“The Lord said to Moses: Carve for yourself two tablets of stone like the first, and I will write on the tablets the words that were on the first tablets, which you shattered” (Exodus 34:1). “The Lord said to Moses: Carve for yourself” – that is what is written: “He would tell you the secrets of wisdom” (Job 11:6). You find that when the Holy One blessed be He said to him: “Go, descend, for your people have acted corruptly” (Exodus 32:7), he grasped the tablets and did not believe that Israel had sinned. He said: ‘If I do not see it, I do not believe it,’ as it is stated: “It was when Moses drew near to the camp [that he saw the calf and the dancing. Moses’ wrath was enflamed, and he cast the tablets from his hands, and he shattered them at the foot of the mountain]” (Exodus 32:19). He did not break them until he saw with his eyes. Woe to those people who testify about what they have not seen. Is it possible that Moses did not believe the Holy One blessed be He who said to him: “For your people have acted corruptly”? It is, rather, that Moses was informing Israel of proper conduct. Even if a person hears a matter from a trustworthy individual, it is prohibited to accept his testimony and to take action on the basis of his word if one does not see it. Another matter: Because the writing flew off the tablets, he broke them, as it is stated: “I saw, and, behold, you had sinned against the Lord your God” (Deuteronomy 9:16). Moses saw that they sinned and he broke the tablets. This is analogous to a prince who took a wife, wrote a marriage contract, and placed it in the possession of a close friend. Sometime later, evil reports emerged about her. What did the close friend do? He tore up her marriage contract. He said: ‘It is preferable that she be judged as a single woman and not as a married woman.’ So Moses did; he said: ‘If I do not break the tablets, Israel will not survive, as it is stated: “One who sacrifices to gods shall be destroyed”’ (Exodus 22:19). What did he do? He broke them. He said to the Holy One blessed be He: ‘They did not know what was written on them.’ Another matter: “I saw, and behold, you had sinned against the Lord your God” – he saw that Israel would not survive, and he joined himself with them and broke the tablets. He said to the Holy One blessed be He: ‘They sinned and I sinned, as I broke the tablets. If you pardon them, pardon me as well, as it is stated: “Now, if You will bear their sin” (Exodus 32:32) – pardon my sin as well. But if You do not pardon them, do not pardon me, but rather, “erase me please from Your book that You have written”’ (Exodus 32:32). Rabbi Aḥa said: He did not move from there until he cleared their sin, as it is stated: “Moses turned [vayifen] and descended” (Exodus 32:15) – [he descended] once he cleared [pina] their sin. Moses said: Israel had someone to plead on their behalf; who will plead on my behalf? He began regretting the breaking of the tablets. The Holy One blessed be He said to him: ‘Do not regret the first tablets, as they were only the Ten Commandments alone. But on the second tablets that I am giving you there will be halakhot, midrash, and aggadot.’ That is what is written: “He would tell you the secrets of wisdom, as sagacity is two-sided” (Job 11:6). Moreover, you will receive the tidings that I pardoned you for your sin, as it is stated: “Know that God may overlook for you some of your iniquities” (Job 11:6).
Another matter: “Carve for yourself” – that is what is written: “To everything there is a season, and a time for every purpose.… a time to be born and a time to die” (Ecclesiastes 3:1–2). From here, our Rabbis, of blessed memory, said: When a woman sits on the birthing stool, she has a ninety-nine percent [chance] of death, and one [percent chance] of life,1The point is that it is a time of great danger. as it is stated: “A time to be born,” which is “a time to die.” And all of them2All of the following verses should be understood in a similar manner. until you reach: “A time to cast stones” (Ecclesiastes 3:5) – “sacred stones are spilled” (Lamentations 4:1). “And a time to gather stones” (Ecclesiastes 3:5) – “the Lord is the builder of Jerusalem” (Psalms 147:2), “the precious stones of the crown exalted over His land” (Zechariah 9:16).3Thus, “a time to cast stones” alludes to the destruction of Jerusalem, and “a time to gather stones” alludes to its ultimate rebuilding. Another matter: “A time to cast stones” (Ecclesiastes 3:5) – “the wrath of Moses was enflamed, and he cast [the tablets] from his hands” (Exodus 32:19). “And a time to gather stones” – “carve [pesol] for yourself” – the carving debris [pesolet] is for you; from there Moses became wealthy. The Holy One blessed be He said: By right Moses should receive that debris. Why? Israel, which was not engaged in mitzvot, I gave them all the goodness of the land of Egypt, as it is stated: “The Lord granted the people favor [in the eyes of the Egyptians, and they lent to them; and they despoiled Egypt]” (Exodus 12:36), and they became wealthy; shall Moses, who was engaged with Joseph’s bones, remain poor?4Moses took Joseph’s bones from Egypt (see Exodus 13:19) and therefore did not have time to borrow valuables from the Egyptians. I will give him the debris so he will become wealthy.
This is one of three things that Moses did based on his own reasoning, and his reasoning accorded with the reasoning of the Holy One blessed be He. He separated from his wife; Rabbi Shimon ben Yoḥai says: He expounded and said: If regarding Mount Sinai, whose sanctity was temporary, it is stated: “Do not approach a woman” (Exodus 19:15), I, who, each and every moment He speaks with me, is it not right that I should be separated from my wife? Rabbi Akiva says: It was stated to him from the mouth of the Holy One blessed be He, as it is stated: “Mouth to mouth I speak with him” (Numbers 12:8).5When Miriam and Aaron disparaged Moses for having separated from his wife, God responded by saying “Mouth to mouth I speak with him.” Rabbi Akiva interprets this to mean that God told them that He had commanded Moses to separate from his wife. Rabbi Yehuda said: It was stated to him from the mouth of the Holy One blessed be He, as it is stated: “Do not approach a woman”; Moses was included among them and all were prohibited. When [God] said: “Return you to your tents” (Deuteronomy 5:27), He permitted them. Moses said to Him: ‘Am I included among them?’ He said to him: No, “you stay here with Me” (Deuteronomy 5:28). Additionally, [Moses] expounded and said: If at Mount Sinai, which was temporary, He would not have spoken to me until He called to me,6Only after God called to Moses and told him to ascend the mountain was God ready to speak with him. Had Moses ascended before being called, God would not have spoken to him. as it is stated: “The Lord called to him from the mountain, saying” (Exodus 19:3), at the Tent of Meeting7The sanctity there was permanent. all the more so. The Holy One blessed be He knew, and He called to him, as it is stated: “He called to Moses…[from the Tent of Meeting]” (Leviticus 1:1). Additionally, [Moses] expounded and said: If regarding the paschal offering, which is an offering of lesser sanctity, it is stated: “No stranger shall partake of it” (Exodus 12:43), the tablets that are the handiwork of God, shall idolaters have use of them? That is why he broke them. See the praiseworthiness of Moses. Aaron and the seventy elders were seizing Moses’ hands, but they were unable to overcome him. Not only those, but the will of the Holy One blessed be He, too, was that he not break them, as it is stated: “All the signs and the wonders” (Deuteronomy 34:11).8Moses’ breaking of the tablets was a “wonder” in that he overpowered the elders in order to break the tablets and that he did so without God’s prior approval. Alternatively, God was actually opposed to the breaking of the tablets; He wanted Moses to withhold them from the Israelites but not to break them (Etz Yosef). The Holy One blessed be He said to him: Let there be peace for that hand, as it is stated: “And with all the mighty hand” (Deuteronomy 34:12).9The reference is to the hand with which he broke the tablets. Thus, God’s blessing of Moses’ hand expressed His approval of Moses’ act after the fact (Rashash).
Another matter: “Carve for yourself” – that is what is written: “But now, Lord, You are our Father; we are the clay, and You are our Potter” (Isaiah 64:7). The Holy One blessed be He said to Israel: ‘Now I am your Father? When you saw yourselves in distress, you called me: Our Father.’10You relate to me as your Father only when you need me. They said to Him: ‘Yes, as it is stated: “On the day of my distress I sought the Lord”’ (Psalms 77:3). This is analogous to the son of a prominent doctor who encountered a lowly individual and began asking after his welfare. He said to him: ‘My lord, my master, my father.’ His father heard and became angry at him. He said: ‘Let him not appear in my presence, since he called that lowly individual: My father.’ Sometime later, the son fell ill. He said: ‘Please call my father so he will see me.’ They came and told his father. He was immediately overwhelmed with compassion for [his son] and came to him. [The son] said to him: ‘I implore you, my father, look at me.’ He said to him: ‘Now I am your father? Yesterday, you were calling the lowly individual: My father. Now that you are in distress you call me: My father?’ So too, the Holy One blessed be He said to Israel: ‘Now you call me: My Father? Yesterday, you were engaged in idol worship and calling it: My father, as it is stated: “They say to wood: You are my father…but in the time of their misfortune they say: [Arise, and save us]”’ (Jeremiah 2:27). That is why it is stated: “But now, Lord, You are our Father.” Another matter: “But now, Lord, You are our Father…” (Isaiah 64:7) – that is what is written: “A son will honor his father” (Malachi 1:6) – this is Esau, who honored his father greatly, as he would go out to the fields, hunt game, bring it [home], cook it, and go and feed his father each day. “And a servant his master” (Malachi 1:6) – this is Nevuzaradan, who was called a servant, as it is stated: “Nevuzaradan, captain of the guards, servant of the king of Babylon, came” (II Kings 25:8), as when he came to Jerusalem, he brought with him a likeness of Nebuchadnezzar and would stand before it in awe and reverence like a servant. But you did not honor Me like a father, and you did not fear Me like a master. That is, “if I am a father, where is My honor? If I am a master, where is My fear” (Malachi 1:6)? Rather, when you see yourselves in distress, you call Me your Father. That is why it is stated: “But now, Lord, You are our Father.” What is, “we are the clay and You are our Potter” (Isaiah 64:7)? Israel said: ‘Master of the universe, You had it written for us: “Behold, like clay in the hand of the potter, so you are in My hand, house of Israel” (Jeremiah 18:6). Therefore, even though we sin and commit provocations before You, do not depart from us. Why? Because “we are the clay and You are our Potter.”’ Come and see this potter, if he crafts a barrel and leaves a pebble in it, when it emerges from the kiln, it leaks from the place of the pebble and loses all the liquid that is placed in it. Who caused the barrel to leak what was inside it? The potter who left the pebble in it. So too, Israel said before the Holy One blessed be He: ‘Master of the universe, You created in us an evil inclination from our youth, as it is stated: “As the inclination of man's heart is evil from his youth” (Genesis 8:21). It causes us to sin before You, but You do not remove this instigator from us. Please remove it from us so we will perform Your will.’ He said to them: ‘That is what I will do in the future,’ as it is stated: “On that day, the utterance of the Lord, I will gather the lame, assemble the outcasts and those whom I harmed [vaasher hare’oti]” (Micah 4:6). What is asher hare’oti? This is the evil inclination [yetzer hara],11Thus, the phrase asher hare’oti is understood to mean, “the evil I have caused,” or, “those I have caused to be evil” via the evil inclination. as it is stated: “As the inclination of man's heart is evil from his youth.” Another matter: “But now, Lord, You are our Father” (Isaiah 64:7) – that is what is written: “Lord, they sought You in distress” (Isaiah 26:16); when they encounter distress they seek You, as it is stated: “Lord, they sought You in distress.” This is analogous to a prominent official who had children; they adhered to wicked people and strayed to the evil path. He stripped them and cast them out. When they saw themselves in distress, they asked prominent people to ask for mercy on their behalf. Their father said to [the messengers]: ‘What are you requesting?’ They said to him: ‘That you reconcile with your children.’ He said: ‘They are not my children; I do not acknowledge them. Their mother committed adultery and bore them.’ They said to him: ‘You cannot renounce them. Why? Because everyone knows that they are your children, because they resemble you.’ So too, the prominent official is the Holy One blessed be He. His children are Israel, as it is stated: “You are children to the Lord your God” (Deuteronomy 14:1). They mingled with idolaters and strayed to the evil path, as it is stated: “They mingled with the nations and learned their practices” (Psalms 106:35). What did He do to them? He stripped them and cast them away, as it is stated: “They will strip you of your garments” (Ezekiel 23:26), and it is written: “Send them from My presence and let them depart” (Jeremiah 15:1). When they found themselves in distress they began asking the prophets to ask for mercy on their behalf from the Holy One blessed be He. They began asking for mercy for them, as it is stated: “Have pity upon Your people” (Joel 2:17). The Holy One blessed be He said: ‘On behalf of whom are you asking?’ They said: ‘On behalf of Your children.’ He said to them: ‘They are not My children. If they perform My will they are My children, and if not, they are not My children,’ as it is stated: “Their mother has committed licentiousness, she who conceived them has shamed herself” (Hosea 2:7). Why? “For she said: I will follow my paramours” (Hosea 2:7) – these are idols. Therefore, the Holy One blessed be He said: “Now, I will expose her repulsiveness in the eyes of her paramours” (Hosea 2:12) – these are idols, whom she calls: “Providers of my bread and my water” (Hosea 2:7). But [the idol] has eyes but does not see, ears, but does not hear, and cannot feed itself; how will it feed others? The Holy One blessed be He stripped her, as it is stated: “Lest I strip her bare” (Hosea 2:5). The prophets said to the Holy One blessed be He: ‘You say that they are not Your children, but they are recognizable by their faces, as it is stated: “All who see them will recognize them, for they are the seed the Lord has blessed” (Isaiah 61:9). Just as it is the way of a father to have mercy on his children even though they have sinned, so too, You must have mercy upon them.’ That is, “but now, Lord, You are our Father” (Isaiah 64:7). Likewise you find that when they crafted the calf, the Holy One blessed be He became angry at them. Moses came to placate Him, and He called them: Not My people, as it is stated: “Because your people has acted corruptly” (Exodus 32:7). The Holy One blessed be He stripped them, as it is stated: “The children of Israel were stripped of their ornament from Mount Ḥorev” (Exodus 33:6). Moses said: ‘They are Your people and You cannot renounce them,’ as it is stated: “Why, Lord, is Your wrath enflamed against Your people?” (Exodus 32:11). ‘Reconcile with them because they are Your children.’ Immediately He reconciled with them, as it is stated: “The Lord reconsidered” (Exodus 32:14). He showed Moses that He reconciled with them, as He restored the commandments to them, as it is stated: “Carve for yourself.”
Another matter: “But now, Lord, You are our Father” (Isaiah 64:7) – the Holy One blessed be He said to them: ‘What did you see that led you to seek Me now? Above it is written: “There is no one calling Your name, rousing himself to hold on to You, because You concealed Your face from us and melted us because of our iniquities” (Isaiah 64:6). Now that you see yourselves in distress, you come to Me and say: “You are our Father”? Even though everything is My handiwork, I wish to show Myself as Father and Maker only to one who performs My will,’ as it is stated: “Everyone who is called by My name, whom I have created for My glory, I have formed him and I have made him” (Isaiah 43:7).12This verse indicates that God views Himself as Maker only of those who are “called by My name,” meaning that they are fulfill God’s commands and His will. Another matter: “But now, Lord, You are our Father” (Isaiah 64:7) – the Holy One blessed be He said to them: ‘Have you forsaken your patriarchs Abraham, Isaac, and Jacob, and Me you call Father?’ They said to Him: ‘It is You that we acknowledge as a father.’ This is analogous to an orphan girl who was being raised by a guardian who was a good, trustworthy person. He raised her and protected her properly, and sought to marry her off. The scribe entered to write the marriage contract. He said to her: ‘What is your name?’ She said: ‘So-and-so.’ He said to her: ‘And what is your father’s name?’ She was silent. Her guardian said to her: ‘Why are you being silent?’ She said to him: ‘It is because I do not know any father other than you, for it is the one who raises who is called father and not the one who begets.’ So too, the orphans are Israel, as it is stated: “We have become orphans, without a father” (Lamentations 5:3). Their good and trustworthy guardian is the Holy One blessed be He. Israel began calling Him: Our Father, as it is stated: “But now, Lord, You are our Father.” The Holy One blessed be He said: ‘Have you forsaken your patriarchs and Me you call: Our Father,’ as it is stated: “Look to Abraham your father” (Isaiah 51:2). They said to Him: ‘Master of the universe, the one who raises is the father, not the one who begets, as it is stated: “For You are our Father; for Abraham does not know us”’ (Isaiah 63:16).
וַיֹּאמֶר ה' אֶל משֶׁה פְּסָל לְךָ, הֲדָא הוּא דִכְתִיב (איוב יא, ו): וְיַגֶּד לְךָ תַּעֲלֻמוֹת חָכְמָה, אַתָּה מוֹצֵא בְּשָׁעָה שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות לב, ז): לֶךְ רֵד כִּי שִׁחֵת עַמְּךָ, הָיָה תּוֹפֵס בַּלּוּחוֹת וְלֹא הָיָה מַאֲמִין שֶׁחָטְאוּ יִשְׂרָאֵל, אָמַר אִם אֵינִי רוֹאֶה אֵינִי מַאֲמִין, שֶׁנֶּאֱמַר (שמות לב, יט): וַיְהִי כַּאֲשֶׁר קָרַב משֶׁה אֶל הַמַּחֲנֶה, שֶׁלֹא שִׁבְּרָן עַד שֶׁרָאָה בְּעֵינָיו. אִי לָהֶם לִבְנֵי אָדָם שֶׁהֵם מְעִידִים מַה שֶּׁאֵינָם רוֹאִים, אֶפְשָׁר שֶׁלֹא הָיָה משֶׁה מַאֲמִין בְּהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאָמַר לוֹ: כִּי שִׁחֵת עַמְּךָ, אֶלָּא הוֹדִיעַ משֶׁה דֶּרֶךְ אֶרֶץ לְיִשְׂרָאֵל, אֲפִלּוּ שֶׁיְהֵא אָדָם שׁוֹמֵעַ דָּבָר מִן יְחִידִי נֶאֱמָן, אָסוּר לְקַבֵּל עֵדוּתוֹ לַעֲשׂוֹת דָּבָר עַל פִּיו אִם אֵינוֹ רוֹאֶה. דָּבָר אַחֵר, שֶׁפָּרְחוּ הַכְּתוּבִים מִן הַלּוּחוֹת, לְכָךְ שִׁבְּרָן, שֶׁנֶּאֱמַר (דברים ט, טז): וָאֵרֶא וְהִנֵּה חֲטָאתֶם לַה' אֱלֹהֵיכֶם, רָאָה משֶׁה שֶׁחָטְאוּ וְשִׁבֵּר אֶת הַלּוּחוֹת. מָשָׁל לְשַׂר שֶׁנָּטַל אִשָּׁה וְכָתַב לָהּ כְּתֻבָּה וּנְתָנָהּ בְּיַד הַשּׁוֹשְׁבִין, לְאַחַר יָמִים יָצָא עָלֶיהָ שֵׁם רַע, מֶה עָשָׂה הַשּׁוֹשְׁבִין קָרַע אֶת הַכְּתֻבָּה, אָמַר מוּטָב שֶׁתְּהֵא נִדּוֹנֵית כִּפְנוּיָה וְלֹא כְּאֵשֶׁת אִישׁ, כָּךְ עָשָׂה משֶׁה, אָמַר אִם אֵין אֲנִי מְשַׁבֵּר אֶת הַלּוּחוֹת אֵין לְיִשְׂרָאֵל עֲמִידָה, שֶׁנֶּאֱמַר (שמות כב, יט): זֹבֵחַ לָאֱלֹהִים יָחֳרָם, מֶה עָשָׂה שִׁבְּרָם, אָמַר לוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא לֹא הָיוּ יוֹדְעִין מָה הָיָה כָּתוּב בָּהֶם. דָּבָר אַחֵר, וָאֵרֶא וְהִנֵּה חֲטָאתֶם לַה' אֱלֹהֵיכֶם, רָאָה שֶׁאֵין לְיִשְׂרָאֵל עֲמִידָה, וְחִבֵּר נַפְשׁוֹ עִמָּהֶם וְשִׁבֵּר אֶת הַלּוּחוֹת, וְאָמַר לְהַקָּדוֹשׁ בָּרוּךְ הוּא הֵם חָטְאוּ וַאֲנִי חָטָאתִי שֶׁשִּׁבַּרְתִּי הַלּוּחוֹת, אִם מוֹחֵל אַתָּה לָהֶם אַף לִי מְחֹל, שֶׁנֶּאֱמַר (שמות לב, לב): וְעַתָּה אִם תִּשָֹּׂא חַטָּאתָם, כֵּן לְחַטָּאתִי מְחֹל, וְאִם אֵין אַתָּה מוֹחֵל לָהֶם אַל תִּמְחֹל לִי, אֶלָּא (שמות לב, לב): מְחֵנִי נָא מִסִּפְרְךָ אֲשֶׁר כָּתָבְתָּ. אָמַר רַבִּי אַחָא, לֹא זָז מִשָּׁם עַד שֶׁפִּנָה חַטָּיָה שֶׁלָּהֶם, שֶׁנֶּאֱמַר (שמות לב, טו): וַיִּפֶן וַיֵּרֶד משֶׁה, כֵּיוָן שֶׁפִּנָה חַטָּיָה שֶׁלָּהֶם, אָמַר משֶׁה הֲרֵי הָיָה לְיִשְׂרָאֵל מִי שֶׁיְבַקֵּשׁ עֲלֵיהֶם, אֲנִי מִי יְבַקֵּשׁ עָלָי, הִתְחִיל מִצְטַעֵר עַל שִׁבּוּר הַלּוּחוֹת, וְאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַל תִּצְטָעֵר בַּלּוּחוֹת הָרִאשׁוֹנוֹת, שֶׁלֹא הָיוּ אֶלָּא עֲשֶׂרֶת הַדִּבְּרוֹת לְבָד, וּבַלּוּחוֹת הַשְּׁנִיִּים אֲנִי נוֹתֵן לְךָ שֶׁיְהֵא בָהֶם הֲלָכוֹת מִדְרָשׁ וְאַגָּדוֹת, הֲדָא הוּא דִכְתִיב: וְיַגֶּד לְךָ תַּעֲלֻמוֹת חָכְמָה כִּי כִפְלַיִם לְתוּשִׁיָּה, וְלֹא עוֹד, אֶלָּא שֶׁאַתָּה מְבֻשָֹּׂר שֶׁמָּחַלְתִּי לְךָ עַל חַטָּיָה שֶׁלְּךָ, שֶׁנֶּאֱמַר (איוב יא, ו): וְדַע כִּי יַשֶּׁה לְךָ אֱלוֹהַּ מֵעֲוֹנֶךָ.
“The Lord said to Moses: Carve for yourself two tablets of stone like the first, and I will write on the tablets the words that were on the first tablets, which you shattered” (Exodus 34:1).
“The Lord said to Moses: Carve for yourself” – that is what is written: “He would tell you the secrets of wisdom” (Job 11:6). You find that when the Holy One blessed be He said to him: “Go, descend, for your people have acted corruptly” (Exodus 32:7), he grasped the tablets and did not believe that Israel had sinned. He said: ‘If I do not see it, I do not believe it,’ as it is stated: “It was when Moses drew near to the camp [that he saw the calf and the dancing. Moses’ wrath was enflamed, and he cast the tablets from his hands, and he shattered them at the foot of the mountain]” (Exodus 32:19). He did not break them until he saw with his eyes. Woe to those people who testify about what they have not seen. Is it possible that Moses did not believe the Holy One blessed be He who said to him: “For your people have acted corruptly”? It is, rather, that Moses was informing Israel of proper conduct. Even if a person hears a matter from a trustworthy individual, it is prohibited to accept his testimony and to take action on the basis of his word if one does not see it.
Another matter: Because the writing flew off the tablets, he broke them, as it is stated: “I saw, and, behold, you had sinned against the Lord your God” (Deuteronomy 9:16). Moses saw that they sinned and he broke the tablets. This is analogous to a prince who took a wife, wrote a marriage contract, and placed it in the possession of a close friend. Sometime later, evil reports emerged about her. What did the close friend do? He tore up her marriage contract. He said: ‘It is preferable that she be judged as a single woman and not as a married woman.’ So Moses did; he said: ‘If I do not break the tablets, Israel will not survive, as it is stated: “One who sacrifices to gods shall be destroyed”’ (Exodus 22:19). What did he do? He broke them. He said to the Holy One blessed be He: ‘They did not know what was written on them.’
Another matter: “I saw, and behold, you had sinned against the Lord your God” – he saw that Israel would not survive, and he joined himself with them and broke the tablets. He said to the Holy One blessed be He: ‘They sinned and I sinned, as I broke the tablets. If you pardon them, pardon me as well, as it is stated: “Now, if You will bear their sin” (Exodus 32:32) – pardon my sin as well. But if You do not pardon them, do not pardon me, but rather, “erase me please from Your book that You have written”’ (Exodus 32:32). Rabbi Aḥa said: He did not move from there until he cleared their sin, as it is stated: “Moses turned [vayifen] and descended” (Exodus 32:15) – [he descended] once he cleared [pina] their sin.
Moses said: Israel had someone to plead on their behalf; who will plead on my behalf? He began regretting the breaking of the tablets. The Holy One blessed be He said to him: ‘Do not regret the first tablets, as they were only the Ten Commandments alone. But on the second tablets that I am giving you there will be halakhot, midrash, and aggadot.’ That is what is written: “He would tell you the secrets of wisdom, as sagacity is two-sided” (Job 11:6). Moreover, you will receive the tidings that I pardoned you for your sin, as it is stated: “Know that God may overlook for you some of your iniquities” (Job 11:6).
דָּבָר אַחֵר, פְּסָל לְךָ, הֲדָא הוּא דִכְתִיב (קהלת ג, א ב): לַכֹּל זְמָן וְעֵת לְכָל חֵפֶץ, עֵת לָלֶדֶת וְעֵת לָמוּת, מִכָּאן אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה יָשְׁבָה אִשָּׁה עַל הַמַּשְׁבֵּר, תִּשְׁעָה וְתִשְׁעִים חֲלָקִים לַמָּוֶת וְאֶחָד לַחַיִּים, שֶׁנֶּאֱמַר: עֵת לָלֶדֶת, שֶׁהוּא עֵת לָמוּת, וְכֻלְּהוּ עַד שֶׁאַתָּה מַגִּיעַ (קהלת ג, ה): עֵת לְהַשְׁלִיךְ אֲבָנִים, (איכה ד, א): תִּשְׁתַּפֵּכְנָה אַבְנֵי קֹדֶשׁ. (קהלת ג, ה): וְעֵת כְּנוֹס אֲבָנִים (תהלים קמז, ב): בּוֹנֵה יְרוּשָׁלַיִם ה'. (זכריה ט, טז): כִּי אַבְנֵי נֵזֶר מִתְנוֹסְסוֹת עַל אַדְמָתוֹ. דָּבָר אַחֵר, עֵת לְהַשְׁלִיךְ אֲבָנִים, (שמות לב, יט): וַיִּחַר אַף משֶׁה וַיַּשְׁלֵךְ מִיָּדָיו. וְעֵת כְּנוֹס אֲבָנִים, פְּסָל לְךָ, הַפְּסֹלֶת שֶׁלְּךָ, מִשָּׁם הֶעֱשִׁיר משֶׁה. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא דִּין הוּא שֶׁיִּטֹּל אוֹתָן פְּסֹלֶת משֶׁה, לָמָּה, אֶלָּא יִשְׂרָאֵל שֶׁלֹא נִתְעַסְּקוּ בְּמִצְווֹת נָתַתִּי לָהֶן כָּל טוּב אֶרֶץ מִצְרַיִם, שֶׁנֶּאֱמַר (שמות יב, לו): וַה' נָתַן אֶת חֵן הָעָם, וְהֶעֱשִׁירוּ, וּמשֶׁה שֶׁעָסַק בְּעַצְמוֹתָיו שֶׁל יוֹסֵף יְהֵא עָנִי, אֶתֵּן לוֹ אֶת הַפְּסֹלֶת שֶׁיַּעֲשִׁיר.
Another matter: “Carve for yourself” – that is what is written: “To everything there is a season, and a time for every purpose.… a time to be born and a time to die” (Ecclesiastes 3:1–2). From here, our Rabbis, of blessed memory, said: When a woman sits on the birthing stool, she has a ninety-nine percent [chance] of death, and one [percent chance] of life,1The point is that it is a time of great danger. as it is stated: “A time to be born,” which is “a time to die.” And all of them2All of the following verses should be understood in a similar manner. until you reach: “A time to cast stones” (Ecclesiastes 3:5) – “sacred stones are spilled” (Lamentations 4:1). “And a time to gather stones” (Ecclesiastes 3:5) – “the Lord is the builder of Jerusalem” (Psalms 147:2), “the precious stones of the crown exalted over His land” (Zechariah 9:16).3Thus, “a time to cast stones” alludes to the destruction of Jerusalem, and “a time to gather stones” alludes to its ultimate rebuilding.
Another matter: “A time to cast stones” (Ecclesiastes 3:5) – “the wrath of Moses was enflamed, and he cast [the tablets] from his hands” (Exodus 32:19). “And a time to gather stones” – “carve [pesol] for yourself” – the carving debris [pesolet] is for you; from there Moses became wealthy. The Holy One blessed be He said: By right Moses should receive that debris. Why? Israel, which was not engaged in mitzvot, I gave them all the goodness of the land of Egypt, as it is stated: “The Lord granted the people favor [in the eyes of the Egyptians, and they lent to them; and they despoiled Egypt]” (Exodus 12:36), and they became wealthy; shall Moses, who was engaged with Joseph’s bones, remain poor?4Moses took Joseph’s bones from Egypt (see Exodus 13:19) and therefore did not have time to borrow valuables from the Egyptians. I will give him the debris so he will become wealthy.
זֶה אֶחָד מִשְׁלשָׁה דְּבָרִים שֶׁעָשָׂה משֶׁה מִדַּעְתּוֹ וְהִסְכִּימָה דַעְתּוֹ לְדַעַת הַקָּדוֹשׁ בָּרוּךְ הוּא, פָּרַשׁ מִן הָאִשָּׁה, רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר דָּרַשׁ וְאָמַר, מָה אִם הַר סִינַי שֶׁקְּדֻשָּׁתוֹ לְשָׁעָה נֶאֱמַר בּוֹ (שמות יט, טו): אַל תִּגְשׁוּ אֶל אִשָּׁה, אֲנִי שֶׁבְּכָל שָׁעָה הוּא מְדַבֵּר עִמִּי אֵינוֹ דִין שֶׁאֶהְיֶה פָּרוּשׁ מֵהָאִשָּׁה. רַבִּי עֲקִיבָא אוֹמֵר מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא נֶאֱמַר לוֹ (במדבר יב, ח): פֶּה אֶל פֶּה אֲדַבֶּר בּוֹ. רַבִּי יְהוּדָה אָמַר מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא נֶאֱמַר לוֹ: אַל תִּגְשׁוּ אֶל אִשָּׁה, אַף משֶׁה בַּכְּלָל עִמָּהֶם, הֲרֵי נֶאֶסְרוּ כֻּלָּם, וּכְשֶׁהוּא אוֹמֵר (דברים ה, כז): שׁוּבוּ לָכֶם לְאָהֳלֵיכֶם, הֲרֵי הִתִּירָן. אָמַר לוֹ משֶׁה אַף אֲנִי עִמָּהֶם, אָמַר לוֹ לָאו, אֶלָּא (דברים ה, כח): וְאַתָּה פֹּה עֲמֹד עִמָּדִי. וְעוֹד דָּרַשׁ וְאָמַר מָה אִם הַר סִינַי שֶׁהָיָה לְשָׁעָה לֹא הָיָה מְדַבֵּר עִמִּי עַד שֶׁקְּרָאָנִי, שֶׁנֶּאֱמַר (שמות יט, ג): וַיִּקְרָא אֵלָיו ה' מִן הָהָר לֵאמֹר, אֹהֶל מוֹעֵד עַל אַחַת כַּמָּה וְכַמָּה, יָדַע הַקָּדוֹשׁ בָּרוּךְ הוּא וְקָרָא לוֹ, שֶׁנֶּאֱמַר (ויקרא א, א): וַיִּקְרָא אֶל משֶׁה. וְעוֹד דָּרַשׁ וְאָמַר, וּמָה הַפֶּסַח שֶׁהוּא קֳדָשִׁים קַלִּים נֶאֱמַר (שמות יב, מג): כָּל בֶּן נֵכָר לֹא יֹאכַל בּוֹ, לוּחוֹת מַעֲשֵׂה אֱלֹהִים, יִהְיוּ עוֹבְדֵי כּוֹכָבִים מִשְׁתַּמְּשִׁים בָּהֶם, לְכָךְ שִׁבְּרָם. רְאֵה שִׁבְחוֹ שֶׁל משֶׁה, אַהֲרֹן וְשִׁבְעִים זְקֵנִים אֲחוּזִים בְּיָדָיו שֶׁל משֶׁה וְלֹא יָכְלוּ לוֹ, וְלֹא אֵלּוּ בִּלְבָד אֶלָּא אַף רְצוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא הָיָה שֶׁלֹא יִשְׁבְּרֵם, שֶׁנֶּאֱמַר (דברים לד, יא): לְכָל הָאֹתֹת וְהַמּוֹפְתִים, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא יְהֵא שָׁלוֹם בְּאוֹתוֹ הַיָּד, שֶׁנֶּאֱמַר (דברים לד, יב): וּלְכֹל הַיָּד הַחֲזָקָה.
This is one of three things that Moses did based on his own reasoning, and his reasoning accorded with the reasoning of the Holy One blessed be He. He separated from his wife; Rabbi Shimon ben Yoḥai says: He expounded and said: If regarding Mount Sinai, whose sanctity was temporary, it is stated: “Do not approach a woman” (Exodus 19:15), I, who, each and every moment He speaks with me, is it not right that I should be separated from my wife? Rabbi Akiva says: It was stated to him from the mouth of the Holy One blessed be He, as it is stated: “Mouth to mouth I speak with him” (Numbers 12:8).5When Miriam and Aaron disparaged Moses for having separated from his wife, God responded by saying “Mouth to mouth I speak with him.” Rabbi Akiva interprets this to mean that God told them that He had commanded Moses to separate from his wife. Rabbi Yehuda said: It was stated to him from the mouth of the Holy One blessed be He, as it is stated: “Do not approach a woman”; Moses was included among them and all were prohibited. When [God] said: “Return you to your tents” (Deuteronomy 5:27), He permitted them. Moses said to Him: ‘Am I included among them?’ He said to him: No, “you stay here with Me” (Deuteronomy 5:28).
Additionally, [Moses] expounded and said: If at Mount Sinai, which was temporary, He would not have spoken to me until He called to me,6Only after God called to Moses and told him to ascend the mountain was God ready to speak with him. Had Moses ascended before being called, God would not have spoken to him. as it is stated: “The Lord called to him from the mountain, saying” (Exodus 19:3), at the Tent of Meeting7The sanctity there was permanent. all the more so. The Holy One blessed be He knew, and He called to him, as it is stated: “He called to Moses…[from the Tent of Meeting]” (Leviticus 1:1).
Additionally, [Moses] expounded and said: If regarding the paschal offering, which is an offering of lesser sanctity, it is stated: “No stranger shall partake of it” (Exodus 12:43), the tablets that are the handiwork of God, shall idolaters have use of them? That is why he broke them. See the praiseworthiness of Moses. Aaron and the seventy elders were seizing Moses’ hands, but they were unable to overcome him. Not only those, but the will of the Holy One blessed be He, too, was that he not break them, as it is stated: “All the signs and the wonders” (Deuteronomy 34:11).8Moses’ breaking of the tablets was a “wonder” in that he overpowered the elders in order to break the tablets and that he did so without God’s prior approval. Alternatively, God was actually opposed to the breaking of the tablets; He wanted Moses to withhold them from the Israelites but not to break them (Etz Yosef). The Holy One blessed be He said to him: Let there be peace for that hand, as it is stated: “And with all the mighty hand” (Deuteronomy 34:12).9The reference is to the hand with which he broke the tablets. Thus, God’s blessing of Moses’ hand expressed His approval of Moses’ act after the fact (Rashash).
דָּבָר אַחֵר, פְּסָל לְךָ, הֲדָא הוּא דִכְתִיב (ישעיה סד, ז): וְעַתָּה ה' אָבִינוּ אָתָּה אֲנַחְנוּ הַחֹמֶר וְאַתָּה יֹצְרֵנוּ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל עַכְשָׁו אֲנִי אֲבִיכֶם כְּשֶׁרְאִיתֶם עַצְמְכֶם בְּצָרָה קְרָאתֶם אוֹתִי אָבִינוּ, אָמְרוּ לוֹ, הֵן, שֶׁנֶּאֱמַר (תהלים עז, ג): בְּיוֹם צָרָתִי ה' דָּרָשְׁתִּי, מָשָׁל לְבֵן אַרְכִיאָטוֹס שֶׁפָּגַע בְּסָמָדְרָקוֹס וְהִתְחִיל לִשְׁאֹל בִּשְׁלוֹמוֹ, אָמַר לוֹ קִירִי מָרִי אָבִי, שָׁמַע אָבִיו וְכָעַס עָלָיו, אָמַר לֹא יִרְאֶה פָּנַי הוֹאִיל וּקְרָאוֹ לַסָּמָדְרָקוֹס אָבִי. אַחַר יָמִים חָלָה הַבֵּן, אָמַר בְּבַקָּשָׁה קִרְאוּ לְאָבִי שֶׁיִּרְאֵנִי, בָּאוּ וְאָמְרוּ לְאָבִיו, מִיָּד נִכְמְרוּ רַחֲמָיו עָלָיו וְעָלָה אֶצְלוֹ וְאָמַר לוֹ עַתָּה בְּבַקָּשָׁה מִמְּךָ אָבִי הִסְתַּכֵּל בִּי. אָמַר לוֹ, עַתָּה אֲנִי אָבִיךָ אֶתְמוֹל הָיִיתָ קוֹרֵא לַסָּמָדְרָקוֹס אָבִי, עַכְשָׁו שֶׁנִּכְנַסְתָּ לְצָרָה אַתָּה קוֹרְאֵנִי אָבִי. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל עַתָּה אַתֶּם קוֹרְאִים אוֹתִי אָבִי, אֶתְמוֹל הֱיִיתֶם עוֹבְדִים עֲבוֹדַת כּוֹכָבִים וְקוֹרְאִים אוֹתָהּ אָבִי, שֶׁנֶּאֱמַר (ירמיה ב, כז): אֹמְרִים לָעֵץ אָבִי אַתָּה וּבְעֵת רָעָתָם יֹאמְרוּ וגו', לְכָךְ נֶאֱמַר: וְעַתָּה ה' אָבִינוּ אָתָּה. דָּבָר אַחֵר, וְעַתָּה ה' אָבִינוּ אָתָּה וגו', הֲדָא הוּא דִכְתִיב (מלאכי א, ו): בֵּן יְכַבֵּד אָב, זֶה עֵשָׂו שֶׁכִּבֵּד אָבִיו הַרְבֵּה, שֶׁהָיָה יוֹצֵא לַשָֹּׂדוֹת וְצָד צַיִד וּמֵבִיא וּמְבַשֵּׁל וּמַכְנִיס וּמַאֲכִיל לְאָבִיו בְּכָל יוֹם. (מלאכי א, ו): וְעֶבֶד אֲדֹנָיו, זֶה נְבוּזַרְאֲדָן שֶׁנִּקְרָא עֶבֶד, שֶׁנֶּאֱמַר (מלכים ב כה, ח): בָּא נְבוּזַרְאֲדָן רַב טַבָּחִים עֶבֶד מֶלֶךְ בָּבֶל, שֶׁבְּשָׁעָה שֶׁבָּא לִירוּשָׁלַיִם הֵבִיא עִמּוֹ אִיקוֹנִין שֶׁל נְבוּכַדְנֶצַּר וְהָיָה עוֹמֵד לְפָנָיו בְּאֵימָה וּבְיִרְאָה כְּעֶבֶד, וְאַתֶּם לֹא כִבַּדְתֶּם אוֹתִי כְּאָב וְלֹא כְאָדוֹן יְרֵאתֶם מִפָּנַי, הֱוֵי (מלאכי א, ו): וְאִם אָב אָנִי אַיֵּה כְבוֹדִי וְאִם אֲדוֹנִים אָנִי אַיֵּה מוֹרָאִי, אֶלָּא בְּשָׁעָה שֶׁאַתֶּם רוֹאִים עַצְמְכֶם בְּצָרָה אַתֶּם קוֹרְאִים לִי אֲבִיכֶם, לְכָךְ נֶאֱמַר: וְעַתָּה ה' אָבִינוּ אָתָּה. מַהוּ אֲנַחְנוּ הַחֹמֶר וְאַתָּה יֹצְרֵנוּ, אָמְרוּ יִשְׂרָאֵל רִבּוֹן הָעוֹלָם אַתָּה הִכְתַּבְתָּ לָנוּ (ירמיה יח, ו): הִנֵּה כַחֹמֶר בְּיַד הַיּוֹצֵר כֵּן אַתֶּם בְּיָדִי בֵּית יִשְׂרָאֵל, לְכָךְ אַף עַל פִּי שֶׁאָנוּ חוֹטְאִים וּמַכְעִיסִים לְפָנֶיךָ אַל תִּסְתַּלֵּק מֵעָלֵינוּ, לָמָּה, שֶׁאֲנַחְנוּ הַחֹמֶר וְאַתָּה יֹצְרֵנוּ. בּוֹא וּרְאֵה הַיּוֹצֵר הַזֶּה אִם יַעֲשֶׂה חָבִית וְיַנִּיחַ בָּהּ צְרוֹר, כֵּיוָן שֶׁיּוֹצְאָה מִן הַכִּבְשָׁן אִם יִתֵּן אָדָם בָּהּ מַשְׁקֶה מְנַטֶּפֶת הִיא מִמְּקוֹם הַצְּרוֹר וּמְאַבֶּדֶת אֶת הַמַּשְׁקֶה שֶׁבְּתוֹכָהּ, מִי גָרַם לֶחָבִית לְנַטֵּף וּלְאַבֵּד מַה שֶּׁבְּתוֹכָהּ, הַיּוֹצֵר, שֶׁהִנִּיחַ בּוֹ אֶת הַצְּרוֹר, כָּךְ אָמְרוּ יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רִבּוֹן הָעוֹלָם בָּרָאתָ בָּנוּ יֵצֶר הָרָע מִנְעוּרֵינוּ, שֶׁנֶּאֱמַר (בראשית ח, כא): כִּי יֵצֶר לֵב הָאָדָם רַע מִנְּעֻרָיו, וְהוּא גּוֹרֵם לַחְטוֹא לְפָנֶיךָ וְאֵין אַתָּה מְסַלֵּק מִמֶּנּוּ אֶת הַחַטָּיָא אֶלָּא בְּבַקָּשָׁה מִמְּךָ הַעֲבִירֵהוּ מִמֶּנּוּ כְּדֵי שֶׁנְּהֵא עוֹשִׂים רְצוֹנֶךָ. אָמַר לָהֶם כָּךְ אֲנִי עוֹשֶׂה לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (מיכה ד, ו): בַּיּוֹם הַהוּא נְאֻם ה' אֹסְפָה הַצֹּלֵעָה וְהַנִּדָּחָה אֲקַבֵּצָה וַאֲשֶׁר הֲרֵעֹתִי, מַהוּ אֲשֶׁר הֲרֵעֹתִי, זֶה יֵצֶר הָרָע, שֶׁנֶּאֱמַר: כִּי יֵצֶר לֵב הָאָדָם רַע מִנְעֻרָיו. דָּבָר אַחֵר, (ישעיה סד, ז): וְעַתָּה ה' אָבִינוּ אָתָּה, הֲדָא הוּא דִכְתִיב (ישעיה כו, טז): ה' בַּצַּר פְּקָדוּךָ, אֶלָּא כֵּיוָן שֶׁהֵם נִכְנָסִים לְצָרָה הֵן מְבַקְשִׁים אוֹתָךְ, שֶׁנֶּאֱמַר: ה' בַּצַּר פְּקָדוּךָ, מָשָׁל לְסַנְקְלִיטוֹס שֶׁהָיוּ לוֹ בָּנִים, נִדְבְּקוּ לִבְנֵי אָדָם רָעִים וְיָצְאוּ לְתַרְבּוּת רָעָה, הִפְשִׁיטָן וְהִשְׁלִיכָן, כֵּיוָן שֶׁרָאוּ עַצְמָם בְּצָרָה בִּקְשׁוּ מִבְּנֵי אָדָם גְּדוֹלִים שֶׁיְבַקְּשׁוּ עֲלֵיהֶם רַחֲמִים. אָמַר לָהֶם אֲבִיהֶם עַל מָה אַתֶּם מְבַקְּשִׁים, אָמְרוּ לוֹ עַל בָּנֶיךָ שֶׁתִּתְרַצֶּה לָהֶם. אָמַר אֵינָם בָּנַי וְאֵינִי מַכִּירָם, זָנְתָה אִמָּם וְיָלְדָה אוֹתָם. אָמְרוּ לוֹ אֵין אַתָּה יָכוֹל לְכַחֵשׁ אוֹתָם, לָמָּה, שֶׁהַכֹּל יוֹדְעִים שֶׁהֵם בָּנֶיךָ שֶׁהֵם דּוֹמִים לָךְ. כָּךְ סַנְקְלִיטוֹס זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, בָּנָיו אֵלּוּ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (דברים יד, א): בָּנִים אַתֶּם לַה' אֱלֹהֵיכֶם, נִתְעָרְבוּ בְּעוֹבְדֵי כּוֹכָבִים וְיָצְאוּ לְתַרְבּוּת רָעָה, שֶׁנֶּאֱמַר (תהלים קו, לה): וַיִּתְעָרְבוּ בַגּוֹיִם וַיִּלְמְדוּ מַעֲשֵׂיהֶם, מֶה עָשָׂה לָהֶם, הִפְשִׁיטָן וְהִשְׁלִיכָן, שֶׁנֶּאֱמַר (יחזקאל כג, כו): וְהִפְשִׁיטוּךְ אֶת בְּגָדָיִךְ, וּכְתִיב (ירמיה טו, א): שַׁלַּח מֵעַל פָּנַי וְיֵצֵאוּ, כֵּיוָן שֶׁרָאוּ עַצְמָן בְּצָרָה הִתְחִילוּ מְבַקְּשִׁים מֵהַנְּבִיאִים שֶׁיְבַקְּשׁוּ עֲלֵיהֶם רַחֲמִים מִן הַקָּדוֹשׁ בָּרוּךְ הוּא, הִתְחִילוּ מְבַקְּשִׁים עֲלֵיהֶם רַחֲמִים, שֶׁנֶּאֱמַר (יואל ב, יז): חוּסָה ה' עַל עַמֶּךָ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עַל מִי אַתֶּם מְבַקְּשִׁים, אָמְרוּ לוֹ עַל בָּנֶיךָ. אָמַר לָהֶם, אֵינָן בָּנָי, אִם עוֹשִׂין רְצוֹנִי הֵם בָּנָי וְאִם לָאו אֵינָן בָּנָי, שֶׁנֶּאֱמַר (הושע ב, ז): זָנְתָה אִמָּם הוֹבִישָׁה הוֹרָתָם, לָמָּה, (הושע ב, ז): כִּי אָמְרָה אֵלְכָה אַחֲרֵי מְאַהֲבַי, זוֹ עֲבוֹדַת כּוֹכָבִים, לְפִיכָךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא (הושע ב, יב): וְעַתָּה אֲגַלֶּה אֶת נַבְלֻתָהּ לְעֵינֵי מְאַהֲבֶיהָ, זוֹ עֲבוֹדַת כּוֹכָבִים, שֶׁהִיא אוֹמֶרֶת עָלֶיהָ (הושע ב, ז): נֹתְנֵי לַחְמִי וּמֵימַי, וְהִיא יֵשׁ לָהּ עֵינַיִם וְאֵינָהּ רוֹאָה, אָזְנַיִם וְאֵינָהּ שׁוֹמַעַת, וְלֹא זָנָה אֶת עַצְמָהּ הֵיאַךְ זָנָה לַאֲחֵרִים. וְהִפְשִׁיטָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (הושע ב, ה): פֶּן אַפְשִׁיטֶנָּה עֲרֻמָּה. אָמְרוּ הַנְּבִיאִים לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הֲרֵי אַתָּה אוֹמֵר שֶׁאֵינָן בָּנֶיךָ וּבִפְנֵיהֶם הֵם נִכָּרִים, שֶׁנֶּאֱמַר (ישעיה סא, ט): כָּל רֹאֵיהֶם יַכִּירוּם כִּי הֵם זֶרַע בֵּרַךְ ה', מַה דַּרְכּוֹ שֶׁל אָב שֶׁמְּרַחֵם עַל בָּנָיו אַף עַל פִּי שֶׁסָּרָחוּ, כָּךְ אַתָּה צָרִיךְ לְרַחֵם עֲלֵיהֶם, הֱוֵי: וְעַתָּה ה' אָבִינוּ אָתָּה. וְכֵן אַתָּה מוֹצֵא כְּשֶׁעָשׂוּ הָעֵגֶל כָּעַס עֲלֵיהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, בָּא משֶׁה לְרַצּוֹתוֹ וְקָרָא אוֹתָם אֵינָן עַמִּי, שֶׁנֶּאֱמַר (שמות לב, ז): כִּי שִׁחֵת עַמְּךָ, וְהִפְשִׁיטָן הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (שמות לג, ו): וַיִּתְנַצְּלוּ בְנֵי יִשְׂרָאֵל אֶת עֶדְיָם מֵהַר חוֹרֵב, אָמַר משֶׁה עַמְּךָ הֵם וְאִי אַתָּה יָכוֹל לִכְפֹּר בָּהֶם, שֶׁנֶּאֱמַר (שמות לב, יא): לָמָּה ה' יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ, הִתְרַצֶּה לָהֶם שֶׁהֵם בָּנֶיךָ. מִיָּד נִתְרַצָּה לָהֶם, שֶׁנֶּאֱמַר (שמות לב, יד): וַיִּנָחֶם ה', וְהֶרְאָה לְמשֶׁה שֶׁנִּתְרַצָּה לָהֶם שֶׁהֶחֱזִיר לָהֶם הַדִּבְּרוֹת, שֶׁנֶּאֱמַר: פְּסָל לְךָ.
Another matter: “Carve for yourself” – that is what is written: “But now, Lord, You are our Father; we are the clay, and You are our Potter” (Isaiah 64:7). The Holy One blessed be He said to Israel: ‘Now I am your Father? When you saw yourselves in distress, you called me: Our Father.’10You relate to me as your Father only when you need me. They said to Him: ‘Yes, as it is stated: “On the day of my distress I sought the Lord”’ (Psalms 77:3). This is analogous to the son of a prominent doctor who encountered a lowly individual and began asking after his welfare. He said to him: ‘My lord, my master, my father.’ His father heard and became angry at him. He said: ‘Let him not appear in my presence, since he called that lowly individual: My father.’ Sometime later, the son fell ill. He said: ‘Please call my father so he will see me.’ They came and told his father. He was immediately overwhelmed with compassion for [his son] and came to him. [The son] said to him: ‘I implore you, my father, look at me.’ He said to him: ‘Now I am your father? Yesterday, you were calling the lowly individual: My father. Now that you are in distress you call me: My father?’ So too, the Holy One blessed be He said to Israel: ‘Now you call me: My Father? Yesterday, you were engaged in idol worship and calling it: My father, as it is stated: “They say to wood: You are my father…but in the time of their misfortune they say: [Arise, and save us]”’ (Jeremiah 2:27). That is why it is stated: “But now, Lord, You are our Father.”
Another matter: “But now, Lord, You are our Father…” (Isaiah 64:7) – that is what is written: “A son will honor his father” (Malachi 1:6) – this is Esau, who honored his father greatly, as he would go out to the fields, hunt game, bring it [home], cook it, and go and feed his father each day. “And a servant his master” (Malachi 1:6) – this is Nevuzaradan, who was called a servant, as it is stated: “Nevuzaradan, captain of the guards, servant of the king of Babylon, came” (II Kings 25:8), as when he came to Jerusalem, he brought with him a likeness of Nebuchadnezzar and would stand before it in awe and reverence like a servant. But you did not honor Me like a father, and you did not fear Me like a master. That is, “if I am a father, where is My honor? If I am a master, where is My fear” (Malachi 1:6)? Rather, when you see yourselves in distress, you call Me your Father. That is why it is stated: “But now, Lord, You are our Father.”
What is, “we are the clay and You are our Potter” (Isaiah 64:7)? Israel said: ‘Master of the universe, You had it written for us: “Behold, like clay in the hand of the potter, so you are in My hand, house of Israel” (Jeremiah 18:6). Therefore, even though we sin and commit provocations before You, do not depart from us. Why? Because “we are the clay and You are our Potter.”’ Come and see this potter, if he crafts a barrel and leaves a pebble in it, when it emerges from the kiln, it leaks from the place of the pebble and loses all the liquid that is placed in it. Who caused the barrel to leak what was inside it? The potter who left the pebble in it. So too, Israel said before the Holy One blessed be He: ‘Master of the universe, You created in us an evil inclination from our youth, as it is stated: “As the inclination of man's heart is evil from his youth” (Genesis 8:21). It causes us to sin before You, but You do not remove this instigator from us. Please remove it from us so we will perform Your will.’ He said to them: ‘That is what I will do in the future,’ as it is stated: “On that day, the utterance of the Lord, I will gather the lame, assemble the outcasts and those whom I harmed [vaasher hare’oti]” (Micah 4:6). What is asher hare’oti? This is the evil inclination [yetzer hara],11Thus, the phrase asher hare’oti is understood to mean, “the evil I have caused,” or, “those I have caused to be evil” via the evil inclination. as it is stated: “As the inclination of man's heart is evil from his youth.”
Another matter: “But now, Lord, You are our Father” (Isaiah 64:7) – that is what is written: “Lord, they sought You in distress” (Isaiah 26:16); when they encounter distress they seek You, as it is stated: “Lord, they sought You in distress.” This is analogous to a prominent official who had children; they adhered to wicked people and strayed to the evil path. He stripped them and cast them out. When they saw themselves in distress, they asked prominent people to ask for mercy on their behalf. Their father said to [the messengers]: ‘What are you requesting?’ They said to him: ‘That you reconcile with your children.’ He said: ‘They are not my children; I do not acknowledge them. Their mother committed adultery and bore them.’ They said to him: ‘You cannot renounce them. Why? Because everyone knows that they are your children, because they resemble you.’
So too, the prominent official is the Holy One blessed be He. His children are Israel, as it is stated: “You are children to the Lord your God” (Deuteronomy 14:1). They mingled with idolaters and strayed to the evil path, as it is stated: “They mingled with the nations and learned their practices” (Psalms 106:35). What did He do to them? He stripped them and cast them away, as it is stated: “They will strip you of your garments” (Ezekiel 23:26), and it is written: “Send them from My presence and let them depart” (Jeremiah 15:1).
When they found themselves in distress they began asking the prophets to ask for mercy on their behalf from the Holy One blessed be He. They began asking for mercy for them, as it is stated: “Have pity upon Your people” (Joel 2:17). The Holy One blessed be He said: ‘On behalf of whom are you asking?’ They said: ‘On behalf of Your children.’ He said to them: ‘They are not My children. If they perform My will they are My children, and if not, they are not My children,’ as it is stated: “Their mother has committed licentiousness, she who conceived them has shamed herself” (Hosea 2:7). Why? “For she said: I will follow my paramours” (Hosea 2:7) – these are idols. Therefore, the Holy One blessed be He said: “Now, I will expose her repulsiveness in the eyes of her paramours” (Hosea 2:12) – these are idols, whom she calls: “Providers of my bread and my water” (Hosea 2:7). But [the idol] has eyes but does not see, ears, but does not hear, and cannot feed itself; how will it feed others? The Holy One blessed be He stripped her, as it is stated: “Lest I strip her bare” (Hosea 2:5).
The prophets said to the Holy One blessed be He: ‘You say that they are not Your children, but they are recognizable by their faces, as it is stated: “All who see them will recognize them, for they are the seed the Lord has blessed” (Isaiah 61:9). Just as it is the way of a father to have mercy on his children even though they have sinned, so too, You must have mercy upon them.’ That is, “but now, Lord, You are our Father” (Isaiah 64:7).
Likewise you find that when they crafted the calf, the Holy One blessed be He became angry at them. Moses came to placate Him, and He called them: Not My people, as it is stated: “Because your people has acted corruptly” (Exodus 32:7). The Holy One blessed be He stripped them, as it is stated: “The children of Israel were stripped of their ornament from Mount Ḥorev” (Exodus 33:6). Moses said: ‘They are Your people and You cannot renounce them,’ as it is stated: “Why, Lord, is Your wrath enflamed against Your people?” (Exodus 32:11). ‘Reconcile with them because they are Your children.’ Immediately He reconciled with them, as it is stated: “The Lord reconsidered” (Exodus 32:14). He showed Moses that He reconciled with them, as He restored the commandments to them, as it is stated: “Carve for yourself.”
דָּבָר אַחֵר, וְעַתָּה ה' אָבִינוּ אָתָּה, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא מָה רְאִיתֶם עַכְשָׁו לְדָרְשֵׁנִי, לְמַעְלָן כְּתִיב (ישעיה סד, ו): וְאֵין קוֹרֵא בְשִׁמְךָ מִתְעוֹרֵר לְהַחֲזִיק בָּךְ כִּי הִסְתַּרְתָּ פָנֶיךָ מִמֶּנּוּ וַתְּמוּגֵנוּ בְּיַד עֲוֹנֵנוּ, כֵּיוָן שֶׁרְאִיתֶם עַצְמְכֶם בְּצָרָה אַתֶּם בָּאִים וְאוֹמְרִים: אָבִינוּ אָתָּה, אֶלָּא אַף עַל פִּי שֶׁהַכֹּל מַעֲשֵׂי יָדַי הֵן, אֵינִי מְבַקֵּשׁ לְהֵרָאוֹת אָב וְיוֹצֵר אֶלָּא לְמִי שֶׁהוּא עוֹשֶׂה רְצוֹנִי, שֶׁנֶּאֱמַר (ישעיה מג, ז): כֹּל הַנִּקְרָא בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו יְצַרְתִּיו אַף עֲשִׂיתִיו. דָּבָר אַחֵר, וְעַתָּה ה' אָבִינוּ אָתָּה, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא הִנַּחְתֶּם אֲבוֹתֵיכֶם אַבְרָהָם יִצְחָק וְיַעֲקֹב וְלִי אַתֶּם קוֹרְאִים אָב, אָמְרוּ לוֹ לְךָ אָנוּ מַכִּירִים כְּאָב, מָשָׁל לִיתוֹמָה שֶׁהָיְתָה מִתְגַדֶּלֶת אֵצֶל אַפּוֹטְרוֹפּוֹס, וְהָיָה אָדָם טוֹב וְנֶאֱמָן, גִּדְלָהּ וּשְׁמָרָהּ כָּרָאוּי, בִּקֵּשׁ לְהַשִֹּׂיאָהּ, עָלָה הַלַּבְלָר לִכְתֹּב הַכְּתֻבָּה, אָמַר לָהּ מַה שְּׁמֵךְ, אָמְרָה פְּלוֹנִית. אָמַר לָהּ וּמַה שֵּׁם אָבִיךְ, הִתְחִילָה שׁוֹתֶקֶת. אָמַר לָהּ אַפּוֹטְרוֹפּוֹס שֶׁלָּהּ לָמָּה אַתְּ שׁוֹתֶקֶת, אָמְרָה לוֹ מִפְּנֵי שֶׁאֵינִי יוֹדַעַת לִי אָב אֶלָּא אוֹתָךְ, שֶׁהַמְּגַדֵּל נִקְרָא אָב וְלֹא הַמּוֹלִיד. כָּךְ הַיְתוֹמִים אֵלּוּ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (איכה ה, ג): יְתוֹמִים הָיִינוּ וְאֵין אָב. אַפּוֹטְרוֹפּוֹס שֶׁלָּהֶם הַטּוֹב הַנֶּאֱמָן, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא. הִתְחִילוּ יִשְׂרָאֵל קוֹרִין אוֹתוֹ אָבִינוּ, שֶׁנֶּאֱמַר: וְעַתָּה ה' אָבִינוּ אָתָּה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הִנַּחְתֶּם אֶת אֲבוֹתֵיכֶם וְלִי אַתֶּם קוֹרְאִים אָבִינוּ, שֶׁנֶּאֱמַר (ישעיה נא, ב): הַבִּיטוּ אֶל אַבְרָהָם אֲבִיכֶם, אָמְרוּ לוֹ רִבּוֹן הָעוֹלָם הַמְגַדֵּל אָב וְלֹא הַמּוֹלִיד, שֶׁנֶּאֱמַר (ישעיה סג, טז): כִּי אַתָּה אָבִינוּ כִּי אַבְרָהָם לֹא יְדָעָנוּ.
Another matter: “But now, Lord, You are our Father” (Isaiah 64:7) – the Holy One blessed be He said to them: ‘What did you see that led you to seek Me now? Above it is written: “There is no one calling Your name, rousing himself to hold on to You, because You concealed Your face from us and melted us because of our iniquities” (Isaiah 64:6). Now that you see yourselves in distress, you come to Me and say: “You are our Father”? Even though everything is My handiwork, I wish to show Myself as Father and Maker only to one who performs My will,’ as it is stated: “Everyone who is called by My name, whom I have created for My glory, I have formed him and I have made him” (Isaiah 43:7).12This verse indicates that God views Himself as Maker only of those who are “called by My name,” meaning that they are fulfill God’s commands and His will.
Another matter: “But now, Lord, You are our Father” (Isaiah 64:7) – the Holy One blessed be He said to them: ‘Have you forsaken your patriarchs Abraham, Isaac, and Jacob, and Me you call Father?’ They said to Him: ‘It is You that we acknowledge as a father.’ This is analogous to an orphan girl who was being raised by a guardian who was a good, trustworthy person. He raised her and protected her properly, and sought to marry her off. The scribe entered to write the marriage contract. He said to her: ‘What is your name?’ She said: ‘So-and-so.’ He said to her: ‘And what is your father’s name?’ She was silent. Her guardian said to her: ‘Why are you being silent?’ She said to him: ‘It is because I do not know any father other than you, for it is the one who raises who is called father and not the one who begets.’ So too, the orphans are Israel, as it is stated: “We have become orphans, without a father” (Lamentations 5:3). Their good and trustworthy guardian is the Holy One blessed be He. Israel began calling Him: Our Father, as it is stated: “But now, Lord, You are our Father.” The Holy One blessed be He said: ‘Have you forsaken your patriarchs and Me you call: Our Father,’ as it is stated: “Look to Abraham your father” (Isaiah 51:2). They said to Him: ‘Master of the universe, the one who raises is the father, not the one who begets, as it is stated: “For You are our Father; for Abraham does not know us”’ (Isaiah 63:16).