Or HaChaim on Exodus 32:1/אור החיים על שמות ל״ב:א׳

1וירא העם כי בשש משה, The people saw that Moses delayed, etc. The words: "the people 'saw,' refer to their mental eye, of course. Alternatively, we may accept a statement in Shabbat 89 that Satan came and showed them the image of darkness and the picture of Moses lying on a bier, dead. This is why the Torah used the expression וירא העם i.e. that there were circumstances which justified the people thinking Moses had indeed died. Their thinking was reinforced by the arrival of the sixth hour, ב־שש, the hour at which Moses had told them he would return. Had Moses not told them that he would return at noon i.e. "at six hours," no one would have heeded the picture drawn by Satan the swindler.

2ויקהל העם על אהרון. The people gathered around Aaron. The expression על אהרון needs further analysis. If it had been the people's intention merely to speak to Aaron, the Torah should have written: ויקהל העם ויאמרו אל אהרון, "the people gathered and spoke to Aaron." Perhaps the meaning here is that the people gathered in order to kill Aaron, that they said to him: "get up and make for us a deity or we will kill you." Our sages in Sanhedrin 7 have stated that the people had already killed Chur, and this would reinforce our assumption that the people gathered against Aaron. The reason that the text does not refer explicitly to the killing of Chur is so that this murder should not remain as a permanent memory for all future generations. G'd is protective of the good reputation of the Jewish people, and the only reason He recorded the details of the sin of the golden calf is so that if a community would commit a collective sin in the future they would be encouraged to repent using the fact that G'd forgave the Jewish people the sin of the golden calf as proof that their repentance too would be accepted by Him (compare Avodah Zarah 5). Perhaps the Torah did indeed allude to the killing of Chur in Exodus 24,14 where Chur together with Aaron is reported as having been left in charge of the Jewish people when Moses ascended the Mountain. The fact that Chur's name is not mentioned at this point begs the question of "what has happened to him?" Clearly he had been murdered. This matter is alluded to more forcefully in Jeremiah 2,34: גם בכנפיך נמצאו דם נפשות, אביונים נקיים, "also on your garments is found the life-blood of the innocent poor, etc." as pointed out in Vayikra Rabbah 10,3. According to that Midrash, the people killed Chur because he was unwilling to make an idol for them. The people may have interpreted Chur's unwillingness to comply with their request to make a substitute for Moses as proof that he himself had aspirations to take the place of Moses, i.e. to be the people's intermediary between them and G'd. It is quite possible that Jeremiah 2,35 supports the view that the people who killed Chur considered him guilty of the sin of wanting to take the place of Moses, something that made him guilty of a capital offence in their view. They actually considered a human being as an intermediary between them and G'd as a geater threat to monotheism than the appointment of a symbol such as a golden calf which lacked any faculties and any will of its own.

3אשר ילכו לפנינו, "who shall walk before us, etc." The word לפנינו was chosen very carefully. They reasoned as follows: Seeing that G'd Himself who has taken us out of Egypt is invisible and dwells in the Celestial Regions, they were afraid that if they would encounter some evil force in the desert without some visible symbol which reassured them that G'd did indeed watch over them they might lose faith. They wished to construct some symbol of a celestial force which would remind them of G'd in Heaven. The people who initiated the golden calf did not deny for a single moment either the primacy of G'd or the fact that He had made heaven and earth. They merely wanted a go-between them and G'd [similar to when all the people had asked Moses to be their go-between during the revelation at Mount Sinai. Ed.] They may well have thought that the prohibition in the second commandment to having an intermediary between man and G'd was valid only while there was a Moses who was the ideal go-between. This is why they emphasised כי זה האיש משה, "for this man Moses, etc." Possibly, they became victims of a serious sin when they described Moses as the Power which had taken them out of Egypt, i.e. אשר העלנו מארץ מצרים. They meant to say that even when they came out of Egypt G'd had employed a go-between and that this proved that there was nothing inherently wrong in having a go-between themselves and G'd. The fact that they referred to the go-between as אלהים, a deity, may be understood in the same sense as when G'd had told Moses in Exodus 7,1: "here I have made you אלהים (i.e. in G'd's stead) for Pharaoh. Obviously, the people committed a grave error as I have explained on Exodus 20,4.