Torah Moshe 2:

Shemot /  שׁמות

Exodus Chapter 19 - 19a

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The Giving of the Torah Chapter

19, 20, 21, 22, 23 , 24

Miscellaneous Laws

Preparation for Revelation

19:1(iv) In the third month (Sivan, ziv), when the Benai Yisrael were gone forth out of the eretz of Mitzrayim, the same day came they [into] the midbar Sinai.

19:2 For they were departed from Rephidim, and were come [to] the desert of Sinai, and had pitched in the midbar; and there Yisrael camped before the mount.

19:3 UMoshe alah El-ha Elohim vayikra elav ADONAI min-ha har lemor:

"ko tomar le veit Ya'akov ve tageid livnei Yisra'el:"

And Moshe went up to Elohim, and ADONAI (יהוה) called to him out of the mountain, saying:

" Thus shall you speak gently to the Beit Ya'akov, and tell the Benai Yisrael;"

19:4 You have seen what I did to the Mitzrites, and [how] I bare you on eagles' wings, and brought you to myself.

19:5 Now therefore, if you will obey MY Kol indeed, and keep MY Brit, then you shall be a peculiar treasure to Me above all people: for all the earth [is] Mine:

19:6 And you shall be to Me a Mamlakah Kohenim, and an Kadosh nation. These [are] the Devarim which you shall speak to the Benai Yisrael.

19:7(v) And Moshe came and called for the Ziknei haAm, and laid before their faces all these Devarim which ADONAI (יהוה) commanded him.

19:8 And all the people answered together, and said,

All that ADONAI (יהוה) has spoken we will do.

And Moshe returned the Devarim of the people to ADONAI (יהוה).

Preparation for Marriage

19:9 And ADONAI  (יהוה) said to Moshe:

"Hinnei, I come to you in a thick cloud, that the people may hear when I speak with you, and believe you for ever. And Moshe told the Devrei of the people to ADONAI (יהוה)."

19:10 And ADONAI (יהוה) said to Moshe:

Go to the people, and sanctify them to day and to next day, and let them wash their clothes,

[6th sivan?]

19:11 And be ready against the third day: for the third day ADONAI (יהוה) will come down in the sight of all the people upon mount Sinai.

19:12 And you shall set bounds to the people round about, saying, Take heed to yourselves, [that ye] go [not] up into the mount, or touch the border of it: whosoever touches the mount shall be surely put to death:

19:13 There shall not an hand touch it, but he shall surely be stoned, or shot through; whether [it be] beast or man, it shall not live: when the shofar sounded long, they shall come up to the mount.

19:14 (S:vi) And Moshe went down from the mount to the people, and sanctified the people; and they washed their clothes.

19:15 And he said to the people, Be ready against the third day: come not at [your] wives.

Wedding Day

19:16 וַיְהִי בַיּוֹם הַשְּלִישִי בִּהְיֹת הַבֹּקֶר וַיְהִי קֹלֹת וּבְרָקִים וְעָנָן כָּבֵדעַל-הָהָר וְקֹל שֹפָר חָזָק מְאֹד וַיֶּחֱרַד כׇּל-הָעָם אֲשֶר בַּמַּחֲנֶה׃

Vayhi vayom hashelishi bihyot haboker vayhi kolot uverakim ve'anan kaved al-hahar vekol shofar chazak me'od vayecherad khol-ha'am asher bamachaneh.

And it came to pass on the third day in the morning , there were voices and lightings and a thick darkness upon the mount, and the voice of the shofar  exceeding loud; so that all the people  in the camp trembled.

19:17 And Moshe brought forth the people out of the camp to meet with Elohim; and they stood at the takhti (foot, base) of the mount.

19:18 And mount Sinai was altogether on a smoke, because ADONAI (יהוה) descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.

19:19 And when the Kol of the shofar sounded long, and waxed louder and louder, Moshe spoke, and Elohim answered him by a Kol.

19:20 (A:vi, S:vii)

And ADONAI (יהוה) came down upon mount Sinai, on the top of the mount: and ADONAI (יהוה) called Moshe [up] to the top of the mount; and Moshe went up.

19:21 And ADONAI  (יהוה) said to Moshe:

Go down, charge the people, lest they break through to ADONAI (יהוה) to gaze, and many of them perish.

19:22 And let the Kohenim also, which come near to ADONAI (יהוה), sanctify themselves, lest ADONAI (יהוה) break forth upon them.

19:23 And Moshe said to ADONAI (יהוה):

"The people cannot come up to mount Sinai: for you chargedst us, saying, Set bounds about the mount, and sanctify it.

19:24 And ADONAI (יהוה) said to him:

Away, get you down, and you shall come up, you, and Aharon with thee: but let not the Kohenim and the people break through to come up to ADONAI (יהוה), lest he break forth upon them.  

19:25 So Moshe went down to the people, and spoke to them.


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Go to chapter 20 Ten utterances

קֹלֹת KOLOT : Rabbi Abba said that "kolot" is feminine form spelled without VAV, THE PLURAL FORM, signifying that there were two thunders (lit. 'voices') ie two Faces (Patzufim) that became one again, one emanating from the other - Ruach (wind) from  Mayim (water, Judaism concept of Mashiach) and water from wind, two that are one, and one that is two. THEREFORE THE WORD "KOLOT" IS WRITTEN WITHOUT VAV. While Rabbi Yehudah explains that "The "Voice unites Air, Fire  and Water and one voice make another , thus the plural "Voices" Kolot and lightnings. (Zohar 81a parashat YITRO)

The Rule of Hebrew grammar has masculine and feminine form, For the Masculine add a yud, while the feminine form add a vav

 

The Targum of Onkelos of Shemot 19:16

וַיְהִי בַיּוֹם הַשְּלִישִי בִּהְיֹת הַבֹּקֶר וַיְהִי קֹלֹת וּבְרָקִים וְעָנָן כָּבֵדעַל-הָהָר וְקֹל שֹפָר חָזָק מְאֹד וַיֶּחֱרַד כׇּל-הָעָם אֲשֶר בַּמַּחֲנֶה׃

Vahavah beyoma telita'ah bemihvei tzafra, vahavo kalin uvarkin va'anana takkif al tura, vekal shofara, takkif lachda; veza kol amma, divmashrita. 

Shemot [Exodus] 19:4

4 ‘You have seen what I did to the Egyptians, and how I bore you on wings of eagles, and brought you to Myself.’” 

This phrase, I bore you on wings of eagles, is very descriptive of ADONAI’s love and care, and especially of His training of His children.

When the young eaglets are at the stage in their lives that they are ready to learn how to fly, the adult eagle will allow one of the young eagles to climb up on its back.  Then the adult will take off, mounting higher and higher into the air.  At one point, the adult will flip upside down and dump the young off.  As the young eagle tumbles toward the earth trying to find its wings, the adult eagle follows it down.  At some point, if the young bird has not found its wings, the adult eagle swoops under the young eaglet, catching it, only to mount into the air again to repeat the process. This is a very apt picture of our Heavenly Father’s love and training of His children.  He will not allow us to crash to the earth, but there are times in which He dumps us off His back so that we can find our own wings and learn to fly.

 Zerubbabel ben Emunah  

ketubah.jpg 

Chuppah.jpg

Mount Sinai is like to the chuppah תּחתּיtakhti  lower, lowest: - beneath (3), depths (3), foot (1), lower (4), lower parts (3), lowest (2), lowest part (1), lowest parts (1), nether (1).

THE LEFT HORN OF Avraham'S RAM WAS BLOWN AT MOUNT SINAI

Why was the Torah given in the desert?

The desert by nature is vast, empty dried land with no trees, no shade, no buildings to dwell. In such circumstance a person has to be total depend on Hashem. He has totally submit to the Almighty he cannot merit the words of Torah. And to teach us that just as the desert is endless, so is the Torah without end.

the name "Sinai" is derived from the name of the Babylonian moon-god Sin. It is often referred to as "the mountain" (that is, the mountain par excellence), "the mountain of Elohim" (Hebr.), and "the mountain of ADONAI" , and in many other passages it is called "Horeb" The Talmud (Tractate Shabbos 69) cites the source of anti-Semitism using a play on words: The Torah – the source of the Jewish system of laws, values and moral standards – was received at Mount Sinai. The Hebrew pronunciation of "Sinai" is almost identical to the Hebrew word for "hatred" – sinah. "Why was the Torah given on a mountain called Sinai?" asks the Talmud. "Because the great sinah – the tremendous hatred aimed at the Jew – emanates from Sinai." At Sinai Jews were told that there is one God, Who makes moral demands on all of humanity. Consequently, at Sinai the Jewish nation became the target for the hatred of those whose strongest drive is to liberate mankind from the shackles of conscience and morality. At Sinai the Jewish nation was appointed to be "a light to the nations." There are those who embrace Jews and the Jewish faith because of that light; but there are also those who want the world to be a place of spiritual darkness. They object to morality. Those would-be harbingers of darkness attack the Jews as the lightning rod for their hatred. This "call to Sinai" – the message entrusted to and borne by the Jews – ultimately transforms the world. Yet, it is this very message that draws forth the wrath of those who would give their last ounce of strength to resist it.