Tanach · Rishonim on Tanach · Ibn Ezra · Torah
Ibn Ezra on Exodus 31/אבן עזרא על שמות ל״א
אוידבר. אמר הגאון למה נבחרו בצלאל ואהליאב, והשיב כי בצלאל מבני יהודה שהמשילו יעקב לגור אריה גם אהליאב מבני דן שהמשילו משה לגור אריה והאריה צר מאחוריו, וככה היה הבית וזה דרש הדורש כי בצלאל ואהליאב לא בנו הבית, ורוחב המשכן שעשו היה שוה ואין טעם לשאלתו, כי נבחרו בעבור שלא היה בישראל כמוהם:
1AND THE LORD SPOKE. Rabbi Saadiah Gaon asked, “Why were Bezalel and Oholiab chosen?”1 He answered that Bezalel was chosen because he was descended from Judah, whom Jacob compared to a lion’s whelp (Gen. 49:9). Oholiab was chosen because he was descended from Dan, whom Moses also compared to a lion’s whelp (Deut. 33:22). The lion is narrow at the end. The temple was similarly narrow at the end.2 4:7, “The sanctuary was narrow behind and wide in front, and it was like a lion, as it is written, Ah, Ariel (literally, lion of God), Ariel, the city where David encamped (Is. 29:1); as a lion is narrow behind and wide in front so the sanctuary was narrow behind and wide in front” (Danby translation). Now this is a preacher’s homily,3 for Bezalel and Oholiab did not build the temple.4 The width of the tabernacle which they made did not vary.5 There is no basis for Saadiah Gaon’s question. Bezalel and Oholiab were chosen because there was no one in Israel who equaled them.6
אראה. בעין כבוד:
1SEE. With a respectful eye.7 (in a glorious cloud). This meaning is difficult. Some emend it to read, be-inyon kavod (respectfully).
בוהקרוא הוא בצלאל והטעם קראתי בשמו שאין כמוהו לעשות המשכן:
2[I HAVE CALLED BY NAME BEZALEL.] Bezalel is the one being called.8 (I have called) is to be connected to bezalel ben uri (Bezalel the son of Uri) rather than to the word be-shem (by name). Thus karati be-shem bezalel ben uri (I have called by name Bezalel the son of Uri) is to be rendered: I have called Bezalel the son of Uri by name. I.E. comments thus because karati be-shem bezalel ben uri could conceivably be translated: I have called upon the name of Bezalel the son of Uri. Compare, va-yikra be-shem Adonai (and called upon the name of the Lord) (Gen. 12:8). The meaning of I have called by name Bezalel is: I have called Bezalel’s name because he has no equal in ability to construct the tabernacle.9, etc.
גועל דרך הפשט כלב בן יפונה איננו כלב בן חצרון בראיות גמורות והמשכילים יבינום:
3[BEZALEL THE SON OF URI, THE SON OF HUR.] According to the plain meaning of the text, Caleb the son of Jephunneh10 is not to be identified with Caleb the son of Hezron.11 69b) identifies Caleb the son of Hezron with Caleb the son of Jephunneh. I.E. disagrees. For a full discussion, see Vol. 1, p. 355, note 20. There is indisputable evidence that this is so.12 (Josh. 14:7). Now the tabernacle was constructed in the first year of the Exodus, and the spies were sent in the second year of the Exodus. Caleb was thus 39 years of age when Bezalel constructed the tabernacle. I.E. reasons that it is highly unlikely for a 39-year-old man to be a great-grandfather. In fact, the only way the sages of the Talmud could explain the aforementioned was to maintain that the early generations had children at the age of eight. See San. 69b and Vol. 1, p. 355, note 20. Intelligent people will understand the proof.
אואמלא אתו.כמו ויהושע בן נון מלא רוח חכמה (דבר' לד, ט) וכתוב ונחה עליו רוח ד' (ישעי' יא, ב) ופי' מה היא רוח ד' והיא רוח חכמה ובינה (שם), החכמה היא הצורות האצורות באחרונית מוח הראש ומלת תבונה גם בינה מגזרת בֵין והיא הצורה העומדת בין צורת הדעת ובין צורת החכמה כנגד הנקב האמצעי במוח הראש כי החכמה כנגד הנקב האחרון והדעת המתחברת בנקבי המוח על המצח מההרגשות ובלשון ישמעאל קורין הדעת אלתכיי"ל והתבונה אלפכר"ה, והחכמה אלחכמ"ה, והנה בצלאל היה מלא כל חכמה בחשבון ומדות וערכים ומלאכת שמים וחכמת התולדת וסוד הנשמה והיה לו יתרון על כל אנשי דורו, שהיה יודע כל מלאכה, כי רבים חכמי לב לא ידעו אפילו מלאכה אחת על כן כתוב ובכל מלאכה בוי"ו:
1AND I HAVE FILLED HIM. This is similar to And Joshua the son of Nun was full of the spirit of wisdom (Deut. 34:9). [AND I HAVE FILLED HIM WITH THE SPIRIT OF GOD, IN WISDOM, AND IN UNDERSTANDING.] Scripture states, And the spirit of the Lord shall rest upon him (Is. 11:2). It then goes on to explain that the spirit of the Lord is The spirit of wisdom and understanding (Ibid.). Wisdom (chokhmah)13 (wisdom), binah (understanding), and da’at (knowledge). The kabbalists gave similar names to the first three sefirot (emanations). The term Chabad, which is the name of a well-known hassidic movement, is an acronym of these three terms. refers to the type of intelligence that is stored in the back of the brain.14 The word tevunah (understanding) and also the word binah (reason)15 and binah come from the same root and mean the same thing. are related to the word ben (between). They16 and binah. refer to the intellectual faculty that lies in the middle cavity of the brain between knowledge17 and wisdom.18 For wisdom is situated in the posterior cavity of the brain, and knowledge, which is gathered by the senses, is located in the cavities of the brain that are adjacent to the forehead. Knowledge is called al takyil in Arabic. Understanding is called al fakrah and wisdom al hakhmah. Now Bezalel was endowed with every wisdom. He mastered the science of mathematics, geometry, proportions,19, one of the categories of medieval science. See erech in J. Klatzkin’s Otzar Ha-Munnachim Ha-Filosofiyim, Vol. I, Berlin, 1928. Also see, H.A. Wolfson, The Classification of Sciences in Medieval Jewish Philosophy, in The Hebrew Union College Jubilee Volume, Cinn., 1925. astronomy, biology, and the secret of the human soul.20, etc. He also towered over the people of his generation in that he knew all manner of workmanship.21, etc. (v. 4). Many intelligent people do not possess even one practical skill. Hence Scripture prefixes a vav22 means and. to the word kol (and) and reads, u-vekhol melakhah (and in all manner of workmanship).23
אאתו. כמוהו במלאכות, ולא בחכמת מלאכת חרש, והנה פי' ובכל מלאכה לחשוב מחשבות:
1WITH HIM. Equal to him in workmanship but not in the science of cutting.24 (literally, cutting) of wood (v. 5). For other interpretations, see Netter, and Krinsky. Observe, the meaning of and in all manner of workmanship is (v. 3) to devise skilful works (v. 4).25
בובלב כל חכם לב. לעשות מלאכה כי גם זה ימצא בתולדת האדם, שיוציא מלבו דברים עמוקים במלאכת המדות, והוא לא למד החכמה:
2AND IN THE HEARTS OF ALL THAT ARE WISE-HEARTED I HAVE PUT WISDOM. To do work.26 should be interpreted as if written: and in the hearts of all that are wise-hearted I have put wisdom to do the work. Also one finds in human nature the ability to devise intricate geometric forms without ever having studied this science.27 means: I have endowed these people with the natural ability to create the various designs necessary for the temple’s construction. I.E.’s interpretation solves the problem as to where these men acquired the skill to construct the tabernacle.
גועתה יזכיר כל אשר יעשו:
3[THAT THEY MAY MAKE ALL THAT I HAVE COMMANDED.] Scripture now goes on to mention all the objects which they were required to make.
אאת. החל מהאהל שהוא כולל והזכיר הארון והכפורת בעבור גודל מעלתם:
1THE TENT OF MEETING. Scripture starts with the tent of meeting because it includes everything in the tabernacle. It mentions the ark and the ark cover because of their great importance.
בואת כל כלי האהל. הפרכת והמסך והקרשים והבריחים והזכיר השולחן על הדרך שהזכרתי:
2AND ALL THE FURNITURE OF THE TENT. The curtain, the veil, the boards, and the bars. It mentions the table28 in accordance with what I have already noted.29
אואת בגדי השרד. בגדי הנסיעה שיכסו בהם הארון והשלחן והמזבח והמנורה וככה מפורש ומן התכלת והארגמן ותולעת השני (למטה לט א) כל אחד לבדו ככתוב בפרשת במדבר סיני עשו בגדי שרד ואח"כ כתוב ויעשו את בגדי הקדש (שם שם) ואחר כן פירש אותם, והנה מלת שרד מגזרת פליט ושריד (ירמי' מד יד):
1AND THE PLAITED GARMENTS. The bigde ha-serad (the plaited garments) were garments used to cover the ark, the table, the altar, [and] the menorah when journeying.30 are not to be identified with the holy garments. See Rashi, “I say, according to the plain meaning of the text it is impossible to maintain that Scripture speaks of the priestly garments.” Scripture goes on to explain, And of the blue, and purple, and scarlet, they made plaited garments (bigde serad) (Ex. 39:1). Each is listed separately31 as the Torah portion Ba-Midbar Sinai (Num. 4:6-14) states. Scripture then states, [And of the blue, and purple, and the scarlet] they made plaited garments…and [they] made the holy garments [for Aaron] (Ex. 39:1). It then goes on to list them.32 are not to be identified with Aaron’s garments. Observe! The word serad is related to the word sarid (remain) in escape or remain (Jer. 44:14).33 means one who remains alone. Hence bigde serad means garments made of one type of material. Meijler explains that the word “remains” indicates a lower quality. He explains that the bigde ha-serad were called the remaining garments because they were inferior to the priestly garments.
אלקדש. לצרך הקדש הם:
1FOR THE HOLY PLACE. They are for the need of the holy place.34
אויאמר. כל לאמר עם וידבר לאמור לו רק זה לאמר לישראל:
1SAYING. Every time the word lemor (saying) is used with va-yedabber35 (he spoke),36 (spoke) as in our verse. its meaning is, saying to him.37 (he spoke to him saying), its meaning is, he spoke to Moses, saying to him. Here38 (and the Lord spoke unto Moses, saying). According to I.E. this should be interpreted: And the Lord told Moses to tell the [following to the] children of Israel. [He told him] Speak thou also unto the children of Israel, saying to them (lemor), Verily ye shall keep My sabbaths. So Zarza, Weiser, Krinsky, Netter, and Sarim. However, this interpretation is very difficult. its meaning is, to tell Israel.39, not va-yeddaber. However, I.E. considers va-yomer and va-yedabber as synonyms.
אואתה. טעם אך, בעבור אשר צויתים ככתוב למעלה אולי חשבו כי יעשו כן בשבת אמר חכם מהחכמים הגדולים, ידוע כי שבת אחת שבת ד' א"כ מה טעם שבתותי והשיב בעבור כי שתא אלפי שני הוה עלמא הנה האלף השביעי שבת, גם שנת השמיטה שבת שבתות רבות בכל שנה ודע כי לא מצאנו מפורש במועדים שבת רק שכתובה, ומחלוקת יש בפי' ממחרת השבת והאמת דברי הקבלה רק צריכים תיקון כאשר אפרש במקומו ויום הכפורים נקרא שבת רק לישראל לא לשם:
1THOU. Since God commanded Israel to construct the tabernacle, Israel might think that they should occupy themselves with the construction of the tabernacle on the Sabbath. Hence Scripture states, Verily40 (but).ye shall keep My sabbaths. One of the great sages said that it is well-known that only one Sabbath is God’s Sabbath.41 Now, if this is so, then what is the meaning of My sabbaths?42. He answered that the world will exist for six thousand years.43 31a: “The world will last six thousand years, and one thousand years it will be waste.” The Talmud there explains that Psalm 92, A psalm, a song, for the Sabbath day, refers to the latter. This “Sabbath” is called the Lord’s because on this Sabbath, God’s name alone shall be exalted. Hence our verse speaks of My sabbaths, the reference being to the Sabbath and to the seventh millennium. The seventh millennium and also the Sabbatical year are thus Sabbaths. However, My sabbaths refers to the many Sabbaths of the year.44 Note that we do not find the term shabbat used with reference to the festivals.45. The term used is shabbaton46 38. See Meijler, Netter, and Weiser. The printed texts read: “Note that we do not find the term Sabbath used with reference to the festivals. We only find what is written.” (a solemn rest).47 There is a controversy48 regarding the meaning of from the morrow after the sabbath49 (Lev. 23:15).50 in Lev. 23:15 refers to the festival of Passover. According to the Boethusians the word Sabbath is to be taken literally. See Menachot 66a. The traditional interpretation is correct. However, as I will explain in its place, it requires interpretation.51 because the festival of Passover fell on a Sabbath the year this law was given. See I.E. on Lev. 23:11. The Day of Atonement is called Israel’s Sabbath,52 (the Day of Atonement) shall be unto you a sabbath of solemn rest (shabbat shabbaton). not God’s Sabbath.53.
בכי אות היא. בסוף אפרש מה היא האות:
2FOR IT IS A SIGN. I will explain at the end of the chapter what the Sabbath signifies.
גמקדשכם. בקדשכם השבת שקדשתי ולא עשיתי ביום השבת מלאכה:
3WHO SANCTIFY YOU. When you sanctify the Sabbath, which I sanctified, and refrain from doing any work on the Sabbath day.54, etc. that follows.
אושמרתם. אולי יומת זה, כמו וגם בעליו יומת (למעלה כא כט), והעד כל העושה בו מלאכה בסתר או לפני עד אחד אכריתנו:
1YE SHALL KEEP THE SABBATH…EVERY ONE THAT PROFANETH IT SHALL SURELY BE PUT TO DEATH. Mot yumat (he shall surely be put to death) means: it is possible he will be put to death.55 It is similar to and its owner also shall be put to death (Ex. 21:29).56 The verse stating I [God] will cut off whosoever doeth any work on the Sabbath in secret or in front of a57 witness58. is proof of the above.59 does not mean he shall surely be put to death, for not everyone who violates the Sabbath is executed.
אששת. ועוד הוסיף לפרש כי ששת ימים מותרים לעשות מלאכה, ובא מלת יעשה עם מלאכה אולי יחסר מלת כל, או דבר מעשה והנה הטעם אם יעשה מלאכה בפרהסיא המיתוהו אתם:
1SIX DAYS. Scripture goes on to explain that they are permitted to do work on the other six days of the week.60 The word ye’aseh (shall be done)61 governs the word melakhah (work).62 Perhaps the word kol (any)63 is short for ye’aseh kol melakah (shall any sort of work be done). Filwarg points out that I.E. is of the opinion that in such cases verbs and nouns do not have to agree. Thus Esth. 1:20 reads: ve-khol ha-nashim yittenu (all the wives will give). Yittenu is masculine. Nashim is feminine. See I.E. on Esth. 1:20. or devar ma’aseh (an act of)64 is short for ye’aseh devar ma’aseh melakhah (shall an act of work be done). Devar and ma’aseh are masculine. Filwarg suggests interpreting ye’aseh melakhah as short for ye’aseh devar melakhah (shall an act of work be done), or ye’aseh melakhah as short for ye’aseh ma’aseh melakhah (shall acts of work be done). is missing. Now its meaning is, you shall kill him if he does work in public.65 is: you shall kill him if he does work in public.
אושמרו. שישמרו ימי השבוע שלא ישכחו איזה יום הוא שבת ושיתקן צרכיו ודרכיו ביום הששי כדי שישמור השבת ולא יחללנה:
1SHALL KEEP. They shall keep count of the days of the week so that they do not forget which day is the Sabbath. One shall set his affairs in order and take care of his needs on the sixth day so that he will keep the Sabbath and not desecrate it.
בוהנה פי' לעשות השבת כמו וימהר לעשות אותו (ברא' יח ז):
2The meaning of la’asot (to observe)66 is, to do or to make. Hence I.E.’s comment. in la’asot et ha-shabbat (to observe the Sabbath) is thus similar67 means to prepare. to the meaning of la’asot (to dress) in and he hastened to dress (la’asot) it.68 (Gen. 18:7).
אביני. ובמילה כתוב ברית גם אות וככה בשבת, והגאון אמר כאשר ימצא נמול בפריעה, ידעו המוצאים אותו שהוא מישראל וככה כאשר לא יעשה מלאכה בשבת, או לא ישא ויתן בשבת, ולפי דעתי כי פי' אות היא כי ששת ימים עשה, והנה העושה מלאכה בשבת, מכחיש הוא במעשה בראשית:
1IT IS A SIGN BETWEEN ME AND THE CHILDREN OF ISRAEL. Scripture employs the terms covenant69. and sign70. with regard to circumcision.71 It does the same with regard to the Sabbath.72 Rabbi Saadiah Gaon says: When people find a male circumcised in such a way that the glans penis is uncovered,73 then they will know that he is an Israelite.74 (sign). Similarly when a person refrains from doing any work or engaging in business on the Sabbath.75 However, I believe that the meaning of It is a sign is, for in six days the Lord made heaven and earth.76 Thus the one who does work on the Sabbath denies the work of creation.
בוהתורה דברה כלשון בני אדם להבין השומעים ואמר וינפש, כי השם, לא ייעף ולא יגע (ישעי' מ כח) כי הנה בריאותיו שהם הגויות הנכבדות שהם צבאות השמים לעולמי עד סובבים ביום ובלילה ואף כי הנכבדים שאינן גופות ואף כי יוצר הכל שהוא שוכן עד ויושב קדם, ואין מעשיו בתנועה רק הכל נעשה בדברו:
2[FOR IN SIX DAYS THE LORD MADE HEAVEN AND EARTH, AND ON THE SEVENTH DAY HE CEASED FROM WORK AND RESTED.] The Torah employs human language so that those who hear its words will understand. Scripture’s statement,77 And rested, is to be taken metaphorically because God…fainteth not, neither is weary (Is. 40:28).78 has nothing to do with God being tired. Look, the hosts of heaven, namely, the glorious corporeal entities79 which God created, circle the sky day and night eternally.80 This is certainly the case with the glorious incorporeal entities.81 It is most certainly true of the Creator of all, Who Inhabits eternity (Is. 57:15), and is enthroned of old (Ps. 55:20), who does all by command without any movement on His part.
אויתן. ריקי מוח יתמהו מה עשה משה בהר ארבעים יום וארבעים לילה, ולא ידעו אם יעמוד שם עם השם כמספר הזה וכפל כפלו שנים לא יוכל לדעת חלק מאלף ממעשה השם ודרכיו וסוד כל המצות שצוהו, כי יחשבו כי המעשה העיקר, ואיננו רק הלבב והמעשה, והלבב והלשון להרגיל, וכן כתוב בפיך ובלבבך לעשותו (דבר' ל יד) וקדמונינו אמרו רחמנא לבא בעי ושרש כל המצות עד שיאהב את השם בכל נפשו וידבק בו, וזה לא יהיה שלם אם לא יכיר מעשה השם בעליונים ובשפלים וידע דרכיו, וככה אמר הנביא כי אם בזאת יתהלל המתהלל השכל וידוע אותי (ירמי' ט כג) אז יתברר לו, כי השם עושה חסד משפט וצדקה בארץ (שם) ולא יוכל לדעת השם אם לא ידע נפשו ונשמתו וגופו, כי כל מי שלא ידע מהות נפשו, חכמת מה לו, והנה משה שהתנבא ארבעים שנה במדבר, ועמד בסודות רבות שגלה לו השם בהר סיני, והוא אמר לפני מותו, אתה החלות להראות את עבדך את גדלך (דבר' ג כד) והנה עתה החל והראה לו גדולת השם, וזהו אמת כי לגדולתו אין חקר (תה' קמה):
1AND HE GAVE. Empty heads ask, “What did Moses do on the mount for forty days and forty nights?” They do not know that if Moses spent this number and double its double in years with God, he would barely know one part of a thousand of God’s work and ways and the secret of all the precepts which God commanded him. They think that deeds are most important.82 This is not so. What is important is heart together with deed.83 (Treatise on the Foundation of Awe and the Secret of the Torah) on the commandments. Heart and tongue train a person [to observe the commandments].84 We thus read, in thy mouth,85 are examples. and in thy heart,86 that thou mayest do it87 (Deut. 30:14). Our ancients said, “God desires the heart.”88 6b. Loving God and cleaving to the Lord with all of one’s soul is the basis of the commandments. This cannot be completely accomplished if a person does not know the ways of the Lord and is not acquainted with God’s work in the upper and lower worlds. The prophet thus states, But let him that glorieth glory in this, That he understandeth and knoweth Me (Jer. 9:23). It will then become clear to a person that God exercises mercy, Justice, and righteous, in the earth (Ibid.).89. A person cannot know God if he does not know his own spirit, soul, and body. For of what use is a person’s wisdom to him if he does not know the makeup of his soul? Now Moses, who prophesied in the desert for forty years and was party to many secrets which God revealed to him on Mount Sinai, said before his death, O Lord God, Thou hast begun to show Thy servant Thy greatness (Deut. 3:24). Thus it was only then that Moses began to understand God’s greatness and that the Lord’s greatness was shown to him. This is truth,90 for His greatness is unsearchable (Ps. 145:3).
בלחת אבן. פירשתיו ודבר הכתוב באצבע אלהים על מנהג האדם, כי כל חפץ השם בדבר פיו יקום ופי' דבר פה על דרך משל כמשפט מלכי האדם, וככה כי הוא צוה ונבראו (תה' קמח ה) ודברי השם נצבים הם בשמים כנגד השפלים, וכן כתוב לעולם ד' דברך נצב בשמים (תה' קיט) והמשכילים יבינו:
2TABLES OF STONE. I have already explained this.91 [WITH THE FINGER OF GOD.] Scripture’s statement with the finger of God is an anthropomorphism,92 for the Lord’s will is accomplished by the word coming out of God’s mouth. God’s mouth is employed metaphorically. God is said to act like human kings. This is how For He commanded, and they were created (Ps. 118:27) is to be understood.93 God’s words appear to man to be standing in heaven.94 Scripture clearly states, Thy word standeth fast in heaven (Ps. 119:89).95 The intelligent will understand.96
גאמר אברהם המחבר צריך אני להאריך על דבר העגל, יש מהקדמונים שאמרו שנהרג חור והנה אהרן פחד, ויש מי שאומר כי פחד על ישראל אם יהרגוהו שהשם ימיתם כולם, ועל דרך הפשט אם מעשה העגל ע"ג, למה פחד אהרן שיהרג והלא מתו אחריו כמה חסידים מישראל שלא הגיע מעלתם למעלת אהרן בחסידות לפרסת כף רגל אהרן על ייחוד השם, והנה חבירי דניאל הושלכו לכבשן האש בעבור שלא ישתחוו לצלם ואיך יעשה אהרן פסל שהמעשה קשה מהשתחויה, והלא אהרן קדוש השם היה ונביא על ישראל, ומצות רבות נתנו על ידו עם משה אחיו, והנה יהיה חור טוב ממנו ואם הוא עשה ע"ג חייב היה משה להרגו קודם עובדי העגל, והנה משה התפלל בעדו והעובדים הרג, ואיך היה אחר כן מכפר על בני ישראל הוא וזרעו עד סוף כל הדורות, ואל תשים לבך אל דבר קח לך עגל בן בקר לחטאת (ויקרא ט ב) כי אינו על דבר העגל, כי הנה כמוהו ביום הכפורים לכל כהן משוח מצוה לתת פר בן בקר לחטאת ולא נוכל לומר בעבור חטאת האב כי כל הכהנים היו בני אלעזר ובני איתמר וכבר נולד פנחס, ועוד בפרשה שיתנו ישראל שעיר עזים אחד לחטאת והם לא עשו דמות שעיר גם פרה אדומה איננה לכפר על ע"ג רק לטהר הטמאים, וכל אנשי המחקר מודים כי השם לא יבחר שליח שידע כי בסופו יעבוד ע"ג, ואין כל נביא שליח, והנה ראינו שאמר משה לפני מותו תמיך ואוריך לאיש חסידך (דבר' לג ח) והנה לא הזכיר דבר העגל, רק לא נמצא בו אלא מה שנמצא במשה והמה דבר מי מריבה כאשר אפרש במקומו, ויש אומרים כי ישראל רִמו אהרן שעשו דפוס עגל והשליך אהרן הזהב באש ולא הרגיש, וראייתם ואשליכהו באש ויצא העגל הזה (למטה לב כד) וזה אינו נכון, כי אהרן איך בחרו השם אם היה טפש שירמוהו פתאים ועוד למה בנה מזבח לפניו וצוה שיזבחו זבחים ועולות, ואחרים אמרו אין זה אהרן שעשה העגל אחי משה, גם זה הבל, כי הקהל לא נקהלו רק אל ההוה תחת משה וכן כתוב והנה אהרן וחור (למעלה כד יד), ואם היה אחר למה לא הרגו אהרן או משה ברדתו מן ההר גם התפלל בעדו, כי איננו נכון שיעשה חסיד ע"ג בעבור אחרים שלא ימותו גם אומרים רבים כי פי' חג לד' מחר, שהעובדים העגל יהיו נהרגים על יד משה כי אין משמע דברו רק אחר שבנה המזבח לפני העגל צוה להכריז במחנה שישחטו מחר במזבח שבנה, כמו אסרו חג בעבותים (תה' קיח, כז), וכן עשו וישכימו ממחרת ויעלו עולות (למטה לב, ו) ומחשבת הלב אינם מועילות, כי הנוקב את השם על פי דבורו יהרג וככה האומר נלכה ונעבדה אלהים אחרים (דבר' יג ז), והמפרש אנכי עשו בכורך (ברא' כז יט) אנכי מה שאנכי, אבל עשו הוא בכורך, אינו פשט ולא יצא מחכמת הדבור, ואם ישאל אדם בבי"ד את חבירו האתה הוא חבירי שהלויתי לך כך וכך, ואמר אני, לא יוכל לומר מחשבתי היתה שאני חבירו לא יותר, גם ככה דברי דניאל לנבוכדנצר, מרי חלמא לשנאך (דניאל ד טז) דרך מוסר, ועתה אומר לך, דעת הגאון רב סעדיה, אמר כי אהרן עשה בערמה כאשר עשה יהוא על כן בנה מזבח והקשה על נפשו, אם כן למה התאנף השם בו, והנה השיב בעבור שלא הרגם מיד כאשר עשה בבואו גם זה איננו נכון, כי הוא קרא חג לד' מחר, וזה השם הוא שם עצם לכבוד השם, ולא יתערב אחר עמו כמלת אלהים שהיא לענינים רבים ועוד למה לא הזכיר זה בענותו למשה, כי הוא אומר ואשליכהו באש, ואין המענה דומה לשאלה, ועתה אחל לפרש דרך קצרה קצת הסוד, חלילה חלילה שעשה אהרן ע"ג, גם ישראל לא בקשו ע"ג, רק חשבו שמת משה שהסיעם מים סוף כאשר פירשתי, כי ראו שהמן אינו יורד בהר סיני, ומשה התעכב שם מ' יום, ואין כח באדם לחיות זה הזמן בלא מאכל, כי הוא לא אמר להם מתי ירד גם הוא לא ידע כי השם אמר לו, עלה אלי ההרה ושב שם עד שאתן לך לוחות הברית, ומלת אלהים כבוד חונה בצורת גויה וככה אמרו אשר ילכו לפנינו (למטה לב א), ואם תשים לבך אל המסע הראשון אז תבין זה, והנה לכבוד השם נעשה, על כן בנה אהרן מזבח לפניו, והכריז שיזבחו מחר לכבוד השם וכן עשו כאשר צום, וזו תשובת אהרן כי נקהלו עליו, וכמו שהודעתיך כי כל קהלה ואחריה על היא גנאי, ואם אחריה אל היא לשבח, כמו ויקהלו אל המלך שלמה (מ"א ח ב) וזהו אתה ידעת את העם כי ברע הוא (למטה לב, כב) כי אני לא עשיתי רע להם, כי לא בקשו רק אשר ילך לפניהם, ולכבוד השם עשיתיו, רק בעבור שישראל היו מעורבים עם ערב רב, וזהו כי ברע היא ולא אמר רע הוא וחשבו מעטים מישראל שהיתה ע"ג והביאו זבחים והשתחוו לו ואמרו אלה אלהיך ישראל, ואל תתמה בעבור שהכתוב אומר, כי שחת עמך סרו מהר (למטה לב ז ח) כי לא כתוב כל עמך הלא תראה כי לא מעל בחרם רק עכן לבדו, והנה כתוב חטא ישראל וגם עברו וגו' וגם גנבו וגם כחשו וגם שמו בכליהם (יהושע ז יא), והנה כל עובדי העגל לשם ע"ז שאמרו אלה אלהיך ישראל, או היתה כן במחשבתם לא היו רק שלשת אלפים והנה הם חצי עשירית עשירית המחנה והכלל כי לא נעשה כהוגן ע"ד שנחשב לפתאים שהיה ע"ג ואל תתמה בעבור שהתאנף השם באהרן, כי זה בעבור שהיה הוא הסבה, כי הנה נענש עם משה אחיו על דבר מי מריבה ולא חטאו בזדון, וכתוב עליהם לא האמנתם בי (במד' כ יב) מריתם (שם כז יד) מעלתם (דבר' לב נא), וחכמי המזלות אמרו כי המחברת הגדולה לשנים העליונים היתה במזל שור וזה כזב כי לא היתה רק במזל דלי, ועל דרך חכמת המזלות הוא מזל ישראל, ורבים נסו זה הסוד דור אחר דור גם אני ראיתי ככה, והנה שמוהו בחצי השמים:
3Abraham the author says: I must dwell at length97 on the incident of the golden calf. Some of the ancients said that Hur98 was killed.99 41:10; Va-Yikra Rabba 10:3; San. 7a; and Pirke De-Rabbi Eliezer 45. Aaron thus was afraid.100 There is an opinion101 that Aaron feared for Israel,102 that if they killed him God in return would destroy all of Israel.103 Let us now turn to the plain meaning of the text. If the making of the golden calf entailed idolatry, why was Aaron afraid that he would be killed?104 Did not many pious Israelites of later generations, whose level of piety did not even reach to the bottom of the sole of Aaron’s foot, die for the sake of the unity of God’s name? Look! Daniel’s companions were thrown into a fiery furnace because they refused to bow before an image.105 How then could Aaron make an idol, which is worse than bowing down to it? Was not Aaron one of God’s holy people? Was he not a prophet to Israel? Many commandments were given by him and his brother Moses.106 If Aaron was afraid to die107 then Hur was superior to him. If Aaron made an idol then Moses was obligated to kill him before he killed those who worshipped the calf. However, Moses prayed for Aaron and killed the worshippers. How could Aaron and his seed later on, for all eternity, make atonement for the children of Israel?108 Do not pay attention to Take thee a bull-calf109. for a sin-offering (Lev. 9:2), for the bull-calf was not brought because Aaron made the golden calf. On the Day of Atonement all anointed priests110 are similarly commanded to bring a young bullock for a sin offering.111 We cannot say that the bullock was brought because of their father’s sin,112 because all the priests were descended from Eleazar and Ithamar.113 Phinehas114 was also already born by the time the golden calf was made.115 Furthermore, the portion dealing with the laws of the Day of Atonement commands Israel to bring a he-goat for a sin offering.116 Now Israel did not make an image in the form of a he-goat.117 The red heifer118 similarly was not brought to atone for idolatry.119 It was brought to purify the unclean. All philosophers admit that God will not choose a person whom He knows will ultimately worship idols to serve as His messenger.120 Not every prophet is a messenger.121 Now Scripture tells us that shortly before Moses died, he said, Thy Thummim and Thy Urim be with Thy holy one (Deut. 33:8).122. I.E. believes that the verse refers to Aaron. He interprets the first part of the verse as meaning, Aaron is fit to wear the Thummim and Urim because of his piety. He interprets the second part of the verse as meaning that the only stain on Aaron’s piety was the incident at the waters of Meribah. See I.E. on Deut. 33:8. However, he did not mention the incident of the calf.123 The only sin found in Aaron was the sin found in Moses, which was the incident of the waters of Meribah,124 which I will explain in its place.125 Some say that Israel fooled Aaron. Israel made a mold of a calf. Aaron was unaware of this and cast the gold into the fire. They offer as proof, I cast it into the fire, and there came out this calf (Deut. 32:24). However, this is incorrect, for if Aaron was a fool whom simpletons could deceive, why would God have chosen him? Furthermore, why did Aaron build an altar before the calf and command that Israel slaughter sacrifices and burnt offerings upon it?126 Others say that the individual named Aaron who made the calf was not Aaron the brother of Moses. This too is nonsense, for the congregation that gathered,127 only gathered against the one who stood in place of Moses. Scripture clearly states, behold, Aaron and Hur are with you (Ex. 24:14).128 If the one who made the calf was someone else named Aaron, why didn’t Aaron kill him? Why didn’t Moses kill him when he came down from the mountain? Moses even prayed on his behalf.129 It is not fitting for a pious man to make an idol for others so that they do not die.130 There are also many who say that the meaning of Tomorrow shall be a feast to the Lord (Ex. 32:5) is that those who served the calf would be killed by Moses.131 (chag) to the Lord refers to the slaughter of the worshippers of the golden calf. But the meaning of Tomorrow shall be a feast (chag) to the Lord can only mean that after Aaron built the altar before the calf, he commanded that an announcement be made in the camp that they should slaughter sacrifices the next day on the altar which he built. The meaning of chag (feast) is a sacrifice, as in bind the offering with thick ropes (Ps. 118:27).132 This is what Israel did, for we read, and they arose early on the morrow, and offered burnt-offerings (Ex. 31:6). Thoughts are of no avail,133 (chag) to the Lord to mean they would offer sacrifices on the next day, Aaron’s private meaning was: Tomorrow worshippers of the golden calf will be slaughtered. for one who curses God is killed for what he said.134 The case is the same with a person who says, Let us go and serve other gods (Deut. 13:7).135 The one who explains I am Esau thy first-born (Gen. 27:19) as meaning, I am what I am, but Esau is your first-born, is not offering the plain meaning of the text. Neither is he explaining the text in accordance with the rules of rhetoric.136 If a person asks his neighbor in a law court, “Are you the one to whom I lent the following sum of money?” and his neighbor responds, “I am,” he cannot later say, “What I meant was, I am his neighbor.” The same also applies to what Daniel said to Nebuchadnezzar: My lord, the dream137 be to them that hate thee (Dan. 4:16).138), the dream be upon Nebuchadnezzar (the dream be to them that hate thee). See Shavuot 35b. Daniel spoke according to the rules of etiquette.139 does not refer to God but to Nebuchadnezzar, for Daniel was addressing the king, and the rules of etiquette required that he say, My lord, the dream be to them that hate thee. Hence one cannot take his words out of context and interpret it the way the Talmud does. I will now cite for you the opinion of the Gaon. Rabbi Saadiah said that Aaron, like Jehu, acted with guile.140 Hence Aaron built the altar.141 Saadiah Gaon raised the following question against his own interpretation: “If Aaron acted with guile, then why was God angry with him?” The Gaon answered that God was angry with Aaron because he did not immediately kill those who worshipped the calf, as Moses did when he arrived. However, this too is incorrect, for Aaron called out, Tomorrow shall be a feast to the Lord (YHVH) (32:5). Aaron employed the name YHVH. This name is a proper noun in honor of the Lord. It is not used for any other being.142 (YHVH), for this is a call to worship YHVH and only YHVH. It is not like the name Elohim (God), which is used in many different ways. Furthermore, why didn’t Aaron mention this when he responded to Moses?143 (Ex. 32:21). For Aaron said, I cast it into the fire (Ex. 32:24). Aaron’s answer is not in keeping with the question.144 I will now begin to briefly explain part of the secret.145 Far be it, far be it for Aaron to make an idol. Israel also did not ask for an idol. What happened was that Israel thought that Moses, who, as I have explained, had led them on their journey from the Red Sea, had died,146 for Israel noticed that the manna did not come down at Mount Sinai. Furthermore, Moses tarried on the mountain for forty days. A human being does not have the stamina to live that long without food. Also, Moses did not tell them when he would descend.147 Moses himself did not know this, for God told him, “Come up to Me onto the mount and be there until I give you the tablets of stone.”148 The word elohim (god) refers to a glorious being dwelling in an image of a body.149 (Ex. 32:1) does not mean: make us a god. It means: make us an image which will be inhabited by a heavenly power. Israel said as follows: who shall go before us (Ex. 32:l).150 (elohim) who shall go before us (Ex. 32:1). We thus see that they sought an elohim who would lead them. If you pay attention to Israel’s first journey151 you will understand this.152 (Ex. 13:21). After Egypt drowned in the Red Sea, Moses led Israel. See note 158. Now that Moses was dead, Israel sought a substitute for Moses. See I.E.’s short commentary: “They only sought someone to go before them to find them a resting place.” The calf was thus made for the glory of God.153 Hence Aaron built an altar before the calf and announced that they should offer sacrifices on the morrow for the glory of God.154 Israel did as Aaron commanded them. Aaron’s answer was155 that the people gathered themselves upon him (Ex. 32:l).156 to lead them. I have already noted that whenever the verb kahal (gathered) is followed by the word al (upon) it has a negative connotation.157 However, if it is followed by the word el (to), as in And all the men of Israel assembled themselves (va-yikkhal) unto (el) king Solomon (I Kings 8:2), then it has a positive connotation. This is the meaning of thou knowest the people, that they are set on evil (Ex. 32:22). The meaning of the verse is: I did not do evil to them. For they merely asked for a being that would go before them.158 (Ex. 32:23). I made the calf for the glory of God.159 (Ex. 24:24). However, [the calf became an object of worship] because there was a mixed multitude among Israel. This what Aaron meant by ve-ra hu (they are set on evil).160 means there is evil in him; that is, some of the people are evil (Weiser). Aaron did not say ra hu (they are evil). A small group of Israelites thought that the calf was an idol. They brought sacrifices and bowed to the calf and said, This is thy god, O Israel (Ex. 32:4). Do not be amazed that Scripture states, for thy people161 implies that all the people sinned.…have dealt corruptly; they have turned aside quickly out of the way which I commanded them (Ex. 32:7,8), for Scripture does not say all thy people.162 Can you not see that Achan alone violated the ban163 and yet Scripture states, Israel hath sinned; yea, they have even transgressed My covenant…and have also stolen, and dissembled also, and they have even put it among their own stuff (Josh. 7:11). Now, only three thousand Israelites,164 which comes to a half of a tenth of a tenth of the Israelite camp,165 worshipped the golden calf as a god,166 that is, said, This is thy god, O Israel (Ex. 32:4), or thought so in their hearts. The sum of the matter is that we would not be acting properly if we maintain that the calf was made to serve as an idol as the simple-minded believe. Do not be surprised that God was furious with Aaron, because he was167 the cause of their sin. For look, Aaron was punished along with his brother Moses concerning the incident at the waters of Meribah.168 However, Moses and Aaron did not deliberately sin.169 Nevertheless, Scripture states regarding them, Because ye believed not in Me (Num. 20:12); ye rebelled (Num. 27:14), and ye trespassed against Me (Deut. 33:51). The astrologers say that the great conjunction of the two upper bodies170 was in the constellation of Taurus.171 This is a lie. The conjunction took place in Aquarius. According to the science of astrology this172 is Israel’s constellation. Many have tested this secret, generation after generation.173 I too have seen this to be the case. Look! They placed it at the midpoint of the sky.174