출애굽기 24:8의 인용 해설

AND UNTO MOSES HE SAID: ‘COME UP UNTO THE ETERNAL etc.’ “This section was told to Moses before the giving of the Ten Commandments, on the fourth day of Sivan.” This is Rashi’s language. “And the Eternal said unto Moses: ‘Come up to Me into the mountain, and be there’⁴⁶⁵Verse 12 (further in this section). — this was said to Moses after the Giving of the Torah.” These too are Rashi’s words. But if so, the sections of the Torah are not in chronological order, nor even in their ordinary sense! Moreover, it is written here, And Moses came and told the people all the words of the Eternal, and all the ordinances,⁴⁶⁶Verse 3. which are these ordinances written above, concerning which He said, And these are the ordinances which thou shalt set before them.⁴⁶⁷Above, 21:1. For it is not correct to interpret the expression: and all the ordinances,⁴⁶⁶Verse 3. to mean [as Rashi wrote], the ordinances which “the sons of Noah”⁴⁶⁸See Vol. I, p. 417, Notes 147-8. were commanded, or the laws which were given to the Israelites in Marah⁴⁶⁹See above, 15:25. which they had already heard and knew, and besides, the word vayesapeir (and he told)⁴⁶⁶Verse 3. always indicates new things which one tells!
But Rabbi Abraham ibn Ezra has already grasped this subject correctly, in explaining the verses to be in their proper order, when he commented:⁴⁷⁰On the preceding Verse (23:33). “Up to here is the Book of the Covenant.” On the basis of this statement it can be seen that all the sections of the Torah are in methodical arrangement. For after the Giving of the Torah immediately on the same day G-d said to Moses, Thus shall you tell the children of Israel: Ye yourselves have seen that I have talked with you from heaven,⁴⁷¹Above, 20:19. and He began to warn them again against idolatry, by saying, Ye shall not make with Me etc.,⁴⁷²Ibid., Verse 20. and He continued to command him, Now these are the ordinances which thou shalt set before them,⁴⁶⁷Above, 21:1. and all the commandments following that, and finally He finished with the admonition against the worship of idols which they find in the Land, and against making a covenant with their worshippers. He then said to Moses, “After you have commanded them this, come up unto the Eternal, thou and Aaron.” The section mentions that Moses did according to the command of G-d, and came to the camp and told the people all the words of the Eternal⁴⁶⁶Verse 3. as He had commanded him, Thus shall you tell the children of Israel: Ye yourselves have seen etc.;⁴⁷¹Above, 20:19. and all the ordinances,⁴⁶⁶Verse 3. as He had commanded him, Now these are the ordinances which thou shalt set before them.⁴⁶⁷Above, 21:1. The people received everything with joy and said, All that the Eternal hath spoken will we do,⁴⁷³Above 19:8. See though my Hebrew commentary, p. 447, where it is pointed out that since this verse relates to an event before the Revelation and Ramban is now discussing the events after the Revelation, we must perforce understand his use of that verse, in a stylistic manner, namely, that the people joyfully accepted upon themselves the duty of observing all of G-d’s commandments. meaning that all these things which G-d has told you we will do, for we believe in your words; just as he narrated in the Book of Deuteronomy [that the people said to him], and thou shalt speak unto us all that the Eternal our G-d may speak unto thee; and we will hear it, and do it,⁴⁷⁴Deuteronomy 5:24. and then Moses wrote them down. Thus on that day he wrote down in a book all that he had been commanded — the statutes, the ordinances, and the laws — and he rose up early in the morning⁴⁷⁵Verse 4. of the following day to make a covenant with them concerning all this. He built the altar and offered the sacrifices,⁴⁷⁵Verse 4. and put half of the blood upon the altar of G-d, and half of it he put in basins⁴⁷⁶Verse 6. [in order to sprinkle upon the people],⁴⁷⁷As explained further in Ramban, (also in Rashi). For the reason of exact division into two equal parts see further in the text of Ramban and also in Note 479. and he took the book which he had written the day before and read it in their hearing,⁴⁷⁸Verse 7. and they accepted upon themselves to make the covenant with Him, saying. All that the Eternal hath spoken will we do, and hearken⁴⁷⁸Verse 7. to you and to whatever you will command in His Name. Then he sprinkled upon them half of the blood [which he had put in the basins], for this is the sign of a covenant, when two things⁴⁷⁹By putting half of the blood upon the altar of G-d and the other half upon the people, Moses indicated that “the two [parties to the covenant] come into equal parts.” See Deuteronomy 26:17-18, and also Vayikra Rabbah 6:5, where the equal division of the blood is explained as signifying that G-d swore to Israel never to exchange it for another nation, and Israel swore eternal fidelity to G-d. come in equal parts. Now after he finished what he did with them, he had to fulfill the word of G-d which He told him, Come up… thou and Aaron, etc. and it is with reference to this that it is said, Then went up Moses, and Aaron, Nadab, and Abihu etc.⁴⁸⁰Verse 9. He completed that which he had been commanded,⁴⁸¹I.e., And Moses alone shall come near unto the Eternal (Verse 2). by coming near alone unto the Eternal. It is with reference to this that it is said, And Moses entered into the midst of the cloud etc.⁴⁸²Further, Verse 18. Thus the act of the covenant took place on the day after the Giving of the Torah, and on that day was the ascent, when Moses went up into the mountain and he stayed from then on for forty days. It is with reference to this that Scripture explains, and on the seventh day He called unto Moses out of the midst of the cloud,⁴⁸³Ibid., Verse 16. [i.e., the seventh day of the month Sivan, which was the day after the Giving of the Torah], and it is said, And Moses entered into the midst of the cloud.⁴⁸²Further, Verse 18. All this is correctly and clearly explained.
Now I have seen in the Mechilta⁴⁸⁴Mechilta above, 19:10. That the Rabbis differed on this matter. Some say⁴⁸⁵This is the opinion of Rabbi Yishmael. that the making of the covenant took place before the Giving of the Torah — on the fifth day of Sivan — and Moses said to them: “Now you are bound, held and tied; tomorrow come and accept upon yourselves all the commandments.” But Rabbi Yosei the son of Rabbi Yehudah says: “All these acts were done on one and the same day,” that is to say all these acts were performed on the same day, namely the day after the Torah was given — all that Moses told the people and the writing of the Book of the Covenant — all as we have explained. And to this one [i.e., Rabbi Yosei the son of Rabbi Yehudah] we listen, since he has spoken according to the accepted opinion.⁴⁸⁶See Peah 4:1 for origin of this expression [“to this one we listen etc.”].

AND THE ETERNAL SPOKE UNTO MOSES IN MOUNT SINAI. “What has the subject of the Sabbatical year [stated here in this section] to do with that of Mount Sinai? Were not all the commandments declared on Sinai? [It is to teach us that] just as [this law of] the Sabbatical year was ordained on Sinai with its general rules, its specific prescripts and its minute details, so also were all [the commandments] ordained on Sinai with their general rules, and their specific prescripts and their minute details. Thus it is taught [here] in the Torath Kohanin. It appears to me¹I.e. Rashi. Having quoted the text of the Torath Kohanim, Rashi now proceeds to explain the basis of the analogy of this text of the Beraitha between our section and all other commandments. To follow Rashi’s answer it is important to recall that in the final year of Israel’s stay in the wilderness, when they were encamped in the plains of Moab (Numbers 22:1), Moses, in the last days of his life, restated the commandments of G-d, his words being contained in the Book of Deuteronomy. However, since not all the commandments were restated there by Moses, our verse serves as a basis for the interpretation of the Torath Kohanim, as will be explained by Rashi. Ramban will differ with this whole approach, since the text of the Torath Kohanim makes no reference at all to Moses’ restatement of the laws in the plains of Moab. See at end of Note 10. that the following is the interpretation thereof: Since we do not find the law of the resting of the soil [in the Sabbatical year] repeated in the plains of Moab [when Moses restated the law, as contained in the Book of Deuteronomy], we must deduce that all the general rules and specific prescripts [of the Sabbatical year, including those of the resting of the soil] were declared on Sinai. [Why then was it necessary for Scripture to state here in Mount Sinai, since it is self-understood that this entire law was promulgated on Sinai, since the law of the resting of the soil is not mentioned in the Book of Deuteronomy? We must say that the reason] Scripture mentioned [the phrase in Mount Sinai] here is in order to teach that every communication [i.e., commandment] that was spoken to Moses on Sinai, was given at Sinai together with its general rules and minute details, and they were [merely] repeated and taught again in the plains of Moab.” Thus far is the language of Rashi.
But this does not appear to me to be correct at all. For there are many commandments like the Sabbatical year which were not repeated in the plains of Moab, and [all] we know about their general rules and specific prescripts is that they were promulgated either on Sinai or in the Tent of Meeting [but not specifically on Sinai, as Rashi said]!²In other words, we can be certain that those commandments which were not mentioned in the plains of Moab [and are recorded in other parts of the Torah], were declared at some preceding time, but we cannot be sure whether they were said with the commandments given at Sinai, or only later on, after the building of the Tabernacle from which G-d communicated to Moses. On what basis, then, does Rashi say that they were all given on Sinai? Moreover, how do we know that the other commandments which were repeated in the plains of Moab are to be likened to the Sabbatical year [which was not repeated? Perhaps this analogy applies only to those commandments which were not repeated in the plains of Moab, like the Sabbatical year; but how do we know that the analogy applies also to those that were repeated by Moses in the plains of Moab, as contained in the Book of Deuteronomy? And how do we know that in the case of those commandments that were repeated by Moses], that only the general rules were declared on Sinai but the specific prescripts were given in the plains of Moab! And indeed it would be more logical to say so, that those commandments which were repeated by Moses, were restated for the sake of explaining their specific prescripts, since on Sinai only their general rules had been declared!
But the interpretation of the above Beraitha is clear: The general rules of the Sabbatical year were declared on Sinai, as it is written in the section of ‘V’eileh Hamishpatim’ (And these are the ordinances):³Exodus 21:1. Since these ordinances were declared before the Tabernacle was erected, they must perforce have been given on Sinai. And on the seventh year thou shalt let it [i.e., the Land] rest and lie fallow, that the poor of thy people may eat etc.⁴Ibid., 23:11. These are the laws of the Sabbatical year in a general way. Here He went back [to this subject] and said that in Mount Sinai all its specific prescripts were also given, since all of them are mentioned in this section. And at the end of this subject it is written, These are the commandments, which the Eternal commanded Moses for the children of Israel in Mount Sinai,⁵Leviticus 27:34. in order to liken all the commandments to the Sabbatical year [previously] mentioned, [teaching] that all of them, likewise, were stated in general terms and with their particular details — that is, all were declared on Sinai. And thus it is taught there in the Torath Kohanim:⁶Torath Kohanim, end of Seder Bechukothai. “These are the commandments.⁵Leviticus 27:34. Henceforth no prophet may promulgate any new thing.⁷This is a major teaching in Judaism, that the prophets who came after Moses only served to exhort Israel to obey the laws given by Moses, but no new Divine commandments were added. Which the Eternal commanded Moses.⁵Leviticus 27:34. The messenger was [found] deserving before Him Who sent him [since he was the most perfect of all human beings].⁸Malbim to Torath Kohanim ibid. Moses for the children of Israel. It was the merit of Israel that caused [the Divine Glory to rest upon Moses].⁹“And that the Torah be given through Moses. For if Israel had not accepted the Torah, the Divine Glory would not have communicated with Moses, because where there is no flock there is no shepherd, and if there is a flock there must be a shepherd” (Rabad in his commentary to Torath Kohanim, ibid.). In Mount Sinai,⁵Leviticus 27:34. [this teaches] that all commandments originated at Sinai.” Thus far is the text in the Torath Kohanim. But the reason [that the laws were repeated] in the plains of Moab was only for the purpose of explaining the Torah to the children [of those who had left Egypt, who were born in the wilderness after the Giving of the Torah at Sinai]. This appears to me to be the interpretation [of the Beraitha of the Torath Kohanim mentioned] and “it is well and nicely said.”¹⁰The Hebrew expression kaftor vaferach literally means “a knop and a flower.” The term is borrowed from the design of the candelabrum (see Exodus 25:33), and here means “a thing of truth, and beautifully stated.” The usage of this expression is found in Bereshith Rabbah 91:12. It has been suggested that since the candelabrum in the Tabernacle represented the light of wisdom, the knops and flowers in the candelabrum symbolized truth beautifully expressed. Hence the expression kaftor vaferach as applied to a dictum of truth well formulated. — In essence, Ramban’s understanding of the Beraitha mentioned by Rashi is as follows: “Why is the expression in Mount Sinai mentioned here? It cannot be to teach us that the general principles of the Sabbatical year were given on Sinai, for all commandments were declared on Sinai in general terms, the Sabbatical year being merely one of them, as expressly stated in Exodus 23:11. Hence the expression here in Mount Sinai must be to teach that all its specific prescripts were also given on Mount Sinai, and from this you may deduce that the verse at the end of the Book of Leviticus, which states, These are the commandments which the Eternal commanded Moses … in Mount Sinai intends to teach us that the specific prescripts of all the laws were also declared on Sinai. — Ramban’s interpretation is thus not based at all on Moses’ restatement of the laws in the plains of Moab, as is that of Rashi, but instead is founded upon the verses in Exodus 23:11, and at the end of Leviticus, as explained.
Now the reason why this section [of the laws of the Sabbatical year] was written here, Rabbi Abraham ibn Ezra explained to be as follows: This is the covenant which was written in the section of ‘V’eileh Hamishpatim’ (And these are the ordinances),¹¹Exodus 24:4-7: And Moses wrote all the words of the Eternal … And he took the Book of the Covenant. and when the people accepted it upon themselves [by saying] we will do, and obey,¹²Ibid., Verse 7. then the covenant was made,¹³Ibid., Verse 8. and [Moses] told them this whole section [containing the laws of the Sabbatical year]. Scripture mentioned it in this place in order to put in proximity all the conditions [He laid down for Israel’s inheriting] the Land; for just as He said with reference to forbidden sexual relations that on account of them the Land will vomit them out,¹⁴Above, 18:28. so He said in the section of ‘Im Bechukothai’ (If ye walk in My statutes)¹⁵Further, 26:3. with regard to [not keeping the laws of] the Sabbaths of the Land,¹⁶Ibid., Verse 34. and therefore it was necessary that He mention [here] first [what are the laws of] the Sabbatical years.
In my opinion this section is written here in its proper order, for the expression in Mount Sinai means when Moses went up there to receive the second Tablets [and does not refer, as Ibn Ezra interprets it, to the time immediately after the Giving of the Torah, even before Moses went up the mountain to receive the first Tablets of the Law], and the explanation of the matter is as follows: At the beginning of the first forty days of the first Tablets, Moses wrote in the Book of the Covenant all the words of the Eternal¹⁷Exodus 24:4. and all the ordinances stated there [in that section],¹⁸Ibid., Chapters 21-23. and he sprinkled the blood of the covenant upon the people.¹³Ibid., Verse 8. But when the people sinned with the [golden] calf and the Tablets were broken, that was equivalent to a breaking of the covenant with the Holy One, blessed be He. Therefore when the Holy One, blessed be He, became reconciled to Moses by giving him the second Tablets, He commanded him concerning a new covenant, as it is said, Behold, I make a covenant;¹⁹Ibid., 34:10. and He repeated there the stringent commandments that had been said in the section of ‘V’eileh Hamishpatim’ (And these are the ordinances)²⁰Ibid., 21:1. at the first covenant, and He [now] stated, Write thou these words, for after the tenor of these words I have made a covenant with thee and with Israel.²¹Ibid., 34:27. Now the Holy One, blessed be He, wanted to make this second covenant with them with greater stringency, and that it should be upon them by means of oaths and curses, and that it should cover, like the first one, all the original commandments and all the ordinances, as it is said of the first covenant, And Moses came and told the people all the words of the Eternal, and all the ordinances.²²Ibid., 24:3. Therefore Scripture states here at the end of the exhortations, These are the statutes and ordinances and laws, which the Eternal made between Him and the children of Israel, in Mount Sinai by the hand of Moses,²³Further, 26:46. this being an allusion to all the commandments and ordinances which had been said at the first covenant, in the section of ‘V’eileh Hamishpatim’ (And these are the ordinances),²⁰Ibid., 21:1. for they were all embodied in this [second] covenant.
Now in the Book of the first Covenant, the law of the Sabbatical year was stated in a general way as I have mentioned, as it is said, And on the seventh year thou shalt let it rest and lie fallow etc.,⁴Ibid., 23:11. and now in this second convenant it was said with its specific prescripts, its minute details, and its penalties. At the time of the first covenant, during the first forty days [after the Giving of the Torah, when Moses went up to the mountain], Moses was commanded concerning the building of the Tabernacle; and when the Holy One, blessed be He, became reconciled to him and commanded him to make a second covenant for them, Moses came down [from the mountain] and he gave them in commandment all that the Eternal had spoken with him in Mount Sinai,²⁴Exodus 34:32. including the making of the Tabernacle. Then Moses assembled all the congregation of the children of Israel, and said unto them as at first, These are the words which the Eternal hath commanded that ye should do them,²⁵Ibid., 35:1. when making the Tabernacle. Now they accepted the charge joyfully, and departed from his presence at once, and they all came back and brought the donations, and made the Tabernacle and completed its construction. And as soon as it was set up, He immediately called unto Moses, and the Eternal spoke unto him out of the Tent of Meeting,²⁶Above, 1:1. and He commanded him regarding the offerings and the whole Torath Kohanim [“law of the priests,” i.e., the Book of Leviticus], and Moses immediately commanded them all to Aaron and his sons and to all the children of Israel. When he had finished, he said to them: “G-d further commanded me in Mount Sinai to explain to you [the laws of] the Sabbatical year and of the Jubilee, and to make a new covenant with you concerning all the commandments and ordinances, by means of adjuration and oath.” It was not necessary now [for Moses] to slaughter offerings and sprinkle half of the blood upon the people and half upon the altar, as he had done at the first covenant,²⁷Exodus 24:5-6. because now they were [again] accepting upon themselves the original covenant, with these oaths and adjurations. This is the sense of the expression, which the Eternal made between Him and the children of Israel in Mount Sinai,²³Further, 26:46. for it was He Who made with them this [second] covenant, having forgiven them on the basis of these conditions [i.e., the oaths and adjurations mentioned further on in Chapter 26], as I have explained at the end of [Seder] Ki Thisa.²⁸Ibid., 34:27; 31. See Vol. II, pp. 591-2, 594. Similarly, the covenant at the plains of Moab²⁹Deuteronomy 28:69. 29:9-13. was made likewise, by means of the people accepting upon themselves the Torah with those oaths and adjurations [mentioned in Deuteronomy Chapter 28], this being the covenant, as it is said, These are the words of the covenant which the Eternal commanded Moses to make with the children of Israel in the land of Moab, beside the covenant which He made with them in Horeb.³⁰Ibid., 28:69. Ramban’s point is thus to stress that all subsequent covenants mentioned after the one made at Sinai are merely re-affirmations of the original covenant. The Rabbis of blessed memory have spoken the truth in saying³¹Torath Kohanim, Bechukothai 8:9. that among the conditions on which the Land [was given by G-d to Israel] are [those of observing the laws of] the Sabbatical year and the Jubilee, as He will mention in the exhortations,³²Further, 26:34; 43. and they are clearly expressed in this second covenant [as referring to the commandments in this section].

גר מחוסר כפרה – The first Tanna/teacher [of the Mishnah] holds that a convert, since he circumcised and immersed [in a Mikveh], is permitted to eat Holy Things, and the sacrifice is not indispensable other than to enter into the community (See Exodus 24:8 – “Moses took the blood and dashed it on the people and said, “This is the blood of the covenant that the LORD now makes with you concerning these commands.”). Therefore, he is not considered among the general group of those whose atonement is incomplete.

who made a covenant with Me over a sacrifice Who received the Torah with a covenant and a sacrifice, as it is stated (Exod. 24:8): “Behold the blood of the covenant, which the Lord has made with you.”