AND AARON SAID UNTO THEM: BREAK OFF THE GOLDEN RINGS. Pareku (break off) is vocalized like barekhu (bless). It is a pi’el. It was the custom of the Egyptians to place rings in their ears.¹ It is similarly written with regard to the Midianites, because they were Ishmaelites (Jud. 8:24).² (the Midianites, so I.E) had golden earrings because they were Ishmaelites. I.E. believes that the Ishmaelites followed the same practices as the Egyptians because the Ishmaelites are descended from Hagar the Egyptian.

footnotes: ¹ The Israelites imitated the Egyptian custom. ² Jud. 8:24 reads, For they

AND ALL THE PEOPLE BROKE OFF THE GOLDEN RINGS WHICH WERE IN THEIR EARS. In the ears of the above-mentioned sons, daughters, and wives.³ does not include adult males. According to Sarim, I.E. comments thus because he held that the men did not wear rings in their ears.

footnotes: ³ The sons, daughters, and wives mentioned in verse 2. In other words, And all the people

AND HE RECEIVED IT AT THEIR HAND, AND FASHIONED IT WITH A GRAVING TOOL. The word va-yatzar (and fashioned it) is related to the word tzurah (form).⁴ with the word tzarar (to bind). It is like the word va-yatzar (fashioned) in Thus he fashioned the two pillars of brass (I Kings 7:15).

footnotes: ⁴ Contrary to one of the interpretations offered by Rashi which connects va-yatzar

[WITH A GRAVING TOOL.] The word cheret (graving tool) means an image.⁵ (and fashioned it with a graving tool) means, and he fashioned it into an image. Be-cheret enosh (in common script) (Is. 8:1) similarly means in the form of a person.⁶ There is no reason to connect cheret to the word ha-charitim (the veils) (Is. 3:22).⁷ means a piece of cloth, as in and the cloaks and the veils (ha-charitim).” According to Rashi va-yatzar oto ba-cheret means, and he tied it [the gold] in a piece of cloth.

footnotes: ⁵ According to I.E. va-yatzar oto ba-cheret ⁶ See I.E. on Is. 8:1. ⁷ Contra one interpretation of Rashi. Rashi comments: “Ba-cheret

A MOLTEN CALF. The word masekhah means molten. It is similar to the word nasakh (hath melted)⁸ in The image perchance, which the craftsman hath melted (Is. 40:19).

footnotes: ⁸ It comes from the same root.

AND WHEN AARON SAW THIS. In his heart.⁹ means, and when Aaron considered the situation. I.E. comments thus because Scripture should have read and when Aaron heard this (Krinsky). The word saw here is similar to the word saw in Then I saw (Eccles. 2:13),¹⁰. This obviously means: then I realized [saw in my heart] that wisdom excelleth folly. and the word saw in Now Jacob saw that there was corn in Egypt (Gen. 42:1).¹¹

footnotes: ⁹ In others words, and when Aaron saw this ¹⁰ Eccles. 2:13 reads: Then I saw that wisdom excelleth folly ¹¹ Jacob was then in Canaan. He obviously couldn’t see the corn in Egypt. What the verse thus means is: And Jacob perceived that there was corn in Egypt.

AND THEY ROSE UP EARLY ON THE MORROW. Following the day that the altar was built.¹² (the morrow) is short for mi-mochorat ha-yom she-nivneh ha-mizbe’ach (on the morrow following the day the altar was built).

footnotes: ¹² In other words, mi-mochorat

AND THE LORD SAID. Stiffnecked means that they refuse to do as God commanded. They are like a person who runs along on his way and does not turn his head back to the one who calls him. This expression is employed with regard to the Israelites for the following reason. Scripture tells us that Israel served idols in Egypt. It reports that God sent prophets to them saying, “Let every man cast away the idols of Egypt.”¹³ Moses related this incident¹⁴ to their children¹⁵ before he died.¹⁶ Moses employed different terminology. However, the import of the words is the same as here. Scripture here states that God told Moses, Go, get thee down; for thy people…have dealt corruptly (v. 7). However, Moses later quoted God as saying, Arise, get thee down (Deut. 19:12). Scripture there¹⁷ writes, This is thy god, O Israel (v. 8).¹⁸ Scripture goes on to say here, Now therefore let Me alone (ve-attah ha-nichah li) (v. 10). However, it later reads, let Me alone (heref mi-menni) (Deut. 9:14). Scripture here reads, that My wrath may wax hot against them, and that I may consume them (v. 10). However, it later reads, that I may destroy them and blot out their name (Deut. 9:14). Scripture here reads, and I will make of thee a great nation (v. 10). However, Moses later quoted God as saying, and I will make of thee a nation mightier [and greater than they] (Deut. 9:14). The meanings are the same.

footnotes: ¹³ Ezek. 20:7. ¹⁴ The account of the golden calf. ¹⁵ To the next generation. ¹⁶ In other words, the account of the making of the golden calf is recapitulated in the Book of Deuteronomy. See Deut. 9:7-29. ¹⁷ Weiser suggests this is an error for “here.” However, it is possible that since the last quote is from Deuteronomy, I.E. refers to Exodus as “there,” even though he is now commenting on Exodus. ¹⁸ There is no parallel to this clause in Deuteronomy.

NOW THEREFORE LET ME ALONE, THAT MY WRATH MAY WAX HOT AGAINST THEM, AND THAT I MAY CONSUME THEM.] God hinted to Moses that were He not concerned with Moses’ glory, He would destroy Israel.¹⁹ implies that Moses is preventing God from destroying Israel. Hence Moses was compelled to pray.²⁰

footnotes: ¹⁹ Therefore let Me alone ²⁰ Once God informed Moses that he could hold back God’s wrath, Moses felt compelled to do so and thus save Israel.

AND MOSES BESOUGHT. We encounter verbs from the root chet, lamed, heh that have this meaning²¹ only with regard to the face. Compare, Many will entreat (yechallu) the favour of the liberal man (Prov. 19:6). I believe that it is similar to and her face was no more (I Sam. 1:18).²² (and Moses besought the face of God) means: and Moses assuaged the anger of God. They are all similar.²³ is connected to face. It is therefore incorrect to say chillitikha or achallekha,²⁴ for chillitikha and achallekha are related to the word chillah (sick) in wherewith the Lord hath made it sick (Deut. 29:21).²⁵ means I made you sick, and achallekha means, I will make you sick. This form has the meaning of besought or assuaged only when connected to the word face. Some commentaries say that this prayer is the same prayer found in the Torah portion Ve-Hayah Ekev.²⁶ This prayer should have been recorded following Moses’ return to the mountain (v. 31).²⁷ Therefore the Lord repented of the evil (v. 14) after Moses prayed and fell upon his face for forty days (Deut. 10:10).²⁸ If God repented first,²⁹ what reason was there for Moses to say, peradventure I shall make atonement for your sin (v. 30)? The sequence of events was as follows: Moses descended, burned the calf, and killed its worshippers. He then returned to pray to God on behalf of Israel and on behalf of Aaron,³⁰ who was the cause.³¹ Others say that the prayer O Lord God, destroy not Thy people (Deut. 9:26) is not the prayer which is mentioned here.³² I believe that the contents of both prayers are the same.³³ I will later explain this point. For how could Moses beg God [not to destroy Israel] before he burned the calf, caused Israel to drink, and killed its worshippers?³⁴ God only hinted to Moses³⁵ that he should pray after he descended and removed the calf. Hence after Moses removed their sin³⁶ Scripture reads, peradventure I shall make atonement for your sin (v. 30). We similarly read, And I took your sin, the calf which ye had made, [and burnt it with fire] (Deut. 9:21). It was only because God told Moses, Now therefore let Me alone, that My wrath may wax hot against them (v. 10) that Moses³⁷ mentioned the prayer that he prayed³⁸ when he fell down before the Lord.³⁹ Actually, this chapter⁴⁰ should have been written after And Moses returned unto the Lord (v. 31). However, there is no chronological order in the Torah. Scripture was only concerned with connecting the statement Whosoever hath sinned against Me, [him will I blot out] (v. 33) with And now go, lead the people (v. 34).⁴¹ Scripture⁴² goes on to state, And the Lord smote the people (v. 35).

footnotes: ²¹ Of besought or assuaged. ²² Translated literally. According to I.E., “And her face was no more” means, and her anger was no more. Similarly, va-yichal moshe et pene Adonai ²³ When the root chet, lamed, heh ²⁴ If one wants to say I besought thee, or I will beseech thee. ²⁵ Thus chillitikha ²⁶ Deut. 9:26-29. However, in Deuteronomy this prayer follows Moses’ return to the mountain. Here Moses offers it before he comes down from the mountain. Hence what follows. ²⁷ In other words, Moses offered this prayer after returning to the mountain, as is recorded in the Book of Deuteronomy. ²⁸ This verse closes the account of Moses’ prayer. ²⁹ Before Moses came down from the mountain. ³⁰ Deut. 9:20. ³¹ As he actually made the calf. ³² In other words, the prayer recorded in Deut. 9:26-29 is not to be identified with the one recorded in Ex. 32:11-14. ³³ Hence, though their wordings differ, they are one and the same prayer. ³⁴ Hence the prayer recorded in Ex. 32:11-14 could not have been offered before Moses came down from the mount. ³⁵ See I.E. on verse 10. ³⁶ That is, after Moses burned the calf. ³⁷ At this point. ³⁸ That he later prayed. ³⁹ After burning the calf and returning to the mountain. ⁴⁰ Moses’ prayer, verses 11-14. ⁴¹ Which it couldn’t do if Moses’ prayer was reproduced at this point. However, if the Torah was in chronological order Moses’ prayer would have been inserted between verse 32 and verse 33 (Meijler). ⁴² In keeping with verse 33.

BESOUGHT. Look.⁴³ Scripture writes, So I fell down before the Lord the forty days and forty nights that I fell down; because the Lord had said he would destroy you (Deut. 9:25). This is what let Me alone, that I may destroy them (Deut. 9:14) refers to.⁴⁴ The mind cannot accept the idea that Moses prayed on behalf of Israel while an idol was among them.⁴⁵ He first removed the idol.

footnotes: ⁴³ I.E. now goes on to point out that the accounts of the golden calf as given in Deuteronomy and Exodus do not contradict each other. He similarly points out that the prayer offered by Moses here and in Deuteronomy are the same even though there is a difference in wording on some points. ⁴⁴ I.E. has earlier explained that it was a hint to Moses that he should pray. ⁴⁵ Hence, unlike Exodus, Deuteronomy does not report that Moses prayed at this point. I.E. earlier explained why Exodus does report the prayer at this point. The main thrust of I.E.’s comment is that Exodus and Deuteronomy do not contradict each other on this point.

Now, Lord, why doth Thy wrath wax hot against Thy people⁴⁶ is similar to O Lord God, destroy not Thy people and Thine inheritance (Deut. 9:26). Scripture then goes on to say, that Thou didst bring out by Thy great power and by Thy outstretched arm (Deut. 9:29). This is parallel to that Thou hast brought forth out of the land of Egypt with great power and with a mighty hand.⁴⁷ Scripture writes, Remember Thy servants, Abraham, Isaac, and Jacob (Deut. 9:27). This is parallel to Remember Abraham, Isaac, and Israel, Thy servants, to whom Thou didst swear by Thine own self (v. 13). Its meaning⁴⁸ (Deut. 9:27). is, remember the oath which you swore to them.⁴⁹ Scripture does not mention the oath in the verse that reads, Remember Thy servants (Deut. 9:27). For there is a difference in meaning between zekhor la’avadekha (remember Thy servants) (Deut. 9:27) and zekhor adatekha (remember Thy congregation) in Remember Thy congregation, which Thou hast gotten of old (Ps. 74:2), because of the lamed.⁵⁰ (Thy servants) in Deuteronomy 9:27. Zekhor la-avadekha means remember the oath. Zekhor avadekha, which is similar to zekhor adatekha, means Remember Thy servants. I.E.’s point is that Deut. 9:27 is parallel to Ex. 32:13 even though the oath is not explicitly mentioned in Deut. 9:27. Now, lest the land whence Thou broughtest us out say (Deut. 9:28) is parallel to Wherefore should the Egyptians speak, saying (v. 12).

footnotes: ⁴⁶ Our verse. ⁴⁷ Our verse. ⁴⁸ The meaning of Remember Thy servants, Abraham, Isaac, and Jacob ⁴⁹ Abraham, Isaac, and Jacob. ⁵⁰ Prefaced to la-avadekha

[FOR EVIL DID HE BRING THEM FORTH.] The meaning of be-ra’a hotzi’am (for evil did He bring them forth) is, as our ancients hint,⁵¹ that they went out of Egypt under a star called ra (evil).⁵², 392. Now Egypt will say that God does not have the ability to overcome the power of this star and save those who cleave to him. Hence when He saw that He was unable to overcome the star, He killed them.⁵³ This will desecrate God’s name. Now⁵⁴ Moses fell before God forty days.⁵⁵ God then told him, for I will not go up in the midst of thee (Ex. 33:3). They will thus not inherit the land.⁵⁶ (did not inherit) to yireshu (will inherit). Moses then said everything contained in the portion that opens with the words, See, Thou sayest unto me (Ex. 33:12).⁵⁷ (Ex. 33:15). God then commanded him to descend, hew out tablets, and carry them in his hands up to the mountain.⁵⁸ God then descended in a cloud⁵⁹ and the skin of Moses’ face sent forth beams.⁶⁰ God then wrote the second tablets.⁶¹ Scripture therefore reads, At that time the Lord said unto me: Hew thee two tables of stone like unto the first…and make thee an ark of wood (Deut. 10:1). Israel was thus told to make the ark. This is the ark that Bezalel made.⁶²

footnotes: ⁵¹ The rabbis in the Midrash. See Krinsky. Also see Rashi on Ex. 10:10. ⁵² See Yalkut Shimoni, Ki Tissa ⁵³ The Israelites. The idea that God overcomes nature and the astrological arrangements is an important theme in I.E.’s thought. See I.E. on Gen. 17:1. ⁵⁴ After burning the calf and doing away with its worshippers. ⁵⁵ Deut. 9:14. ⁵⁶ Without God in their midst they would not be able to inherit the land. Literally, they did not inherit the land. Weiser suggests emending yarshu ⁵⁷ Namely, Ex. 33:12-16. The thrust of this chapter is, If Thy presence go not with me, carry us not up hence ⁵⁸ Ex. 34:1,2. ⁵⁹ Ex. 34:5. ⁶⁰ Ex. 34:30. ⁶¹ Ex. 34:1. ⁶² And was placed in the Holy of Holies. This ark symbolized God’s presence in Israel.

AND THE LORD REPENTED. Heaven forbid for the Lord to repent.⁶³ Rather, Scripture employed human terminology. Compare, And God went up (Gen. 35:13);⁶⁴ And the Lord came down (Gen. 11:5);⁶⁵ Let the Lord rejoice in His works (Ps. 105:31), and, And it grieved Him at His heart (Gen. 6:6).⁶⁶ Look, Samuel said, And also the Glory of Israel will not lie nor repent (I Sam. 15:29). Nevertheless, Scripture there reads, It repenteth Me (I Sam. 15:11).⁶⁷ There are those who explain⁶⁸ va-yinachem (repented) by the Arabic word wa’ad.⁶⁹ However, there is no need for this.

footnotes: ⁶³ To change His mind. Medieval Jewish philosophers taught that God is unchanging. This verse thus presented a problem to them. ⁶⁴ See I.E. on Gen. 11:5. ⁶⁵ See I.E.’s comments on this verse. ⁶⁶ See I.E.’s comments on this verse. ⁶⁷ We thus see that the term repent when applied to God is to be taken literally; otherwise I Sam. 15:11 would contradict I Sam. 15:29. ⁶⁸ The reference is probably to Saadiah Gaon. See Gen. 27:42. ⁶⁹ Meaning to set a time. According to this interpretation, God set a time to punish the people, i.e., those who worshipped the calf. However, he promised to spare those who were not involved in worshipping the golden calf.

AND MOSES TURNED. Scripture here tells us,⁷⁰ and the mount burned with fire (Deut. 9:15). The meaning of and Moses turned is that Moses looked around like a person who looks around and contemplates his course of action⁷¹ (turned) is to be taken metaphorically. Its meaning is, he contemplated his course of action (Sarim).. Moses saw that he had to descend quickly. Va-yifen (turned) here is similar to va-yifen koh va-kho (and he looked this way and that way) (Ex. 2:12).

footnotes: ⁷⁰ That is, Deuteronomy here mentions. ⁷¹ In other words, va-yifen

[IN HIS HAND.] In his possession.⁷² is to be interpreted as in his hands (Filwarg). It is similar to And take with thee ten men.⁷³. On the other hand, the reference might be to Take from hence thirty men with thee (Jer. 38:10). For we cannot understand how Moses was able to bring down one tablet in his hand. It is next to impossible to believe that he carried down two tablets in his hand.⁷⁴

footnotes: ⁷² In other words, in his hand ⁷³ There is no such verse. The reference is probably to I Kings 14:3, And take with thee ten loaves ⁷⁴ It is I.E.’s belief not to exaggerate the miracles recorded in Scripture. This stands in marked contrast to the rabbis of the Midrash, who tended to magnify the miracles recorded in Scripture.

[TABLES THAT WERE WRITTEN ON BOTH THEIR SIDES.] Now since Scripture explicitly tells us that the tablets were written on both sides, they could not have been made out of any of the stones that are mentioned with regard to the breastplate,⁷⁵ for what was seen on one side would then be seen on the other side. The word ketuvim (written) does not mean seen.⁷⁶ Ketuvim means written. Scripture tells us that what was written on one side was also written on the other side.⁷⁷. Each tablet was thus thick. There is no need to assume that the mem and the samekh which were inscribed in the tablets were miraculously suspended,⁷⁸ 2b and Sabbath 104a. Rabbi Chisda believed that the writing on the tablets was cut through the stone. Most letters of the alphabet are so shaped that it is possible to inscribe them in this manner. However, the final mem and samekh are round and cannot be so engraved. Hence Rabbi Chisda says that these letters stood on the tablets miraculously. I.E., as will soon be seen, disagrees with this interpretation. for there is a difference of opinion regarding the meaning of the term ashurit.⁷⁹. There is a difference of opinion in the Talmud as to the origin of this term. See San. 22a. Some believe that the word ashurit means a praise-worthy script.⁸⁰. See San. 22a. According to this opinion the square script was the one in which the tablets were written. The Talmud, which maintains that the mem and the samekh were miraculously suspended on the tablets, accepts this opinion. So does I.E. in his comments on Ex. 1:9. Nevertheless, he argues that one does not have to assume that the mem and the samekh were miraculously suspended on the tablets, as he believes that the tablets were written on both sides and not chiseled through. Others maintain that it refers to the script which they brought up from Assyria.⁸¹. Hence the term ashurit. According to this opinion the Torah was given in ketav ivri, the ancient Hebrew script. In this script neither the samekh nor the mem is oval. According to this opinion there is no need to assume that the mem and the samekh were miraculously suspended on the tablets. I.E. quotes these two opinions in order to show that the rabbis themselves were divided as to whether the mem and the samekh were miraculously suspended on the tablets. Furthermore, if the letters were visible on the reverse side, then the letters would appear backwards.⁸² There is no room for one to argue with me and ask whether these stones were precious.⁸³ The answer is that the stones were very precious because the writing of God was engraved upon them. The stones had to be thick. Where would Moses find very precious stones that were a cubit in length, a cubit and a half in width,⁸⁴ and a cubit in height? Furthermore, where would Moses get the raw material to hew out two tablets of precious stones of the same dimensions as the first stones? Now we do not know the way the Ten Statements were written on the two tablets without Moses having to turn them over.⁸⁵ implies that some of the Statements were written on one side of the tablet and others on the reverse side. Thus Moses had to turn them around to read them or show their complete comments to the people. Hence Scripture goes on to say, on the one side and on the other side were they written; i.e., what was written on one side was written on the other side. Hence after telling us that were written on both their sides, Scripture goes on to say, on the one side and on the other side were they written. We have no way of knowing whether each one of the tablets was completely covered with writing, or whether some blank spaces were left on the four corners as we do today with our books. We similarly do not know whether the writing was thick or thin. There is no reason for us to speculate concerning things for which we do not have a tradition.

footnotes: ⁷⁵ See Ex. 28:17-20. These stones were translucent. ⁷⁶ If it did, then it is possible to identify the stones from which the tablets were hewn with one of the stones on the breastplate. ⁷⁷ For Scripture reads, tables that were written on both their sides ⁷⁸ This is the opinion of Rabbi Chisda. See Megillah ⁷⁹ The Hebrew square script is called ketav ashuri ⁸⁰ Hebrew, she-me’usheret be-khetav ⁸¹ Hebrew, ashur ⁸² They could thus be read on only one side. What point would there be then for the writing to be chiseled through? ⁸³ According to an earlier opinion quoted by I.E. the tablets were made of precious stones. I.E. disagreed with this opinion. Now one can object to I.E.’s rejection of this opinion on the ground that it is inconceivable that the divine tablets would be made of ordinary stone. ⁸⁴ For the dimensions of the tablets, see I.E.’s comment on Ex. 25:10. I.E. there explains that the tablets were a cubed cubit. The words “and a half” thus appear to be an error. It was the ark that was a cubit and a half in width. Hence the error. ⁸⁵ That is, tables that were written on both their sides

AND THE TABLES WERE THE WORK OF GOD. Our ancients said that it was decreed⁸⁶ that they be like this.⁸⁷ 5:6, “Ten things were created on the eve of Sabbath at dusk…the tablets.” I have already explained this at the beginning of the Book of Bereshit.⁸⁸ (created) means to cut or decree. Hence Avot 5:6 may be interpreted as meaning, on the eve of the Sabbath, God decreed that ten things come into being. However, I believe that the meaning of the work of God is that they were created in their proper dimensions.⁸⁹ This is mentioned because of the second tablets, which Moses hewed out.⁹⁰

footnotes: ⁸⁶ On the eve of the Sabbath of creation. ⁸⁷ That is, that the tablets come into being. See Avot ⁸⁸ According to I.E. on Genesis the word bara ⁸⁹ That is, that the tablets were now created by God (Meijler). ⁹⁰ In other words, these tablets were the work of God but the second were shaped by Moses. So too Rashbam.

[GRAVEN.] Some say that the word charut⁹¹ does not appear again in Scripture. Hence the difference of opinion concerning its meaning. means charush⁹² and shin interchange, as in the word pashar (explained) and patar (explained). (graven).⁹³ (the work of an engraver in stone) (Ex. 28:11). Others invert the letters⁹⁴, the root of charut. and come up with the word chatar (dig) (Ezek. 8:8).⁹⁵ as if written chatur (dug), i.e., engraved. Actually, the word has no counterpart [is a hapax legomenon]. It is possibly similar in meaning to the word patu’ach (engraved).⁹⁶ (the engravings of a signet) (Ex. 28:11).

footnotes: ⁹¹ The word charut ⁹² In other words, the tav ⁹³ As in ma’aseh charash even ⁹⁴ Chet, resh, tav ⁹⁵ They interpret charut ⁹⁶ See petuche chotam

AND WHEN JOSHUA HEARD. And when Joshua, who remained at the foot of the mountain, heard.

AS THEY SHOUTED. The word be-re’o (as they shouted) is related to the word tru’ah (shouting).⁹⁷ is resh, vav, ayin. The root of be-re’o is yod, resh, ayin. However, both roots are related because the vav and yod interchange, as does their place in the stem (Weiser). As the word de’iy (my knowledge) in I will fetch my knowledge from afar (Job. 36:3) is derived from yada, so is the word yara derived from re’o.⁹⁸ (my knowledge) being derived from the root yod, dalet, ayin. Hence Weiser and Krinsky suggest emending to: so is the word re’o derived from yara. See note 97. The same applies to lamah tri’iy re’a (why dost thou cry out aloud) (Micah 4:9).⁹⁹ comes from the root yod, resh, ayin. However, tri’iy like taru’ah comes from resh, vav, ayin. However, both roots have one meaning.

footnotes: ⁹⁷ The root of tru’ah ⁹⁸ This appears to be a scribal error, for it is not consistent with de’iy ⁹⁹ Here too re’a

AND HE SAID. Saadiah Gaon says that Joshua also said this.¹⁰⁰ refers to Joshua. However, I believe that these are the words of Moses.¹⁰¹ refers to Moses. And it came to pass, as soon as he came nigh unto the camp which follows (v. 19) is proof of this.

footnotes: ¹⁰⁰ In other words, And he said ¹⁰¹ In other words, And he said

BEING OVERCOME. The word chalushah (overcome) is a noun. It is similar to the word gevurah¹⁰² (mastery).

footnotes: ¹⁰² Which is a noun similarly vocalized.

THE NOISE OF THEM THAT SING. Anot (that sing) means tunes. This is what and rose up to make merry refers to (v. 6).

THAT HE SAW THE CALF AND THE DANCING. The heh¹⁰³ means the. prefixed to the word egel (calf) also refers to the word u-mecholot (and the dancing). The verse should be understood as follows: that he saw the calf and the dancing around it. Moses was overcome by great jealousy.¹⁰⁴. He therefore broke the tablets which were in his hands and served, as it were, as a document of witness¹⁰⁵ Moses thus¹⁰⁶ tore up the contract.¹⁰⁷ As Scripture states, he did this in the sight of all of Israel.

footnotes: ¹⁰³ The prefix letter heh ¹⁰⁴ For the Lord. See I Kings 19:10: I have been very jealous for the Lord ¹⁰⁵ Of God’s covenant with Israel. ¹⁰⁶ By breaking the tablets. ¹⁰⁷ Of God’s covenant with Israel.

AND HE TOOK THE CALF. Some say that the meaning of and burnt it with fire is that he melted it in fire.¹⁰⁸ However, there is no need for this, for there is a substance¹⁰⁹ which, when put into the fire along with the gold, causes the gold to immediately catch fire, turn black, and never again turn back into gold. This has been tested and found to be true.

footnotes: ¹⁰⁸ For gold does not burn, it melts. ¹⁰⁹ We do not know what I.E. is referring to.

AND STREWED IT UPON THE WATER. The reference is to the water from the brook that descended out of the mountain.¹¹⁰ Moses commanded all of Israel to drink from these waters. This was similar to and of the dust that is on the floor of the tabernacle the priest shall take, and put it into the water (Num. 5:17).¹¹¹ Now the water caused a sign to appear on the face of those who served the calf or their bellies swelled up. For otherwise, how could the Levites know who worshipped the golden calf? We have already said that very few of the Israelites had evil thoughts.¹¹² The intention of all¹¹³ was to do good.

footnotes: ¹¹⁰ See Deut. 9:17. ¹¹¹ The reference is to the water given to a woman suspected of adultery. If the woman were guilty, her belly would swell and her thighs fall. See Num. 5:22. ¹¹² That is, considered the calf as a god. Hence the test to discover who they were. ¹¹³ That is, the overwhelming majority of the people.

AND MOSES SAID. Observe. Moses asked why Aaron needed to make the calf.¹¹⁴?

footnotes: ¹¹⁴ This is the import of What did this people unto thee, that thou hast brought a great sin upon them

AND AARON SAID: LET NOT THE ANGER OF MY LORD WAX HOT. Aaron called Moses my lord because of Moses’ great station.

[THAT THEY ARE SET ON EVIL.] I have already explained the meaning of that they are set on evil.¹¹⁵ Similarly, So they said unto me (v. 23)¹¹⁶ and, And I said unto them (v. 24).¹¹⁷

footnotes: ¹¹⁵ According to I.E. the reference is to the mixed multitude. See I.E.’s comment on Ex. 31:18. ¹¹⁶ The reference is to the mixed multitude. ¹¹⁷ The reference is to the mixed multitude.

AND WHEN MOSES SAW THAT THE PEOPLE WERE BROKEN LOOSE. The word paru’a (broken loose) is similar to yippare’a (cast off restraint) in Where there is no vision, the people cast off restraint (Prov. 28:18), and va-tifre’u (ye have set at nought) in But ye have set at nought all my counsel (Prov. 1:25).

[FOR A DERISION.] Scripture employs an adjective (le-shimtzah) in place of an infinitive.¹¹⁸. The meaning of le-shimtzah (for a derision) is that they will be a derision, a blemish, a defamation.¹¹⁹

footnotes: ¹¹⁸ In place of the infinitive le-hashmitz ¹¹⁹ People will whisper about their faults, deriding them, defaming them.

AMONG THEIR ENEMIES. Kamehem (their enemies)¹²⁰ can be translated as their risings. Hence I.E.’s comment. is similar to kamim alai (rise up against me)¹²¹ means those who arise against them, i.e., their enemies. in Many are they that rise up against me (Ps. 3:2) and the abridged form kamai (rise up against me)¹²² is short for ha-kamim alai. See Weiser and Krinsky. in that rise up against me (Ps. 18:49). However, the Aramaic translation connects kamehem to the word kamtem (ye are risen) in And, behold, ye are risen up in your fathers’ stead (Num. 32:14).¹²³ as their rising, i.e., the generations that rise up in their place. He explains le-shimtzah be-kamehem to mean, to give them a bad name throughout their coming generations.

footnotes: ¹²⁰ Kamehem ¹²¹ In other words, kamehem ¹²² Kamai ¹²³ Onkelos renders kamehem

THEN MOSES STOOD. It is the practice of all camps that stay in one place for about a year¹²⁴ to erect booths and have gates.¹²⁵ In such a case, there is no need to set aside a place outside the camp as a latrine.¹²⁶

footnotes: ¹²⁴ Israel camped at Sinai for a little less than a year. See Ex. 19:1 and Num. 10:11. ¹²⁵ Hence the camp of Israel had a gate. ¹²⁶ As required by Deut. 23:13. If the camp had latrines outside its walls, it would make no sense for it to have a gate, for the gate would have to be open at all times so that people could use the latrine at all times. Hence I.E. points out that walled camps would have the latrine within their walls. See I.E. on Ex. 29:45.

WHOSO IS ON THE LORD’S SIDE. Shall draw close to me; shall come near to me; shall come to me or shall gather to me.¹²⁷, which literally means whoso is on the Lord’s side to me. Hence the various interpretations.

footnotes: ¹²⁷ Our verse reads, mi la-Adonai elai

THE SONS OF LEVI. Who were of Moses’ family.

AND HE SAID UNTO THEM. Moses referred to the Lord as the God of Israel because those who worshipped the calf thought that the Lord was to be identified with the calf.¹²⁸

footnotes: ¹²⁸ The worshippers of the calf referred to it as the god of Israel (v. 4). Hence Moses emphasized that the Lord, not the calf, was the God of Israel.

AND SLAY EVERY MAN HIS BROTHER. Even if it be his brother.¹²⁹ Many interpret Who said of his father, and of his mother: I have not seen him (Deut. 33:9) as referring to this incident.¹³⁰ 66:2: “Who said of his father, and of his mother: I have not seen him, his father refers to the father of his mother, who is an Israelite.” They had to explain his father and his mother as referring to the father of the mother.¹³¹ However, as I will explain, there is no need for this interpretation.

footnotes: ¹²⁹ If the worshipper happens to be his brother. ¹³⁰ See Yoma ¹³¹ For none of the Levites worshipped the calf.

AND THE SONS OF LEVI DID. Not all the sons of Levi.¹³² (v. 26). However, they didn’t all participate in the slaying of the worshippers of the calf. Hence, unlike verse 26, which reads, And all the sons of Levi gathered, our verse reads, and the sons of Levi did according to the word of Moses, omitting the word all.

footnotes: ¹³² All the sons of Levi gathered in response to Moses’ call, Whoso is on the Lord’s side, let him come unto me

AND MOSES SAID. Its meaning is, and Moses already said to them.¹³³ is a pluperfect. Our verse literally reads, “Consecrate yourselves today to the Lord, every man against his son, and against his brother.” Logic dictates that Moses said this to the Levites before they went out to slay the worshippers of the calf. It is similar to Then the Lord God formed (Gen. 2:7).¹³⁴ There are many other such examples.¹³⁵

footnotes: ¹³³ Thug va-yomer ¹³⁴ Which according to I.E. should be interpreted, and the Lord God had already formed. See I.E. on Gen. 2:7. ¹³⁵ Of the use of the pluperfect in Scripture.

[CONSECRATE.] The word milu (consecrate), which is in the kal, is grammatically irregular. It is sometimes transitive and at other times intransitive.¹³⁶ in our verse to be transitive. He interpreted our verse as meaning, fill your hands with a blessing.

footnotes: ¹³⁶ Weiser explains that I.E believed the word milu

[FOR EVERY MAN HATH BEEN AGAINST HIS SON.] Even if the worshipper be his son or brother he must kill him. They will be rewarded with a blessing for doing this. This is what At that time¹³⁷ the Lord separated the tribe of Levi (Deut. 10:8) refers to. Its meaning is that God told Moses at Mount Sinai the reason the tribe of Levi was set aside. Scripture therefore reads, Now these are the generations of Aaron and Moses in the day that the Lord spoke with Moses in mount Sinai¹³⁸ is that the Lord spoke with Moses regarding the separation of the tribe of Levi. Num. 3:1-10 deals with the separation of the tribe of Levi. Hence I.E.’s interpretation. (Num. 3:1). Now Aaron, his sons, and the Levites were separated¹³⁹ to serve the Lord at the time that the tabernacle was erected. Korah’s quarrel¹⁴⁰ took place at that time. Korah was a first-born.¹⁴¹ Korah rebelled when God set aside the Levites in place of the first-born who were holy.¹⁴² God did this because the first-born¹⁴³ brought the burnt offerings before the calf and they slaughtered peace offerings upon the altar, which was made before the calf.

footnotes: ¹³⁷ When Israel made the golden calf. See I.E. on Deut. 10:7. ¹³⁸ That is, the meaning of that the Lord spoke with Moses in mount Sinai ¹³⁹ In practice. ¹⁴⁰ Num. 16:1-34. ¹⁴¹ Ex. 6:22. ¹⁴² Num. 3:45. Korah rebelled because he would no longer be permitted to do the temple service, for Levites, although holy, could not perform priestly duties. ¹⁴³ Unlike the tribe of Levi.

AND IT CAME TO PASS ON THE MORROW. Following his descent.¹⁴⁴ is short for mi-mochorat yom rideto.

footnotes: ¹⁴⁴ In other words, mi-mochorat

AND NOW I WILL GO UP. To return to the mountain to fall before the Lord and atone for Israel as I have explained.¹⁴⁵ Perhaps God will write another pair of tablets in order to make a covenant with Israel. This is the meaning of Behold, I make a covenant (Ex. 34:10).¹⁴⁶ For the tablets were, as it were, a document of witness.

footnotes: ¹⁴⁵ See I.E.’s comments on verse 11. ¹⁴⁶ The second tablets served as evidence of God’s covenant with Israel.

AND MOSES RETURNED. The Nagid¹⁴⁷ says that a lamed has been dropped and compensated for¹⁴⁸ in the nun of anna. in the word anna (oh), which is short for al na (please consent). He maintains that the word al¹⁴⁹. is related to the word ho’il (consent).¹⁵⁰ However, this is far-fetched. On the contrary, its meaning is: please (anna) don’t do this.¹⁵¹ means please or I confess. Its implication is, please (or I confess the following but) do not do this (Meijler). Anna is an expression of appeasement,¹⁵² or confession, as here.¹⁵³ Anna (I beseech Thee) in I beseech Thee, O Lord, for I am Thy servant (Ps. 116:16) is similar.

footnotes: ¹⁴⁷ Rabbi Samuel the Nagid of Granada, Talmudist, poet, and statesman (993-1056 C.E.). ¹⁴⁸ By the dagesh ¹⁴⁹ In al na ¹⁵⁰ That is, please consent to my request. ¹⁵¹ In our verse anna ¹⁵² That is, a call to reconciliation (Krinsky). ¹⁵³ In our verse.

YET NOW…BLOT ME, I PRAY THEE, OUT OF THY BOOK. I have already explained in my comments on And the books were opened, in the Book of Daniel (7:10), that all the decrees regarding masses and individuals are contingent upon the arrangements in the sky.¹⁵⁴ Our sages have already admitted that children, longevity, and prosperity [depend upon the influence of the stars].¹⁵⁵ 28a: “Raba said: longevity, children, and prosperity are not contingent on one’s merits but on one’s star.” However, God, as I have explained, increases the good which the heavenly arrangements have decreed because of a person’s fear of the Lord.

footnotes: ¹⁵⁴ In other words, God’s book refers to the arrangements of the stars. ¹⁵⁵ See Mo’ed Katan

AND THE LORD SAID. Saadiah Gaon says that this is what And the Lord repented (v. 14) refers to, for God had said that He would destroy all.¹⁵⁶ The meaning of our verse is: Look. I will blot out of My book only those who sinned against Me in their minds.¹⁵⁷ The aforementioned is to be understood after the manner of that I may take the house of Israel in their own heart (Ezek. 14:5).¹⁵⁸ They were not killed¹⁵⁹ because they did not actually worship the calf. This is the meaning of: And the Lord smote the people, because the calf was made and doubt¹⁶⁰ came to people privately.¹⁶¹

footnotes: ¹⁵⁶ All of Israel. See verse 10. He now repented and said that He would destroy only those who had sinned against Him. ¹⁵⁷ Even if they didn’t worship the calf in practice. I.E. comments thus because those who actually had worshipped the calf had already been killed. ¹⁵⁸ The meaning of which is, I will punish the House of Israel for the sins which they committed in their hearts, the reference being to idolatry. ¹⁵⁹ By the Levites. ¹⁶⁰ That is, they thought that the calf was a god. They thus doubted the truth of the existence of only one God. ¹⁶¹ I.E.’s interpretation and paraphrase of verse 35.

AND NOW GO, LEAD THE PEOPLE UNTO THE PLACE OF WHICH I HAVE SPOKEN UNTO THEE. That is, unto the place of the Canaanite (Ex. 3:8). This was said in anger.¹⁶² God told Moses, I have forgiven their sin because of you. Now you, who love them so much, go lead them.

footnotes: ¹⁶² Hence the place is not mentioned.

IN THE DAY. The beginning of every year is the day of accounting.¹⁶³

footnotes: ¹⁶³ On the day when God judges each individual he will take the person’s sin into consideration.

AND THE LORD SMOTE. It is possible that there was no plague in the first year.¹⁶⁴ The Torah merely reports what happened after they journeyed from Mount Sinai.¹⁶⁵, etc., refers to what happened to Israel after they journeyed from Mount Sinai on the twentieth day of the second month in the second year following the Exodus (Num 10:11).

footnotes: ¹⁶⁴ The number of Israelites did not diminish between the first census, which took place before the erection of the tabernacle (Ex. 38:26), and the second census a month after the erection of the tabernacle (Num. 1:1). ¹⁶⁵ In other words, And the Lord smote