יט,י) (שמות תָםֹהָעָם וְקִדַּשְתָם הַּיּוֹם וּמָחָר וְכִבְסוּ שִמְל-שֶׁה לֵךְ אֶׁל ֹמ -אֶׁל 'וַּיֹּּאמֶׁר ה
HaShem said to Moshe, “(If the people wish to hear Me directly, then) go to the people and make them ready for today and tomorrow. They should wash their garments.”
Shabbos 87a: The beraisa says that three times Moshe decided on something on his own, and HaShem agreed:
- He added one more day to the separation before the giving of the Torah.
- He permanently separated from his wife.
- He broke the tablets with the Ten Commandments on them upon seeing the golden calf.
The beraisa explains Moshe’s rationale for each one, as well as the source that HaShem agreed.
❖ Moshe added one extra day, as he reasoned that the days must both be full days, as He referred to them as “today and tomorrow” both must be full days. Therefore, today cannot be counted, as its night has already passed. We see that HaShem agreed, as He didn’t appear to give the Torah until the third day.
❖ Moshe separated from his wife, as he reasoned that if the Jews, who HaShem spoke to only once, at a preset time, had to separate from their wives, then surely he, who HaShem speaks to frequently and without any warning, surely should separate from his wife. We see that HaShem agreed from what He told Moshe after the Ten Commandments. He said that Moshe should tell the Jews to return to their tents (i.e., wives), but Moshe should remain with Him, implying that he should not return to his wife. Alternatively, from the fact that HaShem admonished Miriam and Aharon who slandered Moshe for this separation, implies that He condoned it.
❖ Moshe broke the tablets, as he reasoned that if one may not allow one who has left the Torah to eat the Pesach sacrifice, surely the Jews, who had left the Torah by worshipping the calf, should not get the Torah. We see that HaShem agreed, as he later referred to the tablets as the ones asher shibarta - that you broke, which can be read as “yishar [kochacha] – job well done that you broke [them].”
The opinion that Moshe added a day on his own is according to Rabbi Yose. The Rabannan do not hold by this opinion. All agree that the Ten Commandments were given on Shabbos to the Jews. All agree the Jews arrived at Har Sinai on Rosh Chodesh. Rabbi says they arrived on Yom Rishon and then the Ten Commandments were said on the 7th of Sivan. The Rabannan held that the Jews arrived on Yom Sheni and the Ten Commandments were said on the 6th of Sivan.
If Moshe made a decision to add an extra day based on a Kal V’Chomar, then this is within the principles of Torah and not a decision of Moshe?
Tosefos: This is clearly not the actual intent of the verse. Rather, the verse means that there were to be two days of abstinence (Yom Revei and Chamishi) and the Torah was to be given on the third day (Yom haShishi). If HaShem had intended to impose three days of abstinence, He would have said to be ready for the fourth day. The word היום (today), therefore, must refer to the remaining hours of Yom Revei without the preceding night. However, HaShem knew that Moshe would want to add another day of abstinence. Therefore, in addition to stating (verse 11) be prepared for the third day, HaShem included the somewhat ambiguous term (verse 10) “today and tomorrow”, so that Moshe would have some basis for his innovation and not appear to be violating His instructions.
Ritva: HaShem was purposely vague allowing Moshe to interpret as his saw fit.
Ran: HaShem’s intent all along was for three days of abstinence. However, since not stated explicitly it is referred to as Moshe’s decision.
Maharal: The extra day is from the Torah. Yet HaShem gave to Moshe from His Wisdom and understanding to derive the concept, so considered as if Moshe’s decision.
Rabbi Kuperman: Moshe received the words of G-d and wrote them down. These represented the transition of the Oral Torah (from the side of G-d) to the Written Torah (give to His creations). Thus, Moshe who accomplished this transition was the person to use the principals of exegesis to effect change with the date of the Giving of Torah.
Chasam Sofer: Prior to Matan Torah, the Jews had the status of Bnei Noach in which the night follows the day. Thus, “today and tomorrow” means this day with its following night and tomorrow and its following night. However, when Moshe came down from Har Sinai and the Jews said נעשה ונשמע, we are like our Fathers and accept the Torah without yet receiving it, the Jews status now assumed the status of Bnei Yisrael in which the day follows the prior night. Therefore, Moshe now decided they would need two complete days and added a day to become completely tahor.
The well know Medrash states that on the sixth day of Creation, the verse says ששיה (the sixth day) implies that the whole of Creation was depended on that specific sixth day, the sixth of Sivan that the Jews received the Torah or everything would return to a void. How can this Medrash be reconciled with the understanding of Rabbi Yossi that the actual day of the Giving of the Torah occurred on the seventh of Sivan since Moshe added a day?
Tosefos (first opinion): First day that the Jews arrived at Har Sinai there was no Divine communication due to the “weariness of travelling.” Therefore, HaShem began communicating on the 2nd of Sivan and thus, the Giving of the Torah occurred on the sixth of day of the Divine communication.
Tosefos (second opinion): It was fitting that the Giving of the Torah should occur on the sixth but was actually acceptable to be delayed by the decision of Moshe for one day.
Iyun Yaacov: Since the Jews prepared for six days to receive the Torah on Shabbos, this was considered as if they received on the 6th day (day of completion of preparations).
Mitzfah Itain: The extra letter "ה" refers to חמשה חומשי תורה which needs to be accepted in the proper time.
Maharsha: It was necessary for the Jews to be in a state of tahara in order to receive the Torah. (יראת חטא קודמת לחכמתו) Nevertheless the 50th day is Shavuos.
Mararsha: Even though the Giving of the Torah was supposed to be on the 50th day since leaving Egypt, Moshe added an additional day for those in the future would live in Galus. This is the precedence for the concept of second day of Yom Tov in Galus. Some say Moshe was “punished” for this action since if Moshe would have had full belief and entered into Eretz Yisrael, then there would be no Galus. His adding an extra day showed a level of “lacking” in belief.
Kosev Sofer: HaShem gave a gift to Moshe and to the Jews of Pilpul Torah (deep inquiry into the Torah). Moshe used this gift to add an extra day to exhibit the fulfillment of the purpose of Torah to create Kedusha where it did not apparently exist.
What is the significance of the fact that the Torah was given on Shabbos?
Shabbos is the day dedicated to the pursuit and achievement of holiness and purity through the study of Torah and the Mitzvos. We find this theme in a number of places. David haMelech declares, "How I love Your Torah, it is my speech all of the day" (Tehilim 119:97). The words that he uses are not, "It is my speech all day," but rather, "it is my speech all the day." "The day" refers to the unique day, the day of Shabbos. On Shabbos, David haMelech would dedicate himself completely to the joy of the study of the Torah. (See Rabeinu Bachayei, Shmos 20:8.)
Similarly, there is only one section of the Torah that begins with the convening of an assembly. At the beginning of Parshas VaYakhel, the Torah relates that "Moshe assembled the Jewish people," and it continues with the commandment to observe the Shabbos. The Medrash relates that HaShem told Moshe, "Make large assemblies [on Shabbos] and expound the laws of Shabbos publicly before the people, in order that future generations will learn from you to do the same" (Yalkut Shimoni #408).
We also find this theme in the Medrash that relates that the Torah complained before HaShem and said, "When the Jewish people enter Eretz Yisrael, everyone will become preoccupied with their agricultural pursuits; what will become of me then?" HaShem answered, "I have an excellent partner for you: the Shabbos. On that day, the Jews are not busy with their work, and they will be free to occupy themselves in the study of Torah." (Tur O.C. 290; see also Tana Dvei Eliyahu Rabah, ch. 1).
