Shemot Rabbah Reader

“Go descend, for your people…have acted corruptly” – it is not written here, “the people,” but rather, “your people.” Moses said: ‘Master of the universe, since when are they my people?’ The Holy One blessed be He said to him: ‘They are your people. When they were still in Egypt I said to you: “I will take out My hosts, My people” (Exodus 7:4).

I said to you not to mix the mixed multitude with them. You, who were humble and upright, said to Me: One always accepts penitents. But I knew what they were destined to do; I had said to you, no, but I performed your will.21Originally God said not to accept the mixed multitude, but He then acquiesced to Moses’ request that they be accepted, due to Moses’ argument (see Rabbi David Luria). It is they who crafted the calf, as they were idolaters; it is they who crafted it and caused My people to sin.’

See what is written: It is not written here, “this is our God,” but rather, “this is your god, [Israel]” (Exodus 32:4), as the proselytes who ascended with Moses, it was they who crafted it, and said to Israel: “This is your god, [Israel].” That is why the Holy One blessed be He said to Moses: “Go descend, for your people…have acted corruptly.”

It is not written here, “they abandoned [averu] the path that I commanded them,” but rather, “they have quickly deviated [saru] from the path” (Exodus 32:8). When they were in Sinai they were lilies and roses; now they have become foul [saryut], they became liars. They did not spend even one or two hours,22They did not remain loyal to God for even a short time. but they deviated immediately. Rabbi Shimon ben Yoḥai said: They were with the Holy One blessed be He for eleven days, and for twenty-nine days they were calculating how to craft the calf, as it is written: “Eleven days from Ḥorev” (Deuteronomy 1:2).

And then they came to the path [derekh] of Esau – “via [derekh] Mount Seir” (Deuteronomy 1:2).23Esau dwelled in Seir (see Genesis 36:8–9) and is therefore sometimes called Seir. Rabbi Eliezer ben Yaakov says: They were with the Holy One blessed be He for twenty-nine days, and for eleven days they were calculating how to craft the calf, as it is written: “Eleven days from Ḥorev via [derekh] Mount Seir,” that they performed an act of Seir.24They acted like Esau for eleven days in that they planned on crafting the golden calf.

Another matter: “Mount Seir” – just as Esau cursed and blasphemed, they too were cursing and blaspheming before the idol. Just as Esau worshipped idols, they too did so. Rabbi Yehuda ben Rabbi Ilai says: They were with the Holy One blessed be He for one day. From where is this derived?

It is as Micah explicates: “Yesterday, My people arose as an enemy” (Micah 2:8). The Holy One blessed be He said to them: ‘Yesterday you said: “Everything that the Lord spoke, we will perform and we will heed” (Exodus 24:7), and today: “This is your god Israel” (Exodus 32:4)?’ Rabbi Shimon ben Ḥalafta said: Two days, as it is stated: “My people has forgotten Me for days without number” (Jeremiah 2:32).

How many are days? Two.25This is the minimum number that can be implied by the plural term days. Rabbi Yona said: The source is from another verse, as it is stated: “They seek Me daily [yom yom]” (Isaiah 58:2).26The verse is understood to mean that they sought God for two days, as the term day [yom] is stated twice.

Another matter: “They have quickly deviated” (Exodus 32:8) – Rabbi Shimon ben Ḥalafta said: You took the wrong path at the outset. A person who sets out on the path walks two or three mil and errs in the third. Does he err in the first? So too, the Holy One blessed be He said to them: Could you not have strayed on the second or the third, that [you strayed] on the first?

This is astonishing. Rabbi Meir says: It was not even one day. Rather, as they were standing at Sinai they said with their mouths: “We will perform and we will heed” (Exodus 24:7), but their hearts were directed to idol worship, as it is stated: “But they deceived Him with their mouth” (Psalms 78:36). Rabbi Huna said in the name of Rabbi Idi: “I saw, and, behold, you had sinned against the Lord your God” (Deuteronomy 9:16) – it was regarding the Lord your God that you sinned.27It was not simply a transgression, but rather, a sin regarding their very faith in Him.

The Holy One blessed be He said: I gave you the Ten Commandments for your honor: “You shall not murder; you shall not commit adultery; you shall not steal” (Exodus 20:13), and so with all of them. Did you have to sin only with the one regarding Me, as it is stated: “I saw, and, behold, you had sinned against the Lord” (Deuteronomy 9:16)? This is astonishing. Rabbi Abbahu said: “Eleven [aḥad asar] days from Ḥorev” (Deuteronomy 1:2) – in the one that is special [meyuḥad] among the ten [asara] you sinned; regarding My name, which is one and is the beginning of all the commandments: “I am the Lord your God” (Exodus 20:2).

Another matter: “They have quickly deviated” (Exodus 32:8) – Rabbi Yona said in the name of Rabbi Shmuel bar Naḥman: Any prophet who stood, would say the prophecy of another. Why would he say the words of another? It was in order to confirm his prophecy. Rabbi Yehoshua ben Levi said: He would relate only to his own prophecy, except for Moses, who said all the words of the prophets and his own.

Anyone who would prophesy, it was based on the prophecy of Moses. He said all of the commandments, except for two that the Holy One blessed be He said to Israel with His mouth: “I am [the Lord your God]” (Exodus 20:3) and “you shall not have [other gods before Me]” (Exodus 20:2). The Holy One blessed be He said: ‘Did you have to sin only with what I commanded you?’ Rabbi Shimon said in the name of Rabbi Yehoshua ben Levi: This is analogous to a king who betrothed a noblewoman with two gems that he gave her directly from his hand to hers, and he then sent another eight by means of his emissary.

While she was cavorting with her paramour, she lost the two gems that the king had given her. When the king discovered that she lost them, he expelled her from his home. Her attendant came to placate the king. He said: ‘My lord the king, when will you find one as praiseworthy and beautiful as her?’

The king said: ‘Heavens! I gave her two gems directly from my hand to hers, and sent her another eight through you. Should she not have lost [two of] yours, or three, or even all of them? But she was so scornful toward me that she lost those gems that I gave her directly from my hand to hers!’

That is what the Holy One blessed be He says to Jeremiah: “For My people have performed two evils” (Jeremiah 2:13). Was it two that they performed? Was that a reason to overlook twenty-two?28Twenty-four sins are enumerated in Ezekiel 22, yet Jeremiah says that they were held accountable only for two (see Etz Yosef; Maharzu). What is “for My people have performed two evils”?

“I am [the Lord your God]” (Exodus 20:3) and “you shall not have [other gods before Me]” (Exodus 20:2). That is, “they have quickly deviated from the path that I commanded them” (Exodus 32:8). “They crafted for themselves a molten [masekha] calf” (Exodus 32:8) – Rabbi Tanḥum ben Ḥanilai said: There were one hundred and twenty-five talents of gold in the calf, the numerical value of masekha, mem – forty, samekh – sixty, kaf – twenty, heh – five.

Rabbi Levi says in the name of Rabbi Ḥama bar Ḥanina: One hundred and twenty talents, the numerical value of masakh,29Mem – forty, samekh – sixty, kaf – twenty = 120 as he removes the heh.30He does not include the numerical value of the heh because it does not make a sound (Etz Yosef; see also Rabbi David Luria). Another matter: Rabbi Ami said: You have woven a bad weave for the generations.31In the midrash, the Hebrew phrase is followed here by its translation into Aramaic.

The point is that the sin of the golden calf causes suffering throughout the generations, as the punishment for this sin is meted out gradually over time. Rabbi Yitzḥak said: It is an expression meaning noblemen [sardeyotin], masekha.32They viewed the calf as a leader and guide, similar to a nobleman, more than as an actual god (Matnot Kehuna). The Holy One blessed be He said: That is how I will heal33Heal is masei in Aramaic, which the midrash is reading into the word masekha. them, as it is stated: “They crafted for themselves a molten calf” (Exodus 32:8).34God says that He will allow them to atone for their sin by donating and fulfilling the rituals of the red heifer, just as they donated gold to the construction of the golden calf (Etz Yosef).

“The Lord said to Moses: I have seen this people and, behold, it is a stiff-necked people” (Exodus 32:9). “The Lord said to Moses: I have seen this people, [and behold, it is a stiff-necked people]” (Exodus 32:9) – what is, “behold, it is a stiff-necked people”? Rabbi Yehuda ben Polvaya said in the name of Rabbi Meir: They were deserving of being beheaded. Rav Yakim said: There are three impudent ones.

The most impudent among the beasts is the dog; among the birds, the rooster; and among the nations, Israel. Rabbi Yitzḥak bar Redifa said in the name of Rabbi Ami: You think that this is derogatory, but it is only in their praise: Either Jewish or hanged.35A Jew will not desert his faith even upon penalty of death. Rabbi Avin said: Even today, outside of the Land of Israel, they call Israel the stiff-necked nation.

Rav Naḥman said: Know that they are difficult. When the Holy One blessed be He came to give them the Torah, what is written in their regard? “It was on the third day, when it was morning, [there was thunder and lightning and a thick cloud upon the mountain, and the voice of a horn exceedingly loud; and all the people that were in the camp trembled]” (Exodus 19:16). The Holy One blessed be He said: I will show them all My miracles; if only it will be effective.

“Behold, it is a stiff-necked people. Now, let Me be and My wrath will be enflamed against them and I will destroy them” (Exodus 32:9–10) – was Moses restraining the Holy One blessed be He, that He says: “Let Me be”? Rather, to what is the matter comparable? It is to a king who became angry with his son.

He took him in to a chamber and began preparing to strike him. The king was shouting from the chamber: ‘Let me be so I may strike him!’ The [son’s] tutor was standing outside. The tutor said: The king and his son are inside the chamber.

Why is he saying: Let me be? It is because the king wishes that I will go and placate him regarding his son. That is why he is shouting: Let me be. So too, the Holy One blessed be He said to Moses: “Now let Me be.”

Moses said: It is because the Holy One blessed be He wants me to placate Him regarding Israel; that is why He is saying: “Now, let Me be.” Immediately he began asking for mercy for them. That is, “Moses implored the Lord his God” (Exodus 32:11).

“Moses implored the Lord his God and he said: Lord, why is Your wrath enflamed against Your people that You took out of the land of Egypt with great power and with a mighty hand?” (Exodus 32:11). “Moses implored,” Rabbi Tanḥuma bar Abba began in this way: “He said He would destroy them, were it not for Moses, His chosen, who stood in the breach before Him” (Psalms 106:23). Rabbi Ḥama bar Ḥanina said: The effective advocate is respectful in the trial.

Moses was one of two advocates who stood to plead in favor of Israel, and who, as it were, were insolent vis-à-vis the Holy One blessed be He – Moses and Daniel. Moses, from where is it derived? As it is stated: “Were it not for Moses, His chosen…”1The verse continues, “who stood in the breach before Him,” implying that Moses stood in the way of God carrying out His will (Maharzu). Daniel, from where is it derived?

As it is stated: “I directed my attention [vaetna et panai]2Literally, “I directed my face,” which connotes insolence, as opposed to directing one’s heart, which is more circumspect. to the Lord God, to request…” (Daniel 9:3). These are the two men who were insolent vis-à-vis the attribute of justice, to ask for mercy upon Israel. Rabbi Berekhya said two matters, one in the name of Rabbeinu,3Literally, “our rabbi,” this is a reference to Rabbi Berekhya’s mentor, Rabbi Yehuda ben Rabbi Simon, who was a master in the realm of Aggada (see Maharzu). and one in the name of Rabbi Shmuel bar Naḥman.

Rabbeinu said: To what is the matter comparable? To a king who was judging his son, and the prosecutor was standing and prosecuting. What did the son’s tutor do? When he saw that [the son] was being convicted, he shoved the prosecutor, took him outside, stood in his place, and pleaded in favor of the son.

So too, when Israel crafted the calf, the accuser was standing and prosecuting inside and Moses was standing outside. What did Moses do? He stood and shoved the accuser, took him outside, and stood in his place, as it is stated: “Stood in the breach [baperetz] before Him,” he stood in the place of the one who breaches.4The accuser. Rabbi Shmuel bar Naḥman said: “Stood in the breach before Him,” this is a very difficult matter.

This is analogous to a king who became angry at his son, sat on the judicial platform, judged him, and convicted him. He took the quill to seal the sentence. What did his aide do? He snatched the quill from the king’s hand in order to suppress his fury.

So too, when Israel performed that act,5The sin of the Golden Calf. the Holy One blessed be He sat in judgment of them in order to convict them, as it is stated: “Let Me be, and I will destroy them” (Deuteronomy 9:14). He had not yet done so, but He came to seal the sentence, as it is stated: “One who sacrifices to gods, [other than to the Lord alone,] shall be destroyed” (Exodus 22:19). What did Moses do?

He took the tablets from the hand of the Holy One blessed be He in order to suppress His fury. To what is the matter comparable? To a prince who sent to betroth a woman through an intermediary. She went and strayed with another man.

The intermediary, who was guiltless, what did he do? He took the marriage contract that the prince had given him to betroth her and he ripped it. He said: ‘It is preferable that she be judged as a single woman and not as a married woman.’ So did Moses.

When Israel performed that act, he took the tablets and broke them, saying that had they seen their punishment they would not have sinned.6Had they seen the fact that the prohibition of idolatry was written on the tablets, and had they known the severity of the punishment for this sin, they would not have sinned. Moreover, Moses said: It is preferable that they be judged as unwitting sinners and not be intentional sinners.

Why? It is because it was written in the tablets: “I am the Lord your God” (Exodus 20:2), and its punishment adjacent to it: “One who sacrifices to gods, [other than to the Lord alone,] shall be destroyed.” That is why he broke the tablets. “He said He would destroy them” (Psalms 106:23); immediately, he began girding himself in prayer.

That is, “Moses implored the Lord his God” (Exodus 32:11), that he stood before the Holy One blessed be He disrespectfully, to ask for Israel’s needs. That is, “Moses implored [vayḥal].”7This is expounded as though vayḥal was an expression of profaning [ḥilul], meaning that Moses acted in a brazen manner in his defense of Israel.

Another matter, “Moses implored,” that is what is written: “The fury of a king is angels of death” (Proverbs 16:14). It is speaking of Moses. When Israel performed that act, the fury of the Holy One blessed be He intensified and He sent angels of destruction to destroy Israel. That is, “The fury of a king is angels of death.”

“And a wise man will appease it” (Proverbs 16:14), this is Moses, who is called a wise man, as it is stated: “The wise goes up against the city of the mighty” (Proverbs 21:22), as he stood and spoke in favor of Israel, to reconcile them with their Father in Heaven. That is, “Moses implored.” Another matter, “Moses implored,” that is what is written: “Cynical men will agitate a city” (Proverbs 29:8), this is Israel, who fanned the flames of fury in the world with the calf that they crafted, as Rabbi Asi said: There is no generation that does not take an ounce from the act of the calf.8In every generation there is some punishment due to the sin of the Golden Calf.

“And wise men will assuage wrath” (Proverbs 29:8), this is Moses, who suppressed the fury of the Holy One blessed be He with the favorable plea that he pleaded on behalf of Israel. That is, “Moses implored.”

Another matter, “Moses implored [vayḥal],” Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda says: Moses became ill [ḥala] when they performed that act. Rabbi Neḥemya says: What is “Moses implored”? It is that he gave God a gift of sorts.9Moses’ prayer was like a gift that he gave God in order to assuage His fury (see Etz Yosef). This expression is nothing other than an expression that means gift, just as it says: “The daughter of Tyre will come seeking your favor [yeḥalu] with gifts…” (Psalms 45:13).

Likewise, “Now, please implore [ḥalu] God…” (Malachi 1:9). The Rabbis say: What is “Moses implored”? He transformed the bitter into sweet, and vayḥal is an expression of sweetening [ḥilui]. How so?

Rabbi Berekhya said in the name of Rabbi Ḥiya bar Ada of Yafo, in the name of Rabbi Shmuel bar Naḥman: When Israel came to Mara, what is written there? “They came to Mara [and could not drink water from Mara, as it was bitter]” (Exodus 15:23). Moses began ruminating: This water, why was it created? What benefit does the world have from it?

It is preferable that it would not have been created. The Holy One blessed be He knew what he was ruminating. The Holy One blessed be He said to him: ‘Do not say so. Is it not My handiwork?

Is there any item in the world that was not created with a purpose? Rather, I will teach you what you should say. Say this: Transform the bitter into sweet.’ From where is it derived that the Holy One blessed be He taught him to say this?

See what is written: “He cried out to the Lord, and the Lord showed him [vayorehu] a tree” (Exodus 15:25). “He showed him [vayarehu]” is not written here, but rather, vayorehu; vayorehu is nothing other than an expression of instruction, as it is stated: “He instructed me [vayoreni] and said to me” (Proverbs 4:4), and it is written: “He gave him the ability to instruct [ulhorot]” (Exodus 35:34). The matter was a tradition known to Moses, but he had not employed it.

Why did he ultimately employ it? When Israel came to the wilderness and God sought to annihilate them, Moses said to Him: ‘Master of the universe, do You seek to eliminate Israel and annihilate them from the world? Did You not say to me in Mara: Pray and say: Transform the bitter into sweet? Now, too, sweeten [ḥali] the bitterness of Israel and heal them.’

That is, “Moses implored [vayḥal].” Rabbi Avin said in the name of Rabbi Levi bar Perata: In the days of Moses, there was someone to sweeten our bitterness; that is, “Moses implored [vayḥal].” However, in the days of Daniel, there was no one to sweeten the bitterness, as it is stated: “We did not implore [ḥilinu] the Lord our God” (Daniel 9:13).

Another matter, “Moses implored [vayḥal],” what is this? Rabbi Berekhya said in the name of Rabbi Ḥelbo, in the name of Rabbi Yitzḥak: He dissolved the vow of his Maker. How so? When Israel crafted the calf, Moses rose to placate God, so He would pardon them.

God said: ‘But I already took an oath: “One who sacrifices to gods shall be destroyed” (Exodus 22:19), and an oath that emerged from My mouth, I do not recant.’ Moses said: ‘Master of the universe, did You not give me [the laws of] nullification of vows, and You said: “If a man takes a vow to the Lord, or takes an oath to impose a prohibition upon himself, he shall not profane [yaḥel] his word”? (Numbers 30:3).

He does not profane it, but a Sage may pardon [moḥel] his vow when he requests it. Any elder who issues rulings, who wants others to accept his ruling, must first fulfill it himself. You commanded me regarding the nullification of vows, it is only right that You nullify Your vow, as You commanded me to nullify for others.’ Immediately, he wrapped himself in his cloak and sat as an elder, and the Holy One blessed be He, may his name be blessed, was standing like one who requests nullification of his vow.

Likewise, it says: “I sat on the mountain” (Deuteronomy 9:9).10The verse is usually translate “I remained [va’eshev] on the mountain” but a more literal translation is “I sat on the mountain.” Is it possible that Moses was sitting, and God, may His name be blessed, was standing? Rabbi Derusai said: [God] crafted him a special chair like the chair of the scholars who enter before the sovereign; they appear to be standing but are actually sitting.

Here too, it is sitting that appears like standing. That is, “I sat on the mountain.” Another matter, “I sat on the mountain,” is there sitting above? You find that all of them are standing, as it is stated: “Seraphs standing above Him” (Isaiah 6:2); likewise, “when they stood their wings would slacken” (Ezekiel 1:24); and likewise, “I approached one of those standing” (Daniel 7:16).

Likewise, even Moses would stand when he ascended on high, as it is stated: “I stood on the mountain” (Deuteronomy 10:10), and it is written: “I was standing between the Lord and you” (Deuteronomy 5:5). No one sits there other than the Holy One blessed be He, as it is stated: “I saw the Lord sitting on His throne” (II Chronicles 18:18); yet he says: “I sat on the mountain”? What is this? Rav Huna bar Aḥa said: He sat to dissolve the vow of his Maker.

What did he say to Him? A difficult matter. Rabbi Yoḥanan said: The difficult matter he said to Him was: ‘Do You regret it?’11If the individual who made a vow regrets it, the rabbi may nullify it. Although it is difficult to speak of God as experiencing regret, that is what Moses asked Him.

He said: ‘I regret the evil that I said I would perform against My people.’ At that moment, Moses said: ‘It is dissolved for You, it is dissolved for You. There is no vow here and there is no oath here.’ That is, “Moses implored [vayḥal]” – that he nullified the vow of his Maker, just as it says: “He shall not profane [yaḥel] his word’ (Numbers 30:3).

Rabbi Shimon ben Lakish said: That is why he is called man of God, to say that he dissolved a vow for God.12Just as a man can dissolve his wife’s vow, Moses dissolved God’s vow. Likewise, “Moses implored [vayḥal].”

Rabbi Yehoshua ben Levi said in the name of Rabbi Shimon ben Yoḥai: The Holy One blessed be He gave Moses at Sinai an opening for a response [by saying]: “I am the Lord your God” (Exodus 20:2). When Israel crafted the calf, Moses was placating God, but He did not listen to him. He said to him: ‘Is it possible that the attribute of justice will not be implemented against them for having violated the precept?’

Moses said: ‘Master of the universe, so you said at Sinai: “I am the Lord your God [Elohekha],”13The term is phrased differently in Hebrew when one is talking to an individual or to a group. This is the singular term. Eloheikhem14This is the term used when speaking to multiple people. was not stated. Did You not say it to me?

Did You say it to them? Did I violate the precept?’15Moses argued that the precept had been directed only to him on an individual basis and not to the entire nation, and therefore they could not be punished for violating the command. That is, “Moses implored...” Rabbi Shemaya of Sikhnin said in the name of Rabbi Levi: That is why He wrote it again in the plural: “I am the Lord your God [Eloheikhem]” (Leviticus 19:2).

Likewise, regarding all the mitzvot, He says: “I am the Lord your God [Elokeikhem], and He did not say again: “I am the Lord your God [Elohekha].”

Another matter, “Moses implored,” what is “Lord, why is Your wrath enflamed against Your people?” (Exodus 32:11). Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: To what is this matter comparable? To a king who had a member of his household whom he placed in charge of all that was his. That member of the household went and lent people by means of guarantors.

He lent fifty gold pieces to this one, a hundred to that one, and two hundred to that one. The borrowers fled. Sometime later the king heard and he was unhappy. He said to him: ‘Did I put you in charge of what was mine in order to lose it?’

The member of the household said to him: ‘I lent, and it is my responsibility that they pay. I am restoring all of it to you. So and so is guarantor, and has one hundred gold pieces in his possession, and in the possession of so and so there are fifty.’ So too, Moses said to the Holy One blessed be He: ‘Why are You angry?

Is it not because of Your Torah? It is my responsibility, I and my colleagues will fulfill it; Aaron and his sons will fulfill it, Joshua and Caleb will fulfill it, Yair and Makhir will fulfill it, the righteous will fulfill it, and I will fulfill it.’ That is, “why is Your wrath enflamed against your people?” Rabbi Neḥemya said: When Israel performed that act, Moses rose to placate God.

He said: ‘Master of the universe, they assisted You and You are angry at them? The calf that they crafted will assist You; you will cause the sun to shine, and it, the moon; You, the stars, it the constellations; You will cause the dew to fall, it will cause the wind to blow; You will cause the rain to fall, and it will cause plants to grow.’ The Holy One blessed be He said: ‘You, too, are mistaken like them; it lacks substance!’

He said to Him: ‘If so, why are you angry at Your children?’ That is, “why is Your wrath enflamed against your people?”16Why do You appear to be jealous due to an object that has no power? Alternatively, since they crafted it thinking it would be useful, they are not deserving of punishment.

Another matter, “Lord, why is Your wrath enflamed against Your people?” Moses said: ‘Did You not say to me as follows: “Because your people has acted corruptly” (Exodus 32:7)? “Your people” has sinned, but not My people?17God, addressing Moses, stated that Moses’ people had sinned; He did not refer to them as His people. This is because it was the mixed multitude, whom Moses had allowed to join Israel, that had sinned.

If my people sinned, Your people have not sinned.’ That is, “why is Your wrath enflamed against Your people?”18Moses argued that since it was only the mixed multitude who sinned, God should not be angry at Israel. Another matter, “Lord, why is Your wrath enflamed against Your people?” This is analogous to a king who entered his house and found his wife embracing a wooden figurine, and he became angry.

His attendant said to him: ‘Were it capable of begetting children, it would be appropriate for you to be angry.’19You should not be angry, as she was merely embracing a figurine, which is incapable of intimacy. The king said to him: ‘This item has no capability in this matter; however, I seek to teach her not to act in this way.’ So too, God said: ‘I know that it lacks substance; however, let them not say that they may craft idols.’ [Moses] said to Him: ‘If it lacks substance, why are You angry at Your children?’

That is, “why is Your wrath enflamed against Your people?” “That You took out of the land of Egypt” (Exodus 32:11). Why did he see fit to mention the exodus from Egypt here? Moses said: ‘Master of the universe, from where did You take them out?

From Egypt, where they were all worshippers of lambs.’ Rav Huna said in the name of Rabbi Yoḥanan: This is analogous to a wise man who opened for his son a perfume shop in a marketplace frequented by prostitutes. The alleyway had its effect, the craft had its effect, and the lad, as a young man, had his effect, and he went astray. His father came and caught him with the prostitutes.

The father began to shout and say: ‘I will kill you!’ His friend was there and said to him: ‘You caused the lad to stray and you are screaming at him? You forsook all the crafts and taught him only perfumery. You forsook all the alleyways, and opened a shop for him only in the marketplace frequented by prostitutes.’

So too, Moses said: ‘Master of the universe, You forsook the entire world and You enslaved Your children only in Egypt, where they were worshippers of lambs. Your children learned from them and they, too, crafted a calf.’ That is why he said: “That You took out of the land of Egypt” – know from where You took them out.

Another matter, “that You took out of the land of Egypt,” why did he see fit to mention the exodus from Egypt here? Rabbi Yehuda bar Shalom said in the name of Rabbi Yehuda bar Simon, in the name of Rabbi Levi ben Perata: To what is this matter comparable? To one who came to purchase a slave. He said to the master: ‘This slave that you are selling, is he base or noble?’

He said to him: ‘He is base; that is why I am selling him.’ He purchased him and took him to his home. One time, the slave acted corruptly and his master began striking him. He said to him: ‘I will kill you; what, is it a wicked slave that I seek?’

The slave began screaming: ‘You are subjecting me to injustice.’ His master said to him: ‘You acted corruptly; all this corruption, and you scream: You are subjecting me to injustice?’ The slave said: ‘Indeed. You are subjecting me to injustice.’

He said to him: ‘My master, how did you purchase me, as a good slave or as a wicked slave?’ He said to him: ‘As a wicked slave.’ He said to him: ‘You purchased me as a wicked slave and you expect me to be a good slave?’ So said Moses: ‘Master of the universe, did You not say to me: “Now, go and I will send you to Pharaoh” (Exodus 3:10), and I said to you: ‘On the basis of what merit will You redeem them?

They are idolaters.’ You said to me: ‘Now you see them engaging in idol worship, but I see them departing from Egypt, and I will split the sea on their behalf, I will bring them to the wilderness, I will give them the Torah, I will show them My glory face to face, they will accept My kingdom, and they will deny Me after forty days and they will craft the calf. That is what it says: “I have seen [rao ra’iti] the affliction of [oni] My people (Exodus 3:7),” that is the sound of the calf, “the sound of distress [anot], I hear” (Exodus 32:18).20When God said, in Egypt, “I have seen [rao ra’iti] the affliction of [oni] My people,” that statement alludes to the fact that God foresaw the sin of the Golden Calf.

This is implied by the double term used for “seen” as well as the term oni, which has the same root as the term anot used in connection with the Golden Calf. Before You redeemed them, You said to me that they would be crafting a calf, and now that they crafted it, You seek to kill them?’ That is why he mentioned the exodus from Egypt in his plea on their behalf. Rabbi Pinḥas HaKohen ben Ḥama said in the name of Rabbi Abahu, in the name of Rabbi Yosei bar Ḥanina: What is “I have seen [rao ra’iti]”?21Why does the Hebrew verse employ a double term for seeing?

The Holy One blessed be He said to Moses: ‘You see them now, but I see them how they are looking at Me as I emerge in My chariot of glory in order to give them the Torah,’ as it is stated: “The chariots of God are myriad, thousands upon thousands of companies” (Psalms 68:18) ‘and they take one of My four animals,’ as it is written: “The face of an ox to the left of the four of them” (Ezekiel 1:10).

That is why Moses said: ‘“Why is Your wrath enflamed?” You knew them, and now You are angry at them because they crafted the calf?’

Another matter, “that You took out of the land of Egypt,” (Exodus 32:11), why did he see fit to mention the exodus from Egypt here? Rabbi Avin said in the name of Rabbi Shimon ben Yehotzadak: To what is this matter analogous? To a king who had a fallow field. He said to a sharecropper: ‘Go and tend to it and transform it into a vineyard.’

The sharecropper went, tended to that field, and planted a vineyard. The vineyard grew and produced wine, but it fermented. When the king saw that the wine fermented, he said to the sharecropper: ‘Go cut it down, is it a vineyard that produces vinegar that I seek?’ The sharecropper said to the king: ‘My lord king, how many expenditures did you expend on this vineyard before it stood, and now you seek to cut it down?

If you say it is because its wine fermented, it is because it is young, that is why it fermented and it does not produce fine wine.’ So too, when Israel performed that act,22The sin of the Golden Calf. the Holy One blessed be He sought to annihilate them. Moses said: ‘Master of the universe, did You not take them out of Egypt, from a place of idolaters? Now they are inexperienced,’ as it is stated: “For Israel was a lad and I loved him” (Hosea 11:1). ‘Wait a bit, go with them, and they will perform good deeds before You.’

That is, “that You took out of the land of Egypt.” “Why shall the Egyptians speak, [saying: He took them out for evil, to kill them in the mountains and to destroy them from upon the face of the earth? Relent from your enflamed wrath] and reconsider regarding the evil against Your people” (Exodus 32:12). Rabbi Ḥanina bar Abba said: Let reconsideration be common before You.23Moses prayed that even in the future, God should be willing to reconsider punishments that He would decide to impose upon Israel (Etz Yosef).

The Holy One blessed be He said to him: ‘What did you say, “reconsider regarding the evil against Your people”? As you live, so I will do,’ as it is stated: “The Lord reconsidered the evil” (Exodus 32:14).

“Remember Abraham, Isaac, and Israel, Your servants, to whom You took an oath by Yourself and spoke to them: I will multiply your descendants like the stars of the heavens, and this entire land that I said I will give to your descendants, they will inherit it forever” (Exodus 32:13). “Remember Abraham” – Rabbi Tanḥuma bar Abba began: “You transported a vine from Egypt” (Psalms 80:9). Why is Israel likened to a vine?

Just as a vine, when its owners want it to improve, what do they do? They uproot it from its place and plant it elsewhere, and it improves. So too, when the Holy One blessed be He sought to make Israel known to the world, He uprooted them from Egypt and brought them to the wilderness, and they began thriving there. They began receiving the Torah and saying: “Everything that the Lord spoke we will perform and we will heed” (Exodus 24:7).

Their renown went forth in the world, as it is stated: “Your renown went forth among the nations for your beauty” (Ezekiel 16:14). Another matter: “A vine from Egypt” – You provide support for all the opinions stated in its regard: “Behold, a vine was before me” (Genesis 40:9), “You transported a vine from Egypt”; ultimately You provide support.1God fulfills the various interpretations of these verses, which are understood as comparing Israel to a vine (see Bereshit Rabba 88:5; Vayikra Rabba 36:2).

Just as this vine is alive and rests on dead branches,2A grapevine is typically propped up or trellised across sticks or branches to allow it to flourish. so too, Israel is alive and endures, and rests on the deceased; these are the patriarchs. Likewise, you find that Elijah recited many prayers on Mount Carmel so the fire would descend, just as it says, “Answer me, Lord, answer me” (I Kings 18:37); but he was not answered.

However, once he mentioned the deceased and said: “Lord, God of Abraham, Isaac, and Israel” (I Kings 18:36), he was immediately answered.3Although Elijah’s mention of the patriarchs appears in verse 36 and his general plea to “answer me Lord, answer me” appears in verse 37, the verses must be out of order, as it would not make sense to pray in the merit of the patriarchs and then, if that did not work, to pray in a general sense or to pray that he be answered in his own merit (Yefe To’ar).

What is written? “The fire of the Lord descended” (I Kings 18:38). Likewise, Moses: when Israel performed that act,4The sin of the golden calf. Moses stood and pleaded in their favor for forty days and forty nights, but he was not answered.

However, once he mentioned the deceased he was immediately answered, as it is stated: “Remember Abraham, Isaac, and Israel.” What is written? “The Lord reconsidered the evil” (Exodus 32:14). That is, just as this vine is alive and rests on dead branches, so too, Israel is alive and endures, and rests on the patriarchs, who are deceased. That is, “remember Abraham, Isaac, and Israel.”

Another matter: “Remember Abraham” – that is what is written: “I praise the dead who have already died” (Ecclesiastes 4:2). Corresponding to whom did Solomon say this verse?5Solomon is considered the author of Ecclesiastes. Rabbi Yehoshua ben Levi and Rabbi Shmuel bar Naḥman: Rabbi Yehoshua ben Levi says: He said it only corresponding to David, his father. How so?

You find that when Solomon built the Temple, he prayed before God that the fire would descend, but he was not answered. However, once he mentioned the deceased, David his father, he was immediately answered, as it is stated: “Remember the kindness of David Your servant” (II Chronicles 6:42). Immediately, “When Solomon concluded praying” (II Chronicles 7:1) to the Lord, “the fire descended from the heavens” (II Chronicles 7:1).

When Solomon saw that he mentioned those prayers and was not answered and once he mentioned David his father, it immediately descended, he began saying: “I praise the dead who are already dead, more than the living who are still alive” (Ecclesiastes 4:2). He said it in his own regard. Rabbi Shmuel bar Naḥman said: He said it regarding Moses. How so?

When he saw that Moses had stood in prayer for forty days and forty nights on behalf of Israel so that the Holy One blessed be He would pardon them for that act that they performed, and he had mentioned their merit but God would not be reconciled, yet once he mentioned the deceased he was immediately answered; what is written thereafter? “The Lord reconsidered” (Exodus 32:14). That is, “I praise the dead who have already died” – this is Moses.

Another matter: “Remember Abraham” – that is what is written: “From hand to hand, evil will not be absolved” (Proverbs 11:21). Rabbi Pinḥas HaKohen ben Ḥama said: If you performed a mitzva, do not request to be given reward from one hand to another.6Do not demand immediate reward. Why? Because you “will not be absolved,” as you will not be absolved from your iniquities,7If in this world you are rewarded for your good deeds and not punished for your transgressions, when you die you will have only transgressions on your record. and you will be called wicked, as you did not seek to bequeath anything to your children.

Had Abraham, Isaac, and Jacob asked to be given their reward for the mitzvot they performed, how would it have been that “the descendants of the righteous will escape” (Proverbs 11:21)? How could he have mentioned, “Remember Abraham, Isaac, and Israel”? Immediately, “The Lord reconsidered” (Exodus 32:14). That is, “From hand to hand, evil will not be absolved.”

Another matter: “Remember Abraham” – Rabbi Avin said in the name of Rabbi Aḥa: This is analogous to a king whose friend deposited ten gems with him. His friend died and left one daughter. The king stood and took her as a wife, rendered her a noblewoman, gave her a necklace with ten gems, and placed it around her neck. Sometime later, she lost the necklace, and the king began seeking to expel her.

He said: I will banish her from my house; I will expel her from being with me. Her attendant entered before the king and was placating him, but the king was not listening to him; rather, he was saying: I will banish her from being with me. He said to him: ‘Why, my lord the king?’ He said: ‘Because I gave her ten gems, and she lost them.’

He said: ‘As you live, my master the king, nevertheless, you must be placated and reconciled to her.’ The king would not listen to him. When the attendant saw what he sought to do to her, and that he was not being reconciled, but rather, he was vehemently saying ‘I will banish her,’ he said to him: ‘For ten gems that she lost, you seek to expel her? Do you not know that I know that her father deposited ten gems with you?

Ten are exchanged for ten.’ So too, when Israel performed that act, God was angry at them. The Holy One blessed be He began saying: “Let Me be, and I will destroy them” (Deuteronomy 9:14). Moses said: ‘Master of the universe, why are You angry at Israel?’

He said: ‘Because they violated the Ten Commandments.’ He said to Him: ‘They have a way to repay the debt.’ He said to him: ‘From where?’ He said: ‘Remember that You tested Abraham with ten ordeals; let ten be exchanged for ten.’ That is, “remember Abraham, Isaac, and Israel.”

Another matter: “Remember Abraham, [Isaac, and Israel]” – why does he mention three patriarchs here? The Rabbis say: Moses said: ‘If they are liable to be burned, remember Abraham, who gave his life in the fiery furnace to be burned for the sake of Your name. Let his burning be in exchange for the burning of his children. If they are liable to be beheaded, remember Isaac, their patriarch, who stretched his neck atop the altar to be slaughtered for the sake of Your name. Let his beheading be in exchange for the beheading of his children. If they are liable to be exiled, remember Jacob, their patriarch, who was exiled from his father’s house to Ḥaran; and let these be in exchange for those. That is, “remember Abraham, Isaac, and Israel.”

Another matter: “Remember Abraham, [Isaac, and Israel]” – why did he mention three patriarchs? Rabbi Levi said: Moses said: ‘Master of the universe, will the dead live?’ He said to him: ‘Moses, have you become a heretic?’8Belief in the future resurrection of the dead is a cardinal tenet of the Jewish faith (see Sanhedrin 90a). Moses said to Him: ‘If the dead will not live in the future, it is appropriate that You do to them anything that you wish.

However, if the dead will live, what will You say to the patriarchs in the future when they arise and ask You about the promise that You made to them? What will You be able to answer them? Did You not promise them that You would increase their children like the stars of the heavens, and now You seek to eliminate them?’ That is, “remember Abraham, [Isaac, and Israel].”

Another matter: “Remember Abraham, [Isaac, and Israel]” – why did Moses mention three patriarchs here? Rabbi Avin said: The Holy One blessed be He said to Moses: ‘I am asking from you just as I asked from Sodom, ten. Provide Me with ten righteous people from them, and I will not eliminate them.’ He said: ‘Master of the universe, I will provide for You; there are I, Aaron, Elazar, Itamar, Pinḥas, Joshua, and Caleb.’ God said to him: ‘These are seven, but where are the other three?’ He did not know what to do. Moses said to Him: ‘Master of the universe, will the dead live?’ He said to him: ‘Yes.’ He said: ‘If the dead will live, “remember Abraham, Isaac, and Israel,” that is ten.’ That is why he mentioned three patriarchs.

Another matter: “Remember Abraham” – what did he see that led him to mention three patriarchs? Rabbi Aloni ben Tabari said in the name of Rabbi Yitzḥak: When they performed that act five angels of destruction, [namely] wrath, fury, anger, destruction, and annihilation, came to eliminate them, as it is written: “For I was in dread due to the wrath and the fury, [that the Lord was angry with you to destroy you]” (Deuteronomy 9:19).

Moses said: ‘Master of the universe, You overcome one, and I one. You will overcome wrath, as it is stated: “Arise, Lord, in Your wrath” (Psalms 7:7). And I, fury, as it is stated: “To turn back His fury from annihilating” (Psalms 106:23).’ The Holy One blessed be He said to him: ‘If I overcome one and you [overcome] one, what will you do with the three?’ Moses said: ‘The three patriarchs will overcome those three.’ That is why he mentioned them.

Another matter: “Remember Abraham” – Rabbi Zevida said that Rabbi Yehoshua ben Levi said: Moses said: ‘Master of the universe, were the patriarchs of the world righteous or wicked? Distinguish between these and those; if they were wicked, it is appropriate that You are doing so to their children.9Treat them in accordance with the status of their ancestors. If their ancestors were wicked, it is appropriate for You to destroy them.

Why? Because their ancestors did not have worthy actions before You. But if they were righteous, give them the actions of their ancestors.’ That is, “remember Abraham.”

Rabbi Shmuel said: Moses said to Him: ‘Master of the universe, grant me permission to speak.’ The Holy One blessed be He said: ‘Say anything that you wish.’ He said: ‘They violated the beginning of the statement: “You shall not have [other gods before Me]” (Exodus 20:3); they transgressed it by crafting the calf. But You seek to violate its end, as it is stated: “Who performs kindness for thousands for those who love Me” (Exodus 20:6).

And it is written: “The offspring of Abraham, who loves Me” (Isaiah 41:8). You said to Abraham: I will maintain kindness for your children up to two thousand generations, as it is stated: “Who performs kindness for thousands.” How many generations [have passed] from Abraham until now? Seven: Abraham, Isaac, Jacob, Levi, Kehat, Amram, Moses.

If You do not perform kindness for seven, how will You perform kindness for two thousand?’ That is, they violated the beginning of the statement, but You seek to violate its end. The Holy One blessed be He said to Moses: ‘Are you not a descendant of their children? I will kill these, and I will render you more numerous than they are, and My oath will be thereby fulfilled.’

Rabbi Yitzḥak said: Moses said: ‘Master of the universe, which document is better substantiated, one that is signed by three or one that is signed by one? You must say: One that is signed by three. Which ruling is better substantiated, one adjudicated by three or by one? You must say: The one that is adjudicated by three.

Which testimony is more credible, the testimony of one or the testimony of three? You must say: The testimony of three.’ So too, Moses said: ‘Master of the universe, if You do not fulfill the matter regarding which You took an oath to three, but You seek to void it, how will you fulfill an oath to one? Just as You became angry at their children and You seek to kill them, so it will be with my children.

Moreover, just as You took an oath to the patriarchs, and You established a covenant with them, as it is stated: “I will remember My covenant with Jacob, [and also My covenant with Isaac, and also My covenant with Abraham I will remember]” (Leviticus 26:42), so did You take an oath to the tribes, and You established a covenant with them.’ From where is it derived that the Holy One blessed be He took an oath to the tribes?

As it is stated: “The oaths said to the tribes, Selah” (Habakkuk 3:9). From where is it derived that the Holy One blessed be He established a covenant with them? As it is stated: “I will remember for them the covenant with the ancients” (Leviticus 26:45) – this is the covenant of the tribes. ‘According to Your words, You will raise [a nation] only from the tribe of Levi, as I am from his tribe. What do You have to say to the tribe of Reuben and to the other tribes?’

Rabbi Yitzḥak said: At that moment, He was unable to respond to him. The Holy One blessed be He said to him: ‘You have spoken well.’ Immediately, “the Lord reconsidered [the evil that He had spoken of doing to His people]” (Exodus 32:14). God said to him: ‘I have reconsidered regarding My earlier pronouncements.’

What is, “to whom You took an oath by Yourself”? Ḥizkiya, Rabbi [Yehuda HaNasi],10Some maintain that the proper version of the text should read: Ḥizkiya ben Rabbi Yehuda HaNasi. and Rabbi Yehoshua ben Levi: Ḥizkiya said: Moses said: ‘Had You taken an oath to their ancestors by the heavens and by the earth, what you are doing to them would be appropriate, that You are eliminating their children. Why?

Just as the heavens and the earth will cease to exist, so, Your oath to them will pass. Master of the universe, did You not take an oath to their ancestors by Yourself that You will not eliminate their children? Did You not say to Abraham: “I have taken an oath by Myself” (Genesis 22:16)?’ What is, “I have taken an oath by Myself”?

The Holy One blessed be He said to Abraham: ‘Just as I live and endure forever and ever, so too, My oath endures forever and ever.’ That is, Moses spoke well, when he said: “To whom You took an oath by Yourself.” Act for the sanctity of Your name, so Your name will not be profaned. Rabbi Yehoshua ben Levi said: It was due to the merit of the patriarchs and the merit of the tribes that the Holy One blessed be He did so.

From where do you know that Moses mentioned the tribes here? Isaiah came and articulated it, as it is stated: “Return for the sake of Your servants, the tribes of Your inheritance” (Isaiah 63:17). From here, that the tribes are called servants. Therefore, you expound, “remember Abraham, Isaac, and Israel” – these are the patriarchs; “Your servants” – these are the tribes.

He immediately reconciled with them, as it is stated: “The Lord reconsidered the evil” (Exodus 32:14). When the prophet saw this, he said: “But the Lord did not say that He would erase the name of Israel” (II Kings 14:27). Rav Aḥa said in the name of Rabbi Yonatan of Beit Guvrin: We find that the Lord said He would erase Israel in the [incident of the] calf and the spies, and he says: “But the Lord did not say that He would erase [the name of Israel]” (II Kings 14:27)?

Rabbi Levi said: Since He said to Moses: “Let Me be” (Deuteronomy 9:14), He opened an opening for [Moses] so that he would ask for mercy on their behalf. That is, “but the Lord did not say that He would erase the name of Israel.” Rabbi Tanḥuma said: Since He said to him: “I will render you a great nation” (Exodus 32:10). That is, “but the Lord did not say that He would erase the name of Israel.” Why? Because Moses is from Israel.

“Moses said to the Lord: See, You say to me: Take this people up, but You have not informed me whom You will send with me. And You said: I know you by name and you have also found favor in My eyes” (Exodus 33:12). “Moses said to the Lord: See, You say to me,” that is what is written: “One moment I will speak of a nation and of a kingdom, [to uproot, to smash, and to eradicate, but if that nation repents of its evil, that which I spoke of,] I will reconsider the evil [that I thought to perform against it]” (Jeremiah 18:7–8).

What is, “one moment I will speak”? In the blink of an eye I decree that a person shall die, and he repents and I am reconciled with him, as it is stated: “But if that nation repents of its evil.” Who are they? These are the people of Nineveh.

What is written in their regard? “Rise, go to Nineveh, the great city” (Jonah 1:2). Why? “For their wickedness has ascended before Me” (Jonah 1:2).

And it says: “Jonah had begun to enter the city, a journey of one day, [and he proclaimed and said: Forty more days and Nineveh will be overturned]” (Jonah 3:4). What is written there? “The people of Nineveh believed in God, and they proclaimed a fast and they donned sackcloth” (Jonah 3:5), “man and animal” (Jonah 3:8). They said before Him: ‘Master of the universe, the animal knows nothing, and you absolve it; we, too, consider us like an animal.’

As it is stated: “Man and animal, herd and flock, shall not taste anything” (Jonah 3:7). Immediately, “God reconsidered the evil that He had said to perform against them and did not perform it” (Jonah 3:10). The Rabbis say: “One moment I will speak of a nation,” this is Israel, as it is stated: “Who is like Your people, like Israel, a unique nation on the earth” (II Samuel 7:23). “And of a kingdom,” this is Israel, who were called a kingdom, as it is stated: “You shall be for Me a kingdom of priests” (Exodus 19:6).

“To uproot, to smash, and to eradicate” (Jeremiah 1:10; 18:7); because they performed that act1The sin of the Golden Calf. and He sought to destroy them, as it is stated: “Let Me be, and I will destroy them” (Deuteronomy 9:14). When Moses stood and asked for mercy for them, immediately, “The Lord reconsidered” (Exodus 32:14). [Moses] said before Him: ‘Master of the universe, You became full of mercy for them; lead them Yourself to ascend to the land, and not by means of an emissary.’ That is what is written: “Moses said to the Lord: See, You say to me: Take this people up.”

What is written above? "And the children of Israel stripped themselves of their ornaments" (Exodus 33:6). Rabbi Hanin of Sepphoris said: The crown that He had placed upon their heads, as it is said: "And a crown of beauty upon your head" (Ezekiel 16:12). And Rabbi Shimon ben Yochai says: The weapons that He had girded upon them. And Rabbi Simai said: Purple robes, as it is said: "And I clothed you with embroidered garments" (Ezekiel 16:11). And so it says: "You have declared the LORD this day, and the LORD has declared you this day" (Deuteronomy 26:17-18). In that hour Moses was angry with them, and he took the tent and went off, as it is said: "And Moses would take the tent" (Exodus 33:7). Rabbi Yehuda the son of Rabbi said: See the honor that the Holy One, blessed be He, accorded to Moses, that He left the upper beings and came to Moses. And the ministering angels would come to recite a hymn before Him, yet He was set beside Moses. And likewise the sun and the moon and the stars would come to bow down before Him and to take permission to go out and give light to the world, for were it not that they take permission and bow down, they would not go out, as it is said: "And the host of heaven bow down to You" (Nehemiah 9:6). They asked the living creatures: Where is the throne of glory? They said to them: Go to Moses. From where do we know that it is so? As it is said: "And it came to pass that everyone who sought the LORD" (Exodus 33:7). "Sought Moses" is not written here, but rather "sought the LORD." What is written there? "And the LORD would speak to Moses face to face" (Exodus 33:11). The Holy One, blessed be He, said to him: Did I not make this condition with you, that when your face is angry My face will appease your face, and when My face is angry your face will appease My face? Return, and enter the camp, as it is said: "And the LORD would speak to Moses face to face."

What is written above? “The children of Israel were stripped of their ornament” (Exodus 33:6). Rabbi Ḥanin of Tzippori said: This is the crown that He placed on their heads, as it is stated: “And a crown of splendor upon your head” (Ezekiel 16:12). Rabbi Shimon ben Yoḥai says: It is weapons with which He girded them.

Rabbi Simi said: Royal purple garments, as it is stated: “[I clothed you in embroidery…] I decked you with ornaments” (Ezekiel 16:10–11). Likewise, it says: “You have exalted the Lord today…The Lord has exalted you [he’emirkha] today” (Deuteronomy 26:17–18).2The term imra in Aramaic refers to wool, and therefore this verse can be rendered “The Lord has clothed you today.” At that time, Moses became angry at them, took his tent, and left, as it is stated: “Moses would take the tent [and pitch it outside the camp]” (Exodus 33:7).

Rabbi Yehuda ben Rabbi [Yehuda HaNasi] said: See the honor that the Holy One blessed be He accorded to Moses; He forsook the upper worlds and came to Moses. The ministering angels would come to recite their hymn before Him, but He was with Moses. Likewise, the sun, the moon, and the stars came to prostrate themselves to Him and to receive permission to go out and illuminate the world, as were they not to receive permission and prostrate themselves, they would not go out, as it is stated: “The host of the heaven prostrate themselves to You” (Nehemiah 9:6).

They asked the celestial creatures: ‘Where is the Throne of Glory?’ They said to them: ‘Go to Moses.’ From where is it derived that it is so? As it is stated: “It was, that anyone who sought the Lord [would go out to the Tent of Meeting]” (Exodus 33:7).

“Who sought Moses” is not written here, but rather “who sought the Lord.” What is written there? “The Lord would speak to Moses face to face” (Exodus 33:11). The Holy One blessed be He said to him: ‘Did I not stipulate with you that when you are angry, I will placate you,3A more literal translation of this phrase is: When your face is angry, My face will placate your face. and when I am angry, you will placate Me?

Relent and enter the camp,’ as it is stated: “The Lord would speak to Moses face to face.” Another matter, “Moses said to the Lord: See, You say to me,” that is what is written: “I ponder the days of old, the years of long ago” (Psalms 77:6). The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, I am sitting and calculating after how many years You redeemed us from Egypt, and I then say after how many years You redeemed us from Babylonia, and I calculate and say: How many years have I experienced with Greece.’4The redemptions from Egypt and Babylonia came much more quickly than the redemption from Greece and the empires that followed, including Rome.

This redemption has yet to occur. That is why it says: “I ponder the days of old.” “Then I said: This is my prayer [ḥaloti hi]” (Psalms 77:11). Rabbi Shimon ben Lakish said: If these are illnesses [ḥola’im], they can be cured, but if they are not illnesses,5But rather, it is due to a “change in the right of the Most High” (Psalms 77:11), meaning that God is not merely angry at Israel but has permanently rejected Israel, there is nothing I can do.

I do not know what to do. That is why it is stated: Ḥaloti hi. Rabbi Alexandri said: All these matters befell us because we did not implore before the Holy One blessed be He, and ḥaloti is nothing other than an expression of prayer, just as it says: “Now, please, implore [ḥalu] God and He will be gracious to us” (Malachi 1:9). “Has God forgotten to be gracious?” (Psalms 77:10).

Have You forgotten that You said: “I will be gracious to whom I will be gracious”? (Exodus 33:19). “Has He forsaken [afes] His kindness forever?” (Psalms 77:9). In the Greek language, afes is forsaken. That is why it is stated: “Has He forsaken [afes] His kindness forever?”

“Will the Lord abandon forever? Will He never again find favor?” (Psalms 77:8). Initially, when Moses would become angry at Israel, the Holy One blessed be He would placate him; when the Holy One blessed be He would become angry at Israel, Moses would placate Him, as it is stated: “The Lord would speak to Moses face to face.” The Holy One blessed be He said: ‘Can two faces pour boiling water?6Boiling water would be tempered with cold water so that it could be drunk.

If two people were each to add boiling water, the drink would be too hot. Similarly, God said to Moses, if you and I are both angry at Israel, that is a recipe for disaster. Did I not say: When I will be angry, you placate Me, and when you will be angry, I will placate you?’ He said before Him: ‘Master of the universe, was it not You who became angry at them first?’

He said to him: ‘Go and reconcile yourself with them, return to the camp.’ Rav Aḥa said: At that moment, Moses found the opportunity to speak before the Holy One blessed be He. He said to Him: ‘See, You are unable to remove Your love from them even for a moment,’7Even when You are angry at them, You are telling me to reconcile with them so that I can placate You. as it is stated: “Moses said to the Lord: See, You say to me.”

You find: The Lord spoke with Moses, the Lord said to Moses, and likewise you find: Moses said to the Lord, Moses spoke to the Lord.8These phrases are found in various verses in the Torah. This is analogous to a cave that is located on the seashore. The sea rose and it filled. The sea did not recede from there, but from then on, the sea feeds the cave and the cave, the sea.

So too, the Lord spoke to Moses, Moses said to the Lord.9Thus, Moses was on such a high level that he not only received prophecies but also had an ongoing dialogue with God. What is written above? “Remove your ornaments” (Exodus 33:5). Rabbi Shimon ben Yoḥai says: These are the weapons that the Holy One blessed be He gave them with the ineffable name etched on them.

“Moses would take the tent” (Exodus 33:7). When Moses saw the fine gift had been in their possession and that they lost it, he, too, became angry at them, as it is stated: “Moses would take the tent [and pitch it at a distance from the camp].” How far was he? Rabbi Yitzḥak said: One mil; here it is stated: “At a distance [harḥek]” (Exodus 33:7), and it is stated there: “But there shall be a distance [raḥok] between you, two thousand cubits by measure” (Joshua 3:4).10A mil is two thousand cubits.

Why was he angry at them? Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: This is what Moses expounded: One who is ostracized by the master, is ostracized for the disciple. Therefore, “Moses would take the tent.” Rabbi Shimon ben Lakish said: This is analogous to a king who had a legion and it rebelled against him.

What did his general do? He took the royal ensign and fled. So too, Moses, when Israel performed that act, he took the tent and departed. That is why it is stated: “Moses would take the tent.”

“It would be that when Moses would go out to the tent, each man would rise and each would stand at his tent's entrance; they would gaze after Moses, until he went into the tent” (Exodus 33:8). “It would be that when Moses would go out to the tent, all the people would rise.” They would stand on each side and show him honor, as it is stated: “Each would stand at his tent's entrance and they would gaze after Moses” (Exodus 33:8).

What would they say? Rabbi Yitzḥak said: Happy is the one who bore him with what she sees in him. “It would be that when Moses would enter into the tent, the pillar of cloud would descend and would stand at the entrance of the tent and He would speak with Moses” (Exodus 33:9). “The entire people would see the pillar of cloud standing at the entrance of the tent and the entire people would rise and would prostrate themselves, each man at the entrance of his tent” (Exodus 33:10).

“It would be that when Moses would enter into the tent.” When Israel would see the pillar of cloud they would know that the Divine Presence was revealed to Moses. “And the entire people would rise and would prostrate themselves, each man at the entrance of his tent.” The Holy One blessed be He said to him: ‘Return to the camp.’

He said to Him: ‘I will not return.’ He said to him: ‘If you do not return, there is Joshua, know that he is in the tent.’ This is analogous to a noblewoman11A wife of the king. who became angry at the king’s daughter and she left the palace. There was an orphan girl who was raised with her in the king’s palace.

He said to her:12The king said to his wife. ‘Return to your place.’ She did not want to do so. He said to her: ‘Know that that orphan girl is in the palace.’13I will take her as my wife in your place. So too, the Holy One blessed be He said to Moses: ‘Return to the camp; if not, Joshua is in the tent.’14I will appoint him leader in your place.

Who caused Moses to return to the camp? It was “his servant Joshua bin Nun” (Exodus 33:11). Moses said: ‘Master of the universe, it was for the sake of Your honor that I became angry at them. “See, You say to me,” see that You cannot forsake them.

“But You have not informed me whom You will send with me.”’15Moses was saying to God: If You are telling me to return, You must also return to the people. The Holy One blessed be He said to him: ‘I already said to you: “I will send an angel before you”’ (Exodus 33:2). He said before Him: ‘Master of the universe, are You handing me off to an angel? “If Your presence does not go, do not take us up from here”’ (Exodus 33:15).

“He said: Show me, please, Your glory” (Exodus 33:18). “He said: Show me, please, Your glory.” Rabbi Tanḥuma bar Abba began: “As it is better that it be said to you: Come up here, than that you should be debased” (Proverbs 25:7). Hillel says: My debasing is my exalting, and my exalting is my debasing.16When I debase myself I am exalted by others, and when I exalt myself I am debased by others (see Etz Yosef).

It is preferable for a person that they say to him: Ascend upward, and that they not say to him: Descend downward. David said: “Who sits exalted” (Psalms 113:5). When I exalt myself, they cause me to sit, debased. That is, “who sits exalted.”17The verse is understood to mean: He who is exalted is made to sit.

But when I debase myself, they exalt me, as it is stated: “Who is lowered to see” (Psalms 113:6). What caused me to see all the lands, as it is written: “David’s renown emerged in all the lands”? (I Chronicles 14:17). It is because I debased myself. Another matter, “As it is better that it be said to you: Come up here,” this refers to Moses at the time when the Holy One blessed be He revealed Himself to him at the bush, just as it says: “An angel of the Lord appeared…” (Exodus 3:2).

Rabbi Yehuda bar Neḥemya said: Moses was a novice in prophecy. The Holy One blessed be He said: If I reveal Myself to him with a loud noise I will cause him to panic. If with a low voice, he will scorn the prophecy. What did the Holy One blessed be He do?

He revealed Himself to him in his father’s voice. [Moses] said: ‘My father has come from Egypt!’ He said to him: ‘I am not your father, but rather, “the God of your father”’ (Exodus 3:6). “Moses concealed his face, [for he was afraid to look upon God]” (Exodus 3:6). Rabbi Yehoshua ben Korḥa said: Moses did not act well in that he concealed his face.

Had he not concealed his face, the Holy One blessed be He would have revealed to him what is above us, what is below us, and what is destined to be. Ultimately, he sought to see, as it is stated: “Show me, please, Your glory.” The Holy One blessed be He said: ‘When I sought you did not seek, now that you seek, I do not seek.’ Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Nevertheless, He showed him three; in reward for three, he merited three.

In reward for “[Moses] concealed” (Exodus 3:6) – “The Lord spoke to Moses [face to face]” (Exodus 33:12).18Citation based on Matnot Kehuna; see also Shemot Rabba 3:1. In reward for “for he was afraid” (Exodus 3:6), – “they were afraid to approach him” (Exodus 34:30). In reward for “to look upon God,” (Exodus 3:6), – “he beholds [yabit] the image of God” (Numbers 12:8). Rabbi Hoshaya Rabba said: Moses showed great deference in that he concealed his face, but Nadav and Avihu bared their heads and feasted their eyes on the Divine Spirit, as it is stated: “Against the noblemen of the children of Israel He did not extend His hand [and they beheld God and ate and drank]” (Exodus 24:11).

Another matter, “he said: Show me, please, Your glory.” He sought to ascertain the granting of reward to the righteous and the tranquility of the wicked.19He sought to comprehend the reward of the righteous in the World to Come and to understand why the wicked enjoy tranquility in this world. From where is it derived that the granting of reward to the righteous is called glory? As it is stated: “The wise will inherit glory” (Proverbs 3:35).

Likewise it says: “Glory before His elders” (Isaiah 24:23). From where is it derived that the tranquility of the wicked is called glory? As it is stated: “After glory You will take me” (Psalms 73:24).20After the wicked receive any reward they have earned in this world, they are taken to the next world for punishment. What did the Holy One blessed be He answer him?

“He said: You will not be able see My face [panai]” (Exodus 33:20). The expression panai stated here is nothing other than the tranquility of the wicked, as it is written: “He repays His enemies to their face [el panav] to eradicate them” (Deuteronomy 7:10).

“The Lord said: Behold, there is a place with Me, and you shall stand on the rock” (Exodus 33:21). “The Lord said: Behold, there is a place with Me, and you shall stand on the rock.” Rabbi Yosei bar Rabbi Ḥanina said: “Behold I am at this place” is not written here, but rather, “there is a place with Me.” My place is ancillary to Me and I am not ancillary to My place.

“I will remove My hand and you will see My back, but My face will not be seen” (Exodus 33:23). “I will remove My hand.” The Holy One blessed be He said to him: ‘I will show you the reward of the righteous that I am destined to grant them at the end of days.’ Rabbi Asi said: The prophets saw the feast of the Garden of Eden, but they did not see the granting of reward, as it is stated: “No eye has seen it, God, other than You, who will do for one who awaits Him” (Isaiah 64:3).

Likewise, David said: “How great is the goodness that You have stored for those who fear You” (Psalms 31:20). He said: I will pass all My goodness before you and I will call in the name of the Lord before you, and I will be gracious to whom I will be gracious and I will have mercy upon whom I will have mercy” (Exodus 33:19). What is written above? “I will pass all My goodness before you” – the attribute of goodness and the attribute of punishment.21The verse could have stated simply “I will pass My goodness before you,” but instead states “I will pass all My goodness before you.”

The word “all” alludes to the fact that even God’s punishments are good. “I will be gracious to whom I will be gracious.” At that moment, the Holy One blessed be He showed him all the storehouses of reward that are designated for the righteous. [Moses] said: ‘Who does this storehouse belong to?’ [God] said: ‘It belongs to those who perform mitzvot.’ ‘And who does this storehouse belong to?’ ‘It belongs to those who raise orphans.’

So it was for each and every storehouse. Then he saw a great storehouse. He said: ‘Who does this storehouse belong to?’ He said to him: ‘One who has, I grant him from his reward; one who does not have, I grant it to him gratis, and I grant him from this,’22This storehouse was for people who did not have a right to receive reward from any other storehouse.

It was large because of the very many people included in this category (Etz Yosef). as it is stated: “I will be gracious to whom I will be gracious,” to whom I wish to be gracious. Likewise, “I will have mercy upon whom I will have mercy.”

“The Lord said to Moses: Carve for yourself two tablets of stone like the first, and I will write on the tablets the words that were on the first tablets, which you shattered” (Exodus 34:1). “The Lord said to Moses: Carve for yourself” – that is what is written: “He would tell you the secrets of wisdom” (Job 11:6). You find that when the Holy One blessed be He said to him: “Go, descend, for your people have acted corruptly” (Exodus 32:7), he grasped the tablets and did not believe that Israel had sinned.

He said: ‘If I do not see it, I do not believe it,’ as it is stated: “It was when Moses drew near to the camp [that he saw the calf and the dancing. Moses’ wrath was enflamed, and he cast the tablets from his hands, and he shattered them at the foot of the mountain]” (Exodus 32:19). He did not break them until he saw with his eyes. Woe to those people who testify about what they have not seen.

Is it possible that Moses did not believe the Holy One blessed be He who said to him: “For your people have acted corruptly”? It is, rather, that Moses was informing Israel of proper conduct. Even if a person hears a matter from a trustworthy individual, it is prohibited to accept his testimony and to take action on the basis of his word if one does not see it. Another matter: Because the writing flew off the tablets, he broke them, as it is stated: “I saw, and, behold, you had sinned against the Lord your God” (Deuteronomy 9:16).

Moses saw that they sinned and he broke the tablets. This is analogous to a prince who took a wife, wrote a marriage contract, and placed it in the possession of a close friend. Sometime later, evil reports emerged about her. What did the close friend do?

He tore up her marriage contract. He said: ‘It is preferable that she be judged as a single woman and not as a married woman.’ So Moses did; he said: ‘If I do not break the tablets, Israel will not survive, as it is stated: “One who sacrifices to gods shall be destroyed”’ (Exodus 22:19). What did he do?

He broke them. He said to the Holy One blessed be He: ‘They did not know what was written on them.’ Another matter: “I saw, and behold, you had sinned against the Lord your God” – he saw that Israel would not survive, and he joined himself with them and broke the tablets. He said to the Holy One blessed be He: ‘They sinned and I sinned, as I broke the tablets.

If you pardon them, pardon me as well, as it is stated: “Now, if You will bear their sin” (Exodus 32:32) – pardon my sin as well. But if You do not pardon them, do not pardon me, but rather, “erase me please from Your book that You have written”’ (Exodus 32:32). Rabbi Aḥa said: He did not move from there until he cleared their sin, as it is stated: “Moses turned [vayifen] and descended” (Exodus 32:15) – [he descended] once he cleared [pina] their sin.

Moses said: Israel had someone to plead on their behalf; who will plead on my behalf? He began regretting the breaking of the tablets. The Holy One blessed be He said to him: ‘Do not regret the first tablets, as they were only the Ten Commandments alone. But on the second tablets that I am giving you there will be halakhot, midrash, and aggadot.’

That is what is written: “He would tell you the secrets of wisdom, as sagacity is two-sided” (Job 11:6). Moreover, you will receive the tidings that I pardoned you for your sin, as it is stated: “Know that God may overlook for you some of your iniquities” (Job 11:6).

Another matter: “Carve for yourself” – that is what is written: “To everything there is a season, and a time for every purpose.… a time to be born and a time to die” (Ecclesiastes 3:1–2). From here, our Rabbis, of blessed memory, said: When a woman sits on the birthing stool, she has a ninety-nine percent [chance] of death, and one [percent chance] of life,1The point is that it is a time of great danger. as it is stated: “A time to be born,” which is “a time to die.”

And all of them2All of the following verses should be understood in a similar manner. until you reach: “A time to cast stones” (Ecclesiastes 3:5) – “sacred stones are spilled” (Lamentations 4:1). “And a time to gather stones” (Ecclesiastes 3:5) – “the Lord is the builder of Jerusalem” (Psalms 147:2), “the precious stones of the crown exalted over His land” (Zechariah 9:16).3Thus, “a time to cast stones” alludes to the destruction of Jerusalem, and “a time to gather stones” alludes to its ultimate rebuilding.

Another matter: “A time to cast stones” (Ecclesiastes 3:5) – “the wrath of Moses was enflamed, and he cast [the tablets] from his hands” (Exodus 32:19). “And a time to gather stones” – “carve [pesol] for yourself” – the carving debris [pesolet] is for you; from there Moses became wealthy. The Holy One blessed be He said: By right Moses should receive that debris. Why?

Israel, which was not engaged in mitzvot, I gave them all the goodness of the land of Egypt, as it is stated: “The Lord granted the people favor [in the eyes of the Egyptians, and they lent to them; and they despoiled Egypt]” (Exodus 12:36), and they became wealthy; shall Moses, who was engaged with Joseph’s bones, remain poor?4Moses took Joseph’s bones from Egypt (see Exodus 13:19) and therefore did not have time to borrow valuables from the Egyptians. I will give him the debris so he will become wealthy.

This is one of three things that Moses did based on his own reasoning, and his reasoning accorded with the reasoning of the Holy One blessed be He. He separated from his wife; Rabbi Shimon ben Yoḥai says: He expounded and said: If regarding Mount Sinai, whose sanctity was temporary, it is stated: “Do not approach a woman” (Exodus 19:15), I, who, each and every moment He speaks with me, is it not right that I should be separated from my wife?

Rabbi Akiva says: It was stated to him from the mouth of the Holy One blessed be He, as it is stated: “Mouth to mouth I speak with him” (Numbers 12:8).5When Miriam and Aaron disparaged Moses for having separated from his wife, God responded by saying “Mouth to mouth I speak with him.” Rabbi Akiva interprets this to mean that God told them that He had commanded Moses to separate from his wife. Rabbi Yehuda said: It was stated to him from the mouth of the Holy One blessed be He, as it is stated: “Do not approach a woman”; Moses was included among them and all were prohibited.

When [God] said: “Return you to your tents” (Deuteronomy 5:27), He permitted them. Moses said to Him: ‘Am I included among them?’ He said to him: No, “you stay here with Me” (Deuteronomy 5:28). Additionally, [Moses] expounded and said: If at Mount Sinai, which was temporary, He would not have spoken to me until He called to me,6Only after God called to Moses and told him to ascend the mountain was God ready to speak with him.

Had Moses ascended before being called, God would not have spoken to him. as it is stated: “The Lord called to him from the mountain, saying” (Exodus 19:3), at the Tent of Meeting7The sanctity there was permanent. all the more so. The Holy One blessed be He knew, and He called to him, as it is stated: “He called to Moses…[from the Tent of Meeting]” (Leviticus 1:1). Additionally, [Moses] expounded and said: If regarding the paschal offering, which is an offering of lesser sanctity, it is stated: “No stranger shall partake of it” (Exodus 12:43), the tablets that are the handiwork of God, shall idolaters have use of them?

That is why he broke them. See the praiseworthiness of Moses. Aaron and the seventy elders were seizing Moses’ hands, but they were unable to overcome him. Not only those, but the will of the Holy One blessed be He, too, was that he not break them, as it is stated: “All the signs and the wonders” (Deuteronomy 34:11).8Moses’ breaking of the tablets was a “wonder” in that he overpowered the elders in order to break the tablets and that he did so without God’s prior approval.

Alternatively, God was actually opposed to the breaking of the tablets; He wanted Moses to withhold them from the Israelites but not to break them (Etz Yosef). The Holy One blessed be He said to him: Let there be peace for that hand, as it is stated: “And with all the mighty hand” (Deuteronomy 34:12).9The reference is to the hand with which he broke the tablets. Thus, God’s blessing of Moses’ hand expressed His approval of Moses’ act after the fact (Rashash).

Another matter: “Carve for yourself” – that is what is written: “But now, Lord, You are our Father; we are the clay, and You are our Potter” (Isaiah 64:7). The Holy One blessed be He said to Israel: ‘Now I am your Father? When you saw yourselves in distress, you called me: Our Father.’10You relate to me as your Father only when you need me. They said to Him: ‘Yes, as it is stated: “On the day of my distress I sought the Lord”’ (Psalms 77:3).

This is analogous to the son of a prominent doctor who encountered a lowly individual and began asking after his welfare. He said to him: ‘My lord, my master, my father.’ His father heard and became angry at him. He said: ‘Let him not appear in my presence, since he called that lowly individual: My father.’

Sometime later, the son fell ill. He said: ‘Please call my father so he will see me.’ They came and told his father. He was immediately overwhelmed with compassion for [his son] and came to him. [The son] said to him: ‘I implore you, my father, look at me.’

He said to him: ‘Now I am your father? Yesterday, you were calling the lowly individual: My father. Now that you are in distress you call me: My father?’ So too, the Holy One blessed be He said to Israel: ‘Now you call me: My Father?

Yesterday, you were engaged in idol worship and calling it: My father, as it is stated: “They say to wood: You are my father…but in the time of their misfortune they say: [Arise, and save us]”’ (Jeremiah 2:27). That is why it is stated: “But now, Lord, You are our Father.” Another matter: “But now, Lord, You are our Father…” (Isaiah 64:7) – that is what is written: “A son will honor his father” (Malachi 1:6) – this is Esau, who honored his father greatly, as he would go out to the fields, hunt game, bring it [home], cook it, and go and feed his father each day.

“And a servant his master” (Malachi 1:6) – this is Nevuzaradan, who was called a servant, as it is stated: “Nevuzaradan, captain of the guards, servant of the king of Babylon, came” (II Kings 25:8), as when he came to Jerusalem, he brought with him a likeness of Nebuchadnezzar and would stand before it in awe and reverence like a servant. But you did not honor Me like a father, and you did not fear Me like a master.

That is, “if I am a father, where is My honor? If I am a master, where is My fear” (Malachi 1:6)? Rather, when you see yourselves in distress, you call Me your Father. That is why it is stated: “But now, Lord, You are our Father.”

What is, “we are the clay and You are our Potter” (Isaiah 64:7)? Israel said: ‘Master of the universe, You had it written for us: “Behold, like clay in the hand of the potter, so you are in My hand, house of Israel” (Jeremiah 18:6). Therefore, even though we sin and commit provocations before You, do not depart from us. Why?

Because “we are the clay and You are our Potter.”’ Come and see this potter, if he crafts a barrel and leaves a pebble in it, when it emerges from the kiln, it leaks from the place of the pebble and loses all the liquid that is placed in it. Who caused the barrel to leak what was inside it? The potter who left the pebble in it.

So too, Israel said before the Holy One blessed be He: ‘Master of the universe, You created in us an evil inclination from our youth, as it is stated: “As the inclination of man's heart is evil from his youth” (Genesis 8:21). It causes us to sin before You, but You do not remove this instigator from us. Please remove it from us so we will perform Your will.’ He said to them: ‘That is what I will do in the future,’ as it is stated: “On that day, the utterance of the Lord, I will gather the lame, assemble the outcasts and those whom I harmed [vaasher hare’oti]” (Micah 4:6).

What is asher hare’oti? This is the evil inclination [yetzer hara],11Thus, the phrase asher hare’oti is understood to mean, “the evil I have caused,” or, “those I have caused to be evil” via the evil inclination. as it is stated: “As the inclination of man's heart is evil from his youth.” Another matter: “But now, Lord, You are our Father” (Isaiah 64:7) – that is what is written: “Lord, they sought You in distress” (Isaiah 26:16); when they encounter distress they seek You, as it is stated: “Lord, they sought You in distress.”

This is analogous to a prominent official who had children; they adhered to wicked people and strayed to the evil path. He stripped them and cast them out. When they saw themselves in distress, they asked prominent people to ask for mercy on their behalf. Their father said to [the messengers]: ‘What are you requesting?’

They said to him: ‘That you reconcile with your children.’ He said: ‘They are not my children; I do not acknowledge them. Their mother committed adultery and bore them.’ They said to him: ‘You cannot renounce them.

Why? Because everyone knows that they are your children, because they resemble you.’ So too, the prominent official is the Holy One blessed be He. His children are Israel, as it is stated: “You are children to the Lord your God” (Deuteronomy 14:1).

They mingled with idolaters and strayed to the evil path, as it is stated: “They mingled with the nations and learned their practices” (Psalms 106:35). What did He do to them? He stripped them and cast them away, as it is stated: “They will strip you of your garments” (Ezekiel 23:26), and it is written: “Send them from My presence and let them depart” (Jeremiah 15:1). When they found themselves in distress they began asking the prophets to ask for mercy on their behalf from the Holy One blessed be He.

They began asking for mercy for them, as it is stated: “Have pity upon Your people” (Joel 2:17). The Holy One blessed be He said: ‘On behalf of whom are you asking?’ They said: ‘On behalf of Your children.’ He said to them: ‘They are not My children.

If they perform My will they are My children, and if not, they are not My children,’ as it is stated: “Their mother has committed licentiousness, she who conceived them has shamed herself” (Hosea 2:7). Why? “For she said: I will follow my paramours” (Hosea 2:7) – these are idols. Therefore, the Holy One blessed be He said: “Now, I will expose her repulsiveness in the eyes of her paramours” (Hosea 2:12) – these are idols, whom she calls: “Providers of my bread and my water” (Hosea 2:7).

But [the idol] has eyes but does not see, ears, but does not hear, and cannot feed itself; how will it feed others? The Holy One blessed be He stripped her, as it is stated: “Lest I strip her bare” (Hosea 2:5). The prophets said to the Holy One blessed be He: ‘You say that they are not Your children, but they are recognizable by their faces, as it is stated: “All who see them will recognize them, for they are the seed the Lord has blessed” (Isaiah 61:9).

Just as it is the way of a father to have mercy on his children even though they have sinned, so too, You must have mercy upon them.’ That is, “but now, Lord, You are our Father” (Isaiah 64:7). Likewise you find that when they crafted the calf, the Holy One blessed be He became angry at them. Moses came to placate Him, and He called them: Not My people, as it is stated: “Because your people has acted corruptly” (Exodus 32:7).

The Holy One blessed be He stripped them, as it is stated: “The children of Israel were stripped of their ornament from Mount Ḥorev” (Exodus 33:6). Moses said: ‘They are Your people and You cannot renounce them,’ as it is stated: “Why, Lord, is Your wrath enflamed against Your people?” (Exodus 32:11). ‘Reconcile with them because they are Your children.’ Immediately He reconciled with them, as it is stated: “The Lord reconsidered” (Exodus 32:14).

He showed Moses that He reconciled with them, as He restored the commandments to them, as it is stated: “Carve for yourself.”

Another matter: “But now, Lord, You are our Father” (Isaiah 64:7) – the Holy One blessed be He said to them: ‘What did you see that led you to seek Me now? Above it is written: “There is no one calling Your name, rousing himself to hold on to You, because You concealed Your face from us and melted us because of our iniquities” (Isaiah 64:6). Now that you see yourselves in distress, you come to Me and say: “You are our Father”?

Even though everything is My handiwork, I wish to show Myself as Father and Maker only to one who performs My will,’ as it is stated: “Everyone who is called by My name, whom I have created for My glory, I have formed him and I have made him” (Isaiah 43:7).12This verse indicates that God views Himself as Maker only of those who are “called by My name,” meaning that they are fulfill God’s commands and His will.

Another matter: “But now, Lord, You are our Father” (Isaiah 64:7) – the Holy One blessed be He said to them: ‘Have you forsaken your patriarchs Abraham, Isaac, and Jacob, and Me you call Father?’ They said to Him: ‘It is You that we acknowledge as a father.’ This is analogous to an orphan girl who was being raised by a guardian who was a good, trustworthy person. He raised her and protected her properly, and sought to marry her off.

The scribe entered to write the marriage contract. He said to her: ‘What is your name?’ She said: ‘So-and-so.’ He said to her: ‘And what is your father’s name?’

She was silent. Her guardian said to her: ‘Why are you being silent?’ She said to him: ‘It is because I do not know any father other than you, for it is the one who raises who is called father and not the one who begets.’ So too, the orphans are Israel, as it is stated: “We have become orphans, without a father” (Lamentations 5:3).

Their good and trustworthy guardian is the Holy One blessed be He. Israel began calling Him: Our Father, as it is stated: “But now, Lord, You are our Father.” The Holy One blessed be He said: ‘Have you forsaken your patriarchs and Me you call: Our Father,’ as it is stated: “Look to Abraham your father” (Isaiah 51:2). They said to Him: ‘Master of the universe, the one who raises is the father, not the one who begets, as it is stated: “For You are our Father; for Abraham does not know us”’ (Isaiah 63:16).

“The Lord said to Moses: Write for yourself these matters, as according to these matters I established a covenant with you and with Israel” (Exodus 34:27). “Write for yourself these matters,” that is what is written: “I write for him the many teachings of My Torah, but they are regarded as foreign” (Hosea 8:12). When the Holy One blessed be He revealed Himself at Sinai to give the Torah to Israel, He said it to Moses in order: Bible, Mishna, Talmud, and aggada, as it is stated: “The Lord spoke all these matters” (Exodus 20:1); even what a student asks his teacher, the Holy One blessed be He said to him at that time.

After [Moses] learned it from the mouth of the Holy One blessed be He, He said to him: ‘Teach it to Israel.’ He said to Him: ‘Master of the universe, I will write it for them.’ He said to him: ‘I do not wish to give it to them in writing, because it is revealed before Me that idolaters are destined to rule over them, and take it from them, and they will be despised among the idolaters.1The idolators will force the Jews to translate the Written Torah for them.

Later, they will claim that they are the true Israelites, as they also have the Torah (Midrash HaMevoar; see Pesikta Rabbati 5:1). Rather, I will give them the Bible in writing, and I will give them the Mishna, Talmud, and agadda orally, so if the idolaters come to them and subjugate them, they will be distinct from them.’ He said to the prophet: If I write for them the many teachings of My Torah, they will be regarded as foreign.2The verse in Hosea is understood to mean: If I write down the entire Torah, Israel will be regarded as foreigners.

What will I do for them? I will give them the Bible in writing, and the Mishna, Talmud, and agadda orally [al peh]. “Write,” this is the Bible; “as according to [al pi] these matters” (Exodus 34:27), these are the Mishna and the Talmud, which distinguish Israel from the idolaters.

Another matter, “write for yourself,” the Holy One blessed be He said to Moses: ‘I wrote the first tablets, as it is written: “Written with the finger of God” (Deuteronomy 9:10). But the second [tablets], you write and hopefully I will give a hand.’3God would assist Moses in inscribing the tablets. This is analogous to a king who married a woman and wrote her a marriage document of his own.4On his paper in his handwriting.

Sometime later she sinned and he expelled her from his house. Her attendant came and reconciled her with the king. The king said to the attendant: ‘I have reconciled with her. Prepare a marriage document for her and hopefully I will give a hand.’

That is what is written: “I will inscribe on the tablets the words that were on the first tablets” (Deuteronomy 10:2).5In this verse, God tells Moses that after Moses carves the tablets, God will inscribe them with the words that were on the first tablets.

Another matter, “write for yourself,” on the basis of your merit I am giving them the Torah. Rabbi Shimon ben Ḥalafta said: That it what Moses said to Israel: “He inscribed on the tablets, like the first inscription…and the Lord gave them to me” (Deuteronomy 10:4). He gave them to me, and I conducted myself generously with you and gave it to you. That is why it is stated: “Write for yourself” – it was on the basis of your merit.

“As according to these matters [hadevarim],” everywhere that davar, devarim, hadevarim is written, they are curses and rebukes.6The first tablets were given with the assumption that the Israelites would be free of the evil inclination, and therefore there was no need to warn them that they would be cursed if they would transgress. The second tablets, given after the sin of the Golden Calf, were given along with warnings and curses that would be imposed if the Israelites would transgress (Rabbi David Luria).

Rabbi Yoḥanan and Rabbi Yehuda ben Rabbi Shimon, Rabbi Yoḥanan said: “Write for yourself these matters, as according to [al pi] these matters” – the written Torah and the Oral Torah – “I established a covenant with you.” If you exchange it and you render what is oral written and what is written oral, you will not receive reward. Why? Because that is the way I gave it, as a written Torah and an oral Torah.

Rabbi Yehuda ben Rabbi Shimon says: “Write for yourself…as according to…” the written Torah and the oral Torah, “I established a covenant with you,” so that you read them so,7That you study the Written Torah in writing and the Oral Torah orally. but if you exchange them, know that you are voiding the covenant. That is why it is stated: “Write for yourself these matters.” Likewise, Moses says to Israel: “Only beware, and protect yourself greatly, lest you forget the matters [that your eyes saw]” (Deuteronomy 4:9).

What are “the matters”? These are the matters that you see, as they are in writing. “Lest they move from your heart” (Deuteronomy 4:9), these are the matters that I gave you orally. That is why it is stated: “Write for yourself these matters, as according to these matters,” as, were it not for the Torah that you received, I would not have distinguished you and I would not have looked upon you more than other nations.

That is why “I established a covenant with you and with Israel.” Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: The Holy One blessed be He said to them: ‘In the past, you were called like the rest of the nations, like: “Savta, Rama, and Savtekha” (I Chronicles 1:9).8These nations were named after their forebears, and so too the name Israel signified only that they were descendants of Israel (Etz Yosef).

But when you received My Torah, I established a covenant with you and elevated you. Not only Israel, but you, too, their king, I elevated you in the world only due to the merit of the Torah.’ How did the Holy One blessed be He elevate him? Rabbi Yirmeya said in the name of Rabbi Shmuel bar Rav Yitzḥak: All the honor that Moses experienced in this world was only the profits, but the principal endures for him for the World to Come.

Another matter, “As according to [al pi] these matters,” that you must toil in them with your mouth [befikha]. Likewise it says: “In your mouth and in your heart to perform it” (Deuteronomy 30:14). What is “I established a covenant with you and with Israel”? Had you not accepted My Torah, I would have restored the world to emptiness and disorder, as it is stated: “If not for My covenant day and night, [I would not have set the statutes of heaven and earth]” (Jeremiah 33:25).

Why? Because it was with the Torah that I created heaven and earth, as it is stated: “The Lord founded the earth with wisdom” (Proverbs 3:19), “with His knowledge the depths were breached” (Proverbs 3:20). If you void the covenant, you cause Me to restore the upper and lower worlds to emptiness and disorder. Therefore, “as according to these matters.”

“He was there with the Lord forty days and forty nights; he did not eat bread, and he did not drink water. He wrote upon the tablets the words of the covenant, the ten precepts” (Exodus 34:28). “He was there with the Lord.” Is it possible for a person to be forty days without food and without drink?

Rabbi Tanḥuma says in the name of Rabbi Elazar ben Rabbi Avin in the name of Rabbi Meir: The proverb says: You went to the city, follow its conventions. Above, where there is no eating and drinking, Moses ascended and was like them. Below, where there is eating and drinking, the ministering angels descended and ate and drank, as it is stated: “He stood over them beneath the tree and they ate” (Genesis 18:8).9Abraham served his three guests food thinking they were men, but in fact they were angels.

Nonetheless, they ate the food. Rabbi Yoḥanan said: They appeared as though they were eating, and each morsel disappeared. Another matter, “he was there with the Lord,” there was an incident involving Rabbi Yoḥanan who was ascending from Tiberias to Tzippori. His student, Rabbi Ḥiya, was with him.

Rabbi Yoḥanan saw a vineyard. He said to Rabbi Ḥiya: ‘Do you not see that vineyard that was mine and I sold it for such and such a sum?’ At that moment Rabbi Ḥiya bar Abba wept and said to him: ‘Did you not leave anything for your old age?’ He said to him: ‘Is it insignificant in your eyes that I sold an item that was created in six days and I acquired an item that was given in forty days?

The world and all that it holds was created in six days, but the Torah was given in forty days.’ “He did not eat bread,” but he partook of the bread of Torah. “He did not drink water,” but he drank the water of Torah. He would study Torah by day and would interpret it himself at night.

Why did he do so? It was to teach Israel that they should toil in Torah by day and by night. Rabbi Shimon ben Lakish would say to his students: ‘Come and study Torah in the daytime and it will become clear at night.’10Reish Lakish holds that the ideal time for intensive study is at night. Therefore he urged his students to memorize the material by day, and then to analyze it at night, when they would achieve full clarity in understanding it (Etz Yosef).

However, see Maharzu and Rabbi David Luria, who offer other interpretations of this statement. Rabbi Yoḥanan would say to his students: Come and study Torah for it is daytime. Nevertheless, Rabbi Yoḥanan would concede that the song of Torah is only at night, as it is stated: “Arise, sing at night” (Lamentations 2:19), and likewise it says: “She arises while it is still night” (Proverbs 31:15).11This passage in Proverbs is interpreted as referring to one who seeks Torah.

The Rabbis say: During the day and at night, as it is stated: “He was there with the Lord forty days and forty nights.” That is why the Sages instituted that the teachers of Mishna would have sessions in the morning and in the evening, to realize what is stated: “This book of the Torah shall not depart [from your mouth, and you shall ponder it day and night]” (Joshua 1:8). Another matter, “he was there with the Lord forty days and forty nights; he did not eat bread, and he did not drink water” in this world, but in the world to come he will partake of the bread of Torah and drink its water.

That is why “He did not eat bread.” What, then, did he eat? He was sustained by the aura of the Divine Presence. Do not wonder, as the heavenly beasts that bear the Throne are sustained by the aura of the Divine Presence.