Why did Hashem stop Moshe from coming any closer to the burning bush, bearing in mind that, by Matan Torah, he even entered the Arafel (the dark cloud in which the Shechinah was concealed)?
Ramban: Because at this stage, he had not yet reached the high level of prophecy that he attained then. 1
Seeing as Moshe was far from the burning bush, why did Hashem refer to the place where he was standing as "Admas Kodesh"?
Ramban: Because when the Shechinah descended into the bush (which was on top of the mountain upon which Moshe was standing), the entire mountain became sanctified.
Targum Yonasan: Because (in one year's time) he was destined to receive the Torah on that very mountain (Har Sinai) 1 and teach it to Yisrael.
R. Bachye: As the Pasuk writes in Tehilim 68:18 ?Hashem bam Sinai ba?Kodesh?.
Why did Hashem instruct Moshe to remove his shoes?
B?rachos 42b: Because one does not stand on sacred ground with shoes 1 (How much more so may one not spit).
R. Bachye #1: In order not to behave lightheadedly in front of the Shechinah. 2
R. Bachye #2: In awe of Malchus (of the Shechinah) and due to the sanctity of the location.
R. Bachye #3: The Lashon ?Shal Ne?alecha ? ? is confined to prophecy and therefore hints that, just as it is possible to remove a shoe from the foot to which is tightly attatched, so too is it possible to remove the physicality from one?s body, to which it is tightly attached ? in order to prepare to receive prophecy.
Ramban: Because wherever the Shechinah is revealed, it is forbidden to wear shoes - like we find in Yehoshua 5:15 and the Kohanim served in the Beis-ha'Mikdash barefooted.
Which comprises a combination of Din and Rachamim, as hinted in the word ?Shal? (Eish Shechorah ? Eish Levanah).
Why must one remove one's shoes in a holy place?
Gur Aryeh (to Devarim 8:4): Clothing is to bring honor to a person (Shabbos 113a). Shoes are not honorable in their own right; they are merely practical, to prevent injury. 1 Therefore, they must be removed in a holy place.
Maharal (Nesivos Olam, Nesiv ha'Avodah Ch. 6, p. 91): The feet are the lowest part of the body; (revealing them displays lowliness). 2
Seeing as "Adamah" is feminine, why does the Torah write "Admas Kodesh Hu," and not "Admas Kodesh Hi"?
Rashi (explained by Gur Aryeh): Because "Hu" refers to the "Makom," mentioned at the beginning of the phrase, and the word Makom is masculine.
What are the connotations of ?Al Tikrav Halom"?
Ramban: See answer #3 and refer to 3:5:1:1.
Da'as Zekenim (in Pasuk 4), Hadar Zekenim (in Pasuk 4): Even though you said "Hineni", like Avraham, you will not merit what he merited! You will not receive a. the Kehunah, about which the Torah writes 'Kerivah' 1 or b. Malchus, about which it writes 'Halom'. 2
R. Bachye: Malchus which has connotations of Malchus 3 hints at the Shechinah, as if to say ?Don not come any closer because the Shechinah is here!?
Targum Onkelos and Targum Yonasan: It mens simply ?Don?t come here!? 4
Maharal (Chidushei Agados in Zevachim 102a): The word "Halom" alludes to Malchus. 5 Moshe sought to be king (just like Hashem is King 6 ), but this was not granted to him. (Hashem said "You may not approach "Halom"!). Only when Mashiach arrives, is it fitting that such a man arise in Yisrael - a combined king and Navi over everyone. 7
Zevachim 102a: He was refusing Moshe's request that his children should inherit Malchus 8 from him. 9
?K?rav el ha?Mizbe?ach? (Vayikra 9:6).
? ? ki Havi?osani ad Halom? (Shmuel 2, 7:18). Refer also to 4:13:1:9 & 4:14:1:1.
See notes on answer #2.
See Targum Yonasan in Vayigash Bereishis 45:5.
Maharal (Chidushei Agados Vol. 1, p. 51, to Shabbos 113b): "Halom" refers to a location that is elevated or distinguished; in this case the monarchy. (See also Ha'Kesav ve?ha'Kabalah to this Pasuk - CS).
And how does a person merit to become king? Through closeness to Hashem. (EK)
See Maharal (loc. cit.), as to the indications that Moshe was not considered a king. Refer also to Devarim 33:5:1:1-3 as to whether the Pasuk ?Vay?hi be?Yeshurun Melech" refers to Hashem or to Moshe CS).
See Torah Temimah, note 2.
Why did Hashem tell Moshe to remove both of his shoes? He later told Yehoshua to remove only one shoe (Yehoshua 5:15)!
Hadar Zekenim: Yehoshua had one foot in the Kodesh. He needed to remove that shoe, and also the other, if he wanted to enter fully. Moshe stood outside; he needed to remove both in order to enter.
Da'as Zekenim: The Shechinah preceded Moshe. Yehoshua acquired [the right to keep a shoe on] before the Shechinah came.
Midrash Sechel Tov: Moshe needed to remove both shoes, due to two things that he did not merit - (a) to enter Eretz Yisrael, and (b) children that would be at his level. Yehoshua needed to remove only one shoe, for he merited to enter Eretz Yisrael, but he did not merit children at his level.
Ma'asei Hashem (Shemos 5): The Shechinah itself spoke with Moshe, so he needed greater humility. Only an angel spoke with Yehoshua. To show the difference, he was required to remove only one. 1
Malbim: The Nefesh wears two shoes - (a) the external body, and (b) internal bodily powers - the power of Dimyon (comparison or imagination), which is intermediate between the body and the soul. Intellect and the Neshamah are tied to the body through Dimyon. All Nevi'im removed one shoe, i.e. the external bodily powers, and they were dazed at the time of prophecy, like during sleep. They did not remove the other shoe, the power of Dimyon; the prophecy came via it. They saw visions and comparisons, and from them the clear intellect derived what is to be learned from the prophecy. Moshe wanted to receive via the Aspaklaryah ha'Me'irah (a clear glass), so he needed to remove also the other shoe, i.e. the power of Dimyon.
Ma'asei Hashem (Shemos 5): The Shechinah itself spoke with Moshe, so he needed greater humility. We are commanded to remove shoes on Yom Kipur for humility. Regarding Moshe, it does not say that he did so; he [also] hid his face, which is even a greater humility!
Moshav Zekenim: An angel brings earth from a Kadosh place before the Shechinah comes. This was not needed for other prophets, who were in Eretz Yisrael after it became Kadosh.
Why did Hashem need to say "shoes from your feet"?
Da'as Zekenim: There are [also] "shoes" worn on the hand. E.g., Bo'az gave to the Goel, "Ish Na'alo v'Nasan l'Re'ehu" (Rus 4:7).
Why does it not say that Moshe did so (removed his shoes)? Regarding Yehoshua, it says that he did so!
Moshav Zekenim: Moshe needed to remove his shoes only if he wanted to enter. He did not enter.
