What was the question 'what did Hash-m tell Moshe, what did Moshe tell Bnei Yisrael, what did Bnei Yisrael reply to Moshe, and what did Moshe reply to Hashem'?

Rashi: What did Hash-m tell Moshe between "va'Yashev Moshe" of Na'aseh and "va'Yaged Moshe", and he told Yisrael? What did Bnei Yisrael reply to Moshe, that he needed to tell Hash-m? It says in between only "Hine Anochi Ba Elecha"!

What was the answer 'this is Mitzvas Hagbalah'?

Rashi: Even though it is not explicitly mentioned until later, it was said on the third day, and Moshe needed to answer that they accepted it.

What punishment did he tell them?

Rashi: The punishment for transgressing Torah.

Why did he tell them the punishment first?

Maharal: It in order to conclude with Tov, and the good will remain with them.

Maharsha: Yisrael entered the Bris and became converts. When someone comes to convert, we inform him the punishment of Mitzvos, and also their reward (Yevamos 47b).

Iyun Yakov #1: This is like Rebbi holds, that Kinyan Peros is not like Kinyan ha'Guf (Bava Basra 137). Even though many Mitzvos, man eats their Peros in this world, this is unlike Kinyan ha'Guf. The primary reward in is the world to come, after he received 12 months of punishment. Therefore, Moshe explained the punishment first. R. Yosi holds that Kinyan Peros is like Kinyan ha'Guf. Therefore, he explained the reward first.

Iyun Yakov #2: They argue about whether one must answer the first question first, or if we begin with the last matter. Yisrael said Na'aseh v'Nishma - Na'aseh for Mitzvos Aseh and their reward, and Nishma for Lavim, and their punishment.

What is the reason to tell them the reward first?

Maharal: If he tells the punishment first, they will fear, and their hearts will not be drawn to Torah.

Rav Elyashiv: This is unlike we tell converts. We want to discourage converts, therefore we begin with punishments. If he still wants to convert, we inform him of reward. At Matan Torah, Hash-m wanted Yisrael to accept the Torah!

What is the meaning of Meshovev?

Rashi: This is like "va'Yelech Shovev" - they block acceptance, for if they accept, they will be punished. Even so, they accepted!

What is difficult for Chachamim?

Rashi: Since the sixth of the month was Erev Shabbos, Rosh Chodesh was on Sunday.

Tosfos: It is difficult according to Rava's Perush, that they argue about when was Rosh Chodesh. (NOTE: How can we challenge Chachamim from a Beraisa? If the Beraisa is unlike them, it is like a different Tana! Therefore, Tosfos explains that we challenge Rava. We assume that the Beraisa is Chachamim; it teaches that Matan Torah was on Sivan 6, and Erev Shabbos. - PF)

Why did Rava say the sixth day from when they camped?

Rashi: Since they camped on Rosh Chodesh, the sixth of the month was the sixth day from when they camped.

Why did Rav Acha say, the sixth day from when they left?

Rashi: It was also the sixth day from when they left, for the day that they left Refidim, they came to Midbar Sinai.

What is the source that "ka'Asher Tzivcha" was at Marah?

Rashi: This implies before Aseres ha'Dibros; at Marah, it says "Sham Sam Lo Chok u'Mishpat."

Tosfos: What is the source that they were commanded there about Shabbos? Perhaps it was in Parshas ha'Man - there it says "Asher Tofu Afu"! It says also about Kivud Av v'Em "ka'Asher Tzivcha." Presumably, just like that was at Marah, also Shabbos. It says below (118b) 'had Yisrael observed the first Shabbos, no nation could have ruled over them. It says "va'Yhi ba'Yom ha'Shevi'i Yatz'u Min ha'Am Lilkot", and afterwards "va'Yavo Amalek." This was not the first Shabbos! [After Marah they went to Eilim, and] from Eilim they came to Midbar Sin [where the manna fell]; we say below that this was on Shabbos! Also, the verses imply that there were two Shabbosos before [the manna] - the first when they traveled from Eilim, and the manna fell after that Shabbos. "Va'Yhi ba'Yom ha'Shishi Laktu Lechem Mishneh; ... va'Yanichu Oso Ad ha'Boker; ... Ichluhu ha'Yom; va'Yhi ba'Yom ha'Shevi'i Yatz'u Min ha'Am Lilkot" was the second Shabbos after it fell, and the third from Marah! (NOTE: Tosfos assumes that the Torah is in order. Reasoning and Midrashim imply that [Dasan and Aviram] went out on the first Shabbos after the manna fell, to try to refute Moshe, who said that it will not be found. - PF)

Tosfos ha'Rosh (118b): Hash-m told Moshe at Marah, but Moshe did not tell Yisrael until the Man fell; it was the first Shabbos after Yisrael were commanded.

Rav Elyashiv: The Ramban and Rashba (Shabbos 2a) say that "Al Yetzei Ish mi'Mekomo was a special Isur not to collect manna on Shabbos, even without carrying it in Reshus ha'Rabim. This is unlike the Gemara in Eruvin, which learns from the verse the Isur of Techumim. However, Tosfos asked from "Asher Tofu Afu", so they needed to say that that was said later.

Rav Elyashiv: Rav Papa said that they came to Eilim on Shabbos, and he holds that they were commanded about Techumim at Marah! Acharonim bring from Shekalim (Perek 2) that Yisrael were not commanded about Shabbos in Marah. "Ka'Asher Tzivcha" refers to the manna. Once they were commanded about Shabbos, they were commanded about Techumim. They traveled on Iyar 15, before they were commanded about Shabbos at all.

Tosfos: This verse is in Aseres ha'Dibros in Devarim. It does not mean, like He commanded you at Matan Torah - Moshe was telling what Hash-m said at Matan Torah! It does not say about the other Dibros "ka'Asher Tzivcha."

Rav Elyashiv: It says (Rosh Hashanah 27b) that Shamor and Zachor were said at once, even though it says Shamor in the latter Luchos, and Zachor in the former. There was no difference between them. Therefore, "ka'Asher Tzivcha" must mean in Marah. (NOTE: The Havah was that ka'Asher Tzivcha in the latter Luchos, given on Yom Kipur, means like I commanded you in the first Luchos, at Matan Torah. - PF)

Daf Al ha'Daf: Binyan Tziyon (91) and Avnei Nezer (YD 351:4) infer that a convert who circumcised but did not yet immerse, he may guard Shabbos, for Yisrael circumcised but did not immerse until Sinai, and they were already commanded about Shabbos at Marah. Acharonim rejected the proof. Bikurei Yakov (Teshuvah 4) says that the law of Tevilah began at Sinai. Beforehand, circumcision sufficed. (NOTE: Women only immersed - what was their Heter to guard Shabbos? Surely, the Isur of a Goy to guard Shabbos is even for women! - PF) Mechezeh Avraham (54, Hashmatah) says that the Pleisi holds that they were commanded about Shabbos immediately at Marah, but the Kesav Sofer here brings from Nachalas Yakov that they were commanded to learn from Hilchos Shabbos that will apply to at Sinai and onwards. Binyan Tziyon proves from verses that Yisrael guarded Shabbos from when the manna fell. Chelkas Yo'av (2:8) says, they ate Korban Pesach after Milah without Tevilah, but for all generations, both of them are required. Bikurei Yakov brings from Pirkei d'R. Eliezer 29 that initially, Milah sufficed, but after Matan Torah, also Milah is required. He says also that 'a Goy who rested on Shabbos is Chayav Misah' began after Matan Torah, so there was no Isur to guard Shabbos beforehand, even if they were considered Bnei Noach. Tzitz ha'Kodesh (1:34:5) says, we learn the Melachos from the Mishkan, which was later. It is reasonable to say that they were not commanded about all Hilchos Shabbos - this suffices that they were not considered 'Goyim who guarded Shabbos' (even if they were considered Goyim). Eretz Tzvi 1:41, based on the Zohar, says that Yisrael were commanded about Shabbos only at Marah, for there they did Peri'ah (it is as if they circumcised only then). Meir Einei Chachamim (3 p.328) brings the Yerushalmi (Eruvin Perek 4) after Milah before Tevilah, he need not acquire Shevisah. However, perhaps this is like the opinion that Yisrael were not commanded about Techumim in Marah. Be'er Sarim (5:1:4) brings from Tosfos Yeshanim (Yevamos 48b) that one who intends to convert may guard Shabbos. Devarim Rabah (1:21) says that if he accepted to circumcise, he may guard Shabbos.

Rav Elyashiv: The Taz (YD 1:1) asks, it says "v'Zavachta... ka'Asher Tzivisicha"; we infer (Chulin 28a) that Moshe was commanded traditions about Shechitah at Sinai. We should say that they were commanded at Marah, like we say about Shabbos! Pleisi (1:1) answers according to R. Akiva, that in the Midbar Yisrael were permitted meat of Nechirah (and animal killed via its Simanim, without Shechitah). Presumably, at Marah they were commanded only about matters that applied immediately, e.g. Shabbos and Kivud Av v'Em. According to R. Yishmael, who says that they needed Shechitah to permit meat in the Midbar (Chulin 17a), we should say that they were commanded at Marah! In Sanhedrin 56b, it says that Yisrael were commanded about Shabbos, Kivud Av v'Em and monetary laws. Rashi (Shemos 15:25) included Parah Adumah. Chasam Sofer questioned this. According to Rashi, they were commanded even about something that does not apply immediately! If so, perhaps the same applies to Shechitah! The Pleisi can say that they were commanded about Parah Adumah, which applied in the Midbar, but not about Shechitah, which did not apply at all in the Midbar.

What is the meaning of 'they were not commanded about Techumim'?

Rashi: They were not forbidden to go more than 2000 Amos [from the city on Shabbos], therefore they could go from Refidim to Midbar Sinai on Shabbos.

Tosfos: We need not establish this like R. Akiva, who says that the Isur of Techumim is mid'Oraisa. The Gemara implies that all agree that [at least] at Sinai, we were commanded about Techumim! Rather, here 'Techumim' refers to Hotza'ah. Yisrael took their belongings with them [when they traveled on Shabbos]. Even though "Al Yetzei..." is written earlier, in Parshas ha'Man and we expound it to forbid Hotza'ah (Eruvin 17b), we can say that it was said after Matan Torah and the Mishkan, just it was written in Parshas ha'Man. Hash-m commanded to put a flask of manna in front of the Edus [after the Mishkan was built], but since it pertains to the manna, it is written in Parshas ha'Man. Likewise, the one who says that Yisrael were commanded about Techumim in Marah holds that it was written in Parshas ha'Man for this reason.

Rav Elyashiv: Since they were commanded about all laws of Shabbos, why were they not commanded about Hotza'ah? Granted, we could say that they were not commanded about Techumim, which is not a Melachah, and there is no Misah for it. I answer that when they traveled, they did not take from Reshus ha'Yachid to Reshus ha'Rabim. Tosfos asked about carrying four Amos in Reshus ha'Rabim. Even though it is included in Hotza'ah, the source for it is Halachah l'Moshe mi'Sinai; Marah was not Sinai. However, the Rishonim answered Tosfos' question, and said that Yisrael themselves did not carry; their donkeys carried. We can say that they were not yet commanded about Mechamer (making an animal work) on Shabbos, which is not a Melachah; it is only an Aseh. (NOTE: Pnei Yehoshua (51b) says that Mechamer of Hotza'ah is forbidden only mid'Rabanan. Did Boneh and Soser not apply to their tents?! Did they dissemble their tents before Shabbos, and pitch them after Shabbos; and walk the entire Shabbos - "Laleches Yomam va'Laylah"? Did they eat out in the open? One who eats in the market is like a dog; some say that he is Pasul for testimony (Kidushin 40b)! Perhaps they dissembled and pitched their tents in a way permitted mid'Oraisa - via minors, via a Shinuy, via two people... - PF)

Daf Al ha'Daf: Panim Yafos asked, we say in Musaf of Shabbos 'Az mi'Sinai Nitztavu Aleha' - we were already commanded from Marah! Rather, it refers to Techumim, which were commanded at Sinai. The Levush says, 'Az mi'Sinai' means before they came to Sinai. Kolbo says, Korbanos [Musaf] Shabbos were commanded at Sinai. Gur Aryeh (Shemos 15:25) says that at Marah we were commanded only the Aseh of Tishbos; at Sinai we were commanded the Lav [of Melachah].

Is there any support that the 15th was on Thursday?

Tosfos: Yisrael were commanded to take a Seh for Pesach on the 10th (Shemos 12:3). This was Shabbos. The Shabbos before Pesach is called Shabbos ha'Gadol due to the great miracle. When Bechoros of the nations saw Yisrael taking animals, they asked about this. Yisrael answered, it is Korban Pesach for Hash-m, who will kill all Bechoros Mitzrayim. They asked their fathers and Pharaoh to send away Yisrael; when they refused, the Bechoros fought them, and killed many of them - "la'Makeh Mitzrayim bi'Vchoreihem" (Pesikta Rabasi 17:5).

Maharsha: The Tur (OC 430) brings the Midrash differently. [The Egyptians'] teeth were on edge, for Yisrael would be slaughtering their gods, and they could not say anything. According to Tosfos, why did the Bechoros gather more than others? They were not yet told that Hash-m will kill the Bechoros! Rather, Mazal Tleh (the lamb) is the first and Bechor of the Mazalos. It is the Mazal and god of Egypt and of the Bechoros! Therefore, the Bechoros gathered more than others. Their teeth were on edge, and they went to their fathers; both Midrashim refer to the same thing.

How do we infer that Rosh Chodesh Iyar was Shabbos, and Rosh Chodesh Sivan was Sunday?

Rashi, according to Bach: Nisan is always full (30 days) and Iyar is normally Chaser (29 days). Therefore, Rosh Chodesh Iyar was on Shabbos, and Rosh Chodesh Sivan on Sunday (like R. Yosi)!

Why was Iyar full that year? We make a full month when the moon is not seen on the night of the 30th. Since there are 29 and a half days between one Molad and another, sometimes it is not seen until the following night. We started Kidush ha'Chodesh that Nisan - there was no need to be Me'aber Iyar!

Rav Elyashiv: Perhaps there was a need to be Me'aber the month; the Rambam (Hilchos Kidush ha'Chodesh 3:17) permits to be Me'aber for a need. (NOTE: Both opinions hold that Nisan was full. If not, Iyar should be full! The average time between Molads exceeds 29 and a half days by about three fourths of an hour. Due to this excess, sometimes (about once in three years) there should be two consecutive full months! Rashi (Shemos 12:2) says that Hash-m showed Moshe at the end of the day, the Shi'ur to be Mekadesh the month (Nisan). If Shi'ur is how big the moon must be, on Iyar 29, the moon reached the Shi'ur about 1.5 hours later than when Hash-m showed Moshe. At the start of the month, the moon goes below the horizon shortly after sunset. However, at latitudes of Egypt and the Midbar, sunset in Sivan is about an hour later than it was two months ago, so it reaches the Shi'ur soon (about half an hour) after sunset. Or, perhaps Rav Elyashiv holds like Mizrachi and Gur Aryeh (ibid.), that any sighting of the moon suffices; 'Shi'ur' means which way the crescent faced. (PF)

NOTE: The average intervals between Molads is slightly more than 29 and a half days. Any particular month can be more, or less. Perhaps there were about 30 full days between Molad Iyar and Molad Sivan! Also, if witnesses did not see the new moon on the night of the 30th, e.g. due to clouds, the month should be Me'ubar! An opinion below say that there were eight Chaser months in the first year in the Midbar. If so, the next Nisan was Mekudash 352 days later. (After 12 months, the intervals balance, and their total is close to 12 average intervals - 354 and a third days). If this was via witnesses, we must say that the previous Nisan began over two days after the Molad! Rather, they were Mekadesh due to a need. Sanhedrin may do so even without witnesses, and even before the Molad (Rosh Hashanah 25a). (PF)

What is the significance of the 10 crowns?

Maharsha: Hash-m is Rishon - "Ani Rishon", but this is unlike other things called Rishon. Any other Rishon has a Sheni; the Sheni could be a higher level - "Gadol Yihyeh Kevod Bayis ha'Acharon Min ha'Rishon"! There is no Sheni or Acharon to Hash-m - "Ani Rishon va'Ani Acharon umi'Bil'adai Ein Elokim." This is why the first day of creation is called "Yom Echad", and not Yom Rishon, to teach that Hash-m is one, without a second. On the second day began Sheniyos (other creations) (Bereishis Rabah, Sof 3). Here, Hash-m paid Yom Rishon. The day of Hakamas ha'Mishkan was Rishon of creation; it is as if Hash-m created the world that day. Here it is called Rishon, and it received 10 crowns, to teach about Hash-m's Midos (Sefiros). All hint to His absolute unity.

Was the world created on Rosh Chodesh Nisan?

Rashi: That Rosh Chodesh Nisan was Sunday; the world was created on Sunday.

Daf Al ha'Daf citing Maharam Shif, Drashos Nichmadim (printed after Chulin): How was this more special than every Sunday? Until now, the world was not solidly based; it did not reach the purpose of creation. On that day, the Shechinah descended on a fixed basis. It was the first day of the complete, final Ma'ase Bereishis.

Daf Al ha'Daf citing the Ritva: Yes, like the opinion that the world was created in Nisan. R. T. Abramowitz asked, we brought the Beraisa to teach that Rosh Chodesh was Sunday, like Rashi explained! Perhaps 'Rishon' implies both of these. Rashi on Bereishis Rabah (Sof 83) and the Ran say so. See Rashash (who asks how the Gemara knew that the Beraisa means Sunday. Perhaps it is R. Yehoshua, who holds that Adam ha'Rishon was created on Nisan 1!) (NOTE: The Chida (Shem ha'Gedolim Shin 35) says that Rashi wrote a Perush on Midrash Rabah, and on Bereishis it was published. He also brought Ya'avetz (introduction to Avos) who says that it is not from Rashi. - PF)

How was it Rishon of Nesi'im?

Rashi: That day, they began offering Korbanos for Chanukas ha'Mishkan.

Maharsha, from Bamidbar Rabah 12: Moshe said that one Nasi will offer each day. All put their eyes on Nacshon, who was Mekadesh Shem Shamayim at Yam Suf (he jumped in first, before it split) and was Meyached Hash-m, who has no second.

How was it Rishon of Kehunah?

Rashi: It was the eighth day of Milu'im; Aharon and his sons served. Before this, Bechoros did the Avodah.

Maharsha: The Avodah special to Hash-m, like it says about Aharon "Lehakdisho Kodesh Kodoshim."

How was it Rishon of Avodah?

Rashi: It was Rishon of Avodas Tzibur, i.e. the Tamid and other Korbanos (e.g. Musafim) that come from Terumas ha'Lishkah.

Maharsha: All of Yisrael joined to serve Hash-m, the Unity without a second.

Rav Elyashiv: Even though there was a Mitzvah to offer the Tamid during the Milu'im, it was not a Korban Tzibur. Rashi emphasized, Nisan 1 was the first day of offering from Terumas ha'Lishkah.

Rav Elyashiv: Even though they offered Korbanos during the previous seven days, this is not considered Avodah; they were only Milu'im.

Magihah: Rashi (Yoma 3b) says that the Milu'im were not called Avodah. There was not Avodah in Bigdei Kehunah; Moshe wore a white cloak. It was permitted only at the time.

Daf Al ha'Daf: Sefas Emes asked, are Milu'im not Avodah? Tosfos (Avodah Zarah 34a) says that during the seven days of the Milu'im, the Mizbe'ach was considered a Bamah. We can say that the law of Mizbe'ach began on Rosh Chodesh Nisan. Igros Moshe (1, Kodshim Sof 10) brings from ha'Emek Davar that they did not offer Nesachim during the seven days of the Milu'im. Igros Moshe asked, it says explicitly in Tetzaveh that they were commanded to bring the Tamid and its Nesachim! Even R. Yishmael said that Yisrael were not commanded about Nesachim in the Midbar, i.e. for Korbanos Yachid; he agrees that they offered Niskei Korbanos Tzibur, including the Milu'im (Tosfos Kidushin 37)! Perhaps ha'Emek Davar refers to other Korbanos of the Milu'im. There is no explicit source that their Nesachim were offered; perhaps they were not, like the law of a Bamah. This requires investigation.

Were no Korbanos eaten until this day?

Rashi: It was Rishon that Korbanos were eaten within boundaries. Until now, they could be eaten anywhere.

Tosfos: In Toras Kohanim, it says 'Shechitas Kodshim in the north' in place of Achilas Kodshim.

Rav Elyashiv: This was the first time there was a Mitzvah and command to eat Kodshei Kodoshim. (NOTE: In Egypt, there was a Mitzvah to eat Korban Pesach; it was Kodshim Kalim. - PF)

How was it Rishon of Shechinah?

Rashi: It was the first time that Shechinah dwelled among Yisrael.

Maharsha: Yisrael are one nation below - a semblance below of Hash-m, who has no second - "v'Niflinu Ani v'Amecha..."

How was it first to bless Yisrael?

Rashi: It was Rishon of Birkas Kohanim.

Maharsha: This pertains to Hash-m's unity - no one can nullify His Berachah, like we find regarding Bil'am.

What is the significance of Rishon of months?

Maharsha: It is special for miracles, to nullify the power of the head of the Mazalos (Tleh). It says in Shmos Rabah (15), there is no greater month.

We should have said that it was Rishon the Mishkan was erected!

Tosfos #1: It says in Bamidbar Rabah (12:9) that all seven days [before Nisan 1], Moshe erected the Mishkan and dissembled it.

Tosfos #2: The Beraisa means, the day of Hakamas ha'Mishkan received 10 [other] crowns.

Maharsha: If we do not list it, for the verse refers to this day, we should not list the first month of the year, for it explicitly says "ba'Chodesh ha'Rishon"! Also, it was Rishon that Temei'im were sent away, and intoxicated people were forbidden to serve (Gitin 60a). Why are they omitted here? Also, it was Rishon of Leviyim (singing) and Hadlakas ha'Neros! (Perhaps the Neros are included in Avodah.) We counted first of Ma'ase Bereishis - we should count as two first of the month, and the first month of the year! Rather, we count only matters pertaining to Hash-m's Sefiros that hint to His absolute unity.

What is 'that year'?

Rashi: The second year from Yetzi'as Mitzrayim, when the Mishkan was erected.

Why is Shavu'os always four days later in the week than the previous Shavu'os?

Rashi: The months always alternate full-Chaser. A year is 354 days, i.e. 50 weeks and four days.

Why in a leap year are they separated by five days?

Rashi: He holds that the extra Adar has 29 days, i.e. four weeks and one day.

What was the answer 'seven months were Chaserim'?

Rashi: Normally, six months are Chaserim, so Nisan is four days after the previous Nisan. This year, seven months were Chaserim, so Nisan was three days later; the previous Rosh Chodesh Nisan was Thursday, so this year it was on Sunday.

What was the answer 'eight months were Chaserim'?

Rashi: Nisan was two days later than the previous Nisan. This Nisan began on Sunday, so the previous Nisan began on Friday. (NOTE: According to this, ,Chachamim can agree that last year, Nisan was full and Iyar was Chaser; according to them, Sivan began on Monday. - PF)

Tosfos: We could have said that Chachamim agree that seven were Chaserim and that Nisan began on Thursday, just Iyar was full, so Sivan began on Monday. Since according to R. Yosi, we needed to say that there were seven Chaserim, we said that Chachamim hold that there were eight Chaserim. (NOTE: Why was it better to explain like this? It is unlike the Midrash that Tosfos (DH v'Oso) brought about the miracle of Nisan 10, which was on Shabbos! - PF)

How can we say that the Beraisa in Seder Olam is Rabanan? R. Yosi authored Seder Olam (Yevamos 82b)!

Rashash: He compiled it, but he does not agree with everything in it (Nidah 46b).

Why did Moshe ascend on the second, third and fourth?

Rashi: On the second, he heard "v'Atem Tihyu Li [Mamleches Kohanim...]", and descended and told them. On the third, he heard Mitzvas Hagbalah, and descended and told them. On the fourth he descended and told them to abstain from relations.

Did Moshe not ascend again after the fourth?

Rashi: He did not ascend again until Aseres ha'Dibros, when all ascended [as much as they were permitted].

What is the source that he built a Mizbe'ach?

Rashi: It says "va'Yiven Mizbe'ach Tachas ha'Har."

Maharsha: He did not ascend on the fifth. Presumably, he was not idle; rather, he built a Mizbe'ach. It is mentioned in Parshas Mishpatim; the Torah is sometimes out of, like Rashi on Chumash explained.

What is the meaning of 'he did not have time due to exertions for Shabbos'?

Maharsha: Do not say that if not for exertions for Shabbos, Hash-m would have given the Torah on Erev Shabbos. R. Yosi holds that Moshe added a day, and it was because he expounds 'today is like tomorrow' (a full day, including the night)! Rather, due to exertions for Shabbos, Moshe did not ascend, like he did on the three previous days. (The previous day, the fifth, he did not ascend - he built a Mizbe'ach! The other times, he ascended because Hash-m needed to speak to him! This requires investigation. - PF)

Rav Elyashiv: Were there no people who would gladly serve Moshe and prepare his needs for him, so he could ascend?! Even though it is a greater Mitzvah to prepare by himself than via a Shali'ach (Kidushin 41a), we find that Rava salted a fish - it suffices to do one matter himself. The rest may be via a Shali'ach! We must say that exertions of Shabbos are not physical exertions, rather, spiritual preparations, to prepare his mindset for Shabbos. Therefore, he did not ascend. (NOTE: Was Moshe, Ish ha'Elokim, whose entire essence was spirituality, not already prepared for Shabbos?! Must even he reach a higher level on Shabbos?!- PF)