Why does the Torah give the date of their arrival at Midbar Sinai, as "the third month after they left Egypt"?
Yerushalmi Rosh Hashanah, 1:1: To teach us that one counts the months based on Yetzi'as Mitzrayim - that Nisan is the first month (and not Tishrei). 1
Oznayim la'Torah: Since it was not just the third month of the year, but the third month after they actually left Egypt.
See Torah Temimah, note 1.
Why does our Pasuk tell us only the destination of their journey - Midbar Sinai - and not its point of origin (only to clarify in Pasuk 2 that they journeyed from Refidim)? (Usually the Torah tells us first 'va'Yis'u,' and then 'va'Yachanu' -- as in 16:1?)
Ramban: Their arrival at Har Sinai was a joyous Yom Tov for them; a day that they had longed for since the moment they left Egypt. 1
Seforno (to 19:2): They left Refidim with the express intention of arriving at Midbar Sinai, in order to receive the Torah. Also see below, 19:2:1 .
Moshav Zekenim (at the end of Perek 18): In order to juxtapose "ba'Chodesh ha'Shelishi" to Yisro's departure. This alludes to the Din of a Giyores, Meshuchreres or Shevuyah waiting three months before marrying. refer to 19:1:151:1 .
Gur Aryeh (to 19:2): We should not think of this account as a mere travel log - i.e., that Bnei Yisrael's next stop happened to be Sinai, and what occurred there was that they received the Torah. Rather, Bnei Yisrael came to Sinai for the express purpose of receiving the Torah. 2 Therefore, only their arrival need be mentioned. (Compare to Ramban and Seforno in Answers 1 and 2 above.)
Maharal #1 (Derush Al ha'Torah p. 11, printed after Be'er ha'Golah): Our Pasuk is emphasizing that the most fitting place for them to receive the Torah, was the wilderness. 3 Man (Adam) is named for the earth (Adamah) from which he was created. Lacking Torah, man is like a wilderness, or a field left barren. The Torah was given in order to perfect Man. 4
Maharal #2 (ibid., p. 16 5 ): Kabalas ha'Torah is possible only when Man is not swayed by his physical desires; but rather he makes himself like the Midbar, which is bereft of any physical amenities. 6
Maharal #3 (ibid. p. 17): Only a person who makes himself like a Midbar, ownerless and open to all, merits the Torah. In other words, someone with humility; not someone who is full of himself. 7
See Ramban for proofs that, not only Moshe, but also Yisrael as a whole, knew that Har Sinai was their primary destination in the desert (refer, for example, to 19:2:1:2* ).
Maharal's theme is that in these Pesukim, the Torah outlines the necessary prerequisites for Kabalas ha'Torah (also see loc. cit. p. 27). The Torah was given at the fitting place and time, to the fitting nation, and via the fitting emissary. See further discussion in 19:1:4.1:1, 19:1:151.1 and onwards, 19:3:8:2, 19:3:9 , etc.
Maharal (ibid.): In other words, Man was created as potential; he is charged with actualizing that potential. That is Adam's distinction from 'Behemah' (animal), which is spelled 'Bah-Mah' - 'it is what it is;' all potential that an animal has is fulfilled in practice (also see Tif'eres Yisrael Ch. 3, p. 12; and compare R.S.R. Hirsch to Bereishis 1:26). Maharal (ibid.) - This also explains Moshe's response to the angels' claim, that the Torah should remain in Heaven (Shabbos 88b). He responded, that despite that the Torah's secrets and inner meanings are more relevant in Heaven, Man deserves the Torah more. Man is deficient, like a Midbar; and he needs the Torah from Heaven to attain his completion. Maharal adds (p. 15) that nonetheless, even the hidden aspect of Torah was given over to Man. Although the revealed aspects of Torah are sufficient to fill up what Man is lacking, because Man is a deficient being in his essence, his Nefesh will never be satiated |(with Torah) - such that he will forever be seeking completion. Chazal compare this to a villager who marries a princess - whatever he brings her will be insufficient in her eyes, because she is the king's daughter! This deficiency of Man has two aspects - a. His soul had to descend from the upper realms to the lower realms; the Torah therefore incorporates 365 Mitzvos Lo Sa'aseh; because in this world, man's place is "under the sun" (see the preceding question) and its orbit of 365 days. b. Man's Neshamah is attached to the physical Guf, which is deficient to the extreme. He is granted 248 Mitzvos Aseh, to perfect his 248 limbs. (See further explanation in Maharal, Tif'eres Yisrael Ch. 24, p. 71.)
Compare Maharal (Tif'eres Yisrael Ch. 26, p. 79). See the following questions as to why the Torah was given specifically in the wilderness.
Maharal (loc. cit.): Torah is absolute Sechel, transcending the Guf. The word "Sinai" equals "Sulam" (spelled Chaser - meaning ladder) in Gematriya (130). When a person adopts this trait of abstention from the Guf and its desires, he gains a ladder to ascend Heavenwards. Also see Maharal (Nesivos Olam, Nesiv ha'Torah Ch. 3, p. 12).
Maharal (loc. cit.): Moshe merited that the Torah should be called in his name, only because he diminished himself. A physical entity is limited; whereas the Torah is "longer than the earth, broader than the sea, and deeper than the depths' (see Maharal ibid). Only someone who is not full of his own importance, truly has no bounds or limits. Also see Maharal (Nesivos Olam, Nesiv ha'Torah Ch. 2, p. 10; Tif'eres Yisrael end Ch. 23, p. 71).
To which date is "ba'Yom ha'Zeh" referring?
Shabbos 86b: We learn this from the Gezerah Shavah, "ha'Zeh" from "ha'Chodesh ha'Zeh ... " in Parshas Bo, Shemos 12:2. See Torah Temimah, note 2. For Gur Aryeh, see 19:1:3.1:1 .
See also Ba'al ha'Turim.
Why does the Torah write "ba'Yom ha'Zeh," and not 'ba'Yom ha'Hu'?
Rashi: To hint that the words of Torah should be fresh in our minds, as if they had been given to us on that very day. 1
Moshav Zekenim: Because Hashem's promise to Moshe, "Ta'avdun Es Ha'Elokim Al ha'Har ha'Zeh" (Shemos 3:12), was about to be fulfilled. 2
To teach that it was Rosh Chodesh; refer to 19:1:2:1** .
Gur Aryeh (to Shemos 13:11): Why must this be our attitude to Torah? Torah is described as "above the sun" (Shabbos 30b, interpreting Koheles 1:3); it is not affected by time. Also refer to Shemos 13:11:2.3 .
Moshav Zekenim derives this primarily from the word "Chodesh," which is like 'Chadash.'
Why does the Torah call Midbar Sinai by a number of different names?
Shabbos 89a & b: It is called 'Midbar Tzin' 1 - because Yisrael were commanded (Nitztavu) 2 on it - the Aseres ha'Dibros; 'Midbar Kadeish' 3 - because they were sanctified on it; 'Midbar Kedeimos' 4 - because the Torah which preceded the world (Kademah l'Olam) was given on it; 5 'Midbar Paran' 6 - because they increased on it ('Paru v'Ravu Alav'); 7 and 'Midbar Sinai' - because it brought the hatred of the nations upon us. (For Maharal's commentary on this Gemara, see the following question.)
In Parshas Chukas (Bamidbar 20:1).
The Torah Temimah suggests that it ought to read 'she'Nitztayenu' (they excelled ... ), since there is no clear connection between "Tzin" and "Nitztavu."
See Torah Temimah, note 4.
See Torah Temimah, note 5.
In Gemara Shabbos 89a, R' Yosi Bar R' Chanina gives six names of Midbar Sinai; a. Midbar Tzin - where Yisrael was commanded (Nitztavu); b. Midbar Kadesh - where they were sanctified; c. Midbar Kedeimos - where the Kedumah (the Torah, which pre-dates the world) was given; d. Midbar Paran - where Yisrael were fruitful and multiplied (Paru v'Ravu); e. Midbar Sinai - where hatred descended upon the nations. f. Its proper name is Har Chorev. What is the common idea behind these names?
Maharal (Tif'eres Yisrael Ch. 26, p. 80): Chazal are hinting at reasons as to why the Torah was given in the wilderness specifically. To this opinion, the location's proper name was "Chorev." It was a desolate wasteland 1 - a place of Midas ha'Din. That Midah is what leads to all five 2 derivative names; a. Tzin - The wilderness was the fitting place to decree and command (Tzivuy) to Yisrael. 3 b. Kadesh - The wilderness is fitting for Kedushah; it has no material distractions to distance a person from Kedushah. 4 c. Kedeimos - The Divine Torah preceded (Kademah) the material, natural world; it was fitting that it be given in the wilderness (which is bereft of the material). d. Paran - After so many members of Bnei Yisrael perished in Mitzrayim, Hashem wanted to increase the numbers of their children who would take their place. Birth comes about through Midas ha'Din. 5 e. Sinai - where Midas ha'Din came against the nations. Torah is at the highest level, the closest to Hashem. The nations rejected it, thus distancing themselves from Hashem, and bringing Sin'ah upon themselves. 6 f. Rabbi Avahu says - Its proper name is Har Sinai; it is called Har Chorev because ruin (Churvah) descended for the nations. Prior to Matan Torah, the nations were primary in existence. At Matan Torah (when they lost that status), it is as if all the world until that point was laid waste.
Maharal (Chidushei Agados Vol. 3, p. 19, to Bava Metzia 30b): The Gemara states that Yerushalayim was laid waste, only because they pressed justice by the letter of Torah Law. The Torah was given at Chorev, a wasteland; had they gone beyond the letter of the law (Lifnim mi'Shuras ha'Din), Yerushalayim would not have been destroyed due to 'Chorev.'
The number five is associated with Midas ha'Din (also refer to 9:3:2:4). Also see Maharal (Chidushei Agados Vol. 1, p. 45, to Shabbos 89a). Also note that the Midrash gives four names for Har Sinai (as a mountain; see Shemos Rabah 2:4). See Maharal (Gevuros Hashem, beg. Ch. 23, p. 97), and refer to Shemos 3:1:2 and 3:1:2.1 .
Maharal (Tif'eres Yisrael Ch. 6, p. 22): Mitzvos were not given for our material benefit; they are Divine decrees and commands.
Also refer to 16:4:152:1 - In the wilderness, even the physical needs of Yisrael were given to them in a supernatural manner.
Just as the initial Creation came through Midas ha'Din - the Name Elokim, which is used throughout Ma'aseh Bereishis; so too does birth. Also see Maharal (Gevuros Hashem Ch. 43, p. 163), and refer to Bereishis 21:1:2.1:1** .
This is a novel explanation of Maharal. Above, we explained that at Sinai, the nations of the world began to have Sin'ah against us, out of jealousy. Maharal says that it is the nations who brought Sin'ah upon themselves.
What is Har Sinai's real name?
Shabbos 89b: According to Rebbi Yosi Bar Rebbi Chanina, its proper name is 'Har Chorev.' 1 According to Rebbi Avahu, 'Har Sinai' is its proper name.
Shemos 3:1. For Maharal, see the preceding question.
Why did Matan Torah take place in the third month?
Rosh and Hadar Zekenim #1: Because a Giyores, a captive, or a freed slave must wait three months 1 before marrying 2 or becoming betrothed. All three of these applied to Yisrael; and Matan Torah was like Yisrael's marriage 3 to Hashem. 4
Hadar Zekenim #2 (based on Shabbos 88a): Everything about Matan Torah was three-fold: the third month; the [written] Torah will consist of Torah, Nevi'im and Kesuvim; Yisrael contains Kohanim, Leviyim and Yisra'elim; Moshe was the third born to his parents - from Levi, the third tribe; there are three letters in his name, and he was hidden until his third month.
Hadar Zekenim #3: Hashem delayed until the third month to bestow good on Yisrael, so that they would recognize His power, and enjoy pleasure during this time. 5
Hadar Zekenim #4: In the third month, Mazal Te'omim (twins) is the first Mazal to rise during the day. Hashem therefore waited; perhaps Esav, Yaakov's twin, would do Teshuvah and accept the Torah. 6
For Maharal, see the following question.
Rosh: Hashem should have waited three full months. Amidst dearness [of Yisrael to Hashem], He gave the Torah on the sixth of the third month. (If we count from leaving Egypt, it was less than two full months! Perhaps the Rosh counts from Rosh Chodesh Nisan, when the first Mitzvah was given to Yisrael. - PF). Hashem was so keen to give the Torah to Yisrael, that he counted part of the first month and part of the third month as full months ('Miktzas ha'Chodesh k'Kulo').
This is an Asmachta. The Chachamim decreed this, so as to avoid Sefekos of lineage. Any child born more than six months after the three month wait was conceived in Kedushah from the new husband. Any child born within six months is is not from the new husband. (However, if a captive gave birth within nine months of being captured, it is a Safek if the child is from her husband or the captor. - PF)
Moshav Zekenim: Everything about Matan Torah was like a marriage. Moshe took out Yisrael, like they take the Chasan to the Kalah. The clouds of Glory were the Chupah. Moshe and Aharon were the Shushbinim (close friends). The Luchos were the Kesuvah. We give to a virgin Kalah twelve months to prepare for Chupah - Matan Torah was exactly 12 months from the first day that Hashem spoke to Moshe at the Seneh (this is unlike Eduyos 2:10, which says that the Egyptians were punished for 12 months - PF).
See the last Mishnah in Ta'anis.
This can be compared to a king who wanted to betroth a woman, and found her naked. He waited until she was beautiful and adorned. So Hashem found Yisrael weary and blemished from slavery. He waited three months for the beauty to return to their faces.
Hadar Zekenim #4: But Eisav was not interested.
The Torah was given specifically in the third month (Sivan); what is the significance of the number three? In fact the Gemara comments (Shabbos 88a), - "Blessed is the All-Merciful, who gave a three-fold Torah (Torah, Nevi'im, Kesuvim), to a three-fold nation (Kohanim, Leviyim, Yisra'elim), via a third-born (Moshe), on the third day (of their preparation), in the third month (Sivan)!"
Maharal #1 (Tif'eres Yisrael Ch. 11, 1 p. 37): Something that is three-fold has the trait of Yosher - uprightness. The third element added to a set is its median, veering neither right nor left. 2 The Nation of Yisrael is three-fold, meaning it is upright; the descendants of Yaakov who is known as "Yeshurun." Moshe's trait was Yosher, as we see from his deeds leading up to his selection as Hashem's emissary (e.g. carrying out justice against the Mitzri). 3 The third month has average weather between heat and cold. The third day was significant for the same reason. All of these factors were fitting for receiving the Torah.
Maharal #2 (ibid. Ch. 25, p. 76): The Torah itself is a non-physical (Sichli) entity, not bound under time. 4 Time is divided into three realms - past, present, and future. The "now" realm (Atah) is 'third;' it is the median that connects past and future, and in essence it is not a unit of "time" at all. It was fitting that the Torah be given on the 'third.' 5
Maharal #3 (ibid.): Just as a Giyores (female convert) must wait three months of Havchanah before marrying, 6 so too Yisrael had to wait three months after leaving Egypt. 7 A span of less than three is still considered connected. 8
Maharal #4 (Derush Al ha'Torah p. 25): "Bechirah" (selection) does not apply to a set of less than three. Choosing one of two is 50% -- almost a majority. Only when selecting one of three does one leave behind the majority in order to select one. Thus, the Torah was given in the third month, to show that giving it to us was a calculated selection. Yaakov was the Nivchar (the selected one) among the Avos; Hashem selected Yisrael from among all the nations (and even Edom 9 ). He gave the Torah through Moshe, the Nivchar among the Nevi'im (see Tehilim 106:23). Torah is select among the Nevi'im and Kesuvim, and how much more so from other Chochmah! The third month is average in its weather (as above); and the third day of Yisrael's preparation brought them to complete purity.
Maharal (loc. cit.) is explaining how it is that a person achieves eternity through Torah-study pertaining to mundane matters - e.g. laws of damages and neighbors - rather than delving into lofty matters such as the Heavenly spheres and the Mal'achim. Maharal explains that every creation possess deficiency (by virtue of his having been created, he is dependent and limited). Therefore, it does not possess Yosher (which is boundless), nor does it bring attachment to Hashem. Torah is Yosher; it is the closest to Hashem. Torah is not delving into the worldly acts themselves, but rather into the Laws of Hashem regarding them.
Compare Maharal (Derush Al ha'Torah p. 24) - Two elements in a set are two extremes; the third element does not veer to the extreme; such that three represents Yosher. This teaches that Torah is eternal. To explain, Avraham's trait is Chesed, portrayed on the right, whereas Yitzchak's trait is Din, on the left. These two traits can be taken to a harmful extreme and mis-used. (This relates to Yishmael, the Kelipah of Avraham; and Esav, the Kelipah of Yitzchak.) Yaakov's trait of Yosher, on the other hand, is straightness with no diversion; and Yaakov had no Kelipah (there was no one unworthy among his children). In a similar vein, Chazal teach that "Yaakov Avinu did not die;" refer to Bereishis 49:33:4.1:2 .
Also refer to 2:11:2.03:1 .
Time is a property of the physical; see Maharal (Gevuros Hashem Ch. 46, p. 175).
Compare Maharal (Derush Al ha'Torah p. 23).
See Yevamos 42a. For others who give this answer, see 19:1:151:1 above .
Since in this context we are discussing the symbolism in the number of the month, it was sufficient for Yisrael to enter the third month (unlike true Havchanah which requires three full months).
Also see Ohr Chadash (Intro. to Esther, p. 57) - In the Halachic sense, less than three is considered Lavud, connected. (Time is by nature 'connected;' a unit of time has a beginning, middle and end. But once a duration of three has elapsed, no connection remains.) For an additional reason for the count of 50 days before Kabalas ha'Torah, see Maharal.
See below, 19:1:153:3**.
Why was the Torah given in the desert, and not in Eretz Yisrael?
Moshav Zekenim 1 #1 and Pa'ne'ach Raza: To prevent the nations from complaining why Hashem did not give the Torah to them.
Moshav Zekenim #2: Because; like the desert, Torah is Hefker for anyone to acquire. 2 [Had they been willing,] it would not have been an inheritance for Yisrael only. 3
Moshav Zekenim #3: Because once Bnei Yisrael would arrive in Eretz Yisrael, everyone would be busy in their fields, and Torah would be neglected. In the desert however, everyone was free [to engage in Torah study]. 4
Maharal: See 19:1:4.1:1 above; as well as the following question.
Tosfos ha'Shalem (7, He'arah 1) fixes the text of Moshav Zekenim, and says that the source is from the Mechilta.
Avos 2:12: 'Prepare yourself to learn Torah. It is not an inheritance [that comes without effort].'
Until Yisrael accepted it, and all the nations rejected it - after which the Torah writes, "Torah Tzivah Lanu Moshe, Morashah Kehilas Ya'akov" (Devarim 33:4; see Sanhedrin 59a).
Hence the Chachamim said, 'Torah was given only to those who ate the Manna' (Mechilta).
The Midrash teaches (Bamidbar Rabah 1:7), "The Torah was given along with three elements - fire (19:18); water (see Shoftim 5:4), and the desert (our Pasuk). Just as these three are free for the taking, for all the world's inhabitants, so too is the Torah." What is the significance of each element? Why must Chazal emphasize that the Torah is Hefker - would we think that it needs to be purchased from someone?!
Maharal #1 (Tif'eres Yisrael Ch. 26, p. 79): Man is physical (Gashmi); whereas the Torah transcends the physical (Sichli). The Torah was given through elements that are Hefker; they are not designated for any man, but rather stand apart (Nivdal) from him. This is also true of three distinct aspects of Torah; a. The reward for Torah is not within the natural world order; rather, it is Divine reward. This is represented by water. 1 b. Likewise, the consequences for transgressing the Torah are Divine punishments; this is represented by fire. c. The Torah is not natural; hence, any natural benefit that emerges from a Mitzvah, is not the true reason for that Mitzvah. 2 This is represented by the desert, where things do not grow by nature. 3
Maharal #2 (ibid. p. 80): There are three aspects to Torah; a. Every part thereof is good (like water, which is blessing); b. and necessary (like fire, which has strength and power); c. Torah is not a system of natural laws, nor is it rules of common courtesy; rather, it is Divine order (like the desert, which is not a place for survival by natural means). 4
Maharal #3 (Derush Al ha'Torah p. 19): Hashem is Master of All, such that the Torah is fitting for everyone - except that the nations rejected it. 5 The aforementioned are divided into three categories - Yisrael, Edom, 6 and all other nations. 7 a. The Torah was given with fire, which is red, corresponding to Edom -- meaning that the Torah would have been applicable and relevant for them. b. Water corresponds to the other nations, who are compared to vast waters; 8 c. The Midbar alludes to Yisrael, who are above physical desires. 9
Maharal #4 (ibid. p. 21): A person has no justification for not having learned Torah, because the Torah is Hefker for everyone. The Gemara (Yoma 35b) suggests three excuses a person might make for failure to study Torah; 10 a. A person might claim poverty, that he was busy with obtaining his sustenance. Therefore, Torah was given in the Midbar. If a person has been assigned a Mazal of poverty, all of his natural efforts towards Parnasah will be for naught! On the contrary, only if he involves himself in Torah, will Hashem grant him Parnasah, over and above nature and above his Mazal -- just as he granted sustenance to Yisrael in the Midbar. b. A person might claim wealth, that he was busy dealing with his assets. The Torah was given with water, which brings blessing -- indicating that one's property can receive blessing even if he does not wheel and deal in them so much. c. He might claim beauty; that he was pre-occupied with the desires of his Yetzer. But Torah overpowers the Yetzer, as in the Pasuk, "My Word is like fire" (Yirmeyahu 23:29). Torah is the antidote to the Yetzer ha'Ra. 11
Maharal #5 (ibid. p. 23): One must approach Torah-study with the proper attitude towards his teacher, towards the Torah, and towards himself. a. Torah must be to him like water, to drink it up thirstily. b. Fear of his Rebbe must be to him like fire, to be careful of the glowing coals of the Sages. 12 c. He must make himself like a Midbar, and think of himself as naught. Only one who feels his deficiencies is worthy of accepting the Torah. 13 With this approach to the giver of Torah, the receiver, and the Torah being received, one may acquire it like Hefker.
Maharal #6 (ibid.): a. The Written Torah is like the un-utilized Midbar; one cannot know how to fulfill the Mitzvos based on Torah shebi'Kesav alone. b. Mishnah is like water, which can slake one's thirst, but cannot satiate or give nutrition. c. The give-and-take of Talmud study is like fire, it sharpens our understanding and satiates us. All three aspects of Torah learning are Hefker for us to acquire.
Like water, it endures forever.
Rather, the Mitzvos are the Divine order for the world. See further, Maharal ibid. Ch. 29.
Maharal (loc. cit.; and Nesivos Olam, Nesiv ha'Yir'ah Ch. 3, p. 30): The Midrash teaches that upon Hashem's arrival, "The sea saw and fled... the mountains pranced about like rams" (Tehilim 114:3-4) ... and only the Midbar received Him. Maharal explains - The inhabited portions of the Earth, supportive of worldly pursuits, gets pushed aside before Hashem, Who is apart from anything physical. The Midbar, which has no physical matters, was ready to greet the glory of the Shechinah.
Compare to Maharal (Tif'eres Yisrael Ch. 20, p. 62) - The Torah was written in black fire upon white fire (Rashi to Devarim 33:2). Fire indicates that Torah is not a physical entity. The white fire is the Tov and Chesed of the Torah; and the black fire means that its content is self-evident, clarified, and necessary.
See above, 18:27:1.1:1*** - Any nation could have accepted the Torah, becoming secondary to Yisrael; they still would not have been the primary receivers of Torah. As Maharal explains (Tif'eres Yisrael Ch. 16, p. 51) - All of Creation was created to a state of perfection, except Man - who is deficient in that his Sechel is not complete. Although certain individuals might possess some Sechel, it will never reach a state of perfection. The Giving of the Torah would serve as the completion of world Sechel; thus the Torah ought to have been given in its entirety, to all of mankind. Therefore, it was given in the Midbar, which is ownerless and open to all - even for the nations. Nevertheless, they did not wish to receive it.
Maharal (loc. cit.): Edom stands in opposition to Yisrael; apart from the other nations (as Chazal interpret the Pasuk "Shnei Goyim" - two hated nations). For more about Edom, refer to Bereishis 15:9:2.4:1; Bereishis 25:23:1.3:1, Bereishis 25:25:1.1:1. Also see Maharal's approach to Amalek (grandson of Edom), at the end of Parshas Beshalach (Shemos 17:8-16).
The Midrash tells us that even the Bnei Yishmael - son of Avraham - refused to accept the Torah (see Rashi to Devarim 33:2); it goes without saying that all the other nations rejected it as well.
E.g. in Shir Ha'Shirim 8:7 (see Maharal Netzach Yisrael Ch. 25, p. 128).
That is what the Midbar represents; as above.
These can be categorized as, a. outside factors; b. surplus; c. factors inherent within oneself. Maharal (Nesivos Olam, Nesiv ha'Torah Ch. 4, p. 19) explains this Agadta further.
Kidushin 30b.
See Avos 2:10. One must be exceedingly careful not to flout the words of the Sages, lest he get burnt!
See footnotes to 19:1:1:5, above - The shortcomings of Man are the very answer to the angels' claim of "What is man that You would recall him?" (Tehilim 8:5).
Why did Hashem give the Torah only at this point in history, after the Exodus from Egypt? Why didn't He give it to the Avos?
Maharal (Tif'eres Yisrael Ch. 17, p. 56): The Avos were granted specific Mitzvos; which were pertinent each of the individual Avos, in accordance with his traits. But the whole of Torah is the divine Order, which is permanent and does not vary. The Avos were individuals; e.g. when Avraham passed away, he and his traits as an individual were no longer present. It was only when Yisrael became a nation, which is an encompassing whole, that they could accept the Torah as a whole.
QUESTIONS ON RASHI
Rashi writes: "'Ba'Yom ha'Zeh' (on this day) - [I.e.] on Rosh Chodesh." What is the derivation?
Gur Aryeh: The term "Chodesh" can mean 'month;' or it can mean 'the new moon' (as in "Machar Chodesh" - Shmuel I 20:18). Our Pasuk opens with "ba'Chodesh ha'Shelishi" -- which we might have interpreted as, 'in the third month (Sivan) - on an unspecified date.' But "... ba'Yom ha'Zeh" does imply a specific date! As such, "Chodesh" must be referring to Rosh Chodesh itself. 1
The Gemara derives that they arrived on Rosh Chodesh, from a Gezerah Shavah with "ha'Chodesh ha'Zeh Lachem" (Tosfos loc. cit. cites the Midrash that Hashem pointed out to Moshe the renewed moon). Mizrachi understands that the Mechilta, and by extension Rashi, derive that way as well. Gur Aryeh, on the other hand, understands that the Mechilta's derivation is entirely different; it comes from the meaning of the word "Chodesh" itself.
Rashi writes: "... The verse could have written 'ba'Yom ha'Hu;' why 'ba'Yom ha'Zeh'? [This teaches that the] words of Torah should be as new to you, as if they were given today." But the Gemara (Shabbos 86b) requires the word "ha'Zeh" for a different purpose - to derive that they arrived on Rosh Chodesh!
Moshav Zekenim: Refer to 19:1:3:2* .
Mizrachi: Rashi at times cites conflicting Midrashim. 1
Gur Aryeh: Rashi here follows the Mechilta, which he considers closer to the Peshat. We can derive that it was Rosh Chodesh, from within our Pasuk itself (see the preceding question) 2 - leaving the word choice "ha'Zeh" open for an interpretation.
See the footnote to the preceding question; see Mizrachi further.
Unlike the Gemara, which utilized a Gezerah Shavah; the Mechilta directly translates "ba'Chodesh" as "on Rosh Chodesh," because a day is being specified (and for this purpose, the phrase 'ba'Yom ha'Hu' would have been just as clear).
