Like, "Why does this even exist?" The ancient rabbis grappled with this too. And in Shemot Rabbah (a collection of rabbinic homilies on the Book of Exodus), we find a fascinating exploration of just that, wrapped up in the simple phrase: "Moses implored" (vayḥal).
Now, the Hebrew word vayḥal is interesting. It’s not straightforward. Rabbi Yehuda, Rabbi Nehemya, and other Rabbis all had differing opinions on what it really meant when the Torah says Moses implored God. Rabbi Yehuda thought Moses actually became ill (ḥala) because of the Golden Calf incident! That’s a pretty intense image, isn't it? Moses, physically suffering for his people’s sins.
Rabbi Nehemya offers a different take. He suggests vayḥal is like giving a gift to God, a way to appease His anger. He points to verses like Psalm 45:13, "The daughter of Tyre will come seeking your favor [yeḥalu] with gifts," and Malachi 1:9, "Now, please implore [ḥalu] God..." connecting the idea of imploring with offering something of value. It’s like saying, "Here, God, accept this prayer as a token of our repentance."
But the Rabbis? They go in a completely different direction. They see vayḥal as an expression of "sweetening" (ḥilui), of transforming something bitter into something palatable. This interpretation, according to Rabbi Berekhya in the name of Rabbi Ḥiya bar Ada of Yafo, connects directly to the story of Mara.
Remember Mara? The Israelites are wandering in the desert, they find water, but it's undrinkable – bitter. According to Shemot Rabbah, Moses starts questioning the very purpose of this bitter water. "Why was it created? What benefit does the world have from it? It would have been preferable that it would not have been created.” That’s some serious existential questioning right there!
But God, knowing Moses’ thoughts, teaches him a powerful lesson. He shows him (vayorehu) a tree to cast into the water to make it sweet. Now, the text emphasizes that it doesn't say "He showed him" (vayarehu) but "He instructed him" (vayorehu). Rabbi Shmuel bar Naḥman points out that this is about instruction, like Proverbs 4:4, "He instructed me [vayoreni] and said to me," and Exodus 35:34, "He gave him the ability to instruct [ulhorot]". The knowledge to sweeten the bitter was already there, available, but Moses hadn't yet put it into action. How often do we have the tools, the knowledge, even the potential solution right in front of us, but we don't utilize it until we absolutely have to?
So, fast forward to the sin of the Golden Calf. God is ready to wipe out Israel. And what does Moses do? He remembers the lesson of Mara! He reminds God, "Didn't you teach me to transform the bitter into sweet? Now, sweeten the bitterness of Israel and heal them!" THAT, according to this interpretation, is what "Moses implored" really means. He took a lesson learned and applied it to a much larger, more critical situation.
Rabbi Avin, in the name of Rabbi Levi bar Perata, adds a poignant thought: "In the days of Moses, there was someone to sweeten our bitterness." But then he contrasts it with the time of Daniel, where, as Daniel 9:13 says, "We did not implore [ḥilinu] the Lord our God." Ouch. What a stark reminder of the power – and the absence – of intercession.
So, what's the takeaway here? Is it about the literal meaning of a Hebrew word? Perhaps. But it's also about so much more. It's about recognizing that even in the face of bitterness, there's always the potential for sweetness. It's about remembering the lessons we've learned and applying them when it truly matters. And maybe, just maybe, it's about striving to be someone who can sweeten the bitterness for others, just like Moses did.