AND THE LORD SPOKE. Rabbi Saadiah Gaon asked, “Why were Bezalel and Oholiab chosen?”¹ He answered that Bezalel was chosen because he was descended from Judah, whom Jacob compared to a lion’s whelp (Gen. 49:9). Oholiab was chosen because he was descended from Dan, whom Moses also compared to a lion’s whelp (Deut. 33:22). The lion is narrow at the end. The temple was similarly narrow at the end.² 4:7, “The sanctuary was narrow behind and wide in front, and it was like a lion, as it is written, Ah, Ariel (literally, lion of God), Ariel, the city where David encamped (Is. 29:1); as a lion is narrow behind and wide in front so the sanctuary was narrow behind and wide in front” (Danby translation). Now this is a preacher’s homily,³ for Bezalel and Oholiab did not build the temple.⁴ The width of the tabernacle which they made did not vary.⁵ There is no basis for Saadiah Gaon’s question. Bezalel and Oholiab were chosen because there was no one in Israel who equaled them.⁶

footnotes: ¹ To construct the tabernacle. ² See Mishnah Middot ³ Saadiah Gaon’s interpretation is not in keeping with the plain meaning of the text. ⁴ Which was wide in front and narrow in the back. They built the tabernacle, which was rectangular. ⁵ The tabernacle was not shaped like a lion; that is, it was not “narrow behind and wide in front.” There is thus no basis for Saadiah’s assertion that Bezalel and Oholiab were chosen to build the tabernacle because they were descended from people who were described as “lion’s whelps.” ⁶ In artistic skill.

SEE. With a respectful eye.⁷ (in a glorious cloud). This meaning is difficult. Some emend it to read, be-inyon kavod (respectfully).

footnotes: ⁷ Some editions read: be-anan kavod

[I HAVE CALLED BY NAME BEZALEL.] Bezalel is the one being called.⁸ (I have called) is to be connected to bezalel ben uri (Bezalel the son of Uri) rather than to the word be-shem (by name). Thus karati be-shem bezalel ben uri (I have called by name Bezalel the son of Uri) is to be rendered: I have called Bezalel the son of Uri by name. I.E. comments thus because karati be-shem bezalel ben uri could conceivably be translated: I have called upon the name of Bezalel the son of Uri. Compare, va-yikra be-shem Adonai (and called upon the name of the Lord) (Gen. 12:8). The meaning of I have called by name Bezalel is: I have called Bezalel’s name because he has no equal in ability to construct the tabernacle.⁹, etc.

footnotes: ⁸ The word karati ⁹ For Scripture continues, and I have filled him with the spirit of God, in wisdom…to devise skilful works, to work in gold

[BEZALEL THE SON OF URI, THE SON OF HUR.] According to the plain meaning of the text, Caleb the son of Jephunneh¹⁰ is not to be identified with Caleb the son of Hezron.¹¹ 69b) identifies Caleb the son of Hezron with Caleb the son of Jephunneh. I.E. disagrees. For a full discussion, see Vol. 1, p. 355, note 20. There is indisputable evidence that this is so.¹² (Josh. 14:7). Now the tabernacle was constructed in the first year of the Exodus, and the spies were sent in the second year of the Exodus. Caleb was thus 39 years of age when Bezalel constructed the tabernacle. I.E. reasons that it is highly unlikely for a 39-year-old man to be a great-grandfather. In fact, the only way the sages of the Talmud could explain the aforementioned was to maintain that the early generations had children at the age of eight. See San. 69b and Vol. 1, p. 355, note 20. Intelligent people will understand the proof.

footnotes: ¹⁰ Num. 13:6. ¹¹ Caleb the son of Hezron was the father of Hur. Hur was the father of Uri. Uri was the father of Bezalel (I Chron. 2:19,20). The Talmud (San. ¹² Caleb the son of Jephunneh was 39 years of age at the time that Bezalel constructed the tabernacle. For Caleb said, Forty years old was I when Moses the servant of the Lord sent me from Kadesh-barnea to spy out the land

AND I HAVE FILLED HIM. This is similar to And Joshua the son of Nun was full of the spirit of wisdom (Deut. 34:9). [AND I HAVE FILLED HIM WITH THE SPIRIT OF GOD, IN WISDOM, AND IN UNDERSTANDING.] Scripture states, And the spirit of the Lord shall rest upon him (Is. 11:2). It then goes on to explain that the spirit of the Lord is The spirit of wisdom and understanding (Ibid.). Wisdom (chokhmah)¹³ (wisdom), binah (understanding), and da’at (knowledge). The kabbalists gave similar names to the first three sefirot (emanations). The term Chabad, which is the name of a well-known hassidic movement, is an acronym of these three terms. refers to the type of intelligence that is stored in the back of the brain.¹⁴ The word tevunah (understanding) and also the word binah (reason)¹⁵ and binah come from the same root and mean the same thing. are related to the word ben (between). They¹⁶ and binah. refer to the intellectual faculty that lies in the middle cavity of the brain between knowledge¹⁷ and wisdom.¹⁸ For wisdom is situated in the posterior cavity of the brain, and knowledge, which is gathered by the senses, is located in the cavities of the brain that are adjacent to the forehead. Knowledge is called al takyil in Arabic. Understanding is called al fakrah and wisdom al hakhmah. Now Bezalel was endowed with every wisdom. He mastered the science of mathematics, geometry, proportions,¹⁹, one of the categories of medieval science. See erech in J. Klatzkin’s Otzar Ha-Munnachim Ha-Filosofiyim, Vol. I, Berlin, 1928. Also see, H.A. Wolfson, The Classification of Sciences in Medieval Jewish Philosophy, in The Hebrew Union College Jubilee Volume, Cinn., 1925. astronomy, biology, and the secret of the human soul.²⁰, etc. He also towered over the people of his generation in that he knew all manner of workmanship.²¹, etc. (v. 4). Many intelligent people do not possess even one practical skill. Hence Scripture prefixes a vav²² means and. to the word kol (and) and reads, u-vekhol melakhah (and in all manner of workmanship).²³

footnotes: ¹³ I.E. divides intelligence into three parts: chokhmah ¹⁴ Literally, wisdom is the form stored in the back of the brain of the head. I.E. divides the brain into three parts. Having similarly divided intelligence into three parts, I.E. held that each branch of intelligence has its particular compartment in the brain. ¹⁵ Tevunah ¹⁶ Tevunah ¹⁷ Where knowledge is stored. ¹⁸ Where wisdom is stored. ¹⁹ Hebrew, arakhim ²⁰ This is implied in I have filled him with the spirit of God, in wisdom ²¹ Scripture states that Bezalel was an expert in all workmanship, to devise skilful works, to work in gold ²² The vav ²³ Scripture wants to indicate that in addition to knowledge of the sciences, Bezalel also possessed knowledge of all manner of workmanship.

WITH HIM. Equal to him in workmanship but not in the science of cutting.²⁴ (literally, cutting) of wood (v. 5). For other interpretations, see Netter, and Krinsky. Observe, the meaning of and in all manner of workmanship is (v. 3) to devise skilful works (v. 4).²⁵

footnotes: ²⁴ Hence Scripture singles out Bezalel’s skill in cutting of stones for setting, and in carving ²⁵ In other words, verses 4 and 5 explain the last phrase in verse 3. I.E. explains the meaning of verse 3 here because he deals with Bezalel’s skills.

AND IN THE HEARTS OF ALL THAT ARE WISE-HEARTED I HAVE PUT WISDOM. To do work.²⁶ should be interpreted as if written: and in the hearts of all that are wise-hearted I have put wisdom to do the work. Also one finds in human nature the ability to devise intricate geometric forms without ever having studied this science.²⁷ means: I have endowed these people with the natural ability to create the various designs necessary for the temple’s construction. I.E.’s interpretation solves the problem as to where these men acquired the skill to construct the tabernacle.

footnotes: ²⁶ The work for the tabernacle’s construction. According to I.E., and in the hearts of all that are wise-hearted I have put wisdom ²⁷ According to I.E., and in the hearts of all that are wise-hearted I have put wisdom

[THAT THEY MAY MAKE ALL THAT I HAVE COMMANDED.] Scripture now goes on to mention all the objects which they were required to make.

THE TENT OF MEETING. Scripture starts with the tent of meeting because it includes everything in the tabernacle. It mentions the ark and the ark cover because of their great importance.

AND ALL THE FURNITURE OF THE TENT. The curtain, the veil, the boards, and the bars. It mentions the table²⁸ in accordance with what I have already noted.²⁹

footnotes: ²⁸ It mentions the table before it mentions the other articles that stood in the sanctuary. ²⁹ The table had many ritual objects associated with it. See I.E. on Ex. 25:22.

AND THE PLAITED GARMENTS. The bigde ha-serad (the plaited garments) were garments used to cover the ark, the table, the altar, [and] the menorah when journeying.³⁰ are not to be identified with the holy garments. See Rashi, “I say, according to the plain meaning of the text it is impossible to maintain that Scripture speaks of the priestly garments.” Scripture goes on to explain, And of the blue, and purple, and scarlet, they made plaited garments (bigde serad) (Ex. 39:1). Each is listed separately³¹ as the Torah portion Ba-Midbar Sinai (Num. 4:6-14) states. Scripture then states, [And of the blue, and purple, and the scarlet] they made plaited garments…and [they] made the holy garments [for Aaron] (Ex. 39:1). It then goes on to list them.³² are not to be identified with Aaron’s garments. Observe! The word serad is related to the word sarid (remain) in escape or remain (Jer. 44:14).³³ means one who remains alone. Hence bigde serad means garments made of one type of material. Meijler explains that the word “remains” indicates a lower quality. He explains that the bigde ha-serad were called the remaining garments because they were inferior to the priestly garments.

footnotes: ³⁰ In other words, the bigde ha-serad ³¹ Unlike Aaron’s garments, each one of the plaited garments was a separate color of wool, blue, purple, or scarlet. ³² It then goes on to list Aaron’s garments in verses 2-26. We thus see that the bigde ha-serad ³³ Filwarg explains that sarid

FOR THE HOLY PLACE. They are for the need of the holy place.³⁴

footnotes: ³⁴ “For the holy place” is short for: for the need of the holy place.

SAYING. Every time the word lemor (saying) is used with va-yedabber³⁵ (he spoke),³⁶ (spoke) as in our verse. its meaning is, saying to him.³⁷ (he spoke to him saying), its meaning is, he spoke to Moses, saying to him. Here³⁸ (and the Lord spoke unto Moses, saying). According to I.E. this should be interpreted: And the Lord told Moses to tell the [following to the] children of Israel. [He told him] Speak thou also unto the children of Israel, saying to them (lemor), Verily ye shall keep My sabbaths. So Zarza, Weiser, Krinsky, Netter, and Sarim. However, this interpretation is very difficult. its meaning is, to tell Israel.³⁹, not va-yeddaber. However, I.E. considers va-yomer and va-yedabber as synonyms.

footnotes: ³⁵ That is, follows spoke. ³⁶ Or va-yomer ³⁷ In other words, when Scripture reads, va-yedabber el moshe lemor ³⁸ Our verse reads: va-yomer Adonai el moshe lemor ³⁹ It should be noted that our verse reads: va-yomer

THOU. Since God commanded Israel to construct the tabernacle, Israel might think that they should occupy themselves with the construction of the tabernacle on the Sabbath. Hence Scripture states, Verily⁴⁰ (but).ye shall keep My sabbaths. One of the great sages said that it is well-known that only one Sabbath is God’s Sabbath.⁴¹ Now, if this is so, then what is the meaning of My sabbaths?⁴². He answered that the world will exist for six thousand years.⁴³ 31a: “The world will last six thousand years, and one thousand years it will be waste.” The Talmud there explains that Psalm 92, A psalm, a song, for the Sabbath day, refers to the latter. This “Sabbath” is called the Lord’s because on this Sabbath, God’s name alone shall be exalted. Hence our verse speaks of My sabbaths, the reference being to the Sabbath and to the seventh millennium. The seventh millennium and also the Sabbatical year are thus Sabbaths. However, My sabbaths refers to the many Sabbaths of the year.⁴⁴ Note that we do not find the term shabbat used with reference to the festivals.⁴⁵. The term used is shabbaton⁴⁶ 38. See Meijler, Netter, and Weiser. The printed texts read: “Note that we do not find the term Sabbath used with reference to the festivals. We only find what is written.” (a solemn rest).⁴⁷ There is a controversy⁴⁸ regarding the meaning of from the morrow after the sabbath⁴⁹ (Lev. 23:15).⁵⁰ in Lev. 23:15 refers to the festival of Passover. According to the Boethusians the word Sabbath is to be taken literally. See Menachot 66a. The traditional interpretation is correct. However, as I will explain in its place, it requires interpretation.⁵¹ because the festival of Passover fell on a Sabbath the year this law was given. See I.E. on Lev. 23:11. The Day of Atonement is called Israel’s Sabbath,⁵² (the Day of Atonement) shall be unto you a sabbath of solemn rest (shabbat shabbaton). not God’s Sabbath.⁵³.

footnotes: ⁴⁰ Literally, but. I.E. explains the use of the term ach ⁴¹ God rested only on one day, namely, the very first Sabbath. Hence only it is God’s Sabbath. ⁴² If only one Sabbath is God’s Sabbath, then our verse should read, My sabbath ⁴³ See Rosh Ha-Shanah ⁴⁴ Hence the plural is employed. ⁴⁵ Hence the festivals are not included in My sabbaths ⁴⁶ So Vat. Ebr. ⁴⁷ Lev. 23:24; 39. ⁴⁸ Between the sages and Boethusians. ⁴⁹ Translated literally. ⁵⁰ According to the sages the sabbath ⁵¹ The law contained in Lev. 23:15 refers to the day after the festival of Passover. However, Scripture refers to it as the morrow after the sabbath ⁵² See Lev: 23:32, It ⁵³ Hence it is not included in My sabbaths

FOR IT IS A SIGN. I will explain at the end of the chapter what the Sabbath signifies.

WHO SANCTIFY YOU. When you sanctify the Sabbath, which I sanctified, and refrain from doing any work on the Sabbath day.⁵⁴, etc. that follows.

footnotes: ⁵⁴ Hence, Ye shall keep the Sabbath

YE SHALL KEEP THE SABBATH…EVERY ONE THAT PROFANETH IT SHALL SURELY BE PUT TO DEATH. Mot yumat (he shall surely be put to death) means: it is possible he will be put to death.⁵⁵ It is similar to and its owner also shall be put to death (Ex. 21:29).⁵⁶ The verse stating I [God] will cut off whosoever doeth any work on the Sabbath in secret or in front of a⁵⁷ witness⁵⁸. is proof of the above.⁵⁹ does not mean he shall surely be put to death, for not everyone who violates the Sabbath is executed.

footnotes: ⁵⁵ If the circumstances warrant it. ⁵⁶ Which is not to be taken literally. See I.E. on Ex. 21:29. ⁵⁷ Two witnesses are required to establish guilt. ⁵⁸ I.E.’s paraphrase of for whosoever doeth any work therein, that soul shall be cut off from among his people ⁵⁹ That mot yumat

SIX DAYS. Scripture goes on to explain that they are permitted to do work on the other six days of the week.⁶⁰ The word ye’aseh (shall be done)⁶¹ governs the word melakhah (work).⁶² Perhaps the word kol (any)⁶³ is short for ye’aseh kol melakah (shall any sort of work be done). Filwarg points out that I.E. is of the opinion that in such cases verbs and nouns do not have to agree. Thus Esth. 1:20 reads: ve-khol ha-nashim yittenu (all the wives will give). Yittenu is masculine. Nashim is feminine. See I.E. on Esth. 1:20. or devar ma’aseh (an act of)⁶⁴ is short for ye’aseh devar ma’aseh melakhah (shall an act of work be done). Devar and ma’aseh are masculine. Filwarg suggests interpreting ye’aseh melakhah as short for ye’aseh devar melakhah (shall an act of work be done), or ye’aseh melakhah as short for ye’aseh ma’aseh melakhah (shall acts of work be done). is missing. Now its meaning is, you shall kill him if he does work in public.⁶⁵ is: you shall kill him if he does work in public.

footnotes: ⁶⁰ I.E. takes issue with the Rabbinic opinion that there is an obligation to work during the six days of the week. See I.E.’s short commentary on Ex. 20:9. ⁶¹ A masculine. ⁶² A feminine. This presents a problem, for according to Hebrew grammar, verbs and the nouns which they govern must be of the same gender. ⁶³ In other words, ye’aseh melakhah ⁶⁴ In other words, ye’aseh melakhah ⁶⁵ The meaning of whosoever doeth any work on the sabbath, he shall surely be put to death

SHALL KEEP. They shall keep count of the days of the week so that they do not forget which day is the Sabbath. One shall set his affairs in order and take care of his needs on the sixth day so that he will keep the Sabbath and not desecrate it.

The meaning of la’asot (to observe)⁶⁶ is, to do or to make. Hence I.E.’s comment. in la’asot et ha-shabbat (to observe the Sabbath) is thus similar⁶⁷ means to prepare. to the meaning of la’asot (to dress) in and he hastened to dress (la’asot) it.⁶⁸ (Gen. 18:7).

footnotes: ⁶⁶ The literal meaning of la’asot ⁶⁷ In that in both verses la’asot ⁶⁸ Or prepare it.

IT IS A SIGN BETWEEN ME AND THE CHILDREN OF ISRAEL. Scripture employs the terms covenant⁶⁹. and sign⁷⁰. with regard to circumcision.⁷¹ It does the same with regard to the Sabbath.⁷² Rabbi Saadiah Gaon says: When people find a male circumcised in such a way that the glans penis is uncovered,⁷³ then they will know that he is an Israelite.⁷⁴ (sign). Similarly when a person refrains from doing any work or engaging in business on the Sabbath.⁷⁵ However, I believe that the meaning of It is a sign is, for in six days the Lord made heaven and earth.⁷⁶ Thus the one who does work on the Sabbath denies the work of creation.

footnotes: ⁶⁹ Hebrew, berit ⁷⁰ Hebrew, ot ⁷¹ Gen. 17:10,11. ⁷² Verses 16 and 17. The question thus arises, “Do circumcision and the Sabbath symbolize the same thing?” ⁷³ Some ancient peoples practiced partial circumcision. Jewish law requires full circumcision. ⁷⁴ Hence the use of the term ot ⁷⁵ People will know that he is an Israelite. Thus according to Saadiah Gaon the Sabbath is the same sort of sign that circumcision is. ⁷⁶ In other words, the Sabbath is a sign that God made heaven and earth in six days.

[FOR IN SIX DAYS THE LORD MADE HEAVEN AND EARTH, AND ON THE SEVENTH DAY HE CEASED FROM WORK AND RESTED.] The Torah employs human language so that those who hear its words will understand. Scripture’s statement,⁷⁷ And rested, is to be taken metaphorically because God…fainteth not, neither is weary (Is. 40:28).⁷⁸ has nothing to do with God being tired. Look, the hosts of heaven, namely, the glorious corporeal entities⁷⁹ which God created, circle the sky day and night eternally.⁸⁰ This is certainly the case with the glorious incorporeal entities.⁸¹ It is most certainly true of the Creator of all, Who Inhabits eternity (Is. 57:15), and is enthroned of old (Ps. 55:20), who does all by command without any movement on His part.

footnotes: ⁷⁷ Literally, Scripture said. ⁷⁸ Hence, and God rested ⁷⁹ The planets and stars. ⁸⁰ They do not tire. ⁸¹ The angels. They do not tire.

AND HE GAVE. Empty heads ask, “What did Moses do on the mount for forty days and forty nights?” They do not know that if Moses spent this number and double its double in years with God, he would barely know one part of a thousand of God’s work and ways and the secret of all the precepts which God commanded him. They think that deeds are most important.⁸² This is not so. What is important is heart together with deed.⁸³ (Treatise on the Foundation of Awe and the Secret of the Torah) on the commandments. Heart and tongue train a person [to observe the commandments].⁸⁴ We thus read, in thy mouth,⁸⁵ are examples. and in thy heart,⁸⁶ that thou mayest do it⁸⁷ (Deut. 30:14). Our ancients said, “God desires the heart.”⁸⁸ 6b. Loving God and cleaving to the Lord with all of one’s soul is the basis of the commandments. This cannot be completely accomplished if a person does not know the ways of the Lord and is not acquainted with God’s work in the upper and lower worlds. The prophet thus states, But let him that glorieth glory in this, That he understandeth and knoweth Me (Jer. 9:23). It will then become clear to a person that God exercises mercy, Justice, and righteous, in the earth (Ibid.).⁸⁹. A person cannot know God if he does not know his own spirit, soul, and body. For of what use is a person’s wisdom to him if he does not know the makeup of his soul? Now Moses, who prophesied in the desert for forty years and was party to many secrets which God revealed to him on Mount Sinai, said before his death, O Lord God, Thou hast begun to show Thy servant Thy greatness (Deut. 3:24). Thus it was only then that Moses began to understand God’s greatness and that the Lord’s greatness was shown to him. This is truth,⁹⁰ for His greatness is unsearchable (Ps. 145:3).

footnotes: ⁸² They (the empty heads) think that the mere observance of the commandments is the most important element in Judaism. ⁸³ One must understand the reason for the commandments. According to I.E. this takes a vast amount of time. It should be noted that I.E. wrote a work called Sefer Yesod Morah Ve-Sod Torah ⁸⁴ Some commandments are observed by speech. The purpose of these commandments is to train a person to observe all of God’s commandments. Here too mere verbal utterance is insufficient. One must know and understand what one is saying. ⁸⁵ This refers to commandments that are observed by speech. Praying and reciting the shema ⁸⁶ This indicates that one must understand what one is observing. ⁸⁷ This refers to the commandments that are observed by actions. ⁸⁸ San. ⁸⁹ Maimonides makes the same point in the Guide of the Perplexed ⁹⁰ Either Deut. 3:24 is not to be taken as hyperbole, or what I.E. has just said is true.

TABLES OF STONE. I have already explained this.⁹¹ [WITH THE FINGER OF GOD.] Scripture’s statement with the finger of God is an anthropomorphism,⁹² for the Lord’s will is accomplished by the word coming out of God’s mouth. God’s mouth is employed metaphorically. God is said to act like human kings. This is how For He commanded, and they were created (Ps. 118:27) is to be understood.⁹³ God’s words appear to man to be standing in heaven.⁹⁴ Scripture clearly states, Thy word standeth fast in heaven (Ps. 119:89).⁹⁵ The intelligent will understand.⁹⁶

footnotes: ⁹¹ See I.E. on Ex. 24:12. ⁹² The Torah employs human language so that those who hear its words will understand. ⁹³ I.E. makes the same point in his comments on Gen. 1:3. ⁹⁴ So Weiser. Literally, God’s words standing in heaven with regard to the lowly. ⁹⁵ “Your decrees stand in heaven” (I.E. on Ps. 119:89). ⁹⁶ That the Torah employs human language. So Weiser.

Abraham the author says: I must dwell at length⁹⁷ on the incident of the golden calf. Some of the ancients said that Hur⁹⁸ was killed.⁹⁹ 41:10; Va-Yikra Rabba 10:3; San. 7a; and Pirke De-Rabbi Eliezer 45. Aaron thus was afraid.¹⁰⁰ There is an opinion¹⁰¹ that Aaron feared for Israel,¹⁰² that if they killed him God in return would destroy all of Israel.¹⁰³ Let us now turn to the plain meaning of the text. If the making of the golden calf entailed idolatry, why was Aaron afraid that he would be killed?¹⁰⁴ Did not many pious Israelites of later generations, whose level of piety did not even reach to the bottom of the sole of Aaron’s foot, die for the sake of the unity of God’s name? Look! Daniel’s companions were thrown into a fiery furnace because they refused to bow before an image.¹⁰⁵ How then could Aaron make an idol, which is worse than bowing down to it? Was not Aaron one of God’s holy people? Was he not a prophet to Israel? Many commandments were given by him and his brother Moses.¹⁰⁶ If Aaron was afraid to die¹⁰⁷ then Hur was superior to him. If Aaron made an idol then Moses was obligated to kill him before he killed those who worshipped the calf. However, Moses prayed for Aaron and killed the worshippers. How could Aaron and his seed later on, for all eternity, make atonement for the children of Israel?¹⁰⁸ Do not pay attention to Take thee a bull-calf¹⁰⁹. for a sin-offering (Lev. 9:2), for the bull-calf was not brought because Aaron made the golden calf. On the Day of Atonement all anointed priests¹¹⁰ are similarly commanded to bring a young bullock for a sin offering.¹¹¹ We cannot say that the bullock was brought because of their father’s sin,¹¹² because all the priests were descended from Eleazar and Ithamar.¹¹³ Phinehas¹¹⁴ was also already born by the time the golden calf was made.¹¹⁵ Furthermore, the portion dealing with the laws of the Day of Atonement commands Israel to bring a he-goat for a sin offering.¹¹⁶ Now Israel did not make an image in the form of a he-goat.¹¹⁷ The red heifer¹¹⁸ similarly was not brought to atone for idolatry.¹¹⁹ It was brought to purify the unclean. All philosophers admit that God will not choose a person whom He knows will ultimately worship idols to serve as His messenger.¹²⁰ Not every prophet is a messenger.¹²¹ Now Scripture tells us that shortly before Moses died, he said, Thy Thummim and Thy Urim be with Thy holy one (Deut. 33:8).¹²². I.E. believes that the verse refers to Aaron. He interprets the first part of the verse as meaning, Aaron is fit to wear the Thummim and Urim because of his piety. He interprets the second part of the verse as meaning that the only stain on Aaron’s piety was the incident at the waters of Meribah. See I.E. on Deut. 33:8. However, he did not mention the incident of the calf.¹²³ The only sin found in Aaron was the sin found in Moses, which was the incident of the waters of Meribah,¹²⁴ which I will explain in its place.¹²⁵ Some say that Israel fooled Aaron. Israel made a mold of a calf. Aaron was unaware of this and cast the gold into the fire. They offer as proof, I cast it into the fire, and there came out this calf (Deut. 32:24). However, this is incorrect, for if Aaron was a fool whom simpletons could deceive, why would God have chosen him? Furthermore, why did Aaron build an altar before the calf and command that Israel slaughter sacrifices and burnt offerings upon it?¹²⁶ Others say that the individual named Aaron who made the calf was not Aaron the brother of Moses. This too is nonsense, for the congregation that gathered,¹²⁷ only gathered against the one who stood in place of Moses. Scripture clearly states, behold, Aaron and Hur are with you (Ex. 24:14).¹²⁸ If the one who made the calf was someone else named Aaron, why didn’t Aaron kill him? Why didn’t Moses kill him when he came down from the mountain? Moses even prayed on his behalf.¹²⁹ It is not fitting for a pious man to make an idol for others so that they do not die.¹³⁰ There are also many who say that the meaning of Tomorrow shall be a feast to the Lord (Ex. 32:5) is that those who served the calf would be killed by Moses.¹³¹ (chag) to the Lord refers to the slaughter of the worshippers of the golden calf. But the meaning of Tomorrow shall be a feast (chag) to the Lord can only mean that after Aaron built the altar before the calf, he commanded that an announcement be made in the camp that they should slaughter sacrifices the next day on the altar which he built. The meaning of chag (feast) is a sacrifice, as in bind the offering with thick ropes (Ps. 118:27).¹³² This is what Israel did, for we read, and they arose early on the morrow, and offered burnt-offerings (Ex. 31:6). Thoughts are of no avail,¹³³ (chag) to the Lord to mean they would offer sacrifices on the next day, Aaron’s private meaning was: Tomorrow worshippers of the golden calf will be slaughtered. for one who curses God is killed for what he said.¹³⁴ The case is the same with a person who says, Let us go and serve other gods (Deut. 13:7).¹³⁵ The one who explains I am Esau thy first-born (Gen. 27:19) as meaning, I am what I am, but Esau is your first-born, is not offering the plain meaning of the text. Neither is he explaining the text in accordance with the rules of rhetoric.¹³⁶ If a person asks his neighbor in a law court, “Are you the one to whom I lent the following sum of money?” and his neighbor responds, “I am,” he cannot later say, “What I meant was, I am his neighbor.” The same also applies to what Daniel said to Nebuchadnezzar: My lord, the dream¹³⁷ be to them that hate thee (Dan. 4:16).¹³⁸), the dream be upon Nebuchadnezzar (the dream be to them that hate thee). See Shavuot 35b. Daniel spoke according to the rules of etiquette.¹³⁹ does not refer to God but to Nebuchadnezzar, for Daniel was addressing the king, and the rules of etiquette required that he say, My lord, the dream be to them that hate thee. Hence one cannot take his words out of context and interpret it the way the Talmud does. I will now cite for you the opinion of the Gaon. Rabbi Saadiah said that Aaron, like Jehu, acted with guile.¹⁴⁰ Hence Aaron built the altar.¹⁴¹ Saadiah Gaon raised the following question against his own interpretation: “If Aaron acted with guile, then why was God angry with him?” The Gaon answered that God was angry with Aaron because he did not immediately kill those who worshipped the calf, as Moses did when he arrived. However, this too is incorrect, for Aaron called out, Tomorrow shall be a feast to the Lord (YHVH) (32:5). Aaron employed the name YHVH. This name is a proper noun in honor of the Lord. It is not used for any other being.¹⁴² (YHVH), for this is a call to worship YHVH and only YHVH. It is not like the name Elohim (God), which is used in many different ways. Furthermore, why didn’t Aaron mention this when he responded to Moses?¹⁴³ (Ex. 32:21). For Aaron said, I cast it into the fire (Ex. 32:24). Aaron’s answer is not in keeping with the question.¹⁴⁴ I will now begin to briefly explain part of the secret.¹⁴⁵ Far be it, far be it for Aaron to make an idol. Israel also did not ask for an idol. What happened was that Israel thought that Moses, who, as I have explained, had led them on their journey from the Red Sea, had died,¹⁴⁶ for Israel noticed that the manna did not come down at Mount Sinai. Furthermore, Moses tarried on the mountain for forty days. A human being does not have the stamina to live that long without food. Also, Moses did not tell them when he would descend.¹⁴⁷ Moses himself did not know this, for God told him, “Come up to Me onto the mount and be there until I give you the tablets of stone.”¹⁴⁸ The word elohim (god) refers to a glorious being dwelling in an image of a body.¹⁴⁹ (Ex. 32:1) does not mean: make us a god. It means: make us an image which will be inhabited by a heavenly power. Israel said as follows: who shall go before us (Ex. 32:l).¹⁵⁰ (elohim) who shall go before us (Ex. 32:1). We thus see that they sought an elohim who would lead them. If you pay attention to Israel’s first journey¹⁵¹ you will understand this.¹⁵² (Ex. 13:21). After Egypt drowned in the Red Sea, Moses led Israel. See note 158. Now that Moses was dead, Israel sought a substitute for Moses. See I.E.’s short commentary: “They only sought someone to go before them to find them a resting place.” The calf was thus made for the glory of God.¹⁵³ Hence Aaron built an altar before the calf and announced that they should offer sacrifices on the morrow for the glory of God.¹⁵⁴ Israel did as Aaron commanded them. Aaron’s answer was¹⁵⁵ that the people gathered themselves upon him (Ex. 32:l).¹⁵⁶ to lead them. I have already noted that whenever the verb kahal (gathered) is followed by the word al (upon) it has a negative connotation.¹⁵⁷ However, if it is followed by the word el (to), as in And all the men of Israel assembled themselves (va-yikkhal) unto (el) king Solomon (I Kings 8:2), then it has a positive connotation. This is the meaning of thou knowest the people, that they are set on evil (Ex. 32:22). The meaning of the verse is: I did not do evil to them. For they merely asked for a being that would go before them.¹⁵⁸ (Ex. 32:23). I made the calf for the glory of God.¹⁵⁹ (Ex. 24:24). However, [the calf became an object of worship] because there was a mixed multitude among Israel. This what Aaron meant by ve-ra hu (they are set on evil).¹⁶⁰ means there is evil in him; that is, some of the people are evil (Weiser). Aaron did not say ra hu (they are evil). A small group of Israelites thought that the calf was an idol. They brought sacrifices and bowed to the calf and said, This is thy god, O Israel (Ex. 32:4). Do not be amazed that Scripture states, for thy people¹⁶¹ implies that all the people sinned.…have dealt corruptly; they have turned aside quickly out of the way which I commanded them (Ex. 32:7,8), for Scripture does not say all thy people.¹⁶² Can you not see that Achan alone violated the ban¹⁶³ and yet Scripture states, Israel hath sinned; yea, they have even transgressed My covenant…and have also stolen, and dissembled also, and they have even put it among their own stuff (Josh. 7:11). Now, only three thousand Israelites,¹⁶⁴ which comes to a half of a tenth of a tenth of the Israelite camp,¹⁶⁵ worshipped the golden calf as a god,¹⁶⁶ that is, said, This is thy god, O Israel (Ex. 32:4), or thought so in their hearts. The sum of the matter is that we would not be acting properly if we maintain that the calf was made to serve as an idol as the simple-minded believe. Do not be surprised that God was furious with Aaron, because he was¹⁶⁷ the cause of their sin. For look, Aaron was punished along with his brother Moses concerning the incident at the waters of Meribah.¹⁶⁸ However, Moses and Aaron did not deliberately sin.¹⁶⁹ Nevertheless, Scripture states regarding them, Because ye believed not in Me (Num. 20:12); ye rebelled (Num. 27:14), and ye trespassed against Me (Deut. 33:51). The astrologers say that the great conjunction of the two upper bodies¹⁷⁰ was in the constellation of Taurus.¹⁷¹ This is a lie. The conjunction took place in Aquarius. According to the science of astrology this¹⁷² is Israel’s constellation. Many have tested this secret, generation after generation.¹⁷³ I too have seen this to be the case. Look! They placed it at the midpoint of the sky.¹⁷⁴

footnotes: ⁹⁷ I.E. criticizes the Genonim for their lengthy comments. See I.E.’s introduction to his commentary on the Pentateuch, p. 1. Hence his apology. ⁹⁸ The Talmud claims that he was the son of Miriam. See next note. ⁹⁹ For resisting the making of the golden calf. See Shemot Rabba ¹⁰⁰ Aaron feared that the people might kill him if he did not accede to their wishes. ¹⁰¹ I.E. does not identify this source. ¹⁰² This commentator refuses to believe that Aaron acted out of fear for his own life. ¹⁰³ For killing Aaron. ¹⁰⁴ Like Hur. ¹⁰⁵ See Dan. 3. ¹⁰⁶ Aaron was more than an ordinary prophet. See I.E. on Ex. 7:7 and on Gen. 27:19 and the notes thereto. ¹⁰⁷ Rather than make an idol. ¹⁰⁸ If Aaron made an idol. ¹⁰⁹ Hebrew, egel ¹¹⁰ High priests. ¹¹¹ See Lev. 16:32. ¹¹² All priest are descended from Aaron. ¹¹³ The sons of Aaron. These two sons had already been born when Aaron made the golden calf. They did not participate in the making or the worship of the golden calf. There is thus no reason why their descendants should have to bring a young bullock annually to atone for their ancestor’s making of the golden calf. ¹¹⁴ The son of Eleazar. Phinehas was the ancestor of high priests from the family of Zadok. ¹¹⁵ Hence there was no reason for his descendants to atone for the sin of the golden calf. ¹¹⁶ Lev. 9:3. ¹¹⁷ If the young bullock brought as a sin offering by the high priest on the Day of Atonement is interpreted as an atonement for the sin of making the golden calf, then a similar reason should be offered for the he-goat brought by the congregation on the Day of Atonement. However, Israel made a calf, not a he-goat. We thus see that Israel’s sin offering was not to atone for the sin of the golden calf. The same must be true of the offering brought by the high priest. ¹¹⁸ Num. 19. ¹¹⁹ That is, to atone for the sin of the golden calf. This is the opinion of Rabbi Moshe Ha-Darshan. See Rashi on Num. 19:2. ¹²⁰ To serve as His messenger to reveal commandments. Aaron served as such a messenger. See I.E. on Ex. 7:7. ¹²¹ That is, a messenger who reveals God’s commandments to Israel. Only Moses and Aaron served as such. See I.E. 27:19. I.E. comments thus because Jewish tradition considers Solomon and David as prophets. Yet David and Solomon sinned. Hence I.E. differentiates between a mere prophet and a prophet who is sent to reveal commandments. ¹²² The verse continues, Whom Thou didst prove at Massah, With whom Thou didst strive at the waters of Meribah ¹²³ In Deut. 33:8. ¹²⁴ For the incident at the waters of Meribah, see Num. 20:1-12. ¹²⁵ Deut. 33:8. ¹²⁶ If Aaron was tricked, he would have been shocked upon seeing the calf. He would not have commanded that an altar be built before the calf and burnt offerings be offered upon it. ¹²⁷ That is, the congregation that gathered against Aaron and demanded that he make a god for them. ¹²⁸ Moses appointed Aaron in his place till he returned. ¹²⁹ Not only did Moses not kill the individual called Aaron, he prayed on his behalf. ¹³⁰ The opinion that Aaron made the calf because he was afraid that Israel would kill him if he refused and that God in return would destroy Israel is also wrong. For it is not fitting that a pious man make an idol for others so that they do not die. Ibn Ezra here rejects the earlier quoted opinion that Aaron made the calf because he was afraid that God would destroy Israel if they killed Aaron. It should be noted that I.E. occasionally leaves out the first part of a clause. He expects the reader to fill it in. ¹³¹ This interpretation maintains that a feast ¹³² Translated according to I.E. ¹³³ One should not maintain that while most people understood Tomorrow shall be a feast ¹³⁴ He cannot claim that his intention was not to curse God. ¹³⁵ He is killed for what he said. He cannot claim that he didn’t mean what he said. ¹³⁶ See I.E. on Gen. 27:13 (Vol. 1, p. 262) and the notes thereto. ¹³⁷ Nebuchadnezzar had a dream which signified that he would live as a beast for seven years. ¹³⁸ According to the Talmud what Daniel meant was: God (My lord ¹³⁹ According to I.E. the term my lord ¹⁴⁰ King Jehu proclaimed a festival for Baal. His intention was not to serve Baal but to trick the worshippers of Baal to come to Baal’s temple, where Jehu would kill them. See II Kings 10:18-28. Aaron similarly wanted to identify those Israelites who wanted to worship the calf. ¹⁴¹ Hence Aaron built the altar before the golden calf. ¹⁴² If Aaron intended to trap the idol worshippers he would not have said, Tomorrow shall be a feast to the Lord ¹⁴³ Moses asked Aaron: What did this people unto thee, that thou hast brought a great sin upon them? ¹⁴⁴ Aaron’s answer does not answer Moses’ question. ¹⁴⁵ That is, the true meaning of the account of the making of the golden calf. ¹⁴⁶ I.E. believes that Moses, rather than the pillar of fire, led Israel from the Red Sea to the wilderness of Sinai. See I.E. on Ex. 15:22. ¹⁴⁷ If Moses had told them that he would be on the mount for forty days, they would not have assumed that he died there. ¹⁴⁸ I.E.’s paraphrase of Ex. 24:12. ¹⁴⁹ In other words, Israel did not ask Aaron to make an idol. They requested that he make an image which had the power to lead them. Thus aseh lanu elohim ¹⁵⁰ Israel said: Up, make us a god ¹⁵¹ Israel’s first journey from Egypt. ¹⁵² Scripture tells us that when Israel left Egypt, the Lord went before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire ¹⁵³ God’s spirit was to rest on the calf and lead them in the same way that it rested in the pillars of fire and cloud. See I.E. on Ex. 13:21. ¹⁵⁴ His spirit would rest on the calf. ¹⁵⁵ Aaron did not actually say this. I.E.’s point is that Ex. 32:1 can be quoted in Aaron’s defense. ¹⁵⁶ The point is that Aaron did not make the calf on his own. The people gathered upon him and demanded that he make an elohim ¹⁵⁷ Ex. 32:1. ¹⁵⁸ I.E.’s interpretation of Make us a god, which shall go before us ¹⁵⁹ I.E.’s interpretation of and I cast it into the fire and there came out this calf ¹⁶⁰ According to I.E. ve-ra hu ¹⁶¹ Thy people ¹⁶² Thus only some of them sinned. ¹⁶³ The prohibition against taking any loot from Jericho for personal use. See Josh. 6:17. ¹⁶⁴ The Bible tells us that the Levites executed 3,000 Israelites for worshipping the calf (Ex. 32:28). ¹⁶⁵ That is, one half of a percent, for 3,000 is half of a percent of 600,000. In other words, only one half of a percent of the Israelite camp actually worshipped the golden calf as a god. ¹⁶⁶ See Ex. 32:26-29. ¹⁶⁷ He was inadvertently the cause of their sin. ¹⁶⁸ See Num. 20:1-13. ¹⁶⁹ Scripture charges Moses and Aaron with disbelief, rebellion, etc., even though they did not deliberately sin against God. ¹⁷⁰ Meijler believes that the reference is to the sun and the moon. Weiser believes that I.E. refers to Saturn and Jupiter. ¹⁷¹ They believed that the calf was supposed to draw its supernatural power from Taurus. ¹⁷² Aquarius. ¹⁷³ They have found that Israel’s luck improves when the above heavenly bodies are propitiously aligned in Aquarius. ¹⁷⁴ They made the calf at the time when the sun was at the midpoint of the sky beneath Aquarius (Meijler). Or they made the calf when Aquarius was at the mid-point of the sky (Weiser). Either way, I.E.’s point is that they made the calf when Aquarius was in the most favorable position.