וַיְדַבֵּ֨ר יְהוָ֤ה אֶל־מֹשֶׁה֙ לֵ֣ךְ עֲלֵ֣ה מִזֶּ֔ה אַתָּ֣ה וְהָעָ֔ם אֲשֶׁ֥ר הֶֽעֱלִ֖יתָ מֵאֶ֣רֶץ מִצְרָ֑יִם אֶל־הָאָ֗רֶץ אֲשֶׁ֣ר נִ֠שְׁבַּעְתִּי לְאַבְרָהָ֨ם לְיִצְחָ֤ק וּֽלְיַעֲקֹב֙ לֵאמֹ֔ר לְזַרְעֲךָ֖ אֶתְּנֶֽנָּה׃

The Lord spoke to Moses: Set out, and go up from here, you and the people whom you brought up from the land of Egypt, to the land about which I took an oath to Abraham, to Isaac and to Jacob, saying: I will give it to your descendants. Although the people have sinned and will be held accountable in the future for their transgression, the journey to the Promised Land will continue for now.

וְשָׁלַחְתִּ֥י לְפָנֶ֖יךָ מַלְאָ֑ךְ וְגֵֽרַשְׁתִּ֗י אֶת־הַֽכְּנַעֲנִי֙ הָֽאֱמֹרִ֔י וְהַֽחִתִּי֙ וְהַפְּרִזִּ֔י הַחִוִּ֖י וְהַיְבוּסִֽי׃

I will send an angel before you and expel the Canaanites, the Emorites, the Hitites, the Perizites, the Hivites, and the Yevusites.

אֶל־אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָ֑שׁ כִּי֩ לֹ֨א אֶֽעֱלֶ֜ה בְּקִרְבְּךָ֗ כִּ֤י עַם־קְשֵׁה־עֹ֙רֶף֙ אַ֔תָּה פֶּן־אֲכֶלְךָ֖ בַּדָּֽרֶךְ׃

The angel will bring you to a land flowing with milk and honey, as I will not go up with you by residing in your midst Myself, because you are a stiff-necked people, lest I destroy you on the way. You might sin again, and if you do so while My presence is in your midst, your sin will be greater and your punishment more severe.

וַיִּשְׁמַ֣ע הָעָ֗ם אֶת־הַדָּבָ֥ר הָרָ֛ע הַזֶּ֖ה וַיִּתְאַבָּ֑לוּ וְלֹא־שָׁ֛תוּ אִ֥ישׁ עֶדְי֖וֹ עָלָֽיו׃

The people heard this evil tiding, that God did not wish to continue residing among them, and that they would lose their unique relationship with Him, and they mourned. And each man did not place his ornament on himself. The people had adorned themselves in honor of receiving the Torah. Having lost their elevated status, some of the people now removed their ornaments (see 33:6). According to a midrashic tradition, at the time of the giving of the Torah God had adorned the Jewish people with crowns or symbolic ornaments.

וַיֹּ֨אמֶר יְהוָ֜ה אֶל־מֹשֶׁ֗ה אֱמֹ֤ר אֶל־בְּנֵֽי־יִשְׂרָאֵל֙ אַתֶּ֣ם עַם־קְשֵׁה־עֹ֔רֶף רֶ֧גַע אֶחָ֛ד אֶֽעֱלֶ֥ה בְקִרְבְּךָ֖ וְכִלִּיתִ֑יךָ וְעַתָּ֗ה הוֹרֵ֤ד עֶדְיְךָ֙ מֵֽעָלֶ֔יךָ וְאֵדְעָ֖ה מָ֥ה אֶֽעֱשֶׂה־לָּֽךְ׃

The Lord said to Moses: Say to the children of Israel: You are a stiff-necked people; if for one moment I would go up in your midst, I would destroy you. Now, remove your ornament from you, as you realize yourselves that you are no longer fit to wear the ornaments, and I will know what I will do to you as you progress from here.

וַיִּֽתְנַצְּל֧וּ בְנֵֽי־יִשְׂרָאֵ֛ל אֶת־עֶדְיָ֖ם מֵהַ֥ר חוֹרֵֽב׃

After receiving this instruction to remove their ornaments, the children of Israel were stripped of their ornament, which they had received from Mount Horev .

וּמֹשֶׁה֩ יִקַּ֨ח אֶת־הָאֹ֜הֶל וְנָֽטָה־ל֣וֹ ׀ מִח֣וּץ לַֽמַּחֲנֶ֗ה הַרְחֵק֙ מִן־הַֽמַּחֲנֶ֔ה וְקָ֥רָא ל֖וֹ אֹ֣הֶל מוֹעֵ֑ד וְהָיָה֙ כָּל־מְבַקֵּ֣שׁ יְהוָ֔ה יֵצֵא֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד אֲשֶׁ֖ר מִח֥וּץ לַֽמַּחֲנֶֽה׃

Moses would take the tent, his tent, and pitch it outside the camp, far from the camp. Moses’ tent had formerly been located in the center of the camp, as in the description of the people’s encampment. When God stated that He would not reside among the people, Moses emulated Him and removed his tent from the camp. And he called it the Tent of Meeting, a place where people could meet and talk to him. It was the practice that anyone who sought the Lord would go out to the Tent of Meeting, which was outside the camp. Although Moses had departed from the camp, he did not detach himself from the nation entirely. Anyone who wished to study Torah could meet him in the isolation of his tent.

וְהָיָ֗ה כְּצֵ֤את מֹשֶׁה֙ אֶל־הָאֹ֔הֶל יָק֙וּמוּ֙ כָּל־הָעָ֔ם וְנִ֨צְּב֔וּ אִ֖ישׁ פֶּ֣תַח אָהֳל֑וֹ וְהִבִּ֙יטוּ֙ אַחֲרֵ֣י מֹשֶׁ֔ה עַד־בֹּא֖וֹ הָאֹֽהֱלָה׃

Moses continued to sleep in his family tent inside the camp. Every day he would leave that tent and pass through the camp to the Tent of Meeting outside. It would be, upon Moses’ going out to the tent, that all the people would rise, and each would stand at his tent’s entrance; they would gaze after Moses until he went into the tent.

וְהָיָ֗ה כְּבֹ֤א מֹשֶׁה֙ הָאֹ֔הֱלָה יֵרֵד֙ עַמּ֣וּד הֶֽעָנָ֔ן וְעָמַ֖ד פֶּ֣תַח הָאֹ֑הֶל וְדִבֶּ֖ר עִם־מֹשֶֽׁה׃

It would be upon Moses’ entry into the Tent of Meeting, that the pillar of cloud, which was a manifestation of the Divine Presence, would descend and stand at the entrance of the tent; and He, God, would speak with Moses, while no one else heard. During this period, Moses lived only partially in the camp, and the Divine Presence was with Moses; it did not dwell among the people.

וְרָאָ֤ה כָל־הָעָם֙ אֶת־עַמּ֣וּד הֶֽעָנָ֔ן עֹמֵ֖ד פֶּ֣תַח הָאֹ֑הֶל וְקָ֤ם כָּל־הָעָם֙ וְהִֽשְׁתַּחֲוּ֔וּ אִ֖ישׁ פֶּ֥תַח אָהֳלֽוֹ׃

The entire people would see the pillar of cloud standing at the entrance of the tent, and the entire people would rise and prostrate themselves, each man at the entrance of his tent.

וְדִבֶּ֨ר יְהוָ֤ה אֶל־מֹשֶׁה֙ פָּנִ֣ים אֶל־פָּנִ֔ים כַּאֲשֶׁ֛ר יְדַבֵּ֥ר אִ֖ישׁ אֶל־רֵעֵ֑הוּ וְשָׁב֙ אֶל־הַֽמַּחֲנֶ֔ה וּמְשָׁ֨רְת֜וֹ יְהוֹשֻׁ֤עַ בִּן־נוּן֙ נַ֔עַר לֹ֥א יָמִ֖ישׁ מִתּ֥וֹךְ הָאֹֽהֶל׃ (ס)

The Lord would speak to Moses face-to-face as a man speaks intimately to his neighbor. This contrasts sharply with the fear and disorientation which other prophets would experience in prophecy. Furthermore, Moses could address questions directly to God. And after God spoke to him, he would return to his personal tent in the camp. But even when Moses returned to that tent, his servant Joshua, son of Nun, a lad, would not move from within the Tent of Meeting.

וַיֹּ֨אמֶר מֹשֶׁ֜ה אֶל־יְהוָ֗ה רְ֠אֵה אַתָּ֞ה אֹמֵ֤ר אֵלַי֙ הַ֚עַל אֶת־הָעָ֣ם הַזֶּ֔ה וְאַתָּה֙ לֹ֣א הֽוֹדַעְתַּ֔נִי אֵ֥ת אֲשֶׁר־תִּשְׁלַ֖ח עִמִּ֑י וְאַתָּ֤ה אָמַ֙רְתָּ֙ יְדַעְתִּ֣יךָֽ בְשֵׁ֔ם וְגַם־מָצָ֥אתָ חֵ֖ן בְּעֵינָֽי׃

After describing the ramifications of the divine decree that God’s presence would not reside with the people, the Torah relates the continuation of the dialogue between Moses and God. Moses said to the Lord: See, You say to me: Take this people up, but You did not inform me whom You will send with me. Although You said that You will send an angel, You did not explain how this would occur. And You said: I know you by name, and you have also found favor in My eyes. Although the expression “I know you by name” does not appear previously, it is clear that Moses was chosen by God and enjoyed a uniquely close relationship with Him (see, e.g., chaps. 3–4; 32:10).

וְעַתָּ֡ה אִם־נָא֩ מָצָ֨אתִי חֵ֜ן בְּעֵינֶ֗יךָ הוֹדִעֵ֤נִי נָא֙ אֶת־דְּרָכֶ֔ךָ וְאֵדָ֣עֲךָ֔ לְמַ֥עַן אֶמְצָא־חֵ֖ן בְּעֵינֶ֑יךָ וּרְאֵ֕ה כִּ֥י עַמְּךָ֖ הַגּ֥וֹי הַזֶּֽה׃

Now, if I have found favor now in Your eyes, inform me, please, of Your ways. Just as You know me intimately, I too wish to comprehend Your ways, and I, as Your chosen one, will know You with greater understanding , so that I will find favor in Your eyes. Moses requested a deeper relationship with God than he had attained thus far. Until this point, he had mainly received instructions. Now Moses desired the secret knowledge that would enable him to achieve communion with God, as one’s closeness to God is related to the extent of his knowledge of the Divine. And see that this nation is Your people.

וַיֹּאמַ֑ר פָּנַ֥י יֵלֵ֖כוּ וַהֲנִחֹ֥תִי לָֽךְ׃

He, God, said, in acceptance of Moses’ request: Instead of an angel, My presence will go with you, and I will thereby give you rest .

וַיֹּ֖אמֶר אֵלָ֑יו אִם־אֵ֤ין פָּנֶ֙יךָ֙ הֹלְכִ֔ים אַֽל־תַּעֲלֵ֖נוּ מִזֶּֽה׃

He, Moses, said to Him: If Your presence does not go with us, do not bring us up from here. Without God’s presence among us, there is no purpose in continuing our journey.

וּבַמֶּ֣ה ׀ יִוָּדַ֣ע אֵפ֗וֹא כִּֽי־מָצָ֨אתִי חֵ֤ן בְּעֵינֶ֙יךָ֙ אֲנִ֣י וְעַמֶּ֔ךָ הֲל֖וֹא בְּלֶכְתְּךָ֣ עִמָּ֑נוּ וְנִפְלֵ֙ינוּ֙ אֲנִ֣י וְעַמְּךָ֔ מִכָּ֨ל־הָעָ֔ם אֲשֶׁ֖ר עַל־פְּנֵ֥י הָאֲדָמָֽה׃ (פ)

How then will it be known that I have found favor in Your eyes, I and Your people? Is it not by Your going with us Yourself? There is no value to our inheriting the land of Canaan if Your presence is not among us. Furthermore, we will be distinct, I and Your people, from every people that is on the face of the earth, as Your chosen nation.

וַיֹּ֤אמֶר יְהוָה֙ אֶל־מֹשֶׁ֔ה גַּ֣ם אֶת־הַדָּבָ֥ר הַזֶּ֛ה אֲשֶׁ֥ר דִּבַּ֖רְתָּ אֶֽעֱשֶׂ֑ה כִּֽי־מָצָ֤אתָ חֵן֙ בְּעֵינַ֔י וָאֵדָעֲךָ֖ בְּשֵֽׁם׃

The Lord said to Moses: This matter that you have spoken, I will do as well, to distinguish you and the people, as you have found favor in My eyes, and I have known you by name. I have honored you by revealing Myself to you and teaching you My name.

וַיֹּאמַ֑ר הַרְאֵ֥נִי נָ֖א אֶת־כְּבֹדֶֽךָ׃

He, Moses, said: Please show me Your glory. Moses previously asked to know God’s hidden ways. Now his request is even more far-reaching; he desires to see God’s glory, to attain a true understanding of the Divine, beyond that which is required for his prophetic mission.

וַיֹּ֗אמֶר אֲנִ֨י אַעֲבִ֤יר כָּל־טוּבִי֙ עַל־פָּנֶ֔יךָ וְקָרָ֧אתִֽי בְשֵׁ֛ם יְהוָ֖ה לְפָנֶ֑יךָ וְחַנֹּתִי֙ אֶת־אֲשֶׁ֣ר אָחֹ֔ן וְרִחַמְתִּ֖י אֶת־אֲשֶׁ֥ר אֲרַחֵֽם׃

He, God, said: I will pass all My goodness before you, and furthermore I will call with the name of the Lord, the Tetragrammaton, before you. What you hear will enable you to comprehend a higher aspect of My being, and from this aspect I will favor whom I will favor and I will have mercy on whom I will have mercy. You shall experience not only the attribute of justice, which is the external form of My governance, but also the essence of My providence, the attribute of immeasurable and unlimited loving-kindness and mercy.

וַיֹּ֕אמֶר לֹ֥א תוּכַ֖ל לִרְאֹ֣ת אֶת־פָּנָ֑י כִּ֛י לֹֽא־יִרְאַ֥נִי הָאָדָ֖ם וָחָֽי׃

He, God, further said to Moses: You will not be able to see My face, the essence of My being, as you requested, as man shall not see Me and still live. Only when one departs from the world can he experience a direct encounter with God.

וַיֹּ֣אמֶר יְהוָ֔ה הִנֵּ֥ה מָק֖וֹם אִתִּ֑י וְנִצַּבְתָּ֖ עַל־הַצּֽוּר׃

The Lord therefore said: Behold, there is a place with Me. I will provide you with a spot from which you can see as much of My presence as you are able without ceasing to exist. And you shall stand on the rock.

וְהָיָה֙ בַּעֲבֹ֣ר כְּבֹדִ֔י וְשַׂמְתִּ֖יךָ בְּנִקְרַ֣ת הַצּ֑וּר וְשַׂכֹּתִ֥י כַפִּ֛י עָלֶ֖יךָ עַד־עָבְרִֽי׃

It shall be during the revelation, with the passage of My glory, that I will take you from your place upon the rock and place you in the crevice of the rock; and I will cover My hand upon you and protect you until My passage. Although Moses will not actually see God’s face, he will stand so close that he will require divine protection in order to remain alive.

וַהֲסִרֹתִי֙ אֶת־כַּפִּ֔י וְרָאִ֖יתָ אֶת־אֲחֹרָ֑י וּפָנַ֖י לֹ֥א יֵרָאֽוּ׃ (ס)

Then I will remove My hand, and you will witness the revelation of some of My presence, as you will see My back, the external aspects of My presence. But My face, the essence of My being, will not be seen. Moses alone will witness the greatest level of divine revelation that a human is capable of experiencing, the Divine Presence viewed from behind. This idea of seeing God from behind perhaps represents Moses’ comprehension of how the world operates in accordance with the divine will. Any greater closeness would cause one to merge with the spiritual realm, which would mean that he would cease to exist as an individual.