'What is the connection between this Pasuk and the previous one (as hinted in the 'Vav' of "u'Moshe")?
Seforno: Whilst the people concerned themselves with organizing the camp, Moshe ascenced the Mountain and prepared himself for prophecy.
What prompted Moshe to ascend (or ro prepare to ascemnd) Har Sinai before Hashem called him?
Ramban #1 (citing the Ibn Ezra): Refer to 19:3:2:1.
Oznayim la'Torah: Because a. he was commanded at the time of the Burning Bush to bring Yisrael to serve Hashem on Har Sinai and b. he told Par'oh in Egypt "va'Anachnu Lo Neida Mah Na'avod es Hashem Ad Bo'einu Shamah". 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 following morning - the second of Sivan. 1
See Sifsei Chachamim.
What is the chronological order of the two opening phrases?
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 - 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 himsel 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 19:3:1.1:1. And Hashem sibsequently 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.
For six days - See Sh'mos 24:16 (Ramban).
But did not actually ascend it (Ramban).
And that is how Hashem transmitted the Aseres ha'Dibros to Yisrael via Moshe six days later (Ramban).
Yoma, 39a.
Oznayim la'Torah: Like in Sh'mos, 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'Hashem", 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 implicatons of the phrase "Koh Somar le'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 le'Veis Ya'akov" but "ve'Sageid li'Venei Yisrael"?
Rashi: "Beis Ya'akov" refers to the women - Speak to them softly 1 (and tell them the main points - Mechilta), and "B'nei Yisrael" to the men - Speak to them words that are strong like Gidin (bitter vegetables - Rashi 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.
Her eyes became weak before Ya'akov 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, rather, 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.
