“Moses said to the Lord: See, You say to me: Take this people up, but You have not informed me whom You will send with me. And You said: I know you by name and you have also found favor in My eyes” (Exodus 33:12). “Moses said to the Lord: See, You say to me,” that is what is written: “One moment I will speak of a nation and of a kingdom, [to uproot, to smash, and to eradicate, but if that nation repents of its evil, that which I spoke of,] I will reconsider the evil [that I thought to perform against it]” (Jeremiah 18:7–8). What is, “one moment I will speak”? In the blink of an eye I decree that a person shall die, and he repents and I am reconciled with him, as it is stated: “But if that nation repents of its evil.” Who are they? These are the people of Nineveh. What is written in their regard? “Rise, go to Nineveh, the great city” (Jonah 1:2). Why? “For their wickedness has ascended before Me” (Jonah 1:2). And it says: “Jonah had begun to enter the city, a journey of one day, [and he proclaimed and said: Forty more days and Nineveh will be overturned]” (Jonah 3:4). What is written there? “The people of Nineveh believed in God, and they proclaimed a fast and they donned sackcloth” (Jonah 3:5), “man and animal” (Jonah 3:8). They said before Him: ‘Master of the universe, the animal knows nothing, and you absolve it; we, too, consider us like an animal.’ As it is stated: “Man and animal, herd and flock, shall not taste anything” (Jonah 3:7). Immediately, “God reconsidered the evil that He had said to perform against them and did not perform it” (Jonah 3:10). The Rabbis say: “One moment I will speak of a nation,” this is Israel, as it is stated: “Who is like Your people, like Israel, a unique nation on the earth” (II Samuel 7:23). “And of a kingdom,” this is Israel, who were called a kingdom, as it is stated: “You shall be for Me a kingdom of priests” (Exodus 19:6). “To uproot, to smash, and to eradicate” (Jeremiah 1:10; 18:7); because they performed that act1The sin of the Golden Calf. and He sought to destroy them, as it is stated: “Let Me be, and I will destroy them” (Deuteronomy 9:14). When Moses stood and asked for mercy for them, immediately, “The Lord reconsidered” (Exodus 32:14). [Moses] said before Him: ‘Master of the universe, You became full of mercy for them; lead them Yourself to ascend to the land, and not by means of an emissary.’ That is what is written: “Moses said to the Lord: See, You say to me: Take this people up.”
What is written above? “The children of Israel were stripped of their ornament” (Exodus 33:6). Rabbi Ḥanin of Tzippori said: This is the crown that He placed on their heads, as it is stated: “And a crown of splendor upon your head” (Ezekiel 16:12). Rabbi Shimon ben Yoḥai says: It is weapons with which He girded them. Rabbi Simi said: Royal purple garments, as it is stated: “[I clothed you in embroidery…] I decked you with ornaments” (Ezekiel 16:10–11). Likewise, it says: “You have exalted the Lord today…The Lord has exalted you [he’emirkha] today” (Deuteronomy 26:17–18).2The term imra in Aramaic refers to wool, and therefore this verse can be rendered “The Lord has clothed you today.” At that time, Moses became angry at them, took his tent, and left, as it is stated: “Moses would take the tent [and pitch it outside the camp]” (Exodus 33:7). Rabbi Yehuda ben Rabbi [Yehuda HaNasi] said: See the honor that the Holy One blessed be He accorded to Moses; He forsook the upper worlds and came to Moses. The ministering angels would come to recite their hymn before Him, but He was with Moses. Likewise, the sun, the moon, and the stars came to prostrate themselves to Him and to receive permission to go out and illuminate the world, as were they not to receive permission and prostrate themselves, they would not go out, as it is stated: “The host of the heaven prostrate themselves to You” (Nehemiah 9:6). They asked the celestial creatures: ‘Where is the Throne of Glory?’ They said to them: ‘Go to Moses.’ From where is it derived that it is so? As it is stated: “It was, that anyone who sought the Lord [would go out to the Tent of Meeting]” (Exodus 33:7). “Who sought Moses” is not written here, but rather “who sought the Lord.” What is written there? “The Lord would speak to Moses face to face” (Exodus 33:11). The Holy One blessed be He said to him: ‘Did I not stipulate with you that when you are angry, I will placate you,3A more literal translation of this phrase is: When your face is angry, My face will placate your face. and when I am angry, you will placate Me? Relent and enter the camp,’ as it is stated: “The Lord would speak to Moses face to face.” Another matter, “Moses said to the Lord: See, You say to me,” that is what is written: “I ponder the days of old, the years of long ago” (Psalms 77:6). The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, I am sitting and calculating after how many years You redeemed us from Egypt, and I then say after how many years You redeemed us from Babylonia, and I calculate and say: How many years have I experienced with Greece.’4The redemptions from Egypt and Babylonia came much more quickly than the redemption from Greece and the empires that followed, including Rome. This redemption has yet to occur. That is why it says: “I ponder the days of old.” “Then I said: This is my prayer [ḥaloti hi]” (Psalms 77:11). Rabbi Shimon ben Lakish said: If these are illnesses [ḥola’im], they can be cured, but if they are not illnesses,5But rather, it is due to a “change in the right of the Most High” (Psalms 77:11), meaning that God is not merely angry at Israel but has permanently rejected Israel, there is nothing I can do. I do not know what to do. That is why it is stated: Ḥaloti hi. Rabbi Alexandri said: All these matters befell us because we did not implore before the Holy One blessed be He, and ḥaloti is nothing other than an expression of prayer, just as it says: “Now, please, implore [ḥalu] God and He will be gracious to us” (Malachi 1:9). “Has God forgotten to be gracious?” (Psalms 77:10). Have You forgotten that You said: “I will be gracious to whom I will be gracious”? (Exodus 33:19). “Has He forsaken [afes] His kindness forever?” (Psalms 77:9). In the Greek language, afes is forsaken. That is why it is stated: “Has He forsaken [afes] His kindness forever?” “Will the Lord abandon forever? Will He never again find favor?” (Psalms 77:8). Initially, when Moses would become angry at Israel, the Holy One blessed be He would placate him; when the Holy One blessed be He would become angry at Israel, Moses would placate Him, as it is stated: “The Lord would speak to Moses face to face.” The Holy One blessed be He said: ‘Can two faces pour boiling water?6Boiling water would be tempered with cold water so that it could be drunk. If two people were each to add boiling water, the drink would be too hot. Similarly, God said to Moses, if you and I are both angry at Israel, that is a recipe for disaster. Did I not say: When I will be angry, you placate Me, and when you will be angry, I will placate you?’ He said before Him: ‘Master of the universe, was it not You who became angry at them first?’ He said to him: ‘Go and reconcile yourself with them, return to the camp.’ Rav Aḥa said: At that moment, Moses found the opportunity to speak before the Holy One blessed be He. He said to Him: ‘See, You are unable to remove Your love from them even for a moment,’7Even when You are angry at them, You are telling me to reconcile with them so that I can placate You. as it is stated: “Moses said to the Lord: See, You say to me.”
You find: The Lord spoke with Moses, the Lord said to Moses, and likewise you find: Moses said to the Lord, Moses spoke to the Lord.8These phrases are found in various verses in the Torah. This is analogous to a cave that is located on the seashore. The sea rose and it filled. The sea did not recede from there, but from then on, the sea feeds the cave and the cave, the sea. So too, the Lord spoke to Moses, Moses said to the Lord.9Thus, Moses was on such a high level that he not only received prophecies but also had an ongoing dialogue with God. What is written above? “Remove your ornaments” (Exodus 33:5). Rabbi Shimon ben Yoḥai says: These are the weapons that the Holy One blessed be He gave them with the ineffable name etched on them. “Moses would take the tent” (Exodus 33:7). When Moses saw the fine gift had been in their possession and that they lost it, he, too, became angry at them, as it is stated: “Moses would take the tent [and pitch it at a distance from the camp].” How far was he? Rabbi Yitzḥak said: One mil; here it is stated: “At a distance [harḥek]” (Exodus 33:7), and it is stated there: “But there shall be a distance [raḥok] between you, two thousand cubits by measure” (Joshua 3:4).10A mil is two thousand cubits. Why was he angry at them? Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: This is what Moses expounded: One who is ostracized by the master, is ostracized for the disciple. Therefore, “Moses would take the tent.” Rabbi Shimon ben Lakish said: This is analogous to a king who had a legion and it rebelled against him. What did his general do? He took the royal ensign and fled. So too, Moses, when Israel performed that act, he took the tent and departed. That is why it is stated: “Moses would take the tent.”
“It would be that when Moses would go out to the tent, each man would rise and each would stand at his tent's entrance; they would gaze after Moses, until he went into the tent” (Exodus 33:8). “It would be that when Moses would go out to the tent, all the people would rise.” They would stand on each side and show him honor, as it is stated: “Each would stand at his tent's entrance and they would gaze after Moses” (Exodus 33:8). What would they say? Rabbi Yitzḥak said: Happy is the one who bore him with what she sees in him. “It would be that when Moses would enter into the tent, the pillar of cloud would descend and would stand at the entrance of the tent and He would speak with Moses” (Exodus 33:9). “The entire people would see the pillar of cloud standing at the entrance of the tent and the entire people would rise and would prostrate themselves, each man at the entrance of his tent” (Exodus 33:10). “It would be that when Moses would enter into the tent.” When Israel would see the pillar of cloud they would know that the Divine Presence was revealed to Moses. “And the entire people would rise and would prostrate themselves, each man at the entrance of his tent.” The Holy One blessed be He said to him: ‘Return to the camp.’ He said to Him: ‘I will not return.’ He said to him: ‘If you do not return, there is Joshua, know that he is in the tent.’ This is analogous to a noblewoman11A wife of the king. who became angry at the king’s daughter and she left the palace. There was an orphan girl who was raised with her in the king’s palace. He said to her:12The king said to his wife. ‘Return to your place.’ She did not want to do so. He said to her: ‘Know that that orphan girl is in the palace.’13I will take her as my wife in your place. So too, the Holy One blessed be He said to Moses: ‘Return to the camp; if not, Joshua is in the tent.’14I will appoint him leader in your place. Who caused Moses to return to the camp? It was “his servant Joshua bin Nun” (Exodus 33:11). Moses said: ‘Master of the universe, it was for the sake of Your honor that I became angry at them. “See, You say to me,” see that You cannot forsake them. “But You have not informed me whom You will send with me.”’15Moses was saying to God: If You are telling me to return, You must also return to the people. The Holy One blessed be He said to him: ‘I already said to you: “I will send an angel before you”’ (Exodus 33:2). He said before Him: ‘Master of the universe, are You handing me off to an angel? “If Your presence does not go, do not take us up from here”’ (Exodus 33:15).
“He said: Show me, please, Your glory” (Exodus 33:18). “He said: Show me, please, Your glory.” Rabbi Tanḥuma bar Abba began: “As it is better that it be said to you: Come up here, than that you should be debased” (Proverbs 25:7). Hillel says: My debasing is my exalting, and my exalting is my debasing.16When I debase myself I am exalted by others, and when I exalt myself I am debased by others (see Etz Yosef). It is preferable for a person that they say to him: Ascend upward, and that they not say to him: Descend downward. David said: “Who sits exalted” (Psalms 113:5). When I exalt myself, they cause me to sit, debased. That is, “who sits exalted.”17The verse is understood to mean: He who is exalted is made to sit. But when I debase myself, they exalt me, as it is stated: “Who is lowered to see” (Psalms 113:6). What caused me to see all the lands, as it is written: “David’s renown emerged in all the lands”? (I Chronicles 14:17). It is because I debased myself. Another matter, “As it is better that it be said to you: Come up here,” this refers to Moses at the time when the Holy One blessed be He revealed Himself to him at the bush, just as it says: “An angel of the Lord appeared…” (Exodus 3:2). Rabbi Yehuda bar Neḥemya said: Moses was a novice in prophecy. The Holy One blessed be He said: If I reveal Myself to him with a loud noise I will cause him to panic. If with a low voice, he will scorn the prophecy. What did the Holy One blessed be He do? He revealed Himself to him in his father’s voice. [Moses] said: ‘My father has come from Egypt!’ He said to him: ‘I am not your father, but rather, “the God of your father”’ (Exodus 3:6). “Moses concealed his face, [for he was afraid to look upon God]” (Exodus 3:6). Rabbi Yehoshua ben Korḥa said: Moses did not act well in that he concealed his face. Had he not concealed his face, the Holy One blessed be He would have revealed to him what is above us, what is below us, and what is destined to be. Ultimately, he sought to see, as it is stated: “Show me, please, Your glory.” The Holy One blessed be He said: ‘When I sought you did not seek, now that you seek, I do not seek.’ Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Nevertheless, He showed him three; in reward for three, he merited three. In reward for “[Moses] concealed” (Exodus 3:6) – “The Lord spoke to Moses [face to face]” (Exodus 33:12).18Citation based on Matnot Kehuna; see also Shemot Rabba 3:1. In reward for “for he was afraid” (Exodus 3:6), – “they were afraid to approach him” (Exodus 34:30). In reward for “to look upon God,” (Exodus 3:6), – “he beholds [yabit] the image of God” (Numbers 12:8). Rabbi Hoshaya Rabba said: Moses showed great deference in that he concealed his face, but Nadav and Avihu bared their heads and feasted their eyes on the Divine Spirit, as it is stated: “Against the noblemen of the children of Israel He did not extend His hand [and they beheld God and ate and drank]” (Exodus 24:11). Another matter, “he said: Show me, please, Your glory.” He sought to ascertain the granting of reward to the righteous and the tranquility of the wicked.19He sought to comprehend the reward of the righteous in the World to Come and to understand why the wicked enjoy tranquility in this world. From where is it derived that the granting of reward to the righteous is called glory? As it is stated: “The wise will inherit glory” (Proverbs 3:35). Likewise it says: “Glory before His elders” (Isaiah 24:23). From where is it derived that the tranquility of the wicked is called glory? As it is stated: “After glory You will take me” (Psalms 73:24).20After the wicked receive any reward they have earned in this world, they are taken to the next world for punishment. What did the Holy One blessed be He answer him? “He said: You will not be able see My face [panai]” (Exodus 33:20). The expression panai stated here is nothing other than the tranquility of the wicked, as it is written: “He repays His enemies to their face [el panav] to eradicate them” (Deuteronomy 7:10).
“The Lord said: Behold, there is a place with Me, and you shall stand on the rock” (Exodus 33:21). “The Lord said: Behold, there is a place with Me, and you shall stand on the rock.” Rabbi Yosei bar Rabbi Ḥanina said: “Behold I am at this place” is not written here, but rather, “there is a place with Me.” My place is ancillary to Me and I am not ancillary to My place. “I will remove My hand and you will see My back, but My face will not be seen” (Exodus 33:23). “I will remove My hand.” The Holy One blessed be He said to him: ‘I will show you the reward of the righteous that I am destined to grant them at the end of days.’ Rabbi Asi said: The prophets saw the feast of the Garden of Eden, but they did not see the granting of reward, as it is stated: “No eye has seen it, God, other than You, who will do for one who awaits Him” (Isaiah 64:3). Likewise, David said: “How great is the goodness that You have stored for those who fear You” (Psalms 31:20). He said: I will pass all My goodness before you and I will call in the name of the Lord before you, and I will be gracious to whom I will be gracious and I will have mercy upon whom I will have mercy” (Exodus 33:19). What is written above? “I will pass all My goodness before you” – the attribute of goodness and the attribute of punishment.21The verse could have stated simply “I will pass My goodness before you,” but instead states “I will pass all My goodness before you.” The word “all” alludes to the fact that even God’s punishments are good. “I will be gracious to whom I will be gracious.” At that moment, the Holy One blessed be He showed him all the storehouses of reward that are designated for the righteous. [Moses] said: ‘Who does this storehouse belong to?’ [God] said: ‘It belongs to those who perform mitzvot.’ ‘And who does this storehouse belong to?’ ‘It belongs to those who raise orphans.’ So it was for each and every storehouse. Then he saw a great storehouse. He said: ‘Who does this storehouse belong to?’ He said to him: ‘One who has, I grant him from his reward; one who does not have, I grant it to him gratis, and I grant him from this,’22This storehouse was for people who did not have a right to receive reward from any other storehouse. It was large because of the very many people included in this category (Etz Yosef). as it is stated: “I will be gracious to whom I will be gracious,” to whom I wish to be gracious. Likewise, “I will have mercy upon whom I will have mercy.”
וַיֹּאמֶר משֶׁה אֶל ה' רְאֵה אַתָּה אֹמֵר אֵלַי, הֲדָא הוּא דִכְתִיב (ירמיה יח, ז ח): רֶגַע אֲדַבֵּר עַל גּוֹי וְעַל מַמְלָכָה, וְנִחַמְתִּי עַל הָרָעָה, מָה רֶגַע אֲדַבֵּר, כְּהֶרֶף עַיִן אֲנִי גוֹזֵר עַל הָאָדָם שֶׁיָּמוּת, וְהוּא עוֹשֶׂה תְּשׁוּבָה וַאֲנִי מִתְנַחֵם עָלָיו, שֶׁנֶּאֱמַר (ירמיה יח, ח): וְשָׁב הַגּוֹי הַהוּא מֵרָעָתוֹ, וּמִי הֵם, אֵלּוּ אַנְשֵׁי נִינְוֵה, מַה כְּתִיב בָּהֶם (יונה א, ב): קוּם לֵךְ אֶל נִינְוֵה הָעִיר הַגְּדוֹלָה, לָמָּה (יונה א, ב): כִּי עָלְתָה רָעָתָם לְפָנָי. וְאוֹמֵר (יונה ג, ד): וַיָּחֶל יוֹנָה לָבוֹא בָעִיר מַהֲלַךְ יוֹם אֶחָד, מַה כְּתִיב שָׁם (יונה ג, ה): וַיַּאֲמִינוּ אַנְשֵׁי נִינְוֵה בֵּאלֹהִים, וַיִּלְבְּשׁוּ שַׂקִּים הָאָדָם וְהַבְּהֵמָה, אָמְרוּ לְפָנָיו רִבּוֹן הָעוֹלָם הַבְּהֵמָה אֵינָהּ יוֹדַעַת כְּלוּם וְאַתָּה מְזַכֶּה אוֹתָהּ אַף אָנוּ חֲשֹׁב אוֹתָנוּ כִּבְהֵמָה, שֶׁנֶּאֱמַר (יונה ג, ז): הָאָדָם וְהַבְּהֵמָה הַבָּקָר וְהַצֹּאן אַל יִטְעֲמוּ מְאוּמָה. מִיָּד (יונה ג, י): וַיִּנָּחֶם הָאֱלֹהִים עַל הָרָעָה אֲשֶׁר דִּבֶּר לַעֲשׂוֹת לָהֶם וְלֹא עָשָׂה, וְרַבָּנָן אָמְרֵי רֶגַע אֲדַבֵּר עַל גּוֹי, אֵלּוּ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (שמואל ב ז, כג): וּמִי כְעַמְךָ יִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ. וְעַל מַמְלָכָה, אֵלּוּ יִשְׂרָאֵל שֶׁנִּקְרְאוּ מַמְלָכָה, שֶׁנֶּאֱמַר (שמות יט, ו): וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים, (ירמיה א, י) (ירמיה יח, ז): לִנְתוֹשׁ וְלִנְתוֹץ וּלְהַאֲבִיד, לְפִי שֶׁעָשׂוּ אוֹתוֹ מַעֲשֶׂה וּבִקֵּשׁ לְהַשְׁמִידָם, שֶׁנֶּאֱמַר (דברים ט, יד): הֶרֶף מִמֶּנִּי וְאַשְׁמִידֵם, וְכֵיוָן שֶׁעָמַד משֶׁה וּבִקֵּשׁ עֲלֵיהֶם רַחֲמִים, מִיָד וַיִּנָּחֶם ה', אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם נִתְמַלֵּאתָ עֲלֵיהֶם רַחֲמִים, הַנְהִיגֵם אַתָּה שֶׁיַּעֲלוּ לָאָרֶץ וְלֹא עַל יְדֵי שָׁלִיחַ, הֲדָא הוּא דִכְתִיב: וַיֹאמֶר משֶׁה אֶל ה' רְאֵה אַתָּה אוֹמֵר אֵלַי.
“Moses said to the Lord: See, You say to me: Take this people up, but You have not informed me whom You will send with me. And You said: I know you by name and you have also found favor in My eyes” (Exodus 33:12).
“Moses said to the Lord: See, You say to me,” that is what is written: “One moment I will speak of a nation and of a kingdom, [to uproot, to smash, and to eradicate, but if that nation repents of its evil, that which I spoke of,] I will reconsider the evil [that I thought to perform against it]” (Jeremiah 18:7–8). What is, “one moment I will speak”? In the blink of an eye I decree that a person shall die, and he repents and I am reconciled with him, as it is stated: “But if that nation repents of its evil.” Who are they? These are the people of Nineveh. What is written in their regard? “Rise, go to Nineveh, the great city” (Jonah 1:2). Why? “For their wickedness has ascended before Me” (Jonah 1:2). And it says: “Jonah had begun to enter the city, a journey of one day, [and he proclaimed and said: Forty more days and Nineveh will be overturned]” (Jonah 3:4). What is written there? “The people of Nineveh believed in God, and they proclaimed a fast and they donned sackcloth” (Jonah 3:5), “man and animal” (Jonah 3:8). They said before Him: ‘Master of the universe, the animal knows nothing, and you absolve it; we, too, consider us like an animal.’ As it is stated: “Man and animal, herd and flock, shall not taste anything” (Jonah 3:7). Immediately, “God reconsidered the evil that He had said to perform against them and did not perform it” (Jonah 3:10).
The Rabbis say: “One moment I will speak of a nation,” this is Israel, as it is stated: “Who is like Your people, like Israel, a unique nation on the earth” (II Samuel 7:23). “And of a kingdom,” this is Israel, who were called a kingdom, as it is stated: “You shall be for Me a kingdom of priests” (Exodus 19:6). “To uproot, to smash, and to eradicate” (Jeremiah 1:10; 18:7); because they performed that act1The sin of the Golden Calf. and He sought to destroy them, as it is stated: “Let Me be, and I will destroy them” (Deuteronomy 9:14). When Moses stood and asked for mercy for them, immediately, “The Lord reconsidered” (Exodus 32:14). [Moses] said before Him: ‘Master of the universe, You became full of mercy for them; lead them Yourself to ascend to the land, and not by means of an emissary.’ That is what is written: “Moses said to the Lord: See, You say to me: Take this people up.”
מַה כְּתִיב לְמַעְלָה (שמות לג, ו): וַיִּתְנַצְּלוּ בְנֵי יִשְׂרָאֵל אֶת עֶדְיָם, רַבִּי חָנִין דְּצִפּוֹרִין אָמַר עֲטָרָה שֶׁנָּתַן בְּרֹאשָׁם, שֶׁנֶּאֱמַר (יחזקאל טז, יב): וַעֲטֶרֶת תִּפְאֶרֶת בְּרֹאשֵׁךְ, וְרַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר זִינָאוֹת שֶׁחָגַר לָהֶם. וְרַבִּי סִימֵי אָמַר פּוּרְפְּרָאוֹת, שֶׁנֶּאֱמַר (יחזקאל טז, יא): וָאֶעְדֵּךְ עֶדִי, וְכֵן הוּא אוֹמֵר (דברים כו, יז יח): אֶת ה' הֶאֱמַרְתָּ הַיּוֹם, וַה' הֶאֱמִירְךָ הַיּוֹם, בְּאוֹתָהּ שָׁעָה כָּעַס עֲלֵיהֶם משֶׁה וְנָטַל הָאֹהֶל וְהָלַךְ לוֹ, שֶׁנֶּאֱמַר (שמות לג, ז): וּמשֶׁה יִקַּח אֶת הָאֹהֶל. רַבִּי יְהוּדָה בֶּן רַבִּי אָמַר רְאֵה כָּבוֹד שֶׁחָלַק הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, שֶׁהִנִּיחַ אֶת הָעֶלְיוֹנִים וּבָא אֵצֶל משֶׁה, וְהָיוּ מַלְאֲכֵי הַשָּׁרֵת בָּאִין לוֹמַר הִימְנוֹן לְפָנָיו וְהוּא נָתוּן אֵצֶל משֶׁה, וְכֵן הַשֶּׁמֶשׁ וְהַיָּרֵחַ וְהַכּוֹכָבִים בָּאִים לְהִשְׁתַּחֲווֹת לְפָנָיו וְלִטֹּל רְשׁוּת לָצֵאת לְהָאִיר לָעוֹלָם, שֶׁאִלּוּלֵי שֶׁהֵן נוֹטְלִין רְשׁוּת וּמִשְׁתַּחֲוִים לֹא הָיוּ יוֹצְאִין, שֶׁנֶּאֱמַר (נחמיה ט, ו): וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים, שָׁאֲלוּ לַחַיּוֹת אֵיפוֹא הוּא כִּסֵּא הַכָּבוֹד, אָמְרוּ לָהֶם לְכוּ אֵצֶל משֶׁה, מִנַּיִן שֶׁכֵּן הוּא, שֶׁנֶּאֱמַר (שמות לג, ז): וְהָיָה כָּל מְבַקֵּשׁ ה', מְבַקֵּשׁ משֶׁה אֵין כְּתִיב כָּאן אֶלָּא מְבַקֵּשׁ ה', מַה כְּתִיב שָׁם (שמות לג, יא): וְדִבֶּר ה' אֶל משֶׁה פָּנִים אֶל פָּנִים, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא כָךְ הִתְנֵיתִי עִמְּךָ כְּשֶׁיִּהְיוּ פָנֶיךָ כְּעוּסוֹת יִהְיוּ פָנַי מְרַצִּין אֶת פָּנֶיךָ, וּכְשֶׁיִּהְיוּ פָנַי כְעוּסוֹת יִהְיוּ פָנֶיךָ מְרַצִּין אֶת פָּנַי, חֲזֹר בְּךָ וְהִכָּנֵס לַמַּחֲנֶּה, שֶׁנֶּאֱמַר: וְדִבֶּר ה' אֶל משֶׁה פָּנִים אֶל פָּנִים. דָּבָר אַחֵר, רְאֵה אַתָּה אֹמֵר אֵלַי, הֲדָא הוּא דִכְתִיב (תהלים עז, ו): חִשַּׁבְתִּי יָמִים מִקֶּדֶם שְׁנוֹת עוֹלָמִים, אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם יוֹשֶׁבֶת אֲנִי וּמְחַשֶּׁבֶת לְכַמָּה שָׁנִים גְּאַלְתָּנוּ מִמִּצְרַיִם, וְחוֹזֶרֶת וְאוֹמֶרֶת לְכַמָּה שָׁנִים גְּאַלְתָּנוּ מִבָּבֶל, וּמְחַשֶּׁבֶת אֲנִי וְאוֹמֶרֶת כַּמָּה שָׁנִים יֵשׁ לִי מִיָּוָן, לְכָךְ נֶאֱמַר: חִשַּׁבְתִּי יָמִים מִקֶּדֶם, (תהלים עז, יא): וָאֹמַר חַלּוֹתִי הִיא, אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אִם חֳלָאִים הֵם, יְכוֹלִין לְהִתְרַפֹּאות, וְאִם אֵינָן חֳלָאִים אֵינִי יוֹדַעַת מַה לַעֲשׂוֹת, לְכָךְ נֶאֱמַר חַלּוֹתִי הִיא. אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי כָּל הַדְּבָרִים הַלָּלוּ בָּאוּ עָלֵינוּ עַל יְדֵי שֶׁלֹא חִלִּינוּ מִלִּפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאֵין לְשׁוֹן חַלּוֹתִי אֶלָּא תְּפִלָּה, כְּמָה דְאַתְּ אָמַר (מלאכי א, ט): חַלּוּ נָא פְנֵי אֵל וִיחָנֵּנוּ, (תהלים עז, י): הֲשָׁכַח חַנּוֹת אֵל, שָׁכַחְתָּ אוֹתָן הַדְּבָרִים שֶׁאָמַרְתָּ (שמות לג, יט): וְחַנֹּתִי אֶת אֲשֶׁר אָחֹן, (תהלים עז, ט): הֶאָפֵס לָנֶצַח חַסְדּוֹ, לָשׁוֹן יְוָנִי אָפֵס, הִנִּיחַ, לְכָךְ נֶאֱמַר: הֶאָפֵס לָנֶצַח חַסְדּוֹ. (תהלים עז, ח): הַלְּעוֹלָמִים יִזְנַח ה' וְלֹא יֹסִיף לִרְצוֹת עוֹד, בָּרִאשׁוֹנָה כְּשֶׁהָיָה משֶׁה כּוֹעֵס עַל יִשְׂרָאֵל הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מְרַצֶּה אוֹתוֹ, כְּשֶׁהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא כּוֹעֵס עַל יִשְׂרָאֵל הָיָה משֶׁה מְרַצֵּהוּ, שֶׁנֶּאֱמַר: וְדִבֶּר ה' אֶל משֶׁה פָּנִים אֶל פָּנִים, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא תַּרְתֵּין אַפִּין מָזְגִין רוֹתְחִים, לֹא כֵן אָמַרְתִּי כְּשֶׁאֶהְיֶה בְּכַעַס אַתָּה מְרַצֶּה אוֹתִי וּכְשֶׁתִּהְיֶה בְּכַעַס אֶהְיֶה מְרַצֶּךָ. אָמַר לְפָנָיו רִבּוֹן הָעוֹלָם לֹא אַתָּה הוּא שֶׁכָּעַסְתָּ עֲלֵיהֶם תְּחִלָּה. אָמַר לוֹ לֵךְ וְהִתְרַצֵּה לָהֶם, שׁוּב אֶל הַמַּחֲנֶה. אָמַר רַב אַחָא אוֹתָהּ שָׁעָה מָצָא משֶׁה יָדוֹ לְדַבֵּר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמַר לוֹ רְאֵה שֶׁאֵין אַתָּה יָכוֹל לְהָזִיז אַהֲבָתְךָ מֵהֶן אֲפִלּוּ שָׁעָה אֶחָת, שֶׁנֶּאֱמַר: וַיֹּאמֶר משֶׁה אֶל ה' רְאֵה אַתָּה אוֹמֵר אֵלַי.
What is written above? “The children of Israel were stripped of their ornament” (Exodus 33:6). Rabbi Ḥanin of Tzippori said: This is the crown that He placed on their heads, as it is stated: “And a crown of splendor upon your head” (Ezekiel 16:12). Rabbi Shimon ben Yoḥai says: It is weapons with which He girded them. Rabbi Simi said: Royal purple garments, as it is stated: “[I clothed you in embroidery…] I decked you with ornaments” (Ezekiel 16:10–11). Likewise, it says: “You have exalted the Lord today…The Lord has exalted you [he’emirkha] today” (Deuteronomy 26:17–18).2The term imra in Aramaic refers to wool, and therefore this verse can be rendered “The Lord has clothed you today.”
At that time, Moses became angry at them, took his tent, and left, as it is stated: “Moses would take the tent [and pitch it outside the camp]” (Exodus 33:7). Rabbi Yehuda ben Rabbi [Yehuda HaNasi] said: See the honor that the Holy One blessed be He accorded to Moses; He forsook the upper worlds and came to Moses. The ministering angels would come to recite their hymn before Him, but He was with Moses. Likewise, the sun, the moon, and the stars came to prostrate themselves to Him and to receive permission to go out and illuminate the world, as were they not to receive permission and prostrate themselves, they would not go out, as it is stated: “The host of the heaven prostrate themselves to You” (Nehemiah 9:6). They asked the celestial creatures: ‘Where is the Throne of Glory?’ They said to them: ‘Go to Moses.’ From where is it derived that it is so? As it is stated: “It was, that anyone who sought the Lord [would go out to the Tent of Meeting]” (Exodus 33:7). “Who sought Moses” is not written here, but rather “who sought the Lord.”
What is written there? “The Lord would speak to Moses face to face” (Exodus 33:11). The Holy One blessed be He said to him: ‘Did I not stipulate with you that when you are angry, I will placate you,3A more literal translation of this phrase is: When your face is angry, My face will placate your face. and when I am angry, you will placate Me? Relent and enter the camp,’ as it is stated: “The Lord would speak to Moses face to face.”
Another matter, “Moses said to the Lord: See, You say to me,” that is what is written: “I ponder the days of old, the years of long ago” (Psalms 77:6). The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, I am sitting and calculating after how many years You redeemed us from Egypt, and I then say after how many years You redeemed us from Babylonia, and I calculate and say: How many years have I experienced with Greece.’4The redemptions from Egypt and Babylonia came much more quickly than the redemption from Greece and the empires that followed, including Rome. This redemption has yet to occur. That is why it says: “I ponder the days of old.”
“Then I said: This is my prayer [ḥaloti hi]” (Psalms 77:11). Rabbi Shimon ben Lakish said: If these are illnesses [ḥola’im], they can be cured, but if they are not illnesses,5But rather, it is due to a “change in the right of the Most High” (Psalms 77:11), meaning that God is not merely angry at Israel but has permanently rejected Israel, there is nothing I can do. I do not know what to do. That is why it is stated: Ḥaloti hi. Rabbi Alexandri said: All these matters befell us because we did not implore before the Holy One blessed be He, and ḥaloti is nothing other than an expression of prayer, just as it says: “Now, please, implore [ḥalu] God and He will be gracious to us” (Malachi 1:9). “Has God forgotten to be gracious?” (Psalms 77:10). Have You forgotten that You said: “I will be gracious to whom I will be gracious”? (Exodus 33:19). “Has He forsaken [afes] His kindness forever?” (Psalms 77:9). In the Greek language, afes is forsaken. That is why it is stated: “Has He forsaken [afes] His kindness forever?”
“Will the Lord abandon forever? Will He never again find favor?” (Psalms 77:8). Initially, when Moses would become angry at Israel, the Holy One blessed be He would placate him; when the Holy One blessed be He would become angry at Israel, Moses would placate Him, as it is stated: “The Lord would speak to Moses face to face.” The Holy One blessed be He said: ‘Can two faces pour boiling water?6Boiling water would be tempered with cold water so that it could be drunk. If two people were each to add boiling water, the drink would be too hot. Similarly, God said to Moses, if you and I are both angry at Israel, that is a recipe for disaster. Did I not say: When I will be angry, you placate Me, and when you will be angry, I will placate you?’ He said before Him: ‘Master of the universe, was it not You who became angry at them first?’ He said to him: ‘Go and reconcile yourself with them, return to the camp.’ Rav Aḥa said: At that moment, Moses found the opportunity to speak before the Holy One blessed be He. He said to Him: ‘See, You are unable to remove Your love from them even for a moment,’7Even when You are angry at them, You are telling me to reconcile with them so that I can placate You. as it is stated: “Moses said to the Lord: See, You say to me.”
אַתָּה מוֹצֵא וַיְדַבֵּר ה' אֶל משֶׁה, וַיֹּאמֶר ה' אֶל משֶׁה, וְכֵן אַתָּה מוֹצֵא וַיֹּאמֶר משֶׁה אֶל ה', וַיְדַבֵּר משֶׁה אֶל ה', מָשָׁל לִמְעָרָה שֶׁהִיא נְתוּנָה לִשְׂפַת הַיָּם, עָלָה הַיָּם וּמָלְאָהּ, לֹא הָיָה הַיָּם זָז מִשָּׁם, אֶלָּא מִכָּאן וָאֵילָךְ הַיָּם נוֹתֵן לַמְּעָרָה וְהַמְּעָרָה לַיָּם, כָּךְ, וַיְדַבֵּר ה' אֶל משֶׁה, וַיֹּאמֶר משֶׁה אֶל ה', מַה כְּתִיב לְמַעְלָה (שמות לג, ה): הוֹרֵד עֶדְיְךָ, רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר כְּלֵי הַזַּיִן שֶׁנָּתַן לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא וְשֵׁם הַמְפֹרָשׁ חָקוּק עָלָיו, (שמות לג, ז): וּמשֶׁה יִקַּח אֶת הָאֹהֶל, כֵּיוָן שֶׁרָאָה משֶׁה הַמַּתָּנָה טוֹבָה שֶׁהָיְתָה בְּיָדָם וְאִבְּדוּהָ, אַף הוּא כָּעַס עֲלֵיהֶם, שֶׁנֶּאֱמַר: וּמשֶׁה יִקַּח אֶת הָאֹהֶל, כַּמָּה הָיָה רָחוֹק, אָמַר רַבִּי יִצְחָק מִיל, נֶאֱמַר כָּאן (שמות לג, ז): הַרְחֵק, וְנֶאֱמַר לְהַלָּן (יהושע ג, ד): אַךְ רָחוֹק יִהְיֶה בֵּינֵיכֶם וּבֵינָיו כְּאַלְפַּיִם אַמָּה בַּמִּדָּה. וְלָמָּה כָּעַס עֲלֵיהֶם, רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, רַבִּי יוֹחָנָן אָמַר כָּךְ דָּרַשׁ משֶׁה, מְנֻדֶּה לָרַב מְנֻדֶּה לַתַּלְמִיד, לְפִיכָךְ וּמשֶׁה יִקַּח אֶת הָאֹהֶל. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ לִגְיוֹן אֶחָד וּמָרַד עָלָיו, מֶה עָשָׂה שַׂר צָבָא שֶׁלּוֹ, נָטַל סִגְנוֹס שֶׁל מֶלֶךְ וּבָרַח, כָּךְ משֶׁה בְּשָׁעָה שֶׁעָשׂוּ יִשְׂרָאֵל אוֹתוֹ מַעֲשֶׂה נָטַל אֶת הָאֹהֶל וְיָצָא, לְכָךְ נֶאֱמַר: וּמשֶׁה יִקַּח אֶת הָאֹהֶל.
You find: The Lord spoke with Moses, the Lord said to Moses, and likewise you find: Moses said to the Lord, Moses spoke to the Lord.8These phrases are found in various verses in the Torah. This is analogous to a cave that is located on the seashore. The sea rose and it filled. The sea did not recede from there, but from then on, the sea feeds the cave and the cave, the sea. So too, the Lord spoke to Moses, Moses said to the Lord.9Thus, Moses was on such a high level that he not only received prophecies but also had an ongoing dialogue with God.
What is written above? “Remove your ornaments” (Exodus 33:5). Rabbi Shimon ben Yoḥai says: These are the weapons that the Holy One blessed be He gave them with the ineffable name etched on them. “Moses would take the tent” (Exodus 33:7). When Moses saw the fine gift had been in their possession and that they lost it, he, too, became angry at them, as it is stated: “Moses would take the tent [and pitch it at a distance from the camp].” How far was he? Rabbi Yitzḥak said: One mil; here it is stated: “At a distance [harḥek]” (Exodus 33:7), and it is stated there: “But there shall be a distance [raḥok] between you, two thousand cubits by measure” (Joshua 3:4).10A mil is two thousand cubits.
Why was he angry at them? Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: This is what Moses expounded: One who is ostracized by the master, is ostracized for the disciple. Therefore, “Moses would take the tent.” Rabbi Shimon ben Lakish said: This is analogous to a king who had a legion and it rebelled against him. What did his general do? He took the royal ensign and fled. So too, Moses, when Israel performed that act, he took the tent and departed. That is why it is stated: “Moses would take the tent.”
וְהָיָה כְּצֵאת משֶׁה אֶל הָאֹהֶל יָקוּמוּ כָּל הָעָם, עוֹמְדִין מִכָּאן וּמִכָּאן וּמְכַבְּדִין אוֹתוֹ, שֶׁנֶּאֱמַר (שמות לג, ח): וְנִצְּבוּ אִישׁ פֶּתַח אָהֳלוֹ וְהִבִּיטוּ אַחֲרֵי משֶׁה, מָה הָיוּ אוֹמְרִים, אָמַר רַבִּי יִצְחָק אַשְׁרֵי יוֹלַדְתּוֹ מָה רוֹאָה בוֹ, (שמות לג, ט): וְהָיָה כְבֹא משֶׁה הָאֹהֱלָה, כֵּיוָן שֶׁהָיוּ יִשְׂרָאֵל רוֹאִין עַמּוּד הֶעָנָן הָיוּ יוֹדְעִין שֶׁהַשְּׁכִינָה נִגְלֵית עַל משֶׁה, (שמות לג, י): וְקָם כָּל הָעָם וְהִשְׁתַּחֲווּ אִישׁ פֶּתַח אָהֳלוֹ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שׁוּב אֶל הַמַּחֲנֶה, אָמַר לוֹ אֵינִי חוֹזֵר, אָמַר לוֹ אִם אֵין אַתָּה חוֹזֵר הֲרֵי יְהוֹשֻׁעַ הֱוֵי יוֹדֵעַ שֶׁהוּא בָּאֹהֶל, מָשָׁל לְמַטְרוֹנָה שֶׁכָּעֲסָה עַל בַּת הַמֶּלֶךְ וְיָצְאָה חוּץ לַפַּלְטֵרִין, וְהָיְתָה יְתוֹמָה אַחַת מִתְגַּדֶּלֶת עִמָּה בַּפָּלָטִין שֶׁל מֶלֶךְ, אָמַר לָהּ חִזְרִי לִמְקוֹמֵךְ וְלֹא בִקְשָׁה, אָמַר לָהּ אִם אֵין אַתְּ חוֹזֶרֶת הֱוֵי יוֹדַעַת שֶׁאוֹתָהּ הַיְתוֹמָה נְתוּנָה בַּפָּלָטִין. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, שׁוּב אֶל הַמַּחֲנֶה, אִם לָאו יְהוֹשֻׁעַ בְּתוֹךְ הָאֹהֶל. מִי גָרַם לְמשֶׁה שֶׁשָּׁב אֶל הַמַּחֲנֶה, (שמות לג, יא): מְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן נוּן. אָמַר משֶׁה רִבּוֹן הָעוֹלָם לִכְבוֹדְךָ כָּעַסְתִּי עֲלֵיהֶן, (שמות לג, יב): רְאֵה אַתָּה אֹמֵר אֵלַי, רְאֵה שֶׁאֵין אַתָּה יָכוֹל לְהַנִּיחָם, (שמות לג, יב): וְאַתָּה לֹא הוֹדַעְתַּנִי אֵת אֲשֶׁר תִּשְׁלַח עִמִּי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כְּבָר אָמַרְתִּי לְךָ (שמות לג, ב): וְשָׁלַחְתִּי לְפָנֶיךָ מַלְאָךְ, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם לְמַלְאָךְ אַתָּה מוֹסְרֵנִי, (שמות לג, טו): אִם אֵין פָּנֶיךָ הוֹלְכִים אַל תַּעֲלֵנוּ מִזֶּה.
“It would be that when Moses would go out to the tent, each man would rise and each would stand at his tent's entrance; they would gaze after Moses, until he went into the tent” (Exodus 33:8).
“It would be that when Moses would go out to the tent, all the people would rise.” They would stand on each side and show him honor, as it is stated: “Each would stand at his tent's entrance and they would gaze after Moses” (Exodus 33:8). What would they say? Rabbi Yitzḥak said: Happy is the one who bore him with what she sees in him.
“It would be that when Moses would enter into the tent, the pillar of cloud would descend and would stand at the entrance of the tent and He would speak with Moses” (Exodus 33:9).
“The entire people would see the pillar of cloud standing at the entrance of the tent and the entire people would rise and would prostrate themselves, each man at the entrance of his tent” (Exodus 33:10).
“It would be that when Moses would enter into the tent.” When Israel would see the pillar of cloud they would know that the Divine Presence was revealed to Moses. “And the entire people would rise and would prostrate themselves, each man at the entrance of his tent.” The Holy One blessed be He said to him: ‘Return to the camp.’ He said to Him: ‘I will not return.’ He said to him: ‘If you do not return, there is Joshua, know that he is in the tent.’ This is analogous to a noblewoman11A wife of the king. who became angry at the king’s daughter and she left the palace. There was an orphan girl who was raised with her in the king’s palace. He said to her:12The king said to his wife. ‘Return to your place.’ She did not want to do so. He said to her: ‘Know that that orphan girl is in the palace.’13I will take her as my wife in your place. So too, the Holy One blessed be He said to Moses: ‘Return to the camp; if not, Joshua is in the tent.’14I will appoint him leader in your place. Who caused Moses to return to the camp? It was “his servant Joshua bin Nun” (Exodus 33:11). Moses said: ‘Master of the universe, it was for the sake of Your honor that I became angry at them. “See, You say to me,” see that You cannot forsake them. “But You have not informed me whom You will send with me.”’15Moses was saying to God: If You are telling me to return, You must also return to the people. The Holy One blessed be He said to him: ‘I already said to you: “I will send an angel before you”’ (Exodus 33:2). He said before Him: ‘Master of the universe, are You handing me off to an angel? “If Your presence does not go, do not take us up from here”’ (Exodus 33:15).
וַיֹּאמַר הַרְאֵנִי נָא אֶת כְּבֹדֶךָ, רַבִּי תַּנְחוּמָא בַּר אַבָּא פָּתַח (משלי כה, ז); כִּי טוֹב אֲמָר לְךָ עֲלֵה הֵנָּה מֵהַשְׁפִּילְךָ, הִלֵּל אוֹמֵר הַשְׁפָּלָתִי זוֹ הַגְבָּהָתִי וְהַגְבָּהָתִי הִיא הַשְׁפָּלָתִי, מוּטָב לָאָדָם שֶׁיֹּאמְרוּ לוֹ עֲלֵה לְמַעְלָן וְלֹא יֹאמְרוּ לוֹ רֵד לְמַטָּן. אָמַר דָּוִד (תהלים קיג, ה): הַמַּגְבִּיהִי לָשָׁבֶת, כְּשֶׁאֲנִי מַגְבִּיהַּ אֶת עַצְמִי הֵם מַשְׁפִּילִים יְשִׁיבָתִי, הֱוֵי: הַמַּגְבִּיהִי לָשָׁבֶת, וּכְשֶׁאֲנִי מַשְׁפִּיל אֶת עַצְמִי הֵם מַגְבִּיהִין אוֹתִי, שֶׁנֶּאֱמַר (תהלים קיג, ו): הַמַּשְׁפִּילִי לִרְאוֹת, מִי גָרַם לִי לִרְאוֹת כָּל הָאֲרָצוֹת, שֶׁכָּתוּב (דברי הימים א יד, יז): וַיֵּצֵא שֵׁם דָּוִיד בְּכָל הָאֲרָצוֹת, עַל שֶׁהִשְׁפַּלְתִּי אֶת עַצְמִי. דָּבָר אַחֵר, כִּי טוֹב אֲמָר לְךָ עֲלֵה הֵנָּה, זֶה משֶׁה, כְּשֶׁנִּגְלָה עָלָיו הַקָּדוֹשׁ בָּרוּךְ הוּא בַּסְּנֶה, כְּמָה דְתֵימָא (שמות ג, ב): וַיֵּרָא מַלְאַךְ ה' וגו', אָמַר רַבִּי יְהוּדָה בַּר נְחֶמְיָה טִירוֹן הָיָה משֶׁה לַנְּבוּאָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם נִגְלָה אֲנִי עָלָיו בְּקוֹל גָּבֹהַּ אֲנִי מְבַעֲתוֹ, וְאִם בְּקוֹל נָמוּךְ בּוֹסֵר הוּא עַל הַנְּבוּאָה, מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא, נִגְלָה עָלָיו בְּקוֹלוֹ שֶׁל אָבִיו, אָמַר בָּא אָבִי מִמִּצְרַיִם, אָמַר לוֹ אֵינִי אָבִיךָ אֶלָּא (שמות ג, ו): אֱלֹהֵי אָבִיךָ, (שמות ג, ו): וַיַּסְתֵּר משֶׁה פָּנָיו, רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אָמַר לֹא עָשָׂה משֶׁה יָפֶה שֶׁהִסְתִּיר פָּנָיו, שֶׁאִלּוּלֵי שֶׁהִסְתִּיר פָּנָיו הָיָה מְגַלֶּה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מַה לְּמַעְלָן וּמַה לְּמַטָּן וּמַה שֶּׁהָיָה וּמֶה עָתִיד לִהְיוֹת, וּבָאַחֲרוֹנָה בִּקֵּשׁ לִרְאוֹת, שֶׁנֶּאֱמַר: הַרְאֵנִי נָא אֶת כְּבוֹדֶךָ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא כְּשֶׁבִּקַּשְׁתִּי לֹא בִקַּשְׁתָּ, עַכְשָׁו שֶׁבִּקַּשְׁתָּ אֵינִי מְבַקֵּשׁ. אָמַר רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אַף עַל פִּי כֵן הֶרְאָה לוֹ שָׁלשׁ, בִּשְֹּׂכַר שָׁלשׁ זָכָה לְשָׁלשׁ, בִּשְׂכַר וַיַּסְתֵּר, וַיְדַבֵּר ה' אֶל משֶׁה. בִּשְׂכַר (שמות ג, ו): כִּי יָרֵא, (שמות לד, ל): וַיִּירְאוּ מִגֶּשֶׁת אֵלָיו. בִּשְׂכַר (שמות ג, ו): מֵהַבִּיט, (במדבר יב, ח): וּתְמֻנַת ה' יַבִּיט. רַבִּי הוֹשַׁעְיָא רַבָּה אָמַר כָּבוֹד גָּדוֹל עָשָׂה משֶׁה שֶׁהִסְתִּיר פָּנָיו, אֲבָל נָדָב וַאֲבִיהוּא פָּרְעוּ רָאשֵׁיהֶן וְזָנוּ עֵינֵיהֶן מִן הַשְּׁכִינָה, שֶׁנֶּאֱמַר (שמות כד, יא): וְאֶל אֲצִילֵי בְּנֵי יִשְׂרָאֵל לֹא שָׁלַח יָדוֹ. דָּבָר אַחֵר, וַיֹּאמַר הַרְאֵנִי נָא אֶת כְּבֹדֶךָ, נִתְאַוָּה לַעֲמֹד עַל מַתַּן שְׂכָרָן שֶׁל צַדִּיקִים וְשַׁלְוָתָן שֶׁל רְשָׁעִים, וּמִנַּיִן שֶׁמַּתַּן שְׂכָרָן שֶׁל צַדִּיקִים נִקְרָא כָּבוֹד, שֶׁנֶּאֱמַר (משלי ג, לה): כָּבוֹד חֲכָמִים יִנְחָלוּ, וְכֵן הוּא אוֹמֵר (ישעיה כד, כג): וְנֶגֶד זְקֵנָיו כָּבוֹד. וּמִנַּיִן שֶׁשַּׁלְוָתָן שֶׁל רְשָׁעִים נִקְרָא כָבוֹד, שֶׁנֶּאֱמַר (תהלים עג, כד): וְאַחַר כָּבוֹד תִּקָּחֵנִי. מָה הַקָּדוֹשׁ בָּרוּךְ הוּא מְשִׁיבוֹ, (שמות לג, כ): וַיֹּאמֶר לֹא תוּכַל לִרְאֹת אֶת פָּנָי, אֵין לָשׁוֹן פָּנָי הָאָמוּר כָּאן אֶלָּא שַׁלְוָתָן שֶׁל רְשָׁעִים, כְּדִכְתִיב (דברים ז, י): וּמְשַׁלֵּם לְשׂנְאָיו אֶל פָּנָיו לְהַאֲבִידוֹ.
“He said: Show me, please, Your glory” (Exodus 33:18).
“He said: Show me, please, Your glory.” Rabbi Tanḥuma bar Abba began: “As it is better that it be said to you: Come up here, than that you should be debased” (Proverbs 25:7). Hillel says: My debasing is my exalting, and my exalting is my debasing.16When I debase myself I am exalted by others, and when I exalt myself I am debased by others (see Etz Yosef). It is preferable for a person that they say to him: Ascend upward, and that they not say to him: Descend downward. David said: “Who sits exalted” (Psalms 113:5). When I exalt myself, they cause me to sit, debased. That is, “who sits exalted.”17The verse is understood to mean: He who is exalted is made to sit. But when I debase myself, they exalt me, as it is stated: “Who is lowered to see” (Psalms 113:6). What caused me to see all the lands, as it is written: “David’s renown emerged in all the lands”? (I Chronicles 14:17). It is because I debased myself.
Another matter, “As it is better that it be said to you: Come up here,” this refers to Moses at the time when the Holy One blessed be He revealed Himself to him at the bush, just as it says: “An angel of the Lord appeared…” (Exodus 3:2). Rabbi Yehuda bar Neḥemya said: Moses was a novice in prophecy. The Holy One blessed be He said: If I reveal Myself to him with a loud noise I will cause him to panic. If with a low voice, he will scorn the prophecy. What did the Holy One blessed be He do? He revealed Himself to him in his father’s voice. [Moses] said: ‘My father has come from Egypt!’ He said to him: ‘I am not your father, but rather, “the God of your father”’ (Exodus 3:6). “Moses concealed his face, [for he was afraid to look upon God]” (Exodus 3:6).
Rabbi Yehoshua ben Korḥa said: Moses did not act well in that he concealed his face. Had he not concealed his face, the Holy One blessed be He would have revealed to him what is above us, what is below us, and what is destined to be. Ultimately, he sought to see, as it is stated: “Show me, please, Your glory.” The Holy One blessed be He said: ‘When I sought you did not seek, now that you seek, I do not seek.’
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Nevertheless, He showed him three; in reward for three, he merited three. In reward for “[Moses] concealed” (Exodus 3:6) – “The Lord spoke to Moses [face to face]” (Exodus 33:12).18Citation based on Matnot Kehuna; see also Shemot Rabba 3:1. In reward for “for he was afraid” (Exodus 3:6), – “they were afraid to approach him” (Exodus 34:30). In reward for “to look upon God,” (Exodus 3:6), – “he beholds [yabit] the image of God” (Numbers 12:8).
Rabbi Hoshaya Rabba said: Moses showed great deference in that he concealed his face, but Nadav and Avihu bared their heads and feasted their eyes on the Divine Spirit, as it is stated: “Against the noblemen of the children of Israel He did not extend His hand [and they beheld God and ate and drank]” (Exodus 24:11).
Another matter, “he said: Show me, please, Your glory.” He sought to ascertain the granting of reward to the righteous and the tranquility of the wicked.19He sought to comprehend the reward of the righteous in the World to Come and to understand why the wicked enjoy tranquility in this world. From where is it derived that the granting of reward to the righteous is called glory? As it is stated: “The wise will inherit glory” (Proverbs 3:35). Likewise it says: “Glory before His elders” (Isaiah 24:23). From where is it derived that the tranquility of the wicked is called glory? As it is stated: “After glory You will take me” (Psalms 73:24).20After the wicked receive any reward they have earned in this world, they are taken to the next world for punishment. What did the Holy One blessed be He answer him? “He said: You will not be able see My face [panai]” (Exodus 33:20). The expression panai stated here is nothing other than the tranquility of the wicked, as it is written: “He repays His enemies to their face [el panav] to eradicate them” (Deuteronomy 7:10).
וַיֹּאמֶר ה' הִנֵּה מָקוֹם אִתִּי וְנִצַּבְתָּ עַל הַצּוּר, אָמַר רַבִּי יוֹסֵי בַּר רַבִּי חֲנִינָא הִנֵּה אָנֹכִי בַּמָּקוֹם הַזֶּה אֵין כְּתִיב כָּאן, אֶלָּא הִנֵּה מָקוֹם אִתִּי, אַתְרִי טְפֵלָה לִי וְאֵין אֲנִי טָפֵל לְאַתְרִי. וַהֲסִרֹתִי אֶת כַּפִּי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי מַרְאֶה לְךָ מַתַּן שְׂכָרָן שֶׁל צַדִּיקִים שֶׁאֲנִי עָתִיד לִתֵּן לָהֶם בְּאַחֲרִית הַיָּמִים. אָמַר רַבִּי אַסֵּי הַסְּעוּדָה שֶׁל גַּן עֵדֶן רָאוּ נְבִיאִים וּמַתַּן שְׂכָרָן לֹא רָאוּ, שֶׁנֶּאֱמַר (ישעיה סד, ג): עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ יַעֲשֶׂה לִמְחַכֵּה לוֹ, וְכֵן דָּוִד אָמַר (תהלים לא, כ): מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ, מַה כְּתִיב לְמַעְלָה (שמות לג, יט): וַיֹּאמֶר אֲנִי אַעֲבִיר כָּל טוּבִי עַל פָּנֶיךָ, מִדַּת הַטּוּב וּמִדַּת הַפֻּרְעָנוּת, (שמות לג, יט): וְחַנֹּתִי אֶת אֲשֶׁר אָחֹן, בְּאוֹתָהּ שָׁעָה הֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת כָּל הָאוֹצָרוֹת שֶׁל מַתַּן שָׂכָר שֶׁהֵן מְתֻקָּנִין לַצַּדִּיקִים וְהוּא אוֹמֵר הָאוֹצָר הַזֶּה שֶׁל מִי הוּא, וְהוּא אוֹמֵר שֶׁל עוֹשֵׂי מִצְווֹת, וְהָאוֹצָר הַזֶּה שֶׁל מִי הוּא, שֶׁל מְגַדְּלֵי יְתוֹמִים, וְכָל אוֹצָר וְאוֹצָר, וְאַחַר כָּךְ רָאָה אוֹצָר גָּדוֹל אָמַר הָאוֹצָר הַזֶּה שֶׁל מִי הוּא, אָמַר לוֹ מִי שֶׁיֵּשׁ לוֹ אֲנִי נוֹתֵן לוֹ מִשְֹּׂכָרוֹ, וּמִי שֶׁאֵין לוֹ אֲנִי עוֹשֶׂה לוֹ חִנָּם וְנוֹתֵן לוֹ מִזֶּה, שֶׁנֶּאֱמַר: וְחַנֹּתִי אֶת אֲשֶׁר אָחֹן, וְחַנֹּתִי אֶת אֲשֶׁר אָחֹן, לְמִי שֶׁאֲנִי מְבַקֵּשׁ לָחֹן, וְכֵן (שמות לג, יט): וְרִחַמְתִּי אֶת אֲשֶׁר אֲרַחֵם.
“The Lord said: Behold, there is a place with Me, and you shall stand on the rock” (Exodus 33:21).
“The Lord said: Behold, there is a place with Me, and you shall stand on the rock.” Rabbi Yosei bar Rabbi Ḥanina said: “Behold I am at this place” is not written here, but rather, “there is a place with Me.” My place is ancillary to Me and I am not ancillary to My place.
“I will remove My hand and you will see My back, but My face will not be seen” (Exodus 33:23).
“I will remove My hand.” The Holy One blessed be He said to him: ‘I will show you the reward of the righteous that I am destined to grant them at the end of days.’ Rabbi Asi said: The prophets saw the feast of the Garden of Eden, but they did not see the granting of reward, as it is stated: “No eye has seen it, God, other than You, who will do for one who awaits Him” (Isaiah 64:3). Likewise, David said: “How great is the goodness that You have stored for those who fear You” (Psalms 31:20).
He said: I will pass all My goodness before you and I will call in the name of the Lord before you, and I will be gracious to whom I will be gracious and I will have mercy upon whom I will have mercy” (Exodus 33:19).
What is written above? “I will pass all My goodness before you” – the attribute of goodness and the attribute of punishment.21The verse could have stated simply “I will pass My goodness before you,” but instead states “I will pass all My goodness before you.” The word “all” alludes to the fact that even God’s punishments are good. “I will be gracious to whom I will be gracious.” At that moment, the Holy One blessed be He showed him all the storehouses of reward that are designated for the righteous. [Moses] said: ‘Who does this storehouse belong to?’ [God] said: ‘It belongs to those who perform mitzvot.’ ‘And who does this storehouse belong to?’ ‘It belongs to those who raise orphans.’ So it was for each and every storehouse. Then he saw a great storehouse. He said: ‘Who does this storehouse belong to?’ He said to him: ‘One who has, I grant him from his reward; one who does not have, I grant it to him gratis, and I grant him from this,’22This storehouse was for people who did not have a right to receive reward from any other storehouse. It was large because of the very many people included in this category (Etz Yosef). as it is stated: “I will be gracious to whom I will be gracious,” to whom I wish to be gracious. Likewise, “I will have mercy upon whom I will have mercy.”