Rashi on TanakhExodus 19

On that very day. On the first day of the month. It need only to have written בַּיּוֹם הַהוּא; why is בַּיּוֹם הַזֶּה written? [This teaches] that the words of the Torah should be as new to you (as though they were given today).

They had journeyed from Rephidim. Why was it necessary to be repetitive and expressly state from where they journeyed? For it has already been written that they had encamped in Rephidim. Consequently it is obvious that it was from there that they journeyed! But the answer is: [this is done so as] to compare their [situation] when they set out from Rephidim to that [which existed] at their arrival at the Sinai desert. Just as their arrival at Sinai [was marked by a state] of repentance so, too, their setting out from Rephidim [was also marked] by repentance.

Yisrael camped there. As one person with one heart (mind). But all the other encampments were with resentment and dissention.

Opposite the mountain. On its eastern side. Wherever you find נֶגֶד — “opposite” it means facing to the east [of the place].

Moshe went up — on the second day [of Sivan]. All his ascents were early in the morning, as it is said: “Moshe arose in the morning [and went up Mount Sinai].”

That is what you shall say. [I.e.,] in this language (Hebrew) and in this order.

To the house of Yaakov. This refers to the women. Say it to them in a gentle voice.

And tell the B’nei Yisrael. The penalties and details [of the mitzvos] explain to the men, using words as hard [to digest] as bitter wormwood.

You saw. “You do not receive it as a tradition, nor do I send you [a message of] words, nor through witnesses do I attest it to you, but you [yourselves] saw [the things] I did to Egypt. There were many sins for which they were liable to me before they became involved with you, yet I did not punish them except on your behalf.

And [how] I carried you. This refers to the day that Yisrael came to Raamses. For the Israelites were dispersed over the entire land of Goshen and in a brief moment — when they had to get out and leave — they all gathered at Raamses. Onkelos translates the word וָאֶשָׂא: “And I made you travel” as if it would have said וָאַסִּיעַ אֶתְכֶם; he adjusts the expression as a way of showing respect to the One above.

On wings of eagles. As an eagle which carries its fledglings on its wings, for all other birds place their offspring between their feet because they fear another bird that may be flying above them, but the eagle fears none but man lest he shoot an arrow at it, for no other bird flies above it therefore it places them on its wings, saying in effect: “Better the arrow enter me and not in my fledglings.” “I, too, [says God] did likewise”: “The angel of God moved, etc. It came between the Egyptian camp, etc.” and the Egyptians were shooting arrows and catapult stones which the cloud intercepted.

And brought you to Me. As Onkelos translates it.

And now. [I.e.,] if you will now accept it, it will be pleasant for you from here on for all beginnings are difficult.

And preserve My covenant — which I will establish with you regarding the observance of the Torah.

Special treasure. [סְגֻלָּה is] a beloved treasure; as in: וּסְגֻלַּת מְלָכִים — “and treasures of kings”, [which refer to] expensive vessels and precious stones which kings put into safekeeping. [God says:] so too will you be a treasure to Me more than the other nations. Do not say that you are the only ones I have and that I have no others besides you and what else have I by which My love for you can be made evident. This is not so for the entire earth is mine and they are as nothing before Me and before My eyes.

You will be to Me a kingdom of Kohanim. [Meaning:] “princes,” as you say: “And David’s sons were kohanim (princes).”

These are the words. No less and no more.

Moshe brought the words of the people, etc. On the following day, which was the third day [of Sivan] for he ascended [to God only] in the morning. But did Moshe need to bring back [a response]? But [the answer is:] Scripture comes to teach you correct manners from Moshe’s [actions]; for he did not say: “Since the One Who sent me knows [anyway] there is no need for me to return [the response]”.

In a thick cloud. in the thickness of the cloud which is called עֲרָפֶל (Devarim 4, 11).

In you also. Also in the prophets who will follow you.

Moshe told, etc.... on the following day which is the fourth day of the month.

The words of the people, etc. “I have heard a response from them about this that it is their wish to hear [the commandments] from You [and not from me]. Hearing from the messenger is not the same as hearing [directly] from the King. It is our wish to see our King!”

Adonoy said to Moshe. If that be so — that they make it necessary to speak to them [directly] — go to the people —

and sanctify them. [וְקִדַּשְׁתָּם means:] and prepare them, that they make themselves ready today and tomorrow.

Let them be ready. Separated from their wives.

For the third day. Which is the sixth day of the month [of Sivan]. On the fifth [of the month] Moshe built the altar under the mountain and the twelve monuments. The entire narrative is recorded in the parsha of Mishpatim (24, 4) and “there is no ‘earlier’ or ‘later’ in the Torah.”

In the sight of all the people. This teaches us that there were no blind among them, for they were all healed [of blindness].

Set bounds. Set boundary markers for them as a sign so that they not come beyond the boundary.

Saying. The boundary says to them: “Take heed from ascending beyond this point!” — “and you, too, warn them about this.”

Or to touch its edge. [Meaning:] even its edge.

Will be cast down. From here we learn that those who are stoned are first pushed down from the stoning place from a height that is twice that of a man.

Cast down. [יִיָּרֶה means:] will be thrown down to the ground as in: יָרָה בַיָּם — “hurled into the sea.”

When the horn is sounded. When the horn will draw out a long sound, it is a sign of the departing of the Shechinah and the ceasing of the sound. Once it has departed they may ascend [the mountain].

The horn. This refers to a ram’s horn for in Arabia a ram is called יוֹבְלָא . This horn was the horn of Yitzchok’s ram.

From the mountain to the people. This teaches that Moshe did not turn his attention to his private affairs, but [that he went directly] “from the mountain to the people.”

Be ready by the end of three days. [לִשְׁלֹשֶׁת יָמִים here means:] by the end of three days, which is the fourth day, for Moshe added a day on his own, according to the opinion of R. Yosi. According to the opinion that on the sixth of the month the Ten Commandments were given Moshe did not add anything and וְלִשְׁלֹשֶׁת יָמִים is the same as לַּיּוֹם הַשְׁלִישִׁי .

Do not come near a woman — these entire three days, so that the women might ritually immerse themselves on the third day and be in a state of purity to receive the Torah. For if they would have marital relations within three days the woman might expel the seed after her immersion and again become unclean. But once three days have passed the seed has already degenerated and can no longer cause fertilization and is therefore incapable of causing [the woman] who expelled to become impure.

In the morning. This teaches that He came first for their sake something that is not usual for human beings to do — that a teacher should wait for his student. We find something similar in Yechezkel: “[God said to me,] ‘Arise, go out to the valley, etc.’ and I arose and went out to the valley and, behold, there stood the Glory of God.”

Toward God. This tells that the Shechinah came out toward them as a groom that goes out towards the bride. This is the meaning of what is said: “God came from Sinai” and it does not say: “Came to Sinai.”

At the foot of the mountain. According to its plain meaning [בְּתַחְתִּית הָהָר] is: “at the foot of the mountain.” But its midrashic explanation is that the mountain was uprooted from its place and arched over them like a barrel.

The entire [Mount Sinai] was enveloped with smoke. עָשַׁן is not a noun for the שׁ is vocalized with a patach (עָשַׁן) but is in the פָּעַל form as: אָמַר (he said), שָׁמַר (he guarded), שָׁמַע (he heard). Onkelos therefore translated it: תָּנַן כֻּלֵּה — “it completely smoked up,” and he did not translate it תְּנָנָא (smoke). All other cases where עָשָׁן appears in Scripture are vocalized with a komatz (עָשָׁן) because they are nouns.

A furnace — of lime. One might think [the smoke density was] as this furnace and no more. It therefore states: “[The mountain] burned with a fire [that reached] till the very heart of the heavens.” Then why does it state “as a furnace”? To make it it intelligible to the ear so that it can hear (accept) [what is said], giving to humans a symbol familiar to them. Similarly: “He (God) roars like a lion.” But who gave power to the lion if not He! Yet Scripture compares Him to a lion?! But [the answer is] that we describe and compare Him to His creatures in order to make it intelligible to the ear so that it can hear (accept) [what is said] and similarly again: “His (God’s) voice is as the sound of many waters.” But who is it that gave sound to water if not He! and you describe Him by comparing Him to His creatures?! [But it is] in order to make it intelligible to the ear.

Grew louder and louder. It is the way of an ordinary [person] that the longer he continues to blow [a trumpet] his sound gets continually weaker. But here it kept getting much stronger. Why was this so? [This was] so as to attune their ears to that which they could hear (accept).

Moshe spoke. When Moshe will speak and transmit the commandments to Yisrael — for all they heard from the Almighty was only [the first two commandments:] אָנֹכִי and לֹא יִהְיֶה לְךָ — God would assist him to give him the strength to make his voice powerful and audible.

Responded to him with [His] voice. He responded [to his need] concerning his voice, as in: “He responded בָאֵשׁ” which means: “concerning the fire” by causing it to descend.

Adonoy descended on Mount Sinai. One might assume that He literally descended on it. The Torah therefore states: “For I spoke with you from the heavens.” These two statements taken together teach us: that He lowered the upper and lower heavens and spread them over the mountain like a spread over a bed and the Heavenly throne descended upon them.

Warn the people. “Warn them not to ascend the mountain.”

That must they not break through. So that they not break down their position due to their longing אֶל ה' (to God). לִרְאוֹת (to see), and thereby come nearer towards the mountain.

Many of them will die. “Any of them that will die, even if only one, is considered by Me as many.”

Break through. Every form of הֲרִיסָה indicates a separating of a collective structure. Also, those who separate from a position taken up by human beings [are considered as] breaking up the situation.

Even the kohanim. [Meaning:] Even the first-born sons who were then charged with the sacrifice service.

Who come near to Adonoy’s presence — to bring sacrifices. They too may not rely on their importance to ascend [the mountain].

Must be sanctified. They must be prepared to remain at their positions.

Lest Adonoy send destruction. [יִפְרֹץ is from] the word פִּרְצָה — “a breach.” [I.e.], He will kill some of them and thereby cause a breach in their ranks.

The people cannot. “I do not need to warn them for they are already in a state of warning for these past three days and they therefore cannot ascend for they have not received permission [to do so].

“Go down — and warn them a second time because man is to be warned before an action and is to be warned [again] at the very moment of the action.”

You will then come up, along with Aharon. One might think they (the kohanim), too, [are to be] together with you. The Torah therefore states: “You will come up.” Consequently you must say: “You (Moshe) have your own designated area and Aharon has his own designated area and the kohanim have their own designated area.” I.e., Moshe approached nearer than Aharon and Aharon nearer than the kohanim whereas the people, under any circumstance, may not break through their position to ascend towards God.

Lest He send destruction among them. Although it (יִפְרָץ) is vocalized with a chatef komatz , it has not moved from its grammatical form [for] this is the way of every word that takes the vowel melopum (our cholam) when it is attached to the next word with a makkaf (a hyphen), the vocalization changes to a chatef komatz.

And he said to them — this warning.