Lang: he;
Title: שמות פרק יט;
Content:
(א) בַּחֹדֶשׁ הַשְּׁלִישִׁי לְצֵאת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם בַּיּוֹם הַזֶּה בָּאוּ מִדְבַּר סִינָי.
(ב) וַיִּסְעוּ מֵרְפִידִים וַיָּבֹאוּ מִדְבַּר סִינַי וַיַּחֲנוּ בַּמִּדְבָּר וַיִּחַן שָׁם יִשְׂרָאֵל נֶגֶד הָהָר.
(ג) וּמֹשֶׁה עָלָה אֶל הָאֱלֹהִים וַיִּקְרָא אֵלָיו י״י מִן הָהָר לֵאמֹר כֹּה תֹאמַר לְבֵית יַעֲקֹב וְתַגֵּיד לִבְנֵי יִשְׂרָאֵל.
(ד) אַתֶּם רְאִיתֶם אֲשֶׁר עָשִׂיתִי לְמִצְרָיִם וָאֶשָּׂא אֶתְכֶם עַל כַּנְפֵי נְשָׁרִים וָאָבִא אֶתְכֶם אֵלָי.
(ה) וְעַתָּה אִם שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי וּשְׁמַרְתֶּם אֶת בְּרִיתִי וִהְיִיתֶם לִי סְגֻלָּה מִכׇּל הָעַמִּים כִּי לִי כׇּל הָאָרֶץ.
(ו) וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל בְּנֵי יִשְׂרָאֵל.
(ז) וַיָּבֹא מֹשֶׁה וַיִּקְרָא לְזִקְנֵי הָעָם וַיָּשֶׂם לִפְנֵיהֶם אֵת כׇּל הַדְּבָרִים הָאֵלֶּה אֲשֶׁר צִוָּהוּ י״י.
(ח) וַיַּעֲנוּ כׇל הָעָם יַחְדָּו וַיֹּאמְרוּ כֹּל אֲשֶׁר דִּבֶּר י״י נַעֲשֶׂה וַיָּשֶׁב מֹשֶׁה אֶת דִּבְרֵי הָעָם אֶל י״י.
(ט) וַיֹּאמֶר י״י אֶל מֹשֶׁה הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ וְגַם בְּךָ יַאֲמִינוּ לְעוֹלָם וַיַּגֵּד מֹשֶׁה אֶת דִּבְרֵי הָעָם אֶל י״י.
(י) וַיֹּאמֶר י״י אֶל מֹשֶׁה לֵךְ אֶל הָעָם וְקִדַּשְׁתָּם הַיּוֹם וּמָחָר וְכִבְּסוּ שִׂמְלֹתָם.
(יא) וְהָיוּ נְכֹנִים לַיּוֹם הַשְּׁלִישִׁי כִּי בַּיּוֹם הַשְּׁלִשִׁי יֵרֵד י״י לְעֵינֵי כׇל הָעָם עַל הַר סִינָי.
(יב) וְהִגְבַּלְתָּ אֶת הָעָם סָבִיב לֵאמֹר הִשָּׁמְרוּ לָכֶם עֲלוֹת בָּהָר וּנְגֹעַ בְּקָצֵהוּ כׇּל הַנֹּגֵעַ בָּהָר מוֹת יוּמָת.
(יג) לֹא תִגַּע בּוֹ יָד כִּי סָקוֹל יִסָּקֵל אוֹ יָרֹה יִיָּרֶה אִם בְּהֵמָה אִם אִישׁ לֹא יִחְיֶה בִּמְשֹׁךְ הַיֹּבֵל הֵמָּה יַעֲלוּ בָהָר.
(יד) וַיֵּרֶד מֹשֶׁה מִן הָהָר אֶל הָעָם וַיְקַדֵּשׁ אֶת הָעָם וַיְכַבְּסוּ שִׂמְלֹתָם.
(טו) וַיֹּאמֶר אֶל הָעָם הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים אַל תִּגְּשׁוּ אֶל אִשָּׁה.
(טז) וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹת הַבֹּקֶר וַיְהִי קֹלֹת וּבְרָקִים וְעָנָן כָּבֵד עַל הָהָר וְקֹל שֹׁפָר חָזָק מְאֹד וַיֶּחֱרַד כׇּל הָעָם אֲשֶׁר בַּמַּחֲנֶה.
(יז) וַיּוֹצֵא מֹשֶׁה אֶת הָעָם לִקְרַאת הָאֱלֹהִים מִן הַמַּחֲנֶה וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר.
(יח) וְהַר סִינַי עָשַׁן כֻּלּוֹ מִפְּנֵי אֲשֶׁר יָרַד עָלָיו י״י בָּאֵשׁ וַיַּעַל עֲשָׁנוֹ כְּעֶשֶׁן הַכִּבְשָׁן וַיֶּחֱרַד כׇּל הָהָר מְאֹד.
(יט) וַיְהִי קוֹל הַשֹּׁפָר הוֹלֵךְ וְחָזֵק מְאֹד מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל.
(כ) וַיֵּרֶד י״י עַל הַר סִינַי אֶל רֹאשׁ הָהָר וַיִּקְרָא י״י לְמֹשֶׁה אֶל רֹאשׁ הָהָר וַיַּעַל מֹשֶׁה.
(כא) וַיֹּאמֶר י״י אֶל מֹשֶׁה רֵד הָעֵד בָּעָם פֶּן יֶהֶרְסוּ אֶל י״י לִרְאוֹת וְנָפַל מִמֶּנּוּ רָב.
(כב) וְגַם הַכֹּהֲנִים הַנִּגָּשִׁים אֶל י״י יִתְקַדָּשׁוּ פֶּן יִפְרֹץ בָּהֶם י״י.
(כג) וַיֹּאמֶר מֹשֶׁה אֶל י״י לֹא יוּכַל הָעָם לַעֲלֹת אֶל הַר סִינָי כִּי אַתָּה הַעֵדֹתָה בָּנוּ לֵאמֹר הַגְבֵּל אֶת הָהָר וְקִדַּשְׁתּוֹ.
(כד) וַיֹּאמֶר אֵלָיו י״י לֶךְ רֵד וְעָלִיתָ אַתָּה וְאַהֲרֹן עִמָּךְ וְהַכֹּהֲנִים וְהָעָם אַל יֶהֶרְסוּ לַעֲלֹת אֶל י״י פֶּן יִפְרׇץ בָּם.
(כה) וַיֵּרֶד מֹשֶׁה אֶל הָעָם וַיֹּאמֶר אֲלֵהֶם.
===
Lang: en;
Title: Shemot 19;
Content:
(1) In the third monthmonth | בַּחֹדֶשׁ – Alternatively: "new moon", referring to the first of the month specifically, as per the word's usage in Shemuel I 20:18 (Mekhilta DeRabbi Yishmael, R. Moshe ibn Chiquitilla cited by Ibn Ezra). Ibn Ezra notes that otherwise the phrase "on that day" in the continuation of the verse would not make sense. of the Children of Israel's going forth from the land of Egypt, on that day, they came to the Wilderness of Sinai.
(2) They traveled from Rephidim and came to the Wilderness of Sinai and camped in the wilderness; Israel campedcamped | וַיִּחַן – Mekhilta DeRabbi Yishmael notes that this is the only place where the nation's encampment is spoken of in the singular, to highlight the unity felt during revelation. Regarding the contrast between this singular formulation and the earlier plural "וַיַּחֲנוּ", see Shadal. there in front of the mountain.
(3) And Moshe went up to God, and Hashem called out to him from the mountain, saying, "So you should say to the house of Yaakov and speak to the Children of Israel,
(4) 'You have seen what I did to Egypt, and how I bore you on wings of eagleseagles | נְשָׁרִים – The identity of the "נשר" is debated. From certain verses, like Eikhah 4:19, which emphasize the bird's speed, it sounds like an eagle. Other verses, though, which describe the bird as a carrion-eating scavenger (Iyyov 29:27-30), as bald (Mikhah 1:16), or as flying high (Iyyov 39:27), match a vulture (in particular the Griffon Vulture). It is also possible that the term is more general in meaning, and can refer to both birds of prey. and brought you to Me.
(5) And now, if you will surely listen to My voice and keep My covenant, you shall be for Me a treasured possessiontreasured possession | סְגֻלָּה – See Rashi, Ibn Ezra, and others, pointing to the word's usage in Kohelet 2:8. In several Ugaritic documents, the Ugaritic "sglt" refers specifically to a treasured vassal, which, given the context of covenant making, might be the connotation here as well (W. Propp, The Anchor Bible). from among all the peoples, for all the earth is Mine.
(6) And you shall be for Me a kingdom of priestskingdom of priests | מַמְלֶכֶת כֹּהֲנִים – The connotation might be that all should be as close to Hashem as priests (Shadal), or that all should actively serve Hashem (Ibn Ezra, Ramban). Alternatively: "a kingdom of nobles" (Rashi and Rashbam, pointing to the word's usage in Shemuel II 8:18). and a holy nation.' These are the words that you should speak to the Children of Israel."
(7) Moshe came and called to the elders of the people, and he placed before them all these words that Hashem had commanded him.
(8) All the people replied together and said, "All that Hashem has spoken, we will do"; and Moshe brought the people's words back to Hashem.
(9) Hashem said to Moshe, "Behold, I am coming to you in the thickness of the cloud, so that the people may hear when I speak with you,when I speak with you | בְּדַבְּרִי עִמָּךְ – Commentators debate if Hashem is referring to the conversations with Moshe before revelation (R"Y Bekhor Shor), or to God's speech during revelation itself (see Ibn Ezra or Rambam, who assumes that God relayed the Decalogue directly to Moshe and not to the nation). For discussion of how these opinions impact one's understanding of what took place during revelation and what was its ultimate goal, see The Decalogue: Direct From Hashem or Via Moshe. and they will believe also in you forever." And Moshe told the people's words to Hashem.
(10) Hashem said to Moshe, "Go to the people, and sanctify themsanctify them | וְקִדַּשְׁתָּם – Alternatively: "prepare them", as per the word's usage in Bemidbar 11:18 (Targum Onkelos and Rashi). The verse might refer to the people's distancing themselves from women and impurity (Ibn Ezra, first commentary, and Ramban), to immersion in water (Ibn Ezra, second commentary), or also to mental preparations (R. Avraham b. HaRambam). today and tomorrow, and they shall wash their garments.
(11) And they shall be ready for the third day, because on the third day Hashem will come down before the eyes of all the people on Mount Sinai.
(12) You shall set a border for the people, all around, saying, 'Be careful not to go up the mountain or touch its edge; all who touch the mountain will surely be put to death.
(13) No hand shall touch him,him | בּוֹ – See R"Y Kara, Rashbam and others that the verse refers to the person who touched the mountain; he must be killed from afar. Alternatively: "it", with the verse repeating the warning not to touch the mountain (Ralbag). but he shall surely be stoned or shot, be he animal or man, he shall not live. When the hornthe horn | הַיֹּבֵל – The verbal root "יבל", means to lead or guide. Thus the noun refers to an agent whose function is to summon. is drawn,is drawn | בִּמְשֹׁךְ – See Rashi that the phrase refers to a long blast which was to be blown when the Divine presence departed. Cf. Rashbam and R"Y Bekhor Shor that it refers to the cessation of the shofar blasts which had been blown during revelation (see verses 19 and 20:13). However, usage of the similar phrase "בִּמְשֹׁךְ בְּקֶרֶן הַיּוֹבֵל " in Yehoshua 6:5 clearly supports Rashi, as the verse explicitly mentions that the shofar will be heard. they shall go upthey shall go up | הֵמָּה יַעֲלוּ – See R. Shemuel b. Chofni Gaon, cited by Ibn Ezra, that the verse refers to Aharon, Nadav, Avihu and the leaders who are told to ascend the mountain in Shemot 24. Cf. R. D"Z Hoffmann, that perhaps the original plan had been that after the giving of the Decalogue, the entire nation would ascend (or at least approach) the mountain to hear more of the commandments directly from God, but due to their fear, the plan changed. See The Decalogue: Direct From Hashem or Via Moshe for discussion. Alternatively: "they may go up", with Hashem granting the people permission to once again approach the mountain after revelation (R. Saadia, as cited by Ibn Ezra, Rashi). the mountain.'"
(14) Moshe went down from the mountain to the people, and he sanctified the people, and they washed their garments.
(15) He said to the people, "Be ready for the third day;for the third day | לִשְׁלֹשֶׁת יָמִים – See Ibn Ezra. Literally: "for three days". do not approach a woman."
(16) On the third day, in the morning, there was thunder and lightning and a heavy cloud on the mountain, and the sound of a horn, very strong. And all the people in the camp trembled.
(17) Moshe brought the people out of the camp to meet God, and they stationed themselves at the bottom of the mountain.
(18) And all of Mount Sinai was smoking because Hashem had come down upon it in fire, and its smoke went up like the smoke of a furnace; and the whole mountain trembled greatly.
(19) The sound of the horn was growing exceedingly stronger and stronger.growing stronger and stronger | הוֹלֵךְ וְחָזֵק – Literally: "going and strengthening", but when the word "הָלוֹךְ" or "הוֹלֵך" is paired with another verb (or adjective), it generally indicates a continuous action or intensification. For other examples, see Shemuel II 15:12 ("וְהָעָם הוֹלֵךְ וָרָב") and Yonah 1:11 ("הַיָּם הוֹלֵךְ וְסֹעֵר"). Moshe would speak and Hashem would reply with a voice.with a voice | בְקוֹל – See Rashbam that Hashem replied to Moshe with a loud voice so that He could be heard over the blasts of the shofar. Cf. R. Akiva in Mekhilta DeRabbi Yishmael, that Hashem amplified the voice of Moshe. The dispute might relate to a different question: what conversation is this verse referring to, the commands of verses 20-25 (Ramban, Shadal, R. D"Z Hoffmann), or the relaying of the Decalogue (Mekhilta, Rashi). The word "בְקוֹל" might alternatively be translated as: "in thunder", (opinion in Ramban), or "in sound", with the verse highlighting that Hashem responded with sound, but no image (see Devarim 4:12).
(20) Hashem came down on Mount Sinai, to the top of the mountain; and Hashem called Moshe to the top of the mountain, and Moshe went up.
(21) Hashem said to Moshe, "Go down. Warn the people lest they break throughbreak through | יֶהֶרְסוּ – The root "הרס" generally means: "to tear down" or "destroy", used here to refer to breaking through a barrier and passing the border (R. Avraham b. HaRambam, Shadal). to Hashem to see, and many of them perish.perish | וְנָפַל – Literally: "fall".
(22) Also the priestspriests | הַכֹּהֲנִים – Most commentators assume this refers to the firstborns who at this point had priestly status. Cf. Chizkuni: "officers" or "judges". See Selection of the Priest and Levites for discussion. who approachwho approach | הַנִּגָּשִׁים – As the priests are warned against ascending the mountain in verse 24, this might mean: "who [generally] approach" (Rashi, Shadal), or: "who approached [the border]", meaning that they were closest to the border (Ibn Ezra). Hashem shall be sanctified, lest Hashem burst forth against them."
(23) Moshe said to Hashem, "The people will not be able to go up to Mount Sinai for You YourselfYou Yourself | אַתָּה – Explicit mention of the pronoun "אַתָּה" (you) in addition to it being assumed by the second person form of the verb often serves for emphasis. warned us, saying, 'Set a border for the mountain and sanctify it.'"
(24) Hashem said to him, "Go down, and come up, you and Aharon with you, but the priests and the people should not break forth to go up to Hashem lest He burst forth against them."
(25) Moshe went down to the people and said to them.said to them | וַיֹּאמֶר אֲלֵהֶם – The text does not include the content of Moshe's speech, but most commentators assume it refers to the warnings just mentioned. See The Decalogue: Direct From Hashem or Via Moshe for Rambam's position that it might instead refer to relaying the Decalogue to the nation.