BibleStudy

8 He made the breastpiece, in skilled work, in the style of the ephod, of gold, blue and purple and scarlet yarns, and fine twined linen.

Stand therefore, having fastened on the belt of truth, and having put on the breastplate of righteousness, EPH 6:14

John Gill

Stand therefore—Keep your ground, do not desert the army, the church of Christ, nor his cause; continue in the station in which you are placed, keep your post, be upon your watch, stand upon your guard.

Having fastened on the belt of truth—By which is meant the gospel, and the several doctrines of it; see (Eph 1:13; 4:15); and to have the loins girt with it, shows, that it should be near and close to the saints, and never departed from; and that it is a means of keeping them close to God and Christ, and of strengthening them against the assaults and attacks of Satan; and is of great use in the Christians’ spiritual conflict with their enemies; the girdle is a part of armour, and so considerable as sometimes to be put for the whole (Isa 5:27); and here it is mentioned in the first place.

And having put on the breastplate of righteousness—In allusion to (Isa 59:17), meaning not works of righteousness done by men, though these are a fence when rightly used against the reproaches and charges of the enemy, as they were by Samuel (1Sa 12:3), but rather the graces of faith and love (1Th 5:8), though faith has another place in the Christian armour, afterwards mentioned; wherefore it seems best to understand this of the righteousness of Christ, which being imputed by God, and received by faith, is a guard against, and repels the accusations and charges of Satan, and is a security from all wrath and condemnation.

10 And they set in it four rows of stones. A row of sardius, topaz, and carbuncle was the first row;

19 The foundations of the wall of the city were adorned with every kind of jewel. The first was jasper, the second sapphire, the third agate, the fourth emerald,

John Gill

The foundations of the wall of the city—Which were twelve; see (Rev 21:14) were garnished with all manner of precious stones: see (Isa 54:11-12) not that there were all manner of precious stones in every foundation, but in them all there were, and each foundation had its stone peculiar to it, as follows; and which are not applicable to the persons of the apostles, who were not the foundations, but on them their names only were written: and besides, the order of them, as given in the Evangelists and Acts of the Apostles, is not certain, and always the same, to which these several stories may be adjusted; though they are doubtless comparable to them for their preciousness in the sight of God, and Christ, and all the saints; and for the brightness and purity of their doctrine and lives; and for their zeal in the cause of Christ; and for their solidity, and invincible courage and constancy: much less are these precious stones applicable to a set of ministers in the latter day, who are to be useful in the conversion of the Jews in the several parts of the world, where these stones are found, as Brightman thinks, but to Jesus Christ, the one and only foundation: and without entering into the particular virtues and excellencies of these stones, in general, they set forth the worth and preciousness of Christ, who is the pearl of great price; the pleasure and delight had in viewing his excellencies and perfections; his brightness, purity, and glory, and his firmness and durableness, as a foundation. There may be some allusion to the twelve stones in the breastplate of the high priest, on which the names of the tribes of Israel were written.

The first was jasper—It was laid with a jasper stone, of which see (Rev 4:3). On this stone, in the breastplate, Benjamin’s name was written.

The second sapphire—Its colour is azure, or sky blue; it is transparent, and exceeding hard. Schroder says there are very good ones found in the borders of Bohemia and Silesia; but those which are brought from Pegu are most valuable: on this stone Issachar’s name was engraven.

The third chalcedony—It is of a misty grey colour, clouded with blue, yellow, or purple; the best is that which has a pale cast of blue; it is very much like the common agate; and the Hebrew word “cadcod,” is rendered agate in (Isa 54:12) though it is thought to answer to the carbuncle in the breastplate, on which was written the name of Levi. And Pliny speaks of carbuncles, called “charcedonies,” which R. Leo Mutinensis says had their name in memory of the city of Carthagena. There is a precious stone mentioned in the Targum of Jonathan, called “cadcodin,” which answers to the diamond in the breastplate, on which Zebulun’s name was written; and in the Jerusalem Targum it is called “cadcedana,” and answers to the emerald, which had Judah’s name on it, and seems to be put for “chalcodin” and “chalcedana,” which agrees with the name of this stone.

The fourth emerald—Of which see (Rev 4:3). The best of this sort are the eastern ones. Schroder says they are found in Cyprus, Britain, and other places, but not so good as the rest. On this stone Judah’s name was written.

20 the fifth onyx, the sixth carnelian, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh jacinth, the twelfth amethyst.

John Gill

The fifth onyx—Which is partly of the sardian, and partly of the onyx stone, which resembles a man’s nail, from whence it has its name; it is reddish, bordering on white; it may be thought to answer to the onyx in the breastplate, on which was written the name of Joseph.

The sixth sardius—The same with the sardine stone (Rev 4:3), of a blood colour, and what is commonly called a carnelian: it is found in Sardinia, from whence it has its name, and in Bohemia and Silesia, though those of Babylon are the best. This was Reuben’s stone.

The seventh chrysolite—A stone of a dusky green colour, with a cast of yellow; by its name it should have the colour of gold. Schroder says it is found in Bohemia, and that it is the same the moderns call the topaz. Some think it answers to “tarshish” in the breastplate, rendered “beryl,” on which was the name of Asher.

The eighth beryl—A stone of a pale green colour, thought to be the diamond of the ancients: it may answer to the “ligure” in the breastplate, which the Targum on (Son 5:14) calls “birla,” and had the name of Dan on it.

The ninth topaz—A stone very hard and transparent, of a beautiful yellow, or gold colour: the topaz of Ethiopia was counted the best (Job 28:19). Some say it is so called from the island “Topazus”; on this stone Simeon’s name was engraven.

The tenth chrysoprase—A stone of a green colour, inclining to that of gold, from whence it has its name; for this is the agate in the breastplate, which was Naphtali’s stone.

The eleventh jacinth—Or “hyacinth”: a stone of a purple, or violet colour, from whence it has its name; though what the moderns so call is of a deep reddish yellow, pretty near a flame colour. Zebulun’s stone was the diamond.

The twelfth amethyst—A stone of a violet colour, bordering on purple: it has been thought a preservative from drunkenness, from whence it seems to have its name. On this stone was written the name of Gad. Agreeably to this account of John’s, the Jews speak of the tabernacle above being built on twelve precious stones; and sometimes they say, that the holy blessed God will found Jerusalem with ten kind of precious stones, and which they mention, and several of which are the same with these.

21 And the twelve gates were twelve pearls, each of the gates made of a single pearl, and the street of the city was pure gold, like transparent glass. REV 21:19-21

John Gill

And the twelve gates were twelve pearls—Denoting the purity and preciousness of Christ, by whom the saints enter, and of the saints who enter in thereat, as well as of the place into which they enter.

Each of the gates made of a single pearl—The pearl of great price, the Lord Jesus Christ, who is the only gate, door, and way into this happy state: this shows that this account cannot be taken literally, but mystically, for no such pearl was ever known, large enough to make a gate of.

“A pearl is a hard, white, shining body, usually roundish, found in a shell fish resembling an oyster, but is three or four times the size of the common oyster; and which ordinarily yields ten or twelve pearls, and sometimes more. Those of the largest size that have been known are that of Cleopatra, valued by Pliny at centies H S, or at 80,000 pound sterling; and that brought in 1574 to Philip the Second, of the size of a pigeon’s egg, worth 14,400 ducats; and that of the Emperor Rudolph, mentioned by Boetius, called “la peregrina,” or the incomparable, of the size of a muscade pear, and weighing 30 carats; and that mentioned by Tavernier, in the hands of the emperor of Persia in 1633, bought of an Arab for 32,000 tomans, which, at three pounds nine shillings the toman, amounts to 110,400 pounds sterling.”

But what is one of these pearls to make a gate of, for a wall which was an hundred and forty four cubits high? (Rev 21:17). The Jews say, that the holy blessed God will bring precious stones and “pearls” of thirty cubits by thirty and place them “in the gates of Jerusalem,” as it is said (Isa 54:12) which must be understood also not in a literal but mystical sense: and L’Empereur makes mention of an ancient commentary on (Psa 87:1) which says, that the holy blessed God will make a gate at the east (of the temple), and in it two doors, each of one pearl. So R. Joshua ben Levi says, that there are in paradise two gates of agates or diamonds; some render the word rubies.

And the street of the city was pure gold, like transparent glass—Denoting the preciousness and delightfulness of the saints’ conversation one with another; and the purity and cleanness of it, there being no mire and filth of sin in these streets; and the sincerity and openness of it, each one walking in his uprightness; which will be seen and known of all, as clearly as anything can be beheld in a transparent glass. So the Jews say of paradise, that the ground is paved with precious stones, the lustre of which may be compared to the light of burning torches.

15 And they made on the breastpiece twisted chains like cords, of pure gold.

I give them eternal life, and they will never perish, and no one will snatch them out of my hand. JOH 10:28

While I was with them, I kept them in your name, which you have given me. I have guarded them, and not one of them has been lost except the son of destruction, that the Scripture might be fulfilled. JOH 17:12

who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time. 1PE 1:5

Jude, a servant of Jesus Christ and brother of James,

To those who are called, beloved in God the Father and kept for Jesus Christ: JUD 1:1

21 And they bound the breastpiece by its rings to the rings of the ephod with a lace of blue, so that it should lie on the skillfully woven band of the ephod, and that the breastpiece should not come loose from the ephod, as the Lord had commanded Moses.

Then Jesus told his disciples, “If anyone would come after me, let him deny himself and take up his cross and follow me.” MAT 16:24

25 For the foolishness of God is wiser than men, and the weakness of God is stronger than men.

27 But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; 1CO 1:25, 27

EXO 38

28 And of the 1,775 shekels he made hooks for the pillars and overlaid their capitals and made fillets for them.

Rashi

And overlaid their capitals—The tops of the pillars with them (the 1775 shekels of silver), for it is said with regard of all of them (v. 19) “And overlaid their capitals, and their fillets of silver.”

Bekhorot 5a:15

If we say that it is derived from the verse itself that Kontrokos mentioned (Exo 38:27), then the derivation would be as follows: In addition to the one hundred talents, additional silver coins are mentioned here that equal seventy-one maneh, as it is stated: “And of the 1,775 shekels he made hooks for the pillars” (Exo 38:28), which is equal to one talent, or sixty maneh, plus an additional eleven maneh, and the verse counted them only using the value of small coins, i.e., shekels, and not in talents. And if it is so that a maneh of the sanctuary was of equal value to a common maneh, then the verse should have expressed this value using larger coins, writing: 101 talents and eleven maneh.

29 The bronze that was offered was seventy talents and 2,400 shekels;

Bekhorot 5a:18

Rather, the principle that a maneh of the sanctuary is double the value of a common maneh is derived from here: “The bronze that was offered was seventy talents and 2,400 shekels” (Exo 38:29). The Gemara explains: Aside from the seventy talents mentioned, there are an additional ninety-six maneh here, which is equivalent to one talent and an additional thirty-six maneh, and the verse counts them only using the value of small coins. Learn from it that a maneh of the sanctuary was double the amount of a standard maneh, and that is why the number of shekels mentioned did not equal a full talent.

EXO 39

Making the Priestly Garments

1 From the blue and purple and scarlet yarns they made finely woven garments, for ministering in the Holy Place. They made the holy garments for Aaron, as the Lord had commanded Moses.

Rashi

From the blue and purple . . .—But there is no mention of linen here. From this fact I derive that these were not identical with the garments of the priests, for there was linen in the garments of the priests. But these were the cloths with which they covered up the holy vessels at the time of removing and packing up the articles in the tabernacle when they set out on their journeyings which indeed had no linen in them.

12 he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption.

John Gill

He entered once for all into the holy places, . . . but by means of his own blood—Which shows the truth of his human nature, and the virtue of its blood, as in union with his divine person; by which he opened the way into the holiest of all, as the surety of his people, and gives them boldness and liberty to follow him there; he carried his blood not in a basin, as the high priest carried the blood of goats and calves, but in his veins; and by it, having been shed by him, he entered not into the Holy Place made with hands, but into heaven itself; and that not every year, as the high priest, but “once” for all, having done his work.

Not by means of the blood of goats and calves—With which the high priest entered into the Holy Place, within the vail, on the Day of Atonement, (Lev 16:14-15) for Christ was not an high priest of the order of Aaron, nor could the blood of these creatures take away sin, nor would God accept of such sacrifices any longer.

Thus securing an eternal redemption—For us, from sin, Satan, the law, and death, to which his people were in bondage, and which he obtained by paying a ransom price for them; which was not corruptible things, as silver and gold but his precious, blood: in the original text it is, “having found eternal redemption”; there seems to be an allusion to (Job 33:24). This was what was sought for long ago by the, Old Testament saints, who were wishing, waiting, and longing for this salvation; it is a thing very precious and difficult to find; it is to be had nowhere but in Christ, and when found in him, is matter of great joy to sensible sinners; God found it in him, and found him to be a proper person to effect it; and Christ has found it by being the author of it: this is called an eternal redemption, because it extends to the saints in all ages; backwards and forwards; it includes eternal life and happiness; and such as are sharers in it shall never perish, but shall be saved with an everlasting salvation; it is so called in opposition to the carnal expiations of the high priests, and in distinction from temporal redemptions, deliverances, and salvations. Remarkable is the paraphrase of Jonathan ben Uzziel on (Gen 49:18).

“Jacob said, when he saw Gideon the son of Joash, and Samson the son of Manoah, who should be redeemers; not for the redemption of Gideon am I waiting, nor for the redemption of Samson am I looking, for their redemption is a temporal redemption; but for your redemption am I waiting and looking, O Lord, because your redemption is ‘an everlasting redemption’:”

another copy reads, for the redemption of Messiah the son of David; and to the same purpose is the Jerusalem paraphrase on the place.

25 Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, HEB 9:12, 25

John Gill

Nor was it to offer himself repeatedly—Or at all again; which shows the perfection of his sacrifice, for justice was satisfied, the law fulfilled, sin done away, and complete salvation obtained at once; which lies against the errors of the Socinians, who say he offers himself now in heaven; and of the Papists, who pretend to offer the body of Christ daily in their mass.

As the high priest enters the holy places every year with blood not his own—Not his own, nor other men’s, but the blood of goats and calves; but Christ entered into heaven with his own blood, he having been altar, priest, and sacrifice: the high priest went into the most holy places every year, but Christ has entered into heaven once for all, where he sits down and continues, having done his work effectually.

3 And they hammered out gold leaf, and he cut it into threads to work into the blue and purple and the scarlet yarns, and into the fine twined linen, in skilled design.

Yoma 72a:6

But couldn’t one say the gold should be made as a thread of six strands, like the other colors? Rav Aḥa bar Ya’akov said that the verse states: “And they hammered out gold leaf, and he cut it into cords to work into the sky-blue and purple and the scarlet yarns, and into the fine twined linen, the work of a skilled craftsman” (Exo 39:3). “Cord” implies a strand that is doubled over and can be twisted into a cord; “cords” is in the plural, meaning at least two of these. Accordingly, there are four strands here.

Yoma 72a:7

Rav Ashi said: This can be seen from that fact that the verse states with regard to the gold strands: “To work into the sky-blue and purple” (Exo 39:3), indicating that the gold strands should be combined with the other colors. What should we do? If we make four gold threads of two strands each and combine each one with each of the colors, then there would be eight. If we make two gold threads of two strands each, and two gold threads of one strand each, it says: “And you shall make,” indicating that all its makings should be the same. Perforce, one strand of gold should be combined with each of the colors, producing a total of twenty-eight strands.

5 And the skillfully woven band on it was of one piece with it and made like it, of gold, blue and purple and scarlet yarns, and fine twined linen, as the Lord had commanded Moses.

teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age. MAT 28:20

John Gill

Teaching them to observe all—All ordinances, not only baptism, but the Lord’s supper; all positive institutions, and moral duties; all obligations, both to God and men; all relative duties that respect the world, or one another, those that are without, and those that are within; and these are to be taught them, and therefore to be insisted on in the ministry of the word; and not merely in order that they may know them, and have the theory of them, but that the may put them into practice.

That I have commanded you—Every thing that Christ has commanded, be it what it will, and nothing else; for Christ’s ministers are not to teach for doctrines the commandments of men; or enjoin that on the churches, which is of their own, or other men’s devising, and was never ordered by Christ.

And behold, I am with you always, to the end of the age—Meaning, not merely to the end of their lives, which would be the end of the age to them; nor to the end of the Jewish age, or state, which was not a great way off, though this is sometimes the sense of this phrase; but to the end of the age to come, the gospel church state, which now took place; or to the end of the present age, the universe: not that the apostles should live to the end of it; but that whereas Christ would have a church and people to the end of the age, and the gospel and the ordinances of it should be administered so long, and there should be gospel ministers till that time; Christ’s sense is, that he would grant his presence to them, his immediate disciples, and to all that should succeed them in future generations, to the end of time: and which is to be understood not of his corporeal presence, which they should not have till then, but of his spiritual presence; and that he would be with them, in a spiritual sense, to assist them in their work, to comfort them under all discouragements, to supply them with his grace, and to protect them from all enemies, and preserve from all evils; which is a great encouragement both to administer the word and ordinances, and attend on them.

For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, 1CO 11:23

John Gill

For I received from the Lord—The apostle observes to them the rule, use, and end of the Lord’s supper; his view in it is, to correct the disorders among them, and to bring them to a strict regard to the rule which had such a divine authority stamped upon it; and to observe to them, that in that supper all equally ate and drank; and that the end of it was not a paschal commemoration, but a remembrance of Christ, and a declaration of his sufferings and death. The divine authority of the Lord’s supper is here expressed; it was not only instituted by him as Lord, having all power and authority in and over his churches, to appoint what ordinances he pleases; but the plan and form of administration of it were received from him by the apostle. This was not a device of his, nor an invention of any man’s, nor did he receive the account from men, no not from the apostles; but he had it by revelation from Christ, either when he appeared to him at his first conversion, and made him a minister of the gospel; or when he was caught up into the third heaven, and heard things unspeakable and unutterable.

What I also delivered to you—For whatever he received from Christ, whether a doctrine or an ordinance, he faithfully delivered to the churches, from whom he kept back nothing that was profitable, but declared the whole counsel of God to them: now this he refers the Corinthians to, as a sure rule to go by, and from which they should never swerve; and whatever stands on divine record as received from Christ, and delivered by his apostles, should be the rule of our faith and practice, and such only.

That the Lord Jesus on the night when he was betrayed—Or delivered; as he was by the determinate counsel and foreknowledge of God the Father, and as he was by himself, who voluntarily gave himself up into the hands of men, justice and death, for our offences; and so the Arabic version reads it here, “in the night when he delivered up himself”; as he did in the garden to Judas and his company: it was in the night when he came in search of him with officers, and a band of soldiers, and when he betrayed him and delivered him into their hands; and that same night, a little before, our Lord instituted and celebrated the ordinance of the supper with his disciples. The time is mentioned partly with regard to the Passover it followed, which was killed in the evening and ate the same night in commemoration of God’s sparing the firstborn of Israel, when at midnight he destroyed all the firstborn of Egypt, and so was a night to be observed in all generations; and because this feast was to be a supper, and therefore it is best to observe it in the evening, or decline of the day. The circumstance of Judas’ betraying him is mentioned, not only because it was in the night, and a work of darkness; but being in the same night he instituted the supper, shows the knowledge he had of his death by the means of the betrayer, and his great love to his disciples, his church and people, in appointing such an ordinance in remembrance of him, and his death, when he was just about to leave them.

Took bread—From off the table, out of the dish, or from the hands of the master of the house; an emblem of his body, and of his assumption of human nature; of his taking upon him the nature of the seed of Abraham, of that body which his Father prepared for him, in order to its being broken; or that he might in it endure sufferings and death for his people.

and in the midst of the lampstands one like a son of man, clothed with a long robe and with a golden sash around his chest. REV 1:13

EXO 37

16 And he made the vessels of pure gold that were to be on the table, its plates and dishes for incense, and its bowls and flagons with which to pour drink offerings.

Now in a great house there are not only vessels of gold and silver but also of wood and clay, some for honorable use, some for dishonorable. 2TI 2:20

Making the Lampstand

17 He also made the lampstand of pure gold. He made the lampstand of hammered work. Its base, its stem, its cups, its calyxes, and its flowers were of one piece with it.

Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. MAT 5:15

that you may be blameless and innocent, children of God without blemish in the midst of a crooked and twisted generation, among whom you shine as lights in the world, PHP 2:15

For a tent was prepared, the first section, in which were the lampstand and the table and the bread of the Presence. It is called the Holy Place. HEB 9:2

22 Their calyxes and their branches were of one piece with it. The whole of it was a single piece of hammered work of pure gold.

But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified. 1CO 9:27

Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry. COL 3:5

23 And he made its seven lamps and its tongs and its trays of pure gold.

12 Then I turned to see the voice that was speaking to me, and on turning I saw seven golden lampstands,

20 As for the mystery of the seven stars that you saw in my right hand, and the seven golden lampstands, the seven stars are the angels of the seven churches, and the seven lampstands are the seven churches. REV 1:12, 20

To the angel of the church in Ephesus write: “The words of him who holds the seven stars in his right hand, who walks among the seven golden lampstands.” REV 2:1

From the throne came flashes of lightning, and rumblings and peals of thunder, and before the throne were burning seven torches of fire, which are the seven spirits of God, REV 4:5

And one of the elders said to me, “Weep no more; behold, the Lion of the tribe of Judah, the Root of David, has conquered, so that he can open the scroll and its seven seals.” REV 5:5

Making the Altar of Incense

25 He made the altar of incense of acacia wood. Its length was a cubit, and its breadth was a cubit. It was square, and two cubits was its height. Its horns were of one piece with it.

You blind men! For which is greater, the gift or the altar that makes the gift sacred? MAT 23:19

9 according to the custom of the priesthood, he was chosen by lot to enter the temple of the Lord and burn incense.

10 And the whole multitude of the people were praying outside at the hour of incense. LUK 1:9-10

Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them. HEB 7:25

We have an altar from which those who serve the tent have no right to eat. HEB 13:10

you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. 1PE 2:5

3 And another angel came and stood at the altar with a golden censer, and he was given much incense to offer with the prayers of all the saints on the golden altar before the throne,

4 and the smoke of the incense, with the prayers of the saints, rose before God from the hand of the angel. REV 8:3-4

29 He made the holy anointing oil also, and the pure fragrant incense, blended as by the perfumer.

For he whom God has sent utters the words of God, for he gives the Spirit without measure. JOH 3:34

21 And it is God who establishes us with you in Christ, and has anointed us,

22 and who has also put his seal on us and given us his Spirit in our hearts as a guarantee. 2CO 1:21-22

In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard because of his reverence. HEB 5:7

20 But you have been anointed by the Holy One, and you all have knowledge.

27 But the anointing that you received from him abides in you, and you have no need that anyone should teach you. But as his anointing teaches you about everything, and is true, and is no lie—just as it has taught you, abide in him. 1JN 2:20, 27

EXO 38

Making the Altar of Burnt Offering

1 He made the altar of burnt offering of acacia wood. Five cubits was its length, and five cubits its breadth. It was square, and three cubits was its height.

All that the Father gives me will come to me, and whoever comes to me I will never cast out. JOH 6:37

3 For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh,

4 in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. ROM 8:3-4

I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. ROM 12:1

Therefore, holy brothers, you who share in a heavenly calling, consider Jesus, the apostle and high priest of our confession, HEB 3:1

how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God. HEB 9:14

The city lies foursquare, its length the same as its width. And he measured the city with his rod, 12,000 stadia. Its length and width and height are equal. REV 21:16

4 And he made for the altar a grating, a network of bronze, under its ledge, extending halfway down.

Zevachim 62a:12

The Gemara asks: But isn’t it written: “And he made for the altar a grating, a network of bronze, under its ledge, extending halfway down” (Exo 38:4), which indicates that the ledge was on the side of the altar and not on top of it? The Gemara answers: Rav Naḥman bar Yitzḥak said: There were two entities called ledge. One was a slight protrusion above the midway point of the altar for aesthetic purposes, and one was an indentation on top of the altar for the benefit of the priests, to ensure that they would not slip off the top of the altar.

7 And he put the poles through the rings on the sides of the altar to carry it with them. He made it hollow, with boards.

Rashi

Hollow, with boards—Signifies hollow, similar to, “and its thickness was four fingers, and it was hollow” (Jer 52:21).

Hollow, with boards—The boards of acacia wood were placed on all sides, and the hollow space was in the middle.

But the Lord said to him, “Go, for he is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel.” ACT 9:15

but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. 1CO 1:24

For I decided to know nothing among you except Jesus Christ and him crucified. 1CO 2:2

Making the Bronze Basin

8 He made the basin of bronze and its stand of bronze, from the mirrors of the ministering women who ministered in the entrance of the tent of meeting.

Jesus said to him, “The one who has bathed does not need to wash, except for his feet, but is completely clean. And you are clean, but not every one of you.” JOH 13:10

he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, TIT 3:5

but deal only with food and drink and various washings, regulations for the body imposed until the time of reformation. HEB 9:10

Little children, let no one deceive you. Whoever practices righteousness is righteous, as he is righteous. 1JN 3:7

and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth.

To him who loves us and has freed us from our sins by his blood REV 1:5

12 And for the west side were hangings of fifty cubits, their ten pillars, and their ten bases; the hooks of the pillars and their fillets were of silver.

Zevachim 59b:10

Rabbi Yosei said back to him: But isn’t it already stated: “And the hangings of the court and the screen for the entrance of the gate of the court that is around the tabernacle and the altar” (Num 4:26)? This verse juxtaposes the tabernacle with the altar to teach that just as the tabernacle was ten cubits high, so too, the altar was ten cubits high. And another verse states: “The hangings were fifteen”

14 The hangings for one side of the gate were fifteen cubits, with their three pillars and three bases.

Zevachim 60a:1

“Cubits for one side” (Exo 38:14), which indicates that the height of the hangings surrounding the courtyard of the tabernacle was fifteen cubits. And what is the meaning when the verse states: “And the height five cubits” (Exo 27:18)? It is referring to the height of the hangings from the upper edge of the altar and above; the hangings surrounding the courtyard were five cubits higher than the altar.

26 a beka a head (that is, half a shekel, by the shekel of the sanctuary), for everyone who was listed in the records, from twenty years old and upward, for 603,550 men.

Bekhorot 5a:10

Additionally, Kontrokos asked Rabban Yoḥanan ben Zakkai: With regard to the collection of silver by Moses for the tabernacle, you find that the total amount is 201 talents and eleven maneh, as it is written that they amassed: “A beka a head (that is, half a shekel, of the shekel of the sanctuary) . . . for 603,550 men” (Exo 38:26), which totals 301,775 shekels. This sum equals 201 talents and eleven maneh, as each talent contains 1,500 shekels, or sixty maneh, and each maneh contains twenty-five shekels.

27 The hundred talents of silver were for casting the bases of the sanctuary and the bases of the veil; a hundred bases for the hundred talents, a talent a base.

Bekhorot 5a:11

But with regard to the giving of the silver to the tabernacle you find only one hundred talents, as it is written: “The hundred talents of silver were for casting” (Exo 38:27). Now, was Moses your teacher a thief, or was he a gambler, or was he not expert in accounting? He gave half of the money for the tabernacle and took half for himself, and he did not return even a complete half to the tabernacle.

EXO 35

Construction of the Tabernacle

30 Then Moses said to the people of Israel, “See, the Lord has called by name Bezalel the son of Uri, son of Hur, of the tribe of Judah;”

Berakhot 55a:11

With regard to Bezalel’s appointment, Rabbi Yitzḥak said: One may only appoint a leader over a community if he consults with the community and they agree to the appointment, as it is stated: “Then Moses said to the people of Israel, ‘See, the Lord has called by name Bezalel the son of Uri, son of Hur, of the tribe of Judah’ ” (Exo 35:30). The Lord said to Moses: Moses, is Bezalel a suitable appointment in your eyes? Moses said to Him: Master of the universe, if he is a suitable appointment in your eyes, then all the more so in my eyes. The Holy One, blessed be he, said to him: Nevertheless, go and tell Israel and ask their opinion. Moses went and said to Israel: Is Bezalel suitable in your eyes? They said to him: If he is suitable in the eyes of the Holy One, blessed be he, and in your eyes, all the more so he is suitable in our eyes.

Rashi

Hur was the son the Miriam (Sotah 11b; cf. Rashi on Exo 24:14).

According to the grace of God given to me, like a skilled master builder I laid a foundation, and someone else is building upon it. Let each one take care how he builds upon it. 1CO 3:10

4 Now there are varieties of gifts, but the same Spirit;

11 All these are empowered by one and the same Spirit, who apportions to each one individually as he wills. 1CO 12:4, 11

Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change. JAS 1:17

EXO 36

1 Bezalel and Oholiab and every craftsman in whom the Lord has put skill and intelligence to know how to do any work in the construction of the sanctuary shall work in accordance with all that the Lord has commanded.

teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age. MAT 28:20

And they were both righteous before God, walking blamelessly in all the commandments and statutes of the Lord. LUK 1:6

a minister in the holy places, in the true tent that the Lord set up, not man. HEB 8:2

4 so that all the craftsmen who were doing every sort of task on the sanctuary came, each from the task that he was doing,

Sanhedrin 69b:18

The Gemara asks: Rather, from where do we derive that in earlier generations men fathered children at the age of eight? From here, as it is written: “Bezalel the son of Uri, son of Hur, of the tribe of Judah, made all that the Lord commanded Moses” (Exo 38:22). And it is written: “When Azubah died, Caleb took for himself Ephrath, who bore him Hur. Hur fathered Uri, and Uri fathered Bezalel (1Ch 2:19–20). And when Bezalel made the tabernacle how old was he? He must have been at least thirteen years old, as it is written: “So that all the craftsmen who carried out every sort of task on the sanctuary came, each from the task that he did” (Exo 36:4), and one who is less than thirteen is not called a man. And it is taught in a baraita: In the first year following the exodus from Egypt Moses made the tabernacle; in the second year he erected the tabernacle and sent out the spies.

Shabbat 96b:13

The Gemara asks: And perhaps they were not in a straight line but staggered. That would enable the weavers to sit adjacent to each other without disturbing each other’s task. And furthermore, did they borrow from each another? Wasn’t the following taught in a baraita of the Sage Luda? The verse states: “So that all the craftsmen who performed every sort of task on the sanctuary came, each one from the task he was doing” (Exo 36:4). From that verse it is derived: Each performed the labor from his own task, and they would not perform the labor from their friends’ task. Each person had his own tools and did not need to borrow from others.

Who then is the faithful and wise servant, whom his master has set over his household, to give them their food at the proper time? MAT 24:45

And the Lord said, “Who then is the faithful and wise manager, whom his master will set over his household, to give them their portion of food at the proper time?” LUK 12:42

5 and said to Moses, “The people are bringing very much, more than is enough for the work of the articles which the Lord had commanded to do.”

Rashi

More than is enough for the work means more than is sufficient for the needs of the work.

2 for in a severe test of affliction, their abundance of joy and their extreme poverty have overflowed in a wealth of generosity on their part.

3 For they gave according to their means, as I can testify, and beyond their means, of their own accord, 2CO 8:2-3

For they all seek their own interests, not those of Jesus Christ. PHP 2:21

17 Not that I seek the gift, but I seek the fruit that increases to your credit.

18 I have received full payment, and more. I am well supplied, having received from Epaphroditus the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God. PHP 4:17-18

6 So Moses gave command, and word was proclaimed throughout the camp, “Let no man or woman do anything more for the contribution for the sanctuary.” So the people were restrained from bringing,

Rosh Hashanah 34a:17

As for the concern that one might think the verse means: You shall merely carry the trumpet by hand and not sound it, you cannot in any event say that, as that tanna derives by verbal analogy between the root avara used here and the same root avara that is found with regard to Moses. It is written here: “Then you shall make proclamation [veha’avarta] with the blast of the trumpet,” and it is written elsewhere: “So So Moses gave command, and they caused to be proclaimed [vaya’aviru] throughout the camp” (Exo 36:6). Just as there, with regard to Moses, they proclaimed with a sound, so too here, the proclamation must be with a sound.

Shabbat 96b:1

GEMARA: With regard to the main issue, the Gemara asks: After all, throwing is a subcategory of carrying out. Where is the primary category of prohibited labor of carrying out itself written in the law? Isn’t it necessary to clarify the primary category before discussing the subcategory? Rabbi Yoḥanan said: As the verse said: “So Moses gave command, and they passed a proclamation throughout the camp, ‘No man or woman should perform any more work to contribute to the sanctuary.’ So the people were restrained from bringing” (Exo 36:6). According to Rabbi Yoḥanan, Moses commanded the people to cease bringing contributions in order to prevent them from bringing their contributions on the Sabbath. He then explains: Where was Moses sitting? He was in the camp of the Levites, and the Levites’ camp was the public domain. And he said to Israel: Do not carry out and bring objects from the private domain, your camp, to the public domain, the camp of the Levites.

7 for the material they had was sufficient to do all the work, and more.

Rashi

For the material they had was sufficient to do all the work—And the work of contributing was sufficient for all workers at the tabernacle, to do all the work connected with the tabernacle to make it and more.

And more—Heb. וְהוֹתֵר, like “and he hardened (וְהַכְבֵּד) his heart” (Exo 8:11); “striking (וְהַכּוֹת) the Moabites” (2KI 3:24).

Shabbat 49b:9

Rav Yosef said to Abaye: I cannot reach a conclusion relying solely on a count because there is another instance of the term labor, whose meaning is not clear to me. The reason I am uncertain is because it is written with regard to the tabernacle: “For the labor they had was sufficient to do all the work, and more” (Exo 36:7). The question arises whether or not this mention of labor is included in the count of thirty-nine instances, i.e., whether or not it refers to actual labor. And if it does, that verse with regard to Joseph should be understood in accordance with the opinion of the one who said that the expression, to do his labor, is a euphemism. It means that it was to attend to his needs and engage in relations with Potiphar’s wife that he entered.

Shabbat 96b:2

The Gemara asks: And how do you know that he was standing and commanding the people on the Sabbath? Perhaps he was standing during the week, and Moses commanded the cessation of contributions because the labor of the tabernacle was completed, since all the necessary material was already donated, as it is written: “For the material they had was sufficient for them to perform all the work, and there was extra” (Exo 36:7). Rather, derive this by means of a verbal analogy between passing mentioned in this context and passing mentioned with regard to the Day of Atonement.

13 And he made fifty clasps of gold, and coupled the curtains one to the other with clasps. So the tabernacle was a single whole.

As it is, there are many parts, yet one body. 1CO 12:20

20 built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone,

21 in whom the whole structure, being joined together, grows into a holy temple in the Lord.

22 In him you also are being built together into a dwelling place for God by the Spirit. EPH 2:20-22

4 As you come to him, a living stone rejected by men but in the sight of God chosen and precious,

5 you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. 1PE 2:4-5

35 He made the veil of blue and purple and scarlet yarns and fine twined linen; with cherubim skillfully worked into it he made it.

And behold, the curtain of the temple was torn in two, from top to bottom. And the earth shook, and the rocks were split. MAT 27:51

by the new and living way that he opened for us through the curtain, that is, through his flesh, HEB 10:20

EXO 37

Making the Ark

1 Bezalel made the ark of acacia wood. Two cubits and a half was its length, a cubit and a half its breadth, and a cubit and a half its height.

Rashi

Bezalel made—Because he gave himself over to the work more than the other wise men it is called after his name. His name alone is associated with the act (Midrash Tanchuma, Vayakhel 10).

Making the Table

10 He also made the table of acacia wood. Two cubits was its length, a cubit its breadth, and a cubit and a half its height.

14 And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.

16 For from his fullness we have all received, grace upon grace. JOH 1:14, 16

To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory. COL 1:27

Sabbath Regulations

1 Moses assembled all the congregation of the people of Israel and said to them, “These are the things that the Lord has commanded you to do.

Rashi

Moses assembled—Heb. וַיַּקְהֵל. He assembled them on the day after the Day of Atonement when he came down from the mountain. This word is used in the verbal form that expresses the idea of causing a thing to be done, because one does not actually assemble people with ones’s hands, but they are assembled by his command. Its Aramaic translation is וְאַכְנֵשׁ.

Shabbat 97b:2

Wasn’t it taught in a baraita that Rabbi Yehuda HaNasi says that the Sabbath is mentioned in the verse: “These are the things [eleh hadevarim] that God has commanded to perform them” (Exo 35:1)? Several points are derived from the superfluous emphases in this verse. The law could simply have stated: This is a thing [davar]. When it states things [devarim] in the plural, it teaches at least two points. The addition of the definite article the in the term the things [hadevarim] adds at least a third point. The numerological value of letters of the word eleh, which are alef, one; lamed, thirty; and heh, five, is thirty-six. The phrase: These are the things, alludes to three plus thirty-six derivation, i.e., the thirty-nine prohibited labors that were stated to Moses at Sinai. Since Rabbi Yehuda HaNasi maintains that there are a fixed number of primary categories of labor, he would certainly hold a person liable for the primary categories but not for the subcategories.

For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified. ROM 2:13

But be doers of the word, and not hearers only, deceiving yourselves. JAS 1:22

2 Six days work shall be done, but on the seventh day you shall have a Sabbath of solemn rest, holy to the Lord. Whoever does any work on it shall be put to death.”

Rashi

Six days—He intentionally mentioned to them the prohibition in reference to the Sabbath before the command about the building of the tabernacle in order to intimate that it does not set aside (supersede) the Sabbath (cf. Mekhilta d’Rabbi Yishmael 35:1:1).

Shabbat 70a:2

We learned in the mishna that one is liable to bring a sin offering for each prohibited labor that he performs on the Sabbath. The Gemara asks: From where do we derive the division of labors? What is the source of the halakha that if one performs numerous prohibited labors on the Sabbath in the course of one lapse of awareness, each prohibited labor is considered a separate offense with regard to punishment? Shmuel said that the verse says: “You shall observe the Sabbath, because it is holy for you. Everyone who desecrates it shall die [mot yumat]” (Exo 31:14). We learn from the double language, mot yumat, that the law amplified multiple deaths for a single desecration. Although several violations were committed in the course of a single lapse of awareness, each is considered a separate offense with regard to punishment. The Gemara asks: That verse was written with regard to intentional transgression. The Gemara is seeking a source for multiple sacrifices brought for unwitting transgression. The Gemara answers: If it does not refer to the matter of intentional transgression, as the verse does not teach a halakha applicable to intentional acts, as it was already written: “Six days you shall perform work, but on the seventh day it shall be holy to you, a Sabbath of rest to God; all who desecrate it shall die” (Exo 35:2), refer it to the matter of unwitting transgression. The verse teaches that that which was written with regard to the death penalty for desecration of the Sabbath in general applies to all halakhot of the Sabbath, including cases of unwitting transgression. And what, then, is the meaning of the term: Shall die, in the verse? Does it mean that one who commits an unwitting transgression is punishable by death? It means that he shall die by payment of money. Death is used in the sense of punishment; he will be forced to pay for numerous sacrifices to atone for his sins.

14 But the ruler of the synagogue, indignant because Jesus had healed on the Sabbath, said to the people, “There are six days in which work ought to be done. Come on those days and be healed, and not on the Sabbath day.”

15 Then the Lord answered him, “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from the manger and lead it away to water it?” LUK 13:14-15

And this was why the Jews were persecuting Jesus, because he was doing these things on the Sabbath. JOH 5:16

2 For since the message declared by angels proved to be reliable, and every transgression or disobedience received a just retribution,

3 how shall we escape if we neglect such a great salvation? It was declared at first by the Lord, and it was attested to us by those who heard, HEB 2:2-3

28 Anyone who has set aside the law of Moses dies without mercy on the evidence of two or three witnesses.

29 How much worse punishment, do you think, will be deserved by the one who has trampled underfoot the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace? HEB 10:28-29

Contributions for the Tabernacle

4 Moses said to all the congregation of the people of Israel, “This is the thing that the Lord has commanded to say:

Rashi

This is the thing that the Lord has commanded me to say to you.

5 Take from among you a contribution to the Lord; every generous hearted person shall bring it, the Lord’s contribution: gold, silver, and bronze;”

Chagigah 10a:8

Rabbi Yitzḥak says: These halakhot have something to support them, as it is stated: “Every generous hearted person shall bring it” (Exo 35:5). This verse indicates that as long as one retains the same desire to fulfill the vow, he must continue to fulfill it, but if he regrets taking the vow he may arrange for it to be dissolved. Ḥananya, son of Rabbi Yehoshua’s brother, also says: They have something to support them, as it is stated: “I have sworn an oath and fulfilled it, to keep your righteous rules” (Psa 119:106). This verse indicates that certain oaths need not be fulfilled, i.e., those that have been dissolved.

Rashi

Generous hearted person—Because his heart prompts one to generosity, he is called “generous hearted.” I have already explained the contribution for the tabernacle and the work done for it in the passages where the commands about them were given.

11 So now finish doing it as well, so that your readiness in desiring it may be matched by your completing it out of what you have.

12 For if the readiness is there, it is acceptable according to what a person has, not according to what he does not have. 2CO 8:11-12

Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver. 2CO 9:7

12 the ark with its poles, the ark cover, and the veil of the screen;

Rashi

And the veil of the screen—The veil which serves as a screen. Everything that screens, whether it hangs above or in front of it is called a screen or a cover. Similarly, “You . . . put a hedge about him” (Job 1:10); “I will hedge up her way” (Hos 2:8).

19 the finely worked garments for ministering in the Holy Place, the holy garments for Aaron the priest, and the garments of his sons, for their priestly service.

Yoma 72a:13

The Gemara returns to its discussion of the priestly garments: Rabbi Ḥama bar Ḥanina said: What is the meaning of that which is written: “The finely worked [serad] garments for serving in the Holy Place” (Exo 35:19)? Why does the verse refer to the priestly garments as “serad garments”?

21 And they came, everyone whose heart stirred him, and everyone whose spirit moved him, and brought the Lord’s contribution to be used for the tent of meeting, and for all its service, and for the holy garments.

You brood of vipers! How can you speak good, when you are evil? For out of the abundance of the heart the mouth speaks. MAT 12:34

22 So they came, both men and women. All who were of a willing heart brought bracelets and earrings and signet rings and buckles, all sorts of gold objects, every man dedicating an offering of gold to the Lord.

Rashi

And women means and women and closely following them.

חָח is a circular golden ornament placed upon the arm, and it is the צָמִיד.

And buckles—Heb. וְכוּמָז. This was a golden ornament worn by the women upon their private parts, Our Rabbis explain the name כּוּמָז as an acrostic meaning here is the place of licentiousness. (cf. Shabbat 64a).

Shevuot 26b:15

The Gemara raises an objection to the opinion of Shmuel from a baraita: The verse states: “You shall be careful to do what has passed your lips, for you have voluntarily vowed to the Lord your God what you have promised with your mouth” (Deu 23:24). From here I have derived only a case in which he expresses with his lips. From where do I derive a case where he decided only in his heart? The verse states in the context of the contributions to the building of the tabernacle: “So they came, both men and women. All who were of a willing heart brought bracelets and earrings and signet rings and buckles, all sorts of gold objects” (Exo 35:22). The fact that the verse describes those who contributed as of a willing heart indicates that one becomes liable via a non-verbal decision.

And going into the house, they saw the child with Mary his mother, and they fell down and worshiped him. Then, opening their treasures, they offered him gifts, gold and frankincense and myrrh. MAT 2:11

27 And the leaders brought onyx stones and stones to be set, for the ephod and for the breastpiece,

Rashi

And the leaders brought—R. Nathan asked, “What reason had the leaders to give their contributions at the dedication of the altar first of all the people, whereas at the work of the tabernacle they were not the first, but the last to contribute?” This is what the leaders said, “Let the community contribute all they with to give and what will then be lacking we shall supply” But when the community gave everything needed in its entirety—as it is said (Exo 36:7), “For the material they had was sufficient”—the leaders asked, “What can we now do?” therefore they brought onyx stones, etc. That is why they were the first to contribute at the consecration of the altar. Because, however, they were dilatory at the beginning, a letter is missing here from their title, and וְהַנְשִׂיאִם is written instead of וְהַנְשִׂיאִים (Bamidbar Rabbah 12:16).

Yoma 75a:19

With regard to donations for the tabernacle, the verse states: “They still kept bringing him freewill offerings every morning” (Exo 36:3). The Gemara asks: What is the meaning of “every morning”? Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: They still kept bringing donations from that which fell every morning with the manna. This teaches that pearls and precious stones fell for the Israelites with the manna. It states: “And the leaders [nesi’im] brought onyx stones” (Exo 35:27). A tanna taught that the word nesi’im means actual clouds brought them. As it states: “Like clouds [nesi’im] and wind without rain is a man who boasts of a gift he does not give.” (Pro 25:14). We learn from this that the precious stones fell from the clouds with the manna.

27 And the Lord said to Moses, “Write these words, for in accordance with these words I have made a covenant with you and with Israel.”

Gittin 60b:2

The Gemara continues its discussion concerning the writing of the law: Rabbi Elazar says: The majority of the law was transmitted in writing, while the minority was transmitted orally, as it is stated: “I wrote for him the greater part of my law; they were reckoned a strange thing” (Hos 8:12), meaning that the majority of the law was transmitted in written form. And Rabbi Yoḥanan says: The majority of the law was transmitted orally [al peh], while the minority was transmitted in writing, as it is stated with regard to the giving of the law to Moses on Mount Sinai: “For on the basis of [al pi] these matters I have made a covenant with you and with Israel” (Exo 34:27), which indicates that the greater part of the Sinaitic covenant was taught orally.

Gittin 60b:5

Rabbi Yehuda bar Naḥmani, the disseminator for Rabbi Shimon ben Lakish, expounded as follows: It is written: “Write you these matters” (Exo 34:27), and it is written later in that same verse: “For on the basis of [al pi] these matters.” How can these texts be reconciled? They mean to teach: Matters that were written you may not express them orally [al peh], and matters that were taught orally you may not express them in writing. The school of Rabbi Yishmael taught: The word “these” in the commandment recorded in the verse “Write you these matters” is used here in an emphatic sense: These matters, i.e., those recorded in the Written Law, you may write, but you may not write halakhot, i.e., the mishnayot and the rest of the Oral Law.

Gittin 60b:6

Rabbi Yoḥanan says: The Holy One, blessed be he, made a covenant with the Jewish people only for the sake of the matters that were transmitted orally [be’al peh], as it is stated: “For on the basis of [al pi] these matters I have made a covenant with you and with Israel” (Exo 34:27).

Nedarim 32a:6

Alternatively, so great is the commandment of circumcision that it is equal to all the commandments of the law, as it is stated at the giving of the law: “For in accordance with these words I have made a covenant with you and with Israel” (Exo 34:27), and “covenant” refers to circumcision. Alternatively, so great is the commandment of circumcision that if not for circumcision heaven and earth would not have been established, as it is stated: “If I have not established my covenant with day and night, I would not have established the fixed order of heaven and earth” (Jer 33:25), and the covenant that exists day and night is the covenant of circumcision, as it is always found on the person’s body.

Rashi

These words—But you are not permitted to write down the “Oral Law” (Gittin 60b).

Temurah 14b:3

Before resolving the difficulty, the Gemara further discusses the prohibition of writing down the law: Rabbi Yehuda bar Naḥmani, the disseminator for Reish Lakish, expounded as follows: One verse says: “Write you these words,” and one verse says, i.e., it states later in that same verse: “For by the mouth of these words” (Exo 34:27). These phrases serve to say to you: Words that were taught orally you may not recite in writing, and words that are written you may not recite orally, i.e., by heart.

28 So he was there with the Lord forty days and forty nights. He neither ate bread nor drank water. And he wrote on the tablets the words of the covenant, the Ten Commandments.

Sotah 13b:25

It is taught in a baraita that Rabbi Eliezer the Great says: Over an area of twelve mil by twelve mil, equivalent to the size of the camp of Israel, a divine voice proclaimed and said: And Moses, the great scribe of Israel, died. And some say: Moses did not actually die, as it is written here: “So Moses the servant of the Lord died there” (Deu 34:5), and it is written there: “So he was there with the Lord forty days and forty nights” (Exo 34:28). Just as there, where it says: “So he was there with the Lord,” it means that he was standing and serving before God; so too, here, when it says: “So Moses the servant of the Lord died there,” it means that he was standing and serving before God.

Now if the ministry of death, carved in letters on stone, came with such glory that the Israelites could not gaze at Moses’ face because of its glory, which was being brought to an end, 2CO 3:7

The Shining Face of Moses

29 When Moses came down from Mount Sinai, with the two tablets of the testimony in his hand as he came down from the mountain, Moses did not know that the skin of his face shone because he had been talking with God.

Beitzah 16a:6

Apropos the statements about honoring the Sabbath, the Gemara cites another statement on the same topic. Rabbi Ḥama, son of Rabbi Ḥanina, said: One who gives a gift to his friend need not inform him that he has given it to him, and he need not concern himself that the recipient might not realize who gave it to him. As it is stated: “And Moses did not know that the skin of his face shone” (Exo 34:29); Moses received this gift unawares.

Rashi

When Moses came down—When he brought the second tablets on the Day of Atonement.

That . . . shone—קָרַן is is an expression connected with the word קַרְנַיִם “horns” because light radiates and projects like a horn. And whence was Moses privileged to have the rays of glory? Our Rabbis said that they originated at the time when he was in the cave, for the Holy One, blessed be he, then put his hand upon his face, as it is said (Exo 33:22), “and I will cover you with my hand” (Midrash Tanchuma, Ki Tisa 37).

Shabbat 10b:5

With regard to the halakha itself, the Gemara asks: Is that so? Didn’t Rav Ḥama bar Ḥanina say: One who gives a gift to his friend need not inform him, as God made Moses’ face glow, and nevertheless it is stated with regard to Moses: “And Moses did not know that the skin of his face shone when he spoke with God” (Exo 34:29)? The Gemara answers: This is not difficult. When Rav Ḥama bar Ḥanina said that he need not inform him, he was referring to a matter that is likely to be revealed. When Rabban Shimon ben Gamliel said that he needs to inform him, he was referring to a matter that is not likely to be revealed. The Gemara asked: If so, isn’t the Sabbath likely to be revealed, as it will be necessary to inform them of the Sabbath together with the other commandments? Why was Moses asked to inform them about the Sabbath separately? The Gemara answers: The giving of its reward is not likely to be revealed, and it was necessary to inform them about so extraordinary a gift.

And he was transfigured before them, and his face shone like the sun, and his clothes became white as light. MAT 17:2

For he did not know what to say, for they were terrified. MAR 9:6

And again he came and found them sleeping, for their eyes were very heavy, and they did not know what to answer him. MAR 14:40

And he said to them, “Why were you looking for me? Did you not know that I must be in my Father’s house?” LUK 2:49

Now the man who had been healed did not know who it was, for Jesus had withdrawn, as there was a crowd in the place. JOH 5:13

And gazing at him, all who sat in the council saw that his face was like the face of an angel. ACT 6:15

And he went out and followed him. He did not know that what was being done by the angel was real, but thought he was seeing a vision. ACT 12:9

And Paul said, “I did not know, brothers, that he was the high priest, for it is written, ‘You shall not speak evil of a ruler of your people.’ ” ACT 23:5

In his right hand he held seven stars, from his mouth came a sharp two-edged sword, and his face was like the sun shining in full strength. REV 1:16

Then I saw another mighty angel coming down from heaven, wrapped in a cloud, with a rainbow over his head, and his face was like the sun, and his legs like pillars of fire. REV 10:1

31 But Moses called to them, and Aaron and all the leaders of the congregation returned to him, and Moses talked with them.

Rashi

The leaders of the congregation—Lit., the leaders in the congregation, like the leaders of the congregation.

And Moses talked with them sharing the message of the Almighty. This whole section denotes frequentative action.

32 Afterward all the people of Israel came near, and he commanded them all that the Lord had spoken with him in Mount Sinai.

Rashi

Afterward . . . came near—After he (Moses) had taught the elders he used again to teach the section or the single halakha in question to the Israelites. The Rabbis have taught: How was the system of teaching? Moses used to learn the law from the mouth of the Almighty; Aaron entered and Moses taught him his lesson. Now Aaron moved away and took his seat to the left of Moses. Then his (Aaron’s) sons entered and Moses taught them their lesson. They moved away and Eleazar took his seat to the right of Moses, whilst Ithamar sat down at Aaron’s left. The elders then entered and Moses taught them their lesson. The elders moved away and took their seat at the side. Finally the whole people entered and Moses taught them their lesson. Consequently what was taught came into the possession of the whole people once, into the possession of the elders twice, into the possession of Aaron’s sons thrice and into Aaron’s possession four times etc.—as it is stated in Eruvin 54b.

33 And when Moses had finished speaking with them, he put a veil over his face.

For Christ is the end of the law for righteousness to everyone who believes. ROM 10:4

4 In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God.

5 For what we proclaim is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus’ sake.

6 For God, who said, “Let light shine out of darkness,” has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. 2CO 4:4-6

34 Whenever Moses went in before the Lord to speak with him, he would remove the veil, until he left; then he would leave and told the people of Israel what he was commanded,

Rashi

And told the people of Israel . . . and they would see the rays of glory on his face; and when he would leave them.

So we do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day. 2CO 3:16

Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need. HEB 4:16

35 the people of Israel would see the face of Moses, that the skin of Moses’ face was shining. And Moses would put the veil over his face again, until he would come again to speak with him.

Rashi

Moses would put the veil over his face again, until he would come again to speak with him—But when he came to speak with him, he would remove it from his face.

In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven. MAT 5:16

Then the righteous will shine like the sun in the kingdom of their Father. He who has ears, let him hear. MAT 13:43

He was a burning and shining lamp, and you were willing to rejoice for a while in his light. JOH 5:35

that you may be blameless and innocent, children of God without blemish in the midst of a crooked and twisted generation, among whom you shine as lights in the world, PHP 2:15

The Covenant Renewed

10 And he said, “Behold, I am making a covenant. Before all your people I will do marvels, such as have not been created in all the earth or among all the nations. And all the people among whom you are shall see the work of the Lord, for it is an awesome thing that I will do with you.”

Rashi

I am making a covenant about this.

Before all your people I will do marvels—An expression of the same meaning as “and we shall be distinguished” (Exo 33:16), meaning that you shall be different from all the pagan nations, that my glory will not rest upon them.

Rosh Hashanah 17b:7

Rav Yehuda said: A covenant was made with the thirteen attributes that they will not return empty-handed, meaning that if one mentions them, he will certainly be answered, as it is stated in this regard: “Behold, I am making a covenant” (Exo 34:10).

14 (for you shall worship no other god, for the Lord, whose name is Jealous, is a jealous God),

Chullin 62b:9

Rav Pappa says: The bird known as the reclining and eating mardu is permitted, while the bowing and eating mardu is forbidden. And your mnemonic to remember this is the verse: “You shall worship no other god” (Exo 34:14). Shmuel says: The bird called the wine drinker is forbidden. And your mnemonic to remember this is the halakha: Those who drank wine are unfit for service in the temple. And Shmuel says: The bird called the wine pourer is forbidden.

Gittin 57b:16

They then brought in another son, and said to him: Worship the idol. He said to them: I cannot do so, as it is written in the law: “You shall worship no other god” (Exo 34:14). And so they took him out and killed him. They then brought in yet another son, and said to him: Worship the idol. He said to them: I cannot do so, as it is written in the law: “Hear, O Israel: The Lord our God, the Lord is one” (Deu 6:4). And so they took him out and killed him.

Horayot 4a:20

The Gemara cites proof against the statement of Rav Yehuda, citing Shmuel. We learned in the mishna: The judges are liable if they said: There is a prohibition against engaging in idol worship written in the law, but one who bows to the idol but did not sacrifice an offering is exempt. The Gemara asks: And why should they be liable in that case? With regard to one who bows to an idol, isn’t it written in the law, as it is written: “You shall not bow to another god” (Exo 34:14)?

Rashi

Whose name is Jealous—Who is zealous to exact punishment and is not indulgent. This is the meaning of every expression of jealousy wherever it is used in connection with God. He maintains (insists upon) his superiority over other gods, and punishes his enemies (those who worship idols).

Sanhedrin 60b:12

The baraita asks: We have heard the punishment for bowing down to an idol, but from where is the prohibition against doing so derived? The baraita answers that the verse states: “For you shall bow to no other god” (Exo 34:14).

Sanhedrin 63a:2

The Gemara asks: And does Abaye actually say this? But doesn’t Abaye say: Why are there three mentions in the law of the prohibition against bowing to an object of idol worship? The prohibition against bowing to an idol appears three times: “You shall not bow to them or worship them” (Exo 20:5), “You shall not bow to their gods nor serve them” (Exo 23:24), and “For you shall bow to no other god” (Exo 34:14).

Then Jesus said to him, “Be gone, Satan! For it is written,

“ ‘You shall worship the Lord your God

and him only shall you serve.’ ” MAT 4:10

Shall we provoke the Lord to jealousy? Are we stronger than he? 1CO 10:22

16 and you take of their daughters for your sons, and their daughters whore after their gods and make your sons whore after their gods.

Avodah Zarah 36b:9

The Gemara rejects this: The prohibition concerning a Jew who engaged in intercourse with a Gentile woman is a halakha transmitted to Moses from Sinai, not a rabbinic ordinance. As the Master said: With regard to one who engages in intercourse with an Aramean woman, zealots may attack him, as Phinehas did to Zimri in the wilderness (see Num 25:6–8).

18 You shall keep the Feast of Unleavened Bread. Seven days you shall eat unleavened bread, as I commanded you, at the time appointed in the month of Abib, for in the month of Abib you came out from Egypt.

Rashi

The month of Abib—The month of early ripening, when the grain is in its first stage of ripening.

It was now two days before the Passover and the Feast of Unleavened Bread. And the chief priests and the scribes were seeking how to arrest him by stealth and kill him, MAR 14:1

Now the Feast of Unleavened Bread drew near, which is called the Passover. LUK 22:1

and when he saw that it pleased the Jews, he proceeded to arrest Peter also. This was during the days of Unleavened Bread. ACT 12:3

22 You shall observe the Feast of Weeks, the first of the wheat harvest, and the Feast of Ingathering at the end of the year.

Menachot 84b:4

The baraita continues: And from where is it derived that the two loaves precede the bringing of the firstfruits as well? The verse states: “You shall observe a Feast of Weeks, the first of the wheat harvest” (Exo 34:22). The order of the verse teaches that the offering of the feast, which is the two loaves offering, precedes the bringing of the firstfruits of the wheat harvest. I have derived only that the two loaves precede the firstfruits of the wheat harvest. From where do I derive that they also precede the bringing of the firstfruits of the barley harvest? The verse states with regard to the Feast of Weeks: “You shall keep the Feast of Harvest, of the firstfruits of your labor, of what you will sow in the field” (Exo 23:16). The order of the verse teaches that the offering of the feast, which is the two loaves offering, precedes all forms of firstfruits that are sown in the field, which includes barley.

Menachot 84b:6

The baraita continues: From this verse, I have derived only that the two loaves precede the bringing of produce that grew in a field. From where do I derive to include even produce that grew on a roof, or that grew in a ruin, or that grew in a flowerpot, or that grew on a ship? The verse states with regard to the priestly gifts: “The first fruit of all that grows in their land, which they shall bring to the Lord, shall be yours” (Num 18:13). The term “first fruits” in this verse is referring to all types of first fruits. This teaches that when the two loaves are referred to as the first fruits (see Exo 34:22), the intention is that they should be brought first before all other types of produce.

Rashi

The first—It is so called because it is the first meal offering which is brought in the temple of the new wheat crop; for the meal offering of the omer which had already been brought on Passover was of barley (Menachot 84a).

The first of the wheat harvest—This is the feast on which you offer the two loaves of wheat (Lev 23:17).

And the Feast of Ingathering—Which falls at the time you gather your produce from the field into the barns. This gathering is a term denoting bringing in as (Deu 22:2) “You shall take it home to your house” (cf. Rashi on Exo 23:16 and on Gen 49:29).

תְּקוּפַת is a term denoting going round.

At the end of the year—Which is at the return of the year, at the beginning of the coming year.

Now the Jews’ Feast of Booths was at hand. JOH 7:2

When the day of Pentecost arrived, they were all together in one place. ACT 2:1

24 For I will cast out nations before you and enlarge your borders; no one shall covet your land, when you go up to appear before the Lord your God three times in the year.

Pesachim 8b:1

This person is a full-fledged righteous person as far as that commandment is concerned? These ulterior motives, e.g., seeking a reward, do not detract from the value of the commandment. The Gemara answers: There is still concern lest he look for the needle after he searched for leaven and completed the search. There is danger that since he already completed the commandment, its merit will not protect him when he is searching for the needle.

Pesachim 8b:7

The Gemara answers: It is in accordance with the opinion of this tanna, as it was taught in a baraita that Isi ben Yehuda says: With regard to that which the law said: “No one shall covet your land, when you go up to appear before God your Lord three times in the year” (Exo 34:24), this teaches that your cow shall graze in the meadow and no beast will harm it, and your rooster shall peck in the garbage dump and no marten shall harm it. In other words, your property will be protected while everyone ascends to Jerusalem for the feast, despite the fact that the farm will not be defended.

26 The best of the firstfruits of your ground you shall bring to the house of the Lord your God. You shall not cook a young goat in its mother’s milk.

Chullin 115b:1

Is that derivation that Rabbi Yehuda HaNasi taught ugly, that you derive a new one? The verse states with regard to an animal’s blood: “You shall not eat it; you shall pour it out on the earth like water” (Deu 12:24), and the next verse adds: “You shall not eat it, that all may go well with you and with your children after you.” Rabbi Yehuda HaNasi teaches that the redundant second verse is not referring to the prohibition of blood. Rather, the verse is speaking of the prohibition of meat cooked in milk, teaching that it is prohibited for consumption.

Rashi

The best of the firstfruits of your ground—But only from the seven kinds of produce which are mentioned as an excellency of your land (Deu 8:8) “A land of wheat and barley, of vines, fig trees and pomegranates, a land of olive trees and honey” (Mishnah Bikkurim 1:3). That is the honey of dates.

You shall not cook a young goat—This is a prohibition to mix meat with milk. This is written three times in the law: once to prohibit the eating of such mixture, once to prohibit us from deriving any other benefit from it and once to prohibit the cooking of it (Chullin 115b; cf. Rashi on Exo 23:19).

A young goat—Heb. גְּדִי. Any tender young animal is meant, even a calf or a lamb. From the fact that the writer felt it necessary to state specifically in several passages “a young goat” you may learn that the term גְּדִי without further definition implies any suckling (Chullin 113a; cf. Rashi on Exo 23:19).

In its mother’s milk—A fowl is therefore really excluded from this law since it has no milk; for the prohibition regarding it is not a Biblical law but only an enactment of the scribes (Chullin 113a).

But seek first the kingdom of God and his righteousness, and all these things will be added to you. MAT 6:33

But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. 1CO 15:20

Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures. JAS 1:18

2 Be ready by the morning, and come up in the morning to Mount Sinai, and present yourself there to me on the top of the mountain.

Rashi

נָכוֹן means ready.

3 No one shall come up with you, and let no one be seen throughout all the mountain. Let no flocks or herds graze opposite that mountain.

Beitzah 5b:4-5

And if you say an alternative explanation, that the instruction to “return to your tents” was not given to permit the men to return home to their wives, but rather it came as a special command to fulfill the commandment of conjugal rights, i.e., the obligation of a man to engage in periodic marital relations with his wife, then it was to refute this possibility that Rav Yosef continued: Come and hear a different proof from another verse: “When the trumpet sounds a long blast, they shall come up to the mountain” (Exo 19:13).

Now since it is written: “Let no flocks or herds graze opposite that mountain” (Exo 34:3), this indicates that the prohibition applies only when the divine presence is revealed on the mountain, and it is permitted immediately afterward. If so, why do I need the verse “When the trumpet sounds a long blast”? Why is a special signal required? Conclude from this that any matter established by a vote requires another vote to permit it.

Rashi

No one shall come up with you—Because the first tablets were given amidst great noises and alarms and a vast assembly the “evil eye” had power over them—there is no finer quality than to be unostentatious (Midrash Tanchuma 3:9:31).

Taanit 21b:4

Upon hearing this impressive argument, Rav Naḥman bar Rav Ḥisda said to Rav Naḥman bar Yitzḥak: Let the master arise and come to live with us as our community leader. Rav Naḥman bar Yitzḥak said to him: We already learned in a baraita that Rabbi Yosei says: It is not the place of a person that honors him; rather, the person honors his place, as we found with regard to Mount Sinai, that as long as the divine presence rested upon it, the law said: “Let no flocks or herds graze opposite that mountain” (Exo 34:3). Once the divine presence departed from the mountain, the law said: “When the trumpet sounds a long blast, they shall come up to the mountain” (Exo 19:13). This indicates that the sanctity was not inherent to the place but was due to the divine presence resting there.

For there is one God, and there is one mediator between God and men, the man Christ Jesus, 1TI 2:5

For they could not endure the order that was given, “If even a beast touches the mountain, it shall be stoned.” HEB 12:20

4 So Moses cut two tablets of stone like the first. And he rose early in the morning and went up on Mount Sinai, as the Lord had commanded him, and took in his hand two tablets of stone.

Shabbat 86a:6

The Gemara explains the source of this opinion: He ascended Mount Sinai early in the morning, as it is written: “And he rose early in the morning and went up on Mount Sinai, as the Lord had commanded him” (Exo 34:4). And he descended the mountain early in the morning, as it is written: “Go down, and you shall ascend bringing Aaron with you” (Exo 19:24). The law juxtaposes descent to ascent to establish that just as Moses’ ascent was early in the morning, so too, his descent was early in the morning. Moses told the people to separate in the early morning so that there would be five complete periods of separation over the course of the three days.

5 The Lord descended in the cloud and stood with him there, and proclaimed the name of the Lord.

Rashi’s Commentary

And proclaimed the name of the Lord—We render this in the Targum by, and proclaimed the name of the Lord.

34 As he was saying these things, a cloud came and overshadowed them, and they were afraid as they entered the cloud.

35 And a voice came out of the cloud, saying, “This is my Son, my Chosen One; listen to him!” LUK 9:34-35

6 The Lord passed before him and proclaimed, “The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness,”

Arakhin 8b:13

The Gemara asks: With regard to what principle do Rav Yehuda and Rabba disagree? The Gemara answers that they disagree with regard to the dispute between Rabbi Elazar and Rabbi Yosei, son of Rabbi Ḥanina, about how God applies his attribute of “abounding in steadfast love” (Exo 34:6) when he judges a person whose merits and sins are equal. As it was stated that Rabbi Elazar says: He hides away some sins and does not put them on the scale, thereby allowing the merits to outweigh the sins. Rabbi Yosei, son of Rabbi Ḥanina, says: He lifts the side of the scale that holds the sins so that the merits outweigh the sins.

Bava Kamma 50b:1

In the verse that recounts the thirteen attributes of mercy: “Slow to anger [erekh appayim]” (Exo 34:6), using the plural form, and it is not written as erekh af, in the singular? In order to teach that he is slow to anger for both the righteous and for the wicked and does not punish them immediately for their transgressions.

Eruvin 22a:6

In a similar vein, Rabbi Ḥaggai said, and some say it was Rabbi Shmuel bar Naḥmani: What is the meaning of that which is written: “The Lord passed before him and proclaimed, “The Lord, the Lord, merciful and gracious, slow to anger [erekh appayim], and abounding in love and faithfulness” (Exo 34:6)? Why does it say “erekh appayim,” using a plural form? It should have said erekh af, using the singular form.

Rashi

The Lord, the Lord—This is the attribute of divine mercy. The one alludes to God having mercy on the sinner before he sins and the other after he has sinned and repented (Rosh Hashanah 17b).

God—This is also an attribute of divine mercy. Thus also does Scripture say (Psa 22:2), “My God, my God, why have you forsaken me?”—for surely one would not say to the attribute of stern justice “why have you forsaken me?” Thus have I found in the Mekhilta d’Rabbi Yishmael 15:2:2.

Slow to anger—He defers his anger and does not hasten to punish—it may be that the sinner will repent.

And abounding in steadfast love—To those who need steadfast love because they have not sufficient merits.

And faithfulness—Faithfully rewarding those who perform his will.

Rosh Hashanah 17b:4

Ilfai, and some say it was the Sage Ilfa, also raised a contradiction: It is written in the list of God’s attributes: “And abounding in steadfast love” (Exo 34:6), and it is written in the same verse: “And faithfulness,” which implies the attribute of justice. He answered: Initially, at the time of judgment: “And faithfulness,” i.e., God employs strict justice, but in the end, when he sees that the world cannot survive on judgment based only on faithfulness and justice: “And abounding in steadfast love,” i.e., he is merciful.

Rosh Hashanah 17b:5

The verse states: “The Lord passed before him and proclaimed” (Exo 34:6). Rabbi Yoḥanan said: Were it not explicitly written in the verse, it would be impossible to say this, as it would be insulting to God’s honor. The verse teaches that the Holy One, blessed be he, wrapped himself in a prayer shawl like a prayer leader and showed Moses the structure of the order of the prayer. He said to him: Whenever the Jewish people sin, let them act before me in accordance with this order. Let the prayer leader wrap himself in a prayer shawl and publicly recite the thirteen attributes of mercy, and I will forgive them.

Rosh Hashanah 17b:6

The verse continues: “The Lord, the Lord,” and it should be understood as follows: I am he before a person sins, and I am he after a person sins and performs repentance, as God does not recall for him his first sins, since he is always “God merciful and gracious” (Exo 34:6).

For the law was given through Moses; grace and truth came through Jesus Christ. JOH 1:17

Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance? ROM 2:4

20 Now the law came in to increase the trespass, but where sin increased, grace abounded all the more,

21 so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord. ROM 5:20-21

7 In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace,

8 which he lavished upon us, in all wisdom and insight EPH 1:7-8

7 keeping steadfast love for thousands, forgiving iniquity and transgression and sin; yet he does not completely clear the guilty, visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation.

Berakhot 7a:26

The Gemara expands upon these righteous and wicked individuals: The master said: The righteous person who prospers is a righteous person, the son of a righteous person. The righteous person who suffers is a righteous person, the son of a wicked person. The Gemara asks: Is it so that one is always punished for his ancestors’ transgressions? Isn’t it written: “Visiting iniquity of the fathers on the children and the children’s children, to the third and the fourth generation” (Exo 34:7). And it is written elsewhere: “Fathers shall not die because of their children, nor shall children be put to death because of their fathers. Each one shall die for his own transgression” (Deu 24:16). And the Gemara raises a contradiction between the two verses.

Rashi

Keeping steadfast love—That a person does in his presence.

For thousands—To two thousand generations.

Iniquity and transgression—Iniquities (עִוֹנוֹת) are sins committed presumptuously (with premeditation). פְּשָׁעִים are sins committed rebelliously.

Yet he does not completely clear the guilty—According to its plain sense this means that he does not completely overlook the iniquity but exacts retribution for it little by little. Our Rabbis, however, interpreted this expression to mean: He clears those who repent, but does not clear those who will not repent (Yoma 86a).

Visiting the iniquity of the fathers on the children—When they retain in their hands (follow the example of) the evil doings of their fathers. This must be the meaning because in another verse of a similar character it has already been stated: of those who hate me (cf. Exo 20:5).—from Berakhot 7a; Sanhedrin 27b

And the fourth generation—It follows, therefore, that the measure of good (reward) is greater than the measure of punishment in the proportion of one to five hundred, for in respect to the measure of good it says: “Keeping steadfast love for thousands” (cf. Rashi above: Tosefta Sotah 4:1; see also Rashi on Exo 20:5).

Sanhedrin 27b:16

The Gemara asks: And are children not put to death for the sin of the fathers? But isn’t it written: “Visiting the iniquity of the fathers on the children and the children’s children, to the third and the fourth generation” (Exo 34:7)?

Shevuot 39a:16

The Gemara asks: And is it not stated with regard to all of the other transgressions in the law that God “will not hold guiltless [lo yenakkeh]” one who transgresses? But isn’t it written: “And who does not completely clear the guilty [venakkeh lo yenakkeh]” (Exo 34:7)?

8 And Moses quickly bowed his head toward the earth and worshiped.

Rashi

And Moses quickly—When Moses saw that the glory passed by and heard the sound of the proclamation he immediately worshiped.

EXO 33

17 And the Lord said to Moses, “This very thing that you have spoken I will do, for you have found favor in my sight, and I know you by name.”

Rashi’s Commentary

This very thing—That my glory shall not rest henceforth upon the other nations of the world, I will do. Balaam’s (the heathen prophet) words did not come about through the resting of the glory upon him, but his prophecy would occur when he would “fall and his eyes would be unveiled” (Num 24:4); such as “Now a word was brought to me stealthily” (Job 4:12). They (the heathen prophets) used to hear God’s message through a medium.

In that day you will ask nothing of me. Truly, truly, I say to you, whatever you ask of the Father in my name, he will give it to you. JOH 16:23

Therefore, confess your sins to one another and pray for one another, that you may be healed. The prayer of a righteous person has great power as it is working. JAS 5:16

14 And this is the confidence that we have toward him, that if we ask anything according to his will he hears us.

15 And if we know that he hears us in whatever we ask, we know that we have the requests that we have asked of him. 1JN 5:14-15

18 Moses said, “Please show me your glory.”

Rashi’s Commentary

Moses said, “Please show me your glory”—Moses saw that it was a time of God’s good will, and that his petitions were being favourably received, he therefore made a further request—that God show him a reflection of his glory.

And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit. 2CO 3:18

For God, who said, “Let light shine out of darkness,” has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. 2CO 4:6

waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, TIT 2:13

And the city has no need of sun or moon to shine on it, for the glory of God gives it light, and its lamp is the Lamb. REV 21:23

19 And he said, “I will make all my goodness pass before you and will proclaim before you my name ‘The Lord.’ And I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.

Rashi’s Commentary

He said, “I will make . . . pass before you”—The time has arrived when you shall see of my glory so much as I will allow you to see according as I wish, and therefore I find it necessary to teach you a set form of prayer. Just now when you felt the need to pray for mercy on Israel’s behalf you besought me to remember the merits of the patriarchs and you thought that if the merits of the patriarchs are exhausted there is no more hope—I will therefore cause all the attribute of my goodness to pass before you whilst you are placed in the cave.

And will proclaim before you my name “The Lord,” to teach you the formula when praying for mercy even though the merits of the patriarchs should be exhausted. And according to the manner in which you see me doing this, cloaked and proclaiming the thirteen attributes, do you teach Israel to do. And because that they will make mention before me of the attributes: “Merciful,” “Gracious!” thereby proclaiming that my mercies do not fail (Rosh Hashanah 17b).

And I will be gracious to whom I will be gracious—In times when I shall be disposed to be gracious.

And will show mercy—Those times that I shall desire to show mercy (Midrash Tanchuma 3:9:27). For the time being he only gave him (Moses) the promise: At times I will answer, at times I will not answer. But at the time this was carried out (when he proclaimed the attributes) he said to him (Exo 34:10) “Behold, I am making a covenant.” He promised him that they the Israelites would never return empty i.e., without an answer to their prayers (Rosh Hashanah 17b).

Berakhot 7a:29

Rabbi Yoḥanan’s opinion, that God granted Moses all three of his requests, disagrees with that of Rabbi Meir, as Rabbi Meir said: Two of Moses’ requests were granted to him, and one was not granted to him. God granted him that the divine presence would rest upon Israel and not leave, and that the divine presence would not rest upon the nations of the world, but God did not reveal to Moses the ways in which he conducts the world. As it is said: “And I will be gracious to whom I will be gracious” (Exo 33:19); in his mercy, God bestows his grace upon every person, even though he is not worthy. Similarly, God says: “And I will have mercy upon whom I will have mercy,” even though he is not worthy. According to Rabbi Meir, the way in which God conducts the world and bestows grace and mercy was not revealed even to Moses.

Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance? ROM 2:4

6 to the praise of his glorious grace, with which he has blessed us in the Beloved.

7 In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace,

8 which he lavished upon us, in all wisdom and insight EPH 1:6-8

20 “But,” he said, “you will not be able to see my face, for man shall not see me and live.”

Rashi’s Commentary

He said, “you will not be able . . .”—And even when I make all my goodness pass before you I shall not allow you to see my face.

Yevamot 49b:7

The Gemara expands on the events surrounding Isaiah’s death: Rava said: Manasseh judged him as a false witness for issuing statements contradicting the law and only then killed him. Manasseh said to Isaiah: Moses your master said in the law: “He said, ‘You will not be able to see my face, for man cannot see me and live’ ” (Exo 33:20), and yet you said: “I saw the Lord sitting upon a throne, high and lifted up” (Isa 6:1). Moses your master said: “For which great nation is there that has a god so near to it as the Lord our God is, whenever we call upon him?” (Deu 4:7), and yet you said: “Seek the Lord while he may be found; call upon him while he is near” (Isa 55:6), which implies that God is not always near. Moses your master said: “I will fulfill the number of your days” (Exo 23:26), which implies that each individual has a preordained allotted lifespan that he cannot outlive, and yet you said in a prophecy to King Hezekiah: “And I will add fifteen years to your life” (2Ki 20:6).

No one has ever seen God; the only God, who is at the Father’s side, he has made him known. JOH 1:18

who alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see. To him be honor and eternal dominion. Amen. 1TI 6:16

And to which of the angels has he ever said,

“Sit at my right hand

until I make your enemies a footstool for your feet”? HEB 1:13

16 In his right hand he held seven stars, from his mouth came a sharp two-edged sword, and his face was like the sun shining in full strength.

17 When I saw him, I fell at his feet as though dead. But he laid his right hand on me, saying, “Fear not, I am the first and the last, REV 1:16-17

22 and while my glory passes by I will put you in a cleft of the rock, and I will cover you with my hand until I have passed by.

Rashi’s Commentary

While my glory passes by—While I pass by before you.

In a cleft of the rock—Like the following verses: “Will you pick out these people’s eyes” (Num 16:14); “Will be picked out by the ravens of the valley” (Pro 30:17); and “I dug wells and drank waters” (Isa 37:25). All these have the same derivation a place dug out of the rock.

And I will cover you with my hand—Hence it is evident that permission has been given to the destructive agencies to wound. The Targum renders “and I will protect with my word.” This is merely a circumlocution in a manner more respectful to the Most High God, because He (God) does not need to cover a person with an actual hand.

and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ. 1CO 10:4

that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. 2CO 5:19

23 Then I will take away my hand, and you shall see my back, but my face shall not be seen.

Berakhot 7a:33

What did Moses see? It is said: “Then I will take away my hand, and you shall see my back, but my face you will not see” (Exo 33:23). Rav Ḥana bar Bizna said in the name of Rabbi Shimon Ḥasida, the expression: “And you shall see my back,” should be understood as follows: This teaches that the Holy One, blessed be he, who, as mentioned above, wears phylacteries, showed him the knot of the phylacteries of his head, which is worn on the back of the head.

EXO 34

Moses Makes New Tablets

1 The Lord said to Moses, “Cut for yourself two tablets of stone like the first, and I will write on the tablets the words that were on the first tablets, which you broke.”

Menachot 99b:1

The apparent dereliction of the study of the law is its foundation, e.g., if one breaks off his studies in order to participate in a funeral or a wedding procession. This is derived from a verse, as it is written: “The Lord said to Moses, ‘Cut for yourself two tablets of stone like the first, and I will write on the tablets the words that were on the first tablets, which [asher] you broke’ ” (Exo 34:1). The word “asher” is an allusion to the fact that that the Holy One, blessed be he, said to Moses: Your strength is true [yishar koḥakha] in that you broke the tablets, as the breaking of the first tablets led to the foundation of the law through the giving of the second tablets.

Nedarim 38a:3

Rabbi Ḥama, son of Rabbi Ḥanina, said: Moses became wealthy only from the waste remaining from hewing the tablets of the covenant, as it is stated: “Cut for you two tablets of stone like the first” (Exo 34:1). “Cut for you” means that their waste shall be yours. As the tablets were crafted from valuable gems, their remnants were similarly valuable.

Yevamot 62a:4

And his perception agreed with the perception of the Omnipresent, as it is written: “The first tablets that you broke [asher shibbarta]” (Exo 34:1), and Reish Lakish said: The word asher is an allusion to the fact that the Holy One, Blessed be he, said to Moses: May your strength be true [yishar koḥakha] that you broke the tablets.

EXO 32

14 And the Lord relented from the disaster that he had spoken of bringing on his people.

Sanhedrin 108a:16

And there are those who say that the term “vayyinaḥem” has a different meaning: I did not do well that I prepared graves for people in the earth, as I should not have created them in order to destroy them. From where is it inferred that the term “vayyinaḥem” has a negative connotation? It is written here: “Vayyinaḥem,” and it is written there: “And the Lord regretted [vayyinaḥem] the disaster that he thought to do to his people” (Exo 32:14).

15 Then Moses turned and went down from the mountain with the two tablets of the testimony in his hand, tablets that were written on both sides; on the front and on the back they were written.

Rashi’s Commentary

On both sides could the letters be read, and this constituted a miraculous piece of work (Shabbat 104a).

16 The tablets were the work of God, and the writing was the writing of God, engraved on the tablets.

Eruvin 54a:19

And, lastly, Rabbi Eliezer said: What is the meaning of that which is written: “The tablets were the work of God, and the writing was the writing of God, engraved on the tablets” (Exo 32:16)? This teaches that had the first tablets, the subject of this verse, not been broken, the law would never have been forgotten from the Jewish people, as the law would have been engraved on their hearts.

EXO 33

Moses’ Intercession

12 Moses said to the Lord, “See, you say to me, ‘Bring up this people,’ but you have not let me know whom you will send with me. Yet you have said, ‘I know you by name, and you have also found favor in my sight.’ ”

Rashi’s Commentary

See, you say to me—Set your eyes and your heart on your words. I.e., think for a moment of what you are saying!

You say to me “Lead” but you have not let me know who will come with us—For what you have said to me (Exo 23:20) “Behold, I send an angel” yet this is not considered informing for I am not satisfied with it.

Yet you have said, “I know you by name”—I have distinguished you from all other human beings with a name of importance. For God said to me (Exo 19:9), “Behold, I am coming to you in a thick cloud . . . and may also believe you forever.”

14 I am the good shepherd. I know my own and my own know me,

15 just as the Father knows me and I know the Father; and I lay down my life for the sheep. JOH 10:14-15

But God’s firm foundation stands, bearing this seal: “The Lord knows those who are his,” and, “Let everyone who names the name of the Lord depart from iniquity.” 2TI 2:19

13 Now therefore, if I have found favor in your sight, please show me now your ways, that I may know you in order to find favor in your sight. Consider too that this nation is your people.”

Rashi’s Commentary

Now therefore—If it is true that I have found favor in your sight, please show me now your ways, i.e., what reward you give to those who find favor in your sight.

That I may know you in order to find favor in your sight means, that I may know by this the nature of the reward you bestow i.e., what constitutes finding favor, since I have found favor in your sight. The explanation of “in order to find favor” accordingly is: that I may find out how great is the reward attendant on this finding favor.

Consider too that this nation is your people so that you should not say (Exo 32:10), “in order that I may make a great nation of you,” whilst these (the whole people) you will abandon! Consider that they are your nation from of old, and if you reject them, surely I cannot rely upon it that those who are born of me will endure—rather let me know through this people the reward that is to be paid me. Our Rabbis expounded on this in tractate Berakhot 7a but I come to explain the verses in a manner fitting to them and in their context.

Berakhot 7a:25

Lastly, Moses requested that the ways in which God conducts the world be revealed to him, and he granted it to him, as it is stated: “Show me your ways and I will know you” (Exo 33:13).

Moses said before God: Master of the universe. Why is it that the righteous prosper, the righteous suffer, the wicked prosper, the wicked suffer?

God said to him: Moses, the righteous person who prospers is a righteous person, the son of a righteous person, who is rewarded for the actions of his ancestors. The righteous person who suffers is a righteous person, the son of a wicked person, who is punished for the transgressions of his ancestors. The wicked person who prospers is a wicked person, the son of a righteous person, who is rewarded for the actions of his ancestors. The wicked person who suffers is a wicked person, the son of a wicked person, who is punished for the transgressions of his ancestors.

And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent. JOH 17:3

As regards the gospel, they are enemies for your sake. But as regards election, they are beloved for the sake of their forefathers. ROM 11:28

that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of him, EPH 1:17

so as to walk in a manner worthy of the Lord, fully pleasing to him: bearing fruit in every good work and increasing in the knowledge of God; COL 1:10

But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and to the day of eternity. Amen. 2PE 3:18

14 And he said, “My presence will go with you, and I will give you rest.”

Rashi’s Commentary

And he said, “My presence will go . . .”—Understand this as the Targum renders it: My countenance will go—I will no more send an angel with you, but I myself will go, similar to the verse: “and that you go to battle in person” (2Sa 17:11).

Berakhot 7a:5

And Rabbi Yoḥanan said in the name of Rabbi Yosei: From where is it derived that one must not placate a person while he is in the throes of his anger, rather he should mollify him after he has calmed down? As it is written, when following the sin of the golden calf, Moses requested that the divine presence rest upon Israel as it had previously, God said to him: “My presence will go with you, and I will give you rest” (Exo 33:14). Rabbi Yoḥanan explained: The Holy One, blessed be he, said to Moses: Wait until my presence of wrath will pass and I will grant your request. One must wait for a person’s anger to pass as well.

Berakhot 7b:4

And Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: From where is it derived that one must not placate a person while the person in the throes of his anger? As it is stated: “My presence will go with you, and I will give you rest” (Exo 33:14).

Come to me, all who labor and are heavy laden, and I will give you rest. MAT 11:28

teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age. MAT 28:20

8 For if Joshua had given them rest, God would not have spoken of another day later on.

9 So then, there remains a Sabbath rest for the people of God, HEB 4:8-9

15 And he said to him, “If your presence will not go with me, do not bring us up from here.

Rashi’s Commentary

And he said to him—This is what I desired: for if it is to be by an angel rather do not bring us up from here.

16 For how shall it be known that I have found favor in your sight, I and your people? Is it not in your going with us, so that we are distinct, I and your people, from every other people on the face of the earth?”

Rashi’s Commentary

For how shall it be known—I.e., how shall the “finding of favour” be known? Is it not in your going with us? And yet another thing do I ask you: that you should not let your glory rest upon the other peoples of the world (Berakhot 7a).

So that we are distinct, I and your people—Through this very thing we shall become different from every other people, like (Exo 9:4) “But the Lord will make a distinction (וְהִפְלָה) . . . between the livestock of Egypt.”

Bava Batra 15a:11

The baraita further states that Moses wrote his own book, i.e., the law, the portion of Balaam, and the book of Job. This supports Rabbi Levi bar Laḥma, as Rabbi Levi bar Laḥma says: Job lived in the time of Moses. It is written here with regard to Job: “Oh that my words were written [eifo]” (Job 19:23), and it is written there in Moses’ words to God: “For in what shall it be known here [eifo]” (Exo 33:16). The unusual use of the word eifo in these two places indicates that Job and Moses lived in the same generation.

Bava Batra 15b:8

And what is the proof that all these tanna’im maintain that Job was Jewish? As if it should enter your mind to say that he came from the nations of the world, there is a difficulty: After Moses died, did the divine presence rest any longer on the nations of the world? But doesn’t the Master say: Moses requested that the divine presence not rest again on the nations of the world, and his request was granted to him, as it is stated: “That we shall be differentiated, I and your people, from every other people on the face of the earth” (Exo 33:16), and it is stated there that God acceded to his request.

Berakhot 7a:23

And Rabbi Yoḥanan said in the name of Rabbi Yosei regarding Moses’ request that the divine presence rest upon Israel as it once had: Moses requested three things from the Holy One, blessed be he, at that time, all of which were granted him. He requested that the divine presence rest upon Israel and not leave, and he granted it to him, as it is stated: “For how can it be known that I have found favor in your sight, I and your people? Is it not in your going with us, so that we are distinct, I and your people, from every other people on the face of the earth?” (Exo 33:16). The request: Is it not in your going with us, refers to the resting of the divine presence upon Israel.

Berakhot 7a:24

Moses requested that the divine presence not rest upon the nations of the world, and he granted it to him, as it is stated: “So that we are distinct, I and your people, from every other people on the face of the earth” (Exo 33:16).

“Behold, the virgin shall conceive and bear a son,

and they shall call his name Immanuel”

(which means, God with us). MAT 1:23

Therefore go out from their midst,

and be separate from them, says the Lord,

and touch no unclean thing;

then I will welcome you, 2CO 6:17