Shemot Rabbah Reader

Another matter, “they shall craft an Ark.” What is written above? “They shall craft a Sanctuary for Me [and I will dwell among them]” (Exodus 25:8). The Holy One blessed be He said to Israel: ‘You are My flock and I am a shepherd,’ as it is stated: “You are My flock, the flock of My pasture; you are man” (Ezekiel 34:31).

And ‘I am a shepherd,’ as it is stated: “Shepherd of Israel, listen” (Psalms 80:2). ‘Construct a pen for the Shepherd, so He will come and herd you.’ That is why it is stated: “They shall craft a Sanctuary for Me, and I will dwell among them.” ‘You are a vineyard,’ as it is stated: “For the house of Israel is the vineyard of the Lord of hosts” (Isaiah 5:7). ‘I am the Guardian,’ as it is stated: “Behold, the Guardian of Israel neither slumbers nor sleeps” (Psalms 121:4). ‘Construct a hut for the Guardian so He may guard you.’ ‘You are children and I am your Father,’ as it is stated: “You are children to the Lord your God” (Deuteronomy 14:1).

And ‘I am your Father,’ as it is stated: “For I have been a Father to Israel” (Jeremiah 31:9). ‘It is an honor for the children when they are with their father, and an honor for the Father when He is with His children.’ Likewise it says: “The crown of elders is grandchildren, [and the glory of children is their fathers]” (Proverbs 17:6). ‘Construct a house for the Father, so He may come and dwell among His children.’ That is why it is stated: “They shall craft a Sanctuary for Me [and I will dwell among them].”’

“You shall craft the boards for the Tabernacle of acacia wood, standing upright” (Exodus 26:15). “You shall craft the boards for the Tabernacle” (Exodus 26:15). That is what is written: “The trees of the Lord sate themselves, the cedars of Lebanon that He planted” (Psalms 104:16). There were many creations that the Holy One blessed be He created in His world, that the world was not fit to utilize, so the Holy One blessed be He concealed them from the world.

What is [an example of] this? The light that was created on the first day, as Rabbi Yehuda bar Simon said: By the light that the Holy One blessed be He created on the first day, a person could gaze and see from one end of the world to the other. When the Holy One blessed be He saw that the actions of the generation of Enosh, the generation of the Flood, and the generation of the Dispersion would be corrupt, He rose and concealed it from them, as it is stated: “He prevented light from the wicked” (Job 38:15).

For whom did He conceal it? For the righteous in the future, as it is stated: “God saw the light, that it was good” (Genesis 1:4). What is “that it was good”? That its light was suitable for the world, and was not harmful like this sun.1The light created on the first day would never shine too brightly or create heat too great for a person to bear.

Where did He conceal it? In the Garden of Eden, as it is stated: “Light is sown for the righteous” (Psalms 97:11).2Since sowing is done in a garden, this alludes to the fact that God concealed the light in the Garden of Eden (Maharzu; Rabbi David Luria). There were many creations that the Holy One blessed be He created in the world that the world was not fit to utilize and were fit to be concealed, but they were not concealed, in deference to the Holy One blessed be He.

What is [an example of] this? Gold. Rabbi Abahu said: The Holy One blessed be He imparted great goodness to the world through gold. A person changes one gold piece and thereby covers several expenditures, as it is stated: “The gold of that land is good” (Genesis 2:12).

Its goodness is when it is in his house and its goodness is when it accompanies him on the way.3Gold is convenient to store at home because of its value and the fact that it lasts for a long time without decay. It is also convenient to carry on one’s travels because one can take along a significant sum without having to carry a large, heavy quantity. Rabbi Shimon ben Lakish said: The world was not fit to utilize gold.

Why was it created? For the Tabernacle and for the Temple, as it is stated: “The gold of that land is good,” just as it says: “That good mountain and the Lebanon” (Deuteronomy 3:25).4“The good mountain” is understood as a reference to Jerusalem, and “the Lebanon” is understood as a reference to the Temple (see Sifrei VaEtḥanan 25). There were seven types of gold in the Temple: Good gold, pure gold, Shaḥut gold, Sagur gold, refined gold, Parvayim gold, and Mufaz gold.

Good gold, in its plain sense. Pure, in that they would place it in a crucible and none of it would be missing. Shaḥut gold, as it was stretched like a thread [ḥut], and they would smear it like wax that is placed on a ledger. Sagur gold, as it would close [soger] all the gold merchants who were there.5When this type of gold was being sold, gold merchants who were selling other types of gold would have to close up shop because they could not compete with its brilliance.

Refined gold, they would overlay the walls [of the Temple] with it. But isn’t it written: “Seven thousand talents of refined silver, to overlay the walls of the houses”? (I Chronicles 29:4). Why do they call it silver [kesef]? Because it would shame [makhsif] all the gold that was there.

Mufaz gold, Rabbi Patriki, brother of Rabbi Derosai, says: It is because it resembled sulfur that is ignited with fire.6The fire is very bright gold [paz]. Parvayim gold, Rabbi Shimon ben Lakish said: Because it resembles the blood of bulls. Some say, because it would produce fruits [perot].7When Solomon built the Temple he fashioned golden trees that would produce fruits which were used to fund Temple maintenance (see Yoma 21b; Shir HaShirim Rabba 3:8:3).

The cedars, too, were fit to be concealed, but were not concealed. Rabbi Ḥanina said: The world was not fit to utilize cedars. They were created only for the Tabernacle and for the Temple, as it is stated: “The trees of the Lord sate themselves, the cedars of Lebanon that He planted” (Psalms 104:16). Lebanon is nothing other than the Temple, as it is stated: “That good mountain and the Lebanon” (Deuteronomy 3:25).

Rabbi Shmuel bar Naḥman said in the name of Rabbi Yonatan: They are twenty-four species of cedars, but there are only seven that are more outstanding than all of them, as it is stated: “I will put cedar, acacia, myrtle and pine trees [in the wilderness; I will place juniper, ash and boxwood together in the desert]” (Isaiah 41:19). Why were they not concealed? Because the Holy One blessed be He foresaw that [Israel] was destined to perform with them the labor of the Tabernacle, in the place where the Divine Presence was destined to dwell, as it is stated: “That birds will nest there” (Psalms 104:17).

Does it enter your mind that birds would nest there? It is, rather, the birds that the priest would slaughter and sacrifice in the Temple. What is, “the stork has its home in the junipers”? (Psalms 104:17). Is the home of a stork in cedars?

What is a stork [ḥasida]? This is the High Priest, as it is stated: “Your Tumin and Your Urim for Your pious one [ḥasidekha]” (Deuteronomy 33:8).

Another matter, “You shall craft the boards for the Tabernacle of acacia wood, standing upright.” Why acacia wood? The Holy One blessed be He taught proper conduct for the generations: If a person seeks to build his house of a fruit-bearing tree, say to him: If the King of kings, to Whom everything belongs, when He said to craft the Tabernacle, He said: Bring only from a non-fruit-bearing tree; you, all the more so.

Another matter, “You shall craft the boards,” what is written before this matter? “See and craft” (Exodus 25:40).8This verse is addressed to Moses (see Exodus 25:1). Was it Moses who crafted the Tabernacle? Is it not written: “Betzalel and Oholiav and every wise-hearted man crafted”? (Exodus 36:1). Rather, it was Moses in theory and Betzalel in practice.9Moses received the instructions from God, and Betzalel carried them out. From here our Rabbis said to give reward to the one who causes the action to be performed like the one who performed it, as we find in Moses’s regard that Betzalel performed the labor of the Tabernacle, but the Holy One blessed be He ascribed to him [Moses] as though he had performed it, as it is stated: “The Tabernacle of the Lord that Moses had crafted in the wilderness” (I Chronicles 21:29).

Another matter, “You shall craft the boards [for the Tabernacle].” It should have said only: ‘You shall craft the boards into a Tabernacle.’ What is “for the Tabernacle”? It is because it stands as collateral [lemashken] as, if the enemies of Israel10A euphemism for Israel. become liable to be eradicated, it will be taken as collateral for them.11It will be destroyed instead of them. Moses said before the Holy One blessed be He: ‘Are they not destined to have neither a Tabernacle nor a Temple; what will become of them?’ The Holy One blessed be He said: ‘I will take a righteous one from them as collateral on their behalf, and I will atone for them all their iniquities.’ Likewise it says: “He killed all who were delights of the eye” (Lamentations 2:4).

Another matter, “You shall craft the boards.” What is written above? “This is the gift that you shall collect from them: Gold and silver and bronze” (Exodus 25:3). Gold, this is Babylon, as it is stated: “That image, its head was of fine gold” (Daniel 2:32).12The context of this verse is Daniel’s interpretation of Nebuchadnezzar’s dream, in which Nebuchadnezzar saw an image made of different metals.

Daniel interpreted it as representing his kingdom and those that would rise afterward (see Daniel 2:38–40). The head of gold represented Babylon (see Daniel 2:38). Silver, this is Media, as it is stated: “Its breast and its arms of silver (Daniel 2:32). Bronze, this is Greece, as it is stated: “Its belly and its thighs of bronze” (Daniel 2:32).

But iron is not written here, neither in the Temple nor in the Tabernacle. Why? It is because Edom, which destroyed the Temple, was analogized to it.13“The fourth kingdom will be strong as iron” (Daniel 2:40). This is to teach you that, in the future, the Holy One blessed be He will receive tributes from all the kingdoms other than Edom.

But did Babylon not also destroy it?14Babylonians destroyed the first Temple, while the Romans, identified as descendants of Edom, destroyed the second Temple. It is because it did not raze it. But what is written with regard to Edom? “Who said: Raze it, raze it, to its very foundation” (Psalms 137:7).

To this day the foundation remains in it. That is why iron, to which Edom is analogized, is not written regarding the Tabernacle and the Temple. Likewise, you find in the future that all the nations are destined to bring a tribute to the messianic king. Egypt brings first, and he will think he should not accept it from them.

The Holy One blessed be He will say to him: ‘They were hosts to My children in Egypt.’ As it is stated: “Noblemen will arrive from Egypt; Kush will hasten to extend its hands to God” (Psalms 68:32). Immediately, he will accept it from them. Kush will draw an a fortiori inference: If he accepted [a gift] from Egypt, which enslaved them, all the more so [will he will accept it from] us, who did not enslave them.

Immediately, “Kush will hasten to extend its hands to God.” Immediately, all the nations will hear and bring [gifts], as it is stated: “Kingdoms of the earth, sing to God” (Psalms 68:33). Then, the kingdom of Edom will draw an a fortiori inference for itself and say: If these, who are not their brethren, he accepted [gifts] from them, we, all the more so. It, too, will seek to bring a tribute to the messianic king.

The Holy One blessed be He will say to him: “Castigate the beast of the reed” (Psalms 68:31).15Rome, which is identified as descending from Edom, is referred to here as a reed, based on the following statement of the Gemara: “Rav Yehuda said that Shmuel said: When Solomon married Pharaoh’s daughter, Gavriel descended and implanted a reed into the sea, and a sandbar grew around it, and upon it the great city of Rome was built” (Shabbat 56b).

Another matter, castigate the beast that resides among the reeds, as it is stated: “The boar from the forest gnaws at it” (Psalms 80:14). “The herd of cavalry horses among the calves of the people” (Psalms 68:31); the one that consumes the wealth of the peoples and comes with the authority of Abraham and says: ‘I am one of them, Esau, son of Isaac, son of Abraham.’16Rome is identified as descending from Edom, which descends from Esau.

“Who grovel for pieces of silver” (Psalms 68:31); even if a person sins against it,17The kingdom of Edom. and it becomes angry at him, it extends its palm, takes the money, and is reconciled. And what is: “He scatters the peoples who desire battle”? (Psalms 68:31). It is that [Edom] scatters Israel from Torah study and assembles them for what the evil inclination desires. Alternatively, “he scatters the peoples who desire battle,” as they scattered Israel from the world.

Alternatively, “he scatters the peoples” – they estranged Israel from Me, and they are bringing offerings?18When they attempt to bring offerings to the messianic king, God will instruct him to reject them because of what they did.

Another matter, “You shall craft the boards for the Tabernacle.” Rabbi Avin said: This is analogous to a king who had a fine visage. He said to a member of his household: ‘Create me [a portrait] like it.’ He said to him: ‘My lord king, I cannot create one like it.’19I cannot make a portrait that will truly capture your fine appearance.

He said to him: ‘You with your paints and I with my glory.’20Do what you can with the materials you have available, even if it does not match my true beauty. So too, the Holy One blessed be He said to Moses: “See and craft” (Exodus 25:40). He said before Him: ‘Master of the universe, am I a god that I can craft [vessels] like these?’ He said to him: “In their form” (Exodus 25:40); with sky blue and purple and scarlet wool.

Just as you see above, so craft below, as it is stated: “Acacia wood standing upright”; just as it is in the heavenly host. If you craft it below as it is above, I will leave My supernal entourage and rest My Divine Presence in your midst below. Just as above, “seraphs are standing” (Isaiah 6:2), so, below, “acacia wood standing upright”; just as there are stars above, so, too, below. Rabbi Ḥiyya bar Abba said: It teaches that the golden hooks in the Tabernacle appeared like the stars visible in the sky.

“And you shall command the children of Israel, and they shall bring you pure olive oil, pressed for illumination, to kindle a lamp continually” (Exodus 27:20). “And you shall command,” that is what is written: “The Lord called your name a flourishing olive tree, fair of fruit and form” (Jeremiah 11:16). Is the olive the only tree after which Israel was called? Was it not called after all sorts of fine and excellent trees? [Israel was called] a grapevine and a fig tree, as it is stated: “You transported a grapevine from Egypt” (Psalms 80:9); a fig tree, as it is stated: “Like the first fruit to ripen on a fig tree” (Hosea 9:10).

A date palm, as it is stated: “This, your stature, is like a date palm” (Song of Songs 7:8). A cedar, as it is stated: “Like a cedar in Lebanon he grows tall” (Psalms 92:13). The nut tree, as it is stated: “I went down to the nut garden” (Song of Songs 6:11). He also called them like all types of growths in irrigated fields, as it is stated: “Your irrigated fields are a pomegranate orchard, [with delicious fruit, henna and lavender, lavender and saffron, lemongrass and cinnamon, with all trees of frankincense, myrrh, and aloes with all the finest spices]” (Song of Songs 4:13–14).

And Jeremiah came to say: “The Lord called your name a flourishing olive tree, fair of fruit and form”? Rather, just as the olive, while it is on the tree one picks it, then one takes it down from the tree and it is beaten, and after it is beaten, it is taken up to the olive press and placed into the mill where one grinds it, then one surrounds it with ropes, brings stones, and then they produce their oil.

So too, Israel: idolaters come and beat them from place to place, incarcerate them, bind them in chains, and surround them with fences. Then they repent and the Holy One blessed be He answers them. From where is it derived? As it is stated: “The children of Israel sighed [due to the bondage, and they cried out, and their plea came up to God]” (Exodus 2:23).

Likewise, “When you are in distress, and all these matters befall you…[you will return to the Lord your God, and you will heed His voice], as the Lord your God is a merciful God” (Deuteronomy 4:30–31), That is “the Lord called your name a flourishing olive tree, fair of fruit and form.” Another matter, what did Jeremiah see that he likened our ancestors to an olive tree? It is that all liquids intermingle with one another but oil does not mix, but rather it stands alone.

So too, Israel does not intermingle with the idolaters, as it is stated: “You shall not intermarry with them” (Deuteronomy 7:3). Another matter, all liquids, when a person mixes them he does not know which is on the bottom and which is on top; however, oil, even if you mix it with all the liquids in the world, it will remain above them. So too, when our ancestors would perform the will of the Omnipresent, they would stand above the idolaters, as it is stated: “[It shall be if you shall heed the voice of the Lord your God to take care to perform all His commandments that I am commanding you today], the Lord your God will place you uppermost [over all the nations of the earth]” (Deuteronomy 28:1).

That is “the Lord called your name a flourishing olive tree, fair of fruit and form.” Another matter, “a flourishing olive tree,” that is what is written: “Beautiful in its view, joy of the entire earth, [is Mount Zion]” (Psalms 48:3). What is “beautiful in its view [nof]”? In the Greek language they call a bride, nymph.1Jerusalem was beautiful in the eyes of all beholders, like a bride.

“Joy of the entire earth,” it is because there was no one of Israel who was distressed when the Temple was intact. Why? It is because a person would enter it full of iniquities, would sacrifice an offering, and would thereby achieve atonement. There is no greater joy than when one would emerge from there righteous.

That is “the Lord called your name a flourishing olive tree, fair of fruit and form.” It is written regarding Tyre: “You, Tyre, said: I am perfect in beauty” (Ezekiel 27:3). You said it, but others do not say it; however, everyone speaks the praise of Jerusalem, as it is stated: “Is this the city of which they said it was perfect in beauty?” (Lamentations 2:15). It is written: “Mount Zion, the northern summit, the city of the great king” (Psalms 48:3), the place in which they sacrifice offerings, as it is stated: “He shall slaughter it on the north side of the altar before the Lord” (Leviticus 1:11).

That is why it is stated: “The Lord called your name a flourishing olive tree, fair of fruit and form.” Just as oil illuminates, so the Temple illuminates for the entire world, as it is stated: “Nations will walk by your light” (Isaiah 60:3). That is why our ancestors were called “a flourishing olive tree,” because they illuminate for all with their faith. That is why the Holy One blessed be He said to Moses: “They shall bring you pure olive oil.”

It is not that I need them,2God says: It is not that I need the light of the candelabra. but rather, it is so that you illuminate for Me just as I illuminated for you. Why? It is to elevate you before all the nations, so that they will say: ‘Israel illuminates for the One who illuminates for all.’ This is analogous to a sighted person and a blind person who were walking.

The sighted person said to the blind person: ‘Come and I will guide you,’ and the blind person was walking. When they entered the house, the sighted person said to the blind person: ‘Go kindle the lamp for me, and illuminate for me, so you will not be beholden to me for accompanying you. That is why I am telling you to illuminate.’ So, the sighted person is the Holy One blessed be He, as it is stated: “For the Lord, His eyes range throughout the entire land” (II Chronicles 16:9).

The blind person is Israel, as it is stated: “We grope a wall like the blind, like the eyeless we grope; we stumble at noon as in the dark of night” (Isaiah 59:10), with the [Golden] Calf at six hours.3Israel committed the sin of the Golden Calf at noon, six hours into the daytime, and thereby stumbled spiritually at midday. The Holy One blessed be He was illuminating for them and guided them, as it is stated: “The Lord was going before them by day” (Exodus 13:21).

When they came to craft the Tabernacle, He called Moses and said to him: “They shall bring you pure olive oil.” Israel said: ‘“For You will kindle my lamp” (Psalms 18:29), and You say that we should illuminate for You?’ He said to them: ‘It is in order to elevate you, so you will illuminate for Me just as I illuminated for you.’ That is why it is stated: “A flourishing olive tree.”

Another matter, “a flourishing olive tree,” see how words of Torah illuminate for a person when he engages in them, but anyone who does not engage and does not know, stumbles. This is analogous to one who is standing in the darkness; if he attempts to walk, he encounters a stone and stumbles over it, or he encounters a sewage pit, falls in, and bangs his face on the ground. Why? Because he does not have a lamp in his hand.

So too, a layman who does not have words of Torah which him encounters a transgression, stumbles, and dies, as the Divine Spirit cries out: “He will die for lack of admonishment” (Proverbs 5:23), and admonishment is nothing other than Torah, as it is stated: “Hold fast to admonition, do not let go; [safeguard it, as it is your life]” (Proverbs 4:13).4This is an allusion to Torah, which is also called “your life” (Deuteronomy 30:20 with Targum Yonatan).

Why does he die? Because he does not know Torah and he goes and sins, as it is stated: “The way of the wicked is like blackness; they do not know on what they stumble” (Proverbs 4:19). But those who engage in Torah, they illuminate everywhere. This is analogous to one who is standing in blackness with a lamp in his hand; he sees a stone and he does not stumble, he sees a sewage pit, but does not fall.

Why? Because he has a lamp in his hand, as it is stated: “Your word is a lamp to my feet and a light for my path” (Psalms 119:105). Likewise, “If you run, you will not stumble,” (Proverbs 4:12). Likewise, “The soul of man is the lamp of the Lord” (Proverbs 20:27).

The Holy One blessed be He said: ‘Let My lamp be in your hand and your lamp in My hand.’ What is the lamp of the Holy One blessed be He? It is the Torah, as it is stated: “For the mitzva is a lamp, the Torah is light” (Proverbs 6:23). What is “for the mitzva is a lamp”?

It is that anyone who fulfills a mitzva is as though he kindles a lamp before the Holy One blessed be He, and sustains his soul, which is called a lamp, as it is stated: “The soul of man is the lamp of the Lord.” What is “Torah is light”? Many times a person desires in his heart to fulfill a mitzva, and the evil inclination that is within him says: ‘What is in it for you to fulfill a mitzva and lose your property?

Instead of giving to others, give to your children.’ The good inclination says to him: ‘Give it for a mitzva.’ See what is written: “For the mitzva is a lamp” – just as this lamp, when it is kindled, even thousands upon thousands of wax and tallow candles are kindled from it, its light remains undiminished. So, anyone who gives for a mitzva does not lose his property. That is why it says: “For the mitzva is a lamp, the Torah is light.”

“And you shall command,” that is what is written: “You would call and I would answer You, You would yearn [tikhsof] for Your handiwork” (Job 14:15). Regarding four matters the Holy One blessed be He longed for his handiwork. “Tikhsof” is nothing other than longing, as it is stated: “Because you longed [nikhsof nikhsafta]” (Genesis 31:30); “My soul longs [nikhsefa], indeed it pines” (Psalms 84:3). These are the four matters: The Holy One blessed be He bears [sovel] His world, as it is stated: “I have done and I will carry, I will bear [esbol] and I will rescue” (Isaiah 46:4), yet He commanded the sons of Kehat to bear Him, as it is stated: “But he did not give to the sons of Kehat, because the sacred service is upon them; they shall bear on the shoulder” (Numbers 7:9).

Know, that, as it were, He bore them when they came to the Jordan, as it is stated: “The Jordan was overflowing all its banks” (Joshua 3:15), and the sons of Kehat were unable to cross. What did the Holy One blessed be He do? He bore them, as it is stated: “It shall be as the soles of the feet of the priests will rest” (Joshua 3:13). Rabbi Berekhya said: The Ark bears its bearers.

The priests did not bear it, but rather, it bore them, as it is stated: “The soles of the feet of the priests were drawn up [onto dry ground]” (Joshua 4:18). The Holy One blessed be He guards [meshamer] His world, as it is stated: “Behold, the Guardian of Israel neither slumbers nor sleeps. The Lord is your Guardian” (Psalms 121:4–5). And He said to Israel that they should guard Him, as it is stated: “And those encamped in front of the Tabernacle, to the east, in front of the Tent of Meeting: [Moses, and Aaron, and his sons, keeping [shomrim] the commission of the Sanctuary]” (Numbers 3:38).

He illuminates the world, as it is written: “The earth shone with His glory” (Ezekiel 43:2). And He said of Israel: “They shall bring you pure olive oil.” That is, “yearn for Your handiwork.” 21

“And you, draw Aaron your brother near to you, and his sons with him, from among the children of Israel, to serve Me: Aaron, Nadav and Avihu, Elazar and Itamar, Aaron’s sons” (Exodus 28:1). “And you, draw Aaron your brother near to you,” that is what is written: “From it will come a cornerstone, from it a peg, from it a bow of war” (Zechariah 10:4). Come and see: When the early nations would seek to appoint a king for themselves, they would bring [a man] from anywhere and appoint him over them, as it says: “He reigned in Edom” (Genesis 36:32), from Dinhava, from Basra, and likewise, all of them.1The Torah (Genesis 36:32–39) lists various kings of Edom and where they were from; the first two were from Dinhava and Basra, respectively.

These places were not in Edom. But Israel is not so. Their great ones are from them, their kings are from them, their priests are from them, their prophets are from them, their princes are from them, as it is stated: “From it will come a cornerstone,” this is King David, as it is stated: “The stone that the builders rejected became the cornerstone” (Psalms 118:22).2The Sages apply this verse to King David (see Midrash Tehillim 118), who was a humble shepherd and the youngest and least prominent of his brothers before he was appointed king.

“From it a peg” this is the High Priest, as it is stated: “I will affix him as a peg in a secure place” (Isaiah 22:23). “From it a bow of war,” as it is stated: “They were armed with bows, both right and left-handed” (I Chronicles 12:2). “From it every oppressor will be gone together” (Zechariah 10:4), these are the judges’ scribes. And likewise it says: “And you, draw Aaron your brother near to you, and his sons with him.”

From where? It is from among the children of Israel. This is analogous to a king who had a friend and sought to appoint a treasurer, and he appointed [his friend] over his entire treasury. Sometime later, he sought to appoint a military chief of staff, and that friend thought that perhaps he would choose him, but he did not choose him. [The king] said to him: ‘Go and appoint a military chief of staff.’

He said to him: ‘My lord, from which noble family?’ He said to him: ‘From your noble family.’ So too, the Holy One blessed be He sought to appoint someone over the labor of the Tabernacle, and He selected Moses as the administrator over the judges and over everything. When the Holy One blessed be He sought to appoint a High Priest, Moses thought that perhaps he would become the High Priest.

The Holy One blessed be He said to him: ‘Go and appoint a High Priest for Me.’ He said before Him: ‘From what tribe shall I appoint for You?’ He said to him: ‘From the tribe of Levi.’ At that moment, Moses rejoiced.

He said: ‘My tribe is so beloved.’ The Holy One blessed be He said to him: ‘It is Aaron, your brother.’ That is why it is stated: “And you, draw Aaron your brother near to you.” The Rabbis say: All forty years that Israel was in the wilderness, Moses served in the high priesthood.

Some say: He served only during the seven days of inauguration. Rabbi Berekhya says in the name of Rabbi Simon: All forty years Moses served in the high priesthood, as it is stated: “The sons of Amram, Aaron and Moses; [Aaron was separated that he should be most holy, he and his sons forever, to offer before the Lord, to serve Him, and to bless in His name forever]” (I Chronicles 23:13), and it is written: “And Moses, the man of God, [his sons are named among the tribe of Levi]” (I Chronicles 23:14).3The implication of the verse is that Moses’ sons were regular Levites, but he himself functioned as a priest.

Another matter, “and you, draw…near to you,” they said: When Moses descended from Sinai and saw Israel engaged in that act,4The sin of the Golden Calf. he looked at Aaron and he was striking it with a hammer. He intended only to delay them until Moses descended, but Moses believed that Aaron was a partner with them, and he was upset with him. The Holy One blessed be He said to him: ‘Moses, I know how Aaron’s intention was for the best.’

This is analogous to a prince who was arrogant, and he took the chisel to undermine his father’s house. His tutor said to him: ‘Do not exhaust yourself, give it to me and I will undermine it.’ The king looked at him and said to him: ‘I know what your intention was. As you live, I will not place anyone in charge of my palace other than you.’

So too, when Israel said to Aaron: “Rise, craft us a god,” (Exodus 32:1), he said to them: “Remove the rings of gold” (Exodus 32:2). He said to them: ‘I am a priest, I will craft it and I will sacrifice before it.’ But he engaged in it only to delay them until Moses would come. The Holy One blessed be He said: ‘Aaron, I know what your intention was.

As you live, I will not place anyone in charge of the sacrifices of My children other than you,’ as it is stated: “And you, draw [Aaron your brother] near to you.” Where did He say this matter to Moses? At the Tabernacle. Rabbi Levi said: [This is analogous] to the friend of a king, who was the finance minister and the justice minister. [The king] sought to choose a military chief of staff and informed [his friend], saying to him: ‘It is your brother.’

So too, the Holy One blessed be He selected Moses as the finance minister, “not so My servant Moses; [in all My house he is faithful]” (Numbers 12:7). He selected him as justice minister, as it is stated: “Moses sat to judge the people” (Exodus 18:13). When He sought to appoint a High Priest, He informed him and said to him: ‘It is Aaron your brother.’

Another matter, “and you, draw…near to you,” that is what is written: “Happy is the one You choose to bring near You to dwell in Your courtyards” (Psalms 65:5). Rabbi Yitzḥak said: This is analogous to the friend of a king who publicly criticized the king, and [yet the king] made him his protégé, so that he would not move from the palace, and he would eat the king’s remnants. So too, Aaron was the equal to all Israel,5He behaved as Israel did in the act of the Golden Calf, even though his intent was different. and the Holy One blessed be He selected him as the High Priest. He said to him: “He shall not emerge from the Sanctuary” (Leviticus 21:12), and he ate the remnants of the Holy One blessed be He, as it is stated: “The remnant of the meal-offering [is for Aaron]” (Leviticus 2:10).

Another matter, “and you, draw…near to you,” that is what is written: “Had Your Torah not been my delight, I would have perished in my affliction” (Psalms 119:92). When the Holy One blessed be He said to Moses: “And you, draw…near to you,” [Moses] was upset. [God] said to him: ‘I had a Torah, and I gave it to you. Were it not for it, I would have eliminated My world.’ This is analogous to a wise man who took his relative [as a wife] and she spent ten years with him but did not bear children.6As such, he was required to take another wife in order to fulfill his obligation to have children (see Yevamot 64a).

He said to her: ‘Seek me a wife.’ He said to her: ‘I could take without your permission, but I am requesting your forbearance.’7As a sign of respect to his wife, he asked her consent and assistance in choosing an additional wife. So too, the Holy One blessed be He said to Moses: ‘I could have selected your brother High Priest without your knowledge, but I sought that you should be his superior.’ “From among the children of Israel” – from all the lands, the Holy One blessed be He chose the Land of Israel.

From the Land of Israel, He chose the Temple. From the Temple, He chose only the chamber of the Holy of Holies. Similarly, the Holy One blessed be He chose Israel. From Israel, He chose only the tribe of Levi.

From the tribe of Levi, He chose Aaron, as it is stated: “And choose him from all the tribes of Israel” (I Samuel 2:28). Teruma is on one side and tithe on one side.8Teruma is of a higher degree of sanctity and is given to the priests; the tithe is given to Levites (Matnot Kehuna). Nadav and Avihu are on one side and Elazar and Itamar on one side. Elazar and Itamar were chosen, as it is stated: “And choose him from all the tribes of Israel.” That is why it is stated: “Happy is the one You choose to bring near You to dwell in Your courtyards” (Psalms 65:5).

“This is the matter that you shall do to them to sanctify them to serve as priests to Me: Take one young bull and two rams, unblemished” (Exodus 29:1). “This is the matter that you shall do to them” – that is what is written: “Forever, Lord, Your word stands in the heavens” (Psalms 119:89). David said: Just as You are truth, as it is stated: “The Lord God is truth” (Jeremiah 10:10), so Your word is truth, as it is stated: “Forever, Lord, Your word stands in the heavens.”

Do not say, “in the heavens,” but rather, like the heavens:1The letter bet in “in the heavens [bashamayim]” should be read as a kaf, which looks very similar to a bet, giving the meaning, “like the heavens [kashamayim].” Just as in the beginning, You decreed and the heavens were made, so too, Your statement concerning the sanctification of Aaron and his sons shall endure forever, as it is stated: “It shall be for him and for his descendants after him a covenant of an eternal priesthood” (Numbers 25:13).

Why is it so? “So will be My word [devari] that emerges from My mouth; [it will not return to Me unfulfilled]” (Isaiah 55:11). That is why it says: “This is the matter [davar].”

Another matter: “This is the matter” – that is what is written: “Are You not from ancient times, Lord my God, my Holy One? We will not die” (Habakkuk 1:12). Until Adam the first man stood and ate of the tree, I would say: Let him not eat from the tree and he will not die, as it is stated: “Are You not from ancient times, Lord my God, my Holy One? We will not die.”

However, because he violated Your command, You brought death upon him to smite people,2Some suggest that the text should say admonish [lehokhiaḥ] rather than smite [lehakot] (see Yefe To’ar). as it is stated: “Lord, You set them for judgment” (Habakkuk 1:12). You decree and say: You shall be sacred to your God,3See Leviticus 21:6. and likewise, “this is the matter that you shall do to them to sanctify them.”

Master of the universe, if you want us to be sacred, rid us of death, as it is stated: “Are You not from ancient times, Lord my God, my Holy One? We will not die.” [God] said to them: It is impossible; “Lord, You set them for judgment.”4Death is a decree that cannot be revoked.

“Take one young bull” – that is what is written: “Great are the works of the Lord, ready for all that is desired” (Psalms 111:2). When He wishes, He calls it in the feminine, as it is stated: “They shall take for You an unflawed red cow” (Numbers 19:2),5In this verse the feminine term cow is used, indicating that the animal must be female. and when He wishes, He calls it in the masculine, as it is stated: “Take one young bull.”

To atone for them for what is destined to transpire,6These offerings bring atonement for the sin of the golden calf. as it is stated: “He said to Aaron: Take for yourself a young calf as a sin offering” (Leviticus 9:2).7This offering also brought atonement for the sin of the golden calf. Thus, the three offerings for this purpose were all from cattle, but one was a cow, one a bull, and one a calf.

That is why it is stated: “Great are the works of the Lord, ready for all that is desired.”8The verse is understood as praising God for providing a means of atonement for the sin of the golden calf. Another matter: [“Great are the works of the Lord”] (Psalms 111:2), in that the Holy One blessed be He honored Aaron, as He clothed him like the ministering angels, as it is stated: “For he is an angel of the Lord of hosts” (Malachi 2:7).9Not only did God provide atonement for Aaron’s role in the sin of the golden calf, He elevated him and appointed him as priest.

Rabbi Yehuda said: From here they said: Every priest who eats teruma but is not a man of Torah will not be a priest in the future. Rather, he is excluded from three matters, as it is stated: “For you have rejected knowledge. I will reject you [va’emasekha] from serving as priests for Me” (Hosea 4:6). There are three alefs in it,10The word va’emasekha is spelled here as vav alef mem alef samekh alef khaf, whereas ordinarily it would be spelled without the third alef. as he is rejected from the priesthood, from the Temple, and from serving as a Levite.

However, if he is a man of Torah, he is like an angel, as it is stated: “For the lips of the priest will safeguard knowledge, and they will seek Torah from his mouth, for he is an angel of the Lord of hosts” (Malachi 2:7). If not, look what is written: “A land of darkness [efata], like blackness” (Job 10:22) – this is Gehenna, where the wicked fly like birds [kaof]. Alternatively, efata, as the wicked are tired [ayefim] in it.

Who descends there? Rabbi Ḥama said: One who is not accustomed to order his studies in an organized fashion and rejects them, as it is stated: “The shadow of death and disarray” (Job 10:22). “And they will seek Torah from his mouth” (Malachi 2:7) – if he toils in it, he does not suffice with that, but he becomes a disciple of the Holy One blessed be He, as it is stated: “All your children will be disciples of the Lord” (Isaiah 54:13), and likewise, “But your Teacher will no longer be concealed, and your eyes will see your Teacher” (Isaiah 30:20).

Another matter: “This is the matter” – that is what is written: “Take words with you” (Hosea 14:3). That is what the verse said: “I wash my hands in purity, [and I circle Your altar, Lord], sounding a voice of thanksgiving” (Psalms 26:6–7). Is it, perhaps, to sacrifice bulls and rams? The verse states: “Sounding a voice of thanksgiving.”

Because Israel said: Master of the universe, the princes sin,11The reference is to the king; see Leviticus 4:22. they bring an offering, and it is atoned for them; the anointed12The reference is to the High Priest; see Leviticus 4:3. sins, he brings an offering, and it is atoned for him. We do not have an offering. He said to them: “If the entire congregation of Israel shall err unwittingly.… [they shall bring a young bull as a sin offering]” (Leviticus 4:13–14).

They said to Him: We are poor, and we do not have the means to bring offerings. He said to them: I am seeking words, as it is stated: “Take words with you and return to the Lord” (Hosea 14:3), and I will forgive all your sins. “Words” are nothing other than words of Torah, as it is stated: “These are the words that Moses spoke” (Deuteronomy 1:1). They said to Him: But we do not know.13We do not know Torah.

He said to them: Weep and pray before Me, and I will accept it. When your ancestors were enslaved in Egypt, was it not through prayer that I redeemed them, as it is stated: “The children of Israel groaned due to the work, and they cried out” (Exodus 2:23)? In the days of Joshua, was it not through prayer that I performed miracles on their behalf, as it is stated: “Joshua rent his garments” (Joshua 7:6)?

What did I say to him: “Extend the javelin” (Joshua 8:18).14Immediately, the city of Ai fell before them. In the days of the Judges, through weeping I heard their cry, as it is stated: “It was when the children of Israel cried to the Lord” (Judges 6:7). In the days of Samuel, was it not through prayer that I heard them, as it is stated: “Samuel called out to the Lord on behalf of Israel, and the Lord answered him (I Samuel 7:9)?

Likewise, the people of Jerusalem, even though they angered Me, because they wept, I had mercy on them, as it is stated: “For so said the Lord: Sing with joy for Jacob, and exult.… [they will come with weeping and supplications] (Jeremiah 31:6–8). That is, I ask of you neither sacrifices nor offerings, but rather, words, as it is stated: “Take words with you and return to the Lord” (Hosea 14:3). That is why David said: “I wash my hands in purity” (Psalms 26:6).

He does not say: “To sacrifice to you” but rather, “sounding a voice of thanksgiving” (Psalms 26:7), that I thank you for the words of Torah. Another matter: “Take words with you” (Hosea 14:3) – Moses said: “The abode of the God of eternity” (Deuteronomy 33:27), this is Israel, as by their merit the world was created and upon them the world stands. Rabbi [Yehuda HaNasi] says: “He drove the enemy away from before you” (Deuteronomy 33:27) – this is Haman, as it is stated: “[Esther said:] A man who is an adversary and an enemy, [this evil Haman]” (Esther 7:6).

Why “an adversary and an enemy”? An adversary [to God] above and an enemy [to Israel] below; an adversary to the fathers and an enemy to the children;15Haman descended from Amalek, an old enemy of Israel. an adversary to me and an enemy to you.16The phrase in the verse was spoken by Esther to Aḥashverosh. The midrash is asserting that she said that Haman was not just her enemy, he was an enemy to Aḥashverosh as well.

“And He said: Destroy” (Deuteronomy 33:27) – these are his sons.17God said that Haman’s sons would be destroyed. “Israel dwelled securely, alone is the spring [ein] of Jacob” (Deuteronomy 33:28) – ein is nothing other than prophecy, as it is stated: “For the Lord poured upon you a spirit of deep sleep and He closed your eyes [eineikhem]; [He covered the prophets]” (Isaiah 29:10). Rabbi Shimon ben Gamliel said: Great is [God’s] love of Israel, as the Holy One blessed be He changes the law of nature for their benefit, as He rains manna for them from the heavens and causes dew to rise for them from the ground, as it is stated: “The layer of dew lifted” (Exodus 16:14), and likewise, “His heavens drip dew” (Deuteronomy 33:28).18Manna fell from heaven, whereas generally food is grown from the ground.

Dew, which was viewed as naturally falling from heaven, came from the ground in addition to coming from heaven. When Moses saw the reward given to the righteous, he said to them: “Happy are you, Israel; who is like you, a people saved by the Lord” (Deuteronomy 33:29), people who are served by the Holy One blessed be He. “The shield [magen] of your assistance” (Deuteronomy 33:29) – corresponding to Abraham, as it is stated: “Who delivered [migen] your adversaries into your hand” (Genesis 14:20).

“And who is the sword of your honor” (Deuteronomy 33:29) – corresponding to Isaac, who extended his neck to the sword. “Your enemies will seek to deceive you” (Deuteronomy 33:29) – corresponding to Jacob, as it is stated: “And went to a land, due to his brother Jacob” (Genesis 36:6).19Esau feared Jacob, but claimed that he left because the land was not large enough for the two of them. “And you will tread on their high places” (Deuteronomy 33:29) – in the days of Mordekhai, as it is stated: “Haman took the garments and the horse” (Esther 6:11).20Haman took the royal horse and led Mordekhai on a celebratory procession.

The Sages relate that in order for Mordekhai to get onto the horse, Haman bent over and Mordekhai stepped on him (see Megilla 16a; Esther Rabba 10:4). What caused Mordekhai to achieve this greatness? Say it is because he would constantly pray, as it is stated: “Mordekhai knew everything that was done […and cried a loud and bitter cry]” (Esther 4:1). Even after he saw himself achieve prominence, he never became haughty and never ceased from prayer, but rather, “Mordekhai returned” (Esther 6:12), just as he was initially.21Even after being paraded around in the king’s garment on the king’s horse, Mordekhai returned to his former position at the king’s gate.

He did not grow haughty from the experience. “The Lord your God will place all these curses” (Deuteronomy 30:7), not on you, but “on your enemies, and on those who hate you, who pursued you” (Deuteronomy 30:7). And will you cease from prayer? No, but rather, what is written thereafter: “You will return and heed the voice of the Lord” (Deuteronomy 30:8), just as Mordekhai did, as it is stated: “Mordekhai returned to the king’s gate” (Esther 6:12), as he returned to his sackcloth and his fasting.

That is why it is stated: “Take words with you” (Hosea 14:3). Here, too, it says: “This is the matter,” because the Holy One blessed be He acceded to Aaron only through prayer, as it is stated: “The Lord was incensed with Aaron to destroy him, [and I prayed on behalf of Aaron, as well, at that time]” (Deuteronomy 9:20).

Another matter: “This is the matter” – that is what is written: “The wise will inherit honor” (Proverbs 3:35). Honor is nothing other than Torah. Know [this to be true]: What is said at the beginning of Chronicles? “Adam, Seth, Enosh” (Chronicles 1:1), and likewise all of them; you do not find honor written regarding any of them until you reach Yabetz, as it is stated: “Yabetz was honored more than his brethren” (I Chronicles 4:9).

Why is honor written in his regard? It is because he toiled in Torah.22The Sages assert that Yabetz toiled in Torah and taught Torah to the masses; see, e.g., Temura 16a. That is, “the wise will inherit honor.” Likewise you find regarding Aaron. What is written?

“The Torah of truth was in his mouth” (Malachi 2:6). What did the Holy One blessed be He say to Moses? “You shall make holy vestments for Aaron your brother, for honor and for splendor” (Exodus 28:2). All this was due to the Torah in which he toiled. That is, “the wise will inherit honor.”

Another matter: “This is the matter [hadavar]” – that is what is written: “Forever, Lord, Your word [devarkha] stands in the heavens” (Psalms 119:89). Does the word of the Lord not stand on the earth, but only in the heavens? Rabbi Ḥizkiya bar Ḥiyya said: Because the Holy One blessed be He promised something in the heavens, and after two hundred and ten years the promise that the Holy One blessed be He promised to the righteous one was fulfilled.

How so? When the Holy One blessed be He said to Abraham: “Go from your land.… I will render you a great nation” (Genesis 12:1–2), he said before the Holy One blessed be He: ‘Master of the universe, what benefit do I have from all these blessings, when I am leaving this world without children?’ The Holy One blessed be He said to him: ‘Do you already know that you will not beget children?’ He said to Him: ‘Master of the universe, I see in my constellation that I will not beget children.’

He said to him: ‘Is it the constellation that you fear? As you live, just as it is impossible for a person to count the stars, so it will be impossible to count your descendants.’ Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Ḥanin: At that moment, the Holy One blessed be He lifted Abraham above the top of the firmament and said to him: “Look now to the heavens, and count the stars, if you could count them, and He said to him: So will be your descendants” (Genesis 15:5).

He said to him: ‘Just as you see these and you are unable to count them, so will your descendants be such that no person will be able to count them.’ Likewise you find regarding Jacob that the Holy One blessed be He promised him and said to him: “Your descendants will be like the dust of the earth [and you shall spread out to the west and to the east and to the north and to the south] (Genesis 28:14), and likewise, “I will descend with you to Egypt, and I will take you up again” (Genesis 46:4), and the Holy One blessed be He fulfilled it for him.

That is, “forever, Lord, Your word stands in the heavens” (Psalms 119:89). Likewise you find regarding Aaron that the Holy One blessed be He promised to Moses and said to him: “And you, draw Aaron your brother near to you” (Exodus 28:1). That is, “this is the matter that you shall do to them.”

Rabbi Ḥanina said: Let one who is holy come, enter the holy, sacrifice before the Holy, and atone for the holy. Let one who is holy come – this is Aaron, as it is stated: “To Aaron, the holy one of the Lord” (Psalms 106:16). Enter the holy [lekadosh] – this is the Sanctuary, as it is stated: “The Sanctuary [mikdash], my Lord, that Your hands established” (Exodus 15:17). Sacrifice before the Holy – this is the Holy One blessed be He, as it is stated: “For I am holy, the Lord” (Leviticus 19:2).

And atone for the holy – these are Israel, as it is stated: “You shall be holy” (Leviticus 19:2). “Take one young bull [and two rams, unblemished]” – Rabbi Pinḥas HaKohen bar Ḥama said: That is what is written: “Telling the outcome from the outset” (Isaiah 46:10). “One [young] bull” – this is Aaron. “And two rams” – these are Elazar and Itamar.

He gave him a hint that two of his sons are destined to die, and only two would serve.23The bull was to atone for Aaron’s role in the sin of the golden calf. The two rams served to sanctify two of Aaron’s sons to serve as priests, despite the fact that he had four sons. This hinted to the fact that two would die.

Another matter: “This is the matter” – on the basis of what merit would Aaron enter the Holy of Holies? Rabbi Ḥanina son of Rabbi Yishmael said: The merit of circumcision would enter with him, as it is stated: “With this [bezot] shall Aaron come [into the Sanctuary]” (Leviticus 16:3) – this is circumcision, just as it says: “This is [zot] My covenant that you shall observe” (Genesis 17:10). Likewise it says: “My covenant was with him, life and peace” (Malachi 2:5).

Rabbi Yitzḥak says: The merit of the tribes would enter with him, as it is stated: “This is [vezeh] the matter that you shall do to them.” The numerical value of zeh is twelve;24Zayin – 7; heh – 5. Together they sum to twelve. these are the twelve stones that were placed on Aaron’s heart, upon which were the names of the tribes. They were placed in this order: Reuben, ruby; Simeon, topaz; Levi, emerald; Judah, carbuncle; Issachar, sapphire; Zebulun, clear quartz; Dan, jacinth; Naphtali, agate: Gad, amethyst; Asher, beryl; Joseph, onyx; Benjamin, chalcedony.

What is the reason? So the Holy One blessed be He would look at them and at the priestly vestments upon [the High Priest’s] entry on Yom Kippur and be reminded of the merit of the tribes.25The High Priest would wear four garments of white linen when he entered the Holy of Holies on Yom Kippur. He would not be wearing the breastplate with the stones representing the tribes. Nonetheless, when the High Priest would enter the Holy of Holies in accordance with the Torah’s requirements, the merit of that observance and the merit of the priestly garments he would wear most of the time would arouse Divine mercy.

Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: This is analogous to the son of kings whose tutor would enter before [the king] to speak in favor of his son,26The son had sinned against the king and the tutor sought to assuage the king’s anger. but he feared that perhaps [the king’s] attendants would harm him. What did the king do? He clothed him in his royal purple garment so they would see him and fear him.

So too, Aaron would regularly enter the Holy of Holies. Were it not for the many merits that would enter with him and assist him, he would not have been able to enter. Why? It is because the ministering angels were there.

What did the Holy One blessed be He do for him? He gave him the [garments] like the holy garments, as it is stated: “You shall make tunics for the sons of Aaron” (Exodus 28:40) just as it is written: “And He donned righteousness like a coat of armor and a helmet of salvation on His head; He donned garments of vengeance [for clothing, and was clad with zeal as a cloak]” (Isaiah 59:17).27The four references to God’s clothing, as it were, parallel the four garments with which the High Priest enters the Holy of Holies.

“You shall mount it with a stone mounting” (Exodus 28:17) – how were they placed? A row of ruby, topaz; and emerald; on the ruby was written: Abraham, Isaac, Jacob, Reuben. On the topaz Simeon was written. On the emerald, Levi was written. “The second row, carbuncle, sapphire, and clear quartz” (Exodus 28:18) – on the carbuncle, Judah was written. On the sapphire, Issachar was written. On the clear quartz, Zebulun was written. “The third row, jacinth, agate, amethyst” (Exodus 28:19) – on the jacinth, Dan was written. On the agate, Naphtali was written. On the amethyst, Gad was written. “The fourth row, beryl, onyx, and chalcedony” (Exodus 28:20) – on the beryl, Asher was written. On the onyx, Joseph was written. On the chalcedony was written: Benjamin, tribes of Yeshurun.

“When you take a census of the children of Israel, according to their count, each man shall give a ransom for himself to the Lord upon their counting, and there will not be a plague against them upon their counting” (Exodus 30:12). “When you take a census,” this is how Rabbi Tanḥuma bar Abba began: “Your navel is a moon-shaped goblet, [may it not lack mixed wine; your belly is a pile of wheat hedged with lilies]’ (Song of Songs 7:3).1Wheat is dear, so it is measured to determine how much there is; so, too, Israel is dear, therefore it is counted.

All the beginnings, as they are written regarding the Torah portions.2The midrash is referencing other statements concerning this verse (Exodus 30:12). Although they are not cited here, they are mentioned where the midrash discusses the four Torah portions read in the weeks before and after Purim. The first of those readings, Parashat Shekalim, begins with this verse. These comments are recorded in Pesikta Rabbati 10:2.

Moreover, the Holy One blessed be He said: ‘Moses, Israel owes me what they borrowed from Me,3They are in debt to Me due to the sin of the Golden Calf. as it is stated: “When you take a census [ki tisa],” just as it says: “When you lend [ki tashe] your neighbor” (Deuteronomy 24:10). Tell them to repay what they owe Me.4They deserve to die due to their sin. God, in this passage, demands that they pay a “ransom” instead.

That is, ki tisa. And I will pay them,5God will consider it as though He owes them, as it were, due to their payment (Matnot Kehuna). as it is stated: “The number of the children of Israel will be like the sand of the sea” (Hosea 2:1).

“The Lord spoke to Moses saying: See, I have called by name Betzalel, son of Uri, son of Hur, of the tribe of Judah” (Exodus 31:1–2). “The Lord spoke…See, I have called by name Betzalel,” this is how Rabbi Tanḥuma bar Abba began: “Then He saw it and related it, prepared it, and also studied it” (Job 28:27). The Holy One blessed be He foresaw that Israel would accept the Torah, as had it not been so, He would not have created the world, as it is stated: “Then He saw it and related it.”

What is written thereafter? “He said to man [adam]: Behold, the fear of the Lord, that is wisdom” (Job 28:28). Adam is nothing other than Israel, as it is stated: “You, My flock, flock of My pasture, you are man [adam]” (Ezekiel 34:31). “Then He saw it and related it,” at Sinai; “prepared it,” in the Tent of Meeting; “and also studied it,” on the plains of Moav in the book of Deuteronomy.

Another matter, “then He saw it and related it,” the Rabbis said: A person must take an example1From God. in saying his chapter of halakha, his aggada, or his midrash. When he seeks to say them in public, he should not say: ‘Since I know it well, when I enter to lecture I will speak.’ Rav Aḥa said: You learn it from God. When He sought to relate the Torah to Israel, He said it four times to Himself before He said it to Israel, as it is stated: “Then He saw it and related it, prepared it, and also studied it” and then: “He said to man…” Likewise, “God spoke all these matters” (Exodus 20:1), and then “saying” (Exodus 20:1) to Israel.

The Rabbis say: One time Rabbi Yoḥanan ben Toreta came before Rabbi Akiva. [Rabbi Akiva] said to him: ‘Stand and read the Torah.’ He said to them: ‘I did not review the portion,’ and the Rabbis praised him. That is, “then He saw it and related it.” Rabbi Hoshaya said: Anyone who is knowledgeable but lacks fear of sin has nothing, [just like] a carpenter who does not have his tools is not a carpenter.

Why? It is because the chains supporting the Torah are the fear of God, as it is stated: “The fear of the Lord, that is his treasure” (Isaiah 33:6).2The beginning of that verse is expounded as a reference to the six orders of Mishna; nevertheless, the true treasure is the fear of God. Rabbi Yoḥanan said: Anyone who is knowledgeable in Torah but does not perform, it would have been preferable for him had the placenta overturned and he had not come into the world.

That is why it is stated: “He said to man [adam]: Behold, the fear of the Lord, [that is wisdom]” (Job 28:28). Rabbi Ḥiya bar Abba said: What is “Behold, the fear of the Lord…”? God said: ‘If you had good deeds, I will give you reward.’ What reward?

Torah, as it is stated: “He said to man: Behold, the fear of the Lord, that is wisdom, and turning away from evil is understanding” (Job 28:28). ‘If you turned away from evil, I will produce from you people who have understanding of the Torah.’ From where do you derive this? From Yokheved and Miriam, when they feared God; as it is written: “The midwives feared God” (Exodus 1:17). Rabbi Berekhya said in the name of Rabbi Ḥiyya bar Abba: The reward for fear is Torah as, from Yokheved, the Holy One blessed be He produced Moses, and he was privileged that the Torah would be ascribed to him, as it is stated: “Remember the Torah of Moses, My servant” (Malachi 3:23), and it is written: “Moses commanded us the Torah” (Deuteronomy 33:4).

Miriam, because she distanced herself from evil and from sin, the Holy One blessed be He produced Betzalel from her, and he merited wisdom and understanding. That is what is written: “See, I have called by name Betzalel” (Exodus 31:2), and it is written: “I have filled him with the spirit of God, with wisdom, with understanding and with knowledge” (Exodus 31:3).

Another matter, “I have called by name Betzalel” is not written here, but rather, “see, I have called.” You find that when Moses ascended On High, the Holy One blessed be He showed him all the vessels of the Tabernacle and said to him: ‘Craft in such and such a manner: “you shall craft a candelabrum” (Exodus 25:31); “you shall craft a table” (Exodus 25:23); “you shall craft an altar” (Exodus 30:1), and so for all the crafting of the Tabernacle.

Moses readied to descend [Mount Sinai] under the impression that he would be crafting it. The Holy One blessed be He called him and said to him: ‘Moses, I have made you king; it is not the way of a king to craft anything, but rather, he decrees and others craft. You, too, do not have license to craft anything, but rather, say to them and they will craft it.’ But He did not say to whom he should say.3God did not tell Moses at that time who would actually craft the Tabernacle and its vessels.

Moses said: ‘To whom shall I say?’ He said to him: ‘I will show you.’ What did the Holy One blessed be He do? He brought him the book of Adam the first man, and showed him all the generations that are destined to stand from Genesis until the revival of the dead, each generation and its kings, each generation and its leaders, each generation and its prophets.

He said to him: ‘Each and every one I appointed from that time.4From the time of creation, each of those individuals was destined for the role he would play in his generation. Likewise, I appointed Betzalel from that time.’ That is, “see, I have called by name Betzalel.”

Another matter, “see, I have called by name Betzalel,” that is what is written: “What was, its name has already been called” (Ecclesiastes 6:10). The Holy One blessed be He said: ‘The one whom I appointed at the outset so that he would craft the Tabernacle, I have already called him by name.’ What is, “it is known that he is a man”? (Ecclesiastes 6:10). While Adam the first man was still a shapeless mass, the Holy One blessed be He showed him each and every righteous person that was destined to emerge from him.

Some were suspended on Adam’s head, some were suspended on his hair, some were suspended on his forehead, some on his eyes, some on his nose, some on his mouth, some on his ear, and some on his earlobes.5The correlation between a particular person and the location on Adam from which he was suspended depends upon the person’s character and tendencies (see Yefei To’ar). Know that when Job sought to argue with the Holy One blessed be He, and said: “If only I could know and find Him…I would organize my case before Him” (Job 23:3–4), the Holy One blessed be He responded to him: ‘Do You seek to argue with Me?

“Where [eifo] were you when I founded the earth?”’ (Job 38:4). What is eifo? Rabbi Shimon ben Lakish said: The Holy One blessed be He said to him: ‘Job, tell me the origins of your soul [haeifa]. From which place was [your soul] suspended, from [Adam’s] head, from his forehead, or from which of his [other] limbs?

If you know at what place were the origins of your soul, you may argue with Me.’ That is, “where [eifo] were you…?” The Holy One blessed be He showed [Adam] Abraham. Because he said one matter,6Abraham said: “My Lord God, how shall I know that I shall inherit it” (Genesis 15:8), questioning whether God would fulfill His promise to give him the land. his descendants descended to Egypt and were enslaved in Egypt.

He showed him Moses arising and redeeming them. He showed him Joseph supporting the tribes. He showed him Moses anointing prophets. He showed him Samuel anointing kings; Joshua taking Israel into the Land; David laying the foundation for the Temple; Solomon building it; Atalya mother of Ahaziah and her sons detaching the golden nails from the Temple; Yehoyada repairing it; Amon engaging in idol worship; Yoshiya eliminating it; Nebuchadnezzar destroying the Temple; Darius building it; and He showed him Betzalel building the Tabernacle. That is, “see, I have called by name Betzalel.”

Another matter, “see, I have called by name,” this is one of seven people who were called by several names. There were those called by four, such as Elijah; Betzalel, six; Joshua, six; Moses, seven; Mordekhai, two; Daniel, five; Ḥananya, Mishael, and Azarya, four. Rabbi Elazar ben Pedat said: Elijah was a Jerusalemite, from among those who sat in the chamber of Hewn Stone, and was from a city in Judah.

His property was in two tribes; five portions in Benjamin, as it is stated: “Tzela, HaElef, and the Yevusites, which is Jerusalem [Givat, Kiryat; fourteen cities and their surrounding areas. This is the inheritance of the children of Benjamin]” (Joshua 18:28), three in Judah, as it is stated: “Tzenan, Ḥadasha, and Migdal Gad” (Joshua 15:37). Rabbi Ḥanina bar Pappa said: Tzenan, as he was a shield [tzina];7Elijah shielded Israel from divine punishment. Ḥadasha, as the Holy One blessed be He will restore it [meḥadesha] in the future; and Migdal Gad, as from there the Holy One blessed be He will emerge and raze [magdid] the foundations of Esau.

Elijah was called four names, as it is written: “Yaareshya, Elijah, and Zikhri, the sons of Yeroḥam” (I Chronicles 8:27).8The midrash regards Yaareshya, Elijah, Zikhri, and Yeroḥam to all refer to the same individual. Why was he called these names? It is because when the Holy One blessed be He seeks to shake [leharish] His world, [Elijah] stands and mentions [mazkir] the merit of the ancestors and God has mercy [meraḥem] on His world.

Betzalel was called six names and you trace his lineage from the tribe of Judah, as it is stated: “The sons of Judah: Peretz, Ḥetzron, Karmi, Hur, and Shoval, and Re’aya…” (I Chronicles 4:1–2). Ḥetzron is none other than the grandson of Judah, as it is stated: “The sons of Peretz were Ḥetzron and Ḥamul” (Genesis 46:12). And it is written: “After the death of Ḥetzron in Caleb Efrata” (I Chronicles 2:24).

Does a person die in a person, that it is written: “After the death of Ḥetzron in Caleb”? Reish Lakish said: What is “after the death of Ḥetzron in Caleb…”? After Ḥetzron died, Caleb consorted with Efrat, namely Miriam, whose name was Efrat. Why was she called that?

It is because the children of Israel were fruitful and multiplied [parim veravim] because of her.9Miriam is identified as one of the Israelite midwives in Egypt (see Shemot Rabba 1:13). “She bore him Ḥur, Ḥur begot Uri, and Uri begot Betzalel” (I Chronicles 2:19–20). “Re’aya son of Shoval begot Yahat, and Yaḥat begot Aḥumai and Laḥad. These are the families of the Tzoratites” (I Chronicles 4:2).

Betzalel, that is what his nation called him. The Holy One blessed be He called him by five names of endearment after the Tabernacle. Re’aya, as the Holy One blessed be He showed [herahu] him to Moses and to all of Israel and said to them: ‘From the beginning I appointed him to build the Tabernacle.’ Shoval, because he built a dovecote [shovakh] for God; this is the Tabernacle, that would stand like a dovecote.10It stood tall, like a dovecote (Etz Yosef).

Rabbi Yehuda bar Rabbi Simon said: The Holy One blessed be He established a Tabernacle for Israel like a dovecote.11Just as a dovecote protects doves who flock to it, the Israelites would flock to the Tabernacle on the festivals (Etz Yosef). Yaḥat, because he imposed fear of Him [ḥitito] upon Israel. Aḥumai, because he united [iḥa] Israel with the Holy One blessed be He, and rendered them like brothers [aḥim] to the Omnipresent.

Alternatively, Aḥumai, because he imposed the fear of God upon Israel. Laḥad, because he placed glory and grandeur upon Israel, as the Tabernacle was their glory. Alternatively, Laḥad, because the lowliest of tribes cleaved to him. Rabbi Ḥanina ben Pazi said: You have none greater than the tribe of Judah, and you have no lowlier that the tribe of Dan, as it was from the concubines.

And what is written in its regard? “The son of Dan was Ḥushim” (Genesis 46:23).12The fact that Dan had only one son is another reason he was considered of lower status than other tribes (Etz Yosef). Alternatively, the term “son” is written in plural such that a literal rendition of the verse would be: The sons of Dan were Ḥushim. Dan’s only son was referred to in plural as a sign that he was important even though he was from Dan.

The Holy One blessed be He said: Let him13Dan. come and join him,14Judah. so that [people] will not demean him and so there will be no person who is arrogant, because the great and the lowly are equal before the Omnipresent. Betzalel was from Judah and Oholiav from Dan, and he joined him.15See Exodus 31:6. Rabbi Ḥanina said: The great and the lowly are equal. A person should never forsake his strength.16A person should not think that he cannot be strengthened and aided by an individual of humble lineage.

The Tabernacle was crafted by these two tribes, and likewise the Temple [was constructed by] Solomon from Judah, and Ḥiram “son of a widowed woman from the tribe of Naphtali” (I Kings 7:14). The Holy One blessed be He said: ‘I am your strength.’ Do not forsake your strength or the strength of your fathers, so, too, do not forsake Him, as it is written: “The Almighty shall be your strength [betzarekha]” (Job 22:25).

Make Him your strength so that He will be with you in all distress [betzara] that befalls you, as it is stated: “I will be with him in distress” (Psalms 91:15). Alternatively, betzarekha, that if enemies come, I will be against them, as it is stated: “The Almighty shall be your strength [betzarekha].”17Tzarekha means “your enemies” and therefore the term betzarekha can be understood to mean “against your enemies.”

Alternatively, He will become your walls, as betzarekha is nothing other than a wall, just as it says: “The fortification [umivtzar] of your towering walls” (Isaiah 25:12). The Holy One blessed be He said: ‘In this world I am a wall for you, and likewise in the future when Zion will be rebuilt, I will become a wall for it,’ as it is stated: “I will be for it, the utterance of the Lord, a wall of fire all around, and I will be in its midst for glory” (Zechariah 2:9), and likewise: “I have called your name, you are Mine” (Isaiah 43:1).18The subsequent verses discuss how God will protect Israel.

“He gave to Moses, as He concluded speaking with him on Mount Sinai, the two tablets of Testimony, stone tablets, written with the finger of God” (Exodus 31:18). “He gave to Moses, as He concluded.” Rabbi Tanḥuma bar Abba began in this way: “With You, Lord, is the righteousness, and with us the shame” (Daniel 9:7). What is the reason that this is so?

Rabbi Neḥemya said: Even when we are performing acts of righteousness, we look at our actions and we experience shame. There is no time that we come with demands, other than when we are taking out our tithes, as it is stated: “When you conclude tithing” (Deuteronomy 26:12). What is written at the end? “Look from Your holy abode, from the heavens, [and bless Your people Israel, and the land that You gave us]” (Deuteronomy 26:15).1The point here is that even when we perform mitzvot we dare not ask for goodness on the basis of our merits.

The exception to this is when tithing produce, as this mitzva comes with a guarantee of reward in this world (see Ta’anit 9a) (Maharzu). Rabbi Alexandri said: Great is the power of those who take out tithes, as they transform a curse into a blessing. You find that everywhere that looking is written in the Torah, it is an expression of distress, just as it says: “The Lord looked at the camp of Egypt” (Exodus 14:24).

Likewise in Sodom, as it is stated; “He looked over Sodom” (Genesis 19:28), except for this one.2The word looking in the verse regarding tithes (Deuteronomy 26:15) is in the context of blessing. Rabbi Alexandri said: Great is the power of those who take out tithes, as they transform a cursed matter into a blessing, as it is stated: “Look from Your holy abode, from the heavens, and bless Your people Israel.”3This statement does not seem to add anything to the previously mentioned statement of Rabbi Alexandri, and some commentaries state that its inclusion is a textual error (see Etz Yosef).

Rabbi Neḥemya said: Even when we are looking at our actions we experience shame. How is this manifest? The way of the world is that a person gives his field for sharecropping, and [the sharecropper] provides the seed and provides the labor, and divides it with him equally. But the Holy One blessed be He, may His name be praised and His mention exalted, is not so, but rather, the world and everything that is in it is His, just as it says: “To the Lord is the earth and all it contains” (Psalms 24:1).

The land is His, the produce is His, He causes rain to fall and dew to rise to grow them, He protects them, and He does everything. The Holy One blessed be He said to them: ‘I told you to give me only one-tenth as tithe, one-fiftieth as teruma.’ That is, “with You, Lord, is the righteousness, and with us the shame.” Rabbi Yehuda says: With us the shame and with You the righteousness; Israel was crossing the sea and the silver for the idol of Mikha was crossing the sea, as it is stated: “Trouble will cross the sea” (Zechariah 10:11), and the sea was split before them.

That is, “with You, Lord, is the righteousness, and with us the shame.” Rabbi Shmuel bar Naḥman said: It was befitting for our ancestors to receive the Torah and to say: “Everything that the Lord spoke we will perform and we will heed” (Exodus 24:7). But was it befitting for them to say: “This is your God, Israel”? (Exodus 32:4). The matter is astonishing!

At that moment, Moses was descending from above. Joshua said to him: “There is the sound of battle in the camp” (Exodus 32:17). Moses said to him: “There is not the sound of a cry of valor [gevura]” (Exodus 32:18), [as in]: “It was, when Moses raised his hand, Israel prevailed [vegavar]” (Exodus 17:11), “and there is not the sound of a cry of weakness [ḥalusha]” (Exodus 32:18), [as in:] “Joshua weakened [vayaḥalosh] [Amalek]” (Exodus 17:13).

What is “the sound of a cry, I hear”? (Exodus 32:18). It is the sound of cursing and blaspheming that I hear. The members of the Great Assembly stood and explained it: “Even when they made themselves a cast figure of a calf and said: This is your God who took you up from Egypt, and they performed great offenses” (Nehemiah 9:18), is there anything missing?4Would there have been anything missing from the description of this sin, if the final clause had been ommitted?

What is “and they performed great offenses”? These are the cursing and blaspheming that were there. After everything they did, the manna should not have fallen; however, what is written? “You did not withhold Your manna from them” (Nehemiah 9:20).

That is, “with You, Lord, is the righteousness, and with us the shame.” Rabbi Yehuda ben Rabbi Shalom said: That would be sufficient, but furthermore, they would take the manna and sacrifice it before the idol,5It would be sufficiently shameful that Israel sinned while God was performing miracles for them and giving them the manna; but they did even worse than that, and used the manna itself for idolatry. as it is stated: “My bread that I gave you, fine flour and oil and honey that I fed you, you placed it before them for a pleasing aroma” (Ezekiel 16:19), but it would again fall on the next day.

That is, “with You, Lord, is the righteousness.” Another matter, “with You, Lord, is the righteousness,” Rabbi Levi said: Israel was standing below and hewing an idol to anger their Maker, as it is written: “He took it from their hand and he fashioned it with a sculpting tool” (Exodus 32:4), and the Holy One blessed be He was sitting above and hewing the tablets for them to grant them life, as it is stated: “He gave to Moses, as He concluded [speaking with him on Mount Sinai, the two tablets of Testimony, tablets of stone, written with the finger of God].” That is, “with You, Lord, is the righteousness.”

Another matter, “He gave to Moses,” that is what is written: “A person’s giving expands for him [and will bring him before great men]” (Proverbs 18:16). A gift that a person gives from his own [possessions] expands for him. There was an incident involving Avin the deceiver 6This incident is not recorded in Esther Rabba but is found elsewhere in the midrash (see Tanḥuma, Re’eh 5; Vayikra Rabba 5:4; see here in Etz Yosef).

Avin would create the impression that he was not donating to charity, and would then clandestinely match the sum donated by everyone else. When the Sages discovered the truth they seated him in their midst. until they took him and seated them in their midst, to realize: “A man’s giving expands for him.” Another matter, “a person’s giving expands for him,” this is Abraham. When he pursued the kings,7This is referring to when Abraham pursued the four kings and defeated them in battle, thus gaining control of the residents and possessions of Sodom that they had looted; see Genesis chapter 14. the king of Sodom emerged to greet him and said to him: “Give me the people and take the possessions for yourself” (Genesis 14:21).

Abraham said: “I have raised my hand to the Lord…not a thread or a sandal strap” (Genesis 14:22–23). The Holy One blessed be He said to him: ‘You say: “Not a thread,” as you live, with that same expression I will laud your descendants, as it is stated: “Your lips are like a scarlet thread” (Song of Songs 4:3). You said: “Or a sandal strap,” with that expression, I will laud your descendants, as it is stated: “How fair are your feet in sandals”’ (Song of Songs 7:2).

That is, “a man’s giving expands for him.” Another matter, “a man’s giving expands for him,” this is Israel. When Moses said to them to bring a contribution for the Tabernacle, what is written? “They brought him more contributions each morning” (Exodus 36:3).

Rabbi Yoḥanan said: In two mornings they brought all the materials [needed for] the Tabernacle. What did they merit? That the Holy One blessed be He would expand their boundaries, as it is stated: “When the Lord your God will expand your boundary” (Deuteronomy 12:20); of each and every one of them. That is, “a man’s giving expands for him.”

Rabbi Yonatan says: Three matters were given as a gift [matana]: The rains, the lights, and the Torah. Rain, from where is it derived? As it is stated: “I will provide [venatati] your rains in their time” (Leviticus 26:4). Lights, from where is it derived?

As it is written: “God set [vayiten] them in the firmament of the heavens” (Genesis 1:17). Torah, from where is it derived? As it is stated: “He gave [vayiten] to Moses […the two tablets of Testimony].” Rabbi Azarya says in the name of Rabbi Shimon: Peace, too, as it is stated: “I will provide [venatati] peace in the land” (Leviticus 26:6).

Another matter, “He gave to Moses,” that is what is written: “For the Lord grants wisdom; from His mouth come knowledge and understanding” (Proverbs 2:6). Great is wisdom, but greater than it are knowledge and understanding. That is, “for the Lord grants wisdom,” but to those whom He loves, “from His mouth come knowledge and understanding.” Rabbi Yitzḥak and Rabbi Levi, one of them said: To what is the matter comparable?

To a wealthy man who had a son. His son came from school and saw a tray before his father. His father took one piece and gave it to him. What did his son do?

He said to him: ‘I want only from the one that is in your mouth.’ What did he do? He gave it to him. Why?

Because he loves him, he gave him what was in his mouth. That is, “for the Lord grants wisdom,” and to anyone whom He loves more, “from His mouth come knowledge and understanding.” And one said: It is analogous to a wealthy man who had a son who came from school, and he gave him a portion. His son said to him: ‘I want only from the biscuit that is in your mouth.’

He took and gave him from his mouth. That is, “for the Lord grants wisdom,” but, “from His mouth come knowledge and understanding.”8The difference between the two analogies is as follows: In the first analogy, the food in the father’s mouth is the same as the food on the tray, but the son wants it because it is in the father’s mouth. In the second analogy, it is a different type of food than that originally given to the son, and served to the others at the meal.

This represents Torah, which is different than other areas of wisdom (Rabbi David Luria). Thus, although all wisdom is from God, as expressed in the phrase “for the Lord grants wisdom,” Torah is unique and is considered to have been shared by God in a more intimate and direct fashion, as expressed in the phrase “from His mouth come knowledge and understanding.” Another matter, “for the Lord grants wisdom,” you find that when Israel stood at Mount Sinai to receive the Torah, they requested to hear the commandments from the mouth of the Holy One blessed be He.

Rabbi Pinḥas HaKohen ben Ḥama said: Israel made two requests of the Holy One blessed be He; to see His likeness and to hear the commandments from His mouth, as it is written: “Let him kiss me with the kisses of his mouth” (Song of Songs 1:2). Rabbi Pinḥas HaKohen ben Ḥama said: Does one accede to every request of a fool? Yet it was known and revealed before the Holy One blessed be He that after forty days Israel was destined to craft the calf.

The Holy One blessed be He said: ‘If I do not accede to their request, they are destined to say: Did we not demand through Moses that the Holy One blessed be He show us His likeness and speak with us?’ The Holy One blessed be He said: ‘So they will not have recourse to say that it is because we did not hear from His mouth and did not see His likeness that we crafted a god for ourselves.9They could have said that since they only heard from God through an intermediary, Moses, when Moses seemed to have disappeared they therefore created the Golden Calf in his place.

Rather, what will I do? I will show them My likeness and speak to them mouth to mouth,’ just as it says: “God spoke these matters, saying” (Exodus 20:1). That is, “for the Lord grants wisdom.” “He gave to Moses,” that is, “from His mouth come knowledge and understanding,” as the Torah was given to them from the mouth of the Holy One blessed be He.

Another matter, “He gave to Moses,” that is what is written: “You gave me the shield of Your salvation” (Psalms 18:36). It is speaking of Israel, who place their trust in the Holy One blessed be He, and He shields them, as it is written: “He is a shield for all who take refuge in Him” (Psalms 18:31). “Your right hand assists me” (Psalms 18:36), this is Torah, as it is written: “From His right, a fiery law to them” (Deuteronomy 33:2).

“Your humility makes me grow great” (Psalms 18:36); Is there anyone more humble than the Holy One blessed be He? Rabbi Abba bar Aḥa said: The way of the world is that the disciple sits before his teacher, and when he finishes, the disciple says to the teacher: ‘I have exhausted you,’10The disciple apologizes and thanks the teacher for having devoted so much time and energy to him. When God gave the Torah to Israel, He thanked them for their time, as it were (see Midrash Tehillim 18). and the entire matter as it is written in Bereshit Rabba until: “He lifted his eyes and saw, and behold, three men” (Genesis 18:2).11God came to visit Abraham after his circumcision, and as it were, Abraham was sitting and God was standing.

This is a sign of God’s great humility (Bereishit Rabba 48:1). Is there anyone more humble than this? That is, “Your humility makes me grow great.” Rabbi Simon said: Come and see what is written: “The men arose from there and looked toward Sodom…” (Genesis 18:16).

It should have said only: The Lord was still standing before Abraham.12The verse a few lines later that continues the story after God speaks states: “Abraham was still standing before the Lord” (Genesis 18:22), but since it was God who was standing and Abraham who was sitting, it would have been more accurate to say: The Lord was still standing before Abraham. It is, rather, a scribal emendation.13The verse is stated in a manner more befitting God’s honor.

That is, “Your humility makes me grow great.” Another matter, “Your humility makes me grow great,” ben Azzai said: Come and see the humility that the Holy One blessed be He possesses. Flesh and blood.14The reference is to Bereshit Rabba 1:12. The midrash there notes that God inserts a reference to Himself in the Torah only after mentioning creation.

Another matter, “Your humility makes me grow great” – the way of the world is that a flesh and blood king, as long as people are completely loyal to him, he attends to them to give them gifts, to distribute stipends to them, and he attends to their lives. But if they, God forbid, rebel against him, he does not attend to them for any matter in the world, and he halts their stipends. Why? Because they denied his kingdom.

But the Holy One blessed be He is not so; rather, they engage in angering Him below, and He engages above in giving them the Torah, which is entirely life, as it is stated: “He gave to Moses, as He concluded.” Is there anyone more humble than this? That is, “Your humility makes me grow great.”

Another matter, “He gave to Moses,” the Rabbis say: Had Israel performed that act before the tablets had been given to Moses, they would not have descended in his hand. Rabbi Levi said: It was after they performed that act that the Holy One blessed be He gave Moses the tablets, as it is written: “He gave to Moses, as He concluded speaking with him.”15He concluded speaking with him just before he descended, while the calf was crafted the day before he descended.

Rabbi Shimon ben Lakish said: What is “speaking with him”? This is analogous to a disciple whose teacher taught him Torah. Until he taught it to him, the teacher would recite it and he would repeat after him. After he has taught it to him, his teacher says to him: ‘Come, let you and I recite it [together].’

So too, when Moses ascended heavenward, he began reciting the Torah after his Creator. Once he learned it, He said: ‘Come, let you and I recite it.’ That is: “To speak with him.” What is “as He concluded”?

Rabbi Shimon ben Lakish said: Anyone who expresses words of Torah but they are not pleasant to their listeners like a bride is pleasant to her husband, it would be preferable for him had he not said them. Why? When the Holy One blessed be He gave the Torah to Israel, it was beloved to them as a bride [kalla] who is beloved to her spouse. From where is that derived?

It is, as it is stated: “He gave to Moses, as He concluded [kekhaloto].” Rabbi Levi said that Rabbi Shimon ben Lakish said: Just as this bride is adorned with twenty-four kinds of ornaments, so too, a Torah scholar must be proficient in twenty-four books.16The books of the Bible. Kekhaloto, Rabbi Shimon ben Lakish said: Just as this bride [kalla], all the days that she is in her father’s home, she secludes herself and no man recognizes her, but when she comes to enter her wedding canopy she reveals her face as though to say: ‘Anyone who knows testimony in my regard let him come and testify about me,’17Due to her life of modesty, she is unafraid that anyone will have any testimony that she committed misdeeds. so too, a Torah scholar must be as modest as the bride, but renowned for his good deeds like a bride who makes herself known. That is, “He gave to Moses kekhaloto.”

Another matter, “He gave to Moses,” Rabbi Abahu said: All forty days that Moses spent above, he would study Torah and forget. He said to Him: ‘Master of the universe, I have forty days and I do not know anything.’ What did the Holy One blessed be He do? After he completed forty days, the Holy One blessed be He gave him the Torah as a gift [matana], as it is stated: “He gave [vayiten] to Moses.”

Did Moses learn the entire Torah? It is written regarding the Torah: “Its measure is longer than the earth and broader than the sea” (Job 11:9), and Moses learned it in forty days? Rather, the Holy One blessed be He taught Moses the fundamental principles [kelalim]. That is, “as He concluded [kekhaloto] speaking with him.”

“The two tablets of Testimony,” what is the reason for two tablets? They correspond to the heavens and earth. They correspond to the bride and the groom. They correspond to the two attendants.18The groomsman and the maid of honor who attend to the groom and the bride respectively.

They correspond to this world and the World to Come. “Two tablets [luḥot] of Testimony,” Rabbi Ḥanina said: Luḥot is written without a vav, as one was not larger than the other.19Because the word luḥot is written without any vavs, it can be vocalized luḥat, which is a singular term. This is in order to indicate that they were identical. “Stone tablets,” – why of stone?

It is because most of the punishments in the Torah are by stoning. That is why it is stated: “Stone tablets.” Alternatively, “stone tablets,” due to the merit of Jacob who was called stone, as it is stated: “From there the shepherd, the stone of Israel” (Genesis 49:24).20Jacob is the foundation stone of the Jewish people. Alternatively, stone tablets,” anyone who does not render his life like this stone21Anyone who does not live a hard, demanding life. will not merit the Torah.

“The tablets were the work of God and the writing was the writing of God, engraved on the tablets” (Exodus 32:16). “The tablets were the work of God.” Rabbi Yehoshua ben Levi said: Each and every day, a Divine Voice emerges from Mount Ḥorev and proclaims: ‘Woe unto the creations for the affront to the Torah, as anyone who does not regularly engage in the Torah is ostracized from before the Holy One blessed be He,’ as it is stated: “The tablets were the work of God.”22God’s occupation, as it were, is involvement in Torah, and therefore anyone who ignores Torah ignores God (Matnot Kehuna; see Tanḥuma, Ki Tisa 16).

“Engraved [ḥarut] on the tablets.” Rabbi Yehuda, Rabbi Yirmeya, and the Rabbis, Rabbi Yehuda says: Do not read it as ḥarut, but rather as ḥerut – freedom from the exiles. Rabbi Neḥemya says: Freedom from the angel of death. The Rabbis say: Freedom from suffering.

Rabbi Elazar son of Rabbi Yosei HaGelili said: If the angel of death were to come and say before the Holy One blessed be He: ‘You created me in this world for naught,’ He would say: ‘I granted you dominion over every nation in the world except for this nation, to whom I granted freedom.’ That is, “ḥarut on the tablets.” “The people saw that Moses tarried in descending from the mountain, and the people assembled around Aaron and said to him: Rise, make us a god that will go before us, because this man Moses, who took us up from the land of Egypt, we do not know what has become of him” (Exodus 32:1).

“The people saw that Moses tarried [boshesh].” What is “tarried [boshesh]”? Six hours had passed [ba’u shesh] and he had not descended. Why?

It is because he had stipulated to them: In forty days I will bring you the Torah. When six hours passed [on the fortieth day] and Moses had not descended, immediately, “the people assembled around Aaron.” The Rabbis say: The accuser found his opportunity at that moment, as Moses was seen suspended between the heavens and earth, and they were pointing at him with a finger and saying: “Because this man Moses.”

At that moment, Ḥur confronted them and said to them: ‘You fools,23Literally, you whose heads were severed at the neck. do you not recall what miracles the Holy One blessed be He performed on your behalf?’ Immediately, they arose against him and killed him. They surrounded Aaron, as it is stated: “The people assembled around Aaron.” They said to him: ‘Just as we did to that one, so we will do to you.’

When Aaron saw that, he was afraid, as it is stated: “Aaron saw and he built an altar [mizbe’aḥ] before it [lefanav]” (Exodus 32:5). What is mizbe’aḥ? Due to the one who was slaughtered before him [min hazavuaḥ shelefanav]. Another matter, “he built an altar,” they sought to build an altar with him, but he did not allow them to do so.

He said to them: ‘Allow me, and I will build it myself, as it is not in keeping with the honor due the altar for another to build it.’ But Aaron intended to delay matters. He said: ‘By the time I build it by myself, Moses will descend.’ He built it, but Moses did not descend.

Immediately, they arose early the next day, as the prophet cries out: “However, they arose early and corrupted all their exploits” (Zephaniah 3:7). “The people sat to eat and drink, and they rose to revel” (Exodus 32:6) in idol worship. Wherever you find sitting [yeshiva], you find a mishap, as we found regarding the generation of the Dispersion, as it is stated: “They found a plain in the land of Shinar, and they settled [vayeshvu] there” (Genesis 11:2).

What mishap was there? “They said: Come let us build us a city” (Genesis 11:4). “They sat [vayeshvu] to eat bread” (Genesis 37:25), and it is written: “They sold Joseph” (Genesis 37:28). “Israel settled [vayeshev] in the Shitim” (Numbers 25:1).

What mishap was there? “The people began to engage in licentiousness with the daughters of Moav” (Numbers 25:1). What was their end? “Those who died [in the plague were twenty-four thousand]” (Numbers 25:9).

Here, too, it is sitting, [implying] idol worship: “The people sat to eat….” The Holy One blessed be He said to Moses: ‘They rose to revel in idol worship, and you are sitting here? “Descend!”’ (Exodus 32:7). At that moment, Moses sought to descend, but he encountered angels of destruction.

He feared them and he did not descend, as it is written: “For I was in dread due to the wrath and the fury” (Deuteronomy 9:19). What did Moses do? He went and grasped the [Divine] throne, as it is stated: “He grasps the surface of His throne and spreads His cloud over it” (Job 26:9); the Holy One blessed be He spread [His cloud] and protected him. He said: “Rise, descend quickly from here” (Deuteronomy 9:12). [Moses] said: ‘I am afraid.’

Come and see how potent iniquities are. In the past he had overcome them, but now he feared them.24In the past Moses had disputed with and overcome the angels, but now he was afraid of them (see Maharzu). “For I was in dread due to the wrath and the fury,” five angels of destruction were there: Wrath, fury, anger, destruction, and annihilation. At that moment, the three patriarchs came, and overcame three of them.

Wrath and fury remained. Moses said: ‘Master of the universe, please, arise from Your Throne of Glory and overcome one, and I [will overcome] one,’ as it is stated: “Arise, Lord, in Your wrath” (Psalms 7:7).25This is understood to mean: ‘Arise, Lord, and hold back Your wrath’ – i.e. the angel of wrath, one of the angels of destruction that remained. And I will overcome fury, as it is stated: “He said to destroy them, had it not been for Moses, His chosen one, who stood before Him in the breach to turn back His fury” (Psalms 106:23).

Immediately, the Holy One blessed be He said to him: ‘Descend, it is a demotion for you.’ He said to Him: ‘Why?’ [God said:] “For your people…have acted corruptly” (Exodus 32:7). Moses said to Him: ‘Now You are calling them my people; they are only Your people. “Relent from Your enflamed wrath and reconsider the evil for Your people”’ (Exodus 32:12).

Rabbi Shimon ben Yoḥai said: Moses did not move from prayer until the Holy One blessed be He called them His people, as it is stated: “The Lord reconsidered the evil that He had spoken of doing to His people” (Exodus 32:14). The Holy One blessed be He said to Moses: ‘In this world, because the evil inclination is in them, they craft idols. But in the future, I will uproot the evil inclination from within them and I will grant them a heart of flesh,’ just as it says: “I will remove the heart of stone from your flesh, and I will give you a heart of flesh” (Ezekiel 36:26).

“The Lord spoke to Moses: Go descend; for your people, whom you brought up from the land of Egypt, have acted corruptly” (Exodus 32:7). “The Lord spoke to Moses: Go descend” – Rabbi Tanḥuma bar Abba began: “Clouds and wind but no rain, [is a man who glories in a false gift.] With patience, a commander is enticed” (Proverbs 25:14–15). One who says that he will give a gift to another but does not give it, to what is he comparable?

To clouds, wind, and lightning that come, but rains do not fall. This was the generation of the wilderness. When they were in Sinai, they were six hundred thousand elders, a like number of young men, a like number of lads, and a like number of women.1The verse states that the children of Israel were “six hundred thousand men on foot besides children” (Exodus 12:37). The midrash asserts that the words “men on foot” serve to teach that there were a like number of elders, who could not travel on foot, as well as a like number of youth, who were not yet “men,” and a like number of women.

When they arrived at Sinai and accepted the kingship of the Holy One blessed be He upon them, and they called out in a single voice: “Everything that the Lord spoke, we will perform and we will heed” (Exodus 24:7); that was a voice that was a [strong, impressive] voice.2Comparable to the impressive sound of thunder that had accompanied the giving of the Torah. When they arrived at the wilderness, they violated everything and corrupted their actions.

When the Holy One blessed be He saw this, He said to Moses: “Go descend, for your people…have acted corruptly [shiḥet].” Shiḥet means nothing other than that they corrupted their actions, just as it says: “They behaved corruptly [shiḥet], not from Him; His children, it is their blemish” (Deuteronomy 32:5). Not only did they engage in idol worship, but they also engaged in forbidden sexual relations and bloodshed.

The revelry [seḥok] stated here,3“They stood to revel [letzaḥek]” (Exodus 32:6). is nothing other than idol worship,4The midrash does not find it necessary to prove that the term seḥok can refer to idolatry, as it is clear from the context of the verse in Exodus that the people engaged in idolatry (see Maharzu). forbidden sexual relations, and bloodshed. From where is it derived that seḥok is bloodshed?

As it is stated: “Let the lads arise and play [visaḥaku] before us” (II Samuel 2:14). From where is it derived [that the term seḥok can refer to] forbidden sexual relations? As it is stated: “The Hebrew slave [whom you brought to us] came to me to mock [letzaḥek] me…” (Genesis 39:17). There was no one there greater than Ḥur, and they killed him.

This is the approach of Abba, the expounder.5This is all stated by Rabbi Tanḥuma bar Abba, citing his father. Another matter: “[The Lord spoke [vaydaber] to Moses:] go descend,” in anger. At that moment, the Holy One blessed be He spoke harsh words against him. Rabbi Yoḥanan said: The speech [dibur] stated here is nothing other than harsh words, just as it says: “The man, lord of the land, spoke [diber] harshly with us” (Genesis 42:30).

At that moment, Moses saw the ministering angels that were rising and seeking to go out and to harm all of Israel. Moses said: If I forsake Israel and descend, they will never recover. I will not move from here until I ask for mercy on their behalf. Immediately, he began speaking in their defense.

He said to the Holy One blessed be He: ‘I have a claim to advance in their favor.’ He said to Him: ‘Master of the universe, remember in their regard that when You sought to give the Torah to the children of Esau, and they did not accept it, Israel accepted it,’ as it is stated: “All the people answered together [and said: Everything that the Lord has spoken we will perform]” (Exodus 19:8). The Holy One blessed be He said: ‘They transgressed regarding the performance,’ as it is stated: “They have quickly deviated from the path…” (Exodus 32:8).

He said to Him: ‘Remember in their regard that when I went as Your emissary to Egypt and said Your name to them, they immediately believed and prostrated themselves to Your name,’ as it is stated: “The people believed” (Exodus 4:31), and immediately, “they bowed and prostrated themselves” (Exodus 4:31). He said to him: ‘They transgressed regarding the prostrating,’ as it is stated: “They prostrated themselves to it” (Exodus 32:8). ‘He said to Him: ‘Remember their young men whom I sent and they sacrificed offerings before You,’ as it is stated: “He sent the young men of the children of Israel [and they offered burnt offerings and they sacrificed feast offerings]” (Exodus 24:5).

He said to him: ‘They transgressed regarding the sacrifice,’ as it is stated: “They sacrificed to it” (Exodus 32:8). He said to Him: ‘Remember for them what You said at Sinai: “I am the Lord your God”’ (Exodus 20:2). He said to him: ‘They violated it,’ as it is stated: “They said: This is your god” (Exodus 32:8). That is, “clouds and wind but no rain” (Proverbs 25:14). Moses immediately voided the punishment. That is, “with patience, [a commander is enticed]” (Proverbs 25:15).

The Holy One blessed be He began providing Moses with paths for him to ask for mercy on their behalf. From where is this derived? Rabbi Yoḥanan said: Above it is written, “Go descend,” and thereafter, it says: “The Lord said [vayomer] to Moses: I have seen this people” (Exodus 32:9). Saying [amira] is nothing other than gentle words.

This is like a person who has a grudge against another and seeks to reconcile with him, and he says to him: ‘Say [emor] to me what I did to you that led you to do so.’ When Moses heard gentle words from the Holy One blessed be He, he began asking for mercy on their behalf, as it is stated: “Moses implored…” (Exodus 32:11). “Go descend” – [Moses] said to Him: ‘Master of the universe, yesterday You said to me: “Ascend, you and Aaron with you” (Exodus 19:24), and likewise, “to Moses He said, ascend to the Lord” (Exodus 24:1), and now You say: “Go descend”?’

He said to him: ‘It is not for your honor that you ascend to here, but rather due to the honor of My children. I said to their grandfather: “Behold, angels of God were ascending and descending on it [bo]” (Genesis 28:12). What is bo? Rather, this is what I said to him: When your descendants will be righteous, they are elevated in the world and ascend, and their emissaries are elevated with them.

When they descend, they and their emissaries are in descent.’6Thus, the term bo, which can be translated as “through him,” is interpreted as referring not to the ladder but to Jacob himself and his descendants. “Go descend” – why? “For your people…have acted corruptly.” He said to him: ‘Because they sinned, you and they are in descent.’

Another matter: “Go descend” – Rabbi Berekhya said in the name of Rabbi Shmuel bar Naḥman: Moses was ostracized and rebuked.7He was distanced from God and sent down from the mountain, like one who is sent away in shame from a human court. “Descend” is nothing other than ostracism. From where do you derive this? When Joseph’s brothers sold him and they went to console their father, he was not consoled.

They said:8The brothers said to each other. It was Judah who did all these things to us, for had he not sought it, we would not have sold him. Just as he said to us: ‘Do not kill him,’ and we heeded him, had he said: ‘Do not sell him,’ we would have heeded him. Instead, he said to us: “Come and let us sell him to the Ishmaelites” (Genesis 37:27).

They stood and ostracized him, as it is stated: “It was at that time, Judah descended from his brothers” (Genesis 38:1). It should have said only: “Judah went”; he was in descent from his brothers.9The reason it states “Judah descended” is to indicate that he did not merely leave. His brothers stripped him of his elevated status and ostracized him. Just as “descended [vayered]” that is stated there connotes ostracism, so too, “descend [red]” that is written here connotes ostracism.

This is analogous to a province that sent an emissary to crown the king. Before he arrived, the residents of the province overturned the idols and stoned the images [of the king]. The prominent leaders of the province wrote to the king.10They informed him of what had occurred. The missives entered before the emissary entered to crown the king.

The king said to him…11The text of the midrash does not include the end of the sentence, but the point is that the king turned back the emissary and informed him that he would not be seen due to the disloyal conduct of the residents of his province. “Your people…have acted corruptly” – were they Moses’s people? Rather, that is what the verse said: “Woe to them, as they have wandered from Me; plunder upon them, as they rebelled against Me.

I would redeem them, but they have spoken lies about Me” (Hosea 7:13). They were separating themselves from Me, as it is stated: “Woe to them, as they have wandered from Me.” Is there a person who exchanges a good item for a bad item? A person before whom they place gems and coal, would he forsake the gems and take the coal?

But they forsake the living of the world12The true, living God, who gives life to the entire world. and opt for the dead, as it is stated: “They have eyes, but do not see” (Psalms 115:5).13In worshipping the golden calf, the people chose an inanimate object over God. “Plunder upon them” – calamity is destined to befall them. “But they have spoken lies about Me” – what lies did they speak about the Holy One blessed be He?

Rabbi Akiva expounded: They said: Was He engaged with us? It was with Himself that He was engaged. He redeemed Himself; He did not redeem us, as it is stated: “Nations and their gods from before Your people, whom You have redeemed for Yourself from Egypt” (II Samuel 7:23). The Rabbis say: “This is your god [that took you out of Egypt]” (Nehemiah 9:18) – it redeemed us.

Rabbi Ḥagai ben Elazar says: It is not written here, “this is your god,” but rather, “these are your gods” (Exodus 32:4) – they included Him with them and said: God and the calf redeemed us. They lie about Me; [thus,] “I would redeem them, but they have spoken lies about Me.” I, too, say that they are not My people. That is why it is stated: “For your people…have acted corruptly.”

Another matter: “Go descend”; Rabbi Yitzḥak began: “I will distress the people” (Zephaniah 1:17) – this is Moses; “and they will walk like the blind” (Zephaniah 1:17) – these are Israel. Why? “Because they sinned against the Lord” (Zephaniah 1:17), as they said: “These are your gods, Israel” (Exodus 32:4). “Their blood will be spilled like dust” (Zephaniah 1:17), as it is stated: “Pass to-and-fro from gate to gate in the camp, [and each man slay his brother, and each man his neighbor, and each man his relative]” (Exodus 32:27).

“And their flesh [ulḥumam] like dung” (Zephaniah 1:17), as they were killed and their flesh was cast away like dung. Rabbi Levi said: In Arabia, they call flesh laḥma.14This is stated as proof that the relatively obscure term ulḥumam in the verse means flesh. Rabbi Yitzḥak said: When the Holy One blessed be He said to him, “Go descend,” Moses’s face blackened, and he became like a blind man due to the troubles, and he did not know from which place to descend.

The ministering angels sought to kill him.15They were jealous that the Torah had been given to Moses to transmit to human beings rather than given to the angels. They said: ‘This is the time to kill him.’ The Holy One blessed be He knew what the ministering angels sought to do to him. What did the Holy One blessed be He do?

Rabbi Berekhya said in the name of Rabbi Ḥelbo, in the name of Rabbi Ḥanan bar Yosef, in the name of Rabbi Abba bar Aivu: The Holy One blessed be He opened a small opening for him beneath His throne of honor and said: “Go descend,” as it is stated: “The Lord said to me: Rise, descend quickly from here” (Deuteronomy 9:12). Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon in the name of Rabbi Yehuda ben Rabbi Ilai: When Moses came to descend, the ministering angels came to kill him.

What did he do? He grasped the throne of the Holy One blessed be He, and the Holy One blessed be He spread His garment over him so they would not harm him, as it is stated: “He grasps the surface of His throne and spreads [parshez] His cloud over it” (Job 26:9). What is parshez? It is an acrostic for: He spread [paras], the Merciful [raḥum] Almighty [Shadai], the aura [ziv] of His cloud over him.

Another matter: “Go descend [red]” – Rabbi Meir says: They require discipline [mardut]. From where is it derived that this is what He said to him? You know it from what the Holy One blessed be He said to him, as it is stated: “The Lord said to Moses: I have seen this people and behold, it is a stiff-necked people” (Exodus 32:9). A person does not say that so-and-so is stiff-necked unless he requires discipline.

The Rabbis say: What is “go descend”? They require discipline. This supports Rabbi Meir. Know that it is so; come and see that when Moses descended, what did he say to them?

“Moses stood at the gate of the camp and said: Whoever is for the Lord, [to me].… And he said to them: So said the Lord, God of Israel: [Each man, place his sword upon his thigh. Pass to and fro from gate to gate in the camp and each man slay his brother and each man his neighbor and each man his relative]” (Exodus 32:26–27). Where do you find that He had said that to him? “Go descend.”

What is “descend”? They require discipline. Another matter: “Go descend” – Rabbi Avin said: The Holy One blessed be He said to Moses: Do not consider it grave that I said to you “go descend” from here, as two, three times I descended, as it were, from Heaven to earth in order to see the corruption of the people, as it is stated: “The Lord descended to see the city and the tower” (Genesis 11:5); “Come let us descend [and confound their language there]” (Genesis 11:7);16These two verses are in the context of the Tower of Babel.

“I will descend and see” (Genesis 18:21).17This is in the context of the destruction of Sodom. You, too, “go descend” – it is sufficient for a servant to be equal to his Maker. When Moses saw this, he said: There is no forgiveness.18Upon hearing that God compared the people to those who created the Tower of Babel and to the Sodomites, Moses despaired of the possibility of forgiveness for Israel. The Holy One blessed be He knew what was in Moses’s heart and called to him to placate him.

He said: ‘Did I not already say to you when you were at the bush what they are destined to do,’ as it is stated: “The Lord said: I have seen [rao ra’iti]” (Exodus 3:7). The Holy One blessed be He said to Moses: ‘You see a single sighting, but I see two sightings. You see them coming to Sinai and receiving My Torah, but I see that after I come to Sinai to give them the Torah, and I return in My chariot drawn by four animals, they will look at it and take one of them and anger Me with it, as it is stated: “The face of an ox to the left of the four of them” (Ezekiel 1:10).

They will anger me with it, as it is stated: “They exchanged their Glory for the form of bull.” (Psalms 106:20). Alternatively: “I have seen [rao ra’iti] [the affliction of My people]” (Exodus 3:7) – what is “the affliction of My people”? This is the congregation of the calf.19Some commentaries (see, e.g., Maharzu) substitute the word sound [kol] for congregation [kahal]. Thus, the midrash connects the phrase “the sound of a cry [kol anot] do I hear” (Exodus 32:18) with the “affliction [oni]” God heard when the Israelites were in Egypt.

In any event, the point is that God redeemed Israel from Egypt despite knowing that they would commit the sin of the golden calf. Rao ra’iti, this is the sighting that was there, and this is the sighting that is here.20The midrash connects the God’s seeing the affliction of the Israelites in Egypt with His seeing that the people were stiff-necked, stated in context of the sin of the golden calf (see Exodus 32:9).

Here too, the point is that God redeemed Israel from Egypt despite knowing that they would commit the sin of the golden calf. All this is meant to assuage Moses’ fears that Israel could not be forgiven.