Rashi on TanakhDeuteronomy 10

At that time. At the end of forty days, He granted me favor, and said, “Carve for yourself,” and, afterward, “Make for yourself an ark.” However, I made the ark first, for, when I arrive with the tablets in hand, where shall I place them? Now this is not the ark which Betzalel made, for they were not engaged with the Tabernacle until after Yom Kippur, since, it was only when he descended from the mountain that he instructed them concerning the construction of the Tabernacle. And Betzalel made the Tabernacle first, and afterward the ark and the vessels. Hence, this was a different ark; this one went with them when they waged war, while the one Betzalel made did not go to war, except in Eli’s time, when they were punished over it, and it was captured.

Bnei Yisroel travelled from Be’eiros Bnei Ya’akon to Moseiroh. Why is this relevant here? Furthermore, was it from Be’eiros Bnei Ya’akon that they travelled to Moseiroh? Was it not, rather, from Moseiroh that they came to Bnei Ya’akon, as it is said, “They travelled from Moseiros, etc.”? Also, “There Aharon died”? Was it not at Mount Hor that he died? Make a reckoning, and you will discover that there were eight journeys from Moseiros to Mount Hor. But, rather, this, too, is part of the reprimand. ‘In addition, you perpetrated this; When Aharon died at Mount Hor at the end of forty years, and the clouds of glory departed, you were afraid of war with the king of Arad, so you decided to return to Egypt. You turned back eight journeys, until Bnei Ya’akon, and from there to Moseiroh. There, the Levites fought with you. They killed some of you, and you some of them, until they brought you back along the route of your retreat. From there you returned to Goodgode, which is Chor Hagidgad.

And from Goodgode, etc. At Moseiroh, you expressed deep grief over the death of Aharon, which brought this upon you, so that it seemed to you as if he had died there. Moshe juxtaposed this reprimand with the shattering of the tablets to teach that the death of the righteous is as disagreeable before God, as the day when the tablets were shattered. Also, to inform you that He was as disturbed when they exclaimed, “Let us choose a leader” in order to turn away from Him as on the day that they made the [golden] calf.

At that time, Adonoy separated, etc. This refers to the original subject.

At that time. During the first year of your departure from Egypt, when you transgressed with the calf, and the Levites did not transgress, the Omnipresent separated them from you. This passage is juxtaposed with the retreat to Bnei Ya’akon to teach that, here as well, the Levites did not transgress, but remained steadfast in their faith.

To carry the ark. The Levites.

To stand before Adonoy to serve Him, and to bless in his Name. The kohanim. This refers to the lifting of the hands.

This is why Levi had no share. Because they were separated for service at the altar, and do not have the opportunity for plowing and planting.

Adonoy is his heritage. He receives his allotted portion provided readily from the palace of the King.

And I remained on the mountain. To receive the last tablets. Because he did not specify above how long he remained on the mountain during this final ascent, he returns now and begins anew.

Like the first time. With the first tablets. Just as they were with favor, so were these with favor. However, the intermediate ones, when I remained there to pray for you, were with anger.

And Adonoy said to me. Although you turned away from Him and sinned with the calf, He said to me, “Go, lead the people.”

And now, Yisroel. Although you have perpetrated all this, He is still compassionate and affectionate toward you, so that, despite all your transgressions before Him, He requires nothing of you ‘. . . other than to fear, etc.’

Other than to fear, etc. The Rabbis extrapolate from here: All things are in the hands of Heaven, aside from the fear of Heaven.

To keep Adonoy’s commandments. And this is also not for naught, but ‘for your benefit’ — so that you may be rewarded.

Look! to Adonoy your God. All things. Even so, Only your forefathers did Adonoy desire. Above all things.

You. Just as you see yourselves, desired above all nations, like this day.

Your heart’s blockage. Your heart’s obstruction — its covering.

And Lord over lords. No lord is capable of rescuing you from His hand.

Who neither exercises favoritism. If you cast off His yoke.

Nor accepts bribes. To appease him with monetary gifts.

Who performs justice for orphan and widow. This expresses power. Adjacent to His power, you find His humility.

And loves the convert to give him bread and a garment. This is a significant matter, as Ya’akov devoted himself totally to praying for this, “. . .and gives me bread to eat and clothing to wear.”

Because you were strangers. With your own blemish do not taunt your fellow.

Fear Adonoy your God. And serve Him, and cling to Him. After having acquired all of these attributes, then ‘swear in His Name.’