The phenomenon of Moses’ prolonged deprivations and stay on Mount Sinai requires clarification. Here
in Deuteronomy 10, mention is again made about the prophet’s time there, sans food or drink.
Abravanel fills in the gap, to help us better understand the sequence of events.
“Now I stayed on the mount, as at the first time, forty days and forty
nights. And God hearkened unto me at that time also. God would not
destroy you.”
Context, of course, is crucial and so Bible students need to review Deuteronomy 9. There, many verses
are devoted to the Golden Calf affair, the ethical low point that necessitated Moses’ herculean efforts to
shore up the relationship between the Hebrews and the Maker.
As stated, until now we have chiefly been dealing with the Golden Calf episode. "And I stood on the
mount, as at the first time, forty days and forty nights" This refers to a third set of forty days the
prophet spent on Sinai. His goal was to procure a second set of Tablets. Thus, have the Talmudic sages
taught. According to them, here is the timeline.
First forty days/nights
Moses received the first Tablets. These Tablets, in a show of wrath, were shattered by him. We speak of
the immediate aftermath of Golden Calf.
Second forty days/nights
Moses ascends Sinai and fasts for a second round of extreme physical denial. This had been in efforts to
attain forgiveness and atonement for his brethren, for having committed such an egregious wrong.
Third forty days/nights
While on Sinai, and after completing his second stint, Moses received the second set of Tablets. He also
achieved a vision while crouching among the holy mountain's crags. On that occasion, "And he called
out God. God. God of compassion and grace…." The Sinai conversation culminated with the
reconciliation of God with His nation. "Behold I shall consummate a covenant. In the midst of all your
people I shall perform wonders…and all the people among whose midst you dwell will see the acts of
God for they are wondrous, that what I shall do with you." After Moses’ third round on Sinai, he
descended. When he did, the prophet had more than the second Tablets in hand. For all to see, God had
altered his visage. Quite literally, he glowed with a divine light, radiance.
Tying all of these Sinaitic sojourns together, we read: "Now I stood on the mount, as at the first time,
forty days and forty nights. And God hearkened unto me at this time also. God would not destroy you.”
Specifically, the Creator acceded to Moses’ request to accompany the encampment, as evidenced by a
verse in Exodus 34. "God, now walk in our midst…."
"God would not destroy you." We may deduce from our verse Heaven's strict system of justice. Just as
the Levites received reward for fealty, and just as Aaron received punishment for involvement with the
Golden Calf, so too should the Jews have received their just deserts. Hence, their dire fate would have
been sealed had Moses’ prayers not shaken the heavens, extricating them. God reveals as much. "And
God said to me. Arise. Go and resume your march at the head of the people…." Heaven granted the
Hebrews full catharsis, as Moses heard the third time around. "God would not destroy you."
This needs clarification. Good tidings were in store for the Jews. Not only did the Almighty void the
original decree to annihilate them. Not only did He shift His position in considering against sending a
guardian angel to accompany the campers, whereby the Hebrews would not be deprived of His direct
guardianship. Not only had He acquiesced and assented to supply a second pair of Tablets. "God would
not destroy you" implies that the Maker would refrain from inflicting even the slightest punishment
upon the Hebrews, not a hair on their head.
This God did say to the prophet. "Arise. Go and resume your march at the head of the people and they
will come and inherit the land I swore that I would give to their fathers" A third and last series of
grueling days on Sinai hit the mark. This is the timeline Abravanel provides for Moses’ three series of
forty days and forty nights, following the timeline that the Talmudic sages have taught.
