Tafsiran yang Mengutip untuk Keluaran 5:19

He buried him He buried himself (by going into a crypt within the Gai). Compare, “the shepherds tended themselves [literally: the shepherds tended them]” [Ezekiel 34: 8] and “the officers of the Children of Israel saw them” [Exodus 5: 19]. Mount Avarim (also known as Mount Nebo, named for a star) is the same place as the Gai which is at the top of the cliff across from Beth-Peor. This is attested to by Scripture, which states that Israel traveled from Bamoth to “the Gai which is in the field of Moab, by the top of a cliff” [Numbers 21: 20]; Scripture also states that “Moshe ascended from the plains of Moab to Mount Nebo, to the top of the cliff” [: 1], where he died and was buried. Elsewhere Scripture says, “we stayed in the Gai, across Beth-Peor” [3: 29]; and subsequent to their encampment in the Gai, Scripture says that “the Children of Israel marched on and encamped at the plains of Moab” [Numbers 22: 1] [see also 3: 29]. But in another place, Scripture says, “they encamped in the hills of Avarim, in front of Nebo; then they marched from the hills of Avarim , and encamped in the plains of Moab” [Numbers 33: 47–48]. And it is clear that the place where Moshe died would be the place where he was buried.

AND THE ETERNAL CAME DOWN UPON MOUNT SINAI. If you will succeed in having insight into this section [of the Torah], you will understand that His Great Name, [i.e., the Tetragrammaton], came down upon Mount Sinai, and that He abode thereon in fire and spoke to Moses. The communication to Moses in the entire section was by this Proper Name of the Eternal. However, the ascent [of Moses — as mentioned in Verse 3: And Moses went up unto G-d] — and his bringing forth [the people out of the camp — as mentioned in Verse 17] — were towards the place of the Glory, as I have explained.²²⁹Above, Verse 3, also in Verse 19. And He warned, lest they break through unto the Eternal to gaze,²³⁰Verse 21. because even the nobles of the children of Israel²³¹Further, 24:11. did not see Him, and all Israel heard the Voice of G-d out of the midst of the fire.²³²Deuteronomy 5:21. It is this which Scripture says, And ‘Elokim’ (G-d) spoke all these words,²³³Further, 20:1. just as our Rabbis have said:²³⁴Mechilta, ibid. “Elokim designates the Judge.”²³⁵“The Judge who is just in meting out punishment and faithful in giving reward” (Mechilta, ibid.) And they have also said [with reference to the first two commandments]:²³⁶Makkoth 24a. See Maimonides’ “The Commandments,” Vol. I, p. 1. The term Hagvurah (the Almighty) is analogous to “the Judge.” “We have heard them from Hagvurah (the Almighty Himself).” In Deuteronomy it is written: These words the Eternal spoke unto all your assembly.²³⁷Deuteronomy 5:19. And according to the above explanation, it should have said, “Elokim spoke.” That is because, etc. That is because Scripture explains there [in the same verse] that He spoke out of the midst of the fire.²³⁸Ibid., 5:4. And this is the sense of the verse, The Eternal spoke with you face to face in the mount out of the midst of the fire.²³⁸Ibid., 5:4. And this is why it is said, I am the Eternal thy G-d.²³⁹Further, 20:2. “This alludes to the verse [in Deuteronomy 5:4, mentioned above]: Face to face, etc.” (Abusaula). The allusion is to the two Divine Names — the Tetragrammaton and Elokim — mentioned together here in 20:2. Now do not find a difficulty in what the people said to Moses, For who is there of all living flesh, that hath heard the Voice of the living G-d speaking out of the midst of the fire?²⁴⁰Deuteronomy 5:23. This would indicate that they heard Elokim chayim speaking (Abusaula). They did not say “that they heard G-d speaking out of the midst of the fire,” but they said the Voice of G-d, referring to what they perceived. This is why they said, Go thou near, and hear all that the Eternal our G-d may say.²⁴¹Ibid., Verse 24. And so did Moses say to them, Did ever a people hear the Voice of G-d speaking out of the midst of the fire?²⁴²Ibid., 4:33. The word “speaking” here is referring to “the Voice,” something like the verse, and he heard the Voice speaking unto him.²⁴³Numbers 7:89.
From this you will understand what the Rabbis have always said in Midrashic homilies, i.e., that the Torah was given in seven voices.²⁴⁴Shemoth Rabbah 28:4, “Rabbi Yochanan said: ‘The One Voice was divided into seven voices.’” They are the ones to which David alluded in the psalm: Ascribe unto the Eternal, O ye sons of might.²⁴⁵Psalms 29:1. This psalm was considered by the Sages of the Talmud as referring to the Giving of the Torah (Sifre, V’zoth Habrachah, 343). The voice of the Eternal appears seven times in this psalm: The voice of the Eternal is upon the waters (Verse 3); The voice of the Eternal is powerful; the voice of the Eternal is full of majesty (Verse 4); The voice of the Eternal breaketh the cedars (Verse 5); The voice of the Eternal heweth out flames of fire (Verse 7); The voice of the Eternal shaketh the wilderness (Verse 8); The voice of the Eternal maketh the hinds to calve (Verse 9). This is also the number of times [that the Voice] is alluded to in this section of the Torah.²⁴⁶1. And there were ‘koloth’ and lightnings (Verse 16). Since the word koloth is written defectively without the letter vav, it signifies the singular: “and there was a voice.” 2. And the voice of a horn (ibid.) 3. And the voice of the horn (Verse 19). 4. And G-d answered him by a voice (ibid.) 5. And all the people perceived ‘hakoloth’ (20:15). Here too the Hebrew hakoloth is written defectively and therefore refers only to one voice: “and all the people perceived the voice.” 6. And the voice of the horn (ibid.) 7. And G-d spoke (20:1). Thus there are seven voices mentioned in this section of the Torah (Abusaula). The verse, And there were ‘koloth’ and lightnings,²⁴⁷See Note 246, number 1. is written defectively and therefore counted as one; likewise, the verse, And all the people perceived ‘hakoloth,’²⁴⁸Ibid., number 5. is missing the vav which signifies the plural, [and thus refers to only one voice]. Thus there are six [‘voices’ mentioned here in the section], and [in addition] it clearly says, And G-d spoke.²⁴⁹Ibid., number 7. In Deuteronomy, Scripture likewise mentions seven ‘voices’ in connection with the Giving of the Torah.²⁵⁰1. Ye heard the voice of words (Deuteronomy 4:12). 2. Only a voice (ibid.) 3. A great voice (5:19). 4. The voice out of the midst of the darkness (5:20). 5. And we have heard His voice (Verse 21). 6. If we hear the voice of the Eternal our G-d (Verse 22). 7. The voice of the living G-d speaking (Verse 23). In Tractate Berachoth,²⁵¹Berachoth 6b. however, the Rabbis have said in the Gemara²⁵²For the meaning of the word Gemara, see Seder Bo, Note 204. that the Torah was given in five ‘voices.’ That is because they counted only the voices which are concealed, while the two — i.e., I am the Eternal thy G-d and Thou shalt have no other gods before Me]²⁵³So interpreted by Abusaula. See my Hebrew commentary, pp. 387-388. — are explained in Scripture. The purport of this is that Moses our teacher was given the Torah in seven ‘voices,’²⁵⁴“This is an allusion to the seven [lower of the Ten] Emanations” (Bachya). and he was the one who heard them and contemplated them. The Israelites, however, heard one voice, as it is said, a great voice, and it went on no more,²⁵⁵Deuteronomy 5:19. and it is said again, Ye heard the voice of words, but ye saw no form; only a voice.²⁵⁶Ibid., 4:12. Here also Scripture alluded thereto in saying, And all the people perceived ‘hakoloth,’²⁵⁷See above, Note 246, number 5. with one vav missing, [thus making it singular, ‘the voice’], for all voices appeared as one. By way of the Truth, [the mystic lore of the Cabala], this is Scripture’s intent in saying, G-d hath spoken once, twice we have heard this.²⁵⁸Psalms 62:12. The verse actually reads: ‘I’ have heard this. The sections of the Torah are thus explained, without anything being changed with another.