At the end of פרשת כי תשא, the פסוק says:
(ויהי ברדת משה מהר סיני וכו’ ומשה לא ידע כי קרן עור פניו בדברו אתו (לד:כט
“When Moshe descended from Mount Sinai . . . Moshe did not know that the skin of his face had become radiant when He (Hashem) had spoken to him”.
The Yalkut Shimoni (רמז תז) explains that when Moshe was up on the mountain writing the Torah, there was a small bit of leftover ink in his quill, which he wiped on his forehead and from that got his radiance.He then adds that when the צדיקים receive their reward in עולם הבא, Moshe will receive his due portion as well.
The Beis HaLevi comments that this medrash obviously needs explanation, especially the end; why would one think that Moshe would not get his just reward? Furthermore, Rabbi Yehuda’s explanation of the origin of Moshe’s radiance does not seem to fit with the verse, which implies that Moshe’s radiance was a result of his speaking with Hashem. However, this itself is as well difficult to understand, since Moshe had spoken with Hashem many times before – why specifically now did he shine?
The ילקוט earlier states that when Moshe came down from the mountain with the luchosLuchos in hand, ready to deliver them to the people, he realized that a terrible sin was occurring, that of the worship of the golden calf. At that time he looked at the luchos and saw the writing literally flying off the stone. This resulted in the luchos becoming too heavy to carry, and they fell from Moshe’s hands and broke. This medrash, too, needs explanation.
The Beis HaLevi explains: yet another medrash tells us that Moshe learned all of Torah in its complete entirety, even that which a student will ask of his Rrebbe in the future. Upon asking Hashem if that too should be written down, he was told, “No, because I know that in the future other nations will rule over the Jewish people and will take their Torah. Just the פסוקים (the Written Torah) you may write down, but the משנה , תלמוד ואגד (the Oral Torah) you must transmit orally so that the nations will not be able to have it when they rule over the Jewish people.”
This medrash indicates that the reason part of the Torah needed to be transmitted orally was so that the other nations would not have it medrash Only regarding the Oral Torah does it say כרתי אתך ברית ואת ישראל that Hashem has a covenant with the Jewish people, meaning it is solely the Oral Torah which belongs only to us.
Now, it would seem that this discrepancy Read Full Dvar Torah →