<b>And now Moses used to take the tent and to pitch it without the camp, afar off (Exod. 33:7).</b> R. Simeon the son of Lakish held that Moses made his decision by an inference <i>ad minorem</i>. He said: One who is excommunicated by a teacher must (all the more so) be treated as such by the disciple. Since this was the intention of the Holy One, blessed be He, concerning them, I must withdraw from them. Therefore <i>Moses used to take the tent without the camp</i>.
R. Isaac said <i>afar off</i> is a mil, as it is said: <i>Yet there shall be a space between you and it, about two thousand cubits by measure</i> (Josh. 3:4). <i>And it came to pass, that everyone that sought the Lord went out</i> (Exod. 33:7). From this you learn that a man must go into exile if need be in order to study. <i>And it came to pass, when Moses went out unto the tent, that all the people rose up</i> (ibid., v. 8). You learn from this that a man must stand in the presence of an aged person, a wise man, the head of the court, and a king, and that he must remain standing until they have departed.
<i>And looked after Moses</i> (ibid.). R. Ammi said: They looked after him to praise him. “Praised be the nurse who nursed one such as this.” R. Isaac maintained: They looked after him in reproach. They would look at his back and say: “Notice his neck, see his cap, he eats their portion, indeed two portions.”
<i>And it came to pass that everyone that sought the Lord went out</i> (ibid., v. 7). “Everyone who sought Moses” is not written here but rather <i>everyone that sought the Lord</i>. Because of this they said: One should greet an elderly person as one greets the Shekhinah, as it is said: <i>And it came to pass that everyone that sought the Lord went out</i>. Even the angels, the seraphim, and the bands of angels sought Him out, saying to each other: He is in the dwelling of Moses. And it came to pass: <i>When Moses entered into the tent, the pillar of clouds descended, and stood at the door of the tent</i> (ibid., v. 9). When they observed that the Shekhinah had revealed Himself to Moses, all the people arose and prayed. <i>And the Holy One spoke unto Moses face to face</i> (ibid., v. 11). We do not know whether the humble one lifted himself or whether the Exalted One lowered Himself. Said R. Joshua the son of Levi: The Great One of the World inclined Himself, so to speak, since it is said: <i>And the Lord went out unto the Tent of Meeting</i> (ibid., v. 7).
<i>And he would return into the camp</i> (ibid., v. 11). He said to Moses: Did I not tell you that when I am angry at them, you must be kindly disposed toward them, and that when you are angry at them I will be conciliatory toward them? But now you and I are angry at them. Both of us must not be angry with them at the same time. That is why it states: <i>And the Lord spoke to Moses face to face</i> (ibid.). His attitude toward them then changed, <i>and he would return into the camp</i>. Do not read the word as <i>veshav</i> (“sat”) but as <i>veshuv</i> (“returned”) to the camp. If he had not done so, the words <i>His minister, Joshua the son of Nun</i> would have been written as “Joshua the son of Nun will minister in your stead.”
He said to Him: Master of the Universe, even when You are angry, You persuade me to be conciliatory toward them, as is said: <i>And Moses said unto the Lord: “See, Thou sayest unto me: Bring up this people”</i> (ibid., v. 12). Apparently You are not able to foreclose Your affection for them. <i>Now, if I have found grace in Thy sight, show me Thy ways</i> (ibid., v. 13).
The Holy One, blessed be He, said to Moses: I have made decrees, and I have fulfilled your decree to forgive (them) for the entire episode of the calf—I will pardon in accordance with your word, and I will fulfill your desire that <i>My presence shall go with thee</i> (ibid.).
He said to him: The nations make use of heavenly representations; if we do likewise (instead of having direct access to God), what difference is there between us? By your life, I will do as you say—<i>My Presence shall go with thee</i>.
<i>Now, therefore, I pray Thee, if I have found grace in Thy sight, show me Thy ways … and the Lord said: Behold, there is a place by Me</i> (ibid. vv. 13, 21). R. Yosé the son of Halafta said: It does not say “Behold, I am in this place,” but rather <i>there is a place by Me</i>; that is to say, My place depends upon Me, I am not dependent upon My place. <i>And He said: I will make all My goodness pass before thee</i> (ibid., v. 19); that is, I will show you the measure of My goodness and the measure of My retribution. <i>And I will be gracious to whom I will be gracious</i> (ibid.).
He disclosed to him all the treasures that were to be bestowed upon the righteous, each in reward for certain acts. He (Moses) asked: “Whose treasure is this?” “This is the treasure of those who give charity.” “Whose treasure is this?” “This is treasure for the master of the law,” He replied. “And whose treasure is this?” he queried. “It belongs to those who honor them,” He said. Then he pointed to the greatest of the treasures and asked: “Master of the Universe, whose great treasure is this one?” “I shall give it to him who performs meritorious deeds. But even to the one who has no good deeds to his credit, I will give them as a gift for nothing (<i>hinam</i>) from among these,” as it is said: <i>I will be gracious (ahon)</i><sup class="footnote-marker">36</sup><i class="footnote">Playing on <i>hinam</i> (for no reason) and <i>hanan</i> (be gracious)</i> <i>to whom I will be gracious, and will show mercy on whom I will show mercy</i>.
Another comment on <i>I will be gracious to whom I will be gracious</i>. “I will be gracious to whom we have been gracious” is not written here, but rather, <i>to whom I will be gracious</i>. That is to say, I will be gracious to anyone who desires My graciousness, and I will be gracious unto the one to whom I wish to be gracious. Similarly, <i>I will show mercy on whom I will show mercy</i>. He said: <i>Thou canst not see My face</i> (ibid., v. 20). Moses wanted to learn the rewards that were to be given to the righteous and why the wicked were at ease. The Holy One, blessed be He, answered: <i>Thou canst not see My face</i>. <i>My face</i> is mentioned here only with reference to the ease enjoyed by the wicked, as it is said: <i>And repayeth them that hate him to their face, to destroy them</i> (Deut. 7:10). The Holy One, blessed be He, said: <i>And I will take away My hand</i> (Exod. 33:23). That is to say, in this world I will not show you the rewards awaiting those that fear My name, but I shall in the world-to-come: <i>Whereof from of old men have not heard, nor perceived by the ear, neither hath the eye seen a God beside Thee who worketh for him that waiteth for him</i> (Isa. 64:3).