[Par-reg] Parshat Ki-tisa - shiur
Menachem Leibtag
tsc at bezeqint.net
Wed Mar 3 08:58:09 EST 2010
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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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