And the sojourning of the children of Israel who dwelt in the land of Egypt with hard labor was 210 years, etc. On Friday the 15th of Nisan (Year 2448), the children of Israel left Egypt, from Goshen and from the land of Rameses. (They left at the very same day, at five hours and two-thirds of an hour into the day [(Avodat Shmuel, Yeshayahu 27:8, and in the Mechilta, Parshat Bo, from six hours and up they left).] And Moshe hurried and went to the brook of Egypt and brought up the coffin of Yosef and took it with him.

Also all the children of Israel brought up the coffin of their fathers and the coffin of their tribe with them. [(In Sotah (12b), Serach bat Asher revealed the place where the coffin of Yosef lay. And the Tosafot wrote that surely Machir and Yair, son of Menasheh, were born in the days of Yaakov and were among those who entered the Land, and Moshe did not ask them, even though they were among the sons of Yosef's sons.

According to the explanation in Pirkei d'Rabbi Eliezer that the secret of the redemption, whoever would say "Pakod Yifkod" ("I will surely remember") was entrusted to her.

Therefore Moshe asked from her, thus it concludes.)] The day they traveled from Rameses to Sukkot was thirty times greater, that is thirty-five hours [(Bechaye)]. And the children of Israel went to Sukkot, 600,000 men on foot, besides the children and women, and a mixed multitude also went up with them. [Tzemach David 12, page 2, states from a Midrash on the verse "sixty queens," that when they left Egypt there were 600,000 from twenty years and up, and from below that there were 800,000.

And he was puzzled by this small number and says that 69 was actually more than 594 thousand and 934 thousand.] And they traveled from Sukkot and encamped in Etam and before Pi HaChirot on the 17th of Nisan. On the 18th it was told to the king of Egypt that the people had fled. On the 19th and 20th the Egyptians pursued. At night, Israel entered the sea and the Egyptians after them.

On Thursday morning, which was the seventh day after the Exodus from Egypt and the last day of Pesach, they emerged from the sea and saw the Egyptians drowned and sang the song on the 21st of Nisan [(Rashi, Sotah 12b in the name of Seder Olam). In Pirkei d'Rabbi Eliezer chapter 42, on Thursday they left Egypt; on Thursday the 7th from their Exodus, Israel encamped on the shore of the sea from the evening on.

And it seems to be the night of the 7th from their Exodus, the night of the fifth day, and on that same Thursday the Egyptians drowned and were floating on the water.] The day they crossed the sea was thick, two days, that is thirty-five hours [(Bechaye)]. And Egypt buried all their firstborn for three days, and afterwards they rose and went after Israel to bring them back to Egypt. And with them were about 700,000 men.

And they came to the place where the children of Israel were. And the children of Israel were sitting before Pi HaChirot, eating, drinking, and celebrating. And they said, "Has it not been five days since you left? Why are you not returning to your masters?" And Moshe and Aharon answered, "HaShem testified for us that we shall not return to Egypt again," etc.

And they fought with the children of Israel, and Israel's hand prevailed, and they struck them a great blow. They fled and told Pharaoh, etc. [(The Rama wrote that the day the soldiers realized they wanted to flee was the day after they returned behind them. But perhaps the whole thing was on one day (Yefeh To'ar, Shemot 32, page 2), and see what Rashi wrote: on the third day after they returned, they were preparing their vessels.

Not on the second day they returned, but the third of the days of walking on the road, which was one day, on Shabbat, for Shabbat by number will not be found. It turns out that it was the 25th that they began preparing their vessels (there, page 2).)] The Egyptians were divided into three groups: one group said, "Let us take from their possessions but not kill them." Another group said, "Let us kill them but not take from their possessions." And one group said, "Let us kill them and take from their possessions" [(Mechilta in Beshalach)].

And Pharaoh removed his chariot, and all Egypt gathered, not one man remained except the children and women. And the camp was about a thousand thousand men. And they brought back the children of Israel trapped at the sea. And all the children of Israel divided into four heads.

The first head was the children of Reuven, Shimon, and Yissachar, and they said to throw themselves into the sea, for they were very afraid of the Egyptians. And Moshe said to them, "Do not fear; stand firm," etc. The second head was the children of Zevulun, Binyamin, and Naftali, and they said to return to Egypt. And Moshe said to them, "You shall not return again," etc.

The third head was the children of Yehuda and the children of Yosef, and they said to fight with the Egyptians. And he said to them, "HaShem will fight for you." The fourth head was the children of Levi, Gad, and Asher, and they said to confuse Egypt. And Moshe said to them, "Stand and do not fear; only cry out to HaShem to save you." And Moshe rose and prayed to HaShem, etc. And HaShem said to Moshe, "Why do you cry out to Me?" etc.

And the waters split into twelve parts. And all drowned except for Pharaoh, whom an angel of HaShem took out and cast him to the land of Nineveh, and he reigned over it for many days [(Sefer HaYashar). Tzemach David 96, page 2, writes that Pharaoh's army that went after Israel and drowned was 400 chariots, 40,000 riders, and 50,000 horses].

The settlement of Egypt was 445 years, for it was founded in Year 2 [(see above Year 2)].

The Exodus from Egypt was in Year 2448, the 16th of the cycle. And the second year that they were in the wilderness was the year of the 17th; they made two Adars. Rabbi Shimon Doran wrote that the year of the 17th for the count of 5th of Iyar when they left Egypt was the 18th according to the Rosh HaShanah in the fifth month. And it was not a leap year (Yuchsin in Seder HaDoros).

And see Pirkei d'Rabbi Eliezer, chapter 8: when the Holy One, blessed be He, was revealed on Rosh Chodesh Nisan, it was the 16th of the great cycle of the moon, the year of the 9th for the intercalation cycle, thus it concludes. See what I wrote about this in a special composition. The author of Ma'asei HaShem, chapter 35, wrote according to Ramban, Parshat Bo, and Bechaye and Toldot Yitzchak and Abarbanel, Parshat Lech Lecha, and in the book Zevach Pesach, that the beginning of 430 years from when Yitzchak was born was Year 48.

And 30 years were added to the Egyptian exile because of Israel's sins, so the Exodus was in Year 2478 (thus they were in Egypt 240 years), for Yitzchak was born in Year 48 and lived 180 years. And 12 years after his death they descended to Egypt, which was Year 2238, and 240 in Egypt makes Year 2478. And so wrote the Ralbag in Parshat Lech Lecha and Parshat Bo. But what the Ralbag wrote, "and perhaps there were 400 years," that is from when Yaakov was born (Year 128), and 130 years old was Yaakov when he descended to Egypt, and 270 years they were in Egypt makes 130 and 270 which is 400 years, does not appear to me according to all the chroniclers.

For behold, Yaakov was born in Year 128, and 130 was he at his descent to Egypt, making Year 2238, and 270 in Egypt, so they left in Year 2508. So far there is no change or contradiction to any opinion or birthing in the fixed calendar, and no festival or birthing will be deferred. (Ashbe'a and Tzemach David Year 2448, and Year 100, and Year 2449).

And they encamped at Marah, and HaShem gave them there statutes and laws. [According to Rashi in Beshalach: Shabbat, the red heifer, and laws. And in the Zohar, end of Parshat Mishpatim, Moshe performed for them the remedy (Bechaye wrote in Parshat Beshalach that at the beginning of their arrival to the wilderness of Marah, the minister of the wilderness, which is the Satan, began to accuse them and cause them to sin).] In the first year, on the first of the second month, there was the wood-gatherer [(Midrash Yelamdeinu, Shelach Lecha, section 429).

And in Parshat HaZoreik (96, page 2), the wood-gatherer was Tzelofchad, and some say he was from those who tried to ascend (and see above Year 2488 regarding Tzelofchad).] And they traveled from there and came to Elim, and there were twelve springs of water and seventy palm trees. And they traveled from there and came to the wilderness of Sin [(Sunday, according to Seder Olam)], on the 15th of Iyar.

Until that day they ate the cakes of unleavened bread that they brought from Egypt, which were sixty meals, and they tasted the taste of manna. From the 17th of Iyar, the manna began to fall for them [(Kiddushin 38)]. On the first of Shabbat, the manna began to fall [(Shabbat 87b)]. And then they received manna and quail. [On the 16th of Iyar, the manna fell, and the 16th of Iyar began on the first of Shabbat, as it is written, "And it was on the sixth day they gathered double bread" - Friday, the second day of the week and the second day of the falling of the manna.

Just as the light was created on the first day, so the manna first fell on the first day. For the manna is the offspring of the light, therefore five times "manna" in Parshat Beshalach corresponds to the five times "light" mentioned in Bereishit (Bechaye)].

Moshe [instituted when the manna fell the blessing after food. And that they should expound the laws of Pesach on Pesach. And he instituted the watches of Elazar and Itamar, as stated in Parshat Ta'anit. And in the first chapter of Ketuvot in the Yerushalmi, he instituted seven days of mourning and seven days of feasting.

And he wrote his own book and Parshat Bilaam and Sefer Iyov, as stated in the first chapter of Bava Batra (Yuchsin in Seder HaDoros). And Tzemach David wrote that Moshe would expound Sefer Iyov to the elders of Israel so that they would hear and learn that there is hope for all who trust in HaShem, thus it concludes].

Iyov (Job) [In Bereishit Rabbah, Parshat VaYera, chapter 67, Iyov was in the days of Avraham, as it says 'Utz his firstborn,' and it is written 'there was a man in the land of Utz.' And some say in the days of Yaakov, and Dinah was his wife. (And see Yalkut Re'eh, Parshat VaYishlach, section 82, Ra'avan: Iyov was the son of Utz the firstborn of Nachor, and was born circumcised, therefore Dinah wanted to marry him, and Dinah bore seven sons and three daughters, and he was wealthy with seven thousand sheep to sustain his sons and three thousand camels to sustain his three daughters and one thousand cattle for his own sustenance and five hundred donkeys for his wife so that they would be sustained as twenty-one groups, and the remnant remained intact and stood in its wealth and honor until Yosef passed away, etc., in the name of Shir HaKavod. Possibly this Shir HaKavod came after they brought it many times before.) And some say in the days of the Tribes.

And some say he was born at their descent to Egypt and lived 210 years and died at their exodus from Egypt. And some say he was in the days of the Judges. And some say in the days of the Chaldeans. And some say in the days of the Queen of Sheva. (And Yefe Toar wrote that what is said 'in the days of Avraham' should be read as the Chaldeans, not from the children of Kesed; he is mentioned among the children of Nachor but Sheva is not from the seed of Sheva, he is mentioned among the children of Keturah; these are the Chaldeans and Sheva were in the days of Iyov, as it is written 'and Sheva fell' and it is written 'Chaldeans formed three bands.') And some say in the days of Achashverosh.

Rabbi Yochanan said he was among those who returned from exile and was an Israelite. (And thus in Bereishit Rabbah chapter 57). Reish Lakish said he was a gentile. And the holy one challenged in Nezer HaKodesh, chapter 67, section 2, River Yochanan (my indicators, it seems) in chapter 5 of Sotah (14) and Chelek (106): Three were in that counsel before Pharaoh - Bilam, Iyov, and Yitro. Iyov who remained silent was judged with suffering; Bilam who advised was killed in the desert in the war of Midian at the end of the 40 years, thus extending from the beginning of the slavery until the end of the 40 years.

And in Chelek (106b) it says there that he was killed at age 32 (and Rashi there argues against the Gemara above), but this Bilam who advised had already died and was reincarnated a second time in the generation of the wilderness and was killed by the sword in the middle of his days, and was punished for what he sinned in the previous incarnation when he was Pharaoh's advisor (see year 2485 - Bilam who was killed was the grandson of Bilam who advised Pharaoh).

Thus regarding Iyov, in 32:1, Iyov was in Pharaoh's days, one of his advisors, and was reincarnated a second time in the days of the returnees from exile and was judged with suffering for his earlier sin, and initially he lived from the time of their descent to Egypt until their exodus, and was reincarnated again and lived approximately 210 years as a sign that this is the same man who was in the time of the Egyptian exile corresponding to those years, and was reincarnated again to be punished for his earlier sin, etc. And in Bereishit Rabbah, Parshat Shin, he was seventy years old when the suffering came upon him.

However, according to the opinion that he was born at their descent to Egypt in year 2238, thus when suffering came upon him he was seventy and it was year 2308, and Yosef was still alive, not to mention the other tribes, and as long as one of the tribes was alive there was no slavery, so how can it be said that suffering came upon him because he remained silent? And in the Zohar, chapter 284, Bat Sheva, the Satan prosecuted because Yitzchak was not bound and gave him Iyov who was one of Pharaoh's advisors who took from Israel all their money and enslaved them; thus it was measure for measure, etc.

The Yuchsin wrote (in the order near Moshe) that he was from the seed of Avraham, and similarly somewhat from the words of the Ramban, that he and his friends Eliphaz and Bildad and Tzofar and Elihu HaBuzi were from the family of Ram from the seed of Avraham, and thus among the Arabs (and similarly Shir HaKavod) and Sheva and in the land of Edom which is south of the Land, even though the Targum renders Utz as Armenia which is the land of Greece.

Furthermore, there was another Iyov whose grave is in Constantinople. And Yefe Toar, chapter 67, section 2, wrote: According to this, it appears that his land would be Aram Naharayim, the city of Nachor, his father's father, or close to it, and the land of Utz which is Constantinople, the Targum, Parshat Shishi, 'and rejoice daughter of Edom dwelling in the land of Utz' - 'be happy and rejoice Constantinople' - they called Edom in his land Armenia.

And it is common to say that this was the land of Utz of Iyov, for still today in the city of Constantinople there is a house of prayer for the Ishmaelites and a stone monument, and they say it is the monument of Iyov's grave with candles burning and great honor they make for him to prostrate and sacrifice, etc. And perhaps he went from Aram Naharayim, the land of his birth, and fought with the nations and ruled in Constantinople.

And Shir HaKavod wrote in the name of the Zohar that he was a convert. And the nations say he was the son of Esav, and some say he was Yovav ben Zerach from Botzrah, from the kings of Edom (and similarly in Yuchsin, article 1, time 2, and his time was two years before their exodus from Egypt). And his troubles began in the year 2304 and continued for 18 months, etc. It is written in Brit Shalom, section of Amor, that the suffering began on day 5, as it is written 'and it was the day and they were drinking in the house of their brother,' and this was in the year 2304 according to Rashi, and presumably on the first day of the week, for he had seven sons corresponding to the seven days of the week who feasted each one on his day, so certainly it began in the house of the firstborn on the first day of the week, and Iyov was afflicted in the year 2304 on the Sabbath, and in the year 2304 (6:2) they said there is no difference between the year 2304 and the next one except for five days, thus the year 2304 when he was afflicted was on day 5, and so it is concluded.

Terach and his wife Amtela'i, Avraham's mother, were reincarnated in Iyov (see year 1948). Chesed L'Avraham, Ein Mishpat, River 25, and in Emek HaMelech, Da'at 2, Elihu ben Berach'el HaBuzi is Eliyahu HaNavi]:

And they journeyed from Shin and encamped at Alush, and from Shin to Refidim. And while they were in Refidim, Amalek son of Eliphaz son of Esav, the brother of Tzepho, came with his people - one thousand eight hundred men who were sorcerers and practitioners of witchcraft. [(The Bechaye wrote at the end of Parshat Beshalach that Amalek chose from among his people men who could not die that year, and so did Moshe.) The day of battle with Amalek was extended three times, that is, 36 hours (Bechaye).] And HaShem gave him and his people into the hand of Moshe and the Children of Israel and into the hand of Yehoshua bin Nun the Ephraimite, the servant of Moshe.

And HaShem said to Moshe: 'Write this as a memorial in a book and impress it upon the Children of Israel - when you come to the land of Canaan, you shall utterly blot out...' etc. And the king who will have pity on Amalek will I uproot from his people, and I will cut him off from the midst of his people [(Sefer HaYashar)]:

Yehoshua [was then 42 years old, for he was born in year 2406. And the Ra'avan, Parshat Ki Tisa 32:2, wrote 'and his servant Yehoshua bin Nun, a youth' - he wrote that he was 56 years old and called him a youth because the Sages said 'seven conquered and seven divided.' That is to say, according to the view of the Rashbam that he judged Israel only 14 years (see year 2517), after the death of Moshe who died in year 2488, thus Yehoshua died in year 2502, thus he was born in year 2392.

Thus after the Giving of the Torah and the making of the Golden Calf, Yehoshua was 56 years old]:

At that time, Re'uel, Moshe's father-in-law, came with Tzipporah and his two sons. [The essence of the soul of Kayin was reincarnated in Yitro; his spirit in Korach; his soul in the Egyptian, and this is the meaning of 'seven times' - Cain (Kayin) (Emek HaMelech, Da'at 2); see Rashbi. 'I am your father-in-law Yitro' - the initial letters spell 'brother,' because Moshe is Hevel his brother, and Kayin denied justice and said 'there is no judgment and no judge' - he now accepted the portion of judgment (Ne'ot Ya'akov, Parshat Yitro).

Yitro is the soul of Kayin, and Shmuel is the spirit of Kayin (Ne'ot Ya'akov, Parshat Balak). The good that was in Kayin came to Yitro, and the evil went to the husks (Ne'ot Ya'akov in the book of Shoftim).] The grave of Yitro is in the city of Chittin [(see Rabbi Yehoshua ben Perachyah)]:

Tzipporah [was not present when the men sang the song at the Sea, and she was greatly distressed.

Therefore she merited to be reincarnated in Devorah who sang a song (see year 2676). She was reincarnated in Achsah (see year 2517).] On the 2nd of the month, in Sivan, they came to the Sinai desert, in the third month of their exodus from the land of Egypt, and they found the cloud of glory. On day 3, early in the morning, Moshe ascended, and on that day he descended to give counsel, and early on the morning of day 3 of the month he ascended the mountain to bring down the words of the Law.

And then He commanded him: 'Go to the people and sanctify them, and let them be prepared for the third day,' which was the 6th of the month, which was Shabbat, and on it there was the sound of the shofar, and Moshe approached the thick darkness and received the Ten Commandments. And the people heard only 'I am' and 'You shall have no other.' And after the Commandments, the elders of the people gathered and said to Moshe: 'You speak with us,' etc.

And Moshe approached the thick darkness, and the people stood from afar, and it was said to them: 'You have seen that from the heavens I have spoken with you' - and the portion of laws and the portion 'Behold I am sending an angel.' And after Moshe descended to teach the people, the word came to him and to Moshe He said: 'Go up to HaShem,' meaning he should ascend another time, and so he did, and the priests and the seventy men with him, etc. And Moshe descended and told the people all the Ten Commandments, and Israel responded: 'All that HaShem has spoken we will do.' And then Moshe wrote in the book all these things, and all this was on day 6 which was the day of the Giving of the Torah until evening:

The day of the Giving of the Torah was extended to three days, that is, 36 hours [(Bechaye)]:

In the Sinai desert there is the city of Tuntikhi, near which is Mount Sinai and Mount Chorev - these are adjacent to each other - and a good spring flows there. And there are 1,800 steps, a day's journey to the top of the mountain, and near the monastery Rabbeinu Sa'adya Gaon is buried, and Rabbeinu Hai Gaon, and at the foot of Mount Chorev is the cave of Eliyahu. And there is another small mountain where Moshe broke the Tablets.

And to the east of the monastery is a mountain called Mount Emori [(Gedi)]:

On the 6th of Sivan, on Shabbat, the Torah was given [(indeed, in the commentary of Maimonides, Mishneh Torah, Hilchot Shabbat 29:1, it is stated that it was given at midday)]. At the ninth hour, they returned to their tents, and the manna was prepared for them for two days. On the seventh day, he arose early and built an altar at the foot of the mountain with twelve stones in order to bring Israel into the covenant of blood.

He sent the young men to make the sacrifices, and before the acceptance of the covenant, Moshe took the Torah scroll that he had written on the previous Friday and read in the ears of the people to see what they had thought during the previous night, and they responded, "All that HaShem has spoken, we will do and we will hear." Then Moshe took the blood and sprinkled it on the people, and immediately he ascended and was on the mountain for forty days. On the 17th of Tammuz [(on a Thursday)] he descended and broke the tablets, and on the 18th he ascended. [Rashi in Parashat Ki Tisa wrote that he ascended on the 19th of Tammuz; see Tosafot in Parashat Bereshit and in the Tosafot on Bava Kamma (Chapter 2, Mishnah 1)].

In Seder HaDoros [P.R. P' Ekev in the name of Bechor Shor, may his memory be blessed, regarding the acceptance of the second tablets, it is stated that Moshe ascended on Rosh Chodesh Elul and descended on the tenth of Tishrei (the text does not accurately state that he ascended on Rosh Chodesh Elul, for Elul consists of only 29 days, and the tenth of Tishrei is only 39 days later, and Moshe was on the mountain for forty days, thus it must be that he ascended on the thirtieth of Av).

This is the day that HaShem said, "I have forgiven as you have spoken," therefore it was established for forgiveness and atonement. This occurred on a Monday, as the Passover prior to it (when they left Egypt) was on a Thursday (as stated in Shabbat 87b), since they took the lamb for their forefathers on the tenth, which was on a Shabbat, and therefore it is called the Great Shabbat due to the great miracle that they took and dragged their gods before their eyes.

Thus, the fourteenth of Nisan, which is the time of the slaughtering of the Passover, was on a Wednesday, and Passover, the fifteenth, when they left, was on a Thursday. According to the mnemonic "Aleph-Tav Beit-Shin Gimmel-Resh," on that first day of Passover, it is the ninth of Av and the seventeenth of Tammuz.

Therefore, the seventeenth of Tammuz was also on a Thursday, thus the tablets that descended on the seventeenth of Tammuz were on a Thursday. And behold, Rosh HaShanah was the third day of Passover according to the aforementioned mnemonic Gimmel-Resh, and thus Rosh HaShanah was on a Shabbat, which was the third day of Passover.

Therefore, Yom Kippur was on a Monday, and on Yom Kippur the second tablets descended. Since the first tablets descended on a Thursday and the second tablets on a Monday, Ezra established that they should read on the second and fifth in the Torah (see above in B'A, chapter 8, and G'A, Shulchan Aruch). For this reason, also the courts sit on these days, as the inhabitants of the villages enter the cities to hear Torah and also come for judgment.

And your sign is "In righteousness you shall judge," for the planet Tzedek (Jupiter) serves at the head of the day on Thursday and at the head of the night on Monday, as it is stated in Shabbat, "Chal" (the head of days). "Chal" is the head of nights, thus concludes the text. (And in the customs of the second and fifth, he wrote that these are days of favor for forty days, as Moshe ascended on a Thursday and descended on a Monday, and received the last tablets, and also the heavenly court sits in judgment, thus concludes the text. (So too, the Tosafot in the chapter of Merubah in the name of M' above).

And the author of the glosses wrote that since Tzedek serves at the head of the day on Thursday and at the head of the night on Monday, in the name of Bechor Shor, thus concludes the text. And it appears that he holds that the customs are based on the words of Bechor Shor, and it is said that for Bechor Shor, the descent of the tablets was on Thursday and Monday, and according to the Tosafot, there was an ascent and descent on both Thursdays, and it is clear.

Therefore, the gloss concludes:_. And behold, these matters are based on the opinion of Rabbi Yossi that Rosh Chodesh Sivan was on a Sunday, and according to this, the seventeenth of Tammuz was on a Thursday, and Rosh HaShanah was on Shabbat, and Yom Kippur was on a Monday. And it is stated in Yoma (4) according to Rabbi Yossi that on the seventh of Sivan the Torah was given, and on the seventh he ascended the mountain.

Therefore, from the seventh of Sivan until the seventeenth of Tammuz was forty-one days, for Moshe descended on the forty-first day, having been on the mountain for forty days and forty nights, as it is necessary. According to his words, Ezra established the reading on the second and fifth for this reason.

However, it is difficult, for we hold according to Rambam that he ruled like the sages, see Magen Avraham, R"T Tzadi Dalet.

Therefore, according to the Rabbis, on the second, I would establish the month of Sivan, and the Torah was given on the sixth of the month, and Moshe ascended on the seventh, which is a Sunday (see above), and descended on the forty-first day, which was the seventeenth of Tammuz, which was a Thursday.

Therefore, the reason for establishing the reading on the second and fifth is nullified, for the first tablets were not brought down on a Thursday, but rather on a Friday, and it is clear.

Furthermore, there is proof that the law does not follow Rabbi Yossi from what the Tosafot asked in the first chapter of Avodah Zarah regarding Rabbi Yossi that on the seventh the Torah was given, and he said that it was the sixth day, which teaches that the Holy One, blessed be He, made a condition with the Jewish people if they would accept the Torah (the sixth of Sivan, as Rashi explains). It is better, etc.

As stated, and in the Zohar, in the portion of Vayakhel, it is written that I heard from the master of the Maggid, and they exchanged His glory for the likeness of an ox eating grass, the initials of which are until the king is reclining, they made an ox in the desert, Bilaam closed his eye, with his two sons, on the eve of Shabbat at the Mincha, willingly they uprooted the ox, on the seventeenth of Tammuz, thus concludes the master of the Maggid. Behold, in the Mincha on the eve of Shabbat, they made the calf, and I would not know how to align the calculation until I found in the Chizkuni in the portion of Ekev that Moshe ascended on the seventh of Sivan, which was then on a Sunday, as the sages said, and he did not have the night with him, for he ascended early in the morning, etc.

Thus, it turns out that he descended early on the seventeenth of Tammuz, which was on a Thursday. The law is with him, for all forty days were completed in the seventh week, and there remained five days, that is from Sunday to Thursday, thus forty from day to day, thus Israel made the calf on Thursday, as stated. And they, like a man who transgressed the covenant, just as Adam HaRishon was created on a Friday and sinned on that day, so Israel sinned.

Therefore, it is possible that Moshe gave them the commandment of Shabbat to protect them, just as Shabbat protected Adam HaRishon, thus concludes the text. I do not know what I rejoice in this finding in Chizkuni that Moshe ascended on the seventh, which was then a Sunday, for this is explained in the Gemara according to the Rabbis that on the second, Rosh Chodesh Sivan was established, and on the sixth of the month they received the Torah.

And it is stated in Yoma that according to the opinion that on the sixth of the month it was given, on the seventh of the month he ascended.

Therefore, on Shabbat the Torah was given, which is the sixth of the month, and he ascended on the seventh, thus he ascended on a Sunday.

However, it is difficult, indeed it is proven that Moshe descended on the seventeenth of Tammuz, for then forty days and forty nights were completed, that is the seventeenth of Tammuz, which was on a Thursday, was the forty-first day from the seventh of Sivan. But according to the order of the verses, the making of the calf was on the sixteenth of Tammuz, for the breaking of the tablets was one day after the making of the calf.

This is the order of the verses: "And the people saw that Moshe delayed," etc., and they said, "Arise, make us gods," etc., and Aaron said, "Take off the golden earrings," etc., and they took off the golden earrings and made a molten calf, and they said, "These are your gods, O Israel," etc. And Aaron saw and built an altar, etc., and he said, "A feast to HaShem tomorrow," etc. And they rose early the next day and offered burnt offerings, etc., and they rose to play.

And HaShem said to Moshe, "Go down, for your people have corrupted themselves," etc., "They have made for themselves a molten calf," etc. "And now, let Me be alone," etc., "And I will consume them instantly," etc. And Moshe pleaded, etc., and he turned and descended from the mountain with the two tablets in his hand, etc. And Yehoshua heard the voice of the people in the camp, etc.

And it was, as he drew near to the camp, he saw the calf and the dances, and Moshe's anger burned, and he threw the tablets from his hands and broke them, and he took the calf and burned it, etc. And he said, "Let each man take his sword," etc., and three thousand men of the people fell. And it was the next day, and he said, "You have sinned a great sin, and now I will ascend to HaShem; perhaps I will atone for your sin." Rashi explains that because Moshe delayed, he said to them, "After forty days I will come within six hours," thinking that that day was counted (that is, the fifth, the sixteenth of Tammuz was completed forty days from the day he ascended), and he said to them, "Forty days and nights with me, and the day of his ascent has no night with him." And on the seventh of Sivan he ascended, thus forty days and forty nights on the seventeenth of Tammuz, hence the seventeenth of Tammuz is the forty-first day when he descended, and when they saw that he did not come on the fortieth day, they made the calf.

Therefore, where is the place to say that they made the calf on the seventeenth? And I toiled and found in the book "Mayim Chaim" in the portion of Terumah that it is written, "It is explicit that after the making of the calf he descended," and it must be according to the Maggid that Moshe descended on Shabbat, and what is written, "A feast to HaShem tomorrow," and they rose early the next day, all was on Shabbat, thus concludes the text.

And I do not know how the breaking of the tablets was healed, for the sages said that on the seventeenth of Tammuz the tablets were broken, and according to his explanation, he wants to uphold the words of the Maggid that the calf was made on the seventeenth of Tammuz, which was on a Thursday, and Moshe came the next day on Shabbat, which was then the eighteenth of the month.

Therefore, he wants to uphold the words of the master of the Maggid and refute the opinion of the sages. And it is difficult according to his explanation that the descent of Moshe and the breaking of the tablets and the grinding of the calf and "Let each man take his sword" — all was on Shabbat. How can it be that he broke the vessels, which are the tablets, and killed souls, and ground the calf, performing forbidden labors on Shabbat?

Even though I know that it can be said that he did not break the tablets with his hands, but rather the letters flew away and they became heavy and fell from his hands by themselves, as the commentators explain this. Even though I only demanded, I would hold the evil in its minority, but grinding the calf to dust and killing three thousand men does not seem correct. And behold, I saw in Ramban in the portion of Tisa, he wrote that Rashi said that on the seventeenth of Tammuz the tablets were broken, and on the eighteenth he burned the calf and judged the sinners.

On the nineteenth he ascended and made forty days, and on Rosh Chodesh Elul it was said to him, "And you shall ascend in the morning to receive the second tablets," and he made there another forty. On the tenth of Tishrei, the Holy One, blessed be He, was appeased with him (here Rashi wrote "And you shall ascend in the morning in Elul it was said to him," and it is difficult, for from the nineteenth of Tammuz until the thirtieth of Av was forty-one days, and thus he ascended on the thirtieth of Av and descended on Yom Kippur.

And furthermore, Rashi himself wrote in the portion of Ekev (Deuteronomy 9:18) that he ascended on the eighteenth, and completed forty days on the twenty-ninth of Av.

Therefore, according to the opinion that he ascended on the nineteenth of Tammuz, he completed forty days on the thirtieth of Av, which is always full, and it is clear). And Ramban wrote, but it appears that on the day of his descent on the seventeenth of Tammuz he burned the calf and judged its workers, etc. And so it is stated in the P'ra, Rabbi Yochanan said that Moshe made forty days on the mountain and descended to the camp on the seventeenth of Tammuz, broke the tablets, and killed the sinners of Israel, thus concludes the text.

And the Levush in Orach Chaim, Siman 621, wrote that we begin to blow the shofar on Rosh Chodesh Elul, on which Moshe ascended to receive the last tablets, and it means the first day of Rosh Chodesh, which is the thirtieth of Av, for we hold that on Yom Kippur Moshe descended, and there are no forty days except from the thirtieth of Av, the first day of Rosh Chodesh Elul, for Elul is deficient. And not only that, but we must say that he ascended on the morning of the twenty-ninth of Av, for there are no forty days and forty nights except from the morning of the twenty-ninth of Av until the morning of Yom Kippur. (And behold, according to his opinion that he descended on the twenty-eighth of Av, as stated nearby, thus it is that he also wrote that Moshe ascended on Rosh Chodesh Tammuz, and you will not find forty days and forty nights except when he descended on the twenty-ninth of Av.

Therefore, it must be as the Tosafot wrote in the chapter of Merubah that he descended and ascended on that day. But the aforementioned Tosafot wrote that the last forty did not have a night with him, thus even if he ascended on the thirtieth of Av, which is Rosh Chodesh, the first day of Elul, it would be forty days and thirty-nine nights). Unless we say that Elul of that year passed (so wrote the aforementioned Tosafot), but we do not hold this way (I do not know from where I know that we do not hold this way, for the Tosafot wrote so, and the Ritva explained that it is correct).

Rather, according to the opinion that he ascended on the twenty-ninth, let us say that Tammuz of that year passed (he erred, for what they said at the end of Taanit that it passed refers to Tammuz of the second year, as stated in Nachal Eitan in the portion of Ki Tisa, see above in B'A, Tammuz 89). According to what Rashi wrote in the portion of Ekev that on the eighteenth of Tammuz he ascended, it turns out that he descended on the twenty-eighth of Av (I have already written that it is clear that it was not forty days and forty nights until the morning of the twenty-ninth).

And in the morning, he ascended, thus it is clear].

In the Tosefta [Baba Kamma (Chapter 2, Mishnah 1) in the name of the Midrash], it is stated that Moshe ascended to receive the second tablets and descended on the second of Av. Although one night is missing, it is not to be taken to heart. And so it is in the Seder that he ascended on the 7th of Sivan and descended on the 17th of Tammuz, broke the tablets, and on the 18th of Tammuz he ascended again.

On the 29th of Av, HaShem was appeased and he descended, and he completed 40 days from the 30th of Av until the 10th of Tishrei.

Thus, the last 40 days are missing one night, unless it is said that they passed over to Elul. And you may say, it is well according to Rabbi Yosi, who states in Perek Arakhin (Chapter 7) that Sivan was on the first of Shabbat; it is agreeable that he ascended on the 5th according to the calculation that one is full and one is lacking, for then the 30th of Av is on a Thursday (as you will see recorded with you).

But according to the Rabbis, who say that the new month of Sivan is on the second day, it turns out that the 30th of Av is on a Wednesday, unless it is said that according to the Rabbis, on the 10th of Tammuz he burned the calf and judged the sinners, and on that day he ascended. (And it is difficult for the Talmudic scholars that their words are puzzling, for from the verse it is clear that he did not ascend on the day he judged the sinners, but rather the day after, as it is written in Parashat Ki Tisa, after he judged the sinners, and it is written, "And it was the next day that Moshe said to the people, 'You have sinned a great sin, and now I will ascend...'"). And on the 28th of Av, he descended early in the morning and broke the tablets, and on the 29th of Av, which was a Thursday, he ascended.

Or we may say that on the 29th of Av he descended and on that same day he ascended, and we may say that Av was lacking so that the day of descent would come on Yom Kippur (on the second day, go and see if you make Av only 29 days, which is on a Thursday, then Rosh Chodesh Elul will be on a Friday and Rosh Chodesh Tishrei will be on a Saturday, and thus Yom Kippur will be on a Monday), as it is said in Perek Yitro, where the tablets were given.

However, according to the Tanchuma, which states that on the 17th he descended and on the 18th he burned the calf and judged the sinners, (and the version before us in Parashat Ki Tisa and in the end of Parashat Pekudei states: "On the 7th of Sivan the Ten Commandments were given, and he ascended and spent there 40 days from the 24th of Sivan until the 16th of Tammuz, and he descended on the 17th and broke the tablets and judged the sinners on the 18th and 19th, and it is written that he ascended and spent 10 days of Tammuz, and all of Av is 40, he ascended on Rosh Chodesh Elul when he was told, 'Carve for yourself...' and on the 10th of Tishrei he descended on the tenth and HaShem established it for forgiveness from that day forward), and on the 19th he ascended, it turns out that the day of ascent of the last 40 days on the first of Elul will not come on a Thursday, neither for the Rabbis nor for Rabbi Yosi (meaning for the Rabbis, when he ascended on the 19th, the day of 41 will be the 40th day and 40 nights on the 30th of Av, which is on a Wednesday, but what is stated that it will not come for Rabbi Yosi means that for Rabbi Yosi the day of 41 will also not come on a Wednesday, for from the 19th of Tammuz, which is on a Sunday, until the 30th of Av, which is the 41st day, is on a Wednesday). And with all due respect to their holy remains, for they themselves wrote or it was said that all on Av descended and on that same day ascended, then here too, it is according to the Seder that he is Rabbi Yosi, who ascended on the 18th of Tammuz, thus completing 41 days on the 29th of Av, which is on a Wednesday, and he ascended on the 30th of Av, which is on a Thursday.

And according to the Tanchuma, who states that he ascended on the 19th of Tammuz, thus completing 41 days on the 30th of Av, which is on a Wednesday, therefore even the Tanchuma will agree with Rabbi Yosi that Rosh Chodesh Sivan was on the first, and according to the Tanchuma that he ascended on the 19th, the Tanchuma will be correct to hold according to the Midrash that he ascended on the 5th.

Thus, the Midrash that the Tosefta brought that he ascended on the 5th is applicable both to the Seder that is Rabbi Yosi, who holds that he ascended on the 18th and descended on the 29th and ascended the next day on the 30th of Av, which is on a Thursday, or that the Midrash holds like the Tanchuma that he ascended on the 19th and descended on the 30th of Av and ascended on that day, which was on a Thursday. Pay attention and understand.

And they also wrote that you will not find descent on Yom Kippur unless it is said that they passed over to Elul. (Here too, I do not understand, for according to the Tanchuma, who states that he ascended on the 19th of Tammuz and completed 41 days on the 30th, which is on a Wednesday, and ascended on that day, he completed 40 days on Yom Kippur, which is on a Monday. Even if we do not pass over to Elul, even if one night is lacking, they wrote that although one night is lacking, it is not to be taken to heart, this is according to Rabbi Yosi.

But according to the Rabbis, if he ascended on the 19th and completed 41 days on the 30th of Av, which is on a Wednesday, then he will not ascend on a Thursday.

Furthermore, what benefit is there in passing over to Elul? After all, Moshe did not ascend on a Thursday and did not descend on a Monday. For if we pass over to Elul, then Rosh Hashanah will be on a Monday and Yom Kippur will be on a Wednesday, and even if Av was lacking and Elul full, you will not find that he ascended on a Thursday and did not descend on Yom Kippur on a Monday. There is a need for clarification until the time of leisure, perhaps I will be able to align their words), and see in the Ritva, in the explanation of the 61st chapter, and the conclusion of his words is indeed difficult to say that Moshe ascended on the 17th of Tammuz, for it is written, "And it was the next day that Moshe said..." regarding the judgment of the sinners, and that is on the 18th, and afterwards he ascended on the 19th of Tammuz and descended in the morning of the 30th of Av and ascended on the first of Elul, and even if Elul is a leap year, one night is lacking of the last 40, one night.

And what is stated in the Seder that he ascended on the 18th is a typographical error, thus concludes. And in the Ba'al HaTurim in Parashat Vayakhel, "On Shabbat the Torah was given," thus Yom Kippur of that year was on a Tuesday, and on Wednesday he said to them, "The work of the Mishkan," and they brought it in the morning, which was on a Thursday and Friday, and on Shabbat he commanded and they passed it on, etc.

This is according to the Rabbis, for on the second day it was Rosh Chodesh Sivan, thus Yom Kippur was on a Tuesday.

It is written [in the Hashmatot of Ne'ot Ya'akov: The Golden Calf was made on the 16th of Tammuz, and on the 17th of Tammuz the Tablets were broken. And in the future, the Holy One, blessed be He, will transform it into a festival. And it is found that the festival of the 8th to HaShem tomorrow is referring to the actual event, and 'tomorrow' means after some time, as our Sages said: 'there is a tomorrow that is after time.' In Shir HaKavod 12:2:27 Tishrei, the decree was decreed due to the sin of the Golden Calf.

And there in the second book, our Sages said that the Torah was given on Shabbat which was Yom Kippur in the second month of their exodus from Egypt, and in the third month the Ten Commandments were given, and in that year Nachshon died, etc. This is a typographical error and confusion of matters. And this is the language of Seder Olam: 'In that year and in the third month the Ten Commandments were given, and in the second year the Torah was given to them on Yom Kippur, and in that year Nachshon died,' etc.]:

The next day [the 21st, they began bringing their donations to the Mishkan (Tabernacle) in the morning (Rabbah Nasso chapter 12, and Parshat Pekudei chapter 51, and Parshat Tissa chapter 41, and Tanchuma Parshat Terumah, and Midrash Tehillim section 60, chapter 1)]:

It is written [Seder Olam: Our Sages said in the fast that the Shechinah (Divine Presence) that was on the mountain from the Giving of the First Tablets until the Second Tablets on Yom Kippur, and also dwelled there until the Mishkan was erected on the 1st of Nissan, and then it moved and rested upon the Kapporet (Ark cover), and there in the Tent of Meeting the Torah was given orally]:

And all the work of the Mishkan of the Tent of Meeting was completed at the end of five months [(Sefer HaYashar)]:

The Generations [of the early ones: they gave birth to children of 8 years, as it is written 'and Azuvah the wife of Calev died, and Calev took Ephrat and she bore him Chur,' and it is written 'and Betzalel the son of Uri the son of Chur of the tribe of Yehudah' - and when Betzalel made the Mishkan he was 12 years old. And we learned that in the first year Moshe made the Mishkan, then established it and sent the spies, and it is written (Yehoshua 14) 'I was forty years old when Moshe sent me' - meaning to spy out the land.

If so, Calev was 14 years old...]:

Betzalel son of Uri son of Chur is buried in the city of Arav Tzlal [(Gedi)]:

The first day, the 23rd of Adar, began the seven days of inauguration, in which he would put up the tabernacle each morning, offer the sacrifices upon it and take it apart in the evening. And on the eighth day, which was Rosh Chodesh [the first day of] Nissan, he put it up and did not take it apart. [Seder Olam and S. K., p. 70a]. On the first of Nissan, the sons of Aharon died. [So is it in Vayikra Rabba at the end of Chapter 20; and R.

Ibn Ezra on Parshat Shmini. But in Parshat Pekudei, he wrote that it appears that the eighth day was on the eighth of Nissan, as it was set up on the first of Nissan; and so wrote Ab. S. in the name of the Sifrei. So, according to this, the sons of Aharon died on the 8th or Nissan, see there.

And in the Tanchuma, Pikudei: The tabernacle was established on the 1st of Nissan; it was finished on Rosh Chodesh Adar, the 1st of Adar.] On that day the two sons of Aharon took a strange fire, etc. and they died on that day. [ "And Nadav and Avihu did die (_vayamot_, in the singular)"; and it does not say, "And Nadav and Avihu died (_vayamutu_, in the plural)," because both of them died like one man (M. B).

Nadav and Avihu had not yet turned 20, as it is found in the Zohar, the beginning of Parshat Achrei Mot, p. 70; they had not yet left the household of their father (Megaleh Amukot, Orchot Tzaddikim). Nadav was the aspect of Yosef, and Avihu had the aspect of the force (_nefesh_) of Yitro. They were reincarnated in Pinchas and Eliyahu (Ab. A, 488).

Nadav and Avihu were reincarnated in Shimshon (Ab. A, 811). They were absorbed in Chofni and Pinchas (Ab. A, 831).

Shmuel was the spirit (_ruach_) of Kayin, and Yitro was his soul (_neshamah_.

However Nadav and Avihu were the force and the spirit; and they were both clothed in Shmuel (Ab. A, 871). Achav was also from the root of Nadav and Avihu (see there). Eliyahu took the spirit of Nadav (Ab.

A, 962). The souls of Nadav and Avihu were mixed in Elisha ben Shefat (Ag. A; M. G.).] Then all of the twelve chieftains began to offer sacrifices, each one on his day [(Sefer HaYashar)].