What is the significance of the thick cloud (which was synonymous with "Arafel" mentioned later)? Why did it have to be thick?
Rashbam: So that Moshe and the people should not look at the Shechinah.
Seforno: From Matan Torah and onwards, Moshe prophesied by means of 'Ispaklaryah ha'Me'irah' (a clear vision). At this point, he had not yet attained that level, and he still prophesied only via a thick cloud.
Oznayim la'Torah: Had Yisrael not requested to 'see their King,' Hashem would have appeared to Moshe in a regular cloud - so that he would prophecy with 'Ispaklaryah ha'Me'irah' (a clear vision). But since Yisrael wanted to share in the vision, He had to appear in a thick cloud, so that Yisrael should not see what they were not allowed to see.
What is the connection between the second phrase - "Ba'avur Yishma ha'Am b'Daberi Imach," and the first one - "Hinei Anochi Ba Eilecha b'Av he'Anan"?
Nedarim 38a: None! This Pasuk, is in fact, can be divided into three Pesukim. a. "Hinei Anochi Ba ... " is a Pasuk on its own; b. "Ba'avur Yishma ha'Am ... " is connected to the following phrase "v'Gam Becha Ya'aminu l'Olam," 1 which means (in short) that Yisrael will hear when Hashem speaks to Yisrael so that they will believe in Moshe forever as well in Hashem; 2 c. "va'Yaged Moshe Es Divrei ha'Am El Hashem" is a third Pasuk. 3
Why was it important for Yisrael to hear when Hashem would speak to Moshe?
Ramban #1 (citing Ibn Ezra): It was to dispel the doubts of some of the people 1 that there was such a thing as prophecy. 2
Ramban #2: When they heard Hashem speaking to Moshe, they became themselves prophets.
Seforno: Since Yisrael witnessed firsthand that Hashem spoke to Moshe 'Face to Face,' with all his faculties intact, they would believe that this was the level of Moshe Rabeinu's prophesies. 3
Oznayim la'Torah: To dispel their doubts as to whether Moshe had transmitted Hashem's words accurately. 4
Ibn Ezra: As the Pasuk states in Devarim 4:21.
Refer also to 19:9:3:1. But see Ramban, who maintains that Yisrael never doubted the institution of prophecy.
Seforno: Because up until now, the Avos, Moshe, Aharon and Miriam had prophesied by means of a vision or a dream, through the medium of an angel; and the people doubted that one could possibly prophesy while still in possession of all one's faculties. Now they knew that one can and that Moshe did. This placed Moshe on a higher level than all the other prophets, negating the possibility of any other prophet ever overriding his prophesies. Refer also to 19:9:3:2 and notes .
Refer to 19:8:1.1:1 .
What are the implications of the word "v'Gam Becha Ya'aminu l'Olam"?
Rashi and Ramban #2 (citing the Mechilta): It was a promise that Yisrael would always have faith, not only in Moshe, but also in all the prophets 1 that would follow him. 2
Ramban #1: Yisrael had now seen with their own eyes how Hashem had spoken directly to Moshe. 3 Consequently, they would now be convinced that Moshe Rabeinu's level of prophecy was superior to that of all subsequent prophets. 4
The question arises however, that on a number of occasions, the people did not believe the prophesies of Yirmeyah ha'Navi.
Ramban: Nevertheless, Moshe was greater than all the prophets (see Rashi in Shemos 33:12). This answer supports the opinion of the Ibn Ezra. Refer to 19:9:2:1 and notes.
Thereby enabling them to refute any prophecy that negated that of Moshe (refer also to 19:9:2:3*).
Ramban: See also Bamidbar 12:6-8 and Devarim 5:21.
What did Moshe now tell Hashem? (The Torah has not recorded any new response of the people, since the last time Moshe relayed a response, in the preceding Pasuk (19:8) !)
Rashi: Moshe told Hashem the people's response to His intention (to speak to Moshe) -- that they want to hear Hashem's words directly from Him, and not via Moshe. 1 He told Him this on the following morning (the fourth day - Thursday, the fourth of Sivan). 2
Da'as Zekenim (in Pasuk 8) and Riva: He reported the people's response in Pasuk 8 ("Kol Asher Diber Hashem, Na'aseh"). 3
Shabbos 87a #1 (according to R. Yosi bar Yehudah): Hashem had told Moshe the Mitzvah of fencing off the mountain (see Pasuk 12). Moshe then told the people, and reported their response to Hashem. 4
Shabbos 87a #2 (according to Rebbi): Hashem had told Moshe the punishments [for transgressing Torah] - "va'Yashev Moshe" (matters that are 'Meshavev' - cause rejection in) the heart. Later, He told him its reward - "va'Yaged Moshe" (matters that draw the heart like Agadah). 5
Moshav Zekenim (citing R. Yeshayah): Hashem told Moshe, 'I will come to you in a cloud, so that the people will hear and fear Me, and believe that you are My prophet and servant,' to which Moshe recalled what Yisrael said earlier - 'They already fear You and believe that I am a faithful prophet." 6
Oznayim la'Torah: He told Hashem that the people have accepted Hashem's response to their request to see Him (contained in the first half of the Pasuk). 7
Maharal (Derush Al ha'Torah, p. 30): According to [one opinion in] the Mechilta, 8 the Bnei Yisrael's response was to accept upon themselves suffering, happily, if 9 G-d forbid they should transgress the Torah. 10
Rashi: Since one cannot compare hearing from the Shali'ach, to hearing from the king himself.
Seforno: When Yisrael answered "Kol Asher Diber Hashem, Na'aseh" (in Pasuk 8), Moshe reported this verbatim to Hashem. Now, after Hashem had explained to Moshe in detail why it was that He wanted him to act as the medium between Himself and Yisrael (refer to 19:9:2:3), Moshe repeated their statement, because he thought that the people were afraid that his prophecy came via an angel, and that an angel does not have the authority to overlook their sins (see also Rashi to Shemos 23:20). So Moshe repeated their response in that light.
Da'as Zekenim (ibid.), Riva: Moshe wanted to say this earlier (Pasuk 8 - "va'Yashev Moshe Es Divrei ha'Am..."), but Hashem told him to wait until He tells him [that He will speak to Moshe]. Hadar Zekenim (in Pasuk 8, citing Sefer ha'Gan) - Moshe was afraid to speak before Hashem, because it is not correct for a Talmid to speak before his Rebbi. Moshav Zekenim - The protocol is that a Shali'ach does not report to the king until the king calls him. After Hashem spoke to Moshe, Moshe told Him the people's words.
Riva: Moshe told the people that night; they answered that they accept Mitzvas Hagbalah; and Moshe reported this response to Hashem the following morning.
The Torah does not record their response (PF). Another version in the Gemara explains that first Hashem told Moshe the reward - "va'Yashev Moshe" (matters that are revive one's mind), and later, the punishment - "va'Yaged Moshe" (words that are harsh k'Gidin - bitter vegetables - Rashi there).
As the Torah wrote in Parshas Beshalach, "va'Yire'u ha'Am Es Hashem va'Ya'aminu Ba'Shem uv'Moshe Avdo" (14:31).
Oznayim la'Torah: And the Torah does not record Moshe's words to the people and their response, because of their doubts in his prophecy. Refer to 19:8:1.1:1 .
Mechilta d'Rebbi Yishmael, Section "Ba'Chodesh"(2), end; also see Lekach Tov.
As above (19:6:3.1:2 ) - Hashem presented the covenant along with a stipulation. All of the benefits would come, so long as they would uphold the Torah; whereas if not, there would be consequences.
The derivation is the word "va'Yaged," which implies 'words tough as Gidim.' (Yet this seems difficult, for what was "tough" was the stipulation in Pasuk 5, not Yisrael's response to it here, in Pasuk 9!) (EK)
Why does the preceding Pasuk use the term "va'Yashev Moshe" - Moshe brought back their response; whereas this Pasuk says "va'Yaged Moshe" - Moshe informed?
Maharal (Chidushei Agados Vol. 1, p. 43, to Shabbos 87a): The Gemara gives two approaches, as to whether the Bnei Yisrael were presented first with the potential punishment (for failure to uphold the Torah), and then its reward; or the reverse order. 1 Maharal explains the issue - Is it better to end off with the positive, and not leave behind the taste of Yir'as ha'Onesh (fear of punishment); or perhaps is it better to begin with the reward, so as to draw their hearts towards the Torah, and not push them away?
Seforno: See 19:9:4:1** .
Da'as Zekenim, Riva: See above, 19:9:4:2* .
The Torah mentions three times in the account of the Exodus, that Bnei Yisrael had Emunah in Hashem. a. When Moshe first arrived in Egypt, "The nation believed ... that Hashem had recalled His people" (Shemos 4:31); b. At Keri'as Yam Suf, "The people saw the Great Hand.. and they believed in Hashem, and in Moshe His servant" (Shemos 14:31); c. In our verse, "So the nation shall hear when I speak ... and also in you (Moshe) they will believe forever." What is the significance of each?
Maharal (Gevuros Hashem Ch. 47, p. 181): Refer to 14:31:152:1 .
QUESTIONS ON RASHI
Rashi writes: "B'Av he'Anan" - In the thickest of the cloud; this is thick darkness (Arafel)." What is Rashi explaining?
Gur Aryeh: [As nouns,] both the terms "Av" and "Anan" are synonyms for "cloud." Because the term "Av" here is modifying "Anan," it must be serving as an adjective, meaning "the thick of."
Rashi writes: "[Moshe returned with] the people's words - I heard from them a response to this matter... 'It is our desire to see our King!'" If so, why doesn't the Torah record the text of their response explicitly?
Gur Aryeh: [According to Rashi,] their response was exactly what Hashem had offered them, "Behold I will come to you.. so that the nation will hear when I speak...." Their answer was simply agreement to the above; 1 it need not be written out. 2
Gur Aryeh: Whereas earlier, Hashem left an open question, "Will you hearken to My voice" (19:5) and accept the Torah? The Torah must therefore record their answer, "Na'aseh!" (19:8). (The Gemara in Shabbos 87a, and see Rashi's comments there, gives other opinions as to what Yisrael's response here concerned. See above, 19:9:4 , as well as 19:3:9:1 .)
Rashi writes that the people wanted to hear directly from Hashem. How does Rashi derive this?
Riva: He extrapolates it from Hashem's words in Pasuk 11 - that He will descend before the eyes of all the people.
