Tanach · Acharonim on Tanach · Or HaChaim · Torah

Or HaChaim on Exodus 32:15/אור החיים על שמות ל״ב:ט״ו

אוַיִּפֶן וַיֵּרֶד. צָרִיךְ לָדַעַת אָמְרוֹ וַיִּפֶן שֶׁאֵינוֹ מֵהִלְכוֹת דֶּרֶךְ אֶרֶץ שֶׁיִּפֶן מֹשֶׁה, וְאוּלַי כִּי לָזֶה דִּקְדֵּק לוֹמַר מִן הָהָר שֶׁלֹּא לוֹמַר שֶׁחָס וְשָׁלוֹם נָהַג מִנְהַג מִעוּט דֶּרֶךְ אֶרֶץ שֶׁפָּנָה עֹרֶף מִפְּנֵי הַשְּׁכִינָה אֶלָּא מִן הָהָר הוּא שֶׁפָּנָה, וְקָשֶׁה אִם כֵּן הָיָה לוֹ לוֹמַר ״וַיִּפֶן מִן הָהָר״, וְעוֹד קָשֶׁה שֶׁלֹּא הָיָה צָרִיךְ לוֹמַר ״וַיִּפֶן״ כָּל עִקָּר.
1 ויפן וירד משה מן ההר, "Moses turned around and descended from the Mountain." What is the significance of the Torah reporting Moses as "turning around," i.e. turning His back on G'd's presence? Is this not something which reflects a lack of respect? Perhaps the fact that the Torah added the superfluous words "from the Mountain" were added to prevent the misconception that Moses "turned his back on G'd", as it were. He only turned his back on the Mountain. If that were the meaning of the words "from the Mountain," the Torah should have written "Moses turned away from the Mountain" instead of writing "Moses turned and descended from the Mountain." Furthermore, why did the Torah have to mention Moses as "turning around" altogether?
בוְאוּלַי שֶׁיְּכַוֵּין לוֹמַר שֶׁתָּשַׁשׁ כֹּחוֹ, וְהָיָה מִתְיָרֵא מֵהַמַּלְאָכִים, וְהָיָה מְפַנֶּה עַצְמוֹ לְצִדְדֵי הָהָר כְּאָדָם הַנֶּחְבָּא לָלֶכֶת.
2Perhaps the expression "he turned around" signified Moses' reduced spiritual niveau which made it impossible for him to confront the angels. He therefore moved sideways on the Mountain, much like someone who tries to hide.
געוֹד יִרְצֶה עַל דֶּרֶךְ אָמְרָם (דברים רבה א׳) כִּי לְמָה דּוֹמָה דַּרְכּוֹ שֶׁל מֹשֶׁה, כְּשֶׁהָיָה מְדַבֵּר עִם הַקָּדוֹשׁ בָּרוּךְ הוּא הָיָה אוֹמֵר ״לָמָּה ה׳ יֶחֱרֶה״ וְגוֹ׳, וּכְשֶׁהָלַךְ אֵצֶל יִשְׂרָאֵל הָפַךְ הַסֵּדֶר וְאָמַר ״אַתֶּם חֲטָאתֶם״ וְגוֹ׳ עַד כָּאן, וְהוּא אָמְרוֹ וַיִּפֶן, פֵּרוּשׁ שֶׁלֹּא נִשְׁאַר כְּסֵדֶר פָּנִים הָרִאשׁוֹנִים שֶׁהָיָה מַרְאֶה כְּשֶׁהָיָה עוֹמֵד לִפְנֵי הַמָּקוֹם.
3We may also understand the word as similar to what we learned in Devarim Rabbah 1, where the Midrash contrasts Moses' mode of speaking directly to the Israelites, i.e. "you have sinned," with his speaking to G'd in the third person "למה יחרה?" The meaning of ויפן, he turned around, then may refer to Moses' change in attitude as he prepared to face his people.
דלוּחוֹת הָעֵדוּת. אוּלַי שֶׁרָמַז גַּם כֵּן בְּאָמְרוֹ הָעֵדוּת, שֶׁהֵם מְעִידִים כִּי הֵם כְּתוּבִים כְּתַב אֱלֹהִים, לְצַד הֱיוֹת כְּתָבָם מֻפְלָא מִזֶּה וּמִזֶּה בְּהַשְׁוָאָה, מַה שֶׁאֵין מִכְתָּב זֶה יָכוֹל לִהְיוֹת עַל יְדֵי מַעֲשֵׂה אָדָם, כִּי הָאוֹת תִּשְׁתַּנֶּה צוּרָתָהּ מֵעֵבֶר הָאַחֵר. גַּם מַאֲמָרָם זִכְרוֹנָם לִבְרָכָה (מגילה ג.) שֶׁאָמְרוּ מֵ״ם וְסָמֶ״ךְ שֶׁבַּלּוּחוֹת בְּנֵס הָיוּ עוֹמְדִים, וְאוּלַי שֶׁהָאוֹת הַזֶּה יִצְטָרֵף עִם אוֹת מַעֲשֵׂה הַלּוּחוֹת וְהָיוּ שְׁנֵי הָאוֹתוֹת לְעֵדוּת, שֶׁאֵין עֵדוּת פָּחוֹת מִשְּׁנַיִם, וְהוּא אָמְרוֹ וְהַלֻּחֹת מַעֲשֵׂה אֱלֹהִים הֲרֵי עֵד אֶחָד, וְהַמִּכְתָּב מִכְתַּב אֱלֹהִים עֵד שֵׁנִי.
4לוחות העדות, "the Tablets containing the testimony." The word ה־עדות, indicating a unique kind of testimony may be an allusion to the way G'd Himself had inscribed the Tablets so that the writing could be read from either side, something impossible if they had been inscribed by human hands. Such writing would appear as if it had been written backwards had it been inscribed on one side by a human scribe. The letter ה before the word עדות may also hint at the miraculous way the final letters ס and ם appeared with their respective centers suspended in the air miraculously (Megillah 3). Perhaps these two letters were "proof" i.e. "testimony" that the Tablets had indeed been inscribed by G'd Himself.