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Ramban on Exodus 32:35/רמב"ן על שמות ל״ב:ל״ה

אוַיִּגֹּף ה' אֶת הָעָם לֹא סִפֵּר הַכָּתוּב כַּמָּה הָיוּ הַמֵּתִים בַּמַּגֵּפָה, כַּאֲשֶׁר סִפֵּר הַנֶּהֱרָגִים בְּיַד בְּנֵי לֵוִי, וְכַאֲשֶׁר פֵּרֵשׁ בַּמַּגֵּפָה שֶׁל דְּבַר קֹרַח (במדבר יז יד), וְשֶׁל בַּעַל פְּעוֹר (שם כה ט). אוּלַי לֹא מֵתוּ בְּמַגֵּפָה אַחַת, אֲבָל נְגָפָם ה' לָמוּת בְּלֹא עִתָּם, כְּעִנְיָן שֶׁכָּתוּב "כִּי אִם ה' יִגָּפֶנּוּ אוֹ יוֹמוֹ יָבֹא" (שמואל א כ"ו:י'). וְאוּלַי לֹא חָשַׁשׁ לִמְנוֹתָם, כִּי כֵן לֹא מָנָה הַמֵּתִים בְּתַבְעֵרָה (במדבר יא א) וּבְקִבְרוֹת הַתַּאֲוָה, שֶׁנֶּאֱמַר (שם יא לג) "וַיַּךְ ה' בָּעָם מַכָּה רַבָּה מְאֹד". אֲבָל הַנּוֹפְלִים עַל יַד בְּנֵי לֵוִי פֵּרֵט לִכְבוֹדָם, לוֹמַר שֶׁהָרְגוּ רַבִּים בָּעָם וְלֹא פָּחֲדוּ מֵהֶם כִּי עַל ה' בָּטְחוּ:

1AND THE ETERNAL SMOTE THE PEOPLE. Scripture does not state how many died in this plague, as it stated the number of those that fell by the hand of the sons of Levi,⁴⁰⁷. and as it mentioned in the case of the plague about the matter of Korah,⁴⁰⁸. and in connection with the Baal of Peor,⁴⁰⁹, 25:9: And those that died by the plague were twenty and four thousand. the reason perhaps being that those here did not all die in one plague, but they were smitten and died prematurely, something like it said, but the Eternal shall smite him, or his day shall come to die.⁴¹⁰ Perhaps Scripture did not bother to number them, for similarly it did not number those that died in the plague at Taberah,⁴¹¹ and at Kibroth-hattaavah, where it says, and the Eternal smote the people with a very great plague.⁴¹², 33. Those that fell, however, through the sons of Levi He counted in their honor, thus saying that they slew many of the people but yet they did not fear them, for they trusted in the Eternal.

בוְאָמַר עַל אֲשֶׁר עָשׂוּ אֶת הָעֵגֶל: שֶׁלֹּא הָיוּ מִן הַמִּשְׁתַּחֲוִים לוֹ וְהַזּוֹבְחִים לוֹ, אֲבָל הָיוּ מִן הָעוֹשִׂים אוֹתוֹ, כְּלוֹמַר מִן הַנִּקְהָלִים עַל אַהֲרֹן וְהַמְּבִיאִים לוֹ הַזָּהָב. וּבַעֲבוּר שֶׁאָמַר שֶׁנֶּעֶנְשׁוּ עַל מַעֲשֵׂה הָעֵגֶל, לֹא עַל עֲבוֹדָתוֹ, וְהֵם לֹא עֲשָׂאוּהוּ, פֵּרֵשׁ אֲשֶׁר עָשָׂה לָהֶם אַהֲרֹן בְּמִצְוָתָם. וְאוּנְקְלוֹס (תרגום אונקלוס על שמות ל"ב:ל"ה) תִּרְגֵּם "עַל דְּאִשְׁתַּעֲבַדוּ לְעִגְלָא דַּעֲבַד אַהֲרֹן", יִרְצֶה לוֹמַר כִּי הַמְּגַפְּפִים וְהַמְּנַשְּׁקִים וַחֲפֵצִים בּוֹ הֵם שֶׁהָיוּ בַּמַּגֵּפָה, וְאוּנְקְלוֹס לֹא יִתֵּן בְּתַרְגּוּמוֹ מַעֲשֶׂה אֶחָד לִשְׁנַיִם. וְכֵן "כָּל אֲשֶׁר עֹשִׂים שָׁם הוּא הָיָה עֹשֶׂה" (בראשית לט כב) תִּרְגֵּם "וְכֹל דְּעָבְדִין תַּמָּן עַל מֵימְרֵהּ הֲוָה מִתְעֲבֵד": וְהַמַּגֵּפָה הַזֹּאת הָיְתָה אַחֲרֵי שֶׁהָרַג מֹשֶׁה הָעוֹבְדִים וְהִתְפַּלֵּל עֲלֵיהֶם, וְאָמַר "וְאִם אַיִן מְחֵנִי נָא", כִּי בַּעֲבוּר שֶׁהָיָה מוֹסֵר נַפְשׁוֹ עֲלֵיהֶם רִחֵם עֲלֵיהֶם הקב"ה, וְאָמַר לוֹ לְהַעֲלוֹתָם אֶל הָאָרֶץ וְשֶׁיִּשְׁלַח עִמָּהֶם מַלְאָךְ, וְרָצָה לְנַכּוֹת לָהֶם מִן הֶעָוֹן הַגָּדוֹל כְּדֵי שֶׁיִּהְיוּ רְאוּיִים לָזֶה, וְשָׁלַח הַמַּגֵּפָה הַזֹּאת בָּהֶם, אוֹ שֶׁגָּזַר עֲלֵיהֶם כֵּן וְהֵחֵל הַנֶּגֶף: וְאַחֲרֵי זֶה חָזַר וְאָמַר לוֹ (שמות ל"ב:א') "עֲלֵה מִזֶּה אַתָּה וְהָעָם", לוֹמַר כִּי הַמַּגֵּפָה לֹא תִּמְחֶה חַטָּאתָם לְשָׁכְנִי בְּתוֹכָם, וְהִזְכִּיר "אֶל הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב", וְאָמַר (שמות ל"ב:ב') "וְגֵרַשְׁתִּי אֶת הַכְּנַעֲנִי" וְגוֹ', כִּי בַּעֲבוּר הַמַּגֵּפָה שֶׁהֵבִיא אוֹ גָּזַר עֲלֵיהֶם נִמְחָה קְצָת חַטָּאתָם, וְנִתְרַצָּה לָהֶם מְעַט לְהַזְכִּיר זְכוּת אֲבוֹתָם וְשֶׁיְּקַיֵּם לָהֶם הַשְּׁבוּעָה לַהֲבִיאָם אֶל אֶרֶץ טוֹבָה אֶרֶץ זָבַת חָלָב וּדְבָשׁ, וְרָמַז לוֹ שֶׁלֹּא תִּשָּׁחֵת הָאָרֶץ וְלֹא תֵּחָנֵף תַּחַת יוֹשְׁבֶיהָ מִפְּנֵי חַטָּאתָם, וְשֶׁיְּגָרֵשׁ כָּל שִׁשָּׁה הָעֲמָמִים שֶׁהֻבְטְחוּ מִתְּחִלָּה עֲלֵיהֶם: וְאָמַר דֶּרֶךְ רִצּוּי (שמות ל"ב:ג') כִּי לֹא אֶעֱלֶה בְּקִרְבְּךָ, לְטוֹבָתְךָ, פֶּן אֲכֶלְךָ בַּדָּרֶךְ, בְּקֹשִׁי עָרְפְּךָ. וְהִנֵּה בְּכָאן לְיִשְׂרָאֵל שְׁתֵּי פֻּרְעָנִיּוֹת, הָאַחַת שֶׁלֹּא יַשְׁרֶה שְׁכִינָתוֹ בְּתוֹכָם, וְהַשֵּׁנִית שֶׁיִּשְׁלַח מַלְאָךְ לִפְנֵי מֹשֶׁה עַד שֶׁיְּגָרֵשׁ אֶת הָאֻמּוֹת, אֲבָל אַחַר שֶׁיִּרְשׁוּ אֶת הָאָרֶץ לֹא הִבְטִיחָם אֲפִילּוּ בְּמַלְאָךְ לַעֲזֹר לָהֶם, כִּי לְכָךְ הִזְכִּיר "בַּדָּרֶךְ". וְעַל כָּל זֶה אָמַר (שמות ל"ב:ד') "וַיִּשְׁמַע הָעָם אֶת הַדָּבָר הָרָע הַזֶּה וַיִּתְאַבָּלוּ וְלֹא שָׁתוּ אִישׁ עֶדְיוֹ עָלָיו", כַּאֲבֵלִים:
וְהִנֵּה הַשֵּׁם רַחְמָן מָלֵא רַחֲמִים, וְכַאֲשֶׁר רָאָה שֶׁהִתְאַבְּלוּ חָזַר וְאָמַר בְּדֶרֶךְ רַחֲמִים "אֱמֹר לִבְנֵי יִשְׂרָאֵל" (שמות ל"ב:ה'), כִּי עַד עַתָּה הִזְכִּיר "עַמְּךָ" (שמות ל"ב:ז') וְ"הָעָם" (שמות ל"ב:א'), וְעַתָּה יַזְכִּירֵם בִּשְׁמָם הֶחָבִיב, וְצִוָּה לֵאמֹר לָהֶם כִּי לְטוֹבָתָם לֹא אֶעֱלֶה בְּקִרְבָּם שֶׁלֹּא אֲכַלֶּה אוֹתָם כְּרֶגַע, אֲבָל הֵטִיבוּ אֲשֶׁר עָשׂוּ לְהִנָּחֵם וּלְהִתְאַבֵּל עַל חַטָּאתָם, וְכֵן יַעֲשׂוּ תָּמִיד, וְאֵדְעָה מָה אֶעֱשֶׂה לָהֶם, כְּלוֹמַר אֶפְקֹד חַטָּאתָם לְדַעְתִּי, כְּפִי הִתְאַבְּלָם וְהִנָּחֲמָם עַל עֲוֹנָם, כִּי אֲנִי בּוֹחֵן לֵב וְחוֹקֵר כְּלָיוֹת. וְעַל דֶּרֶךְ הָאֱמֶת יִהְיֶה וְאֵדְעָה מָה אֶעֱשֶׂה לָּךְ כִּי בְּדַעַת הָרַחֲמִים יַעֲשֶׂה בָּהֶם, כְּמוֹ "וְאִם לֹא אֵדָעָה" (בראשית יח כא). וּכְבָר פֵּרַשְׁתִּיו (שם כ ד"ה זעקת):

2BECAUSE THEY MADE THE CALF. This means that they were not amongst those who worshipped it or sacrificed to it,⁴¹³ but they were the men who “made” it, that is to say, they were the ones who gathered around Aaron and brought him the gold. Now since Scripture states that they were punished for making the calf, not for worshipping it, and in reality they did not make it, it explains further, which Aaron made, meaning that Aaron made it at their command.But Onkelos translated [the expression, because they ‘made’ the calf], “because they ‘worshipped’ the calf which Aaron made.” By this Onkelos intended to explain that the ones who died in the plague were those who embraced and kissed it, and were pleased with the calf. Now [although the same term asah (“did”) is mentioned in both cases, because they ‘made’ the calf, which Aaron ‘made’], Onkelos did not feel obliged to translate both alike [but instead he translated: “because they ‘worshipped’ the calf, which Aaron ‘made’ “]. A similar case [of Onkelos’ rendition] is the verse, and whatsoever they ‘did’ there, he was the ‘doer’ of it,⁴¹⁴ which he translated: “and whatsoever they did there ‘was done’ by his command.”⁴¹⁵This plague occurred after Moses had punished the worshippers and prayed for Israel, saying, and if not, blot me, I pray Thee, out of Thy book.⁴¹⁶ For because Moses had shown his readiness to give his life for them, the Holy One, blessed be He, had mercy upon them, and told him to bring them up to the Land, and that He would send an angel before them;⁴¹⁷ but since He wanted to take away from them part of the great sin, in order that they should be worthy [to go up to the Land], He sent upon them this plague. Or it may be that He had decreed this plague upon them [before Moses’ prayer] and the plague had already begun, and after that He said again to Moses, Go up hence, thou and the people,⁴¹⁸, Verse 1. meaning, that the plague will not blot out their sin from before Me so that I should again dwell in their midst. He mentioned though, unto the land of which I swore unto Abraham, to Isaac, and to Jacob,⁴¹⁸, Verse 1. and further said, and I will drive out the Canaanite, etc.;⁴¹⁷ for on account of the plague which He brought or decreed upon them, part of their sin was blotted out, and He was partially appeased to them, in remembering the merit of the patriarchs, and [promising] that He would fulfill to them the oath He had taken to bring them unto a good land, a land flowing with milk and honey.⁴¹⁹ Thus He hinted to Moses that the earth [i.e., the land of Canaan] would not become corrupt⁴²⁰ nor would it be defiled under the inhabitants thereof⁴²¹ on account of their sin, and that He would drive out all the six nations whose land they were originally promised.⁴²² And He also said by way of pacification, for I will not go up in the midst of thee,⁴²³ this being to your benefit, lest I consume thee in the way,⁴²³ because of your stiff-neckedness.Thus there were here two punishments for Israel: firstly, that He would not cause His Divine Glory to dwell amongst them, and secondly, that He would send an angel before Moses until the nations would be driven out; but He did not promise them after they would inherit the Land even an angel to help them, for this is why He mentioned in the way [lest I consume thee ‘in the way’]. It is with reference to all this that Scripture says, And when the people heard these evil tidings, they mourned; and no man put on him his ornaments⁴²⁴, Verse 4. — just as mourners. But G-d is merciful, abounding in compassion, and when He saw that they mourned, He said again by way of mercy, Say unto the children of Israel etc.,⁴²⁵, Verse 5. for up till now He had used the terms, thy people,⁴²⁶ and the people,⁴¹⁸, Verse 1. but now He mentioned them by their beloved name, and He commanded Moses to tell them that it was to their benefit that He would not go up in their midst, in order that He should not consume them in one moment. However, they have done well in repenting and mourning for their sin. So should they always do, and I will know what to do unto them.⁴²⁵, Verse 5. That is to say, I will visit their sin in accordance with My knowledge of their mourning and repenting their sin, since it is I Who tries the heart and searches the kidneys.⁴²⁷By way of the Truth, [the mystic teachings of the Cabala], the expression, that I may know what to do unto thee⁴²⁵, Verse 5. means that He will do unto them in the knowledge of mercy, similar to what is said, and if not, I will know,⁴²⁸ as I have already explained.⁴²⁹, Verse 20. Vol. I, p. 245.