(Exodus 19:10) "And the L–rd said to Moses: Go to the people and make them ready today" — the fourth day — "and tomorrow" — the fifth day. (Ibid. 11) "And have them be ready for the third day": the sixth (of Sivan) when the Torah was given. And what did Moses do on the fifth day? He rose early in the morning and built an altar, viz. (Ibid. 24:4) "and he rose early in the morning and he built an altar at the foot of the mountain." He set up twelve monuments for the twelve tribes of Israel. These are the words of R. Yehudah.
And the sages say twelve monuments for each tribe. He built an altar, sacrificed thereon a burnt-offering and peace-offerings, took of the blood of the burnt-offering in two receptacles, part for the L–rd, part for the congregation; he took of the blood of the peace-offerings in two receptacles, part for the L–rd, part for the congregation, as it is written (Ibid. 6) "And Moses took half the blood" — the part for the congregation — "and half the blood he sprinkled on the altar" — the part for the L–rd.
(Ibid. 7) "And he took the book of the covenant and he read (it) in the ears of the people.": But we do not know from where (he read it). R. Yishmael b. R. Yossi says: From the beginning of the creation until here.
Rebbi says: The mitzvoth that were commanded to Adam, the mitzvoth that were commanded to the sons of Noach, and the mitzvoth that were commanded in Marah and all of the other mitzvoth.
R. Yishmael says: What is written at the beginning, viz. (Leviticus 25:1-3) "And the L–rd spoke to Moses on Mount Sinai, saying … then the land shall rest a Sabbath to the L–rd. Six years shall you sow your field, etc.", sabbatical years, Jubilee years, blessings and curses. What is written at the end? (Ibid. 26:46) "These are the statutes and the ordinances and the Toroth that the L–rd gave between Himself and the children of Israel on Mount Sinai by the hand of Moses." (At this,) they said: We take it upon ourselves. When Moses saw this, he took the blood and sprinkled it on the people, viz. (Exodus 24:8) "And Moses took the blood and sprinkled it upon the people," saying to them: You are (hereby) tied and bound and committed. Tomorrow come and take upon yourselves all of the mitzvoth. R. Yossi b. R. Yehudah says: On that day all of the acts (of their induction into the covenant) were performed....
(Ibid. 19:10) "and have them wash their garments": Whence is it derived that they (themselves) required immersion? It follows a fortiori, viz.: If where washing of garments is not required (e.g., in an instance of touching a sheretz), immersion is required, how much more so here, where washing of garments is required. There is no washing of garments in the Torah where immersion is not required.
(Ibid. 11) "And have them ready for the third day": the sixth day (of Sivan) on which the Torah was given, viz. (Ibid.) "for on the third day the L–rd will go down, etc." "the L–rd will go down before the eyes of all the people on Mount Sinai": This is one of the ten "descents" in the Torah.
Variantly: "before the eyes of all the people": We are hereby apprised that they saw at that time what Ezekiel and Isaiah could not see, it being written (Hoshea 12:11) "and by the prophets I shall be imaged," (but at Sinai they saw the Shechinah.)
Variantly: "before the eyes of all the people": We are hereby apprised that if they lacked (in unity of heart) even one, they could not receive (the Shechinah). R. Yossi says: Even if they numbered 22,000, they could receive it, it being written (Numbers 10:36) "And when it (the ark) rested, he (Moses) would say: 'Return, O L–rd (to) the (two) ten thousands (two) thousands of Israel.'"
(Exodus 19:12) "And you shall 'bound' the people": I might think only at the east of the mountain, (where they were encamped). It is, therefore, written "roundabout." "saying": We are hereby apprised that they exhorted each other in this regard. "Take heed unto yourselves": this constitutes a negative commandment. "not to go up on the mountain": I might think that he may not go up, but he may touch it; it is, therefore, written "Whoever touches the mountain." I might think that he may not climb and that he may not touch it but he may ascend in a sedan-chair; it is, therefore, written "not to go up on the mountain" (in any manner). "Whoever touches the mountain shall be put to death": This is the punishment.
(Ibid. 13) "No hand shall touch it": not (i.e., this does not apply to) Shiloh, not the tent of meeting, and not the Temple. "for stoned shall he be stoned": Whence is it to be derived that he is to be pushed down (from a high place)? From "cast down." And whence is it derived that if he died by being pushed down this satisfies the commandment? From "stoned shall he be stoned or cast down shall he be cast down." And whence is it derived that all stoning is thus satisfied? From (the redundant) "stoned shall he be stoned or cast down shall he be cast down." "beast": This tells me only of a beast. Whence do I derive the same for an animal? From "whether beast." Whence do I derive the same for a woman? From "whether man." "he shall not live":
R. Akiva says: It is written here "he shall not live," and elsewhere (Ibid. 22:17) "A witch you shall not let live." Just as here, by stoning, so, there, by stoning.
"When the ram's horn sounds": (lit.,) when the ram's horn "draws out" its sound, you may ascend the mountain. R. Yossi says: It is not a man's place that honors him, but he that honors his place. As long as the Shechinah was on the mountain — "Whoever touches the mountain shall be put to death." Once the Shechinah has left the mountain, all are permitted to ascend it.
(Exodus 19:14) "And Moses went down from the mountain": We are hereby apprised that Moses did not turn to his affairs or go down to his house, but (directly) from the mountain to the people. I might think, only for this directive. Whence do I derive (the same for) all other directives? It is, therefore, written (Ibid. 20) "And the L–rd descended upon Mount Sinai, etc." Now this has already been stated. Why need it be stated (Ibid. 25) "And Moses went down to the people"? To teach that Moses did not turn to his affairs or go down to his house, but (directly) from the mountain to the people. This tells me only of the directives of Mount Sinai. Whence do I derive (the same for) the directives of the tent of meeting? From (Ibid. 34:34) "And he would go forth (from the tent of meeting) and speak to the children of Israel what he had been commanded." And whence is it derived that all of his ascents were in the morning? From (Ibid. 24) "And be ready in the morning … and let no man go up with you … And he hewed two stone tablets, etc." Let it not be written (4) "as the L–rd commanded him." It serves as a prototype, viz.: Whenever Moses ascended, it was in the morning.
(Ibid. 15) "And he said to the people: Be ready in three days": But we did not hear the L rd telling him (in Ibid. 11) that they should separate from their wives! — But "Be ready" — "Be ready" constitutes a gezeirah shavah (identity), viz.: Just as "Be ready" here is linked to separation, so, "Be ready" there.
Rebbi says: It (that separation is implied) is derived from the verse itself, viz. (Ibid. 10) "Go to the people and make them ready today and tomorrow." If immersion itself is meant, let him immerse on the fifth day, so that he will be clean at sunset (for receiving the Torah on the sixth day.) It is, therefore, written "Go to the people (i.e., the married couples) to direct them to separate (for three days).
(Ibid. 15) "Do not draw near to a woman": From here it was ruled that if a woman ejects semen on the third day (after intercourse) she is pure, as is implied by the Sinai directive. These are the words of R. Elazar b. Azaryah.
20
(שמות יט,טז) ["וַיְהִי בַיּוֹם הַשְּׁלִישִׁי, בִּהְיֹת הַבֹּקֶר, וַיְהִי קֹלֹת וּבְרָקִים וְעָנָן כָּבֵד עַל הָהָר, וְקֹל שֹׁפָר חָזָק מְאֹד, וַיֶּחֱרַד כָּל הָעָם אֲשֶׁר בַּמַּחֲנֶה."] "וַיְהִי בַיּוֹם הַשְּׁלִישִׁי, בִּהְיֹת הַבֹּקֶר". מְלַמֵּד שֶׁהִקְדִּים הַמָּקוֹם עַל יָדָיו, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: (שיר השירים א,יב) "עַד שֶׁהַמֶּלֶךְ בִּמְסִבּוֹ,*בִּמְסִבּוֹ: מסב במשתה שלו. נִרְדִּי*נִרְדִּי: הנרד שלי. הנרד הוא צמח הגדל בהרי הודו, Nardostahys jatamansi, והיו מכינים בושם יקר על ידי שריית עליו בשמן. נָתַן רֵיחוֹ."
(Ibid. 16) "And it was, on the third day, when it was morning, etc." We are hereby apprised that the L–rd "arose" before they did, viz. (Song of Songs 1:12) "While the King was on his couch, my nard gave forth its fragrance." "that there were thunderings": One different from the other.
"and lightnings": one different from the other. "and a heavy cloud upon the mountain": "arafel" (a thick mist) as in (Ibid. 20:18) "and Moses drew near to the arafel."
"And the sound of the shofar, very strong": as in (Ibid. 19:19) "And the sound of the shofar grew exceedingly strong." The normal phenomenon, the longer the sound is sustained the weaker it grows. But here, the longer it was sustained, the stronger it grew. Why so? In the beginning, to accustom the ear to (the progressive strengthening of) the sound. "Vayecherad all the people in the camp": They were shaken.
(Exodus 19:17) "And Moses took out the people": R. Yossi said: R. Yehudah was wont to expound: (Devarim 33:2) "And he (Moses) said: 'The L–rd came from Sinai.'" Do not read it thus, but "to Sinai," to give Torah to Israel. But I do not say this but (rather) "The L–rd came from Sinai" to receive Israel, as a groom goes out to receive his bride.
24
"וַיִּתְיַצְּבוּ", נִצְפְּפוּ.*נִצְפְּפוּ: עמדו צפופים. מְלַמֵּד שֶׁהָיוּ מִתְיָרְאִין מִפְּנֵי הַזִּיקִין*הַזִּיקִין: כוכבים נופלים. וּמִפְּנֵי הַזְּוָעוֹת,*הַזְּוָעוֹת: רעידות האדמה. מִפְּנֵי הָרְעָמִים, מִפְּנֵי הַבְּרָקִים הַבָּאִים.
"and they stood under the mountain": We are hereby apprised that the mountain was torn from its place and they came forward and stood under the mountain.
Concerning this it is stated in the Tradition (Song of Songs 2:14) "My Dove in the clefts of the rock … Show me Your face; let me hear Your voice. For Your voice is sweet and Your face is fair." "Show me Your face" — the twelve monuments for the twelve tribes of Israel (viz. Exodus 24:4). "Let me hear Your voice" — the Ten Commandments. "For Your voice is sweet" — after (hearing) the Ten Commandments. "and Your face is fair" — (Leviticus 9:5) "And the entire congregation came forward (on the eighth day of the investiture of the Cohanim) and they stood before the L–rd."
R. Eliezer says: It speaks of the Red Sea, viz.: "Show me Your face" (lit., "Your sight") — (Exodus 14:13) "Stand and see the salvation of the L–rd." "Let me hear Your voice" — (Ibid. 10) "and they were exceedingly afraid, and the children of Israel cried out to the L–rd." "for your voice is sweet" — (Ibid. 2:23) "and their outcry ascended to G–d. "and your face (= sight) is fair" — (Ibid. 4:30-31) "and he performed the signs before the eyes of the people, and the people believed."
Variantly: "for your voice is sweet" — at the Red Sea, viz. (Ibid. 15:1) "I shall sing to the L–rd, for He is exalted (over all the) exalted." "and Your face is fair" — (Psalms 8:24) "From the mouths of babes and sucklings You have founded strength … When I see Your heavens, etc."
(שמות יט,י) ["וַיֹּאמֶר יי אֶל מֹשֶׁה: לֵךְ אֶל הָעָם, וְקִדַּשְׁתָּם הַיּוֹם וּמָחָר, וְכִבְּסוּ שִׂמְלֹתָם."] "וַיֹּאמֶר יי אֶל מֹשֶׁה: לֵךְ אֶל הָעָם וְקִדַּשְׁתָּם הַיּוֹם", זֶה יוֹם רְבִיעִי; "וּמָחָר", זֶה יוֹם חֲמִישִׁי; (שמות יט,יא) "וְהָיוּ נְכֹנִים לַיּוֹם הַשְּׁלִישִׁי", זֶה יוֹם שִׁשִּׁי, שֶׁבּוֹ נִתְּנָה תוֹרָה. וּמָה עָשָׂה מֹשֶׁה בַּחֲמִישִׁי? הִשְׁכִּים בַּבֹּקֶר וּבָנָה מִזְבֵּחַ תַּחַת הָהָר, שֶׁנֶּאֱמַר: (שמות כד,ד) "וַיַּשְׁכֵּם בַּבֹּקֶר וַיִּבֶן מִזְבֵּחַ תַּחַת הָהָר". הֶעֱמִיד שְׁתֵּים עֶשְׂרֵה מַצֵּבָה, לִשְׁנֵים עָשָׂר שִׁבְטֵי יִשְׂרָאֵל. דִּבְרֵי רַבִּי יְהוּדָה.
(Exodus 19:10) "And the L–rd said to Moses: Go to the people and make them ready today" — the fourth day — "and tomorrow" — the fifth day. (Ibid. 11) "And have them be ready for the third day": the sixth (of Sivan) when the Torah was given. And what did Moses do on the fifth day? He rose early in the morning and built an altar, viz. (Ibid. 24:4) "and he rose early in the morning and he built an altar at the foot of the mountain." He set up twelve monuments for the twelve tribes of Israel. These are the words of R. Yehudah.
וַחֲכָמִים אוֹמְרִים: שְׁתֵּים עֶשְׂרֵה מַצֵּבָה עַל כָּל שֵׁבֶט וְשֵׁבֶט. בָּנָה מִזְבֵּחַ, וְהִקְרִיב עָלָיו עוֹלָה וּשְׁלָמִים. נָטַל מִדַּם הָעוֹלָה בִשְׁתֵּי כוֹסוֹת, חֵלֶק לַמָּקוֹם וְחֵלֶק לַצִּבּוּר, מִדַּם הַשְּׁלָמִים בִּשְׁתֵּי כוֹסוֹת, חֵלֶק לַמָּקוֹם וְחֵלֶק לַצִּבּוּר, שֶׁנֶּאֱמַר: (שמות כד,ו) "וַיִּקַּח מֹשֶׁה חֲצִי הַדָּם, וַיָּשֶׂם בָּאַגָּנֹת",*אַגָּנֹת: כלים לזריקת הדם. זֶה חֵלֶק לַמָּקוֹם; "וַחֲצִי הַדָּם זָרַק עַל הַמִּזְבֵּחַ", זֶה חֵלֶק לַצִּבּוּר.
And the sages say twelve monuments for each tribe. He built an altar, sacrificed thereon a burnt-offering and peace-offerings, took of the blood of the burnt-offering in two receptacles, part for the L–rd, part for the congregation; he took of the blood of the peace-offerings in two receptacles, part for the L–rd, part for the congregation, as it is written (Ibid. 6) "And Moses took half the blood" — the part for the congregation — "and half the blood he sprinkled on the altar" — the part for the L–rd.
(שמות כד,ז) "וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם". אֲבָל לֹא שָׁמַעְנוּ מֵהֵיכָן קָרָא בְּאָזְנֵיהֶם! רַבִּי יוֹסֵה בְּרַבִּי יְהוּדָה אוֹמֵר: מִתְּחִלַּת בְּרֵאשִׁית וְעַד כָּן.
(Ibid. 7) "And he took the book of the covenant and he read (it) in the ears of the people.": But we do not know from where (he read it). R. Yishmael b. R. Yossi says: From the beginning of the creation until here.
רַבִּי אוֹמֵר: מִצְווֹת שֶׁנִּצְטַוָּה אָדָם הָרִאשׁוֹן, וּמִצְווֹת שֶׁנִּצְטַוּוּ בְנֵי נֹחַ, וּמִצְווֹת שֶׁנִּצְטַוּוּ בְמִצְרַיִם וּבְמָרָה, וּשְׁאָר כָּל הַמִּצְווֹת כֻּלָּן.
Rebbi says: The mitzvoth that were commanded to Adam, the mitzvoth that were commanded to the sons of Noach, and the mitzvoth that were commanded in Marah and all of the other mitzvoth.
רַבִּי יִשְׁמָעֵאל אוֹמֵר: בִּתְחִלַּת הָעִנְיָן, מַה הוּא אוֹמֵר? (ויקרא כה,ב-ג) "וְשָׁבְתָה הָאָרֶץ שַׁבָּת לַיי. שֵׁשׁ שָׁנִים תִּזְרַע שָׂדֶךָ, וְשֵׁשׁ שָׁנִים תִּזְמֹר כַּרְמֶךָ, וְאָסַפְתָּ אֶת תְּבוּאָתָהּ." שְׁמִטִּין וְיוֹבְלוֹת, בְּרָכוֹת וּקְלָלוֹת. בְּסוֹף הָעִנְיָן מַה הוּא אוֹמֵר? (שמות כו,מו) "אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת". אָמְרוּ: מְקַבְּלִין אָנוּ עָלֵינוּ! כֵּיוָן שֶׁרָאָה שֶׁקִּבְּלוּ עֲלֵיהֶם, נָטַל אֶת הַדָּם וְזָרַק עַל הָעָם, שֶׁנֶּאֱמַר: (שמות כד,י) "וַיִּקַּח מֹשֶׁה אֶת הַדָּם, וַיִּזְרֹק עַל הָעָם". אָמַר לָהֶם: הֲרֵי אַתֶּם קְשׁוּרִין, תְּפוּסִין וַעֲנוּבִין!*עֲנוּבִין: קשורים בלולאה. מָחָר בֹּאוּ וְקַבְּלוּ עֲלֵיכֶם אֶת כָּל הַמִּצְווֹת! רַבִּי יוֹסֵה בְּרַבִּי יְהוּדָה אוֹמֵר: בּוֹ בַיּוֹם נֶעֱשׂוּ כָּל הַמַּעֲשִׂים.
R. Yishmael says: What is written at the beginning, viz. (Leviticus 25:1-3) "And the L–rd spoke to Moses on Mount Sinai, saying … then the land shall rest a Sabbath to the L–rd. Six years shall you sow your field, etc.", sabbatical years, Jubilee years, blessings and curses. What is written at the end? (Ibid. 26:46) "These are the statutes and the ordinances and the Toroth that the L–rd gave between Himself and the children of Israel on Mount Sinai by the hand of Moses." (At this,) they said: We take it upon ourselves. When Moses saw this, he took the blood and sprinkled it on the people, viz. (Exodus 24:8) "And Moses took the blood and sprinkled it upon the people," saying to them: You are (hereby) tied and bound and committed. Tomorrow come and take upon yourselves all of the mitzvoth. R. Yossi b. R. Yehudah says: On that day all of the acts (of their induction into the covenant) were performed....
"וְכִבְּסוּ שִׂמְלֹתָם." וּמְנַיִן שֶׁיִּטָּעֲנוּ טְבִילָה? הֲרֵי אֲנִי דָּן: מָה, אִם בִּמְקוֹם שֶׁאֵינָן טְעוּנִין כִּבּוּס בְּגָדִים, טְעוּנִין טְבִילָה, וְכָן שֶׁהֵן טְעוּנִין כִּבּוּס בְּגָדִים, דִּין הוּא שֶׁיִּטָּעֲנוּ טְבִילָה. אֵין כִּבּוּס בְּגָדִים בַּתּוֹרָה שֶׁאֵינוֹ טָעוּן טְבִילָה.
(Ibid. 19:10) "and have them wash their garments": Whence is it derived that they (themselves) required immersion? It follows a fortiori, viz.: If where washing of garments is not required (e.g., in an instance of touching a sheretz), immersion is required, how much more so here, where washing of garments is required. There is no washing of garments in the Torah where immersion is not required.
(שמות יט,יא) ["וְהָיוּ נְכֹנִים לַיּוֹם הַשְּׁלִישִׁי, כִּי בַּיּוֹם הַשְּׁלִשִׁי יֵרֵד יי לְעֵינֵי כָל הָעָם עַל הַר סִינָי."] "וְהָיוּ נְכֹנִים לַיּוֹם הַשְּׁלִישִׁי", זֶה יוֹם שִׁשִּׁי שֶׁבּוֹ נִתְּנָה תוֹרָה, שֶׁנֶּאֱמַר: "כִּי בַּיּוֹם הַשְּׁלִשִׁי, יֵרֵד יי לְעֵינֵי כָל הָעָם עַל הַר סִינָי." זוֹ אַחַת מֵעֵשֶׁר יְרִידוֹת שֶׁכְּתוּבוֹת בַּתּוֹרָה.
(Ibid. 11) "And have them ready for the third day": the sixth day (of Sivan) on which the Torah was given, viz. (Ibid.) "for on the third day the L–rd will go down, etc." "the L–rd will go down before the eyes of all the people on Mount Sinai": This is one of the ten "descents" in the Torah.
"לְעֵינֵי כָל הָעָם", מְלַמֵּד שֶׁלֹּא הָיוּ בָהֶם סוֹמִים.
"before the eyes of all the people": We are hereby apprised that there were no blind ones among them.
דָּבָר אַחֵר: (שמות יט,יא) "לְעֵינֵי כָל הָעָם". מְלַמֵּד שֶׁרָאוּ בְאוֹתָהּ שָׁעָה מַה שֶּׁלֹּא רָאוּ יְשַׁעְיָה וִיחֶזְקֵאל, שֶׁנֶּאֱמַר: (הושע יב,יא) "וּבְיַד הַנְּבִיאִים אֲדַמֶּה."
Variantly: "before the eyes of all the people": We are hereby apprised that they saw at that time what Ezekiel and Isaiah could not see, it being written (Hoshea 12:11) "and by the prophets I shall be imaged," (but at Sinai they saw the Shechinah.)
דָּבָר אַחֵר: "לְעֵינֵי כָל הָעָם". מְלַמֵּד שֶׁאִם הָיוּ חֲסֵרִין עַד אֶחָד, אֵינָן כְּדַי לְקַבֵּל. רַבִּי יוֹסֵה אוֹמֵר: אֲפִלּוּ יֵשׁ שָׁם שְׁנֵי אֲלָפִים וּשְׁנֵי רְבָבוֹת, הֵם כְּדַי לְקַבֵּל, שֶׁנֶּאֱמַר: (במדבר י,לו) "וּבְנֻחֹה יֹאמַר: שׁוּבָה יי רִבְבוֹת אַלְפֵי יִשְׂרָאֵל."
Variantly: "before the eyes of all the people": We are hereby apprised that if they lacked (in unity of heart) even one, they could not receive (the Shechinah). R. Yossi says: Even if they numbered 22,000, they could receive it, it being written (Numbers 10:36) "And when it (the ark) rested, he (Moses) would say: 'Return, O L–rd (to) the (two) ten thousands (two) thousands of Israel.'"
(שמות יט,יב) ["וְהִגְבַּלְתָּ אֶת הָעָם סָבִיב לֵאמֹר: הִשָּׁמְרוּ לָכֶם עֲלוֹת בָּהָר וּנְגֹעַ בְּקָצֵהוּ; כָּל הַנֹּגֵעַ בָּהָר מוֹת יוּמָת."] "וְהִגְבַּלְתָּ אֶת הָעָם". שׁוֹמֵעַ אֲנִי, לְמִזְרָחוֹ! תִּלְמֹד לוֹמַר "סָבִיב". "לֵאמֹר", שֶׁהֻתְּרוּ זֶה בָזֶה. "הִשָּׁמְרוּ לָכֶם", בְּ'לֹא תַּעֲשֶׂה'. "עֲלוֹת בָּהָר", יָכֹל לֹא יַעֲלֶה וְלֹא יִגַּע, אֲבָל יִכָּנֵס בְּלֶקְטִיקָא?*לֶקְטִיקָא. lectica: אפיריון, כיסא נישא על ידי סבלים. תִּלְמֹד לוֹמַר "עֲלוֹת בָּהָר וּנְגֹעַ בְּקָצֵהוּ". "כָּל הַנֹּגֵעַ בָּהָר מוֹת יוּמָת", הֲרֵי זֶה עֹנֶשׁ.
(Exodus 19:12) "And you shall 'bound' the people": I might think only at the east of the mountain, (where they were encamped). It is, therefore, written "roundabout." "saying": We are hereby apprised that they exhorted each other in this regard. "Take heed unto yourselves": this constitutes a negative commandment. "not to go up on the mountain": I might think that he may not go up, but he may touch it; it is, therefore, written "Whoever touches the mountain." I might think that he may not climb and that he may not touch it but he may ascend in a sedan-chair; it is, therefore, written "not to go up on the mountain" (in any manner). "Whoever touches the mountain shall be put to death": This is the punishment.
(שמות יט,יג) ["לֹא תִגַּע בּוֹ יָד, כִּי סָקוֹל יִסָּקֵל אוֹ יָרֹה יִיָּרֶה, אִם בְּהֵמָה אִם אִישׁ, לֹא יִחְיֶה; בִּמְשֹׁךְ הַיֹּבֵל, הֵמָּה יַעֲלוּ בָהָר."] "לֹא תִגַּע בּוֹ יָד", וְלֹא בְשִׁילֹה וְלֹא בְאֹהֶל מוֹעֵד וְלֹא בְבֵית עוֹלָמִים. "כִּי סָקוֹל יִסָּקֵל". וּמְנַיִן יִדָּחֶה?*יִדָּחֶה: יומת על ידי שדוחים אותו מראש הגג והוא נופל. תִּלְמֹד לוֹמַר "יָרֹה". וּמְנַיִן אִם מֵת בִּדְחִיָּה, יָצָא?*יָצָא: התקיימה בו מיתה בסקילה. תִּלְמֹד לוֹמַר "יִיָּרֶה". וּמְנַיִן לְכָל הַנִּסְקָלִין נִדְחִין? תִּלְמֹד לוֹמַר "כִּי סָקוֹל יִסָּקֵל אוֹ יָרֹה יִיָּרֶה". "אִם בְּהֵמָה", אֵין לִי אֶלָּא בְהֵמָה, חָיָה מְנַיִן? תִּלְמֹד לוֹמַר "אִם בְּהֵמָה". "אִם אִישׁ", אֵין לִי אֶלָּא אִישׁ, אִשָּׁה מְנַיִן? תִּלְמֹד לוֹמַר "אִם אִישׁ לֹא יִחְיֶה".
(Ibid. 13) "No hand shall touch it": not (i.e., this does not apply to) Shiloh, not the tent of meeting, and not the Temple. "for stoned shall he be stoned": Whence is it to be derived that he is to be pushed down (from a high place)? From "cast down." And whence is it derived that if he died by being pushed down this satisfies the commandment? From "stoned shall he be stoned or cast down shall he be cast down." And whence is it derived that all stoning is thus satisfied? From (the redundant) "stoned shall he be stoned or cast down shall he be cast down." "beast": This tells me only of a beast. Whence do I derive the same for an animal? From "whether beast." Whence do I derive the same for a woman? From "whether man." "he shall not live":
רַבִּי עֲקִיבָה אוֹמֵר: נֶאֱמַר כָּן "לֹא יִחְיֶה", וְנֶאֱמַר לְהַלָּן (שמות כב,יז) "מְכַשֵּׁפָה לֹא תְחַיֶּה." מָה כָּן בִּסְקִילָה, אַף לְהַלָּן בִּסְקִילָה.
R. Akiva says: It is written here "he shall not live," and elsewhere (Ibid. 22:17) "A witch you shall not let live." Just as here, by stoning, so, there, by stoning.
"בִּמְשֹׁךְ הַיֹּבֵל הֵמָּה יַעֲלוּ בָהָר." כְּשֶׁיִּמְשֹׁךְ הַיּוֹבֵל אֶת קוֹלוֹ, אַתֶּם רַשָּׁאִין לַעֲלוֹת בָּהָר! רַבִּי יוֹסֵה אוֹמֵר: מִכָּן אָמָרוּ: לֹא מְקוֹמוֹ שֶׁלָּאָדָם מְכַבְּדוֹ, אֶלָּא הוּא מְכַבֵּד אֶת מְקוֹמוֹ. כָּל זְמַן שֶׁהַשְּׁכִינָה בָהָר, (שמות יט,יב) "כָּל הַנֹּגֵעַ בָּהָר מוֹת יוּמָת"; נִסְתַּלַּק כְּבוֹד שְׁכִינָה, הַכֹּל רַשָּׁאִין לַעֲלוֹת בָּהָר.
"When the ram's horn sounds": (lit.,) when the ram's horn "draws out" its sound, you may ascend the mountain. R. Yossi says: It is not a man's place that honors him, but he that honors his place. As long as the Shechinah was on the mountain — "Whoever touches the mountain shall be put to death." Once the Shechinah has left the mountain, all are permitted to ascend it.
(שמות יט,יד) ["וַיֵּרֶד מֹשֶׁה מִן הָהָר אֶל הָעָם, וַיְקַדֵּשׁ אֶת הָעָם וַיְכַבְּסוּ שִׂמְלֹתָם."] "וַיֵּרֶד מֹשֶׁה מִן הָהָר אֶל הָעָם", מְלַמֵּד שֶׁלֹּא הָיָה מֹשֶׁה פּוֹנֶה לַעֲסָקָיו, וְלֹא הָיָה יוֹרֵד לְבֵיתוֹ, אֶלָּא מִן הָהָר אֶל הָעָם. אֵין לִי אֶלָּא דִּבְּרוֹת הַר סִינַי, דִּבְּרוֹת אֹהֶל מוֹעֵד מְנַיִן? תִּלְמֹד לוֹמַר: (שמות לד,לד) "וְיָצָא וְדִבֶּר אֶל בְּנֵי יִשְׂרָאֵל אֵת אֲשֶׁר יְצֻוֶּה." וּמְנַיִן לְכָל הָעֲלִיּוֹת שֶׁהָיָה עוֹלֶה, בַּבֹּקֶר הָיָה עוֹלֶה? שֶׁנֶּאֱמַר: (שמות לד,ב-ד) "וֶהְיֵה נָכוֹן לַבֹּקֶר, וְעָלִיתָ בַבֹּקֶר אֶל הַר סִינַי, וְנִצַּבְתָּ לִי שָׁם עַל רֹאשׁ הָהָר. וְאִישׁ לֹא יַעֲלֶה עִמָּךְ, וְגַם אִישׁ אַל יֵרָא בְּכָל הָהָר, גַּם הַצֹּאן וְהַבָּקָר אַל יִרְעוּ אֶל מוּל הָהָר הַהוּא. וַיִּפְסֹל שְׁנֵי לֻחֹת אֲבָנִים כָּרִאשֹׁנִים, וַיַּשְׁכֵּם מֹשֶׁה בַבֹּקֶר, וַיַּעַל אֶל הַר סִינַי, כַּאֲשֶׁר צִוָּה יי אֹתוֹ". שֶׁאֵין תַלְמוּד לוֹמַר "כַּאֲשֶׁר צִוָּה יי אֹתוֹ", אֶלָּא זֶה בִּנְיַן אָב: כָּל זְמַן שֶׁהָיָה עוֹלֶה, בַּבֹּקֶר הָיָה עוֹלֶה.
(Exodus 19:14) "And Moses went down from the mountain": We are hereby apprised that Moses did not turn to his affairs or go down to his house, but (directly) from the mountain to the people. I might think, only for this directive. Whence do I derive (the same for) all other directives? It is, therefore, written (Ibid. 20) "And the L–rd descended upon Mount Sinai, etc." Now this has already been stated. Why need it be stated (Ibid. 25) "And Moses went down to the people"? To teach that Moses did not turn to his affairs or go down to his house, but (directly) from the mountain to the people. This tells me only of the directives of Mount Sinai. Whence do I derive (the same for) the directives of the tent of meeting? From (Ibid. 34:34) "And he would go forth (from the tent of meeting) and speak to the children of Israel what he had been commanded." And whence is it derived that all of his ascents were in the morning? From (Ibid. 24) "And be ready in the morning … and let no man go up with you … And he hewed two stone tablets, etc." Let it not be written (4) "as the L–rd commanded him." It serves as a prototype, viz.: Whenever Moses ascended, it was in the morning.
"וַיְקַדֵּשׁ אֶת הָעָם". זִמְּנָן, (במדבר ח,ז) "וְכִבְּסוּ בִגְדֵיהֶם וְהִטֶּהָרוּ".
(Ibid. 19:14) "Vayekadesh the people": He readied them. "and they washed their garments," and they cleansed themselves.
(שמות יט,טו) ["וַיֹּאמֶר אֶל הָעָם: הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים, אַל תִּגְּשׁוּ אֶל אִשָּׁה!"] "וַיֹּאמֶר אֶל הָעָם: הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים", אֲבָל לֹא שָׁמַעְנוּ שֶׁאָמַר הַמָּקוֹם לִפְרֹשׁ מִן הָאִשָּׁה, אֶלָּא "הֱיוּ נְכֹנִים", (שמות יט,יא) "וְהָיוּ נְכֹנִים", גְּזֵרָה שָׁוָה: מָה "הֱיוּ נְכֹנִים" הָאָמוּר כָּן, לִפְרֹשׁ מִן הָאִשָּׁה, אַף "וְהָיוּ נְכֹנִים" הָאָמוּר לְהַלָּן, לִפְרֹשׁ מִן הָאִשָּׁה.
(Ibid. 15) "And he said to the people: Be ready in three days": But we did not hear the L rd telling him (in Ibid. 11) that they should separate from their wives! — But "Be ready" — "Be ready" constitutes a gezeirah shavah (identity), viz.: Just as "Be ready" here is linked to separation, so, "Be ready" there.
רַבִּי אוֹמֵר: מִמְּקוֹמוֹ הוּא מֻכְרָע: (שמות יט,י) "לֵךְ אֶל הָעָם וְקִדַּשְׁתָּם הַיּוֹם וּמָחָר". אִם עַל עִנְיַן טְבִילָה, יִטְבֹּל בַּחֲמִישִׁי וִיהֵי כְמוֹ הַעְרֵב שֶׁמֶשׁ! וּמַה תִּלְמֹד לוֹמַר "לֵךְ אֶל הָעָם"? אֶלָּא שֶׁאָמַר הַמָּקוֹם לִפְרֹשׁ מִן הָאִשָּׁה.
Rebbi says: It (that separation is implied) is derived from the verse itself, viz. (Ibid. 10) "Go to the people and make them ready today and tomorrow." If immersion itself is meant, let him immerse on the fifth day, so that he will be clean at sunset (for receiving the Torah on the sixth day.) It is, therefore, written "Go to the people (i.e., the married couples) to direct them to separate (for three days).
"אַל תִּגְּשׁוּ אֶל אִשָּׁה." מִכָּן אָמָרוּ: הַפּוֹלֶטֶת שִׁכְבַת זֶרַע בַּיּוֹם הַשְּׁלִישִׁי, שֶׁהִיא טְהוֹרָה. רְאָיָה לַדָּבָר מִסִּינַי. דִּבְרֵי רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר: פְּעָמִים שֶׁהֵן אַרְבַּע עוֹנוֹת,*עוֹנָה: חצי יממה, שתים-עשרה שעות. פְּעָמִים שֶׁהֵן חָמֵשׁ, פְּעָמִים שֶׁהֵן שֵׁשׁ. רַבִּי עֲקִיבָה אוֹמֵר: לְעוֹלָם חָמֵשׁ.
(Ibid. 15) "Do not draw near to a woman": From here it was ruled that if a woman ejects semen on the third day (after intercourse) she is pure, as is implied by the Sinai directive. These are the words of R. Elazar b. Azaryah.
(שמות יט,טז) ["וַיְהִי בַיּוֹם הַשְּׁלִישִׁי, בִּהְיֹת הַבֹּקֶר, וַיְהִי קֹלֹת וּבְרָקִים וְעָנָן כָּבֵד עַל הָהָר, וְקֹל שֹׁפָר חָזָק מְאֹד, וַיֶּחֱרַד כָּל הָעָם אֲשֶׁר בַּמַּחֲנֶה."] "וַיְהִי בַיּוֹם הַשְּׁלִישִׁי, בִּהְיֹת הַבֹּקֶר". מְלַמֵּד שֶׁהִקְדִּים הַמָּקוֹם עַל יָדָיו, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: (שיר השירים א,יב) "עַד שֶׁהַמֶּלֶךְ בִּמְסִבּוֹ,*בִּמְסִבּוֹ: מסב במשתה שלו. נִרְדִּי*נִרְדִּי: הנרד שלי. הנרד הוא צמח הגדל בהרי הודו, Nardostahys jatamansi, והיו מכינים בושם יקר על ידי שריית עליו בשמן. נָתַן רֵיחוֹ."
(Ibid. 16) "And it was, on the third day, when it was morning, etc." We are hereby apprised that the L–rd "arose" before they did, viz. (Song of Songs 1:12) "While the King was on his couch, my nard gave forth its fragrance." "that there were thunderings": One different from the other.
"וַיְהִי קֹלֹת", קוֹל, קוֹלוֹת, וּמִינֵי קוֹלוֹת מְשֻׁנִּים זֶה מִזֶּה. "וּבְרָקִים", בָּרָק בְּרָקִים, וּמִינֵי בְרָקִים מְשֻׁנִּים זֶה מִזֶּה. "וְעָנָן כָּבֵד עַל הָהָר", זֶה עֲרָפֶל, שֶׁנֶּאֱמַר: (שמות כ,יז) "וּמֹשֶׁה נִגַּשׁ אֶל הָעֲרָפֶל".
"and lightnings": one different from the other. "and a heavy cloud upon the mountain": "arafel" (a thick mist) as in (Ibid. 20:18) "and Moses drew near to the arafel."
"וְקֹל שֹׁפָר חָזָק מְאֹד". מִנְהַג הֶדְיוֹט, כָּל זְמַן שֶׁהוּא הוֹלֵךְ, קוֹלוֹ עָמֶה,*עָמֶה: חלש ובלתי ברור. אֲבָל כָּן, כָּל זְמַן שֶׁהוּא הוֹלֵךְ, קוֹלוֹ מַגְבִּיר. וְלָמָּה רַךְ מִבַּתְּחִלָּה? לְשַׁכֵּךְ אֶת הָאֹזֶן, מַה שֶּׁהִיא יְכוֹלָה לִשְׁמֹעַ.*לְשַׁכֵּךְ: להרגיע. "וַיֶּחֱרַד כָּל הָעָם אֲשֶׁר בַּמַּחֲנֶה." מְלַמֵּד שֶׁנִּזְדַּעְזְעוּ.
"And the sound of the shofar, very strong": as in (Ibid. 19:19) "And the sound of the shofar grew exceedingly strong." The normal phenomenon, the longer the sound is sustained the weaker it grows. But here, the longer it was sustained, the stronger it grew. Why so? In the beginning, to accustom the ear to (the progressive strengthening of) the sound. "Vayecherad all the people in the camp": They were shaken.
(שמות יט,יז) ["וַיּוֹצֵא מֹשֶׁה אֶת הָעָם לִקְרַאת הָאֱלֹהִים מִן הַמַּחֲנֶה, וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר."] "וַיּוֹצֵא מֹשֶׁה אֶת הָעָם לִקְרַאת הָאֱלֹהִים מִן הַמַּחֲנֶה". אָמַר רַבִּי יוֹסֵה: יְהוּדָה הָיָה דוֹרֵשׁ: (דברים לג,ב) "יי מִסִּינַי בָּא". אַל תִּקְרָא כֵן אֶלָּא 'יי לְסִינַי בָּא', לִתֵּן תּוֹרָה לְיִשְׂרָאֵל. כְּחָתָן זֶה שֶׁהוּא יוֹצֵא לִקְרַאת כַּלָּה.
(Exodus 19:17) "And Moses took out the people": R. Yossi said: R. Yehudah was wont to expound: (Devarim 33:2) "And he (Moses) said: 'The L–rd came from Sinai.'" Do not read it thus, but "to Sinai," to give Torah to Israel. But I do not say this but (rather) "The L–rd came from Sinai" to receive Israel, as a groom goes out to receive his bride.
"וַיִּתְיַצְּבוּ", נִצְפְּפוּ.*נִצְפְּפוּ: עמדו צפופים. מְלַמֵּד שֶׁהָיוּ מִתְיָרְאִין מִפְּנֵי הַזִּיקִין*הַזִּיקִין: כוכבים נופלים. וּמִפְּנֵי הַזְּוָעוֹת,*הַזְּוָעוֹת: רעידות האדמה. מִפְּנֵי הָרְעָמִים, מִפְּנֵי הַבְּרָקִים הַבָּאִים.
"בְּתַחְתִּית הָהָר." מְלַמֵּד שֶׁנִּתְלַשׁ הָהָר מִמְּקוֹמוֹ, וְקָרְבוּ וְעָמְדוּ תַּחַת הָהָר, שֶׁנֶּאֱמַר: (דברים ד,יא) "וַתִּקְרְבוּן וַתַּעַמְדוּן תַּחַת הָהָר".
"and they stood under the mountain": We are hereby apprised that the mountain was torn from its place and they came forward and stood under the mountain.
עֲלֵיהֶם מְפֹרָשׁ בַּקַּבָּלָה: (שיר השירים ב,יד) "יוֹנָתִי בְּחַגְוֵי הַסֶּלַע, בְּסֵתֶר הַמַּדְרֵגָה,*חַגְוֵי הַסֶּלַע: נקיקים, חללים צרים בסלעים. הַרְאִינִי אֶת מַרְאַיִךְ, הַשְׁמִיעִנִי אֶת קוֹלֵךְ, כִּי קוֹלֵךְ עָרֵב, וּמַרְאֵיךְ נָאוֶה." "הַרְאִינִי אֶת מַרְאַיִךְ", אֵלּוּ שְׁתֵּים עֶשְׂרֵה מַצֵּבָה, לִשְׁנֵים עָשָׂר שִׁבְטֵי יִשְׂרָאֵל; "הַשְׁמִיעִנִי אֶת קוֹלֵךְ", אֵלּוּ עֲשֶׂרֶת הַדִּבְּרוֹת; "כִּי קוֹלֵךְ עָרֵב", אֵלּוּ לְאַחַר עֲשֶׂרֶת הַדִּבְּרוֹת; "וּמַרְאֵיךְ נָאוֶה", (ויקרא ט,ה) "וַיִּקְרְבוּ כָּל הָעֵדָה וַיַּעַמְדוּ לִפְנֵי יי."
Concerning this it is stated in the Tradition (Song of Songs 2:14) "My Dove in the clefts of the rock … Show me Your face; let me hear Your voice. For Your voice is sweet and Your face is fair." "Show me Your face" — the twelve monuments for the twelve tribes of Israel (viz. Exodus 24:4). "Let me hear Your voice" — the Ten Commandments. "For Your voice is sweet" — after (hearing) the Ten Commandments. "and Your face is fair" — (Leviticus 9:5) "And the entire congregation came forward (on the eighth day of the investiture of the Cohanim) and they stood before the L–rd."
רַבִּי אֱלִיעֶזֶר אוֹמֵר: עַל יַם סוּף הַדָּבָר אָמוּר: "הַרְאִינִי אֶת מַרְאַיִךְ", (שמות יד,יג) "הִתְיַצְּבוּ וּרְאוּ אֶת יְשׁוּעַת יי"; "הַשְׁמִיעִנִי אֶת קוֹלֵךְ", (שמות יד,י) "וַיִּירְאוּ מְאֹד וַיִּצְעֲקוּ בְנֵי יִשְׂרָאֵל אֶל יי." "כִּי קוֹלֵךְ עָרֵב", (שמות ב,כג) "וַיִּזְעָקוּ וַתַּעַל שַׁוְעָתָם"; "וּמַרְאֵיךְ נָאוֶה", (שמות ד,ל-לא) "וַיַּעַשׂ הָאֹתֹת לְעֵינֵי הָעָם. וַיַּאֲמֵן הָעָם".
R. Eliezer says: It speaks of the Red Sea, viz.: "Show me Your face" (lit., "Your sight") — (Exodus 14:13) "Stand and see the salvation of the L–rd." "Let me hear Your voice" — (Ibid. 10) "and they were exceedingly afraid, and the children of Israel cried out to the L–rd." "for your voice is sweet" — (Ibid. 2:23) "and their outcry ascended to G–d. "and your face (= sight) is fair" — (Ibid. 4:30-31) "and he performed the signs before the eyes of the people, and the people believed."
דָּבָר אַחֵר: (שיר השירים ב,יד) "כִּי קוֹלֵךְ עָרֵב", עַל הַיָּם: (שמות טו,א) "אָשִׁירָה לַיי, כִּי גָאֹה גָּאָה"; "וּמַרְאֵיךְ נָאוֶה", אֵלּוּ (תהלים ח,ג) "מִפִּי עוֹלְלִים וְיֹנְקִים יִסַּדְתָּ עֹז, לְמַעַן צוֹרְרֶיךָ, לְהַשְׁבִּית אוֹיֵב וּמִתְנַקֵּם."
Variantly: "for your voice is sweet" — at the Red Sea, viz. (Ibid. 15:1) "I shall sing to the L–rd, for He is exalted (over all the) exalted." "and Your face is fair" — (Psalms 8:24) "From the mouths of babes and sucklings You have founded strength … When I see Your heavens, etc."