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Exodus 24:13 - Moshe ascends with Yehoshua

Exodus 24:13 - שמות 24:13

Hebrew Text

וַיָּקָם מֹשֶׁה וִיהוֹשֻׁעַ מְשָׁרְתוֹ וַיַּעַל מֹשֶׁה אֶל־הַר הָאֱלֹהִים׃

English Translation

And Moshe rose up, and his minister Yehoshua: and Moshe went up into the mount of God.

Transliteration

Vayakam Moshe viYehoshua mesharto vaya'al Moshe el-har ha'Elohim.

Hebrew Leining Text

וַיָּ֣קׇם מֹשֶׁ֔ה וִיהוֹשֻׁ֖עַ מְשָׁרְת֑וֹ וַיַּ֥עַל מֹשֶׁ֖ה אֶל־הַ֥ר הָאֱלֹהִֽים׃
וַיָּ֣קׇם מֹשֶׁ֔ה וִיהוֹשֻׁ֖עַ מְשָׁרְת֑וֹ וַיַּ֥עַל מֹשֶׁ֖ה אֶל־הַ֥ר הָאֱלֹהִֽים׃

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Parasha Commentary

Context of the Verse

The verse (Shemot 24:13) describes Moshe ascending Har HaElokim (Mount Sinai) with Yehoshua, his trusted attendant, marking a pivotal moment before the giving of the Torah. This ascent precedes the 40-day period during which Moshe received the Torah from Hashem.

Rashi's Explanation

Rashi notes that Moshe's rising (וַיָּקָם) signifies his preparedness for this holy mission. He emphasizes Yehoshua's role as Moshe's mesharet (minister), explaining that Yehoshua served Moshe like a talmid (student) serves his Rebbe, learning Torah and attending to his needs (based on Bamidbar 11:28). Rashi also clarifies that Yehoshua did not ascend the entire mountain but waited at a lower elevation while Moshe proceeded further.

Rambam's Perspective

In Moreh Nevuchim (1:28), Rambam discusses the term Har HaElokim, explaining that mountains are often associated with divine revelation due to their elevation and solitude, symbolizing spiritual ascent. This aligns with the Midrash (Shemot Rabbah 2:4), which describes Har Sinai as the "humblest of mountains," chosen to teach the virtue of humility in receiving Torah.

Midrashic Insights

  • Yehoshua's Preparation: The Midrash Tanchuma (Ki Tisa 28) states that Yehoshua's presence was a merit for his future leadership. By accompanying Moshe, he absorbed kedushah (holiness) and wisdom, preparing him to succeed Moshe.
  • Moshe's Ascent: Pirkei DeRabbi Eliezer (46) describes Moshe's ascent as a gradual process, with six days of purification before entering the cloud on the seventh day, paralleling the creation narrative and emphasizing the sanctity of the moment.

Symbolism of the Mountain

The Talmud (Shabbat 89a) refers to Sinai as the "mountain where the Torah descended," highlighting its role as a conduit for divine wisdom. The Zohar (Shemot 84b) adds that the mountain's name (Sinai) stems from sinah (hatred), as it became a source of enmity from nations who rejected the Torah, underscoring the uniqueness of Klal Yisrael's acceptance of it.

Practical Lessons

  • Leadership and Mentorship: Yehoshua's service to Moshe models the ideal talmid-rebbe relationship, where humility and devotion lead to spiritual growth (Avot 1:6).
  • Spiritual Readiness: Moshe's ascent teaches the importance of preparation before engaging with kedushah, as seen in the days of purification preceding Matan Torah.

📚 Talmud Citations

This verse is not quoted in the Talmud.

Frequently Asked Questions

Q: Why did Moshe take Yehoshua with him up the mountain?
A: According to Rashi, Yehoshua served as Moshe's devoted student and assistant. Though Yehoshua didn't ascend all the way to receive the Torah like Moshe, he accompanied him partway up Mount Sinai. This shows Yehoshua's special role as Moshe's successor in training.
Q: What is the significance of Moshe going up Mount Sinai?
A: This ascent marks the beginning of Moshe's 40-day stay on Mount Sinai where he would receive the Torah from Hashem. As explained in the Talmud (Shabbat 88b), this was a pivotal moment when Moshe entered the divine cloud to receive the tablets and all the commandments for the Jewish people.
Q: Why is the mountain called 'Har HaElokim' (Mountain of God)?
A: The Midrash (Shemos Rabbah 2:4) explains that this mountain was called 'Mountain of God' even before the revelation because it was a place of divine encounters. Ramban adds that this name signifies its eternal holiness as the place where the Torah was given to the Jewish people.
Q: What lesson can we learn from Moshe rising up to go to the mountain?
A: The Sages teach that Moshe's immediate action ('vayakam' - 'and he rose up') shows his eagerness to fulfill Hashem's command. This teaches us the importance of alacrity in performing mitzvos, as emphasized in Pirkei Avos (1:15) which states we should 'arise like a lion to serve your Creator.'
Q: Why does the verse mention Yehoshua specifically as Moshe's 'mesharet' (minister)?
A: The term 'mesharet' indicates Yehoshua's special role as both student and attendant to Moshe. As the Talmud (Yoma 4a) explains, Yehoshua would arrange the benches and spread the mats in Moshe's study hall, showing his complete dedication to learning Torah and serving his teacher with humility.