“Moses implored the Lord his God and he said: Lord, why is Your wrath enflamed against Your people that You took out of the land of Egypt with great power and with a mighty hand?” (Exodus 32:11). “Moses implored,” Rabbi Tanḥuma bar Abba began in this way: “He said He would destroy them, were it not for Moses, His chosen, who stood in the breach before Him” (Psalms 106:23). Rabbi Ḥama bar Ḥanina said: The effective advocate is respectful in the trial. Moses was one of two advocates who stood to plead in favor of Israel, and who, as it were, were insolent vis-à-vis the Holy One blessed be He – Moses and Daniel. Moses, from where is it derived? As it is stated: “Were it not for Moses, His chosen…”1The verse continues, “who stood in the breach before Him,” implying that Moses stood in the way of God carrying out His will (Maharzu). Daniel, from where is it derived? As it is stated: “I directed my attention [vaetna et panai]2Literally, “I directed my face,” which connotes insolence, as opposed to directing one’s heart, which is more circumspect. to the Lord God, to request…” (Daniel 9:3). These are the two men who were insolent vis-à-vis the attribute of justice, to ask for mercy upon Israel. Rabbi Berekhya said two matters, one in the name of Rabbeinu,3Literally, “our rabbi,” this is a reference to Rabbi Berekhya’s mentor, Rabbi Yehuda ben Rabbi Simon, who was a master in the realm of Aggada (see Maharzu). and one in the name of Rabbi Shmuel bar Naḥman. Rabbeinu said: To what is the matter comparable? To a king who was judging his son, and the prosecutor was standing and prosecuting. What did the son’s tutor do? When he saw that [the son] was being convicted, he shoved the prosecutor, took him outside, stood in his place, and pleaded in favor of the son. So too, when Israel crafted the calf, the accuser was standing and prosecuting inside and Moses was standing outside. What did Moses do? He stood and shoved the accuser, took him outside, and stood in his place, as it is stated: “Stood in the breach [baperetz] before Him,” he stood in the place of the one who breaches.4The accuser. Rabbi Shmuel bar Naḥman said: “Stood in the breach before Him,” this is a very difficult matter. This is analogous to a king who became angry at his son, sat on the judicial platform, judged him, and convicted him. He took the quill to seal the sentence. What did his aide do? He snatched the quill from the king’s hand in order to suppress his fury. So too, when Israel performed that act,5The sin of the Golden Calf. the Holy One blessed be He sat in judgment of them in order to convict them, as it is stated: “Let Me be, and I will destroy them” (Deuteronomy 9:14). He had not yet done so, but He came to seal the sentence, as it is stated: “One who sacrifices to gods, [other than to the Lord alone,] shall be destroyed” (Exodus 22:19). What did Moses do? He took the tablets from the hand of the Holy One blessed be He in order to suppress His fury. To what is the matter comparable? To a prince who sent to betroth a woman through an intermediary. She went and strayed with another man. The intermediary, who was guiltless, what did he do? He took the marriage contract that the prince had given him to betroth her and he ripped it. He said: ‘It is preferable that she be judged as a single woman and not as a married woman.’ So did Moses. When Israel performed that act, he took the tablets and broke them, saying that had they seen their punishment they would not have sinned.6Had they seen the fact that the prohibition of idolatry was written on the tablets, and had they known the severity of the punishment for this sin, they would not have sinned. Moreover, Moses said: It is preferable that they be judged as unwitting sinners and not be intentional sinners. Why? It is because it was written in the tablets: “I am the Lord your God” (Exodus 20:2), and its punishment adjacent to it: “One who sacrifices to gods, [other than to the Lord alone,] shall be destroyed.” That is why he broke the tablets. “He said He would destroy them” (Psalms 106:23); immediately, he began girding himself in prayer. That is, “Moses implored the Lord his God” (Exodus 32:11), that he stood before the Holy One blessed be He disrespectfully, to ask for Israel’s needs. That is, “Moses implored [vayḥal].”7This is expounded as though vayḥal was an expression of profaning [ḥilul], meaning that Moses acted in a brazen manner in his defense of Israel.
Another matter, “Moses implored,” that is what is written: “The fury of a king is angels of death” (Proverbs 16:14). It is speaking of Moses. When Israel performed that act, the fury of the Holy One blessed be He intensified and He sent angels of destruction to destroy Israel. That is, “The fury of a king is angels of death.” “And a wise man will appease it” (Proverbs 16:14), this is Moses, who is called a wise man, as it is stated: “The wise goes up against the city of the mighty” (Proverbs 21:22), as he stood and spoke in favor of Israel, to reconcile them with their Father in Heaven. That is, “Moses implored.” Another matter, “Moses implored,” that is what is written: “Cynical men will agitate a city” (Proverbs 29:8), this is Israel, who fanned the flames of fury in the world with the calf that they crafted, as Rabbi Asi said: There is no generation that does not take an ounce from the act of the calf.8In every generation there is some punishment due to the sin of the Golden Calf. “And wise men will assuage wrath” (Proverbs 29:8), this is Moses, who suppressed the fury of the Holy One blessed be He with the favorable plea that he pleaded on behalf of Israel. That is, “Moses implored.”
Another matter, “Moses implored [vayḥal],” Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda says: Moses became ill [ḥala] when they performed that act. Rabbi Neḥemya says: What is “Moses implored”? It is that he gave God a gift of sorts.9Moses’ prayer was like a gift that he gave God in order to assuage His fury (see Etz Yosef). This expression is nothing other than an expression that means gift, just as it says: “The daughter of Tyre will come seeking your favor [yeḥalu] with gifts…” (Psalms 45:13). Likewise, “Now, please implore [ḥalu] God…” (Malachi 1:9). The Rabbis say: What is “Moses implored”? He transformed the bitter into sweet, and vayḥal is an expression of sweetening [ḥilui]. How so? Rabbi Berekhya said in the name of Rabbi Ḥiya bar Ada of Yafo, in the name of Rabbi Shmuel bar Naḥman: When Israel came to Mara, what is written there? “They came to Mara [and could not drink water from Mara, as it was bitter]” (Exodus 15:23). Moses began ruminating: This water, why was it created? What benefit does the world have from it? It is preferable that it would not have been created. The Holy One blessed be He knew what he was ruminating. The Holy One blessed be He said to him: ‘Do not say so. Is it not My handiwork? Is there any item in the world that was not created with a purpose? Rather, I will teach you what you should say. Say this: Transform the bitter into sweet.’ From where is it derived that the Holy One blessed be He taught him to say this? See what is written: “He cried out to the Lord, and the Lord showed him [vayorehu] a tree” (Exodus 15:25). “He showed him [vayarehu]” is not written here, but rather, vayorehu; vayorehu is nothing other than an expression of instruction, as it is stated: “He instructed me [vayoreni] and said to me” (Proverbs 4:4), and it is written: “He gave him the ability to instruct [ulhorot]” (Exodus 35:34). The matter was a tradition known to Moses, but he had not employed it. Why did he ultimately employ it? When Israel came to the wilderness and God sought to annihilate them, Moses said to Him: ‘Master of the universe, do You seek to eliminate Israel and annihilate them from the world? Did You not say to me in Mara: Pray and say: Transform the bitter into sweet? Now, too, sweeten [ḥali] the bitterness of Israel and heal them.’ That is, “Moses implored [vayḥal].” Rabbi Avin said in the name of Rabbi Levi bar Perata: In the days of Moses, there was someone to sweeten our bitterness; that is, “Moses implored [vayḥal].” However, in the days of Daniel, there was no one to sweeten the bitterness, as it is stated: “We did not implore [ḥilinu] the Lord our God” (Daniel 9:13).
Another matter, “Moses implored [vayḥal],” what is this? Rabbi Berekhya said in the name of Rabbi Ḥelbo, in the name of Rabbi Yitzḥak: He dissolved the vow of his Maker. How so? When Israel crafted the calf, Moses rose to placate God, so He would pardon them. God said: ‘But I already took an oath: “One who sacrifices to gods shall be destroyed” (Exodus 22:19), and an oath that emerged from My mouth, I do not recant.’ Moses said: ‘Master of the universe, did You not give me [the laws of] nullification of vows, and You said: “If a man takes a vow to the Lord, or takes an oath to impose a prohibition upon himself, he shall not profane [yaḥel] his word”? (Numbers 30:3). He does not profane it, but a Sage may pardon [moḥel] his vow when he requests it. Any elder who issues rulings, who wants others to accept his ruling, must first fulfill it himself. You commanded me regarding the nullification of vows, it is only right that You nullify Your vow, as You commanded me to nullify for others.’ Immediately, he wrapped himself in his cloak and sat as an elder, and the Holy One blessed be He, may his name be blessed, was standing like one who requests nullification of his vow. Likewise, it says: “I sat on the mountain” (Deuteronomy 9:9).10The verse is usually translate “I remained [va’eshev] on the mountain” but a more literal translation is “I sat on the mountain.” Is it possible that Moses was sitting, and God, may His name be blessed, was standing? Rabbi Derusai said: [God] crafted him a special chair like the chair of the scholars who enter before the sovereign; they appear to be standing but are actually sitting. Here too, it is sitting that appears like standing. That is, “I sat on the mountain.” Another matter, “I sat on the mountain,” is there sitting above? You find that all of them are standing, as it is stated: “Seraphs standing above Him” (Isaiah 6:2); likewise, “when they stood their wings would slacken” (Ezekiel 1:24); and likewise, “I approached one of those standing” (Daniel 7:16). Likewise, even Moses would stand when he ascended on high, as it is stated: “I stood on the mountain” (Deuteronomy 10:10), and it is written: “I was standing between the Lord and you” (Deuteronomy 5:5). No one sits there other than the Holy One blessed be He, as it is stated: “I saw the Lord sitting on His throne” (II Chronicles 18:18); yet he says: “I sat on the mountain”? What is this? Rav Huna bar Aḥa said: He sat to dissolve the vow of his Maker. What did he say to Him? A difficult matter. Rabbi Yoḥanan said: The difficult matter he said to Him was: ‘Do You regret it?’11If the individual who made a vow regrets it, the rabbi may nullify it. Although it is difficult to speak of God as experiencing regret, that is what Moses asked Him. He said: ‘I regret the evil that I said I would perform against My people.’ At that moment, Moses said: ‘It is dissolved for You, it is dissolved for You. There is no vow here and there is no oath here.’ That is, “Moses implored [vayḥal]” – that he nullified the vow of his Maker, just as it says: “He shall not profane [yaḥel] his word’ (Numbers 30:3). Rabbi Shimon ben Lakish said: That is why he is called man of God, to say that he dissolved a vow for God.12Just as a man can dissolve his wife’s vow, Moses dissolved God’s vow. Likewise, “Moses implored [vayḥal].”
Rabbi Yehoshua ben Levi said in the name of Rabbi Shimon ben Yoḥai: The Holy One blessed be He gave Moses at Sinai an opening for a response [by saying]: “I am the Lord your God” (Exodus 20:2). When Israel crafted the calf, Moses was placating God, but He did not listen to him. He said to him: ‘Is it possible that the attribute of justice will not be implemented against them for having violated the precept?’ Moses said: ‘Master of the universe, so you said at Sinai: “I am the Lord your God [Elohekha],”13The term is phrased differently in Hebrew when one is talking to an individual or to a group. This is the singular term. Eloheikhem14This is the term used when speaking to multiple people. was not stated. Did You not say it to me? Did You say it to them? Did I violate the precept?’15Moses argued that the precept had been directed only to him on an individual basis and not to the entire nation, and therefore they could not be punished for violating the command. That is, “Moses implored...” Rabbi Shemaya of Sikhnin said in the name of Rabbi Levi: That is why He wrote it again in the plural: “I am the Lord your God [Eloheikhem]” (Leviticus 19:2). Likewise, regarding all the mitzvot, He says: “I am the Lord your God [Elokeikhem], and He did not say again: “I am the Lord your God [Elohekha].”
Another matter, “Moses implored,” what is “Lord, why is Your wrath enflamed against Your people?” (Exodus 32:11). Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: To what is this matter comparable? To a king who had a member of his household whom he placed in charge of all that was his. That member of the household went and lent people by means of guarantors. He lent fifty gold pieces to this one, a hundred to that one, and two hundred to that one. The borrowers fled. Sometime later the king heard and he was unhappy. He said to him: ‘Did I put you in charge of what was mine in order to lose it?’ The member of the household said to him: ‘I lent, and it is my responsibility that they pay. I am restoring all of it to you. So and so is guarantor, and has one hundred gold pieces in his possession, and in the possession of so and so there are fifty.’ So too, Moses said to the Holy One blessed be He: ‘Why are You angry? Is it not because of Your Torah? It is my responsibility, I and my colleagues will fulfill it; Aaron and his sons will fulfill it, Joshua and Caleb will fulfill it, Yair and Makhir will fulfill it, the righteous will fulfill it, and I will fulfill it.’ That is, “why is Your wrath enflamed against your people?” Rabbi Neḥemya said: When Israel performed that act, Moses rose to placate God. He said: ‘Master of the universe, they assisted You and You are angry at them? The calf that they crafted will assist You; you will cause the sun to shine, and it, the moon; You, the stars, it the constellations; You will cause the dew to fall, it will cause the wind to blow; You will cause the rain to fall, and it will cause plants to grow.’ The Holy One blessed be He said: ‘You, too, are mistaken like them; it lacks substance!’ He said to Him: ‘If so, why are you angry at Your children?’ That is, “why is Your wrath enflamed against your people?”16Why do You appear to be jealous due to an object that has no power? Alternatively, since they crafted it thinking it would be useful, they are not deserving of punishment.
Another matter, “Lord, why is Your wrath enflamed against Your people?” Moses said: ‘Did You not say to me as follows: “Because your people has acted corruptly” (Exodus 32:7)? “Your people” has sinned, but not My people?17God, addressing Moses, stated that Moses’ people had sinned; He did not refer to them as His people. This is because it was the mixed multitude, whom Moses had allowed to join Israel, that had sinned. If my people sinned, Your people have not sinned.’ That is, “why is Your wrath enflamed against Your people?”18Moses argued that since it was only the mixed multitude who sinned, God should not be angry at Israel. Another matter, “Lord, why is Your wrath enflamed against Your people?” This is analogous to a king who entered his house and found his wife embracing a wooden figurine, and he became angry. His attendant said to him: ‘Were it capable of begetting children, it would be appropriate for you to be angry.’19You should not be angry, as she was merely embracing a figurine, which is incapable of intimacy. The king said to him: ‘This item has no capability in this matter; however, I seek to teach her not to act in this way.’ So too, God said: ‘I know that it lacks substance; however, let them not say that they may craft idols.’ [Moses] said to Him: ‘If it lacks substance, why are You angry at Your children?’ That is, “why is Your wrath enflamed against Your people?” “That You took out of the land of Egypt” (Exodus 32:11). Why did he see fit to mention the exodus from Egypt here? Moses said: ‘Master of the universe, from where did You take them out? From Egypt, where they were all worshippers of lambs.’ Rav Huna said in the name of Rabbi Yoḥanan: This is analogous to a wise man who opened for his son a perfume shop in a marketplace frequented by prostitutes. The alleyway had its effect, the craft had its effect, and the lad, as a young man, had his effect, and he went astray. His father came and caught him with the prostitutes. The father began to shout and say: ‘I will kill you!’ His friend was there and said to him: ‘You caused the lad to stray and you are screaming at him? You forsook all the crafts and taught him only perfumery. You forsook all the alleyways, and opened a shop for him only in the marketplace frequented by prostitutes.’ So too, Moses said: ‘Master of the universe, You forsook the entire world and You enslaved Your children only in Egypt, where they were worshippers of lambs. Your children learned from them and they, too, crafted a calf.’ That is why he said: “That You took out of the land of Egypt” – know from where You took them out.
Another matter, “that You took out of the land of Egypt,” why did he see fit to mention the exodus from Egypt here? Rabbi Yehuda bar Shalom said in the name of Rabbi Yehuda bar Simon, in the name of Rabbi Levi ben Perata: To what is this matter comparable? To one who came to purchase a slave. He said to the master: ‘This slave that you are selling, is he base or noble?’ He said to him: ‘He is base; that is why I am selling him.’ He purchased him and took him to his home. One time, the slave acted corruptly and his master began striking him. He said to him: ‘I will kill you; what, is it a wicked slave that I seek?’ The slave began screaming: ‘You are subjecting me to injustice.’ His master said to him: ‘You acted corruptly; all this corruption, and you scream: You are subjecting me to injustice?’ The slave said: ‘Indeed. You are subjecting me to injustice.’ He said to him: ‘My master, how did you purchase me, as a good slave or as a wicked slave?’ He said to him: ‘As a wicked slave.’ He said to him: ‘You purchased me as a wicked slave and you expect me to be a good slave?’ So said Moses: ‘Master of the universe, did You not say to me: “Now, go and I will send you to Pharaoh” (Exodus 3:10), and I said to you: ‘On the basis of what merit will You redeem them? They are idolaters.’ You said to me: ‘Now you see them engaging in idol worship, but I see them departing from Egypt, and I will split the sea on their behalf, I will bring them to the wilderness, I will give them the Torah, I will show them My glory face to face, they will accept My kingdom, and they will deny Me after forty days and they will craft the calf. That is what it says: “I have seen [rao ra’iti] the affliction of [oni] My people (Exodus 3:7),” that is the sound of the calf, “the sound of distress [anot], I hear” (Exodus 32:18).20When God said, in Egypt, “I have seen [rao ra’iti] the affliction of [oni] My people,” that statement alludes to the fact that God foresaw the sin of the Golden Calf. This is implied by the double term used for “seen” as well as the term oni, which has the same root as the term anot used in connection with the Golden Calf. Before You redeemed them, You said to me that they would be crafting a calf, and now that they crafted it, You seek to kill them?’ That is why he mentioned the exodus from Egypt in his plea on their behalf. Rabbi Pinḥas HaKohen ben Ḥama said in the name of Rabbi Abahu, in the name of Rabbi Yosei bar Ḥanina: What is “I have seen [rao ra’iti]”?21Why does the Hebrew verse employ a double term for seeing? The Holy One blessed be He said to Moses: ‘You see them now, but I see them how they are looking at Me as I emerge in My chariot of glory in order to give them the Torah,’ as it is stated: “The chariots of God are myriad, thousands upon thousands of companies” (Psalms 68:18) ‘and they take one of My four animals,’ as it is written: “The face of an ox to the left of the four of them” (Ezekiel 1:10). That is why Moses said: ‘“Why is Your wrath enflamed?” You knew them, and now You are angry at them because they crafted the calf?’
Another matter, “that You took out of the land of Egypt,” (Exodus 32:11), why did he see fit to mention the exodus from Egypt here? Rabbi Avin said in the name of Rabbi Shimon ben Yehotzadak: To what is this matter analogous? To a king who had a fallow field. He said to a sharecropper: ‘Go and tend to it and transform it into a vineyard.’ The sharecropper went, tended to that field, and planted a vineyard. The vineyard grew and produced wine, but it fermented. When the king saw that the wine fermented, he said to the sharecropper: ‘Go cut it down, is it a vineyard that produces vinegar that I seek?’ The sharecropper said to the king: ‘My lord king, how many expenditures did you expend on this vineyard before it stood, and now you seek to cut it down? If you say it is because its wine fermented, it is because it is young, that is why it fermented and it does not produce fine wine.’ So too, when Israel performed that act,22The sin of the Golden Calf. the Holy One blessed be He sought to annihilate them. Moses said: ‘Master of the universe, did You not take them out of Egypt, from a place of idolaters? Now they are inexperienced,’ as it is stated: “For Israel was a lad and I loved him” (Hosea 11:1). ‘Wait a bit, go with them, and they will perform good deeds before You.’ That is, “that You took out of the land of Egypt.” “Why shall the Egyptians speak, [saying: He took them out for evil, to kill them in the mountains and to destroy them from upon the face of the earth? Relent from your enflamed wrath] and reconsider regarding the evil against Your people” (Exodus 32:12). Rabbi Ḥanina bar Abba said: Let reconsideration be common before You.23Moses prayed that even in the future, God should be willing to reconsider punishments that He would decide to impose upon Israel (Etz Yosef). The Holy One blessed be He said to him: ‘What did you say, “reconsider regarding the evil against Your people”? As you live, so I will do,’ as it is stated: “The Lord reconsidered the evil” (Exodus 32:14).
וַיְחַל משֶׁה, כָּךְ פָּתַח רַבִּי תַּנְחוּמָא בַּר אַבָּא (תהלים קו, כג): וַיֹּאמֶר לְהַשְׁמִידָם לוּלֵי משֶׁה בְחִירוֹ עָמַד בַּפֶּרֶץ לְפָנָיו, אָמַר רַבִּי חָמָא בַּר חֲנִינָא הַסָּנֵיגוֹר הַטּוֹב מַסְבִּיר פָּנִים בַּדִּין, משֶׁה אֶחָד מִשְּׁנֵי סָנֵיגוֹרִין שֶׁעָמְדוּ לְלַמֵּד סָנֵיגוֹרְיָא עַל יִשְׂרָאֵל וְהֶעֱמִידוּ פָּנִים כִּבְיָכוֹל כְּנֶגֶד הַקָּדוֹשׁ בָּרוּךְ הוּא, משֶׁה וְדָנִיֵּאל. משֶׁה מִנַּיִן, שֶׁנֶּאֱמַר: לוּלֵי משֶׁה בְחִירוֹ וגו'. דָּנִיֵּאל מִנַּיִן, שֶׁנֶּאֱמַר (דניאל ט, ג): וָאֶתְּנָה אֶת פָּנַי אֶל ה' הָאֱלֹהִים לְבַקֵּשׁ וגו'. אֵלּוּ שְׁנֵי בְּנֵי אָדָם שֶׁנָּתְנוּ פְּנֵיהֶם לְנֶגֶד מִדַּת הַדִּין לְבַקֵּשׁ רַחֲמִים עַל יִשְׂרָאֵל. רַבִּי בֶּרֶכְיָה אָמַר שְׁתַּיִם, אַחַת בְּשֵׁם רַבֵּנוּ וְאַחַת בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן, רַבֵּנוּ אָמַר לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ שֶׁהָיָה דָן אֶת בְּנוֹ וְהָיָה הַקָּטֵיגוֹר עוֹמֵד וּמְקַטְרֵג, מֶה עָשָׂה הַפַּדְגּוֹג שֶׁל בֵּן, כֵּיוָן שֶׁרָאָה אוֹתוֹ מִתְחַיֵּב דָּחַף אֶת הַקָּטֵיגוֹר וְהוֹצִיאוֹ לַחוּץ וְעָמַד לוֹ בִּמְקוֹמוֹ מְלַמֵּד עַל הַבֵּן סָנֵיגוֹרְיָא. כָּךְ בְּשָׁעָה שֶׁעָשׂוּ יִשְׂרָאֵל אֶת הָעֵגֶל הָיָה הַשָֹּׂטָן עוֹמֵד וּמְקַטְרֵג בִּפְנִים וּמשֶׁה עוֹמֵד מִבַּחוּץ, מֶה עָשָׂה משֶׁה עָמַד וְדָחַף אֶת הַשָֹּׂטָן וְהוֹצִיאוֹ לַחוּץ וְעָמַד בִּמְקוֹמוֹ, שֶׁנֶּאֱמַר. עָמַד בַּפֶּרֶץ לְפָנָיו, עָמַד לוֹ בִּמְקוֹמוֹ שֶׁל פּוֹרֵץ. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר, עָמַד בַּפֶּרֶץ לְפָנָיו, דָּבָר קָשֶׁה, מָשָׁל לְמֶלֶךְ שֶׁכָּעַס עַל בְּנוֹ וְיָשַׁב עַל בִּימָה וְדָנוֹ וְחִיְּבוֹ, נָטַל אֶת הַקּוּלְמוֹס לַחְתֹּם גְּזַר דִּינוֹ, מֶה עָשָׂה סוֹנְקַתֶּדְרוֹ, חָטַף אֶת הַקּוּלְמוֹס מִתּוֹךְ יָדוֹ שֶׁל מֶלֶךְ כְּדֵי לְהָשִׁיב חֲמָתוֹ. כָּךְ בְּשָׁעָה שֶׁעָשׂוּ יִשְׂרָאֵל אוֹתוֹ מַעֲשֶׂה יָשַׁב הַקָּדוֹשׁ בָּרוּךְ הוּא עֲלֵיהֶם בַּדִּין לְחַיְּבָם, שֶׁנֶּאֱמַר (דברים ט, יד): הֶרֶף מִמֶּנִּי וְאַשְׁמִידֵם, וְלֹא עָשָׂה אֶלָּא בָּא לַחְתֹּם גְּזַר דִּינָן, שֶׁנֶּאֱמַר (שמות כב, יט): זֹבֵחַ לָאֱלֹהִים יָחֳרָם. מֶה עָשָׂה משֶׁה נָטַל אֶת הַלּוּחוֹת מִתּוֹךְ יָדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּדֵי לְהָשִׁיב חֲמָתוֹ, לְמָה הַדָּבָר דּוֹמֶה לְשַׂר שֶׁשָּׁלַח לְקַדֵּשׁ אִשָּׁה עִם הַסַּרְסוּר, הָלַךְ וְקִלְקְלָה עִם אַחֵר, הַסַּרְסוּר שֶׁהָיָה נָקִי מֶה עָשָׂה נָטַל אֶת כְּתֻבָּתָהּ מַה שֶּׁנָּתַן לוֹ הַשַֹּׂר לְקַדְשָׁהּ וּקְרָעָהּ, אָמַר מוּטָב שֶׁתִּדּוֹן כִּפְנוּיָה וְלֹא כְּאֵשֶׁת אִישׁ. כָּךְ עָשָׂה משֶׁה כֵּיוָן שֶׁעָשׂוּ יִשְׂרָאֵל אוֹתוֹ מַעֲשֶׂה נָטַל אֶת הַלּוּחוֹת וּשְׁבָרָן, כְּלוֹמַר שֶׁאִלּוּ הָיוּ רוֹאִין עָנְשָׁן לֹא חָטָאוּ. וְעוֹד אָמַר משֶׁה מוּטָב נִדּוֹנִין כְּשׁוֹגְגִין וְאַל יְהוּ מְזִידִין, לָמָּה, שֶׁהָיָה כָּתוּב בַּלּוּחוֹת (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ, וְעָנְשׁוֹ אֶצְלוֹ, זֹבֵחַ לָאֱלֹהִים יָחֳרָם, לְפִיכָךְ שָׁבַר אֶת הַלּוּחוֹת. וַיֹּאמֶר לְהַשְׁמִידָם, מִיָּד הִתְחִיל חוֹגֵר בִּתְפִלָּה, הֱוֵי: וַיְחַל משֶׁה אֶת פְּנֵי ה' אֱלֹהָיו, שֶׁעָמַד בְּקַלּוּת רֹאשׁ לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא לְבַקֵּשׁ צָרְכָּן שֶׁל יִשְׂרָאֵל, הֱוֵי: וַיְחַל משֶׁה.
“Moses implored the Lord his God and he said: Lord, why is Your wrath enflamed against Your people that You took out of the land of Egypt with great power and with a mighty hand?” (Exodus 32:11).
“Moses implored,” Rabbi Tanḥuma bar Abba began in this way: “He said He would destroy them, were it not for Moses, His chosen, who stood in the breach before Him” (Psalms 106:23). Rabbi Ḥama bar Ḥanina said: The effective advocate is respectful in the trial. Moses was one of two advocates who stood to plead in favor of Israel, and who, as it were, were insolent vis-à-vis the Holy One blessed be He – Moses and Daniel. Moses, from where is it derived? As it is stated: “Were it not for Moses, His chosen…”1The verse continues, “who stood in the breach before Him,” implying that Moses stood in the way of God carrying out His will (Maharzu). Daniel, from where is it derived? As it is stated: “I directed my attention [vaetna et panai]2Literally, “I directed my face,” which connotes insolence, as opposed to directing one’s heart, which is more circumspect. to the Lord God, to request…” (Daniel 9:3). These are the two men who were insolent vis-à-vis the attribute of justice, to ask for mercy upon Israel.
Rabbi Berekhya said two matters, one in the name of Rabbeinu,3Literally, “our rabbi,” this is a reference to Rabbi Berekhya’s mentor, Rabbi Yehuda ben Rabbi Simon, who was a master in the realm of Aggada (see Maharzu). and one in the name of Rabbi Shmuel bar Naḥman. Rabbeinu said: To what is the matter comparable? To a king who was judging his son, and the prosecutor was standing and prosecuting. What did the son’s tutor do? When he saw that [the son] was being convicted, he shoved the prosecutor, took him outside, stood in his place, and pleaded in favor of the son. So too, when Israel crafted the calf, the accuser was standing and prosecuting inside and Moses was standing outside. What did Moses do? He stood and shoved the accuser, took him outside, and stood in his place, as it is stated: “Stood in the breach [baperetz] before Him,” he stood in the place of the one who breaches.4The accuser.
Rabbi Shmuel bar Naḥman said: “Stood in the breach before Him,” this is a very difficult matter. This is analogous to a king who became angry at his son, sat on the judicial platform, judged him, and convicted him. He took the quill to seal the sentence. What did his aide do? He snatched the quill from the king’s hand in order to suppress his fury. So too, when Israel performed that act,5The sin of the Golden Calf. the Holy One blessed be He sat in judgment of them in order to convict them, as it is stated: “Let Me be, and I will destroy them” (Deuteronomy 9:14). He had not yet done so, but He came to seal the sentence, as it is stated: “One who sacrifices to gods, [other than to the Lord alone,] shall be destroyed” (Exodus 22:19). What did Moses do? He took the tablets from the hand of the Holy One blessed be He in order to suppress His fury. To what is the matter comparable? To a prince who sent to betroth a woman through an intermediary. She went and strayed with another man. The intermediary, who was guiltless, what did he do? He took the marriage contract that the prince had given him to betroth her and he ripped it. He said: ‘It is preferable that she be judged as a single woman and not as a married woman.’ So did Moses. When Israel performed that act, he took the tablets and broke them, saying that had they seen their punishment they would not have sinned.6Had they seen the fact that the prohibition of idolatry was written on the tablets, and had they known the severity of the punishment for this sin, they would not have sinned. Moreover, Moses said: It is preferable that they be judged as unwitting sinners and not be intentional sinners. Why? It is because it was written in the tablets: “I am the Lord your God” (Exodus 20:2), and its punishment adjacent to it: “One who sacrifices to gods, [other than to the Lord alone,] shall be destroyed.” That is why he broke the tablets.
“He said He would destroy them” (Psalms 106:23); immediately, he began girding himself in prayer. That is, “Moses implored the Lord his God” (Exodus 32:11), that he stood before the Holy One blessed be He disrespectfully, to ask for Israel’s needs. That is, “Moses implored [vayḥal].”7This is expounded as though vayḥal was an expression of profaning [ḥilul], meaning that Moses acted in a brazen manner in his defense of Israel.
דָּבָר אַחֵר, וַיְחַל משֶׁה, הֲדָא הוּא דִכְתִיב (משלי טז, יד): חֲמַת מֶלֶךְ מַלְאֲכֵי מָוֶת, מְדַבֵּר בְּמשֶׁה, כְּשֶׁעָשׂוּ יִשְׂרָאֵל אוֹתוֹ מַעֲשֶׂה עָלְתָה חֲמָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְשָׁלַח מַלְאֲכֵי חַבָּלָה לְחַבֵּל יִשְׂרָאֵל, הֱוֵי: חֲמַת מֶלֶךְ מַלְאֲכֵי מָוֶת. (משלי טז, יד): וְאִישׁ חָכָם יְכַפְּרֶנָּה, זֶה משֶׁה, שֶׁנִּקְרָא חָכָם, שֶׁנֶּאֱמַר (משלי כא, כב): עִיר גִּבֹּרִים עָלָה חָכָם, שֶׁעָמַד וְלִמֵּד סָנֵיגוֹרְיָא עַל יִשְׂרָאֵל, וְרִצָּה אוֹתָם לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם, הֱוֵי: וַיְחַל משֶׁה. דָּבָר אַחֵר, וַיְחַל משֶׁה, הֲדָא הוּא דִכְתִיב (משלי כט, ח): אַנְשֵׁי לָצוֹן יָפִיחוּ קִרְיָה, אֵלּוּ יִשְׂרָאֵל שֶׁנָּתְנוּ פִיחָה בָּעוֹלָם בָּעֵגֶל שֶׁעָשׂוּ, דְּאָמַר רַבִּי אַסֵּי אֵין דּוֹר וָדוֹר שֶׁאֵינוֹ נוֹטֵל אוֹקִיָא מִמַּעֲשֵׂה הָעֵגֶל. (משלי כט, ח): וַחֲכָמִים יָשִׁיבוּ אָף, זֶה משֶׁה, שֶׁהֵשִׁיב אַפּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא בַּסָּנֵיגוֹרְיָא שֶׁלִּמֵּד עַל יִשְׂרָאֵל, הֱוֵי: וַיְחַל משֶׁה.
Another matter, “Moses implored,” that is what is written: “The fury of a king is angels of death” (Proverbs 16:14). It is speaking of Moses. When Israel performed that act, the fury of the Holy One blessed be He intensified and He sent angels of destruction to destroy Israel. That is, “The fury of a king is angels of death.” “And a wise man will appease it” (Proverbs 16:14), this is Moses, who is called a wise man, as it is stated: “The wise goes up against the city of the mighty” (Proverbs 21:22), as he stood and spoke in favor of Israel, to reconcile them with their Father in Heaven. That is, “Moses implored.”
Another matter, “Moses implored,” that is what is written: “Cynical men will agitate a city” (Proverbs 29:8), this is Israel, who fanned the flames of fury in the world with the calf that they crafted, as Rabbi Asi said: There is no generation that does not take an ounce from the act of the calf.8In every generation there is some punishment due to the sin of the Golden Calf. “And wise men will assuage wrath” (Proverbs 29:8), this is Moses, who suppressed the fury of the Holy One blessed be He with the favorable plea that he pleaded on behalf of Israel. That is, “Moses implored.”
דָּבָר אַחֵר, וַיְחַל משֶׁה, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה וְרַבָּנָן, רַבִּי יְהוּדָה אוֹמֵר, חָלָה משֶׁה כְּשֶׁעָשוּ אוֹתוֹ מַעֲשֶׂה. רַבִּי נְחֶמְיָה אוֹמֵר, מַהוּ וַיְחַל משֶׁה, שֶׁהִכְנִיס לֵאלֹהִים כְּמִין דּוֹרוֹן, וְאֵין הַלָּשׁוֹן הַזֶּה אֶלָּא לְשׁוֹן דּוֹרוֹן, כְּמָה דְאַתְּ אָמַר (תהלים מה, יג): וּבַת צֹר בְּמִנְחָה פָּנַיִךְ יְחַלּוּ וגו'. וְכֵן (מלאכי א, ט): וְעַתָּה חַלּוּ נָא פְנֵי אֵל וגו'. וְרַבָּנָן אָמְרִין, מַהוּ וַיְחַל משֶׁה, עָשָׂה אֶת הַמַּר מָתוֹק, וַיְחַל לְשׁוֹן חִלּוּי, כֵּיצַד, אָמַר רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חִיָּא בַּר אָדָא דְּיָפוֹ בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן, כֵּיוָן שֶׁבָּאוּ יִשְׂרָאֵל לְמָרָה, מַה כְּתִיב שָׁם (שמות טו, כג): וַיָּבֹאוּ מָרָתָה, הִתְחִיל משֶׁה מְהַרְהֵר בְּלִבּוֹ וְאָמַר הַמַּיִם הַלָּלוּ לָמָּה נִבְרְאוּ מַה הֲנָיָה יֵשׁ לָעוֹלָם בָּהֶן, מוּטָב הָיָה אִלּוּ לֹא נִבְרְאוּ, יָדַע הַקָּדוֹשׁ בָּרוּךְ הוּא מָה הָיָה מְחַשֵּׁב בְּלִבּוֹ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא תֹאמַר כֵּן, וְלֹא מַעֲשֵׂי יָדַי הֵן, יֵשׁ דָּבָר בָּעוֹלָם שֶׁלֹא נִבְרָא לְצֹרֶךְ, אֶלָּא אֲנִי מְלַמֶּדְךָ הֵיאַךְ תְּהֵא אוֹמֵר, אֱמֹר כָּךְ עֲשֵׂה אֶת הַמַּר מָתוֹק. וּמִנַּיִן שֶׁלִּמְּדוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לִהְיוֹת אוֹמֵר כָּךְ, רְאֵה מַה כְּתִיב (שמות טו, כה); וַיִּצְעַק אֶל ה' וַיּוֹרֵהוּ ה' עֵץ, וַיַּרְאֵהוּ אֵין כְּתִיב כָּאן אֶלָּא וַיּוֹרֵהוּ, אֵין וַיּוֹרֵהוּ אֶלָּא לְשׁוֹן לִמּוּד, שֶׁנֶּאֱמַר (משלי ד, ד); וַיֹּרֵנִי וַיֹּאמֶר לִי, וּכְתִיב (שמות לה, לד): וּלְהוֹרֹת נָתַן בְּלִבּוֹ. הָיָה הַדָּבָר מָסֹרֶת בְּיַד משֶׁה וְלֹא עָשָׂה, וְלָמָּה עָשָׂה אֶלָּא כֵּיוָן שֶׁבָּאוּ יִשְׂרָאֵל לַמִּדְבָּר וּבִקֵּשׁ הָאֱלֹהִים לְכַלּוֹתָן אָמַר לוֹ משֶׁה, רִבּוֹנוֹ שֶׁל עוֹלָם בִּקַּשְׁתָּ לְאַבֵּד אֶת יִשְׂרָאֵל, מְכַלֶּה אַתָּה אוֹתָם מִן הָעוֹלָם, לֹא כָךְ אָמַרְתָּ לִי בְּמָרָה הֱוֵי מִתְפַּלֵּל וֶאֱמֹר עֲשֵׂה אֶת הַמַּר מָתוֹק, וְאַף עַכְשָׁו חַלִּי מְרִירָתָן שֶׁל יִשְׂרָאֵל וְרַפֵּא אוֹתָן, הֱוֵי: וַיְחַל משֶׁה. אָמַר רַבִּי אָבִין בְּשֵׁם רַבִּי לֵוִי בַּר פְּרָטָא בִּימֵי משֶׁה הָיָה לָנוּ מִי שֶׁיְחַלֶּה הַמְרִירוּת שֶׁלָּנוּ, הֱוֵי: וַיְחַל משֶׁה, אֲבָל בִּימֵי דָנִיֵּאל לֹא הָיָה לָנוּ מִי שֶׁיְחַלֶּה הַמְּרִירוּת, שֶׁנֶּאֱמַר (דניאל ט, יג): וְלֹא חִלִּינוּ אֶת פְּנֵי ה' אֱלֹהֵינוּ.
Another matter, “Moses implored [vayḥal],” Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda says: Moses became ill [ḥala] when they performed that act. Rabbi Neḥemya says: What is “Moses implored”? It is that he gave God a gift of sorts.9Moses’ prayer was like a gift that he gave God in order to assuage His fury (see Etz Yosef). This expression is nothing other than an expression that means gift, just as it says: “The daughter of Tyre will come seeking your favor [yeḥalu] with gifts…” (Psalms 45:13). Likewise, “Now, please implore [ḥalu] God…” (Malachi 1:9). The Rabbis say: What is “Moses implored”? He transformed the bitter into sweet, and vayḥal is an expression of sweetening [ḥilui]. How so? Rabbi Berekhya said in the name of Rabbi Ḥiya bar Ada of Yafo, in the name of Rabbi Shmuel bar Naḥman: When Israel came to Mara, what is written there? “They came to Mara [and could not drink water from Mara, as it was bitter]” (Exodus 15:23). Moses began ruminating: This water, why was it created? What benefit does the world have from it? It is preferable that it would not have been created. The Holy One blessed be He knew what he was ruminating. The Holy One blessed be He said to him: ‘Do not say so. Is it not My handiwork? Is there any item in the world that was not created with a purpose? Rather, I will teach you what you should say. Say this: Transform the bitter into sweet.’
From where is it derived that the Holy One blessed be He taught him to say this? See what is written: “He cried out to the Lord, and the Lord showed him [vayorehu] a tree” (Exodus 15:25). “He showed him [vayarehu]” is not written here, but rather, vayorehu; vayorehu is nothing other than an expression of instruction, as it is stated: “He instructed me [vayoreni] and said to me” (Proverbs 4:4), and it is written: “He gave him the ability to instruct [ulhorot]” (Exodus 35:34). The matter was a tradition known to Moses, but he had not employed it. Why did he ultimately employ it? When Israel came to the wilderness and God sought to annihilate them, Moses said to Him: ‘Master of the universe, do You seek to eliminate Israel and annihilate them from the world? Did You not say to me in Mara: Pray and say: Transform the bitter into sweet? Now, too, sweeten [ḥali] the bitterness of Israel and heal them.’ That is, “Moses implored [vayḥal].” Rabbi Avin said in the name of Rabbi Levi bar Perata: In the days of Moses, there was someone to sweeten our bitterness; that is, “Moses implored [vayḥal].” However, in the days of Daniel, there was no one to sweeten the bitterness, as it is stated: “We did not implore [ḥilinu] the Lord our God” (Daniel 9:13).
דָּבָר אַחֵר, וַיְחַל משֶׁה, מַהוּ כֵן, אָמַר רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי יִצְחָק, שֶׁהִתִּיר נִדְרוֹ שֶׁל יוֹצְרוֹ. כֵּיצַד, אֶלָּא בְּשָׁעָה שֶׁעָשׂוּ יִשְׂרָאֵל הָעֵגֶל עָמַד משֶׁה מְפַיֵּס הָאֱלֹהִים שֶׁיִּמְחֹל לָהֶם. אָמַר הָאֱלֹהִים, משֶׁה, כְּבָר נִשְׁבַּעְתִּי (שמות כב, יט): זֹבֵחַ לָאֱלֹהִים יָחֳרָם, וּדְבַר שְׁבוּעָה שֶׁיָּצָא מִפִּי אֵינִי מַחֲזִירוֹ. אָמַר משֶׁה רִבּוֹן הָעוֹלָם וְלֹא נָתַתָּ לִי הֲפָרָה שֶׁל נְדָרִים, וְאָמַרְתָּ (במדבר ל, ג): אִישׁ כִּי יִדֹּר נֶדֶר לַה' אוֹ הִשָּׁבַע שְׁבֻעָה לֶאְסֹר אִסָּר עַל נַפְשׁוֹ לֹא יַחֵל דְּבָרוֹ, הוּא אֵינוֹ מוֹחֵל אֲבָל חָכָם מוֹחֵל אֶת נִדְּרוֹ בְּעֵת שֶׁיִּשָּׁאֵל עָלָיו, וְכָל זָקֵן שֶׁמּוֹרֶה הוֹרָאָה אִם יִרְצֶה שֶׁיְקַבְּלוּ אֲחֵרִים הוֹרָאָתוֹ צָרִיךְ הוּא לְקַיְמָהּ תְּחִלָּה, וְאַתָּה צִוִּיתַנִי עַל הֲפָרַת נְדָרִים, דִּין הוּא שֶׁתַּתִּיר אֶת נִדְרְךָ כַּאֲשֶׁר צִוִּיתַנִי לְהַתִּיר לַאֲחֵרִים. מִיָּד נִתְעַטֵּף בְּטַלִּיתוֹ וְיָשַׁב לוֹ כְּזָקֵן, וְהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹמֵד כְּשׁוֹאֵל נִדְרוֹ, וְכֵן הוּא אוֹמֵר (דברים ט, ט): וָאֵשֵׁב בָּהָר, וְאֶפְשָׁר שֶׁהָיָה משֶׁה יוֹשֵׁב וְהָאֱלֹהִים יִתְבָּרַךְ שְׁמוֹ עוֹמֵד, אָמַר רַבִּי דְּרוּסָאי קָתֶדְרָא עָשָׂה לוֹ כְּקָתֶדְרָא שֶׁל אַסְטָלִיסְטָקִין הַלָּלוּ בְּשָׁעָה שֶׁהֵן נִכְנָסִין לִפְנֵי הַשִּׁלְטוֹן וְהֵן נִרְאִין עוֹמְדִין וְאֵינָן אֶלָּא יוֹשְׁבִין, וְאַף כָּאן כָּךְ, יְשִׁיבָה שֶׁהִיא נִרְאָה עֲמִידָה, הֱוֵי: וָאֵשֵׁב בָּהָר. דָּבָר אַחֵר, וָאֵשֵׁב בָּהָר, וְכִי יֵשׁ יְשִׁיבָה לְמַעְלָה, אַתָּה מוֹצֵא שֶׁכֻּלָּם עוֹמְדִין, שֶׁנֶּאֱמַר (ישעיה ו, ב): שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ, וְכֵן (יחזקאל א, כד כה): בְּעָמְדָם תְּרַפֶּינָה כַנְפֵיהֶם, וְכֵן (דניאל ז, טז): קִרְבֵת עַל חַד מִן קָאֲמַיָּא, וְכֵן אֲפִלּוּ משֶׁה כְּשֶׁעָלָה לַמָּרוֹם הָיָה עוֹמֵד, שֶׁנֶּאֱמַר (דברים י, י): וְאָנֹכִי עָמַדְתִּי בָהָר, וּכְתִיב (דברים ה, ה): אָנֹכִי עֹמֵד בֵּין ה' וּבֵינֵיכֶם, וְאֵין יוֹשֵׁב שָׁם אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא לְבַדּוֹ, שֶׁנֶּאֱמַר (דברי הימים ב יח, יח): רָאִיתִי אֶת ה' יוֹשֵׁב עַל כִּסְאוֹ, וְהוּא אוֹמֵר וָאֵשֵׁב בָּהָר, וּמַהוּ כֵן, אָמַר רַב הוּנָא בַּר אַחָא שֶׁיָּשַׁב לְהַתִּיר נִדְרוֹ שֶׁל יוֹצְרוֹ, וּמָה אָמַר לוֹ דָּבָר קָשֶׁה, אָמַר רַבִּי יוֹחָנָן דָּבָר קָשֶׁה אָמַר לְפָנָיו תָּהִיתָ אֶתָמְהָא, אָמַר לוֹ תּוֹהֶא אֲנָא עַל הָרָעָה אֲשֶׁר דִּבַּרְתִּי לַעֲשׂוֹת לְעַמִּי, אוֹתָהּ שָׁעָה אָמַר משֶׁה מֻתָּר לָךְ מֻתָּר לָךְ, אֵין כָּאן נֶדֶר וְאֵין כָּאן שְׁבוּעָה, הֱוֵי: וַיְחַל משֶׁה, שֶׁהֵפֵר נִדְרוֹ לְיוֹצְרוֹ, כְּמָה דְאַתְּ אָמַר (במדבר ל, ג): וְלֹא יַחֵל דְּבָרוֹ, אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ לְפִיכָךְ נִקְרָא שְׁמוֹ אִישׁ הָאֱלֹהִים, לוֹמַר שֶׁהִתִּיר נֶדֶר לָאֱלֹהִים, וְכֵן וַיְחַל משֶׁה.
Another matter, “Moses implored [vayḥal],” what is this? Rabbi Berekhya said in the name of Rabbi Ḥelbo, in the name of Rabbi Yitzḥak: He dissolved the vow of his Maker. How so? When Israel crafted the calf, Moses rose to placate God, so He would pardon them. God said: ‘But I already took an oath: “One who sacrifices to gods shall be destroyed” (Exodus 22:19), and an oath that emerged from My mouth, I do not recant.’ Moses said: ‘Master of the universe, did You not give me [the laws of] nullification of vows, and You said: “If a man takes a vow to the Lord, or takes an oath to impose a prohibition upon himself, he shall not profane [yaḥel] his word”? (Numbers 30:3). He does not profane it, but a Sage may pardon [moḥel] his vow when he requests it. Any elder who issues rulings, who wants others to accept his ruling, must first fulfill it himself. You commanded me regarding the nullification of vows, it is only right that You nullify Your vow, as You commanded me to nullify for others.’ Immediately, he wrapped himself in his cloak and sat as an elder, and the Holy One blessed be He, may his name be blessed, was standing like one who requests nullification of his vow.
Likewise, it says: “I sat on the mountain” (Deuteronomy 9:9).10The verse is usually translate “I remained [va’eshev] on the mountain” but a more literal translation is “I sat on the mountain.” Is it possible that Moses was sitting, and God, may His name be blessed, was standing? Rabbi Derusai said: [God] crafted him a special chair like the chair of the scholars who enter before the sovereign; they appear to be standing but are actually sitting. Here too, it is sitting that appears like standing. That is, “I sat on the mountain.”
Another matter, “I sat on the mountain,” is there sitting above? You find that all of them are standing, as it is stated: “Seraphs standing above Him” (Isaiah 6:2); likewise, “when they stood their wings would slacken” (Ezekiel 1:24); and likewise, “I approached one of those standing” (Daniel 7:16). Likewise, even Moses would stand when he ascended on high, as it is stated: “I stood on the mountain” (Deuteronomy 10:10), and it is written: “I was standing between the Lord and you” (Deuteronomy 5:5). No one sits there other than the Holy One blessed be He, as it is stated: “I saw the Lord sitting on His throne” (II Chronicles 18:18); yet he says: “I sat on the mountain”? What is this? Rav Huna bar Aḥa said: He sat to dissolve the vow of his Maker. What did he say to Him? A difficult matter. Rabbi Yoḥanan said: The difficult matter he said to Him was: ‘Do You regret it?’11If the individual who made a vow regrets it, the rabbi may nullify it. Although it is difficult to speak of God as experiencing regret, that is what Moses asked Him. He said: ‘I regret the evil that I said I would perform against My people.’ At that moment, Moses said: ‘It is dissolved for You, it is dissolved for You. There is no vow here and there is no oath here.’ That is, “Moses implored [vayḥal]” – that he nullified the vow of his Maker, just as it says: “He shall not profane [yaḥel] his word’ (Numbers 30:3). Rabbi Shimon ben Lakish said: That is why he is called man of God, to say that he dissolved a vow for God.12Just as a man can dissolve his wife’s vow, Moses dissolved God’s vow. Likewise, “Moses implored [vayḥal].”
אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, פֶּתַח שֶׁל תְּשׁוּבָה פָּתַח לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ, בְּסִינַי לְמשֶׁה, בְּשָׁעָה שֶׁעָשׂוּ יִשְׂרָאֵל הָעֵגֶל הָיָה משֶׁה מְפַיֵּס אֶת הָאֱלֹהִים וְלֹא הָיָה שׁוֹמֵעַ לוֹ, אָמַר לוֹ אֶפְשָׁר שֶׁלֹא נַעֲשֶׂה בָּהֶם מִדַּת הַדִּין עַל שֶׁבִּטְלוּ אֶת הַדִּבּוּר, אָמַר משֶׁה רִבּוֹן הָעוֹלָם כָּךְ אָמַרְתָּ בְּסִינַי אָנֹכִי ה' אֱלֹהֶיךָ, אֱלֹהֵיכֶם לֹא נֶאֱמַר, לֹא לִי אָמַרְתָּ, שֶׁמָּא לָהֶם אָמַרְתָּ וַאֲנִי בִּטַּלְתִּי אֶת הַדִּבּוּר, אֶתְמָהָא לִי, הֱוֵי: וַיְחַל משֶׁה וגו'. אָמַר רַבִּי שְׁמַעְיָה דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי, לְפִיכָךְ חָזַר וּכְתָבָהּ בִּלְשׁוֹן רַבִּים (ויקרא יט, ב): אֲנִי ה' אֱלֹהֵיכֶם, וְכֵן בְּכָל הַמִּצְווֹת אוֹמֵר: אֲנִי ה' אֱלֹהֵיכֶם, וְלֹא אָמַר עוֹד אֲנִי ה' אֱלֹהֶיךָ.
Rabbi Yehoshua ben Levi said in the name of Rabbi Shimon ben Yoḥai: The Holy One blessed be He gave Moses at Sinai an opening for a response [by saying]: “I am the Lord your God” (Exodus 20:2). When Israel crafted the calf, Moses was placating God, but He did not listen to him. He said to him: ‘Is it possible that the attribute of justice will not be implemented against them for having violated the precept?’ Moses said: ‘Master of the universe, so you said at Sinai: “I am the Lord your God [Elohekha],”13The term is phrased differently in Hebrew when one is talking to an individual or to a group. This is the singular term. Eloheikhem14This is the term used when speaking to multiple people. was not stated. Did You not say it to me? Did You say it to them? Did I violate the precept?’15Moses argued that the precept had been directed only to him on an individual basis and not to the entire nation, and therefore they could not be punished for violating the command. That is, “Moses implored...” Rabbi Shemaya of Sikhnin said in the name of Rabbi Levi: That is why He wrote it again in the plural: “I am the Lord your God [Eloheikhem]” (Leviticus 19:2). Likewise, regarding all the mitzvot, He says: “I am the Lord your God [Elokeikhem], and He did not say again: “I am the Lord your God [Elohekha].”
דָּבָר אַחֵר, וַיְחַל משֶׁה, מַהוּ לָמָּה ה' יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ שֶׁהָיָה לוֹ בֶּן בַּיִת וְהִשְׁלִיטוֹ עַל כָּל מַה שֶּׁהָיָה לוֹ, הָלַךְ אוֹתוֹ בֶּן בַּיִת וְהִלְוָה לִבְנֵי אָדָם עַל יְדֵי עֲרֵבִים, הִלְוָה לָזֶה חֲמִשִּׁים זְהוּבִים וְלָזֶה מֵאָה וְלָזֶה מָאתַיִם, בָּרְחוּ הַוִים. אַחַר זְמַן שָׁמַע הַמֶּלֶךְ וְרַע לוֹ, אָמַר לוֹ הִשְׁלַטְתִּיךָ עַל שֶׁלִּי אֶלָּא לְאַבְּדָן. אָמַר לוֹ בֶּן בַּיִת, אֲנִי הִלְוֵיתִי וּבְאַחְרָיוּתִי הֵם לְשַׁלֵּם, אֲנִי מַעֲמִידְךָ עַל הַכֹּל, הֲרֵי פְּלוֹנִי עָרֵב יֵשׁ בְּיָדוֹ מֵאָה זְהוּבִים וּבְיַד פְּלוֹנִי חֲמִשִּׁים. כָּךְ אָמַר משֶׁה לְהַקָּדוֹשׁ בָּרוּךְ הוּא לָמָּה אַתָּה כּוֹעֵס לֹא בִּשְׁבִיל תּוֹרָתֶךָ, בְּאַחֲרָיוּתִי הִיא, שֶׁאֲנִי וַחֲבֵרַי נְקַיֵּם אוֹתָהּ, אַהֲרֹן וּבָנָיו יְקַיְּמוּהָ, יְהוֹשֻׁעַ וְכָלֵב יְקַיְּמוּהָ, יָאִיר וּמָכִיר יְקַיְּמוּהָ, הַצַּדִּיקִים יְקַיְּמוּהָ, וַאֲנִי אֲקַיְּמֶנָּה, הֱוֵי: לָמָּה ה' יֶחֱרֶה אַפְּךָ. וְרַבִּי נְחֶמְיָה אָמַר בְּשָׁעָה שֶׁעָשׂוּ יִשְׂרָאֵל אוֹתוֹ מַעֲשֶׂה עָמַד לוֹ משֶׁה מְפַיֵּס אֶת הָאֱלֹהִים, אָמַר רִבּוֹן הָעוֹלָם עָשׂוּ לְךָ סִיּוּעַ וְאַתָּה כּוֹעֵס עֲלֵיהֶם, הָעֵגֶל הַזֶּה שֶׁעָשׂוּ יִהְיֶה מְסַיְעֶךָ, אַתָּה מַזְרִיחַ אֶת הַחַמָּה וְהוּא הַלְּבָנָה, אַתָּה הַכּוֹכָבִים וְהוּא הַמַּזָּלוֹת, אַתָּה מוֹרִיד אֶת הַטָּל וְהוּא מַשִּׁיב רוּחוֹת, אַתָּה מוֹרִיד גְּשָׁמִים וְהוּא מְגַדֵּל צְמָחִים. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא משֶׁה אַף אַתָּה טוֹעֶה כְּמוֹתָם וַהֲלוֹא אֵין בּוֹ מַמָּשׁ. אָמַר לוֹ אִם כֵּן לָמָּה אַתָּה כּוֹעֵס עַל בָּנֶיךָ, הֱוֵי: לָמָּה ה' יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ.
Another matter, “Moses implored,” what is “Lord, why is Your wrath enflamed against Your people?” (Exodus 32:11). Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: To what is this matter comparable? To a king who had a member of his household whom he placed in charge of all that was his. That member of the household went and lent people by means of guarantors. He lent fifty gold pieces to this one, a hundred to that one, and two hundred to that one. The borrowers fled. Sometime later the king heard and he was unhappy. He said to him: ‘Did I put you in charge of what was mine in order to lose it?’ The member of the household said to him: ‘I lent, and it is my responsibility that they pay. I am restoring all of it to you. So and so is guarantor, and has one hundred gold pieces in his possession, and in the possession of so and so there are fifty.’ So too, Moses said to the Holy One blessed be He: ‘Why are You angry? Is it not because of Your Torah? It is my responsibility, I and my colleagues will fulfill it; Aaron and his sons will fulfill it, Joshua and Caleb will fulfill it, Yair and Makhir will fulfill it, the righteous will fulfill it, and I will fulfill it.’ That is, “why is Your wrath enflamed against your people?”
Rabbi Neḥemya said: When Israel performed that act, Moses rose to placate God. He said: ‘Master of the universe, they assisted You and You are angry at them? The calf that they crafted will assist You; you will cause the sun to shine, and it, the moon; You, the stars, it the constellations; You will cause the dew to fall, it will cause the wind to blow; You will cause the rain to fall, and it will cause plants to grow.’ The Holy One blessed be He said: ‘You, too, are mistaken like them; it lacks substance!’ He said to Him: ‘If so, why are you angry at Your children?’ That is, “why is Your wrath enflamed against your people?”16Why do You appear to be jealous due to an object that has no power? Alternatively, since they crafted it thinking it would be useful, they are not deserving of punishment.
דָּבָר אַחֵר, לָמָּה ה' יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ, אָמַר משֶׁה לֹא כָּךְ אָמַרְתָּ לִי (שמות לב, ז): כִּי שִׁחֵת עַמְּךָ, עַמְךָ חָטְאוּ וְלֹא עַמִּי, אִם עַמִּי חָטְאוּ לֹא עַמְּךָ חָטְאוּ, הֱוֵי: לָמָּה ה' יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ. דָּבָר אַחֵר, לָמָּה ה' יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ, מָשָׁל [לטפסר] לְמֶלֶךְ שֶׁנִּכְנַס לְבֵיתוֹ וּמָצָא אִשְׁתּוֹ מְגַפֶּפֶת לְדֶלְפְּקִי, וְכָעַס, אָמַר לוֹ שׁוֹשְׁבִינוֹ אִם הָיָה מוֹלִיד יָפֶה הָיִיתָ כּוֹעֵס. אָמַר לוֹ [הטפסר] הַמֶּלֶךְ אֵין בּוֹ כֹּחַ לְדָבָר זֶה אֶלָּא לְלַמְּדָהּ שֶׁלֹא תַעֲשֶׂה כָּךְ. כָּךְ אָמַר הָאֱלֹהִים יוֹדֵעַ אֲנִי שֶׁאֵין בּוֹ מַמָּשׁ אֶלָּא שֶׁלֹא יֹאמְרוּ לַעֲשׂוֹת עֲבוֹדַת כּוֹכָבִים. אָמַר לוֹ וְאִם אֵין בּוֹ מַמָּשׁ לָמָּה אַתָּה כּוֹעֵס עַל בָּנֶיךָ, הֱוֵי: לָמָּה ה' יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ. אֲשֶׁר הוֹצֵאתָ מֵאֶרֶץ מִצְרַיִם, מָה רָאָה לְהַזְכִּיר כָּאן יְצִיאַת מִצְרַיִם, אֶלָּא אָמַר משֶׁה רִבּוֹן הָעוֹלָם מֵהֵיכָן הוֹצֵאתָ אוֹתָם, מִמִּצְרַיִם, שֶׁהָיוּ כֻּלָּם עוֹבְדֵי טְלָאִים. אָמַר רַב הוּנָא בְּשֵׁם רַבִּי יוֹחָנָן מָשָׁל לְחָכָם שֶׁפָּתַח לִבְנוֹ חֲנוּת שֶׁל בְּשָׂמִים בְּשׁוּק שֶׁל זוֹנוֹת, הַמָּבוֹי עָשָׂה שֶׁלּוֹ וְהָאֻמָּנוּת עָשְׂתָה שֶׁלָּהּ, וְהַנַּעַר כְּבָחוּר עָשָׂה שֶׁלּוֹ יָצָא לְתַרְבּוּת רָעָה, בָּא אָבִיו וּתְפָסוֹ עִם הַזּוֹנוֹת, הִתְחִיל הָאָב צוֹעֵק וְאוֹמֵר הוֹרֶגְךָ אָנִי, הָיָה שָׁם אוֹהֲבוֹ אָמַר לוֹ אַתָּה אִבַּדְתָּ אֶת הַנַּעַר וְאַתָּה צוֹעֵק כְּנֶגְדוֹ, הִנַחְתָּ כָּל הָאֻמָּנֻיּוֹת וְלֹא לִמַּדְתּוֹ אֶלָּא בַּשָֹּׂם, וְהִנַּחְתָּ כָּל הַמּוֹבָאוֹת וְלֹא פָּתַחְתָּ לוֹ חֲנוּת אֶלָּא בַּשּׁוּק שֶׁל זוֹנוֹת. כָּךְ אָמַר משֶׁה רִבּוֹן הָעוֹלָם הִנַחְתָּ כָּל הָעוֹלָם וְלֹא שִׁעְבַּדְתָּ בָּנֶיךָ אֶלָּא בְּמִצְרַיִם שֶׁהָיוּ עוֹבְדִין טְלָאִים וְלָמְדוּ מֵהֶם בָּנֶיךָ וְאַף הֵם עָשׂוּ הָעֵגֶל, לְפִיכָךְ אָמַר אֲשֶׁר הוֹצֵאתָ מֵאֶרֶץ מִצְרַיִם, דַּע מֵהֵיכָן הוֹצֵאתָ אוֹתָם.
Another matter, “Lord, why is Your wrath enflamed against Your people?” Moses said: ‘Did You not say to me as follows: “Because your people has acted corruptly” (Exodus 32:7)? “Your people” has sinned, but not My people?17God, addressing Moses, stated that Moses’ people had sinned; He did not refer to them as His people. This is because it was the mixed multitude, whom Moses had allowed to join Israel, that had sinned. If my people sinned, Your people have not sinned.’ That is, “why is Your wrath enflamed against Your people?”18Moses argued that since it was only the mixed multitude who sinned, God should not be angry at Israel.
Another matter, “Lord, why is Your wrath enflamed against Your people?” This is analogous to a king who entered his house and found his wife embracing a wooden figurine, and he became angry. His attendant said to him: ‘Were it capable of begetting children, it would be appropriate for you to be angry.’19You should not be angry, as she was merely embracing a figurine, which is incapable of intimacy. The king said to him: ‘This item has no capability in this matter; however, I seek to teach her not to act in this way.’ So too, God said: ‘I know that it lacks substance; however, let them not say that they may craft idols.’ [Moses] said to Him: ‘If it lacks substance, why are You angry at Your children?’ That is, “why is Your wrath enflamed against Your people?”
“That You took out of the land of Egypt” (Exodus 32:11). Why did he see fit to mention the exodus from Egypt here? Moses said: ‘Master of the universe, from where did You take them out? From Egypt, where they were all worshippers of lambs.’ Rav Huna said in the name of Rabbi Yoḥanan: This is analogous to a wise man who opened for his son a perfume shop in a marketplace frequented by prostitutes. The alleyway had its effect, the craft had its effect, and the lad, as a young man, had his effect, and he went astray. His father came and caught him with the prostitutes. The father began to shout and say: ‘I will kill you!’ His friend was there and said to him: ‘You caused the lad to stray and you are screaming at him? You forsook all the crafts and taught him only perfumery. You forsook all the alleyways, and opened a shop for him only in the marketplace frequented by prostitutes.’ So too, Moses said: ‘Master of the universe, You forsook the entire world and You enslaved Your children only in Egypt, where they were worshippers of lambs. Your children learned from them and they, too, crafted a calf.’ That is why he said: “That You took out of the land of Egypt” – know from where You took them out.
דָּבָר אַחֵר, אֲשֶׁר הוֹצֵאתָ מֵאֶרֶץ מִצְרַיִם, מַה רָאָה לְהַזְכִּיר כָּאן יְצִיאַת מִצְרַיִם, אָמַר רַבִּי יְהוּדָה בַּר שָׁלוֹם בְּשֵׁם רַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי לֵוִי בֶּן פְּרָטָא לְמָה הַדָּבָר דּוֹמֶה לְאֶחָד שֶׁבָּא לִקַּח עֶבֶד, אָמַר לַאֲדוֹנָיו הָעֶבֶד הַזֶּה שֶׁאַתָּה מוֹכֵר קָאקְגְּרִיסִין הוּא אוֹ קָאלוֹחָסִין הוּא, אָמַר לוֹ קָאקְגְּרִיסִין הוּא וְעַל זֶה אֲנִי מוֹכְרוֹ, לְקָחוֹ וְהוֹלִיכוֹ לְבֵיתוֹ, פַּעַם אַחַת סָרַח אוֹתוֹ הָעֶבֶד הִתְחִיל אֲדוֹנוֹ מַכֵּהוּ אָמַר לוֹ הוֹרֶגְךָ אָנִי, מָה אֲנִי מְבַקֵּשׁ עֶבֶד רָע, הִתְחִיל הָעֶבֶד צוֹוֵחַ בִּיָּא מַעֲבִיר עָלָי. אָמַר לוֹ אֲדוֹנָיו סָרַחְתָּ כָּל הַסִּרְחוֹן הַזֶּה וְאַתָּה צוֹוֵחַ בִּיָּא הֶעֱבַרְתָּ לִי. אָמַר הָעֶבֶד בֶּאֱמֶת בִּיָּא הֶעֱבַרְתָּ עָלָי. אָמַר לוֹ מָרִי הֵיאַךְ לָקַחְתָּ אוֹתִי בְּעֶבֶד טוֹב אוֹ בְּעֶבֶד רָע, אָמַר לוֹ בְּעֶבֶד רָע, אָמַר לוֹ בְּעֶבֶד רַע אַתָּה לְקַחְתַּנִי וּתְבַקְשֵׁנִי עֶבֶד טוֹב. כָּךְ אָמַר משֶׁה, רִבּוֹן הָעוֹלָם לֹא כָּךְ אָמַרְתָּ לִי (שמות ג, י): וְעַתָּה לְכָה וְאֶשְׁלָחֲךָ אֶל פַּרְעֹה, וְאָמַרְתִּי לְךָ בְּאֵיזֶה זְכוּת אַתָּה גּוֹאֲלָן, הֵם עוֹבְדִים עֲבוֹדַת כּוֹכָבִים, וְאָמַרְתָּ לִי אַתָּה עַכְשָׁו רוֹאֶה אוֹתָם עוֹבְדִים עֲבוֹדַת כּוֹכָבִים, וַאֲנִי עוֹמֵד וְרוֹאֶה אוֹתָם שֶׁהֵן יוֹצְאִין מִמִּצְרַיִם, וְאֶקְרַע לָהֶם אֶת הַיָּם, וַאֲבִיאֵם אֶל הַמִּדְבָּר, וְאֶתֵּן לָהֶם אֶת הַתּוֹרָה, וְאַרְאֶה לָהֶם אֶת כְּבוֹדִי פָּנִים בְּפָנִים וְהֵם מְקַבְּלִים מַלְכוּתִי, וְכוֹפְרִים בִּי בְּסוֹף אַרְבָּעִים יוֹם וְעוֹשִׂין אֶת הָעֵגֶל, הוּא שֶׁאוֹמֵר (שמות ג, ז): רָאֹה רָאִיתִי אֶת עֳנִי עַמִּי, וְזֶהוּ קוֹל שֶׁל עֵגֶל (שמות לב, יח): קוֹל עַנּוֹת אָנֹכִי שֹׁמֵעַ, וְעַד שֶׁלֹא גְאַלְתָּם אָמַרְתָּ לִי שֶׁהֵם עוֹשִׂים אֶת הָעֵגֶל, וְעַכְשָׁו שֶׁעָשׂוּ אוֹתוֹ אַתָּה מְבַקֵּשׁ לְהָרְגָן, לְכָךְ הִזְכִּיר יְצִיאַת מִצְרַיִם בַּסָּנֵיגוֹרְיָא שֶׁלּוֹ. אָמַר רַבִּי פִּנְחָס הַכֹּהֵן בֶּן חָמָא בְּשֵׁם רַבִּי אַבָּהוּ בְּשֵׁם רַבִּי יוֹסֵי בַּר חֲנִינָא, מַהוּ רָאֹה רָאִיתִי, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה אַתָּה רוֹאֶה אוֹתָן עַכְשָׁו וַאֲנִי רוֹאֶה אוֹתָם הֵיאַךְ מִתְבּוֹנְנִים בִּי, אֲנִי יוֹצֵא בַּקָּרוּכִין שֶׁלִּי שֶׁאֶתֵּן לָהֶם אֶת הַתּוֹרָה, שֶׁנֶּאֱמַר (תהלים סח, יח): רֶכֶב אֱלֹהִים רִבֹּתַיִם אַלְפֵי שִׁנְאָן, וְהֵם שׁוֹמְטִין אֶחָד מִן טֶטְרָאמוּלִין שֶׁלִּי, שֶׁכָּתוּב (יחזקאל א, י): וּפְנֵי שׁוֹר מֵהַשְֹּׂמֹאול, לְפִיכָךְ אָמַר משֶׁה לָמָּה ה' יֶחֱרֶה אַפְּךָ, אַתָּה הָיִיתָ יוֹדֵעַ אוֹתָם, וְעַכְשָׁיו אַתָּה כּוֹעֵס עֲלֵיהֶם עַל שֶׁעָשׂוּ הָעֵגֶל.
Another matter, “that You took out of the land of Egypt,” why did he see fit to mention the exodus from Egypt here? Rabbi Yehuda bar Shalom said in the name of Rabbi Yehuda bar Simon, in the name of Rabbi Levi ben Perata: To what is this matter comparable? To one who came to purchase a slave. He said to the master: ‘This slave that you are selling, is he base or noble?’ He said to him: ‘He is base; that is why I am selling him.’ He purchased him and took him to his home. One time, the slave acted corruptly and his master began striking him. He said to him: ‘I will kill you; what, is it a wicked slave that I seek?’ The slave began screaming: ‘You are subjecting me to injustice.’ His master said to him: ‘You acted corruptly; all this corruption, and you scream: You are subjecting me to injustice?’ The slave said: ‘Indeed. You are subjecting me to injustice.’ He said to him: ‘My master, how did you purchase me, as a good slave or as a wicked slave?’ He said to him: ‘As a wicked slave.’ He said to him: ‘You purchased me as a wicked slave and you expect me to be a good slave?’ So said Moses: ‘Master of the universe, did You not say to me: “Now, go and I will send you to Pharaoh” (Exodus 3:10), and I said to you: ‘On the basis of what merit will You redeem them? They are idolaters.’ You said to me: ‘Now you see them engaging in idol worship, but I see them departing from Egypt, and I will split the sea on their behalf, I will bring them to the wilderness, I will give them the Torah, I will show them My glory face to face, they will accept My kingdom, and they will deny Me after forty days and they will craft the calf. That is what it says: “I have seen [rao ra’iti] the affliction of [oni] My people (Exodus 3:7),” that is the sound of the calf, “the sound of distress [anot], I hear” (Exodus 32:18).20When God said, in Egypt, “I have seen [rao ra’iti] the affliction of [oni] My people,” that statement alludes to the fact that God foresaw the sin of the Golden Calf. This is implied by the double term used for “seen” as well as the term oni, which has the same root as the term anot used in connection with the Golden Calf. Before You redeemed them, You said to me that they would be crafting a calf, and now that they crafted it, You seek to kill them?’ That is why he mentioned the exodus from Egypt in his plea on their behalf.
Rabbi Pinḥas HaKohen ben Ḥama said in the name of Rabbi Abahu, in the name of Rabbi Yosei bar Ḥanina: What is “I have seen [rao ra’iti]”?21Why does the Hebrew verse employ a double term for seeing? The Holy One blessed be He said to Moses: ‘You see them now, but I see them how they are looking at Me as I emerge in My chariot of glory in order to give them the Torah,’ as it is stated: “The chariots of God are myriad, thousands upon thousands of companies” (Psalms 68:18) ‘and they take one of My four animals,’ as it is written: “The face of an ox to the left of the four of them” (Ezekiel 1:10). That is why Moses said: ‘“Why is Your wrath enflamed?” You knew them, and now You are angry at them because they crafted the calf?’
דָּבָר אַחֵר, אֲשֶׁר הוֹצֵאתָ מֵאֶרֶץ מִצְרַיִם, מָה רָאָה לְהַזְכִּיר כָּאן יְצִיאַת מִצְרָיִם, אָמַר רַבִּי אָבִין בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן יְהוֹצָדָק מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ שֶׁהָיָה לוֹ שָׂדֶה בּוּר, אָמַר לָאָרִיס לֵךְ פַּרְנְסָהּ וַעֲשֵׂה אוֹתָהּ כָּרֶם, הָלַךְ הֶאָרִיס וּפִרְנֵס אוֹתָהּ שָׂדֶה וּנְטָעָהּ כָּרֶם, הִגְדִּיל הַכֶּרֶם וְעָשָׂה יַיִן וְהֶחֱמִיץ, כֵּיוָן שֶׁרָאָה הַמֶּלֶךְ שֶׁהֶחֱמִיץ הַיַּיִן, אָמַר לָאָרִיס לֵךְ וְקֹץ אוֹתָה, מָה אֲנִי מְבַקֵּשׁ מִן הַכֶּרֶם עוֹשֶׂה חֹמֶץ, אָמַר הֶאָרִיס אֲדוֹנִי הַמֶּלֶךְ כַּמָּה יְצִיאוֹת הוֹצֵאתָ עַל הַכֶּרֶם עַד שֶׁלֹא עָמַד, וְעַכְשָׁו אַתָּה מְבַקֵּשׁ לְקָצְצוֹ, וְאִם תֹּאמַר בִּשְׁבִיל שֶׁהֶחֱמִיץ יֵינוֹ, בִּשְׁבִיל שֶׁהוּא נַעַר לְכָךְ הֶחְמִיץ וְאֵינוֹ עוֹשֶׂה יַיִן יָפֶה. כָּךְ כְּשֶׁעָשׂוּ יִשְׂרָאֵל אוֹתוֹ מַעֲשֶׂה, בִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לְכַלּוֹתָם, אָמַר משֶׁה רִבּוֹן הָעוֹלָם לֹא מִמִּצְרַים הוֹצֵאתָם, מִמְּקוֹם עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים, וְעַכְשָׁו נְעָרִים הֵם, שֶׁנֶּאֱמַר (הושע יא, א): כִּי נַעַר יִשְׂרָאֵל וָאֹהֲבֵהוּ, הַמְתֵּן מְעַט לָהֶם וְלֵךְ עִמָּהֶם וְעוֹשִׂין לְפָנֶיךָ מַעֲשִׂים טוֹבִים, הֱוֵי: אֲשֶׁר הוֹצֵאתָ מִמִּצְרָיִם, (שמות לב, יב): לָמָּה יֹאמְרוּ מִצְרַיִם, (שמות לב, יב): וְהִנָּחֵם עַל הָרָעָה לְעַמֶּךָ. אָמַר רַבִּי חֲנִינָא בַּר אַבָּא תְּהֵא הַתְּהוּת מְצוּיָה לְפָנֶיךָ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מָה אָמַרְתָּ וְהִנָּחֵם עַל הָרָעָה לְעַמֶּךָ, חַיֶּיךָ כָּךְ אֲנִי עוֹשֶׂה, שֶׁנֶּאֱמַר (שמות לב, יד): וַיִּנָּחֶם ה' עַל הָרָעָה.
Another matter, “that You took out of the land of Egypt,” (Exodus 32:11), why did he see fit to mention the exodus from Egypt here? Rabbi Avin said in the name of Rabbi Shimon ben Yehotzadak: To what is this matter analogous? To a king who had a fallow field. He said to a sharecropper: ‘Go and tend to it and transform it into a vineyard.’ The sharecropper went, tended to that field, and planted a vineyard. The vineyard grew and produced wine, but it fermented. When the king saw that the wine fermented, he said to the sharecropper: ‘Go cut it down, is it a vineyard that produces vinegar that I seek?’ The sharecropper said to the king: ‘My lord king, how many expenditures did you expend on this vineyard before it stood, and now you seek to cut it down? If you say it is because its wine fermented, it is because it is young, that is why it fermented and it does not produce fine wine.’ So too, when Israel performed that act,22The sin of the Golden Calf. the Holy One blessed be He sought to annihilate them. Moses said: ‘Master of the universe, did You not take them out of Egypt, from a place of idolaters? Now they are inexperienced,’ as it is stated: “For Israel was a lad and I loved him” (Hosea 11:1). ‘Wait a bit, go with them, and they will perform good deeds before You.’ That is, “that You took out of the land of Egypt.”
“Why shall the Egyptians speak, [saying: He took them out for evil, to kill them in the mountains and to destroy them from upon the face of the earth? Relent from your enflamed wrath] and reconsider regarding the evil against Your people” (Exodus 32:12). Rabbi Ḥanina bar Abba said: Let reconsideration be common before You.23Moses prayed that even in the future, God should be willing to reconsider punishments that He would decide to impose upon Israel (Etz Yosef). The Holy One blessed be He said to him: ‘What did you say, “reconsider regarding the evil against Your people”? As you live, so I will do,’ as it is stated: “The Lord reconsidered the evil” (Exodus 32:14).