Commentaire de citation sur L’Exode 33:6

And you should know that Rabbi Yehoshua ben Levi came to make known [the reason for] which Mount Sinai is called Mount Chorev (Desolation) (Exodus 33:6). As since the Torah - which is the construction of the world - was given on Mount Sinai, it should not have been called, "Mount Desolation," but rather, "Mount Construction." But it is called, "Mount Desolation," because, that which the Torah was given on this mountain is what brings destruction (churban) to people that distance the Torah. And therefore, from this angle it is appropriate to call its name, "Mount Desolation." And even though one who brings himself close to the Torah acquires perfection and construction, the mountain is nevertheless called more according to the destruction than it is called according to the one who occupies himself with Torah for its sake, who has all of the virtues that are explained above (Avot 6:2) - since [the first] thing is felt more in the world. For one who [knows] two people, one is his enemy and one is his friend - he gets angry at his enemy and, just the contrary, he finds fulfillment from this friend: Yet the impression of the hatred with which he hates his enemy is more pronounced than the love and satisfaction that he has with his friend. For hatred makes an impact and an impression. But love is not like this, such that no impression is made from it. Therefore the name of the mountain is called, "Desolation," according to the destruction that comes to, and is found with, others. So it is more appropriate that it be called, "Mount Desolation," than that it be called with the name, "Construction." And that which he said, "a heavenly echo goes out from Mount Chorev," in this place - is because he came to say, "Woe to the creatures for disparaging the Torah, etc." So it is relevant to say that this thing is decreed from, "Mount Desolation" - as it is the mountain from which destruction goes out to the world to those that distance themselves from the Torah.

ועתה הורד עדיך מעליך, “and now, take off your ornaments!” This command is difficult to understand as the Torah had already reported the people as having no longer put on their jewelry without having been ordered not to put it on. (Compare Exodus 33,4) Presumably, the people did not put their jewelry on for a day as a sign of mourning, but had put it on again on the following day. They had to be told therefore that at least as long as they had not atoned for their sin they were not allowed to wear ornaments. Rabbi Joseph Kara of blessed memory, explained verse four in our chapter, which reported the Israelites as not having put on their jewelry, as referring to the festive garments, the ones they had worn at the time the Ten Commandments had been revealed to them. This was the meaning of Exodus 19,14, where after immersing themselves in a ritual bath in preparation for that that event, they are described as putting on their garments. Had they been the same garments they had worn before immersing themselves in a ritual bath, the Torah certainly did not have to tell us that. They had had their jewelry removed from them by angels sent for that purpose to make them conscious of their great sin, as reported in the Talmud, tractate Shabbat folio 88. This is also the meaning of Exodus 33,6: ויתנצלו בני ישראל, “they stripped themselves; An alternate explanation: the meaning of the words in verse 4: ולא שתו וגו', is that they took off their uniforms, as if saying that unless G–d will march with us we will not agree to fight for possession of the land of Canaan. When G–d heard that He told them that instead of taking off their military uniforms they better take off their jewelry instead for as long as He would tell them what he had in mind for them.

בחורב לאמור, “at Mount Chorev, saying;” Nachmanides writes that Chorev is not a mountain but a region adjoining Mount Sinai where the Israelites were encamped during that year. [In light of Exodus 33,6, where Chorev is clearly described as a mountain, this is somewhat difficult to follow. Ed.] Nachmanides is aware of the difficulty and suggests several alternatives, basing himself on the fact that Sinai is both referred to by the Torah on some occasions as a mountain, and on other occasions as a region in the desert. [I suppose it is reasonable to say that the sheep which had lost its way and which Moses followed only to be confronted by a burning bush, did not climb a mountain. (compare Exodus 3,1) Ed.] Possibly, in the words of Nachmanides- Moses’ hesitation before investigating that spectacle was based on the very fact that the bush was burning on the mountain whereas he was standing at the bottom at that time. Ibn Ezra simply understands the word חורב as an alternate name for Mount Sinai, explaining that the bush was burning on account of the extreme dryness in that region. The people of Israel used either name for that mountain, interchangeably.