1. Hashekel donation:
   • Hashem spoke to Moshe saying: “When you take a census of the Jewish people, each man is to give Hashem an atonement of his soul, in order so there should not be a plague amongst them when they are counted.”
   • What to give: All those who are counted are to give a half shekel of the holy shekel which is worth twenty Geira. It is a donation to Hashem.
   • From what age: Everyone from twenty years and up is to give the donation to Hashem to atone for their souls.
   • Its use: The money is to be used for the Temple service and be a remembrance for the Jewish people to atone for their souls.

2. The Kiyor:
   • Hashem spoke to Moshe saying: You shall make a Kiyor sink and pedestal for washing. You are to fill it with water.
   • Material: The Kiyur and its pedestal is to be made of copper.
   • Location: It is to be placed between the Ohel Moed and altar.
   • Its use to wash the hands and feet: The Kohanim are to use the Kiyor to wash their hands and feet upon entering the Ohel Moed or upon doing service on the altar. This needs to be done so they don’t die in their Avoda.
3. The Shemen Hamishcha:
   • The ingredients: Hashem spoke to Moshe saying: Take the following prime spices and make the anointing oil:
     • Pure myrrh, 500 Shekel’s weight.
     • Aromatic cinnamon, 250 shekel’s weight, brought twice [for a total of 500].
     • Cane of aromatic spice, 250 shekels weight
     • The Kiddah root, 500 Shekel’s weight.
     • A Hin of olive oil.
   • The above ingredients are to be mixed by a spice blender and be turned into a sacred anointing oil.
   • Its use-What is anointed using it: The Ohel Moed and the Aron is to be anointed using this oil. Likewise, the Shulchan, Menorah, gold and copper Mizbeiach, and all their accessory vessels are to be anointed with this oil. The Kiyor and its pedestal is to be anointed with this oil. Through doing so the vessels will become holy and anything that touches them will become consecrated. Likewise, Aaron and his sons are to be anointed with this oil and they will thus become consecrated to serve me as Kohanim.
   • Not to use it or make a replica: Tell the Jewish people that no man may anoint himself with the above oil and no man may make a replica of the above oil. Any one who makes a replica of it or who uses it on a non-Kohen, will be cut off from his nation [i.e. Kareis].

4. The Ketores:
   • The ingredients: Hashem spoke to Moshe saying: “Take the following prime spices and make the Ketores:”
     • Nataf/Stacte.
     • Shecheiles/onycha.
     • Chelbana/galbanum
     • Spices and pure frankincense.
   • All the above ingredients are to be of equal weight. The above ingredients are to be mixed by a spice blender and be turned into the Ketores incese. Some of it is to be finely ground, and some of it is to be placed before the Ohel Moed. It shall be to you a holy of holies.
   • Not to make a replica: One may not create a replica of the Ketores for the sake of smelling it, under the penalty of Kareis.

5. Appointment of Betzalel to build the Mishkan.

• Hashem spoke to Moshe saying: “I have appointed Betzalel the son of Uri of the tribe of Yehuda to perform all the work of building the Mishkan and its accessories. I have filled him with wisdom and understanding to perform all the work. I have appointed to work with him Ohaliav the son of Achisamach from the tribe of Dan. They are to make the Ohel Moed, the Aron, the Kapores, the vessels of the Ohel, the Shulchan, the Menorah, the Ketores altar, the Olah altar, the Kiyor, and all their accessories. They are to make the priestly garments, the anointing oil and Ketores, as I commanded.”

6. Guard the Shabbos:
   • A covenant between us and G-d: Hashem spoke to Moshe saying: “Tell the Jewish people that they are to guard the Shabbos as it is a sign and covenant between Me and them for all generations so that they know that I am Hashem who sanctifies you.”
   • Punishment for desecration: One who desecrates the Shabbos is liable for death and is liable for Kareis., to be cut off from the nation.
   • In commemoration of creation: One is to work six days and on the seventh day it is to be a complete rest, as in six days the world was created and on the seventh day I rested.

📘 Rashi Q&A — Shemot 30:11–38

30:12 — The Census and Plague

Q1. What does “כִּי תִשָּׂא” mean according to Rashi?

A: To take/obtain a number; do not count heads directly, but count via half‑shekels.

Q2. Why must Israel not be counted directly?

A: Direct counting invites the evil eye and can cause a plague, as in David’s time.

30:13 — The Half‑Shekel

Q3. What does “זֶה יִתְּנוּ” teach?

A: God showed Moses a fiery half‑shekel coin and said, “This they must give.”

Q4. Why does the verse say “הָעֹבֵר עַל־הַפְּקֻדִים”?

A: Counting is done by people passing before the counter.

Q5. What is “שֶׁקֶל הַקֹּדֶשׁ”?

A: The sacred shekel weight used by the Torah.

Q6. How much is a shekel in gerah?

A: 20 gerah.

Q7. What is a “גֵּרָה”?

A: A ma’ah.

Q8. How is the sacred shekel valued?

A: Four zuz; originally five ma’ah per zuz, later increased to six.

30:14–15 — Who Gives and How Much

Q9. Who must give the half‑shekel?

A: Males 20 years old and over.

Q10. What does this teach about those under 20?

A: They are not counted and do not serve in the army.

Q11. Why must rich and poor give equally?

A: The atonement requires equality—no more, no less than a half‑shekel.

30:15 — Three Contributions

Q12. What does “לְכַפֵּר עַל נַפְשֹׁתֵיכֶם” mean (first explanation)?

A: To prevent a plague resulting from the census.

Q13. What are the three contributions alluded to?

A:

1. Silver bases (half‑shekel census after the Calf),
2. Communal offerings (annual half‑shekel),
3. Freewill Tabernacle donations.

Q14. Which contribution effects atonement through offerings?

A: The second (annual communal offerings).

30:16 — Two Censuses

Q15. What does the atonement money fund here?

A: The silver bases of the Tabernacle.

Q16. Why is this census not the one in Bamidbar?

A: The Tabernacle was erected earlier; the censuses occurred at different times.

Q17. How could both censuses total 603,550?

A: Ages are counted from Tishrei, years from Nisan; both censuses occurred within the same age‑year.

30:18–21 — The Laver

Q18. What is a “כִּיּוֹר”?

A: A large urn with spouts for water.

Q19. What is “וְכַנּוֹ”?

A: Its stand.

Q20. Where was the Laver placed?

A: Between the Tent and the Outer Altar, slightly south, not blocking.

Q21. How did priests wash hands and feet?

A: Simultaneously—right hand with right foot, left with left.

Q22. What is the penalty for serving without washing?

A: Death (implied by “they will not die”).

30:23–25 — Anointing Oil

Q23. What does “בְּשָׂמִים רֹאשׁ” mean?

A: Choice/valuable spices.

Q24. Why specify “fragrant cinnamon”?

A: To require high‑quality bark.

Q25. Why is cinnamon brought in two halves?

A: A decree to add small overweights at each weighing.

Q26. What is “קְנֵה־בֶּשֶׂם”?

A: Aromatic cane (specified to exclude non‑spice cane).

Q27. How much is a hin?

A: Twelve log.

Q28. How was the oil prepared (two opinions)?

A:

• R. Meir: Cook spices in oil.
• R. Yehudah: Soak spices in water first, then absorb scent into oil.

Q29. What does “רֹקַח מִרְקַחַת” mean?

A: A skillfully blended compound.

Q30. How were anointings performed?

A: In the shape of a Greek כ, except kings (crown‑like).

30:26–30 — What Is Anointed

Q31. What is sanctified by anointing?

A: The Tent, Ark, Table, Menorah, Incense Altar, Outer Altar, Laver, and priests.

Q32. What does “Anything that touches them will become sanctified” mean?

A: Items fit for service become holy and subject to sacrificial laws.

30:31–33 — Prohibitions

Q33. What does “לְדֹרֹתֵיכֶם” imply about the oil?

A: The oil will still exist in the future.

Q34. What is forbidden regarding the oil?

A: Personal use and replicating exact proportions.

Q35. Who is liable—smearer or blender?

A: The blender of the exact formula.

Q36. What does “זָר” mean here?

A: One unauthorized for priestly or royal anointing.

30:34–38 — The Incense

Q37. What is “נָטָף”?

A: Balsam sap (theriac/gum).

Q38. What is “שְׁחֵלֶת”?

A: Onycha (smooth like a fingernail).

Q39. Why include galbanum though it smells bad?

A: To teach including sinners in communal prayer.

Q40. How many incense spices are there?

A: Eleven.

Q41. What does “בַּד בְּבַד יִהְיֶה” mean?

A: The four named spices are equal in weight.

Q42. What does “מְמֻלָּח” mean?

A: Well‑blended.

Q43. What is forbidden regarding incense?

A: Making it for personal enjoyment (to smell).

📘 Rashi Q&A — Shemot 31:1–17

31:2–6 — Betzalel and the Artisans

Q44. What does “קָרָאתִי בְשֵׁם” mean?

A: God singled out Betzalel for His work.

Q45. What are חָכְמָה, תְּבוּנָה, דַּעַת?

A:

• Wisdom: learned from others,
• Understanding: deduced independently,
• Knowledge: Divine inspiration.

Q46. What does “לַחְשֹׁב מַחֲשָׁבוֹת” mean?

A: Performing woven designs.

Q47. How does Onkelos distinguish crafts?

A: Lapidary for gems; carpenter for wood.

Q48. What does “לְמַלֹּאת” mean in gem‑setting?

A: Filling the setting to fit the gem’s size and thickness.

31:7–11 — Items to Be Made

Q49. What does “אָרוֹן לָעֵדוּת” mean?

A: The Ark to house the Tablets.

Q50. Why is the Menorah called “pure”?

A: It is made of pure gold.

Q51. What are “בִּגְדֵי הַשְּׂרָד” (Rashi’s view)?

A: Packing cloths for transporting vessels, not priestly garments.

Q52. Why not priestly garments?

A: Linen isn’t mentioned; priestly garments always include linen.

31:12–17 — Shabbat

Q53. Why is Shabbat repeated after Tabernacle commands?

A: To teach Shabbat is not overridden by Tabernacle work.

Q54. What does “אַךְ” signify?

A: A limitation—exclude Shabbat from building days.

Q55. Why is Shabbat a “sign”?

A: It shows God sanctifies Israel.

Q56. What are the penalties for desecration?

A:

• Death with witnesses and warning,
• Karet without warning.

Q57. What does “שַׁבַּת שַׁבָּתוֹן” teach?

A: Complete rest, even food preparation (unlike festivals).

Q58. What does “וַיִּנָּפַשׁ” mean?

A: God rested—language adapted for human understanding.

Sheiyni

7. The Luchos:

• After Hashem finished speaking with Moshe on Har Sinai He handed him the two stone Luchos which were written by the finger of G-d.

8. The sin of the Eigel:
   • Moshe’s delayed return and the building of the golden calf: The nation saw that Moshe delayed descending from the mountain and they gathered around Aaron telling him that they need to make a new G-d as a leader, as Moshe’s whereabouts are unknown. Aaron told the nation to gather the gold jewelry worn on the ears of their wives and daughters and have it brought to him. The entire nation removed the golden jewelry that was on their ears and brought it to Aaron. Aaron took the gold from them and bound it in a scarf and made it into a molten calf.
   • The Eigel is worshipped: They saw the calf and proclaimed “Israel, these are your G-ds who took you out of Egypt. Aaron saw what was occurring and built an altar in front of the calf. Aaron then proclaimed that the next day would a be a festival for G-d. They arose early the next day and brought offerings on the altar. They sat to eat and drink and got up to sport.
   • Moshe is informed by Hashem of the sin: Hashem spoke to Moshe saying: Go descend from here as your nation who you took out of Egypt has sinned. They have quickly strayed from the path which I commanded them and have made a molten calf and prostrated themselves to it and sacrificed to it and said that it is the G-d who has taken them out of Egypt.
   • Moshe pleads to Hashem: Hashem then told Moshe that he has seen that the nation is a stubborn nation, and He desires to be left alone to destroy them, and then make a new nation from Moshe. Moshe pleaded to Hashem not to do such a thing and cause the world to say that He took the Jewish people out of Egypt to destroy them. “Please relent from your anger and reconsider doing evil to the nation. Remember the promises you made to the forefathers Avraham, Yitzchak and Yaakov.” As a result of Moshe’s pleas, Hashem retracted from the evil He said He would do to the nation.
   • Moshe descends with the Luchos: Moshe descended from the mountain with the two Luchos in his hand. The Luchos were inscribed from both sides, from one end to the other, a writing of G-d.
   • Moshe reaches the camp breaks the tablets and destroys the calf: Yehoshua heard shouting coming from the people and told Moshe that the sound of battle is in the camp. Moshe replied that it is the sound of blasphemy. When Moshe came close and saw the golden calf and the dancing around it he became inflamed with anger and threw the Luchos, causing them to break on the bottom of the mountain. Moshe took the calf that they made and burnt it in a fire, grinding it to dust and then scattering it on water. The Jewish people were given this water to drink.
   • Moshe confronts Aaron: Moshe asked Aaron what the nation did to him that brought him to cause such a grave sin. Aaron replied to Moshe that he should not get angry with him, and you know that the nation is in a bad state. They told me to make a G-d as they do not know the whereabouts of Moshe. I simply asked them for gold and they gave it to me and I threw it into the fire and this golden calf rose up. Moshe saw that the nation was exposed, as Aaron had caused them to be uncovered in disgrace.
   • Moshe has the idol worshipers killed: Moshe stood at the head of camp and declared “Whoever is for Hashem come to me.” All the Levites came to Moshe. Moshe instructed them, that Hashem commanded that each person should take a sword to his thigh and pass through the gates and kill all the perpetrators, whether it be a friend or relative. The Levites did as Moshe instructed and killed 3000 men. Moshe then blessed them for doing so.
   • Moshe returns to Heaven to achieve atonement: The next day, Moshe told the nation that they have sinned a great sin and that he will try to ascend back to heaven to achieve atonement. Moshe returned to Hashem and told Him that the nation has sinned a very grave sin and made a gold idol. Moshe then told Hashem “If you would only forgive their sin, but if not, erase me from your book that You have written.” Hashem replied that only the sinners will be erased from his book. Hashem instructed Moshe to go back and lead the people, and told him that an angel will go before them, and He will seek retribution for their sin at a future time of reckoning.
   • Hashem smote the people who made the calf that Aaron made.

9. Hashem informs Moshe that He will not escort the Jewish people any longer:

• Hashem told Moshe to go lead the nation to the promised land and that He will send His angel before them and drive out the Canaanite nations. I will not ascend with you, said Hashem, as you are a stubborn nation and I may annihilate you on the way.
  • The nation removes their crown: When the nation heard this bad news, they mourned and did not place their crowns on their heads. Hashem told Moshe to explain to the people that Him going with them can lead to their annihilation due to their stubbornness. Hashem instructed them to remove the crowns from their heads. The Jewish people thus lost the crowns they received on Mount Chorev.

10. Moshe distances his tent from the camp:
    • Moshe took his tent and pitched it outside of the camp and called it the Ohel Moed. Whoever seeks G-d would come to the Ohel Moed outside of the camp. The nation would stand upon Moshe leaving his tent and look at him until he returned. When Moshe would arrive a pillar of cloud would descend upon it and speak to Moshe. The nation would see the cloud by the entrance of the tent and they would bow down. Hashem spoke to Moshe face to face like a friend would speak to a friend and he would the return to the camp. Yehoshua Ben Nun would not leave the tent.

Q&A on Rashi

📘 Rashi Q&A — Shemot 31:18

31:18 — The Tablets

Q1. What does “וַיִּתֵּן אֶל־מֹשֶׁה” teach?

A: That the Torah does not follow strict chronological order, since the Golden Calf occurred before the command to build the Tabernacle.

Q2. What is learned from “כְּכַלֹּתוֹ” being written without a ו?

A: It may be read as כְּכַלָּתוֹ (“like His bride”), teaching that the Torah was given to Moses as a gift, like a bride to a groom.

Q3. What second lesson is derived from כְּכַלֹּתוֹ?

A: Just as a bride adorns herself with 24 ornaments, a Torah scholar must master the 24 books of Tanach.

Q4. What does “לְדַבֵּר אִתּוֹ” teach?

A: Moses first heard each law from God, and then they reviewed it together.

Q5. Why is לֻחֹת written without a ו?

A: To teach that both Tablets were identical in every respect.

📘 Rashi Q&A — Shemot 32:1–35 (The Golden Calf)

32:1 — The Delay

Q6. What does “בֹּשֵׁשׁ” mean?

A: Delay, as translated by Onkelos.

Q7. Why did the people miscalculate Moses’ return?

A: They counted the day of ascent as a full day, but Moses meant 40 complete days with nights.

Q8. What did Satan do on 16 Tammuz?

A: He created confusion and darkness, making it appear Moses had died.

Q9. What does “אֲשֶׁר יֵלְכוּ לְפָנֵינוּ” indicate?

A: A desire for many leaders, not one.

Q10. How did Satan deceive them about Moses?

A: He showed them an image of Moses’ bier ascending to heaven.

32:2–3 — Aaron’s Attempt to Delay

Q11. Why did Aaron ask for women’s jewelry?

A: He hoped the women would refuse, delaying the sin.

Q12. What does “פָּרְקוּ” mean?

A: Remove — a plural imperative.

Q13. What does “וַיִּתְפָּרְקוּ” mean?

A: They unloaded themselves of their jewelry.

32:4 — Making the Calf

Q14. What are the two explanations of “וַיָּצַר אֹתוֹ בַּחֶרֶט”?

A:

1. He tied the gold in a cloth.
2. He engraved/formed it with a craftsman’s tool.

Q15. Who caused the calf to emerge?

A:

• Magicians of the mixed multitude, or
• Micah, using the Divine Name.

Q16. Why is it called “עֵגֶל מַסֵּכָה”?

A: Related to metal, or because it contained 125 centenaria of gold.

Q17. What does “אֵלֶּה אֱלֹהֶיךָ” (plural) imply?

A: The mixed multitude initiated the sin.

32:5–6 — Aaron’s Altar

Q18. What did Aaron see in the calf?

A: It appeared alive, showing Satan had succeeded.

Q19. Why did Aaron declare a festival “tomorrow”?

A: To delay, hoping Moses would return.

Q20. What Midrashic reason explains Aaron’s actions?

A: He saw Chur murdered and chose to delay rather than resist violently.

Q21. What does “לְצַחֵק” mean?

A: Immorality and murder.

32:7–10 — God’s Anger

Q22. What does “לֶךְ־רֵד” mean?

A: Descend from your spiritual greatness, granted only for Israel’s sake.

Q23. Who are called “עַמְּךָ” (your people)?

A: The mixed multitude Moses accepted without consulting God.

Q24. What does “הַנִּיחָה לִּי” imply?

A: God gave Moses an opening to pray for Israel.

32:11–14 — Moses’ Prayer

Q25. Why does Moses say God should not be “jealous”?

A: One is jealous only of an equal.

Q26. What argument does Moses make regarding Egypt?

A: That Egypt would say God redeemed Israel to destroy them.

Q27. How does Moses invoke the Patriarchs?

A:

• Abraham: fire
• Isaac: sword
• Jacob: exile

Q28. What does “כִּסֵּא שֶׁל שָׁלֹשׁ רַגְלַיִם” teach?

A: If three Patriarchs cannot protect Israel, one (Moses) surely cannot.

32:15–16 — The Tablets

Q29. What miracle occurred with the writing?

A: The letters were readable from both sides.

Q30. What does “חָרוּת” imply?

A: Engraved, not written — complete Divine handiwork.

32:17–20 — Breaking the Tablets

Q31. What did Joshua think the noise was?

A: Battle.

Q32. How did Moses describe the sound?

A: Blasphemous cries that pain the soul.

Q33. Why did Moses break the Tablets?

A: If one mitzvah (Pesach) excludes apostates, how much more the whole Torah.

Q34. Why did Moses make them drink the water?

A: Like the Sotah test, revealing guilt.

Q35. What three punishments occurred?

A:

• Sword (with witnesses + warning)
• Plague (witnesses, no warning)
• Hidrokan disease (no witnesses)

32:21–24 — Aaron’s Defense

Q36. What does Aaron claim about the people?

A: They are inclined toward evil.

Q37. How does Aaron describe the calf’s emergence?

A: “I threw it into the fire — and it emerged.”

32:25–29 — The Levites

Q38. What does “פָּרוּעַ” mean?

A: Exposed to shame and disgrace.

Q39. What does “מִי לַה’ אֵלָי” mean?

A: Whoever is for God, come to me.

Q40. What does the Levites’ response show?

A: The entire tribe remained righteous.

Q41. Why were the Levites inaugurated here?

A: By killing idolaters, they earned Divine service.

32:30–35 — Aftermath

Q42. What does “אֲכַפְּרָה” mean?

A: To create a barrier between Israel and sin.

Q43. Why does Moses say “אֱלֹהֵי זָהָב”?

A: God’s abundance of gold enabled the sin.

Q44. What does “מִסִּפְרְךָ” mean?

A: From the entire Torah, not just a record.

Q45. What does “וּבְיוֹם פָּקְדִי” mean?

A: Every punishment includes some retribution for the Calf.

📘 Rashi Q&A — Shemot 33:1–11

33:1–3 — After the Calf

Q46. Why does God say “לֵךְ עֲלֵה”?

A: Appeasement, reversing “לֶךְ רֵד”.

Q47. Why are only six nations listed?

A: The Girgashites left voluntarily.

Q48. Why will God not go among them?

A: Their stubbornness could cause instant destruction.

33:4–6 — Mourning

Q49. What is the “jewelry” they removed?

A: Crowns received at Sinai for “נעשה ונשמע”.

33:7–11 — The Tent Outside the Camp

Q50. Why did Moses move his tent?

A: One excommunicated by God must be distanced.

Q51. How far was the tent placed?

A: 2000 cubits from the camp.

Q52. What does “כָּל מְבַקֵּשׁ ה’” teach?

A: Seeking a Torah sage is like seeking the Divine Presence.

Q53. Why did the people stand when Moses passed?

A: In awe and admiration.

Q54. What does “פָּנִים אֶל פָּנִים” mean?

A: God spoke clearly, not in riddles.

Q55. Why did Joshua not leave the tent?

A: He was being prepared for future leadership.

Shelishi

11. Moshe pleads to Hashem and Hashem concedes:

• Moshe pleads to Hashem to escort the people Himself: Moshe told Hashem that He had instructed him to lead the people but did not tell him who will escort them. “Now, You have said that I have found favor in your eyes. If this is true, then make Your ways known to me.”
• Hashem retracts from His decision and agrees to escort the Jewish people: Hashem replied that He will no longer send His angel but that He Himself will escort them. Moshe replied to Hashem that if He will not go with them then they should not go onward, as this is the only way that they will know that they have found favor in His eyes, by Hashem traveling with them and setting them apart from all the other nations of the world.

Q&A on Rashi

📘 Rashi Q&A — Shemot 33:12–16

33:12 — Moses’ Claim

Q1. What does “רְאֵה” mean in this verse according to Rashi?

A: “Set Your eyes and heart upon Your words,” i.e., pay careful attention.

Q2. What complaint does Moses raise before God?

A: God told him to take the people up, but did not tell him who would go with him.

Q3. Why is God’s statement about sending an angel insufficient for Moses?

A: Moses does not desire leadership by an angel.

Q4. What does “יְדַעְתִּיךָ בְשֵׁם” mean?

A: “I distinguished you by name,” i.e., God gave Moses a mark of distinction.

Q5. Where did God previously promise this distinction?

A: When He said: “I will come to you in the thickness of the cloud…and they will believe also in you forever.”

33:13 — Request to Know God’s Ways

Q6. What does Moses ask in “הוֹדִעֵנִי נָא אֶת־דְּרָכֶךָ”?

A: To know what reward God gives to those who find favor before Him.

Q7. What does “וְאֵדָעֲךָ” mean in Rashi’s explanation?

A: To understand the measure of God’s recompense.

Q8. How does this explain “לְמַעַן אֶמְצָא־חֵן בְּעֵינֶיךָ”?

A: Moses seeks to learn how great the reward of finding favor is.

Q9. Why does Moses add, “Consider that this nation is Your people”?

A: So God not abandon Israel and make Moses into a new nation instead.

Q10. Why would abandoning Israel endanger Moses’ descendants?

A: If God could reject His ancient people, Moses could not trust the future of his own descendants.

33:14 — God’s Response

Q11. What does “פָּנַי יֵלֵכוּ” mean according to Rashi?

A: God’s Presence (Shechinah) will go with them.

Q12. How does Onkelos translate this phrase?

A: “My Presence will go.”

Q13. What change does this signify?

A: God will no longer send an angel, but will go Himself.

33:15 — Moses’ Condition

Q14. What does Moses say if God’s Presence does not go with them?

A: “Do not take us up from here.”

Q15. What does this reveal about Moses’ desire?

A: He wants direct Divine guidance, not leadership by an angel.

33:16 — Proof of Divine Favor

Q16. How can Moses and Israel be known as favored by God?

A: Only if God Himself goes with them.

Q17. What additional request does Moses make in this verse?

A: That God not manifest His Presence among other nations.

Q18. What does “וְנִפְלִינוּ אֲנִי וְעַמֶּךָ” mean?

A: Moses and Israel will be set apart and distinguished from all other nations.

Q19. How is “וְנִפְלִינוּ” used elsewhere with the same meaning?

A: As in “God will differentiate (וְהִפְלָה) between the livestock of Israel.”

Revi’i

12. Hashem shows Moshe His glory:

• Hashem responded to Moshe that he will acquiesce likewise to the second request [of distinguishing the Jewish people from amongst the gentiles], as you have found favor in My eyes. Moshe then asked Hashem to be shown His glory. Hashem replied that He will pass all His good before Him although he cannot see His face, as no man can see G-d’s face and live. Hashem told Moshe that he will stand by a cleft within a rock and He will place His hand over him, so he is not injured while His glory passes over. When I remove My hand, you will see My back but not My face.

Q&A on Rashi

📘 Rashi Q&A — Shemot 33:17–23

33:17 — Acceptance of Moshe’ Request

Q1. What does “גַּם אֶת־הַדָּבָר הַזֶּה” refer to?

A: G-d agrees also to Moshe’ request that His Presence not rest among the nations of the world.

Q2. How did non‑Jewish prophets receive prophecy according to Rashi?

A: Not through the Divine Presence resting upon them, but indirectly, through intermediaries.

Q3. How does Rashi explain Balaam’s prophecy in this context?

A: Balaam’s prophecy came as “lying down with open eyes,” i.e., without the Shechinah.

33:18 — Moshe’ New Request

Q4. Why does Moshe ask, “Show me Your glory”?

A: He saw that it was an auspicious moment when his requests were being accepted.

33:19 — G-d’s Response: The Attributes of Mercy

Q5. What does “אֲנִי אַעֲבִיר כָּל־טוּבִי” mean according to Rashi?

A: G-d will allow Moshe to perceive His glory to the extent He permits.

Q6. What lesson was G-d teaching Moshe by this revelation?

A: The set order of prayer using the Thirteen Attributes of Mercy.

Q7. Why was this necessary according to Rashi?

A: Moshe thought that once the merit of the Patriarchs was exhausted, Israel would have no hope.

Q8. What does “וְקָרָאתִי בְשֵׁם ה’ לְפָנֶיךָ” mean?

A: G-d would proclaim the Divine Name, teaching Moshe how to invoke mercy.

Q9. How does Rashi describe G-d during this teaching?

A: G-d appeared wrapped in a prayer shawl (talit), proclaiming the attributes.

Q10. What assurance does G-d give about these attributes?

A: Divine mercy is never exhausted, and invoking the attributes will bring a response.

Q11. How does Rashi explain “וְחַנֹּתִי… וְרִחַמְתִּי”?

A: At this stage, G-d says He will sometimes show favor and sometimes not.

Q12. What later promise did G-d make regarding these attributes?

A: G-d later made a covenant that their invocation would never go unanswered.

33:20 — Limits of Human Perception

Q13. What does “לֹא תוּכַל לִרְאוֹת אֶת־פָּנָי” mean?

A: Even during this revelation, Moshe could not see G-d’s “face.”

Q14. Why can no human see G-d’s face?

A: Because no person can see G-d and remain alive.

33:21 — “A Place With Me”

Q15. What is the straightforward meaning of “הִנֵּה מָקוֹם אִתִּי”?

A: G-d prepared a specific place on the mountain to protect Moshe.

Q16. What is the Midrashic explanation of this phrase?

A: G-d is the place of the universe, but the universe is not His place.

33:22 — Protection in the Rock

Q17. What does “בְּנִקְרַת הַצּוּר” mean?

A: A crevice dug out of the rock.

Q18. What does “וְשַׂכֹּתִי כַפִּי” mean according to Rashi?

A: G-d would protect Moshe, as destructive forces were permitted at that time.

Q19. How does Onkelos translate this phrase?

A: “I will protect you with My word,” a respectful euphemism.

33:23 — Seeing G-d’s “Back”

Q20. What does “וַהֲסִרֹתִי אֶת־כַּפִּי” mean in Onkelos’ translation?

A: G-d would move the course of His glory past Moshe.

Q21. What does “וְרָאִיתָ אֶת־אֲחֹרָי” mean?

A: G-d showed Moshe the knot of His head‑tefillin, a manifestation of His glory.

Q22. What does “וּפָנַי לֹא יֵרָאוּ” emphasize?

A: G-d’s essence remains concealed, even from Moshe.

Chamishi

13. Moshe ascends with the second Luchos:

• Hashem instructed Moshe to carve for himself two tablets, similar to the first ones, and Hashem will write on it the words that were on the original Luchos that were broken. Hashem told Moshe to be ready in the morning and ascend Mount Sinai without any other person and wait for Him there. No man or animal shall be in the area.
• Moshe did as he was instructed and carved two tablets, rose in the morning and ascended the mountain with the two tablets. Hashem descended in a cloud and stood with Moshe who called His name.
• The thirteen attributes of mercy: Hashem then replied with saying the thirteen attributes of mercy, “Hashem, Hashem, Keil Rachum Vechanun Erech Apayim Verav Chesed Viemes, Notzer Chesed La’alafim, Nosei Avon Vapesha Vechatah Venakei” This means: Hashem is a merciful G-d, slow to anger, and abundant in kindness. He preserves kindness for 200 years. Forgiver of sin, One who absolves but does not absolve completely. He remembers the sin of a father upon the children and grandchildren, up until the 4^th
• Moshe hurried to bow to the ground and prostrated himself, asking Hashem that if he finds favor in His eyes, let Him go with them and forgive their sin.

Q&A on Rashi

📘 Rashi Q&A — Shemot 34:1–9

34:1 — The Second Tablets

Q1. What does “פְּסָל־לְךָ” mean according to Rashi?

A: “Hew for yourself” — G-d showed Moshe a sapphire quarry in his tent, and the leftover sapphire would belong to Moshe.

Q2. What resulted from the sapphire leftovers?

A: Moshe became extremely wealthy.

Q3. Why does G-d say “Hew for yourself” specifically?

A: Because Moshe broke the first tablets, he must prepare the second ones himself.

Q4. What parable does Rashi give to explain this?

A: A king, his wife, and her maidservants: Moshe tore up the first “marriage contract,” so he must provide the material for the second.

Q5. Who do the figures in the parable represent?

A:

• The king: G-d
• The wife: Israel
• The maidservants: the mixed multitude
• The friend: Moshe

34:2 — Preparation to Ascend

Q6. What does “נָכוֹן” mean?

A: Prepared.

Q7. When was Moshe to ascend Mount Sinai?

A: In the morning, for the third time.

34:3 — Solitary Ascent

Q8. Why was no one else allowed on the mountain?

A: The first tablets, given publicly, were harmed by the evil eye.

Q9. What quality does this teach is superior?

A: Modesty — “there is no better trait than modesty.”

34:4 — Moshe Ascends

Q10. What did Moshe take with him?

A: The two stone tablets he had hewn.

34:5 — G-d’s Descent

Q11. How does Onkelos translate “וַיִּקְרָא בְשֵׁם ה’”?

A: “He called out the Name of G-d.”

34:6 — The Thirteen Attributes (Beginning)

Q12. What does “ה’ ה’” signify?

A: G-d’s attribute of mercy — one before a person sins and one after he sins and repents.

Q13. Why does “אֵל” also signify mercy?

A: Because it would be inappropriate to cry “Why have You forsaken me?” to the attribute of strict justice.

Q14. What does “אֶרֶךְ אַפַּיִם” mean?

A: Slow to anger — G-d delays punishment in case the sinner repents.

Q15. What does “וְרַב־חֶסֶד” mean?

A: Abundant kindness toward those with few merits.

Q16. What does “וֶאֱמֶת” mean?

A: G-d faithfully rewards those who fulfill His will.

34:7 — The Thirteen Attributes (Continuation)

Q17. What does “נֹצֵר חֶסֶד לָאֲלָפִים” mean?

A: G-d preserves acts of kindness for 2000 generations.

Q18. What are “עָוֹן” and “פֶּשַׁע”?

A:

• עָוֹן: intentional sins
• פֶּשַׁע: rebellious sins done to provoke G-d

Q19. What does “וְנַקֵּה לֹא יְנַקֶּה” mean according to the plain meaning?

A: G-d does not forgo sin entirely, but exacts punishment gradually.

Q20. How do the Sages interpret “וְנַקֵּה לֹא יְנַקֶּה”?

A: G-d acquits those who repent, but does not acquit those who do not.

Q21. When does G-d punish children for the sins of their fathers?

A: Only when they continue in their fathers’ evil ways.

Q22. What does “עַל רִבֵּעִים” mean?

A: Up to the fourth generation.

Q23. What comparison does Rashi make between mercy and punishment?

A: G-d’s measure of kindness is 500 times greater than His measure of punishment.

34:8 — Moshe’ Immediate Response

Q24. Why did Moshe hasten to bow?

A: When he sensed the Divine Presence passing and heard G-d proclaim His attributes.

34:9 — Moshe’ Prayer

Q25. What does “יֵלֶךְ־נָא אֲדֹנָי בְּקִרְבֵּנוּ” mean?

A: Moshe asks that G-d Himself go in Israel’s midst.

Q26. Why does Moshe mention Israel’s stubbornness here?

A: Even if they are stiff‑necked, G-d now forgives sin, so this is no longer a reason to withdraw.

Q27. How is כִּי sometimes used in this verse?

A: In the sense of “if.”

Q28. What does “וּנְחַלְתָּנוּ” mean?

A: Make us Your unique possession.

Q29. How does this request parallel an earlier one by Moshe?

A: It matches: “Let Your people and me be distinct” — that G-d not rest His Presence among other nations.