PaRDeS

(א) בַּחֹ֙דֶשׁ֙ הַשְּׁלִישִׁ֔י לְצֵ֥את בְּנֵי־יִשְׂרָאֵ֖ל מֵאֶ֣רֶץ מִצְרָ֑יִם בַּיּ֣וֹם הַזֶּ֔ה בָּ֖אוּ מִדְבַּ֥ר סִינָֽי׃ (ב) וַיִּסְע֣וּ מֵרְפִידִ֗ים וַיָּבֹ֙אוּ֙ מִדְבַּ֣ר סִינַ֔י וַֽיַּחֲנ֖וּ בַּמִּדְבָּ֑ר וַיִּֽחַן־שָׁ֥ם יִשְׂרָאֵ֖ל נֶ֥גֶד הָהָֽר׃ (ג) וּמֹשֶׁ֥ה עָלָ֖ה אֶל־הָאֱלֹהִ֑ים וַיִּקְרָ֨א אֵלָ֤יו יְהוָה֙ מִן־הָהָ֣ר לֵאמֹ֔ר כֹּ֤ה תֹאמַר֙ לְבֵ֣ית יַעֲקֹ֔ב וְתַגֵּ֖יד לִבְנֵ֥י יִשְׂרָאֵֽל׃ (ד) אַתֶּ֣ם רְאִיתֶ֔ם אֲשֶׁ֥ר עָשִׂ֖יתִי לְמִצְרָ֑יִם וָאֶשָּׂ֤א אֶתְכֶם֙ עַל־כַּנְפֵ֣י נְשָׁרִ֔ים וָאָבִ֥א אֶתְכֶ֖ם אֵלָֽי׃ (ה) וְעַתָּ֗ה אִם־שָׁמ֤וֹעַ תִּשְׁמְעוּ֙ בְּקֹלִ֔י וּשְׁמַרְתֶּ֖ם אֶת־בְּרִיתִ֑י וִהְיִ֨יתֶם לִ֤י סְגֻלָּה֙ מִכָּל־הָ֣עַמִּ֔ים כִּי־לִ֖י כָּל־הָאָֽרֶץ׃ (ו) וְאַתֶּ֧ם תִּהְיוּ־לִ֛י מַמְלֶ֥כֶת כֹּהֲנִ֖ים וְג֣וֹי קָד֑וֹשׁ אֵ֚לֶּה הַדְּבָרִ֔ים אֲשֶׁ֥ר תְּדַבֵּ֖ר אֶל־בְּנֵ֥י יִשְׂרָאֵֽל׃ (ז) וַיָּבֹ֣א מֹשֶׁ֔ה וַיִּקְרָ֖א לְזִקְנֵ֣י הָעָ֑ם וַיָּ֣שֶׂם לִפְנֵיהֶ֗ם אֵ֚ת כָּל־הַדְּבָרִ֣ים הָאֵ֔לֶּה אֲשֶׁ֥ר צִוָּ֖הוּ יְהוָֽה׃ (ח) וַיַּעֲנ֨וּ כָל־הָעָ֤ם יַחְדָּו֙ וַיֹּ֣אמְר֔וּ כֹּ֛ל אֲשֶׁר־דִּבֶּ֥ר יְהוָ֖ה נַעֲשֶׂ֑ה וַיָּ֧שֶׁב מֹשֶׁ֛ה אֶת־דִּבְרֵ֥י הָעָ֖ם אֶל־יְהוָֽה׃ (ט) וַיֹּ֨אמֶר יְהוָ֜ה אֶל־מֹשֶׁ֗ה הִנֵּ֨ה אָנֹכִ֜י בָּ֣א אֵלֶיךָ֮ בְּעַ֣ב הֶֽעָנָן֒ בַּעֲב֞וּר יִשְׁמַ֤ע הָעָם֙ בְּדַבְּרִ֣י עִמָּ֔ךְ וְגַם־בְּךָ֖ יַאֲמִ֣ינוּ לְעוֹלָ֑ם וַיַּגֵּ֥ד מֹשֶׁ֛ה אֶת־דִּבְרֵ֥י הָעָ֖ם אֶל־יְהוָֽה׃

Exodus 19:1-9

(1) On the third new moon after the Israelites had gone forth from the land of Egypt, on that very day, they entered the wilderness of Sinai. (2) Having journeyed from Rephidim, they entered the wilderness of Sinai and encamped in the wilderness. Israel encamped there in front of the mountain, (3) and Moses went up to God. The LORD called to him from the mountain, saying, “Thus shall you say to the house of Jacob and declare to the children of Israel: (4) ‘You have seen what I did to the Egyptians, how I bore you on eagles’ wings and brought you to Me. (5) Now then, if you will obey Me faithfully and keep My covenant, you shall be My treasured possession among all the peoples. Indeed, all the earth is Mine, (6) but you shall be to Me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the children of Israel.” (7) Moses came and summoned the elders of the people and put before them all that the LORD had commanded him. (8) All the people answered as one, saying, “All that the LORD has spoken we will do!” And Moses brought back the people’s words to the LORD. (9) And the LORD said to Moses, “I will come to you in a thick cloud, in order that the people may hear when I speak with you and so trust you ever after.” Then Moses reported the people’s words to the LORD,

רשב"ם על שמות י״ט:ד׳:א׳

על כנפי נשרים - שהעברתי אתכם את הים ביבשה כנשרים שעוברים ימים דרך פריחה גם שלא הוזקתם כדכתיב: כנשר יעיר קנו על גוזליו ירחף.

Rashbam on Exodus 19:4:1

על כנפי נשרים, for I have brought you across the Sea on dry land just like eagles which cross the seas in their flight. They had also not suffered any harm during this crossing, just as the eagle transports his young on its wings protecting them against harm from below. (Deuteronomy 32,11).

רשב"ם על שמות י״ט:ד׳:ב׳

ואבא אתכם אלי - להיות אני לכם לאלהים.

Rashbam on Exodus 19:4:2

(2) I BROUGHT YOU TO ME. For Me to be to you as a God.

רשב"ם על שמות י״ט:ה׳:א׳

כי לי כל הארץ - וכל העמים שלי ולא בחרתי כי אם אתכם לבדכם.

Rashbam on Exodus 19:5:1

כי לי כל הארץ, all the nations are Mine, but I have only chosen you.

רשב"ם על שמות י״ט:ח׳:ג׳

זהו - וישב משה וגו' - כולל. ואח"כ מפרש, כך אמר לו משה להקב"ה: כבר מאתמול קבלו עליהם לעשות מה שתצום. וכמוהו: ותצא אש מלפני ה' ותאכל את העולה ובתוך כך, ויקחו שני בני אהרן נדב ואביהוא וגו' ותצא אש מלפני ה' מצא נדב ואביהוא לפני מזבח הזהב שבהיכל בהקריבם עליו אש זרה ושרפם ויצא לחוץ ואכל את העולה על מזבח הנחושת שבעזרה חוץ להיכל. וכן בספר שופטים בפ' מיכה: וישב את אלף ומאה הכסף לאמו ותאמר אמו הקדיש הקדשתי את הכסף לה' וגו' וישב את הכסף לאמו. בתחלה אמר הפסוק: וישב את הכסף לאמו. ופירש אח"כ כיצד ותאמר אמו וגו', וישב הכסף לאמו.

Rashbam on Exodus 19:8:3

that is "And Moshe brought back, etc." It states the general and then goes back and supplies details. ... This is what Moshe said to the Holy One, blessed be He: "Already from yesterday, they took it upon themselves to do what You would command them." Similarly (Lev. 9:24 - 10:2), "Fire came forth from before Adonai and consumed the burnt offering" and meanwhile, "Now Aharon’s sons Nadav and Avihu each took, etc." "And fire came forth from Adonai" and reached Nadav and Avihu before the gold altar, which was in the sanctuary, when they brought alien fire on it, and it burned them, and went outside and consumed the burnt offering on the brass altar, which was in the courtyard outside the sanctuary. And similarly in in the Book of Judges in the section about Michah (Jud. 17:3-4): "He returned the eleven hundred shekels of silver to his mother; but his mother said, 'I herewith consecrate the silver to Adonai, etc.' He gave the silver back to his mother." In the beginning, the verse says, "He returned the ... silver to his mother," and afterwards it explains how, "but his mother said, etc. He gave the silver back to his mother."

דעת זקנים על שמות י״ט:ח׳:א׳

וישב משה. פשט למה נאמר וישב ואחר ויגד לפי שמתחלה בא משה להשיב דברי ישראל להקב"ה ואמר לו הקב"ה המתן שאני רוצה לדבר עמך ודבר עמו הדבור והנה אנכי בא אליך ואחר כך כשגמר הקב"ה הדבור ויגד משה את דברי העם אל ה'. ובמסכת שבת פרק אמר רבי עקיבא מסיק דהאי וישב משה ויגד משה מצות הגבלה היה דברי ר' יוסי בר יהודה ורבי אומר דמתחלה אמר מתן שכרה והיינו וישב משה דברים המיושבים ללב ולבסוף פי' עונשה דכתיב ויגד משה דברים הקשים כגידים שהוא ירק מר ויום שבת היה כשנתנה תורה כדמוכח פרק רבי עקיבא וזש"ה בשובה ונחת תושעון זה התורה שנתנה בראשונה בשבת שהוא יום מנוחה ולוחות האחרונות שהוריד משה ביום הכפורים שהוא יום תשובה:

Da'at Zekenim on Exodus 19:8:1

וישב משה, “Moses brought back the reply, etc.” the reason why in verse eight the Torah uses the term וישב, for Moses bringing back the people’s answer, whereas in verse nine the word ויגד, “he told,” was chosen by the Torah is that when Moses began to tell G–d the people’s reaction, G–d interrupted him by saying that He wanted him to wait as He wished to speak to him some more. When G–d had completed speaking with Moses, Moses resumed telling Him about the people’s reaction. In the tractate Shabbat, on folio 87, Rabbi Akiva is quoted saying that the word above refers to the limitations imposed on the people, their being warned not to approach the mountain too closely as well as Rabbi Yoseph son of Rabbi Yehudah, according to whom G–d told the people first about the reward in store for people observing the Torah. Different scholars argue about whether Moses told the people first about the punishment for not observing the Torah, or whether he told them first about the reward in store for the people if they observed the laws of the Torah. The Ten Commandments were given on the Sabbath, as Rabbi Akiva said, the verse supporting being Isaiah 30,15: בשובה ונחת תושעון, “your salvation will come about by quiet and stillness.” The first time we hear about the concept as of stillness and quiet is when G–d rested on the seventh day of Creation. The second set of Tablets was also given to the people on a Sabbath, i.e. the Day of Atonement, also known as שבת שבתון, the “ultimate” Sabbath.

רש"י על שמות י״ט:א׳:א׳

ביום הזה. בְּרֹאשׁ חֹדֶשׁ; לֹא הָיָה צָרִיךְ לִכְתֹּב אֶלָּא בַּיּוֹם הַהוּא, מַהוּ בַּיּוֹם הַזֶּה? שֶׁיִּהְיוּ דִּבְרֵי תוֹרָה חֲדָשִׁים עָלֶיךָ כְּאִלּוּ הַיּוֹם נְתָנָם (ברכות ס"ג):

Rashi on Exodus 19:1:1

ביום הזה THE SAME (lit., this) DAY — on the day of the New Moon. (Mekhilta d'Rabbi Yishmael 19:1:3; Shabbat 86b). It ought not to write ביום הזה, but ביום ההוא, “on that day”; what, then, is the force of the words “on this day”? Since they refer to the day when the Israelites came to Sinai to receive the Torah they imply that the commands of the Torah should be to you each day as something new (not antiquated and something of which you have become tired), as though He had only given them to you for the first time on the day in question (Yalkut Shimoni on Torah 273; cf. Berakhot 63b).

רש"י על שמות י״ט:ח׳:א׳

וישב משה את דברי העם וגו'. בְּיוֹם הַמָּחֳרָת, שֶׁהוּא שְׁלִישִׁי, שֶׁהֲרֵי בְּהַשְׁכָּמָה עָלָה; וְכִי צָרִיךְ הָיָה מֹשֶׁה לְהָשִׁיב? אֶלָּא בָּא הַכָּתוּב לְלַמֶּדְךָ דֶּרֶךְ אֶרֶץ מִמֹּשֶׁה, שֶׁלֹּא אָמַר הוֹאִיל וְיוֹדֵעַ מִי שֶׁשְּׁלָחַנִי אֵינִי צָרִיךְ לְהָשִׁיב (שבת פ"ז):

Rashi on Exodus 19:8:1

וישב משה את דברי העם וגו׳ AND MOSES RETURNED THE WORDS OF THE PEOPLE [UNTO THE LORD] on the next day, which was the third of the month, for he never ascended the mountain to God except early in the morning (Shabbat 86a). But was it really necessary for Moses to deliver the reply to God; God is Omniscient! — But the explanation is that Scripture intends to teach you good manners from the example of Moses: for he did not say, “Since He who sent me knows the reply there is no need for me to report it” (Mekhilta d'Rabbi Yishmael 19:8).

שבת פ״ז א:ז׳-ח׳

שְׁלִישִׁי לְמַאי? לְכִדְתַנְיָא: ״וַיָּשֶׁב מֹשֶׁה אֶת דִּבְרֵי הָעָם אֶל ה׳״, וּכְתִיב: ״וַיַּגֵּד מֹשֶׁה אֶת דִּבְרֵי הָעָם אֶל ה׳״. מָה אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה, וּמָה אָמַר לָהֶם מֹשֶׁה לְיִשְׂרָאֵל, וּמָה אָמְרוּ יִשְׂרָאֵל לְמֹשֶׁה, וּמָה הֵשִׁיב מֹשֶׁה לִפְנֵי הַגְּבוּרָה? זוֹ מִצְוַת הַגְבָּלָה, דִּבְרֵי רַבִּי יוֹסֵי בַּר יְהוּדָה. רַבִּי אוֹמֵר: בַּתְּחִילָּה פֵּירֵשׁ עוֹנְשָׁהּ, דִּכְתִיב: ״וַיָּשֶׁב מֹשֶׁה״ — דְּבָרִים שֶׁמְּשַׁבְּבִין דַּעְתּוֹ שֶׁל אָדָם, וּלְבַסּוֹף פֵּירֵשׁ מַתַּן שְׂכָרָהּ, דִּכְתִיב: ״וַיַּגֵּד מֹשֶׁה״ — דְּבָרִים שֶׁמּוֹשְׁכִין לִבּוֹ שֶׁל אָדָם כְּאַגָּדָה. וְאִיכָּא דְאָמְרִי: בַּתְּחִילָּה פֵּירֵשׁ מַתַּן שְׂכָרָהּ, דִּכְתִיב: ״וַיָּשֶׁב מֹשֶׁה״ — דְּבָרִים שֶׁמְּשִׁיבִין דַּעְתּוֹ שֶׁל אָדָם, וּלְבַסּוֹף פֵּירֵשׁ עוֹנְשָׁהּ, דִּכְתִיב: ״וַיַּגֵּד מֹשֶׁה״ — דְּבָרִים שֶׁקָּשִׁין לָאָדָם כְּגִידִּין.

Shabbat 87a:7-8

According to the opinion of the Rabbis, that day was the third day of what reckoning? As it was taught in a baraita: It is written: “And Moses reported the words of the people to the Lord” (Exodus 19:8). And it is written immediately thereafter: “And God said to Moses: Behold I will come to you in a thick cloud so that the people will hear when I speak with you, and they will also believe in you forever. And Moses told the words of the people to the Lord” (Exodus 19:9). The Gemara asks: What did the Holy One, Blessed be He, say to Moses, and what did Moses say to Israel, and what did Israel say to Moses, and what did Moses report to the Almighty? The verses do not elaborate on the content of God’s command to Moses, which Moses then told the people and which they accepted. It must be that this refers to the mitzva of setting boundaries, which Moses told the people and which they accepted. He then went back and reported to God that the people accepted the mitzva; this is the statement of Rabbi Yosei bar Yehuda. Rabbi Yehuda HaNasi says: At first, he explained the punishment and the hardship involved in receiving the Torah, as it is written: “And Moses reported [vayashev],” which is interpreted homiletically as: Matters that shatter [meshabbevin] (Rav Hai Gaon) a person’s mind; and, ultimately, he explained its reward, as it is written: “And Moses told [vayagged],” which is interpreted homiletically as: Matters that draw a person’s heart like aggada. And some say that at first, he explained its reward, as it is written: “And Moses reported,” which is interpreted homiletically as: Matters that restore [meshivin] and calm a person’s mind; and ultimately, he explained its punishment, as it is written: “And Moses told,” matters that are as difficult for a person as wormwood [gidin].

ליקוטי מוהר"ן ק״צ:א׳

(א) וַיַּעֲנוּ כָל הָעָם יַחְדָּו וַיֹּאמְרוּ כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה, וַיָּשֶׁב מֹשֶׁה אֶת דִּבְרֵי הָעָם אֶל ה', וַיֹּאמֶר ה' אֶל מֹשֶׁה הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ וְגַם בְּךָ וְכוּ', וַיַּגֵּד מֹשֶׁה אֶת דִּבְרֵי הָעָם אֶל ה' (שמות יט).

(ב) וְהוּא תָּמוּהַּ וְנִפְלָא מְאֹד, כִּי מַה הֵם דִּבְרֵי הָעָם שֵׁנִית, שֶׁעֲלֵיהֶם נֶאֱמַר: "וַיַּגֵּד מֹשֶׁה אֶת דִּבְרֵי הָעָם"; כִּי לֹא נִמְצָא בַּכָּתוּב שׁוּם מַעֲנֶה וּדְבָרִים שֶׁהֱשִׁיבוּהוּ הָעָם שֵׁנִית אַחַר מַעֲנֶה הָרִאשׁוֹן: "כֹּל אֲשֶׁר דִּבֶּר וְכוּ'". וּמַה זֶּה שׁוּב "וַיַּגֵּד מֹשֶׂה אֶת דִּבְרֵי הָעָם אֶל ה'".

(ג) אַךְ דַּע, כִּי יִשְׂרָאֵל טָעֲנוּ וְאָמְרוּ עַל מַה שֶּׁאָמַר לָהֶם מֹשֶׁה לְקַבֵּל אֶת הַתּוֹרָה. עָנוּ הֵם: כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה, כְּלוֹמַר, כֹּל אֲשֶׁר יְדַבֵּר ה' אָנוּ מֻכְרָחִים לַעֲשׂוֹת, כִּי מֵאַחַר שֶׁיָּצָא הַדִּבּוּר מִפִּי ה' לַעֲשׂוֹת זֹאת הַמִּצְוָה, הֲרֵי אֵין שׁוּם בְּחִירָה, וַהֲרֵי אָנוּ מֻכְרָחִים בְּמַעֲשֵׂינוּ,

(ד) וְזֶה: כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה בְּוַדַּאי, כִּי אֵין שׁוּם בְּחִירָה שֶׁלֹּא לַעֲשׂוֹת, מֵאַחַר שֶׁיָּצָא מִפִּי ה'. וְעַל זֶה נֶאֱמַר תֵּכֶף: וַיָּשֶׁב מֹשֶׁה אֶת דִּבְרֵי הָעָם אֶל ה' – שֶׁהֵשִׁיב לְהַקָּדוֹשׁ בָּרוּךְ הוּא טַעֲנַת יִשְׂרָאֵל,

(ה) מִיָּד הֵשִׁיב לוֹ הַקָּדוֹשׁ־בָּרוּךְ־הוּא: וַיֹּאמֶר ה' אֶל מֹשֶׁה הִנֵּה אָנֹכִי בָּא אֵלֶיךָ – דַּיְקָא – בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ – דַּיְקָא, הַיְנוּ שֶׁלֹּא אֲדַבֵּר הַדִּבְּרוֹת רַק עִמְּךָ לְבַד, כְּמוֹ שֶׁכָּתוּב: אָנֹכִי ה' אֱלֹקֶיךָ, לֹא יִהְיֶה לְךָ וְכוּ', וְכֵן כֻּלָּם, וְלֹא לְנֹכַח לְיִשְׂרָאֵל, וְהֵם רַק יִשְׁמְעוּ בְּדַבְּרִי עִמְּךָ, וְעַל־יְדֵי־זֶה יִהְיֶה לָהֶם כֹּחַ הַבְּחִירָה לַעֲשׂוֹת כִּרְצוֹנָם,

(ו) וְעַל זֶה נֶאֱמַר: וַיַּגֵּד מֹשֶׁה אֶת דִּבְרֵי הָעָם אֶל ה'. הַיְנוּ שֶׁמֹּשֶׁה טָעַן אֶת דִּבְרֵי הָעָם אֶל ה', הַיְנוּ מַה שֶּׁטָּעֲנוּ הָעָם תְּחִלָּה, טָעַן הוּא עַתָּה אֶל ה' עַל עַצְמוֹ, כִּי תִּקַּנְתָּ אֶת יִשְׂרָאֵל שֶׁיִּהְיֶה לָהֶם הַבְּחִירָה, עַל יְדֵי שֶׁלֹּא תְּדַבֵּר רַק עִמִּי לְבַד, אֲבָל אֶת עַצְמִי לֹא תִּקַּנְתָּ, כִּי מֵעַתָּה לֹא יִהְיֶה לִי כֹּחַ הַבְּחִירָה מֵאַחַר שֶׁתְּדַבֵּר עִמִּי, וְזֶה: וַיַּגֵּד מֹשֶׁה אֶת דִּבְרֵי הָעָם אֶל ה'. הַיְנוּ מַה שֶּׁדִּבְּרוּ הָעָם וְטָעֲנוּ תְּחִלָּה, טָעַן הוּא עַתָּה אֶל ה', כִּי מַה תְּהֵא עָלַי, כִּי לֹא יִהְיֶה לִי בְּחִירָה.

(ז) הֱשִׁיבוֹ ה': וַיֹּאמֶר ה' אֶל מֹשֶׁה לֵךְ אֶל הָעָם וְקִדַּשְׁתָּם הַיּוֹם וּמָחָר, וְלֹא צִוָּה לוֹ הַשֵּׁם יִתְבָּרַךְ רַק שְׁנֵי יָמִים, וּמֹשֶׁה הוֹסִיף יוֹם אֶחָד מִדַּעְתּוֹ (שבת פז), וְכִוֵּן לְדַעַת הַקָּדוֹשׁ בָּרוּךְ הוּא, כִּי כֵן הָיְתָה דַּעְתּוֹ יִתְבָּרַךְ, כְּמוֹ שֶׁבֶּאֱמֶת לֹא נִתְּנָה תּוֹרָה עַד שְׁלשָׁה יָמִים,

(ח) וּבָזֶה הָיָה תָּלוּי בְּחִירַת מֹשֶׁה לְקַבֵּל אֶת הַתּוֹרָה אוֹ שֶׁלֹּא לְקַבֵּל, כִּי לֹא הָיָה אֶפְשָׁר לְקַבֵּל אֶת הַתּוֹרָה רַק אַחַר שְׁלשָׁה יָמִים כְּמוֹ שֶׁהָיָה בֶּאֱמֶת, וְאִם לֹא הָיָה מוֹסִיף יוֹם אֶחָד, לֹא הָיָה מְקַבֵּל אֶת הַתּוֹרָה, וְהַשֵּׁם יִתְבָּרַךְ לֹא אָמַר לוֹ רַק שְׁנֵי יָמִים, וְהוּא הֵבִין מִדַּעְתּוֹ וּבָחַר לוֹ לְקַבֵּל אֶת הַתּוֹרָה וְהוֹסִיף יוֹם אֶחָד, שֶׁעַל־יְדֵי־זֶה הָיָה קַבָּלַת הַתּוֹרָה,

(ט) וּבָזֶה הָיָה תָּלוּי עִקַּר הַבְּחִירָה שֶׁל מֹשֶׁה בַּמֶּה שֶּׁהוֹסִיף יוֹם אֶחָד מִדַּעְתּוֹ:

Likutei Moharan 190:1

(1) “Vayaanu Kol Haam (All the people answered) as one and said, ‘All that God has spoken, we will do.’ Moshe brought the people’s reply back to God. Then God said to Moshe, ‘Behold, I will come to you in a thick cloud so that the people will hear when I speak to you. Then also in you….’ Moshe related the people’s reply to God.” (Exodus 19:8, 9)

(2) This is quite surprising and amazing: What was the second reply of the people, of which it says, “Moshe related the people’s reply to God”? There is not found in Scripture any response or reply which the people answered him a second time, after the first response: “All that God has spoken….” So why [say] again, “Moshe related the people’s reply to God”?

(3) But know! the Israelites demurred and replied to that which Moshe told them to receive the Torah. They answered: “All that God has spoken”—that is to say, all that God will speak, we are compelled to do. For once the word has been uttered by God that a particular mitzvah be performed, there is no free will; we are compelled in our actions.

(4) This is the meaning of “All that God has spoken, we will do”—certainly. For there is no free will to not do, since it has been uttered by God. And so this is immediately followed with, “Moshe brought the people’s reply back to God.” He brought the Israelites’ objection back to the Holy One.

(5) The Holy One answered him forthwith: “Then God said to Moshe, ‘Behold, I come to you’”—specifically; “‘so that the people will hear when I speak to you’”—specifically. That is, I shall only say the Commandments to you alone. As it is written (Exodus 20:2), “I am God your Lord. You shall not have any….” So, too, all the rest. [I will] not address the Israelites. They will only hear when I speak to you, and therefore have free will to do as they choose.

(6) Concerning this it says, “Moshe related the people’s reply to God.” Moshe stated the reply of the people to God—i.e., that which the people claimed at first, he now claimed to God concerning himself: “By Your speaking exclusively to me, You rectified Israel so that they would have free will, but You did not rectify me. From now on, I will not have free will, since You will be speaking to me.” This is the meaning of, “Moshe related the people’s reply to God”—i.e., that which the people replied and claimed in the beginning, he now claimed to God. “What will be with me, for I will not have free will?”

(7) God answered him (Exodus 19:10): “God said to Moshe, ‘Go to the people and sanctify them today and tomorrow.’” God only commanded him to [prepare them for] two days, and Moshe added one day on his own (Shabbat 87a). He was in tune with the intent of the Holy One, for such was God’s intent—as, in fact, the Torah was only given after three days.

(8) So Moshe’s free will to receive the Torah or not to receive the Torah was contingent on this. For it was only possible to receive the Torah after three days, which is how it in fact happened. Had he not added one day, he would not have received the Torah <for, in fact, the Shekhinah only descended after three days>. God only told him two days. But he understood on his own. He chose to receive the Torah and added one day; because of which, the Giving of the Torah transpired.

(9) Thus, Moshe’s free will was essentially contingent on this: his adding a day on his own initiative.<The words of the wise are pleasing.>