What is the connection between this Pasuk and the previous one (as hinted by the 'Vav' prefix of the first word, "u'Moshe")?
Seforno: While the people concerned themselves with organizing the camp, Moshe ascended the Mountain and prepared himself for prophecy.
What prompted Moshe to ascend (or to prepare to ascend) Har Sinai, even before Hashem called him?
Ramban #1 (citing the Ibn Ezra): Refer to 19:3:3:1 .
Oznayim la'Torah: Because a. Moshe was commanded at the time of the Burning Bush to bring Yisrael to serve Hashem on Har Sinai and b. he told Pharaoh in Egypt "va'Anachnu Lo Neida Mah Na'avod Es Hashem Ad Bo'einu Shamah" (10:26). He now had to ascend the mountain for instructions.
When did Moshe ascend Har Sinai for the first time?
Rashi and Targum Yonasan: On the morning following their arrival - on the second of Sivan. 1
See Sifsei Chachamim.
What is the chronological order of the two opening phrases, "Moshe ascended to Hashem; Hashem called out to him from the mountain"?
Ramban #1 (citing the Ibn Ezra): Hashem called to Moshe, and Moshe ascended to Him -- only the Torah wrote them in the reverse order.
Ramban #2: The moment Yisrael arrived at Har Sinai, the Cloud of Glory covered the mountain, 1 where the Shechinah was to be found. Moshe 'went up' to the Glory of Hashem - meaning to the edge of the mountain, 2 and Hashem called to him from the mountain, and spoke to him there where he stood. 3
Oznayim la'Torah #1: 'If a person sanctifies himself a little, Hashem sanctifies him a lot.' 4 Moshe prepared himself to ascend to Hashem, so Hashem called him. 5
Oznayim la'Torah #2: Refer to 19:3:1.1:2. And Hashem subsequently called him so that the people should hear and realize that everything that Moshe was doing was by Divine instruction, and not of his own accord.
Ramban: For six days - See Shemos 24:16.
But did not actually ascend it.
Ramban: And that is how Hashem transmitted the Aseres ha'Dibros to Yisrael via Moshe, a few days later.
Yoma 39a.
Oznayim la'Torah: Like in Shemos 3:4, where Hashem called to Moshe after Moshe turned to examine the Burning Bush.
Bearing in mind the Pasuk in Tehilim, "ha'Shamayim Shamayim La'Shem" (Tehilim 115:16), how could Moshe ascend to Hashem?
Sukah 5a: He only went up to a point that was below ten Tefachim (of the point where the Heaven begins). 1
See Torah Temimah, note 8.
What are the implications of the phrase, "Koh Somar l'Veis Ya'akov"?
Rashi: Moshe was to teach Yisrael these exact words, and in this exact order. 1
Gur Aryeh: First to the women, and then to the men.
Why does the Torah write "Koh Somar l'Veis Ya'akov" but "v'Sageid li'Vnei Yisrael"?
Rashi: "Beis Ya'akov" refers to the women - Speak to them softly 1 (and tell them the main points - Mechilta); and "Bnei Yisrael" to the men - Speak to them words that are strong like Gidin (bitter vegetables - Rashi to Shabbos 87a and Moshav Zekenim, [and go into detail with them - Mechilta]).
Amirah has connotations of soft speech (see Sifsei Chachamim).
Why did the women merit to be told first?
Moshav Zekenim, (citing R. Moshe of Narvona): It was in the merit of Leah, who engraved "Torah Tzivah Lanu Moshe ... " 1 on a gold tablet and hung it over her heart, and looked at it constantly, and whose eyes became weak due to its radiance.
Oznayim la'Torah #1: They were told first because they bear the responsibility of training their children to go in the path of Torah.
Oznayim la'Torah #2: Because women have a stronger tendency towards Emunah, 2 and would therefore encourage their husbands and children to take upon themselves the yoke of Torah and Mitzvos.
For Maharal, see 19:3:6.1 .
Her eyes became weak before Yaakov came to Charan! We must say that she already merited Ru'ach ha'Kodesh to know "Torah Tzivah...." R. Moshe said, 'therefore her descendants merited Torah first.' We do not find that Bnei Leah received before the other Shevatim, but rather that the women before the men! This requires investigation. (PF)
Particularly the women of that generation, who were Tzadkaniyos in their own right. See Oznayim la'Torah, who elaborates.
Why is Hashem's message about Matan Torah, addressed to the nation of "Yaakov" and "Yisrael"?
Maharal (Derech Chayim to Avos 1:2, p. 29): The Mechilta derives that it was in Yaakov's merit that the Torah was given to Am Yisrael. See Shabbos 88a - "The Torah was given to the three-fold nation" - i.e., to the nation of Yaakov, the third of the Avos. 1 Yaakov was the pillar of Torah. 2
For the significance of the number 3, refer to 19:1:151.1:1 . Also see Maharal (Gevuros Hashem Ch. 62, p. 280) regarding the distinction between the names Yaakov and Yisrael (and refer to Bereishis 32:29:1.1 ). Maharal (Netzach Yisrael Ch. 13, p. 77) - Yaakov has a greater association with Klal Yisrael, due to his Tza'ar Gidul Banim; he raised the Shevatim, and initiated the nation; that is why they are called by his name. Compare to Gur Aryeh (to Vayikra 24:10) - Hashem's covenant at Sinai was with the descendants of the Avos only. That is why the son of the Jewish woman from an Egyptian man, who is mentioned in that context, had to convert - despite that his mother was from Yisrael. Yisrael themselves had to "convert" with Milah and Tevilah as preparation for Matan Torah -- yet that individual was not included in Yisrael's collective Geirus.
Maharal (ibid.): That Mishnah speaks of three pillars upon the world stands - Torah, Avodah, and Gemilus Chasadim. Each of the Avos personified one of these traits.
Why does the verb "u'Moshe Alah" appear in past-perfect tense, rather than the more common 'va'Ya'al Moshe' (as in 19:20)?
Maharal #1 (Derush Al ha'Torah p. 27): Because Yisrael were unified as one group, 1 Moshe, their king, also became uplifted towards Hashem. But when Yisrael is divided, 'there can be no king without a nation.'
Maharal #2 (ibid.): Moshe was pre-designated to ascend to Hashem; to be the middleman between Hashem and Yisrael. 2 This is reflected in his name; Mem - the middle letter. Shin - The next-to-last letter; Moshe would ascend to the very highest level - minus one. 3 Hei - Moshe brought down the word of G-d to Man - who is on the low fifth rung of creation. 4
Maharal #3 (ibid. p. 37): Torah is the Divine wisdom, far removed from man; man requires preparation in order to acquire it. That preparation consists solely of man's yearning (Teshukah) for the Torah - because it is Hashem alone Who bestows wisdom upon the wise. Moshe had already ascended of his own accord - through his yearning. 5
As Rashi comments above, see 19:2:4:1 . Moshe's ascending to Har Sinai was a direct outcome of that pre-requisite unity.
Thus the past tense; Moshe ascended by virtue of his being Moshe.
As in the Pasuk, "And you made him just a bit lacking from G-d" (Tehilim 8:6).
The five levels are; a. Peshutim - creations that are purely Ruchani; which are not combinations of Tzurah and Chomer (spiritual and physical). b. Murkavim - creations combining the two spheres; c. plants; d. animals; e. Man. (This requires explanation - is Man on the last rung, lower than the plants and animals? Rather, that is Man's state before he accepts the Torah! Chazal imply as much; "one may say to man, 'even the mosquito preceded you (at Creation)!'" (Sanhedrin 38a).
What was the sequence of Hashem's directives to Moshe, in preparation for Matan Torah?
Maharal (Tif'eres Yisrael Ch. 27, p. 82): After arriving in Midbar Sinai on Rosh Chodesh, 1 a. Hashem first asked Bnei Yisrael if they were willing to accept His Mitzvos and decrees. 2 b. Then they were commanded to make a Hagbalah - to place a boundary-fence around the mountain; c. and then regarding Perishah (to abstain for three days from marital relations). 3 The boundary required extra warning; to set the idea in their hearts in advance, that they could not break ranks to ascend the mountain. 4 Unlike the command to abstain, which could be issued at the time it would go into effect; it would be ineffective to enact a boundary at a moment's notice, once the people were already accustomed to standing before the mountain.
The fitting time and place for Matan Torah; see our commentary to Pasuk 1 (19:1:1:5 and on; 19:1:151 and on).
This took place on the day following their arrival. On the first day, Hashem did not yet address them, as explained above (19:3:2.2 ).
The boundary was enacted on the third day; and abstention from relations from the fourth day, as the Gemara explains (Shabbos 87a). (Although it would seem from the sequence of these Pesukim, that the command to abstain was first (see Pesukim 10-12 with Rashi), Rashi to Shabbos 87a assumes that the boundary was indeed first - and it was the boundary that Bnei Yisrael accepted in their response to Hashem in Pasuk 9. Yet this seems to contradict Rashi's comments on that Pasuk, that their response was, "It is our desire to see our King!" See below, 19:9:4.1:1 ).
See 19:21. Seemingly, the reason for the repeated warnings not to ascend the mountain, is because there would be individuals who would desire to draw close to Hashem, as it were, despite its being forbidden. That is why the prohibition needed to be stated as early as possible.
QUESTIONS ON RASHI
Rashi writes: "'Moshe ascended' - on the second day. Every time Moshe ascended, it was early [in the morning]...." What is the need for Rashi to tell us this here?
Gur Aryeh: We might have thought that Moshe ascended Har Sinai immediately upon their arrival, on 1 Sivan - despite that it was already later in the day. But due to this principle, we know that this took place only the next morning - on 2 Sivan.
Rashi writes: "'Moshe ascended' - on the second day. Every time Moshe ascended, it was early [in the morning]...." But the Gemara (Shabbos 86b) gives a different reason as to why Hashem waited to speak to Moshe until the next day - because on the day of their arrival, Yisrael were still weak from their journey!
Mizrachi: Whenever Moshe ascended of his own accord to speak to Hashem, he did so early in the morning; whereas when Hashem instructed him to ascend, he of course did so immediately, irrespective of the time. 1 The Gemara comes to explain why Hashem did not call Moshe to the mountain late in the day on 1 Sivan - because they were weary from their journey. Rashi explains why Moshe did not ascend of his own volition just yet - because he always ascended in the morning.
Gur Aryeh: Both reasons are necessary. Moshe went up specifically in the morning whenever possible; but in this case, when they only arrived at Sinai later in the day, we might have expected Moshe to ascend immediately. Therefore, the Gemara adds the reason of their weariness from the journey. Furthermore, were it for that reason alone, perhaps Moshe could have ascended upon their arrival, and simply delayed relaying the message to Yisrael until the second day. Rashi therefore presents Moshe's rule. Since Moshe could not yet inform the people today of any message he would receive, there was no reason for him to deviate from his usual practice.
Gur Aryeh rejects this answer. Surely every time that Moshe ascended was by command of Hashem; he would never have gone up independently! (But doesn't our Pasuk say clearly that first Moshe ascended, and only then Hashem called out to him? See Ramban - The Glory of Hashem, indicated by the Cloud, had covered Har Sinai since their arrival, six days prior to Matan Torah (that is Ramban's understanding of Shemos 24:16). Moshe now ascended to the edge of the mountain, to make himself available before Hashem; whereupon Hashem called out to Moshe from the top of the mountain. This may explain Mizrachi's interpretation - EK.) Also see Maharal, cited in 19:3:8:3 .
Rashi writes: "'Ko Somar... l'Veis Yaakov' - This refers to the women; [you should] say to them with a soft (gentle) expression." Yet we find countless instances in which the Torah uses an expression of 'Amirah,' which we do not interpret as being a soft expression?
Gur Aryeh: Speech entails two components - a. the enunciation of the letters and syllables is called "Dibur;" which is "harsh" in the sense that it requires effort; b. the content being expressed by combining those letters is "Amirah," which is "gentle." 1 A term of Amirah (e.g. the common 'va'Yomer') simply means relating content; it does not tell us the nature of the message, or how it will be received by the listener. In this instance, when "v'Sageid li'Vnei Yisrael" will be interpreted as "words tough as Gidin," 2 i.e. for the listener; we interpret "Ko Somar" in kind - content that is gentle for the listener.
Rashi writes: "'Ko Somar' - In these words, and in this order; 'L'Veis Yaakov' - This refers to the women, say to them with a soft (gentle) expression; 'V'Sageid li'Vnei Yisrael' - Spell out penalties and exactitudes to the men, matters tough as Gidin." Why were the women given a softer message than the men; and why were the women addressed first?
Gur Aryeh: It is women's nature to be convinced more easily and quickly than men; 1 therefore it was fitting that they hear Hashem's message first. Also, women are more receptive towards words of appeasement, than to shows of great force - whereas for men, the opposite is true.
Maharal #1 (Tif'eres Yisrael, beg. Ch. 28, p. 84): The Midrash says (Shemos Rabah 28:2) that the women were addressed first, because they cause alacrity (Mezarezos) in performing Mitzvos. 2 The women would be more apt than the men to accept the Mitzvos; because women are closer to Chomer, they are more easily Mekabel. 3
Maharal #2 (ibid.): The Midrash adds - The women lead their children to learn Torah - They are thus the initiation of Torah (and as such, they were first to hear its message). Maharal comments that this alludes to Chazal's teaching, that a woman grants the child its Chomer. 4 If she does so successfully, he will be a master of Torah and have clear intellect. 5
Maharal #3 (ibid.): The Midrash (ibid.) comments - Chavah was commanded second; whereupon she did not obey, and brought ruin upon the world! This time, Hashem made sure to call the women first. Maharal explains - Hashem's decrees upon Adam constitute His covenant and connection with him. Because woman is more Chomer (as above), Hashem initially directed that command to Adam, whose level was closer to Hashem. That is why Chavah deviated - because her connection to Hashem was deficient. Whereas Yisrael would now attain complete connection with Hashem, through the complete Torah; so here, first the women were commanded, and then the men (at their level).
Maharal #4 (Derush Al ha'Torah p. 27): A woman might think that she has no reward from Torah study, and thus come to hold her husband back from accepting the Torah. Hashem therefore addressed the women with a soft expression, and He spoke to them first; because on the contrary - their reward is greater than that of the men. 6 The reason being, that is not male nature to stay quiet and tranquil; and in that sense, he is not so prepared for Olam ha'Ba, which is a place of rest (Menuchah). Whereas women are not active by nature of their initial creation; they are more apt to peace and tranquility. 7 Thus, whereas the men needed to hear words tough as Gidin, entailing great toil, for the women soft words sufficed.
Gur Aryeh: As in Rashi to Bereishis 3:15 .
Our text of the Midrash reads "Mizdarezos" - they make themselves alacritous (whereas Maharal's text implies that they inspire others to act in this way).
Maharal frequently presents ideas using the concepts of "Chomer" and "Tzurah." Chomer means raw material or potential, which is actualized by the Tzurah (function-specific form) that it takes on. In that sense, Chomer is "Mekabel" - its nature is to receive. Maharal writes often that conceptually, the female is closer to Chomer than is the male (e.g., see Gevuros Hashem Ch. 43, p. 162). For more about "Chomer" and "Tzurah" in Maharal's thought, refer to 14:15:4:1* and 14:13:4:1* .
The Gemara (Nidah 31a) outlines what aspects the father bestows to a child at conception, and what the mother gives. As Maharal sums up (Chidushei Agados loc. cit., Vol. 4, p. 161), the mother provides the Chomer, and the father grants the Tzurah. Gur Aryeh to Bereishis 35:8 - Hence any baseness in the child will be attributed to the mother.
Compare to Maharal (Derush Al ha'Torah p. 28) - A woman's portion in Torah is Teshukah (yearning) - as she waits for her husband as he returns from the Beis Midrash. That is how she becomes one with the Torah. Compare Maharal (Netzach Yisrael Ch. 54, p. 201); refer to Shemos 2:1:3.01:1* , 2:15:2.1:2 , and 17:6:4:1 .
Berachos 17a: [Hashem's] promise to women is greater than that of men, because they bring their children to learn Torah, and wait for their husbands to return from the Beis Midrash.
Olam ha'Ba is the place of Menuchah, because it is the place for Sheleimus (completion, perfection). A man (Gever) starts out further away from Sheleimus; he must overcome much (be Misgaber) in order to attain it.
Rashi writes: "'Ko Somar... l'Veis Yaakov' - This refers to the women...." Whereas according to R' Yochanan (cited in the Midrash), "Beis Ya'akov" refers to the Sanhedrin. Why are the Sanhedrin called "Beis Yaakov," and why were they addressed first?
Maharal (Tif'eres Yisrael Ch. 28, p. 85): The Midrash derives this from Yeshayah 2:5 . A Bayis accepts and gathers in all that enter it. So too do the Sanhedrin gather in Yisrael; and it is through the Sanhedrin that Yisrael have their connection to Hashem. Hashem now wanted to emplace His decrees upon Yisrael, and to connect with them; and Mishpat is foremost in that connection. Justice is Mechuyav (it is of necessity), 1 and it is found among Yisrael.
Maharal (Chidushei Agados Vol. 3, p. 131, to Sanhedrin 7a): A Dayan who judges in truth causes the Shechinah to rest upon Yisrael, "for Mishpat is unto G-d" (Devarim 1:17). Mishpat is necessary, and Hashem alone is of necessity in existence. That which is necessary, must precede that which is not.
