(Ibid. 20) "You shall not make unto Me gods of silver and gods of gold": R. Yishmael says: The likeness of My servants who serve before Me on high ("you shall not make unto Me.") Neither the likeness of angels nor the likeness of ofanim (heavenly creatures), nor the likeness of cherubs.
R. Nathan says: "You shall not make (alongside) with Me," i.e., Do not say I will make a kind of image and I will bow down to it. And thus is it written (Devarim 4:15) "And you shall take great heed to your souls. For you did not see any likeness (on the day that the L–rd spoke to you in the midst of the fire.")
R. Akiva says: "You shall not do (i.e., deport yourselves) with Me" as others do with their gods. When good befalls them, they honor their gods, viz. (Habakkuk 1:16) "Therefore, he sacrifices to his "nets" (i.e., to his idols, which "net" him riches). And when evil befalls them, they curse their gods, viz. (Isaiah 8:21) "… and he will curse his king and his gods." But, as for you, if I bring good upon you, you give thanks, and when I bring afflictions upon you, you give thanks. And thus did David say (Psalms 116:3) "the cup of salvation shall I raise, and in the name of the L-td will I call" — (Ibid. 4) "Trouble and sorrow will I find, and in the name of the L–rd shall I call." And thus, Iyyov says (Iyyov 1:21) "the L–rd has given and the L–rd has taken — Let the name of the L–rd be blessed!" Both for the good and for the evil. What does his wife say to him? (Ibid. 2:9) "Do you still hold on to your innocence? Blaspheme G–d and die!" He answers (Ibid. 10) "You speak as one of the lowly ones!
The men of the generation of the flood, who were "ugly" in good (i.e., when good befell them), accepted distress perforce. But we, who were amiable in good, should we not be amiable in distress!" — wherefore he said "You speak as one of the lowly ones!"
And, what is more, one should rejoice in affliction more than in good. For even if one were to bask in good all of his days, his transgressions would not be forgiven. Whereby are they forgiven? By afflictions.
R. Eliezer says: It is written (Mishlei 3:11) "The chastisement of the L–rd, my son, do not despise … (12) "For whom the L-=rd loves He chastises, as a father, the son whom he favors. What caused this son to conciliate his father? Afflictions.
R. Yonathan says: Beloved are afflictions. Just as a covenant is forged with the land (viz. Genesis 15:18), a covenant is forged with afflictions, viz. "the L–rd your G–d chastises you … (7) for the L–rd your G–d brings you to a good land."
R. Shimon b. Yochai says: Beloved are afflictions, for three goodly gifts were given to Israel and are desired by the nations of the world, and they were given to them only through afflictions — Torah, Eretz Yisrael, and the world to come. Torah, (Mishlei 1:2) "to know wisdom and chastisement, to comprehend words of understanding," and (Psalms 94:12) "Happy is the man whom you chastise, O L–rd, and whom you teach from Your Torah." Eretz Yisrael, (Devarim 8:5) "… the L–rd your G–d chastises you … (7) for the L–rd your G–d brings you to a good land." The world to come, (Mishlei 6:23) "For a mitzvah is a lamp, and Torah, light, and the way of life, the chastisements of mussar." Which is the way which leads a man to life in the world to come? Afflictions.
R. Nechemiah says: Beloved are afflictions. Just as offerings conciliate, so, afflictions conciliate. What is written of offerings? (Leviticus 1:5) "and it shall conciliate for him to atone for him." What is written of afflictions? (Ibid. 26:43) "… and they shall conciliate for their sin." And, what is more, afflictions conciliate more than offerings do. For offerings are (effected) with one's money, and afflictions, with one's body.
Once, R. Eliezer was sick, and four elders came to visit him: R. Tarfon, R. Yehoshua, R. Elazar b. Azaryah, and R. Akiva … R. Tarfon responded: "You are more beloved by Israel than the solar orb" … whence we derive that afflictions are beloved (see Sanhedrin 107b)
(Exodus, Ibid.) "gods of silver and gods of gold": What is the intent of this? Though it is written (Exodus 25:18) "And you shall make two golden cherubs," one should not say I shall make four. To this end it is written "gods of gold." If you make more than two, they are considered "gods of gold."
"gods of silver": What is the intent of this? Is it not already written "gods of gold"? Why, then, add "gods of silver"? Because we find with all the implements of the Temple, if there is no gold they are to be made of silver, the same obtains with the cherubs, it is, therefore, written "gods of silver" — If gold is not used, they are considered "gods of silver."
(Exodus 20:20) "you shall not make for yourselves": Do not say: Since the Torah permitted this (the making of cherubs) in the Temple, I shall do the same in synagogues and in houses of study; it is, therefore, written "You shall not make for yourselves.
Variantly: "… gods of silver you shall not make for yourselves": Do not say: We shall do for ourselves as others do in the provinces. It is, therefore, written "You shall not make for yourselves."
(שמות כ,יט) ["לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף, וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם."] "לֹא תַעֲשׂוּן אִתִּי". רַבִּי יִשְׁמָעֵאל אוֹמֵר: לֹא תַעֲשׂוּן דְּמוּת שֶׁמְּשַׁמְּשִׁין לְפָנַי בַּמָּרוֹם. לֹא דְּמוּת מַלְאָכִים, וְלֹא דְּמוּת כְּרוּבִים, וְלֹא דְּמוּת אוֹפַנִּים.
(Ibid. 20) "You shall not make unto Me gods of silver and gods of gold": R. Yishmael says: The likeness of My servants who serve before Me on high ("you shall not make unto Me.") Neither the likeness of angels nor the likeness of ofanim (heavenly creatures), nor the likeness of cherubs.
רַבִּי נָתָן אוֹמֵר: "לֹא תַעֲשׂוּן אִתִּי", שֶׁלֹּא תֹּאמַר: הֲרֵינִי עוֹשֶׂה כְמִין דְּמוּת וּמִשְׁתַּחֲוֶה לָהּ! תִּלְמֹד לוֹמַר "לֹא תַעֲשׂוּן אִתִּי". וְאוֹמֵר: (דברים ד,טו) "וְנִשְׁמַרְתֶּם מְאֹד לְנַפְשֹׁתֵיכֶם, כִּי לֹא רְאִיתֶם כָּל תְּמוּנָה".
R. Nathan says: "You shall not make (alongside) with Me," i.e., Do not say I will make a kind of image and I will bow down to it. And thus is it written (Devarim 4:15) "And you shall take great heed to your souls. For you did not see any likeness (on the day that the L–rd spoke to you in the midst of the fire.")
רַבִּי עֲקִיבָה אוֹמֵר: "לֹא תַעֲשׂוּן אִתִּי", שֶׁלֹּא תְנַהֲגוּ בִי כְּדֶרֶךְ שֶׁאֲחֵרִים מְנַהֲגִין בְּיִרְאוֹתֵיהֶן, שֶׁכְּשֶׁהַטּוֹבָה בָּאָה עֲלֵיהֶם, הֵם מְכַבְּדִין אֶת אֱלֹהֵיהֶן, שֶׁנֶּאֱמַר: (חבקוק א,טז) "עַל כֵּן יְזַבֵּחַ לְחֶרְמוֹ, וִיקַטֵּר לְמִכְמַרְתּוֹ,*חֶרְמוֹ, מִכְמַרְתּוֹ: רשת הציד שלו, כינוי לאליליו. כִּי בָהֵמָּה שָׁמֵן חֶלְקוֹ, וּמַאֲכָלוֹ בְּרִאָה." וּכְשֶׁהַפֻּרְעָנוּת בָּאָה עֲלֵיהֶן, הֵם מְקַלְּלִין אֶת אֱלֹהֵיהֶן, שֶׁנֶּאֱמַר: (ישעיה ח,כא) "וְהָיָה כִי יִרְעַב וְהִתְקַצַּף, וְקִלֵּל בְּמַלְכּוֹ וּבֵאלֹהָיו". אֲבָל אַתֶּם, אִם הֵבֵאתִי עֲלֵיכֶם אֶת הַטּוֹבָה, תְּנוּ הוֹדָיָה! הֵבֵאתִי עֲלֵיכֶם אֶת הַיִּסּוּרִין, תְּנוּ הוֹדָיָה! וְכֵן דָּוִד אוֹמֵר: (תְּהִלִּים קטז,יג;ג-ד) "כּוֹס יְשׁוּעוֹת אֶשָּׂא וּבְשֵׁם יי אֶקְרָא." "צָרָה וְיָגוֹן אֶמְצָא. וּבְשֵׁם יי אֶקְרָא". וְכֵן אִיּוֹב אוֹמֵר: (איוב א,כא) "יי נָתַן וַיי לָקָח, יְהִי שֵׁם יי מְבֹרָךְ", עַל מִדַּת הַטּוֹב וְעַל מִדַּת הַפֻּרְעָנוּת. וּמָה אִשְׁתּוֹ אוֹמֶרֶת לוֹ? (איוב ב,ט) "עֹדְךָ מַחֲזִיק בְּתֻמָּתֶךָ? בָּרֵךְ אֱלֹהִים וָמֻת!" וּמַה הוּא אוֹמֵר לָהּ? (איוב ב,י) "כְּדַבֵּר אַחַת הַנְּבָלוֹת תְּדַבֵּרִי! גַּם אֶת הַטּוֹב נְקַבֵּל מֵאֵת הָאֱלֹהִים, וְאֶת הָרָע לֹא נְקַבֵּל? בְּכָל זֹאת לֹא חָטָא אִיּוֹב בִּשְׂפָתָיו."
R. Akiva says: "You shall not do (i.e., deport yourselves) with Me" as others do with their gods. When good befalls them, they honor their gods, viz. (Habakkuk 1:16) "Therefore, he sacrifices to his "nets" (i.e., to his idols, which "net" him riches). And when evil befalls them, they curse their gods, viz. (Isaiah 8:21) "… and he will curse his king and his gods." But, as for you, if I bring good upon you, you give thanks, and when I bring afflictions upon you, you give thanks. And thus did David say (Psalms 116:3) "the cup of salvation shall I raise, and in the name of the L-td will I call" — (Ibid. 4) "Trouble and sorrow will I find, and in the name of the L–rd shall I call." And thus, Iyyov says (Iyyov 1:21) "the L–rd has given and the L–rd has taken — Let the name of the L–rd be blessed!" Both for the good and for the evil. What does his wife say to him? (Ibid. 2:9) "Do you still hold on to your innocence? Blaspheme G–d and die!" He answers (Ibid. 10) "You speak as one of the lowly ones!
אַנְשֵׁי דּוֹר הַמַּבּוּל שֶׁהָיוּ כְעוּרִין בְּטוֹבָה, וּכְשֶׁבָּאת עֲלֵיהֶן הַפֻּרְעָנוּת, קִבְּלוּ עֲלֵיהֶן עַל כָּרְחָן. אַנְשֵׁי סְדוֹם שֶׁהָיוּ כְעוּרִין בְּטוֹבָה, וּכְשֶׁבָּאת עֲלֵיהֶן הַפֻּרְעָנוּת, קִבְּלוּ אוֹתָהּ עַל כָּרְחָן. וַאֲנוּ, שֶׁהָיִינוּ נָאִים בַּטּוֹבָה, לֹא נְהֵי נָאִים בַּפֻּרְעָנוּת? זֶה הוּא שֶׁאָמַר לָהּ: "כְּדַבֵּר אַחַת הַנְּבָלוֹת תְּדַבֵּרִי! גַּם אֶת הַטּוֹב נְקַבֵּל מֵאֵת הָאֱלֹהִים, וְאֶת הָרָע לֹא נְקַבֵּל?"
The men of the generation of the flood, who were "ugly" in good (i.e., when good befell them), accepted distress perforce. But we, who were amiable in good, should we not be amiable in distress!" — wherefore he said "You speak as one of the lowly ones!"
וְעוֹד, שֶׁיְּהֵי אָדָם שָׂמֵחַ בַּיִּסּוּרִין יוֹתֵר מֵהַטּוֹבָה, שֶׁאֲפִלּוּ אָדָם עוֹמֵד בַּטּוֹבָה כָּל יָמָיו, אֵינוֹ נִמְחָל לוֹ מִן הָעֲבֵרוֹת שֶׁבְּיָדוֹ. וּמִי מוֹחֵל לוֹ? הֱוֵי אוֹמֵר, יִסּוּרִין.
And, what is more, one should rejoice in affliction more than in good. For even if one were to bask in good all of his days, his transgressions would not be forgiven. Whereby are they forgiven? By afflictions.
רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: הֲרֵי הוּא אוֹמֵר: (משלי ג,יא) "מוּסַר יי, בְּנִי, אַל תִּמְאָס, וְאַל תָּקֹץ בְּתוֹכַחְתּוֹ!"*תָּקֹץ: תזלזל. מִפְּנֵי מָה? (משלי ג, יב) "כִּי אֶת אֲשֶׁר יֶאֱהַב, יי יוֹכִיחַ, וּכְאָב אֶת בֵּן יִרְצֶה." אָמַרְתָּ, צֵא וּלְמֹד, מִי גָּרַם לְבֵן זֶה לְרַצּוֹת אֶת הָאָב? הֱוֵי אוֹמֵר, יִסּוּרִין.
R. Eliezer says: It is written (Mishlei 3:11) "The chastisement of the L–rd, my son, do not despise … (12) "For whom the L-=rd loves He chastises, as a father, the son whom he favors. What caused this son to conciliate his father? Afflictions.
רַבִּי מֵאִיר אוֹמֵר: (דברים ח,ה) "וְיָדַעְתָּ עִם לְבָבֶךָ, כִּי כַּאֲשֶׁר יְיַסֵּר אִישׁ אֶת בְּנוֹ, יי אֱלֹהֶיךָ מְיַסְּרֶךָּ." יְהִי לִבָּךְ יוֹדֵעַ מַעֲשִׂים שֶׁעָשִׁיתָ, וְיִסּוּרִין שֶׁהֵבֵאתִי עָלֶיךָ, שֶׁלֹּא לְפִי מַעֲשֶׂיךָ הֵבֵאתִי עָלֶיךָ אֶת הַיִּסּוּרִין.
R. Meir says (Devarim 8:5) "And you shall know in your heart that just as a man chastises his son, the L–rd your G–d chastises you."
רַבִּי יוֹסֵה בְרַבִּי יְהוּדָה אוֹמֵר: חֲבִיבִין הֵן יִסּוּרִין, שֶׁשְּׁמוֹ שֶׁלַּמָּקוֹם חָל עַל מִי שֶׁהַיִּסּוּרִין בָּאִין עָלָיו, שֶׁנֶּאֱמַר (דברים ח,ה) "יי אֱלֹהֶיךָ מְיַסְּרֶךָּ."
רַבִּי יוֹנָתָן אוֹמֵר: חֲבִיבִין הֵן יִסּוּרִין, שֶׁכַּשֵּׁם שֶׁהַבְּרִית כְּרוּתָה לָאָרֶץ, כָּךְ כְּרוּתָה לַיִּסּוּרִין, שֶׁנֶּאֱמַר: (דברים ח,ה) "יי אֱלֹהֶיךָ מְיַסְּרֶךָּ." וְכָתוּב: (דברים ח,ז) "כִּי יי אֱלֹהֶיךָ מְבִיאֲךָ אֶל אֶרֶץ טוֹבָה".
R. Yonathan says: Beloved are afflictions. Just as a covenant is forged with the land (viz. Genesis 15:18), a covenant is forged with afflictions, viz. "the L–rd your G–d chastises you … (7) for the L–rd your G–d brings you to a good land."
רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: חֲבִיבִין יִסּוּרִין, שֶׁשָּׁלֹשׁ מַתָּנוֹת טוֹבוֹת נִתְּנוּ לָהֶן לְיִשְׂרָאֵל, וְאֻמּוֹת הָעוֹלָם מִתְאַוִּין לָהֶן, וְלֹא נִתְּנוּ לָהֶם אֶלָּא בִּיסּוּרִין, וְאֵלּוּ הֵן: תּוֹרָה, וְאֶרֶץ יִשְׂרָאֵל, וְהָעוֹלָם הַבָּא. תּוֹרָה מְנַיִן? שֶׁנֶּאֱמַר: (משלי א,ב) "לָדַעַת חָכְמָה וּמוּסָר, לְהָבִין אִמְרֵי בִינָה." וְאוֹמֵר: (תהלים צד,יב) "אַשְׁרֵי הַגֶּבֶר אֲשֶׁר תְּיַסְּרֶנּוּ יָּהּ, וּמִתּוֹרָתְךָ תְלַמְּדֶנּוּ." אֶרֶץ יִשְׂרָאֵל מְנַיִן? שֶׁנֶּאֱמַר (דברים ח,ה) "יי אֱלֹהֶיךָ מְיַסְּרֶךָּ." וְאוֹמֵר: (דברים ח,ז) "כִּי יי אֱלֹהֶיךָ מְבִיאֲךָ אֶל אֶרֶץ טוֹבָה". הָעוֹלָם הַבָּא מְנַיִן? שֶׁנֶּאֱמַר: (משלי י,כג) "כִּי נֵר מִצְוָה, וְתוֹרָה אוֹר, וְדֶרֶךְ חַיִּים תּוֹכְחוֹת מוּסָר." אָמַרְתָּ, אֵי זוֹ הִיא דֶּרֶךְ שֶׁהִיא מְבִיאָה אֶת הָאָדָם לְחַיֵּי הָעוֹלָם הַבָּא? הֱוֵי אוֹמֵר, יִסּוּרִין.
R. Shimon b. Yochai says: Beloved are afflictions, for three goodly gifts were given to Israel and are desired by the nations of the world, and they were given to them only through afflictions — Torah, Eretz Yisrael, and the world to come. Torah, (Mishlei 1:2) "to know wisdom and chastisement, to comprehend words of understanding," and (Psalms 94:12) "Happy is the man whom you chastise, O L–rd, and whom you teach from Your Torah." Eretz Yisrael, (Devarim 8:5) "… the L–rd your G–d chastises you … (7) for the L–rd your G–d brings you to a good land." The world to come, (Mishlei 6:23) "For a mitzvah is a lamp, and Torah, light, and the way of life, the chastisements of mussar." Which is the way which leads a man to life in the world to come? Afflictions.
רַבִּי נְחֶמְיָה אוֹמֵר: חֲבִיבִין יִסּוּרִין, שֶׁכַּשֵּׁם שֶׁהַקָּרְבָּנוֹת מְרַצִּין, כָּךְ יִסּוּרִין מְרַצִּין. בַּקָּרְבָּנוֹת מַה הוּא אוֹמֵר? (ויקרא א,ד) "וְנִרְצָה לוֹ לְכַפֵּר עָלָיו." בַּיִּסּוּרִין מַה הוּא אוֹמֵר? (ויקרא כו,מג) "וְהֵם יִרְצוּ אֶת עֲוֹנָם". וְלֹא עוֹד, אֶלָּא שֶׁהַיִּסּוּרִין מְרַצִּין יוֹתֵר מִן הַקָּרְבָּנוֹת. מִפְּנֵי מָה? שֶׁהַקָּרְבָּנוֹת בְּמָמוֹן, וְהַיִּסּוּרִין בַּגּוּף. וְכֵן הוּא אוֹמֵר: (איוב ב,ד) "עוֹר בְּעַד עוֹר, וְכֹל אֲשֶׁר לָאִישׁ, יִתֵּן בְּעַד נַפְשׁוֹ."
R. Nechemiah says: Beloved are afflictions. Just as offerings conciliate, so, afflictions conciliate. What is written of offerings? (Leviticus 1:5) "and it shall conciliate for him to atone for him." What is written of afflictions? (Ibid. 26:43) "… and they shall conciliate for their sin." And, what is more, afflictions conciliate more than offerings do. For offerings are (effected) with one's money, and afflictions, with one's body.
כְּבַר הָיָה רַבִּי אֱלִיעֶזֶר חוֹלֶה, וְנִכְנְסוּ אַרְבָּעָה זְקֵנִים לְבַקְּרוֹ, רַבִּי טַרְפוֹן וְרַבִּי יְהוֹשֻׁעַ, וְרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, וְרַבִּי עֲקִיבָה. נֶעֱנָה רַבִּי טַרְפוֹן וְאָמַר: רַבִּי! חָבִיב אַתָּה לְיִשְׂרָאֵל מִגַּלְגַּל חַמָּה! שֶׁגַּלְגַּל חַמָּה בָּעוֹלָם הַזֶּה מֵאִיר, וְאַתָּה הֵאַרְתָּ לָנוּ בָּעוֹלָם הַזֶּה וְלָעוֹלָם הַבָּא! נֶעֱנָה רַבִּי יְהוֹשֻׁעַ וְאָמַר: רַבִּי! חָבִיב אַתָּה לְיִשְׂרָאֵל מִיּוֹם הַגְּשָׁמִים! גְּשָׁמִים נוֹתְנִין חַיִּים בָּעוֹלָם הַזֶּה, וְאַתָּה נָתַתָּ בָּעוֹלָם הַזֶּה וְלָעוֹלָם הַבָּא! נֶעֱנָה רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה וְאָמַר: רַבִּי! חָבִיב אַתָּה לְיִשְׂרָאֵל יוֹתֵר מֵאָב וָאֵם! שֶׁאָב וָאֵם מְבִיאִין אֶת הָאָדָם לְחַיֵּי הָעוֹלָם הַזֶּה, אֲבָל אַתָּה הֱבֵאתָנוּ לְחַיֵּי הָעוֹלָם הַבָּא!
Once, R. Eliezer was sick, and four elders came to visit him: R. Tarfon, R. Yehoshua, R. Elazar b. Azaryah, and R. Akiva … R. Tarfon responded: "You are more beloved by Israel than the solar orb" … whence we derive that afflictions are beloved (see Sanhedrin 107b)
נֶעֱנָה רַבִּי עֲקִיבָה וְאָמַר: רַבִּי! חֲבִיבִין יִסּוּרִין! אָמַר לָהֶם רַבִּי אֱלִיעֶזֶר לְתַלְמִידָיו: סַמְּכוּנִי! יָשַׁב לוֹ רַבִּי אֱלִיעֶזֶר, אָמַר לוֹ: אֱמֹר, עֲקִיבָה! אָמַר לוֹ: הֲרֵי הוּא אוֹמֵר: (דברי הימים ב לג,א-ב) "בֶּן שְׁתֵּים עֶשְׂרֵה שָׁנָה מְנַשֶּׁה בְמָלְכוֹ, וַחֲמִשִּׁים וְחָמֵשׁ שָׁנָה מָלַךְ בִּירוּשָׁלִָם. וַיַּעַשׂ הָרַע בְּעֵינֵי יי, כְּתוֹעֲבוֹת הַגּוֹיִם אֲשֶׁר הוֹרִישׁ יי מִפְּנֵי בְּנֵי יִשְׂרָאֵל." וְאוֹמֵר: (משלי כה,א) "גַּם אֵלֶּה מִשְׁלֵי שְׁלֹמֹה, אֲשֶׁר הֶעְתִּיקוּ אַנְשֵׁי חִזְקִיָּה מֶלֶךְ יְהוּדָה." וְכִי תַעֲלֶה עַל דַּעְתָּךְ, שֵׁחִזְקִיָּהוּ מֶלֶךְ יְהוּדָה לִמֵּד תּוֹרָה לְכָל יִשְׂרָאֵל, וְלִמְנַשֶּׁה בְנוֹ לֹא לִמְּדוֹ תוֹרָה? אֶלָּא אֱמֹר מֵעַתָּה, שֶׁכָּל תַּלְמוּד שֶׁלִּמְּדוֹ וְכָל עָמָל שֶׁעָמַל בּוֹ, לֹא הוֹאִיל לוֹ כְלוּם. וּמַה הוֹאִיל לוֹ? הֱוֵה אוֹמֵר, יִסּוּרִין, שֶׁנֶּאֱמַר: (דברי הימים ב לג,י-יד) "וַיְדַבֵּר יי אֶל מְנַשֶּׁה וְאֶל עַמּוֹ, וְלֹא הִקְשִׁיבוּ. וַיָּבֵא יי עֲלֵיהֶם אֶת שָׂרֵי הַצָּבָא אֲשֶׁר לְמֶלֶךְ אַשּׁוּר, וַיִּלְכְּדוּ אֶת מְנַשֶּׁה בַּחֹחִים,*חֹחִים: קרסים. פירוש אחר: טבעות לאף. וַיַּאַסְרֻהוּ בַּנְחֻשְׁתַּיִם,*נְחֻשְׁתַּיִם: עזיקים עשוים נחושת. וַיּוֹלִיכֻהוּ בָּבֶלָה. וּכְהָצֵר לוֹ, חִלָּה אֶת פְּנֵי יי אֱלֹהָיו, וַיִּכָּנַע מְאֹד מִלִּפְנֵי אֱלֹהֵי אֲבֹתָיו. וַיִּתְפַּלֵּל אֵלָיו, וַיֵּעָתֶר לוֹ וַיִּשְׁמַע תְּחִנָּתוֹ, וַיְשִׁיבֵהוּ יְרוּשָׁלִַם לְמַלְכוּתוֹ".
"אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם." לָמָּה נֶאֱמַר? לְפִי שֶׁהוּא אוֹמֵר: (שמות כה,יח) "וְעָשִׂיתָ שְׁנַיִם כְּרֻבִים זָהָב". אָמַר, הֲרֵינִי עוֹשֶׂה אַרְבָּעָה! תִּלְמֹד לוֹמַר: "אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם." אִם הוֹסַפְתָּ עַל שְׁנַיִם, הֲרֵי הֵם כֵּאלֹהֵי זָהָב.
(Exodus, Ibid.) "gods of silver and gods of gold": What is the intent of this? Though it is written (Exodus 25:18) "And you shall make two golden cherubs," one should not say I shall make four. To this end it is written "gods of gold." If you make more than two, they are considered "gods of gold."
"אֱלֹהֵי כֶסֶף" לָמָּה נֶאֱמַר? וַהֲלֹא כְבָר נֶאֱמַר "אֱלֹהֵי זָהָב"? וּמַה תִּלְמֹד לוֹמַר "אֱלֹהֵי כֶסֶף"? וַהֲלֹא מַה שֶּׁהִתַּרְנוּ בוֹ, אָסַרְנוּ בוֹ? מַה שֶּׁאָסַרְנוּ בוֹ, דִּין הוּא שֶׁנֶּאֱסֹר בּוֹ, וּמַה תִּלְמֹד לוֹמַר "אֱלֹהֵי כֶסֶף"? לְפִי שֶׁמָּצִינוּ, כָּל כְּלֵי בֵית עוֹלָמִים, שֶׁאִם אֵין לָהֶם שֶׁלַּזָּהָב, הֵן עוֹשִׂין אוֹתָן שֶׁלַּכֶּסֶף, שׁוֹמֵעַ אֲנִי, אַף שְׁנַיִם כְּרֻבִים כֵּן! תִּלְמֹד לוֹמַר "אֱלֹהֵי כֶסֶף", הָא אִם שִׁנִּיתֶן מִשֶּׁלַּזָּהָב, הֲרֵי הֵן כֵּאלֹהֵי כֶסֶף.
"gods of silver": What is the intent of this? Is it not already written "gods of gold"? Why, then, add "gods of silver"? Because we find with all the implements of the Temple, if there is no gold they are to be made of silver, the same obtains with the cherubs, it is, therefore, written "gods of silver" — If gold is not used, they are considered "gods of silver."
"לֹא תַעֲשׂוּ לָכֶם", שֶׁלֹּא תֹּאמַר: הוֹאִיל וְנָתְנָה תוֹרָה רְשׁוּת לַעֲשׁוֹת בְּבֵית הַמִּקְדָּשׁ, הֲרֵי אֲנִי עוֹשֶׂה בְּבָתֵּי כְנֵסִיּוֹת וּבְבָתֵּי מִדְרָשׁוֹת! תִּלְמֹד לוֹמַר "לֹא תַעֲשׂוּ לָכֶם".
(Exodus 20:20) "you shall not make for yourselves": Do not say: Since the Torah permitted this (the making of cherubs) in the Temple, I shall do the same in synagogues and in houses of study; it is, therefore, written "You shall not make for yourselves.
דָּבָר אַחֵר: (שמות כ,יט) "לֹא תַעֲשׂוּ לָכֶם", שֶׁלֹּא תֹּאמַר: הֲרֵי אֲנִי עוֹשֶׂה לַנּוֹי, כְּדֶרֶךְ שֶׁאֲחֵרִים עוֹשִׂין בַּמְּדִינוֹת! תִּלְמֹד לוֹמַר "לֹא תַעֲשׂוּ לָכֶם!"
Variantly: "… gods of silver you shall not make for yourselves": Do not say: We shall do for ourselves as others do in the provinces. It is, therefore, written "You shall not make for yourselves."