1)

Why did Hashem stop Moshe from coming any closer to the burning bush, bearing in mind that, by Matan Torah, he even entered the Arafel (the dark cloud in which the Shechinah was concealed)?

1.

Ramban: Because at this stage, he had not yet reached the high level of prophecy that he attained then. 1


1

Ramban: This also explains why, in 3:6, he hid his face. Refer also to 3:2:4:1.

2)

Seeing as Moshe was far from the burning bush, why did Hashem refer to the place where he was standing as "holy ground"?

1.

Ramban: Because when the Shechinah descended into the bush (which was on top of the mountain upon which Moshe was standing), the entire mountain became sanctified. 1

2.

Targum Yonasan: Because (in one year's time) he was destined to receive the Torah on that very mountain, and teach it to Yisrael.

3.

Michtav me'Eliyahu (Vol. 2, p. 241): After you remove the shoes from your feet, i.e. the cover over your lowliness, 2 the place that you stand on (realize your lowliness) is your Beis ha'Mikdash, i.e. the place from which you can begin to grow.


1

Ramban: And wherever the Shechinah is revealed, it is forbidden to wear shoes - like we find in Yehoshua 5:15; and the Kohanim served in the Beis-ha'Mikdash barefooted.

2

Compare Maharal (3:5:2.2:2).

3)

Why did Hashem instruct Moshe to remove his shoes?

1.

Berachos 42b: Because one does not stand on holy ground with shoes. 1


1

Berachos (ibid.): How much more so may one not spit on Har ha'Bayis, which unlike wearing shoes, is disgusting.

4)

Why must one remove one's shoes in a holy place?

1.

Gur Aryeh (to Devarim 8:4): Clothing is to bring honor to a person (Shabbos 113a). Shoes are not honorable in their own right; they are merely practical, to prevent injury. 1 Therefore, they must be removed in a holy place.

2.

Maharal (Nesivos Olam, Nesiv ha'Avodah Ch. 6, p. 91): The feet are the lowest part of the body; (revealing them displays lowliness). 2


1

Gur Aryeh (loc. cit.): That is why we say a separate Berachah about them, "She'asah Li Kol Tzorki" (aside from "Malbish Arumim").

2

See Maharal (Chidushei Agados Vol. 3, p. 161, to Sanhedrin 49a). Also refer to 3:5:2:3.

5)

Seeing as "Adamah" is feminine, why does the Torah write "Admas Kodesh Hu," and not "Admas Kodesh Hi"?

1.

Rashi (explained by Gur Aryeh): Because "Hu" refers to the "Makom," mentioned at the beginning of the phrase, and the word Makom is masculine.

6)

What does the unusual word "Halom" (thither) mean?

1.

Maharal (Chidushei Agados Vol. 4, p. 70, to Zevachim 102a): The word "Halom" alludes to Malchus. 1 Moshe sought to be king (because Hashem is Melech 2 ), but this was not granted to him (Hashem said, "you may not approach "Halom"!). Only when Mashiach arrives, is it fitting that such a man arise in Yisrael - a king and Navi over everyone. 3


1

Maharal (Chidushei Agados Vol. 1, p. 51, to Shabbos 113b): "Halom" refers to a location that is elevated or distinguished; in this case the monarchy. (Also see Ha'Kesav veha'Kabalah to this Pasuk - CS).

2

I.e., and how does a person merit to become king? Through closeness to Hashem. (EK)

3

See Maharal (loc. cit.), as to the indications that Moshe was not considered a Melech. (Also see the Mefarshim on the Pasuk "Va'Yehi bi'Yeshurun Melech" (Devarim 33:5), as to whether that verse refers to Hashem, or to Moshe, as a 'Melech' - CS).

7)

Why did Hashem say "Al Tikrav Halom" (Do not approach Halom)?

1.

Da'as Zekenim (to 3:4), Hadar Zekenim (to 3:4): Even though you said "Hineni," like Avraham, you will not merit what he merited! You will not receive a. Kehunah, about which it says 'Kerivah;' or b. kingship, about which it says 'Halom.' (Also refer to 4:13:1:8.)

2.

Zevachim 102a: He was refusing Moshe's request that his children should inherit Malchus 1 from him. 2


1

Zevachim (Ibid.): Because the word "Halom" indicates Malchus; also refer to 3:5:4:1.

2

See Torah Temimah, note 2.

8)

Why did Hashem tell Moshe to remove both of his shoes? He later told Yehoshua to remove only one shoe (Yehoshua 5:15)!

1.

Hadar Zekenim: Yehoshua had one foot in the Kodesh. He needed to remove that shoe, and also the other, if he wanted to enter fully. Moshe stood outside; he needed to remove both in order to enter.

2.

Da'as Zekenim: The Shechinah preceded Moshe. Yehoshua acquired [the right to keep a shoe on] before the Shechinah came.

3.

Midrash Sechel Tov: Moshe needed to remove both shoes, due to two things that he did not merit - (a) to enter Eretz Yisrael, and (b) children that would be at his level. Yehoshua needed to remove only one shoe, for he merited to enter Eretz Yisrael, but he did not merit children at his level.

4.

Ma'asei Hashem (Shemos 5): The Shechinah itself spoke with Moshe, so he needed greater humility. Only an angel spoke with Yehoshua. To show the difference, he was required to remove only one. 1

5.

Malbim: The Nefesh wears two shoes - (a) the external body, and (b) internal bodily powers - the power of Dimyon (comparison or imagination), which is intermediate between the body and the soul. Intellect and the Neshamah are tied to the body through Dimyon. All Nevi'im removed one shoe, i.e. the external bodily powers, and they were dazed at the time of prophecy, like during sleep. They did not remove the other shoe, the power of Dimyon; the prophecy came via it. They saw visions and comparisons, and from them the clear intellect derived what is to be learned from the prophecy. Moshe wanted to receive via the Aspaklaryah ha'Me'irah (a clear glass), so he needed to remove also the other shoe, i.e. the power of Dimyon.


1

Ma'asei Hashem (Shemos 5): The Shechinah itself spoke with Moshe, so he needed greater humility. We are commanded to remove shoes on Yom Kipur for humility. Regarding Moshe, it does not say that he did so; he [also] hid his face, which is even a greater humility!

9)

Why did Yehoshua need to remove his shoe (Yehoshua 5:15)? He was not in a Kadosh place!

1.

Moshav Zekenim: An angel brings earth from a Kadosh place before the Shechinah comes. This was not needed for other prophets, who were in Eretz Yisrael after it became Kadosh.

10)

Why did Hashem need to say "shoes from your feet"?

1.

Da'as Zekenim: There are [also] shoes worn on the hand. E.g., Bo'az gave to the Goel, "Ish Na'alo v'Nasan l'Re'ehu" (Rus 4:7).

11)

Why does it not say that Moshe did so (removed his shoes)? Regarding Yehoshua, it says that he did so!

1.

Moshav Zekenim: Moshe needed to remove his shoes only if he wanted to enter. He did not enter.

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