What is the meaning of "li'Sheloshes Yamim"? How will we reconcile it with Pasuk 11, where Hashem said to be prepared "la'Yom ha'Shelishi"?
Rashi #1 (according to Rebbi Yosi, Shabbos 87a): It means 'at the end of three [full] days,' 1 on the fourth day - Shabbos, the seventh of Sivan. 2 Moshe added a day of his own accord, and the Torah was actually given on the seventh of Sivan.
Rashi #2 (according to the Chachamim, Shabbos 87a) and Targum Yonasan (to 19:16): This verse also means 'on the third day' - Shabbos, the sixth of Sivan. 3
What are the ramifications of "Al Tigeshu El Ishah"?
Rashi: It means that, during those three days, they were to abstain from intimacy, so that the woman would be able to Tovel on the third day, to be ready to receive the Torah.
Oznayim la'Torah: We might have thought that the way to prepare for Matan Torah, would be to fast, pray, and examine one's deeds over the course of the three days! Rather, the primary purpose of Torah is to rein in human desires - which have the potential to drive someone straight out of this world! Hashem wished to test Yisrael out regarding this skill, even prior to Matan Torah. Only someone who is capable of curbing his desires, and of ruling over the strongest Yetzer of all, would prove himself ready to accept the Torah, and be a member of "Mamleches Kohanim v'Goy Kadosh"!
Why specifically three days?
Rashi: Because if she were to be intimate during the three days, even if she would Tovel on the third morning, perhaps she would exude Zera after the Tevilah and become Tamei again. 1 Whereas should this happen on the fourth day after intimacy, she would not become Tamei, since the Zera will have lost its potency and is not fit to germinate. 2
Moshe decided to separate from his wife due to a Kal va'Chomer, and Hashem agreed with him (Shabbos 87a) - 'Bnei Yisrael spoke with Hashem only once, and they needed to separate from their wives; how much more so I (Moshe) with whom Hashem can speak any time!' But surely it was more appropriate for Yisrael to separate, since Hashem fixed a time when He would definitely speak to them?
Moshav Zekenim, Tosfos (to Yevamos 62a): It should have sufficed for Yisrael to abstain for one day. They abstained for three days, due to a Safek that a woman might emit Zera - how must more so Moshe, to whom Hashem might speak while he is being intimate.
This explains why Chazal state that 'Moshe decided.' A Kal va'Chomer is mid'Oraisa, but this was not an absolute Kal va'Chomer 1 (PF).
Riva: Due to the Aseres ha'Dibros. (which are more stringent than a Stam command from Hashem. Alternatively, he means that Hashem had fixed a time for the Aseres ha'Dibros (PF).
QUESTIONS ON RASHI
Rashi writes: "'Li'Sheloshes Yamim' - At the end of three days, i.e. the fourth day; [this means] that Moshe added one day from his own volition - so says Rebbi Yosi." Why didn't Rashi explain Pasuk 11, "la'Yom ha'Shelishi," according to Rebbi Yosi as well?
Gur Aryeh: Unlike Moshe's words here to Yisrael - "li'Sheloshes Yamim" - which can be interpreted as after three days (on the fourth day), Hashem's instruction "Yom ha'Shelishi" (19:11) means on the third day itself, in the simple sense. Even Rebbi Yosi must agree to this. 1 It is only based on our Pasuk, that Rebbi Yosi states that Moshe added a day.
Also see Rashi to Bereishis 1:31 - Hashem made Creation dependent upon Yisrael accepting the Torah on 'Yom ha'Shishi' of Sivan. Even according to Rebbi Yosi, Yisrael agreed to accept it on 6 Sivan. (But didn't they agree, with the word "Na'aseh," already on 2 Sivan? See the following questions (19:15:1.4:1, 19:15:1.5:1***) - From Hashem's perspective, the fitting time to give the Torah was indeed on 6 Sivan, and Yisrael were also agreeable to that date.)
Rashi writes: "Moshe added one day from his own volition (mi'Da'ato) - so says Rebbi Yosi." But the Gemara (Shabbos 87a, Yevamos 62a) explains that Moshe made a derivation from a Pasuk! Why is it attributed to Moshe's will alone?
Tosfos (to Shabbos 87a, DH Ha'Yom): Moshe had interpreted, that just like "Machar" is a full night and day, so too "ha'Yom" must consist of a full night and day - meaning that today does not count. But Moshe's Derashah was not absolute; one could find a question against it.
Gur Aryeh: "Mi'Da'ato" means 'based on his own wisdom and reasoning.' And any interpretation that Chachamim make based on an extra expression in a Pasuk, is classified as 'Divrei Soferim' 1 - there is a hint to it in the text. 2
Maharal #1 (Tif'eres Yisrael Ch. 27, p. 82): In general, derivations (Derashos) of the Chachamim are called 'Divrei Soferim' - despite that they are mid'Oraisa - because the Chachamim derive them using their wisdom. In this case, however, Hashem explicitly agreed with Moshe; such that it is tantamount to being written in the Torah explicitly. And yet, adding a day was not a decree originating from Hashem; rather, Hashem concurred with Moshe that it would be proper to do so.
Maharal #2 (Chidushim to Shabbos 87a): It was not considered an absolute Derashah, because Moshe was like a student before his Rebbi; he should not have followed through with his Derashah independently, but rather consulted with Hashem first. Why then didn't Moshe consult Hashem? He did not realize the Derashah that should be made, until he had already left from before the Shechinah. At that time, he did not ascend again to ask, because as a rule he only ascended early in the morning. 3
Gur Aryeh: An example of "Divrei Soferim" (see Sanhedrin 88b), is the prescribed number of sections in the Tefilin, based on the word "Totafos."
Gur Aryeh: Even as for matters that are learned from an Asmachta - do not say that Chazal derive them from a Pasuk only to make the idea more presentable! Rather, 'Asmachta' literally means that the idea is supported in the Torah; although it is not the essential text, it is connected to the text, and is therefore a part of Torah. While sometimes the words of the Sages come to explain the Torah (e.g. Tefilin, as above), such that they are considered to be mid'Oraisa; at times their words are only supported by the Torah, and are classified as mid'Rabanan. (Also see Rambam in Moreh Nevuchim (Vol. 3, end Ch. 43) - An Asmachta is analogous to the idiom used in a Shir (song, poem); Chazal do not mean that this is the Pasuk's intention. Ritva (to Rosh Hashanah 16a) - G-d forbid to say that an Asmachta is merely a mnemonic offered by the Chachamim! Rather, this is how the Torah hints to the Chachamim to make a decree regarding this point, yet it leaves this to their discretion. Maharal discusses this at length in Be'er #1 of Be'er ha'Golah (p. 14); he cites various examples to show that when the Chachamim present an Asmachta, their enactment emerges from the Pasuk itself.) (EK)
This seems difficult; did Moshe just happen to forget to ask Hashem, which led to his deciding on his own? Furthermore, elsewhere we find that Maharal validates Derashos as 'Divrei Soferim.' Perhaps what Maharal means, is that only from Matan Torah and on, was the Torah was given to the Chachamim to expound, using the thirteen methods for Derashos. As for Moshe Rabeinu, 'the Shechinah would speak out of his mouth,' and he was ready to receive the Shechinah at any time (see Devarim 5:28). Henceforth, the Torah would be given over to Moshe, to explain using his Da'as; and all of Moshe's words are as if from Hashem Himself. But at this time, prior to Matan Torah, the Torah had not yet been given over to Moshe to interpret! That then is Maharal's intention in, 'Moshe was like a student before his Rebbi' - whereas after Matan Torah, Moshe could indeed make Derashos independently. That is also why Moshe could not simply return and ask Hashem immediately; because prior to Matan Torah, the Shechinah was only available to him at specific times. That is what makes this Derashah different - Moshe derived it independently, and it did not gain validity until Hashem explicitly agreed with it. (EK)
Rashi writes: "... Whereas, according to the view (of Chachamim) that the Aseres ha'Dibros were given on 6 Sivan, Moshe did not add anything; and 'li'Sheloshes Yamim' is the equivalent of 'la'Yom ha'Shelishi' (19:11)." Why then is the term changed to "li'Sheloshes Yamim"?
Gur Aryeh: "Sheloshes" means" a set of three. What Yisrael needed was for a specific period of time to elapse, to allow for becoming Tahor, (otherwise, in theory the Torah could have been given immediately). The phrase used in Pasuk 11, "la'Yom ha'Shelishi," implied that the third day was chosen due to the significance of the date itself.
Rashi writes: "'Li'Sheloshes Yamim' - At the end of three days ... Moshe added one day from his own volition." Ibn Ezra asks - But we find instances in which "Sheloshes Yamim" in fact means the third day itself, without an extra day (see Bereishis 42:17-18; Bereishis 40:19-20) ?
Maharal (Tif'eres Yisrael Ch. 27, p. 82): Indeed, in the simple sense "li'Sheloshes Yamim" means the third day; it means the same as "Yom ha'Shelishi." 1 Yet the Sages, based on their tradition and wisdom, expound that Moshe added an extra day. (Thus, both are true - as follows.) From Hashem's perspective as Giver of the Torah, the fiftieth day (since Yetzias Mitzrayim) was the fitting day for Matan Torah; yet from the perspective of Yisrael who would receive it, another day independent of the 50 was needed. 2 As a parable, when a king decides to bestow a gift upon his favored subject, we first note the day on which the recipient found favor; and then the later date when the gift reaches him. 3
This is Peshat; yet according to Rebbi Yosi, Moshe had a reason in this case to apply the Derash.
"Matan Torah" was not one-sided! Yisrael was also a participant, and their readiness was a requirement.
Maharal adds that although the Chachamim disagree as to the date of Matan Torah, all agree that the Torah was not given on the 50th day since leaving Egypt, but rather the 51st. See the following question.
Rashi writes: "Moshe added one day from his own volition - so says Rebbi Yosi; whereas according to Chachamim... Moshe did not add anything." On what date, and how many days since leaving Egypt, was the Torah given, according to each opinion?
Maharal (Tif'eres Yisrael Ch. 27, p. 83): Although these opinions disagree as to the date, all agree that the Torah was given on the 51st day after leaving Egypt. 1 See Gemara Shabbos 86b, 87b - Bnei Yisrael left Egypt on a Yom Chamishi; and all agree that the Torah was given on Shabbos. They disagree only as to whether or not Iyar of that year was made into a full month 2 of 30 days. 3
Forty-nine days is seven full weeks. If they left on a Thursday, then Day 50 falls on a Friday seven weeks later (just as when Pesach falls on a Thursday, Shavuos falls on Friday). The next day, Shabbos, would then be Day 51.
Shabbos 87b: According to the Chachamim, Iyar of that year was 30 days; thus 1 Sivan fell on a Monday, and the date that Shabbos was 6 Sivan. According to Rebbi Yosi, Iyar was 29 days, and 1 Sivan fell on Sunday. All agree that Bnei Yisrael arrived at Midbar Sinai on the date 1 Sivan; Moshe first ascended the next day (2 Sivan); then on 3 Sivan they were commanded regarding Hagbalah; and on 4 Sivan regarding Perishah. It emerges that according to the Chachamim, the Perishah lasted only for a night and a day (2 full Onos (twelve-hour periods)); whereas according to Rebbi Yosi, Moshe added two additional Onos of Perishah (Yom Shishi, 6 Sivan), and only afterwards did Hashem give the Torah.
Ritva (Shabbos loc. cit.): If so, how do we recite on Shavuos - which is observed on day 50 of Sefirah - 'Zeman Matan Toraseinu'? (Also see Responsa of Rivash (96). Furthermore, today we observe Shavuos on 6 Sivan, whereas regarding the duration of Pelitas Zera, we hold like the Tana'im who align with Rebbi Yosi - who must hold that Matan Torah was on 7 Sivan!) See Ritva's answer. Yet Maharal will explain as above - From Hashem's point of view, "Zeman Matan Torah" was on day 50; and that is what determines when we celebrate the Yom Tov. (Also note that the Gemara (Shabbos 88a) later on cites a dissenting Beraisa, in which according to the Chachamim, Bnei Yisrael left Egypt on a Friday - which seems to make Shabbos 6 Sivan indeed the fiftieth day. Ritva and (the commentary attributed to) Ran comment that the Gemara finds this to be the simpler approach for this very reason - to explain why we observe Shavuos today on Day 50.) Also see Maharsha to Avodah Zarah 3a, and commentaries to Shulchan Aruch OC 494 (Magen Avraham, Machatzis Hashekel, Chok Yaakov, Pri Chadash, Ba'er Heitev).
Rashi writes: "Moshe added one day from his own volition - so says Rebbi Yosi; whereas according to Chachamim... Moshe did not add anything." The Gemara (Shabbos 86b) tells us that to all opinions, it was Shabbos. Why was the Torah given on Shabbos?
Maharal #1 (Tif'eres Yisrael Ch. 27, p. 83): Shabbos is when blessing emanates from the upper realms to the lower realms. So too, the Torah is entirely Berachah.
Maharal #2 (ibid.): Shabbos is sanctified; it transcends the physical 1 in that we perform no Melachah. Torah, likewise, is above the physical realm.
Maharal #3 (ibid.): Shabbos is the world's completion; so too is the Torah.
Maharal #4 (Derech Chayim p. 14, opening to Pirkei Avos "Kol Yisrael"): The Midrash teaches that Yisrael is the partner of Shabbos. Shabbos is unique among the days of the week, and Yisrael is unique among the nations - such that Shabbos is the special time for Yisrael. 2 It was through Matan Torah that Yisrael became a nation; thus it took place on Shabbos.
Maharal #5 (Derech Chayim to Avos 2:8, p. 86): Had the Torah been given on a weekday, then a person might say that just as one must rest from Melachah on Shabbos, so too he should rest from learning Torah on Shabbos! The Torah was therefore given on Shabbos itself, to teach that there is no rest from Torah. 3
Maharal: These two answers parallel the Torah's introduction to Shabbos; "Hashem blessed the seventh day, and He sanctified it" (Bereishis 2:3). See our commentary to that Pasuk.
Both are completion for the world, as above.
Maharal (loc. cit.): Man by his nature is not a creature of rest, or of reaching completion; rather, "Man was born for toil" (Iyov 5:7). Man needs to toil even on Shabbos - in his learning Torah. Compare to Maharal in Nesivos Olam (Nesiv ha'Torah Ch. 9, p. 41) - Talmidei Chachamim have no rest, they must go "from strength to strength" (Tehilim 84:8). The Sechel (intellect) is never full or completed; it is always possible to learn more. The Torah was given on Shabbos, to show that Torah has no break or respite.
Rashi writes that they abstained from intimacy during the three days, in case the woman would exude the Zera, and become Tamei. But according to the Chachamim who disagree with R. Yosi, the Torah was given on the third day from the command - in which case they abstained for only two days?
Moshav Zekenim: If she emits, she can immediately be Tovel and she is Tahor for Divrei Torah. 1
Rashi is explaining the Pasuk like R. Yosi, refer to 19:15:1:1 , whereas the Chachamim hold that Zera remains potent for a duration of less than three full days (Shabbos 86a).
Moshav Zekenim: A Ba'al Keri does not need to wait until nightfall to study Torah. Even so, it was proper that they abstain for three days - and part of the third day is like the entire day.
Rashi writes that they abstained from intimacy during the three days, in case the woman would exude the Zera, and become Tamei. " But the rules of Tum'ah and Taharah did not yet apply, because the Torah had not yet been given!
Riva; Tosfos (to Shabbos 86a): The Torah was concerned about what will be Tamei after the Torah was given. 1
Gur Aryeh: Although they were indeed not yet commanded to observe the Mitzvos of Tum'ah and Taharah, the Shechinah would not rest in an environment of Tum'ah.
Riva, Tosfos: Even though the Torah was not concerned about other Teme'im who would be Tamei after Matan Torah - such as a Zav, a Metzora or a Bo'el Nidah, there was concern about someone who was Tamei through intimacy, which comes through a spirit of light-headedness; and the Torah was given with fear and awe. [The same was true of Takanas Ezra - Of all the various Tum'os, only a Ba'al Keri could not learn Torah; see Berachos 22a.]
