Shemot
Ki Tisa, Aliyah 5 כי תשא, חמישי
Part of: Ki TisaKi Tisa, Aliyah 5Chapter 34Petuchah, Exodus 34:1
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Shemot 34
וַיֹּאמֶר יְהֹוָה אֶל־מֹשֶׁה פְּסׇל־לְךָ שְׁנֵֽי־לֻחֹת אֲבָנִים כָּרִאשֹׁנִים וְכָתַבְתִּי עַל־הַלֻּחֹת אֶת־הַדְּבָרִים אֲשֶׁר הָיוּ עַל־הַלֻּחֹת הָרִאשֹׁנִים אֲשֶׁר שִׁבַּֽרְתָּ׃
Adonoy said to Moshe, “Carve out two stone tablets for yourself just like the first ones. And I will write upon these tablets the words which were on the first Tablets that you broke.
Adonoy said to Moshe, “Carve out two stone tablets for yourself just like the first ones. And I will write upon these tablets the words which were on the first Tablets that you broke.
Rashi
פסל לך. אתה שברת הראשונות, אתה פסל לך אחרות, משל למלך שהלך למדינת הים והניח ארוסתו עם השפחות, מתוך קלקול השפחות יצא עליה שם רע, עמד שושבינה וקרע כתובתה, אמר, אם יאמר המלך להורגה, אומר לו עדיין אינה אשתך, בדק המלך ומצא שלא היה הקלקול אלא מן השפחות, נתרצה לה, אמר לו שושבינה, כתוב לה כתובה אחרת שנקרעה הראשונה, אמר לו המלך, אתה קרעת אותה, אתה קנה לה נייר אחר ואני אכתוב לה בכתב ידי, כן המלך זה הקב"ה, השפחות אלו ערב רב, והשושבין זה משה, ארוסתו של הקב"ה אלו ישראל, לכך נאמר פסל לך:
Carve out for yourself. You broke the First [Tablets], you carve out others for yourself. A parable: [this is comparable] to a king who went off to a faraway land and left his betrothed with the maidservants. As a result of the immoral behavior of the maidservants her (the betrothed’s) reputation was besmirched. Her bridesman arose and tore up her marriage contract, saying: “If the king will decide to kill her I will tell him: ‘She is not yet your wife’.” [Consequently] the king investigated and found that the immoral behavior was only on the part of the maidservants. He was reconciled with her, whereupon the bridesman said to him (the king): “Write her another marriage contract for the first one was torn up.” The king replied to him: “You are the one who tore it up. You buy other paper for yourself and I will write it for her in my handwriting.” Here, too, the king is God, the maidservants are the riffraff, the bridesman is Moshe, God’s betrothed is Yisrael. Therefore it says: “Carve out for yourself.”
וֶהְיֵה נָכוֹן לַבֹּקֶר וְעָלִיתָ בַבֹּקֶר אֶל־הַר סִינַי וְנִצַּבְתָּ לִי שָׁם עַל־רֹאשׁ הָהָֽר׃
Be ready for the morning, and in the morning go up to Mount Sinai and stand there before Me on the top of the mountain.
Be ready for the morning, and in the morning go up to Mount Sinai and stand there before Me on the top of the mountain.
Rashi
נכון. מזומן:
Be ready. [Meaning:] prepared.
וְאִישׁ לֹֽא־יַעֲלֶה עִמָּךְ וְגַם־אִישׁ אַל־יֵרָא בְּכׇל־הָהָר גַּם־הַצֹּאן וְהַבָּקָר אַל־יִרְעוּ אֶל־מוּל הָהָר הַהֽוּא׃
No man shall go up with you, nor shall any man be seen on the entire mountain; even the sheep and cattle shall not graze before that mountain.”
No man shall go up with you, nor shall any man be seen on the entire mountain; even the sheep and cattle shall not graze before that mountain.”
Rashi
ואיש לא יעלה עמך. הראשונות על ידי שהיו בתשואות וקולות וקהלות, שלטה בהן עין רעה, אין לך יפה מן הצניעות:
No man shall go up with you. Because the first ones (i.e., the First Tablets) were [given] with great uproar and sounds and great throngs, they were affected by the evil eye. There is nothing better for you than being reserved.
וַיִּפְסֹל שְׁנֵֽי־לֻחֹת אֲבָנִים כָּרִאשֹׁנִים וַיַּשְׁכֵּם מֹשֶׁה בַבֹּקֶר וַיַּעַל אֶל־הַר סִינַי כַּאֲשֶׁר צִוָּה יְהֹוָה אֹתוֹ וַיִּקַּח בְּיָדוֹ שְׁנֵי לֻחֹת אֲבָנִֽים׃
He [Moshe] carved out two stone tablets just like the first ones. Moshe rose early in the morning, and went up to Mount Sinai, as Adonoy had commanded him; and he took the two stone tablets in his hand.
He [Moshe] carved out two stone tablets just like the first ones. Moshe rose early in the morning, and went up to Mount Sinai, as Adonoy had commanded him; and he took the two stone tablets in his hand.
וַיֵּרֶד יְהֹוָה בֶּֽעָנָן וַיִּתְיַצֵּב עִמּוֹ שָׁם וַיִּקְרָא בְשֵׁם יְהֹוָֽה׃
Adonoy descended in a cloud and it stood with him there; and he [Moshe] called out [invoked] the Name, Adonoy.
Adonoy descended in a cloud and it stood with him there; and he [Moshe] called out [invoked] the Name, Adonoy.
Rashi
ויקרא בשם ה'. מתרגמינן וּקְרָא בִשְׁמָא דה':
And he called out the Name, Adonoy. It is translated by Onkelos: “He called out in the Name of God.”
וַיַּעֲבֹר יְהֹוָה ׀ עַל־פָּנָיו וַיִּקְרָא יְהֹוָה ׀ יְהֹוָה אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וֶאֱמֶֽת׃
Adonoy passed before him, and proclaimed: “Adonoy, Adonoy, Almighty, merciful and gracious, slow to anger, and abounding in kindness and truth.
Adonoy passed before him, and proclaimed: “Adonoy, Adonoy, Almighty, merciful and gracious, slow to anger, and abounding in kindness and truth.
Rashi
יי' יי'. מדת רחמים היא, אחת קודם שיחטא, ואחת לאחר שיחטא וישוב (ראש השנה יז:):
Adonoy, Adonoy. This Name signifies the Attribute of Mercy, the first [ה' represents mercy] before [man] sins and the second, after he sins and repents.
אל. אף זו מדת רחמים, וכן הוא אומר, אֵלִי אֵלִי לָמָה עֲזַבְתָּנִי (תהלים כב, ב), ואין לומר למדת הדין למה עזבתני, כך מצאתי במכילתא (שירה פ"ג):
Almighty. This [Name], too, represents the Attribute of Mercy. Similarly, it says: “My God, My God, why have You forsaken me?” and it is not appropriate to say to the Attribute of Retribution, “Why have You forsaken me?” This I have found in Mechilta (15, 2).
ארך אפים. מאריך אפו, ואינו ממהר ליפרע, שמא יעשה תשובה:
Slow to anger. He puts off His anger and does not rush to exact punishment in case he (the sinner) will repent.
ורב חסד. לצריכים חסד, שאין להם זכיות כל כך:
And abounding in kindness — to those who require kindness, for they do not have sufficient merits.
ואמת. לשלם שכר טוב לעושי רצונו:
And truth. [Meaning: He can be depended upon] to reward those who do his will.
נֹצֵר*(בספרי תימן נֹצֵר בנו״ן רגילה) חֶסֶד לָאֲלָפִים נֹשֵׂא עָוֺן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד ׀ עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־בְּנֵי בָנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִֽים׃
He preserves kindness for thousands [of generations], bearing [forgiving] iniquity, transgression and sin. He clears [acquits the penitent] and he does not clear [acquit the impenitent], visiting the iniquity of the fathers upon the children, and children’s children, [even] upon the third and fourth [generation].”
He preserves kindness for thousands [of generations], bearing [forgiving] iniquity, transgression and sin. He clears [acquits the penitent] and he does not clear [acquit the impenitent], visiting the iniquity of the fathers upon the children, and children’s children, [even] upon the third and fourth [generation].”
Rashi
נוצר חסד. שהאדם עושה לפניו:
He preserves kindness. [I.e., the kindness] which the person does before Him.
לאלפים. לשני אלפים דורות. עונות, אלו הזדונות. פשעים, אלו המרדים שאדם עושה להכעיס:
For thousands. [Meaning:] for two thousand generations. [Iniquity, transgression.] עֲוֹנוֹת are sins committed knowingly; פְּשָׁעִים are sins committed for the sake of rebellion, which a person does out of spite.
ונקה לא ינקה. לפי פשוטו משמע, שאינו מוותר על העון לגמרי, אלא נפרע ממנו מעט מעט. ורבותינו דרשו (יומא פו.), מנקה הוא לשבים ולא ינקה לשאינן שבים:
He clears and He does not clear. According to its plain meaning it conveys that He does not completely waive any sin but exacts retribution for it bit by bit. But our Sages explained it: He clears those who repent and He does not clear those who do not repent.
פוקד עון אבות על בנים. כשאוחזים מעשה אבותיהם בידיהם, שכבר פירש במקרא אחר לשונאי:
Visiting the iniquity of the fathers upon the children. When they retain the deeds of their fathers in their hands (i.e., follow in their footsteps), as was already made clear in another verse “of those who hate Me.”
ועל רבעים. דור רביעי, נמצאת מדה טובה מרובה על מדת פורענות אחת לחמש מאות, שבמדה טובה הוא אומר נוצר חסד לאלפים:
And fourth. [Meaning:] the fourth generation. Consequently it follows that the Attribute of Good (i.e., reward) is greater than the Attribute of Retribution five hundred fold for regarding the Attribute of Good it states: “He preserves kindness for [two] thousand generations.”
וַיְמַהֵר מֹשֶׁה וַיִּקֹּד אַרְצָה וַיִּשְׁתָּֽחוּ׃
Moshe hastened, bowed to the ground, and prostrated himself,
Moshe hastened, bowed to the ground, and prostrated himself,
Rashi
וימהר משה. כשראה משה שכינה עוברת ושמע קול הקריאה, מיד וישתחו:
Moshe hastened. When Moshe saw the Shechinah passing by and heard the voice of the Proclamation, he immediately prostrated himself.
וַיֹּאמֶר אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ אֲדֹנָי יֵֽלֶךְ־נָא אֲדֹנָי בְּקִרְבֵּנוּ כִּי עַם־קְשֵׁה־עֹרֶף הוּא וְסָלַחְתָּ לַעֲוֺנֵנוּ וּלְחַטָּאתֵנוּ וּנְחַלְתָּֽנוּ׃
and said, “If I have found favor in Your eyes my Master, let my Master go among us; although it is a stiff-necked people, pardon our iniquity and our sins, and take us as Your own possession.”
and said, “If I have found favor in Your eyes my Master, let my Master go among us; although it is a stiff-necked people, pardon our iniquity and our sins, and take us as Your own possession.”
Rashi
ילך נא ה' בקרבנו. כמו שהבטחתנו, מאחר שאתה נושא עון, ואם עם קשה עורף הוא וימרו בך, ואמרת על זאת פן אכלך בדרך, אתה תסלח לעונינו וגו'. יש כי במקום אם:
Let My Master go among us — as You promised us. Since You bear iniquity, and, therefore, if they will be a stiff-necked people and rebel against You — about which You said: “I may destroy you along the way” — You will [nevertheless] forgive our iniquity, etc. There are places where כִּי is used in place of אִם .
ונחלתנו. ותתננו לך לנחלה (ס"א שתתן לנו נחלה) מיוחדת, זו היא בקשת ונפלינו אני ועמך, שלא תשרה שכינתך על האומות עובדי אלילים:
And take us as Your own possession. Take us to Yourself as a special possession. This is the same request as: “so that I and Your people will be distinguished,” that You not rest Your Shechinah on the nations of the world.
פסל לך. הראהו מחצב סנפירינון מתוך אהלו, ואמר לו הפסולת יהיה שלך, ומשם נתעשר משה הרבה:
Carve out for yourself. He (God) showed him a quarry of precious stone from within his tent and said to him: The [פְּסוֹלֶת — from פְּסָל] chips shall be [שֶׁלְךָ — from לְךָ] yours. From there Moshe became extremely wealthy.