“He gave to Moses, as He concluded speaking with him on Mount Sinai, the two tablets of Testimony, stone tablets, written with the finger of God” (Exodus 31:18). “He gave to Moses, as He concluded.” Rabbi Tanḥuma bar Abba began in this way: “With You, Lord, is the righteousness, and with us the shame” (Daniel 9:7). What is the reason that this is so? Rabbi Neḥemya said: Even when we are performing acts of righteousness, we look at our actions and we experience shame. There is no time that we come with demands, other than when we are taking out our tithes, as it is stated: “When you conclude tithing” (Deuteronomy 26:12). What is written at the end? “Look from Your holy abode, from the heavens, [and bless Your people Israel, and the land that You gave us]” (Deuteronomy 26:15).1The point here is that even when we perform mitzvot we dare not ask for goodness on the basis of our merits. The exception to this is when tithing produce, as this mitzva comes with a guarantee of reward in this world (see Ta’anit 9a) (Maharzu). Rabbi Alexandri said: Great is the power of those who take out tithes, as they transform a curse into a blessing. You find that everywhere that lookingis written in the Torah, it is an expression of distress, just as it says: “The Lord looked at the camp of Egypt” (Exodus 14:24). Likewise in Sodom, as it is stated; “He looked over Sodom” (Genesis 19:28), except for this one.2The word looking in the verse regarding tithes (Deuteronomy 26:15) is in the context of blessing. Rabbi Alexandri said: Great is the power of those who take out tithes, as they transform a cursed matter into a blessing, as it is stated: “Look from Your holy abode, from the heavens, and bless Your people Israel.”3This statement does not seem to add anything to the previously mentioned statement of Rabbi Alexandri, and some commentaries state that its inclusion is a textual error (see Etz Yosef). Rabbi Neḥemya said: Even when we are looking at our actions we experience shame. How is this manifest? The way of the world is that a person gives his field for sharecropping, and [the sharecropper] provides the seed and provides the labor, and divides it with him equally. But the Holy One blessed be He, may His name be praised and His mention exalted, is not so, but rather, the world and everything that is in it is His, just as it says: “To the Lord is the earth and all it contains” (Psalms 24:1). The land is His, the produce is His, He causes rain to fall and dew to rise to grow them, He protects them, and He does everything. The Holy One blessed be He said to them: ‘I told you to give me only one-tenth as tithe, one-fiftieth as teruma.’ That is, “with You, Lord, is the righteousness, and with us the shame.” Rabbi Yehuda says: With us the shame and with You the righteousness; Israel was crossing the sea and the silver for the idol of Mikha was crossing the sea, as it is stated: “Trouble will cross the sea” (Zechariah 10:11), and the sea was split before them. That is, “with You, Lord, is the righteousness, and with us the shame.” Rabbi Shmuel bar Naḥman said: It was befitting for our ancestors to receive the Torah and to say: “Everything that the Lord spoke we will perform and we will heed” (Exodus 24:7). But was it befitting for them to say: “This is your God, Israel”? (Exodus 32:4). The matter is astonishing! At that moment, Moses was descending from above. Joshua said to him: “There is the sound of battle in the camp” (Exodus 32:17). Moses said to him: “There is not the sound of a cry of valor [gevura]” (Exodus 32:18), [as in]: “It was, when Moses raised his hand, Israel prevailed [vegavar]” (Exodus 17:11), “and there is not the sound of a cry of weakness [ḥalusha]” (Exodus 32:18), [as in:] “Joshua weakened [vayaḥalosh] [Amalek]” (Exodus 17:13). What is “the sound of a cry, I hear”? (Exodus 32:18). It is the sound of cursing and blaspheming that I hear. The members of the Great Assembly stood and explained it: “Even when they made themselves a cast figure of a calf and said: This is your God who took you up from Egypt, and they performed great offenses” (Nehemiah 9:18), is there anything missing?4Would there have been anything missing from the description of this sin, if the final clause had been ommitted? What is “and they performed great offenses”? These are the cursing and blaspheming that were there. After everything they did, the manna should not have fallen; however, what is written? “You did not withhold Your manna from them” (Nehemiah 9:20). That is, “with You, Lord, is the righteousness, and with us the shame.” Rabbi Yehuda ben Rabbi Shalom said: That would be sufficient, but furthermore, they would take the manna and sacrifice it before the idol,5It would be sufficiently shameful that Israel sinned while God was performing miracles for them and giving them the manna; but they did even worse than that, and used the manna itself for idolatry. as it is stated: “My bread that I gave you, fine flour and oil and honey that I fed you, you placed it before them for a pleasing aroma” (Ezekiel 16:19), but it would again fall on the next day. That is, “with You, Lord, is the righteousness.” Another matter, “with You, Lord, is the righteousness,” Rabbi Levi said: Israel was standing below and hewing an idol to anger their Maker, as it is written: “He took it from their hand and he fashioned it with a sculpting tool” (Exodus 32:4), and the Holy One blessed be He was sitting above and hewing the tablets for them to grant them life, as it is stated: “He gave to Moses, as He concluded [speaking with him on Mount Sinai, the two tablets of Testimony, tablets of stone, written with the finger of God].” That is, “with You, Lord, is the righteousness.”
Another matter, “He gave to Moses,” that is what is written: “A person’s giving expands for him [and will bring him before great men]” (Proverbs 18:16). A gift that a person gives from his own [possessions] expands for him. There was an incident involving Avin the deceiver 6This incident is not recorded in Esther Rabba but is found elsewhere in the midrash (see Tanḥuma, Re’eh 5; Vayikra Rabba 5:4; see here in Etz Yosef). Avin would create the impression that he was not donating to charity, and would then clandestinely match the sum donated by everyone else. When the Sages discovered the truth they seated him in their midst. until they took him and seated them in their midst, to realize: “A man’s giving expands for him.” Another matter, “a person’s giving expands for him,” this is Abraham. When he pursued the kings,7This is referring to when Abraham pursued the four kings and defeated them in battle, thus gaining control of the residents and possessions of Sodom that they had looted; see Genesis chapter 14. the king of Sodom emerged to greet him and said to him: “Give me the people and take the possessions for yourself” (Genesis 14:21). Abraham said: “I have raised my hand to the Lord…not a thread or a sandal strap” (Genesis 14:22–23). The Holy One blessed be He said to him: ‘You say: “Not a thread,” as you live, with that same expression I will laud your descendants, as it is stated: “Your lips are like a scarlet thread” (Song of Songs 4:3). You said: “Or a sandal strap,” with that expression, I will laud your descendants, as it is stated: “How fair are your feet in sandals”’ (Song of Songs 7:2). That is, “a man’s giving expands for him.” Another matter, “a man’s giving expands for him,” this is Israel. When Moses said to them to bring a contribution for the Tabernacle, what is written? “They brought him more contributions each morning” (Exodus 36:3). Rabbi Yoḥanan said: In two mornings they brought all the materials [needed for] the Tabernacle. What did they merit? That the Holy One blessed be He would expand their boundaries, as it is stated: “When the Lord your God will expand your boundary” (Deuteronomy 12:20); of each and every one of them. That is, “a man’s giving expands for him.” Rabbi Yonatan says: Three matters were given as a gift [matana]: The rains, the lights, and the Torah. Rain, from where is it derived? As it is stated: “I will provide [venatati] your rains in their time” (Leviticus 26:4). Lights, from where is it derived? As it is written: “God set [vayiten] them in the firmament of the heavens” (Genesis 1:17). Torah, from where is it derived? As it is stated: “He gave [vayiten] to Moses […the two tablets of Testimony].” Rabbi Azarya says in the name of Rabbi Shimon: Peace, too, as it is stated: “I will provide [venatati] peace in the land” (Leviticus 26:6).
Another matter, “He gave to Moses,” that is what is written: “For the Lord grants wisdom; from His mouth come knowledge and understanding” (Proverbs 2:6). Great is wisdom, but greater than it are knowledge and understanding. That is, “for the Lord grants wisdom,” but to those whom He loves, “from His mouth come knowledge and understanding.” Rabbi Yitzḥak and Rabbi Levi, one of them said: To what is the matter comparable? To a wealthy man who had a son. His son came from school and saw a tray before his father. His father took one piece and gave it to him. What did his son do? He said to him: ‘I want only from the one that is in your mouth.’ What did he do? He gave it to him. Why? Because he loves him, he gave him what was in his mouth. That is, “for the Lord grants wisdom,” and to anyone whom He loves more, “from His mouth come knowledge and understanding.” And one said: It is analogous to a wealthy man who had a son who came from school, and he gave him a portion. His son said to him: ‘I want only from the biscuit that is in your mouth.’ He took and gave him from his mouth. That is, “for the Lord grants wisdom,” but, “from His mouth come knowledge and understanding.”8The difference between the two analogies is as follows: In the first analogy, the food in the father’s mouth is the same as the food on the tray, but the son wants it because it is in the father’s mouth. In the second analogy, it is a different type of food than that originally given to the son, and served to the others at the meal. This represents Torah, which is different than other areas of wisdom (Rabbi David Luria). Thus, although all wisdom is from God, as expressed in the phrase “for the Lord grants wisdom,” Torah is unique and is considered to have been shared by God in a more intimate and direct fashion, as expressed in the phrase “from His mouth come knowledge and understanding.” Another matter, “for the Lord grants wisdom,” you find that when Israel stood at Mount Sinai to receive the Torah, they requested to hear the commandments from the mouth of the Holy One blessed be He. Rabbi Pinḥas HaKohen ben Ḥama said: Israel made two requests of the Holy One blessed be He; to see His likeness and to hear the commandments from His mouth, as it is written: “Let him kiss me with the kisses of his mouth” (Song of Songs 1:2). Rabbi Pinḥas HaKohen ben Ḥama said: Does one accede to every request of a fool? Yet it was known and revealed before the Holy One blessed be He that after forty days Israel was destined to craft the calf. The Holy One blessed be He said: ‘If I do not accede to their request, they are destined to say: Did we not demand through Moses that the Holy One blessed be He show us His likeness and speak with us?’ The Holy One blessed be He said: ‘So they will not have recourse to say that it is because we did not hear from His mouth and did not see His likeness that we crafted a god for ourselves.9They could have said that since they only heard from God through an intermediary, Moses, when Moses seemed to have disappeared they therefore created the Golden Calf in his place. Rather, what will I do? I will show them My likeness and speak to them mouth to mouth,’ just as it says: “God spoke these matters, saying” (Exodus 20:1). That is, “for the Lord grants wisdom.” “He gave to Moses,” that is, “from His mouth come knowledge and understanding,” as the Torah was given to them from the mouth of the Holy One blessed be He.
Another matter, “He gave to Moses,” that is what is written: “You gave me the shield of Your salvation” (Psalms 18:36). It is speaking of Israel, who place their trust in the Holy One blessed be He, and He shields them, as it is written: “He is a shield for all who take refuge in Him” (Psalms 18:31). “Your right hand assists me” (Psalms 18:36), this is Torah, as it is written: “From His right, a fiery law to them” (Deuteronomy 33:2). “Your humility makes me grow great” (Psalms 18:36); Is there anyone more humble than the Holy One blessed be He? Rabbi Abba bar Aḥa said: The way of the world is that the disciple sits before his teacher, and when he finishes, the disciple says to the teacher: ‘I have exhausted you,’10The disciple apologizes and thanks the teacher for having devoted so much time and energy to him. When God gave the Torah to Israel, He thanked them for their time, as it were (see Midrash Tehillim 18). and the entire matter as it is written in Bereshit Rabba until: “He lifted his eyes and saw, and behold, three men” (Genesis 18:2).11God came to visit Abraham after his circumcision, and as it were, Abraham was sitting and God was standing. This is a sign of God’s great humility (Bereishit Rabba 48:1). Is there anyone more humble than this? That is, “Your humility makes me grow great.” Rabbi Simon said: Come and see what is written: “The men arose from there and looked toward Sodom…” (Genesis 18:16). It should have said only: The Lord was still standing before Abraham.12The verse a few lines later that continues the story after God speaks states: “Abraham was still standing before the Lord” (Genesis 18:22), but since it was God who was standing and Abraham who was sitting, it would have been more accurate to say: The Lord was still standing before Abraham. It is, rather, a scribal emendation.13The verse is stated in a manner more befitting God’s honor. That is, “Your humility makes me grow great.” Another matter, “Your humility makes me grow great,” ben Azzai said: Come and see the humility that the Holy One blessed be He possesses. Flesh and blood .14The reference is to Bereshit Rabba 1:12. The midrash there notes that God inserts a reference to Himself in the Torah only after mentioning creation. Another matter, “Your humility makes me grow great” – the way of the world is that a flesh and blood king, as long as people are completely loyal to him, he attends to them to give them gifts, to distribute stipends to them, and he attends to their lives. But if they, God forbid, rebel against him, he does not attend to them for any matter in the world, and he halts their stipends. Why? Because they denied his kingdom. But the Holy One blessed be He is not so; rather, they engage in angering Him below, and He engages above in giving them the Torah, which is entirely life, as it is stated: “He gave to Moses, as He concluded.” Is there anyone more humble than this? That is, “Your humility makes me grow great.”
Another matter, “He gave to Moses,” the Rabbis say: Had Israel performed that act before the tablets had been given to Moses, they would not have descended in his hand. Rabbi Levi said: It was after they performed that act that the Holy One blessed be He gave Moses the tablets, as it is written: “He gave to Moses, as He concluded speaking with him.”15He concluded speaking with him just before he descended, while the calf was crafted the day before he descended. Rabbi Shimon ben Lakish said: What is “speaking with him”? This is analogous to a disciple whose teacher taught him Torah. Until he taught it to him, the teacher would recite it and he would repeat after him. After he has taught it to him, his teacher says to him: ‘Come, let you and I recite it [together].’ So too, when Moses ascended heavenward, he began reciting the Torah after his Creator. Once he learned it, He said: ‘Come, let you and I recite it.’ That is: “To speak with him.” What is “as He concluded”? Rabbi Shimon ben Lakish said: Anyone who expresses words of Torah but they are not pleasant to their listeners like a bride is pleasant to her husband, it would be preferable for him had he not said them. Why? When the Holy One blessed be He gave the Torah to Israel, it was beloved to them as a bride [kalla] who is beloved to her spouse. From where is that derived? It is, as it is stated: “He gave to Moses, as He concluded [kekhaloto].” Rabbi Levi said that Rabbi Shimon ben Lakish said: Just as this bride is adorned with twenty-four kinds of ornaments, so too, a Torah scholar must be proficient in twenty-four books.16The books of the Bible. Kekhaloto, Rabbi Shimon ben Lakish said: Just as this bride [kalla], all the days that she is in her father’s home, she secludes herself and no man recognizes her, but when she comes to enter her wedding canopy she reveals her face as though to say: ‘Anyone who knows testimony in my regard let him come and testify about me,’17Due to her life of modesty, she is unafraid that anyone will have any testimony that she committed misdeeds. so too, a Torah scholar must be as modest as the bride, but renowned for his good deeds like a bride who makes herself known. That is, “He gave to Moses kekhaloto.”
Another matter, “He gave to Moses,” Rabbi Abahu said: All forty days that Moses spent above, he would study Torah and forget. He said to Him: ‘Master of the universe, I have forty days and I do not know anything.’ What did the Holy One blessed be He do? After he completed forty days, the Holy One blessed be He gave him the Torah as a gift [matana], as it is stated: “He gave [vayiten] to Moses.” Did Moses learn the entire Torah? It is written regarding the Torah: “Its measure is longer than the earth and broader than the sea” (Job 11:9), and Moses learned it in forty days? Rather, the Holy One blessed be He taught Moses the fundamental principles [kelalim]. That is, “as He concluded [kekhaloto] speaking with him.” “The two tablets of Testimony,” what is the reason for two tablets? They correspond to the heavens and earth. They correspond to the bride and the groom. They correspond to the two attendants.18The groomsman and the maid of honor who attend to the groom and the bride respectively. They correspond to this world and the World to Come. “Two tablets [luḥot] of Testimony,” Rabbi Ḥanina said: Luḥot is written without a vav, as one was not larger than the other.19Because the word luḥot is written without any vavs, it can be vocalized luḥat, which is a singular term. This is in order to indicate that they were identical. “Stone tablets,” – why of stone? It is because most of the punishments in the Torah are by stoning. That is why it is stated: “Stone tablets.” Alternatively, “stone tablets,” due to the merit of Jacob who was called stone, as it is stated: “From there the shepherd, the stone of Israel” (Genesis 49:24).20Jacob is the foundation stone of the Jewish people. Alternatively, stone tablets,” anyone who does not render his life like this stone21Anyone who does not live a hard, demanding life. will not merit the Torah.
“The tablets were the work of God and the writing was the writing of God, engraved on the tablets” (Exodus 32:16). “The tablets were the work of God.” Rabbi Yehoshua ben Levi said: Each and every day, a Divine Voice emerges from Mount Ḥorev and proclaims: ‘Woe unto the creations for the affront to the Torah, as anyone who does not regularly engage in the Torah is ostracized from before the Holy One blessed be He,’ as it is stated: “The tablets were the work of God.”22God’s occupation, as it were, is involvement in Torah, and therefore anyone who ignores Torah ignores God (Matnot Kehuna; see Tanḥuma, Ki Tisa 16). “Engraved [ḥarut] on the tablets.” Rabbi Yehuda, Rabbi Yirmeya, and the Rabbis, Rabbi Yehuda says: Do not read it as ḥarut, but rather as ḥerut – freedom from the exiles. Rabbi Neḥemya says: Freedom from the angel of death. The Rabbis say: Freedom from suffering. Rabbi Elazar son of Rabbi Yosei HaGelili said: If the angel of death were to come and say before the Holy One blessed be He: ‘You created me in this world for naught,’ He would say: ‘I granted you dominion over every nation in the world except for this nation, to whom I granted freedom.’ That is, “ḥarut on the tablets.” “The people saw that Moses tarried in descending from the mountain, and the people assembled around Aaron and said to him: Rise, make us a god that will go before us, because this man Moses, who took us up from the land of Egypt, we do not know what has become of him” (Exodus 32:1). “The people saw that Moses tarried [boshesh].” What is “tarried [boshesh]”? Six hours had passed [ba’u shesh] and he had not descended. Why? It is because he had stipulated to them: In forty days I will bring you the Torah. When six hours passed [on the fortieth day] and Moses had not descended, immediately, “the people assembled around Aaron.” The Rabbis say: The accuser found his opportunity at that moment, as Moses was seen suspended between the heavens and earth, and they were pointing at him with a finger and saying: “Because this man Moses.” At that moment, Ḥur confronted them and said to them: ‘You fools,23Literally, you whose heads were severed at the neck. do you not recall what miracles the Holy One blessed be He performed on your behalf?’ Immediately, they arose against him and killed him. They surrounded Aaron, as it is stated: “The people assembled around Aaron.” They said to him: ‘Just as we did to that one, so we will do to you.’ When Aaron saw that, he was afraid, as it is stated: “Aaron saw and he built an altar [mizbe’aḥ] before it [lefanav]” (Exodus 32:5). What is mizbe’aḥ? Due to the one who was slaughtered before him [min hazavuaḥ shelefanav]. Another matter, “he built an altar,” they sought to build an altar with him, but he did not allow them to do so. He said to them: ‘Allow me, and I will build it myself, as it is not in keeping with the honor due the altar for another to build it.’ But Aaron intended to delay matters. He said: ‘By the time I build it by myself, Moses will descend.’ He built it, but Moses did not descend. Immediately, they arose early the next day, as the prophet cries out: “However, they arose early and corrupted all their exploits” (Zephaniah 3:7). “The people sat to eat and drink, and they rose to revel” (Exodus 32:6) in idol worship. Wherever you find sitting [yeshiva], you find a mishap, as we found regarding the generation of the Dispersion, as it is stated: “They found a plain in the land of Shinar, and they settled [vayeshvu] there” (Genesis 11:2). What mishap was there? “They said: Come let us build us a city” (Genesis 11:4). “They sat [vayeshvu] to eat bread” (Genesis 37:25), and it is written: “They sold Joseph” (Genesis 37:28). “Israel settled [vayeshev] in the Shitim” (Numbers 25:1). What mishap was there? “The people began to engage in licentiousness with the daughters of Moav” (Numbers 25:1). What was their end? “Those who died [in the plague were twenty-four thousand]” (Numbers 25:9). Here, too, it is sitting, [implying] idol worship: “The people sat to eat….” The Holy One blessed be He said to Moses: ‘They rose to revel in idol worship, and you are sitting here? “Descend!”’ (Exodus 32:7). At that moment, Moses sought to descend, but he encountered angels of destruction. He feared them and he did not descend, as it is written: “For I was in dread due to the wrath and the fury” (Deuteronomy 9:19). What did Moses do? He went and grasped the [Divine] throne, as it is stated: “He grasps the surface of His throne and spreads His cloud over it” (Job 26:9); the Holy One blessed be He spread [His cloud] and protected him. He said: “Rise, descend quickly from here” (Deuteronomy 9:12). [Moses] said: ‘I am afraid.’ Come and see how potent iniquities are. In the past he had overcome them, but now he feared them.24In the past Moses had disputed with and overcome the angels, but now he was afraid of them (see Maharzu). “For I was in dread due to the wrath and the fury,” five angels of destruction were there: Wrath, fury, anger, destruction, and annihilation. At that moment, the three patriarchs came, and overcame three of them. Wrath and fury remained. Moses said: ‘Master of the universe, please, arise from Your Throne of Glory and overcome one, and I [will overcome] one,’ as it is stated: “Arise, Lord, in Your wrath” (Psalms 7:7).25This is understood to mean: ‘Arise, Lord, and hold back Your wrath’ – i.e. the angel of wrath, one of the angels of destruction that remained. And I will overcome fury, as it is stated: “He said to destroy them, had it not been for Moses, His chosen one, who stood before Him in the breach to turn back His fury” (Psalms 106:23). Immediately, the Holy One blessed be He said to him: ‘Descend, it is a demotion for you.’ He said to Him: ‘Why?’ [God said:] “For your people…have acted corruptly” (Exodus 32:7). Moses said to Him: ‘Now You are calling them my people; they are only Your people. “Relent from Your enflamed wrath and reconsider the evil for Your people”’ (Exodus 32:12). Rabbi Shimon ben Yoḥai said: Moses did not move from prayer until the Holy One blessed be He called them His people, as it is stated: “The Lord reconsidered the evil that He had spoken of doing to His people” (Exodus 32:14). The Holy One blessed be He said to Moses: ‘In this world, because the evil inclination is in them, they craft idols. But in the future, I will uproot the evil inclination from within them and I will grant them a heart of flesh,’ just as it says: “I will remove the heart of stone from your flesh, and I will give you a heart of flesh” (Ezekiel 36:26).
וַיִּתֵּן אֶל משֶׁה כְּכַלֹּתוֹ, כָּךְ פָּתַח רַבִּי תַּנְחוּמָא בַּר אַבָּא (דניאל ט, ז): לְךָ ה' הַצְּדָקָה וְלָנוּ בּשֶׁת הַפָּנִים, מַהוּ כֵן, אָמַר רַבִּי נְחֶמְיָה אֲפִלּוּ בְּשָׁעָה שֶׁאָנוּ עוֹשִׂין אֶת הַצְּדָקָה מַבִּיטִים אָנוּ מַעֲשִׂים שֶׁלָּנוּ וְיֵשׁ לָנוּ בּשֶׁת פָּנִים, אֵין לָנוּ שָׁעָה שֶׁאָנוּ בָּאִין בִּזְרוֹעַ אֶלָּא בְּשָׁעָה שֶׁאָנוּ מוֹצִיאִין אֶת מַעַשְׂרוֹתֵינוּ, שֶׁנֶּאֱמַר (דברים כו, יב): כִּי תְכַלֶּה לַעְשֵׂר, מַה כְּתִיב בַּסּוֹף (דברים כו, טו): הַשְׁקִיפָה מִמְּעוֹן קָדְשְׁךָ מִן הַשָּׁמַיִם. אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי גָּדוֹל כֹּחָן שֶׁל מוֹצִיאֵי מַעַשְׂרוֹת שֶׁהֵן הוֹפְכִין אֶת הַקְּלָלָה לִבְרָכָה, אַתָּה מוֹצֵא כָּל מָקוֹם שֶׁכָּתוּב בַּתּוֹרָה הַשְׁקִיפָה, לְשׁוֹן צַעַר הוּא, כְּמָה דְאַתְּ אָמַר (שמות יד, כד): וַיַּשְׁקֵף ה' אֶל מַחֲנֵה מִצְרַיִם. וְכֵן בִּסְדוֹם, שֶׁנֶּאֱמַר (בראשית יט, כח): וַיַּשְׁקֵף ה' עַל פְּנֵי סְדֹם, חוּץ מִזּוֹ. אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי גָּדוֹל כֹּחָן שֶׁל מוֹצִיאֵי מַעַשְׂרוֹת שֶׁהֵם הוֹפְכִים דְּבַר אֲרִירָה לִבְרָכָה, שֶׁנֶּאֱמַר: הַשְׁקִיפָה מִמְּעוֹן קָדְשְׁךָ מִן הַשָּׁמַיִם וּבָרֵךְ אֶת עַמְּךָ. אָמַר רַבִּי נְחֶמְיָה אֲפִלּוּ בְּשָׁעָה שֶׁאָנוּ מַבִּיטִים בְּמַעֲשֵׂינוּ יֵשׁ לָנוּ בּשֶׁת פָּנִים, כֵּיצַד הוּא הַדָּבָר, אֶלָּא בְּנֹהַג שֶׁבָּעוֹלָם אָדָם נוֹתֵן שָׂדֵהוּ לַאֲרִיסוּת וְהוּא נוֹתֵן זֶרַע וְנוֹתֵן פְּעֻלָּה וְהוּא חוֹלֵק עִמּוֹ בְּשָׁוֶה, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא יִשְׁתַּבַּח שְׁמוֹ וְיִתְעַלֶּה זִכְרוֹ, אֵינוֹ כֵן, אֶלָּא הָעוֹלָם וְכָל אֲשֶׁר בּוֹ שֶׁלּוֹ, כְּמָה דְאַתְּ אָמַר (תהלים כד, א): לַה' הָאָרֶץ וּמְלוֹאָהּ, הָאָרֶץ שֶׁלּוֹ, הַפֵּרוֹת שֶׁלּוֹ, וְהוּא מוֹרִיד גְּשָׁמִים וּמַפְרִיחַ טְלָלִים כְּדֵי לְגַדְּלָם, וְהוּא מְשַׁמְּרָם, וְהוּא עוֹשֶׂה כָּל דָּבָר, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא אָמַרְתִּי לְךָ שֶׁתִּתֵּן לִי אֶלָּא אֶחָד מֵעֲשָׂרָה מַעֲשֵׂר, אֶחָד מֵחֲמִשִּׁים תְּרוּמָה, הֱוֵי: לְךָ ה' הַצְּדָקָה וְלָנוּ בּשֶׁת הַפָּנִים. רַבִּי יְהוּדָה אוֹמֵר לָנוּ בּשֶׁת הַפָּנִים, וְשֶׁלְּךָ הַצְּדָקָה. יִשְׂרָאֵל עוֹבְרִים בַּיָּם, וְכַסְפּוֹ שֶׁל פֶּסֶל מִיכָה עוֹבֵר בַּיָּם, שֶׁנֶּאֱמַר (זכריה י, יא): וְעָבַר בַּיָּם צָרָה, וְהָיָה הַיָּם נִקְרַע לִפְנֵיהֶם, הֱוֵי: לְךָ ה' הַצְּדָקָה וְלָנוּ בּשֶׁת הַפָּנִים. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן נָאֶה הָיָה לַאֲבוֹתֵינוּ לְקַבֵּל אֶת הַתּוֹרָה וְלוֹמַר (שמות כד, ז): כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע, שֶׁמָּא נָאֶה הָיָה לָהֶם לוֹמַר (שמות לב, ד): אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל, אֶתְמָהָא, אוֹתָהּ שָׁעָה הָיָה משֶׁה יוֹרֵד מִלְּמַעְלָן, אָמַר לוֹ יְהוֹשֻׁעַ (שמות לב, יז): קוֹל מִלְחָמָה בַּמַּחֲנֶה, אָמַר לוֹ משֶׁה (שמות לב, יח): אֵין קוֹל עֲנוֹת גְּבוּרָה, (שמות יז, יא): וְהָיָה כַּאֲשֶׁר יָרִים משֶׁה יָדוֹ וְגָבַר יִשְׂרָאֵל. (שמות לב, יח): אֵין קוֹל עֲנוֹת חֲלוּשָׁה, (שמות יז, יג): וַיַּחֲלשׁ יְהוֹשֻׁעַ, מַהוּ (שמות לב, יח): קוֹל עַנּוֹת אָנֹכִי שֹׁמֵעַ, קוֹל חֵרוּפִין וְגִדּוּפִין אֲנִי שׁוֹמֵעַ, אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה עָמְדוּ וּפֵרְשׁוּ אוֹתָהּ (נחמיה ט, יח): אַף כִּי עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה וַיֹּאמְרוּ זֶה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֶלְךָ מִמִּצְרָיִם, חָסֵר כְּלוּם, מַהוּ (נחמיה ט, יח): וַיַּעֲשׂוּ נֶאָצוֹת גְּדֹלוֹת, חֵרוּפִין וְגִדּוּפִין שֶׁהָיוּ שָׁם, וְאַחַר כָּל מַה שֶּׁעָשׂוּ לֹא הָיָה הַמָּן צָרִיךְ לֵירֵד, אֶלָּא מַה כְּתִיב (נחמיה ט, כ): וּמַנְךָ לֹא מָנַעְתָּ מִפִּיהֶם, הֱוֵי: לְךָ ה' הַצְּדָקָה וְלָנוּ בּשֶׁת הַפָּנִים. אָמַר רַבִּי יְהוּדָה בֶּן רַבִּי שָׁלוֹם וְדַיֶּךָ עַד כָּאן וְלֹא עוֹד אֶלָּא שֶׁהָיוּ נוֹטְלִין מִן הַמָּן וּמַקְרִיבִין לִפְנֵי עֲבוֹדַת כּוֹכָבִים, שֶׁנֶּאֱמַר (יחזקאל טז, יט): וְלַחְמִי אֲשֶׁר נָתַתִּי לָךְ סֹלֶת וָשֶׁמֶן וּדְבַשׁ הֶאֱכַלְתִּיךְ וּנְתַתִּיהוּ לִפְנֵיהֶם לְרֵיחַ נִיחֹחַ, וְחוֹזֵר וְיוֹרֵד בַּיּוֹם הָאַחֵר, הֱוֵי: לְךָ ה' הַצְּדָקָה, דָּבָר אַחֵר, לְךָ ה' הַצְּדָקָה, אָמַר רַבִּי לֵוִי יִשְׂרָאֵל עוֹמְדִין לְמַטָּה וְחוֹקְקִים עֲבוֹדַת כּוֹכָבִים לְהַכְעִיס לְיוֹצְרָם, כְּדִכְתִיב (שמות לב, ד): וַיִּקַּח מִיָּדָם וַיָּצַר אֹתוֹ בַּחֶרֶט, וְהַקָּדוֹשׁ בָּרוּךְ הוּא יוֹשֵׁב לְמַעְלָן וְחוֹקֵק לָהֶם לוּחוֹת לָתֵת לָהֶם חַיִּים, שֶׁנֶּאֱמַר: וַיִּתֵּן אֶל משֶׁה כְּכַלֹּתוֹ, הֱוֵי: לְךָ ה' הַצְּדָקָה.
“He gave to Moses, as He concluded speaking with him on Mount Sinai, the two tablets of Testimony, stone tablets, written with the finger of God” (Exodus 31:18).
“He gave to Moses, as He concluded.” Rabbi Tanḥuma bar Abba began in this way: “With You, Lord, is the righteousness, and with us the shame” (Daniel 9:7). What is the reason that this is so? Rabbi Neḥemya said: Even when we are performing acts of righteousness, we look at our actions and we experience shame. There is no time that we come with demands, other than when we are taking out our tithes, as it is stated: “When you conclude tithing” (Deuteronomy 26:12). What is written at the end? “Look from Your holy abode, from the heavens, [and bless Your people Israel, and the land that You gave us]” (Deuteronomy 26:15).1The point here is that even when we perform mitzvot we dare not ask for goodness on the basis of our merits. The exception to this is when tithing produce, as this mitzva comes with a guarantee of reward in this world (see Ta’anit 9a) (Maharzu). Rabbi Alexandri said: Great is the power of those who take out tithes, as they transform a curse into a blessing. You find that everywhere that looking is written in the Torah, it is an expression of distress, just as it says: “The Lord looked at the camp of Egypt” (Exodus 14:24). Likewise in Sodom, as it is stated; “He looked over Sodom” (Genesis 19:28), except for this one.2The word looking in the verse regarding tithes (Deuteronomy 26:15) is in the context of blessing. Rabbi Alexandri said: Great is the power of those who take out tithes, as they transform a cursed matter into a blessing, as it is stated: “Look from Your holy abode, from the heavens, and bless Your people Israel.”3This statement does not seem to add anything to the previously mentioned statement of Rabbi Alexandri, and some commentaries state that its inclusion is a textual error (see Etz Yosef). Rabbi Neḥemya said: Even when we are looking at our actions we experience shame. How is this manifest? The way of the world is that a person gives his field for sharecropping, and [the sharecropper] provides the seed and provides the labor, and divides it with him equally. But the Holy One blessed be He, may His name be praised and His mention exalted, is not so, but rather, the world and everything that is in it is His, just as it says: “To the Lord is the earth and all it contains” (Psalms 24:1). The land is His, the produce is His, He causes rain to fall and dew to rise to grow them, He protects them, and He does everything. The Holy One blessed be He said to them: ‘I told you to give me only one-tenth as tithe, one-fiftieth as teruma.’ That is, “with You, Lord, is the righteousness, and with us the shame.”
Rabbi Yehuda says: With us the shame and with You the righteousness; Israel was crossing the sea and the silver for the idol of Mikha was crossing the sea, as it is stated: “Trouble will cross the sea” (Zechariah 10:11), and the sea was split before them. That is, “with You, Lord, is the righteousness, and with us the shame.”
Rabbi Shmuel bar Naḥman said: It was befitting for our ancestors to receive the Torah and to say: “Everything that the Lord spoke we will perform and we will heed” (Exodus 24:7). But was it befitting for them to say: “This is your God, Israel”? (Exodus 32:4). The matter is astonishing! At that moment, Moses was descending from above. Joshua said to him: “There is the sound of battle in the camp” (Exodus 32:17). Moses said to him: “There is not the sound of a cry of valor [gevura]” (Exodus 32:18), [as in]: “It was, when Moses raised his hand, Israel prevailed [vegavar]” (Exodus 17:11), “and there is not the sound of a cry of weakness [ḥalusha]” (Exodus 32:18), [as in:] “Joshua weakened [vayaḥalosh] [Amalek]” (Exodus 17:13). What is “the sound of a cry, I hear”? (Exodus 32:18). It is the sound of cursing and blaspheming that I hear. The members of the Great Assembly stood and explained it: “Even when they made themselves a cast figure of a calf and said: This is your God who took you up from Egypt, and they performed great offenses” (Nehemiah 9:18), is there anything missing?4Would there have been anything missing from the description of this sin, if the final clause had been ommitted? What is “and they performed great offenses”? These are the cursing and blaspheming that were there. After everything they did, the manna should not have fallen; however, what is written? “You did not withhold Your manna from them” (Nehemiah 9:20). That is, “with You, Lord, is the righteousness, and with us the shame.”
Rabbi Yehuda ben Rabbi Shalom said: That would be sufficient, but furthermore, they would take the manna and sacrifice it before the idol,5It would be sufficiently shameful that Israel sinned while God was performing miracles for them and giving them the manna; but they did even worse than that, and used the manna itself for idolatry. as it is stated: “My bread that I gave you, fine flour and oil and honey that I fed you, you placed it before them for a pleasing aroma” (Ezekiel 16:19), but it would again fall on the next day. That is, “with You, Lord, is the righteousness.”
Another matter, “with You, Lord, is the righteousness,” Rabbi Levi said: Israel was standing below and hewing an idol to anger their Maker, as it is written: “He took it from their hand and he fashioned it with a sculpting tool” (Exodus 32:4), and the Holy One blessed be He was sitting above and hewing the tablets for them to grant them life, as it is stated: “He gave to Moses, as He concluded [speaking with him on Mount Sinai, the two tablets of Testimony, tablets of stone, written with the finger of God].” That is, “with You, Lord, is the righteousness.”
דָּבָר אַחֵר, וַיִּתֵּן אֶל משֶׁה, הֲדָא הוּא דִכְתִיב (משלי יח, טז): מַתָּן אָדָם יַרְחִיב לוֹ, מַתָּנָה שֶׁאָדָם נוֹתֵן מִשֶּׁלּוֹ יַרְחִיב לוֹ, מַעֲשֶׂה בְּאָבִין רַמָּאָה וכו' [כמו שכתוב במגלת אסתר במדרש] עַד שֶׁנָּטְלוּ אוֹתוֹ וְהוֹשִׁיבוּהוּ אֶצְלָם, לְקַיֵּם מַתָּן אָדָם יַרְחִיב לוֹ. דָּבָר אַחֵר, מַתָּן אָדָם יַרְחִיב לוֹ, זֶה אַבְרָהָם, כְּשֶׁרָדַף אַחַר הַמְּלָכִים יָצָא מֶלֶךְ סְדוֹם לִקְרָאתוֹ אָמַר לוֹ (בראשית יד, כא): תֶּן לִי הַנֶּפֶשׁ וְהָרְכֻשׁ קַח לָךְ, אָמַר אַבְרָהָם (בראשית יד, כב כג): הֲרִמֹתִי יָדִי אֶל ה', אִם מִחוּט וְעַד שְׂרוֹךְ נַעַל, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה אוֹמֵר אִם מִחוּט, חַיֶּיךָ בּוֹ בַּלָּשׁוֹן אֲנִי מְקַלֵּס אֶת בָּנֶיךָ, שֶׁנֶּאֱמַר (שיר השירים ד, ג): כְּחוּט הַשָּׁנִי שִׂפְתוֹתַיִךְ. אַתָּה אָמַרְתָּ: עַד שְׂרוֹךְ נַעַל, בּוֹ בַּלָּשׁוֹן אֲנִי מְקַלֵּס אֶת בָּנֶיךָ, שֶׁנֶּאֱמַר (שיר השירים ז, ב): מַה יָּפוּ פְעָמַיִךְ בַּנְעָלִים, הֱוֵי: מַתָּן אָדָם יַרְחִיב לוֹ. דָּבָר אַחֵר, מַתָּן אָדָם יַרְחִיב לוֹ, אֵלּוּ יִשְׂרָאֵל, בְּשָׁעָה שֶׁאָמַר לָהֶם משֶׁה לְהָבִיא נְדָבָה לַמִּשְׁכָּן, מַה כְּתִיב (שמות לו, ג): וְהֵם הֵבִיאוּ אֵלָיו עוֹד נְדָבָה בַּבֹּקֶר בַּבֹּקֶר, אָמַר רַבִּי יוֹחָנָן לִשְׁנֵי בְקָרִים הֵבִיאוּ כָּל מְלֶאכֶת הַמִּשְׁכָּן, מַה זָּכוּ לְהַרְחִיב הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת גְּבוּלָן, שֶׁנֶּאֱמַר (דברים יב, כ): כִּי יַרְחִיב ה' אֱלֹהֶיךָ אֶת גְּבֻלְךָ, שֶׁל כָּל אֶחָד וְאֶחָד, הֱוֵי: מַתָּן אָדָם יַרְחִיב לוֹ. רַבִּי יוֹנָתָן אוֹמֵר שְׁלשָׁה דְּבָרִים נִתְּנוּ מַתָּנָה, הַגְּשָׁמִים וְהַמְאוֹרוֹת וְהַתּוֹרָה. גְּשָׁמִים מִנַּיִן, שֶׁנֶּאֱמַר (ויקרא כו, ד): וְנָתַתִּי גִשְׁמֵיכֶם בְּעִתָּם. מְאוֹרוֹת מִנַּיִן, דִּכְתִיב (בראשית א, יז): וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמָיִם. תּוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר: וַיִּתֵּן אֶל משֶׁה. וְרַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי שִׁמְעוֹן אוֹמֵר אַף שָׁלוֹם, שֶׁנֶּאֱמַר (ויקרא כו, ו): וְנָתַתִּי שָׁלוֹם בָּאָרֶץ.
Another matter, “He gave to Moses,” that is what is written: “A person’s giving expands for him [and will bring him before great men]” (Proverbs 18:16). A gift that a person gives from his own [possessions] expands for him. There was an incident involving Avin the deceiver6This incident is not recorded in Esther Rabba but is found elsewhere in the midrash (see Tanḥuma, Re’eh 5; Vayikra Rabba 5:4; see here in Etz Yosef). Avin would create the impression that he was not donating to charity, and would then clandestinely match the sum donated by everyone else. When the Sages discovered the truth they seated him in their midst. until they took him and seated them in their midst, to realize: “A man’s giving expands for him.”
Another matter, “a person’s giving expands for him,” this is Abraham. When he pursued the kings,7This is referring to when Abraham pursued the four kings and defeated them in battle, thus gaining control of the residents and possessions of Sodom that they had looted; see Genesis chapter 14. the king of Sodom emerged to greet him and said to him: “Give me the people and take the possessions for yourself” (Genesis 14:21). Abraham said: “I have raised my hand to the Lord…not a thread or a sandal strap” (Genesis 14:22–23). The Holy One blessed be He said to him: ‘You say: “Not a thread,” as you live, with that same expression I will laud your descendants, as it is stated: “Your lips are like a scarlet thread” (Song of Songs 4:3). You said: “Or a sandal strap,” with that expression, I will laud your descendants, as it is stated: “How fair are your feet in sandals”’ (Song of Songs 7:2). That is, “a man’s giving expands for him.”
Another matter, “a man’s giving expands for him,” this is Israel. When Moses said to them to bring a contribution for the Tabernacle, what is written? “They brought him more contributions each morning” (Exodus 36:3). Rabbi Yoḥanan said: In two mornings they brought all the materials [needed for] the Tabernacle. What did they merit? That the Holy One blessed be He would expand their boundaries, as it is stated: “When the Lord your God will expand your boundary” (Deuteronomy 12:20); of each and every one of them. That is, “a man’s giving expands for him.”
Rabbi Yonatan says: Three matters were given as a gift [matana]: The rains, the lights, and the Torah. Rain, from where is it derived? As it is stated: “I will provide [venatati] your rains in their time” (Leviticus 26:4). Lights, from where is it derived? As it is written: “God set [vayiten] them in the firmament of the heavens” (Genesis 1:17). Torah, from where is it derived? As it is stated: “He gave [vayiten] to Moses […the two tablets of Testimony].” Rabbi Azarya says in the name of Rabbi Shimon: Peace, too, as it is stated: “I will provide [venatati] peace in the land” (Leviticus 26:6).
דָּבָר אַחֵר, וַיִּתֵּן אֶל משֶׁה, הֲדָא הוּא דִכְתִיב (משלי ב, ו): כִּי ה' יִתֵּן חָכְמָה מִפִּיו דַּעַת וּתְבוּנָה, גְּדוֹלָה הַחָכְמָה וּגְדוֹלָה מִמֶּנָּה הַדַּעַת וּתְבוּנָה, הֱוֵי: כִּי ה' יִתֵּן חָכְמָה, אֲבָל לְמִי שֶׁהוּא אוֹהֵב, מִפִּיו דַּעַת וּתְבוּנָה. רַבִּי יִצְחָק וְרַבִּי לֵוִי חַד מִנְהוֹן אָמַר לְמָה הַדָּבָר דּוֹמֶה, לְעָשִׁיר שֶׁהָיָה לוֹ בֵּן בָּא בְּנוֹ מִבֵּית הַסֵּפֶר מָצָא תַּמְחוּי לִפְנֵי אָבִיו, נָטַל אָבִיו חֲתִיכָה אַחַת וּנְתָנָהּ לוֹ, מֶה עָשָׂה בְּנוֹ אָמַר לוֹ אֵינִי מְבַקֵּשׁ אֶלָּא מִזֶּה שֶׁבְּתוֹךְ פִּיךָ. מֶה עָשָׂה, נְתָנוֹ לוֹ, וְלָמָּה, עַל שֶׁהָיָה מְחַבְּבוֹ נָתַן לוֹ מִתּוֹךְ פִּיו, הֱוֵי: כִּי ה' יִתֵּן חָכְמָה, וְכָל מִי שֶׁהוּא מְחַבְּבוֹ יוֹתֵר, מִפִּיו דַּעַת וּתְבוּנָה. וְהָאֶחָד אוֹמֵר, מָשָׁל לֶעָשִׁיר שֶׁהָיָה לוֹ בֵּן, בָּא מִבֵּית הַסֵּפֶר וְנָתַן לוֹ מָנָה, אָמַר לוֹ בְּנוֹ אֵינִי מְבַקֵּשׁ אֶלָּא מִן הַפִּיצְטָלִין שֶׁבְּתוֹךְ פִּיךָ, נָטַל וְנָתַן לוֹ מִתּוֹךְ פִּיו, הֱוֵי: כִּי ה' יִתֵּן חָכְמָה, אֶלָּא מִפִּיו דַּעַת וּתְבוּנָה. דָּבָר אַחֵר, כִּי ה' יִתֵּן חָכְמָה, אַתָּה מוֹצֵא בְּשָׁעָה שֶׁעָמְדוּ יִשְׂרָאֵל עַל הַר סִינַי לְקַבֵּל אֶת הַתּוֹרָה הָיוּ מְבַקְּשִׁים לִשְׁמֹעַ הַדִּבְּרוֹת מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא. אָמַר רַבִּי פִּנְחָס הַכֹּהֵן בֶּן חָמָא שְׁנֵי דְבָרִים שָׁאֲלוּ יִשְׂרָאֵל מִן הַקָּדוֹשׁ בָּרוּךְ הוּא, לִרְאוֹת דְּמוּתוֹ וְלִשְׁמֹעַ מִפִּיו הַדִּבְּרוֹת, כְּמוֹ שֶׁכָּתוּב (שיר השירים א, ב): יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ. אָמַר רַבִּי פִּנְחָס הַכֹּהֵן בֶּן חָמָא שׁוֹמְעִין לְשׁוֹטֶה מַה שֶּׁהוּא מְבַקֵּשׁ, אֶלָּא שֶׁהָיָה צָפוּי וְגָלוּי לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁעֲתִידִין יִשְׂרָאֵל אַחַר אַרְבָּעִים יוֹם לַעֲשׂוֹת הָעֵגֶל, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם אֵינִי שׁוֹמֵעַ לָהֶם עֲתִידִין הֵם לוֹמַר לֹא תָבַעְנוּ בְּיַד משֶׁה אֶלָּא שֶׁיַּרְאֵנוּ הַקָּדוֹשׁ בָּרוּךְ הוּא דְּמוּתוֹ וִידַבֵּר עִמָּנוּ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹא יְהֵא לָהֶם פִּתְחוֹן פֶּה לוֹמַר שֶׁמִּפְּנֵי שֶׁלֹא שָׁמַעְנוּ מִפִּיו וְלֹא רָאִינוּ דְּמוּתוֹ לְפִיכָךְ עָשִׂינוּ לָנוּ אֱלֹהִים, אֶלָּא מָה אֶעֱשֶׂה הֲרֵינִי מַרְאֶה לָהֶם דְּמוּתִי וּמְדַבֵּר עִמָּהֶם פֶּה אֶל פֶּה, כְּמָה דְאַתְּ אָמַר (שמות כ, א): וַיְדַבֵּר אֱלֹהִים אֵת כָּל הַדְּבָרִים הָאֵלֶּה לֵאמֹר, הֱוֵי: כִּי ה' יִתֵּן חָכְמָה. וַיִּתֵּן אֶל משֶׁה, הֱוֵי: מִפִּיו דַּעַת וּתְבוּנָה, שֶׁנִּתְּנָה לָהֶם תּוֹרָה מִפִּיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא.
Another matter, “He gave to Moses,” that is what is written: “For the Lord grants wisdom; from His mouth come knowledge and understanding” (Proverbs 2:6). Great is wisdom, but greater than it are knowledge and understanding. That is, “for the Lord grants wisdom,” but to those whom He loves, “from His mouth come knowledge and understanding.” Rabbi Yitzḥak and Rabbi Levi, one of them said: To what is the matter comparable? To a wealthy man who had a son. His son came from school and saw a tray before his father. His father took one piece and gave it to him. What did his son do? He said to him: ‘I want only from the one that is in your mouth.’ What did he do? He gave it to him. Why? Because he loves him, he gave him what was in his mouth. That is, “for the Lord grants wisdom,” and to anyone whom He loves more, “from His mouth come knowledge and understanding.” And one said: It is analogous to a wealthy man who had a son who came from school, and he gave him a portion. His son said to him: ‘I want only from the biscuit that is in your mouth.’ He took and gave him from his mouth. That is, “for the Lord grants wisdom,” but, “from His mouth come knowledge and understanding.”8The difference between the two analogies is as follows: In the first analogy, the food in the father’s mouth is the same as the food on the tray, but the son wants it because it is in the father’s mouth. In the second analogy, it is a different type of food than that originally given to the son, and served to the others at the meal. This represents Torah, which is different than other areas of wisdom (Rabbi David Luria). Thus, although all wisdom is from God, as expressed in the phrase “for the Lord grants wisdom,” Torah is unique and is considered to have been shared by God in a more intimate and direct fashion, as expressed in the phrase “from His mouth come knowledge and understanding.”
Another matter, “for the Lord grants wisdom,” you find that when Israel stood at Mount Sinai to receive the Torah, they requested to hear the commandments from the mouth of the Holy One blessed be He. Rabbi Pinḥas HaKohen ben Ḥama said: Israel made two requests of the Holy One blessed be He; to see His likeness and to hear the commandments from His mouth, as it is written: “Let him kiss me with the kisses of his mouth” (Song of Songs 1:2). Rabbi Pinḥas HaKohen ben Ḥama said: Does one accede to every request of a fool? Yet it was known and revealed before the Holy One blessed be He that after forty days Israel was destined to craft the calf. The Holy One blessed be He said: ‘If I do not accede to their request, they are destined to say: Did we not demand through Moses that the Holy One blessed be He show us His likeness and speak with us?’ The Holy One blessed be He said: ‘So they will not have recourse to say that it is because we did not hear from His mouth and did not see His likeness that we crafted a god for ourselves.9They could have said that since they only heard from God through an intermediary, Moses, when Moses seemed to have disappeared they therefore created the Golden Calf in his place. Rather, what will I do? I will show them My likeness and speak to them mouth to mouth,’ just as it says: “God spoke these matters, saying” (Exodus 20:1). That is, “for the Lord grants wisdom.” “He gave to Moses,” that is, “from His mouth come knowledge and understanding,” as the Torah was given to them from the mouth of the Holy One blessed be He.
דָּבָר אַחֵר, וַיִּתֵּן אֶל משֶׁה, הֲדָא הוּא דִכְתִיב (תהלים יח, לו): וַתִּתֶּן לִי מָגֵן יִשְׁעֶךָ, מְדַבֵּר בְּיִשְׂרָאֵל שֶׁהֵם בּוֹטְחִים בְּהַקָּדוֹשׁ בָּרוּךְ הוּא וְהוּא מָגֵן לָהֶם, כְּדִכְתִיב (תהלים יח, לא): מָגֵן הוּא לְכֹל הַחוֹסִים בּוֹ. (תהלים יח, לו): וִימִינְךָ תִסְעָדֵנִי, זוֹ תּוֹרָה, דִּכְתִיב (דברים לג, ב): מִימִינוֹ אֵשׁ דָּת לָמוֹ. (תהלים יח, לו): וְעַנְוָתְךָ תַרְבֵּנִי, וְכִי יֵשׁ עָנָו גָּדוֹל מִן הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמַר רַבִּי אַבָּא בַּר אַחָא, בְּנֹהַג שֶׁבָּעוֹלָם הַתַּלְמִיד יוֹשֵׁב לִפְנֵי רַבּוֹ, וּמִשֶּׁהוּא גּוֹמֵר הַתַּלְמִיד אוֹמֵר לָרַב יְגַעְתִּיךָ, וְכָל הָעִנְיָן כְּמוֹ שֶׁכָּתוּב בִּבְרֵאשִׁית רַבָּה, עַד (בראשית יח, ב): וַיִּשָֹּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלשָׁה אֲנָשִׁים, יֵשׁ עָנָו גָּדוֹל מִזֶּה, הֱוֵי: וְעַנְוָתְךָ תַרְבֵּנִי. אָמַר רַבִּי סִימוֹן בּוֹא וּרְאֵה מַה כְּתִיב (בראשית יח, טז): וַיָּקֻמוּ מִשָּׁם הָאֲנָשִׁים וַיַּשְׁקִפוּ עַל פְּנֵי סְדֹם וגו', לֹא הָיָה צָרִיךְ לוֹמַר אֶלָּא [על פי (בראשית יח, כב)]: וַה' עוֹדֶנוּ עֹמֵד לִפְנֵי אַבְרָהָם, אֶלָּא תִּקּוּן סוֹפְרִים הוּא, הֱוֵי: וְעַנְוָתְךָ תַרְבֵּנִי. דָּבָר אַחֵר, וְעַנְוָתְךָ תַרְבֵּנִי, אָמַר בֶּן עֲזַאי בּוֹא וּרְאֵה עֲנָוָה שֶׁבְּיַד הַקָּדוֹשׁ בָּרוּךְ הוּא, בָּשָׂר וָדָם [כמו שכתוב שם וכו']. דָּבָר אַחֵר, וְעַנְוָתְךָ תַרְבֵּנִי, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם כָּל הַיָּמִים שֶׁהַבְּרִיּוֹת מֻשְׁלָמִים לוֹ הוּא נִזְקַק לִתֵּן לָהֶם דּוֹנָטִיבָא, לְחַלֵּק לָהֶם אָנוֹנוֹת, וְהוּא זָקוּק לְחַיֵיהֶם, אֲבָל אִם מָרְדּוּ בוֹ חַס וְשָׁלוֹם אֵינוֹ נִזְקַק לָהֶם לְכָל דָּבָר שֶׁבָּעוֹלָם אֶלָּא פּוֹסֵק אָנוֹנוֹת שֶׁלָּהֶם, לָמָּה, שֶׁכָּפְרוּ בְּמַלְכוּתוֹ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, אֶלָּא הֵם עוֹסְקִים וּמַכְעִיסִים אוֹתוֹ לְמַטָּה, וְהוּא עוֹסֵק לְמַעְלָה לִתֵּן לָהֶם אֶת הַתּוֹרָה שֶׁכֻּלָּהּ חַיִּים, הֱוֵי: וַיִּתֵּן אֶל משֶׁה כְּכַלֹּתוֹ, יֵשׁ עָנָו גָּדוֹל מִזֶּה, הֱוֵי: וְעַנְוָתְךָ תַרְבֵּנִי.
Another matter, “He gave to Moses,” that is what is written: “You gave me the shield of Your salvation” (Psalms 18:36). It is speaking of Israel, who place their trust in the Holy One blessed be He, and He shields them, as it is written: “He is a shield for all who take refuge in Him” (Psalms 18:31). “Your right hand assists me” (Psalms 18:36), this is Torah, as it is written: “From His right, a fiery law to them” (Deuteronomy 33:2). “Your humility makes me grow great” (Psalms 18:36); Is there anyone more humble than the Holy One blessed be He? Rabbi Abba bar Aḥa said: The way of the world is that the disciple sits before his teacher, and when he finishes, the disciple says to the teacher: ‘I have exhausted you,’10The disciple apologizes and thanks the teacher for having devoted so much time and energy to him. When God gave the Torah to Israel, He thanked them for their time, as it were (see Midrash Tehillim 18). and the entire matter as it is written in Bereshit Rabba until: “He lifted his eyes and saw, and behold, three men” (Genesis 18:2).11God came to visit Abraham after his circumcision, and as it were, Abraham was sitting and God was standing. This is a sign of God’s great humility (Bereishit Rabba 48:1). Is there anyone more humble than this? That is, “Your humility makes me grow great.” Rabbi Simon said: Come and see what is written: “The men arose from there and looked toward Sodom…” (Genesis 18:16). It should have said only: The Lord was still standing before Abraham.12The verse a few lines later that continues the story after God speaks states: “Abraham was still standing before the Lord” (Genesis 18:22), but since it was God who was standing and Abraham who was sitting, it would have been more accurate to say: The Lord was still standing before Abraham. It is, rather, a scribal emendation.13The verse is stated in a manner more befitting God’s honor. That is, “Your humility makes me grow great.”.14The reference is to Bereshit Rabba 1:12. The midrash there notes that God inserts a reference to Himself in the Torah only after mentioning creation.
Another matter, “Your humility makes me grow great,” ben Azzai said: Come and see the humility that the Holy One blessed be He possesses. Flesh and blood
Another matter, “Your humility makes me grow great” – the way of the world is that a flesh and blood king, as long as people are completely loyal to him, he attends to them to give them gifts, to distribute stipends to them, and he attends to their lives. But if they, God forbid, rebel against him, he does not attend to them for any matter in the world, and he halts their stipends. Why? Because they denied his kingdom. But the Holy One blessed be He is not so; rather, they engage in angering Him below, and He engages above in giving them the Torah, which is entirely life, as it is stated: “He gave to Moses, as He concluded.” Is there anyone more humble than this? That is, “Your humility makes me grow great.”
דָּבָר אַחֵר, וַיִּתֵּן אֶל משֶׁה, רַבָּנִין אָמְרֵי אִלּוּ עָשׂוּ יִשְׂרָאֵל אוֹתוֹ מַעֲשֶׂה עַד שֶׁלֹא נִתְּנוּ הַלּוּחוֹת לְמשֶׁה לֹא הָיוּ יוֹרְדִין בְּיָדוֹ. רַבִּי לֵוִי אָמַר מִשֶּׁעָשׂוּ אוֹתוֹ מַעֲשֶׂה נָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה אֶת הַלּוּחוֹת, כְּמוֹ שֶׁכָּתוּב: וַיִּתֵּן אֶל משֶׁה כְּכַלֹּתוֹ לְדַבֵּר אִתּוֹ. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ מַהוּ לְדַבֵּר אִתּוֹ, מָשָׁל לְתַלְמִיד שֶׁלִּמְּדוֹ רַבּוֹ תּוֹרָה, עַד שֶׁלֹא לִמְּדוֹ הָיָה הָרַב אוֹמֵר וְהוּא עוֹנֶה אַחֲרָיו, מִשֶּׁלִּמֵּד אוֹתוֹ אוֹמֵר לוֹ רַבּוֹ בּוֹא וְנֹאמַר אֲנִי וְאַתָּה, כָּךְ כְּשֶׁעָלָה משֶׁה לַשָּׁמַיִם הִתְחִיל לוֹמַר אַחַר בּוֹרְאוֹ הַתּוֹרָה, כְּשֶׁלְּמָדָהּ אָמַר בּוֹא וְנֹאמְרָהּ אֲנִי וְאַתָּה, הֱוֵי: לְדַבֵּר אִתּוֹ. מַהוּ כְּכַלֹּתוֹ, אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ כָּל מִי שֶׁהוּא מוֹצִיא דִבְרֵי תוֹרָה וְאֵינָן עֲרֵבִין עַל שׁוֹמְעֵיהֶן כְּכַלָּה שֶׁהִיא עֲרֵבָה לְבַעֲלָהּ נוֹחַ לוֹ שֶׁלֹא אֲמָרָן, לָמָּה שֶׁבְּשָׁעָה שֶׁנָּתַן הַקָּדוֹשׁ בָּרוּךְ הוּא הַתּוֹרָה לְיִשְׂרָאֵל הָיְתָה חֲבִיבָה עֲלֵיהֶם כְּכַלָּה שֶׁהִיא חֲבִיבָה עַל בֶּן זוּגָהּ, מִנַּיִן שֶׁנֶּאֱמַר: וַיִּתֵּן אֶל משֶׁה כְּכַלֹּתוֹ. אָמַר רַבִּי לֵוִי אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ מַה כַּלָּה זוֹ מְקֻשֶּׁטֶת בְּעֶשְׂרִים וְאַרְבָּעָה מִינֵי תַּכְשִׁיטִין, כָּךְ תַּלְמִיד חָכָם צָרִיךְ לִהְיוֹת זָרִיז בְּעֶשְׂרִים וְאַרְבָּעָה סְפָרִים. כְּכַלֹּתוֹ, אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ מַה כַּלָּה זוֹ כָּל יָמִים שֶׁהִיא בְּבֵית אָבִיהָ מַצְנַעַת עַצְמָהּ וְאֵין אָדָם מַכִּירָהּ וּכְשֶׁבָּאת לִכָּנֵס לְחֻפָּתָהּ הִיא מְגַלָּה פָּנֶיהָ, כְּלוֹמַר כָּל מִי שֶׁהוּא יוֹדֵעַ לִי עֵדוּת יָבוֹא וְיָעִיד עָלַי, כָּךְ תַּלְמִיד חָכָם צָרִיךְ לִהְיוֹת צָנוּעַ כַּכַּלָּה הַזּוֹ, וּמְפֻרְסָם בְּמַעֲשִׂים טוֹבִים כַּכַּלָּה הַזּוֹ שֶׁהִיא מְפַרְסֶמֶת עַצְמָהּ, הֱוֵי: וַיִּתֵּן אֶל משֶׁה כְּכַלֹּתוֹ.
Another matter, “He gave to Moses,” the Rabbis say: Had Israel performed that act before the tablets had been given to Moses, they would not have descended in his hand. Rabbi Levi said: It was after they performed that act that the Holy One blessed be He gave Moses the tablets, as it is written: “He gave to Moses, as He concluded speaking with him.”15He concluded speaking with him just before he descended, while the calf was crafted the day before he descended.
Rabbi Shimon ben Lakish said: What is “speaking with him”? This is analogous to a disciple whose teacher taught him Torah. Until he taught it to him, the teacher would recite it and he would repeat after him. After he has taught it to him, his teacher says to him: ‘Come, let you and I recite it [together].’ So too, when Moses ascended heavenward, he began reciting the Torah after his Creator. Once he learned it, He said: ‘Come, let you and I recite it.’ That is: “To speak with him.”
What is “as He concluded”? Rabbi Shimon ben Lakish said: Anyone who expresses words of Torah but they are not pleasant to their listeners like a bride is pleasant to her husband, it would be preferable for him had he not said them. Why? When the Holy One blessed be He gave the Torah to Israel, it was beloved to them as a bride [kalla] who is beloved to her spouse. From where is that derived? It is, as it is stated: “He gave to Moses, as He concluded [kekhaloto].”
Rabbi Levi said that Rabbi Shimon ben Lakish said: Just as this bride is adorned with twenty-four kinds of ornaments, so too, a Torah scholar must be proficient in twenty-four books.16The books of the Bible.
Kekhaloto, Rabbi Shimon ben Lakish said: Just as this bride [kalla], all the days that she is in her father’s home, she secludes herself and no man recognizes her, but when she comes to enter her wedding canopy she reveals her face as though to say: ‘Anyone who knows testimony in my regard let him come and testify about me,’17Due to her life of modesty, she is unafraid that anyone will have any testimony that she committed misdeeds. so too, a Torah scholar must be as modest as the bride, but renowned for his good deeds like a bride who makes herself known. That is, “He gave to Moses kekhaloto.”
דָּבָר אַחֵר, וַיִּתֵּן אֶל משֶׁה, אָמַר רַבִּי אַבָּהוּ כָּל אַרְבָּעִים יוֹם שֶׁעָשָׂה משֶׁה לְמַעְלָה, הָיָה לוֹמֵד תּוֹרָה וְשׁוֹכֵחַ, אָמַר לוֹ רִבּוֹן הָעוֹלָם יֵשׁ לִי אַרְבָּעִים יוֹם, וְאֵינִי יוֹדֵעַ דָּבָר, מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא מִשֶּׁהִשְׁלִים אַרְבָּעִים יוֹם נָתַן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַתּוֹרָה מַתָּנָה, שֶׁנֶּאֱמַר: וַיִּתֵּן אֶל משֶׁה. וְכִי כָּל הַתּוֹרָה לָמַד משֶׁה, כְּתִיב בַּתּוֹרָה (איוב יא, ט): אֲרֻכָּה מֵאֶרֶץ מִדָּהּ וּרְחָבָה מִנִּי יָם, וּלְאַרְבָּעִים יוֹם לְמָדָהּ משֶׁה. אֶלָּא כְּלָלִים לִמְדָהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, הֱוֵי: כְּכַלֹּתוֹ לְדַבֵּר אִתּוֹ, שְׁנֵי לֻחֹת הָעֵדֻת, מַהוּ שְׁנֵי לֻחֹת, כְּנֶגֶד שָׁמַיִם וָאָרֶץ, כְּנֶגֶד חָתָן וְכַלָּה, כְּנֶגֶד שְׁנֵי שׁוֹשְׁבִינִין, כְּנֶגֶד הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא. שְׁנֵי לֻחֹת הָעֵדֻת, אָמַר רַבִּי חֲנִינָא לֻחֹת כְּתִיב, לֹא זוֹ גְּדוֹלָה מִזּוֹ, לֻחֹת אֶבֶן, וְלָמָה שֶׁל אֶבֶן, שֶׁרֻבָּן שֶׁל עֳנָשִׁין שֶׁבַּתּוֹרָה בִּסְקִילָה, לְכָךְ נֶאֱמַר: לֻחֹת אֶבֶן. דָּבָר אַחֵר, לֻחֹת אֶבֶן, בִּזְכוּת יַעֲקֹב שֶׁנִּקְרָא אֶבֶן, שֶׁנֶּאֱמַר (בראשית מט, כד): מִשָּׁם רֹעֶה אֶבֶן יִשְׂרָאֵל. דָּבָר אַחֵר, לֻחֹת אֶבֶן, כָּל מִי שֶׁאֵינוֹ מֵשִׂים לְחָיָיו כָּאֶבֶן הַזּוֹ אֵינוֹ זוֹכֶה לַתּוֹרָה.
Another matter, “He gave to Moses,” Rabbi Abahu said: All forty days that Moses spent above, he would study Torah and forget. He said to Him: ‘Master of the universe, I have forty days and I do not know anything.’ What did the Holy One blessed be He do? After he completed forty days, the Holy One blessed be He gave him the Torah as a gift [matana], as it is stated: “He gave [vayiten] to Moses.”
Did Moses learn the entire Torah? It is written regarding the Torah: “Its measure is longer than the earth and broader than the sea” (Job 11:9), and Moses learned it in forty days? Rather, the Holy One blessed be He taught Moses the fundamental principles [kelalim]. That is, “as He concluded [kekhaloto] speaking with him.”
“The two tablets of Testimony,” what is the reason for two tablets? They correspond to the heavens and earth. They correspond to the bride and the groom. They correspond to the two attendants.18The groomsman and the maid of honor who attend to the groom and the bride respectively. They correspond to this world and the World to Come.
“Two tablets [luḥot] of Testimony,” Rabbi Ḥanina said: Luḥot is written without a vav, as one was not larger than the other.19Because the word luḥot is written without any vavs, it can be vocalized luḥat, which is a singular term. This is in order to indicate that they were identical.
“Stone tablets,” – why of stone? It is because most of the punishments in the Torah are by stoning. That is why it is stated: “Stone tablets.” Alternatively, “stone tablets,” due to the merit of Jacob who was called stone, as it is stated: “From there the shepherd, the stone of Israel” (Genesis 49:24).20Jacob is the foundation stone of the Jewish people. Alternatively, stone tablets,” anyone who does not render his life like this stone21Anyone who does not live a hard, demanding life. will not merit the Torah.
וְהַלֻּחֹת מַעֲשֵׂה אֱלֹהִים הֵמָּה, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּכָל יוֹם וָיוֹם בַּת קוֹל יוֹצֵאת מֵהַר חוֹרֵב וְאוֹמֶרֶת אוֹי לָהֶם לַבְּרִיּוֹת מֵעֶלְבּוֹנָהּ שֶׁל תּוֹרָה, שֶׁכָּל מִי שֶׁאֵינוֹ עוֹסֵק תָּדִיר בַּתּוֹרָה הֲרֵי זֶה נָזוּף לְהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: וְהַלֻּחֹת מַעֲשֵׂה אֱלֹהִים הֵמָּה. חָרוּת עַל הַלֻּחֹת, מַהוּ חָרוּת, רַבִּי יְהוּדָה וְרַבִּי (יִרְמְיָה) [נְחֶמְיָה] וְרַבָּנָן, רַבִּי יְהוּדָה אוֹמֵר אַל תִּקְרֵי חָרוּת אֶלָּא חֵרוּת מִן גָּלוּיוֹת. רַבִּי נְחֶמְיָה אוֹמֵר חֵרוּת מִמַּלְאַךְ הַמָּוֶת. וְרַבּוֹתֵינוּ אוֹמְרִים חֵרוּת מִן הַיִּסּוּרִין. אָמַר רַבִּי אֶלְעָזָר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי אִם יָבוֹא מַלְאַךְ הַמָּוֶת וְיֹאמַר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא עַל חִנָּם בְּרָאתַנִי בָּעוֹלָם, הוּא אוֹמֵר עַל כָּל אֻמָּה שֶׁבָּעוֹלָם הִשְּׁלַטְתִּי אוֹתְךָ חוּץ מֵאֻמָּה זוֹ שֶׁנָּתַתִּי לָהּ חֵרוּת, הֱוֵי: חָרוּת עַל הַלֻּחֹת. וַיַּרְא הָעָם כִּי בשֵׁשׁ משֶׁה, מַהוּ כִּי בשֵׁשׁ, בָּאוּ שֵׁשׁ שָׁעוֹת וְלֹא יָרַד, לָמָּה, שֶׁהִתְנָה עִמָּהֶם לְאַרְבָּעִים יוֹם אֲנִי מֵבִיא לָכֶם אֶת הַתּוֹרָה, וְכֵיוָן שֶׁבָּאוּ שֵׁשׁ שָׁעוֹת וְלֹא יָרַד משֶׁה, מִיָּד (שמות לב, א): וַיִּקָּהֵל הָעָם עַל אַהֲרֹן, רַבָּנָן אָמְרֵי הַשָֹּׂטָן מָצָא אֶת יָדָיו אוֹתָהּ שָׁעָה, שֶׁהָיָה משֶׁה נִרְאֶה תָּלוּי בֵּין הַשָּׁמַיִם וְהָאָרֶץ וְהָיוּ מַרְאִין אוֹתוֹ בָּאֶצְבַּע וְאוֹמֵר: כִּי זֶה משֶׁה הָאִישׁ. אוֹתָהּ שָׁעָה עָמַד עֲלֵיהֶם חוּר וְאָמַר לָהֶם קְצִיעֵי צַוָּארַיָא, אֵין אַתֶּם נִזְכָּרִים מַה נִּסִּים עָשָׂה לָכֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, מִיָּד עָמְדוּ עָלָיו וַהֲרָגוּהוּ. נִכַּנְסוּ עַל אַהֲרֹן, שֶׁנֶּאֱמַר: וַיִּקָּהֵל הָעָם עַל אַהֲרֹן, וְאָמְרוּ לוֹ כְּשֵׁם שֶׁעָשִׂינוּ לָזֶה כָּךְ אָנוּ עוֹשִׂים לְךָ, כֵּיוָן שֶׁרָאָה אַהֲרֹן כָּךְ נִתְיָרֵא, שֶׁנֶּאֱמַר (שמות לב, ה): וַיַּרְא אַהֲרֹן וַיִּבֶן מִזְבֵּחַ לְפָנָיו, מַהוּ מִזְבֵּחַ, מִן הַזָּבוּחַ שֶׁלְּפָנָיו. דָּבָר אַחֵר, וַיִּבֶן מִזְבֵּחַ, בִּקְשׁוּ לִבְנוֹת מִזְבֵּחַ עִמּוֹ וְלֹא הִנִּיחַ לָהֶם, אָמַר לָהֶם הַנִּיחוּ לִי וַאֲנִי בּוֹנֵהוּ לְעַצְמִי שֶׁאֵין כְּבוֹדוֹ שֶׁל מִזְבֵּחַ שֶׁיִּבְנֶה אוֹתוֹ אַחֵר, וְאַהֲרֹן נִתְכַּוֵּן כְּדֵי לְאַחֵר הַדְּבָרִים, אָמַר, עַד שֶׁאֲנִי בּוֹנֵהוּ לְעַצְמִי משֶׁה יֵרֵד, בָּנָה אוֹתוֹ וְלֹא יָרַד. מִיָּד (שמות לב, ו): וַיַּשְׁכִּימוּ מִמָּחֳרָת, וְהַנָּבִיא צוֹוֵחַ (צפניה ג, ז): אָכֵן הִשְׁכִּימוּ הִשְׁחִיתוּ כֹּל עֲלִילוֹתָם. (שמות לב, ו): וַיֵּשֶׁב הָעָם לֶאֱכֹל וְשָׁתוֹ וַיָּקֻמוּ לְצַחֵק, בַּעֲבוֹדַת כּוֹכָבִים. כָּל מָקוֹם שֶׁאַתָּה מוֹצֵא יְשִׁיבָה אַתָּה מוֹצֵא שָׁם תַּקָּלָה, שֶׁכֵּן מָצִינוּ בְּדוֹר הַמִּגְדָּל, שֶׁנֶּאֱמַר (בראשית יא, ב): וַיִּמְצְאוּ בִקְעָה בְּאֶרֶץ שִׁנְעָר וַיֵּשְׁבוּ שָׁם, וּמַה תַּקָּלָה הָיְתָה שָׁם (בראשית יא, ד): וַיֹּאמְרוּ הָבָה נִבְנָה לָנוּ עִיר. (בראשית לז, כה): וַיֵּשְׁבוּ לֶאֱכָל לֶחֶם, וּכְתִיב (בראשית לז, כח): וַיִּמְכְּרוּ אֶת יוֹסֵף. (במדבר כה, א): וַיֵּשֶׁב יִשְׂרָאֵל בַּשִּׁטִּים, מַה תַּקָּלָה הָיְתָה שָׁם, (במדבר כה, א): וַיָּחֶל הָעָם לִזְנוֹת אֶל בְּנוֹת מוֹאָב, וּמָה הָיָה בְּסוֹפָן (במדבר כה, ט): וַיִּהְיוּ הַמֵּתִים וגו', וְאַף כָּאן יְשִׁיבָה שֶׁל עֲבוֹדַת כּוֹכָבִים. וַיֵּשֶׁב הָעָם לֶאֱכֹל וגו', אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, הֵם קָמוּ לְצַחֵק בַּעֲבוֹדַת כּוֹכָבִים וְאַתָּה יוֹשֵׁב כָּאן (שמות לב, ז): רֵד. אוֹתָהּ שָׁעָה בִּקֵּשׁ משֶׁה לֵירֵד, וּמָצָא מַלְאֲכֵי חַבָּלָה וְנִתְיָרֵא מֵהֶם וְלֹא יָרַד, כְּמוֹ שֶׁכָּתוּב (דברים ט, יט): כִּי יָגֹרְתִּי מִפְּנֵי הָאַף וְהַחֵמָה. מֶה עָשָׂה משֶׁה הָלַךְ וְאָחַז אֶת הַכִּסֵּא, שֶׁנֶּאֱמַר (איוב כו, ט): מְאַחֵז פְּנֵי כִסֵּא פַּרְשֵׁז עָלָיו עֲנָנוֹ. פָּרַשׂ וְהֵגֵן עָלָיו הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמַר לוֹ (דברים ט, יב): קוּם רֵד מַהֵר מִזֶּה, אָמַר לוֹ מִתְיָרֵא אֲנִי. בּוֹא וּרְאֵה כַּמָּה גְּדוֹלִים הָעֲוֹנוֹת, אֶתְמוֹל מְנַגֵּחַ אוֹתָם, וְעַתָּה מִתְיָרֵא מֵהֶם. כִּי יָגֹרְתִּי מִפְּנֵי הָאַף וְהַחֵמָה, חֲמִשָּׁה מַלְאֲכֵי חַבָּלָה הָיוּ שָׁם, אַף וְחֵמָה וְקֶצֶף וְהַשְּׁמֵד וְהַשְּׁחֵת. אוֹתָהּ שָׁעָה בָּאוּ שְׁלשָׁה הָאָבוֹת וְעָמְדוּ בִּשְׁלשָׁה מֵהֶם, נִשְׁתַּיְרוּ אַף וְחֵמָה, אָמַר משֶׁה רִבּוֹן הָעוֹלָמִים בְּבַקָּשָׁה מִכִּסֵּא כְבוֹדֶךָ עֲמֹד אַתָּה בְּאֶחָד וַאֲנִי בְּאֶחָד, שֶׁנֶּאֱמַר (תהלים ז, ז): קוּמָה ה' בְּאַפֶּךָ, וַאֲנִי אֶעֱמֹד בְּחֵמָה, שֶׁנֶּאֱמַר (תהלים קו, כג): וַיֹּאמֶר לְהַשְׁמִידָם לוּלֵי משֶׁה בְחִירוֹ עָמַד בַּפֶּרֶץ לְפָנָיו לְהָשִׁיב חֲמָתוֹ. מִיָּד אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: רֵד, יְרִידָה הִיא לְךָ, אָמַר לוֹ לָמָּה, (שמות לב, ז): שֶׁשִּׁחֵת עַמְךָ, אָמַר לוֹ משֶׁה עַכְשָׁו אַתָּה קוֹרֵא אוֹתָם עַמִּי, אֵינָן אֶלָּא עַמְּךָ, (שמות לב, יב): שׁוּב מֵחֲרוֹן אַפֶּךָ וְהִנָּחֵם עַל הָרָעָה לְעַמֶּךָ, אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי לֹא זָז משֶׁה מִתְּפִלָּה עַד שֶׁקְּרָאָן הַקָּדוֹשׁ בָּרוּךְ הוּא עַמּוֹ, שֶׁנֶּאֱמַר (שמות לב, יד): וַיִּנָחֶם ה' עַל הָרָעָה אֲשֶׁר דִּבֶּר לַעֲשׂוֹת לְעַמּוֹ. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה בָּעוֹלָם הַזֶּה עַל יְדֵי שֶׁהָיָה בָּהֶם יֵצֶר הָרָע עוֹשִׂין עֲבוֹדַת כּוֹכָבִים, אֲבָל לֶעָתִיד לָבוֹא אֲנִי עוֹקֵר מֵהֶם יֵצֶר הָרָע וְנוֹתֵן לָהֶם לֵב בָּשָׂר, כְּמָה דְאַתְּ אָמַר (יחזקאל לו, כו): וַהֲסִרֹתִי אֶת לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר.
“The tablets were the work of God and the writing was the writing of God, engraved on the tablets” (Exodus 32:16).
“The tablets were the work of God.” Rabbi Yehoshua ben Levi said: Each and every day, a Divine Voice emerges from Mount Ḥorev and proclaims: ‘Woe unto the creations for the affront to the Torah, as anyone who does not regularly engage in the Torah is ostracized from before the Holy One blessed be He,’ as it is stated: “The tablets were the work of God.”22God’s occupation, as it were, is involvement in Torah, and therefore anyone who ignores Torah ignores God (Matnot Kehuna; see Tanḥuma, Ki Tisa 16).
“Engraved [ḥarut] on the tablets.” Rabbi Yehuda, Rabbi Yirmeya, and the Rabbis, Rabbi Yehuda says: Do not read it as ḥarut, but rather as ḥerut – freedom from the exiles. Rabbi Neḥemya says: Freedom from the angel of death. The Rabbis say: Freedom from suffering. Rabbi Elazar son of Rabbi Yosei HaGelili said: If the angel of death were to come and say before the Holy One blessed be He: ‘You created me in this world for naught,’ He would say: ‘I granted you dominion over every nation in the world except for this nation, to whom I granted freedom.’ That is, “ḥarut on the tablets.”
“The people saw that Moses tarried in descending from the mountain, and the people assembled around Aaron and said to him: Rise, make us a god that will go before us, because this man Moses, who took us up from the land of Egypt, we do not know what has become of him” (Exodus 32:1).
“The people saw that Moses tarried [boshesh].” What is “tarried [boshesh]”? Six hours had passed [ba’u shesh] and he had not descended. Why? It is because he had stipulated to them: In forty days I will bring you the Torah. When six hours passed [on the fortieth day] and Moses had not descended, immediately, “the people assembled around Aaron.” The Rabbis say: The accuser found his opportunity at that moment, as Moses was seen suspended between the heavens and earth, and they were pointing at him with a finger and saying: “Because this man Moses.”
At that moment, Ḥur confronted them and said to them: ‘You fools,23Literally, you whose heads were severed at the neck. do you not recall what miracles the Holy One blessed be He performed on your behalf?’ Immediately, they arose against him and killed him. They surrounded Aaron, as it is stated: “The people assembled around Aaron.” They said to him: ‘Just as we did to that one, so we will do to you.’ When Aaron saw that, he was afraid, as it is stated: “Aaron saw and he built an altar [mizbe’aḥ] before it [lefanav]” (Exodus 32:5). What is mizbe’aḥ? Due to the one who was slaughtered before him [min hazavuaḥ shelefanav].
Another matter, “he built an altar,” they sought to build an altar with him, but he did not allow them to do so. He said to them: ‘Allow me, and I will build it myself, as it is not in keeping with the honor due the altar for another to build it.’ But Aaron intended to delay matters. He said: ‘By the time I build it by myself, Moses will descend.’ He built it, but Moses did not descend. Immediately, they arose early the next day, as the prophet cries out: “However, they arose early and corrupted all their exploits” (Zephaniah 3:7).
“The people sat to eat and drink, and they rose to revel” (Exodus 32:6) in idol worship. Wherever you find sitting [yeshiva], you find a mishap, as we found regarding the generation of the Dispersion, as it is stated: “They found a plain in the land of Shinar, and they settled [vayeshvu] there” (Genesis 11:2). What mishap was there? “They said: Come let us build us a city” (Genesis 11:4). “They sat [vayeshvu] to eat bread” (Genesis 37:25), and it is written: “They sold Joseph” (Genesis 37:28). “Israel settled [vayeshev] in the Shitim” (Numbers 25:1). What mishap was there? “The people began to engage in licentiousness with the daughters of Moav” (Numbers 25:1). What was their end? “Those who died [in the plague were twenty-four thousand]” (Numbers 25:9). Here, too, it is sitting, [implying] idol worship: “The people sat to eat….” The Holy One blessed be He said to Moses: ‘They rose to revel in idol worship, and you are sitting here? “Descend!”’ (Exodus 32:7).
At that moment, Moses sought to descend, but he encountered angels of destruction. He feared them and he did not descend, as it is written: “For I was in dread due to the wrath and the fury” (Deuteronomy 9:19). What did Moses do? He went and grasped the [Divine] throne, as it is stated: “He grasps the surface of His throne and spreads His cloud over it” (Job 26:9); the Holy One blessed be He spread [His cloud] and protected him. He said: “Rise, descend quickly from here” (Deuteronomy 9:12). [Moses] said: ‘I am afraid.’ Come and see how potent iniquities are. In the past he had overcome them, but now he feared them.24In the past Moses had disputed with and overcome the angels, but now he was afraid of them (see Maharzu). “For I was in dread due to the wrath and the fury,” five angels of destruction were there: Wrath, fury, anger, destruction, and annihilation. At that moment, the three patriarchs came, and overcame three of them. Wrath and fury remained. Moses said: ‘Master of the universe, please, arise from Your Throne of Glory and overcome one, and I [will overcome] one,’ as it is stated: “Arise, Lord, in Your wrath” (Psalms 7:7).25This is understood to mean: ‘Arise, Lord, and hold back Your wrath’ – i.e. the angel of wrath, one of the angels of destruction that remained. And I will overcome fury, as it is stated: “He said to destroy them, had it not been for Moses, His chosen one, who stood before Him in the breach to turn back His fury” (Psalms 106:23). Immediately, the Holy One blessed be He said to him: ‘Descend, it is a demotion for you.’ He said to Him: ‘Why?’ [God said:] “For your people…have acted corruptly” (Exodus 32:7).
Moses said to Him: ‘Now You are calling them my people; they are only Your people. “Relent from Your enflamed wrath and reconsider the evil for Your people”’ (Exodus 32:12). Rabbi Shimon ben Yoḥai said: Moses did not move from prayer until the Holy One blessed be He called them His people, as it is stated: “The Lord reconsidered the evil that He had spoken of doing to His people” (Exodus 32:14).
The Holy One blessed be He said to Moses: ‘In this world, because the evil inclination is in them, they craft idols. But in the future, I will uproot the evil inclination from within them and I will grant them a heart of flesh,’ just as it says: “I will remove the heart of stone from your flesh, and I will give you a heart of flesh” (Ezekiel 36:26).