## Chizkuni, Exodus

###### Chizkuni, Exodus 32:1:1
[Chizkuni, Exodus 32:1:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:1:1)

**[וירא העם** לפי פשוטו אפילו בדבר שאינו נראה אבל ידוע שכן הוא נופל לומר בו לשון ראיה].


###### Chizkuni, Exodus 32:1:2
[Chizkuni, Exodus 32:1:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:1:2)

**ויקהל העם** כל קהלה שיש אחריה על, לגנאי היא. ואם יש אחריה אל, היא לשבח. כמו ויקהלו אל המלך שלמה. קום עשה לנו אלהים לפי הפשט חלילה לאהרן שיעשה עבודת כוכבים שהיה קדוש השם ונביא לישראל, ומצות רבות נתנו על ידו עם משה אחיו, ואם עשה ע״‎א איך נמלט שלא הרגו משה, ואיך היה אח״‎כ מכפר על ישראל הוא וזרעו עד סוף כל הדורות. ועוד לא מצינו שהזכיר הכתוב עליו שום עול, רק עון מי מריבה. וכל ישרי לבב מודים כי הקב״‎ה לא יבחר שליח שסופו לעבוד עבודת כוכבים גם ישראל לא בקשו ולא נתכונו לעבודת כוכבים. אך משה לא אמר להם מתי ירד וגם הוא לא ידע כי הקב״‎ה אמר לו עלה אלי ההרה ושב שם עד שאתן לך לוחות הברית והזמן לא אמר לו. וכשראו שאיחר כל כך חשבו שמת כי אין כח באדם לשהות כל כך בלא אכילה. ופי׳‎ **אלהים** שופט ודיין ומנהיג ודבר כמו ראה נתתיך אלהים לפרעה. ונתינת טעם מוכיח כי אמרו כי זה משה האיש אלמא במקום משה בקשו להעמידו. ומה שאמר דוד וימירו את כבודם ה״‎ק וימירו את משה שהיה כבודם שהרבה נסים עשה להם הקב״‎ה על ידו וישתחוו למסכה לכבדה ולא לשם עבודת כוכבים. ד״‎א עשה לנו אלהים שתהא שכינת הקב״‎ה בתוך גויתו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויקהל העם, “the people assembled;” whenever the expression ויקהל appears and is followed by the word: על, it means: “against,” i.e. it is the Torah’s way of condemning such an assembly. On the other hand, if the word following the word ויקהל, either in the singular or the plural mode is followed by the word אל, this signifies a positive development. Compare Kings I 8,2 where the people assembled around King Solomon to watch the Holy Ark being transported to the newly erected Temple. ויאמרו אליו קום עשה לנו אלוהים, “they said to him (Aaron) arise and make a visual image of G-d!” According to the plain meaning of the text there can be no question that Aaron had no intention to allow the people to revert to idolatry, G-d forbid, or somehow to replace Hashem or His prophet. Moses, while on earth, had frequently been referred to as elohim, either when compared to the creature issuing commands in the name of Hashem to Pharaoh, or as communicating G-d’s law to the people. If Aaron had intended to make an idol, Moses would have had to execute him as a false prophet! Not only that, but how could that “false” prophet subsequently have been appointed as the foremost instrument of securing Israel’s atonement?! Moreover, how could he have become the first priest and all his male offspring became the priests of the whole people? Not only that; We did not find that the Torah charged Aaron with any sin until the events at מי מריבה where Aaron did not stop Moses from striking the rock to produce water. There is not a single sage that ever suggested that G-d would appoint as a prophet someone who would eventually revert to idolatry. There can therefore be no question that what the people demanded of Aaron was not a return to idolatry. The problem had been that Moses had not announced by what date he would return from the Mountain. The reason that he did not do so was simply that he himself had not known when he would return. G-d had told him that He would give him the Tablets, but had not said when. When the people noticed that Moses took an inordinately long time, far longer than a normal person can go without food or drink, they worried that he might have died, in fact they were convinced that he had. They therefore requested from Aaron that he make for them a replacement whose function would be similar to what had been Moses’ function vis a vis Pharaoh, i.e. elohim. The Torah even spelled out what the assembled people had in mind, i.e. כי זה משה האיש אשר העלנו מארץ מצרים לא ידענו מה היה לו, “for this man Moses, who took us out of Egypt, we do not know what has happened to him.” In other words: they wanted to replace the Moses the man, not the deity, or semideity. When David in Psalms 106,20 is quoted as having referred to that episode with the words: וימירו את כבודם בתבנית שור אוכל עשב, “they traded their glory for the image of a bull that feeds on grass,” the people had referred to Moses, not to G-d. G-d had performed so many miracles which had been orchestrated by Moses, that they had been quite prepared to prostrate themselves before such a leader. An alternate interpretation: the people asked for a creature that Hashem would use to imbue with His glory, [similar to how He spoke from between the cherubs on the lid of the Holy Ark, the cherubs and their faces of innocent children not being so much different from the golden calf, the principal difference being that no one ever got to see them. Ed.]


###### Chizkuni, Exodus 32:1:3
[Chizkuni, Exodus 32:1:3](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:1:3)

**אשר ילכו לפנינו** לכבוד הקב״‎ה. ושתפו אהרן עמו ובכך טעו שהיו סבורים שיוכל להנהיגם לפי שהיו מחזיקין אהרן מלומד בנסים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
אשר ילכו לפנינו, “who shall go before us;” in using the plural mode they mistakenly made Aaron a partner of G-d, assuming that he was as experienced in performing miracles as had been Moses, and remembering that Aaron had actually orchestrated a number of the miracles involving the ten plagues.


###### Chizkuni, Exodus 32:1:4
[Chizkuni, Exodus 32:1:4](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:1:4)

**כי זה משה האיש** חפז לשון הוא שאפילו בדבר שאינו נוכח המדבר יאמרו עליו זה, דוגמא ראה זה מצאתי אמרה קהלת ועוד הרבה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כי זה משה האיש, “for Moses, this man, etc.;” from the manner in which they referred to Moses with the pronoun “this,” although “HE” was not present, we can form an idea of the urgency haste and confused thinking that dominated the people’s mind at that time. We find the word זה used in inappropriate situations on numerous occasions, such as in Kohelet, 7,27, where the author refers to something intangible when he says: ראה זה מצאתי, “see this is what I found, etc.”


###### Chizkuni, Exodus 32:2:1
[Chizkuni, Exodus 32:2:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:2:1)

**פרקו נזמי הזהב** אהרן לשם שמים נתכוין, חשב בלבו אם אומר להם להעמיד עליהם אחד מן הגדולים למחר כשיבא משה לא ירצה לרדת מגדולתו ותרבה קטטה ושפיכות דמים ביניהם, ואם לא אעמיד להם הם יעמידוהו מעצמם וירבה המחלוקת ואם אומר אני אהיה להם לראש יקשה הדבר בעיני משה, אעסיקם בדברים עד שיבא משה ואעשה דבר שאין בו ממשות, וכשיבא משה יבטל מאליו וכן עשה. ולכך אמר פרקו נזמי הזהב אשר באזני נשיכם וגו׳‎ כמו שפירש״‎י.

**Chizkuni, translated and annotated by Eliyahu Munk:**
פרקו נזמי זהב, “take off the golden rings, etc.” it is clear from the fact that Aaron asked the men to take the jewelry of their wives, that his intentions were perfectly pure. He thought that if he were to suggest anyone of the leaders of the people to take the place of Moses, such a person would not be willing to give up his promotion on the following day when Moses would return and this would result in dissension and possible civil war amongst the people. On the other hand, if he were not to appear to comply with the people’s wishes by doing nothing, they would choose someone, which would lead to immediate dissension among the people. If he were to suggest that he himself would take over Moses’ position, Moses would find this difficult to accept on his return. He therefore decided to play for time, so that no action would be taken pending Moses’ return on the next day, which is what he expected. The problem would therefore resolve itself without any revolutionary changes having been taken. By suggesting that these people bring him the jewelry of their wives, he thought he would gain enough time, as suggested by Rashi. (Rashi suggested that he was sure the women would not be willing to part with their jewelry for such a purpose as making an inanimate object a replacement for Moses.)


###### Chizkuni, Exodus 32:4:1
[Chizkuni, Exodus 32:4:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:4:1)

**ויצר אתו** לזהב קאי לשון צרור הכסף, דוגמא ויצר ככרים כסף בשני חריטים ובלע״‎ז גדל״‎ש.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויצר אותו, “he shaped it,” the expression יצר, used by the Torah here to describe what Aaron did with the golden jewelry he had received, is based on the word: צרר, “to make a bundle of something, to treat it indiscriminately, or to compress it.” The author uses Proverbs 7,20 and Kings II 5,23 as parallels and bases himself on the commentary of Rash’bam.


###### Chizkuni, Exodus 32:4:2
[Chizkuni, Exodus 32:4:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:4:2)

**ויעשהו עגל** ולא שאר חיה לפי שערב רב התחילו בעבירה וכתיב זה אלי ואנוהו, שראו ישראל השכינה וערב רב לא ראו אלא רגליהם של מלאכי השרת שתחת הכסא של רגליהם ככף רגל עגל כסבורים היו שהם פסיעותיו של הקב״‎ה והיינו דכתיב בתהלים ראו הליכותך וגו׳‎ ועקבותיך לא נודעו, שחשבו מעקבותיהם של מלאכים שהם עקבותיו של הקב״‎ה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויעשהו, “he made it into the shape of a calf.” He did not select a different creature, seeing that the mixed multitude that had joined the Jewish bandwagon at the Exodus had been the first to gang up on him, demanding a replacement for Moses. They had heard Moses sing after the splitting of the sea: זה אלי ואנוהו, “this is My G-d and I will enshrine Him!” They had only seen the feet of the angels surrounding G-d’s throne, feet which looked like the feet of a calf. They had mistakenly assumed that what they had seen were the footprints of G-d which had the appearance of calves’ feet. This is also why the psalmist in Psalms 77,20 writes: “Your way was through the sea, Your path through the mighty waters; Your tracks could be seen.” They had mistaken the footprints of the angels for the footprints of G-d Himself.


###### Chizkuni, Exodus 32:4:3
[Chizkuni, Exodus 32:4:3](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:4:3)

**ויאמרו אלה אלהיך ישראל** וכי שוטים היו לומר כי עגל זה שנעשה היום מזהב הוציאם ממצרים אלא מצינו חרטומים ותרפים ואובות וידעונים שיש בהם רוח טומאה והם סברו מזה שהיה בו רוח טהור ולכך אמרו אלה אלהיך ישראל. ולנסות בריותיו לפני מדת הרחמים נתן הקב״‎ה כח ברוח טומאה, כמו שמצינו כי יקום בקרבך נביא ונתן לך אות או מופת ובא האות והמופת וגו׳‎ כי מנסה ה׳‎ אלהיכם אתכם וגו'.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויאמרו אלה אלוהיך ישראל, they said: “these are your gods o Israel;” is it conceivable that these fellow travelers were so foolish as to credit a newly cast golden calf as having orchestrated the Exodus which had occurred 3 months before that calf had been cast in gold? The sorcerers among the mixed multitude were able to create the illusion that some deity is speaking from their mouth. They now created the illusion that this calf had addressed them from its mouth, and that it was far superior to any Egyptian deity as it was made of pure gold, so that what came forth from such a mouth must be sacred. The fact that they did not say: “these are our gods who have taken us out of Egypt, is evidence that the Israelites had never become guilty of worshipping the calf with words such as these. Nonetheless, the whole people at this point were being tested by G-d as to their sincere belief in a G-d Who is and remains unseen and devoid of tangible dimensions. In the Book of Deuteronomy, 40 years later, Moses still warns the people of such tests by G-d when he refers to prophets who try to legitimize themselves by working miracles and predicting matters which will come true though no one else had even dreamt of such things. (Deut. 13,26)


###### Chizkuni, Exodus 32:5:1
[Chizkuni, Exodus 32:5:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:5:1)

**וירא אהרן** שטעו, אמר מתירא אני שמא ישימו לב לומר מה יושיענו זה וישימו להם ראש כמו שפירשתי, ולפיכך **ויבן מזבח לפניו** כדי להעסיקם עד שיבא משה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וירא אהרן, “Aaron saw;” Aaron now realised the error the people had made and became afraid that as soon as they would realise that this golden calf could never be of any help to them, so that they would insist on appointing one of their midst as Moses’ successor; this spelled potential disaster. Therefore he proceeded to build an altar, ostensibly before that calf, in order to make the people believe that he was taking steps to worship the golden calf.


###### Chizkuni, Exodus 32:5:2
[Chizkuni, Exodus 32:5:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:5:2)

**חג לה׳‎ מחר** למחר נעבידהו ונעשה חג לשמים על שנתן לנו מנהיג וסלקם בדברים עד המחרת.

**Chizkuni, translated and annotated by Eliyahu Munk:**
חג לה' מחר, “there will be a feast for Hashem tomorrow!” He meant that on the following day they would celebrate the new leader that G-d had given them. In the meantime, he stalled the people with words.


###### Chizkuni, Exodus 32:6:1
[Chizkuni, Exodus 32:6:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:6:1)

**וישכימו ממחרת** בי״‎ז בתמוז.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וישכימו ממחרת, “They arose prematurely early on the following day;” the date was the seventeenth of Tammuz.


###### Chizkuni, Exodus 32:6:2
[Chizkuni, Exodus 32:6:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:6:2)

**ויעלו עלת** לשמים בשבילו, כמו שמצינו בשאול ויזבחו שם זבחים שלמים לפני ה׳‎ וגו'.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויעלו עולות, “they offered burnt offerings.” These burnt offerings were offered quite innocently in honour of Hashem. [We find something similar in Samuel I 11,15, on the occasion of the first Jewish King, King Shaul being crowned at Gilgal, though at that time the offerings were meat offerings most of which could be eaten by the people present at the celebration. Ed.]


###### Chizkuni, Exodus 32:7:1
[Chizkuni, Exodus 32:7:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:7:1)

**אשר העלית** קדמא בצרי ותניינא העלית בחיריק.

**Chizkuni, translated and annotated by Eliyahu Munk:**
אשר העלית, “whom you (Moses, not G-d) have brought out of Egypt.” The vowel pattern of this word is slightly different from the vowel pattern of the same word in 33,1, so that the reading is slightly different too. The author does not offer a reason for the difference;[perhaps he means to suggest that the העם referred to in 33,1 are the true Israelites for whom the Exodus was a moral ethical elevation, whereas the העם that Moses had taken out of Egypt without consulting G-d had become a spiritual burden, instead. Ed.]


###### Chizkuni, Exodus 32:8:1
[Chizkuni, Exodus 32:8:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:8:1)

**סרו מהר** שנתתיך להם למנהיג ודבר והם העמידו אחר במקומך, וגם עברו על לא תעשה לך פסל וגו׳‎ אפילו לזכרני לעבדו ולהשתחוות לו לשמי, שאע״‎פ שלא כוונו לעבודת כוכבים עברו על מצותי.

**Chizkuni, translated and annotated by Eliyahu Munk:**
סרו מהר, “they deviated quickly, etc.” they already elected a new leader for themselves instead of you whom I had appointed to be their leader. Not only that, but they also made a molten calf for themselves, contravening My command not to make themselves any cast images. My commandment included the prohibition to make such a cast image even if it was intended to symbolize Me. Although they had no idolatrous intention with what they did, they contravened My commandment.


###### Chizkuni, Exodus 32:10:1
[Chizkuni, Exodus 32:10:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:10:1)

**הניחה לי** לכבודו של משה אמר לו הקב״‎ה כך לפי שהעמידו להם מנהיג במקומך תניחני אנקום אותך מהם.

**Chizkuni, translated and annotated by Eliyahu Munk:**
הניחה לי, “Let Me be;” Hashem used this mild form of rebuke, out of respect for Moses. He meant that the fact that the people had chosen an unfit replacement instead of Moses, this alone was enough to punish them severely.


###### Chizkuni, Exodus 32:11:1
[Chizkuni, Exodus 32:11:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:11:1)

**ויחל משה** י״‎א תפלה זו היא שנאמרה בפרשת עקב ואתנפל לפני ה׳‎ את ארבעים היום ואת ארבעים הלילה. לאחר שירד ושרף את העגל והרג את עובדיו כי אין הדעת סובלת שיתפלל בעדם עד הסירם את העובדי כוכבים שבתוכם ובתוך הארבעים אמר כי לא אעלה בקרבך, ואז אמר לו משה כל הפרשה ראה אתה אומר אלי וכל אותם המ׳‎ יום שניים לא עלה משה אל הר סיני אלא התפלל עליהם באהל שנטה לו מחוץ למחנה, כי איך יעלה אל הקב״‎ה שלא ברשות. ובסופם כשנתפייס הקב״‎ה אמר לו פסל לך וגו׳‎ ועלית בבקר וגו׳‎ ויעל אל הר סיני ויעמוד שם מ׳‎ יום שלישיים וכלו בעשרה בתשרי.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויחל משה, “Moses began to pacify;” according to some commentators the prayer alluded to here is the one spelled out in greater in Deuteronomy 9,25, where Moses adds that he threw himself on the ground in prayer for forty days, etc.; this actually happened after he had already descended from the Mountain, smashed the Tablets, made gold dust out of the golden calf, had the Levites execute the ones who actively worshipped the calf and danced around it, and had purified the people by making them drink water containing ash of the golden calf. These commentators consider it unbelievable that Moses had the nerve to ask for forgiveness of the people before the latter had done their part in making penance for their grievous error. Those were the forty days during which G-d had told Moses that He would not be the One leading them up to the Promised Land. (verses 3133). When hearing this, Moses had responded with reminding G-d of His promise, commencing with Deuteronomy 33,12. According to our author, Moses did not ascend the Mountain during these 40 days, for how could he have done so without first having obtained permission to do so? At the end of those intermediate 40 days, when G-d had indicated that he had reconciled Himself to the people, He said to him: “carve yourself a second set of Tablets, etc.” and had asked him to ascend the Mountain again. (Exodus 34,1) When Moses ascended again (34,4) he remained on the Mountain and did not descend until the tenth day of Tishrey.


###### Chizkuni, Exodus 32:11:2
[Chizkuni, Exodus 32:11:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:11:2)

**למה ה׳‎ יחרה אפך בעמך** אע״‎פ שעשו מה שעשו אין לך להפסיד בשעה קלה כל היגיעות והטובות שעשית להם ועוד למה יאמרו מצרים וגו׳‎ ועוד מה תעשה לשבועת האבות.

**Chizkuni, translated and annotated by Eliyahu Munk:**
למה ה׳ יחרה אפך בעמך, “What for, o Lord, are You becoming angry, etc.?” Moses’ reasoning was that it did not seem reasonable after all the time and effort G-d had invested in bringing this people to the spiritual level they had achieved at the time of the revelation, that all this should be wiped out in one moment, as if it were completely irretrievable? He added, that the Egyptians would have the last laugh after all, when they would hear of the annihilation of G-d’s people. He also asked what would become of G-d’s oath to the patriarchs.


###### Chizkuni, Exodus 32:13:1
[Chizkuni, Exodus 32:13:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:13:1)

**[וכל הארץ הזאת אשר אמרתי** אשר אמרת מבעי ליה אלא עד כאן דברי תלמיד מכאן ואילך דברי הרב].


###### Chizkuni, Exodus 32:15:1
[Chizkuni, Exodus 32:15:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:15:1)

**ויפן וירד משה** וגו׳‎ על הסדר באותו יום עצמו י״‎ז בתמוז עד לתת עליכם היום ברכה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויפן וירד משה וגו, “Moses turned around and descended, etc.;” all this occurred in order, on the 17th day of Tammuz up until verse 29: לתת עליכם היום ברכה, “to bestow a blessing upon you this day.”


###### Chizkuni, Exodus 32:15:2
[Chizkuni, Exodus 32:15:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:15:2)

**ושני לחת העדת בידו** אעפ״‎י שהיה בלבו לשברם הורידם בידו שלא יסתכל בהם הקב״‎ה וירא הכתוב בהם אנכי ה׳‎ אלהיך ולא יהיה לך, ויזכור סורחנם.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ושני לוחות העדות בידו, “with the two Tablets of testimony in his hand.” Even though Moses already planned to smash these Tablets, he carried them all the way down from the Mountain so that G-d should not have to look at His handiwork having been smashed by Moses seeing that its inscription commenced with: “I am the Lord your G-d Who has taken you out of Egypt, followed by the commandment not to have alien deities, etc.” This would have been too upsetting a reminder of the people’s disloyalty.


###### Chizkuni, Exodus 32:15:3
[Chizkuni, Exodus 32:15:3](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:15:3)

**משני עבריהם** מכתב חלול ולכך היו נוחות להשבר.

**Chizkuni, translated and annotated by Eliyahu Munk:**
משני עבריהם, “the letters were hollowed out from one side to the other, thus making the Tablets easier to smash.” (This is why this detail is added at this particular point.)


###### Chizkuni, Exodus 32:16:1
[Chizkuni, Exodus 32:16:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:16:1)

**והלחת מעשה אלהים המה** כלומר כמה דבר גדול חסרו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
והלוחות מעשה אלוקים המה, “the raw material that the Tablets consisted of was of Divine manufacture.” This is pointed out here in order to impress the reader of the magnitude of losing such a gift made by G-d’s own hands.


###### Chizkuni, Exodus 32:19:1
[Chizkuni, Exodus 32:19:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:19:1)

**ומחלת** חלילים, כמו הללוהו בתוף ומחול.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ומחולות , “and the dancing;” we know this word as meaning: “dancing,” from Psalms 150,4: הללוהו בתוף ומחול, “praise Him with the drum and dance.”


###### Chizkuni, Exodus 32:19:2
[Chizkuni, Exodus 32:19:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:19:2)

**וישלך מידו** תשש כחו כשראה את העגל ולא היה בו כח לסבלם והשליכם רחוק ממנו קצת כדי שלא יזוק ברגליו בנפלם.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וישלך מידיו, “he hurled from his hands;” Moses’ physical strength left him when he saw with his own eyes the golden calf, and he was no longer able to hold on to the Tablets, and threw them a short distance from where he stood, just far enough so that they would not hurt his feet by falling on them.


###### Chizkuni, Exodus 32:19:3
[Chizkuni, Exodus 32:19:3](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:19:3)

**וישבר אתם תחת ההר** לפי שהיו חסרות אות טי״‎ת מהאלפא ביתא גם עם הכעס שהיה שרוי בו ובא והוסיפה בשניות למען ייטב כדי להשלים בהם כל האותיות פשוטות וכפולות.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וישבר אותם תחת ההר, “he shattered them at the foot of the Mountain.” He did so because the letter ט of the Hebrew alphabet did not appear on them even once. The reward for honouring father and mother, i.e. למען ייטב לך, “in order that you may fare well,” appears only on the second set of Tablets (Deuteronomy 5,16). Through the inclusion of these extra words, all of the letters of the Hebrew alphabet were represented on the second set of tablets.


###### Chizkuni, Exodus 32:20:1
[Chizkuni, Exodus 32:20:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:20:1)

**וישרף באש** יש דבר שיותן באש עם הזהב ומיד שישרף הזהב יהיה שחור לעולם ולא ישוב להיות עוד זהב.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וישרוף באש, “he burned it by fire.” There are materials, which when added to gold, immediately, also burn the gold, i.e. blacken it. Such gold never regains its original colour.


###### Chizkuni, Exodus 32:20:2
[Chizkuni, Exodus 32:20:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:20:2)

**וישק את בני ישראל** לפי הפשט לא נתכון להשקותן אלא לפזר זהב העגל ולבטלו מן העולם אבל כששתו מן המים שנפזר בו נראה כאילו שתוהו וראיה לדבר שהרי כתיב בפרשת עקב ואכות אותו טחון ולא כתיב ואשק את בנ״‎י.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וישק את בני ישראל, “he made the Children of Israel drink (from this mixture)”. According to the plain meaning of the text, Moses did not intend to make the people drink, but to scatter the gold so that it would cease to exist. When the people drank from the water that the gold had been scattered into, an onlooker would gain the impression that he had seen someone drinking gold. Proof that this is the correct interpretation is found in Deuteronomy 9,21: ואכות אותו טחון, “I broke it to bits and ground it until it was fine as dust;” at that point Moses does not mention a word about making the Israelites drink it.


###### Chizkuni, Exodus 32:22:1
[Chizkuni, Exodus 32:22:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:22:1)

**כי ברע הוא** במחשבה רעה ואם לא עשיתי להם זאת העמידו להם מלך והדבר היה בא למרה באחרונה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כי ברע הוא, “that they are bent on evil;” they have evil intentions; if I had not had made the calf for them they would have crowned a king for themselves and the final result would have been bitter for them. (Baaley Tossaphot)


###### Chizkuni, Exodus 32:24:1
[Chizkuni, Exodus 32:24:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:24:1)

**ויצא העגל הזה** נגמר בפעולתו, דוגמא ויצא לצורף כלי. פי׳‎ התיך הזהב והשליכו בדפוס ויצא משם נגמר.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויצא העגל הזה, “this calf emerged;” it came out complete. We find a similar wording in Proverbs 25,4: ויצא לצורף כסף, “and it emerged for the silversmith as a silver vessel.” Aaron threw into the crucible assorted pieces of golden jewelry, and what emerged from the crucible was a fully formed golden calf.


###### Chizkuni, Exodus 32:25:1
[Chizkuni, Exodus 32:25:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:25:1)

**כי פרע הוא** בטל ממצות בורא. לשון למה תפריעו את העם ממעשיו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כי פרוע הוא, “that the people were completely out of control;” they had completely abandoned their Creator’s commandments. The root פרע here is used in a similar sense as when Pharaoh accused Moses and Aaron as making the people completely unruly by promising them a holiday from hard labour for three days. ?למה תפריעו את העם ממעשיו (Exodus 5,4)


###### Chizkuni, Exodus 32:26:1
[Chizkuni, Exodus 32:26:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:26:1)

**ויאספו אליו כל בני לוי** לפי הפשט ע״‎י שהיו בני לוי קרוביו של משה לא הסכימו להעמיד מנהיג במקומו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויאספו אליו כל בני לוי, “all the members of the tribe of Levi rallied around him.” According to the plain meaning of the text, the relatives of Moses, members of his tribe would not allow someone from another tribe to usurp Moses’ authority.


###### Chizkuni, Exodus 32:27:1
[Chizkuni, Exodus 32:27:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:27:1)

**כה אמר** והיכן אמר זובח לאלהים יחרם.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כה אמר, “thus has said the Lord, etc.;” where is G-d recorded as having said this? In Exodus 22,19: זובח לאלוהים יחרם, “whoever sacrifices to a god shall be proscribed.”


###### Chizkuni, Exodus 32:28:1
[Chizkuni, Exodus 32:28:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:28:1)

**כשלשת אלפי איש** לפי פשוטו אותן ג׳‎ אלפים נתכוונו לעבודת כוכבים ולכך נהרגו שדינם היה כדין עיר הנדחת.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כשלשת אלפי איש, “approximately three thousand men.” According to the plain meaning of the text, these three thousand men intended that their conduct should be viewed as idolatrous. This is why they had to be executed, just as the inhabitants of the idolatrous town in Deuteronomy chapter 14 have to be executed and their belongings have to be burned. (Based on Daat Baaley Tossaphot)


###### Chizkuni, Exodus 32:29:1
[Chizkuni, Exodus 32:29:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:29:1)

**מלאו ידכם היום** כבר נתמלאו כל יד ויד שלכם להיותכם משרתי הקב״‎ה שהרי **איש בבנו ובאחיו** שלחתם ידיכם לשם שמים וכן משמע התרגום. ואין לומר מלאו ידיכם להבא שהרי כבר עשו כדברי משה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
מלאו ידכם היום, “dedicate yourselves today, etc.;” Moses tells these people that they had already proved their absolute loyalty to Hashem, as they had not hesitated to kill members of their own family if those had been amongst the three thousand men mentioned in the last verse. This is also how our author understands Targum Onkelos on our verse. The point is not to understand Moses as using the expression: מלאו ידכם, as being in the future tense.


###### Chizkuni, Exodus 32:29:2
[Chizkuni, Exodus 32:29:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:29:2)

**ולתת עליכם היום ברכה.** מכאן זכו בני לוי לברכת משה בפרשת ברכה אע״‎פ שלא ברכן יעקב, ובני ראובן זכו ע״‎י שעברו את הירדן חלוצים במצותו, אבל בני שמעון לא זכו לברכתו ע״‎י שקלקלו במדינית וגנו את משה ואמרו לו בת יתרו מי התירה לך. ד״‎א **ולתת עליכם היום ברכה** הוא שנאמר בפרשת עקב בעת ההיא הבדיל ה׳‎ וגו׳‎ ולברך בשמו עד היום הזה. באותו פרק נגזר שיהיו מובדלים וכשהוקם המשכן נגמר מה שנגזר כבר, ונבדל אהרן ובניו לשרת הקב״‎ה. גם הלויים נלקחו תחת הבכורות לפי שהקריבו על המזבח שנעשה לפני העגל אז היתה מחלקתו של קרח שרצה להיות עובד עבודה לפי שגם הוא היה בכור כדכתיב ובני יצהר קרח ונפג וזכרי.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ולתת עליכם היום ברכה, “and thereby bring G-d’s blessing upon yourselves this day.” This verse is the reason why, in his parting address to the Jewish people in Deuteronomy 33,811, Moses singles out the tribe of Levi for a blessing although Yaakov, prior to his death had not done so. The reason that the tribe of Reuven received a blessing from Moses at that time, although that tribe too had not received a blessing from Yaakov, was that they had volunteered to be the vanguard of the army in the forthcoming battle with the Canaanites, having vowed not to rejoin their families on the east bank of the Jordan until all the other tribes had settled on their allotted territory. The tribe of Shimon, however, had neither received a blessing from Yaakov nor from Moses, due to their prince having cohabited provocatively with a Midianite princess, and because of the original Shimon’s part in the killing of all the males of the town of Sh’chem. An alternate explanation: “and to bestow a blessing on you this day!|” Moses says here what he referred to in Deuteronomy 10,8 when he said: בעת ההיא הבדיל ה׳ את שבטעד היום הזה הלוי לשאת את ארון ברית ה׳, “at that time Hashemseparated the tribe of Levi to become the bearers of the HolyArk......until this day.” The new task of the Levites becameoperational after the Tabernacle had been built and the Holy Ark had been transferred to there. From amongst the Levites, Aaron and his sons and their descendants were selected as replacing the duties which prior to the golden calf episode had been performed by the firstborn, who were the priests in each family where the firstborn was a son. They too became disqualified by having participated at the time at least passively in the dancing around the golden calf. According to tradition, they had even offered sacrifices on the altar Aaron had built. Part of Korach’s complaint was also that he should be qualified to offer sacrifices as he too was firstborn. (Our author has more to say about this in his commentary on Numbers 16,2.)


###### Chizkuni, Exodus 32:30:1
[Chizkuni, Exodus 32:30:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:30:1)

**ויהי ממחרת** בי״‎ח בתמוז.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויהי ממחרת, “it was on the following day, etc.” on the 18th day of Tammuz;


###### Chizkuni, Exodus 32:31:1
[Chizkuni, Exodus 32:31:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:31:1)

**וישב משה אל** וגו׳‎ באותו יום עצמו י״‎ח בתמוז.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וישב משה אל ה׳, “Moses returned to the Presence of G-d;” on that very day, on the 18th of Tammuz.


###### Chizkuni, Exodus 32:32:1
[Chizkuni, Exodus 32:32:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:32:1)

**מחני נא מספרך** אין לומר מספר התורה שהרי עדיין לא נכתב, אלא מאי מספרך מספר החיים שבני אדם נכתבים בו בר״‎ה כדאיתא במסכת ר״‎ה. **מספרך** אלו הבינונים, **אשר כתבת** אלו הצדיקים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
מחני נא מספרך, “please erase my name from Your book;” this is not a reference to the Torah which had not yet been committed to writing. Moses refers to the “Book of life” in which every human being is inscribed on Rosh Hashanah if he was found deserving on the basis of his past record. This is based on the Talmud in tractate Rosh Hashanah folio 16, where the “book” is referred to as “the book of life,” in which the righteous are inscribed.


###### Chizkuni, Exodus 32:33:1
[Chizkuni, Exodus 32:33:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:33:1)

**מי אשר חטא לי אמחנו מספרי** כך שורת הדין נוהגת אבל אני מותר לך.

**Chizkuni, translated and annotated by Eliyahu Munk:**
מי אשר חטא לי אמחנו מספרי, “I erase those that have sinned against me from My book;” This is the way I operate. However, I forego My right to erase your name from this book.”


###### Chizkuni, Exodus 32:34:1
[Chizkuni, Exodus 32:34:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:34:1)

**ועתה לך נחה את העם** חזור לפרנסות שלך.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ועתה לך נחה את העם , “and now, go and lead the people!” G-d is telling Moses to resume his vocation as the leader of his people.


###### Chizkuni, Exodus 32:34:2
[Chizkuni, Exodus 32:34:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:34:2)

**הנה מלאכי ילך** כמו שאמרתי בפרשת משפטים הנה אנכי שולח מלאך.

**Chizkuni, translated and annotated by Eliyahu Munk:**
הנה מלאכי ילך לפניך, “My angel will walk ahead of you;” G-d refers to what he had told Moses already in Exodus 23,20: 'הנה אנכי שולח מלאך וגו, “here I am going to send an angel, etc.”


###### Chizkuni, Exodus 32:34:3
[Chizkuni, Exodus 32:34:3](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/32:34:3)

**וביום פקדי ופקדתי** כל זמן שלא יוסיפו לחטוא איני נפרע מהם, אבל אם יוסיפו לחטוא כשאפקוד עליהם החטאת שיעשו אפקוד גם זה עמו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וביום פקדי ופקדתי, “but when the day comes that I make an accounting, I will make an accounting;” G-d promises Moses that as long as the Israelites will not accumulate more sins He will not take any further action in respect of the sin of the golden calf. However if that day comes, He will add additional punishment for punishment so far withheld.