[Par-lite] for Kitsa
Menachem Leibtag
tsc at bezeqint.net
Wed Feb 12 15:34:46 EST 2014
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THE TANACH STUDY CENTER
[http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem
Leibtag
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for PARSHAT KI-TISA
No matter how one explains the story of
'chet ha-egel'
[the sin of the Golden Calf], we encounter a
problem.
If we understand (as the psukim seem to
imply) that Bnei
Yisrael truly believed that it was this
'golden calf' (and not
God) who took them out of Egypt - then it is
simply hard to
fathom how an entire nation would reach such
a senseless
conclusion!
But if we claim (as many commentators do)
that Aharon had
good intentions, for he only intended for the
'egel' to be a
physical representation of God (who took them
out of Egypt) -
then why is God so angered to the point that
he wants to
destroy the entire nation!
In this week's shiur, we look for the
'middle road' as we
attempt to find a 'logical' explanation for
the events as they
unfold, based on our understanding of the
overall theme of
Sefer Shmot.
INTRODUCTION
According to the popular Midrash, quoted
by Rashi (see
32:1 'ba-shesh'), Bnei Yisrael's
miscalculation of Moshe's
return by one day led to the entire calamity
of 'chet
ha'egel'. However, when one examines the
details of this
story (as other commentators do), a very
different picture
emerges that provides a more 'logical'
explanation for the
people's request.
In the following shiur, we follow that
direction, as we
examine the events as they unfold in Parshat
Kitisa in light
of (and as a continuation of) the events that
transpired at
the end of Parshat Mishpatim (see 24:12-18).
Therefore, we begin our shiur by quoting
the Torah's
description of Moshe's original ascent to Har
Sinai for forty
days, noting how Moshe never provided the
people with an exact
date of his expected return:
"And God told Moshe, come up to Me on the
mountain... then
Moshe ascended God's Mountain. To the
elders he said:
'Wait here for us, until we return to you.
Behold, Aharon
and Chur are with you, should there be any
problems, go to
them..." (see 24:12-14).
Carefully note how Moshe had informed
the elders that he
was leaving 'until he returns', without
specifying a date!
Even though several psukim later Chumash
tells us (i.e. the
reader) that Moshe remained on the mountain
for forty days
(see 24:18), according to 'pshat', the people
have no idea how
long Moshe would be gone for.
[And most likely, neither did Moshe or
Aharon. It is
important to note that Rashi's
interpretation carries a
very deep message re: the nature of
patience and sin, but
it is not necessarily the simple pshat of
these psukim. ]
A LOGICAL CONCLUSION
Considering this was not the first time
that Moshe had
ascended Har Sinai to speak to God (see
19:3,20; 24:1,2); and
in each previous ascent Moshe had never been
gone for more
than a day or two - Bnei Yisrael have ample
reason to assume
that this time he would not be gone much
longer. After all,
how long could it possibly take to receive
the 'luchot, Torah,
& mitzva' (see 24:12): a few days, a few
weeks?
Days pass; weeks pass; yet Moshe does
not return! Add to
this the fact that the last time that Bnei
Yisrael saw Moshe,
he had entered a cloud-covered mountain
consumed in fire (see
24:17-18), hence - the people's conclusion
that Moshe was
'gone' was quite logical. After all, how
much longer can they
wait for?
Assuming that Moshe is not returning,
Bnei Yisrael must
do something - but what are their options?
* To remain stranded in the desert?
Of course not! They have waited for
Moshe long enough.
* To return to Egypt?
"chas ve-shalom' / (of course not!).
That would certainly
be against God's wishes; and why
should they return to
slavery!
* To continue their journey to Eretz
Canaan?
Why not! After all, was this not the
purpose of Yetziat
Mitzraim - to inherit the Promised Land
(see 3:8,17 6:8)?
Furthermore, that is precisely what God
had promised them
numerous times, and most recently in Shmot
23:20?
This background helps us understand why
Bnei Yisrael
approached Aharon, whom Moshe had left in
charge (see 24:13-
15) and why their opening complaint focused
on their desire
for new leadership - to replace Moshe. Let's
take a careful
look now at the Torah's description of this
event:
"When the people saw that Moshe was so
delayed in coming
down from the mountain, the people gathered
on Aharon and
said to him: Come make us an elohim that
will lead us
[towards the Promised Land] because Moshe,
who took us out
of the land of Egypt [and promised to take
us to Eretz
Canaan], we do not know what has happened
to him" (32:1).
As your review this pasuk, note the
phrase "elohim asher
yelchu lefaneinu". In other words, note how
the people do not
request a new god, but rather an elohim
[some-one /or thing]
that that will 'walk in front', i.e. that
will lead them [to
the Promised Land].
To understand how 'logical' this request
was, we need
only conduct a quick comparison between this
pasuk and God's
earlier promise (in Parshat Mishpatim) that
He would send a
"mal'ach" to lead them and help them conquer
the Land:
"Behold, I am sending a mal'ach - lefanecha
[before you] -
to guard you and bring you to the place
that I have made
ready..."
(see 23:20 / Note the Hebrew word
'lefanecha'!)
And two psukim later, God continues this
promise:
"ki yelech mal'achi lefanecha - For My
angel will go before
you, and bring you to the Land..." (23:23)
[Note again - lefanecha, and the
word yelech.]
Recall as well that this was the last
promise that they
had heard before Moshe ascended Har Sinai.
When Bnei Yisrael
first heard this promise, they most probably
assumed that this
mal'ach would be none other than Moshe
himself. [Note how the
mal'ach must be someone who commands them,
leads them, while
God's Name is in his midst (see 23:21-22,
compare 19:9).]
Now that Moshe is presumed dead, the people
simply demand
that Aharon provide them with a replacement
for (or possibly a
symbol of) this mal'ach, in order that they
can continue their
journey to the Promised Land. Note once
again:
"Come make us an elokim - asher yelchu
lefaneinu!" (32:1)
[Again, note yelchu & lefaneinu]
In fact, from a simple reading of the
text, it appears as
though Aharon actually agrees to this
request:
"And Aharon said to them: Take off your
gold... and bring
them to me... He took it from them and cast
in a mold and
made it into a molten calf..." (32:2-4).
If our interpretation thus far is
correct, then the
people's statement (upon seeing this Golden
Calf): "This is
your god O' Israel - who brought you out of
the land of Egypt"
(32:4), does not need to imply that this
Golden Calf actually
took them out of Egypt. [After all, they had
already stated
in 32:1 that Moshe had taken them out of
Egypt!] Rather, the
people are simply stating their own
perception - that this
egel (which Aharon had just made) represents
the God who had
taken them out of Egypt and will hopefully
now act as His
mal'ach who will lead them on their journey
to Eretz Canaan.
In other words, in Bnei Yisrael's eyes,
the egel is not a
replacement for God, rather a representation
of His Presence!
[See a similar explanation by Rav Yehuda
HaLevi in Sefer
HaKuzari I.77! See also Ibn Ezra & Ramban
on Shmot 32:1]
This would also explain Aharon's ensuing
actions: To
assure that the egel is properly understood
as a
representation of God, Aharon calls for a
celebration:
"And Aharon saw, and he built a mizbeiach
in front of it,
and Aharon called out and said: A
celebration for God
[note: be-shem havaya] tomorrow" (32:5).
Furthermore, this 'celebration'
parallels the almost
identical ceremony that took place at Har
Sinai forty days
earlier - when Bnei Yisrael declared 'na'aseh
ve-nishma'. To
verify this, we'll compare the Torah's
description of these
two ceremonies:
* In Parshat Mishpatim - after Moshe sets up
12 monuments:
"...and they woke up early in the morning,
and they built a
mizbeiach at the foot of the mountain and
twelve monuments
for the twelve tribes of Israel... and they
offered olot
and sacrificed shlamim" (24:4-5).
* In Parshat Ki-tisa - after Aharon forges
the egel:
"...and they woke up early in the morning
[after Aharon had
built a mizbeiach in front of it /32:5],
and they offered
olot and sacrificed shlamim..." (32:6).
Note the obvious parallels: waking up in
the morning,
building a mizbeiach in front of a 'symbol'
(representing
their relationship with God), offering olot &
shlamim, and
'eating and drinking' (compare 24:11 with
32:6).
Furthermore, recall how that ceremony
included Moshe's
reading of the 'divrei Hashem' - which most
likely included
the laws of Parshat Mishpatim - including
God's promise to
send a mal'ach to lead them (see 23:20-23.
Hence, not only
are these two events parallel, they both
relate to Bnei
Yisrael's acceptance of a mal'ach that will
lead them to the
land ['asher yelchu lefaneinu']!
Finally, note how both ceremonies
include a mizbeiach
that is erected in front of a symbol
representing God:
* In Parshat Mishpatim, the symbol is the
twelve monuments,
possibly representing God's fulfillment of
brit avot.
* In Parshat Ki-tisa, the symbol is the
egel, representing
the mal'ach (which God had promised) that
will lead them.
[Note, that this parallel actually
continues in the mishkan
itself! In front of the mizbeiach upon
which Bnei Yisrael
offer olot & shlamim, we find the aron &
keruvim - that
serve as symbol of God's covenant with Bnei
Yisrael at Har
Sinai. Later, this very aron leads Bnei
Yisrael through
the desert towards the land (see Bamidbar
10:33) as well as
in battle (see Bamidbar 10:35 & Yehoshua
6:6-10). This can
also explain why the Torah refers to this
calf as an 'egel
masecha' (see 32:4) - implying a 'face
covering', hiding
the true face, but leaving a representation
of what man can
perceive.]
WHY 'DAVKA' AN EGEL?
Even though our interpretation thus far
has shown how the
egel can be understood as a symbol of God's
Presence, we have
yet to explain why specifically an egel is
chosen as that
representation. Chizkuni offers a ingenious
explanation,
based on yet another parallel to Ma'amad Har
Sinai.
Recall that at the conclusion of the
ceremony at Har
Sinai (24:1-11), Aharon, Nadav, Avihu, and
the seventy elders
are permitted to 'see' God:
"And they saw Elokei Yisrael and - 'tachat
raglav' - under
His feet was like a shining sapphire..."
(24:10)
Obviously, God does not have 'feet'!
However, this
description reflects a certain spiritual
level. Moshe, for
example, achieved the highest level - "panim
be-panim" - face
to face. In contrast, the seventy elders
perceived 'tachat
raglav' -(God's feet), reflecting a lower
spiritual level.
[This may relate to the people's request
for a more
distanced relationship, where Moshe served
as their
intermediary (see 20:15-18 and Devarim
5:20-26).]
Although it is very difficult for us to
comprehend the
description of God in such physical terms,
Chizkuni (on 32:4)
notes that we find a very similar description
of the Shchina
in Sefer Yechezkel:
"And their feet were straight, and the
bottom of their feet
were similar to the feet of an egel..."
(Yechezkel 1:7).
[See also the textual parallel of 'even
sapir' / compare
Yechezkel 1:26 with Shmot 24:10.]
[Alternately, one could suggest that an
egel was chosen to
represent the parim which were offered on
Har Sinai during
the ceremony when God informed them about
the mal'ach (see
24:5/ note that an egel is a baby 'par').]
So if the people's original request was
indeed
'legitimate', and Aharon's 'solution' a
sincere attempt to
make a representation of God - why does God
become so angered?
Why does He threaten to destroy the entire
nation?
To answer this question, we must once
again return to our
parallel with Parshat Mishpatim.
A CONTRASTING PARALLEL
Despite the many parallels noted above,
we find one
additional phrase that is unique to the story
of chet ha-egel,
and creates (what we refer to as) a
contrasting parallel.
Note the final phrase of each narrative:
* At Har Sinai (in Parshat Mishpatim):
"... and they beheld God and they ate
and drank" (24:11).
* At chet ha-egel (in Parshat Ki-tisa):
"they sat to eat and drink and they rose
letzachek" (32:6).
[We call this a 'contrasting
parallel'.]
It is not by chance that many
commentators find in this
word the key to understanding Bnei Yisrael's
sin.
Even though the simple translation of
'letzachek' is
laughing or frivolous behavior, Rashi raises
the possibility
that it may refer to licentiousness (or even
murder / see
Rashi 32:7 and Breishit 39:17). Certainly,
Chazal understand
this phrase to imply more than just
'dancing'. To Aharon's
dismay, what began as a quiet ceremony turned
into a 'wild
party'. The celebration simply seems to have
gotten 'out of
hand'. [Soon we will explain why.]
To support this understanding of
letzachek, let's 'jump
ahead' to the Torah's account of Moshe's
descent from Har
Sinai (when he breaks the luchot), noting
what Moshe and
Yehoshua hear from the mountain.
First of all, note Yehoshua's initial
reaction to the
'loud noise' that he hears:
"And Yehoshua heard the sound of the people
- be-rei'o -
screaming loudly, and said to Moshe: there
are sounds of
war in the camp. But Moshe answered -
these are not the
sounds of triumphant, nor are they the
groans of the
defeated, they are simply sounds [of
wildness/ frivolity]
that I hear" (32:17-18).
[Note Targum Unkelus of 'kol anot' in
32:18 - kol de-
mechaychin, compare with Tirgum of
letzachek in 32:6 of
le-chaycha; clearly connecting the loud
noises to the
loud laughing of "va-yakumu letzachek"!
Note also the word be-rei'o - from
shoresh 'lehariya' -
to make a sound like a tru'a, but the
spelling is
r.a.a.h. reflecting its negative context
like the word
'ra'a' = bad or evil! Compare also with
32:22!
The noise from this 'wild party' was so
loud that it
sounded to Yehoshua like a war was going on!
Note as well what provoked Moshe to
actually break the
tablets: "And he saw the egel and the dancing
circles and
became enraged" [va-yar et ha-egel
u-mecholot...] (32:19).
Moshe was upset no less by the 'wild
dancing' than by the
egel itself! [See commentary of Seforno on
this pasuk.]
With this in mind, let's return now to
study the Torah's
account of God's anger with chet ha-egel, as
recorded earlier
in chapter 32.
First of all, as you review 32:5-7, note
how God only
becomes angry (and tells Moshe to go down) on
the day after
Aharon made the egel! Now if Bnei Yisrael's
primary sin was
making the egel, God should have told Moshe
to go down on that
very same day. The fact that God only tells
him to go down on
the next day, and only after we are told that
- "va-yakumu
letzachek" - supports our interpretation that
this phrase
describes the primary sin of chet ha-egel.
BACK TO OLD HABITS
What led to this calamity? What was
this noise and 'wild
party' all about? Even though it is based
on' circumstantial
evidence', one could suggest the following
explanation:
Even though the celebration around the
egel initiated by
Aharon began with good intentions (see 32:5 -
'chag l-
Hashem'), for some reason, Bnei Yisrael's
behavior at this
party quickly became wild and out of control.
Apparently,
once the drinking, dancing, and music began,
the nation
impulsively reverted back to their old ways,
regressing back
to their Egyptian culture. [Even though this
may not sound
very logical, as most of us are aware, it is
unfortunately
human nature.]
To understand why, let's return to our
discussion of Bnei
Yisrael's spiritual level in Egypt, based on
Yechezkel chapter
20, and as discussed in length in our shiurim
on parshat
Va'era and Beshalach:
Before the exodus, Bnei Yisrael were so
immersed in
Egyptian culture that God found it necessary
to demand that
they 'change their ways' in order to prepare
for their
redemption (see Yechezkel 20:5-9). Even
though they did not
heed this plea, God took them out of Egypt in
the hope that
the miracles of Yetziat Mitzraim, and their
experiences on the
way to Har Sinai would create a 'change of
heart' (see TSC
shiur on Parshat Beshalach). When they
arrived at Har Sinai,
Bnei Yisrael's proclamation of na'aseh
ve-nishma (see 19:3-8 &
24:7) showed God that they were finally ready
to become God's
special nation.
THE LAST STRAW
Unfortunately, the events at chet
ha-egel forced God to
change this perception. Bnei Yisrael's
inexcusable behavior
at this celebration reflected the sad fact
that despite His
numerous miracles, deep down, nothing had
really changed. God
became more than angered; He became utterly
disappointed. All
of God's efforts to 'train' His nation (since
Yetziat
Mitzrayim) seemed to have been in vain.
In summary, we have suggested that there
were two stages
in Bnei Yisrael's sin at chet ha-egel.
* The first - making a physical
representation of God -
even though this was improper, it was
understandable.
* The second - the frivolous behavior after
the eating and
drinking at the conclusion of the ceremony -
was inexcusable.
We will now show how these two stages
are reflected in
God's 'double statement' to Moshe (32:7-10)
in the aftermath
of this sin:
(1) - 32:7-8 / God's first statement:
"And God spoke to Moshe: Hurry down, for
your people have
acted basely ['ki shichet amcha']... they
have turned
astray from the way that I commanded them
[see 20:20!] -
they made an egel masecha [a representation
of Me]...
(2) - 32:9-10 / God's second statement:
"And God spoke to Moshe: I see this nation,
behold it is an
'am ksheh oref' [ a stiff necked people].
Now, allow Me,
and I will kindle My anger against them and
I will destroy
them and I will make you a great nation
[instead]."
[Note, that "va-yomer Hashem el Moshe"
is repeated twice,
even though Moshe does not speak in
between.]
God's first statement describes the act
that began with
good intentions but was nonetheless forbidden
[see Shmot 20:20
-"lo ta'asun iti elohei kesef..." ].
Although this sin
requires rebuke and forgiveness (see 32:30),
it was not severe
enough to warrant the destruction of the
entire Nation.
God's second statement is in reaction to
'va-yakumu
letzachek', i.e. their frivolous behavior.
Because of this
regression to Egyptian culture, God concludes
that they are
indeed a 'stiff-necked people' - unable to
change their ways.
Therefore, God concludes that He must destroy
Bnei Yisrael,
choosing Moshe to become His special nation
instead.
Similarly, these two stages are found in
the conversation
between Moshe and Aharon in the aftermath of
this event:
"And Moshe said to Aharon: What did this
people do to you
that caused you to bring upon them such a
terrible sin?
... Aharon answered: You know this people -
'ki ve-ra hu' -
their ways are evil" (32:21-22).
One could suggest that Aharon's
conclusion is based on
his previous experiences with Bnei Yisrael.
It is clear,
however, that Moshe understands that Aharon
had no intention
that this situation would get out of hand.
After all, Aharon
himself is not punished. In fact, he later
becomes the Kohen
Gadol [High Priest].
Once Aharon had explained to Moshe what
transpired (32:22-
24) in the first stage, Moshe already
understood what happened
in the second stage:
"And Moshe 'saw' the people - 'ki paru'a
hu' - that they
became wild (out of control), for Aharon
had caused them to
become wild [to the point of] their demise,
be-kameihem -
when they got up [to dance/ possibly
reflecting 'va-yakumu
letzachek'! [see 32:25].
Finally, the two levels that we later
find in Bnei
Yisrael's actual punishment may also reflect
these two stages.
First, the three thousand 'instigators' who
incited this
licentious behavior (stage 2) are killed.
For that rebellious
group, there is no room for forgiveness
(32:26-29). However,
on the second day, Moshe approaches God to
beg forgiveness for
the rest of the nation (see 32:30-32). Even
though they had
sinned, Moshe hopes to secure them a pardon -
because their
actions began with good intentions (stage 1).
Ultimately, Moshe will receive this
pardon - but it won't
be very simple.
DELAYED PUNISHMENT OR FORGIVENESS
Even though God had originally agreed to
Moshe Rabeinu's
first request not to totally destroy His
nation (see "va-
yechal Moshe... va-yinachem Hashem al
ha-ra;a..." / 32:11-14),
his next request for forgiveness in 32:31-32
clearly indicates
that the execution of the 3000 'instigators'
did not absolve
the rest of the nation.
To our surprise, Moshe's second tefilla
(in 32:30-32)
does not achieve forgiveness! To prove this
point, take a
careful look at God's response to Moshe's
second tefilla:
"And God told Moshe: He who has sinned to
Me shall be
punished. Now go lead the people to [the
place] that I
said [i.e. to Eretz Canaan], behold My
angel will accompany
you, and on the day that I will punish you,
I will punish
you" (32:34).
Note that God instructs Moshe to lead
Bnei Yisrael to the
Promised Land, thus fulfilling brit avot (as
Moshe demanded in
32:13), but He still plans to later punish
them for chet ha-
egel, at the time that He finds fit. Note
however, that even
though brit avot will be fulfilled, brit
Sinai remains
'broken'! To prove this, note how chapter 33
explains what
God told Moshe in 32:34:
"And God said to Moshe - Set out from here,
you and the
people that you have brought out of Egypt
to the Land that
I swore to Avraham, Yitzchak, and Yaakov
(brit avot)...
but I will not go in your midst for you are
a stiff- necked
people, lest I destroy you on the journey"
(see 33:1-3).
In contrast to God's original promise at
Matan Torah that
He will send a mal'ach with His name in their
midst ['shmi be-
kirbo' / see 23:20-23], now He emphatically
states that He
will no longer be with them - "ki lo a'aleh
be-kirbecha"
(33:3). Due to chet ha-egel, Bnei Yisrael
are no longer
worthy of the special relationship of brit
Sinai.
This 'downgrade' is reflected in God's
next commandment
that Bnei Yisrael must remove 'their jewelry'
that they
received on Har Sinai, undoubtedly the symbol
of the high
level they reached at matan Torah (see
33:5-6). Furthermore,
Moshe must now move his own tent away from
the camp, in order
that God can remain in contact with Moshe
(see 33:7).
WHERE DO WE GO FROM HERE?
A very strange predicament has arisen
(that often goes
unnoticed). Even though Bnei Yisrael will
not be destroyed
(thanks to brit avot), God instructs Moshe to
continue on to
Eretz Canaan without brit Sinai. [Imagine, a
Jewish State
without 'kedusha', several thousand years
before Theodore
Herzl!]
As unthinkable as this sounds, God's
decision is very
logical. Considering His conclusion that
Bnei Yisrael are an
'am kshe oref' - a stiff-necked people (see
32:9, 33:5), and
hence will not change their ways, there
appears to be no other
solution. After all, should He keep His
Shchina in their
midst, Bnei Yisrael would not be able to
survive.
Fortunately for Am Yisrael, Moshe
Rabeinu is not willing
to accept God's decision. As we will see,
his next argument
will set the stage for the declaration of
God's midot ha-
rachamim:
"And Moshe beseeched God: 'Look, you have
instructed me to
lead this people... but recognize that this
nation is Your
people!
God answered: I will lead [only] you.
But Moshe
insisted: "Im ein panecha holchim al ta'alenu
mi-zeh" - Unless
Your presence will go with us, do not make us
leave this
place. For how should it be known that Your
people have
gained Your favor unless You go with us..."
(33:12-16)
[These psukim are quite difficult to
translate, I
recommend that you read the entire
section inside.]
Note how Moshe demands that God keep His
Presence
[Shchina] with them, threatening a 'sit down
strike' should
God refuse. Most powerful is Moshe's demand
that God
recognize that they are His people - "u-re'eh
ki amcha ha-goy
ha-zeh" (see 33:13). God ['kivyachol'] now
faces a most
difficult predicament.
* On the one hand, He cannot allow His
Shchina to return -
for according to the terms of brit Sinai -
this 'am ksheh
oref' could not survive His anger, and would
eventually be
killed.
* On the other hand, He cannot leave them
in the desert (as
Moshe now threatens), for brit avot must be
fulfilled!
* But, He cannot take them to the land, for
Moshe is not
willing to lead them unless He returns His
Shchina.
Something has to budge! But what will
it be?
It is precisely here, in the resolution
of this dilemma,
where God's 13 midot ha-rachamim enter into
the picture.
A NEW COVENANT
Let's take a look now at God's response
to Moshe's
request. Note that here is first time in
Chumash where God
introduces the concept of divine mercy:
"And God said to Moshe, 'I will also do
this thing that you
request... [to return His Shchina / Moshe
then asked that
God show His Glory -] then God answered: '
I will pass all
my goodness before you, and I will proclaim
My name before
you, and I will pardon he whom I will
pardon and I will
have mercy on he to whom I give mercy
(ve-chanoti et asher
achon, ve-richamti et asher arachem")...
(33:17-22).
In contrast to His original threat of
immediate
punishment should they sin (if God is in
there midst), now God
agrees to allow Bnei Yisrael a 'second
chance' (should they
sin). This divine promise sets the stage for
the forging of a
new covenant though which brit Sinai can be
re-established,
for it allows the Shchina to return without
the necessity of
immediate severe punishment.
Therefore, God instructs Moshe to ascend
Har Sinai one
more time, in a manner quite parallel to his
first ascent to
Har Sinai [but with significant minor
differences], to receive
the second luchot (see 34:1-5 and its
parallel in 19:20-24).
As we should expect, the laws should and
do remain the
same. However, their terms must now be
amended with God's
attributes of mercy. Hence, when Moshe now
ascends Har Sinai,
it is not necessary for God to repeat the
dibrot themselves,
for they remain the same. Instead, God will
descend to
proclaim an amendment to how He will act in
this relationship
- i.e. His attributes of mercy.
As God had promised in 33:19 (review
that pasuk before
continuing), a new covenant, reflecting this
enhanced
relationship, is now forged:
"And God came down in a cloud...& passed
before him and
proclaimed: ' Hashem, Hashem Kel rachum
ve-chanun, erech
apayim ve-rav chesed ve-emet, notzer chesed
la-alafim"
(34:5-8).
THE CONTRAST BETWEEN THE ATTRIBUTES
With this background, we can now better
appreciate the
words that God chose to describe His new
midot. To do so, we
must first quickly review God's midot as
described at Ma'amad
Har Sinai in parshat Yitro.
Recall that the dibrot included not only
laws, but also
describe how God will reward (or punish)
those who obey (or
disobey) His commandments. Let's review
these 'original'
attributes by noting them (in bold) as we
quote the
Commandments:
"I am the Lord your God...
You shall have no other gods besides
Me...
Do not bow down to them or worship them,
for I the Lord am
a Kel kana - a zealous God
poked avon avot al banim - remembering the
sin of parents
upon their children... for those who reject
Me [le-son'ai],
but
oseh chesed - showing kindness... for those
who love me and
follow my laws - [le-ohavai u-leshomrei
mitzvotai]"
(see 20:2-6).
Note how the second Commandment includes
three divine
attributes:
1) Kel kana - a zealous God
2) poked avon avot al banim -
le-son'ai
harsh punishment for those who
reject God
3) oseh chesed la-alafim -
le-ohavai
Kindness & reward for those
who follow God.
Similarly, in the third Commandment, we
find yet another
mida [divine attribute]:
"Do not say in vain the name of God - ki lo
yenakeh Hashem
- for God will not forgive he who says His
Name in vain"
(20:7).
Let's add this fourth attribute to the above
list:
4) lo yenakeh Hashem - He will not
forgive
How should we consider these four
attributes? At first
glance, most of them seem to be quite harsh!
Even the mida of oseh chesed - Divine
kindness, does not
necessarily imply mercy. Carefully note in
20:6 that God
promises this kindness only for those who
follow Him, and
hence not for any others. Most definitely,
all four of these
attributes are quite the opposite of mercy,
they are midot ha-
din - attributes of exacting retribution.
Although these midot have their 'down
side', for they
threaten immediate punishment for those who
transgress (le-
son'ai), they also have their 'up side', for
they assure
immediate reward for those who obey
(le-ohavai). In other
words, these midot describe a very intense
relationship, quite
similar to [and not by chance] to God's
relationship with man
in Gan Eden (see Breishit 2:16-17).
MORE MIDOT HA-DIN
Yet another example of this intense
relationship, and
another attribute as well, is found at the
conclusion of the
unit of laws in Parshat Mishpatim. Recall
that immediately
after the Ten Commandments, Moshe was
summoned to Har Sinai to
receive a special set of commandment to relay
to Bnei Yisrael
(see Shmot 20:15-19). At the conclusion of
those laws, God
makes the following promise:
"Behold, I am sending an angel before you
to guard you on
the way and help bring you into the
Promised Land. Be
careful of him and obey him, Do not defy
him - for he shall
not pardon your sins -"ki lo yisa
le-fish'achem", since My
Name is with him...
[On the other hand...]
"...should you obey Him and do all that I
say - I will help
you defeat your enemies... (see Shmot
23:20-24).
Once again, we find that God will exact
punishment should
Bnei Yisrael not follow His mitzvot and
reward (i.e.
assistance in conquering the Land) should
they obey Him.
Finally, after chet ha-egel, we find that God
intends to act
precisely according to these attributes of
midat ha-din:
"And God told Moshe, go down from the
mountain for your
people has sinned... they made a golden
image... and now
allow Me, and I will kindle My anger
against them that I
may destroy them -ve-yichar api bahem..."
(see Shmot 32:7-
10).
Here we find yet another divine
attribute - charon af
Hashem - God's instant anger.
Let's summarize these six attributes that
we have found
thus far. Later, this list will be very
helpful when we
compare these midot to God's midot in the
second luchot.
1) Kel kana
2) poked avon ... le-son'ai
3) oseh chesed... le-ohavai
4) lo yenakeh
5) lo yisa le-fish'achem...
6) charon af
We will now show how these six examples
of midat ha-din
relate directly to the new attributes that
God now declares.
Note the obvious - and rather amazing -
parallel that emerges:
FIRST LUCHOT SECOND
LUCHOT
1) Kel kana Kel rachum
ve-chanun
2) poked avon...le-son'ai poked avon
avot al banim...
3) oseh chesed la-alafim rav chesed
ve-emet
... le-ohavai notzer
chesed la-alafim...
4) lo yenakeh ve-nakeh, lo
yenakeh
5) lo yisa lefisheichem nosei avon
ve-fesha...
6) charon af erech apayim
FROM DIN TO RACHAMIM
Each attribute from the original
covenant switches from
midat ha-din to midat ha-rachamim. [To
appreciate this
parallel, it is important to follow these
psukim in the
original Hebrew.]
Let's take now a closer look:
A. Hashem Kel rachum ve-chanun --> (1)
Hashem Kel kana
rachum ve-chanun based on 33:19
(see above)
a merciful God in contrast to a
zealous God
B. Erech apayim --> (6) charon af
slow to anger in contrast to
instant anger
C. Rav chesed ve-emet --> (3) oseh
chesed... le-ohavai
abounding kindness for all, potentially
even for the wicked
[This may allow the possibility of
'rasha ve-tov lo']
in contrast to exacting kindness, and
hence, limited
exclusively to those who obey Him.
[Note that the mida of emet is now
required, for this
abounding kindness for all must be
complemented by the
attribute of truth to assure ultimate
justice.]
D. Notzer chesed la-alafim --> (3) oseh
chesed....
le-ohavai
He stores His kindness, so that even if it
is not rewarded
immediately, it is stored to be given at a
later time.
[This may allow the possibility of
'tzadik ve-ra lo']
in contrast to immediate kindness and
reward for those who
follow Him.
E. Nosei avon ve-fesha... --> (5) lo yisa
le-fish'achem ...
forgiving sin in contrast to not
forgiving sin.
F. Ve-nakeh, lo yenakeh --> (4) lo yenakeh
sometimes He will forgive,
sometimes He may not.
[See Rashi, forgives those who
perform teshuva.]
in contrast to never forgiving.
G. Poked avon avot al banim..--> (2) poked
avon le-son'ai
He withholds punishment for up to
four generations
[in anticipation of
teshuva / see Rashi]
in contrast to extending punishment for up
to four
generations.
[Even though these two phrases are
almost identical,
their context forces us to interpret
each pasuk
differently. In the first luchot, all
four generations
are punished, in the second luchot, God
may hold back
punishment for four generations,
allowing a chance for
teshuva. See Rashi.]
These striking parallels demonstrate that
each of the '13
midot' lies in direct contrast to the midot
of the original
covenant at Har Sinai.
This background can help us appreciate
Moshe's immediate
reaction to God's proclamation of these
midot:
"And Moshe hastened to bow down and
said: 'If I have
indeed gained favor in Your eyes - let
Hashem go in our
midst - 'ki' = even though they are an
am ksheh oref -a
stiff necked people, and you shall
pardon our sin..."
(34:8-9)
God's proclamation that He will now act
in a less strict
manner enables Moshe to request that God now
return His
Shchina to the people even though they are an
am ksheh oref.
Note how this request stands in direct
contrast to God's
original threat that "he will not go up with
them for they are
a stiff necked people, less He smite them on
their journey..."
(see 33:3/ compare with 34:9)!
These Divine attributes of mercy now
allow the Shchina to
dwell within Yisrael even though they may not
be worthy.
From a certain perspective, this entire
sequence is quite
understandable. For, on the one hand, to be
worthy of God's
presence, man must behave perfectly.
However, man is still
human. Although he may strive to perfection,
he may often
error or at times even sin. How then can man
ever come close
to God? Hence, to allow mortal man the
potential to continue
a relationship with God, a new set of rules
is necessary - one
that includes midot ha-rachamim.
The original terms of brit Sinai,
although ideal, are not
practical. In this manner, midot ha-rachamim
allow brit Sinai
to become achievable. These midot
ha-rachamim reflect God's
kindness that allows man to approach Him and
develop a closer
relationship without the necessity of
immediate punishment for
any transgression.
SELICHOT
This explanation adds extra meaning to our
comprehension and
appreciation of our recitation of the
Selichot. Reciting the
13 midot comprises more than just a mystical
formula. It is a
constant reminder of the conditions of the
covenant of the
second luchot. God's attributes of mercy, as
we have shown,
do not guarantee automatic forgiveness,
rather, they enable
the possibility of forgiveness. As the pasuk
stated, God will
forgive only he whom He chooses ("et asher
achon... ve-et
asher arachem" / 33:19). To be worthy of
that mercy, the
individual must prove his sincerity to God,
while accepting
upon himself not to repeat his bad ways.
shabbat shalom,
menachem
====================
FOR FURTHER IYUN - for Part One
1. It is not clear why Aharon does not
insist that the people
be patient and wait for Moshe. Note that,
according to 24:14,
the people are instructed to turn to Aharon
and Chur, should a
problem arise. Interestingly enough, Chur is
never mentioned
again.
Relate this to the Midrash that explains
Aharon's
behavior because Chur had told them to wait
and was killed.
2. Note the use of the word 'shichet' in
32:7. In Devarim
4:16 we find a similar use of this shoresh in
relation to
making a physical representation of God with
good intentions!
Read Devarim 4:9-24 carefully and note its
connection to the
events at chet ha-egel. Use this parallel to
explain 4:21-23.
3. See the Rambam's first halacha in Hilchot
Avoda Zara.
Relate his explanation of the origin of Avoda
Zara to the
above shiur.
FOR FURTHER IYUN - for Part Two
A. As the new covenant allows for mercy, the
perception of
God becomes less clear. While the first
covenant boasted a
clear relationship of 'panim el panim' (face
to face / 33:11),
this new covenant, even to Moshe, is
represented by a 'face to
back' relationship:
"But, He said, you can not see my face ...
Station yourself
on
the Rock as My Presence passes by ... you
will see my back,
but
My face must not be seen."["LoTuchal
lir'ot panai - ki lo
yir'ani ha-adam va-chai -... ve-ra'ita et
achorai - u-panai
lo
yira'u.]
(33:20-23).
This new level has a clear advantage, midat
ha-rachamim -
however there is still a price to pay - the
unclarity of
Hashem's
hashgacha. No longer is punishment
immediate; however, reward
may also suffer from delay. Hashem's
hashgacha becomes more
complex and now allows apparent situations of
tzadik ve-ra lo-
rasha ve-tov lo.
1. See Chazal's explanation of "hodi'eni na
et drachecha"
(33:13)
How does this relate to our explanation?
2. As communication is clearer when talking
face to face with
someone as opposed to talking to someone with
his back turned,
attempt to explain the symbolism of the above
psukim.
3. Why must Moshe Rabeinu also go down a
level in his nevu'a?
B. The second luchot are carved by man, and
not by God.
Attempt to relate this requirement based on
the nature of the
13 midot.
Relate this to the mitzva for Bnei
Yisrael to build the
Mishkan, which follows in parshat Vayakhel.
Compare this to the mitzva to begin building
a sukka
immediately after Yom Kippur, and in general,
why the holiday
of Sukkot follows Yom Kippur.
C. After God declares His 13 midot of
Rachamim (34:6-9), He
makes a promise (34:10), and then adds some
commandments
(34:11-26).
Are these commandments new, or are they
a 'repeat' of
mitzvot which were given earlier in Parshat
Mishpatim?
[Relate especially to Shmot
23:9-33.]
If so, can you explain why they are being
repeated?
[Hint: Which type of mitzvot from
Parshat Mishpatim are
not repeated?] Relate your answer to the
events of chet ha-
egel.
D. In the story of chet ha-egel, we find a
classic example of
a 'mila mancha', i.e. use of the verb
'lir'ot' - to see
[r.a.h.].
Review chapters 32->34 in this week's
parsha while paying
attention to this word. 'See' for yourself
if it points to a
theme. As you read, pay careful attention
to: 32:1, 32:5,
32:9, 32:19, 32:25, 33:10, 33:12-13!,
33:20-23, 34:10, 34:23-
24!, 34:30, and 34:35. What does it mean
when God 'sees'...,
when man 'sees'..., and when man 'sees' (or
is seen by) God?
Relate also to the use of this verb (r.a.h.)
at Ma'amad Har
Sinai, especially 20:15, 20:19. See also
19:21, 24:10, &
Dvarim 5:21! Could you say that 'seeing is
believing'?
If you had fun with that one, you can
also try an easier
one: the use of the word 'ra'a' [evil /
reish.ayin.hey.] in
32:12-14.
Relate to 32:17, 32:22, 32:25?, 33:4. Relate
to Shmot 10:10;
see Rashi, Ramban, Chizkuni, Rashbam.
E. Chazal explain that God's original
intention was to create
the world with his attribute of 'din'
[judgement], but after
realizing that it could not survive, He
included (in His
creation) the attribute of 'rachamim' [mercy]
as well. [See
Rashi Breishit 1:1 - 'bara Elokim...']
Relate this to the above shiur. Would
you say that this
Midrash reflects Sefer Shmot as well as Sefer
Breishit.
F. Note 'kol tuvi' in 33:19. Relate this to
"va-yar Elokim
ki tov" mentioned after each stage of
creation in Breishit
chapter 1.
Can you relate this to the above
question and above
shiur?
See also Rambam Moreh Nevuchim I:54 /
second paragraph.
[page 84 in Kapach edition Mosad
Harav Kook]
G. Note 34:10 "hinei anochi koret brit..." &
34:29-30.
Relate this to why we refer to midot
ha-rachamim in selichot
as 'brit shlosh esrei' .
H. Connect Part I of the above shiur to a
similar concept of
a mal'ach leading Bnei Yisrael, represented
by a physical
symbol - as in Bamidbar 10:33:"ve-aron brit
Hashem noseia
lifneihem derech shloshet yamim la-tur lahem
menucha". See
also Bmd. 10:35-36 & Yehoshua 6:6-11.
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