"י – This is the third verse in a row which introduces Hashem as the speaker even though no one else has spoken in the interim. For discussion of the phenomenon, see Redunanacy. "Behold, there is room by Me; you shall station yourselfstation yourself | וְנִצַּבְתָּ – Alternatively: "stand". See, though, R. Hirsch on Shemot 14:13 and Malbim on Shemot 18:14, that the root "נצב" refers to a more intense "standing", and might take the connotation of: "stand firmly", or: "wait expectantly". on the rock,on the rock | עַל הַצּוּר – See Ibn Ezra that the verse refers to the top of the mountain (perhaps a cliff?), noting that in Shemot 34:2, Moshe is told to go to the top of the mountain. Alternatively, the verse refers to literal rock, perhaps that mentioned in Shemot 17:4.
(22) and when My glory passes, I will place you in the crevice of the rock, and I will screen you with My palmMy palm | כַפִּי – Alternatively: "My cloud" (Ibn Ezra, R"Y Bekhor Shor, and others, pointing to Yeshayahu 49:16, Iyyov 3:41, and 36:32, for similar usage). This reading might in part be motivated by a discomfort with the otherwise anthropomorphic "palm". until I pass.
(23) When I remove My palm, you shall see my back; but My faceback… face | אֲחֹרָי וּפָנַי – It is not clear what the terms "face" and "back" mean with regards to God. It might be a metaphor for full versus partial comprehension of Hashem's essence (Rambam, Sforno) or radiance (R. Saadia, R"Y Bekhor Shor). shall not be seen.
Chapter 34
(1) Hashem said to Moshe, "Chisel two stone tablets like the first ones, and I will write on the tablets the words that were on the first tablets that you smashed.
(2) And be ready by the morning, and in the morning you shall ascend Mount Sinai, and station yourself there for mestation yourself… for me | וְנִצַּבְתָּ לִי – Alternatively: "stand with me", but the connotation might be that Moshe was to position himself so as to await Hashem's presence and communication (R. Hirsch, and see the note on Shemot 33:21). at the top of the mountain.
(3) And no man shall ascend with you, and also no man shall be seen on the entire mountain. Also the sheep and cattle should not graze opposite that mountain.
(4) He chiseled two stone tablets like the first ones, and Moshe rose early in the morning and ascended Mount Sinai as Hashem commanded him; and he took in his hands two stone tablets.
(5) Hashem descended in the cloud and stationed Himself with himstationed Himself with him | וַיִּתְיַצֵּב – Alternatively: "stood", as per the note on verse 2. The referent of the verb "stationed" is unclear. It could refer to Hashem coming to join Moshe (Ramban), to the cloud coming to screen Moshe (Targum Onkelos, Abarbanel), or to Moshe, fulfilling the command of verse 2 (Targum Yerushalmi (Yonatan) and Ibn Ezra). The latter two possibilities might also be motivated by a desire to lessen the anthropomorphism of God "standing". there, and He proclaimedHe proclaimed | וַיִּקְרָא – See Rashbam and Ibn Ezra, that the subject of the verb is Hashem, who proclaims His name as He said He would in Shemot 33:19. Alternatively: "he (Moshe) proclaimed" (Targum Yerushalmi (Yonatan). by name, "Hashem".
(6) Hashem passed before him, and proclaimed,and proclaimed | וַיִּקְרָא– This assumes that Hashem is the one crying out (Rashbam, Ibn Ezra, Sforno). According to them, this verse simply elaborates on the preceding one, which introduced Hashem's proclamation. Alternatively: "he (Moshe) proclaimed" (Pirkei DeRabbi Eliezer 46, viewing verses 6-7 as Moshe's prayer for forgiveness). "Hashem,Hashem | י"י – Alternatively, this is not part of the spoken quote but the subject of the verb "קרא". If so, the verse would read: "Hashem proclaimed, "Hashem, a merciful and gracious God…." (R. Saadia Gaon). Hashem, a merciful and gracious God, slow to anger,slow to anger | אֶרֶךְ אַפַּיִם – Literally: "long to anger". This provides an opportunity for people to repent before they are punished. abundant in steadfast kindness,steadfast kindness | חֶסֶד וֶאֱמֶת– This views the phrase as a hendiadys (a pair of words joined by a conjunction but which convey only a single idea). Alternatively, each word stands alone with "חֶסֶד" meaning either: "kindness" or "loyalty" (see the note on Shemot 15:13), and "אֱמֶת" meaning: "truth" or "faithfulness".
(7) Who keeps kindness to the thousandth generation,thousandth generation | לַאֲלָפִים – Literally: "thousands", but see Rashbam on Shemot 20:5 who learns from the parallel verse in Devarim 7:9 that the connotation is the thousandth generation. Who forgives iniquity, crime and sin, but Who does not totally acquit,Who does not totally acquit | וְנַקֵּה לֹא יְנַקֶּה – See Rashi. Cf.Bavli Yoma 86a: "he will acquit [those who repent], but He will not acquit [those who do not repent]." reckoning the sins of the fathers upon the sonsreckoning the sins… | פֹּקֵד עֲוֺן אָבוֹת... – The root "פקד" has the connotation of remembering and paying special attention to someone or something, whether for the positive or negative. In this verse it is often translated as: "visiting", and appears to relate to punishment. For further discussion of the phrase and what it suggests about Divine justice and collective or vicarious punishment, see Are Children Punished for Parents' Sins. and the sons' sons to the third and to the fourth generation.
(8) Moshe hurried, inclined his head towards the ground, and bowed down.
(9) He said, "Please, if I have found favor in your eyes, my Master,My Master | אֲדֹנָי – Alternatively: "Adonai", a proper name of God. See the note on Bereshit 18:27. may my Master please go in our midst becausebecause | כִּי – Alternatively: "Indeed". See R"Y Kara that Moshe is admitting that the people are stubborn and sure to sin, but telling Hashem that given His attributes of mercy, He (as opposed to the angel who "will not forgive… crimes") is sure to forgive them. See R"Y Bekhor Shor similarly that Moshe is saying that despite Hashem's earlier claim that the people's defiance is a reason not to accompany the nation, this is exactly the reason why He needs to join them, for when they sin He will be merciful. Cf. Rashi and Ibn Ezra (first commentary): "even though". they are a stiff-necked people, but you shall forgive our iniquities and our sins and take us for Your inheritance."
(10) He said, "Behold, I am making a covenant. Before all your people I will make wonders that have never been created in all the earth and among all the nations; and all the people in whose midst you are will see the work of Hashem, for that which I will do with youwith you | עִמָּךְ – See Rashbam and Ibn Ezra that Hashem is referring to miracles that will be done to Moshe specifically, making Moshe's face radiant (Shemot 34:29). Cf. Sforno: "for you", "in your merit", understanding the wonders to refer to miracles that will affect the whole nation. is awesome.
(11) Keep that which I am commanding you today. Behold, I am driving out from before you the Emorites, the Canaanites, the Hittites, the Perizzites, the Hivvites, and the Jebusites.
(12) Be careful lest you make a covenant with the inhabitants of the land to which you are going, lest they become a snare in your midst.
(13) For you shall tear down their altars and smash their pillars and cut down their Asherah trees.their Asherah trees | אֲשֵׁרָיו – Asherah was a Canaanite goddess who was symbolized and worshipped through cultic trees or poles. Hashem demands that these representations or worship sites be cut down.
(14) For you shall not bow down to another god, for Hashem, His name is Jealous;Jeaolous | קַנָּא – See R. Avraham b. HaRambam. Alternatively: "zealous" (Rashi). He is a jealous God.
(15) Lest you make a covenant with the inhabitants of the land, and prostitute after their gods and sacrifice to their gods, and he call you, and you eat from his sacrifice,
(16) and you take from his daughters for your sons, and their daughters prostitute after their gods and cause your sons to prostitute after their gods.
(17) Do not make molten gods for yourself.
(18) You shall keep the Festival of Unleavened Bread. For seven days you shall eat unleavened bread, as I commanded you, at the set time of the month of Aviv,Aviv | הָאָבִיב – The name means "[the month of] fresh ears", referring to the agricultural season in which ears of barely grow and ripen. See Shemot 9:31 and the note there and the related noun "אֵב" in Iyyov 8:12 and Shir HaShirim 6:11. for in the month of Aviv you went forth from Egypt.
(19) The breachbreach | פֶּטֶר – See Rashi on Shemot 13:2 that the root "פטר" means to open, pointing to this usage in Mishlei 17:14 and Tehillim 22:8. The noun refers to firstborns, those that open the womb of the mother. of every womb is Mine; from all your livestock you shall consecrate the males,you shall consecrate the males | תִּזָּכָר – Similarly: "you shall give the males". See Targum Onkelos and R. Avraham b. HaRambam. This translation reads the verb as being second person, masculine, a command aimed at the Israelites. Alternatively, it is third person, feminine, referring to the livestock (which is here understood as a feminine noun), or the unnamed mother. The clause might mean: "whose [mother] shall bear a male" (Rashi) or: "whose male shall be taken from her" (Ibn Ezra). Cf. Sforno who uniquely suggests that the root "זכר" here refers to the more common verb, "remember", with the verse saying that the firstborns of oxen and sheep will be remembered on the alter (in contrast to those of donkeys which need to be redeemed, as per the next verse). the breach of ox or lamb.
(20) And every breach of a donkeydonkey | חֲמֹר – As a donkey is an impure animal which cannot be sacrificed, it is redeemed instead. you shall redeem with a lamb, and if you do not redeem it, you shall break its neck. And every firstborn of your sons, you shall redeem. And they shall not appear before MeShall not appear before Me | וְלֹא יֵרָאוּ פָנַי – See the note on Shemot 23:15. empty-handed.
(21) Six days you shall work and on the seventh day you shall cease; in plowing and harvest timeplowing and harvest time | בֶּחָרִישׁ וּבַקָּצִיר – See HaRekhasim Levik'ah that the verse emphasizes that even in the seasons which are so crucial for substance, work is still prohibited. Alternatively: "from plowing and harvesting", with the verse singling out these specific tasks since they are some of the most important to man. you shall cease.
(22) You shall make for yourself the Festival of Weeks, the first fruit of the wheat harvest, and the Festival of Ingathering, at the turn of the year.turn of the year | תְּקוּפַת הַשָּׁנָה – See Hoil Moshe that the noun "תקופה" is related to the root "נקף", to go around or surround.
(23) Three times a year all your males shall appear before the Master, Hashem, the God of Israel.
(24) For I will dispossess nation from before you and I will broaden you borders, and no one shall covet your land when you go up to appear before Hashem your God three times a year.
(25) Do not slaughterDo not slaughter | לֹא תִשְׁחַט – As blood is not "slaughtered", the connotation here might be more general: "do not offer". See also the note on Shemot 23:18. the blood of My sacrifice withwith | עַל – Literally: "upon", but see R. D"Z Hoffmann on Shemot 23:18 that the word can also mean "with", and often when a verse speaks of accompanying sacrifices with baked good, this is the preposition used (as in Shemot 12:8 and Bemidbar 6:17). unleavened bread; and the sacrifice of the Pesach festival shall not remain until morning.
(26) The choicestchoicest | רֵאשִׁית – See Sforno and Shadal on Shemot 23:19, pointing to the word's usage in Amos 6:6 and Shemuel I 15:21. Alternatively: "the first". of your first fruits you shall bring to the house of Hashem, your God. Do not boil a kid in its mother's milk.Do not boil… | לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ – For alternative understandings of the phrase, see the note on Shemot 23:19, and see לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ.
(27) Hashem said to Moshe, "Write these words, for according to these words I have made a covenant with you and with Israel."
(28) He was there with Hashem forty days and forty nights. He did not eat bread and he did not drink water. He wroteHe wrote | וַיִּכְתֹּב – See Ibn Ezra that this refers back to Hashem, as per Shemot 34:1 and Devarim 10:4. on the tablets the words of the covenant, the ten statements.the ten statements | עֲשֶׂרֶת הַדְּבָרִים – Though often referred to as "the ten commandments", a "דָּבָר" is more literally a word or thing.
(29) When Moshe went down from Mount SinaiWhen Moshe… Mount Sinai | וַיְהִי בְּרֶדֶת מֹשֶׁה מֵהַר סִינַי – This translation reads this as an introduction to the following verse, with the intervening clauses being parenthetical statements. – and the two tables of testimony were in Moshe's hands when he went down from the mountain, and Moshe did not know that the skin of his face had become radianthad become radiant | קָרַן – See Rashi, Rashbam, and others, pointing to Chavakuk 3:4 where "קַרְנַיִם" refers to the sun's rays. Cf. Jerome's Vulgate which renders "קָרַן", as cornuta, or horn, as per the common usage of the word. It is not clear, though, if Jerome intended that Moshe literally sprouted horns or if he is viewing the word horn as metaphoric for "glorified" or "strong" (as does Ibn Kaspi in his lexicon). See also the opinion of Ḥiwi al-Balkh, vehemently rejected by Ibn Ezra, that Moshe's skin had dried up like a horn due to his long fast. when He spoke with him –
(30) Aharon and all of the Children of Israel saw Moshe, and behold the skin of his face had become radiant, and they feared to approach him.
(31) Moshe called to them, and Aharon and all the princes of the congregation returned to him, and Moshe spoke to them.
(32) Afterwards, all of the Children of Israel approached and he commanded them all that Hashem had spoken with him on Mount Sinai.
(33) Moshe finished speaking to them and he put a veila veil | מַסְוֶה – This word appears only in our chapter, and is understood from context to be some sort of covering for the face. See Ibn Ezra that it might relate to the noun "סוּת" found in Bereshit 49:11, understood to be some sort of garment. upon his face.
(34) When Moshe would come before Hashem to speak with Him, he would remove the veil until he went out, and he would go out and speak to the Children of Israel that which he was commanded.
(35) The Children of Israel would see the face of Moshe, that the skin of Moshe's face had become radiant, and Moshe would return the veil to his face until he came to speak with Him.