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Tanach · Rishonim on Tanach · Ibn Ezra · Torah

Ibn Ezra on Exodus 32/אבן עזרא על שמות ל״ב

אויאמר, פָּרְקו. על משקל בָּרְכו מהבנין הכבד הדגוש מנהג מצרים היה לשום נזמים באזניהם, וככה כתוב במדינים, כי ישמעאלים הם (שופ' ח כד):
1AND AARON SAID UNTO THEM: BREAK OFF THE GOLDEN RINGS. Pareku (break off) is vocalized like barekhu (bless). It is a pi’el. It was the custom of the Egyptians to place rings in their ears.1 It is similarly written with regard to the Midianites, because they were Ishmaelites (Jud. 8:24).2 (the Midianites, so I.E) had golden earrings because they were Ishmaelites. I.E. believes that the Ishmaelites followed the same practices as the Egyptians because the Ishmaelites are descended from Hagar the Egyptian.
אויתפרקו, אשר באזניהם. באזני הבנים והבנות והנשים הנזכרים למעלה:
1AND ALL THE PEOPLE BROKE OFF THE GOLDEN RINGS WHICH WERE IN THEIR EARS. In the ears of the above-mentioned sons, daughters, and wives.3 does not include adult males. According to Sarim, I.E. comments thus because he held that the men did not wear rings in their ears.
אויקח מידם, ויצר. מגזרת צורה כמו ויצר את שני העמודים (מ"א ז טו):
1AND HE RECEIVED IT AT THEIR HAND, AND FASHIONED IT WITH A GRAVING TOOL. The word va-yatzar (and fashioned it) is related to the word tzurah (form).4 with the word tzarar (to bind). It is like the word va-yatzar (fashioned) in Thus he fashioned the two pillars of brass (I Kings 7:15).
בומלת בחרט כמו דמות וכן בחרט אנוש (ישעי' ח א) בדמות אנוש ואין טעם להיותו מגזרת החריטים (שם ג כב):
2[WITH A GRAVING TOOL.] The word cheret (graving tool) means an image.5 (and fashioned it with a graving tool) means, and he fashioned it into an image. Be-cheret enosh (in common script) (Is. 8:1) similarly means in the form of a person.6 There is no reason to connect cheret to the word ha-charitim (the veils) (Is. 3:22).7 means a piece of cloth, as in and the cloaks and the veils (ha-charitim).” According to Rashi va-yatzar oto ba-cheret means, and he tied it [the gold] in a piece of cloth.
גמסכה. התוך כמו הפסל נסך חרש (שם מ יט):
3A MOLTEN CALF. The word masekhah means molten. It is similar to the word nasakh (hath melted)8 in The image perchance, which the craftsman hath melted (Is. 40:19).
אוירא אהרן. בלב כמו וראיתי אני (קהלת ב יג) בלבי, וירא יעקב כי יש שבר (ברא' מב א):
1AND WHEN AARON SAW THIS. In his heart.9 means, and when Aaron considered the situation. I.E. comments thus because Scripture should have read and when Aaron heard this (Krinsky). The word saw here is similar to the word saw in Then I saw (Eccles. 2:13),10. This obviously means: then I realized [saw in my heart] that wisdom excelleth folly. and the word saw in Now Jacob saw that there was corn in Egypt (Gen. 42:1).11
אוישכימו ממחרת. היום שנבנה המזבח:
1AND THEY ROSE UP EARLY ON THE MORROW. Following the day that the altar was built.12 (the morrow) is short for mi-mochorat ha-yom she-nivneh ha-mizbe’ach (on the morrow following the day the altar was built).
אויאמר, טעם קשה ערף. שלא ישמע מה שצוה משל לאדם הולך לדרכו במרוצה ולא ישיב עורף לקורא אליו וזה המשל בעבור שהיו ישראל בארץ מצרים עובדי ע"ג והשם שלח להם נביאים לאמר איש גלולי מצרים השליכו, כי כן כתוב, ומשה ספר זה המעשה לבנים לפני מותו, והוא שומר הטעמים לא המלות, כתוב לך רד כי שחת עמך (פ' ז) וכתיב קום רד (דבר' ט יב), ושם כתוב וישתחוו לו ויאמרו אלה אלהיך, וכתיב ועתה הניחה לי (פ' יוד) ותחתיו הרף ממני (דבר' ט יד), וכתוב ויחר אפי בהם ואכלם (פ' יוד) ותחת זה ואשמידם ואמחה את שמם (דבר' ט יד) וכתיב ואעשה אותך לגוי גדול (פ' יוד) ועצום ממנו והטעמים שוים:
1AND THE LORD SAID. Stiffnecked means that they refuse to do as God commanded. They are like a person who runs along on his way and does not turn his head back to the one who calls him. This expression is employed with regard to the Israelites for the following reason. Scripture tells us that Israel served idols in Egypt. It reports that God sent prophets to them saying, “Let every man cast away the idols of Egypt.”13 Moses related this incident14 to their children15 before he died.16 Moses employed different terminology. However, the import of the words is the same as here. Scripture here states that God told Moses, Go, get thee down; for thy people…have dealt corruptly (v. 7). However, Moses later quoted God as saying, Arise, get thee down (Deut. 19:12). Scripture there17 writes, This is thy god, O Israel (v. 8).18 Scripture goes on to say here, Now therefore let Me alone (ve-attah ha-nichah li) (v. 10). However, it later reads, let Me alone (heref mi-menni) (Deut. 9:14). Scripture here reads, that My wrath may wax hot against them, and that I may consume them (v. 10). However, it later reads, that I may destroy them and blot out their name (Deut. 9:14). Scripture here reads, and I will make of thee a great nation (v. 10). However, Moses later quoted God as saying, and I will make of thee a nation mightier [and greater than they] (Deut. 9:14). The meanings are the same.
אוהנה רמז לו אם לא בעבור כבוד משה היה משמיד אותם, על כן הוצרך להתפלל:
1NOW THEREFORE LET ME ALONE, THAT MY WRATH MAY WAX HOT AGAINST THEM, AND THAT I MAY CONSUME THEM.] God hinted to Moses that were He not concerned with Moses’ glory, He would destroy Israel.19 implies that Moses is preventing God from destroying Israel. Hence Moses was compelled to pray.20
אויחל משה. זאת הגזרה לא מצאנוה מזה הטעם כי אם על פנים כמו יחלו פני נדיב (משלי יט ו) ולפי דעתי כמו ופניה לא היו לה עוד (ש"א א יח) וכלם ככה על כן אסור לומר חליתיך, או אחלך, כי יבא מגזרת אשר חלה ד' בה (דבר' כט ל) י"א כי זאת התפלה היא הנזכרת בפרשת והיה עקב וזו התפלה היתה ראויה להכתב אחר שוב משה אל ההר על כן וינחם ד' אחר שהתפלל והתנפל מ' יום ואם נחם על הרעה בראשונה מה טעם לומר אולי אכפרה בעד חטאתכם (פ' ל) כי ירד ושרף העגל והרג עובדיו אז שב להתפלל לשם בעד ישראל ובעד אהרן שהיה הסבה ואחרים אמרו, כי תפלת "אל תשחת עמך" (דבר' ט כו) איננה זאת הנזכרת במקום הזה ולפי דעתי כי טעמי התפלה שוים כאשר אפרש, כי איך יחלה פני השם לפני שרוף העגל, וישק את בנ"י, ויהרוג עובדיו, רק השם רמז לו שיתפלל אחר רדתו ויסיר העגל על כן כתוב אולי אכפרה בעד חטאתכם (פ' ל) אחר שהסיר החטאת, כאשר כתוב ואת חטאתכם אשר עשיתם את העגל (דבר' ט כא) והנה בעבור שהשם אמר לו ועתה הניחה לי, הזכיר התפלה שהתפלל בהתנפלו לפני השם, וזאת הפרשה היתה ראויה להכתב אחר וישב משה אל ה' (פ' לא) ואין מוקדם ומאוחר בתורה רק רצה לדבק דבר מי אשר חטא לי (פ' לג) עם ועתה לך נחה את העם (פ' לד), וכתיב ויגוף ד' את העם (פ' לה):
1AND MOSES BESOUGHT. We encounter verbs from the root chet, lamed, heh that have this meaning21 only with regard to the face. Compare, Many will entreat (yechallu) the favour of the liberal man (Prov. 19:6). I believe that it is similar to and her face was no more (I Sam. 1:18).22 (and Moses besought the face of God) means: and Moses assuaged the anger of God. They are all similar.23 is connected to face. It is therefore incorrect to say chillitikha or achallekha,24 for chillitikha and achallekha are related to the word chillah (sick) in wherewith the Lord hath made it sick (Deut. 29:21).25 means I made you sick, and achallekha means, I will make you sick. This form has the meaning of besought or assuaged only when connected to the word face. Some commentaries say that this prayer is the same prayer found in the Torah portion Ve-Hayah Ekev.26 This prayer should have been recorded following Moses’ return to the mountain (v. 31).27 Therefore the Lord repented of the evil (v. 14) after Moses prayed and fell upon his face for forty days (Deut. 10:10).28 If God repented first,29 what reason was there for Moses to say, peradventure I shall make atonement for your sin (v. 30)? The sequence of events was as follows: Moses descended, burned the calf, and killed its worshippers. He then returned to pray to God on behalf of Israel and on behalf of Aaron,30 who was the cause.31 Others say that the prayer O Lord God, destroy not Thy people (Deut. 9:26) is not the prayer which is mentioned here.32 I believe that the contents of both prayers are the same.33 I will later explain this point. For how could Moses beg God [not to destroy Israel] before he burned the calf, caused Israel to drink, and killed its worshippers?34 God only hinted to Moses35 that he should pray after he descended and removed the calf. Hence after Moses removed their sin36 Scripture reads, peradventure I shall make atonement for your sin (v. 30). We similarly read, And I took your sin, the calf which ye had made, [and burnt it with fire] (Deut. 9:21). It was only because God told Moses, Now therefore let Me alone, that My wrath may wax hot against them (v. 10) that Moses37 mentioned the prayer that he prayed38 when he fell down before the Lord.39 Actually, this chapter40 should have been written after And Moses returned unto the Lord (v. 31). However, there is no chronological order in the Torah. Scripture was only concerned with connecting the statement Whosoever hath sinned against Me, [him will I blot out] (v. 33) with And now go, lead the people (v. 34).41 Scripture42 goes on to state, And the Lord smote the people (v. 35).
בויחל. הנה כתוב ואתנפל לפני ד' את ארבעים היום ואת ארבעים הלילה וגו' כי אמר ד' להשמיד אתכם (דבר' ט כה), וזהו הרף ממני ואשמידם (שם שם יד) כי אין הדעת סובלת שיתפלל משה בעד ישראל וע"ג ביניהם עד שהסיר אותה:
2BESOUGHT. Look.43 Scripture writes, So I fell down before the Lord the forty days and forty nights that I fell down; because the Lord had said he would destroy you (Deut. 9:25). This is what let Me alone, that I may destroy them (Deut. 9:14) refers to.44 The mind cannot accept the idea that Moses prayed on behalf of Israel while an idol was among them.45 He first removed the idol.
גוהנה למה ד' יחרה אפך בעמך. כמו אל תשחת עמך ונחלתך (דבר' ט כו) אשר הוצאת בכחך הגדול ובזרועך הנטויה (שם שם כט) וזה אשר הוצאת מארץ מצרים בכח גדול וביד חזקה וכתיב זכור לעבדיך לאברהם ליצחק וליעקב (שם שם כז) וזהו זכור לאברהם ליצחק ולישראל עבדיך אשר נשבעת (למטה פ' יג) והטעם שתזכור להם שבועתך, ולא פי' זה בפ' זכור לעבדיך כי אינו כמו זכור עדתך קנית קדם (תה' עד, ב) בעבור הלמ"ד והנה פן יאמרו הארץ אשר הוצאתנו משם (דבר' ט) זהו כמו למה יאמרו מצרים לאמר (פ' יב):
3Now, Lord, why doth Thy wrath wax hot against Thy people46 is similar to O Lord God, destroy not Thy people and Thine inheritance (Deut. 9:26). Scripture then goes on to say, that Thou didst bring out by Thy great power and by Thy outstretched arm (Deut. 9:29). This is parallel to that Thou hast brought forth out of the land of Egypt with great power and with a mighty hand.47 Scripture writes, Remember Thy servants, Abraham, Isaac, and Jacob (Deut. 9:27). This is parallel to Remember Abraham, Isaac, and Israel, Thy servants, to whom Thou didst swear by Thine own self (v. 13). Its meaning48 (Deut. 9:27). is, remember the oath which you swore to them.49 Scripture does not mention the oath in the verse that reads, Remember Thy servants (Deut. 9:27). For there is a difference in meaning between zekhor la’avadekha (remember Thy servants) (Deut. 9:27) and zekhor adatekha (remember Thy congregation) in Remember Thy congregation, which Thou hast gotten of old (Ps. 74:2), because of the lamed.50 (Thy servants) in Deuteronomy 9:27. Zekhor la-avadekha means remember the oath. Zekhor avadekha, which is similar to zekhor adatekha, means Remember Thy servants. I.E.’s point is that Deut. 9:27 is parallel to Ex. 32:13 even though the oath is not explicitly mentioned in Deut. 9:27. Now, lest the land whence Thou broughtest us out say (Deut. 9:28) is parallel to Wherefore should the Egyptians speak, saying (v. 12).
אוטעם ברעה הוציאם. כאשר רמזו קדמונינו ז"ל כי במזל רע יצאו ממצרים והנה יאמרו אין יכלת לשם לנצח כח המזל להציל הדבקים בו, ובראותו כי אין יכולת לו הרגם וזה יהיה חלול השם, והנה התנפל ארבעים יום, והשם אמר לו כי לא אעלה בקרבך (למטה לג ג) והנה לא ירשו הארץ, ואז אמר משה כל פרשת ראה אתה אומר אלי (שם שם יב) ואחר כן צוהו השם שירד ויפסול לוחות ויעלם בידו אל ההר אז ירד השם בענן וקרן עור פניו, וכתב השם הלוחות השניים, על כן כתוב, בעת ההיא אמר ד' אלי פסל לך שני לוחות אבנים כראשונים וגו', ועשית לך ארון עץ (דבר' י א), והנה יעשו ישראל הארון והוא שעשה בצלאל:
1[FOR EVIL DID HE BRING THEM FORTH.] The meaning of be-ra’a hotzi’am (for evil did He bring them forth) is, as our ancients hint,51 that they went out of Egypt under a star called ra (evil).52, 392. Now Egypt will say that God does not have the ability to overcome the power of this star and save those who cleave to him. Hence when He saw that He was unable to overcome the star, He killed them.53 This will desecrate God’s name. Now54 Moses fell before God forty days.55 God then told him, for I will not go up in the midst of thee (Ex. 33:3). They will thus not inherit the land.56 (did not inherit) to yireshu (will inherit). Moses then said everything contained in the portion that opens with the words, See, Thou sayest unto me (Ex. 33:12).57 (Ex. 33:15). God then commanded him to descend, hew out tablets, and carry them in his hands up to the mountain.58 God then descended in a cloud59 and the skin of Moses’ face sent forth beams.60 God then wrote the second tablets.61 Scripture therefore reads, At that time the Lord said unto me: Hew thee two tables of stone like unto the first…and make thee an ark of wood (Deut. 10:1). Israel was thus told to make the ark. This is the ark that Bezalel made.62
אוינחם. חלילה להנחם השם רק דברה תורה כלשון בני אדם, כמו ויעל (ברא' לה יג) וירד (שם יא ה) ישמח ד' במעשיו (תה' קד לא) ויתעצב אל לבו (ברא' ו, ו) והנה שמואל אמר, וגם נצח ישראל לא ישקר ולא ינחם (ש"א טו כט), ושם כתוב נחמתי, ויש מפרשים אותו לשון וועד ואין צורך:
1AND THE LORD REPENTED. Heaven forbid for the Lord to repent.63 Rather, Scripture employed human terminology. Compare, And God went up (Gen. 35:13);64 And the Lord came down (Gen. 11:5);65 Let the Lord rejoice in His works (Ps. 105:31), and, And it grieved Him at His heart (Gen. 6:6).66 Look, Samuel said, And also the Glory of Israel will not lie nor repent (I Sam. 15:29). Nevertheless, Scripture there reads, It repenteth Me (I Sam. 15:11).67 There are those who explain68 va-yinachem (repented) by the Arabic word wa’ad.69 However, there is no need for this.
אויפן. הזכיר במקום הזה וההר בוער באש (דבר' ט טו), וטעם ויפן כאדם מסתכל מה יעשה, וראה כי חייב לרדת מהרה כדרך ויפן כה וכה (למעלה לב):
1AND MOSES TURNED. Scripture here tells us,70 and the mount burned with fire (Deut. 9:15). The meaning of and Moses turned is that Moses looked around like a person who looks around and contemplates his course of action71 (turned) is to be taken metaphorically. Its meaning is, he contemplated his course of action (Sarim).. Moses saw that he had to descend quickly. Va-yifen (turned) here is similar to va-yifen koh va-kho (and he looked this way and that way) (Ex. 2:12).
בוטעם בידו. ברשותו, כמו ולקחת בידך עשרה אנשים כי תמהים אנחנו איך יוכל להוריד לוח אחד, ואף כי שנים ביד אחד:
2[IN HIS HAND.] In his possession.72 is to be interpreted as in his hands (Filwarg). It is similar to And take with thee ten men.73. On the other hand, the reference might be to Take from hence thirty men with thee (Jer. 38:10). For we cannot understand how Moses was able to bring down one tablet in his hand. It is next to impossible to believe that he carried down two tablets in his hand.74
גואחר שהכתוב מפורש שהיו כתובים משני עבריהם, אינם אלה שני האבנים מהאבנים הנזכרים בחשן כי מה שיכתוב מעבר אחד יראה בעבר האחר, ואין פי' כתובים נראים רק כתובים כי כאשר כתב מזה העבר, כן היה כתוב בעבר השני, והנה הלוח עב, ואין צריך מ"ם וסמ"ך שבלוחות שיעמדו בנס כי מחלוקת היא בפירוש מלת אשורית, אם מאושר באותיותיו או על שם שעלה עמהם מאשור ועוד אלו היו נראים יראו הפוכים, ואין ראוי לטעון עלי אם היו אלו האבנים יקרות, והתשובה כי היו יקרות מאוד בעבור מכתב אלהים שהוא חרות עליהם, כי היו צריכים להיות עבות, ואנה ימצא אבן יקרה מאד וארכה אמה ורחבה אמה וחצי ואמה קומתה, ועוד מאין יפסול משה שני לוחות אבנים יקרים כמדת הראשונים, והנה לא ידענו האיך היו כתובים עשרת הדברים בשתי הלוחות ולא יהפכם ע"כ כתוב מזה ומזה הם כתובים אחר שאמר כתובים משני עבריהם ולא נוכל לדעת אם הלוח נכתב כלו, או נשארו לו מארבע פאותיו שיורין כאשר נעשה אנחנו היום בספרים אלו אם היה המכתב עב או דק, ודבר שלא מצאנוהו בקבלה אין טעם לסברותינו:
3[TABLES THAT WERE WRITTEN ON BOTH THEIR SIDES.] Now since Scripture explicitly tells us that the tablets were written on both sides, they could not have been made out of any of the stones that are mentioned with regard to the breastplate,75 for what was seen on one side would then be seen on the other side. The word ketuvim (written) does not mean seen.76 Ketuvim means written. Scripture tells us that what was written on one side was also written on the other side.77. Each tablet was thus thick. There is no need to assume that the mem and the samekh which were inscribed in the tablets were miraculously suspended,78 2b and Sabbath 104a. Rabbi Chisda believed that the writing on the tablets was cut through the stone. Most letters of the alphabet are so shaped that it is possible to inscribe them in this manner. However, the final mem and samekh are round and cannot be so engraved. Hence Rabbi Chisda says that these letters stood on the tablets miraculously. I.E., as will soon be seen, disagrees with this interpretation. for there is a difference of opinion regarding the meaning of the term ashurit.79. There is a difference of opinion in the Talmud as to the origin of this term. See San. 22a. Some believe that the word ashurit means a praise-worthy script.80. See San. 22a. According to this opinion the square script was the one in which the tablets were written. The Talmud, which maintains that the mem and the samekh were miraculously suspended on the tablets, accepts this opinion. So does I.E. in his comments on Ex. 1:9. Nevertheless, he argues that one does not have to assume that the mem and the samekh were miraculously suspended on the tablets, as he believes that the tablets were written on both sides and not chiseled through. Others maintain that it refers to the script which they brought up from Assyria.81. Hence the term ashurit. According to this opinion the Torah was given in ketav ivri, the ancient Hebrew script. In this script neither the samekh nor the mem is oval. According to this opinion there is no need to assume that the mem and the samekh were miraculously suspended on the tablets. I.E. quotes these two opinions in order to show that the rabbis themselves were divided as to whether the mem and the samekh were miraculously suspended on the tablets. Furthermore, if the letters were visible on the reverse side, then the letters would appear backwards.82 There is no room for one to argue with me and ask whether these stones were precious.83 The answer is that the stones were very precious because the writing of God was engraved upon them. The stones had to be thick. Where would Moses find very precious stones that were a cubit in length, a cubit and a half in width,84 and a cubit in height? Furthermore, where would Moses get the raw material to hew out two tablets of precious stones of the same dimensions as the first stones? Now we do not know the way the Ten Statements were written on the two tablets without Moses having to turn them over.85 implies that some of the Statements were written on one side of the tablet and others on the reverse side. Thus Moses had to turn them around to read them or show their complete comments to the people. Hence Scripture goes on to say, on the one side and on the other side were they written; i.e., what was written on one side was written on the other side. Hence after telling us that were written on both their sides, Scripture goes on to say, on the one side and on the other side were they written. We have no way of knowing whether each one of the tablets was completely covered with writing, or whether some blank spaces were left on the four corners as we do today with our books. We similarly do not know whether the writing was thick or thin. There is no reason for us to speculate concerning things for which we do not have a tradition.
אוהלחת. קדמונינו אמרו כי נגזרו להיותם ככה כאשר פירשתי בראש ס' בראשית, ולפי דעתי כי פי' מעשה אלהים שהיו ככה כמדה הראויה נבראים, והזכיר זה בעבור שהשניים פסלם משה:
1AND THE TABLES WERE THE WORK OF GOD. Our ancients said that it was decreed86 that they be like this.87 5:6, “Ten things were created on the eve of Sabbath at dusk…the tablets.” I have already explained this at the beginning of the Book of Bereshit.88 (created) means to cut or decree. Hence Avot 5:6 may be interpreted as meaning, on the eve of the Sabbath, God decreed that ten things come into being. However, I believe that the meaning of the work of God is that they were created in their proper dimensions.89 This is mentioned because of the second tablets, which Moses hewed out.90
ביש אומרים כי חרות כמו חרוש, ויש מהפכים אותו, חתר (יחז' ח ח) והנכון שאין חבר לו, אולי הוא כדמות פתוח:
2[GRAVEN.] Some say that the word charut91 does not appear again in Scripture. Hence the difference of opinion concerning its meaning. means charush92 and shin interchange, as in the word pashar (explained) and patar (explained). (graven).93 (the work of an engraver in stone) (Ex. 28:11). Others invert the letters94, the root of charut. and come up with the word chatar (dig) (Ezek. 8:8).95 as if written chatur (dug), i.e., engraved. Actually, the word has no counterpart [is a hapax legomenon]. It is possibly similar in meaning to the word patu’ach (engraved).96 (the engravings of a signet) (Ex. 28:11).
אוישמע יהושע. שנשאר בתחתית ההר:
1AND WHEN JOSHUA HEARD. And when Joshua, who remained at the foot of the mountain, heard.
בברעה. מגזרת תרועה כמו אשא דעי (איוב לו ג) שהוא מן ידע, ככה יאמר מן רעה ירע וכמוהו למה תריעי רֵעַ (מיכה ד ט):
2AS THEY SHOUTED. The word be-re’o (as they shouted) is related to the word tru’ah (shouting).97 is resh, vav, ayin. The root of be-re’o is yod, resh, ayin. However, both roots are related because the vav and yod interchange, as does their place in the stem (Weiser). As the word de’iy (my knowledge) in I will fetch my knowledge from afar (Job. 36:3) is derived from yada, so is the word yara derived from re’o.98 (my knowledge) being derived from the root yod, dalet, ayin. Hence Weiser and Krinsky suggest emending to: so is the word re’o derived from yara. See note 97. The same applies to lamah tri’iy re’a (why dost thou cry out aloud) (Micah 4:9).99 comes from the root yod, resh, ayin. However, tri’iy like taru’ah comes from resh, vav, ayin. However, both roots have one meaning.
אויאמר. אמר הגאון כי גם אלה דברי יהושע ולפי דעתי שהם דברי משה והעד הכתוב אחריו, ויהי כאשר קרב אל המחנה (פ' יט):
1AND HE SAID. Saadiah Gaon says that Joshua also said this.100 refers to Joshua. However, I believe that these are the words of Moses.101 refers to Moses. And it came to pass, as soon as he came nigh unto the camp which follows (v. 19) is proof of this.
בחלושה. שם, כמו גבורה:
2BEING OVERCOME. The word chalushah (overcome) is a noun. It is similar to the word gevurah102 (mastery).
גקול ענות. כמו נגינות וזהו ויקומו לצחק (פ' ו):
3THE NOISE OF THEM THAT SING. Anot (that sing) means tunes. This is what and rose up to make merry refers to (v. 6).
אוירא את העגל ומחלת. ה"א העגל משרת בעבור האחרת כמו וירא את העגל והמחלת סביביו, ומרוב קנאת משה שבר הלוחות שהיו בידיו כמו שטר עדות והנה קרע שטר התנאים וזה היה לעיני כל ישראל כי כן כתוב:
1THAT HE SAW THE CALF AND THE DANCING. The heh103 means the. prefixed to the word egel (calf) also refers to the word u-mecholot (and the dancing). The verse should be understood as follows: that he saw the calf and the dancing around it. Moses was overcome by great jealousy.104. He therefore broke the tablets which were in his hands and served, as it were, as a document of witness105 Moses thus106 tore up the contract.107 As Scripture states, he did this in the sight of all of Israel.
אויקח את העגל. י"א כי וישרוף כמו ויתך באש ואין צורך, כי יש דבר שיושם באש עם הזהב ומיד ישרף ויהיה שחור ולעולם לא ישוב זהב, וזה דבר מנוסה ואמת הוא:
1AND HE TOOK THE CALF. Some say that the meaning of and burnt it with fire is that he melted it in fire.108 However, there is no need for this, for there is a substance109 which, when put into the fire along with the gold, causes the gold to immediately catch fire, turn black, and never again turn back into gold. This has been tested and found to be true.
בויזר על פני המים. הם מי נחל יורד מן ההר וצוה שישתו כל ישראל מאלה המים, וזה היה כמו ומן העפר אשר יהיה בקרקע המשכן יקח הכהן ונתן אל המים (במד' ה יז) והנה המים חדשו אות בעובדי העגל בפניהם או שצבתה בטנם כי לולי זה איך הבינו בני לוי עובדי העגל מי היו, וכבר אמרו כי היו מעטים שהיתה מחשבתם רעה ומחשבת הכל לטובה היתה כפי סברתם:
2AND STREWED IT UPON THE WATER. The reference is to the water from the brook that descended out of the mountain.110 Moses commanded all of Israel to drink from these waters. This was similar to and of the dust that is on the floor of the tabernacle the priest shall take, and put it into the water (Num. 5:17).111 Now the water caused a sign to appear on the face of those who served the calf or their bellies swelled up. For otherwise, how could the Levites know who worshipped the golden calf? We have already said that very few of the Israelites had evil thoughts.112 The intention of all113 was to do good.
אויאמר. הנה משה שאל למה הוצרך אהרן לעשות העגל:
1AND MOSES SAID. Observe. Moses asked why Aaron needed to make the calf.114?
אויאמר אל יחר אף אדני. בעבור גודל מעלתו:
1AND AARON SAID: LET NOT THE ANGER OF MY LORD WAX HOT. Aaron called Moses my lord because of Moses’ great station.
בוכבר פירשתי כי ברע הוא. וככה ויאמרו לי (פ' כג) ואומר אליהם (פ' כד):
2[THAT THEY ARE SET ON EVIL.] I have already explained the meaning of that they are set on evil.115 Similarly, So they said unto me (v. 23)116 and, And I said unto them (v. 24).117
אוירא משה את העם כי פרע הוא. כמו באין חזון יפרע עם (משלי כט יח) ותפרעו כל עצתי (שם א כה):
1AND WHEN MOSES SAW THAT THE PEOPLE WERE BROKEN LOOSE. The word paru’a (broken loose) is similar to yippare’a (cast off restraint) in Where there is no vision, the people cast off restraint (Prov. 28:18), and va-tifre’u (ye have set at nought) in But ye have set at nought all my counsel (Prov. 1:25).
בומלת לשמצה. שם התואר תחת שם הפועל להיותם שמץ ודופי ודבה:
2[FOR A DERISION.] Scripture employs an adjective (le-shimtzah) in place of an infinitive.118. The meaning of le-shimtzah (for a derision) is that they will be a derision, a blemish, a defamation.119
גבקמיהם. כמו רבים קמו עלי (תה' ג ב) אף מן קמי (שם יח מט) דרך קצרה, ותרגם ארמית כדרך, והנה קמתם תחת אבותיכם (במד' לב, יד):
3AMONG THEIR ENEMIES. Kamehem (their enemies)120 can be translated as their risings. Hence I.E.’s comment. is similar to kamim alai (rise up against me)121 means those who arise against them, i.e., their enemies. in Many are they that rise up against me (Ps. 3:2) and the abridged form kamai (rise up against me)122 is short for ha-kamim alai. See Weiser and Krinsky. in that rise up against me (Ps. 18:49). However, the Aramaic translation connects kamehem to the word kamtem (ye are risen) in And, behold, ye are risen up in your fathers’ stead (Num. 32:14).123 as their rising, i.e., the generations that rise up in their place. He explains le-shimtzah be-kamehem to mean, to give them a bad name throughout their coming generations.
אויעמד משה. ככה המנהג בכל מחנה שיעמוד במקום אחד כמו שנה לעשות סוכות ולהיות שערים למחנה, כי אין צורך לשום יד מחוץ למחנה:
1THEN MOSES STOOD. It is the practice of all camps that stay in one place for about a year124 to erect booths and have gates.125 In such a case, there is no need to set aside a place outside the camp as a latrine.126
במי לד'. יגש אלי או יקרב, או יבא או יתאסף:
2WHOSO IS ON THE LORD’S SIDE. Shall draw close to me; shall come near to me; shall come to me or shall gather to me.127, which literally means whoso is on the Lord’s side to me. Hence the various interpretations.
גבני לוי. שהם ממשפחתו:
3THE SONS OF LEVI. Who were of Moses’ family.
אויאמר, טעם אלהי ישראל. בעבור שחשבו עובדיו שהוא ע"ז:
1AND HE SAID UNTO THEM. Moses referred to the Lord as the God of Israel because those who worshipped the calf thought that the Lord was to be identified with the calf.128
בוהרגו איש את אחיו. אפילו יהיה אחיו, ורבים פי' האומר לאביו ולאמו (דבר' לג ט) על זה המעשה והוצרכו לפרש אביו ואמו אבי האם ואין צורך כאשר אפרש במקומו:
2AND SLAY EVERY MAN HIS BROTHER. Even if it be his brother.129 Many interpret Who said of his father, and of his mother: I have not seen him (Deut. 33:9) as referring to this incident.130 66:2: “Who said of his father, and of his mother: I have not seen him, his father refers to the father of his mother, who is an Israelite.” They had to explain his father and his mother as referring to the father of the mother.131 However, as I will explain, there is no need for this interpretation.
אויעשו בני לוי. ולא כל בני לוי:
1AND THE SONS OF LEVI DID. Not all the sons of Levi.132 (v. 26). However, they didn’t all participate in the slaying of the worshippers of the calf. Hence, unlike verse 26, which reads, And all the sons of Levi gathered, our verse reads, and the sons of Levi did according to the word of Moses, omitting the word all.
אויאמר משה. וכבר אמר להם כמו וייצר ד' אלהים (ברא' ב ז) ורבים ככה:
1AND MOSES SAID. Its meaning is, and Moses already said to them.133 is a pluperfect. Our verse literally reads, “Consecrate yourselves today to the Lord, every man against his son, and against his brother.” Logic dictates that Moses said this to the Levites before they went out to slay the worshippers of the calf. It is similar to Then the Lord God formed (Gen. 2:7).134 There are many other such examples.135
בומלת מלאו. דקדוקו זר, כי פעם הוא פעל יוצא ופעם עומד והבנין קל:
2[CONSECRATE.] The word milu (consecrate), which is in the kal, is grammatically irregular. It is sometimes transitive and at other times intransitive.136 in our verse to be transitive. He interpreted our verse as meaning, fill your hands with a blessing.
גוטעם כי איש בבנו. אפילו יהיה העובד בנו או אחיו שיהרגוהו, והשכר הוא שיתן עליכם ברכה, וזהו בעת ההיא הבדיל ד' את שבט הלוי (דבר' י ח) והטעם שאמר לו השם זה הטעם בהר סיני, ע"כ אמר אלה תולדות אהרן ומשה ביום דבר ד' את משה בהר סיני (במד' ג א) והנה כאשר נעשה המשכן נבדל אהרן ובניו לשרת השם וכן הלוים אז היתה מחלוקת קרח כי בכור היה, כאשר לקח השם הלוים תחת הבכורים שיהיו קדושים, בעבור שהם העלו העולות והשלמים זבחו על המזבח שנעשה לפני העגל:
3[FOR EVERY MAN HATH BEEN AGAINST HIS SON.] Even if the worshipper be his son or brother he must kill him. They will be rewarded with a blessing for doing this. This is what At that time137 the Lord separated the tribe of Levi (Deut. 10:8) refers to. Its meaning is that God told Moses at Mount Sinai the reason the tribe of Levi was set aside. Scripture therefore reads, Now these are the generations of Aaron and Moses in the day that the Lord spoke with Moses in mount Sinai138 is that the Lord spoke with Moses regarding the separation of the tribe of Levi. Num. 3:1-10 deals with the separation of the tribe of Levi. Hence I.E.’s interpretation. (Num. 3:1). Now Aaron, his sons, and the Levites were separated139 to serve the Lord at the time that the tabernacle was erected. Korah’s quarrel140 took place at that time. Korah was a first-born.141 Korah rebelled when God set aside the Levites in place of the first-born who were holy.142 God did this because the first-born143 brought the burnt offerings before the calf and they slaughtered peace offerings upon the altar, which was made before the calf.
אויהי ממחרת. יום רדתו:
1AND IT CAME TO PASS ON THE MORROW. Following his descent.144 is short for mi-mochorat yom rideto.
בועתה אעלה. לשוב אל ההר להתנפל לפני השם לכפר על ישראל כאשר פירשתי, אולי יכתוב לוחות אחרות לכרות ברית עם ישראל וזה "והנה אנכי כורת ברית" (למטה לד י) כי הלוחות כשטר עדות:
2AND NOW I WILL GO UP. To return to the mountain to fall before the Lord and atone for Israel as I have explained.145 Perhaps God will write another pair of tablets in order to make a covenant with Israel. This is the meaning of Behold, I make a covenant (Ex. 34:10).146 For the tablets were, as it were, a document of witness.
אוישב. אמר הנגיד כי אנא מבולע הלמ"ד, כמו אל נא, ופי' אל מגזרת הואיל, וזה רחוק, רק אנא, אל נא תעשה ככה ופי' אנא כמו פיוס או דרך הודאה כמו זה וככה אנא ד' כי אני עבדך (תה' קטז טז):
1AND MOSES RETURNED. The Nagid147 says that a lamed has been dropped and compensated for148 in the nun of anna. in the word anna (oh), which is short for al na (please consent). He maintains that the word al149. is related to the word ho’il (consent).150 However, this is far-fetched. On the contrary, its meaning is: please (anna) don’t do this.151 means please or I confess. Its implication is, please (or I confess the following but) do not do this (Meijler). Anna is an expression of appeasement,152 or confession, as here.153 Anna (I beseech Thee) in I beseech Thee, O Lord, for I am Thy servant (Ps. 116:16) is similar.
אועתה. כבר פירשתי בס' דניאל וספרין פתיחו (דניאל ז י) כי כל הגזרות על הכללים ועל הפרטים הם במערכות השמים, וככה הודו חכמים בני חיי ומזוני רק השם יוסיף בעבור יראתו כאשר פירשתיו:
1YET NOW…BLOT ME, I PRAY THEE, OUT OF THY BOOK. I have already explained in my comments on And the books were opened, in the Book of Daniel (7:10), that all the decrees regarding masses and individuals are contingent upon the arrangements in the sky.154 Our sages have already admitted that children, longevity, and prosperity [depend upon the influence of the stars].155 28a: “Raba said: longevity, children, and prosperity are not contingent on one’s merits but on one’s star.” However, God, as I have explained, increases the good which the heavenly arrangements have decreed because of a person’s fear of the Lord.
אויאמר. אמר הגאון זהו וינחם ד' (פ' יד) כי אמר להשמיד הכל והטעם הנה לא אמחה מספרי רק אשר חטא לי במחשבתו על דרך למען תפוש את בית ישראל בלבם (יחז' יד, ה) ולא נהרגו כי לא עבדו וזהו ויגוף ד' את העם בעבור שנעשה העגל ובא ספק לאנשים בסתר:
1AND THE LORD SAID. Saadiah Gaon says that this is what And the Lord repented (v. 14) refers to, for God had said that He would destroy all.156 The meaning of our verse is: Look. I will blot out of My book only those who sinned against Me in their minds.157 The aforementioned is to be understood after the manner of that I may take the house of Israel in their own heart (Ezek. 14:5).158 They were not killed159 because they did not actually worship the calf. This is the meaning of: And the Lord smote the people, because the calf was made and doubt160 came to people privately.161
אועתה, אל אשר דברתי לך. אל מקום הכנעני (למעלה ג ח) וזה כדרך כעס כי בעבורך נשאתי חטאתם, ואתה שאהבת אותם ככה לך נחה אותם:
1AND NOW GO, LEAD THE PEOPLE UNTO THE PLACE OF WHICH I HAVE SPOKEN UNTO THEE. That is, unto the place of the Canaanite (Ex. 3:8). This was said in anger.162 God told Moses, I have forgiven their sin because of you. Now you, who love them so much, go lead them.
בוביום. תחלת כל שנה יום הפקידה:
2IN THE DAY. The beginning of every year is the day of accounting.163
אויגוף. אולי לא היתה המגפה בשנה הראשונה רק ספר הכתוב מה שהיה אחרי נסעם מהר סיני:
1AND THE LORD SMOTE. It is possible that there was no plague in the first year.164 The Torah merely reports what happened after they journeyed from Mount Sinai.165, etc., refers to what happened to Israel after they journeyed from Mount Sinai on the twentieth day of the second month in the second year following the Exodus (Num 10:11).