The straightforward interpretation of “You have remained long enough” is difficult. Since the Jewish people traveled according to Hashem’s command, it is difficult to say that they remained there for too long. Rashi therefore cites the Midrashic interpretation that “you have gained much” means that the Jewish people attained greatness. It was specifically through this that they became capable of entering Eretz Yisrael.
This was accomplished primarily through the Mishkan, especially through the Menorah, and through the Torah.
On the verse, “You have remained long enough at this mountain,” Rashi explains:
“‘You have remained long enough’—according to its straightforward meaning. There is also a Midrashic interpretation: You gained much greatness and reward through dwelling at this mountain. You made the Mishkan, the Menorah, and the vessels; you received the Torah; and you appointed for yourselves the Sanhedrin, officers of thousands, and officers of hundreds.”
Several matters require explanation.
Why does Rashi not mention what the verse itself describes as “this great thing”: “Has any people ever heard the voice of G‑d speaking from the midst of the fire”?
Furthermore, the order appears reversed. The Jewish people first received the Torah, afterward appointed the Sanhedrin, and only later erected the Mishkan. Why, then, does Rashi list the Mishkan first, followed by the Torah and the Sanhedrin?
Why does Rashi single out the Menorah from among all the vessels of the Mishkan?
The explanation is as follows.
According to Rashi’s first interpretation, “You have remained long enough” means that Hashem told the Jewish people that they had spent too much time at the mountain.
Moshe’s intention was that the Shechinah was pressing, as it were, to hasten their arrival in Eretz Yisrael, but their sin prevented this from happening.
This interpretation, however, presents a difficulty. Since the Jewish people traveled only according to Hashem’s command, it is difficult to say that they remained there for too long, as though their stay had been contrary to Hashem’s intention.
Rashi therefore cites the Midrashic interpretation that “you have remained long enough” means that the Jewish people had attained great spiritual distinction. It was specifically through this greatness that they became capable of entering Eretz Yisrael.
Before entering an inhabited land and becoming involved with the physical world, they had to be prepared as a holy nation within whom Hashem dwells.
This was accomplished primarily through the Mishkan. In the Mishkan, the promise “I will dwell among them” became a permanent reality.
This was expressed especially through the Menorah, which served as testimony that the Shechinah dwelled among the Jewish people.
Afterward come the Torah and the Sanhedrin. Through them, the indwelling of the Shechinah in the Mishkan was extended into every place and every aspect of daily life. By receiving the Torah and living according to the rulings of the Sanhedrin, the Jewish people became a holy nation in their ordinary lives.
The Inner Dimension of Torah
The words “You have remained long enough at this mountain” teach that a person should not remain at one spiritual level for too long. One must continually advance and add in the service of Hashem.
There is also a further lesson: Rashi’s two explanations are connected.
Through becoming a holy nation, as explained by the second interpretation, the Jewish people acquired a connection to Eretz Yisrael. Therefore, “You have remained long enough”—they now had to hasten their entry into the Land, as explained by the first interpretation.