출애굽기 34:1의 인용 해설

בעת ההיא, “at that time;” on the night of the twenty ninth of Av;” this is a reference to Exodus 34,1, when G-d said to Moses to that he was to carve out stones for the second set of Tablets.

ואלה המשפטים, “and these are the ordinances, etc.;” Rashi has pointed out that whenever a paragraph in the Torah commences with the word אלה, this signifies that it is not a continuation of something that had been written previously. However, when the paragraph begins with the word: ואלה, “and these, etc., it signals some kind of continuation. From Rashi’s words it would appear that the laws promulgated from here on in did not originate at Sinai as when the Torah wrote in Exodus 19,20 that Hashem descended to Mount Sinai, the whole point was that He did so in order to give the people the whole Torah.In order to solve this apparent contradiction, we need to view the word: פסל used by Rashi to signify a break with what preceded it, is to be understood as in Exodus 34,1 where G–d told Moses to hew himself two Tablets to replace the ones he had shattered after coming down from the Mountain for the first time. The act of “hewing” means to separate what you carve out from a greater quantity of the same base material, i.e. rock. In other words, what we are going to read from here on in are laws that, though of the same origin as the Ten Commandments, had been separated somewhat in time from when and how they were presented to the people. What Rashi meant to tell us was that if this paragraph had commenced with the word אלה, I would have thought that what followed was not of Sinaitic origin at all. In order not to mislead the reader, the Torah added the prefix ו to make clear that what follows was also of Sinaitic origin, i.e. G–d taught Moses all the Torah while he was on the mountain for forty days and forty nights. The letter ו here has the same meaning as the word את in Exodus 9,29, where Moses said: כצאתי את העיר, “when I go out from the city.” We find a similar construction in Deuteronomy 28,69: אלה דברי הברית, “these are the words of the covenant, ”where the admonitions have been separated from the blessings. The blessings in that paragraph had been preceded by curses. We find something similar in Deuteronomy 1,1: אלה הדברים אשר דבר משה, “these are the words which Moses had spoken, etc.” where we cannot understand this as something unconnected to what preceded it, but the letter ו is omitted as we are dealing with a different Book of the Torah, one that had not been dictated to Moses, but which G–d had approved after the event as deserving to be part of the written Torah. In Genesis 2,4 the words אלה תולדות השמים והארץ, “these are the generations of heaven and earth are separated from the prehistoric period when the Torah had described the tohu vavohu which had preceded the creation of light.

AND MAKE THEE AN ARK OF WOOD. The meaning thereof is that you put the Tablets into this ark when you descend [the mountain]. Now this ark, including its cover, is to be entirely from wood [and not overlaid with gold], like all arks, and the Tablets should remain there until the Tabernacle is made. [Only] then, they made the ark which was covered with gold and the ark-cover upon it of pure gold.¹⁶⁶Ibid., 37:1-6. — In order to understand the text, it is necessary to recall that the affairs of the golden calf, the breaking of the first Tablets, and the giving of the second Tablets, all took place in the summer of the first year after the exodus, while the building of the Tabernacle, the making of the ark, etc., were not completed until the spring of the second year after the exodus. Now, since the command about making an ark for the second Tablets was given to Moses immediately upon his receiving them on the tenth day of Tishri — the Day of Atonement — this ark was obviously not the ark made by Bezalel for the Tabernacle during the following winter. Ramban will further on present a different solution to the problem. He did not tell Moses [to make an ark] for the first Tablets because it was manifest before Him that he would break them [immediately upon coming down the mountain]. And the meaning of the verse, and there they were, as the Eternal commanded me¹⁶⁷Further, Verse 5. is that the Tablets were there [in the ark] until the Tabernacle was made concerning which He commanded me, And thou shalt put the ark-cover above upon the ark; and in the ark thou shalt put the Testimony that I shall give thee.¹⁶⁸Exodus 25:21. This is the good and correct [interpretation] of these verses.
And Rashi wrote: “Now, this was not the ark which Bezalel made [for the Tabernacle], because they did not occupy themselves in the making of the Tabernacle until after the Day of Atonement, for it was only when he came down from the mountain that he commanded them concerning the construction of the Tabernacle, and it was Bezalel who made, first the Tabernacle, and afterwards the ark¹⁶⁹See Vol. II, p. 606, Note 72. and the vessels. Thus it follows that this [ark mentioned here] was a different one, and it was this [ark] that went forth with them to battle, while the one that Bezalel made did not go forth to battle except in the days of Eli¹⁷⁰I Samuel 4:4. and they were punished for this and it was captured [by the Philistines].”¹⁷¹Ibid., Verse 17. This is the Rabbi’s language, quoting words of Agadah which he found written in the Tanchuma.¹⁷²Tanchuma, Eikev 10.
Now one may ask: “And after they removed the Tablets from this ark and placed them in the ark which Bezalel made, what happened to this ark? And why did this one go forth with the people to battle [since it was empty, the Tablets having been removed]?” Some say that the broken Tablets lay in that ark, and so in fact it is found in the Agadah, but these are the words of a single Sage, for thus we learned in Tractate Shekalim:¹⁷³Yerushalmi Shekalim VI, 1. “We are taught [in a Beraitha]: Rabbi Yehudah the son of Rabbi Ilai says: Israel had two arks in the wilderness, one in which the broken Tablets lay etc. But the Rabbis say: there was only one, and once it went forth [to battle] in the days of Eli and it was captured [by the Philistines].” The opinion of our Rabbis throughout the Talmud is also not so [that there were two arks]; but that [both] the whole Tablets and the broken Tablets lay in the [same] ark. Besides, where was this ark containing the first [broken] Tablets to stay all the years in the wilderness? For in the Tabernacle, in the Holy of Holies beyond the Veil, there were no two arks, and Solomon also brought but one ark into the Holy of Holies [of the Sanctuary]!¹⁷⁴I Kings 8:7. Rather, [we must say] that this ark of Moses was stored away upon the completion of the ark of Bezalel, as is the law of implements of holiness [which must be stored away after having served their purpose].¹⁷⁵Megillah 26b.
This is the correct interpretation in accordance with the opinion of our Rabbis, for, in line with the plain meaning of Scripture, it is possible that the verse here, and make thee an ark of wood, refers to the ark which Bezalel made. This [could be explained as follows]: First Moses was commanded regarding the making of the Tabernacle and its vessels, the first command being And they shall make an ark of acacia-wood,¹⁷⁶Exodus 25:10. for this [to contain the Tablets] was the main purpose of the entire Tabernacle — that the Eternal that sitteth upon the cherubim¹⁷⁷II Samuel 6:2. be there. Afterwards they made the calf and when G-d was reconciled with Moses and told him that He would write on these Tablets according to the first writing,¹⁷⁸Verse 4 here. He commanded him briefly that he should make for these [second] Tablets an ark of wood, this being the same one concerning which he was commanded for the first Tablets. Thus He mentioned to Moses [as narrated by Moses in the verse before us] the primary commandment regarding the Tabernacle, and [the one] upon which everything depended. It was from this [charge to build the ark] that Moses deduced [that he was] to make the Tabernacle and its vessels, as he had been commanded earlier. And in that case the interpretation of the phrase, and there they were, as the Eternal command me¹⁶⁷Further, Verse 5. is that they be there forever as the Eternal commanded me originally: and in the ark thou shalt put the Testimony that I shall give thee. And there I will meet with thee, and I will speak with thee etc.¹⁷⁹Exodus 25:21-22. Now when Moses came down from the mountain he placed the Tablets in [his personal] tent of meeting¹⁸⁰Ibid., 33:7. until he made the ark and the Tabernacle.¹⁸¹In the Tur: “the Tabernacle and the ark.” For had he not broken the first Tablets, they would have been in [his] tent of meeting¹⁸⁰Ibid., 33:7. until Bezalel had made the ark. And so perforce we must also say that the broken tablets were there [in his tent of meeting], for he did not return them with him when he ascended the mountain. Proof for this [i.e., that the command for making the ark mentioned here is identical with the command mentioned in the Book of Exodus with the instructions to build the Tabernacle] is the fact that Moses did not mention this command in the section of Ki Thisa,¹⁸²There, in the chapter after the affair of the golden calf, we are told that Moses was commanded concerning the second Tablets (Exodus 34:1-5), but nothing is said there about the making of an ark for those Tablets, such as is mentioned here. Now, if the ark cited here was a different one than Bezalel’s, the question arises why is that command not referred to in the Book of Exodus, where the subject of the second Tablets is mentioned? If, however, we say that the ark here, is the same as that made by Bezalel, then there was no need to discuss it in Exodus, for Moses had already ordered its construction in Exodus 31:7. for there He mentioned the ark of Bezalel expressly.¹⁸³Ibid., 31:7. — The section begins: See, I have called by name Bezalel (Verse 2). Now here he did not mention the Tabernacle and its vessels for the people saw it before them, and therefore he mentioned it only briefly [through the first command concerning the ark].
Now, do not consider it difficult that he said, So I made an ark of acacia-wood, and hewed two Tablets of stone¹⁸⁴Verse 3 here. [which would seem to indicate that Moses made the ark at once and then hewed the two Tablets of stone, and, if so, this could not be the ark of Bezalel], for he completed the narration of the subject of the ark at one time. For G-d had commanded him, Hew thee two Tablets of stone etc., and come up unto Me into the mount; and make thee an ark of wood, meaning that he should first come up with the Tablets and afterwards he should make an ark of wood; but He prolonged [the subject of the Tablets] in order to say, And I will write on the Tablets the words that were on the first Tablets which thou didst break, and thou shalt put them in the ark,¹⁸⁵Verse 2. that is to say that these second Tablets will be identical to the first ones in writing and, therefore, it is proper that they, like the first ones, be in the [previously] commanded ark, where I will meet with the children of Israel, and it shall be sanctified by My glory.¹⁸⁶Exodus 29:43. Therefore Moses finished the account by stating, So I made an ark,¹⁸⁴Verse 3 here. in order to briefly complete the commandment and the deed. Afterwards he returned to speak at length on the subject mentioned before.