Exodus 24:11

But upon Nadab and Abihu, the comely young men, was the stroke not sent in that hour, but it awaited them on the eighth day for a retribution to destroy them; but they saw the glory of the Shekinah of the Lord, and rejoiced that their oblations were received with favour, [as if they] did eat and drink.

AND TO ‘ATZILEI’ (THE NOBLES OF) THE CHILDREN OF ISRAEL. These are Nadab, and Abihu, and the elders mentioned above. They are called atzilim [of the root atzal, to emanate] because the spirit of G-d emanated upon them. Similarly, I have called thee ‘mei’atzilehah’ — from those upon whom His spirit has emanated, or the great people upon whom honor has descended from royalty.

The meaning of the expression He laid not His hand, is that since He had said, But let not the priests and the people break through to come up unto the Eternal, lest He break forth upon them, therefore He let it be known here that they had been careful to observe that command and that He did not break forth upon them, and that the nobles of the children of Israel were worthy of that which they saw in this vision; thus the meaning of the verse is that they beheld G-d but they did not break through to come up unto the Eternal.

And they did eat and drink. This means that they ate there the peace-offerings at the lower part of the mountain before G-d previous to their returning to their tents, for peace-offerings have to be eaten within an enclosure; in Jerusalem they were eaten within the wall of the city, in Shiloh they could be eaten within sight of Shiloh, and here they were eaten before the altar at the lower part of the mountain, and not in the camp.

The meaning of the expression and they drank, is that they made it an occasion for rejoicing and festival, for such is one’s duty to rejoice at the receiving of the Torah, just as He commanded when they finished writing all the words of the Torah upon the stones, And thou shalt sacrifice peace-offerings, and shalt eat there; and thou shalt rejoice before the Eternal thy G-d. And with reference to Solomon it is written, Wisdom and knowledge is granted unto thee etc., and immediately after that, he came to Jerusalem… and made a feast for all his servants. “Said Rabbi Eleazar: From here you learn that we make a feast at the finishing of the Torah.” With reference to David, Solomon’s father, it is likewise said that when the people gave of their free-will towards the building of the Sanctuary, And they offered sacrifices unto the Eternal, and offered burnt-offerings unto the Eternal etc., and they did eat and drink before the Eternal on that day with great gladness. Similarly, here too on the day of the “wedding” of the Torah, they did likewise.

ואל אצילי בני ישראל לא שלח ידו. Even though these people had deliberately lingered over a vision of G’d, feasting their eyes on it, something forbidden as we know from Numbers 4,20, that glimpsing something sacred inside the temple is forbidden on pain of death, at this time G’d did not punish tem. We know of a similar occurrence in Samuel I 6,19 when the subject was the Holy Ark. On the other hand, when afforded a similar opportunity to “see” G’d, Moses was afraid to do so (Exodus 3,6 at the burning bush). Here the nobles and elders were being honoured by G’d with visions, this being due to the covenant being concluded with them at this time. I explained in connection with the covenant of the pieces G’d concluded with Avraham in Genesis 15,17 that Avraham observed G’d as if passing between the pieces of the animals Avraham had cut up. [I could not find this exegesis of our author where it is supposed to be. Ed.] This report of “seeing” a manifestation of G’d resurfaces when the new covenant is made after the sin of the golden calf has been forgiven in Exodus 34,3 where only Moses is allowed to be present, i.e. to look at the mountain before he ascends. Having outlawed visual contact by others, G’d proceeds to announce that He will make a new covenant (Exodus 34,10) replacing the one the Israelites had breached at the golden calf episode.

ויאכלו וישתו, the burnt-offerings, עולות, were consumed by the altar, whereas the peace-offerings, שלמים, described as “meat-offerings, זבחים, were eaten by the people mentioned here. (compare verse 5)

ואל אצילי בני ישראל לא שלח ידו, G’d, did not extend His helping hand to enable these nobles and elders to grant them the level of prophetic status while they were oblivious to their five senses with which they perceived while merely human beings. We encounter such a concept in Ezekiel 8,1 when the prophet describes an inspiration received with the words: ותפול עלי יד ה', “and the “hand” of G’d “fell” upon me there.” The use of this phraseology describes the separation of the “normal” senses used for perception employed by the prophet, and his transformation into a super terrestrial dimension. [It is probably impossible to really “translate” this line into the vernacular in any language. The main point our author makes, as opposed to other commentators, is that this “hand of G’d” is not perceived by him as one that is retributive in character, but, on the contrary, as one that elevates the human being to a spiritually higher dimension.” In our context the Torah says that the “visions” achieved by these אצילי בני ישראל, were not further helped along by G’d. Ed.] Examples of people who divest themselves of human senses, or human garb, (a simile for their senses?) are King Saul in Samuel I 19,24 “then he too stripped off his clothes and he too spoke in ecstasy before Samuel, and he lay naked all day and night. This is why people say: “Is Saul too among the prophets?”

ויחזו את האלוקים, they achieved a vision of their concept of G’d similar to a prophetic vision.

ויאכלו וישתו, afterwards they made a festive meal which they consumed without their normal senses having been in any way transformed or temporarily become neutralised. They prepared this festive meal congratulating themselves on a higher spiritual dimension which they felt they had achieved.

He did not lay his hand. He did not stretch out his hand to place it before his face so that they would not see him as with Moses in the cleft of the rock, as it is written (Exodus 33:22) "and I will cover you with My palm" etc. And therefore (Exodus 24:11) "they saw the God."