Let's learn a posuk with Rashi:

"Hashem said to Moshe: 'Go up from here [aleh mize]' " (33: 1).

Rashi informs us that the use of "aleh--go up" implies that the land of Israel is the highest of all the lands. He also adds an alternative explanation: "since Hashem told Moshe when angry with the people for making the Golden calf, "go, descend" (32: 7), at this time, which is a time of good will, the Torah says "ascend".

Rashi might be understood as follows. While it is true that Israel is the highest of the lands (see below) and it is reasonable to use the verb aleh when speaking of the command to go to that land, it is not necessary. The verb was chosen (Rashi) in order to indicate that the situation had changed and that the time was now a time of good will. The tragedy of the golden calf had been, to an extent, overcome, and the verb indicated a tikkun (fixing) that had taken place. Moshe, who had been commanded to go down, now had to be commanded to "go up" in order for the original intention of the Exodus to continue to unfold. For Rashi the word has a simple meaning (pshat) and that is simply "to go" to Yisrael. It also has a deeper meaning that related to Moshe himself and to his capacity to lead.

"Hashem spoke to Moshe: go descend, for the nation has degenerated" (32: 7). Rashi explains: "Descend from your greatness. I did not give you greatness except for them. At that time, Moshe was banished from the heavenly court."

Moshe's particular ability to defend the people, as it is seen by the medrash (shemot rabba, 42: 3), derives from his membership in the heavenly court. Apparently, it was his membership in that court that enabled Moshe to defend the people in even the most difficult circumstances. This time Hashem informs Moshe that his ability to defend the people has been limited and that his presence in the heavenly court is not desired.

One might understand Rashi's comment as follows. It is true that the land of Israel is the highest of all the lands. It is important that we recognize that movement in the direction of the land is both a geographic aliya that demands in addition a profound internal aliya. In fact, if the latter is absent then there is no reason to assume that the former can actually take place. The land is not the highest by accident but because it demands preparation and an "rising". This point was clarified when Hashem told Moshe that he was reinstated, perhaps in the heavenly court, and would be able to provide the leadership necessary to bring the people to the highest of lands.

The problem of pshat can be further analyzed as follows. When Moshe was banished (32: 7), the verse says: "go, descend…." with two verbs, "lech red". In our verse the Torah says only aleh: one verb which means to "go up" (the English is misleading).

The verb lech is also used when Hashem commanded Avraham to go to Canaan: "lech lecha". When Hashem uses the two verbs in commanding Moshe to go down, he is saying that you are no longer able to lead the people to the promised land. Moshe's capacity for "going--lech" has been limited. As a result, "go down-- red", implies a reduction in capacity. On the other hand, when Moshe is reinstated his capacity for "going--lech", reappears: it has always been a function of his spiritual and leadership capacities.

Indeed, there is pshat and then there is pshat. "Aleh", can be explained simply and also further.

Gut shabbos,
Chaim Brovender