What does the Torah mean when it writes "Vayir'u es Elokei Yisrael"?
Ramban #1 (citing the Ibn Ezra): They saw Hashem, but in a prophetic vision. 3
Targum Onkelos and Targum Yonasan: They beheld "the Glory of the G-d of Yisrael". 4
The Pasuk cannot be taken literally. See Tosfos Kidushin 49a DH 'ha'Metargem'.
What Moshe was shown after the sin of the Golden Calf - See Rashi there.
As in Melachim 1, 22:19 (Ibn Ezra) and in Amos, 9:1 (Ramban).
Why does the Torah refer to Hashem as 'The G-d of Yisrael'?
Ramban #1: To teach us that the merit of Yisrael their father was with them when they experienced the current vision.
Ramban #2 (according to Kabalah): Because, at Har Sinai, the Torah wrote 1 "Vayedaber Elokim", 2 it writes here that they beheld "Elokei Yisrael", to teach us that the elders saw more than the rest of the people. 3
R. Bachye (citing Targum Onkelos) and Targum Yonasan: It refers to the Name Havayah 4 ? about which the Torah writes later ? in 33:20 "Ki Lo 5 Yir'ani ha'Adam va'Chai". In fact, it is synonymous with the vision described in Yechezkel 1:26 ? "? and upon the likeness of the Throne there was the Likeness like the appearance of a Man".
Ba'al ha'Turim: The juxtaposition of " ? Yisrael" to " ve'Sachas Raglav" teaches us that they saw the image of Ya'akov underneath the Kisei ha'Kavod.
In Yisro, Sh'mos 19:25.
Ramban: With reference to the Pasuk in Va'eschanan, Devarim 5:21 "Hein Her'anu Hashem Elokeinu es Kevodo ve'es Godlo ... ".
Who only saw 'His Great Fire' (Devarim 4:36), because their vision was partially blocked by the 'darkness and the black cloud' (Devarim 5:19). Some commentaries maintain that the Zekeinim did not approach more than the people. Refer to 5:1:1:1*.
R. Bachye: "es" incorporates the Shechinah. See R. Chavel's footnotes.
See R. Bachye.
What is the meaning of "under His Legs"?
Rashi (in Shabbos, 113b): With reference to "Elokei Yisrael", it means 'underneath Him".
Ramban and R. Bachye #1 (citing Targum Onkelos): With reference to 24:10:2:3 - it means 'underneath His Throne that was placed on the expanse 1 that stretched above the heads of the Chayos.
R. Bachye #2 (citing the Moreh Nevuchim 'al Derech ha'Chochmah'): It means that the snow that is under the Kisei ha'Kavod from which the earth was created due to (under the jurisdiction of) Hashem'. 2 3
Seforno: "The G-d of Yisrael" was in the Heaven, and "ve'Sachas Raglav" refers to the earth. 4
Targum Yonasan: It means 'underneath His foot-stool'.
"ke'Etzem ha'Shamayim". See R. Bachye as to why the Torah omits the Chayos ha'Kodesh.
See R. Chavel's footnotes DH 've'Onkelos'.
This refers to a deeper understanding of the creation of earth. See R. Bachye.
Seforno: In keeping wih the Pasuk in Yeshayah, 66:1 "ve'ha'Aretz Hadom Raglai".
What was the "Livnas ha'Sapir"? What did it symbolize?
Rashi (in Bo, citing the Mechilta), Ramban and R. Bachye #1 (citing the Ibn Ezra): It was a sapphire brick ('Leveinah') placed before Hashem 1 at the time of the slavery to remind Him of Yisrael's affliction, 2 in which they needed to make bricks. 3
Ramban and R. Bachye #2 (citing R. Sa'adya Ga'on): It refers to the Kisei ha'Kavod, which had the appearance of a white ('Levanah') sapphire. 4
R. Bachye #3 (according to Kabalah): "Livna ha'Sapir" and "Etzem ha'Shamayim" refer to the Kisei ha'Kavod, which is comprises three elements ? fire, wind and water, which stem from the three Midos, Din, Chesed and Rachamim. And these, in turn, are represented by the three colors ? red (Sapir), white (Livnas) and Techeiles (dark blue ? ["ke'Eezem ha'Shamayim"]). 5
Seforno: It was radiance, which has no color. It hints to the human soul, which is [initially] empty of all knowledge, and is prepared to receive it through investigation by choice.
Rashbam: Beneath the Feet of the G-d of Yisrael, they saw something that resembled the whiteness of a sapphire. 6
Moreh Nevuchim: It was the understanding that, just like radiance has no color, Hashem first created a formless matter [and later formed the world from it].
Hadar Zekenim and Targum Yonason: It was a sapphire brick formed from a fetus that a young girl miscarried, and it fell into the mud that she was kneading (during the slavery, it was in front of Him. After the redemption, He placed it under His feet, and there was light and Simchah in front of Him. Then, when the Churban occurred, He threw it to the ground - Hadar Zekenim). 7
Rosh: It was a 'Sh'fir' (the sac in which a fetus grows), which, due to the hard labor in Egyp, a woman miscarried, and when Hashem wanted to drown the Egyptians in the sea and the angel of Egypt complained, Gavriel brought it up to the Heaven to recall the labor of making bricks.
Sotah, 17a: It was a brick colored Techeiles (dark blue or turquoise) which resembled the Kisei ha'Kavod. 8
As the Pasuk says in Tehilim, 91:15 "Imo Anochi be'Tzarah". Ramban: This is the same vision that Yechezkel had - See Yechezkel, 1:26.
R. Bachye: Which Hashem now showed Yisrael to demonstrate that He suffers when the nations oppress them? as the Torah wrote i Va'eira 3:3 "ki Yada'ati es Mach'ovav"(and as th Navi writes in Yeshayah 63:9 "be'Chol Tzarasam Lo Tzar").
R. Bachye: As the Navi writes in Yechezkl 1:26 "ke'Mar'eh Even Sapir D'mus Kisei".
See R. Bachye who elaborates.
See answer #2.
Targum Yonasan: As the Pasuk states in Eichah, 2:1 "Hishlich mi'Shamayim Eretz Tiferes Yisrael ve'Lo Zachar Hadom Raglav".
Sotah (Ibid.): With reference to the Techeles of Tzitzis, the Gemara states that Techeiles resembles the sea, the sea resembles the sky and the sky, the Kisei ha'Kavod - as the Pasuk writes in Yechezkel, 1:26 "ke'Mar'eh Even Sapir D'mus Kisei".
"ke'Ma'aseh Livnas ha'Sapir". Why does the Torah add the word "ke'Ma'aseh"?
R. Bachye #1 and Yerushalmi Succah, 4:3: To teach us that the Egyptians did not only make them manufacture bricks, but they made them do all sorts of labor connected with bricks ('the basket and the rake' ? R. Bachye). 1
R. Bachye #2 (citing 'Yesh she'Pershu'): To teach us that the vision of the white sapphire was no a clear vision ? they saw from the outside what was hidden on the inside ? what the Torah refers to as "Panim be'Fanim"(Devarim 5:4). 2
What is the "meaning of "u'ke'Etzem ha'Shamayim la'Tohar"?
Rashi: Refer to 24:10:6:1.
Rashbam and Targum Yonasan: It refers to the sky when it is clear of clouds.
Ramban: It refers to 'the sky that resembles 'the awesome ice' that was spread above the heads of the Chayos (ha'Kodesh)' that Yechezkel saw. 1
Seforno: It refers to the soul of the Galgal (the sphere on which heavenly bodies revolve), which is devoid of all physicality.
Hadar Zekenim: It means like the color of a saphhire that resembles the color of the sky when it is clear (dark blue). 2
See Yechezkel, 1:22. See Ramban.
Hadar Zekeinim: Since there are different appearances of sapphire.
What does "u'ke'Etzem ha'Shamayim la'Tohar" symbolize?
Rashi: There were light and joy in front of Hashem from when Yisrael were redeemed. 1
Seforno: Refer to 25:10:5:4. Just like the Nefesh of the Galgal is devoid of any physicality, so the human soul is totally non-physical.
Why did Hashem show Yisrael the sapphire brick only now and not at the Yam-Suf?
Oznayim la'Torah: Because when Yisrael - exclusively - sang the Shirah at the Yam-Suf, they were celebrating their salvation that took place there (ince Hashem does not generally celebrate the downfall of Resha'im). 1 Consequently, he waited to celebrate the Ge'ulah from Egypt, as he had informed Par'oh he would. 2 until they arrived at Har Sinai. 3
As He explicitly told the angels, when they wanted to sing Shirah too.
Refer to 24:5:2.1:1**. See Oznayim la'Torah DH 've'Sachas Raglav'.
Following Hashem's instructions at the Burning Bush "Ta'avdun es Elokim al ha'Har ha'Zeh", of which showing Yisrael the sapphire brick was part.
QUESTIONS ON RASHI
Rashi writes that a sapphire brick was in front of Hashem at the time of the slavery, to recall Yisrael's affliction, and from when they were redeemed, "uch'Etzem ha'Shamayim la'Tohar." If so, why did they see the brick at the time of Matan Torah?
R. Chaim Paltiel: One side of the brick appeared like Livnas ha'Sapir, and the other side k'Etzem ha'Shamayim. At the time of the slavery, the former side faced Hashem's face, to recall their pain, and the latter side faced down. From when they were redeemed, it was reversed.
