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פרשה: יתרו · עלייה: חמישי (הוד)

שמות: י"ט:ז׳ - י"ט:י"ט
י"ט:ז׳ וַיָּבֹ֣א מֹשֶׁ֔ה וַיִּקְרָ֖א לְזִקְנֵ֣י הָעָ֑ם וַיָּ֣שֶׂם לִפְנֵיהֶ֗ם אֵ֚ת כָּל־הַדְּבָרִ֣ים הָאֵ֔לֶּה אֲשֶׁ֥ר צִוָּ֖הוּ יְהוָֽה׃
19:7 Moses came and summoned the elders of the people and put before them all that the LORD had commanded him.
19:7 And Moses came and called for the elders of the people, and set before them all these words which the LORD commanded him.
י"ט:ז׳ וַאֲתָא משֶׁה וּקְרָא לְסָבֵי עַמָא וְסַדַר קֳדָמֵיהוֹן יָת כָּל פִּתְגָמַיָא הָאִלֵין דְּפַקְדֵיהּ יְיָ:
י"ט:ז׳ אור החיים
1וַיִּקְרָא לְזִקְנֵי הָעָם. הִנֵּה נִתְחַכֵּם מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם בִּשְׁלִיחוּתוֹ לַעֲשׂוֹתָהּ בְּהִתְבּוֹנְנוּת, כִּי יָרֵא וּפָחַד לְבָבוֹ דִּלְמָא תֶּאֱרַע תַּקָּלָה בַּדָּבָר שֶׁהוּא תַּכְלִית הַכֹּל וְעִקַּר הָעוֹלָם, וּכְבָר אֲחָזוּ חֲבָלִים לָאָרֶץ שֶׁמָּא חָס וְשָׁלוֹם לֹא יְקַבְּלוּ יִשְׂרָאֵל אֶת הַתּוֹרָה, וְנִתְחַכֵּם עָלָיו הַשָּׁלוֹם וְלֹא דִּבֵּר לִכְלָלוּת הָעָם עַד שֶׁקָּרָא לַזְּקֵנִים וְהוֹשִׁיבָם לְפָנָיו וְכָל יִשְׂרָאֵל יַחַד שׁוֹמְעִים דִּבְרֵי מֹשֶׁה, אֶלָּא שֶׁהִקְבִּיל הַדְּבָרִים לִפְנֵי הַזְּקֵנִים, וְהוֹעִיל בָּזֶה כְּדֵי שֶׁלֹּא יַתְחִילוּ לְהָשִׁיב לְמֹשֶׁה אֶלָּא הַזְּקֵנִים וְלֹא כְּלָלוּת הָעָם, כִּי חָשׁ דִּלְמָא חָס וְשָׁלוֹם יַעֲנוּ מֵהָעָם תְּשׁוּבָה שֶׁלֹּא כַּהֹגֶן, מַה שֶׁאֵין כֵּן הַזְּקֵנִים מֻבְטָח הוּא בָּהֶם שֶׁתְּשׁוּבָתָם תִּהְיֶה כַּהֹגֶן, וְאַחַר שֶׁיָּשִׁיבוּ הַזְּקֵנִים כַּהֹגֶן הָעָם יִטּוּ אַחֲרֵיהֶם, וְלוּ יִהְיֶה כִּי יִקְהוּ שִׁנֵּיהֶם חָס וְשָׁלוֹם, כָּל זָקֵן וְזָקֵן יְדַבֵּר לִבְנֵי מִשְׁפַּחְתּוֹ. וְאוּלַי כִּי בְּנֵי אֵל חַי נוֹדְעָה לָהֶם הִתְחַכְּמוּת מֹשֶׁה כִּי חָשׁ לְמֵיאוּן חָס וְשָׁלוֹם וְהוֹצִיאוּ עַצְמָם מֵהַחֲשָׁד וְלֹא הִנִּיחוּ לַזְּקֵנִים לְהָשִׁיב תְּחִלָּה, וְעָנוּ כָּל הָעָם יַחְדָּו, כֹּל אֲשֶׁר דִּבֶּר ה׳ נַעֲשֶׂה מִדַּעְתֵּנוּ הַשְּׁלֵמָה וּבִרְצוֹנֵנוּ הַפָּשׁוּט, וְלֹא קָדְמָה תְּשׁוּבַת הַזְּקֵנִים לִתְשׁוּבַת כָּל עַם ה׳. וְהִנֵּה הֶרְאוּ בְּנֵי יִשְׂרָאֵל עֹצֶם אַחְדוּתָם וְהַשְׁוָאַת רְצוֹנָם בֵּאלֹהֵינוּ, כִּי שִׁשִּׁים רִבּוֹא אָמְרוּ בְּהַשְׁוָאָה דִּבּוּר אֶחָד כְּאָמְרוֹ ״יַחְדָּו״, וְלֹא נִתְאַחֵר אֶחָד מֵהֶם וְלֹא קָדַם אֶחָד לַחֲבֵרוֹ וְלֹא שִׁנָּה אֶחָד מֵהֶם לְהָשִׁיב בְּנֹסַח אַחֵר, אַשְׁרֵי עוֹלָם שֶׁאֻמָּה זוֹ בְּתוֹכוֹ. וּבָזֶה יְדֻיַּק מַאֲמַר הַנָּבִיא (ירמיה ב:ב) ״כֹּה אָמַר ה׳ זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלֹתָיִךְ״, פֵּרוּשׁ אָמְרוֹ ״כְּלוּלֹתָיִךְ״ הוּא תְּשׁוּבָתָם שֶׁעָנוּ כָּל הָעָם יַחְדָּו שֶׁעָשׂוּ שְׁתֵּי כְּלָלִיּוֹת בָּאַהֲבָה: הָא׳ תְּשׁוּבָה כַּהֹגֶן מִכֻּלָּם וְאֵין גַּם אֶחָד שֶׁלֹּא נִתְרַצָּה בַּדָּבָר, ב׳ שֶׁהֻשְׁווּ יַחַד בְּקוֹל הַתְּשׁוּבָה וּבִלְשׁוֹן הַתְּשׁוּבָה עַל דֶּרֶךְ שֶׁכָּתַבְנוּ.
ויקרא לזקני העם, He called for the elders of the people, etc. In the two verses commencing with verse 7, we observe a remarkable phenomenon. The reason that Moses assembled the elders first was in order to inform them of the need to accept the Torah, and in order to blunt any opposition should these elders have any misgivings. Moses was certain that any doubts the elders might express would be expressed in a manner which was quite unobjectionable to G'd. He was worried that if he were to address the people as a whole without first having secured the assent of the elders some of the people might raise objections in a form which would be offensive to G'd. Once he had secured the assent of the elders, Moses planned to address the whole people showing them that their elders had already agreed. What happened, however, was that all the people simultaneously declared their readiness to accept the Torah before either they or the elders had a chance to hear what was written in it. 600,000 people accepted the Torah unconditionally and simultaneously. This is why the prophet Jeremiah 2,2 paid Israel the great compliment in the name of the Lord: "Thus says the Lord, I remember the kindness you have displayed for Me in your youth, your love for Me as a young bride, etc." The prophet used the word כלולתיך, as a double entendre, referring to the fact that כלל ישראל, the entire Jewish nation, had simultaneously displayed this love for G'd and His Torah. The word alludes to a double כלל, 1) all of them responded favourably without a single exception; 2) they did so simultaneously in the same tone of voice sounding like a choir.
2אֵת כָּל וְגוֹ׳. נִתְכַּוֵּן בְּאָמְרוֹ אֵת כָּל שֶׁלֹּא שִׁנָּה מֵהוֹדָעַת כֹּל בְּלֹא מִגְרַעַת, וְאָמְרוֹ הָאֵלֶּה שֶׁלֹּא הוֹסִיף לְדַבֵּר דָּבָר כְּמַאֲמַר ה׳ אֵלָיו (שמות יט:ו) אֶלָּא הַדְּבָרִים.
את כל הדברים, all the words, etc. The Torah emphasises that Moses said exactly what he had been instructed to say, no more, no less. We have mentioned this in verse 6.
י"ט:ח׳ וַיַּעֲנ֨וּ כָל־הָעָ֤ם יַחְדָּו֙ וַיֹּ֣אמְר֔וּ כֹּ֛ל אֲשֶׁר־דִּבֶּ֥ר יְהוָ֖ה נַעֲשֶׂ֑ה וַיָּ֧שֶׁב מֹשֶׁ֛ה אֶת־דִּבְרֵ֥י הָעָ֖ם אֶל־יְהוָֽה׃
19:8 All the people answered as one, saying, “All that the LORD has spoken we will do!” And Moses brought back the people’s words to the LORD.
19:8 And all the people answered together, and said: ‘All that the LORD hath spoken we will do.’ And Moses reported the words of the people unto the LORD.
י"ט:ח׳ וַאֲתִיבוּ כָל עַמָא כַּחֲדָא וַאֲמָרוּ כֹּל דִי מַלִיל יְיָ נַעְבֵּד וַאֲתֵיב משֶׁה יָת פִּתְגָמֵי עַמָא קֳדָם יְיָ:
י"ט:ח׳ אור החיים
1וַיָּשֶׁב מֹשֶׁה. פֵּרוּשׁ לְשׁוֹן חֲזָרָה, כִּי מִלְּבַד מַה שֶׁקָּדְמָה הַיְּדִיעָה לַבּוֹרֵא מִתְּשׁוּבַת יִשְׂרָאֵל, כִּי הוּא יוֹדֵעַ נִסְתָּרוֹת בְּכִלְיוֹת הָאָדָם וּמִכָּל שֶׁכֵּן הַנִּגְלוֹת, עוֹד הֶחְזִיר הַדְּבָרִים פַּעַם שְׁנִיָּה, וְהַטַּעַם הוּא לִשְׁבַח הַתְּשׁוּבָה כַּאֲשֶׁר אֲבָאֵר בְּסָמוּךְ. אוֹ יִרְצֶה עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (מכילתא) שֶׁאָמַר ה׳ לְמֹשֶׁה ״הַחְזֵר לִי תְּשׁוּבָה״, לָזֶה אָמַר וַיָּשֶׁב פֵּרוּשׁ כִּי לְצַד הַתְּשׁוּבָה שֶׁאָמַר לוֹ ה׳ ״הֲשִׁיבֵנִי״ וְכוּ׳ הוּא שֶׁעָשָׂה, כִּי זוּלַת זֶה מִי יַגִּיד לִפְנֵי יוֹדֵעַ כֹּל בָּרוּךְ הוּא.
וישב משה את דברי העם, Moses reported the words of the people, etc. Although G'd was in no need of this report by Moses seeing He knew what the people had said and how they said it, the Torah, i.e. Moses, reports this as a compliment to the people. I will further elaborate on this in due course. Alternatively, Moses reported the people's answer after being asked by G'd to do so (Mechilta.) According to this view the word וישב, he replied, means that Moses complied with G'd's request to report to Him on the people's answer. If G'd had not specifically asked him he would not have dared tell G'd the answer as it would have looked like an insult, as if G'd did not already know.
2אֶת דִּבְרֵי הָעָם וְגוֹ׳. אֵין הַכַּוָּנָה שֶׁהֵשִׁיב שֶׁקִּבְּלוּ לַעֲשׂוֹת, אֶלָּא הֵשִׁיב לַה׳ אֹפֶן סֵדֶר הַתְּשׁוּבָה שֶׁעָנוּ כֻּלָּם יַחְדָּיו, עַל דֶּרֶךְ שֶׁפֵּרַשְׁתִּי, וְלֹא לְהוֹדָעָה אֶלָּא נִתְכַּוֵּן בָּזֶה לְפָאֵר לְרוֹמֵם עַם בְּנֵי יִשְׂרָאֵל עַל כַּמָּה בְּחִינוֹת טוֹבוֹת אֲשֶׁר תַּגִּיד אֹפֶן הַתְּשׁוּבָה, וְלָזֶה הֶחְזִיר מֹשֶׁה הַדְּבָרִים לִפְנֵי ה׳, עַל דֶּרֶךְ אָמְרוֹ (דברי הימים א יז:כא) ״וּמִי כְעַמְּךָ יִשְׂרָאֵל גּוֹי אֶחָד״.
את דברי העם, the words of the people. This does not mean that Moses told G'd what the people had said; rather Moses told G'd how they had said it. Moses used the opportunity to praise the Jewish people by pointing out their many virtues. He referred to the uniqueness of the Jewish people as described by King David in Chronicles I 17,21: "who is comparable to Your people Israel a unique nation on earth?"
י"ט:ט׳ וַיֹּ֨אמֶר יְהוָ֜ה אֶל־מֹשֶׁ֗ה הִנֵּ֨ה אָנֹכִ֜י בָּ֣א אֵלֶיךָ֮ בְּעַ֣ב הֶֽעָנָן֒ בַּעֲב֞וּר יִשְׁמַ֤ע הָעָם֙ בְּדַבְּרִ֣י עִמָּ֔ךְ וְגַם־בְּךָ֖ יַאֲמִ֣ינוּ לְעוֹלָ֑ם וַיַּגֵּ֥ד מֹשֶׁ֛ה אֶת־דִּבְרֵ֥י הָעָ֖ם אֶל־יְהוָֽה׃
19:9 And the LORD said to Moses, “I will come to you in a thick cloud, in order that the people may hear when I speak with you and so trust you ever after.” Then Moses reported the people’s words to the LORD,
19:9 And the LORD said unto Moses: ‘Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and may also believe thee for ever.’ And Moses told the words of the people unto the LORD.
י"ט:ט׳ וַאֲמַר יְיָ לְמשֶׁה הָא אֲנָא מִתְגְלִי לָךְ בְּעֵיבָא דַעֲנָנָא בְּדִיל דְיִשְׁמַע עַמָא בְּמַלָלוּתִי עִמָךְ וְאַף בָּךְ יְהֵימְנוּן לְעָלָם וְחַוִי משֶׁה יָת פִּתְגָמֵי עַמָא קֳדָם יְיָ:
י"ט:ט׳ אור החיים
1הִנֵּה אָנֹכִי בָּא אֵלֶיךָ וְגוֹ׳. אוּלַי שֶׁיְּכַוֵּן לוֹמַר לוֹ כִּי לְצַד שֶׁהָיָה ה׳ רָגִיל לְדַבֵּר עִמּוֹ פָּנִים בְּפָנִים, לָזֶה אָמַר אֵלָיו שֶׁיְּדַבֵּר עִמּוֹ בְּאֹפֶן אַחֵר, דְּהַיְנוּ בְּעַב הֶעָנָן, וְלֹא יִהְיֶה הַדִּבּוּר כָּל כָּךְ רוּחָנִי כָּרְגִילוּת הַקּוֹדֵם. וְנָתַן הַטַּעַם בַּעֲבוּר יִשְׁמַע הָעָם כְּשֶׁיְּדַבֵּר עִם מֹשֶׁה, וְאִם יְדַבֵּר כַּסֵּדֶר הָרִאשׁוֹן בְּאַסְפַּקְלַרְיָא הַמְּאִירָה אֵין כֹּחַ בְּיִשְׂרָאֵל לִשְׁמֹעַ הַדְּבָרִים לְעֹצֶם רוּחָנִיּוּתָם, וַה׳ חָפֵץ שֶׁיַּשְׁמִיעַ הַמַּאֲמָרִים לְיִשְׂרָאֵל. וְאָמַר לוֹ שֶׁמִּלְּבַד תַּכְלִית זֶה שֶׁיִּשְׁמַע הָעָם הַמִּצְוָה מִפִּי הַבּוֹרֵא וְיֵשׁ בָּזֶה חִזּוּק הָאֱמוּנָה בְּלִבָּם, עוֹד יֵשׁ תּוֹעֶלֶת שֶׁיַּאֲמִינוּ בְּמֹשֶׁה לְעוֹלָם בִּשְׁאָר מִצְווֹת כְּשֶׁיְּצַוֶּה אוֹתָם עַל פִּי ה׳. וְנִתְכַּוֵּן ה׳ בָּזֶה גַּם כֵּן לְרַצּוֹת מֹשֶׁה שֶׁלֹּא יַקְפִּיד עַל הַמְעָטַת כְּבוֹדוֹ מֵאֹפֶן הַדִּבּוּר הָרָגִיל.
הנה אנכי בא אליך "Here I am about to come to you, etc." Seeing that G'd was in the habit of speaking to Moses on a "mouth to mouth" basis, He may have announced to him that in this instance He would depart from that method. In this instance G'd would speak out of the thick cloud; this meant that His speech would not be as totally spiritual in nature as usual. G'd told Moses that the reason for this was not that Moses was not worthy of the usual mode of communication, but that G'd wanted the people to be able to hear that G'd spoke with Moses. Seeing the people were not on the level on which G'd usually communicated with Moses, He had to lower the level of His communication with Moses in order for them to become aware of what was happening. G'd added that the reason He wanted the people to hear that He, G'd, spoke with Moses was in order for the people to strengthen their belief in the level of Moses' prophetic powers. As a result of that experience their faith in Moses would become enduring. G'd hoped that this explanation would put Moses' mind at rest over the reduced level of communication between G'd and himself.
2יַאֲמִינוּ לְעוֹלָם. פֵּרוּשׁ ״לְעוֹלָם״ – לַדּוֹרוֹת הַבָּאִים יַאֲמִינוּ בְּאֶמְצָעוּתְךָ בְּכָל הַנְּבִיאִים, עַל דֶּרֶךְ שֶׁכָּתַב רַמְבַּ״ם בְּפֶרֶק ח׳ מֵהִלְכוֹת יְסוֹדֵי הַתּוֹרָה, וְזֶה לְשׁוֹנוֹ: כָּל נָבִיא שֶׁיַּעֲמֹד אַחַר מֹשֶׁה רַבֵּינוּ אֵין אָנוּ מַאֲמִינִים בּוֹ מִפְּנֵי הָאוֹת וְכוּ׳ אֶלָּא מִפְּנֵי הַמִּצְוָה שֶׁצִּוָּה מֹשֶׁה בַּתּוֹרָה וְאָמַר אִם נָתַן אוֹת אֵלָיו תִּשְׁמָעוּן, עַד כָּאן. וְכָתַב עוֹד שָׁם כִּי אֱמוּנַת מֹשֶׁה לֹא הָיְתָה לְצַד הַמּוֹפְתִים וְכוּ׳ אֶלָּא לְצַד שֶׁשָּׁמְעוּ בְּדַבֵּר ה׳ עִמּוֹ וְהֵם עֵדִים בַּאֲמִתּוּת נְבוּאָתוֹ. וְעַל פִּי הַדְּבָרִים יָכֹלְנוּ לְפָרֵשׁ וְגַם בְּךָ יַאֲמִינוּ לְעוֹלָם – טַעַם אָמְרוֹ ״לְעוֹלָם״ רָמַז גַּם עַל שְׁאָר נְבִיאִים הַבָּאִים אַחֲרָיו לְעוֹלָם, כְּשֶׁיָּבֹא גַּם כֵּן נָבִיא לָהֶם שָׁלוּחַ מִמֶּנִּי יַצְדִּיקוּ נְבוּאָתוֹ, כִּי הָאוֹתוֹת שֶׁיַּעֲשׂוּ לֹא יְאַמְּתוּ הַנְּבוּאָה אֶלָּא בְּמִצְוַת ה׳ עַל אֱמוּנָתָם, וְזוּלַת הַבְחָנָה זוֹ גַּם הַמְצֻוֶּה בְּמִצְוָה זוֹ יֵשׁ בּוֹ פִּקְפּוּק כְּשֶׁתִּהְיֶה אֱמוּנָתוֹ עַל פִּי הָאוֹתוֹת זוּלַת כְּשֶׁיִּשְׁמַע הָעָם בְּדַבְּרוֹ עִמּוֹ.
יאמינו לעולם, "they will believe forever." What is meant by "forever" are the subsequent generations. If people would have faith in future prophets it would be based on the father of all prophets, on Moses. Maimonides has explained this in detail in his Yesodey Hatorah chapter 8. This is what he wrote: "Any prophet who arose after Moses is credible not because of any miracles he may perform but because Moses commanded us in the Torah that if the prophet performs a miracle we are to consider this as confirmation that he is a prophet and we should obey him." Maimonides also wrote that the credibility of Moses as a prophet was not based on the miracles he performed but on the fact that the whole nation heard that G'd spoke to him. As a result the people became witnesses of his being a true prophet. Keeping these statements of Maimonides in mind, we can interpret the words: "they will also believe in you forever" as a reference to prophets who would arise in future generations. Any prophet who would arise in the future would bear further witness to the credibility of Moses as a prophet. G'd hinted here that when a future prophet would be sent by Him to the Jewish people, such prophets would be further proof of the credibility of Moses as a true prophet. None of the miracles such prophets would perform would in themselves establish their credibility. The only thing which would do this is the fact that G'd commanded in His Torah that we should obey such prophets. If not for the people witnessing that G'd spoke to Moses, all the miracles he had performed would not totally eliminate doubt in the minds of the people as to Moses' stature as a true prophet.
3אֶלָּא שֶׁיֵּשׁ לָתֵת לֵב בְּדִבְרֵי הָרַמְבַּ״ם, אֵיךְ יִצְדַּק לוֹמַר שֶׁלֹּא הֶאֱמִינוּ בְּמֹשֶׁה, וַהֲלֹא כְּבָר נֶאֱמַר (שמות י״ד, ל״א) ״וַיַּאֲמִינוּ בַּה׳ וּבְמֹשֶׁה״ וְגוֹ׳, כִּי מוֹפְתָיו וְאוֹתוֹתָיו מֻפְלָאִים הֵם, וּמַה גַּם מַעֲשֵׂה קְרִיעַת יַם סוּף הוּא דָּבָר מַבְהִיל וּבוֹ יַצְדִּיקוּ וְיַכְרִיחוּ הָאֱמוּנָה. הֵן אֱמֶת כִּי בִּשְׁאָר נְבִיאִים, לְצַד שֶׁאֵין צְרִיכִין לַעֲשׂוֹת אוֹתוֹת חֲזָקִים וּגְדוֹלִים כְּאוֹתוֹת מֹשֶׁה, לָזֶה צְרִיכִין אָנוּ לְחַזֵּק אֱמוּנַת נְבוּאָתָם עַל פִּי מַאֲמַר ה׳ אֲשֶׁר צִוָּה לִשְׁמֹעַ לוֹ, מַה שֶׁאֵין כֵּן מֹשֶׁה. וּמַה שֶׁכָּתַב רַמְבַּ״ם שָׁם כִּי אוֹתוֹת שֶׁעָשָׂה מֹשֶׁה לֹא הָיוּ כְּדֵי שֶׁיַּאֲמִינוּ בּוֹ אֶלָּא לְצָרְכֵי יִשְׂרָאֵל וְכוּ׳ כָּאָמוּר שָׁם, סוֹף כָּל סוֹף יִשְׁתַּמֵּעַ הָאֱמֶת מֵעַצְמוֹ כִּי מֹשֶׁה אֱמֶת.
We must pay careful attention to what Maimonides writes about any doubt the people might have entertained about Moses being a true prophet, seeing that the Torah has already told us in Exodus 14,31 "they believed in G'd and in Moses His servant." The Torah had made this statement in connection with the outstanding miracle Moses had orchestrated not only in splitting the Sea of Reeds but in reversing the process so that the Egyptians drowned in it. How can Maimonides claim that but for the fact that the people heard G'd speak to Moses they would have doubted his stature as a prophet? Granted that later prophets who did not perform those kinds of miracles needed to be connected to Moses by reminders that just as G'd Himself spoke to Moses in the hearing of the people in order to establish their respective credibility that they too had heard the word of G'd, but surely the same did not apply to Moses himself? How do we explain Maimonides who wrote that the miracles Moses performed were not in order for the Israelites to believe in him but because they were needed in order to advance the Israelites' cause? After all, eventually Moses would be revealed as a true prophet?
4וְנִרְאֶה לוֹמַר כִּי הָאֱמוּנָה שֶׁהֶאֱמִינוּ יִשְׂרָאֵל בְּמֹשֶׁה הָיְתָה שֶׁהוּא עֶבֶד ה׳ וַה׳ חָפֵץ בּוֹ וְעוֹשֶׂה תְּפִלָּתוֹ וּרְצוֹנוֹ, אַךְ לֹא הֶאֱמִינוּ שֶׁהָיָה ה׳ מְדַבֵּר עִמּוֹ, כִּי יֵשׁ סְבָרָא מֵחַכְמֵי אֻמּוֹת שֶׁמּוֹכִיחִים בְּהַרְבֵּה הוֹכָחוֹת כְּפִי פִילוֹסוֹפִיּוֹתָם כִּי מִן הָאִי אֶפְשָׁרִיּוּת שֶׁיְּדַבֵּר ה׳ עִם אָדָם וָחָי, וְאֵלֶּה יַצְדִּיקוּ כִּי ה׳ יִשְׁמַע וְיַעֲנֶה וְיֹאהַב לַחֲבִיבָיו וְיַעֲשֶׂה רְצוֹנָם. וּלְצַד שֶׁיֵּשׁ סְבָרָא זוֹ בָּעוֹלָם נוּכַל לוֹמַר כִּי הֲגַם שֶׁהֶאֱמִינוּ יִשְׂרָאֵל בְּמֹשֶׁה עַבְדּוֹ, פֵּרוּשׁ שֶׁהוּא עֶבֶד ה׳ וְיִשְׁמַע ה׳ תְּפִלָּתוֹ וְיַעֲשֶׂה חֶפְצוֹ וּרְצוֹנוֹ, אֲבָל לֹא מִפְּנֵי זֶה יַצְדִּיקוּ כִּי יְדַבֵּר ה׳, וְיֶשְׁנָהּ עֲדַיִן לַחֲשָׁשַׁת פִילוֹסוֹפֵי הָאֻמּוֹת. לָזֶה אָמַר ה׳ אֵלָיו בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ, וּבָזֶה יַצְדִּיקוּ כִּי יְדַבֵּר ה׳ עִם הָאָדָם וָחָי.
I believe that initially the Israelites believed that Moses was a true servant of the Lord who enjoyed G'd's ear, that G'd would respond favourably to Moses' prayers, etc. They did not believe that G'd actually spoke to Moses. They believed the theories of the philosophers that it is impossible for G'd to speak with man and for man to remain alive. The same philosophers admitted however, that man can speak to G'd and that He listens to man and responds positively. Inasmuch as this was a widespread belief, we may say that though the Israelites believed that Moses was a true servant of G'd, i.e. one to whose prayers G'd would respond and carry out his wishes, this did not mean that they also believed that G'd spoke to Moses. The suspicion still lurked in the back of the minds of the Israelites that G'd did not speak to Moses. This is why G'd now wanted to erase this suspicion from their minds by making them witnesses when He spoke to him. The people would then realise that it was possible for G'd to speak to man without man having to die.
5וְאָמְרוֹ וְגַם בְּךָ יַאֲמִינוּ, פֵּרוּשׁ, בְּאֶמְצָעוּתְךָ יַאֲמִינוּ בַּנָּבִיא אֲשֶׁר אָקִים לָהֶם תַּחְתֶּיךָ בְּכָל דּוֹר וָדוֹר לְעוֹלָם, כִּי תִּפְקַע מֵהֶם טַעֲנַת סְבָרָא זוֹ. אוֹ יִרְצֶה אָמְרוֹ בְּךָ בְּאֶמְצָעוּת נְבוּאָתְךָ, כְּשֶׁיַּצְדִּיקוּהָ כְּשֶׁתְּצַוֶּה לָהֶם שֶׁיִּשְׁמְעוּן לַנָּבִיא עַל פִּי אוֹת, יַאֲמִינוּ לְעוֹלָם לְכָל נָבִיא וְנָבִיא, אֲבָל זוּלַת הַצְדָּקַת נְבוּאָתְךָ לֹא יוֹעִיל הָאוֹת לְהַאֲמִין בַּנָּבִיא כְּמוֹ שֶׁכָּתַב הָרַמְבָּ״ם. אַחַר שֶׁכָּתַבְתִּי זֶה מָצָאתִי בְּרַיְתָא בַּמְּכִילְתָּא וְזֶה לְשׁוֹנָם: ״גַּם בְּךָ״ – גַּם בַּנְּבִיאִים שֶׁאַחֲרֶיךָ, עַד כָּאן. וְהֵם דְּבָרֵינוּ עַצְמָם, וּבְמַה שֶׁפֵּרַשְׁתִּי תָּבִין כַּוָּנַת דִּבְרֵיהֶם.
The second matter that the people would believe from then on was וגם בך יאמינו לעולם, that through the experience the people had when they heard G'd speaking with Moses they would believe that other prophets would take the place of Moses in the future. If G'd had spoken to one prophet, i.e. Moses, there was no reason for Jews in the future not to believe that G'd spoke to other prophets. The word בך may also mean that when you, Moses, will command the people to obey the instructions of any prophet in the future who also identifies himself by means of a miracle, they will do so because they have seen you as a role model of a prophet. The deciding factor in obeying future prophets is not the miracle he performs but the instructions you have given the people to accept such a prophet in good faith. Having written this, I discovered the following statement in the Mechilta: "They will also have faith in you as well as in future prophets." This is identical to what I have already outlined.
6וְהִנֵּה בִּשְׁמוֹעַ הָעָם דִּבְרֵי ה׳, הִצְדִּיקוּ כֻּלָּם יַחַד כִּי יְדַבֵּר ה׳ עִם הָאָדָם וָחָי, וּכְמוֹ שֶׁהִגִּידוּ בְּפִיהֶם וְאָמְרוּ (דברים ה:כא): ״הַיּוֹם הַזֶּה רָאִינוּ כִּי יְדַבֵּר ה׳ עִם הָאָדָם וָחָי״, וְהֵם עֵדֵי ה׳ בַּדָּבָר וְנִכְזְבָה דַּעַת הַפִילוֹסוֹפִים בִּרְאָיָה בְּרוּרָה. וְגַם הִכִּירוּ מַעֲלַת הַנָּבִיא מֹשֶׁה בְּמֹשֶׁה שֶׁנִּשְּׂאוֹ ה׳ בִּנְבוּאָתוֹ, דִּכְתִיב (שמות יט:יט): ״מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל״, וּכְמוֹ שֶׁדָּרְשׁוּ זִכְרוֹנָם לִבְרָכָה בַּכָּתוּב (מכילתא יתרו), יְעֻיַּן שָׁם דִּבְרֵיהֶם.
Once the people heard all this from G'd they all agreed that G'd does indeed speak to man without man dying as a result. This whole problem has been spelled out in Deut. 5,21: "on this day you have seen that G'd speaks to man and man stays alive." The beliefs held by the Israelites up until that time were dispelled once and for all by their visual experience. At the same time they realised the great stature of Moses whom G'd had elevated to such a lofty spiritual niveau. This is the meaning of 19,19: "Moses spoke and G'd answered him by voice." The Mechilta describes this in greater detail.
7וַיַּגֵּד מֹשֶׁה וְגוֹ׳. אוּלַי שֶׁהִגִּיד שֶׁהִסְכִּימוּ לִשְׁמֹעַ דִּבְרֵי ה׳ מִפִּיו כְּמַאֲמַר ה׳ ״בַּעֲבוּר יִשְׁמַע הָעָם״ וְגוֹ׳, אוֹ שֶׁאֵין צָרִיךְ עוֹד אוֹת לְהַאֲמִין בְּמֹשֶׁה שֶׁכְּבָר הֶאֱמִינוּ בְּמֹשֶׁה כִּי הוּא נָבִיא. וּמְכֻוָּן הַהַגָּדָה הִיא לִמּוּד זְכוּת עַל יִשְׂרָאֵל לְבַד, וּלְדִבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (מכילתא) שֶׁאָמְרוּ שֶׁהַהַגָּדָה הִיא שֶׁאָמְרוּ יִשְׂרָאֵל רְצוֹנֵנוּ לִשְׁמֹעַ מִפִּי ה׳, וּלְמַאן דְּאָמַר לִרְאוֹת אֶת מַלְכֵּנוּ יְדֻיַּק לְשׁוֹן הַגָּדָה שֶׁהֵם דְּבָרִים קָשִׁים שֶׁיְּבַקֵּשׁ עֶבֶד לִשְׁמֹעַ קוֹל אֱלֹהָיו אוֹ לִרְאוֹת כְּבוֹדוֹ יִתְבָּרַךְ. וַהֲגַם כִּי מָצִינוּ שֶׁאָמַר ה׳ ״בַּעֲבוּר יִשְׁמַע הָעָם״ לֹא אָמַר שֶׁיְּדַבֵּר עִמָּהֶם אֶלָּא בְּדַבְּרוֹ עִם מֹשֶׁה יִשְׁמְעוּ הֵם, וּבַקָּשָׁתָם הָיְתָה שֶׁיְּדַבֵּר ה׳ עִמָּהֶם. וְטַעַם הַהַגָּדָה, הֲגַם שֶׁלֹּא יִכָּחֵד מִמֶּנּוּ דָּבָר, הוּא לַהֲשִׁיבוֹ עַל שְׁאֵלָתָם. וּמָצִינוּ לוֹ שֶׁהֵשִׁיב תֵּכֶף וּמִיָּד ״לֵךְ אֶל הָעָם וְקִדַּשְׁתָּם״ וְגוֹ׳:
ויגד משה את דברי העם, Moses relayed the words of the people, etc. Perhaps what Moses told G'd was that the Israelites had expressed their desire to hear the words of G'd from His mouth directly just as G'd had told Moses; alternatively, they may have said that there was no need to prove Moses' credibility as a prophet as they already believed in him as such. Moses told G'd all this in order to put the people in a good light. The Mechilta understands the verse to mean that Moses told G'd that the people had expressed a desire to hear G'd directly. Seeing that there are people who attributed to Israel the desire to see G'd, the expression ויגד is aptly chosen as it applies to relatively harsh words as we explained in connection with 19,3. The demand by the people to hear G'd or to see G'd is not really appropriate as it does not befit a slave to make demands on his master; this is why the Torah chose the word ויגד to describe what Moses told G'd in the name of the people. While it is true that G'd Himself had said: "in order that the people will hear when I speak with you," G'd had not said: "in order that the people will hear when I speak with them." Why did Moses need to tell G'd something that He was aware of already, just as He is aware of everything we think or say? Moses wanted to prepare the ground for G'd's reply. If he had not been on record as relaying the people's request, how could he portray G'd's reply as an answer to their request? We find that G'd replied immediately by saying: "sanctify them to-day and to-morrow, etc."
י"ט:י׳ וַיֹּ֨אמֶר יְהוָ֤ה אֶל־מֹשֶׁה֙ לֵ֣ךְ אֶל־הָעָ֔ם וְקִדַּשְׁתָּ֥ם הַיּ֖וֹם וּמָחָ֑ר וְכִבְּס֖וּ שִׂמְלֹתָֽם׃
19:10 and the LORD said to Moses, “Go to the people and warn them to stay pureaCf. v. 15. today and tomorrow. Let them wash their clothes.
19:10 And the LORD said unto Moses: ‘Go unto the people, and sanctify them to-day and to-morrow, and let them wash their garments,
י"ט:י׳ וַאֲמַר יְיָ לְמשֶׁה אִזֵיל לְוָת עַמָא וּתְזַמְנִנוּן יוֹמָא דֵין וּמְחָר וִיחַוְרוּן לְבוּשֵׁיהוֹן:
י"ט:י"א וְהָי֥וּ נְכֹנִ֖ים לַיּ֣וֹם הַשְּׁלִישִׁ֑י כִּ֣י ׀ בַּיּ֣וֹם הַשְּׁלִישִׁ֗י יֵרֵ֧ד יְהוָ֛ה לְעֵינֵ֥י כָל־הָעָ֖ם עַל־הַ֥ר סִינָֽי׃
19:11 Let them be ready for the third day; for on the third day the LORD will come down, in the sight of all the people, on Mount Sinai.
19:11 and be ready against the third day; for the third day the LORD will come down in the sight of all the people upon mount Sinai.
י"ט:י"א וִיהוֹן זְמִינִין לְיוֹמָא תְלִיתָאָה אֲרֵי בְּיוֹמָא תְלִיתָאָה יִתְגְלִי יְיָ לְעֵינֵי כָל עַמָא עַל טוּרָא דְסִינָי:
י"ט:י"ב וְהִגְבַּלְתָּ֤ אֶת־הָעָם֙ סָבִ֣יב לֵאמֹ֔ר הִשָּׁמְר֥וּ לָכֶ֛ם עֲל֥וֹת בָּהָ֖ר וּנְגֹ֣עַ בְּקָצֵ֑הוּ כָּל־הַנֹּגֵ֥עַ בָּהָ֖ר מ֥וֹת יוּמָֽת׃
19:12 You shall set bounds for the people round about, saying, ‘Beware of going up the mountain or touching the border of it. Whoever touches the mountain shall be put to death:
19:12 And thou shalt set bounds unto the people round about, saying: Take heed to yourselves, that ye go not up into the mount, or touch the border of it; whosoever toucheth the mount shall be surely put to death;
י"ט:י"ב וּתְתַחֵם יָת עַמָא סְחוֹר סְחוֹר לְמֵימַר אִסְתַּמָרוּ לְכוֹן מִלְמִסַק בְּטוּרָא וּלְמִקְרַב בְּסוֹפֵהּ כָּל דְיִקְרַב בְּטוּרָא אִתְקְטָלָא יִתְקְטֵל:
י"ט:י"ב אור החיים
1וְהִגְבַּלְתָּ וְגוֹ׳. נִרְאֶה שֶׁאֵין מִצְוַת הַגְבָּלָה זוֹ אֶלָּא לַיּוֹם הַשְּׁלִישִׁי, וְאַף עַל פִּי כֵן הִקְדִּימָהּ מֵעַתָּה כְּדֵי שֶׁיִּנְהֲגוּ בּוֹ כָּבוֹד מֵעַכְשָׁיו, גַּם יַרְגִּילוּ עַצְמָם לְהִתְרַחֵק מִמֶּנּוּ בִּשְׁלֹשֶׁת יָמִים, וְאֵין לוֹמַר שֶׁיִּנְהֹג חִיּוּב הַנְּגִיעָה בָּהָר מִיּוֹם צַוּוֹתוֹ, זֶה אֵינוֹ, כִּי הוּא דָּבָר רָחוֹק שֶׁיִּתְקַדֵּשׁ הָהָר וְיִתְחַיְּבוּ עָלָיו קֹדֶם רֶדֶת שְׁכִינָתוֹ יִתְבָּרַךְ. וְכֵן מַשְׁמַע מִמַּתְנִיתָא בְּסִפְרֵי (מכילתא כד) כִּי לֹא הִתְחִיל הַחִיּוּב אֶלָּא מִיּוֹם שְׁלִישִׁי.
והגבלת את העם סביב, "set a boundary for the people all around." It appears that the instructions to set up this fence applied only for what would take place on the third day; it was meant so that the Israelites would get used to the fact that the Mountain was out of bounds and as a measure of respect for what would happen. It does not mean that touching the Mountain or its edge was forbidden already on the two days preceding the revelation. Mechilta 24 confirms that the obligatory nature of this prohibition applied only on the third day.
י"ט:י"ג לֹא־תִגַּ֨ע בּ֜וֹ יָ֗ד כִּֽי־סָק֤וֹל יִסָּקֵל֙ אוֹ־יָרֹ֣ה יִיָּרֶ֔ה אִם־בְּהֵמָ֥ה אִם־אִ֖ישׁ לֹ֣א יִחְיֶ֑ה בִּמְשֹׁךְ֙ הַיֹּבֵ֔ל הֵ֖מָּה יַעֲל֥וּ בָהָֽר׃
19:13 no hand shall touch him, but he shall be either stoned or shot; beast or man, he shall not live.’ When the ram’s horn bMeaning of Heb. uncertain.sounds a long blast,-b they may go up on the mountain.”
19:13 no hand shall touch him, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live; when the ram’s horn soundeth long, they shall come up to the mount.’
י"ט:י"ג לָא תִקְרַב בֵּהּ יְדָא אֲרֵי אִתְרְגָמָא יִתְרְגֵם אוֹ אִשְׁתְּדָאָה יִשְׁתְּדִי אִם בְּעִירָא אִם אֱנָשָׁא לָא יִתְקַיָם בְּמֵיגַד שׁוֹפָרָא אִנוּן מְרָשָׁן לְמִסַק בְּטוּרָא:
י"ט:י"ד וַיֵּ֧רֶד מֹשֶׁ֛ה מִן־הָהָ֖ר אֶל־הָעָ֑ם וַיְקַדֵּשׁ֙ אֶת־הָעָ֔ם וַֽיְכַבְּס֖וּ שִׂמְלֹתָֽם׃
19:14 Moses came down from the mountain to the people and warned the people to stay pure, and they washed their clothes.
19:14 And Moses went down from the mount unto the people, and sanctified the people; and they washed their garments.
י"ט:י"ד וּנְחַת משֶׁה מִן טוּרָא לְוָת עַמָא וְזַמִין יָת עַמָא וְחַוָרוּ לְבוּשֵׁיהוֹן:
י"ט:ט"ו וַיֹּ֙אמֶר֙ אֶל־הָעָ֔ם הֱי֥וּ נְכֹנִ֖ים לִשְׁלֹ֣שֶׁת יָמִ֑ים אַֽל־תִּגְּשׁ֖וּ אֶל־אִשָּֽׁה׃
19:15 And he said to the people, “Be ready for the third day: do not go near a woman.”
19:15 And he said unto the people: ‘Be ready against the third day; come not near a woman.’
י"ט:ט"ו וַאֲמַר לְעַמָא הֱווֹ זְמִינִין לִתְלָתָא יוֹמִין לָא תִקְרְבוּן לְצַד אִתְּתָא:
י"ט:ט"ז וַיְהִי֩ בַיּ֨וֹם הַשְּׁלִישִׁ֜י בִּֽהְיֹ֣ת הַבֹּ֗קֶר וַיְהִי֩ קֹלֹ֨ת וּבְרָקִ֜ים וְעָנָ֤ן כָּבֵד֙ עַל־הָהָ֔ר וְקֹ֥ל שֹׁפָ֖ר חָזָ֣ק מְאֹ֑ד וַיֶּחֱרַ֥ד כָּל־הָעָ֖ם אֲשֶׁ֥ר בַּֽמַּחֲנֶֽה׃
19:16 On the third day, as morning dawned, there was thunder, and lightning, and a dense cloud upon the mountain, and a very loud blast of the horn; and all the people who were in the camp trembled.
19:16 And it came to pass on the third day, when it was morning, that there were thunders and lightnings and a thick cloud upon the mount, and the voice of a horn exceeding loud; and all the people that were in the camp trembled.
י"ט:ט"ז וַהֲוָה בְיוֹמָא תְלִיתָאָה בְּמֶהֱוֵי צַפְרָא וַהֲוָה קָלִין וּבַרְקִין וַעֲנָנָא תַקִיף עַל טוּרָא וְקַל שׁוֹפָרָא תַּקִיף לַחֲדָא וְזָע כָּל עַמָא דִי בְמַשְׁרִיתָא:
י"ט:י"ז וַיּוֹצֵ֨א מֹשֶׁ֧ה אֶת־הָעָ֛ם לִקְרַ֥את הָֽאֱלֹהִ֖ים מִן־הַֽמַּחֲנֶ֑ה וַיִּֽתְיַצְּב֖וּ בְּתַחְתִּ֥ית הָהָֽר׃
19:17 Moses led the people out of the camp toward God, and they took their places at the foot of the mountain.
19:17 And Moses brought forth the people out of the camp to meet God; and they stood at the nether part of the mount.
י"ט:י"ז וְאַפֵּיק משֶׁה יָת עַמָא לְקַדָמוּת מֵימְרָא דַיְיָ מִן מַשְׁרִיתָא וְאִתְעַתָּדוּ בְּשִׁפּוֹלֵי טוּרָא:
י"ט:י"ז אור החיים
1וַיּוֹצֵא מֹשֶׁה וְגוֹ׳. אוּלַי שֶׁלְּצַד חֶרְדָּתָם פָּחֲדוּ מִן הָהָר, וְהוֹצִיאָם מֹשֶׁה וְהֶעֱמִידָם בְּתַחְתִּית הָהָר לְקַבֵּל הַתּוֹרָה מֵעוֹמֵד.
ויוצא משה את העם, Moses lead out the people, etc. Perhaps this was necessary because the people had become afraid of the Mountain by now. Moses took them to the edge of the Mountain so that they would accept the Torah while standing there.
י"ט:י"ח וְהַ֤ר סִינַי֙ עָשַׁ֣ן כֻּלּ֔וֹ מִ֠פְּנֵי אֲשֶׁ֨ר יָרַ֥ד עָלָ֛יו יְהוָ֖ה בָּאֵ֑שׁ וַיַּ֤עַל עֲשָׁנוֹ֙ כְּעֶ֣שֶׁן הַכִּבְשָׁ֔ן וַיֶּחֱרַ֥ד כָּל־הָהָ֖ר מְאֹֽד׃
19:18 Now Mount Sinai was all in smoke, for the LORD had come down upon it in fire; the smoke rose like the smoke of a kiln, and the whole mountaincSome Hebrew manuscripts and the Greek read “all the people”; cf. v. 16. trembled violently.
19:18 Now mount Sinai was altogether on smoke, because the LORD descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.
י"ט:י"ח וְטוּרָא דְסִינַי תָּנַן כֻּלֵהּ מִן קֳדָם דְאִתְגְלִי עֲלוֹהִי יְיָ בְּאֶשָׁתָא וּסְלִיק תְּנָנֵהּ כִּתְנָנָא דְאַתּוּנָא וְזָע כָּל טוּרָא לַחֲדָא:
י"ט:י"ח אור החיים
1עָשַׁן כֻּלּוֹ. פֵּרוּשׁ, שֶׁשָּׁלַט הָאֵשׁ בְּגוּפוֹ שֶׁל הַר וְנִשְׂרְפוּ אֲבָנָיו כְּמִשְׁפַּט הַכִּבְשָׁן אֲשֶׁר יִשְׂרְפוּ בּוֹ הָאֲבָנִים לַעֲשׂוֹת סִיד, וּמֵעַתָּה אַבְנֵי סִינַי נַעֲשׂוּ סִיד. וְאָמְרוֹ וַיֶּחֱרַד כָּל הָהָר, כִּי כֵן דֶּרֶךְ הָאֲבָנִים כְּשֶׁשּׁוֹלֵט בָּהֶם אֵשׁ בַּכִּבְשָׁן יִתְזַעְזְעוּ וְיַשְׁמִיעוּ קוֹל חֲרָדָה:
והר סיני עשן כלו, and Mount Sinai was completely wrapped in smoke, etc. Fire dominated the Mountain itself and burned its stones so that they turned into limestone, just as in a furnace where stones are burned to make lime. The stones of Sinai became lime. When the Torah says: "the whole Mountain trembled," this is a description of the reaction of the stones when fire dominates them just as the stones in a furnace. The sounds that the stones give off are similar to the sound of someone trembling.
י"ט:י"ט וַיְהִי֙ ק֣וֹל הַשּׁוֹפָ֔ר הוֹלֵ֖ךְ וְחָזֵ֣ק מְאֹ֑ד מֹשֶׁ֣ה יְדַבֵּ֔ר וְהָאֱלֹהִ֖ים יַעֲנֶ֥נּוּ בְקֽוֹל׃
19:19 The blare of the horn grew louder and louder. As Moses spoke, God answered him in thunder.
19:19 And when the voice of the horn waxed louder and louder, Moses spoke, and God answered him by a voice.
י"ט:י"ט וַהֲוָה קַל שׁוֹפָרָא אָזֵל וְתָקֵף לַחֲדָא משֶׁה מְמַלֵל וּמִן קֳדָם יְיָ מִתְעֲנֵי לֵהּ בְקָל:
י"ט:י"ט אור החיים
1מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים וְגוֹ׳. אוּלַי שֶׁהָיָה מֹשֶׁה מְדַבֵּר לִפְנֵי ה׳ דִּבְרֵי שִׁיר וְשֶׁבַח כִּמְקַבֵּל פְּנֵי מֶלֶךְ הַגָּדוֹל בָּרוּךְ הוּא, וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל פֵּרוּשׁ בַּקּוֹל הָאָמוּר בְּסָמוּךְ שֶׁהוּא קוֹל הַשּׁוֹפָר כְּמִי שֶׁמִּתְרַצֶּה בִּדְבָרָיו. אוֹ יֹאמַר יַעֲנֶנּוּ לְמַה שֶׁהָיָה מְדַבֵּר לוֹ, וְאָמְרוֹ בְקוֹל פֵּרוּשׁ בְּקוֹל גָּדוֹל, בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרוֹ עִמּוֹ כְּמוֹ שֶׁכָּתַבְנוּ לְמַעְלָה שֶׁבָּזֶה יַצְדִּיקוּ נְבוּאָתוֹ. וְרוֹאַנִי כִּי יֵשׁ בָּזֶה תּוֹסֶפֶת הַדְרָגָה, כִּי הָיָה ה׳ עוֹנֶה לְדִבְרֵי מֹשֶׁה, וְזֶה יוֹתֵר מַעֲלָה מִמַּה שֶׁהָיָה ה׳ מְדַבֵּר תְּחִלָּה וְיַעֲנֵהוּ מֹשֶׁה. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ (מכילתא) שֶׁיְּכַוֵּן עַל הַדִּבְּרוֹת שֶׁשָּׁמְעוּ מִפִּי מֹשֶׁה שֶׁהָיָה ה׳ מַגְבִּיהַּ קוֹלוֹ שֶׁל מֹשֶׁה וְכוּ׳, וְזֶה דֶּרֶךְ דְּרָשׁ וּכְפַטִּישׁ וְגוֹ׳.
משה ידבר והאלוקים יעננו בקול, Moses would speak and G'd answered him by voice. Moses may have uttered words of song and praise before G'd, much as someone who is received in an audience by a king praises the ruler who has granted him the audience. The קול with which G'd answered may have been the sound of the shofar mentioned in the next verse. This sound was an indication that G'd approved of what Moses told him. The word בקול means "in a loud voice," so that all the people could hear G'd speak with Moses and accept him as a true prophet. I believe that the Torah mentions this to tell us that Moses experienced a promotion when G'd answered him thus although G'd had also answered Moses previously. Our sages in the Mechilta understand the answer the Torah speaks of as the Ten Commandments which G'd was about to address to the people. They say that G'd increased the power of Moses' voice so that he could be heard by the whole nation. I believe that this is a homiletical approach to our verse.

התחבר כדי לעקוב אחר הקריאה