הלוחות השניים של משה, הארון, ותפקיד לוי בפרשת עקב

At that time, Hashem said to me, "Carve for yourself two stone tablets like the first ones, and come up to Me on the mountain, and make for yourself a wooden ark." The verse is describing how, after Hashem reconciled with Moshe following the sin of the Golden Calf, He instructed Moshe to carve out new tablets to replace the ones that were broken. Hashem tells Moshe to come up the mountain with these new tablets and also to make a wooden ark. The sequence here is important: first, Moshe is told to prepare the tablets, and then to make the ark, which will be used to house the new tablets once they are given.

Rashi explains that the phrase "at that time" refers to the end of the forty days, when Hashem was reconciled with Moshe and told him, "Carve for yourself," and afterwards, "make for yourself an ark." Rashi points out that Moshe actually made the ark first. The reason is practical: when Moshe would come down from the mountain with the new tablets, he needed a place to put them. This ark that Moshe made was not the same as the one that Bezalel made later for the Mishkan. The Mishkan and its vessels were not constructed until after Yom Kippur, when Moshe descended from the mountain and instructed the people regarding the building of the Mishkan. Bezalel first built the Mishkan structure, and only afterwards did he make the ark and the other vessels. Therefore, the ark Moshe made was a different one, and it was this ark that would go out with them to war. The ark that Bezalel made did not go out to war, except in the days of Eili, and they were punished for taking it out, as it was captured by the enemy. Rashi is clarifying the timeline and the distinction between the two arks mentioned in the Torah, emphasizing that the first ark was a temporary one made by Moshe for the tablets, while the later, more permanent ark was made by Bezalel for the Mishkan.

Hashem says, "I will write on the tablets the words that were on the first tablets, which you broke, and you shall place them in the ark." This verse is Hashem telling Moshe that He will inscribe the same words on the new tablets as were on the first ones that Moshe broke. Moshe is then instructed to place these tablets inside the ark that he made. The verse emphasizes the continuity of the covenant, despite the breaking of the first tablets, and the importance of safeguarding the new tablets in the ark.

Moshe continues, "I made an ark of shittim wood, and I carved out two stone tablets like the first ones. I went up the mountain, and the two tablets were in my hand." Here, Moshe is describing how he followed Hashem's instructions: he made the wooden ark first, then he carved out the two stone tablets, and then he ascended the mountain with the tablets in his hands. This sequence matches what Rashi explained earlier, that Moshe made the ark before receiving the new tablets, so he would have a place to put them when he came down from the mountain.

"And He wrote on the tablets as the first writing, the Ten Sayings that Hashem spoke to you on the mountain from the midst of the fire on the day of the assembly, and Hashem gave them to me." This verse describes how Hashem inscribed the new tablets with the same writing as the first ones, containing the Ten Commandments that were spoken at Har Sinai in the presence of all the people. Hashem then gave these new tablets to Moshe. The verse highlights the restoration of the covenant and the direct connection between Hashem and the Jewish people through the giving of the Luchos.

Moshe says, "And I turned and descended from the mountain, and I placed the tablets in the ark that I had made, and they were there as Hashem commanded me." The teacher explains that Moshe is describing how, after receiving the second set of tablets, he came down from the mountain and put them into the ark he had constructed. He clarifies that this ark was not the same as the one Betzalel made for the Mishkan. Rather, Moshe made a simple ark of wood first, because when he came down with the tablets, he needed a place to put them immediately. The Mishkan and its vessels, including the main ark, were not constructed until after Yom Kippur, when Hashem commanded them regarding the Mishkan. Betzalel first made the structure of the Mishkan, and only afterward did he make the ark and the other vessels. The teacher adds that the ark Moshe made was the one that would go out with them to war, whereas the ark Betzalel made did not go out to war, except in the days of Eili, and they were punished for taking it out then, as it was captured. So, Moshe made a box of cedar wood for the tablets, and he carved out two stone tablets, as Hashem had commanded, and placed them in the ark he had made, just as Hashem instructed him.

The verse says, "And the children of Israel journeyed from Be'erot Bnei Yaakan to Moseirah; there Aharon died and was buried, and Elazar his son became Kohen in his place." The teacher raises the question: What is this verse doing here? What is its connection to the context? He also points out a problem with the order of the journeys: the verse says they traveled from Be'erot Bnei Yaakan to Moseirah, but elsewhere in the Torah (in Bamidbar), it says the opposite order, that they went from Moseiros to Bnei Yaakan. Furthermore, the verse says Aharon died there, but we know from elsewhere that Aharon died at Hor HaHor, which is eight journeys away from Moseirah. The teacher says that if you go and count, you'll find there are eight stops between Moseirah and Hor HaHor. So why does the Torah say he died in Moseirah? The answer is that this is part of Moshe's rebuke to the people. When Aharon died at Hor HaHor, at the end of the forty years, the clouds of glory departed, and the people became afraid of the war with the king of Arad. They appointed a leader to return to Egypt and actually traveled backwards eight journeys, all the way back to Bnei Yaakan, and from there to Moseirah. There, the tribe of Levi fought with them and killed some of them, and they killed some of the Leviim, until the Leviim forced them to return to the proper path. From there, they traveled to Chore HaGidgadah, which is the next stop mentioned in the Torah.

The teacher explains this Rashi, which asks: What is the relevance of this journey here? Also, did they really travel from Be'erot Bnei Yaakan to Moseirah? In Bamidbar it says the opposite order. And it says Aharon died there, but we know he died at Hor HaHor, which is eight journeys away. Rashi answers that this is part of Moshe's rebuke. When Aharon died at Hor HaHor, at the end of forty years, the clouds of glory departed, and the people became afraid of war with the king of Arad. They appointed a leader to return to Egypt and traveled backwards eight journeys, until Bnei Yaakan, and from there to Moseirah. There, the Leviim fought with them and killed some of them, and they killed some Leviim, until the Leviim forced them to return to the proper path. From there, they traveled to Chore HaGidgadah, which is the next stop. The teacher emphasizes that this whole episode is part of Moshe's rebuke to the people for their behavior after Aharon's death.

The verse says, "From there they journeyed to HaGidgadah, and from HaGidgadah to Yatvasah, a land of streams of water." The teacher explains that after the episode with Moseirah and the Leviim, the people continued their journey to HaGidgadah and then to Yatvasah, which is described as a land with streams of water. This is part of the narrative of their travels in the desert, showing the progression after the incident with Aharon's death and the rebellion.

The teacher explains this Rashi, which says that in Moseirah, the people made a great mourning for Aharon's death, which caused them this trouble. It seemed to them as if Aharon had died there, even though he actually died at Hor HaHor. Moshe placed this rebuke next to the breaking of the tablets to teach that the death of the righteous is as difficult before Hashem as the day the tablets were broken. Rashi also says that Moshe wanted to show that it was as hard for him when the people said, "Let us appoint a leader and return to Egypt," as the day they made the Golden Calf. The teacher emphasizes that Moshe is making a comparison between these tragic events to show their seriousness in Hashem's eyes.

The verse says, "At that time, Hashem separated the tribe of Levi to carry the Ark of the Covenant of Hashem, to stand before Hashem to serve Him, and to bless in His name until this day." The teacher explains that this verse is connected to the previous context, referring back to the first year after leaving Egypt, when the tribe of Levi was set apart because they did not participate in the sin. Hashem gave them the special role of carrying the ark, serving before Him, and blessing the people. The teacher notes that Moshe places this verse close to the story of their return to Bnei Yaakan to show the special status of the Leviim, who did not make the same mistake as the rest of the people during the sin of the Golden Calf.

The Rashi here explains that the phrase "Ba'eis hahi hivdil Hashem"—at that time Hashem separated—refers back to the previous topic. In other words, this is not a new subject, but is connected to what was discussed before. The teacher emphasizes that this is a continuation of the earlier narrative, not a separate event.

The teacher explains that the words "Ba'eis hahi"—at that time—refer to the first year after the Exodus from Egypt. This was when the sin of the Golden Calf occurred. The tribe of Levi did not participate in that sin, and therefore Hashem separated them from the rest of the nation. The teacher notes that the Torah places this verse about the separation of the Leviim close to the mention of the return to Bnei Yaakan. He raises a question about the order of the journeys: Did they travel from the wells of Bnei Yaakov to Bnei Yaakan, or the other way around? The teacher clarifies, based on the verses, that it was from Bnei Yaakan, and not as it might seem at first glance. He explains that this is part of Moshe's rebuke to the people, reminding them of their actions when Aharon died and the clouds of glory departed. The people were afraid and wanted to return to Egypt, and the Leviim had to fight with them to bring them back to the right path. The teacher also points out that the mourning for Aharon was so great that it seemed as if he had died in more than one place. Moshe places this rebuke near the breaking of the Luchos to teach that the death of the righteous is as difficult for Hashem as the breaking of the Luchos, and that the people's desire to return to Egypt was as serious as the sin of the Golden Calf.

Rashi explains that even in this episode, the tribe of Levi did not sin. They remained steadfast in their faith. The teacher emphasizes that the Leviim stood firm and did not participate in the sin, highlighting their loyalty and faithfulness.

On the phrase "Laseis es haAron"—to carry the Ark—Rashi explains that this refers to the Leviim. The teacher notes that it was the Leviim who were given the task of carrying the Ark, emphasizing their special role among the tribes.

On the phrase "La'amod lifnei Hashem lesarso u'levareich bishmo"—to stand before Hashem to serve Him and to bless in His name—Rashi explains that this refers to the Kohanim, and specifically to the mitzvah of Nesias Kapayim, the priestly blessing. The teacher clarifies that the service and the blessing are the unique responsibilities of the Kohanim.

The verse says, "Al kein lo hayah leLevi chelek venachalah im echav, Hashem hu nachalaso ka'asher diber Hashem Elokecha lo"—therefore Levi did not have a portion or inheritance with his brothers; Hashem is his inheritance, as Hashem your God spoke to him. The teacher explains that because the Leviim were separated for the service of Hashem, they did not receive a portion of land like the other tribes. Instead, their portion is Hashem Himself, meaning they are supported through the gifts and offerings brought to the Beis HaMikdash. The teacher emphasizes that this arrangement was a direct result of their dedication to the service of Hashem and their unique role among the Jewish people.

Rashi explains that the reason the tribe of Levi did not receive a portion in the land is because they were set aside for the service of the Mizbeach—the altar—and therefore they were not free to engage in farming or working the land. The teacher elaborates that their full-time dedication to the service in the Mishkan and Beis HaMikdash meant they could not participate in regular agricultural work.

On the phrase "Hashem hu nachalaso"—Hashem is his inheritance—Rashi explains that the Leviim receive a prepared portion from the king's house, meaning they are supported by the gifts and offerings given to the Beis HaMikdash. The teacher clarifies that their sustenance comes directly from the resources set aside for them as servants of Hashem, rather than from working the land like the other tribes.

The verse says, "And I stood on the mountain like the first days, forty days and forty nights, and Hashem listened to me also at that time; Hashem did not want to destroy you." Moshe is recounting that he stood on the mountain for forty days and forty nights, just as he did the first time. Hashem listened to his prayers and did not want to destroy the Jewish people, even after the sin of the Golden Calf. Moshe is emphasizing that, just as the first time he was on the mountain for forty days and nights, so too now, during this second set of forty days, Hashem accepted his prayers and forgave the people. This is a demonstration of Hashem's mercy and willingness to forgive, even after such a serious transgression.

On the words "Ve'anochi amadeti bahar" — "And I stood on the mountain" — Rashi explains that this refers to Moshe standing on the mountain to receive the second set of tablets. The reason the Torah repeats here how long Moshe stood on the mountain is because, earlier, it did not specify how long Moshe was up there during this final ascent. Therefore, the Torah now goes back and tells us that it was forty days and forty nights, just like the first time. This is to clarify that the duration of Moshe's stay on the mountain for the second tablets was the same as for the first tablets.

On the phrase "Ke'yamim harishonim" — "like the first days" — Rashi explains: Just as the first forty days were with Hashem's favor and goodwill, so too these forty days were with Hashem's favor. However, the forty days in between, when Moshe was praying for forgiveness after the sin of the Golden Calf, those were days of anger, not favor. So, the first forty days (when Moshe received the first tablets) and the last forty days (when he received the second tablets) were both with Hashem's goodwill, but the middle forty days were days of Moshe's pleading and Hashem's anger.

The verse says, "And Hashem said to me, 'Arise, go on the journey before the people, and they will come and inherit the land that I swore to their fathers to give to them.'" This means that, even though the people had sinned with the Golden Calf and had strayed from Hashem, Hashem still told Moshe to lead the people forward, to continue their journey towards Eretz Yisroel. Hashem reaffirmed His promise to the Avos — Avraham, Yitzchok, and Yaakov — that their descendants would inherit the land. Despite everything that happened, Hashem did not retract His promise, and Moshe was commanded to continue leading the people to fulfill that destiny.

On the words "Vayomer Hashem eilai" — "And Hashem said to me" — Rashi explains: Even though you, the people, had turned away from Hashem and made a mistake with the Golden Calf, Hashem still said to Moshe (as it says in Shemos 32:34), "Go, lead the people." In other words, despite the sin, Hashem did not abandon the Jewish people. He told Moshe to continue leading them, showing that Hashem's relationship with the Jewish people endures even after they make mistakes. This is an expression of Hashem's forgiveness and His ongoing commitment to His people.