רעיא מהימנא פִּקוּדָא לִיתֵּן מַחֲצִית הַשֶּׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ. מַאן מַחֲצִית הַשֶׁקֶל אִיהוּ כְּגוֹן חֲצִי הַהִין, וְדָא ו', מְמוּצָע בֵּין שֵׁנִי הֵהִי"ן. אַבְנָא לְמִשְׁקָל בָּהּ, דָּא י', עֶשְׂרִים גֵּרָה הַשֶׁקֶל: דָּא יוֹ"ד. הֶעָשִׁיר לָא יַרְבֶּה, דָּא עַמּוּדָא דְּאֶמְצָעִיתָא, לָא יַרְבֶּה עַל י'. וְהָכִי אִתְּמַר בְּסֵפֶר יְצִירָה, עֶשֶׂר סְפִירוֹת בְּלִימָּה, עֶשֶׂר וְלָא אֶחָד עָשָׂר. וְהַדַּל לָא יַמְעִיט, דָּא צַדִּיק, לָא יַמְעִיט מֵעֶשֶׂר, כְּמָה דְאַתְּ אָמֵר עֶשֶׂר וְלָא תֵּשַׁע. מִמַּחֲצִית הַשֶׁקֶל, דְּאִיהוּ י'. (נ"א מחצית השקל עשר הוא) מִצְוָה לָתֵת מַחֲצִית הַשֶּׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ. רוֹעֶה הַנֶּאֱמָן מַה זֶּה מַחֲצִית הַשֶּׁקֶל? זֶהוּ כְּמוֹ חֲצִי הַהִין, וְזוֹ ו', מְמֻצָּע בֵּין שְׁתֵּי הֵהִי"ן. אֶבֶן לִשְׁקֹל בָּהּ, זוֹ י'. עֶשְׂרִים גֵּרָה הַשֶּׁקֶל - זוֹ יוֹ"ד. הֶעָשִׁיר לֹא יַרְבֶּה - זֶה הָעַמּוּד הָאֶמְצָעִי, לֹא יַרְבֶּה עַל י'. וְכָךְ נֶאֱמַר בְּסֵפֶר יְצִירָה, עֶשֶׂר סְפִירוֹת בְּלִימָה, עֶשֶׂר וְלֹא אַחַד עָשָׂר. וְהַדַּל לֹא יַמְעִיט - זֶה צַדִּיק, לֹא יַמְעִיט מֵעֶשֶׂר, כְּמוֹ שֶׁנֶּאֱמַר עֶשֶׂר וְלֹא תֵשַׁע. מִמַּחֲצִית הַשֶּׁקֶל - שֶׁהוּא י'. (מחצית השקל עשר הוא). י!, (ג"א מהצית השקל עשד הוא),

אֲמַר לֵיהּ רַעְיָא מְהֵימָנָא, (מלאך) אַנְתְּ בַּשָׁמַיִם, רָחִים אַנְתְּ מִמָּארֵיךְ, לֵית תַּוָוהָא בְכָל אִינּוּן מִלִּין יַקִּירִין דְּיִפְקוּן מִפּוּמָךְ, דְּהָא מַאן דְּאִיהוּ מַלְכָּא, אוֹ בְּרָא דְּמַלְכָּא, לֵית תַּוָוהָא, דְּיִפְקוּן מַרְגְלָאִין בְּפָתוֹרֵיהּ, מַלְיָין סְגוּלוֹת, מַלְיָין נְהוֹרִין. לְבַר נָשׁ אַחֲרָא, אִיהוּ תַּוָוהָא. אֲמַר לֵיהּ בְּרִיךְ אַנְתְּ רַעְיָא מְהֵימָנָא. מִתַּמָּן וְאֵילָךְ אֵימָא אַנְתְּ, דְּעִלָּאִין וְתַתָּאִין נַחְתּוּ לְמִשְׁמַע מִינָךְ. אָמַר לֵיהּ, אַשְׁלִים מִלּוּלָךְ, אָמַר לֵיהּ, לָא אִית כְּעַן לְמֵימַר יַתִּיר, אֵימָא אַנְתְּ עַד זִמְנָא אַחֲרָא. אָמַר לוֹ רוֹעֶה הַנֶּאֱמָן, (מלאך) אַתָּה בַּשָּׁמַיִם, אָהוּב אַתָּה מֵרִבּוֹנְךְ, אֵין תְּמִיהָה בְּכָל אוֹתָם דְּבָרִים נִכְבָּדִים שֶׁיָּצְאוּ מִפִּיךְ, שֶׁהֲרֵי מִי שֶׁהוּא מֶלֶךְ אוֹ בֶּן הַמֶּלֶךְ, אֵין תְּמִיהָה שֶׁיַּעֲלוּ מַרְגָּלִיּוֹת בְּשֻׁלְחָנוֹ, מְלֵאוֹת סְגֻלּוֹת, מְלֵאוֹת אוֹרוֹת. לְאָדָם אַחֵר זוֹהִי תְּמִיהָה. אָמַר לוֹ, בָּרוּךְ אַתָּה הָרוֹעֶה הַנֶּאֱמָן, מִשָּׁם וְאֵילָךְ אֱמֹר אַתָּה, שֶׁהֲרֵי עֶלְיוֹנִים וְתַחְתּוֹנִים יָרְדוּ לִשְׁמֹעַ מִמְּךְ. אָמַר לוֹ, הַשְׁלֵם דִּבּוּרְךְ. אָמַר לוֹ, אֵין כָּעֵת לוֹמַר יוֹתֵר, אֱמֹר אַתָּה עַד פַּעַם אַחֶרֶת.

פָּתַח אִידָךְ (ס"א רבי חייא) וְאָמַר, (משלי י״ב:י״ט) שְׂפַת אֱמֶת תִּכּוֹן לָעַד וְעַד אַרְגִּיעָה לְשׁוֹן שָׁקֶר. תָּא חֲזֵי, אִלּוּ כָּל בְּנֵי עָלְמָא הֲווֹ פַּלְחִין לְשִׁקְרָא, הֲוָה הָכִי, אֲבָל הַאי נְהוֹרָא וְזִהֲרָא דְּנָהִיר, וַדַּאי קְשׁוֹט אִיהוּ. כֹּכְבֵי רוּמָא דִּרְקִיעָא קְשׁוֹט אִינּוּן. אִי בְּטִפְּשׁוּ וְחֶסְרוֹנָא דְּדַעְתָּא דִּלְהוֹן, אִינּוּן אַמְרֵי וְקָרָאן לְהוּ אֱלָהָא, לָא בָּעֵי קוּדְשָׁא בְּרִיךְ הוּא לְשֵׁיצָאָה עוֹבָדוֹי מֵעָלְמָא. אֲבָל לְזִמְנָא דְּאָתֵי לָא יִשְׁתֵּצוּן כֹּכָבַיָא וּנְהוֹרִין דְּעָלְמָא. אֲבָל מַאן יִשְׁתְּצֵי. אִינּוּן דְּפַלְחוּ לוֹן. R. Hiya replied: ‘It is written, “The lip of truth shall be established for ever; but a lying tongue is but for a moment” (Prov. 12, 19). Now, if the objects of men’s worship were themselves false, it would be as you say. But, in fact, the light and the splendour which we behold are true; the stars aloft in the firmament are true; because men, in their foolishness and lack of sense, mistake these things for God, and call them so, shall God destroy His own work? But in the time that is to be (the Messianic era), not the stars nor the sun will be destroyed, but they who persist in the worship thereof,’

וּקְרָא דָּא הָכִי הוּא. שְׂפַת אֱמֶת תִּכּוֹן לָעַד, אִלֵּין יִשְׂרָאֵל, דְּאִינּוּן שְׂפַת אֱמֶת. (דברים ו׳:ד׳) יְיָ' אֱלהֵינוּ יְיָ' אֶחָד. וְכֹלָּא אִיהוּ אֱמֶת, וְרָזָא דֶּאֱמֶת, וּמְסַיְימֵי יְיָ' אֱלֹהֵיכֶם אֱמֶת. וְדָא אִיהוּ שְׂפַת אֱמֶת תִּכּוֹן לָעַד. and this, in fact, is just what the verse implies: “The lips of truth shall be established for ever”-this refers to Israel, who is “the lip of truth”, in that she proclaims: “Hear O Israel, the Lord our God, the Lord is one”-the very essence of truth; and the Shem’a concludes with the words, “I the Lord your God am truth”.’

וְעַד אַרְגִּיעָה, וְעַד רֶגַע מִבָּעֵי לֵיהּ, מַאי אַרְגִּיעָה. אֶלָּא, עַד כַּמָה יְהֵא קִיוּמָא דִּלְהוֹן בְּעָלְמָא, עַד זִמְנָא דְּיֵיתֵי, וִיּהֵא לִי נַיְיחָא מִפּוּלְחָנָא קַשְׁיָא דְּעָלוֹי. וּבְזִמְנָא דְּאַרְגִּיעָה, יִשְׁתְּצֵי לְשׁוֹן שָׁקֶר, אִינּוּן דְּקָרָאן אֱלָהָא, לְמַאן דְּלָאו הוּא אֱלָהָא. אֲבָל יִשְׂרָאֵל דְּאִינּוּן שְׂפַת אֱמֶת, כְּתִיב בְּהוּ, (ישעיהו מ״ג:כ״א) עַם זוּ יָצַרְתִּי לִי תְּהִלָּתִי יְסַפֵּרוּ. The second half of the verse we may translate not, “a Iying tongue is but for a moment (reg’a)”, but, more literally, “until I, Israel, shall find rest (argiy’ah) from my hard burden.” For in time to come the Iying tongue of those who call that thing “god” which is not God will be destroyed. But of Israel it is written: “This people have I formed for myself; they shall shew forth my praise” (Isa. 43, 21).’

אַדְכַּרְנָא חֲדָא זִמְנָא דַּהֲוֵינָא אָזִיל בַּהֲדֵי רִבִּי אֶלְעָזָר, פָּגַע בֵּיהּ הֶגְמוֹנָא, אֲמַר לֵיהּ לְרִבִּי אֶלְעָזָר, אַנְתְּ יַדְעַת מֵאוֹרַיְתָא דִּיְהוּדָאֵי. אֲמַר לֵיהּ יָדַעְנָא. אֲמַר לֵיהּ, לֵית אַתּוּן אַמְרִין דִּמְהֵימְנוּתָא דִּלְכוֹן קְשׁוֹט, וְאוֹרַיְיתְכוֹן קְשׁוֹט, וַאֲנָן דִּמְהֵימְנוּתָא דִּילָן שֶׁקֶר, וְאוֹרַיְיתָא דִּילָן שֶּׁקֶר. וְהָא כְּתִיב שְׂפַת אֱמֶת תִּכּוֹן לָעַד וְעַד אַרְגִּיעָה לְשׁוֹן שָׁקֶר. אֲנָן מִיּוֹמִין דְּעָלְמָא, קַיְימִין בְּמַלְכוּתָא, וְלָא אַעְדִּי מִינָן לְעָלְמִין, דָּרָא בָּתַר דָּרָא, תִּכּוֹן לָעַד וַדַּאי. וְאַתּוּן, זְעֵיר הֲוָה לְכוּ מַלְכוּתָא, וּמִיַּד אַעְדֵּי מִנְּכוֹן, וּקְרָא אִתְקָיָּים בְּכוּ דִּכְתִּיב וְעַד אַרְגִּיעָה לְשׁוֹן שָׁקֶר. I remember walking once with R. Eleazar, and meeting, while on the way, a Gentile worthy (hegemon). Said he to R. Eleazar: “You are well acquainted with the Jewish Holy Scriptures?” “I am,” replied R. Eleazar. “You say, do you not,” proceeded the Gentile, “that your Faith is truth and your Scriptures likewise, whereas our faith is a lie and our Scriptures a lie also? But it is written in your own Book: ‘the lip of truth shall be established for ever; but a Iying tongue is but for a moment’. Now we have been established in our kingdom from ancient times; it has remained with us for generation after generation, and it is ‘established for ever’; whereas your kingdom was short-lived and was soon taken from you, and in you were fulfilled the words, ‘the Iying tongue is but for a moment’.”

אֲמַר לֵיהּ הַהוּא הֶגְמוֹן, זַכָּאָה אַנְתְּ. וְזַכָּאָה עַמָּא דְּאוֹרַיְיתָא דִּקְשׁוֹט יָרְתִין. בָּתַר יוֹמִין שְׁמַעְנָא דְּאִתְגְּיַיר. אָזְלוּ, מָטוּ חַד בֵּי חֲקָל, וְצַלּוּ צְלוֹתֵהוֹן. כֵּיוָן דְּצַלּוּ צְלוֹתֵהוֹן, אָמְרוּ מִכָּאן וּלְהָלְאָה נִתְחַבֵּר בִּשְׁכִינְתָּא, וְנֵזִיל וְנִתְעַסֵּק בְּאוֹרַיְיתָא. Said the Gentile to him: “You are indeed right, and blessed is the people which possesses the truth, and the Scripture thereof!” Later, I heard that he had become a Jew.’ They then went on till they came to a field, where they halted for prayer. After this they exclaimed: ‘From now on let us unite ourselves with the Shekinah and discourse on the Torah as we go.’

אָמַר רִבִּי חִיָּיא הָכִי הוּא וַדַּאי, אֲבָל חֲמֵינָן וְהָכִי חָמוּ תַּקִיפֵי עָלְמָא, דְּהָא גָּלוּתָא אִתְמְשָׁךְ וַעֲדַיִין בְּרֵיהּ דְּדָוִד לָא אָתֵי. אָמַר רִבִּי יוֹסֵי, וְכָל דָּא הָכִי הוּא, אֲבָל מַאן עָבִיד דְּיִסְבְּלוּן יִשְׂרָאֵל גָּלוּתָא דָּא, כָּל אִינּוּן הַבְטָחוֹת דְּאַבְטַח לוֹן קוּדְשָׁא בְּרִיךְ הוּא. וְהָא אִתְּמַר, דְּעָאלִין לְבָתֵּי כְּנֵסִיּוֹת וּלְבָתֵי מִדְרָשׁוֹת, וְחָמָאן כָּל אִינּוּן נֶחָמוֹת, וְחָדָאן בְּלִבַּיְיהוּ לְמִסְבַּל כָּל מַה דְּיֵיתֵי עָלַיְיהוּ, וְאִלְמָלֵא דָּא לָא יַכְלִין לְמִסְבַּל. Said R. Hiya: ‘It is indeed so; we see, nevertheless, as did also the great ones who were in this world in earlier years, that the exile is prolonged.and that the son of David (the Messiah) has not yet appeared.’ R. Jose replied: ‘Yes. But what is it that enables Israel to endure their exile for so long? It is those promises which the Holy One has given them, as we have pointed out; so that when they go to the synagogues and houses of study and see all those consolations, all those comforting and sure hopes, they rejoice in their hearts and are able to endure all that comes upon them; otherwise they would not be able.’

אָמַר רִבִּי יוֹסֵי, כַּמָה סַתָמְתְּ כָּל אָרְחִין וּשְׁבִילִין מִכָּל בְּנִי גָּלוּתָא, וְלָא שַׁבְקַת לוֹן פִּתְחוֹן פֶּה. אִי הָכִי, לִהווֹ כְּמָה דַּהֲווֹ בְּכָל דָּרָא וְדָרָא, דְּלָא יִסְבְּלוּן גָּלוּתָא וְלָא אַגְרָא, וְיִפְקוּן (ס"א אי הכי, להוו כמה דלהון בכל דרא ודרא, יסבלון גלותא ולא יפקון) מִדִּינָא דְּאוֹרַיְיתָא, וְיִתְעָרְבוּן בִּשְׁאַר עַמִּין. Said R. Jose: ‘How hast thou closed up all ways and issues of escape against the benighted children of exile, leaving no loophole nor any ground for courage or hope! For there will assuredly be many-as there have been in all generations- who will wish neither the long exile nor the future reward, and will break loose from the precepts of the Torah and be absorbed in other nations!

פָּתַח וְאָמַר, (ישעיהו כ״ו:י״ז) כְּמוֹ הָרָה תַּקְרִיב לָלֶדֶת תָּחִיל תִּזְעַק בַּחֲבָלֶיהָ וְגוֹ'. מַאי כְּמוֹ הָרָה, אָרַח אִיהוּ לְעוּבַּרְתָּא, לְאַעְבְּרָא עָלָהּ תֵּשַׁע יַרְחִין שְׁלֵמִין. וְאִית בְּעָלְמָא כַּמָה וְכַמָּה, דְּלָא עָבַר עָלָהּ אֶלָּא יוֹמָא חַד אוֹ תְּרֵין יוֹמִין מִתְּשִׁיעָאָה, וְכָל צִירִין וַחֲבָלִין דְּעוּבַּרְתָּא בִּתְשִׁיעָאָה אִינּוּן. וְאַף עַל גַּב דְּלָא אַעְבַּר עָלָהּ אֶלָּא יוֹמָא חֲדָא, אִתְחֲשִׁיב עָלָהּ כְּאִילּוּ אִתְעֲבָרוּ כָּל תְּשִׁיעָאָה שְׁלִים. אוּף הָכִי יִשְׂרָאֵל, כֵּיוָן דְּאִטְעַמֵי טַעַם גָּלוּתָא, אִי יָהַדְרוּן בִּתְשׁוּבָה, יִתְחֲשָׁב עָלַיְיהוּ כְּאִלּוּ אַעְבְּרוּ עָלַיְיהוּ כָּל אִינּוּן מִלִּין דִּכְתִּיבִין בְּאוֹרַיְיתָא. כָּל שֶׁכֵּן וְכָּל שֶׁכֵּן דְּכַמָּה וְכַמָּה יִסּוּרִין אַעְבְּרוּ עָלַיְיהוּ מִן יוֹמָא דְּגָלוּתָא שָׁרֵי. Not so. It says: “Like as a woman with child that draws near the time of her delivery is in pain and cries out in her pangs, so have we been before thee, O Lord” (Isa. 26, 17). Now the normal time of pregnancy is nine months, but it frequently happens that the child is born only a few days into the ninth month; yet all the pain and pangs take place in the ninth month, no matter whether the full time of pregnancy has elapsed. So also with Israel: Once they have tasted the pangs of exile, so soon as they repent they will be looked upon as though they had indeed endured all those things which are mentioned in Scripture, all the more so as really many tribulations have befallen them since the exile began.

אֲבָל מַאי דִּכְתִּיב, (דברים ד׳:ל׳) בַּצַּר לְךָ וּמְצָאוּךָ כֹּל הַדְּבָרִים הָאֵלֶּה בְּאַחֲרִית הַיָּמִים. תָּא חֲזֵי, כַּמָּה רַחֲמָנוּתָא רָחִים קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל בְּמִלָּה דָּא. לְמַלְכָּא דְּהֲוָה לֵיהּ בְּרָא יְחִידָאָה, וְרָחִים לֵיהּ רְחִימוּ דְּנַפְשָׁא, וּמִגּוֹ רְחִימוּ דִּילֵיהּ, יָהַב לֵיהּ לְאִמֵּיהּ מַטְרוֹנִיתָא דִּתְרַבֵּי לֵיהּ, וְתוֹלִיף לֵיהּ אָרְחֵי מְתַתְקְנָן. זִמְנָא חֲדָא חָב לְגַבֵּי אֲבוּהָ, אָתָא אַבוֹהִי וְאַלְקֵי לֵיהּ, וּלְבָתַר אַעְבָּר עַל חוֹבֵיהּ. תָּב כְּמִלְּקַדְּמִין וְחָב לַאֲבוּהָ, וְאַפְקֵיהּ אֲבוּהָ מִבֵּיתֵיהּ, וְאַרְגִּיז עָלֵיהּ, נָפַק הַהוּא בְּרָא מִבֵּיתֵיהּ. It is written: “When thou art in tribulation and all these things are come upon thee in the end of days” (Deut. 4, 30). The great love which the Holy One has bestowed upon Israel may be illustrated by the following parable. A king had an only son whom he loved dearly, and because he loved him he entrusted to the queen, his mother, the whole care of his upbringing and his instruction in the right manner of life. In course of time the son committed some misdeed which offended his father. The king punished him and then forgave him. But lo! The prince again offended, and this 189a] KI TISA (EXODUS) 137 time the king was very wroth and expelled him frorn the palace in disgrace. The young man departed,

וּבְאֲתָר דִּיְּהַךְ בְּאֹרַח קְשׁוֹט, וִיהֵא זַכָּאָה כְּדְקָא יֵאוֹת, בְּגִין דְּיִשְׁמַע מַלְכָּא אָבוּהָ, וִיהֵא תִּיאוּבְתֵּיהּ עָלֵיהּ. מָה עֲבַד. אָמַר הוֹאִיל וְנָפַקְנָא מֵהֵיכָלָא דְּאַבָּא, אַעְבִיד מִכָּאן וּלְהָלְאָה כָּל מָה דַּאֲנָא בָּעֵי. מָה עֲבַד. אָזַל וְאִתְחַבָּר בְּזוֹנוֹת, וְאִתְלַכְלָךְ בְּלִכְלוּכָא דְּטִנּוּפָא בַּהֲדַיְיהוּ, וְלָא הֲוָה מִשְׁתְּכַח אֶלָּא בַּהֲדַיְיהוּ, בְּחִבּוּרָא דִּלְהוֹן. דְּמַטְרוֹנִיתָא אִמֵּיהּ פַּקְדַת בְּכָל יוֹמָא עַל הַהוּא בְּרָא, וְיַדְעַת דִּבְרָהּ בַּהֲדֵי זוֹנוֹת אִתְחַבָּר, וְכָל חַבְרוּתָא דִּידֵיהּ בַּהֲדַיְיהוּ הֲוָות. שָׁרִיאַת לְמִבְכֵּי, וּלְאִתְמָרְרָא עַל בְּרָהּ. but, instead of beginning a new life and adopting the path of virtue, so that his father, hearing of his plight, should long for his return, he said to himself: “Since I am out of my father’s palace I can behave as I please”, and he went and associated with harlots, polluting himself in their filth, and was always to be found in their company. The queen, his mother, inquired every day about him, so that she knew all about his doings from day to day, including his association with harlots, and she wept bitterly and grieved over her son.

יוֹמָא חַד עָאל מַלְכָּא לְגַבָּהּ, חָמָא לָהּ דְּאִיהִי מְבַכָּה. שָׁאִיל לָהּ עַל מָה אַתְּ בָּכָאת. אָמְרָה וְלָא אֶבְכֶּה, דְּהָא בְּרָנָא לְבַר מְהֵיכָלָא דְּמַלְכָּא. וְלָא דַּי דְּהוּא לָא יָתִיב בְּהֵיכָלָא דְּמַלְכָּא, אֶלָּא דְּהוּא יָתִיב בַּהֲדֵי זוֹנוֹת. מַה יֵימְרוּן כָּל בְּנֵי עָלְמָא, בְּרֵיהּ דְּמַלְכָּא אִיהוּ דְּיָתִיב בְּבֵי זוֹנוֹת. שְׁרִיאַת לְמִבְכֵּי, וּלְאִתְחַנְּנָא לְמַלְכָּא. אָמַר מַלְכָּא, בְּגִינָךְ אַהְדָּר לֵיהּ, וְאַנְתְּ עַרְבָא דִּילֵיהּ. אַמְרַת הָא וַדַּאי. One day the king entered into her chamber and found her crying. He asked her: “Why weepest thou?” She replied: “Should I not weep when our son is away from the king’s palace, consorting with harlots?” Said the king: “For thy sake I will let him come back, but thou must be responsible for him.” She replied: “I will be.”

אָמַר מַלְכָּא הוֹאִיל וְכַךְ הוּא, לָא אִצְטְרִיךְ לְאָהַדְּרָא לֵיהּ בִּימָמָא בְּאִתְגַּלְּיָא. דְּכִסּוּפָא דִּילָן אִיהוּ לְמֵהַךְ בְּגִינִיהּ לְבֵי זוֹנוֹת. וְאִי לָא הֲוֵי כְּגַוְונָא דָּא, דְּטִנֵף גַּרְמֵיהּ הָכִי וְחִלֵּל יְקָרִי. הֲוֵינָא אֲנָא, וְכָל חַיָּילִין דִּילִי, אַזְלִין בְּגִינֵיהּ בְּכַמָּה יְקָר, בְּכַמָּה בּוּקִינָס קָמֵיהּ, בְּכַמָּה מָאנֵי קְרָבָא, מִימִינֵיהּ וּמִשְׂמָאלֵיהּ, עַד דְּכָל בְּנִי עָלְמָא יִזְדַּעְזְעוּן, וְיִנְדְעוּן כֹּלָּא, דִּבְּרָא דְּמַלְכָּא אִיהוּ. הַשְּׁתָּא כֵּיוָן דְּאִיהוּ טִנֵף גַּרְמֵיהּ, וְחִלֵּל יְקָרִי, אִיהוּ יֶהְדַּר בִּטְמִירוּ, דְּלָא יִנְדְּעוּן בֵּיהּ. אַהְדָּר לְגַבֵּי מַלְכָּא, יָהֲבֵיהּ לְגַבֵּי אִמֵּיהּ. Said the king: “That being so, we must not fetch him publicly by day, since it would be a dishonour for us to visit brothels in search of him. Had he not so utterly disgraced himself, I would have gone to fetch him with great pomp at the head of all my army, with trumpets and songs of joy for our reconciliation, with a special bodyguard to escort him at his right and at his left, so that the whole world would be filled with awe and know that he is the king’s son. But now that he has besmirched my honour, he must return secretly, that no one be aware of it.” So the prince was brought back privily to the palace, and the king gave him over to his mother.

לְיוֹמִין סָרַח כְּמִלְּקַדְּמִין. מָה עֲבַד מַלְכָּא. אַפִּיק לֵיהּ וּלְאִמֵּיהּ בַּהֲדֵיהּ מִגּוֹ הֵיכָלָא, אָמַר תַּרְוַויְיכוּ תֵּהַכוּן, וְתַּרְוַויְיכוּ תִּסְבְּלוּן גָּלוּתָא, וּמַלְקִיוּתָא תַּמָּן. כֵּיוָן דְּתַרְוַויְיכוּ תִּסְבְּלוּן כַּחֲדָא, כְּדֵין יָדַעְנָא דִּבְרִי יְתוּב כַּדְקָא חֲזֵי. After a time he misbehaved himself yet again. What then did the king do? He threw mother and son together out of the palace, saying: “Both of you must now be cast out and go, and suffer exile and punishment, for I know in my heart that, when ye shall suffer together, my son will really repent”.

כַּךָ יִשְׂרָאֵל בְּנוֹי דְּמַלְכָּא קַדִּישָׁא אִינּוּן. אָחִית לוֹן לְמִצְרַיִם. וְאִי תֵּימָא בְּהַהוּא זִמְנָא לָא חָאבוּ, גְזֵרָה דְּגָזַר קוּדְשָׁא בְּרִיךְ הוּא בֵּין הַבְּתָרִים הֲוָה אִתְחָזֵי לְמֶהוֵי קַיָּים, וְקוּדְשָׁא בְּרִיךְ הוּא אַשְׁגַּח לִתְרֵין מִלִּין, חַד בְּגִין הַהוּא מִלָּה דְּאָמַר אַבְרָהָם, (בראשית ט״ו:ח׳) בַּמָה אֵדַע כִּי אִירָשֶׁנָּה, דָּא הוּא סִבָּה וְעִילָה. אֲבָל עַד דְּנַפְקוּ מִמִּצְרַיִם, לָא הֲוֵי גּוֹי, וְלָא אִתְחָזוּ כַּדְקָא יֵאוּת. Similarly, the Israelites are sons of the Holy King, who let them go down into captivity, in Egypt. Shouldst thou say, But at that time they had not sinned, the answer would be that what the Holy One had decreed (to Abraham) “between the pieces” (of the sacrifice, Gen. 15, 6-21) had to be fulfilled, and also Abraham’s question, “Whereby shall I know that I shall inherit it?” (Ibid. 5, 8), was a cause of Israel’s banishment in Egypt. However, until they went out from Egypt they were not yet a nation and did not appear in a fitting light.

פָּתַח וְאָמַר, (שיר השירים ב׳:ב׳) כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים כֵּן רַעְיָתִי בֵּין הַבָּנוֹת. בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד לוֹן לְיִשְׂרָאֵל כְּגַוְונָא דִּלְעֵילָּא וּלְמֶהֱוֵי שׁוֹשַׁנָּה חֲדָא בְּאַרְעָא, כְּגַוְונָא עִלָּאָה. וְשׁוֹשַׁנָּה דְּסַלְּקָא רֵיחָא, וְאִתְבְּרִיר מִכָּל שְׁאַר וְורָדִין דְּעָלְמָא, לָא הֲוֵי אֶלָּא הַהִיא דְּסַלְּקָא בֵּין הַחוֹחִים. וְדָא אָרְחָא כְּדְקָא יֵאוֹת. וְעַל דָּא זָרַע שִׁבְעִין זוּגִין, דַּהֲווֹ שִׁבְעִין נֶפֶשׁ, וְאָעִיל לוֹן בֵּין הַחוֹחִים, וְאִינּוּן חוֹחִים, מִיַּד דַּהֲווֹ אִינּוּן זוּגִין תַּמָּן, סְלִיקוּ עַנְפִין וְטַרְפִּין וּשְׁלִיטוּ עַל עָלְמָא, וּכְדֵין פַּרְחַת שׁוֹשַׁנָה בֵּינַיְיהוּ. It is written: “As the rose among thorns so is my love among the daughters” (S.S. 2, 2). The Holy One desired to shape Israel on the celestial pattern, so that there should be one rose on earth, even as it is in heaven. Now, the rose which gives out a sweet aroma, and is conspicuous among all other roses, is the one which grows among thorns. This is the nature of roses. Therefore He planted “rose-trees” to the number of seventy couples-each consisting of male and female-namely, the seventy souls descending from Jacob, -and placed them all between the thorns. And these thorns, as soon as the roses were among them, brought forth branches and leaves and ruled over the world.

כֵּיוָן דְּבָעָא קוּדְשָׁא בְּרִיךְ הוּא לְאַפָּקָא שׁוֹשַׁנָה וְלָקִיט לָהּ מִבֵּינַיְיהוּ, כְּדֵין יָבְשׁוּ חוֹחִים, וְאִזְדְרִיקוּ, וְאִשְׁתֵּצִיאוּ, וְלָא אִתְחַשְׁבוּ לִכְלוּם. בְּשַׁעֲתָא דְּאָזִיל לְמִלְקַט שׁוֹשַׁנָה דָּא, לְאַפָּקָא בְּרֵיהּ בּוּכְרֵיהּ, בְּהַהוּא זִמְנָא אָזַל מַלְכָּא גּוֹ כַּמָה חַיָּילִין רַבְרְבָנִין וְשַׁלִּיטִין, עִם דְּגָלִין פְּרִישָׂן, וְאַפִּיק לִבְרֵיהּ בּוּכְרֵיהּ בְּכַמָּה גְּבוּרִין, וְאַיְיתֵי לֵיהּ לְהֵיכָלֵיהּ, וְיָתִיב סַגִּי בְּבֵי מַלְכָּא. When the Holy One came to pluck the rose from among the thorns, then the latter dried up and became worthless. When He went to gather this rose-that is to say, to bring His first-born son out from Egypt-the King came with many mighty angelic hosts with banners flying, and delivered His first-born out of bondage with many mighty deeds and brought him unto His Palace, and there he dwelt for a long time with the King.

כֵּיוָן דְּחַב לְגַבֵּי אֲבוּהָ, אוֹכַח לֵיהּ, וְאַלְקֵי לֵיהּ, דִּכְתִּיב, (שופטים ב׳:י״ד) וַיִּחַר אַף יְיָ' בְּיִשְׂרָאֵל וַיִּתְּנֵם בְּיַד שׁוֹסִים וְגוֹ', סָרַח כְּמִלְּקַדְּמִין, וּמָרַד בְּאָבוּהָ, אַפְקֵיהּ מִבֵּיתֵיהּ. מַה עַבְדוּ יִשְׂרָאֵל, חָמוּ דְּהָא אִתְבַּדְרוּ לְבָבֶל, אִתְעָרְבוּ בְּעַמְמַיָא, נָסִיבוּ נָשִׁין נָכְרִיּוֹת, וְאוֹלִידוּ בְּנִין מִנְּהוֹן. עִם כָּל דָּא, אִימָא קַדִּישָׁא הֲוַת אַפֹּטְרוֹפּוֹסָא עָלַיְיהוּ. When he sinned against his Father he was reproved and punished by Him, as it is written: “And the anger of the Lord was against Israel, and he delivered them into the hands of the spoilers…” (Judges 2, 14). And when he sinned again and rebelled against his Father he was driven out of the Father’s house. Then what did the Israelites do? They saw that they were driven away to Babylon, so they became reckless and mixed freely with the heathen nations, took foreign women as their wives, and begat children from them. Withal, however, the “Holy Mother” (the Shekinah) pleaded their cause and protected them.

וְעַל דְּעָבַד הָכִי, קוּדְשָׁא בְּרִיךְ הוּא אָמַר, הוֹאִיל וְכִסּוּפָא אִיהוּ, לֵיתֵי בְּרִי אִיהוּ מִגַּרְמֵיהּ, הוֹאִיל וְחִלֵּל יְקָרִי, לָא אִתְחָזֵי דְּאָנָא אֵיזִיל תַּמָּן לְאַפָּקָא לֵיהּ, וּלְמֶעְבַּד לֵיהּ נִסִּין וּגְבוּרָן כְּמִלְּקַדְּמִין. תָּבוּ אִינּוּן, בְּלָא סִיּוּעָא דְּאִתְחָזוּ לוֹן, בְּלָא פְּלִיאָן וְנִסִּין, אֶלָּא כֻּלְּהוּ מִתְבַּדְּרָן, כֻּלְּהוּ לְאָן בְּמִסְכְּנוּ, וְתָבוּ לְהֵיכָלָא דְּמַלְכָּא בְּכִסּוּפָא, וְאֵימָא קַדִּישָׁא עַרְבַת לוֹן. And because Israel misbehaved thus, the Holy One said: “Let my son come out from his sojourn by himself, because he has profaned himself. It would be unseemly for Me to go there and bring him out Myself, manifesting signs and wonders as before.” So they returned from Babylon alone and without assistance, without signs and wonders, but in separate groups, weary and poverty-stricken, and returned to the King’s Palace in shame; and the “Holy Mother” was responsible for them.

אָמַר רִבִּי חִיָּיא הָכִי הוּא וַדַּאי, אֲבָל חֲמֵינָן וְהָכִי חָמוּ תַּקִיפֵי עָלְמָא, דְּהָא גָּלוּתָא אִתְמְשָׁךְ וַעֲדַיִין בְּרֵיהּ דְּדָוִד לָא אָתֵי. אָמַר רִבִּי יוֹסֵי, וְכָל דָּא הָכִי הוּא, אֲבָל מַאן עָבִיד דְּיִסְבְּלוּן יִשְׂרָאֵל גָּלוּתָא דָּא, כָּל אִינּוּן הַבְטָחוֹת דְּאַבְטַח לוֹן קוּדְשָׁא בְּרִיךְ הוּא. וְהָא אִתְּמַר, דְּעָאלִין לְבָתֵּי כְּנֵסִיּוֹת וּלְבָתֵי מִדְרָשׁוֹת, וְחָמָאן כָּל אִינּוּן נֶחָמוֹת, וְחָדָאן בְּלִבַּיְיהוּ לְמִסְבַּל כָּל מַה דְּיֵיתֵי עָלַיְיהוּ, וְאִלְמָלֵא דָּא לָא יַכְלִין לְמִסְבַּל. Said R. Hiya: ‘It is indeed so; we see, nevertheless, as did also the great ones who were in this world in earlier years, that the exile is prolonged.and that the son of David (the Messiah) has not yet appeared.’ R. Jose replied: ‘Yes. But what is it that enables Israel to endure their exile for so long? It is those promises which the Holy One has given them, as we have pointed out; so that when they go to the synagogues and houses of study and see all those consolations, all those comforting and sure hopes, they rejoice in their hearts and are able to endure all that comes upon them; otherwise they would not be able.’

אָמַר רִבִּי חִיָּיא וַדַּאי הָכִי אִיהוּ, וְכֹלָּא בִּתְשׁוּבָה תַּלְיָא. וְאִי תֵּימָא דְּיִכְלוּן הַשְׁתָּא לְאַתְעָרָא תְּשׁוּבָה כֻּלְּהוּ כַּחֲדָא. לָא יַכְלִין. מַאי טַעְמָא לָא יַכְלִין. בְּגִין דִּכְתִּיב, (דברים ל׳:א׳) וְהָיָה כִּי יָבֹאוּ עָלֶיךָ כָּל הַדְּבָרִים הָאֵלֶּה. וּכְתִּיב וַהֲשֵׁבוֹתָ אֶל לְבָבֶךָ בְּכָל הַגּוֹיִם אֲשֶׁר הִדִּיחֲךָ וְגוֹ'. וּכְתִיב וְשַׁבְתָּ עַד יְיָ' אֱלֹהֶיךָ וְגוֹ'. וּכְדֵין (דברים ל׳:ד׳) אִם יִהְיֶה נִדַּחֲךָ בִּקְצֵה הַשָּׁמָיִם מִשָּׁם יְקַבֶּצְךָ וְגוֹ'. וְעַד דְּכָל אִינּוּן מִלִּין לָא יִתְקַיְּימוּן, לָא יַכְלִין לְאַתְעֲרָא תְּשׁוּבָה מִנַּיְיהוּ. Said R. Hiya: ‘True. And all depends on repentance. But shouldst thou imagine that they could at this time all together rouse themselves to repentance, I tell thee, no, they could not. Why? Because it is written: “And it shall come to pass, when all these things are come upon thee… and thou shalt call them to mind among all the nations whither the Lord thy God hath driven thee, and shalt return unto the Lord thy God… then the Lord thy God will turn thy captivity.. and will return and gather thee from all the nations… If any of thine be driven out unto the utmost parts of the heaven, from thence will the Lord thy God gather thee…” (Deut. 30, 1-5). As long as the whole implication of this passage remains unfulfilled, repentance cannot show itself among them.’

אָמַר רִבִּי יוֹסֵי, כַּמָה סַתָמְתְּ כָּל אָרְחִין וּשְׁבִילִין מִכָּל בְּנִי גָּלוּתָא, וְלָא שַׁבְקַת לוֹן פִּתְחוֹן פֶּה. אִי הָכִי, לִהווֹ כְּמָה דַּהֲווֹ בְּכָל דָּרָא וְדָרָא, דְּלָא יִסְבְּלוּן גָּלוּתָא וְלָא אַגְרָא, וְיִפְקוּן (ס"א אי הכי, להוו כמה דלהון בכל דרא ודרא, יסבלון גלותא ולא יפקון) מִדִּינָא דְּאוֹרַיְיתָא, וְיִתְעָרְבוּן בִּשְׁאַר עַמִּין. Said R. Jose: ‘How hast thou closed up all ways and issues of escape against the benighted children of exile, leaving no loophole nor any ground for courage or hope! For there will assuredly be many-as there have been in all generations- who will wish neither the long exile nor the future reward, and will break loose from the precepts of the Torah and be absorbed in other nations!

פָּתַח וְאָמַר, (ישעיהו כ״ו:י״ז) כְּמוֹ הָרָה תַּקְרִיב לָלֶדֶת תָּחִיל תִּזְעַק בַּחֲבָלֶיהָ וְגוֹ'. מַאי כְּמוֹ הָרָה, אָרַח אִיהוּ לְעוּבַּרְתָּא, לְאַעְבְּרָא עָלָהּ תֵּשַׁע יַרְחִין שְׁלֵמִין. וְאִית בְּעָלְמָא כַּמָה וְכַמָּה, דְּלָא עָבַר עָלָהּ אֶלָּא יוֹמָא חַד אוֹ תְּרֵין יוֹמִין מִתְּשִׁיעָאָה, וְכָל צִירִין וַחֲבָלִין דְּעוּבַּרְתָּא בִּתְשִׁיעָאָה אִינּוּן. וְאַף עַל גַּב דְּלָא אַעְבַּר עָלָהּ אֶלָּא יוֹמָא חֲדָא, אִתְחֲשִׁיב עָלָהּ כְּאִילּוּ אִתְעֲבָרוּ כָּל תְּשִׁיעָאָה שְׁלִים. אוּף הָכִי יִשְׂרָאֵל, כֵּיוָן דְּאִטְעַמֵי טַעַם גָּלוּתָא, אִי יָהַדְרוּן בִּתְשׁוּבָה, יִתְחֲשָׁב עָלַיְיהוּ כְּאִלּוּ אַעְבְּרוּ עָלַיְיהוּ כָּל אִינּוּן מִלִּין דִּכְתִּיבִין בְּאוֹרַיְיתָא. כָּל שֶׁכֵּן וְכָּל שֶׁכֵּן דְּכַמָּה וְכַמָּה יִסּוּרִין אַעְבְּרוּ עָלַיְיהוּ מִן יוֹמָא דְּגָלוּתָא שָׁרֵי. Not so. It says: “Like as a woman with child that draws near the time of her delivery is in pain and cries out in her pangs, so have we been before thee, O Lord” (Isa. 26, 17). Now the normal time of pregnancy is nine months, but it frequently happens that the child is born only a few days into the ninth month; yet all the pain and pangs take place in the ninth month, no matter whether the full time of pregnancy has elapsed. So also with Israel: Once they have tasted the pangs of exile, so soon as they repent they will be looked upon as though they had indeed endured all those things which are mentioned in Scripture, all the more so as really many tribulations have befallen them since the exile began.

אֲבָל מַאי דִּכְתִּיב, (דברים ד׳:ל׳) בַּצַּר לְךָ וּמְצָאוּךָ כֹּל הַדְּבָרִים הָאֵלֶּה בְּאַחֲרִית הַיָּמִים. תָּא חֲזֵי, כַּמָּה רַחֲמָנוּתָא רָחִים קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל בְּמִלָּה דָּא. לְמַלְכָּא דְּהֲוָה לֵיהּ בְּרָא יְחִידָאָה, וְרָחִים לֵיהּ רְחִימוּ דְּנַפְשָׁא, וּמִגּוֹ רְחִימוּ דִּילֵיהּ, יָהַב לֵיהּ לְאִמֵּיהּ מַטְרוֹנִיתָא דִּתְרַבֵּי לֵיהּ, וְתוֹלִיף לֵיהּ אָרְחֵי מְתַתְקְנָן. זִמְנָא חֲדָא חָב לְגַבֵּי אֲבוּהָ, אָתָא אַבוֹהִי וְאַלְקֵי לֵיהּ, וּלְבָתַר אַעְבָּר עַל חוֹבֵיהּ. תָּב כְּמִלְּקַדְּמִין וְחָב לַאֲבוּהָ, וְאַפְקֵיהּ אֲבוּהָ מִבֵּיתֵיהּ, וְאַרְגִּיז עָלֵיהּ, נָפַק הַהוּא בְּרָא מִבֵּיתֵיהּ. It is written: “When thou art in tribulation and all these things are come upon thee in the end of days” (Deut. 4, 30). The great love which the Holy One has bestowed upon Israel may be illustrated by the following parable. A king had an only son whom he loved dearly, and because he loved him he entrusted to the queen, his mother, the whole care of his upbringing and his instruction in the right manner of life. In course of time the son committed some misdeed which offended his father. The king punished him and then forgave him. But lo! The prince again offended, and this 189a] KI TISA (EXODUS) 137 time the king was very wroth and expelled him frorn the palace in disgrace. The young man departed,

וּבְאֲתָר דִּיְּהַךְ בְּאֹרַח קְשׁוֹט, וִיהֵא זַכָּאָה כְּדְקָא יֵאוֹת, בְּגִין דְּיִשְׁמַע מַלְכָּא אָבוּהָ, וִיהֵא תִּיאוּבְתֵּיהּ עָלֵיהּ. מָה עֲבַד. אָמַר הוֹאִיל וְנָפַקְנָא מֵהֵיכָלָא דְּאַבָּא, אַעְבִיד מִכָּאן וּלְהָלְאָה כָּל מָה דַּאֲנָא בָּעֵי. מָה עֲבַד. אָזַל וְאִתְחַבָּר בְּזוֹנוֹת, וְאִתְלַכְלָךְ בְּלִכְלוּכָא דְּטִנּוּפָא בַּהֲדַיְיהוּ, וְלָא הֲוָה מִשְׁתְּכַח אֶלָּא בַּהֲדַיְיהוּ, בְּחִבּוּרָא דִּלְהוֹן. דְּמַטְרוֹנִיתָא אִמֵּיהּ פַּקְדַת בְּכָל יוֹמָא עַל הַהוּא בְּרָא, וְיַדְעַת דִּבְרָהּ בַּהֲדֵי זוֹנוֹת אִתְחַבָּר, וְכָל חַבְרוּתָא דִּידֵיהּ בַּהֲדַיְיהוּ הֲוָות. שָׁרִיאַת לְמִבְכֵּי, וּלְאִתְמָרְרָא עַל בְּרָהּ. but, instead of beginning a new life and adopting the path of virtue, so that his father, hearing of his plight, should long for his return, he said to himself: “Since I am out of my father’s palace I can behave as I please”, and he went and associated with harlots, polluting himself in their filth, and was always to be found in their company. The queen, his mother, inquired every day about him, so that she knew all about his doings from day to day, including his association with harlots, and she wept bitterly and grieved over her son.

יוֹמָא חַד עָאל מַלְכָּא לְגַבָּהּ, חָמָא לָהּ דְּאִיהִי מְבַכָּה. שָׁאִיל לָהּ עַל מָה אַתְּ בָּכָאת. אָמְרָה וְלָא אֶבְכֶּה, דְּהָא בְּרָנָא לְבַר מְהֵיכָלָא דְּמַלְכָּא. וְלָא דַּי דְּהוּא לָא יָתִיב בְּהֵיכָלָא דְּמַלְכָּא, אֶלָּא דְּהוּא יָתִיב בַּהֲדֵי זוֹנוֹת. מַה יֵימְרוּן כָּל בְּנֵי עָלְמָא, בְּרֵיהּ דְּמַלְכָּא אִיהוּ דְּיָתִיב בְּבֵי זוֹנוֹת. שְׁרִיאַת לְמִבְכֵּי, וּלְאִתְחַנְּנָא לְמַלְכָּא. אָמַר מַלְכָּא, בְּגִינָךְ אַהְדָּר לֵיהּ, וְאַנְתְּ עַרְבָא דִּילֵיהּ. אַמְרַת הָא וַדַּאי. One day the king entered into her chamber and found her crying. He asked her: “Why weepest thou?” She replied: “Should I not weep when our son is away from the king’s palace, consorting with harlots?” Said the king: “For thy sake I will let him come back, but thou must be responsible for him.” She replied: “I will be.”

אָמַר מַלְכָּא הוֹאִיל וְכַךְ הוּא, לָא אִצְטְרִיךְ לְאָהַדְּרָא לֵיהּ בִּימָמָא בְּאִתְגַּלְּיָא. דְּכִסּוּפָא דִּילָן אִיהוּ לְמֵהַךְ בְּגִינִיהּ לְבֵי זוֹנוֹת. וְאִי לָא הֲוֵי כְּגַוְונָא דָּא, דְּטִנֵף גַּרְמֵיהּ הָכִי וְחִלֵּל יְקָרִי. הֲוֵינָא אֲנָא, וְכָל חַיָּילִין דִּילִי, אַזְלִין בְּגִינֵיהּ בְּכַמָּה יְקָר, בְּכַמָּה בּוּקִינָס קָמֵיהּ, בְּכַמָּה מָאנֵי קְרָבָא, מִימִינֵיהּ וּמִשְׂמָאלֵיהּ, עַד דְּכָל בְּנִי עָלְמָא יִזְדַּעְזְעוּן, וְיִנְדְעוּן כֹּלָּא, דִּבְּרָא דְּמַלְכָּא אִיהוּ. הַשְּׁתָּא כֵּיוָן דְּאִיהוּ טִנֵף גַּרְמֵיהּ, וְחִלֵּל יְקָרִי, אִיהוּ יֶהְדַּר בִּטְמִירוּ, דְּלָא יִנְדְּעוּן בֵּיהּ. אַהְדָּר לְגַבֵּי מַלְכָּא, יָהֲבֵיהּ לְגַבֵּי אִמֵּיהּ. Said the king: “That being so, we must not fetch him publicly by day, since it would be a dishonour for us to visit brothels in search of him. Had he not so utterly disgraced himself, I would have gone to fetch him with great pomp at the head of all my army, with trumpets and songs of joy for our reconciliation, with a special bodyguard to escort him at his right and at his left, so that the whole world would be filled with awe and know that he is the king’s son. But now that he has besmirched my honour, he must return secretly, that no one be aware of it.” So the prince was brought back privily to the palace, and the king gave him over to his mother.

לְיוֹמִין סָרַח כְּמִלְּקַדְּמִין. מָה עֲבַד מַלְכָּא. אַפִּיק לֵיהּ וּלְאִמֵּיהּ בַּהֲדֵיהּ מִגּוֹ הֵיכָלָא, אָמַר תַּרְוַויְיכוּ תֵּהַכוּן, וְתַּרְוַויְיכוּ תִּסְבְּלוּן גָּלוּתָא, וּמַלְקִיוּתָא תַּמָּן. כֵּיוָן דְּתַרְוַויְיכוּ תִּסְבְּלוּן כַּחֲדָא, כְּדֵין יָדַעְנָא דִּבְרִי יְתוּב כַּדְקָא חֲזֵי. After a time he misbehaved himself yet again. What then did the king do? He threw mother and son together out of the palace, saying: “Both of you must now be cast out and go, and suffer exile and punishment, for I know in my heart that, when ye shall suffer together, my son will really repent”.

חָאבוּ כְּמִלְּקַדְּמִין. מָה עֲבַד קוּדְשָׁא בְּרִיךְ הוּא. אַפִּיק לְהַאי בְּרָא כְּמִלְּקַדְּמִין מְהֵיכָלֵיהּ, וְאִימֵּיהּ בַּהֲדֵיהּ. אָמַר, מִכָּאן וּלְהָלְאָה, אִימָא וּבְרָהּ יִסְבְּלוּן כַּמָה בִּישִׁין כַּחֲדָא, הֲדָא הוּא דִכְתִיב, (ישעיה ג) וּבְפִשְׁעֵיכֶם שֻׁלְּחָה אִמְּכֶם. וְעַל דָּא כְּתִיב, (דברים ד׳:ל׳) בַּצַּר לְךָ וּמְצָאוּךָ כֹּל הַדְּבָרִים הָאֵלֶּה בְּאַחֲרִית הַיָּמִים. מַאי בְּאַחֲרִית הַיָּמִים. אֶלָּא דָּא הִיא אִימָא קַדִּישָׁא, דְּהִיא אַחֲרִית הַיָּמִים, וְעִמָּהּ סַבְלוּ כָּל מָה דְּסַבְלוּ בְּגָלוּתָא. Then they sinned yet again. What did the Holy One do? He drove the son from out of His Palace, even as He had done the previous time, and his Mother with him, and He said: “From now on let the Mother and Her son suffer many afflictions together”, as it is written. “For your transgressions was your mother sent away” (Isa. 50, 1). And this is the significance of the words: “When thou art in tribulation and all these things are come upon thee in the end of days”. What is “the end of days”? It designates the “Holy Mother” (Shekinah), with whom the children of Israel suffered together all the tribulations of exile.

וְאִילּוּ יְהַדְרוּן בְּתִיּוּבְתָא, אֲפִילּוּ חַד בִּישׁ, אוֹ חַד צַעֲרָא, דִּיעָבַר עָלַיְיהוּ, אִתְחֲשֵׁב עָלַיְיהוּ, כְּאִלּוּ סַבְלוּ כֹּלָּא (ס"א ואי לאו סתים קיצא) וְאִי לָא, כַּד יִסְתַּיֵים קִיצָא, (בישא) וְכָל דָּרִין דִּילֵיהּ. כְּמָה דְּאָמַר בּוּצִינָא קַדִּישָׁא, דִּכְתִּיב, (ויקרא כ״ה:ל׳) לִצְּמִיתוּת לַקּוֹנֶה אוֹתוֹ לְדוֹרוֹתָיו. וְכָל דָּא, בְּתִיּוּבְתָא תַּלְיָא מִילְּתָא. אָמַר רִבִּי חִיָּיא, וַדַּאי הָכִי הוּא. וְעַל דָּא גָּלוּתָא אִתְמְשָׁךְ. And if they only repent, even one suffering or one sorrow would be considered as equivalent to all the sufferings which were decreed as their portion; but if they do not so repent they will have to remain in exile until the “end” draws nigh to completion, yea, throughout the length of all its generations, as the Holy Lamp (R. Simeon) has told us, quoting the words: “And if it be not redeemed within the space of a full year, then the house that is in the walled city shall be established for ever to him that bought it throughout his generations” (Lev. 25, 30). Yea, verily, all depends upon repentance?’ Said R. Hiya: ‘Indeed, thou art right! And therefore the exile is prolonged,

אֲבָל קוּדְשָׁא בְּרִיךְ הוּא, כָּל מָה דְּחָמֵי (ס"א דמתא) (נ"א דלקא) לוֹן לְיִשְׂרָאֵל, בְּהַאי אַחֲרִית הַיָּמִים, וּבְהַאי אַחֲרִית הַיָּמִים יַעֲבִיד לוֹן נִסִּין וְנוּקְמִין, דִּכְתִּיב, (ישעיהו ב׳:ב׳) וְהָיָה בְּאַחֲרִית הַיָּמִים נָכוֹן יִהְיֶה הַר בֵּית יְיָ' בְּרֹאשׁ הֶהָרִים. מַאן רֹאשׁ הֶהָרִים. דָּא אַבְרָהָם סָבָא, (רנ"ב ע"ב) כַּהֲנָא רַבָּא, רֹאשׁ דְּכֹלָּא. וּבְגִין דְּאִיהוּ רֹאשׁ, כּוֹס דִּבְרָכָה, יִהְיֶה נָכוֹן בְּרֹאשׁ הֶהָרִים, דָּא אַבְרָהָם סָבָא, קַדְמָאָה לִשְׁאַר הֶהָרִים. כּוֹס דִּבְרָכָה, אִצְטְרִיךְ לְמֶהֱוֵי מְתַקְּנָא בִּימִינָא. but the Holy One will accomplish all His promises to them at the “end of days”, as it is written, “And it shall come to pass in the end of days that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills, and all nations shall flow unto it” (Isa. 2, 2)¹Here in the original follows a passage dealing with the allusions to “Ancient Abraham” and “the Cup of Benediction” contained in the expressions “top of the mountains” and “end of days”.

אָמַר רִבִּי יוֹסֵי, לָאו הֲוָה אַבָּא רַחֲמָן עַל בְּנוֹי כְּקוּדְשָׁא בְּרִיךְ הוּא, וּקְרָא הוּא דִּכְתִּיב, (מלכים א ח׳:נ״ו) לֹא נָפַל דָּבָר אֶחָד מִכֹּל דְּבָרוֹ הַטּוֹב וְגוֹ'. תָּא חֲזֵי רַחְמָנוּ דִּילֵיהּ, אִלּוּ אָמַר לֹא נָפַל דָּבָר אֶחָד מִכֹּל דְּבָרוֹ וְלָא יַתִּיר, נֹחַ לְעָלְמָא דְּלָא אִתְבְּרֵי. אֲבָל מִדְּאָמַר מִכֹּל דְּבָרוֹ הַטּוֹב, וְאַפִּיק בִּישׁ לַאֲחוֹרָא, דְּהָא מִלָּה דְּבִישׁ לָא בָּעֵי לְמֶעְבַּד. Said R. Jose: ‘There never was a father as merciful and loving to his children as the Holy One to Israel. That lovingkindness is expressed in thc words: “Blessed be the Lord that hath given rest unto his people… there hath not failed one word of all his good words which he promised” (I Kings 8, 56). Observe His great mercy and love, how it is spccially manifested in this passage. For had it merely said, “There hath not failed one word of all his words”, it would have been better for the world and all the people thereof never to have been created; but as it says, “of all His good words”, evil and punishment were not included, for the Lord prefers if possible to leave His intention of punishment unfulfilled’

וְאַף עַל גַּב דְּאַגְזִים, וְאָרִים רְצוּעָה, אָתָאת אִמָא וְאִתָּקָפָת בִּדְרוֹעֵיהּ יְמִינָא, וְקָם רְצוּעָה בְּקִיּוּמֵיהּ, וְלָא נָחִית לְתַתָּא, וְלָא אִתְעַבִיד, בְּגִין דִּבְעֵיטָא חֲדָא הֲווֹ תַּרְוַויְיהוּ, אִיהוּ דְּאַגְזִים, וְאִיהוּ דַּאֲחִידַת בִּיְמִינֵיהּ. And even when He threatens and raises the lash (to punish), the “Mother” (the Shekinah) comes and takes hold of His Right Arm so that the lash remains suspended, but does not descend, because both are of one counsel, He in threatening, and she in holding his hand.

וְאִי תֵּימָא מְנָלָן. מִמִּלָּה דְּאִיהִי בְּאִתְגַּלְּיָא, דִּכְתִּיב לֵךְ רֵד כִּי שִׁחֵת עַמְּךָ, שָׂרֵי לְאָרָמָא רְצוּעָה, וּמֹשֶׁה דְּלָא הֲוָה יָדַע אָרְחָא דְּאִמָא, שָׁתִיק. כֵּיוָן דְּחָמָא קוּדְשָׁא בְּרִיךְ הוּא כַּךְ, אַנְקִיד לֵיהּ, וּבָטַשׁ בֵּיהּ וְאָמַר וְעַתָּה הַנִּיחָה לִּי, מִיָּד אַרְגִּישׁ מֹשֶׁה, וְאָחִיד בִּדְרוֹעֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא, דִּכְתִּיב זְכוֹר לְאַבְרָהָם, דָּא דְּרוֹעֵיה יְמִינָא, וּבְּגִין כָּךְ לָא נָחִית רְצוּעָה. If you ask, Whence do we know all this? we answer, from the following clear statement. “And the Lord said to Moses: Go, get thee down, for thy people have corrupted themselves” (Ex. 32, 7). The Lord began to lift the lash, and Moses, not knowing the ways of the “Mother”, was silent in fear. As soon as the Holy One perceived this, He pricked him and incited him by saying, “Now, therefore, let Me, that My wrath may wax hot against them.” Moses divined immediately what this foreboded, and realized what he must do: so he seized the Holy One’s arm, for it is written that he said, “Remember Abraham”, etc. (Ibid., v. 13), on account of which the lash did not descend.

וְאִי תֵּימָא, אִמָא דְּאִיהִי רְגִּילָה לְאַחֲדָא בִּרְצוּעָה דְּמַלְכָּא, אָן הֲוַת, דְּשַׁבְקַת מִלָּה לְמֹשֶׁה. שָׁאִילְנָא וַאֲמֵינָא וְהָא לָא יְדַעְנָא בְּרִירָא דְּמִלָּה, עַד דְּנְהֱוֵי קָמֵיהּ דְּבוּצִינָא קַדִּישָׁא. כַּד אָתוּ לְקָמֵיהּ דְּרַבִּי שִׁמְעוֹן, חָמָא בְּאַנְפַּיְיהוּ סִימָן. אָמַר עוּלוּ בְּנֵי קַדִּישִׁין, עוּלוּ רְחִימִין דְּמַלְכָּא, עוּלוּ רְחִימִין דִּילִי, עוּלוּ רְחִימִין אִלֵּין בְּאִלֵּין. But where was the “Mother”, whose proper function it was to stay the Arm and prevent punishment? Why did She leave the task to Moses? I ask this question and am utterly baffled, knowing not what answer to give, until we repair to the Holy Lamp (R. Simeon).’ When they came into his presence R. Simeon at once saw from their faces that something was troubling them. He said to them: ‘Enter, my holy children! Come, O ye beloved sons of the King! Come, my cherished and dearly loved ones, ye who love one another!’

דְּאָמַר רִבִּי אַבָּא, כָּל אִלֵּין חַבְרַיָּיא, דְּלָא רְחִימִין אִלֵּין לְאִלֵּין, אִסְתָּלָקוּ מֵעָלְמָא עַד לָא מָטָא זִמְנַיְיהוּ, כֹּל חַבְרַיָּיא בְּיוֹמוֹי דְּרַבִּי שִׁמְעוֹן, רְחִימוּ דְּנַפְשָׁא וְרוּחָא הֲוָה בֵּינַיְיהוּ, וּבְּגִין כָּךְ בְּדָרָא דְּרִבִּי שִׁמְעוֹן בְּאִתְגַּלְּיָיא הֲוָה, דְּהֲוָה אָמַר רִבִּי שִׁמְעוֹן, כָּל חַבְרַיָּיא דְּלָא רַחֲמִין אִלֵּין לְאִלֵּין, גַּרְמִין דְּלָא לִיהַךְ בְּאֹרַח מֵישָׁר. וְעוֹד דְּעַבְדִין פְּגִימוּ בָּהּ, דְּהָא אוֹרַיְיתָא רְחִימוּ וְאַחֲוָה וּקְשׁוֹט אִית בָּהּ. אַבְרָהָם רָחִים לְיִצְחָק, יִצְחָק לְאַבְרָהָם, מִתְחַבְּקָן דָּא בְּדָא, יַעֲקֹב תַּרְוַויְיהוּ אֲחִידָן בֵּיהּ, בִּרְחִימוּ, וּבְאַחֲוָה, יָהֲבִין רוּחַיְיהוּ דָּא בְּדָא. חַבְרַיָּיא כְּהַהוּא דּוּגְמָא אִצְטְרִיכוּ, וְלָא לְמֶעְבַּד פְּגִימוּ. -for R. Abba once said that Companions who love not one another pass away from the world before their time. All the Companions in the time of R. Simeon loved one another with heart and soul, and therefore in his generation the secrets were revealed; for he was wont to say that students of the Holy Torah who do not love one another cause a departure from the right path, and what is even more serious, cause a blemish in the very Torah itself, for the Torah is the essence of love, brotherhood, and truth. Abraham loved Isaac, and Isaac loved Abraham. They embraced one another; and Jacob was held by both in love and fellowship, intermingling their spirits each with each. Therefore members of the fellowship follow that example in order not to cause any blemish in the Torah.

תָּא חֲזֵי כְּתִיב (שמות לכ) וַיַּרְא הָעָם כִּי בֹשֵׁשׁ מֹשֶׁה. מַאן הָעָם. אִינּוּן עֵרֶב רַב. מַאן עֵרֶב רַב. וְכִי לּוּדִים וְכוּשִׁים וְכַפְתּוֹרִים וְתוּגַרְמִים הֲווֹ, דְּקָרָאן לוֹן עֵרֶב רַב, וַהֲלֹא מִצְרִיִּים הֲווֹ, וּמִמִּצְרַיִם נַטְלוּ, וְאִלּוּ הֲווֹ עִרְבּוּבְיָא דְּעַמִּין סַגִּיאִין, הָכִי הֲוָה לֵיהּ לְמִכְתַּב, עֵרֶב רַב עָלוּ אִתָּם לְפִי עִרְבּוּבְיָא דִּלְהוֹן. ‘AND WHEN THE PEOPLE SAW THAT MOSES DELAYED (boshesh) TO COME DOWN OUT OF THE MOUNT. The word “people” denotes the “mixed multitude”. And who were the “mixed multitude”? Were they Lydians, Ethiopians, or Cyprians? Were they not all Egyptians, and did they not all come from Egypt? If they had consisted of a mixture of many different nations, would not the plural verb ‘alu (went up) have been used instead of the singular ‘ala (Ex. 12, 38)?

אֶלָּא (שמות י״ב:ל״ח) עֵרֶב רַב עָלָה אִתָּם. עַמָּא חַד הֲוָה, וְלִישָׁן חַד, אֲבָל כָּל חֲרָשֵׁי מִצְרַיִם, וְכָל חַרְטוּמֵי דִּלְהוֹן הֲווֹ, דִּכְתִּיב בְּהוּ, (שמות ז׳:י״א) וַיַּעֲשׂוּ גַּם הֵם חַרְטוּמֵּי מִצְרַיִם. דְּבָעוּ לְמֵיקָם לָקֳבֵל פְּלִיאָן דְּקוּדְשָׁא בְּרִיךְ הוּא, כֵּיוָן דְּחָמוּ נִסִּין וּפְלִיאָן דְּעֲבַד מֹשֶׁה בְּמִצְרַיִם, אָהַדְרוּ לְגַבֵּי מֹשֶׁה. אֲמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְמֹשֶׁה, לָא תְּקַבֵּל לוֹן. אָמַר מֹשֶׁה, מָארֵיהּ דְּעָלְמָא, כֵּיוָן דְּחָמוּ גְּבוּרְתָּא דִּילָךְ, בָּעָאן לְאִתְגַּיְּירָא. יֶחמוּן גְּבוּרְתָּךְ בְּכָל יוֹמָא, וְיִנְדְּעוּן דְּלֵית אֱלָהָא בַּר מִנָךְ. וְקַבִּל לוֹן מֹשֶׁה. In fact, however, the “mixed multitude” consisted entirely of one people all the members of u,hich spoke one language: namely, all the sorcerers of Egypt and all its magicians, as it is written, “And the magicians of Egypt, they also did in like manner with their enchantments” (Ex. 7, 11); for they wanted to oppose the wonderful works of the Holy One, blessed be He. When they beheld the signs and the wonders which Moses wrought in Egypt they came to Moses to be converted. Said the Holy One to Moses: “Do not receive them!” Moses, however, replied: “Sovereign of the universe, now that they have seen Thy power they desire to accept our Faith, let them see Thy power every day and they will learn that there is no God like unto Thee.” And Moses accepted them.

אֲמַאי קָרָא לוֹן עֵרֶב רַב. אֶלָּא כָּל חֲרָשִׁין דְּמִצְרַיִם הֲווֹ, וּבְרֵישֵׁיהוֹן (בלק קצ"ד ע"א) יוֹנוֹס (אמרו המגיהים אולי אלו הם יוחני וממרא שנזכרו בשמות רבה פרשת ט' דף ע"ב ע"ג שורה ל"א אמרו יוחני וממרא אל משה תבן אתה מכניס לעפריים) וְיִּמְבְּרוּס, וּבְשַׁעֲתֵּי דְּיוֹמָא הֲווֹ עַבְדֵי תָּדִיר חֲרָשַׁיְיהוּ. וְכָל אִלֵּין חֲרָשִׁין עִלָּאִין, הֲווֹ מִסְתַּכְּלֵי מִכִּי נָטֵי שִׁמְשָׁא, מִשֵּׁירוּתָא דְּשִׁית שָׁעוֹת וּמֶחְצָה, עַד שֵׁירוּתָא דְּתֵשַׁע וּמֶחְצָה. דְּהַיְינוּ עֵרֶב רַבְרְבָא. כָּל אִינּוּן חֲרָשִׁין זְעִירִין, מִשֵּׁירוּתָא דְּתֵשַׁע וּמֶחְצָה, עַד פַּלְגוּת לֵילְיָא. And why, then, were they called “mixed multitude”? Because they consisted of all the grades of the Egyptian magicians, at their head being Jannes and Jambres.¹Cf. Targum Jonathan, Ex. 7, 11. During the hours of the day these wizards practised their unholy arts, and from the time of the setting of the sun, the beginning of the second half of the sixth hour to the commencement of the second half of the ninth hour, they made observations of the heavens: the middle of the ninth hour being the “great evening” (ereb rab, which means both “great multitude” and “great evening”). The lesser magicians, however, did not thus: they made observation from the middle of the ninth hour until midnight.

וְחָכְמְתָא דִּלְהוֹן, הֲוָה סַגִּי. וְאִינּוּן אִסְתָּכָּלוּ בְּשַׁעְתֵּי דְּיוֹמָא, וְאִסְתָּכָּלוּ בְּדַרְגָּא דְּמֹשֶׁה, וְחָמוּ דְּהָא בְּכָל סִטְרִין בְּשֵׁשׁ מֹשֶׁה: בְּשֵׁשׁ שַׁעְתֵּי קַדְמָאִין דְּיוֹמָא, דְּאִינּוּן לָא יַכְלִין לְשַׁלְּטָאָה בְּהוּ, (נ"א בגין שית) בְּשִׁית דַּרְגִּין עִלָּאִין דְאַחְדִינָן בֵּיהּ (נ"א דאחיד בהו.) וּבְכָל סִטְרִין בְּשִׁית הֲוָה, וּבְעִטְרִין דְּאִלֵּין שִׁית, הֲוָה זַמִּין לָרֶדֶת מִן הָהָר, דִּכְתִּיב כִּי בֹשֵׁשׁ מֹשֶׁה לָרֶדֶת מִן הָהָר. Their wisdom was great. They studied the hours of the day and their significance, and they studied the grade of Moses and perceived that he was in all quarters in the number six (be-shesh)¹Same letters as boshesh- delayed., namely in the first six hours of the day, over which they had no power and could exercise no control, and also in the six supernal grades to which Moses was attached; and they realized that he was to come down from the Mount in the crowns of these six grades; but when the appointed time was come Moses had not yet returned.

מִיַּד וַיִּקָּהֵל הָעָם עַל אַהֲרֹן, (דהכי תנינן דבההיא שעתא דנחית משה וקביל אורייתא בלחודוי כללא דכל ישראל ואיהו קביל אורייתא בעלמא. ואפילו מגילת אסתר דכתיב (אסתר ט׳:כ״ג) וקבל היהודים. וקבלו היהודים מבעי ליה. מאי וקבל אלא דא משה דאיהו היהודים כללא דיהודאי. ויקהל העם על אהךן) אֲמַאי עַל אַהֲרֹן. בְּגִין לְאִתְכַּלְּלָא בְּסִטְרָא דִּימִינָא, דְּהָא אִינּוּן שְׂמָאלָא בָּעוּ מִנֵּיהּ, וּבְגִין דְּלִהֱוֵי כָּלִיל בִּימִינָא, אִתְכְּנָשׁוּ עַל אַהֲרֹן, וַיֹּאמְרוּ אֵלָיו קוּם עֲשֵׂה לָנוּ אֱלהִים. (אלהים ודאי בעו סטר שמאלא. אשר ילכו אשר ילך מבעי ליה. מאי אשר ילכו. אלא אלהים שית דרגא אינון (ד"א ששת ימי המעשה) כלהו בסטר שמאלא דאלהים שית אינון. דאי תימא דהא שבע אינון. ההוא אלהים עילאה לא עאל בכללא). At once THE PEOPLE GATHERED THEMSELVES TOGETHER UNTO AARON. Why did the magicians gather themselves unto Aaron? In order that they might be included in the Right Side, while yet evoking the Left; so to Aaron they came, as he represented the Side of Mercy. ‘AND SAID UNTO HIM: UP, MAKE US EL0HIM.

תָּא חֲזֵי, כָּל זִמְנָא דְּהֲוָה מֹשֶׁה בְּמִצְרַיִם, שְׁמָא דֶּאֱלֹהִים לָא דָּכִיר, אֶלָּא שְׁמָא דַּיְיָ', וְעַל דָּא קַשְׁיָא לֵיהּ לְפַרְעֹה בְּגִין דְּלָא יְהֵא תּוּקְפָּא לְהַהוּא סִטְרָא אַחֲרָא, וְלָא יִתְתָּקַף בְּעָלְמָא. הַשְׁתָּא בָּעוּ הַהִיא מִלָּה, וְהַיְינוּ קוּם עֲשֵׂה לָנוּ אֱלהִים. לָנוּ דַּיְיקָא, דְּאֲנָן צְרִיכִין לְהַאי מִלָּה, לְתַקְּפָא סִטְרָא דִּילָן, דְּהֲוָה אִתְדַּחְיָא עַד הַשְׁתָּא. Observe, that the whole time that Moses was in Egypt he did not once mention the name Elohim, but only TETRAGRAMMATON, and therefore it was hard for Pharaoh, because through this the “other side” had no power and could not dominate the world. Now, however, the magicians sought after that divine Name, and therefore they said, “Make us Elohim”, because we need the knowledge of just this aspect of the Divine Personality in order to strengthen our own side, which has hitherto been pushed away.

אֲשֶׁר יֵלְכוּ לְפָנִינוּ. מַאי אָמְרוּ. אֶלָּא הָכִי אָמְרוּ, חֲמֵינָן דְּאַתּוּן יִשְׂרָאֵל, כָּל טוּב וְכָל יְקָר דְּעָלְמָא לְכוּ, וַאֲנָן דַּחְיָין לְבַר. דִּלְכוּ, (שמות י״ג:כ״א) וַיְיָ' הוֹלֵךְ לִפְנֵיהֶם יוֹמָם. אוּף הָכִי אֱלהִים אֲשֶׁר יֵלְכוּ לְפָנֵינוּ, כְּמָה דְּאָזִיל קָמַיְיכוּ יְיָ'. דְּהָא רְשׁוּ אִית לְסִטְרָא דִּילָן לְמֵהַךְ אוּף הָכִי לְקָמָנָא, אִי נַזְמִין לֵיהּ עוֹבָדָא. WHICH SHALL GO BEFORE US. What did they mean by that? We see that all the good things and all the glory of the world belong to you-Israel-while we are pushed outside. We also want Elohim, who should walk before us as TETRAGRAMMATON walketh before you, for our “side” has also the right and the power to walk before us, if we make proper preparation before it.

תָּא חֲזֵי, כָּל עֲנָנֵי יְקָר דְּאָזְלוּ בְּמַדְבְּרָא, לָא הֲווֹ חַפְיָין אֶלָּא לִבְנִי יִשְׂרָאֵל לְחוֹדַיְיהוּ. וְהַהוּא עֲנָנָא דִּיקָר, דִּכְתִּיב וַיְיָ' הוֹלֵךְ לִפְנֵיהֶם יוֹמָם, אַזְלָא לְקָמַיְיהוּ. וְאִלֵּין עֵרֶב רַב, וְכָל אִינּוּן בְּעִירֵי עָאנִין וְתוֹרִין, הֲווֹ אַזְלוּ לְבַר מִמַשִׁרְיָּיתָא, לְבַתְרַיְיתָא. וְתָּא חֲזֵי, כָּל אִינּוּן אַרְבְּעִין שְׁנִין דְּקָא אָזְלוּ יִשְׂרָאֵל בְּמַדְבְּרָא, שׁוּם לִכְלוּכָא וְטִנּוּפָא לָא הֲוָה גּוֹ עֲנָנִי לְגוֹ. וְעַל דָּא עָאנֵי וְתוֹרֵי דַּהֲווֹ אָכְלֵי עֵשֶׂב לְבַר הֲווֹ, וְכָל אִינּוּן דְּנַטְרֵי לוֹן. Observe that all the clouds of glory which moved with the people in the wilderness covered only the children of Israel, and the cloud of Glory went before them, as it is written: “And the Lord walked before them by day”. But this “mixed multitude”, and all the cattle, walked on behind, outside the camp. Observe also this, that all the forty years that the Israelites walked in the wilderness no unclean object was permitted within that cloud-canopy. Therefore all the cattle, the grass eaters, remained outside together with those who tended them.

אָמַר רִבִּי אֶלְעָזָר, אַבָּא, אִי הָכִי אִינּוּן עֵרֶב רַב לָא הֲווֹ אַכְלֵי מִן מַנָּא. אֲמַר לֵיהּ וַדַּאי הָכִי הוּא. אֶלָּא מָה דְּיָהֲבִין לוֹן יִשְׂרָאֵל, כְּמַאן דְּיָהִיב לְעַבְדֵיהּ. וּמִמַּה הֲווֹ אַכְלֵי. מִתַּמְצִית, מָה דְּאִשְׁתְּאַר מִבָּתַר רֵיחַיָא, פְּסוֹלֶת. וּקְרָא אַכְרִיז וְאָמַר, (שמות ט״ז:ל״ה) וּבְנֵי יִשְׂרָאֵל אָכְלוּ אֶת הַמָּן אַרְבָּעִים שָׁנָה. בְּנֵי יִשְׂרָאֵל, וְלָא אַחֲרָא. וַיִּרְאוּ בְנִי יִשְׂרָאֵל וַיֹּאמְרוּ מָן הוּא, וְלָא שְׁאַר עֵרֶב רַב, עָאנִי וְתוֹרֵי, דַּהֲווֹ בֵּינַיְיהוּ. Said R. Eleazar: ‘Father, in that case, that “mixed multitude” did not partake of the manna?’ R. Simeon replied: ‘Certainly not, indeed! They only had what the Israelites chose to give them, as one gives to a slave. And what part of the food did they eat? Of the husks which remained clinging to the millstones. Scripture proclaims it directly: “And the children of Israel ate the manna forty years long” (Ex. 16, 35).

עַד הַשְׁתָּא, הֲווֹ אִתְכַּפְיָין אִינּוּן עֵרֶב רַב וְהַשְׁתָּא קָמוּ וּבָעוּ עוֹבָדָא, לְאַתָּקְפָא לְסִטְרָא אַחֲרָא. אָמְרוּ, אוֹ נְהֵא כֻּלָּנָא עַמָּא חֲדָא, וְנֶהֱוֵי בִּכְלָלָא עִמְּכוֹן, אוֹ יְהֵא לָן מַאן דְּיֵּהַךְ קָמָנָא, כְּמָה דְּיֵּהַךְ אֱלָהֲכוֹן קָמֵיכוֹן. אָמַר אַהֲרֹן, חַס וְשָׁלוֹם דְּאִלֵּין יִשְׁתַּתְּפוּן בְּעַמָּא קַדִּישָׁא, לְמֶהוֵי כֹּלָּא כְּלָלָא חֲדָא, וְלָא יִתְעָרְבוּן עַמָּא קַדִּישָׁא בְּעַמָּא דָּא, כְּלָלָא חֲדָא, אֶלָּא טָב אִיהוּ לְאַפְרְשָׁא לוֹן מִגּוֹ עַמָּא קַדִּישָׁא, עַד דְּיֵיתֵי מֹשֶׁה. Thus, until this time, the “mixed multitude” was kept down, but now they sought the performance of some act whereby they might strengthen the “other side”, and they said, “either we become all of us one people so that we are included in you, or let us have one to walk before us, even as your God walks before you.” Said Aaron: “It is not to be thought of that these should join with the holy people to become one with them, or that the holy should become mingled with them. It would be better to separate them entirely from the holy people until Moses comes back.”

וְאַהֲרֹן לְטָב אִתְכְּוָון, אֶלָּא סַגִּיאִין הֲווֹ מִיִשְׂרָאֵל דְּאִשְׁתָּתָּפוּ בַּהֲדַיְיהוּ בְּלִבָּא. וּבְגִין כַּךְ, כַּד אָתָא מֹשֶׁה, אִצְטְרִיךְ לְבָרְרָא וּלְלַבְּנָא לְעַמָּא קַדִּישָׁא מֵהַהוּא חוֹבָא, וְאַשְׁקֵי לוֹן שַׁקְיוּ, עַד דְּאִתְבְּרִירוּ כֻּלְּהוּ וְלָא אִשְׁתְּאַר בְּהוּ פְּסוֹלֶת כְּלַל. Aaron verily meant to do all things for the best, only, alas! there were many in Israel who did associate themselves with the others, if not in action at least in their hearts. Therefore, when Moses finally arrived, he had to purify the holy people from that sin, and he gave them that water (Ex. 33, 20) to drink until they were all purified and no dregs of unholiness were left in them.

אָמַר לוֹן אַהֲרֹן, (שמות ל״ב:ב׳) פָּרֲקוּ נִזְמֵי הַזָּהָב, וְכִי לָא הֲוָה לוֹן דַּהֲבָא אַחֲרָא. אֶלָּא אָמַר אַהֲרֹן, בְּעוֹד דְּאִית לוֹן קְטָטָה בִּבְנַיְיהוּ וּבְנָשַׁיְיהוּ, יִתְעַכְּבוּן, וּבֵין כַּךְ יֵיתֵי מֹשֶׁה. תָּא חֲזֵי, תָּנֵינָן קָשִׁים גֵּרִים לְיִשְׂרָאֵל כְּסַּפַּחַת בִּבְשַׂר הַחַי, כָּל שֶׁכֵּן אִלֵּין, דְּלָא הֲווֹ גֵּרִים כְּדְקָא יֵאוֹת. אִינּוּן מָה עָבְדוּ. וַיִּתְפָּרַקוּ כָּל הָעָם אֶת נִזְמֵי הַזָּהָב אֲשֶׁר בְּאָזְנֵיהֶם. כַּמָה אַלְפֵי וְרִבְוָון הֲווֹ מִנִּזְמֵיהוֹן תַּמָּן. AND AARON SAID TO THEM, BREAK OFF THE GOLDEN EARRINGS (Ex. 32, 2). Did they have no other gold? Aaron’s idea, however, was that while they were arguing with their wives and children time would be gained and Moses might return before harm was done. Observe how true the saying is: “Proselytes cause as much pain to Israel as a sore does to the flesh”, particularly in this case, when they were not even genuine proselytes. AND ALL THE PEOPLE BRAKE OFF THE GOLDEN EARRINGS WHICH WERE IN THEIR EARS, AND BROUGHT THEM UNTO AARON. What quantities of such earrings there must have been there!

מַה כְּתִיב, וַיִּקַּח מִיָּדָם וַיָּצַר אוֹתוֹ בַּחֶרֶט וְגוֹ'. אַהֲרֹן לָא אִסְתָּמַּר, מֵאִינּוּן תְּרֵין חַכִּימִין, דַּהֲווֹ בְּרֵישֵׁיהוֹן דְּהַהוּא עֵרֶב רַב. חַד מִנַּיְיהוּ הֲוָה קָמֵיהּ, וְאַחֲרָא הֲוָה עָבִיד בְּחַרְשׁוֹי. כֵּיוָן דְּתַרְוַויְיהוּ אִתְיָיעֲטוּ כַּחֲדָא, נַטְלוּ הַהִיא דַּהֲבָא, (חד) תְּרֵין שְׁלִישֵׁי בִּידָא דְּחַד, וּשְׁלִישׁ בִּידָא דְּאַחֲרָא. בְּגִין דְּהָכִי אִצְטְרִיךְ בְּהַהוּא זִינָא דְּחַרְשָׁא. AND HE RECEIVED THEM AT THEIR HAND AND FASHIONED IT WITH A GRAVING-TOOL. Here it is plainly to be seen that Aaron did not guard himself against the two magicians who were the head of that “mixed multitude”. One of these stood in front of him, and the other busied himself with his witchcraft. After the two sorcerers had hatched their plan they took the gold, one two-thirds and the other one-third, this being the method of that kind of magic.’

בָּכָה רַבִּי שִׁמְעוֹן, אָמַר אִי חֲסִידָא קַדִּישָׁא, אַהֲרֹן מְשִׁיחָא דֶּאֱלָהָא רַבָּא, בַּחֲסִידוּתָךְ נַפְלוּ כַּמָה מֵעַמָּא קַדִּישָׁא. וְאַנְתְּ לָא הֲוֵית יָדַע לְאִסְתַּמְּרָא. מַהוּ עֲבַדוּ. כַּד מָטוּ שִׁית שַׁעֲתִּין, וְיוֹמָא הֲוָה בְּמַתְקְלָא, נַטְלוּ הַהוּא דַּהֲבָא דְּפָרִיקוּ מֵאוּדְנֵיהוֹן. מַאי טַעְמָא. בְּגִין דְּמַאן דְּאִצְטְרִיךְ לְמֶעְבַּד חַרְשָׁא, לָא בָּעֵי לְמֵיחַס עֵינוֹי עַל מָמוֹנָא. וְאִינּוּן אַמְרִי, שַׁעֲתָא קַיָּימָא לָן, אִי אֲנָן לָא מְעַכְּבִין. לָאו שַׁעֲתָא לְמֵיחַס עַל דַּהֲבָא, מִיַּד וַיִּתְפָּרַקוּ כָּל הָעָם. מַאי וַיִּתְפָּרַקוּ. כְּמָה דְאַתְּ אָמֵר (מלכים א י״ט:י״א) מְפָרֵק הָרִים וּמְשַׁבֵּר סְלָעִים, דְּחַבִּילוּ וְתַבְרוּ אוּדְנַיְיהוּ. בָּכָה כְּמִלְּקַדְּמִין וְאָמַר אִי עַמָּא קַדִּישָׁא אִי עַמָּא קַדִּישָׁא, דְּקוּדְשָׁא בְּרִיךְ הוּא. At this point R. Simeon wept, and said ‘O pious one! O holy one! O Aaron, thou anointed of the great God! Through thy piety many of the holy people have fallen, and this all because thou knewest not how to guard thyself! Alas! What did those sorcerers do? When the first six hours had passed and the scales of the day were even, they took that gold which they brake off their ears. Why did they break it off? Because he who desires to perform witchcraft must not consider the value of his possessions; and they thought, “the hour is now propitious for us, provided we do not waste time; therefore it is no time to worry about gold”. At once, “AII the people brake off the golden earrings”, that is, they “brake” or tore their ears in their eagerness to take off the rings.’ R. Simeon then wept again and said: ‘ O holy people, O holy people of God… Alas, alas!’

פָּתַח רַבִּי שִׁמְעוֹן בְּבִכְיָה, וְאָמַר, (שמות כ״א:ו׳) וְהִגִּישׁוֹ אֲדֹנָיו אֶל הָאֱלהִים וְגוֹ'. הָא אוּקְמוּהָ חַבְרַיָּיא, אֹזֶן דְּשָׁמַע בְּסִינַי, (ויקרא כה) כִּי לִי בְנֵי יִשְׂרָאֵל עֲבָדִים וְגוֹ'. וְאִיהוּ פָּרִיק עוֹל מַלְכוּת שָׁמַיִם מֵעָלֵיהּ, וְזָבִין גַּרְמֵיהּ לְאַחֵר, תִּרָצַע. וְאִלֵּין חַיָּיבַיָּא רְשִׁיעִין, גּוּבְרִין בִּישִׁין, בְּתִיאוּבְתָּא דִּלְהוֹן לְמֶהֲדָר לְסָרְחָנַיְיהוּ, לָא בָּעוּ מִנְּשֵׁיהוֹן וּבְנֵיהוֹן אֶלָּא חֲבִילוּ אוּרְחַיְיהוּ (ס"א אודנייהו) וְאִתְפְּרָקוּ מֵעוֹל שְׁמַיָא דְּפָקִיד לְהוּ מֹשֶׁה, וְתַבְרוּ אוּדְנַיְיהוּ, דְּלֵית לוֹן חוּלָקָא בִּשְׁמָא קַדִּישָׁא, וְעַמָּא קַדִּישָׁא. Then he continued in tears: ‘It is written: “And if the servant shall plainly say, I love my master… I will not go out free… then his master shall bore his ear…” (Ex. 21, 5-6), and the Companions have commented: “the ear which heard on Mount Sinai the words, ‘For the children of Israel are servants unto Me’-and not servants of servants-and which yet stoops to hearken to the words of tempters, causing its owner to shake off the yoke of the Kingdom of Heaven and sell himself to another man-such an ear must be bored.”¹v. Mechilta ad loc. And these sinners and evildoers, in their eagerness to return to their sinful ways, did not ask their wives and children, but broke their ears and threw off the yoke of heaven, forfeiting their right to any part in the Holy Name or the heritage of the holy people.

מָה עֲבַדוּ. פְּלִיגוּ תַּרְוַויְיהוּ הַהוּא דַּהֲבָא, חַד נָטִיל תְּרֵין שְׁלִישִׁין, וְחַד שְׁלִישׁ. קָמוּ לָקֳבֵל שִׁמְשָׁא, בְּשִׁית שַׁעְתִּין. עֲבַדוּ חַרְשַׁיְיהוּ, וּבַלְטוּ בְּלָטֵיהוֹן בְּחַרְשָׁא דְּפוּמָא. כֵּיוָן דְּמָטָא שֵׁירוּתָא דִּשְׁבַע, אָרִימוּ תַּרְוַויְיהוּ יְדַיְיהוּ עַל יְדוֹי דְּאַהֲרֹן. (ומנלן דמידא דתרויהו יד מכל חד נטל ולא יתיר) דִּכְתִּיב וַיִּקַּח מִיָּדָם, תַּרְוַויְיהוּ הֲווֹ, וְלָא יַתִּיר. כֵּיוָן דְּאִיהוּ קַבִּיל מִיָּדָם (ס"א תרי ולא ידיהם), קַלָּא נָפִק וְאָמַר, (משלי י״א:כ״א) יָד לְיָד לא יִנָּקֶה רַע, דִּכְתִּיב כִּי בְרָע הוּא. אַיְיתֵי רָע לְעָלְמָא. What did they do, those two magicians? They divided that gold, as we have said: one took two-thirds and the other took one-third. They stood opposite the sun at the sixth hour. They manipulated the instruments of their sorcery and uttered their incantations. And when the seventh hour came they both lifted up their hands and placed them upon Aaron’s hands, for it is written: “And he reccived them at their hand”. There were thus only two from whom he “received them”. As soon as he took the gold from their hand a voice proclaimed: “When the hand joins hand evil shall not be unpunished” (Prov. 11, 21), as Aaron said: “Thou knowest the people that they are set on evil” (Ex. 32, 22); that is, they brought evil into the world.

רָזָא דְּמִלָּה. אִינּוּן רְשָׁעִים חַיָּיבִין חַרְשִׁין בְּנוֹי דְּבִלְעָם חַיָּיבָא, בְּנִי בְּנוֹי דְּלָבָן רְשִׁיעָא, חָמוּ דְּכוֹס שֶׁל בְּרָכָה בִּימִין אִיהוּ, וּמִן יְמִינָא אִתָּקַף תָּדִיר. (ס"א יתיר) אָמְרוּ, אִי יְהֵא בִּסְטַר דָּא, הַהוּא רֵישָׁא דִּימִינָא, הָא תּוּקְפָּא דִּילָן כְּדְקָא יֵאוֹת. The secret of it was that these wicked sorcerers, sons of wicked Balaam, grandsons of wicked Laban, perceived that the Cup of Benediction must be in the right hand, and that energy and power always emanate from the Right Side; so they thought in their hearts, “If the representative of the Right, namely the High Priest, should be on our side, then the power will properly and completely be ours.”

כֵּיוָן דְּמָטָא שֶׁבַע שַׁעְתִּין דְּיוֹמָא, יָהֲבוּ לֵיהּ לְאַהֲרֹן מִיָּד. אִי אִיהוּ הֲוָה אָמַר לוֹן שַׁווּ לֵיהּ בְּאַרְעָא בְּקַדְמִיתָא, וָאֲנָא אֶטוֹל, לָא הֲווֹ יַכְלִין בְּחַרְשַׁיְיהוּ כְּלוּם, אֶלָּא מִיָּדָם נָטַל. וּקְרָא מִתְרָעַם וְאָמַר, וַיִּקַּח מִיָּדָם, חָמוּ מָה עֲבַד אַהֲרֹן גְּבַר נְבִיאָה גְּבַר חַכִּים, לָא יָדַע לְאִסְתַּמְּרָא, דְּאִילּוּ נָטִיל מֵאַרְעָא, כָּל חַרְשִׁין דְּעָלְמָא לָא הֲווֹ יַכְלִין לְאַצְלְחָא. אֲבָל בְּמָה אַצְלָחוּ בְּעוֹבָדָא דָּא, בְּגִין דְּוַיִּקַח מִיָּדָם וְלָא מֵאַרְעָא. As soon as the seventh hour of the day was arrived they gave the gold instantly to Aaron. Now, had he but said to them, “Put the gold first on the ground and I will pick it up”, their witchcraft would have had no effect whatever; but alas! he took it from their hand, wherefore Scripture complains: “And he received them at their hand!” See now the unhappy fate of Aaron! A prophet he, a sage, a holy man of God, and yet he could not guard himself! For had he only taken the gold from the ground all the magicians of the world could not have succeeded in their designs.

(שמות ל״ב:ד׳) וַיָּצַר אוֹתוֹ בַּחֶרֶט, לָאו כְּמָה דְּחַשְׁבִין בְּנֵי נָשָׁא, דְּעֲבַד צִיּוּרִין בִּמְחוּגָה, אוֹ בְּמִלָּה אַחֲרָא. אֶלָּא אָתָא קְרָא לְאוֹכָחָא מִלָּה, דְּאַהֲרֹן לָא יָדַע לְאִסְתַּמְּרָא. אִילוּ כַּד נָטַל מִיְּדֵיהוֹן, הֲוָה שַׁדֵּי לְאַרְעָא, וְאַף עַל גַּב דְּיִטּוֹל לֵיהּ לְבָתַר, לָא הֲוָה אַצְלַח עוֹבָדָא בִּישָׁא דָּא. אֲבָל בְּכֹלָּא סִיּוּעָא בִּישָׁא הֲוָה, דְּנָקִיט דַּהֲבָא, וּטְמָרֵיהּ מֵעֵינָא, בִּישׁ בָּתַר בִּישׁ, מַאי וַיָּצַר אוֹתוֹ בַּחֶרֶט. דְּשַׁוֵּי כָּל דַּהֲבָא בְּכִיסָא חֲדָא, וְאִסְתְּמַר מֵעֵינָא. כְּדֵין סָלִיק כֹּלָּא לְעוֹבָדָא. AND FASHIONED IT WITH A GRAVING-TOOL. This does not mean, as people are apt to think, that he carved designs upon it with a graving-tool or chisel. What the text comes to show us is that Aaron was not sufficiently on his guard. For had he, even after taking it from their hands, thrown in on the ground, even if he had picked it up afterwards, this evil operation would not have succeeded; but what he did was to put the whole of the gold into a bag, so keeping it hidden from view. This made the witchcraft effective.

בְּסִפְרָא דְּחֲנוֹךְ אַשְׁכַּחְנָא, דְּהֲוָה אָמַר הָכִי, בְּרָא יְחִידָאָה יִתְיְּילִד לְהַהוּא רִישָׁא חִוָּורָא, וְכַד יִיִתוּן מִבִּשְׂרָא דַּחֲמָרֵי, יָטְעִין לֵיהּ, בְּהַהוּא דְּעָיִיל (נ"א דנטיל) מַרְגְּלָן בְּזָגִין דְּדַהֲבָא, בְּלָא דַּעְתָּא דִּילֵיהּ, וּדְיּוּקְנָא יְצֻיַיר בְּצִיּוּרָא בַּחֶרֶט. מַאי בַּחֶרֶט. בְּחֶרֶט אֱנוֹשׁ. דָּא קֹלְמוּסָא דֶּאֱנוֹשׁ חַיָּיבָא, דְּאַטְעֵי לִבְנֵי נָשָׁא. We have found in the Book of Enoch the following: “An only son¹Aaron. will be born unto Him of the White Head,²The Supernal Priest. and when they of the asses’ flesh³The mixed multitude, cf. Ezek, 23, 20. shall come, they will mislead him through him who puts pearls into bells of gold without knowing what he does, and an image will be fashioned with a chisel.” What does heret (“chisel”-or more literally “style”) here signify? It alludes to the “style of a man (enosh)” (Isa. 8, 1), namely, to the style of the wicked Enosh, the grandchild of Adam (Gen. 5, 6), who corrupted the world by chiselling images and idols with that “style”.

וַדַּאי דָּא בְּרִירָא דְּמִלָּה, דֶּאֱנוֹשׁ כַּד אַטְעֵי עָלְמָא, בְּקֹלְמוּסָא הֲוָה רָשִׁים רְשִׁימִין, דְּכָל דִּיוּקְנִין וּפֻלְחָנִין נֹכְרָאִין בְּהַהוּא קֹלְמוּסָא, (ס"א רשים רשימין) וְעַל דָּא כְּתִיב בַּחֶרֶט, הַהוּא דְּאִשְׁתְּמוֹדַע לְמֶעְבַּד הָכִי. וְדָא הוּא בְּרִירוּ דְּמִלָּה. Now, this is what occurred in the case of Aaron:

וְכֹלָּא הֲוָה, דְּוַדַּאי בְּכִיסָא אַרְמֵי דַּהֲבָא, וְכַסֵּי לֵיהּ מֵעֵינָא, כְּמָה דְּאָמְרוּ אִינּוּן חַרְשִׁין, וְהָכִי אִצְטְרִיךְ בְּזִינֵי דְּחָרָשִׁין אִלֵּין. וְדָא הוּא עוֹבָדָא דְּחַרְשִׁין אִלֵּין, מִלָּה דְּאִצְטְרִיךְ בְּאִתְגַּלְּיָא, לְאִתְגַּלָּאָה לְבָתַר, אִצְטְרִיךְ טְמִירוּ וְכִסוּיָא בְּקַדְמִיתָא, דְּיִתְכַּסֵי מֵעֵינָא, וּבָתַר יִפּוֹק אוּמָנָא לְאוּמָנוּתֵיהּ. וּמִלָּה דְּאִצְטְרִיךְ בְּכִסּוּיָא לְבָתַר, אִצְטְרִיךְ בְּאִתְגַּלְּיָא בְּקַדְמִיתָא. first he threw the gold into a bag and hid it from view-which, as we have said, is an essential adjunct to all magical processes, for in their lore it is taught that anything which is to be made a public show of must first be covered up and hidden away; and conversely, what has to be hidden afterwards must first be shown to view.

הַשְׁתָּא בָּנַי רְחִימָאי, רְחִימִין דְּנַפְשָׁאי, מָה אַעְבִּיד, וַדַּאי אִצְטְרִיכְנָא לְגַלָּאָה, אֲצִיתוּ וְאַטְמִירוּ מִלִּין. בִּסְטַר קְדוּשָּׁה הַהוּא, אֱלהִים דִּקְשׁוֹט, מֶלֶךְ עַל עָלְמָא, בִּתְלַת (מילין) עָלְמִין (אלין) אִתְתָּקַּף. (בראשית קע"ז ע"ב, ר"ח ע"א) בִּבְּרִיאָה. בִּיְצִירָה. בַּעֲשִׂיָּה. וְהָא אִתְּמַר, רָזָא דְּכָל חֲדָא וַחֲדָא הָכָא. לָקֳבֵל בְּרִיאָה, וַיִּקַּח מִיָּדָם, מִלָה דְּלָא הֲוָה בֵּיהּ עַד כְּעַן כְּלוּם. לָקֳבֵל יְצִירָה, וַיָּצַר אוֹתוֹ בַּחֶרֶט. לָקֳבֵל עֲשִׂיָּה, וַיַּעֲשֵׂהוּ עֶגֶל מַסֵּכָה. מַאן חָמָא חַרְשִׁין בְּכָל עָלְמָא כְּאִלֵּין. Now, my beloved children, the darlings of my soul! what shall I do? I must perforce disclose to you; but, I pray you, reveal it not again. In the side of holinessthe true God (Elohim) reigns over the universe. He takes hold of three worlds-of Beriah (Creation), Yezirah (Formation), and ‘Asiyah (Completion)l; and we have in the verse under consideration an allusion to each one of those phases. “He received them at their hand” corresponds to beriah, since it symbolizes something as yet unfashioned; “and he fashioned it with a graving-tool” corresponds to yezirah; and then “he made it a golden calf.

הַשְׁתָּא אִית לְמֵימַר, וְכִי לָא כְּתִיב וָאַשְׁלִיכֵהוּ בָּאֵשׁ, וְלָא יַתִּיר, וּכְדֵין וַיֵּצֵא הָעֵגֶּל הַזֶּה. וְהַשְּׁתָּא אַתְּ אַמָרְתְ וַיַּעֲשֵׂהוּ עֵגֶל מַסֵּכָה אֶלָּא חַס וְשָׁלוֹם דְּאַהֲרֹן עֲבַד, וּקְרָא אוֹכַח דִּכְתִּיב וַיִּקַּח אֶת הָעֵגֶּל אֲשֶׁר עָשׂוּ. אֲבָל מִמַּה דִּכְתִּיב וַיִּקַּח מִיָּדָם, וּכְתִיב וַיָּצַר אוֹתוֹ. מֵחֵילָא דִּתְרֵין אִלֵּין, אִתְעָבִיד כֹּלָּא. כִּבְיָכוֹל הוּא עָבִיד לֵיהּ, דְּאִי תְּרֵין אִלֵּין לָא הֲווֹ, לָא אִתְעָבִיד וְלָא נָפַק לְאוּמָנוּתָא. אֲבָל מַאן גָּרַם דְּאִתְעָבִיד. אִינּוּן תְּרֵין. (כביכול ויעשהו איהו ודאי עשהו) בְּעוֹד דְּאִיהוּ לָקַח מִיָּדָם, אִינְהוּ עַבְדֵי חַרְשַׁיְיהוּ, וּמְלַחֲשֵׁי בְּפוּמַיְיהוּ, וּמְשָׁכֵי רוּחָא לְתַתָּא, מִן סִטְרָא אַחֲרָא. Ah, who has ever beheld such wily magicians, such crafty sorcerers as these! Nou one may well ask, Is it not written that Aaron said: “I cast it unto the fire and then came out this calf’? Yet it is quite impossible to imagine that Aaron himself made that thing; in fact, it expressly states: “And he (Moses) took the calf which they made”. Obviously, then, it was made by the unwitting power of those two actions of his: first, his having taken the gold from their hands, and secondly, his binding it up in a bag. It is only in a subsidiary sense that he can be said to have made it: were it not for those two actions, it would not have materialised. But when he took the gold from their hands they began their magical manipulations and incantations and so drew down the spirit of impurity from the “other side”,

וּמְשָׁכוּ תְּרֵין רוּחִין כַּחֲדָא, חַד מִן דְּכָר, וְחַד מִן נוּקְבָּא. דְּכַר אִתְלָבַשׁ בְּדִיּוּקְנָא דְּשׁוֹר. נוּקְבָּא בְּדִיּוּקְנָא דְּחֲמוֹר, תַּרְוַויְיהוּ הֲווֹ כְּלִילָן כַּחֲדָא. אֲמַאי תְּרֵין אִלֵּין. אֶלָּא שׁוֹר הָא אִתְּמַר. חֲמוֹר אֲמַאי. בְּגִין דְּחַרְשִׁין אִלֵּין דְּמִצְרָאֵי, כְּתִיב בְּהוּ, (יחזקאל כ״ג:כ׳) אֲשֶׁר בְּשַׂר חֲמוֹרִים בְּשָׂרָם. and caused two spirits to come together, one male and the other female. The male was disguised in the form of an ox and the female in that of an ass, and these two became one. Why just these? As to the ox, an explanation has already been given, but what of the ass? The reason for the inclusion of this beast in the symbolism of that unholy union is that concerning these Egyptian magicians we read: “the flesh of asses is their flesh” (Ezek. 23, 20);

וְעַל דָּא, כָּל אִינּוּן דְּיִשְׂרָאֵל דְּמִיתוּ, אִתְחַבָּרוּ בַּהֲדַיְיהוּ בְּלִבְּהוֹן. וּבְגִין דַּהֲווֹ תְּרֵין דִּיוּקְנִין, כְּתִיב אֵלֶּה אֱלהֶיךָ יִשְׂרָאֵל, וְלָא כְּתִיב זֶה, אֶלָּא אֵלֶּה, תְּרֵין הֲווֹ כַּחֲדָא, אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם. הֶעֱלוּךָ וְלָא הֶעֱלְךָ כְּתִיב. and through this we know that all those of the people of Israel who died because of that sin of the golden calf had sympathized with them in their hearts. And because there were two images, it says concerning the calf, “these are thy gods, O Israel”.

(שמות ל״ב:ד׳) וַיַּעֲשֵׂהוּ עֵגֶל מַסֵּכָה וַיֹּאמְרוּ. וַיֹּאמֶר לָא כְּתִיב, אֶלָּא וַיֹּאמְרוּ, דְּאַהֲרֹן לָא אָמַר מִדִי. תָּנֵינָן, (ויקרא ע"ט ע"א) מֵאָה וְעֶשְׂרִים וְחָמֵשׁ קַנְטְרִין הֲווֹ בֵּיהּ. AND HE MADE IT A MOLTEN CALF. We are told that it weighed one hundred and twenty-five hundredweight (this figure being the numerical equivalent of the word massekah, “molten”);

הֵיךְ כְּתִיב וַיִּקַּח מִיָּדָם, וְכִי בְּיָדָם הֲווֹ כָּל אִלֵּין קַנְטְרִין. אֶלָּא מִכְּלָלָא דְּאִינּוּן קַנְטְרִין נַטְלוּ מָלֵי יְדַיְיהוּ. וְהַהוּא זְעֵיר, אִסְתַּלָּק עַל כֹּלָּא, כְּאִילּוּ הֲוָה כֹּלָּא בִּידַיְיהוּ. how, then, could he have taken them all from “their hands”? Could such a heavy weight possibly be lifted and held by human hands? The fact is, however, that they held in their hands only so much as filled them, and this portion represented the whole.

תָּא חֲזֵי, מָה כְּתִיב וַיַּרְא אַהֲרֹן וַיִּבֶן מִזְבֵּחַ לְפָנָיו. אִי חֲסִידָא קַדִּישָׁא, כַּמָה רְעוּתָךְ הֲוָה לְטָב, וְלָא יַדְעַת לְאִסְתַּמְּרָא. כֵּיוָן דְּאַרְמֵי לֵיהּ בְּנוּרָא, אִתְתָּקַּף חֵילָא דְּסִטְרָא אַחֲרָא תַּמָּן בְּנוּרָא, וְנָפַק דִּיּוּקְנָא דְּשׁוֹר, כְּמָה דְּאִתְּמַר בִּתְרֵין מְשִׁיכִין דְּסִטְרָא אַחֲרָא. מִיַּד וַיַּרְא אַהֲרֹן. מַהוּ וַיַּרְא אַהֲרֹן. חָמָא דְּסִטְרָא אַחֲרָא אִתְתָּקַּף, מִיַּד וַיִּבֶן מִזְבֵּחַ לְפָנָיו, דְּאִלְמָלֵא דְּאַקְדִּים וּבָנָה מִזְבֵּחַ דָּא, עָלְמָא אִתְהַדָּר לְחָרְבָּנָא. It is written: “And when Aaron saw it, he built an altar before it”. O holy man! strange that with all thy good intentions thou knewest not how to guard thyself! As soon as the gold was thrown into the fire the power of the “other side” was strengthened there, and the image of an ox emerged, as already mentioned, through the two attractive forces of the “other side”. At once “Aaron saw”. What did he see? He saw that the “other side” had gained power, and immediately afterwards he built an altar; for had he not hastened so to do, the world would have been turned again into a waste.

לְלִסְטִים דְּהֲוָה נָפִיק לְקַפְּחָא וּלְקָטְלָא בְּנֵי נָשָׁא, חָמָא לִגְיוֹנָא דְּמַלְכָּא, דְּהַהוּא לִסְטִים נָפַק בְּחֵילָא תַּקִּיף מָה עֲבַד הַהוּא לִגְיוֹנָא, אִשְׁתָּדַּל בַּהֲדֵי מַלְכָּא לְנָפְקָא בְּאָרְחָא. וּמָשִׁיךְ לֵיהּ הַהוּא לִגְיוֹנָא בְּהַהוּא אָרְחָא, עַד דְּאָזִיל הַהוּא לִסְטִים בְּהַהוּא אָרְחָא, חָמָא דִּיּוּקְנָא דְּמַלְכָּא קָאִים קָמֵּיהּ, כֵּיוָן דְּחָמָא לֵיהּ לְמַלְכָּא דְּהֲוָה אָזִיל קָמֵּיהּ בְּאָרְחָא, מִיַּד נִרְתָּע וְאַהְדָּר לַאֲחוֹרָא. He was like a king’s officer who sees that the highway is infested by a very formidable robber. He therefore persuaded the king to go forth on that road and then enticed the robber there. When the robber beheld the figure of the king before him he was seized with fear, and retreated.

כַּךָ וַיַּרְא אַהֲרֹן דִּסְטָר אַחֲרָא אִתָּקַף, אָחִיד בְּאַסְוָותָא, וְאַתְקִיף בִּסְטַר קְדוּשָׁה וְשַׁוֵּי לֵיהּ קָמֵיהּ. כֵּיוָן דְּחָמָא סִטְרָא בִּישָׁא דִּיּוּקְנָא דְּמַלְכָּא דְּקָאִים קָמֵיהּ, מִיַּד אַהְדָּר לַאֲחוֹרָא, וְאִתְחַלָּשׁ תֻּקְפֵּיהּ וְחֵילֵיהּ, דְּהָא אִתְתָּקַּף, (מיד ויבן מזבח לפניו) וּמִזְבֵּחַ דָּא אִתְגַּבָּר, וְאִתְחַלָּשׁ סִטְרָא אַחֲרָא. Similarly, Aaron, when he realized that the “other side” was gaining strength, grasped the one remedy left him and strengthened the side of holiness by making an altar. As soon as the “other side” saw the image of the king before it, it retreated and its power was weakened.

תָּא חֲזֵי מָה כְּתִיב (שמות ל״ב:ה׳) וַיִּקְרָא אַהֲרֹן וַיֹּאמַר חַג לַיְיָ' מָחָר. חַג לַיְיָ', וְלָא לָעֵגֶל. וְלִסְטַר קְדוּשָּׁה עֲבַד, וְלִסְטַר קְדוּשָּׁה קָרָא וְאָמַר. וְדָא אַסְוָותָא אַקְדִּים, דְּאִלְמָלֵא דְּעָבַד דָּא, לָא קָאִים עָלְמָא עַל קִיּוּמֵיהּ, וְעִם כָּל דָּא, לָא שָׁכִיךְ רוּגְזֵיהּ מֵאַהֲרֹן, אַף עַל גַּב דְּלָא אִתְכַּוָון לְבִישׁ. Observe what Aaron proclaimed: “It is a feast (hag) to the Lord” (Ibid.). “A feast to the Lord”, not to the calf. He laboured for the side of holiness, and summoned the people to the side of holiness. And this was the remedy which he hastened to apply, and failing which the world would have collapsed. And yet for all that “the anger of the Lord was roused against Aaron”, although he himself had intended no evil.

אֲמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, אַהֲרֹן, תְּרֵין חַרְשִׁין אִלֵּין מַשְׁכוּ לָךְ לְמַּה דְּבָעוּ. חַיֶּיךָ, תְּרֵין בְּנָךְ יִפְּלוּן, וְעַל חוֹבָא דָּא יִתְפָּסְקוּן (ס"א ובחובא דא יתפסון) הֲדָא הוּא דִכְתִיב, (דברים ט׳:כ׳) וּבְאַהֲרֹן הִתְאַנַּף יְיָ' מְאֹד לְהַשְׁמִידוֹ. מַאי לְהַשְׁמִידוֹ. אִלֵּין בְּנוֹי, כְּמָה דְאַתְּ אָמֵר (עמוס ב׳:ט׳) וָאַשְׁמִיד פִּרְיוֹ מִמַּעַל, דִּפְרִי דְּבַר נָשׁ בְּנוֹי אִינּוּן. The Holy One said to him: “Aaron, those two magicians have drawn thee to do whatsoever they would. By thy life! Two of thy sons shall be struck down and die because of this sin.” This is the implication of the words: “And the Lord was very angry with Aaron to have destroyed him” (Deut. 9, 20).

תָּא חֲזֵי, אַהֲרֹן שַׁוֵּי לֵיהּ לְהַהוּא מִזְבֵּחַ לְפָנָיו, וְעֶגְּלָא תָּב לַאֲחוֹרָא. בְּנוֹי שַׁווּ לִסְטַר אַחֲרָא לְפָנָיו, וּסְטָר קְדוּשָּׁה אַהְדָּר לַאֲחוֹרָא, דִּכְתִּיב, (ויקרא י׳:א׳) וַיַּקְרִיבוּ לִפְנֵי יְיָ', לִפְנֵי יְיָ' שַׁווּ. אִתְפָּסוּ בְּחוֹבָה דָּא. Observe this: Aaron erected an altar before the Lord, and all that the calf symbolized retreated before it. Aaron’s sons (Nadab and Abihu) erected the ensign of the “other side” before the face of the Lord (“strange fire”) and the “Side of Holiness” retreated, as it is written, “And they offered strange fire before the Lord” (Lev. 10, 1). They brought it unto His altar and were punished for this sin.

אַהֲרֹן חָשַׁב, דְּבֵין כַּךְ יֵיתֵי מֹשֶׁה, וְעַל דָּא הַהוּא מִזְבֵּחַ לָא סָתִיר לֵיהּ מֹשֶׁה, דְּאִילּוּ הֲוָה כְּמָה דְּחַשְׁבִין בְּנִי נָשָׁא, מִלָה קַדְמָאָה דְּאִבָעֵי לְמֹשֶׁה, לְנַתְּצָא לְהַהוּא מִזְבֵּחַ אִצְטְרִיךְ, כְּמָה דְּנַבֵּי עִדּוֹ עַל מִזְבֵּחַ דְּבֵית אֵל, וּנְבוּאָתֵיהּ עַל הַהוּא מִזְבֵּחַ הֲוָה. אֲבָל הָכָא מִלָה אַחֲרָא הֲוָה כְּמָה דְּאִתְּמַר. וּכְתִּיב, וַיִּקַּח אֶת הָעֵגֶּל אֲשֶׁר עָשׂוּ, וְלָא כְּתִיב וַיִּנְתֹּץ אֶת הַמִּזְבֵּחַ. Aaron thought that in the meantime Moses would come back, and therefore Moses did not destroy the altar. For had it indeed been the case-as some think-that the altar was built in honour of the image, then surely Moses’ first action should have been to destroy it, as the prophet Iddo, for instance, prophesied that the altar of Bethel would be destroyed (I Kings 13). But here it was quite different, as I have made clear. Moses “took the calf which they made and burnt it in the fire and ground it to powder”, but it does not say that he destroyed the altar.

תָּא חֲזֵי וַיִּקְרָא אַהֲרֹן. אַכְרִיז אִיהוּ בְּקָלָא וְאָמַר. כְּתִיב הָכָא וַיִּקְרָא וַיֹּאמַר, וּכְתִיב בְּיוֹנָה (יונה ג׳:ד׳) וַיִּקְרָא וַיֹּאמַר, מָה לְּהַלָּן כָּרִיז לְדִינָא, אוּף הָכָא כָּרִיז לְדִינָא. חַג לַיְיָ' מָחָר, נָבֵּי נְבוּאָה בְּהַהוּא רוּחַ דְּמִזְבֵּחַ, דְּזַמִּין דִּינָא לְשַׁרְיָא עָלַיְיהוּ. חַג לַיְיָ', לְמֶעְבַּד בְּכוּ דִּינָא. Observe that it says, “And Aaron proclaimed and said, Tomorrow is a feast of the Lord.” The expression, “proclaimed and said” is used concerning Jonah (when he preached to the Ninevites, Jonah 3, 4): and as there it denoted judgement, so does it also here. ‘T0MORROW IS A FEAST OF THE LORD. He prophesied in the spirit of that altar in order that judgement might come upon the iniquitous: “a feast of the Lord to exercise judgement upon you”.

וּתְלַת דִּינִין הֲווֹ, חַד, וַיִּגּוֹף יְיָ' אֶת הָעָם. וְחַד, בִּבְנֵי לֵוִי. וְחַד, דְּאַשְׁקֵי לִבְנֵי יִשְׂרָאֵל. וְהַיְינוּ חַג דִּבְנֵי לֵוִי. לַיְיָ', דְּוַיִגּוֹף יְיָ'. מָחָר, דְּאַשְׁקֵי לוֹן מֹשֶׁה. וּבִיתוֹ בְּהַהוּא לֵילְיָא, וּלְמָחָר אִשְׁתְּכָחוּ נְפִיחִין וּמֵתִין. וְאִינּוּן מַיִין הֲווֹ מְכַשְׁכְּשִׁין בִּמְעֵיהוֹן כָּל לֵילְיָא, וּבְצַפְרָא אִשְׁתְּכָחוּ מֵתִין, וְעַל דָּא חַג לַיְיָ' מָחָר. וְכָל אַסְוָתָא דְּעָבַד אַהֲרֹן, בְּגִין דִּכְתִּיב וַיִּבֶן מִזְבֵּחַ לְפָנָיו. The people suffered a threefold punishment: one wrought by the Lord (v. 35), one at the hands of the sons of Levi (v. 28), and one inflicted by Moses, when he made the children of Israel drink the water (v. 20). The night after they had drunk it they slept, but on the next day their bodies were all swollen and they died from the effects of that water.

תָּא חֲזֵי, (ההוא מזבח דקדושה הוה) דִּכְתִּיב וַיַּרְא אֶת הָעֵגֶל וּמְחוֹלוֹת, וְאִלּוּ מִזְבֵּחַ לָא כְּתִיב. דְּהָא אַהֲרֹן מִנְדַּע הֲוָה יָדַע, דִּכְתִּיב, (שמות כ״ב:י״ט) זֹבֵחַ לָאֱלֹהִים יָחֳרָם בִּלְתִּי לַיְיָ' לְבַדּוֹ, וַדַּאי אִשְׁתְּזִיב אַהֲרֹן בְּעֵיטָא טָבָא דְּדָבַר לְנַפְשֵׁיהּ, וְכֹלָּא בִּרְעוּתָא שְׁלִים טָב, דְּלָא אִתְכַּוָּין לְבִישׁ. Mark also that the altar which Aaron made was intended for holiness, and dedicated unto the Lord, since it says that Moses “saw the calf and the dancing” (v. 19), but it does not mention the altar, for Aaron knew very well that “he who sacrificeth unto any god, save unto the Lord only, he shall be utterly destroyed” (Ex. 22, 20) and he was certainly saved by the good plan which he conceived, and all was done by him with a perfect and righteous intention.’

אֲמַר לֵיהּ רִבִּי אֶלְעָזָר, אַבָּא וַדַּאי הָכִי הוּא, וְיִשְׂרָאֵל לָא הֲווֹ. אֲבָל יָרָבְעָם דְּעָבַד עֲגָלִין, הָא יִשְׂרָאֵל הֲווֹ, וְעֵגֶל עָבְדוּ. אֲמַר לֵיהּ וַדַּאי, וְאוּקְמוּהָ, אֲבָל יָרָבְעָם חָטָא וְהֶחטִיא, וְלָאו כְּמָה דְּאָמְרוּ. דְּוַדַּאי חוֹבָא בִּישָׁא עָבֵד וּבַמַּלְכוּת חָטָא. Said R. Eleazar: ‘Father, it is indeed and truly so; and they who committed this sin were not genuine Israelites, but when Jeroboam put up the golden calves, were they not Israelites who worshipped them?’ R. Simeon replied: ‘Truly so. But it has been explained thus. Jeroboam sinned and caused others to do likewise, for he sinned against the Kingdom.

אָמַר יָרָבְעָם, וַדַּאי יָדַעְנָא דְּהָא סְטָר קְדוּשָׁה לָא שַׁרְיָא, אֶלָּא בְּלִבָּא דְּכָל עָלְמָא, וְדָא יְרוּשָׁלַם. אֲנָא לָא יָכִילְנָא לְאַמְשָׁכָא לְהַהוּא סְטָר הָכָא, מָה אַעְבִּיד. מִיַּד (מלכים א י״ב:כ״ח) וַיִּוָּעַץ הַמֶּלֶךְ וַיַּעַשׂ וְגוֹ'. נָטַל עֵיטָא בִּישָׁא, אָמַר הָא סִטְרָא אַחֲרָא, דְּאִתְמַשְּׁכָא מִיַּד לְכָל אֲתָר. וְכָּל שֶׁכֵּן בְּאַרְעָא דָּא, דְּתִיאוּבְתֵּיה לְאַשְׁרָאָה בְּגַוָּיהּ, אֲבָל לָא יַכְלָא לְאִתְלַבְּשָׁא אֶלָּא בְּדִיּוּקְנָא דְּשׁוֹר. He reasoned thus: “I know well enough that the ‘side of holiness’ dwells only in the heart and centre of the world, namely in Jerusalem, and therefore I cannot draw down that side on to this region (Shechem). What, then, shall I do?” “Whereupon he took counsel and made two calves of gold” (I Kings 6, 28). He conceived a wicked design, thinking: “The ‘other side’ can be drawn to every place, especially in this land (the Holy Land), where it is eager to dwell.”

תְּרֵין עֲגָּלִים אֲמַאי. אֶלָּא אָמַר יָרָבְעָם, (ס"א במצרים ובמדברא) בְּמַדְבְּרָא הֲווֹ אִינּוּן חַרְשִׁין, דִּכְתִּיב, (יחזקאל כ״ג:כ׳) בְּשַׂר חֲמוֹרִים בְּשָׂרָם. (ס"א לאאינון מצרים אלא) הָכָא, אִינּוּן תְּרֵין רוּחִין בִּישִׁין, יִתְלַבְּשׁוּ כַּדְקָא חֲזֵי לוֹן, דְּכַר וְנוּקְבָּא אִינּוּן. דְּכַר הֲוָה בְּבֵית אֵל, וְנוּקְבָּא הֲוַת בְּדָן. וּמִגּוֹ דִּכְתִּיב, (משלי ה׳:ג׳) נֹפֶת תִּטֹּפְנָה שִׂפְתֵי זָרָה, אִתְמָשְׁכוּ יִשְׂרָאֵל אֲבַתְרֵהּ יַתִּיר, דִּכְתִּיב וַיֵּלְכוּ הָעָם לִפְנֵי הָאֶחָד עַד דָּן. וּבְּגִין כָּךְ תְּרֵין עֲגָלִין הֲווֹ. וּמָשִׁיךְ לוֹן יָרָבְעָם בְּאַרְעָא קַדִּישָׁא, וַהֲוָה חוֹבָא עָלֵיהּ וְעַל יִשְׂרָאֵל, וּמָנַע בִּרְכָּאן מִן עָלְמָא. וְעָלֵיהּ כְּתִיב (משלי כ״ח:כ״ד) גוֹזֵל אָבִיו וְאִמּוֹ וְגוֹ'. But the “other side” could only be represented in the guise of an ox. Why, then, did he put up two calves? Because he thought, “In the wilderness dwelt those sorcerers of whom it says that ‘their flesh is the flesh of asses’. Here are those two same evil spirits; let them be clothed in the manner appropriate to them, as male and female-male in Bethel and female in Dan”. And so, indeed, it was. And since, as we are told, “The lips of the strange woman (idolatry) drop as an honeycomb”, the Israelites were drawn with a special bewitchment towards the female of the kind, as it is written, “And the people went to (worship) before the one, unto Dan” (I Kings 12, 29). Therefore there were two calves, and Jeroboam attracted them unto the Holy Land, and this thing became a sin to him and to Israel, and he prevented blessings from coming down onto the world; and concerning him it is written, ‘Whoso robbeth his father and his mother, and saith, It is no transgression, the same is the companion of a destroyer” (Prov. 28, 24).

וְעַל דָּא הֲווֹ עֲגָלִין, דְּהָא לְבוּשָׁא קַדְמָאָה דְּמִתְלַבַּשׁ סִטְרָא אַחֲרָא שׁוֹר אִיהוּ, (קצ"א ע"א) כְּמָה דְּאִתְּמַר. וְאִי תֵּימָא אֲמַאי אִיהוּ עֵגֶל וְלָא שׁוֹר. אֶלָּא וַדַּאי כַּךְ אִתְחָזֵי, וְכֵן בְכָל סִטְרִין, שֵׁירוּתָא דִּלְבוּשָׁא זוּטָא אִיהוּ, וְהָא אוֹקִימְנָא. Therefore, also, they were calves, because the first disguise or garment donned by the powers of the “other side” is an ox, as we have pointed out. And if it be asked why they were calves and not oxen, the answer is that it is ever thus with the demons of unholiness: they first appear in a diminutive form.

וְעַל דָּא בָּנַי רְחִימָאי, כֵּיוָן דֶּאֱלֹהִים בָּעוּ, וּבִסְטַר דֶּאֱלהִים אִתְבְּנֵי עוֹבָדָא, אֱלֹהִים קַדִּישָׁא, אִימָא, דַּאֲחִידַת תָּדִיר בִּדְרוֹעָא דְּמַלְכָּא, וּסְלִיקַת רְצוּעָה, לָא הֲוַת תַּמָּן, וְאִצְטְרִיךְ לֵיהּ לְמֹשֶׁה לְמֶהֱוֵי תַּמָּן בְּאַתְרָהָא, כֵּיוָן דְּאַנְקִּיד לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, אִסְתָּכַּל. Therefore, my beloved children, since they (the “mixed multitude”) desired the aspect of Elohim, and the act (of the golden calf) was carried out with an intention in which the “side” of Elohim was kept in mind, that Holy Elohim, the “Mother” (the Shekinah), who doth ever keep back the Right Hand of the King (when He is about to punish His people) and holds up the lash, was not present there; so it was necessary for Moses to take Her place; and as soon as the Holy One awakened a certain uneasiness in him, he comprehended what it meant.

תְּלַת זִמְנִין אַנְקִּיד לֵיהּ, אִי מֹשֶׁה רַעְיָא מְהֵימָנָא, כַּמָּה חֵילָךְ תַּקִּיף, כַּמָּה גְּבוּרְתָּךְ רַב, תְּלַת זִמְנִין אַנְקִּיד לֵיהּ, דִּכְתִּיב וְעַתָּה הַנִּיחָה לִי הָא חַד. וַיִּחַר אַפִּי בָהֶם וַאֲכַלֵּם, הָא תְּרֵין. וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי גָּדוֹל, הָא תְּלַת. חָכְמְתָא דְּמֹשֶׁה בִּתְלַת נְקוּדִין אִלֵּין. אָחִיד בִּדְרוֹעֵיהּ יְמִינָא, לָקֳבֵל הַנִּיחָא לִי. אָחִיד בִּדְרוֹעֵיהּ שְׂמָאלָא, לָקֳבֵל וַיִּחַר אַפִּי בָהֶם וַאֲכַלֵּם. אִתְחַבָּק בְּגוּפָא דְּמַלְכָּא, לָקֳבֵל וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי גָּדוֹל. וְכַד אִתְחַבָּק בְּגוּפָא, תְּרֵין דְּרוֹעִין מִסִּטְרָא דָּא וּמִסִּטְרָא דָּא, לָא יָכִיל לְאִתְנַעְנְעָא לְסִטְרָא בְּעָלְמָא. דָּא הֲוֵי חָכְמְתָא דְּמֹשֶׁה, (ס"א דבמילי) דְּמִינִי נְקוּדִין דְּמַלְכָּא יָדַע בְּכָל חַד מִנַּיְיהוּ, בְּאָן אֲתָר יִתְתָּקַף, וּבְחָכְמְתָא עֲבַד. Three times did the Holy One rouse this feeling in him, as it is written, “Now therefore let Me”; “that My wrath may wax hot against them and that I may consume them”; “and I will make of thee a great nation”. Moses showed his wisdom in responding to these three intimations. He took hold of the Right Arm, which action corresponded to the first warning; he took hold of the Left Arm, and this corresponded to the second; he embraced the Body of the King, which corresponded to the last. And when he had embraced the “Body”, and the two Arms, the one from this and the other from that side, He could not move to any side. This was Moses’ wisdom: that he perceived, by means of the Lord’s signs, which place to take hold of; and he did all things in wisdom.’

אָתוּ רִבִּי אֶלְעָזָר וְחַבְרַיָּא, וְנַשְׁקוּ יְדוֹי. הֲוָה תַּמָּן רִבִּי אַבָּא, אָמַר, אִלְמָלֵי לָא אָתֵינָא לְעָלְמָא אֶלָּא לְמִשְׁמַע דָּא, דַּי לָן. בָּכָה וְאָמַר, וַוי רִבִּי, כַּד תִּסְתָּלַּק מֵעָלְמָא, מַאן יַנְהֵר וִיגַלֵּי נְהוֹרִין דְּאוֹרַיְיתָא. מִלָּה דָּא, בַּחֲשׁוֹכָא אִתְטְמַר עַד הַשְׁתָּא, דְּנָפַק מִתַּמָּן, וְהָא נָהִיר עַד רוּם רְקִיעָא, וּבְכֻרְסְיָּא דְּמַלְכָּא רָשִׁים, וְקוּדְשָׁא בְּרִיךְ הוּא חַדֵּי הַשְׁתָּא בְּהַאי מִלָּה. וְכַמָּה חֵדוּ עַל חֵדוּ, אִתּוֹסָף מִקַּמֵּי מַלְכָּא קַדִּישָׁא. מַאן יִתְּעַר מִלֵּי דְּחָכְמְתָא בְּעָלְמָא דֵּין כְּוָותָיךְ. R. Eleazar and the Companions then approached him and kissed his hands. R. Abba was also present. Said he: ‘Had I come into this world only to hear these words, it would have been worth while.’ Then he wept, and said: ‘Woe unto us, Master, when thou shalt depart from the world! Who will then light up for us the greater radiances of the Torah? This subject was hidden in darkness until now, but at last it has emerged and shines even unto the highest heavens. It is engraved upon the Throne of the King, the Holy One Himself rejoices in this discourse. Joy upon joy has been added before the face of the Holy King. Who will awaken words of wisdom in this world as thou dost?’¹From here to the end of Ki Tisa is a verbal repetition of Zohar, Gen., 52a-53a (“Until he sinned… caused that imperfection”).²Hebrew text until beginning of Vayqhel is not translated as per translator’s note supra.

תָּא חֲזֵי, עַד לָא חָטָא אָדָם, הֲוָה סָלִיק וְקָאִים (בראשית נ"ב ע"ב) בְּחָכְמָה דִּנְהִירוּ עִלָּאָה, וְלָא הֲוָה מִתְפְּרַשׁ מֵאִילָנָא דְּחַיֵּי. כֵּיוָן דְּאַסְגֵּי תִּיאוּבְתָּא לְמִנְדַּע, וּלְנַחְתָּא לְתַתָּא, אִתְמְשִׁיךְ אֲבַתְרַיְיהוּ, עַד דְּאִתְפְּרַשׁ מֵאִילָנָא דְּחַיֵּי, וְיָדַע רַע וְשָׁבַק טוֹב. וְעַל דָּא כְּתִיב, (תהילים ה׳:ה׳) כִּי לֹא אֵל חָפֵץ רֶשַׁע אָתָּה לא יְגוּרְךָ רָע, מַאן דְּאִתְמְשָׁךְ בְּרָע, לֵית לֵיהּ דִּיּוּרָא עִם אִילָנָא דְּחַיֵּי. וְעַד לָא חָטְאוּ, הֲווֹ שַׁמְעִין קַלָּא מִלְעֵילָּא, וְיַדְעִין חָכְמְתָא עִלָּאָה, וְלָא דַּחֲלֵי. כֵּיוָן דְּחָטְאוּ, אֲפִילּוּ קַלָּא דִּלְתַתָּא, לָא הֲווֹ יַכְלִין לְמֵיקָם בֵּיהּ. Come and see – so long as Adam did not sin, he would go up and stand in the Wisdom that would shine upon him (Zohar, Bereishit 52b), and he would not separate from the Tree of Life. Once his desire to know and to descend below grew, he was drawn after it, until he separated from the Tree of Life, such that he knew evil and left the good. And it is about this that it is written (Psalms 5:5), “For You are not a God who desires wickedness; evil cannot abide with You”: He who is drawn after evil does not have an abode with the Tree of Life. But before they sinned, they would hear the supernal Voice and know supernal Wisdom and not be afraid. Once they sinned, they would not even be able to stand before a voice from below.

כְּגַוְונָא דָּא, עַד לָא חָאבוּ יִשְׂרָאֵל, בְּשַׁעֲתָא דְּקַיְימוּ יִשְׂרָאֵל עַל טוּרָא דְּסִינַי, אִתְעֲבָר מִנַּיְיהוּ זוּהֲמָא דְּהַאי חִוְיָא, דְּהָא כְּדֵין בִּטוּל יֵצֶר הָרַע הֲוָה מֵעָלְמָא, וְדָחוּ לֵיהּ מִנַּיְיהוּ. וּכְדֵין אִתְאֲחִידוּ בְּאִילָנָא דְּחַיֵּי, וּסְלִיקוּ לְעֵילָּא, וְלָא נַחְתּוּ לְתַתָּא. כְּדֵין הֲווֹ יַדְעִין, וַהֲווּ חֲמָאן, אַסְפַּקְלַרְיָאן עִלָּאִין, וְאִתְנַהֲרָן עֵינַיְיהוּ, וְחַדָּאן לְמִנְדַּע וּלְמִשְׁמַע. וּכְדֵין חָגַר לוֹן קוּדְשָׁא בְּרִיךְ הוּא, חַגִּירִין דְּאַתְוָון דִּשְׁמָא קַדִּישָׁא, דְּלָא יָכִיל לְשַׁלְּטָאָה עָלַיְיהוּ הַאי חִוְיָא, וְלָא יְסָאַב לוֹן כְּדִבְּקַדְמֵיתָא. In the same way - before the Jewish people sinned – when the Jewish people stood on Mount Sinai, the impurity of that snake left them. For then the evil impulse was abolished from the world and pushed away from them. And so they then united with the Tree of Life, and climbed upwards and did not descend downwards. So they then knew and they saw the supernal lenses and their eyes were enlightened. So they rejoiced to know and to hear. And so the Holy One, blessed be He, wrapped us with a belt of the letters of the holy name which that snake could not overcome, such that he could not render us impure, as before.

כֵּיוָן דְּחָטוּ בַּעֶגְלָא, אִתְעֲבָרוּ מִנַּיְיהוּ כָּל אִינּוּן דַּרְגִּין, וּנְהוֹרִין עִלָּאִין, וְאִתְעֲבָר מִנַּיְיהוּ חֲגִירוּ מְזַיְּינִין, דְּאִתְעַטָּרוּ מִשְּׁמָא קַדִּישָׁא עִלָּאָה, וְאַמְשִׁיכוּ עָלַיְיהוּ חִוְיָא בִּישָׁא כְּמִלְּקַדְּמִין, וְגָרִימוּ מוֹתָא לְכָל עָלְמָא. וּלְבָתַר מָה כְּתִיב. וַיַּרְא אַהֲרֹן וְכָל בְּנֵי יִשְׂרָאֵל אֶת מֹשֶׁה וְהִנֵּה קָרַן עוֹר פָּנָיו וַיִּירְאוּ מִגֶּשֶׁת אֵלָיו. Once they sinned with the calf, all of these levels left them, as did the supernal light; and the protective belt that was adorned with the holy supernal name. So they drew the evil snake upon themselves as before and brought death to the whole world. And afterwards, what is written? “Aharon and all the Children of Israel saw Moshe; and behold, the skin of his face was radiating, so they were afraid to approach him” (Exodus 34:30).

תָּא חֲזֵי כְּתִיב (שמות לכ) וַיַּרְא הָעָם כִּי בֹשֵׁשׁ מֹשֶׁה. מַאן הָעָם. אִינּוּן עֵרֶב רַב. מַאן עֵרֶב רַב. וְכִי לּוּדִים וְכוּשִׁים וְכַפְתּוֹרִים וְתוּגַרְמִים הֲווֹ, דְּקָרָאן לוֹן עֵרֶב רַב, וַהֲלֹא מִצְרִיִּים הֲווֹ, וּמִמִּצְרַיִם נַטְלוּ, וְאִלּוּ הֲווֹ עִרְבּוּבְיָא דְּעַמִּין סַגִּיאִין, הָכִי הֲוָה לֵיהּ לְמִכְתַּב, עֵרֶב רַב עָלוּ אִתָּם לְפִי עִרְבּוּבְיָא דִּלְהוֹן. ‘AND WHEN THE PEOPLE SAW THAT MOSES DELAYED (boshesh) TO COME DOWN OUT OF THE MOUNT. The word “people” denotes the “mixed multitude”. And who were the “mixed multitude”? Were they Lydians, Ethiopians, or Cyprians? Were they not all Egyptians, and did they not all come from Egypt? If they had consisted of a mixture of many different nations, would not the plural verb ‘alu (went up) have been used instead of the singular ‘ala (Ex. 12, 38)?

אֶלָּא (שמות י״ב:ל״ח) עֵרֶב רַב עָלָה אִתָּם. עַמָּא חַד הֲוָה, וְלִישָׁן חַד, אֲבָל כָּל חֲרָשֵׁי מִצְרַיִם, וְכָל חַרְטוּמֵי דִּלְהוֹן הֲווֹ, דִּכְתִּיב בְּהוּ, (שמות ז׳:י״א) וַיַּעֲשׂוּ גַּם הֵם חַרְטוּמֵּי מִצְרַיִם. דְּבָעוּ לְמֵיקָם לָקֳבֵל פְּלִיאָן דְּקוּדְשָׁא בְּרִיךְ הוּא, כֵּיוָן דְּחָמוּ נִסִּין וּפְלִיאָן דְּעֲבַד מֹשֶׁה בְּמִצְרַיִם, אָהַדְרוּ לְגַבֵּי מֹשֶׁה. אֲמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְמֹשֶׁה, לָא תְּקַבֵּל לוֹן. אָמַר מֹשֶׁה, מָארֵיהּ דְּעָלְמָא, כֵּיוָן דְּחָמוּ גְּבוּרְתָּא דִּילָךְ, בָּעָאן לְאִתְגַּיְּירָא. יֶחמוּן גְּבוּרְתָּךְ בְּכָל יוֹמָא, וְיִנְדְּעוּן דְּלֵית אֱלָהָא בַּר מִנָךְ. וְקַבִּל לוֹן מֹשֶׁה. In fact, however, the “mixed multitude” consisted entirely of one people all the members of u,hich spoke one language: namely, all the sorcerers of Egypt and all its magicians, as it is written, “And the magicians of Egypt, they also did in like manner with their enchantments” (Ex. 7, 11); for they wanted to oppose the wonderful works of the Holy One, blessed be He. When they beheld the signs and the wonders which Moses wrought in Egypt they came to Moses to be converted. Said the Holy One to Moses: “Do not receive them!” Moses, however, replied: “Sovereign of the universe, now that they have seen Thy power they desire to accept our Faith, let them see Thy power every day and they will learn that there is no God like unto Thee.” And Moses accepted them.

אֲמַאי קָרָא לוֹן עֵרֶב רַב. אֶלָּא כָּל חֲרָשִׁין דְּמִצְרַיִם הֲווֹ, וּבְרֵישֵׁיהוֹן (בלק קצ"ד ע"א) יוֹנוֹס (אמרו המגיהים אולי אלו הם יוחני וממרא שנזכרו בשמות רבה פרשת ט' דף ע"ב ע"ג שורה ל"א אמרו יוחני וממרא אל משה תבן אתה מכניס לעפריים) וְיִּמְבְּרוּס, וּבְשַׁעֲתֵּי דְּיוֹמָא הֲווֹ עַבְדֵי תָּדִיר חֲרָשַׁיְיהוּ. וְכָל אִלֵּין חֲרָשִׁין עִלָּאִין, הֲווֹ מִסְתַּכְּלֵי מִכִּי נָטֵי שִׁמְשָׁא, מִשֵּׁירוּתָא דְּשִׁית שָׁעוֹת וּמֶחְצָה, עַד שֵׁירוּתָא דְּתֵשַׁע וּמֶחְצָה. דְּהַיְינוּ עֵרֶב רַבְרְבָא. כָּל אִינּוּן חֲרָשִׁין זְעִירִין, מִשֵּׁירוּתָא דְּתֵשַׁע וּמֶחְצָה, עַד פַּלְגוּת לֵילְיָא. And why, then, were they called “mixed multitude”? Because they consisted of all the grades of the Egyptian magicians, at their head being Jannes and Jambres.¹Cf. Targum Jonathan, Ex. 7, 11. During the hours of the day these wizards practised their unholy arts, and from the time of the setting of the sun, the beginning of the second half of the sixth hour to the commencement of the second half of the ninth hour, they made observations of the heavens: the middle of the ninth hour being the “great evening” (ereb rab, which means both “great multitude” and “great evening”). The lesser magicians, however, did not thus: they made observation from the middle of the ninth hour until midnight.

אִינּוּן עִלָּאִין דִּבְהוּ, הֲווֹ מִסְתַּכְּלֵי מִכִּי נָטֵי שִׁמְשָׁא. דְּהָא כְּדֵין שָׁרָאן תְּשַׁע מְאָה וְתִשְׁעִין וַחֲמֵשׁ דַּרְגִּין, לִמְשַׁטְּטָא עַל טוּרֵי חָשׁוּךְ. וְרוּחָא דִּלְהוֹן, הֲוָה (בלק קצ"א ע"א) מְשַׁטְּטָא עַל כָּל אִינּוּן חֲרָשִׁין (נ"א דרגין) בְּחַרְשַׁיְיהוּ. וְאִלֵּין הֲווֹ עַבְדֵי, כָּל מַה דְּאִינּוּן בָּעָאן. עַד דְּכָל מִצְרָאֵי רָחְצָנוּ דִּלְהוֹן בְּאִלֵּין הֲוָה. וְקָרָאן לוֹן עֵרֶב רַב. בְּגִין דְּאִית עֵרֶב זְעֵירָא, מִתְּשַׁע שָׁעוֹת וּמֶחֱצָה וּלְתַתָּא, דָּא עֵרֶב זְעֵירָא. וּתְרֵי עַרְבֵי אִינּוּן, וְעַל דָּא וְגַם עֵרֶב רַב עָלָה אִתָּם. The chief wizards began at the time mentioned above because the nine hundred and ninety-five grades begin then to roam upon the mountains of darkness, and their spirit moved upon all those magicians in virtue of their witchcraft, and they did all that the latter asked of them, so that all the Egyptians had complete faith in them and called them “large evening”, in contrast to the “small evening”, which began from the middle of the tenth hour. And because there were two “evenings”, it speaks of the “large evening”: that is, the chief magicians, who went out with the children of Israel from Egypt.

וְחָכְמְתָא דִּלְהוֹן, הֲוָה סַגִּי. וְאִינּוּן אִסְתָּכָּלוּ בְּשַׁעְתֵּי דְּיוֹמָא, וְאִסְתָּכָּלוּ בְּדַרְגָּא דְּמֹשֶׁה, וְחָמוּ דְּהָא בְּכָל סִטְרִין בְּשֵׁשׁ מֹשֶׁה: בְּשֵׁשׁ שַׁעְתֵּי קַדְמָאִין דְּיוֹמָא, דְּאִינּוּן לָא יַכְלִין לְשַׁלְּטָאָה בְּהוּ, (נ"א בגין שית) בְּשִׁית דַּרְגִּין עִלָּאִין דְאַחְדִינָן בֵּיהּ (נ"א דאחיד בהו.) וּבְכָל סִטְרִין בְּשִׁית הֲוָה, וּבְעִטְרִין דְּאִלֵּין שִׁית, הֲוָה זַמִּין לָרֶדֶת מִן הָהָר, דִּכְתִּיב כִּי בֹשֵׁשׁ מֹשֶׁה לָרֶדֶת מִן הָהָר. Their wisdom was great. They studied the hours of the day and their significance, and they studied the grade of Moses and perceived that he was in all quarters in the number six (be-shesh)¹Same letters as boshesh- delayed., namely in the first six hours of the day, over which they had no power and could exercise no control, and also in the six supernal grades to which Moses was attached; and they realized that he was to come down from the Mount in the crowns of these six grades; but when the appointed time was come Moses had not yet returned.

מִיַּד וַיִּקָּהֵל הָעָם עַל אַהֲרֹן, (דהכי תנינן דבההיא שעתא דנחית משה וקביל אורייתא בלחודוי כללא דכל ישראל ואיהו קביל אורייתא בעלמא. ואפילו מגילת אסתר דכתיב (אסתר ט׳:כ״ג) וקבל היהודים. וקבלו היהודים מבעי ליה. מאי וקבל אלא דא משה דאיהו היהודים כללא דיהודאי. ויקהל העם על אהךן) אֲמַאי עַל אַהֲרֹן. בְּגִין לְאִתְכַּלְּלָא בְּסִטְרָא דִּימִינָא, דְּהָא אִינּוּן שְׂמָאלָא בָּעוּ מִנֵּיהּ, וּבְגִין דְּלִהֱוֵי כָּלִיל בִּימִינָא, אִתְכְּנָשׁוּ עַל אַהֲרֹן, וַיֹּאמְרוּ אֵלָיו קוּם עֲשֵׂה לָנוּ אֱלהִים. (אלהים ודאי בעו סטר שמאלא. אשר ילכו אשר ילך מבעי ליה. מאי אשר ילכו. אלא אלהים שית דרגא אינון (ד"א ששת ימי המעשה) כלהו בסטר שמאלא דאלהים שית אינון. דאי תימא דהא שבע אינון. ההוא אלהים עילאה לא עאל בכללא). At once THE PEOPLE GATHERED THEMSELVES TOGETHER UNTO AARON. Why did the magicians gather themselves unto Aaron? In order that they might be included in the Right Side, while yet evoking the Left; so to Aaron they came, as he represented the Side of Mercy. ‘AND SAID UNTO HIM: UP, MAKE US EL0HIM.

תָּא חֲזֵי, כָּל זִמְנָא דְּהֲוָה מֹשֶׁה בְּמִצְרַיִם, שְׁמָא דֶּאֱלֹהִים לָא דָּכִיר, אֶלָּא שְׁמָא דַּיְיָ', וְעַל דָּא קַשְׁיָא לֵיהּ לְפַרְעֹה בְּגִין דְּלָא יְהֵא תּוּקְפָּא לְהַהוּא סִטְרָא אַחֲרָא, וְלָא יִתְתָּקַף בְּעָלְמָא. הַשְׁתָּא בָּעוּ הַהִיא מִלָּה, וְהַיְינוּ קוּם עֲשֵׂה לָנוּ אֱלהִים. לָנוּ דַּיְיקָא, דְּאֲנָן צְרִיכִין לְהַאי מִלָּה, לְתַקְּפָא סִטְרָא דִּילָן, דְּהֲוָה אִתְדַּחְיָא עַד הַשְׁתָּא. Observe, that the whole time that Moses was in Egypt he did not once mention the name Elohim, but only TETRAGRAMMATON, and therefore it was hard for Pharaoh, because through this the “other side” had no power and could not dominate the world. Now, however, the magicians sought after that divine Name, and therefore they said, “Make us Elohim”, because we need the knowledge of just this aspect of the Divine Personality in order to strengthen our own side, which has hitherto been pushed away.

אֲשֶׁר יֵלְכוּ לְפָנִינוּ. מַאי אָמְרוּ. אֶלָּא הָכִי אָמְרוּ, חֲמֵינָן דְּאַתּוּן יִשְׂרָאֵל, כָּל טוּב וְכָל יְקָר דְּעָלְמָא לְכוּ, וַאֲנָן דַּחְיָין לְבַר. דִּלְכוּ, (שמות י״ג:כ״א) וַיְיָ' הוֹלֵךְ לִפְנֵיהֶם יוֹמָם. אוּף הָכִי אֱלהִים אֲשֶׁר יֵלְכוּ לְפָנֵינוּ, כְּמָה דְּאָזִיל קָמַיְיכוּ יְיָ'. דְּהָא רְשׁוּ אִית לְסִטְרָא דִּילָן לְמֵהַךְ אוּף הָכִי לְקָמָנָא, אִי נַזְמִין לֵיהּ עוֹבָדָא. WHICH SHALL GO BEFORE US. What did they mean by that? We see that all the good things and all the glory of the world belong to you-Israel-while we are pushed outside. We also want Elohim, who should walk before us as TETRAGRAMMATON walketh before you, for our “side” has also the right and the power to walk before us, if we make proper preparation before it.

תָּא חֲזֵי, כָּל עֲנָנֵי יְקָר דְּאָזְלוּ בְּמַדְבְּרָא, לָא הֲווֹ חַפְיָין אֶלָּא לִבְנִי יִשְׂרָאֵל לְחוֹדַיְיהוּ. וְהַהוּא עֲנָנָא דִּיקָר, דִּכְתִּיב וַיְיָ' הוֹלֵךְ לִפְנֵיהֶם יוֹמָם, אַזְלָא לְקָמַיְיהוּ. וְאִלֵּין עֵרֶב רַב, וְכָל אִינּוּן בְּעִירֵי עָאנִין וְתוֹרִין, הֲווֹ אַזְלוּ לְבַר מִמַשִׁרְיָּיתָא, לְבַתְרַיְיתָא. וְתָּא חֲזֵי, כָּל אִינּוּן אַרְבְּעִין שְׁנִין דְּקָא אָזְלוּ יִשְׂרָאֵל בְּמַדְבְּרָא, שׁוּם לִכְלוּכָא וְטִנּוּפָא לָא הֲוָה גּוֹ עֲנָנִי לְגוֹ. וְעַל דָּא עָאנֵי וְתוֹרֵי דַּהֲווֹ אָכְלֵי עֵשֶׂב לְבַר הֲווֹ, וְכָל אִינּוּן דְּנַטְרֵי לוֹן. Observe that all the clouds of glory which moved with the people in the wilderness covered only the children of Israel, and the cloud of Glory went before them, as it is written: “And the Lord walked before them by day”. But this “mixed multitude”, and all the cattle, walked on behind, outside the camp. Observe also this, that all the forty years that the Israelites walked in the wilderness no unclean object was permitted within that cloud-canopy. Therefore all the cattle, the grass eaters, remained outside together with those who tended them.

אָמַר רִבִּי אֶלְעָזָר, אַבָּא, אִי הָכִי אִינּוּן עֵרֶב רַב לָא הֲווֹ אַכְלֵי מִן מַנָּא. אֲמַר לֵיהּ וַדַּאי הָכִי הוּא. אֶלָּא מָה דְּיָהֲבִין לוֹן יִשְׂרָאֵל, כְּמַאן דְּיָהִיב לְעַבְדֵיהּ. וּמִמַּה הֲווֹ אַכְלֵי. מִתַּמְצִית, מָה דְּאִשְׁתְּאַר מִבָּתַר רֵיחַיָא, פְּסוֹלֶת. וּקְרָא אַכְרִיז וְאָמַר, (שמות ט״ז:ל״ה) וּבְנֵי יִשְׂרָאֵל אָכְלוּ אֶת הַמָּן אַרְבָּעִים שָׁנָה. בְּנֵי יִשְׂרָאֵל, וְלָא אַחֲרָא. וַיִּרְאוּ בְנִי יִשְׂרָאֵל וַיֹּאמְרוּ מָן הוּא, וְלָא שְׁאַר עֵרֶב רַב, עָאנִי וְתוֹרֵי, דַּהֲווֹ בֵּינַיְיהוּ. Said R. Eleazar: ‘Father, in that case, that “mixed multitude” did not partake of the manna?’ R. Simeon replied: ‘Certainly not, indeed! They only had what the Israelites chose to give them, as one gives to a slave. And what part of the food did they eat? Of the husks which remained clinging to the millstones. Scripture proclaims it directly: “And the children of Israel ate the manna forty years long” (Ex. 16, 35).

עַד הַשְׁתָּא, הֲווֹ אִתְכַּפְיָין אִינּוּן עֵרֶב רַב וְהַשְׁתָּא קָמוּ וּבָעוּ עוֹבָדָא, לְאַתָּקְפָא לְסִטְרָא אַחֲרָא. אָמְרוּ, אוֹ נְהֵא כֻּלָּנָא עַמָּא חֲדָא, וְנֶהֱוֵי בִּכְלָלָא עִמְּכוֹן, אוֹ יְהֵא לָן מַאן דְּיֵּהַךְ קָמָנָא, כְּמָה דְּיֵּהַךְ אֱלָהֲכוֹן קָמֵיכוֹן. אָמַר אַהֲרֹן, חַס וְשָׁלוֹם דְּאִלֵּין יִשְׁתַּתְּפוּן בְּעַמָּא קַדִּישָׁא, לְמֶהוֵי כֹּלָּא כְּלָלָא חֲדָא, וְלָא יִתְעָרְבוּן עַמָּא קַדִּישָׁא בְּעַמָּא דָּא, כְּלָלָא חֲדָא, אֶלָּא טָב אִיהוּ לְאַפְרְשָׁא לוֹן מִגּוֹ עַמָּא קַדִּישָׁא, עַד דְּיֵיתֵי מֹשֶׁה. Thus, until this time, the “mixed multitude” was kept down, but now they sought the performance of some act whereby they might strengthen the “other side”, and they said, “either we become all of us one people so that we are included in you, or let us have one to walk before us, even as your God walks before you.” Said Aaron: “It is not to be thought of that these should join with the holy people to become one with them, or that the holy should become mingled with them. It would be better to separate them entirely from the holy people until Moses comes back.”

וְאַהֲרֹן לְטָב אִתְכְּוָון, אֶלָּא סַגִּיאִין הֲווֹ מִיִשְׂרָאֵל דְּאִשְׁתָּתָּפוּ בַּהֲדַיְיהוּ בְּלִבָּא. וּבְגִין כַּךְ, כַּד אָתָא מֹשֶׁה, אִצְטְרִיךְ לְבָרְרָא וּלְלַבְּנָא לְעַמָּא קַדִּישָׁא מֵהַהוּא חוֹבָא, וְאַשְׁקֵי לוֹן שַׁקְיוּ, עַד דְּאִתְבְּרִירוּ כֻּלְּהוּ וְלָא אִשְׁתְּאַר בְּהוּ פְּסוֹלֶת כְּלַל. Aaron verily meant to do all things for the best, only, alas! there were many in Israel who did associate themselves with the others, if not in action at least in their hearts. Therefore, when Moses finally arrived, he had to purify the holy people from that sin, and he gave them that water (Ex. 33, 20) to drink until they were all purified and no dregs of unholiness were left in them.

אָמַר לוֹן אַהֲרֹן, (שמות ל״ב:ב׳) פָּרֲקוּ נִזְמֵי הַזָּהָב, וְכִי לָא הֲוָה לוֹן דַּהֲבָא אַחֲרָא. אֶלָּא אָמַר אַהֲרֹן, בְּעוֹד דְּאִית לוֹן קְטָטָה בִּבְנַיְיהוּ וּבְנָשַׁיְיהוּ, יִתְעַכְּבוּן, וּבֵין כַּךְ יֵיתֵי מֹשֶׁה. תָּא חֲזֵי, תָּנֵינָן קָשִׁים גֵּרִים לְיִשְׂרָאֵל כְּסַּפַּחַת בִּבְשַׂר הַחַי, כָּל שֶׁכֵּן אִלֵּין, דְּלָא הֲווֹ גֵּרִים כְּדְקָא יֵאוֹת. אִינּוּן מָה עָבְדוּ. וַיִּתְפָּרַקוּ כָּל הָעָם אֶת נִזְמֵי הַזָּהָב אֲשֶׁר בְּאָזְנֵיהֶם. כַּמָה אַלְפֵי וְרִבְוָון הֲווֹ מִנִּזְמֵיהוֹן תַּמָּן. AND AARON SAID TO THEM, BREAK OFF THE GOLDEN EARRINGS (Ex. 32, 2). Did they have no other gold? Aaron’s idea, however, was that while they were arguing with their wives and children time would be gained and Moses might return before harm was done. Observe how true the saying is: “Proselytes cause as much pain to Israel as a sore does to the flesh”, particularly in this case, when they were not even genuine proselytes. AND ALL THE PEOPLE BRAKE OFF THE GOLDEN EARRINGS WHICH WERE IN THEIR EARS, AND BROUGHT THEM UNTO AARON. What quantities of such earrings there must have been there!

מַה כְּתִיב, וַיִּקַּח מִיָּדָם וַיָּצַר אוֹתוֹ בַּחֶרֶט וְגוֹ'. אַהֲרֹן לָא אִסְתָּמַּר, מֵאִינּוּן תְּרֵין חַכִּימִין, דַּהֲווֹ בְּרֵישֵׁיהוֹן דְּהַהוּא עֵרֶב רַב. חַד מִנַּיְיהוּ הֲוָה קָמֵיהּ, וְאַחֲרָא הֲוָה עָבִיד בְּחַרְשׁוֹי. כֵּיוָן דְּתַרְוַויְיהוּ אִתְיָיעֲטוּ כַּחֲדָא, נַטְלוּ הַהִיא דַּהֲבָא, (חד) תְּרֵין שְׁלִישֵׁי בִּידָא דְּחַד, וּשְׁלִישׁ בִּידָא דְּאַחֲרָא. בְּגִין דְּהָכִי אִצְטְרִיךְ בְּהַהוּא זִינָא דְּחַרְשָׁא. AND HE RECEIVED THEM AT THEIR HAND AND FASHIONED IT WITH A GRAVING-TOOL. Here it is plainly to be seen that Aaron did not guard himself against the two magicians who were the head of that “mixed multitude”. One of these stood in front of him, and the other busied himself with his witchcraft. After the two sorcerers had hatched their plan they took the gold, one two-thirds and the other one-third, this being the method of that kind of magic.’

בָּכָה רַבִּי שִׁמְעוֹן, אָמַר אִי חֲסִידָא קַדִּישָׁא, אַהֲרֹן מְשִׁיחָא דֶּאֱלָהָא רַבָּא, בַּחֲסִידוּתָךְ נַפְלוּ כַּמָה מֵעַמָּא קַדִּישָׁא. וְאַנְתְּ לָא הֲוֵית יָדַע לְאִסְתַּמְּרָא. מַהוּ עֲבַדוּ. כַּד מָטוּ שִׁית שַׁעֲתִּין, וְיוֹמָא הֲוָה בְּמַתְקְלָא, נַטְלוּ הַהוּא דַּהֲבָא דְּפָרִיקוּ מֵאוּדְנֵיהוֹן. מַאי טַעְמָא. בְּגִין דְּמַאן דְּאִצְטְרִיךְ לְמֶעְבַּד חַרְשָׁא, לָא בָּעֵי לְמֵיחַס עֵינוֹי עַל מָמוֹנָא. וְאִינּוּן אַמְרִי, שַׁעֲתָא קַיָּימָא לָן, אִי אֲנָן לָא מְעַכְּבִין. לָאו שַׁעֲתָא לְמֵיחַס עַל דַּהֲבָא, מִיַּד וַיִּתְפָּרַקוּ כָּל הָעָם. מַאי וַיִּתְפָּרַקוּ. כְּמָה דְאַתְּ אָמֵר (מלכים א י״ט:י״א) מְפָרֵק הָרִים וּמְשַׁבֵּר סְלָעִים, דְּחַבִּילוּ וְתַבְרוּ אוּדְנַיְיהוּ. בָּכָה כְּמִלְּקַדְּמִין וְאָמַר אִי עַמָּא קַדִּישָׁא אִי עַמָּא קַדִּישָׁא, דְּקוּדְשָׁא בְּרִיךְ הוּא. At this point R. Simeon wept, and said ‘O pious one! O holy one! O Aaron, thou anointed of the great God! Through thy piety many of the holy people have fallen, and this all because thou knewest not how to guard thyself! Alas! What did those sorcerers do? When the first six hours had passed and the scales of the day were even, they took that gold which they brake off their ears. Why did they break it off? Because he who desires to perform witchcraft must not consider the value of his possessions; and they thought, “the hour is now propitious for us, provided we do not waste time; therefore it is no time to worry about gold”. At once, “AII the people brake off the golden earrings”, that is, they “brake” or tore their ears in their eagerness to take off the rings.’ R. Simeon then wept again and said: ‘ O holy people, O holy people of God… Alas, alas!’

פָּתַח רַבִּי שִׁמְעוֹן בְּבִכְיָה, וְאָמַר, (שמות כ״א:ו׳) וְהִגִּישׁוֹ אֲדֹנָיו אֶל הָאֱלהִים וְגוֹ'. הָא אוּקְמוּהָ חַבְרַיָּיא, אֹזֶן דְּשָׁמַע בְּסִינַי, (ויקרא כה) כִּי לִי בְנֵי יִשְׂרָאֵל עֲבָדִים וְגוֹ'. וְאִיהוּ פָּרִיק עוֹל מַלְכוּת שָׁמַיִם מֵעָלֵיהּ, וְזָבִין גַּרְמֵיהּ לְאַחֵר, תִּרָצַע. וְאִלֵּין חַיָּיבַיָּא רְשִׁיעִין, גּוּבְרִין בִּישִׁין, בְּתִיאוּבְתָּא דִּלְהוֹן לְמֶהֲדָר לְסָרְחָנַיְיהוּ, לָא בָּעוּ מִנְּשֵׁיהוֹן וּבְנֵיהוֹן אֶלָּא חֲבִילוּ אוּרְחַיְיהוּ (ס"א אודנייהו) וְאִתְפְּרָקוּ מֵעוֹל שְׁמַיָא דְּפָקִיד לְהוּ מֹשֶׁה, וְתַבְרוּ אוּדְנַיְיהוּ, דְּלֵית לוֹן חוּלָקָא בִּשְׁמָא קַדִּישָׁא, וְעַמָּא קַדִּישָׁא. Then he continued in tears: ‘It is written: “And if the servant shall plainly say, I love my master… I will not go out free… then his master shall bore his ear…” (Ex. 21, 5-6), and the Companions have commented: “the ear which heard on Mount Sinai the words, ‘For the children of Israel are servants unto Me’-and not servants of servants-and which yet stoops to hearken to the words of tempters, causing its owner to shake off the yoke of the Kingdom of Heaven and sell himself to another man-such an ear must be bored.”¹v. Mechilta ad loc. And these sinners and evildoers, in their eagerness to return to their sinful ways, did not ask their wives and children, but broke their ears and threw off the yoke of heaven, forfeiting their right to any part in the Holy Name or the heritage of the holy people.

מָה עֲבַדוּ. פְּלִיגוּ תַּרְוַויְיהוּ הַהוּא דַּהֲבָא, חַד נָטִיל תְּרֵין שְׁלִישִׁין, וְחַד שְׁלִישׁ. קָמוּ לָקֳבֵל שִׁמְשָׁא, בְּשִׁית שַׁעְתִּין. עֲבַדוּ חַרְשַׁיְיהוּ, וּבַלְטוּ בְּלָטֵיהוֹן בְּחַרְשָׁא דְּפוּמָא. כֵּיוָן דְּמָטָא שֵׁירוּתָא דִּשְׁבַע, אָרִימוּ תַּרְוַויְיהוּ יְדַיְיהוּ עַל יְדוֹי דְּאַהֲרֹן. (ומנלן דמידא דתרויהו יד מכל חד נטל ולא יתיר) דִּכְתִּיב וַיִּקַּח מִיָּדָם, תַּרְוַויְיהוּ הֲווֹ, וְלָא יַתִּיר. כֵּיוָן דְּאִיהוּ קַבִּיל מִיָּדָם (ס"א תרי ולא ידיהם), קַלָּא נָפִק וְאָמַר, (משלי י״א:כ״א) יָד לְיָד לא יִנָּקֶה רַע, דִּכְתִּיב כִּי בְרָע הוּא. אַיְיתֵי רָע לְעָלְמָא. What did they do, those two magicians? They divided that gold, as we have said: one took two-thirds and the other took one-third. They stood opposite the sun at the sixth hour. They manipulated the instruments of their sorcery and uttered their incantations. And when the seventh hour came they both lifted up their hands and placed them upon Aaron’s hands, for it is written: “And he reccived them at their hand”. There were thus only two from whom he “received them”. As soon as he took the gold from their hand a voice proclaimed: “When the hand joins hand evil shall not be unpunished” (Prov. 11, 21), as Aaron said: “Thou knowest the people that they are set on evil” (Ex. 32, 22); that is, they brought evil into the world.

רָזָא דְּמִלָּה. אִינּוּן רְשָׁעִים חַיָּיבִין חַרְשִׁין בְּנוֹי דְּבִלְעָם חַיָּיבָא, בְּנִי בְּנוֹי דְּלָבָן רְשִׁיעָא, חָמוּ דְּכוֹס שֶׁל בְּרָכָה בִּימִין אִיהוּ, וּמִן יְמִינָא אִתָּקַף תָּדִיר. (ס"א יתיר) אָמְרוּ, אִי יְהֵא בִּסְטַר דָּא, הַהוּא רֵישָׁא דִּימִינָא, הָא תּוּקְפָּא דִּילָן כְּדְקָא יֵאוֹת. The secret of it was that these wicked sorcerers, sons of wicked Balaam, grandsons of wicked Laban, perceived that the Cup of Benediction must be in the right hand, and that energy and power always emanate from the Right Side; so they thought in their hearts, “If the representative of the Right, namely the High Priest, should be on our side, then the power will properly and completely be ours.”

כֵּיוָן דְּמָטָא שֶׁבַע שַׁעְתִּין דְּיוֹמָא, יָהֲבוּ לֵיהּ לְאַהֲרֹן מִיָּד. אִי אִיהוּ הֲוָה אָמַר לוֹן שַׁווּ לֵיהּ בְּאַרְעָא בְּקַדְמִיתָא, וָאֲנָא אֶטוֹל, לָא הֲווֹ יַכְלִין בְּחַרְשַׁיְיהוּ כְּלוּם, אֶלָּא מִיָּדָם נָטַל. וּקְרָא מִתְרָעַם וְאָמַר, וַיִּקַּח מִיָּדָם, חָמוּ מָה עֲבַד אַהֲרֹן גְּבַר נְבִיאָה גְּבַר חַכִּים, לָא יָדַע לְאִסְתַּמְּרָא, דְּאִילּוּ נָטִיל מֵאַרְעָא, כָּל חַרְשִׁין דְּעָלְמָא לָא הֲווֹ יַכְלִין לְאַצְלְחָא. אֲבָל בְּמָה אַצְלָחוּ בְּעוֹבָדָא דָּא, בְּגִין דְּוַיִּקַח מִיָּדָם וְלָא מֵאַרְעָא. As soon as the seventh hour of the day was arrived they gave the gold instantly to Aaron. Now, had he but said to them, “Put the gold first on the ground and I will pick it up”, their witchcraft would have had no effect whatever; but alas! he took it from their hand, wherefore Scripture complains: “And he received them at their hand!” See now the unhappy fate of Aaron! A prophet he, a sage, a holy man of God, and yet he could not guard himself! For had he only taken the gold from the ground all the magicians of the world could not have succeeded in their designs.

(שמות ל״ב:ד׳) וַיָּצַר אוֹתוֹ בַּחֶרֶט, לָאו כְּמָה דְּחַשְׁבִין בְּנֵי נָשָׁא, דְּעֲבַד צִיּוּרִין בִּמְחוּגָה, אוֹ בְּמִלָּה אַחֲרָא. אֶלָּא אָתָא קְרָא לְאוֹכָחָא מִלָּה, דְּאַהֲרֹן לָא יָדַע לְאִסְתַּמְּרָא. אִילוּ כַּד נָטַל מִיְּדֵיהוֹן, הֲוָה שַׁדֵּי לְאַרְעָא, וְאַף עַל גַּב דְּיִטּוֹל לֵיהּ לְבָתַר, לָא הֲוָה אַצְלַח עוֹבָדָא בִּישָׁא דָּא. אֲבָל בְּכֹלָּא סִיּוּעָא בִּישָׁא הֲוָה, דְּנָקִיט דַּהֲבָא, וּטְמָרֵיהּ מֵעֵינָא, בִּישׁ בָּתַר בִּישׁ, מַאי וַיָּצַר אוֹתוֹ בַּחֶרֶט. דְּשַׁוֵּי כָּל דַּהֲבָא בְּכִיסָא חֲדָא, וְאִסְתְּמַר מֵעֵינָא. כְּדֵין סָלִיק כֹּלָּא לְעוֹבָדָא. AND FASHIONED IT WITH A GRAVING-TOOL. This does not mean, as people are apt to think, that he carved designs upon it with a graving-tool or chisel. What the text comes to show us is that Aaron was not sufficiently on his guard. For had he, even after taking it from their hands, thrown in on the ground, even if he had picked it up afterwards, this evil operation would not have succeeded; but what he did was to put the whole of the gold into a bag, so keeping it hidden from view. This made the witchcraft effective.

בְּסִפְרָא דְּחֲנוֹךְ אַשְׁכַּחְנָא, דְּהֲוָה אָמַר הָכִי, בְּרָא יְחִידָאָה יִתְיְּילִד לְהַהוּא רִישָׁא חִוָּורָא, וְכַד יִיִתוּן מִבִּשְׂרָא דַּחֲמָרֵי, יָטְעִין לֵיהּ, בְּהַהוּא דְּעָיִיל (נ"א דנטיל) מַרְגְּלָן בְּזָגִין דְּדַהֲבָא, בְּלָא דַּעְתָּא דִּילֵיהּ, וּדְיּוּקְנָא יְצֻיַיר בְּצִיּוּרָא בַּחֶרֶט. מַאי בַּחֶרֶט. בְּחֶרֶט אֱנוֹשׁ. דָּא קֹלְמוּסָא דֶּאֱנוֹשׁ חַיָּיבָא, דְּאַטְעֵי לִבְנֵי נָשָׁא. We have found in the Book of Enoch the following: “An only son¹Aaron. will be born unto Him of the White Head,²The Supernal Priest. and when they of the asses’ flesh³The mixed multitude, cf. Ezek, 23, 20. shall come, they will mislead him through him who puts pearls into bells of gold without knowing what he does, and an image will be fashioned with a chisel.” What does heret (“chisel”-or more literally “style”) here signify? It alludes to the “style of a man (enosh)” (Isa. 8, 1), namely, to the style of the wicked Enosh, the grandchild of Adam (Gen. 5, 6), who corrupted the world by chiselling images and idols with that “style”.

וַדַּאי דָּא בְּרִירָא דְּמִלָּה, דֶּאֱנוֹשׁ כַּד אַטְעֵי עָלְמָא, בְּקֹלְמוּסָא הֲוָה רָשִׁים רְשִׁימִין, דְּכָל דִּיוּקְנִין וּפֻלְחָנִין נֹכְרָאִין בְּהַהוּא קֹלְמוּסָא, (ס"א רשים רשימין) וְעַל דָּא כְּתִיב בַּחֶרֶט, הַהוּא דְּאִשְׁתְּמוֹדַע לְמֶעְבַּד הָכִי. וְדָא הוּא בְּרִירוּ דְּמִלָּה. Now, this is what occurred in the case of Aaron:

וְכֹלָּא הֲוָה, דְּוַדַּאי בְּכִיסָא אַרְמֵי דַּהֲבָא, וְכַסֵּי לֵיהּ מֵעֵינָא, כְּמָה דְּאָמְרוּ אִינּוּן חַרְשִׁין, וְהָכִי אִצְטְרִיךְ בְּזִינֵי דְּחָרָשִׁין אִלֵּין. וְדָא הוּא עוֹבָדָא דְּחַרְשִׁין אִלֵּין, מִלָּה דְּאִצְטְרִיךְ בְּאִתְגַּלְּיָא, לְאִתְגַּלָּאָה לְבָתַר, אִצְטְרִיךְ טְמִירוּ וְכִסוּיָא בְּקַדְמִיתָא, דְּיִתְכַּסֵי מֵעֵינָא, וּבָתַר יִפּוֹק אוּמָנָא לְאוּמָנוּתֵיהּ. וּמִלָּה דְּאִצְטְרִיךְ בְּכִסּוּיָא לְבָתַר, אִצְטְרִיךְ בְּאִתְגַּלְּיָא בְּקַדְמִיתָא. first he threw the gold into a bag and hid it from view-which, as we have said, is an essential adjunct to all magical processes, for in their lore it is taught that anything which is to be made a public show of must first be covered up and hidden away; and conversely, what has to be hidden afterwards must first be shown to view.

הַשְׁתָּא בָּנַי רְחִימָאי, רְחִימִין דְּנַפְשָׁאי, מָה אַעְבִּיד, וַדַּאי אִצְטְרִיכְנָא לְגַלָּאָה, אֲצִיתוּ וְאַטְמִירוּ מִלִּין. בִּסְטַר קְדוּשָּׁה הַהוּא, אֱלהִים דִּקְשׁוֹט, מֶלֶךְ עַל עָלְמָא, בִּתְלַת (מילין) עָלְמִין (אלין) אִתְתָּקַּף. (בראשית קע"ז ע"ב, ר"ח ע"א) בִּבְּרִיאָה. בִּיְצִירָה. בַּעֲשִׂיָּה. וְהָא אִתְּמַר, רָזָא דְּכָל חֲדָא וַחֲדָא הָכָא. לָקֳבֵל בְּרִיאָה, וַיִּקַּח מִיָּדָם, מִלָה דְּלָא הֲוָה בֵּיהּ עַד כְּעַן כְּלוּם. לָקֳבֵל יְצִירָה, וַיָּצַר אוֹתוֹ בַּחֶרֶט. לָקֳבֵל עֲשִׂיָּה, וַיַּעֲשֵׂהוּ עֶגֶל מַסֵּכָה. מַאן חָמָא חַרְשִׁין בְּכָל עָלְמָא כְּאִלֵּין. Now, my beloved children, the darlings of my soul! what shall I do? I must perforce disclose to you; but, I pray you, reveal it not again. In the side of holinessthe true God (Elohim) reigns over the universe. He takes hold of three worlds-of Beriah (Creation), Yezirah (Formation), and ‘Asiyah (Completion)l; and we have in the verse under consideration an allusion to each one of those phases. “He received them at their hand” corresponds to beriah, since it symbolizes something as yet unfashioned; “and he fashioned it with a graving-tool” corresponds to yezirah; and then “he made it a golden calf.

הַשְׁתָּא אִית לְמֵימַר, וְכִי לָא כְּתִיב וָאַשְׁלִיכֵהוּ בָּאֵשׁ, וְלָא יַתִּיר, וּכְדֵין וַיֵּצֵא הָעֵגֶּל הַזֶּה. וְהַשְּׁתָּא אַתְּ אַמָרְתְ וַיַּעֲשֵׂהוּ עֵגֶל מַסֵּכָה אֶלָּא חַס וְשָׁלוֹם דְּאַהֲרֹן עֲבַד, וּקְרָא אוֹכַח דִּכְתִּיב וַיִּקַּח אֶת הָעֵגֶּל אֲשֶׁר עָשׂוּ. אֲבָל מִמַּה דִּכְתִּיב וַיִּקַּח מִיָּדָם, וּכְתִיב וַיָּצַר אוֹתוֹ. מֵחֵילָא דִּתְרֵין אִלֵּין, אִתְעָבִיד כֹּלָּא. כִּבְיָכוֹל הוּא עָבִיד לֵיהּ, דְּאִי תְּרֵין אִלֵּין לָא הֲווֹ, לָא אִתְעָבִיד וְלָא נָפַק לְאוּמָנוּתָא. אֲבָל מַאן גָּרַם דְּאִתְעָבִיד. אִינּוּן תְּרֵין. (כביכול ויעשהו איהו ודאי עשהו) בְּעוֹד דְּאִיהוּ לָקַח מִיָּדָם, אִינְהוּ עַבְדֵי חַרְשַׁיְיהוּ, וּמְלַחֲשֵׁי בְּפוּמַיְיהוּ, וּמְשָׁכֵי רוּחָא לְתַתָּא, מִן סִטְרָא אַחֲרָא. Ah, who has ever beheld such wily magicians, such crafty sorcerers as these! Nou one may well ask, Is it not written that Aaron said: “I cast it unto the fire and then came out this calf’? Yet it is quite impossible to imagine that Aaron himself made that thing; in fact, it expressly states: “And he (Moses) took the calf which they made”. Obviously, then, it was made by the unwitting power of those two actions of his: first, his having taken the gold from their hands, and secondly, his binding it up in a bag. It is only in a subsidiary sense that he can be said to have made it: were it not for those two actions, it would not have materialised. But when he took the gold from their hands they began their magical manipulations and incantations and so drew down the spirit of impurity from the “other side”,

וּמְשָׁכוּ תְּרֵין רוּחִין כַּחֲדָא, חַד מִן דְּכָר, וְחַד מִן נוּקְבָּא. דְּכַר אִתְלָבַשׁ בְּדִיּוּקְנָא דְּשׁוֹר. נוּקְבָּא בְּדִיּוּקְנָא דְּחֲמוֹר, תַּרְוַויְיהוּ הֲווֹ כְּלִילָן כַּחֲדָא. אֲמַאי תְּרֵין אִלֵּין. אֶלָּא שׁוֹר הָא אִתְּמַר. חֲמוֹר אֲמַאי. בְּגִין דְּחַרְשִׁין אִלֵּין דְּמִצְרָאֵי, כְּתִיב בְּהוּ, (יחזקאל כ״ג:כ׳) אֲשֶׁר בְּשַׂר חֲמוֹרִים בְּשָׂרָם. and caused two spirits to come together, one male and the other female. The male was disguised in the form of an ox and the female in that of an ass, and these two became one. Why just these? As to the ox, an explanation has already been given, but what of the ass? The reason for the inclusion of this beast in the symbolism of that unholy union is that concerning these Egyptian magicians we read: “the flesh of asses is their flesh” (Ezek. 23, 20);

וְעַל דָּא, כָּל אִינּוּן דְּיִשְׂרָאֵל דְּמִיתוּ, אִתְחַבָּרוּ בַּהֲדַיְיהוּ בְּלִבְּהוֹן. וּבְגִין דַּהֲווֹ תְּרֵין דִּיוּקְנִין, כְּתִיב אֵלֶּה אֱלהֶיךָ יִשְׂרָאֵל, וְלָא כְּתִיב זֶה, אֶלָּא אֵלֶּה, תְּרֵין הֲווֹ כַּחֲדָא, אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם. הֶעֱלוּךָ וְלָא הֶעֱלְךָ כְּתִיב. and through this we know that all those of the people of Israel who died because of that sin of the golden calf had sympathized with them in their hearts. And because there were two images, it says concerning the calf, “these are thy gods, O Israel”.

(שמות ל״ב:ד׳) וַיַּעֲשֵׂהוּ עֵגֶל מַסֵּכָה וַיֹּאמְרוּ. וַיֹּאמֶר לָא כְּתִיב, אֶלָּא וַיֹּאמְרוּ, דְּאַהֲרֹן לָא אָמַר מִדִי. תָּנֵינָן, (ויקרא ע"ט ע"א) מֵאָה וְעֶשְׂרִים וְחָמֵשׁ קַנְטְרִין הֲווֹ בֵּיהּ. AND HE MADE IT A MOLTEN CALF. We are told that it weighed one hundred and twenty-five hundredweight (this figure being the numerical equivalent of the word massekah, “molten”);

הֵיךְ כְּתִיב וַיִּקַּח מִיָּדָם, וְכִי בְּיָדָם הֲווֹ כָּל אִלֵּין קַנְטְרִין. אֶלָּא מִכְּלָלָא דְּאִינּוּן קַנְטְרִין נַטְלוּ מָלֵי יְדַיְיהוּ. וְהַהוּא זְעֵיר, אִסְתַּלָּק עַל כֹּלָּא, כְּאִילּוּ הֲוָה כֹּלָּא בִּידַיְיהוּ. how, then, could he have taken them all from “their hands”? Could such a heavy weight possibly be lifted and held by human hands? The fact is, however, that they held in their hands only so much as filled them, and this portion represented the whole.

תָּא חֲזֵי, מָה כְּתִיב וַיַּרְא אַהֲרֹן וַיִּבֶן מִזְבֵּחַ לְפָנָיו. אִי חֲסִידָא קַדִּישָׁא, כַּמָה רְעוּתָךְ הֲוָה לְטָב, וְלָא יַדְעַת לְאִסְתַּמְּרָא. כֵּיוָן דְּאַרְמֵי לֵיהּ בְּנוּרָא, אִתְתָּקַּף חֵילָא דְּסִטְרָא אַחֲרָא תַּמָּן בְּנוּרָא, וְנָפַק דִּיּוּקְנָא דְּשׁוֹר, כְּמָה דְּאִתְּמַר בִּתְרֵין מְשִׁיכִין דְּסִטְרָא אַחֲרָא. מִיַּד וַיַּרְא אַהֲרֹן. מַהוּ וַיַּרְא אַהֲרֹן. חָמָא דְּסִטְרָא אַחֲרָא אִתְתָּקַּף, מִיַּד וַיִּבֶן מִזְבֵּחַ לְפָנָיו, דְּאִלְמָלֵא דְּאַקְדִּים וּבָנָה מִזְבֵּחַ דָּא, עָלְמָא אִתְהַדָּר לְחָרְבָּנָא. It is written: “And when Aaron saw it, he built an altar before it”. O holy man! strange that with all thy good intentions thou knewest not how to guard thyself! As soon as the gold was thrown into the fire the power of the “other side” was strengthened there, and the image of an ox emerged, as already mentioned, through the two attractive forces of the “other side”. At once “Aaron saw”. What did he see? He saw that the “other side” had gained power, and immediately afterwards he built an altar; for had he not hastened so to do, the world would have been turned again into a waste.

לְלִסְטִים דְּהֲוָה נָפִיק לְקַפְּחָא וּלְקָטְלָא בְּנֵי נָשָׁא, חָמָא לִגְיוֹנָא דְּמַלְכָּא, דְּהַהוּא לִסְטִים נָפַק בְּחֵילָא תַּקִּיף מָה עֲבַד הַהוּא לִגְיוֹנָא, אִשְׁתָּדַּל בַּהֲדֵי מַלְכָּא לְנָפְקָא בְּאָרְחָא. וּמָשִׁיךְ לֵיהּ הַהוּא לִגְיוֹנָא בְּהַהוּא אָרְחָא, עַד דְּאָזִיל הַהוּא לִסְטִים בְּהַהוּא אָרְחָא, חָמָא דִּיּוּקְנָא דְּמַלְכָּא קָאִים קָמֵּיהּ, כֵּיוָן דְּחָמָא לֵיהּ לְמַלְכָּא דְּהֲוָה אָזִיל קָמֵּיהּ בְּאָרְחָא, מִיַּד נִרְתָּע וְאַהְדָּר לַאֲחוֹרָא. He was like a king’s officer who sees that the highway is infested by a very formidable robber. He therefore persuaded the king to go forth on that road and then enticed the robber there. When the robber beheld the figure of the king before him he was seized with fear, and retreated.

כַּךָ וַיַּרְא אַהֲרֹן דִּסְטָר אַחֲרָא אִתָּקַף, אָחִיד בְּאַסְוָותָא, וְאַתְקִיף בִּסְטַר קְדוּשָׁה וְשַׁוֵּי לֵיהּ קָמֵיהּ. כֵּיוָן דְּחָמָא סִטְרָא בִּישָׁא דִּיּוּקְנָא דְּמַלְכָּא דְּקָאִים קָמֵיהּ, מִיַּד אַהְדָּר לַאֲחוֹרָא, וְאִתְחַלָּשׁ תֻּקְפֵּיהּ וְחֵילֵיהּ, דְּהָא אִתְתָּקַּף, (מיד ויבן מזבח לפניו) וּמִזְבֵּחַ דָּא אִתְגַּבָּר, וְאִתְחַלָּשׁ סִטְרָא אַחֲרָא. Similarly, Aaron, when he realized that the “other side” was gaining strength, grasped the one remedy left him and strengthened the side of holiness by making an altar. As soon as the “other side” saw the image of the king before it, it retreated and its power was weakened.

תָּא חֲזֵי מָה כְּתִיב (שמות ל״ב:ה׳) וַיִּקְרָא אַהֲרֹן וַיֹּאמַר חַג לַיְיָ' מָחָר. חַג לַיְיָ', וְלָא לָעֵגֶל. וְלִסְטַר קְדוּשָּׁה עֲבַד, וְלִסְטַר קְדוּשָּׁה קָרָא וְאָמַר. וְדָא אַסְוָותָא אַקְדִּים, דְּאִלְמָלֵא דְּעָבַד דָּא, לָא קָאִים עָלְמָא עַל קִיּוּמֵיהּ, וְעִם כָּל דָּא, לָא שָׁכִיךְ רוּגְזֵיהּ מֵאַהֲרֹן, אַף עַל גַּב דְּלָא אִתְכַּוָון לְבִישׁ. Observe what Aaron proclaimed: “It is a feast (hag) to the Lord” (Ibid.). “A feast to the Lord”, not to the calf. He laboured for the side of holiness, and summoned the people to the side of holiness. And this was the remedy which he hastened to apply, and failing which the world would have collapsed. And yet for all that “the anger of the Lord was roused against Aaron”, although he himself had intended no evil.

אֲמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, אַהֲרֹן, תְּרֵין חַרְשִׁין אִלֵּין מַשְׁכוּ לָךְ לְמַּה דְּבָעוּ. חַיֶּיךָ, תְּרֵין בְּנָךְ יִפְּלוּן, וְעַל חוֹבָא דָּא יִתְפָּסְקוּן (ס"א ובחובא דא יתפסון) הֲדָא הוּא דִכְתִיב, (דברים ט׳:כ׳) וּבְאַהֲרֹן הִתְאַנַּף יְיָ' מְאֹד לְהַשְׁמִידוֹ. מַאי לְהַשְׁמִידוֹ. אִלֵּין בְּנוֹי, כְּמָה דְאַתְּ אָמֵר (עמוס ב׳:ט׳) וָאַשְׁמִיד פִּרְיוֹ מִמַּעַל, דִּפְרִי דְּבַר נָשׁ בְּנוֹי אִינּוּן. The Holy One said to him: “Aaron, those two magicians have drawn thee to do whatsoever they would. By thy life! Two of thy sons shall be struck down and die because of this sin.” This is the implication of the words: “And the Lord was very angry with Aaron to have destroyed him” (Deut. 9, 20).

תָּא חֲזֵי, אַהֲרֹן שַׁוֵּי לֵיהּ לְהַהוּא מִזְבֵּחַ לְפָנָיו, וְעֶגְּלָא תָּב לַאֲחוֹרָא. בְּנוֹי שַׁווּ לִסְטַר אַחֲרָא לְפָנָיו, וּסְטָר קְדוּשָּׁה אַהְדָּר לַאֲחוֹרָא, דִּכְתִּיב, (ויקרא י׳:א׳) וַיַּקְרִיבוּ לִפְנֵי יְיָ', לִפְנֵי יְיָ' שַׁווּ. אִתְפָּסוּ בְּחוֹבָה דָּא. Observe this: Aaron erected an altar before the Lord, and all that the calf symbolized retreated before it. Aaron’s sons (Nadab and Abihu) erected the ensign of the “other side” before the face of the Lord (“strange fire”) and the “Side of Holiness” retreated, as it is written, “And they offered strange fire before the Lord” (Lev. 10, 1). They brought it unto His altar and were punished for this sin.

אַהֲרֹן חָשַׁב, דְּבֵין כַּךְ יֵיתֵי מֹשֶׁה, וְעַל דָּא הַהוּא מִזְבֵּחַ לָא סָתִיר לֵיהּ מֹשֶׁה, דְּאִילּוּ הֲוָה כְּמָה דְּחַשְׁבִין בְּנִי נָשָׁא, מִלָה קַדְמָאָה דְּאִבָעֵי לְמֹשֶׁה, לְנַתְּצָא לְהַהוּא מִזְבֵּחַ אִצְטְרִיךְ, כְּמָה דְּנַבֵּי עִדּוֹ עַל מִזְבֵּחַ דְּבֵית אֵל, וּנְבוּאָתֵיהּ עַל הַהוּא מִזְבֵּחַ הֲוָה. אֲבָל הָכָא מִלָה אַחֲרָא הֲוָה כְּמָה דְּאִתְּמַר. וּכְתִּיב, וַיִּקַּח אֶת הָעֵגֶּל אֲשֶׁר עָשׂוּ, וְלָא כְּתִיב וַיִּנְתֹּץ אֶת הַמִּזְבֵּחַ. Aaron thought that in the meantime Moses would come back, and therefore Moses did not destroy the altar. For had it indeed been the case-as some think-that the altar was built in honour of the image, then surely Moses’ first action should have been to destroy it, as the prophet Iddo, for instance, prophesied that the altar of Bethel would be destroyed (I Kings 13). But here it was quite different, as I have made clear. Moses “took the calf which they made and burnt it in the fire and ground it to powder”, but it does not say that he destroyed the altar.

תָּא חֲזֵי וַיִּקְרָא אַהֲרֹן. אַכְרִיז אִיהוּ בְּקָלָא וְאָמַר. כְּתִיב הָכָא וַיִּקְרָא וַיֹּאמַר, וּכְתִיב בְּיוֹנָה (יונה ג׳:ד׳) וַיִּקְרָא וַיֹּאמַר, מָה לְּהַלָּן כָּרִיז לְדִינָא, אוּף הָכָא כָּרִיז לְדִינָא. חַג לַיְיָ' מָחָר, נָבֵּי נְבוּאָה בְּהַהוּא רוּחַ דְּמִזְבֵּחַ, דְּזַמִּין דִּינָא לְשַׁרְיָא עָלַיְיהוּ. חַג לַיְיָ', לְמֶעְבַּד בְּכוּ דִּינָא. Observe that it says, “And Aaron proclaimed and said, Tomorrow is a feast of the Lord.” The expression, “proclaimed and said” is used concerning Jonah (when he preached to the Ninevites, Jonah 3, 4): and as there it denoted judgement, so does it also here. ‘T0MORROW IS A FEAST OF THE LORD. He prophesied in the spirit of that altar in order that judgement might come upon the iniquitous: “a feast of the Lord to exercise judgement upon you”.

וּתְלַת דִּינִין הֲווֹ, חַד, וַיִּגּוֹף יְיָ' אֶת הָעָם. וְחַד, בִּבְנֵי לֵוִי. וְחַד, דְּאַשְׁקֵי לִבְנֵי יִשְׂרָאֵל. וְהַיְינוּ חַג דִּבְנֵי לֵוִי. לַיְיָ', דְּוַיִגּוֹף יְיָ'. מָחָר, דְּאַשְׁקֵי לוֹן מֹשֶׁה. וּבִיתוֹ בְּהַהוּא לֵילְיָא, וּלְמָחָר אִשְׁתְּכָחוּ נְפִיחִין וּמֵתִין. וְאִינּוּן מַיִין הֲווֹ מְכַשְׁכְּשִׁין בִּמְעֵיהוֹן כָּל לֵילְיָא, וּבְצַפְרָא אִשְׁתְּכָחוּ מֵתִין, וְעַל דָּא חַג לַיְיָ' מָחָר. וְכָל אַסְוָתָא דְּעָבַד אַהֲרֹן, בְּגִין דִּכְתִּיב וַיִּבֶן מִזְבֵּחַ לְפָנָיו. The people suffered a threefold punishment: one wrought by the Lord (v. 35), one at the hands of the sons of Levi (v. 28), and one inflicted by Moses, when he made the children of Israel drink the water (v. 20). The night after they had drunk it they slept, but on the next day their bodies were all swollen and they died from the effects of that water.

תָּא חֲזֵי, (ההוא מזבח דקדושה הוה) דִּכְתִּיב וַיַּרְא אֶת הָעֵגֶל וּמְחוֹלוֹת, וְאִלּוּ מִזְבֵּחַ לָא כְּתִיב. דְּהָא אַהֲרֹן מִנְדַּע הֲוָה יָדַע, דִּכְתִּיב, (שמות כ״ב:י״ט) זֹבֵחַ לָאֱלֹהִים יָחֳרָם בִּלְתִּי לַיְיָ' לְבַדּוֹ, וַדַּאי אִשְׁתְּזִיב אַהֲרֹן בְּעֵיטָא טָבָא דְּדָבַר לְנַפְשֵׁיהּ, וְכֹלָּא בִּרְעוּתָא שְׁלִים טָב, דְּלָא אִתְכַּוָּין לְבִישׁ. Mark also that the altar which Aaron made was intended for holiness, and dedicated unto the Lord, since it says that Moses “saw the calf and the dancing” (v. 19), but it does not mention the altar, for Aaron knew very well that “he who sacrificeth unto any god, save unto the Lord only, he shall be utterly destroyed” (Ex. 22, 20) and he was certainly saved by the good plan which he conceived, and all was done by him with a perfect and righteous intention.’

אֲמַר לֵיהּ רִבִּי אֶלְעָזָר, אַבָּא וַדַּאי הָכִי הוּא, וְיִשְׂרָאֵל לָא הֲווֹ. אֲבָל יָרָבְעָם דְּעָבַד עֲגָלִין, הָא יִשְׂרָאֵל הֲווֹ, וְעֵגֶל עָבְדוּ. אֲמַר לֵיהּ וַדַּאי, וְאוּקְמוּהָ, אֲבָל יָרָבְעָם חָטָא וְהֶחטִיא, וְלָאו כְּמָה דְּאָמְרוּ. דְּוַדַּאי חוֹבָא בִּישָׁא עָבֵד וּבַמַּלְכוּת חָטָא. Said R. Eleazar: ‘Father, it is indeed and truly so; and they who committed this sin were not genuine Israelites, but when Jeroboam put up the golden calves, were they not Israelites who worshipped them?’ R. Simeon replied: ‘Truly so. But it has been explained thus. Jeroboam sinned and caused others to do likewise, for he sinned against the Kingdom.

אָמַר יָרָבְעָם, וַדַּאי יָדַעְנָא דְּהָא סְטָר קְדוּשָׁה לָא שַׁרְיָא, אֶלָּא בְּלִבָּא דְּכָל עָלְמָא, וְדָא יְרוּשָׁלַם. אֲנָא לָא יָכִילְנָא לְאַמְשָׁכָא לְהַהוּא סְטָר הָכָא, מָה אַעְבִּיד. מִיַּד (מלכים א י״ב:כ״ח) וַיִּוָּעַץ הַמֶּלֶךְ וַיַּעַשׂ וְגוֹ'. נָטַל עֵיטָא בִּישָׁא, אָמַר הָא סִטְרָא אַחֲרָא, דְּאִתְמַשְּׁכָא מִיַּד לְכָל אֲתָר. וְכָּל שֶׁכֵּן בְּאַרְעָא דָּא, דְּתִיאוּבְתֵּיה לְאַשְׁרָאָה בְּגַוָּיהּ, אֲבָל לָא יַכְלָא לְאִתְלַבְּשָׁא אֶלָּא בְּדִיּוּקְנָא דְּשׁוֹר. He reasoned thus: “I know well enough that the ‘side of holiness’ dwells only in the heart and centre of the world, namely in Jerusalem, and therefore I cannot draw down that side on to this region (Shechem). What, then, shall I do?” “Whereupon he took counsel and made two calves of gold” (I Kings 6, 28). He conceived a wicked design, thinking: “The ‘other side’ can be drawn to every place, especially in this land (the Holy Land), where it is eager to dwell.”

תְּרֵין עֲגָּלִים אֲמַאי. אֶלָּא אָמַר יָרָבְעָם, (ס"א במצרים ובמדברא) בְּמַדְבְּרָא הֲווֹ אִינּוּן חַרְשִׁין, דִּכְתִּיב, (יחזקאל כ״ג:כ׳) בְּשַׂר חֲמוֹרִים בְּשָׂרָם. (ס"א לאאינון מצרים אלא) הָכָא, אִינּוּן תְּרֵין רוּחִין בִּישִׁין, יִתְלַבְּשׁוּ כַּדְקָא חֲזֵי לוֹן, דְּכַר וְנוּקְבָּא אִינּוּן. דְּכַר הֲוָה בְּבֵית אֵל, וְנוּקְבָּא הֲוַת בְּדָן. וּמִגּוֹ דִּכְתִּיב, (משלי ה׳:ג׳) נֹפֶת תִּטֹּפְנָה שִׂפְתֵי זָרָה, אִתְמָשְׁכוּ יִשְׂרָאֵל אֲבַתְרֵהּ יַתִּיר, דִּכְתִּיב וַיֵּלְכוּ הָעָם לִפְנֵי הָאֶחָד עַד דָּן. וּבְּגִין כָּךְ תְּרֵין עֲגָלִין הֲווֹ. וּמָשִׁיךְ לוֹן יָרָבְעָם בְּאַרְעָא קַדִּישָׁא, וַהֲוָה חוֹבָא עָלֵיהּ וְעַל יִשְׂרָאֵל, וּמָנַע בִּרְכָּאן מִן עָלְמָא. וְעָלֵיהּ כְּתִיב (משלי כ״ח:כ״ד) גוֹזֵל אָבִיו וְאִמּוֹ וְגוֹ'. But the “other side” could only be represented in the guise of an ox. Why, then, did he put up two calves? Because he thought, “In the wilderness dwelt those sorcerers of whom it says that ‘their flesh is the flesh of asses’. Here are those two same evil spirits; let them be clothed in the manner appropriate to them, as male and female-male in Bethel and female in Dan”. And so, indeed, it was. And since, as we are told, “The lips of the strange woman (idolatry) drop as an honeycomb”, the Israelites were drawn with a special bewitchment towards the female of the kind, as it is written, “And the people went to (worship) before the one, unto Dan” (I Kings 12, 29). Therefore there were two calves, and Jeroboam attracted them unto the Holy Land, and this thing became a sin to him and to Israel, and he prevented blessings from coming down onto the world; and concerning him it is written, ‘Whoso robbeth his father and his mother, and saith, It is no transgression, the same is the companion of a destroyer” (Prov. 28, 24).

וְעַל דָּא הֲווֹ עֲגָלִין, דְּהָא לְבוּשָׁא קַדְמָאָה דְּמִתְלַבַּשׁ סִטְרָא אַחֲרָא שׁוֹר אִיהוּ, (קצ"א ע"א) כְּמָה דְּאִתְּמַר. וְאִי תֵּימָא אֲמַאי אִיהוּ עֵגֶל וְלָא שׁוֹר. אֶלָּא וַדַּאי כַּךְ אִתְחָזֵי, וְכֵן בְכָל סִטְרִין, שֵׁירוּתָא דִּלְבוּשָׁא זוּטָא אִיהוּ, וְהָא אוֹקִימְנָא. Therefore, also, they were calves, because the first disguise or garment donned by the powers of the “other side” is an ox, as we have pointed out. And if it be asked why they were calves and not oxen, the answer is that it is ever thus with the demons of unholiness: they first appear in a diminutive form.

וְעַל דָּא בָּנַי רְחִימָאי, כֵּיוָן דֶּאֱלֹהִים בָּעוּ, וּבִסְטַר דֶּאֱלהִים אִתְבְּנֵי עוֹבָדָא, אֱלֹהִים קַדִּישָׁא, אִימָא, דַּאֲחִידַת תָּדִיר בִּדְרוֹעָא דְּמַלְכָּא, וּסְלִיקַת רְצוּעָה, לָא הֲוַת תַּמָּן, וְאִצְטְרִיךְ לֵיהּ לְמֹשֶׁה לְמֶהֱוֵי תַּמָּן בְּאַתְרָהָא, כֵּיוָן דְּאַנְקִּיד לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, אִסְתָּכַּל. Therefore, my beloved children, since they (the “mixed multitude”) desired the aspect of Elohim, and the act (of the golden calf) was carried out with an intention in which the “side” of Elohim was kept in mind, that Holy Elohim, the “Mother” (the Shekinah), who doth ever keep back the Right Hand of the King (when He is about to punish His people) and holds up the lash, was not present there; so it was necessary for Moses to take Her place; and as soon as the Holy One awakened a certain uneasiness in him, he comprehended what it meant.

תְּלַת זִמְנִין אַנְקִּיד לֵיהּ, אִי מֹשֶׁה רַעְיָא מְהֵימָנָא, כַּמָּה חֵילָךְ תַּקִּיף, כַּמָּה גְּבוּרְתָּךְ רַב, תְּלַת זִמְנִין אַנְקִּיד לֵיהּ, דִּכְתִּיב וְעַתָּה הַנִּיחָה לִי הָא חַד. וַיִּחַר אַפִּי בָהֶם וַאֲכַלֵּם, הָא תְּרֵין. וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי גָּדוֹל, הָא תְּלַת. חָכְמְתָא דְּמֹשֶׁה בִּתְלַת נְקוּדִין אִלֵּין. אָחִיד בִּדְרוֹעֵיהּ יְמִינָא, לָקֳבֵל הַנִּיחָא לִי. אָחִיד בִּדְרוֹעֵיהּ שְׂמָאלָא, לָקֳבֵל וַיִּחַר אַפִּי בָהֶם וַאֲכַלֵּם. אִתְחַבָּק בְּגוּפָא דְּמַלְכָּא, לָקֳבֵל וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי גָּדוֹל. וְכַד אִתְחַבָּק בְּגוּפָא, תְּרֵין דְּרוֹעִין מִסִּטְרָא דָּא וּמִסִּטְרָא דָּא, לָא יָכִיל לְאִתְנַעְנְעָא לְסִטְרָא בְּעָלְמָא. דָּא הֲוֵי חָכְמְתָא דְּמֹשֶׁה, (ס"א דבמילי) דְּמִינִי נְקוּדִין דְּמַלְכָּא יָדַע בְּכָל חַד מִנַּיְיהוּ, בְּאָן אֲתָר יִתְתָּקַף, וּבְחָכְמְתָא עֲבַד. Three times did the Holy One rouse this feeling in him, as it is written, “Now therefore let Me”; “that My wrath may wax hot against them and that I may consume them”; “and I will make of thee a great nation”. Moses showed his wisdom in responding to these three intimations. He took hold of the Right Arm, which action corresponded to the first warning; he took hold of the Left Arm, and this corresponded to the second; he embraced the Body of the King, which corresponded to the last. And when he had embraced the “Body”, and the two Arms, the one from this and the other from that side, He could not move to any side. This was Moses’ wisdom: that he perceived, by means of the Lord’s signs, which place to take hold of; and he did all things in wisdom.’

אָתוּ רִבִּי אֶלְעָזָר וְחַבְרַיָּא, וְנַשְׁקוּ יְדוֹי. הֲוָה תַּמָּן רִבִּי אַבָּא, אָמַר, אִלְמָלֵי לָא אָתֵינָא לְעָלְמָא אֶלָּא לְמִשְׁמַע דָּא, דַּי לָן. בָּכָה וְאָמַר, וַוי רִבִּי, כַּד תִּסְתָּלַּק מֵעָלְמָא, מַאן יַנְהֵר וִיגַלֵּי נְהוֹרִין דְּאוֹרַיְיתָא. מִלָּה דָּא, בַּחֲשׁוֹכָא אִתְטְמַר עַד הַשְׁתָּא, דְּנָפַק מִתַּמָּן, וְהָא נָהִיר עַד רוּם רְקִיעָא, וּבְכֻרְסְיָּא דְּמַלְכָּא רָשִׁים, וְקוּדְשָׁא בְּרִיךְ הוּא חַדֵּי הַשְׁתָּא בְּהַאי מִלָּה. וְכַמָּה חֵדוּ עַל חֵדוּ, אִתּוֹסָף מִקַּמֵּי מַלְכָּא קַדִּישָׁא. מַאן יִתְּעַר מִלֵּי דְּחָכְמְתָא בְּעָלְמָא דֵּין כְּוָותָיךְ. R. Eleazar and the Companions then approached him and kissed his hands. R. Abba was also present. Said he: ‘Had I come into this world only to hear these words, it would have been worth while.’ Then he wept, and said: ‘Woe unto us, Master, when thou shalt depart from the world! Who will then light up for us the greater radiances of the Torah? This subject was hidden in darkness until now, but at last it has emerged and shines even unto the highest heavens. It is engraved upon the Throne of the King, the Holy One Himself rejoices in this discourse. Joy upon joy has been added before the face of the Holy King. Who will awaken words of wisdom in this world as thou dost?’¹From here to the end of Ki Tisa is a verbal repetition of Zohar, Gen., 52a-53a (“Until he sinned… caused that imperfection”).²Hebrew text until beginning of Vayqhel is not translated as per translator’s note supra.

תָּא חֲזֵי, עַד לָא חָטָא אָדָם, הֲוָה סָלִיק וְקָאִים (בראשית נ"ב ע"ב) בְּחָכְמָה דִּנְהִירוּ עִלָּאָה, וְלָא הֲוָה מִתְפְּרַשׁ מֵאִילָנָא דְּחַיֵּי. כֵּיוָן דְּאַסְגֵּי תִּיאוּבְתָּא לְמִנְדַּע, וּלְנַחְתָּא לְתַתָּא, אִתְמְשִׁיךְ אֲבַתְרַיְיהוּ, עַד דְּאִתְפְּרַשׁ מֵאִילָנָא דְּחַיֵּי, וְיָדַע רַע וְשָׁבַק טוֹב. וְעַל דָּא כְּתִיב, (תהילים ה׳:ה׳) כִּי לֹא אֵל חָפֵץ רֶשַׁע אָתָּה לא יְגוּרְךָ רָע, מַאן דְּאִתְמְשָׁךְ בְּרָע, לֵית לֵיהּ דִּיּוּרָא עִם אִילָנָא דְּחַיֵּי. וְעַד לָא חָטְאוּ, הֲווֹ שַׁמְעִין קַלָּא מִלְעֵילָּא, וְיַדְעִין חָכְמְתָא עִלָּאָה, וְלָא דַּחֲלֵי. כֵּיוָן דְּחָטְאוּ, אֲפִילּוּ קַלָּא דִּלְתַתָּא, לָא הֲווֹ יַכְלִין לְמֵיקָם בֵּיהּ. Come and see – so long as Adam did not sin, he would go up and stand in the Wisdom that would shine upon him (Zohar, Bereishit 52b), and he would not separate from the Tree of Life. Once his desire to know and to descend below grew, he was drawn after it, until he separated from the Tree of Life, such that he knew evil and left the good. And it is about this that it is written (Psalms 5:5), “For You are not a God who desires wickedness; evil cannot abide with You”: He who is drawn after evil does not have an abode with the Tree of Life. But before they sinned, they would hear the supernal Voice and know supernal Wisdom and not be afraid. Once they sinned, they would not even be able to stand before a voice from below.

כְּגַוְונָא דָּא, עַד לָא חָאבוּ יִשְׂרָאֵל, בְּשַׁעֲתָא דְּקַיְימוּ יִשְׂרָאֵל עַל טוּרָא דְּסִינַי, אִתְעֲבָר מִנַּיְיהוּ זוּהֲמָא דְּהַאי חִוְיָא, דְּהָא כְּדֵין בִּטוּל יֵצֶר הָרַע הֲוָה מֵעָלְמָא, וְדָחוּ לֵיהּ מִנַּיְיהוּ. וּכְדֵין אִתְאֲחִידוּ בְּאִילָנָא דְּחַיֵּי, וּסְלִיקוּ לְעֵילָּא, וְלָא נַחְתּוּ לְתַתָּא. כְּדֵין הֲווֹ יַדְעִין, וַהֲווּ חֲמָאן, אַסְפַּקְלַרְיָאן עִלָּאִין, וְאִתְנַהֲרָן עֵינַיְיהוּ, וְחַדָּאן לְמִנְדַּע וּלְמִשְׁמַע. וּכְדֵין חָגַר לוֹן קוּדְשָׁא בְּרִיךְ הוּא, חַגִּירִין דְּאַתְוָון דִּשְׁמָא קַדִּישָׁא, דְּלָא יָכִיל לְשַׁלְּטָאָה עָלַיְיהוּ הַאי חִוְיָא, וְלָא יְסָאַב לוֹן כְּדִבְּקַדְמֵיתָא. In the same way - before the Jewish people sinned – when the Jewish people stood on Mount Sinai, the impurity of that snake left them. For then the evil impulse was abolished from the world and pushed away from them. And so they then united with the Tree of Life, and climbed upwards and did not descend downwards. So they then knew and they saw the supernal lenses and their eyes were enlightened. So they rejoiced to know and to hear. And so the Holy One, blessed be He, wrapped us with a belt of the letters of the holy name which that snake could not overcome, such that he could not render us impure, as before.

תָּא חֲזֵי כְּתִיב (שמות לכ) וַיַּרְא הָעָם כִּי בֹשֵׁשׁ מֹשֶׁה. מַאן הָעָם. אִינּוּן עֵרֶב רַב. מַאן עֵרֶב רַב. וְכִי לּוּדִים וְכוּשִׁים וְכַפְתּוֹרִים וְתוּגַרְמִים הֲווֹ, דְּקָרָאן לוֹן עֵרֶב רַב, וַהֲלֹא מִצְרִיִּים הֲווֹ, וּמִמִּצְרַיִם נַטְלוּ, וְאִלּוּ הֲווֹ עִרְבּוּבְיָא דְּעַמִּין סַגִּיאִין, הָכִי הֲוָה לֵיהּ לְמִכְתַּב, עֵרֶב רַב עָלוּ אִתָּם לְפִי עִרְבּוּבְיָא דִּלְהוֹן. ‘AND WHEN THE PEOPLE SAW THAT MOSES DELAYED (boshesh) TO COME DOWN OUT OF THE MOUNT. The word “people” denotes the “mixed multitude”. And who were the “mixed multitude”? Were they Lydians, Ethiopians, or Cyprians? Were they not all Egyptians, and did they not all come from Egypt? If they had consisted of a mixture of many different nations, would not the plural verb ‘alu (went up) have been used instead of the singular ‘ala (Ex. 12, 38)?

אֶלָּא (שמות י״ב:ל״ח) עֵרֶב רַב עָלָה אִתָּם. עַמָּא חַד הֲוָה, וְלִישָׁן חַד, אֲבָל כָּל חֲרָשֵׁי מִצְרַיִם, וְכָל חַרְטוּמֵי דִּלְהוֹן הֲווֹ, דִּכְתִּיב בְּהוּ, (שמות ז׳:י״א) וַיַּעֲשׂוּ גַּם הֵם חַרְטוּמֵּי מִצְרַיִם. דְּבָעוּ לְמֵיקָם לָקֳבֵל פְּלִיאָן דְּקוּדְשָׁא בְּרִיךְ הוּא, כֵּיוָן דְּחָמוּ נִסִּין וּפְלִיאָן דְּעֲבַד מֹשֶׁה בְּמִצְרַיִם, אָהַדְרוּ לְגַבֵּי מֹשֶׁה. אֲמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְמֹשֶׁה, לָא תְּקַבֵּל לוֹן. אָמַר מֹשֶׁה, מָארֵיהּ דְּעָלְמָא, כֵּיוָן דְּחָמוּ גְּבוּרְתָּא דִּילָךְ, בָּעָאן לְאִתְגַּיְּירָא. יֶחמוּן גְּבוּרְתָּךְ בְּכָל יוֹמָא, וְיִנְדְּעוּן דְּלֵית אֱלָהָא בַּר מִנָךְ. וְקַבִּל לוֹן מֹשֶׁה. In fact, however, the “mixed multitude” consisted entirely of one people all the members of u,hich spoke one language: namely, all the sorcerers of Egypt and all its magicians, as it is written, “And the magicians of Egypt, they also did in like manner with their enchantments” (Ex. 7, 11); for they wanted to oppose the wonderful works of the Holy One, blessed be He. When they beheld the signs and the wonders which Moses wrought in Egypt they came to Moses to be converted. Said the Holy One to Moses: “Do not receive them!” Moses, however, replied: “Sovereign of the universe, now that they have seen Thy power they desire to accept our Faith, let them see Thy power every day and they will learn that there is no God like unto Thee.” And Moses accepted them.

אֲמַאי קָרָא לוֹן עֵרֶב רַב. אֶלָּא כָּל חֲרָשִׁין דְּמִצְרַיִם הֲווֹ, וּבְרֵישֵׁיהוֹן (בלק קצ"ד ע"א) יוֹנוֹס (אמרו המגיהים אולי אלו הם יוחני וממרא שנזכרו בשמות רבה פרשת ט' דף ע"ב ע"ג שורה ל"א אמרו יוחני וממרא אל משה תבן אתה מכניס לעפריים) וְיִּמְבְּרוּס, וּבְשַׁעֲתֵּי דְּיוֹמָא הֲווֹ עַבְדֵי תָּדִיר חֲרָשַׁיְיהוּ. וְכָל אִלֵּין חֲרָשִׁין עִלָּאִין, הֲווֹ מִסְתַּכְּלֵי מִכִּי נָטֵי שִׁמְשָׁא, מִשֵּׁירוּתָא דְּשִׁית שָׁעוֹת וּמֶחְצָה, עַד שֵׁירוּתָא דְּתֵשַׁע וּמֶחְצָה. דְּהַיְינוּ עֵרֶב רַבְרְבָא. כָּל אִינּוּן חֲרָשִׁין זְעִירִין, מִשֵּׁירוּתָא דְּתֵשַׁע וּמֶחְצָה, עַד פַּלְגוּת לֵילְיָא. And why, then, were they called “mixed multitude”? Because they consisted of all the grades of the Egyptian magicians, at their head being Jannes and Jambres.¹Cf. Targum Jonathan, Ex. 7, 11. During the hours of the day these wizards practised their unholy arts, and from the time of the setting of the sun, the beginning of the second half of the sixth hour to the commencement of the second half of the ninth hour, they made observations of the heavens: the middle of the ninth hour being the “great evening” (ereb rab, which means both “great multitude” and “great evening”). The lesser magicians, however, did not thus: they made observation from the middle of the ninth hour until midnight.

אִינּוּן עִלָּאִין דִּבְהוּ, הֲווֹ מִסְתַּכְּלֵי מִכִּי נָטֵי שִׁמְשָׁא. דְּהָא כְּדֵין שָׁרָאן תְּשַׁע מְאָה וְתִשְׁעִין וַחֲמֵשׁ דַּרְגִּין, לִמְשַׁטְּטָא עַל טוּרֵי חָשׁוּךְ. וְרוּחָא דִּלְהוֹן, הֲוָה (בלק קצ"א ע"א) מְשַׁטְּטָא עַל כָּל אִינּוּן חֲרָשִׁין (נ"א דרגין) בְּחַרְשַׁיְיהוּ. וְאִלֵּין הֲווֹ עַבְדֵי, כָּל מַה דְּאִינּוּן בָּעָאן. עַד דְּכָל מִצְרָאֵי רָחְצָנוּ דִּלְהוֹן בְּאִלֵּין הֲוָה. וְקָרָאן לוֹן עֵרֶב רַב. בְּגִין דְּאִית עֵרֶב זְעֵירָא, מִתְּשַׁע שָׁעוֹת וּמֶחֱצָה וּלְתַתָּא, דָּא עֵרֶב זְעֵירָא. וּתְרֵי עַרְבֵי אִינּוּן, וְעַל דָּא וְגַם עֵרֶב רַב עָלָה אִתָּם. The chief wizards began at the time mentioned above because the nine hundred and ninety-five grades begin then to roam upon the mountains of darkness, and their spirit moved upon all those magicians in virtue of their witchcraft, and they did all that the latter asked of them, so that all the Egyptians had complete faith in them and called them “large evening”, in contrast to the “small evening”, which began from the middle of the tenth hour. And because there were two “evenings”, it speaks of the “large evening”: that is, the chief magicians, who went out with the children of Israel from Egypt.

וְחָכְמְתָא דִּלְהוֹן, הֲוָה סַגִּי. וְאִינּוּן אִסְתָּכָּלוּ בְּשַׁעְתֵּי דְּיוֹמָא, וְאִסְתָּכָּלוּ בְּדַרְגָּא דְּמֹשֶׁה, וְחָמוּ דְּהָא בְּכָל סִטְרִין בְּשֵׁשׁ מֹשֶׁה: בְּשֵׁשׁ שַׁעְתֵּי קַדְמָאִין דְּיוֹמָא, דְּאִינּוּן לָא יַכְלִין לְשַׁלְּטָאָה בְּהוּ, (נ"א בגין שית) בְּשִׁית דַּרְגִּין עִלָּאִין דְאַחְדִינָן בֵּיהּ (נ"א דאחיד בהו.) וּבְכָל סִטְרִין בְּשִׁית הֲוָה, וּבְעִטְרִין דְּאִלֵּין שִׁית, הֲוָה זַמִּין לָרֶדֶת מִן הָהָר, דִּכְתִּיב כִּי בֹשֵׁשׁ מֹשֶׁה לָרֶדֶת מִן הָהָר. Their wisdom was great. They studied the hours of the day and their significance, and they studied the grade of Moses and perceived that he was in all quarters in the number six (be-shesh)¹Same letters as boshesh- delayed., namely in the first six hours of the day, over which they had no power and could exercise no control, and also in the six supernal grades to which Moses was attached; and they realized that he was to come down from the Mount in the crowns of these six grades; but when the appointed time was come Moses had not yet returned.

מִיַּד וַיִּקָּהֵל הָעָם עַל אַהֲרֹן, (דהכי תנינן דבההיא שעתא דנחית משה וקביל אורייתא בלחודוי כללא דכל ישראל ואיהו קביל אורייתא בעלמא. ואפילו מגילת אסתר דכתיב (אסתר ט׳:כ״ג) וקבל היהודים. וקבלו היהודים מבעי ליה. מאי וקבל אלא דא משה דאיהו היהודים כללא דיהודאי. ויקהל העם על אהךן) אֲמַאי עַל אַהֲרֹן. בְּגִין לְאִתְכַּלְּלָא בְּסִטְרָא דִּימִינָא, דְּהָא אִינּוּן שְׂמָאלָא בָּעוּ מִנֵּיהּ, וּבְגִין דְּלִהֱוֵי כָּלִיל בִּימִינָא, אִתְכְּנָשׁוּ עַל אַהֲרֹן, וַיֹּאמְרוּ אֵלָיו קוּם עֲשֵׂה לָנוּ אֱלהִים. (אלהים ודאי בעו סטר שמאלא. אשר ילכו אשר ילך מבעי ליה. מאי אשר ילכו. אלא אלהים שית דרגא אינון (ד"א ששת ימי המעשה) כלהו בסטר שמאלא דאלהים שית אינון. דאי תימא דהא שבע אינון. ההוא אלהים עילאה לא עאל בכללא). At once THE PEOPLE GATHERED THEMSELVES TOGETHER UNTO AARON. Why did the magicians gather themselves unto Aaron? In order that they might be included in the Right Side, while yet evoking the Left; so to Aaron they came, as he represented the Side of Mercy. ‘AND SAID UNTO HIM: UP, MAKE US EL0HIM.

תָּא חֲזֵי, כָּל זִמְנָא דְּהֲוָה מֹשֶׁה בְּמִצְרַיִם, שְׁמָא דֶּאֱלֹהִים לָא דָּכִיר, אֶלָּא שְׁמָא דַּיְיָ', וְעַל דָּא קַשְׁיָא לֵיהּ לְפַרְעֹה בְּגִין דְּלָא יְהֵא תּוּקְפָּא לְהַהוּא סִטְרָא אַחֲרָא, וְלָא יִתְתָּקַף בְּעָלְמָא. הַשְׁתָּא בָּעוּ הַהִיא מִלָּה, וְהַיְינוּ קוּם עֲשֵׂה לָנוּ אֱלהִים. לָנוּ דַּיְיקָא, דְּאֲנָן צְרִיכִין לְהַאי מִלָּה, לְתַקְּפָא סִטְרָא דִּילָן, דְּהֲוָה אִתְדַּחְיָא עַד הַשְׁתָּא. Observe, that the whole time that Moses was in Egypt he did not once mention the name Elohim, but only TETRAGRAMMATON, and therefore it was hard for Pharaoh, because through this the “other side” had no power and could not dominate the world. Now, however, the magicians sought after that divine Name, and therefore they said, “Make us Elohim”, because we need the knowledge of just this aspect of the Divine Personality in order to strengthen our own side, which has hitherto been pushed away.

אֲשֶׁר יֵלְכוּ לְפָנִינוּ. מַאי אָמְרוּ. אֶלָּא הָכִי אָמְרוּ, חֲמֵינָן דְּאַתּוּן יִשְׂרָאֵל, כָּל טוּב וְכָל יְקָר דְּעָלְמָא לְכוּ, וַאֲנָן דַּחְיָין לְבַר. דִּלְכוּ, (שמות י״ג:כ״א) וַיְיָ' הוֹלֵךְ לִפְנֵיהֶם יוֹמָם. אוּף הָכִי אֱלהִים אֲשֶׁר יֵלְכוּ לְפָנֵינוּ, כְּמָה דְּאָזִיל קָמַיְיכוּ יְיָ'. דְּהָא רְשׁוּ אִית לְסִטְרָא דִּילָן לְמֵהַךְ אוּף הָכִי לְקָמָנָא, אִי נַזְמִין לֵיהּ עוֹבָדָא. WHICH SHALL GO BEFORE US. What did they mean by that? We see that all the good things and all the glory of the world belong to you-Israel-while we are pushed outside. We also want Elohim, who should walk before us as TETRAGRAMMATON walketh before you, for our “side” has also the right and the power to walk before us, if we make proper preparation before it.

תָּא חֲזֵי, כָּל עֲנָנֵי יְקָר דְּאָזְלוּ בְּמַדְבְּרָא, לָא הֲווֹ חַפְיָין אֶלָּא לִבְנִי יִשְׂרָאֵל לְחוֹדַיְיהוּ. וְהַהוּא עֲנָנָא דִּיקָר, דִּכְתִּיב וַיְיָ' הוֹלֵךְ לִפְנֵיהֶם יוֹמָם, אַזְלָא לְקָמַיְיהוּ. וְאִלֵּין עֵרֶב רַב, וְכָל אִינּוּן בְּעִירֵי עָאנִין וְתוֹרִין, הֲווֹ אַזְלוּ לְבַר מִמַשִׁרְיָּיתָא, לְבַתְרַיְיתָא. וְתָּא חֲזֵי, כָּל אִינּוּן אַרְבְּעִין שְׁנִין דְּקָא אָזְלוּ יִשְׂרָאֵל בְּמַדְבְּרָא, שׁוּם לִכְלוּכָא וְטִנּוּפָא לָא הֲוָה גּוֹ עֲנָנִי לְגוֹ. וְעַל דָּא עָאנֵי וְתוֹרֵי דַּהֲווֹ אָכְלֵי עֵשֶׂב לְבַר הֲווֹ, וְכָל אִינּוּן דְּנַטְרֵי לוֹן. Observe that all the clouds of glory which moved with the people in the wilderness covered only the children of Israel, and the cloud of Glory went before them, as it is written: “And the Lord walked before them by day”. But this “mixed multitude”, and all the cattle, walked on behind, outside the camp. Observe also this, that all the forty years that the Israelites walked in the wilderness no unclean object was permitted within that cloud-canopy. Therefore all the cattle, the grass eaters, remained outside together with those who tended them.

אָמַר רִבִּי אֶלְעָזָר, אַבָּא, אִי הָכִי אִינּוּן עֵרֶב רַב לָא הֲווֹ אַכְלֵי מִן מַנָּא. אֲמַר לֵיהּ וַדַּאי הָכִי הוּא. אֶלָּא מָה דְּיָהֲבִין לוֹן יִשְׂרָאֵל, כְּמַאן דְּיָהִיב לְעַבְדֵיהּ. וּמִמַּה הֲווֹ אַכְלֵי. מִתַּמְצִית, מָה דְּאִשְׁתְּאַר מִבָּתַר רֵיחַיָא, פְּסוֹלֶת. וּקְרָא אַכְרִיז וְאָמַר, (שמות ט״ז:ל״ה) וּבְנֵי יִשְׂרָאֵל אָכְלוּ אֶת הַמָּן אַרְבָּעִים שָׁנָה. בְּנֵי יִשְׂרָאֵל, וְלָא אַחֲרָא. וַיִּרְאוּ בְנִי יִשְׂרָאֵל וַיֹּאמְרוּ מָן הוּא, וְלָא שְׁאַר עֵרֶב רַב, עָאנִי וְתוֹרֵי, דַּהֲווֹ בֵּינַיְיהוּ. Said R. Eleazar: ‘Father, in that case, that “mixed multitude” did not partake of the manna?’ R. Simeon replied: ‘Certainly not, indeed! They only had what the Israelites chose to give them, as one gives to a slave. And what part of the food did they eat? Of the husks which remained clinging to the millstones. Scripture proclaims it directly: “And the children of Israel ate the manna forty years long” (Ex. 16, 35).

עַד הַשְׁתָּא, הֲווֹ אִתְכַּפְיָין אִינּוּן עֵרֶב רַב וְהַשְׁתָּא קָמוּ וּבָעוּ עוֹבָדָא, לְאַתָּקְפָא לְסִטְרָא אַחֲרָא. אָמְרוּ, אוֹ נְהֵא כֻּלָּנָא עַמָּא חֲדָא, וְנֶהֱוֵי בִּכְלָלָא עִמְּכוֹן, אוֹ יְהֵא לָן מַאן דְּיֵּהַךְ קָמָנָא, כְּמָה דְּיֵּהַךְ אֱלָהֲכוֹן קָמֵיכוֹן. אָמַר אַהֲרֹן, חַס וְשָׁלוֹם דְּאִלֵּין יִשְׁתַּתְּפוּן בְּעַמָּא קַדִּישָׁא, לְמֶהוֵי כֹּלָּא כְּלָלָא חֲדָא, וְלָא יִתְעָרְבוּן עַמָּא קַדִּישָׁא בְּעַמָּא דָּא, כְּלָלָא חֲדָא, אֶלָּא טָב אִיהוּ לְאַפְרְשָׁא לוֹן מִגּוֹ עַמָּא קַדִּישָׁא, עַד דְּיֵיתֵי מֹשֶׁה. Thus, until this time, the “mixed multitude” was kept down, but now they sought the performance of some act whereby they might strengthen the “other side”, and they said, “either we become all of us one people so that we are included in you, or let us have one to walk before us, even as your God walks before you.” Said Aaron: “It is not to be thought of that these should join with the holy people to become one with them, or that the holy should become mingled with them. It would be better to separate them entirely from the holy people until Moses comes back.”

וְאַהֲרֹן לְטָב אִתְכְּוָון, אֶלָּא סַגִּיאִין הֲווֹ מִיִשְׂרָאֵל דְּאִשְׁתָּתָּפוּ בַּהֲדַיְיהוּ בְּלִבָּא. וּבְגִין כַּךְ, כַּד אָתָא מֹשֶׁה, אִצְטְרִיךְ לְבָרְרָא וּלְלַבְּנָא לְעַמָּא קַדִּישָׁא מֵהַהוּא חוֹבָא, וְאַשְׁקֵי לוֹן שַׁקְיוּ, עַד דְּאִתְבְּרִירוּ כֻּלְּהוּ וְלָא אִשְׁתְּאַר בְּהוּ פְּסוֹלֶת כְּלַל. Aaron verily meant to do all things for the best, only, alas! there were many in Israel who did associate themselves with the others, if not in action at least in their hearts. Therefore, when Moses finally arrived, he had to purify the holy people from that sin, and he gave them that water (Ex. 33, 20) to drink until they were all purified and no dregs of unholiness were left in them.

אָמַר לוֹן אַהֲרֹן, (שמות ל״ב:ב׳) פָּרֲקוּ נִזְמֵי הַזָּהָב, וְכִי לָא הֲוָה לוֹן דַּהֲבָא אַחֲרָא. אֶלָּא אָמַר אַהֲרֹן, בְּעוֹד דְּאִית לוֹן קְטָטָה בִּבְנַיְיהוּ וּבְנָשַׁיְיהוּ, יִתְעַכְּבוּן, וּבֵין כַּךְ יֵיתֵי מֹשֶׁה. תָּא חֲזֵי, תָּנֵינָן קָשִׁים גֵּרִים לְיִשְׂרָאֵל כְּסַּפַּחַת בִּבְשַׂר הַחַי, כָּל שֶׁכֵּן אִלֵּין, דְּלָא הֲווֹ גֵּרִים כְּדְקָא יֵאוֹת. אִינּוּן מָה עָבְדוּ. וַיִּתְפָּרַקוּ כָּל הָעָם אֶת נִזְמֵי הַזָּהָב אֲשֶׁר בְּאָזְנֵיהֶם. כַּמָה אַלְפֵי וְרִבְוָון הֲווֹ מִנִּזְמֵיהוֹן תַּמָּן. AND AARON SAID TO THEM, BREAK OFF THE GOLDEN EARRINGS (Ex. 32, 2). Did they have no other gold? Aaron’s idea, however, was that while they were arguing with their wives and children time would be gained and Moses might return before harm was done. Observe how true the saying is: “Proselytes cause as much pain to Israel as a sore does to the flesh”, particularly in this case, when they were not even genuine proselytes. AND ALL THE PEOPLE BRAKE OFF THE GOLDEN EARRINGS WHICH WERE IN THEIR EARS, AND BROUGHT THEM UNTO AARON. What quantities of such earrings there must have been there!

מַה כְּתִיב, וַיִּקַּח מִיָּדָם וַיָּצַר אוֹתוֹ בַּחֶרֶט וְגוֹ'. אַהֲרֹן לָא אִסְתָּמַּר, מֵאִינּוּן תְּרֵין חַכִּימִין, דַּהֲווֹ בְּרֵישֵׁיהוֹן דְּהַהוּא עֵרֶב רַב. חַד מִנַּיְיהוּ הֲוָה קָמֵיהּ, וְאַחֲרָא הֲוָה עָבִיד בְּחַרְשׁוֹי. כֵּיוָן דְּתַרְוַויְיהוּ אִתְיָיעֲטוּ כַּחֲדָא, נַטְלוּ הַהִיא דַּהֲבָא, (חד) תְּרֵין שְׁלִישֵׁי בִּידָא דְּחַד, וּשְׁלִישׁ בִּידָא דְּאַחֲרָא. בְּגִין דְּהָכִי אִצְטְרִיךְ בְּהַהוּא זִינָא דְּחַרְשָׁא. AND HE RECEIVED THEM AT THEIR HAND AND FASHIONED IT WITH A GRAVING-TOOL. Here it is plainly to be seen that Aaron did not guard himself against the two magicians who were the head of that “mixed multitude”. One of these stood in front of him, and the other busied himself with his witchcraft. After the two sorcerers had hatched their plan they took the gold, one two-thirds and the other one-third, this being the method of that kind of magic.’

בָּכָה רַבִּי שִׁמְעוֹן, אָמַר אִי חֲסִידָא קַדִּישָׁא, אַהֲרֹן מְשִׁיחָא דֶּאֱלָהָא רַבָּא, בַּחֲסִידוּתָךְ נַפְלוּ כַּמָה מֵעַמָּא קַדִּישָׁא. וְאַנְתְּ לָא הֲוֵית יָדַע לְאִסְתַּמְּרָא. מַהוּ עֲבַדוּ. כַּד מָטוּ שִׁית שַׁעֲתִּין, וְיוֹמָא הֲוָה בְּמַתְקְלָא, נַטְלוּ הַהוּא דַּהֲבָא דְּפָרִיקוּ מֵאוּדְנֵיהוֹן. מַאי טַעְמָא. בְּגִין דְּמַאן דְּאִצְטְרִיךְ לְמֶעְבַּד חַרְשָׁא, לָא בָּעֵי לְמֵיחַס עֵינוֹי עַל מָמוֹנָא. וְאִינּוּן אַמְרִי, שַׁעֲתָא קַיָּימָא לָן, אִי אֲנָן לָא מְעַכְּבִין. לָאו שַׁעֲתָא לְמֵיחַס עַל דַּהֲבָא, מִיַּד וַיִּתְפָּרַקוּ כָּל הָעָם. מַאי וַיִּתְפָּרַקוּ. כְּמָה דְאַתְּ אָמֵר (מלכים א י״ט:י״א) מְפָרֵק הָרִים וּמְשַׁבֵּר סְלָעִים, דְּחַבִּילוּ וְתַבְרוּ אוּדְנַיְיהוּ. בָּכָה כְּמִלְּקַדְּמִין וְאָמַר אִי עַמָּא קַדִּישָׁא אִי עַמָּא קַדִּישָׁא, דְּקוּדְשָׁא בְּרִיךְ הוּא. At this point R. Simeon wept, and said ‘O pious one! O holy one! O Aaron, thou anointed of the great God! Through thy piety many of the holy people have fallen, and this all because thou knewest not how to guard thyself! Alas! What did those sorcerers do? When the first six hours had passed and the scales of the day were even, they took that gold which they brake off their ears. Why did they break it off? Because he who desires to perform witchcraft must not consider the value of his possessions; and they thought, “the hour is now propitious for us, provided we do not waste time; therefore it is no time to worry about gold”. At once, “AII the people brake off the golden earrings”, that is, they “brake” or tore their ears in their eagerness to take off the rings.’ R. Simeon then wept again and said: ‘ O holy people, O holy people of God… Alas, alas!’

פָּתַח רַבִּי שִׁמְעוֹן בְּבִכְיָה, וְאָמַר, (שמות כ״א:ו׳) וְהִגִּישׁוֹ אֲדֹנָיו אֶל הָאֱלהִים וְגוֹ'. הָא אוּקְמוּהָ חַבְרַיָּיא, אֹזֶן דְּשָׁמַע בְּסִינַי, (ויקרא כה) כִּי לִי בְנֵי יִשְׂרָאֵל עֲבָדִים וְגוֹ'. וְאִיהוּ פָּרִיק עוֹל מַלְכוּת שָׁמַיִם מֵעָלֵיהּ, וְזָבִין גַּרְמֵיהּ לְאַחֵר, תִּרָצַע. וְאִלֵּין חַיָּיבַיָּא רְשִׁיעִין, גּוּבְרִין בִּישִׁין, בְּתִיאוּבְתָּא דִּלְהוֹן לְמֶהֲדָר לְסָרְחָנַיְיהוּ, לָא בָּעוּ מִנְּשֵׁיהוֹן וּבְנֵיהוֹן אֶלָּא חֲבִילוּ אוּרְחַיְיהוּ (ס"א אודנייהו) וְאִתְפְּרָקוּ מֵעוֹל שְׁמַיָא דְּפָקִיד לְהוּ מֹשֶׁה, וְתַבְרוּ אוּדְנַיְיהוּ, דְּלֵית לוֹן חוּלָקָא בִּשְׁמָא קַדִּישָׁא, וְעַמָּא קַדִּישָׁא. Then he continued in tears: ‘It is written: “And if the servant shall plainly say, I love my master… I will not go out free… then his master shall bore his ear…” (Ex. 21, 5-6), and the Companions have commented: “the ear which heard on Mount Sinai the words, ‘For the children of Israel are servants unto Me’-and not servants of servants-and which yet stoops to hearken to the words of tempters, causing its owner to shake off the yoke of the Kingdom of Heaven and sell himself to another man-such an ear must be bored.”¹v. Mechilta ad loc. And these sinners and evildoers, in their eagerness to return to their sinful ways, did not ask their wives and children, but broke their ears and threw off the yoke of heaven, forfeiting their right to any part in the Holy Name or the heritage of the holy people.

מָה עֲבַדוּ. פְּלִיגוּ תַּרְוַויְיהוּ הַהוּא דַּהֲבָא, חַד נָטִיל תְּרֵין שְׁלִישִׁין, וְחַד שְׁלִישׁ. קָמוּ לָקֳבֵל שִׁמְשָׁא, בְּשִׁית שַׁעְתִּין. עֲבַדוּ חַרְשַׁיְיהוּ, וּבַלְטוּ בְּלָטֵיהוֹן בְּחַרְשָׁא דְּפוּמָא. כֵּיוָן דְּמָטָא שֵׁירוּתָא דִּשְׁבַע, אָרִימוּ תַּרְוַויְיהוּ יְדַיְיהוּ עַל יְדוֹי דְּאַהֲרֹן. (ומנלן דמידא דתרויהו יד מכל חד נטל ולא יתיר) דִּכְתִּיב וַיִּקַּח מִיָּדָם, תַּרְוַויְיהוּ הֲווֹ, וְלָא יַתִּיר. כֵּיוָן דְּאִיהוּ קַבִּיל מִיָּדָם (ס"א תרי ולא ידיהם), קַלָּא נָפִק וְאָמַר, (משלי י״א:כ״א) יָד לְיָד לא יִנָּקֶה רַע, דִּכְתִּיב כִּי בְרָע הוּא. אַיְיתֵי רָע לְעָלְמָא. What did they do, those two magicians? They divided that gold, as we have said: one took two-thirds and the other took one-third. They stood opposite the sun at the sixth hour. They manipulated the instruments of their sorcery and uttered their incantations. And when the seventh hour came they both lifted up their hands and placed them upon Aaron’s hands, for it is written: “And he reccived them at their hand”. There were thus only two from whom he “received them”. As soon as he took the gold from their hand a voice proclaimed: “When the hand joins hand evil shall not be unpunished” (Prov. 11, 21), as Aaron said: “Thou knowest the people that they are set on evil” (Ex. 32, 22); that is, they brought evil into the world.

רָזָא דְּמִלָּה. אִינּוּן רְשָׁעִים חַיָּיבִין חַרְשִׁין בְּנוֹי דְּבִלְעָם חַיָּיבָא, בְּנִי בְּנוֹי דְּלָבָן רְשִׁיעָא, חָמוּ דְּכוֹס שֶׁל בְּרָכָה בִּימִין אִיהוּ, וּמִן יְמִינָא אִתָּקַף תָּדִיר. (ס"א יתיר) אָמְרוּ, אִי יְהֵא בִּסְטַר דָּא, הַהוּא רֵישָׁא דִּימִינָא, הָא תּוּקְפָּא דִּילָן כְּדְקָא יֵאוֹת. The secret of it was that these wicked sorcerers, sons of wicked Balaam, grandsons of wicked Laban, perceived that the Cup of Benediction must be in the right hand, and that energy and power always emanate from the Right Side; so they thought in their hearts, “If the representative of the Right, namely the High Priest, should be on our side, then the power will properly and completely be ours.”

כֵּיוָן דְּמָטָא שֶׁבַע שַׁעְתִּין דְּיוֹמָא, יָהֲבוּ לֵיהּ לְאַהֲרֹן מִיָּד. אִי אִיהוּ הֲוָה אָמַר לוֹן שַׁווּ לֵיהּ בְּאַרְעָא בְּקַדְמִיתָא, וָאֲנָא אֶטוֹל, לָא הֲווֹ יַכְלִין בְּחַרְשַׁיְיהוּ כְּלוּם, אֶלָּא מִיָּדָם נָטַל. וּקְרָא מִתְרָעַם וְאָמַר, וַיִּקַּח מִיָּדָם, חָמוּ מָה עֲבַד אַהֲרֹן גְּבַר נְבִיאָה גְּבַר חַכִּים, לָא יָדַע לְאִסְתַּמְּרָא, דְּאִילּוּ נָטִיל מֵאַרְעָא, כָּל חַרְשִׁין דְּעָלְמָא לָא הֲווֹ יַכְלִין לְאַצְלְחָא. אֲבָל בְּמָה אַצְלָחוּ בְּעוֹבָדָא דָּא, בְּגִין דְּוַיִּקַח מִיָּדָם וְלָא מֵאַרְעָא. As soon as the seventh hour of the day was arrived they gave the gold instantly to Aaron. Now, had he but said to them, “Put the gold first on the ground and I will pick it up”, their witchcraft would have had no effect whatever; but alas! he took it from their hand, wherefore Scripture complains: “And he received them at their hand!” See now the unhappy fate of Aaron! A prophet he, a sage, a holy man of God, and yet he could not guard himself! For had he only taken the gold from the ground all the magicians of the world could not have succeeded in their designs.

בְּסִפְרָא דְּחֲנוֹךְ אַשְׁכַּחְנָא, דְּהֲוָה אָמַר הָכִי, בְּרָא יְחִידָאָה יִתְיְּילִד לְהַהוּא רִישָׁא חִוָּורָא, וְכַד יִיִתוּן מִבִּשְׂרָא דַּחֲמָרֵי, יָטְעִין לֵיהּ, בְּהַהוּא דְּעָיִיל (נ"א דנטיל) מַרְגְּלָן בְּזָגִין דְּדַהֲבָא, בְּלָא דַּעְתָּא דִּילֵיהּ, וּדְיּוּקְנָא יְצֻיַיר בְּצִיּוּרָא בַּחֶרֶט. מַאי בַּחֶרֶט. בְּחֶרֶט אֱנוֹשׁ. דָּא קֹלְמוּסָא דֶּאֱנוֹשׁ חַיָּיבָא, דְּאַטְעֵי לִבְנֵי נָשָׁא. We have found in the Book of Enoch the following: “An only son¹Aaron. will be born unto Him of the White Head,²The Supernal Priest. and when they of the asses’ flesh³The mixed multitude, cf. Ezek, 23, 20. shall come, they will mislead him through him who puts pearls into bells of gold without knowing what he does, and an image will be fashioned with a chisel.” What does heret (“chisel”-or more literally “style”) here signify? It alludes to the “style of a man (enosh)” (Isa. 8, 1), namely, to the style of the wicked Enosh, the grandchild of Adam (Gen. 5, 6), who corrupted the world by chiselling images and idols with that “style”.

וַדַּאי דָּא בְּרִירָא דְּמִלָּה, דֶּאֱנוֹשׁ כַּד אַטְעֵי עָלְמָא, בְּקֹלְמוּסָא הֲוָה רָשִׁים רְשִׁימִין, דְּכָל דִּיוּקְנִין וּפֻלְחָנִין נֹכְרָאִין בְּהַהוּא קֹלְמוּסָא, (ס"א רשים רשימין) וְעַל דָּא כְּתִיב בַּחֶרֶט, הַהוּא דְּאִשְׁתְּמוֹדַע לְמֶעְבַּד הָכִי. וְדָא הוּא בְּרִירוּ דְּמִלָּה. Now, this is what occurred in the case of Aaron:

וְכֹלָּא הֲוָה, דְּוַדַּאי בְּכִיסָא אַרְמֵי דַּהֲבָא, וְכַסֵּי לֵיהּ מֵעֵינָא, כְּמָה דְּאָמְרוּ אִינּוּן חַרְשִׁין, וְהָכִי אִצְטְרִיךְ בְּזִינֵי דְּחָרָשִׁין אִלֵּין. וְדָא הוּא עוֹבָדָא דְּחַרְשִׁין אִלֵּין, מִלָּה דְּאִצְטְרִיךְ בְּאִתְגַּלְּיָא, לְאִתְגַּלָּאָה לְבָתַר, אִצְטְרִיךְ טְמִירוּ וְכִסוּיָא בְּקַדְמִיתָא, דְּיִתְכַּסֵי מֵעֵינָא, וּבָתַר יִפּוֹק אוּמָנָא לְאוּמָנוּתֵיהּ. וּמִלָּה דְּאִצְטְרִיךְ בְּכִסּוּיָא לְבָתַר, אִצְטְרִיךְ בְּאִתְגַּלְּיָא בְּקַדְמִיתָא. first he threw the gold into a bag and hid it from view-which, as we have said, is an essential adjunct to all magical processes, for in their lore it is taught that anything which is to be made a public show of must first be covered up and hidden away; and conversely, what has to be hidden afterwards must first be shown to view.

הַשְׁתָּא בָּנַי רְחִימָאי, רְחִימִין דְּנַפְשָׁאי, מָה אַעְבִּיד, וַדַּאי אִצְטְרִיכְנָא לְגַלָּאָה, אֲצִיתוּ וְאַטְמִירוּ מִלִּין. בִּסְטַר קְדוּשָּׁה הַהוּא, אֱלהִים דִּקְשׁוֹט, מֶלֶךְ עַל עָלְמָא, בִּתְלַת (מילין) עָלְמִין (אלין) אִתְתָּקַּף. (בראשית קע"ז ע"ב, ר"ח ע"א) בִּבְּרִיאָה. בִּיְצִירָה. בַּעֲשִׂיָּה. וְהָא אִתְּמַר, רָזָא דְּכָל חֲדָא וַחֲדָא הָכָא. לָקֳבֵל בְּרִיאָה, וַיִּקַּח מִיָּדָם, מִלָה דְּלָא הֲוָה בֵּיהּ עַד כְּעַן כְּלוּם. לָקֳבֵל יְצִירָה, וַיָּצַר אוֹתוֹ בַּחֶרֶט. לָקֳבֵל עֲשִׂיָּה, וַיַּעֲשֵׂהוּ עֶגֶל מַסֵּכָה. מַאן חָמָא חַרְשִׁין בְּכָל עָלְמָא כְּאִלֵּין. Now, my beloved children, the darlings of my soul! what shall I do? I must perforce disclose to you; but, I pray you, reveal it not again. In the side of holinessthe true God (Elohim) reigns over the universe. He takes hold of three worlds-of Beriah (Creation), Yezirah (Formation), and ‘Asiyah (Completion)l; and we have in the verse under consideration an allusion to each one of those phases. “He received them at their hand” corresponds to beriah, since it symbolizes something as yet unfashioned; “and he fashioned it with a graving-tool” corresponds to yezirah; and then “he made it a golden calf.

הַשְׁתָּא אִית לְמֵימַר, וְכִי לָא כְּתִיב וָאַשְׁלִיכֵהוּ בָּאֵשׁ, וְלָא יַתִּיר, וּכְדֵין וַיֵּצֵא הָעֵגֶּל הַזֶּה. וְהַשְּׁתָּא אַתְּ אַמָרְתְ וַיַּעֲשֵׂהוּ עֵגֶל מַסֵּכָה אֶלָּא חַס וְשָׁלוֹם דְּאַהֲרֹן עֲבַד, וּקְרָא אוֹכַח דִּכְתִּיב וַיִּקַּח אֶת הָעֵגֶּל אֲשֶׁר עָשׂוּ. אֲבָל מִמַּה דִּכְתִּיב וַיִּקַּח מִיָּדָם, וּכְתִיב וַיָּצַר אוֹתוֹ. מֵחֵילָא דִּתְרֵין אִלֵּין, אִתְעָבִיד כֹּלָּא. כִּבְיָכוֹל הוּא עָבִיד לֵיהּ, דְּאִי תְּרֵין אִלֵּין לָא הֲווֹ, לָא אִתְעָבִיד וְלָא נָפַק לְאוּמָנוּתָא. אֲבָל מַאן גָּרַם דְּאִתְעָבִיד. אִינּוּן תְּרֵין. (כביכול ויעשהו איהו ודאי עשהו) בְּעוֹד דְּאִיהוּ לָקַח מִיָּדָם, אִינְהוּ עַבְדֵי חַרְשַׁיְיהוּ, וּמְלַחֲשֵׁי בְּפוּמַיְיהוּ, וּמְשָׁכֵי רוּחָא לְתַתָּא, מִן סִטְרָא אַחֲרָא. Ah, who has ever beheld such wily magicians, such crafty sorcerers as these! Nou one may well ask, Is it not written that Aaron said: “I cast it unto the fire and then came out this calf’? Yet it is quite impossible to imagine that Aaron himself made that thing; in fact, it expressly states: “And he (Moses) took the calf which they made”. Obviously, then, it was made by the unwitting power of those two actions of his: first, his having taken the gold from their hands, and secondly, his binding it up in a bag. It is only in a subsidiary sense that he can be said to have made it: were it not for those two actions, it would not have materialised. But when he took the gold from their hands they began their magical manipulations and incantations and so drew down the spirit of impurity from the “other side”,

וּמְשָׁכוּ תְּרֵין רוּחִין כַּחֲדָא, חַד מִן דְּכָר, וְחַד מִן נוּקְבָּא. דְּכַר אִתְלָבַשׁ בְּדִיּוּקְנָא דְּשׁוֹר. נוּקְבָּא בְּדִיּוּקְנָא דְּחֲמוֹר, תַּרְוַויְיהוּ הֲווֹ כְּלִילָן כַּחֲדָא. אֲמַאי תְּרֵין אִלֵּין. אֶלָּא שׁוֹר הָא אִתְּמַר. חֲמוֹר אֲמַאי. בְּגִין דְּחַרְשִׁין אִלֵּין דְּמִצְרָאֵי, כְּתִיב בְּהוּ, (יחזקאל כ״ג:כ׳) אֲשֶׁר בְּשַׂר חֲמוֹרִים בְּשָׂרָם. and caused two spirits to come together, one male and the other female. The male was disguised in the form of an ox and the female in that of an ass, and these two became one. Why just these? As to the ox, an explanation has already been given, but what of the ass? The reason for the inclusion of this beast in the symbolism of that unholy union is that concerning these Egyptian magicians we read: “the flesh of asses is their flesh” (Ezek. 23, 20);

וְעַל דָּא, כָּל אִינּוּן דְּיִשְׂרָאֵל דְּמִיתוּ, אִתְחַבָּרוּ בַּהֲדַיְיהוּ בְּלִבְּהוֹן. וּבְגִין דַּהֲווֹ תְּרֵין דִּיוּקְנִין, כְּתִיב אֵלֶּה אֱלהֶיךָ יִשְׂרָאֵל, וְלָא כְּתִיב זֶה, אֶלָּא אֵלֶּה, תְּרֵין הֲווֹ כַּחֲדָא, אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם. הֶעֱלוּךָ וְלָא הֶעֱלְךָ כְּתִיב. and through this we know that all those of the people of Israel who died because of that sin of the golden calf had sympathized with them in their hearts. And because there were two images, it says concerning the calf, “these are thy gods, O Israel”.

(שמות ל״ב:ד׳) וַיַּעֲשֵׂהוּ עֵגֶל מַסֵּכָה וַיֹּאמְרוּ. וַיֹּאמֶר לָא כְּתִיב, אֶלָּא וַיֹּאמְרוּ, דְּאַהֲרֹן לָא אָמַר מִדִי. תָּנֵינָן, (ויקרא ע"ט ע"א) מֵאָה וְעֶשְׂרִים וְחָמֵשׁ קַנְטְרִין הֲווֹ בֵּיהּ. AND HE MADE IT A MOLTEN CALF. We are told that it weighed one hundred and twenty-five hundredweight (this figure being the numerical equivalent of the word massekah, “molten”);

הֵיךְ כְּתִיב וַיִּקַּח מִיָּדָם, וְכִי בְּיָדָם הֲווֹ כָּל אִלֵּין קַנְטְרִין. אֶלָּא מִכְּלָלָא דְּאִינּוּן קַנְטְרִין נַטְלוּ מָלֵי יְדַיְיהוּ. וְהַהוּא זְעֵיר, אִסְתַּלָּק עַל כֹּלָּא, כְּאִילּוּ הֲוָה כֹּלָּא בִּידַיְיהוּ. how, then, could he have taken them all from “their hands”? Could such a heavy weight possibly be lifted and held by human hands? The fact is, however, that they held in their hands only so much as filled them, and this portion represented the whole.

תָּא חֲזֵי, מָה כְּתִיב וַיַּרְא אַהֲרֹן וַיִּבֶן מִזְבֵּחַ לְפָנָיו. אִי חֲסִידָא קַדִּישָׁא, כַּמָה רְעוּתָךְ הֲוָה לְטָב, וְלָא יַדְעַת לְאִסְתַּמְּרָא. כֵּיוָן דְּאַרְמֵי לֵיהּ בְּנוּרָא, אִתְתָּקַּף חֵילָא דְּסִטְרָא אַחֲרָא תַּמָּן בְּנוּרָא, וְנָפַק דִּיּוּקְנָא דְּשׁוֹר, כְּמָה דְּאִתְּמַר בִּתְרֵין מְשִׁיכִין דְּסִטְרָא אַחֲרָא. מִיַּד וַיַּרְא אַהֲרֹן. מַהוּ וַיַּרְא אַהֲרֹן. חָמָא דְּסִטְרָא אַחֲרָא אִתְתָּקַּף, מִיַּד וַיִּבֶן מִזְבֵּחַ לְפָנָיו, דְּאִלְמָלֵא דְּאַקְדִּים וּבָנָה מִזְבֵּחַ דָּא, עָלְמָא אִתְהַדָּר לְחָרְבָּנָא. It is written: “And when Aaron saw it, he built an altar before it”. O holy man! strange that with all thy good intentions thou knewest not how to guard thyself! As soon as the gold was thrown into the fire the power of the “other side” was strengthened there, and the image of an ox emerged, as already mentioned, through the two attractive forces of the “other side”. At once “Aaron saw”. What did he see? He saw that the “other side” had gained power, and immediately afterwards he built an altar; for had he not hastened so to do, the world would have been turned again into a waste.

לְלִסְטִים דְּהֲוָה נָפִיק לְקַפְּחָא וּלְקָטְלָא בְּנֵי נָשָׁא, חָמָא לִגְיוֹנָא דְּמַלְכָּא, דְּהַהוּא לִסְטִים נָפַק בְּחֵילָא תַּקִּיף מָה עֲבַד הַהוּא לִגְיוֹנָא, אִשְׁתָּדַּל בַּהֲדֵי מַלְכָּא לְנָפְקָא בְּאָרְחָא. וּמָשִׁיךְ לֵיהּ הַהוּא לִגְיוֹנָא בְּהַהוּא אָרְחָא, עַד דְּאָזִיל הַהוּא לִסְטִים בְּהַהוּא אָרְחָא, חָמָא דִּיּוּקְנָא דְּמַלְכָּא קָאִים קָמֵּיהּ, כֵּיוָן דְּחָמָא לֵיהּ לְמַלְכָּא דְּהֲוָה אָזִיל קָמֵּיהּ בְּאָרְחָא, מִיַּד נִרְתָּע וְאַהְדָּר לַאֲחוֹרָא. He was like a king’s officer who sees that the highway is infested by a very formidable robber. He therefore persuaded the king to go forth on that road and then enticed the robber there. When the robber beheld the figure of the king before him he was seized with fear, and retreated.

כַּךָ וַיַּרְא אַהֲרֹן דִּסְטָר אַחֲרָא אִתָּקַף, אָחִיד בְּאַסְוָותָא, וְאַתְקִיף בִּסְטַר קְדוּשָׁה וְשַׁוֵּי לֵיהּ קָמֵיהּ. כֵּיוָן דְּחָמָא סִטְרָא בִּישָׁא דִּיּוּקְנָא דְּמַלְכָּא דְּקָאִים קָמֵיהּ, מִיַּד אַהְדָּר לַאֲחוֹרָא, וְאִתְחַלָּשׁ תֻּקְפֵּיהּ וְחֵילֵיהּ, דְּהָא אִתְתָּקַּף, (מיד ויבן מזבח לפניו) וּמִזְבֵּחַ דָּא אִתְגַּבָּר, וְאִתְחַלָּשׁ סִטְרָא אַחֲרָא. Similarly, Aaron, when he realized that the “other side” was gaining strength, grasped the one remedy left him and strengthened the side of holiness by making an altar. As soon as the “other side” saw the image of the king before it, it retreated and its power was weakened.

תָּא חֲזֵי מָה כְּתִיב (שמות ל״ב:ה׳) וַיִּקְרָא אַהֲרֹן וַיֹּאמַר חַג לַיְיָ' מָחָר. חַג לַיְיָ', וְלָא לָעֵגֶל. וְלִסְטַר קְדוּשָּׁה עֲבַד, וְלִסְטַר קְדוּשָּׁה קָרָא וְאָמַר. וְדָא אַסְוָותָא אַקְדִּים, דְּאִלְמָלֵא דְּעָבַד דָּא, לָא קָאִים עָלְמָא עַל קִיּוּמֵיהּ, וְעִם כָּל דָּא, לָא שָׁכִיךְ רוּגְזֵיהּ מֵאַהֲרֹן, אַף עַל גַּב דְּלָא אִתְכַּוָון לְבִישׁ. Observe what Aaron proclaimed: “It is a feast (hag) to the Lord” (Ibid.). “A feast to the Lord”, not to the calf. He laboured for the side of holiness, and summoned the people to the side of holiness. And this was the remedy which he hastened to apply, and failing which the world would have collapsed. And yet for all that “the anger of the Lord was roused against Aaron”, although he himself had intended no evil.

אֲמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, אַהֲרֹן, תְּרֵין חַרְשִׁין אִלֵּין מַשְׁכוּ לָךְ לְמַּה דְּבָעוּ. חַיֶּיךָ, תְּרֵין בְּנָךְ יִפְּלוּן, וְעַל חוֹבָא דָּא יִתְפָּסְקוּן (ס"א ובחובא דא יתפסון) הֲדָא הוּא דִכְתִיב, (דברים ט׳:כ׳) וּבְאַהֲרֹן הִתְאַנַּף יְיָ' מְאֹד לְהַשְׁמִידוֹ. מַאי לְהַשְׁמִידוֹ. אִלֵּין בְּנוֹי, כְּמָה דְאַתְּ אָמֵר (עמוס ב׳:ט׳) וָאַשְׁמִיד פִּרְיוֹ מִמַּעַל, דִּפְרִי דְּבַר נָשׁ בְּנוֹי אִינּוּן. The Holy One said to him: “Aaron, those two magicians have drawn thee to do whatsoever they would. By thy life! Two of thy sons shall be struck down and die because of this sin.” This is the implication of the words: “And the Lord was very angry with Aaron to have destroyed him” (Deut. 9, 20).

תָּא חֲזֵי, אַהֲרֹן שַׁוֵּי לֵיהּ לְהַהוּא מִזְבֵּחַ לְפָנָיו, וְעֶגְּלָא תָּב לַאֲחוֹרָא. בְּנוֹי שַׁווּ לִסְטַר אַחֲרָא לְפָנָיו, וּסְטָר קְדוּשָּׁה אַהְדָּר לַאֲחוֹרָא, דִּכְתִּיב, (ויקרא י׳:א׳) וַיַּקְרִיבוּ לִפְנֵי יְיָ', לִפְנֵי יְיָ' שַׁווּ. אִתְפָּסוּ בְּחוֹבָה דָּא. Observe this: Aaron erected an altar before the Lord, and all that the calf symbolized retreated before it. Aaron’s sons (Nadab and Abihu) erected the ensign of the “other side” before the face of the Lord (“strange fire”) and the “Side of Holiness” retreated, as it is written, “And they offered strange fire before the Lord” (Lev. 10, 1). They brought it unto His altar and were punished for this sin.

אַהֲרֹן חָשַׁב, דְּבֵין כַּךְ יֵיתֵי מֹשֶׁה, וְעַל דָּא הַהוּא מִזְבֵּחַ לָא סָתִיר לֵיהּ מֹשֶׁה, דְּאִילּוּ הֲוָה כְּמָה דְּחַשְׁבִין בְּנִי נָשָׁא, מִלָה קַדְמָאָה דְּאִבָעֵי לְמֹשֶׁה, לְנַתְּצָא לְהַהוּא מִזְבֵּחַ אִצְטְרִיךְ, כְּמָה דְּנַבֵּי עִדּוֹ עַל מִזְבֵּחַ דְּבֵית אֵל, וּנְבוּאָתֵיהּ עַל הַהוּא מִזְבֵּחַ הֲוָה. אֲבָל הָכָא מִלָה אַחֲרָא הֲוָה כְּמָה דְּאִתְּמַר. וּכְתִּיב, וַיִּקַּח אֶת הָעֵגֶּל אֲשֶׁר עָשׂוּ, וְלָא כְּתִיב וַיִּנְתֹּץ אֶת הַמִּזְבֵּחַ. Aaron thought that in the meantime Moses would come back, and therefore Moses did not destroy the altar. For had it indeed been the case-as some think-that the altar was built in honour of the image, then surely Moses’ first action should have been to destroy it, as the prophet Iddo, for instance, prophesied that the altar of Bethel would be destroyed (I Kings 13). But here it was quite different, as I have made clear. Moses “took the calf which they made and burnt it in the fire and ground it to powder”, but it does not say that he destroyed the altar.

תָּא חֲזֵי וַיִּקְרָא אַהֲרֹן. אַכְרִיז אִיהוּ בְּקָלָא וְאָמַר. כְּתִיב הָכָא וַיִּקְרָא וַיֹּאמַר, וּכְתִיב בְּיוֹנָה (יונה ג׳:ד׳) וַיִּקְרָא וַיֹּאמַר, מָה לְּהַלָּן כָּרִיז לְדִינָא, אוּף הָכָא כָּרִיז לְדִינָא. חַג לַיְיָ' מָחָר, נָבֵּי נְבוּאָה בְּהַהוּא רוּחַ דְּמִזְבֵּחַ, דְּזַמִּין דִּינָא לְשַׁרְיָא עָלַיְיהוּ. חַג לַיְיָ', לְמֶעְבַּד בְּכוּ דִּינָא. Observe that it says, “And Aaron proclaimed and said, Tomorrow is a feast of the Lord.” The expression, “proclaimed and said” is used concerning Jonah (when he preached to the Ninevites, Jonah 3, 4): and as there it denoted judgement, so does it also here. ‘T0MORROW IS A FEAST OF THE LORD. He prophesied in the spirit of that altar in order that judgement might come upon the iniquitous: “a feast of the Lord to exercise judgement upon you”.

וּתְלַת דִּינִין הֲווֹ, חַד, וַיִּגּוֹף יְיָ' אֶת הָעָם. וְחַד, בִּבְנֵי לֵוִי. וְחַד, דְּאַשְׁקֵי לִבְנֵי יִשְׂרָאֵל. וְהַיְינוּ חַג דִּבְנֵי לֵוִי. לַיְיָ', דְּוַיִגּוֹף יְיָ'. מָחָר, דְּאַשְׁקֵי לוֹן מֹשֶׁה. וּבִיתוֹ בְּהַהוּא לֵילְיָא, וּלְמָחָר אִשְׁתְּכָחוּ נְפִיחִין וּמֵתִין. וְאִינּוּן מַיִין הֲווֹ מְכַשְׁכְּשִׁין בִּמְעֵיהוֹן כָּל לֵילְיָא, וּבְצַפְרָא אִשְׁתְּכָחוּ מֵתִין, וְעַל דָּא חַג לַיְיָ' מָחָר. וְכָל אַסְוָתָא דְּעָבַד אַהֲרֹן, בְּגִין דִּכְתִּיב וַיִּבֶן מִזְבֵּחַ לְפָנָיו. The people suffered a threefold punishment: one wrought by the Lord (v. 35), one at the hands of the sons of Levi (v. 28), and one inflicted by Moses, when he made the children of Israel drink the water (v. 20). The night after they had drunk it they slept, but on the next day their bodies were all swollen and they died from the effects of that water.

תָּא חֲזֵי, (ההוא מזבח דקדושה הוה) דִּכְתִּיב וַיַּרְא אֶת הָעֵגֶל וּמְחוֹלוֹת, וְאִלּוּ מִזְבֵּחַ לָא כְּתִיב. דְּהָא אַהֲרֹן מִנְדַּע הֲוָה יָדַע, דִּכְתִּיב, (שמות כ״ב:י״ט) זֹבֵחַ לָאֱלֹהִים יָחֳרָם בִּלְתִּי לַיְיָ' לְבַדּוֹ, וַדַּאי אִשְׁתְּזִיב אַהֲרֹן בְּעֵיטָא טָבָא דְּדָבַר לְנַפְשֵׁיהּ, וְכֹלָּא בִּרְעוּתָא שְׁלִים טָב, דְּלָא אִתְכַּוָּין לְבִישׁ. Mark also that the altar which Aaron made was intended for holiness, and dedicated unto the Lord, since it says that Moses “saw the calf and the dancing” (v. 19), but it does not mention the altar, for Aaron knew very well that “he who sacrificeth unto any god, save unto the Lord only, he shall be utterly destroyed” (Ex. 22, 20) and he was certainly saved by the good plan which he conceived, and all was done by him with a perfect and righteous intention.’

אֲמַר לֵיהּ רִבִּי אֶלְעָזָר, אַבָּא וַדַּאי הָכִי הוּא, וְיִשְׂרָאֵל לָא הֲווֹ. אֲבָל יָרָבְעָם דְּעָבַד עֲגָלִין, הָא יִשְׂרָאֵל הֲווֹ, וְעֵגֶל עָבְדוּ. אֲמַר לֵיהּ וַדַּאי, וְאוּקְמוּהָ, אֲבָל יָרָבְעָם חָטָא וְהֶחטִיא, וְלָאו כְּמָה דְּאָמְרוּ. דְּוַדַּאי חוֹבָא בִּישָׁא עָבֵד וּבַמַּלְכוּת חָטָא. Said R. Eleazar: ‘Father, it is indeed and truly so; and they who committed this sin were not genuine Israelites, but when Jeroboam put up the golden calves, were they not Israelites who worshipped them?’ R. Simeon replied: ‘Truly so. But it has been explained thus. Jeroboam sinned and caused others to do likewise, for he sinned against the Kingdom.

אָמַר יָרָבְעָם, וַדַּאי יָדַעְנָא דְּהָא סְטָר קְדוּשָׁה לָא שַׁרְיָא, אֶלָּא בְּלִבָּא דְּכָל עָלְמָא, וְדָא יְרוּשָׁלַם. אֲנָא לָא יָכִילְנָא לְאַמְשָׁכָא לְהַהוּא סְטָר הָכָא, מָה אַעְבִּיד. מִיַּד (מלכים א י״ב:כ״ח) וַיִּוָּעַץ הַמֶּלֶךְ וַיַּעַשׂ וְגוֹ'. נָטַל עֵיטָא בִּישָׁא, אָמַר הָא סִטְרָא אַחֲרָא, דְּאִתְמַשְּׁכָא מִיַּד לְכָל אֲתָר. וְכָּל שֶׁכֵּן בְּאַרְעָא דָּא, דְּתִיאוּבְתֵּיה לְאַשְׁרָאָה בְּגַוָּיהּ, אֲבָל לָא יַכְלָא לְאִתְלַבְּשָׁא אֶלָּא בְּדִיּוּקְנָא דְּשׁוֹר. He reasoned thus: “I know well enough that the ‘side of holiness’ dwells only in the heart and centre of the world, namely in Jerusalem, and therefore I cannot draw down that side on to this region (Shechem). What, then, shall I do?” “Whereupon he took counsel and made two calves of gold” (I Kings 6, 28). He conceived a wicked design, thinking: “The ‘other side’ can be drawn to every place, especially in this land (the Holy Land), where it is eager to dwell.”

תְּרֵין עֲגָּלִים אֲמַאי. אֶלָּא אָמַר יָרָבְעָם, (ס"א במצרים ובמדברא) בְּמַדְבְּרָא הֲווֹ אִינּוּן חַרְשִׁין, דִּכְתִּיב, (יחזקאל כ״ג:כ׳) בְּשַׂר חֲמוֹרִים בְּשָׂרָם. (ס"א לאאינון מצרים אלא) הָכָא, אִינּוּן תְּרֵין רוּחִין בִּישִׁין, יִתְלַבְּשׁוּ כַּדְקָא חֲזֵי לוֹן, דְּכַר וְנוּקְבָּא אִינּוּן. דְּכַר הֲוָה בְּבֵית אֵל, וְנוּקְבָּא הֲוַת בְּדָן. וּמִגּוֹ דִּכְתִּיב, (משלי ה׳:ג׳) נֹפֶת תִּטֹּפְנָה שִׂפְתֵי זָרָה, אִתְמָשְׁכוּ יִשְׂרָאֵל אֲבַתְרֵהּ יַתִּיר, דִּכְתִּיב וַיֵּלְכוּ הָעָם לִפְנֵי הָאֶחָד עַד דָּן. וּבְּגִין כָּךְ תְּרֵין עֲגָלִין הֲווֹ. וּמָשִׁיךְ לוֹן יָרָבְעָם בְּאַרְעָא קַדִּישָׁא, וַהֲוָה חוֹבָא עָלֵיהּ וְעַל יִשְׂרָאֵל, וּמָנַע בִּרְכָּאן מִן עָלְמָא. וְעָלֵיהּ כְּתִיב (משלי כ״ח:כ״ד) גוֹזֵל אָבִיו וְאִמּוֹ וְגוֹ'. But the “other side” could only be represented in the guise of an ox. Why, then, did he put up two calves? Because he thought, “In the wilderness dwelt those sorcerers of whom it says that ‘their flesh is the flesh of asses’. Here are those two same evil spirits; let them be clothed in the manner appropriate to them, as male and female-male in Bethel and female in Dan”. And so, indeed, it was. And since, as we are told, “The lips of the strange woman (idolatry) drop as an honeycomb”, the Israelites were drawn with a special bewitchment towards the female of the kind, as it is written, “And the people went to (worship) before the one, unto Dan” (I Kings 12, 29). Therefore there were two calves, and Jeroboam attracted them unto the Holy Land, and this thing became a sin to him and to Israel, and he prevented blessings from coming down onto the world; and concerning him it is written, ‘Whoso robbeth his father and his mother, and saith, It is no transgression, the same is the companion of a destroyer” (Prov. 28, 24).

וְעַל דָּא הֲווֹ עֲגָלִין, דְּהָא לְבוּשָׁא קַדְמָאָה דְּמִתְלַבַּשׁ סִטְרָא אַחֲרָא שׁוֹר אִיהוּ, (קצ"א ע"א) כְּמָה דְּאִתְּמַר. וְאִי תֵּימָא אֲמַאי אִיהוּ עֵגֶל וְלָא שׁוֹר. אֶלָּא וַדַּאי כַּךְ אִתְחָזֵי, וְכֵן בְכָל סִטְרִין, שֵׁירוּתָא דִּלְבוּשָׁא זוּטָא אִיהוּ, וְהָא אוֹקִימְנָא. Therefore, also, they were calves, because the first disguise or garment donned by the powers of the “other side” is an ox, as we have pointed out. And if it be asked why they were calves and not oxen, the answer is that it is ever thus with the demons of unholiness: they first appear in a diminutive form.

וְעַל דָּא בָּנַי רְחִימָאי, כֵּיוָן דֶּאֱלֹהִים בָּעוּ, וּבִסְטַר דֶּאֱלהִים אִתְבְּנֵי עוֹבָדָא, אֱלֹהִים קַדִּישָׁא, אִימָא, דַּאֲחִידַת תָּדִיר בִּדְרוֹעָא דְּמַלְכָּא, וּסְלִיקַת רְצוּעָה, לָא הֲוַת תַּמָּן, וְאִצְטְרִיךְ לֵיהּ לְמֹשֶׁה לְמֶהֱוֵי תַּמָּן בְּאַתְרָהָא, כֵּיוָן דְּאַנְקִּיד לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, אִסְתָּכַּל. Therefore, my beloved children, since they (the “mixed multitude”) desired the aspect of Elohim, and the act (of the golden calf) was carried out with an intention in which the “side” of Elohim was kept in mind, that Holy Elohim, the “Mother” (the Shekinah), who doth ever keep back the Right Hand of the King (when He is about to punish His people) and holds up the lash, was not present there; so it was necessary for Moses to take Her place; and as soon as the Holy One awakened a certain uneasiness in him, he comprehended what it meant.

תְּלַת זִמְנִין אַנְקִּיד לֵיהּ, אִי מֹשֶׁה רַעְיָא מְהֵימָנָא, כַּמָּה חֵילָךְ תַּקִּיף, כַּמָּה גְּבוּרְתָּךְ רַב, תְּלַת זִמְנִין אַנְקִּיד לֵיהּ, דִּכְתִּיב וְעַתָּה הַנִּיחָה לִי הָא חַד. וַיִּחַר אַפִּי בָהֶם וַאֲכַלֵּם, הָא תְּרֵין. וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי גָּדוֹל, הָא תְּלַת. חָכְמְתָא דְּמֹשֶׁה בִּתְלַת נְקוּדִין אִלֵּין. אָחִיד בִּדְרוֹעֵיהּ יְמִינָא, לָקֳבֵל הַנִּיחָא לִי. אָחִיד בִּדְרוֹעֵיהּ שְׂמָאלָא, לָקֳבֵל וַיִּחַר אַפִּי בָהֶם וַאֲכַלֵּם. אִתְחַבָּק בְּגוּפָא דְּמַלְכָּא, לָקֳבֵל וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי גָּדוֹל. וְכַד אִתְחַבָּק בְּגוּפָא, תְּרֵין דְּרוֹעִין מִסִּטְרָא דָּא וּמִסִּטְרָא דָּא, לָא יָכִיל לְאִתְנַעְנְעָא לְסִטְרָא בְּעָלְמָא. דָּא הֲוֵי חָכְמְתָא דְּמֹשֶׁה, (ס"א דבמילי) דְּמִינִי נְקוּדִין דְּמַלְכָּא יָדַע בְּכָל חַד מִנַּיְיהוּ, בְּאָן אֲתָר יִתְתָּקַף, וּבְחָכְמְתָא עֲבַד. Three times did the Holy One rouse this feeling in him, as it is written, “Now therefore let Me”; “that My wrath may wax hot against them and that I may consume them”; “and I will make of thee a great nation”. Moses showed his wisdom in responding to these three intimations. He took hold of the Right Arm, which action corresponded to the first warning; he took hold of the Left Arm, and this corresponded to the second; he embraced the Body of the King, which corresponded to the last. And when he had embraced the “Body”, and the two Arms, the one from this and the other from that side, He could not move to any side. This was Moses’ wisdom: that he perceived, by means of the Lord’s signs, which place to take hold of; and he did all things in wisdom.’

אָתוּ רִבִּי אֶלְעָזָר וְחַבְרַיָּא, וְנַשְׁקוּ יְדוֹי. הֲוָה תַּמָּן רִבִּי אַבָּא, אָמַר, אִלְמָלֵי לָא אָתֵינָא לְעָלְמָא אֶלָּא לְמִשְׁמַע דָּא, דַּי לָן. בָּכָה וְאָמַר, וַוי רִבִּי, כַּד תִּסְתָּלַּק מֵעָלְמָא, מַאן יַנְהֵר וִיגַלֵּי נְהוֹרִין דְּאוֹרַיְיתָא. מִלָּה דָּא, בַּחֲשׁוֹכָא אִתְטְמַר עַד הַשְׁתָּא, דְּנָפַק מִתַּמָּן, וְהָא נָהִיר עַד רוּם רְקִיעָא, וּבְכֻרְסְיָּא דְּמַלְכָּא רָשִׁים, וְקוּדְשָׁא בְּרִיךְ הוּא חַדֵּי הַשְׁתָּא בְּהַאי מִלָּה. וְכַמָּה חֵדוּ עַל חֵדוּ, אִתּוֹסָף מִקַּמֵּי מַלְכָּא קַדִּישָׁא. מַאן יִתְּעַר מִלֵּי דְּחָכְמְתָא בְּעָלְמָא דֵּין כְּוָותָיךְ. R. Eleazar and the Companions then approached him and kissed his hands. R. Abba was also present. Said he: ‘Had I come into this world only to hear these words, it would have been worth while.’ Then he wept, and said: ‘Woe unto us, Master, when thou shalt depart from the world! Who will then light up for us the greater radiances of the Torah? This subject was hidden in darkness until now, but at last it has emerged and shines even unto the highest heavens. It is engraved upon the Throne of the King, the Holy One Himself rejoices in this discourse. Joy upon joy has been added before the face of the Holy King. Who will awaken words of wisdom in this world as thou dost?’¹From here to the end of Ki Tisa is a verbal repetition of Zohar, Gen., 52a-53a (“Until he sinned… caused that imperfection”).²Hebrew text until beginning of Vayqhel is not translated as per translator’s note supra.

תָּא חֲזֵי, עַד לָא חָטָא אָדָם, הֲוָה סָלִיק וְקָאִים (בראשית נ"ב ע"ב) בְּחָכְמָה דִּנְהִירוּ עִלָּאָה, וְלָא הֲוָה מִתְפְּרַשׁ מֵאִילָנָא דְּחַיֵּי. כֵּיוָן דְּאַסְגֵּי תִּיאוּבְתָּא לְמִנְדַּע, וּלְנַחְתָּא לְתַתָּא, אִתְמְשִׁיךְ אֲבַתְרַיְיהוּ, עַד דְּאִתְפְּרַשׁ מֵאִילָנָא דְּחַיֵּי, וְיָדַע רַע וְשָׁבַק טוֹב. וְעַל דָּא כְּתִיב, (תהילים ה׳:ה׳) כִּי לֹא אֵל חָפֵץ רֶשַׁע אָתָּה לא יְגוּרְךָ רָע, מַאן דְּאִתְמְשָׁךְ בְּרָע, לֵית לֵיהּ דִּיּוּרָא עִם אִילָנָא דְּחַיֵּי. וְעַד לָא חָטְאוּ, הֲווֹ שַׁמְעִין קַלָּא מִלְעֵילָּא, וְיַדְעִין חָכְמְתָא עִלָּאָה, וְלָא דַּחֲלֵי. כֵּיוָן דְּחָטְאוּ, אֲפִילּוּ קַלָּא דִּלְתַתָּא, לָא הֲווֹ יַכְלִין לְמֵיקָם בֵּיהּ. Come and see – so long as Adam did not sin, he would go up and stand in the Wisdom that would shine upon him (Zohar, Bereishit 52b), and he would not separate from the Tree of Life. Once his desire to know and to descend below grew, he was drawn after it, until he separated from the Tree of Life, such that he knew evil and left the good. And it is about this that it is written (Psalms 5:5), “For You are not a God who desires wickedness; evil cannot abide with You”: He who is drawn after evil does not have an abode with the Tree of Life. But before they sinned, they would hear the supernal Voice and know supernal Wisdom and not be afraid. Once they sinned, they would not even be able to stand before a voice from below.

כְּגַוְונָא דָּא, עַד לָא חָאבוּ יִשְׂרָאֵל, בְּשַׁעֲתָא דְּקַיְימוּ יִשְׂרָאֵל עַל טוּרָא דְּסִינַי, אִתְעֲבָר מִנַּיְיהוּ זוּהֲמָא דְּהַאי חִוְיָא, דְּהָא כְּדֵין בִּטוּל יֵצֶר הָרַע הֲוָה מֵעָלְמָא, וְדָחוּ לֵיהּ מִנַּיְיהוּ. וּכְדֵין אִתְאֲחִידוּ בְּאִילָנָא דְּחַיֵּי, וּסְלִיקוּ לְעֵילָּא, וְלָא נַחְתּוּ לְתַתָּא. כְּדֵין הֲווֹ יַדְעִין, וַהֲווּ חֲמָאן, אַסְפַּקְלַרְיָאן עִלָּאִין, וְאִתְנַהֲרָן עֵינַיְיהוּ, וְחַדָּאן לְמִנְדַּע וּלְמִשְׁמַע. וּכְדֵין חָגַר לוֹן קוּדְשָׁא בְּרִיךְ הוּא, חַגִּירִין דְּאַתְוָון דִּשְׁמָא קַדִּישָׁא, דְּלָא יָכִיל לְשַׁלְּטָאָה עָלַיְיהוּ הַאי חִוְיָא, וְלָא יְסָאַב לוֹן כְּדִבְּקַדְמֵיתָא. In the same way - before the Jewish people sinned – when the Jewish people stood on Mount Sinai, the impurity of that snake left them. For then the evil impulse was abolished from the world and pushed away from them. And so they then united with the Tree of Life, and climbed upwards and did not descend downwards. So they then knew and they saw the supernal lenses and their eyes were enlightened. So they rejoiced to know and to hear. And so the Holy One, blessed be He, wrapped us with a belt of the letters of the holy name which that snake could not overcome, such that he could not render us impure, as before.

כֵּיוָן דְּחָטוּ בַּעֶגְלָא, אִתְעֲבָרוּ מִנַּיְיהוּ כָּל אִינּוּן דַּרְגִּין, וּנְהוֹרִין עִלָּאִין, וְאִתְעֲבָר מִנַּיְיהוּ חֲגִירוּ מְזַיְּינִין, דְּאִתְעַטָּרוּ מִשְּׁמָא קַדִּישָׁא עִלָּאָה, וְאַמְשִׁיכוּ עָלַיְיהוּ חִוְיָא בִּישָׁא כְּמִלְּקַדְּמִין, וְגָרִימוּ מוֹתָא לְכָל עָלְמָא. וּלְבָתַר מָה כְּתִיב. וַיַּרְא אַהֲרֹן וְכָל בְּנֵי יִשְׂרָאֵל אֶת מֹשֶׁה וְהִנֵּה קָרַן עוֹר פָּנָיו וַיִּירְאוּ מִגֶּשֶׁת אֵלָיו. Once they sinned with the calf, all of these levels left them, as did the supernal light; and the protective belt that was adorned with the holy supernal name. So they drew the evil snake upon themselves as before and brought death to the whole world. And afterwards, what is written? “Aharon and all the Children of Israel saw Moshe; and behold, the skin of his face was radiating, so they were afraid to approach him” (Exodus 34:30).

תָּא חֲזֵי כְּתִיב (שמות לכ) וַיַּרְא הָעָם כִּי בֹשֵׁשׁ מֹשֶׁה. מַאן הָעָם. אִינּוּן עֵרֶב רַב. מַאן עֵרֶב רַב. וְכִי לּוּדִים וְכוּשִׁים וְכַפְתּוֹרִים וְתוּגַרְמִים הֲווֹ, דְּקָרָאן לוֹן עֵרֶב רַב, וַהֲלֹא מִצְרִיִּים הֲווֹ, וּמִמִּצְרַיִם נַטְלוּ, וְאִלּוּ הֲווֹ עִרְבּוּבְיָא דְּעַמִּין סַגִּיאִין, הָכִי הֲוָה לֵיהּ לְמִכְתַּב, עֵרֶב רַב עָלוּ אִתָּם לְפִי עִרְבּוּבְיָא דִּלְהוֹן. ‘AND WHEN THE PEOPLE SAW THAT MOSES DELAYED (boshesh) TO COME DOWN OUT OF THE MOUNT. The word “people” denotes the “mixed multitude”. And who were the “mixed multitude”? Were they Lydians, Ethiopians, or Cyprians? Were they not all Egyptians, and did they not all come from Egypt? If they had consisted of a mixture of many different nations, would not the plural verb ‘alu (went up) have been used instead of the singular ‘ala (Ex. 12, 38)?

אֶלָּא (שמות י״ב:ל״ח) עֵרֶב רַב עָלָה אִתָּם. עַמָּא חַד הֲוָה, וְלִישָׁן חַד, אֲבָל כָּל חֲרָשֵׁי מִצְרַיִם, וְכָל חַרְטוּמֵי דִּלְהוֹן הֲווֹ, דִּכְתִּיב בְּהוּ, (שמות ז׳:י״א) וַיַּעֲשׂוּ גַּם הֵם חַרְטוּמֵּי מִצְרַיִם. דְּבָעוּ לְמֵיקָם לָקֳבֵל פְּלִיאָן דְּקוּדְשָׁא בְּרִיךְ הוּא, כֵּיוָן דְּחָמוּ נִסִּין וּפְלִיאָן דְּעֲבַד מֹשֶׁה בְּמִצְרַיִם, אָהַדְרוּ לְגַבֵּי מֹשֶׁה. אֲמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְמֹשֶׁה, לָא תְּקַבֵּל לוֹן. אָמַר מֹשֶׁה, מָארֵיהּ דְּעָלְמָא, כֵּיוָן דְּחָמוּ גְּבוּרְתָּא דִּילָךְ, בָּעָאן לְאִתְגַּיְּירָא. יֶחמוּן גְּבוּרְתָּךְ בְּכָל יוֹמָא, וְיִנְדְּעוּן דְּלֵית אֱלָהָא בַּר מִנָךְ. וְקַבִּל לוֹן מֹשֶׁה. In fact, however, the “mixed multitude” consisted entirely of one people all the members of u,hich spoke one language: namely, all the sorcerers of Egypt and all its magicians, as it is written, “And the magicians of Egypt, they also did in like manner with their enchantments” (Ex. 7, 11); for they wanted to oppose the wonderful works of the Holy One, blessed be He. When they beheld the signs and the wonders which Moses wrought in Egypt they came to Moses to be converted. Said the Holy One to Moses: “Do not receive them!” Moses, however, replied: “Sovereign of the universe, now that they have seen Thy power they desire to accept our Faith, let them see Thy power every day and they will learn that there is no God like unto Thee.” And Moses accepted them.

אֲמַאי קָרָא לוֹן עֵרֶב רַב. אֶלָּא כָּל חֲרָשִׁין דְּמִצְרַיִם הֲווֹ, וּבְרֵישֵׁיהוֹן (בלק קצ"ד ע"א) יוֹנוֹס (אמרו המגיהים אולי אלו הם יוחני וממרא שנזכרו בשמות רבה פרשת ט' דף ע"ב ע"ג שורה ל"א אמרו יוחני וממרא אל משה תבן אתה מכניס לעפריים) וְיִּמְבְּרוּס, וּבְשַׁעֲתֵּי דְּיוֹמָא הֲווֹ עַבְדֵי תָּדִיר חֲרָשַׁיְיהוּ. וְכָל אִלֵּין חֲרָשִׁין עִלָּאִין, הֲווֹ מִסְתַּכְּלֵי מִכִּי נָטֵי שִׁמְשָׁא, מִשֵּׁירוּתָא דְּשִׁית שָׁעוֹת וּמֶחְצָה, עַד שֵׁירוּתָא דְּתֵשַׁע וּמֶחְצָה. דְּהַיְינוּ עֵרֶב רַבְרְבָא. כָּל אִינּוּן חֲרָשִׁין זְעִירִין, מִשֵּׁירוּתָא דְּתֵשַׁע וּמֶחְצָה, עַד פַּלְגוּת לֵילְיָא. And why, then, were they called “mixed multitude”? Because they consisted of all the grades of the Egyptian magicians, at their head being Jannes and Jambres.¹Cf. Targum Jonathan, Ex. 7, 11. During the hours of the day these wizards practised their unholy arts, and from the time of the setting of the sun, the beginning of the second half of the sixth hour to the commencement of the second half of the ninth hour, they made observations of the heavens: the middle of the ninth hour being the “great evening” (ereb rab, which means both “great multitude” and “great evening”). The lesser magicians, however, did not thus: they made observation from the middle of the ninth hour until midnight.

אִינּוּן עִלָּאִין דִּבְהוּ, הֲווֹ מִסְתַּכְּלֵי מִכִּי נָטֵי שִׁמְשָׁא. דְּהָא כְּדֵין שָׁרָאן תְּשַׁע מְאָה וְתִשְׁעִין וַחֲמֵשׁ דַּרְגִּין, לִמְשַׁטְּטָא עַל טוּרֵי חָשׁוּךְ. וְרוּחָא דִּלְהוֹן, הֲוָה (בלק קצ"א ע"א) מְשַׁטְּטָא עַל כָּל אִינּוּן חֲרָשִׁין (נ"א דרגין) בְּחַרְשַׁיְיהוּ. וְאִלֵּין הֲווֹ עַבְדֵי, כָּל מַה דְּאִינּוּן בָּעָאן. עַד דְּכָל מִצְרָאֵי רָחְצָנוּ דִּלְהוֹן בְּאִלֵּין הֲוָה. וְקָרָאן לוֹן עֵרֶב רַב. בְּגִין דְּאִית עֵרֶב זְעֵירָא, מִתְּשַׁע שָׁעוֹת וּמֶחֱצָה וּלְתַתָּא, דָּא עֵרֶב זְעֵירָא. וּתְרֵי עַרְבֵי אִינּוּן, וְעַל דָּא וְגַם עֵרֶב רַב עָלָה אִתָּם. The chief wizards began at the time mentioned above because the nine hundred and ninety-five grades begin then to roam upon the mountains of darkness, and their spirit moved upon all those magicians in virtue of their witchcraft, and they did all that the latter asked of them, so that all the Egyptians had complete faith in them and called them “large evening”, in contrast to the “small evening”, which began from the middle of the tenth hour. And because there were two “evenings”, it speaks of the “large evening”: that is, the chief magicians, who went out with the children of Israel from Egypt.

וְחָכְמְתָא דִּלְהוֹן, הֲוָה סַגִּי. וְאִינּוּן אִסְתָּכָּלוּ בְּשַׁעְתֵּי דְּיוֹמָא, וְאִסְתָּכָּלוּ בְּדַרְגָּא דְּמֹשֶׁה, וְחָמוּ דְּהָא בְּכָל סִטְרִין בְּשֵׁשׁ מֹשֶׁה: בְּשֵׁשׁ שַׁעְתֵּי קַדְמָאִין דְּיוֹמָא, דְּאִינּוּן לָא יַכְלִין לְשַׁלְּטָאָה בְּהוּ, (נ"א בגין שית) בְּשִׁית דַּרְגִּין עִלָּאִין דְאַחְדִינָן בֵּיהּ (נ"א דאחיד בהו.) וּבְכָל סִטְרִין בְּשִׁית הֲוָה, וּבְעִטְרִין דְּאִלֵּין שִׁית, הֲוָה זַמִּין לָרֶדֶת מִן הָהָר, דִּכְתִּיב כִּי בֹשֵׁשׁ מֹשֶׁה לָרֶדֶת מִן הָהָר. Their wisdom was great. They studied the hours of the day and their significance, and they studied the grade of Moses and perceived that he was in all quarters in the number six (be-shesh)¹Same letters as boshesh- delayed., namely in the first six hours of the day, over which they had no power and could exercise no control, and also in the six supernal grades to which Moses was attached; and they realized that he was to come down from the Mount in the crowns of these six grades; but when the appointed time was come Moses had not yet returned.

מִיַּד וַיִּקָּהֵל הָעָם עַל אַהֲרֹן, (דהכי תנינן דבההיא שעתא דנחית משה וקביל אורייתא בלחודוי כללא דכל ישראל ואיהו קביל אורייתא בעלמא. ואפילו מגילת אסתר דכתיב (אסתר ט׳:כ״ג) וקבל היהודים. וקבלו היהודים מבעי ליה. מאי וקבל אלא דא משה דאיהו היהודים כללא דיהודאי. ויקהל העם על אהךן) אֲמַאי עַל אַהֲרֹן. בְּגִין לְאִתְכַּלְּלָא בְּסִטְרָא דִּימִינָא, דְּהָא אִינּוּן שְׂמָאלָא בָּעוּ מִנֵּיהּ, וּבְגִין דְּלִהֱוֵי כָּלִיל בִּימִינָא, אִתְכְּנָשׁוּ עַל אַהֲרֹן, וַיֹּאמְרוּ אֵלָיו קוּם עֲשֵׂה לָנוּ אֱלהִים. (אלהים ודאי בעו סטר שמאלא. אשר ילכו אשר ילך מבעי ליה. מאי אשר ילכו. אלא אלהים שית דרגא אינון (ד"א ששת ימי המעשה) כלהו בסטר שמאלא דאלהים שית אינון. דאי תימא דהא שבע אינון. ההוא אלהים עילאה לא עאל בכללא). At once THE PEOPLE GATHERED THEMSELVES TOGETHER UNTO AARON. Why did the magicians gather themselves unto Aaron? In order that they might be included in the Right Side, while yet evoking the Left; so to Aaron they came, as he represented the Side of Mercy. ‘AND SAID UNTO HIM: UP, MAKE US EL0HIM.

תָּא חֲזֵי, כָּל זִמְנָא דְּהֲוָה מֹשֶׁה בְּמִצְרַיִם, שְׁמָא דֶּאֱלֹהִים לָא דָּכִיר, אֶלָּא שְׁמָא דַּיְיָ', וְעַל דָּא קַשְׁיָא לֵיהּ לְפַרְעֹה בְּגִין דְּלָא יְהֵא תּוּקְפָּא לְהַהוּא סִטְרָא אַחֲרָא, וְלָא יִתְתָּקַף בְּעָלְמָא. הַשְׁתָּא בָּעוּ הַהִיא מִלָּה, וְהַיְינוּ קוּם עֲשֵׂה לָנוּ אֱלהִים. לָנוּ דַּיְיקָא, דְּאֲנָן צְרִיכִין לְהַאי מִלָּה, לְתַקְּפָא סִטְרָא דִּילָן, דְּהֲוָה אִתְדַּחְיָא עַד הַשְׁתָּא. Observe, that the whole time that Moses was in Egypt he did not once mention the name Elohim, but only TETRAGRAMMATON, and therefore it was hard for Pharaoh, because through this the “other side” had no power and could not dominate the world. Now, however, the magicians sought after that divine Name, and therefore they said, “Make us Elohim”, because we need the knowledge of just this aspect of the Divine Personality in order to strengthen our own side, which has hitherto been pushed away.

אֲשֶׁר יֵלְכוּ לְפָנִינוּ. מַאי אָמְרוּ. אֶלָּא הָכִי אָמְרוּ, חֲמֵינָן דְּאַתּוּן יִשְׂרָאֵל, כָּל טוּב וְכָל יְקָר דְּעָלְמָא לְכוּ, וַאֲנָן דַּחְיָין לְבַר. דִּלְכוּ, (שמות י״ג:כ״א) וַיְיָ' הוֹלֵךְ לִפְנֵיהֶם יוֹמָם. אוּף הָכִי אֱלהִים אֲשֶׁר יֵלְכוּ לְפָנֵינוּ, כְּמָה דְּאָזִיל קָמַיְיכוּ יְיָ'. דְּהָא רְשׁוּ אִית לְסִטְרָא דִּילָן לְמֵהַךְ אוּף הָכִי לְקָמָנָא, אִי נַזְמִין לֵיהּ עוֹבָדָא. WHICH SHALL GO BEFORE US. What did they mean by that? We see that all the good things and all the glory of the world belong to you-Israel-while we are pushed outside. We also want Elohim, who should walk before us as TETRAGRAMMATON walketh before you, for our “side” has also the right and the power to walk before us, if we make proper preparation before it.

תָּא חֲזֵי, כָּל עֲנָנֵי יְקָר דְּאָזְלוּ בְּמַדְבְּרָא, לָא הֲווֹ חַפְיָין אֶלָּא לִבְנִי יִשְׂרָאֵל לְחוֹדַיְיהוּ. וְהַהוּא עֲנָנָא דִּיקָר, דִּכְתִּיב וַיְיָ' הוֹלֵךְ לִפְנֵיהֶם יוֹמָם, אַזְלָא לְקָמַיְיהוּ. וְאִלֵּין עֵרֶב רַב, וְכָל אִינּוּן בְּעִירֵי עָאנִין וְתוֹרִין, הֲווֹ אַזְלוּ לְבַר מִמַשִׁרְיָּיתָא, לְבַתְרַיְיתָא. וְתָּא חֲזֵי, כָּל אִינּוּן אַרְבְּעִין שְׁנִין דְּקָא אָזְלוּ יִשְׂרָאֵל בְּמַדְבְּרָא, שׁוּם לִכְלוּכָא וְטִנּוּפָא לָא הֲוָה גּוֹ עֲנָנִי לְגוֹ. וְעַל דָּא עָאנֵי וְתוֹרֵי דַּהֲווֹ אָכְלֵי עֵשֶׂב לְבַר הֲווֹ, וְכָל אִינּוּן דְּנַטְרֵי לוֹן. Observe that all the clouds of glory which moved with the people in the wilderness covered only the children of Israel, and the cloud of Glory went before them, as it is written: “And the Lord walked before them by day”. But this “mixed multitude”, and all the cattle, walked on behind, outside the camp. Observe also this, that all the forty years that the Israelites walked in the wilderness no unclean object was permitted within that cloud-canopy. Therefore all the cattle, the grass eaters, remained outside together with those who tended them.

אָמַר רִבִּי אֶלְעָזָר, אַבָּא, אִי הָכִי אִינּוּן עֵרֶב רַב לָא הֲווֹ אַכְלֵי מִן מַנָּא. אֲמַר לֵיהּ וַדַּאי הָכִי הוּא. אֶלָּא מָה דְּיָהֲבִין לוֹן יִשְׂרָאֵל, כְּמַאן דְּיָהִיב לְעַבְדֵיהּ. וּמִמַּה הֲווֹ אַכְלֵי. מִתַּמְצִית, מָה דְּאִשְׁתְּאַר מִבָּתַר רֵיחַיָא, פְּסוֹלֶת. וּקְרָא אַכְרִיז וְאָמַר, (שמות ט״ז:ל״ה) וּבְנֵי יִשְׂרָאֵל אָכְלוּ אֶת הַמָּן אַרְבָּעִים שָׁנָה. בְּנֵי יִשְׂרָאֵל, וְלָא אַחֲרָא. וַיִּרְאוּ בְנִי יִשְׂרָאֵל וַיֹּאמְרוּ מָן הוּא, וְלָא שְׁאַר עֵרֶב רַב, עָאנִי וְתוֹרֵי, דַּהֲווֹ בֵּינַיְיהוּ. Said R. Eleazar: ‘Father, in that case, that “mixed multitude” did not partake of the manna?’ R. Simeon replied: ‘Certainly not, indeed! They only had what the Israelites chose to give them, as one gives to a slave. And what part of the food did they eat? Of the husks which remained clinging to the millstones. Scripture proclaims it directly: “And the children of Israel ate the manna forty years long” (Ex. 16, 35).

עַד הַשְׁתָּא, הֲווֹ אִתְכַּפְיָין אִינּוּן עֵרֶב רַב וְהַשְׁתָּא קָמוּ וּבָעוּ עוֹבָדָא, לְאַתָּקְפָא לְסִטְרָא אַחֲרָא. אָמְרוּ, אוֹ נְהֵא כֻּלָּנָא עַמָּא חֲדָא, וְנֶהֱוֵי בִּכְלָלָא עִמְּכוֹן, אוֹ יְהֵא לָן מַאן דְּיֵּהַךְ קָמָנָא, כְּמָה דְּיֵּהַךְ אֱלָהֲכוֹן קָמֵיכוֹן. אָמַר אַהֲרֹן, חַס וְשָׁלוֹם דְּאִלֵּין יִשְׁתַּתְּפוּן בְּעַמָּא קַדִּישָׁא, לְמֶהוֵי כֹּלָּא כְּלָלָא חֲדָא, וְלָא יִתְעָרְבוּן עַמָּא קַדִּישָׁא בְּעַמָּא דָּא, כְּלָלָא חֲדָא, אֶלָּא טָב אִיהוּ לְאַפְרְשָׁא לוֹן מִגּוֹ עַמָּא קַדִּישָׁא, עַד דְּיֵיתֵי מֹשֶׁה. Thus, until this time, the “mixed multitude” was kept down, but now they sought the performance of some act whereby they might strengthen the “other side”, and they said, “either we become all of us one people so that we are included in you, or let us have one to walk before us, even as your God walks before you.” Said Aaron: “It is not to be thought of that these should join with the holy people to become one with them, or that the holy should become mingled with them. It would be better to separate them entirely from the holy people until Moses comes back.”

וְאַהֲרֹן לְטָב אִתְכְּוָון, אֶלָּא סַגִּיאִין הֲווֹ מִיִשְׂרָאֵל דְּאִשְׁתָּתָּפוּ בַּהֲדַיְיהוּ בְּלִבָּא. וּבְגִין כַּךְ, כַּד אָתָא מֹשֶׁה, אִצְטְרִיךְ לְבָרְרָא וּלְלַבְּנָא לְעַמָּא קַדִּישָׁא מֵהַהוּא חוֹבָא, וְאַשְׁקֵי לוֹן שַׁקְיוּ, עַד דְּאִתְבְּרִירוּ כֻּלְּהוּ וְלָא אִשְׁתְּאַר בְּהוּ פְּסוֹלֶת כְּלַל. Aaron verily meant to do all things for the best, only, alas! there were many in Israel who did associate themselves with the others, if not in action at least in their hearts. Therefore, when Moses finally arrived, he had to purify the holy people from that sin, and he gave them that water (Ex. 33, 20) to drink until they were all purified and no dregs of unholiness were left in them.

אָמַר לוֹן אַהֲרֹן, (שמות ל״ב:ב׳) פָּרֲקוּ נִזְמֵי הַזָּהָב, וְכִי לָא הֲוָה לוֹן דַּהֲבָא אַחֲרָא. אֶלָּא אָמַר אַהֲרֹן, בְּעוֹד דְּאִית לוֹן קְטָטָה בִּבְנַיְיהוּ וּבְנָשַׁיְיהוּ, יִתְעַכְּבוּן, וּבֵין כַּךְ יֵיתֵי מֹשֶׁה. תָּא חֲזֵי, תָּנֵינָן קָשִׁים גֵּרִים לְיִשְׂרָאֵל כְּסַּפַּחַת בִּבְשַׂר הַחַי, כָּל שֶׁכֵּן אִלֵּין, דְּלָא הֲווֹ גֵּרִים כְּדְקָא יֵאוֹת. אִינּוּן מָה עָבְדוּ. וַיִּתְפָּרַקוּ כָּל הָעָם אֶת נִזְמֵי הַזָּהָב אֲשֶׁר בְּאָזְנֵיהֶם. כַּמָה אַלְפֵי וְרִבְוָון הֲווֹ מִנִּזְמֵיהוֹן תַּמָּן. AND AARON SAID TO THEM, BREAK OFF THE GOLDEN EARRINGS (Ex. 32, 2). Did they have no other gold? Aaron’s idea, however, was that while they were arguing with their wives and children time would be gained and Moses might return before harm was done. Observe how true the saying is: “Proselytes cause as much pain to Israel as a sore does to the flesh”, particularly in this case, when they were not even genuine proselytes. AND ALL THE PEOPLE BRAKE OFF THE GOLDEN EARRINGS WHICH WERE IN THEIR EARS, AND BROUGHT THEM UNTO AARON. What quantities of such earrings there must have been there!

מַה כְּתִיב, וַיִּקַּח מִיָּדָם וַיָּצַר אוֹתוֹ בַּחֶרֶט וְגוֹ'. אַהֲרֹן לָא אִסְתָּמַּר, מֵאִינּוּן תְּרֵין חַכִּימִין, דַּהֲווֹ בְּרֵישֵׁיהוֹן דְּהַהוּא עֵרֶב רַב. חַד מִנַּיְיהוּ הֲוָה קָמֵיהּ, וְאַחֲרָא הֲוָה עָבִיד בְּחַרְשׁוֹי. כֵּיוָן דְּתַרְוַויְיהוּ אִתְיָיעֲטוּ כַּחֲדָא, נַטְלוּ הַהִיא דַּהֲבָא, (חד) תְּרֵין שְׁלִישֵׁי בִּידָא דְּחַד, וּשְׁלִישׁ בִּידָא דְּאַחֲרָא. בְּגִין דְּהָכִי אִצְטְרִיךְ בְּהַהוּא זִינָא דְּחַרְשָׁא. AND HE RECEIVED THEM AT THEIR HAND AND FASHIONED IT WITH A GRAVING-TOOL. Here it is plainly to be seen that Aaron did not guard himself against the two magicians who were the head of that “mixed multitude”. One of these stood in front of him, and the other busied himself with his witchcraft. After the two sorcerers had hatched their plan they took the gold, one two-thirds and the other one-third, this being the method of that kind of magic.’

בָּכָה רַבִּי שִׁמְעוֹן, אָמַר אִי חֲסִידָא קַדִּישָׁא, אַהֲרֹן מְשִׁיחָא דֶּאֱלָהָא רַבָּא, בַּחֲסִידוּתָךְ נַפְלוּ כַּמָה מֵעַמָּא קַדִּישָׁא. וְאַנְתְּ לָא הֲוֵית יָדַע לְאִסְתַּמְּרָא. מַהוּ עֲבַדוּ. כַּד מָטוּ שִׁית שַׁעֲתִּין, וְיוֹמָא הֲוָה בְּמַתְקְלָא, נַטְלוּ הַהוּא דַּהֲבָא דְּפָרִיקוּ מֵאוּדְנֵיהוֹן. מַאי טַעְמָא. בְּגִין דְּמַאן דְּאִצְטְרִיךְ לְמֶעְבַּד חַרְשָׁא, לָא בָּעֵי לְמֵיחַס עֵינוֹי עַל מָמוֹנָא. וְאִינּוּן אַמְרִי, שַׁעֲתָא קַיָּימָא לָן, אִי אֲנָן לָא מְעַכְּבִין. לָאו שַׁעֲתָא לְמֵיחַס עַל דַּהֲבָא, מִיַּד וַיִּתְפָּרַקוּ כָּל הָעָם. מַאי וַיִּתְפָּרַקוּ. כְּמָה דְאַתְּ אָמֵר (מלכים א י״ט:י״א) מְפָרֵק הָרִים וּמְשַׁבֵּר סְלָעִים, דְּחַבִּילוּ וְתַבְרוּ אוּדְנַיְיהוּ. בָּכָה כְּמִלְּקַדְּמִין וְאָמַר אִי עַמָּא קַדִּישָׁא אִי עַמָּא קַדִּישָׁא, דְּקוּדְשָׁא בְּרִיךְ הוּא. At this point R. Simeon wept, and said ‘O pious one! O holy one! O Aaron, thou anointed of the great God! Through thy piety many of the holy people have fallen, and this all because thou knewest not how to guard thyself! Alas! What did those sorcerers do? When the first six hours had passed and the scales of the day were even, they took that gold which they brake off their ears. Why did they break it off? Because he who desires to perform witchcraft must not consider the value of his possessions; and they thought, “the hour is now propitious for us, provided we do not waste time; therefore it is no time to worry about gold”. At once, “AII the people brake off the golden earrings”, that is, they “brake” or tore their ears in their eagerness to take off the rings.’ R. Simeon then wept again and said: ‘ O holy people, O holy people of God… Alas, alas!’

פָּתַח רַבִּי שִׁמְעוֹן בְּבִכְיָה, וְאָמַר, (שמות כ״א:ו׳) וְהִגִּישׁוֹ אֲדֹנָיו אֶל הָאֱלהִים וְגוֹ'. הָא אוּקְמוּהָ חַבְרַיָּיא, אֹזֶן דְּשָׁמַע בְּסִינַי, (ויקרא כה) כִּי לִי בְנֵי יִשְׂרָאֵל עֲבָדִים וְגוֹ'. וְאִיהוּ פָּרִיק עוֹל מַלְכוּת שָׁמַיִם מֵעָלֵיהּ, וְזָבִין גַּרְמֵיהּ לְאַחֵר, תִּרָצַע. וְאִלֵּין חַיָּיבַיָּא רְשִׁיעִין, גּוּבְרִין בִּישִׁין, בְּתִיאוּבְתָּא דִּלְהוֹן לְמֶהֲדָר לְסָרְחָנַיְיהוּ, לָא בָּעוּ מִנְּשֵׁיהוֹן וּבְנֵיהוֹן אֶלָּא חֲבִילוּ אוּרְחַיְיהוּ (ס"א אודנייהו) וְאִתְפְּרָקוּ מֵעוֹל שְׁמַיָא דְּפָקִיד לְהוּ מֹשֶׁה, וְתַבְרוּ אוּדְנַיְיהוּ, דְּלֵית לוֹן חוּלָקָא בִּשְׁמָא קַדִּישָׁא, וְעַמָּא קַדִּישָׁא. Then he continued in tears: ‘It is written: “And if the servant shall plainly say, I love my master… I will not go out free… then his master shall bore his ear…” (Ex. 21, 5-6), and the Companions have commented: “the ear which heard on Mount Sinai the words, ‘For the children of Israel are servants unto Me’-and not servants of servants-and which yet stoops to hearken to the words of tempters, causing its owner to shake off the yoke of the Kingdom of Heaven and sell himself to another man-such an ear must be bored.”¹v. Mechilta ad loc. And these sinners and evildoers, in their eagerness to return to their sinful ways, did not ask their wives and children, but broke their ears and threw off the yoke of heaven, forfeiting their right to any part in the Holy Name or the heritage of the holy people.

מָה עֲבַדוּ. פְּלִיגוּ תַּרְוַויְיהוּ הַהוּא דַּהֲבָא, חַד נָטִיל תְּרֵין שְׁלִישִׁין, וְחַד שְׁלִישׁ. קָמוּ לָקֳבֵל שִׁמְשָׁא, בְּשִׁית שַׁעְתִּין. עֲבַדוּ חַרְשַׁיְיהוּ, וּבַלְטוּ בְּלָטֵיהוֹן בְּחַרְשָׁא דְּפוּמָא. כֵּיוָן דְּמָטָא שֵׁירוּתָא דִּשְׁבַע, אָרִימוּ תַּרְוַויְיהוּ יְדַיְיהוּ עַל יְדוֹי דְּאַהֲרֹן. (ומנלן דמידא דתרויהו יד מכל חד נטל ולא יתיר) דִּכְתִּיב וַיִּקַּח מִיָּדָם, תַּרְוַויְיהוּ הֲווֹ, וְלָא יַתִּיר. כֵּיוָן דְּאִיהוּ קַבִּיל מִיָּדָם (ס"א תרי ולא ידיהם), קַלָּא נָפִק וְאָמַר, (משלי י״א:כ״א) יָד לְיָד לא יִנָּקֶה רַע, דִּכְתִּיב כִּי בְרָע הוּא. אַיְיתֵי רָע לְעָלְמָא. What did they do, those two magicians? They divided that gold, as we have said: one took two-thirds and the other took one-third. They stood opposite the sun at the sixth hour. They manipulated the instruments of their sorcery and uttered their incantations. And when the seventh hour came they both lifted up their hands and placed them upon Aaron’s hands, for it is written: “And he reccived them at their hand”. There were thus only two from whom he “received them”. As soon as he took the gold from their hand a voice proclaimed: “When the hand joins hand evil shall not be unpunished” (Prov. 11, 21), as Aaron said: “Thou knowest the people that they are set on evil” (Ex. 32, 22); that is, they brought evil into the world.

רָזָא דְּמִלָּה. אִינּוּן רְשָׁעִים חַיָּיבִין חַרְשִׁין בְּנוֹי דְּבִלְעָם חַיָּיבָא, בְּנִי בְּנוֹי דְּלָבָן רְשִׁיעָא, חָמוּ דְּכוֹס שֶׁל בְּרָכָה בִּימִין אִיהוּ, וּמִן יְמִינָא אִתָּקַף תָּדִיר. (ס"א יתיר) אָמְרוּ, אִי יְהֵא בִּסְטַר דָּא, הַהוּא רֵישָׁא דִּימִינָא, הָא תּוּקְפָּא דִּילָן כְּדְקָא יֵאוֹת. The secret of it was that these wicked sorcerers, sons of wicked Balaam, grandsons of wicked Laban, perceived that the Cup of Benediction must be in the right hand, and that energy and power always emanate from the Right Side; so they thought in their hearts, “If the representative of the Right, namely the High Priest, should be on our side, then the power will properly and completely be ours.”

כֵּיוָן דְּמָטָא שֶׁבַע שַׁעְתִּין דְּיוֹמָא, יָהֲבוּ לֵיהּ לְאַהֲרֹן מִיָּד. אִי אִיהוּ הֲוָה אָמַר לוֹן שַׁווּ לֵיהּ בְּאַרְעָא בְּקַדְמִיתָא, וָאֲנָא אֶטוֹל, לָא הֲווֹ יַכְלִין בְּחַרְשַׁיְיהוּ כְּלוּם, אֶלָּא מִיָּדָם נָטַל. וּקְרָא מִתְרָעַם וְאָמַר, וַיִּקַּח מִיָּדָם, חָמוּ מָה עֲבַד אַהֲרֹן גְּבַר נְבִיאָה גְּבַר חַכִּים, לָא יָדַע לְאִסְתַּמְּרָא, דְּאִילּוּ נָטִיל מֵאַרְעָא, כָּל חַרְשִׁין דְּעָלְמָא לָא הֲווֹ יַכְלִין לְאַצְלְחָא. אֲבָל בְּמָה אַצְלָחוּ בְּעוֹבָדָא דָּא, בְּגִין דְּוַיִּקַח מִיָּדָם וְלָא מֵאַרְעָא. As soon as the seventh hour of the day was arrived they gave the gold instantly to Aaron. Now, had he but said to them, “Put the gold first on the ground and I will pick it up”, their witchcraft would have had no effect whatever; but alas! he took it from their hand, wherefore Scripture complains: “And he received them at their hand!” See now the unhappy fate of Aaron! A prophet he, a sage, a holy man of God, and yet he could not guard himself! For had he only taken the gold from the ground all the magicians of the world could not have succeeded in their designs.

(שמות ל״ב:ד׳) וַיָּצַר אוֹתוֹ בַּחֶרֶט, לָאו כְּמָה דְּחַשְׁבִין בְּנֵי נָשָׁא, דְּעֲבַד צִיּוּרִין בִּמְחוּגָה, אוֹ בְּמִלָּה אַחֲרָא. אֶלָּא אָתָא קְרָא לְאוֹכָחָא מִלָּה, דְּאַהֲרֹן לָא יָדַע לְאִסְתַּמְּרָא. אִילוּ כַּד נָטַל מִיְּדֵיהוֹן, הֲוָה שַׁדֵּי לְאַרְעָא, וְאַף עַל גַּב דְּיִטּוֹל לֵיהּ לְבָתַר, לָא הֲוָה אַצְלַח עוֹבָדָא בִּישָׁא דָּא. אֲבָל בְּכֹלָּא סִיּוּעָא בִּישָׁא הֲוָה, דְּנָקִיט דַּהֲבָא, וּטְמָרֵיהּ מֵעֵינָא, בִּישׁ בָּתַר בִּישׁ, מַאי וַיָּצַר אוֹתוֹ בַּחֶרֶט. דְּשַׁוֵּי כָּל דַּהֲבָא בְּכִיסָא חֲדָא, וְאִסְתְּמַר מֵעֵינָא. כְּדֵין סָלִיק כֹּלָּא לְעוֹבָדָא. AND FASHIONED IT WITH A GRAVING-TOOL. This does not mean, as people are apt to think, that he carved designs upon it with a graving-tool or chisel. What the text comes to show us is that Aaron was not sufficiently on his guard. For had he, even after taking it from their hands, thrown in on the ground, even if he had picked it up afterwards, this evil operation would not have succeeded; but what he did was to put the whole of the gold into a bag, so keeping it hidden from view. This made the witchcraft effective.

בְּסִפְרָא דְּחֲנוֹךְ אַשְׁכַּחְנָא, דְּהֲוָה אָמַר הָכִי, בְּרָא יְחִידָאָה יִתְיְּילִד לְהַהוּא רִישָׁא חִוָּורָא, וְכַד יִיִתוּן מִבִּשְׂרָא דַּחֲמָרֵי, יָטְעִין לֵיהּ, בְּהַהוּא דְּעָיִיל (נ"א דנטיל) מַרְגְּלָן בְּזָגִין דְּדַהֲבָא, בְּלָא דַּעְתָּא דִּילֵיהּ, וּדְיּוּקְנָא יְצֻיַיר בְּצִיּוּרָא בַּחֶרֶט. מַאי בַּחֶרֶט. בְּחֶרֶט אֱנוֹשׁ. דָּא קֹלְמוּסָא דֶּאֱנוֹשׁ חַיָּיבָא, דְּאַטְעֵי לִבְנֵי נָשָׁא. We have found in the Book of Enoch the following: “An only son¹Aaron. will be born unto Him of the White Head,²The Supernal Priest. and when they of the asses’ flesh³The mixed multitude, cf. Ezek, 23, 20. shall come, they will mislead him through him who puts pearls into bells of gold without knowing what he does, and an image will be fashioned with a chisel.” What does heret (“chisel”-or more literally “style”) here signify? It alludes to the “style of a man (enosh)” (Isa. 8, 1), namely, to the style of the wicked Enosh, the grandchild of Adam (Gen. 5, 6), who corrupted the world by chiselling images and idols with that “style”.

וַדַּאי דָּא בְּרִירָא דְּמִלָּה, דֶּאֱנוֹשׁ כַּד אַטְעֵי עָלְמָא, בְּקֹלְמוּסָא הֲוָה רָשִׁים רְשִׁימִין, דְּכָל דִּיוּקְנִין וּפֻלְחָנִין נֹכְרָאִין בְּהַהוּא קֹלְמוּסָא, (ס"א רשים רשימין) וְעַל דָּא כְּתִיב בַּחֶרֶט, הַהוּא דְּאִשְׁתְּמוֹדַע לְמֶעְבַּד הָכִי. וְדָא הוּא בְּרִירוּ דְּמִלָּה. Now, this is what occurred in the case of Aaron:

וְכֹלָּא הֲוָה, דְּוַדַּאי בְּכִיסָא אַרְמֵי דַּהֲבָא, וְכַסֵּי לֵיהּ מֵעֵינָא, כְּמָה דְּאָמְרוּ אִינּוּן חַרְשִׁין, וְהָכִי אִצְטְרִיךְ בְּזִינֵי דְּחָרָשִׁין אִלֵּין. וְדָא הוּא עוֹבָדָא דְּחַרְשִׁין אִלֵּין, מִלָּה דְּאִצְטְרִיךְ בְּאִתְגַּלְּיָא, לְאִתְגַּלָּאָה לְבָתַר, אִצְטְרִיךְ טְמִירוּ וְכִסוּיָא בְּקַדְמִיתָא, דְּיִתְכַּסֵי מֵעֵינָא, וּבָתַר יִפּוֹק אוּמָנָא לְאוּמָנוּתֵיהּ. וּמִלָּה דְּאִצְטְרִיךְ בְּכִסּוּיָא לְבָתַר, אִצְטְרִיךְ בְּאִתְגַּלְּיָא בְּקַדְמִיתָא. first he threw the gold into a bag and hid it from view-which, as we have said, is an essential adjunct to all magical processes, for in their lore it is taught that anything which is to be made a public show of must first be covered up and hidden away; and conversely, what has to be hidden afterwards must first be shown to view.

הַשְׁתָּא בָּנַי רְחִימָאי, רְחִימִין דְּנַפְשָׁאי, מָה אַעְבִּיד, וַדַּאי אִצְטְרִיכְנָא לְגַלָּאָה, אֲצִיתוּ וְאַטְמִירוּ מִלִּין. בִּסְטַר קְדוּשָּׁה הַהוּא, אֱלהִים דִּקְשׁוֹט, מֶלֶךְ עַל עָלְמָא, בִּתְלַת (מילין) עָלְמִין (אלין) אִתְתָּקַּף. (בראשית קע"ז ע"ב, ר"ח ע"א) בִּבְּרִיאָה. בִּיְצִירָה. בַּעֲשִׂיָּה. וְהָא אִתְּמַר, רָזָא דְּכָל חֲדָא וַחֲדָא הָכָא. לָקֳבֵל בְּרִיאָה, וַיִּקַּח מִיָּדָם, מִלָה דְּלָא הֲוָה בֵּיהּ עַד כְּעַן כְּלוּם. לָקֳבֵל יְצִירָה, וַיָּצַר אוֹתוֹ בַּחֶרֶט. לָקֳבֵל עֲשִׂיָּה, וַיַּעֲשֵׂהוּ עֶגֶל מַסֵּכָה. מַאן חָמָא חַרְשִׁין בְּכָל עָלְמָא כְּאִלֵּין. Now, my beloved children, the darlings of my soul! what shall I do? I must perforce disclose to you; but, I pray you, reveal it not again. In the side of holinessthe true God (Elohim) reigns over the universe. He takes hold of three worlds-of Beriah (Creation), Yezirah (Formation), and ‘Asiyah (Completion)l; and we have in the verse under consideration an allusion to each one of those phases. “He received them at their hand” corresponds to beriah, since it symbolizes something as yet unfashioned; “and he fashioned it with a graving-tool” corresponds to yezirah; and then “he made it a golden calf.

הַשְׁתָּא אִית לְמֵימַר, וְכִי לָא כְּתִיב וָאַשְׁלִיכֵהוּ בָּאֵשׁ, וְלָא יַתִּיר, וּכְדֵין וַיֵּצֵא הָעֵגֶּל הַזֶּה. וְהַשְּׁתָּא אַתְּ אַמָרְתְ וַיַּעֲשֵׂהוּ עֵגֶל מַסֵּכָה אֶלָּא חַס וְשָׁלוֹם דְּאַהֲרֹן עֲבַד, וּקְרָא אוֹכַח דִּכְתִּיב וַיִּקַּח אֶת הָעֵגֶּל אֲשֶׁר עָשׂוּ. אֲבָל מִמַּה דִּכְתִּיב וַיִּקַּח מִיָּדָם, וּכְתִיב וַיָּצַר אוֹתוֹ. מֵחֵילָא דִּתְרֵין אִלֵּין, אִתְעָבִיד כֹּלָּא. כִּבְיָכוֹל הוּא עָבִיד לֵיהּ, דְּאִי תְּרֵין אִלֵּין לָא הֲווֹ, לָא אִתְעָבִיד וְלָא נָפַק לְאוּמָנוּתָא. אֲבָל מַאן גָּרַם דְּאִתְעָבִיד. אִינּוּן תְּרֵין. (כביכול ויעשהו איהו ודאי עשהו) בְּעוֹד דְּאִיהוּ לָקַח מִיָּדָם, אִינְהוּ עַבְדֵי חַרְשַׁיְיהוּ, וּמְלַחֲשֵׁי בְּפוּמַיְיהוּ, וּמְשָׁכֵי רוּחָא לְתַתָּא, מִן סִטְרָא אַחֲרָא. Ah, who has ever beheld such wily magicians, such crafty sorcerers as these! Nou one may well ask, Is it not written that Aaron said: “I cast it unto the fire and then came out this calf’? Yet it is quite impossible to imagine that Aaron himself made that thing; in fact, it expressly states: “And he (Moses) took the calf which they made”. Obviously, then, it was made by the unwitting power of those two actions of his: first, his having taken the gold from their hands, and secondly, his binding it up in a bag. It is only in a subsidiary sense that he can be said to have made it: were it not for those two actions, it would not have materialised. But when he took the gold from their hands they began their magical manipulations and incantations and so drew down the spirit of impurity from the “other side”,

וּמְשָׁכוּ תְּרֵין רוּחִין כַּחֲדָא, חַד מִן דְּכָר, וְחַד מִן נוּקְבָּא. דְּכַר אִתְלָבַשׁ בְּדִיּוּקְנָא דְּשׁוֹר. נוּקְבָּא בְּדִיּוּקְנָא דְּחֲמוֹר, תַּרְוַויְיהוּ הֲווֹ כְּלִילָן כַּחֲדָא. אֲמַאי תְּרֵין אִלֵּין. אֶלָּא שׁוֹר הָא אִתְּמַר. חֲמוֹר אֲמַאי. בְּגִין דְּחַרְשִׁין אִלֵּין דְּמִצְרָאֵי, כְּתִיב בְּהוּ, (יחזקאל כ״ג:כ׳) אֲשֶׁר בְּשַׂר חֲמוֹרִים בְּשָׂרָם. and caused two spirits to come together, one male and the other female. The male was disguised in the form of an ox and the female in that of an ass, and these two became one. Why just these? As to the ox, an explanation has already been given, but what of the ass? The reason for the inclusion of this beast in the symbolism of that unholy union is that concerning these Egyptian magicians we read: “the flesh of asses is their flesh” (Ezek. 23, 20);

וְעַל דָּא, כָּל אִינּוּן דְּיִשְׂרָאֵל דְּמִיתוּ, אִתְחַבָּרוּ בַּהֲדַיְיהוּ בְּלִבְּהוֹן. וּבְגִין דַּהֲווֹ תְּרֵין דִּיוּקְנִין, כְּתִיב אֵלֶּה אֱלהֶיךָ יִשְׂרָאֵל, וְלָא כְּתִיב זֶה, אֶלָּא אֵלֶּה, תְּרֵין הֲווֹ כַּחֲדָא, אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם. הֶעֱלוּךָ וְלָא הֶעֱלְךָ כְּתִיב. and through this we know that all those of the people of Israel who died because of that sin of the golden calf had sympathized with them in their hearts. And because there were two images, it says concerning the calf, “these are thy gods, O Israel”.

(שמות ל״ב:ד׳) וַיַּעֲשֵׂהוּ עֵגֶל מַסֵּכָה וַיֹּאמְרוּ. וַיֹּאמֶר לָא כְּתִיב, אֶלָּא וַיֹּאמְרוּ, דְּאַהֲרֹן לָא אָמַר מִדִי. תָּנֵינָן, (ויקרא ע"ט ע"א) מֵאָה וְעֶשְׂרִים וְחָמֵשׁ קַנְטְרִין הֲווֹ בֵּיהּ. AND HE MADE IT A MOLTEN CALF. We are told that it weighed one hundred and twenty-five hundredweight (this figure being the numerical equivalent of the word massekah, “molten”);

הֵיךְ כְּתִיב וַיִּקַּח מִיָּדָם, וְכִי בְּיָדָם הֲווֹ כָּל אִלֵּין קַנְטְרִין. אֶלָּא מִכְּלָלָא דְּאִינּוּן קַנְטְרִין נַטְלוּ מָלֵי יְדַיְיהוּ. וְהַהוּא זְעֵיר, אִסְתַּלָּק עַל כֹּלָּא, כְּאִילּוּ הֲוָה כֹּלָּא בִּידַיְיהוּ. how, then, could he have taken them all from “their hands”? Could such a heavy weight possibly be lifted and held by human hands? The fact is, however, that they held in their hands only so much as filled them, and this portion represented the whole.

לְלִסְטִים דְּהֲוָה נָפִיק לְקַפְּחָא וּלְקָטְלָא בְּנֵי נָשָׁא, חָמָא לִגְיוֹנָא דְּמַלְכָּא, דְּהַהוּא לִסְטִים נָפַק בְּחֵילָא תַּקִּיף מָה עֲבַד הַהוּא לִגְיוֹנָא, אִשְׁתָּדַּל בַּהֲדֵי מַלְכָּא לְנָפְקָא בְּאָרְחָא. וּמָשִׁיךְ לֵיהּ הַהוּא לִגְיוֹנָא בְּהַהוּא אָרְחָא, עַד דְּאָזִיל הַהוּא לִסְטִים בְּהַהוּא אָרְחָא, חָמָא דִּיּוּקְנָא דְּמַלְכָּא קָאִים קָמֵּיהּ, כֵּיוָן דְּחָמָא לֵיהּ לְמַלְכָּא דְּהֲוָה אָזִיל קָמֵּיהּ בְּאָרְחָא, מִיַּד נִרְתָּע וְאַהְדָּר לַאֲחוֹרָא. He was like a king’s officer who sees that the highway is infested by a very formidable robber. He therefore persuaded the king to go forth on that road and then enticed the robber there. When the robber beheld the figure of the king before him he was seized with fear, and retreated.

כַּךָ וַיַּרְא אַהֲרֹן דִּסְטָר אַחֲרָא אִתָּקַף, אָחִיד בְּאַסְוָותָא, וְאַתְקִיף בִּסְטַר קְדוּשָׁה וְשַׁוֵּי לֵיהּ קָמֵיהּ. כֵּיוָן דְּחָמָא סִטְרָא בִּישָׁא דִּיּוּקְנָא דְּמַלְכָּא דְּקָאִים קָמֵיהּ, מִיַּד אַהְדָּר לַאֲחוֹרָא, וְאִתְחַלָּשׁ תֻּקְפֵּיהּ וְחֵילֵיהּ, דְּהָא אִתְתָּקַּף, (מיד ויבן מזבח לפניו) וּמִזְבֵּחַ דָּא אִתְגַּבָּר, וְאִתְחַלָּשׁ סִטְרָא אַחֲרָא. Similarly, Aaron, when he realized that the “other side” was gaining strength, grasped the one remedy left him and strengthened the side of holiness by making an altar. As soon as the “other side” saw the image of the king before it, it retreated and its power was weakened.

תָּא חֲזֵי מָה כְּתִיב (שמות ל״ב:ה׳) וַיִּקְרָא אַהֲרֹן וַיֹּאמַר חַג לַיְיָ' מָחָר. חַג לַיְיָ', וְלָא לָעֵגֶל. וְלִסְטַר קְדוּשָּׁה עֲבַד, וְלִסְטַר קְדוּשָּׁה קָרָא וְאָמַר. וְדָא אַסְוָותָא אַקְדִּים, דְּאִלְמָלֵא דְּעָבַד דָּא, לָא קָאִים עָלְמָא עַל קִיּוּמֵיהּ, וְעִם כָּל דָּא, לָא שָׁכִיךְ רוּגְזֵיהּ מֵאַהֲרֹן, אַף עַל גַּב דְּלָא אִתְכַּוָון לְבִישׁ. Observe what Aaron proclaimed: “It is a feast (hag) to the Lord” (Ibid.). “A feast to the Lord”, not to the calf. He laboured for the side of holiness, and summoned the people to the side of holiness. And this was the remedy which he hastened to apply, and failing which the world would have collapsed. And yet for all that “the anger of the Lord was roused against Aaron”, although he himself had intended no evil.

אֲמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, אַהֲרֹן, תְּרֵין חַרְשִׁין אִלֵּין מַשְׁכוּ לָךְ לְמַּה דְּבָעוּ. חַיֶּיךָ, תְּרֵין בְּנָךְ יִפְּלוּן, וְעַל חוֹבָא דָּא יִתְפָּסְקוּן (ס"א ובחובא דא יתפסון) הֲדָא הוּא דִכְתִיב, (דברים ט׳:כ׳) וּבְאַהֲרֹן הִתְאַנַּף יְיָ' מְאֹד לְהַשְׁמִידוֹ. מַאי לְהַשְׁמִידוֹ. אִלֵּין בְּנוֹי, כְּמָה דְאַתְּ אָמֵר (עמוס ב׳:ט׳) וָאַשְׁמִיד פִּרְיוֹ מִמַּעַל, דִּפְרִי דְּבַר נָשׁ בְּנוֹי אִינּוּן. The Holy One said to him: “Aaron, those two magicians have drawn thee to do whatsoever they would. By thy life! Two of thy sons shall be struck down and die because of this sin.” This is the implication of the words: “And the Lord was very angry with Aaron to have destroyed him” (Deut. 9, 20).

תָּא חֲזֵי, אַהֲרֹן שַׁוֵּי לֵיהּ לְהַהוּא מִזְבֵּחַ לְפָנָיו, וְעֶגְּלָא תָּב לַאֲחוֹרָא. בְּנוֹי שַׁווּ לִסְטַר אַחֲרָא לְפָנָיו, וּסְטָר קְדוּשָּׁה אַהְדָּר לַאֲחוֹרָא, דִּכְתִּיב, (ויקרא י׳:א׳) וַיַּקְרִיבוּ לִפְנֵי יְיָ', לִפְנֵי יְיָ' שַׁווּ. אִתְפָּסוּ בְּחוֹבָה דָּא. Observe this: Aaron erected an altar before the Lord, and all that the calf symbolized retreated before it. Aaron’s sons (Nadab and Abihu) erected the ensign of the “other side” before the face of the Lord (“strange fire”) and the “Side of Holiness” retreated, as it is written, “And they offered strange fire before the Lord” (Lev. 10, 1). They brought it unto His altar and were punished for this sin.

אַהֲרֹן חָשַׁב, דְּבֵין כַּךְ יֵיתֵי מֹשֶׁה, וְעַל דָּא הַהוּא מִזְבֵּחַ לָא סָתִיר לֵיהּ מֹשֶׁה, דְּאִילּוּ הֲוָה כְּמָה דְּחַשְׁבִין בְּנִי נָשָׁא, מִלָה קַדְמָאָה דְּאִבָעֵי לְמֹשֶׁה, לְנַתְּצָא לְהַהוּא מִזְבֵּחַ אִצְטְרִיךְ, כְּמָה דְּנַבֵּי עִדּוֹ עַל מִזְבֵּחַ דְּבֵית אֵל, וּנְבוּאָתֵיהּ עַל הַהוּא מִזְבֵּחַ הֲוָה. אֲבָל הָכָא מִלָה אַחֲרָא הֲוָה כְּמָה דְּאִתְּמַר. וּכְתִּיב, וַיִּקַּח אֶת הָעֵגֶּל אֲשֶׁר עָשׂוּ, וְלָא כְּתִיב וַיִּנְתֹּץ אֶת הַמִּזְבֵּחַ. Aaron thought that in the meantime Moses would come back, and therefore Moses did not destroy the altar. For had it indeed been the case-as some think-that the altar was built in honour of the image, then surely Moses’ first action should have been to destroy it, as the prophet Iddo, for instance, prophesied that the altar of Bethel would be destroyed (I Kings 13). But here it was quite different, as I have made clear. Moses “took the calf which they made and burnt it in the fire and ground it to powder”, but it does not say that he destroyed the altar.

תָּא חֲזֵי וַיִּקְרָא אַהֲרֹן. אַכְרִיז אִיהוּ בְּקָלָא וְאָמַר. כְּתִיב הָכָא וַיִּקְרָא וַיֹּאמַר, וּכְתִיב בְּיוֹנָה (יונה ג׳:ד׳) וַיִּקְרָא וַיֹּאמַר, מָה לְּהַלָּן כָּרִיז לְדִינָא, אוּף הָכָא כָּרִיז לְדִינָא. חַג לַיְיָ' מָחָר, נָבֵּי נְבוּאָה בְּהַהוּא רוּחַ דְּמִזְבֵּחַ, דְּזַמִּין דִּינָא לְשַׁרְיָא עָלַיְיהוּ. חַג לַיְיָ', לְמֶעְבַּד בְּכוּ דִּינָא. Observe that it says, “And Aaron proclaimed and said, Tomorrow is a feast of the Lord.” The expression, “proclaimed and said” is used concerning Jonah (when he preached to the Ninevites, Jonah 3, 4): and as there it denoted judgement, so does it also here. ‘T0MORROW IS A FEAST OF THE LORD. He prophesied in the spirit of that altar in order that judgement might come upon the iniquitous: “a feast of the Lord to exercise judgement upon you”.

וּתְלַת דִּינִין הֲווֹ, חַד, וַיִּגּוֹף יְיָ' אֶת הָעָם. וְחַד, בִּבְנֵי לֵוִי. וְחַד, דְּאַשְׁקֵי לִבְנֵי יִשְׂרָאֵל. וְהַיְינוּ חַג דִּבְנֵי לֵוִי. לַיְיָ', דְּוַיִגּוֹף יְיָ'. מָחָר, דְּאַשְׁקֵי לוֹן מֹשֶׁה. וּבִיתוֹ בְּהַהוּא לֵילְיָא, וּלְמָחָר אִשְׁתְּכָחוּ נְפִיחִין וּמֵתִין. וְאִינּוּן מַיִין הֲווֹ מְכַשְׁכְּשִׁין בִּמְעֵיהוֹן כָּל לֵילְיָא, וּבְצַפְרָא אִשְׁתְּכָחוּ מֵתִין, וְעַל דָּא חַג לַיְיָ' מָחָר. וְכָל אַסְוָתָא דְּעָבַד אַהֲרֹן, בְּגִין דִּכְתִּיב וַיִּבֶן מִזְבֵּחַ לְפָנָיו. The people suffered a threefold punishment: one wrought by the Lord (v. 35), one at the hands of the sons of Levi (v. 28), and one inflicted by Moses, when he made the children of Israel drink the water (v. 20). The night after they had drunk it they slept, but on the next day their bodies were all swollen and they died from the effects of that water.

תָּא חֲזֵי, (ההוא מזבח דקדושה הוה) דִּכְתִּיב וַיַּרְא אֶת הָעֵגֶל וּמְחוֹלוֹת, וְאִלּוּ מִזְבֵּחַ לָא כְּתִיב. דְּהָא אַהֲרֹן מִנְדַּע הֲוָה יָדַע, דִּכְתִּיב, (שמות כ״ב:י״ט) זֹבֵחַ לָאֱלֹהִים יָחֳרָם בִּלְתִּי לַיְיָ' לְבַדּוֹ, וַדַּאי אִשְׁתְּזִיב אַהֲרֹן בְּעֵיטָא טָבָא דְּדָבַר לְנַפְשֵׁיהּ, וְכֹלָּא בִּרְעוּתָא שְׁלִים טָב, דְּלָא אִתְכַּוָּין לְבִישׁ. Mark also that the altar which Aaron made was intended for holiness, and dedicated unto the Lord, since it says that Moses “saw the calf and the dancing” (v. 19), but it does not mention the altar, for Aaron knew very well that “he who sacrificeth unto any god, save unto the Lord only, he shall be utterly destroyed” (Ex. 22, 20) and he was certainly saved by the good plan which he conceived, and all was done by him with a perfect and righteous intention.’

אֲמַר לֵיהּ רִבִּי אֶלְעָזָר, אַבָּא וַדַּאי הָכִי הוּא, וְיִשְׂרָאֵל לָא הֲווֹ. אֲבָל יָרָבְעָם דְּעָבַד עֲגָלִין, הָא יִשְׂרָאֵל הֲווֹ, וְעֵגֶל עָבְדוּ. אֲמַר לֵיהּ וַדַּאי, וְאוּקְמוּהָ, אֲבָל יָרָבְעָם חָטָא וְהֶחטִיא, וְלָאו כְּמָה דְּאָמְרוּ. דְּוַדַּאי חוֹבָא בִּישָׁא עָבֵד וּבַמַּלְכוּת חָטָא. Said R. Eleazar: ‘Father, it is indeed and truly so; and they who committed this sin were not genuine Israelites, but when Jeroboam put up the golden calves, were they not Israelites who worshipped them?’ R. Simeon replied: ‘Truly so. But it has been explained thus. Jeroboam sinned and caused others to do likewise, for he sinned against the Kingdom.

אָמַר יָרָבְעָם, וַדַּאי יָדַעְנָא דְּהָא סְטָר קְדוּשָׁה לָא שַׁרְיָא, אֶלָּא בְּלִבָּא דְּכָל עָלְמָא, וְדָא יְרוּשָׁלַם. אֲנָא לָא יָכִילְנָא לְאַמְשָׁכָא לְהַהוּא סְטָר הָכָא, מָה אַעְבִּיד. מִיַּד (מלכים א י״ב:כ״ח) וַיִּוָּעַץ הַמֶּלֶךְ וַיַּעַשׂ וְגוֹ'. נָטַל עֵיטָא בִּישָׁא, אָמַר הָא סִטְרָא אַחֲרָא, דְּאִתְמַשְּׁכָא מִיַּד לְכָל אֲתָר. וְכָּל שֶׁכֵּן בְּאַרְעָא דָּא, דְּתִיאוּבְתֵּיה לְאַשְׁרָאָה בְּגַוָּיהּ, אֲבָל לָא יַכְלָא לְאִתְלַבְּשָׁא אֶלָּא בְּדִיּוּקְנָא דְּשׁוֹר. He reasoned thus: “I know well enough that the ‘side of holiness’ dwells only in the heart and centre of the world, namely in Jerusalem, and therefore I cannot draw down that side on to this region (Shechem). What, then, shall I do?” “Whereupon he took counsel and made two calves of gold” (I Kings 6, 28). He conceived a wicked design, thinking: “The ‘other side’ can be drawn to every place, especially in this land (the Holy Land), where it is eager to dwell.”

תְּרֵין עֲגָּלִים אֲמַאי. אֶלָּא אָמַר יָרָבְעָם, (ס"א במצרים ובמדברא) בְּמַדְבְּרָא הֲווֹ אִינּוּן חַרְשִׁין, דִּכְתִּיב, (יחזקאל כ״ג:כ׳) בְּשַׂר חֲמוֹרִים בְּשָׂרָם. (ס"א לאאינון מצרים אלא) הָכָא, אִינּוּן תְּרֵין רוּחִין בִּישִׁין, יִתְלַבְּשׁוּ כַּדְקָא חֲזֵי לוֹן, דְּכַר וְנוּקְבָּא אִינּוּן. דְּכַר הֲוָה בְּבֵית אֵל, וְנוּקְבָּא הֲוַת בְּדָן. וּמִגּוֹ דִּכְתִּיב, (משלי ה׳:ג׳) נֹפֶת תִּטֹּפְנָה שִׂפְתֵי זָרָה, אִתְמָשְׁכוּ יִשְׂרָאֵל אֲבַתְרֵהּ יַתִּיר, דִּכְתִּיב וַיֵּלְכוּ הָעָם לִפְנֵי הָאֶחָד עַד דָּן. וּבְּגִין כָּךְ תְּרֵין עֲגָלִין הֲווֹ. וּמָשִׁיךְ לוֹן יָרָבְעָם בְּאַרְעָא קַדִּישָׁא, וַהֲוָה חוֹבָא עָלֵיהּ וְעַל יִשְׂרָאֵל, וּמָנַע בִּרְכָּאן מִן עָלְמָא. וְעָלֵיהּ כְּתִיב (משלי כ״ח:כ״ד) גוֹזֵל אָבִיו וְאִמּוֹ וְגוֹ'. But the “other side” could only be represented in the guise of an ox. Why, then, did he put up two calves? Because he thought, “In the wilderness dwelt those sorcerers of whom it says that ‘their flesh is the flesh of asses’. Here are those two same evil spirits; let them be clothed in the manner appropriate to them, as male and female-male in Bethel and female in Dan”. And so, indeed, it was. And since, as we are told, “The lips of the strange woman (idolatry) drop as an honeycomb”, the Israelites were drawn with a special bewitchment towards the female of the kind, as it is written, “And the people went to (worship) before the one, unto Dan” (I Kings 12, 29). Therefore there were two calves, and Jeroboam attracted them unto the Holy Land, and this thing became a sin to him and to Israel, and he prevented blessings from coming down onto the world; and concerning him it is written, ‘Whoso robbeth his father and his mother, and saith, It is no transgression, the same is the companion of a destroyer” (Prov. 28, 24).

וְעַל דָּא הֲווֹ עֲגָלִין, דְּהָא לְבוּשָׁא קַדְמָאָה דְּמִתְלַבַּשׁ סִטְרָא אַחֲרָא שׁוֹר אִיהוּ, (קצ"א ע"א) כְּמָה דְּאִתְּמַר. וְאִי תֵּימָא אֲמַאי אִיהוּ עֵגֶל וְלָא שׁוֹר. אֶלָּא וַדַּאי כַּךְ אִתְחָזֵי, וְכֵן בְכָל סִטְרִין, שֵׁירוּתָא דִּלְבוּשָׁא זוּטָא אִיהוּ, וְהָא אוֹקִימְנָא. Therefore, also, they were calves, because the first disguise or garment donned by the powers of the “other side” is an ox, as we have pointed out. And if it be asked why they were calves and not oxen, the answer is that it is ever thus with the demons of unholiness: they first appear in a diminutive form.

וְעַל דָּא בָּנַי רְחִימָאי, כֵּיוָן דֶּאֱלֹהִים בָּעוּ, וּבִסְטַר דֶּאֱלהִים אִתְבְּנֵי עוֹבָדָא, אֱלֹהִים קַדִּישָׁא, אִימָא, דַּאֲחִידַת תָּדִיר בִּדְרוֹעָא דְּמַלְכָּא, וּסְלִיקַת רְצוּעָה, לָא הֲוַת תַּמָּן, וְאִצְטְרִיךְ לֵיהּ לְמֹשֶׁה לְמֶהֱוֵי תַּמָּן בְּאַתְרָהָא, כֵּיוָן דְּאַנְקִּיד לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, אִסְתָּכַּל. Therefore, my beloved children, since they (the “mixed multitude”) desired the aspect of Elohim, and the act (of the golden calf) was carried out with an intention in which the “side” of Elohim was kept in mind, that Holy Elohim, the “Mother” (the Shekinah), who doth ever keep back the Right Hand of the King (when He is about to punish His people) and holds up the lash, was not present there; so it was necessary for Moses to take Her place; and as soon as the Holy One awakened a certain uneasiness in him, he comprehended what it meant.

תְּלַת זִמְנִין אַנְקִּיד לֵיהּ, אִי מֹשֶׁה רַעְיָא מְהֵימָנָא, כַּמָּה חֵילָךְ תַּקִּיף, כַּמָּה גְּבוּרְתָּךְ רַב, תְּלַת זִמְנִין אַנְקִּיד לֵיהּ, דִּכְתִּיב וְעַתָּה הַנִּיחָה לִי הָא חַד. וַיִּחַר אַפִּי בָהֶם וַאֲכַלֵּם, הָא תְּרֵין. וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי גָּדוֹל, הָא תְּלַת. חָכְמְתָא דְּמֹשֶׁה בִּתְלַת נְקוּדִין אִלֵּין. אָחִיד בִּדְרוֹעֵיהּ יְמִינָא, לָקֳבֵל הַנִּיחָא לִי. אָחִיד בִּדְרוֹעֵיהּ שְׂמָאלָא, לָקֳבֵל וַיִּחַר אַפִּי בָהֶם וַאֲכַלֵּם. אִתְחַבָּק בְּגוּפָא דְּמַלְכָּא, לָקֳבֵל וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי גָּדוֹל. וְכַד אִתְחַבָּק בְּגוּפָא, תְּרֵין דְּרוֹעִין מִסִּטְרָא דָּא וּמִסִּטְרָא דָּא, לָא יָכִיל לְאִתְנַעְנְעָא לְסִטְרָא בְּעָלְמָא. דָּא הֲוֵי חָכְמְתָא דְּמֹשֶׁה, (ס"א דבמילי) דְּמִינִי נְקוּדִין דְּמַלְכָּא יָדַע בְּכָל חַד מִנַּיְיהוּ, בְּאָן אֲתָר יִתְתָּקַף, וּבְחָכְמְתָא עֲבַד. Three times did the Holy One rouse this feeling in him, as it is written, “Now therefore let Me”; “that My wrath may wax hot against them and that I may consume them”; “and I will make of thee a great nation”. Moses showed his wisdom in responding to these three intimations. He took hold of the Right Arm, which action corresponded to the first warning; he took hold of the Left Arm, and this corresponded to the second; he embraced the Body of the King, which corresponded to the last. And when he had embraced the “Body”, and the two Arms, the one from this and the other from that side, He could not move to any side. This was Moses’ wisdom: that he perceived, by means of the Lord’s signs, which place to take hold of; and he did all things in wisdom.’

אָתוּ רִבִּי אֶלְעָזָר וְחַבְרַיָּא, וְנַשְׁקוּ יְדוֹי. הֲוָה תַּמָּן רִבִּי אַבָּא, אָמַר, אִלְמָלֵי לָא אָתֵינָא לְעָלְמָא אֶלָּא לְמִשְׁמַע דָּא, דַּי לָן. בָּכָה וְאָמַר, וַוי רִבִּי, כַּד תִּסְתָּלַּק מֵעָלְמָא, מַאן יַנְהֵר וִיגַלֵּי נְהוֹרִין דְּאוֹרַיְיתָא. מִלָּה דָּא, בַּחֲשׁוֹכָא אִתְטְמַר עַד הַשְׁתָּא, דְּנָפַק מִתַּמָּן, וְהָא נָהִיר עַד רוּם רְקִיעָא, וּבְכֻרְסְיָּא דְּמַלְכָּא רָשִׁים, וְקוּדְשָׁא בְּרִיךְ הוּא חַדֵּי הַשְׁתָּא בְּהַאי מִלָּה. וְכַמָּה חֵדוּ עַל חֵדוּ, אִתּוֹסָף מִקַּמֵּי מַלְכָּא קַדִּישָׁא. מַאן יִתְּעַר מִלֵּי דְּחָכְמְתָא בְּעָלְמָא דֵּין כְּוָותָיךְ. R. Eleazar and the Companions then approached him and kissed his hands. R. Abba was also present. Said he: ‘Had I come into this world only to hear these words, it would have been worth while.’ Then he wept, and said: ‘Woe unto us, Master, when thou shalt depart from the world! Who will then light up for us the greater radiances of the Torah? This subject was hidden in darkness until now, but at last it has emerged and shines even unto the highest heavens. It is engraved upon the Throne of the King, the Holy One Himself rejoices in this discourse. Joy upon joy has been added before the face of the Holy King. Who will awaken words of wisdom in this world as thou dost?’¹From here to the end of Ki Tisa is a verbal repetition of Zohar, Gen., 52a-53a (“Until he sinned… caused that imperfection”).²Hebrew text until beginning of Vayqhel is not translated as per translator’s note supra.

תָּא חֲזֵי, עַד לָא חָטָא אָדָם, הֲוָה סָלִיק וְקָאִים (בראשית נ"ב ע"ב) בְּחָכְמָה דִּנְהִירוּ עִלָּאָה, וְלָא הֲוָה מִתְפְּרַשׁ מֵאִילָנָא דְּחַיֵּי. כֵּיוָן דְּאַסְגֵּי תִּיאוּבְתָּא לְמִנְדַּע, וּלְנַחְתָּא לְתַתָּא, אִתְמְשִׁיךְ אֲבַתְרַיְיהוּ, עַד דְּאִתְפְּרַשׁ מֵאִילָנָא דְּחַיֵּי, וְיָדַע רַע וְשָׁבַק טוֹב. וְעַל דָּא כְּתִיב, (תהילים ה׳:ה׳) כִּי לֹא אֵל חָפֵץ רֶשַׁע אָתָּה לא יְגוּרְךָ רָע, מַאן דְּאִתְמְשָׁךְ בְּרָע, לֵית לֵיהּ דִּיּוּרָא עִם אִילָנָא דְּחַיֵּי. וְעַד לָא חָטְאוּ, הֲווֹ שַׁמְעִין קַלָּא מִלְעֵילָּא, וְיַדְעִין חָכְמְתָא עִלָּאָה, וְלָא דַּחֲלֵי. כֵּיוָן דְּחָטְאוּ, אֲפִילּוּ קַלָּא דִּלְתַתָּא, לָא הֲווֹ יַכְלִין לְמֵיקָם בֵּיהּ. Come and see – so long as Adam did not sin, he would go up and stand in the Wisdom that would shine upon him (Zohar, Bereishit 52b), and he would not separate from the Tree of Life. Once his desire to know and to descend below grew, he was drawn after it, until he separated from the Tree of Life, such that he knew evil and left the good. And it is about this that it is written (Psalms 5:5), “For You are not a God who desires wickedness; evil cannot abide with You”: He who is drawn after evil does not have an abode with the Tree of Life. But before they sinned, they would hear the supernal Voice and know supernal Wisdom and not be afraid. Once they sinned, they would not even be able to stand before a voice from below.

כְּגַוְונָא דָּא, עַד לָא חָאבוּ יִשְׂרָאֵל, בְּשַׁעֲתָא דְּקַיְימוּ יִשְׂרָאֵל עַל טוּרָא דְּסִינַי, אִתְעֲבָר מִנַּיְיהוּ זוּהֲמָא דְּהַאי חִוְיָא, דְּהָא כְּדֵין בִּטוּל יֵצֶר הָרַע הֲוָה מֵעָלְמָא, וְדָחוּ לֵיהּ מִנַּיְיהוּ. וּכְדֵין אִתְאֲחִידוּ בְּאִילָנָא דְּחַיֵּי, וּסְלִיקוּ לְעֵילָּא, וְלָא נַחְתּוּ לְתַתָּא. כְּדֵין הֲווֹ יַדְעִין, וַהֲווּ חֲמָאן, אַסְפַּקְלַרְיָאן עִלָּאִין, וְאִתְנַהֲרָן עֵינַיְיהוּ, וְחַדָּאן לְמִנְדַּע וּלְמִשְׁמַע. וּכְדֵין חָגַר לוֹן קוּדְשָׁא בְּרִיךְ הוּא, חַגִּירִין דְּאַתְוָון דִּשְׁמָא קַדִּישָׁא, דְּלָא יָכִיל לְשַׁלְּטָאָה עָלַיְיהוּ הַאי חִוְיָא, וְלָא יְסָאַב לוֹן כְּדִבְּקַדְמֵיתָא. In the same way - before the Jewish people sinned – when the Jewish people stood on Mount Sinai, the impurity of that snake left them. For then the evil impulse was abolished from the world and pushed away from them. And so they then united with the Tree of Life, and climbed upwards and did not descend downwards. So they then knew and they saw the supernal lenses and their eyes were enlightened. So they rejoiced to know and to hear. And so the Holy One, blessed be He, wrapped us with a belt of the letters of the holy name which that snake could not overcome, such that he could not render us impure, as before.

כֵּיוָן דְּחָטוּ בַּעֶגְלָא, אִתְעֲבָרוּ מִנַּיְיהוּ כָּל אִינּוּן דַּרְגִּין, וּנְהוֹרִין עִלָּאִין, וְאִתְעֲבָר מִנַּיְיהוּ חֲגִירוּ מְזַיְּינִין, דְּאִתְעַטָּרוּ מִשְּׁמָא קַדִּישָׁא עִלָּאָה, וְאַמְשִׁיכוּ עָלַיְיהוּ חִוְיָא בִּישָׁא כְּמִלְּקַדְּמִין, וְגָרִימוּ מוֹתָא לְכָל עָלְמָא. וּלְבָתַר מָה כְּתִיב. וַיַּרְא אַהֲרֹן וְכָל בְּנֵי יִשְׂרָאֵל אֶת מֹשֶׁה וְהִנֵּה קָרַן עוֹר פָּנָיו וַיִּירְאוּ מִגֶּשֶׁת אֵלָיו. Once they sinned with the calf, all of these levels left them, as did the supernal light; and the protective belt that was adorned with the holy supernal name. So they drew the evil snake upon themselves as before and brought death to the whole world. And afterwards, what is written? “Aharon and all the Children of Israel saw Moshe; and behold, the skin of his face was radiating, so they were afraid to approach him” (Exodus 34:30).

תָּא חֲזֵי כְּתִיב (שמות לכ) וַיַּרְא הָעָם כִּי בֹשֵׁשׁ מֹשֶׁה. מַאן הָעָם. אִינּוּן עֵרֶב רַב. מַאן עֵרֶב רַב. וְכִי לּוּדִים וְכוּשִׁים וְכַפְתּוֹרִים וְתוּגַרְמִים הֲווֹ, דְּקָרָאן לוֹן עֵרֶב רַב, וַהֲלֹא מִצְרִיִּים הֲווֹ, וּמִמִּצְרַיִם נַטְלוּ, וְאִלּוּ הֲווֹ עִרְבּוּבְיָא דְּעַמִּין סַגִּיאִין, הָכִי הֲוָה לֵיהּ לְמִכְתַּב, עֵרֶב רַב עָלוּ אִתָּם לְפִי עִרְבּוּבְיָא דִּלְהוֹן. ‘AND WHEN THE PEOPLE SAW THAT MOSES DELAYED (boshesh) TO COME DOWN OUT OF THE MOUNT. The word “people” denotes the “mixed multitude”. And who were the “mixed multitude”? Were they Lydians, Ethiopians, or Cyprians? Were they not all Egyptians, and did they not all come from Egypt? If they had consisted of a mixture of many different nations, would not the plural verb ‘alu (went up) have been used instead of the singular ‘ala (Ex. 12, 38)?

אֶלָּא (שמות י״ב:ל״ח) עֵרֶב רַב עָלָה אִתָּם. עַמָּא חַד הֲוָה, וְלִישָׁן חַד, אֲבָל כָּל חֲרָשֵׁי מִצְרַיִם, וְכָל חַרְטוּמֵי דִּלְהוֹן הֲווֹ, דִּכְתִּיב בְּהוּ, (שמות ז׳:י״א) וַיַּעֲשׂוּ גַּם הֵם חַרְטוּמֵּי מִצְרַיִם. דְּבָעוּ לְמֵיקָם לָקֳבֵל פְּלִיאָן דְּקוּדְשָׁא בְּרִיךְ הוּא, כֵּיוָן דְּחָמוּ נִסִּין וּפְלִיאָן דְּעֲבַד מֹשֶׁה בְּמִצְרַיִם, אָהַדְרוּ לְגַבֵּי מֹשֶׁה. אֲמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְמֹשֶׁה, לָא תְּקַבֵּל לוֹן. אָמַר מֹשֶׁה, מָארֵיהּ דְּעָלְמָא, כֵּיוָן דְּחָמוּ גְּבוּרְתָּא דִּילָךְ, בָּעָאן לְאִתְגַּיְּירָא. יֶחמוּן גְּבוּרְתָּךְ בְּכָל יוֹמָא, וְיִנְדְּעוּן דְּלֵית אֱלָהָא בַּר מִנָךְ. וְקַבִּל לוֹן מֹשֶׁה. In fact, however, the “mixed multitude” consisted entirely of one people all the members of u,hich spoke one language: namely, all the sorcerers of Egypt and all its magicians, as it is written, “And the magicians of Egypt, they also did in like manner with their enchantments” (Ex. 7, 11); for they wanted to oppose the wonderful works of the Holy One, blessed be He. When they beheld the signs and the wonders which Moses wrought in Egypt they came to Moses to be converted. Said the Holy One to Moses: “Do not receive them!” Moses, however, replied: “Sovereign of the universe, now that they have seen Thy power they desire to accept our Faith, let them see Thy power every day and they will learn that there is no God like unto Thee.” And Moses accepted them.

אֲמַאי קָרָא לוֹן עֵרֶב רַב. אֶלָּא כָּל חֲרָשִׁין דְּמִצְרַיִם הֲווֹ, וּבְרֵישֵׁיהוֹן (בלק קצ"ד ע"א) יוֹנוֹס (אמרו המגיהים אולי אלו הם יוחני וממרא שנזכרו בשמות רבה פרשת ט' דף ע"ב ע"ג שורה ל"א אמרו יוחני וממרא אל משה תבן אתה מכניס לעפריים) וְיִּמְבְּרוּס, וּבְשַׁעֲתֵּי דְּיוֹמָא הֲווֹ עַבְדֵי תָּדִיר חֲרָשַׁיְיהוּ. וְכָל אִלֵּין חֲרָשִׁין עִלָּאִין, הֲווֹ מִסְתַּכְּלֵי מִכִּי נָטֵי שִׁמְשָׁא, מִשֵּׁירוּתָא דְּשִׁית שָׁעוֹת וּמֶחְצָה, עַד שֵׁירוּתָא דְּתֵשַׁע וּמֶחְצָה. דְּהַיְינוּ עֵרֶב רַבְרְבָא. כָּל אִינּוּן חֲרָשִׁין זְעִירִין, מִשֵּׁירוּתָא דְּתֵשַׁע וּמֶחְצָה, עַד פַּלְגוּת לֵילְיָא. And why, then, were they called “mixed multitude”? Because they consisted of all the grades of the Egyptian magicians, at their head being Jannes and Jambres.¹Cf. Targum Jonathan, Ex. 7, 11. During the hours of the day these wizards practised their unholy arts, and from the time of the setting of the sun, the beginning of the second half of the sixth hour to the commencement of the second half of the ninth hour, they made observations of the heavens: the middle of the ninth hour being the “great evening” (ereb rab, which means both “great multitude” and “great evening”). The lesser magicians, however, did not thus: they made observation from the middle of the ninth hour until midnight.

אִינּוּן עִלָּאִין דִּבְהוּ, הֲווֹ מִסְתַּכְּלֵי מִכִּי נָטֵי שִׁמְשָׁא. דְּהָא כְּדֵין שָׁרָאן תְּשַׁע מְאָה וְתִשְׁעִין וַחֲמֵשׁ דַּרְגִּין, לִמְשַׁטְּטָא עַל טוּרֵי חָשׁוּךְ. וְרוּחָא דִּלְהוֹן, הֲוָה (בלק קצ"א ע"א) מְשַׁטְּטָא עַל כָּל אִינּוּן חֲרָשִׁין (נ"א דרגין) בְּחַרְשַׁיְיהוּ. וְאִלֵּין הֲווֹ עַבְדֵי, כָּל מַה דְּאִינּוּן בָּעָאן. עַד דְּכָל מִצְרָאֵי רָחְצָנוּ דִּלְהוֹן בְּאִלֵּין הֲוָה. וְקָרָאן לוֹן עֵרֶב רַב. בְּגִין דְּאִית עֵרֶב זְעֵירָא, מִתְּשַׁע שָׁעוֹת וּמֶחֱצָה וּלְתַתָּא, דָּא עֵרֶב זְעֵירָא. וּתְרֵי עַרְבֵי אִינּוּן, וְעַל דָּא וְגַם עֵרֶב רַב עָלָה אִתָּם. The chief wizards began at the time mentioned above because the nine hundred and ninety-five grades begin then to roam upon the mountains of darkness, and their spirit moved upon all those magicians in virtue of their witchcraft, and they did all that the latter asked of them, so that all the Egyptians had complete faith in them and called them “large evening”, in contrast to the “small evening”, which began from the middle of the tenth hour. And because there were two “evenings”, it speaks of the “large evening”: that is, the chief magicians, who went out with the children of Israel from Egypt.

וְחָכְמְתָא דִּלְהוֹן, הֲוָה סַגִּי. וְאִינּוּן אִסְתָּכָּלוּ בְּשַׁעְתֵּי דְּיוֹמָא, וְאִסְתָּכָּלוּ בְּדַרְגָּא דְּמֹשֶׁה, וְחָמוּ דְּהָא בְּכָל סִטְרִין בְּשֵׁשׁ מֹשֶׁה: בְּשֵׁשׁ שַׁעְתֵּי קַדְמָאִין דְּיוֹמָא, דְּאִינּוּן לָא יַכְלִין לְשַׁלְּטָאָה בְּהוּ, (נ"א בגין שית) בְּשִׁית דַּרְגִּין עִלָּאִין דְאַחְדִינָן בֵּיהּ (נ"א דאחיד בהו.) וּבְכָל סִטְרִין בְּשִׁית הֲוָה, וּבְעִטְרִין דְּאִלֵּין שִׁית, הֲוָה זַמִּין לָרֶדֶת מִן הָהָר, דִּכְתִּיב כִּי בֹשֵׁשׁ מֹשֶׁה לָרֶדֶת מִן הָהָר. Their wisdom was great. They studied the hours of the day and their significance, and they studied the grade of Moses and perceived that he was in all quarters in the number six (be-shesh)¹Same letters as boshesh- delayed., namely in the first six hours of the day, over which they had no power and could exercise no control, and also in the six supernal grades to which Moses was attached; and they realized that he was to come down from the Mount in the crowns of these six grades; but when the appointed time was come Moses had not yet returned.

מִיַּד וַיִּקָּהֵל הָעָם עַל אַהֲרֹן, (דהכי תנינן דבההיא שעתא דנחית משה וקביל אורייתא בלחודוי כללא דכל ישראל ואיהו קביל אורייתא בעלמא. ואפילו מגילת אסתר דכתיב (אסתר ט׳:כ״ג) וקבל היהודים. וקבלו היהודים מבעי ליה. מאי וקבל אלא דא משה דאיהו היהודים כללא דיהודאי. ויקהל העם על אהךן) אֲמַאי עַל אַהֲרֹן. בְּגִין לְאִתְכַּלְּלָא בְּסִטְרָא דִּימִינָא, דְּהָא אִינּוּן שְׂמָאלָא בָּעוּ מִנֵּיהּ, וּבְגִין דְּלִהֱוֵי כָּלִיל בִּימִינָא, אִתְכְּנָשׁוּ עַל אַהֲרֹן, וַיֹּאמְרוּ אֵלָיו קוּם עֲשֵׂה לָנוּ אֱלהִים. (אלהים ודאי בעו סטר שמאלא. אשר ילכו אשר ילך מבעי ליה. מאי אשר ילכו. אלא אלהים שית דרגא אינון (ד"א ששת ימי המעשה) כלהו בסטר שמאלא דאלהים שית אינון. דאי תימא דהא שבע אינון. ההוא אלהים עילאה לא עאל בכללא). At once THE PEOPLE GATHERED THEMSELVES TOGETHER UNTO AARON. Why did the magicians gather themselves unto Aaron? In order that they might be included in the Right Side, while yet evoking the Left; so to Aaron they came, as he represented the Side of Mercy. ‘AND SAID UNTO HIM: UP, MAKE US EL0HIM.

תָּא חֲזֵי, כָּל זִמְנָא דְּהֲוָה מֹשֶׁה בְּמִצְרַיִם, שְׁמָא דֶּאֱלֹהִים לָא דָּכִיר, אֶלָּא שְׁמָא דַּיְיָ', וְעַל דָּא קַשְׁיָא לֵיהּ לְפַרְעֹה בְּגִין דְּלָא יְהֵא תּוּקְפָּא לְהַהוּא סִטְרָא אַחֲרָא, וְלָא יִתְתָּקַף בְּעָלְמָא. הַשְׁתָּא בָּעוּ הַהִיא מִלָּה, וְהַיְינוּ קוּם עֲשֵׂה לָנוּ אֱלהִים. לָנוּ דַּיְיקָא, דְּאֲנָן צְרִיכִין לְהַאי מִלָּה, לְתַקְּפָא סִטְרָא דִּילָן, דְּהֲוָה אִתְדַּחְיָא עַד הַשְׁתָּא. Observe, that the whole time that Moses was in Egypt he did not once mention the name Elohim, but only TETRAGRAMMATON, and therefore it was hard for Pharaoh, because through this the “other side” had no power and could not dominate the world. Now, however, the magicians sought after that divine Name, and therefore they said, “Make us Elohim”, because we need the knowledge of just this aspect of the Divine Personality in order to strengthen our own side, which has hitherto been pushed away.

אֲשֶׁר יֵלְכוּ לְפָנִינוּ. מַאי אָמְרוּ. אֶלָּא הָכִי אָמְרוּ, חֲמֵינָן דְּאַתּוּן יִשְׂרָאֵל, כָּל טוּב וְכָל יְקָר דְּעָלְמָא לְכוּ, וַאֲנָן דַּחְיָין לְבַר. דִּלְכוּ, (שמות י״ג:כ״א) וַיְיָ' הוֹלֵךְ לִפְנֵיהֶם יוֹמָם. אוּף הָכִי אֱלהִים אֲשֶׁר יֵלְכוּ לְפָנֵינוּ, כְּמָה דְּאָזִיל קָמַיְיכוּ יְיָ'. דְּהָא רְשׁוּ אִית לְסִטְרָא דִּילָן לְמֵהַךְ אוּף הָכִי לְקָמָנָא, אִי נַזְמִין לֵיהּ עוֹבָדָא. WHICH SHALL GO BEFORE US. What did they mean by that? We see that all the good things and all the glory of the world belong to you-Israel-while we are pushed outside. We also want Elohim, who should walk before us as TETRAGRAMMATON walketh before you, for our “side” has also the right and the power to walk before us, if we make proper preparation before it.

תָּא חֲזֵי, כָּל עֲנָנֵי יְקָר דְּאָזְלוּ בְּמַדְבְּרָא, לָא הֲווֹ חַפְיָין אֶלָּא לִבְנִי יִשְׂרָאֵל לְחוֹדַיְיהוּ. וְהַהוּא עֲנָנָא דִּיקָר, דִּכְתִּיב וַיְיָ' הוֹלֵךְ לִפְנֵיהֶם יוֹמָם, אַזְלָא לְקָמַיְיהוּ. וְאִלֵּין עֵרֶב רַב, וְכָל אִינּוּן בְּעִירֵי עָאנִין וְתוֹרִין, הֲווֹ אַזְלוּ לְבַר מִמַשִׁרְיָּיתָא, לְבַתְרַיְיתָא. וְתָּא חֲזֵי, כָּל אִינּוּן אַרְבְּעִין שְׁנִין דְּקָא אָזְלוּ יִשְׂרָאֵל בְּמַדְבְּרָא, שׁוּם לִכְלוּכָא וְטִנּוּפָא לָא הֲוָה גּוֹ עֲנָנִי לְגוֹ. וְעַל דָּא עָאנֵי וְתוֹרֵי דַּהֲווֹ אָכְלֵי עֵשֶׂב לְבַר הֲווֹ, וְכָל אִינּוּן דְּנַטְרֵי לוֹן. Observe that all the clouds of glory which moved with the people in the wilderness covered only the children of Israel, and the cloud of Glory went before them, as it is written: “And the Lord walked before them by day”. But this “mixed multitude”, and all the cattle, walked on behind, outside the camp. Observe also this, that all the forty years that the Israelites walked in the wilderness no unclean object was permitted within that cloud-canopy. Therefore all the cattle, the grass eaters, remained outside together with those who tended them.

אָמַר רִבִּי אֶלְעָזָר, אַבָּא, אִי הָכִי אִינּוּן עֵרֶב רַב לָא הֲווֹ אַכְלֵי מִן מַנָּא. אֲמַר לֵיהּ וַדַּאי הָכִי הוּא. אֶלָּא מָה דְּיָהֲבִין לוֹן יִשְׂרָאֵל, כְּמַאן דְּיָהִיב לְעַבְדֵיהּ. וּמִמַּה הֲווֹ אַכְלֵי. מִתַּמְצִית, מָה דְּאִשְׁתְּאַר מִבָּתַר רֵיחַיָא, פְּסוֹלֶת. וּקְרָא אַכְרִיז וְאָמַר, (שמות ט״ז:ל״ה) וּבְנֵי יִשְׂרָאֵל אָכְלוּ אֶת הַמָּן אַרְבָּעִים שָׁנָה. בְּנֵי יִשְׂרָאֵל, וְלָא אַחֲרָא. וַיִּרְאוּ בְנִי יִשְׂרָאֵל וַיֹּאמְרוּ מָן הוּא, וְלָא שְׁאַר עֵרֶב רַב, עָאנִי וְתוֹרֵי, דַּהֲווֹ בֵּינַיְיהוּ. Said R. Eleazar: ‘Father, in that case, that “mixed multitude” did not partake of the manna?’ R. Simeon replied: ‘Certainly not, indeed! They only had what the Israelites chose to give them, as one gives to a slave. And what part of the food did they eat? Of the husks which remained clinging to the millstones. Scripture proclaims it directly: “And the children of Israel ate the manna forty years long” (Ex. 16, 35).

עַד הַשְׁתָּא, הֲווֹ אִתְכַּפְיָין אִינּוּן עֵרֶב רַב וְהַשְׁתָּא קָמוּ וּבָעוּ עוֹבָדָא, לְאַתָּקְפָא לְסִטְרָא אַחֲרָא. אָמְרוּ, אוֹ נְהֵא כֻּלָּנָא עַמָּא חֲדָא, וְנֶהֱוֵי בִּכְלָלָא עִמְּכוֹן, אוֹ יְהֵא לָן מַאן דְּיֵּהַךְ קָמָנָא, כְּמָה דְּיֵּהַךְ אֱלָהֲכוֹן קָמֵיכוֹן. אָמַר אַהֲרֹן, חַס וְשָׁלוֹם דְּאִלֵּין יִשְׁתַּתְּפוּן בְּעַמָּא קַדִּישָׁא, לְמֶהוֵי כֹּלָּא כְּלָלָא חֲדָא, וְלָא יִתְעָרְבוּן עַמָּא קַדִּישָׁא בְּעַמָּא דָּא, כְּלָלָא חֲדָא, אֶלָּא טָב אִיהוּ לְאַפְרְשָׁא לוֹן מִגּוֹ עַמָּא קַדִּישָׁא, עַד דְּיֵיתֵי מֹשֶׁה. Thus, until this time, the “mixed multitude” was kept down, but now they sought the performance of some act whereby they might strengthen the “other side”, and they said, “either we become all of us one people so that we are included in you, or let us have one to walk before us, even as your God walks before you.” Said Aaron: “It is not to be thought of that these should join with the holy people to become one with them, or that the holy should become mingled with them. It would be better to separate them entirely from the holy people until Moses comes back.”

וְאַהֲרֹן לְטָב אִתְכְּוָון, אֶלָּא סַגִּיאִין הֲווֹ מִיִשְׂרָאֵל דְּאִשְׁתָּתָּפוּ בַּהֲדַיְיהוּ בְּלִבָּא. וּבְגִין כַּךְ, כַּד אָתָא מֹשֶׁה, אִצְטְרִיךְ לְבָרְרָא וּלְלַבְּנָא לְעַמָּא קַדִּישָׁא מֵהַהוּא חוֹבָא, וְאַשְׁקֵי לוֹן שַׁקְיוּ, עַד דְּאִתְבְּרִירוּ כֻּלְּהוּ וְלָא אִשְׁתְּאַר בְּהוּ פְּסוֹלֶת כְּלַל. Aaron verily meant to do all things for the best, only, alas! there were many in Israel who did associate themselves with the others, if not in action at least in their hearts. Therefore, when Moses finally arrived, he had to purify the holy people from that sin, and he gave them that water (Ex. 33, 20) to drink until they were all purified and no dregs of unholiness were left in them.

אָמַר לוֹן אַהֲרֹן, (שמות ל״ב:ב׳) פָּרֲקוּ נִזְמֵי הַזָּהָב, וְכִי לָא הֲוָה לוֹן דַּהֲבָא אַחֲרָא. אֶלָּא אָמַר אַהֲרֹן, בְּעוֹד דְּאִית לוֹן קְטָטָה בִּבְנַיְיהוּ וּבְנָשַׁיְיהוּ, יִתְעַכְּבוּן, וּבֵין כַּךְ יֵיתֵי מֹשֶׁה. תָּא חֲזֵי, תָּנֵינָן קָשִׁים גֵּרִים לְיִשְׂרָאֵל כְּסַּפַּחַת בִּבְשַׂר הַחַי, כָּל שֶׁכֵּן אִלֵּין, דְּלָא הֲווֹ גֵּרִים כְּדְקָא יֵאוֹת. אִינּוּן מָה עָבְדוּ. וַיִּתְפָּרַקוּ כָּל הָעָם אֶת נִזְמֵי הַזָּהָב אֲשֶׁר בְּאָזְנֵיהֶם. כַּמָה אַלְפֵי וְרִבְוָון הֲווֹ מִנִּזְמֵיהוֹן תַּמָּן. AND AARON SAID TO THEM, BREAK OFF THE GOLDEN EARRINGS (Ex. 32, 2). Did they have no other gold? Aaron’s idea, however, was that while they were arguing with their wives and children time would be gained and Moses might return before harm was done. Observe how true the saying is: “Proselytes cause as much pain to Israel as a sore does to the flesh”, particularly in this case, when they were not even genuine proselytes. AND ALL THE PEOPLE BRAKE OFF THE GOLDEN EARRINGS WHICH WERE IN THEIR EARS, AND BROUGHT THEM UNTO AARON. What quantities of such earrings there must have been there!

מַה כְּתִיב, וַיִּקַּח מִיָּדָם וַיָּצַר אוֹתוֹ בַּחֶרֶט וְגוֹ'. אַהֲרֹן לָא אִסְתָּמַּר, מֵאִינּוּן תְּרֵין חַכִּימִין, דַּהֲווֹ בְּרֵישֵׁיהוֹן דְּהַהוּא עֵרֶב רַב. חַד מִנַּיְיהוּ הֲוָה קָמֵיהּ, וְאַחֲרָא הֲוָה עָבִיד בְּחַרְשׁוֹי. כֵּיוָן דְּתַרְוַויְיהוּ אִתְיָיעֲטוּ כַּחֲדָא, נַטְלוּ הַהִיא דַּהֲבָא, (חד) תְּרֵין שְׁלִישֵׁי בִּידָא דְּחַד, וּשְׁלִישׁ בִּידָא דְּאַחֲרָא. בְּגִין דְּהָכִי אִצְטְרִיךְ בְּהַהוּא זִינָא דְּחַרְשָׁא. AND HE RECEIVED THEM AT THEIR HAND AND FASHIONED IT WITH A GRAVING-TOOL. Here it is plainly to be seen that Aaron did not guard himself against the two magicians who were the head of that “mixed multitude”. One of these stood in front of him, and the other busied himself with his witchcraft. After the two sorcerers had hatched their plan they took the gold, one two-thirds and the other one-third, this being the method of that kind of magic.’

בָּכָה רַבִּי שִׁמְעוֹן, אָמַר אִי חֲסִידָא קַדִּישָׁא, אַהֲרֹן מְשִׁיחָא דֶּאֱלָהָא רַבָּא, בַּחֲסִידוּתָךְ נַפְלוּ כַּמָה מֵעַמָּא קַדִּישָׁא. וְאַנְתְּ לָא הֲוֵית יָדַע לְאִסְתַּמְּרָא. מַהוּ עֲבַדוּ. כַּד מָטוּ שִׁית שַׁעֲתִּין, וְיוֹמָא הֲוָה בְּמַתְקְלָא, נַטְלוּ הַהוּא דַּהֲבָא דְּפָרִיקוּ מֵאוּדְנֵיהוֹן. מַאי טַעְמָא. בְּגִין דְּמַאן דְּאִצְטְרִיךְ לְמֶעְבַּד חַרְשָׁא, לָא בָּעֵי לְמֵיחַס עֵינוֹי עַל מָמוֹנָא. וְאִינּוּן אַמְרִי, שַׁעֲתָא קַיָּימָא לָן, אִי אֲנָן לָא מְעַכְּבִין. לָאו שַׁעֲתָא לְמֵיחַס עַל דַּהֲבָא, מִיַּד וַיִּתְפָּרַקוּ כָּל הָעָם. מַאי וַיִּתְפָּרַקוּ. כְּמָה דְאַתְּ אָמֵר (מלכים א י״ט:י״א) מְפָרֵק הָרִים וּמְשַׁבֵּר סְלָעִים, דְּחַבִּילוּ וְתַבְרוּ אוּדְנַיְיהוּ. בָּכָה כְּמִלְּקַדְּמִין וְאָמַר אִי עַמָּא קַדִּישָׁא אִי עַמָּא קַדִּישָׁא, דְּקוּדְשָׁא בְּרִיךְ הוּא. At this point R. Simeon wept, and said ‘O pious one! O holy one! O Aaron, thou anointed of the great God! Through thy piety many of the holy people have fallen, and this all because thou knewest not how to guard thyself! Alas! What did those sorcerers do? When the first six hours had passed and the scales of the day were even, they took that gold which they brake off their ears. Why did they break it off? Because he who desires to perform witchcraft must not consider the value of his possessions; and they thought, “the hour is now propitious for us, provided we do not waste time; therefore it is no time to worry about gold”. At once, “AII the people brake off the golden earrings”, that is, they “brake” or tore their ears in their eagerness to take off the rings.’ R. Simeon then wept again and said: ‘ O holy people, O holy people of God… Alas, alas!’

פָּתַח רַבִּי שִׁמְעוֹן בְּבִכְיָה, וְאָמַר, (שמות כ״א:ו׳) וְהִגִּישׁוֹ אֲדֹנָיו אֶל הָאֱלהִים וְגוֹ'. הָא אוּקְמוּהָ חַבְרַיָּיא, אֹזֶן דְּשָׁמַע בְּסִינַי, (ויקרא כה) כִּי לִי בְנֵי יִשְׂרָאֵל עֲבָדִים וְגוֹ'. וְאִיהוּ פָּרִיק עוֹל מַלְכוּת שָׁמַיִם מֵעָלֵיהּ, וְזָבִין גַּרְמֵיהּ לְאַחֵר, תִּרָצַע. וְאִלֵּין חַיָּיבַיָּא רְשִׁיעִין, גּוּבְרִין בִּישִׁין, בְּתִיאוּבְתָּא דִּלְהוֹן לְמֶהֲדָר לְסָרְחָנַיְיהוּ, לָא בָּעוּ מִנְּשֵׁיהוֹן וּבְנֵיהוֹן אֶלָּא חֲבִילוּ אוּרְחַיְיהוּ (ס"א אודנייהו) וְאִתְפְּרָקוּ מֵעוֹל שְׁמַיָא דְּפָקִיד לְהוּ מֹשֶׁה, וְתַבְרוּ אוּדְנַיְיהוּ, דְּלֵית לוֹן חוּלָקָא בִּשְׁמָא קַדִּישָׁא, וְעַמָּא קַדִּישָׁא. Then he continued in tears: ‘It is written: “And if the servant shall plainly say, I love my master… I will not go out free… then his master shall bore his ear…” (Ex. 21, 5-6), and the Companions have commented: “the ear which heard on Mount Sinai the words, ‘For the children of Israel are servants unto Me’-and not servants of servants-and which yet stoops to hearken to the words of tempters, causing its owner to shake off the yoke of the Kingdom of Heaven and sell himself to another man-such an ear must be bored.”¹v. Mechilta ad loc. And these sinners and evildoers, in their eagerness to return to their sinful ways, did not ask their wives and children, but broke their ears and threw off the yoke of heaven, forfeiting their right to any part in the Holy Name or the heritage of the holy people.

מָה עֲבַדוּ. פְּלִיגוּ תַּרְוַויְיהוּ הַהוּא דַּהֲבָא, חַד נָטִיל תְּרֵין שְׁלִישִׁין, וְחַד שְׁלִישׁ. קָמוּ לָקֳבֵל שִׁמְשָׁא, בְּשִׁית שַׁעְתִּין. עֲבַדוּ חַרְשַׁיְיהוּ, וּבַלְטוּ בְּלָטֵיהוֹן בְּחַרְשָׁא דְּפוּמָא. כֵּיוָן דְּמָטָא שֵׁירוּתָא דִּשְׁבַע, אָרִימוּ תַּרְוַויְיהוּ יְדַיְיהוּ עַל יְדוֹי דְּאַהֲרֹן. (ומנלן דמידא דתרויהו יד מכל חד נטל ולא יתיר) דִּכְתִּיב וַיִּקַּח מִיָּדָם, תַּרְוַויְיהוּ הֲווֹ, וְלָא יַתִּיר. כֵּיוָן דְּאִיהוּ קַבִּיל מִיָּדָם (ס"א תרי ולא ידיהם), קַלָּא נָפִק וְאָמַר, (משלי י״א:כ״א) יָד לְיָד לא יִנָּקֶה רַע, דִּכְתִּיב כִּי בְרָע הוּא. אַיְיתֵי רָע לְעָלְמָא. What did they do, those two magicians? They divided that gold, as we have said: one took two-thirds and the other took one-third. They stood opposite the sun at the sixth hour. They manipulated the instruments of their sorcery and uttered their incantations. And when the seventh hour came they both lifted up their hands and placed them upon Aaron’s hands, for it is written: “And he reccived them at their hand”. There were thus only two from whom he “received them”. As soon as he took the gold from their hand a voice proclaimed: “When the hand joins hand evil shall not be unpunished” (Prov. 11, 21), as Aaron said: “Thou knowest the people that they are set on evil” (Ex. 32, 22); that is, they brought evil into the world.

רָזָא דְּמִלָּה. אִינּוּן רְשָׁעִים חַיָּיבִין חַרְשִׁין בְּנוֹי דְּבִלְעָם חַיָּיבָא, בְּנִי בְּנוֹי דְּלָבָן רְשִׁיעָא, חָמוּ דְּכוֹס שֶׁל בְּרָכָה בִּימִין אִיהוּ, וּמִן יְמִינָא אִתָּקַף תָּדִיר. (ס"א יתיר) אָמְרוּ, אִי יְהֵא בִּסְטַר דָּא, הַהוּא רֵישָׁא דִּימִינָא, הָא תּוּקְפָּא דִּילָן כְּדְקָא יֵאוֹת. The secret of it was that these wicked sorcerers, sons of wicked Balaam, grandsons of wicked Laban, perceived that the Cup of Benediction must be in the right hand, and that energy and power always emanate from the Right Side; so they thought in their hearts, “If the representative of the Right, namely the High Priest, should be on our side, then the power will properly and completely be ours.”

כֵּיוָן דְּמָטָא שֶׁבַע שַׁעְתִּין דְּיוֹמָא, יָהֲבוּ לֵיהּ לְאַהֲרֹן מִיָּד. אִי אִיהוּ הֲוָה אָמַר לוֹן שַׁווּ לֵיהּ בְּאַרְעָא בְּקַדְמִיתָא, וָאֲנָא אֶטוֹל, לָא הֲווֹ יַכְלִין בְּחַרְשַׁיְיהוּ כְּלוּם, אֶלָּא מִיָּדָם נָטַל. וּקְרָא מִתְרָעַם וְאָמַר, וַיִּקַּח מִיָּדָם, חָמוּ מָה עֲבַד אַהֲרֹן גְּבַר נְבִיאָה גְּבַר חַכִּים, לָא יָדַע לְאִסְתַּמְּרָא, דְּאִילּוּ נָטִיל מֵאַרְעָא, כָּל חַרְשִׁין דְּעָלְמָא לָא הֲווֹ יַכְלִין לְאַצְלְחָא. אֲבָל בְּמָה אַצְלָחוּ בְּעוֹבָדָא דָּא, בְּגִין דְּוַיִּקַח מִיָּדָם וְלָא מֵאַרְעָא. As soon as the seventh hour of the day was arrived they gave the gold instantly to Aaron. Now, had he but said to them, “Put the gold first on the ground and I will pick it up”, their witchcraft would have had no effect whatever; but alas! he took it from their hand, wherefore Scripture complains: “And he received them at their hand!” See now the unhappy fate of Aaron! A prophet he, a sage, a holy man of God, and yet he could not guard himself! For had he only taken the gold from the ground all the magicians of the world could not have succeeded in their designs.

(שמות ל״ב:ד׳) וַיָּצַר אוֹתוֹ בַּחֶרֶט, לָאו כְּמָה דְּחַשְׁבִין בְּנֵי נָשָׁא, דְּעֲבַד צִיּוּרִין בִּמְחוּגָה, אוֹ בְּמִלָּה אַחֲרָא. אֶלָּא אָתָא קְרָא לְאוֹכָחָא מִלָּה, דְּאַהֲרֹן לָא יָדַע לְאִסְתַּמְּרָא. אִילוּ כַּד נָטַל מִיְּדֵיהוֹן, הֲוָה שַׁדֵּי לְאַרְעָא, וְאַף עַל גַּב דְּיִטּוֹל לֵיהּ לְבָתַר, לָא הֲוָה אַצְלַח עוֹבָדָא בִּישָׁא דָּא. אֲבָל בְּכֹלָּא סִיּוּעָא בִּישָׁא הֲוָה, דְּנָקִיט דַּהֲבָא, וּטְמָרֵיהּ מֵעֵינָא, בִּישׁ בָּתַר בִּישׁ, מַאי וַיָּצַר אוֹתוֹ בַּחֶרֶט. דְּשַׁוֵּי כָּל דַּהֲבָא בְּכִיסָא חֲדָא, וְאִסְתְּמַר מֵעֵינָא. כְּדֵין סָלִיק כֹּלָּא לְעוֹבָדָא. AND FASHIONED IT WITH A GRAVING-TOOL. This does not mean, as people are apt to think, that he carved designs upon it with a graving-tool or chisel. What the text comes to show us is that Aaron was not sufficiently on his guard. For had he, even after taking it from their hands, thrown in on the ground, even if he had picked it up afterwards, this evil operation would not have succeeded; but what he did was to put the whole of the gold into a bag, so keeping it hidden from view. This made the witchcraft effective.

בְּסִפְרָא דְּחֲנוֹךְ אַשְׁכַּחְנָא, דְּהֲוָה אָמַר הָכִי, בְּרָא יְחִידָאָה יִתְיְּילִד לְהַהוּא רִישָׁא חִוָּורָא, וְכַד יִיִתוּן מִבִּשְׂרָא דַּחֲמָרֵי, יָטְעִין לֵיהּ, בְּהַהוּא דְּעָיִיל (נ"א דנטיל) מַרְגְּלָן בְּזָגִין דְּדַהֲבָא, בְּלָא דַּעְתָּא דִּילֵיהּ, וּדְיּוּקְנָא יְצֻיַיר בְּצִיּוּרָא בַּחֶרֶט. מַאי בַּחֶרֶט. בְּחֶרֶט אֱנוֹשׁ. דָּא קֹלְמוּסָא דֶּאֱנוֹשׁ חַיָּיבָא, דְּאַטְעֵי לִבְנֵי נָשָׁא. We have found in the Book of Enoch the following: “An only son¹Aaron. will be born unto Him of the White Head,²The Supernal Priest. and when they of the asses’ flesh³The mixed multitude, cf. Ezek, 23, 20. shall come, they will mislead him through him who puts pearls into bells of gold without knowing what he does, and an image will be fashioned with a chisel.” What does heret (“chisel”-or more literally “style”) here signify? It alludes to the “style of a man (enosh)” (Isa. 8, 1), namely, to the style of the wicked Enosh, the grandchild of Adam (Gen. 5, 6), who corrupted the world by chiselling images and idols with that “style”.

וַדַּאי דָּא בְּרִירָא דְּמִלָּה, דֶּאֱנוֹשׁ כַּד אַטְעֵי עָלְמָא, בְּקֹלְמוּסָא הֲוָה רָשִׁים רְשִׁימִין, דְּכָל דִּיוּקְנִין וּפֻלְחָנִין נֹכְרָאִין בְּהַהוּא קֹלְמוּסָא, (ס"א רשים רשימין) וְעַל דָּא כְּתִיב בַּחֶרֶט, הַהוּא דְּאִשְׁתְּמוֹדַע לְמֶעְבַּד הָכִי. וְדָא הוּא בְּרִירוּ דְּמִלָּה. Now, this is what occurred in the case of Aaron:

וְכֹלָּא הֲוָה, דְּוַדַּאי בְּכִיסָא אַרְמֵי דַּהֲבָא, וְכַסֵּי לֵיהּ מֵעֵינָא, כְּמָה דְּאָמְרוּ אִינּוּן חַרְשִׁין, וְהָכִי אִצְטְרִיךְ בְּזִינֵי דְּחָרָשִׁין אִלֵּין. וְדָא הוּא עוֹבָדָא דְּחַרְשִׁין אִלֵּין, מִלָּה דְּאִצְטְרִיךְ בְּאִתְגַּלְּיָא, לְאִתְגַּלָּאָה לְבָתַר, אִצְטְרִיךְ טְמִירוּ וְכִסוּיָא בְּקַדְמִיתָא, דְּיִתְכַּסֵי מֵעֵינָא, וּבָתַר יִפּוֹק אוּמָנָא לְאוּמָנוּתֵיהּ. וּמִלָּה דְּאִצְטְרִיךְ בְּכִסּוּיָא לְבָתַר, אִצְטְרִיךְ בְּאִתְגַּלְּיָא בְּקַדְמִיתָא. first he threw the gold into a bag and hid it from view-which, as we have said, is an essential adjunct to all magical processes, for in their lore it is taught that anything which is to be made a public show of must first be covered up and hidden away; and conversely, what has to be hidden afterwards must first be shown to view.

הַשְׁתָּא בָּנַי רְחִימָאי, רְחִימִין דְּנַפְשָׁאי, מָה אַעְבִּיד, וַדַּאי אִצְטְרִיכְנָא לְגַלָּאָה, אֲצִיתוּ וְאַטְמִירוּ מִלִּין. בִּסְטַר קְדוּשָּׁה הַהוּא, אֱלהִים דִּקְשׁוֹט, מֶלֶךְ עַל עָלְמָא, בִּתְלַת (מילין) עָלְמִין (אלין) אִתְתָּקַּף. (בראשית קע"ז ע"ב, ר"ח ע"א) בִּבְּרִיאָה. בִּיְצִירָה. בַּעֲשִׂיָּה. וְהָא אִתְּמַר, רָזָא דְּכָל חֲדָא וַחֲדָא הָכָא. לָקֳבֵל בְּרִיאָה, וַיִּקַּח מִיָּדָם, מִלָה דְּלָא הֲוָה בֵּיהּ עַד כְּעַן כְּלוּם. לָקֳבֵל יְצִירָה, וַיָּצַר אוֹתוֹ בַּחֶרֶט. לָקֳבֵל עֲשִׂיָּה, וַיַּעֲשֵׂהוּ עֶגֶל מַסֵּכָה. מַאן חָמָא חַרְשִׁין בְּכָל עָלְמָא כְּאִלֵּין. Now, my beloved children, the darlings of my soul! what shall I do? I must perforce disclose to you; but, I pray you, reveal it not again. In the side of holinessthe true God (Elohim) reigns over the universe. He takes hold of three worlds-of Beriah (Creation), Yezirah (Formation), and ‘Asiyah (Completion)l; and we have in the verse under consideration an allusion to each one of those phases. “He received them at their hand” corresponds to beriah, since it symbolizes something as yet unfashioned; “and he fashioned it with a graving-tool” corresponds to yezirah; and then “he made it a golden calf.

הַשְׁתָּא אִית לְמֵימַר, וְכִי לָא כְּתִיב וָאַשְׁלִיכֵהוּ בָּאֵשׁ, וְלָא יַתִּיר, וּכְדֵין וַיֵּצֵא הָעֵגֶּל הַזֶּה. וְהַשְּׁתָּא אַתְּ אַמָרְתְ וַיַּעֲשֵׂהוּ עֵגֶל מַסֵּכָה אֶלָּא חַס וְשָׁלוֹם דְּאַהֲרֹן עֲבַד, וּקְרָא אוֹכַח דִּכְתִּיב וַיִּקַּח אֶת הָעֵגֶּל אֲשֶׁר עָשׂוּ. אֲבָל מִמַּה דִּכְתִּיב וַיִּקַּח מִיָּדָם, וּכְתִיב וַיָּצַר אוֹתוֹ. מֵחֵילָא דִּתְרֵין אִלֵּין, אִתְעָבִיד כֹּלָּא. כִּבְיָכוֹל הוּא עָבִיד לֵיהּ, דְּאִי תְּרֵין אִלֵּין לָא הֲווֹ, לָא אִתְעָבִיד וְלָא נָפַק לְאוּמָנוּתָא. אֲבָל מַאן גָּרַם דְּאִתְעָבִיד. אִינּוּן תְּרֵין. (כביכול ויעשהו איהו ודאי עשהו) בְּעוֹד דְּאִיהוּ לָקַח מִיָּדָם, אִינְהוּ עַבְדֵי חַרְשַׁיְיהוּ, וּמְלַחֲשֵׁי בְּפוּמַיְיהוּ, וּמְשָׁכֵי רוּחָא לְתַתָּא, מִן סִטְרָא אַחֲרָא. Ah, who has ever beheld such wily magicians, such crafty sorcerers as these! Nou one may well ask, Is it not written that Aaron said: “I cast it unto the fire and then came out this calf’? Yet it is quite impossible to imagine that Aaron himself made that thing; in fact, it expressly states: “And he (Moses) took the calf which they made”. Obviously, then, it was made by the unwitting power of those two actions of his: first, his having taken the gold from their hands, and secondly, his binding it up in a bag. It is only in a subsidiary sense that he can be said to have made it: were it not for those two actions, it would not have materialised. But when he took the gold from their hands they began their magical manipulations and incantations and so drew down the spirit of impurity from the “other side”,

וּמְשָׁכוּ תְּרֵין רוּחִין כַּחֲדָא, חַד מִן דְּכָר, וְחַד מִן נוּקְבָּא. דְּכַר אִתְלָבַשׁ בְּדִיּוּקְנָא דְּשׁוֹר. נוּקְבָּא בְּדִיּוּקְנָא דְּחֲמוֹר, תַּרְוַויְיהוּ הֲווֹ כְּלִילָן כַּחֲדָא. אֲמַאי תְּרֵין אִלֵּין. אֶלָּא שׁוֹר הָא אִתְּמַר. חֲמוֹר אֲמַאי. בְּגִין דְּחַרְשִׁין אִלֵּין דְּמִצְרָאֵי, כְּתִיב בְּהוּ, (יחזקאל כ״ג:כ׳) אֲשֶׁר בְּשַׂר חֲמוֹרִים בְּשָׂרָם. and caused two spirits to come together, one male and the other female. The male was disguised in the form of an ox and the female in that of an ass, and these two became one. Why just these? As to the ox, an explanation has already been given, but what of the ass? The reason for the inclusion of this beast in the symbolism of that unholy union is that concerning these Egyptian magicians we read: “the flesh of asses is their flesh” (Ezek. 23, 20);

וְעַל דָּא, כָּל אִינּוּן דְּיִשְׂרָאֵל דְּמִיתוּ, אִתְחַבָּרוּ בַּהֲדַיְיהוּ בְּלִבְּהוֹן. וּבְגִין דַּהֲווֹ תְּרֵין דִּיוּקְנִין, כְּתִיב אֵלֶּה אֱלהֶיךָ יִשְׂרָאֵל, וְלָא כְּתִיב זֶה, אֶלָּא אֵלֶּה, תְּרֵין הֲווֹ כַּחֲדָא, אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם. הֶעֱלוּךָ וְלָא הֶעֱלְךָ כְּתִיב. and through this we know that all those of the people of Israel who died because of that sin of the golden calf had sympathized with them in their hearts. And because there were two images, it says concerning the calf, “these are thy gods, O Israel”.

(שמות ל״ב:ד׳) וַיַּעֲשֵׂהוּ עֵגֶל מַסֵּכָה וַיֹּאמְרוּ. וַיֹּאמֶר לָא כְּתִיב, אֶלָּא וַיֹּאמְרוּ, דְּאַהֲרֹן לָא אָמַר מִדִי. תָּנֵינָן, (ויקרא ע"ט ע"א) מֵאָה וְעֶשְׂרִים וְחָמֵשׁ קַנְטְרִין הֲווֹ בֵּיהּ. AND HE MADE IT A MOLTEN CALF. We are told that it weighed one hundred and twenty-five hundredweight (this figure being the numerical equivalent of the word massekah, “molten”);

הֵיךְ כְּתִיב וַיִּקַּח מִיָּדָם, וְכִי בְּיָדָם הֲווֹ כָּל אִלֵּין קַנְטְרִין. אֶלָּא מִכְּלָלָא דְּאִינּוּן קַנְטְרִין נַטְלוּ מָלֵי יְדַיְיהוּ. וְהַהוּא זְעֵיר, אִסְתַּלָּק עַל כֹּלָּא, כְּאִילּוּ הֲוָה כֹּלָּא בִּידַיְיהוּ. how, then, could he have taken them all from “their hands”? Could such a heavy weight possibly be lifted and held by human hands? The fact is, however, that they held in their hands only so much as filled them, and this portion represented the whole.

תָּא חֲזֵי, מָה כְּתִיב וַיַּרְא אַהֲרֹן וַיִּבֶן מִזְבֵּחַ לְפָנָיו. אִי חֲסִידָא קַדִּישָׁא, כַּמָה רְעוּתָךְ הֲוָה לְטָב, וְלָא יַדְעַת לְאִסְתַּמְּרָא. כֵּיוָן דְּאַרְמֵי לֵיהּ בְּנוּרָא, אִתְתָּקַּף חֵילָא דְּסִטְרָא אַחֲרָא תַּמָּן בְּנוּרָא, וְנָפַק דִּיּוּקְנָא דְּשׁוֹר, כְּמָה דְּאִתְּמַר בִּתְרֵין מְשִׁיכִין דְּסִטְרָא אַחֲרָא. מִיַּד וַיַּרְא אַהֲרֹן. מַהוּ וַיַּרְא אַהֲרֹן. חָמָא דְּסִטְרָא אַחֲרָא אִתְתָּקַּף, מִיַּד וַיִּבֶן מִזְבֵּחַ לְפָנָיו, דְּאִלְמָלֵא דְּאַקְדִּים וּבָנָה מִזְבֵּחַ דָּא, עָלְמָא אִתְהַדָּר לְחָרְבָּנָא. It is written: “And when Aaron saw it, he built an altar before it”. O holy man! strange that with all thy good intentions thou knewest not how to guard thyself! As soon as the gold was thrown into the fire the power of the “other side” was strengthened there, and the image of an ox emerged, as already mentioned, through the two attractive forces of the “other side”. At once “Aaron saw”. What did he see? He saw that the “other side” had gained power, and immediately afterwards he built an altar; for had he not hastened so to do, the world would have been turned again into a waste.

לְלִסְטִים דְּהֲוָה נָפִיק לְקַפְּחָא וּלְקָטְלָא בְּנֵי נָשָׁא, חָמָא לִגְיוֹנָא דְּמַלְכָּא, דְּהַהוּא לִסְטִים נָפַק בְּחֵילָא תַּקִּיף מָה עֲבַד הַהוּא לִגְיוֹנָא, אִשְׁתָּדַּל בַּהֲדֵי מַלְכָּא לְנָפְקָא בְּאָרְחָא. וּמָשִׁיךְ לֵיהּ הַהוּא לִגְיוֹנָא בְּהַהוּא אָרְחָא, עַד דְּאָזִיל הַהוּא לִסְטִים בְּהַהוּא אָרְחָא, חָמָא דִּיּוּקְנָא דְּמַלְכָּא קָאִים קָמֵּיהּ, כֵּיוָן דְּחָמָא לֵיהּ לְמַלְכָּא דְּהֲוָה אָזִיל קָמֵּיהּ בְּאָרְחָא, מִיַּד נִרְתָּע וְאַהְדָּר לַאֲחוֹרָא. He was like a king’s officer who sees that the highway is infested by a very formidable robber. He therefore persuaded the king to go forth on that road and then enticed the robber there. When the robber beheld the figure of the king before him he was seized with fear, and retreated.

כַּךָ וַיַּרְא אַהֲרֹן דִּסְטָר אַחֲרָא אִתָּקַף, אָחִיד בְּאַסְוָותָא, וְאַתְקִיף בִּסְטַר קְדוּשָׁה וְשַׁוֵּי לֵיהּ קָמֵיהּ. כֵּיוָן דְּחָמָא סִטְרָא בִּישָׁא דִּיּוּקְנָא דְּמַלְכָּא דְּקָאִים קָמֵיהּ, מִיַּד אַהְדָּר לַאֲחוֹרָא, וְאִתְחַלָּשׁ תֻּקְפֵּיהּ וְחֵילֵיהּ, דְּהָא אִתְתָּקַּף, (מיד ויבן מזבח לפניו) וּמִזְבֵּחַ דָּא אִתְגַּבָּר, וְאִתְחַלָּשׁ סִטְרָא אַחֲרָא. Similarly, Aaron, when he realized that the “other side” was gaining strength, grasped the one remedy left him and strengthened the side of holiness by making an altar. As soon as the “other side” saw the image of the king before it, it retreated and its power was weakened.

תָּא חֲזֵי מָה כְּתִיב (שמות ל״ב:ה׳) וַיִּקְרָא אַהֲרֹן וַיֹּאמַר חַג לַיְיָ' מָחָר. חַג לַיְיָ', וְלָא לָעֵגֶל. וְלִסְטַר קְדוּשָּׁה עֲבַד, וְלִסְטַר קְדוּשָּׁה קָרָא וְאָמַר. וְדָא אַסְוָותָא אַקְדִּים, דְּאִלְמָלֵא דְּעָבַד דָּא, לָא קָאִים עָלְמָא עַל קִיּוּמֵיהּ, וְעִם כָּל דָּא, לָא שָׁכִיךְ רוּגְזֵיהּ מֵאַהֲרֹן, אַף עַל גַּב דְּלָא אִתְכַּוָון לְבִישׁ. Observe what Aaron proclaimed: “It is a feast (hag) to the Lord” (Ibid.). “A feast to the Lord”, not to the calf. He laboured for the side of holiness, and summoned the people to the side of holiness. And this was the remedy which he hastened to apply, and failing which the world would have collapsed. And yet for all that “the anger of the Lord was roused against Aaron”, although he himself had intended no evil.

אֲמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, אַהֲרֹן, תְּרֵין חַרְשִׁין אִלֵּין מַשְׁכוּ לָךְ לְמַּה דְּבָעוּ. חַיֶּיךָ, תְּרֵין בְּנָךְ יִפְּלוּן, וְעַל חוֹבָא דָּא יִתְפָּסְקוּן (ס"א ובחובא דא יתפסון) הֲדָא הוּא דִכְתִיב, (דברים ט׳:כ׳) וּבְאַהֲרֹן הִתְאַנַּף יְיָ' מְאֹד לְהַשְׁמִידוֹ. מַאי לְהַשְׁמִידוֹ. אִלֵּין בְּנוֹי, כְּמָה דְאַתְּ אָמֵר (עמוס ב׳:ט׳) וָאַשְׁמִיד פִּרְיוֹ מִמַּעַל, דִּפְרִי דְּבַר נָשׁ בְּנוֹי אִינּוּן. The Holy One said to him: “Aaron, those two magicians have drawn thee to do whatsoever they would. By thy life! Two of thy sons shall be struck down and die because of this sin.” This is the implication of the words: “And the Lord was very angry with Aaron to have destroyed him” (Deut. 9, 20).

תָּא חֲזֵי, אַהֲרֹן שַׁוֵּי לֵיהּ לְהַהוּא מִזְבֵּחַ לְפָנָיו, וְעֶגְּלָא תָּב לַאֲחוֹרָא. בְּנוֹי שַׁווּ לִסְטַר אַחֲרָא לְפָנָיו, וּסְטָר קְדוּשָּׁה אַהְדָּר לַאֲחוֹרָא, דִּכְתִּיב, (ויקרא י׳:א׳) וַיַּקְרִיבוּ לִפְנֵי יְיָ', לִפְנֵי יְיָ' שַׁווּ. אִתְפָּסוּ בְּחוֹבָה דָּא. Observe this: Aaron erected an altar before the Lord, and all that the calf symbolized retreated before it. Aaron’s sons (Nadab and Abihu) erected the ensign of the “other side” before the face of the Lord (“strange fire”) and the “Side of Holiness” retreated, as it is written, “And they offered strange fire before the Lord” (Lev. 10, 1). They brought it unto His altar and were punished for this sin.

אַהֲרֹן חָשַׁב, דְּבֵין כַּךְ יֵיתֵי מֹשֶׁה, וְעַל דָּא הַהוּא מִזְבֵּחַ לָא סָתִיר לֵיהּ מֹשֶׁה, דְּאִילּוּ הֲוָה כְּמָה דְּחַשְׁבִין בְּנִי נָשָׁא, מִלָה קַדְמָאָה דְּאִבָעֵי לְמֹשֶׁה, לְנַתְּצָא לְהַהוּא מִזְבֵּחַ אִצְטְרִיךְ, כְּמָה דְּנַבֵּי עִדּוֹ עַל מִזְבֵּחַ דְּבֵית אֵל, וּנְבוּאָתֵיהּ עַל הַהוּא מִזְבֵּחַ הֲוָה. אֲבָל הָכָא מִלָה אַחֲרָא הֲוָה כְּמָה דְּאִתְּמַר. וּכְתִּיב, וַיִּקַּח אֶת הָעֵגֶּל אֲשֶׁר עָשׂוּ, וְלָא כְּתִיב וַיִּנְתֹּץ אֶת הַמִּזְבֵּחַ. Aaron thought that in the meantime Moses would come back, and therefore Moses did not destroy the altar. For had it indeed been the case-as some think-that the altar was built in honour of the image, then surely Moses’ first action should have been to destroy it, as the prophet Iddo, for instance, prophesied that the altar of Bethel would be destroyed (I Kings 13). But here it was quite different, as I have made clear. Moses “took the calf which they made and burnt it in the fire and ground it to powder”, but it does not say that he destroyed the altar.

תָּא חֲזֵי וַיִּקְרָא אַהֲרֹן. אַכְרִיז אִיהוּ בְּקָלָא וְאָמַר. כְּתִיב הָכָא וַיִּקְרָא וַיֹּאמַר, וּכְתִיב בְּיוֹנָה (יונה ג׳:ד׳) וַיִּקְרָא וַיֹּאמַר, מָה לְּהַלָּן כָּרִיז לְדִינָא, אוּף הָכָא כָּרִיז לְדִינָא. חַג לַיְיָ' מָחָר, נָבֵּי נְבוּאָה בְּהַהוּא רוּחַ דְּמִזְבֵּחַ, דְּזַמִּין דִּינָא לְשַׁרְיָא עָלַיְיהוּ. חַג לַיְיָ', לְמֶעְבַּד בְּכוּ דִּינָא. Observe that it says, “And Aaron proclaimed and said, Tomorrow is a feast of the Lord.” The expression, “proclaimed and said” is used concerning Jonah (when he preached to the Ninevites, Jonah 3, 4): and as there it denoted judgement, so does it also here. ‘T0MORROW IS A FEAST OF THE LORD. He prophesied in the spirit of that altar in order that judgement might come upon the iniquitous: “a feast of the Lord to exercise judgement upon you”.

וּתְלַת דִּינִין הֲווֹ, חַד, וַיִּגּוֹף יְיָ' אֶת הָעָם. וְחַד, בִּבְנֵי לֵוִי. וְחַד, דְּאַשְׁקֵי לִבְנֵי יִשְׂרָאֵל. וְהַיְינוּ חַג דִּבְנֵי לֵוִי. לַיְיָ', דְּוַיִגּוֹף יְיָ'. מָחָר, דְּאַשְׁקֵי לוֹן מֹשֶׁה. וּבִיתוֹ בְּהַהוּא לֵילְיָא, וּלְמָחָר אִשְׁתְּכָחוּ נְפִיחִין וּמֵתִין. וְאִינּוּן מַיִין הֲווֹ מְכַשְׁכְּשִׁין בִּמְעֵיהוֹן כָּל לֵילְיָא, וּבְצַפְרָא אִשְׁתְּכָחוּ מֵתִין, וְעַל דָּא חַג לַיְיָ' מָחָר. וְכָל אַסְוָתָא דְּעָבַד אַהֲרֹן, בְּגִין דִּכְתִּיב וַיִּבֶן מִזְבֵּחַ לְפָנָיו. The people suffered a threefold punishment: one wrought by the Lord (v. 35), one at the hands of the sons of Levi (v. 28), and one inflicted by Moses, when he made the children of Israel drink the water (v. 20). The night after they had drunk it they slept, but on the next day their bodies were all swollen and they died from the effects of that water.

תָּא חֲזֵי, (ההוא מזבח דקדושה הוה) דִּכְתִּיב וַיַּרְא אֶת הָעֵגֶל וּמְחוֹלוֹת, וְאִלּוּ מִזְבֵּחַ לָא כְּתִיב. דְּהָא אַהֲרֹן מִנְדַּע הֲוָה יָדַע, דִּכְתִּיב, (שמות כ״ב:י״ט) זֹבֵחַ לָאֱלֹהִים יָחֳרָם בִּלְתִּי לַיְיָ' לְבַדּוֹ, וַדַּאי אִשְׁתְּזִיב אַהֲרֹן בְּעֵיטָא טָבָא דְּדָבַר לְנַפְשֵׁיהּ, וְכֹלָּא בִּרְעוּתָא שְׁלִים טָב, דְּלָא אִתְכַּוָּין לְבִישׁ. Mark also that the altar which Aaron made was intended for holiness, and dedicated unto the Lord, since it says that Moses “saw the calf and the dancing” (v. 19), but it does not mention the altar, for Aaron knew very well that “he who sacrificeth unto any god, save unto the Lord only, he shall be utterly destroyed” (Ex. 22, 20) and he was certainly saved by the good plan which he conceived, and all was done by him with a perfect and righteous intention.’

אֲמַר לֵיהּ רִבִּי אֶלְעָזָר, אַבָּא וַדַּאי הָכִי הוּא, וְיִשְׂרָאֵל לָא הֲווֹ. אֲבָל יָרָבְעָם דְּעָבַד עֲגָלִין, הָא יִשְׂרָאֵל הֲווֹ, וְעֵגֶל עָבְדוּ. אֲמַר לֵיהּ וַדַּאי, וְאוּקְמוּהָ, אֲבָל יָרָבְעָם חָטָא וְהֶחטִיא, וְלָאו כְּמָה דְּאָמְרוּ. דְּוַדַּאי חוֹבָא בִּישָׁא עָבֵד וּבַמַּלְכוּת חָטָא. Said R. Eleazar: ‘Father, it is indeed and truly so; and they who committed this sin were not genuine Israelites, but when Jeroboam put up the golden calves, were they not Israelites who worshipped them?’ R. Simeon replied: ‘Truly so. But it has been explained thus. Jeroboam sinned and caused others to do likewise, for he sinned against the Kingdom.

תְּרֵין עֲגָּלִים אֲמַאי. אֶלָּא אָמַר יָרָבְעָם, (ס"א במצרים ובמדברא) בְּמַדְבְּרָא הֲווֹ אִינּוּן חַרְשִׁין, דִּכְתִּיב, (יחזקאל כ״ג:כ׳) בְּשַׂר חֲמוֹרִים בְּשָׂרָם. (ס"א לאאינון מצרים אלא) הָכָא, אִינּוּן תְּרֵין רוּחִין בִּישִׁין, יִתְלַבְּשׁוּ כַּדְקָא חֲזֵי לוֹן, דְּכַר וְנוּקְבָּא אִינּוּן. דְּכַר הֲוָה בְּבֵית אֵל, וְנוּקְבָּא הֲוַת בְּדָן. וּמִגּוֹ דִּכְתִּיב, (משלי ה׳:ג׳) נֹפֶת תִּטֹּפְנָה שִׂפְתֵי זָרָה, אִתְמָשְׁכוּ יִשְׂרָאֵל אֲבַתְרֵהּ יַתִּיר, דִּכְתִּיב וַיֵּלְכוּ הָעָם לִפְנֵי הָאֶחָד עַד דָּן. וּבְּגִין כָּךְ תְּרֵין עֲגָלִין הֲווֹ. וּמָשִׁיךְ לוֹן יָרָבְעָם בְּאַרְעָא קַדִּישָׁא, וַהֲוָה חוֹבָא עָלֵיהּ וְעַל יִשְׂרָאֵל, וּמָנַע בִּרְכָּאן מִן עָלְמָא. וְעָלֵיהּ כְּתִיב (משלי כ״ח:כ״ד) גוֹזֵל אָבִיו וְאִמּוֹ וְגוֹ'. But the “other side” could only be represented in the guise of an ox. Why, then, did he put up two calves? Because he thought, “In the wilderness dwelt those sorcerers of whom it says that ‘their flesh is the flesh of asses’. Here are those two same evil spirits; let them be clothed in the manner appropriate to them, as male and female-male in Bethel and female in Dan”. And so, indeed, it was. And since, as we are told, “The lips of the strange woman (idolatry) drop as an honeycomb”, the Israelites were drawn with a special bewitchment towards the female of the kind, as it is written, “And the people went to (worship) before the one, unto Dan” (I Kings 12, 29). Therefore there were two calves, and Jeroboam attracted them unto the Holy Land, and this thing became a sin to him and to Israel, and he prevented blessings from coming down onto the world; and concerning him it is written, ‘Whoso robbeth his father and his mother, and saith, It is no transgression, the same is the companion of a destroyer” (Prov. 28, 24).

וְעַל דָּא הֲווֹ עֲגָלִין, דְּהָא לְבוּשָׁא קַדְמָאָה דְּמִתְלַבַּשׁ סִטְרָא אַחֲרָא שׁוֹר אִיהוּ, (קצ"א ע"א) כְּמָה דְּאִתְּמַר. וְאִי תֵּימָא אֲמַאי אִיהוּ עֵגֶל וְלָא שׁוֹר. אֶלָּא וַדַּאי כַּךְ אִתְחָזֵי, וְכֵן בְכָל סִטְרִין, שֵׁירוּתָא דִּלְבוּשָׁא זוּטָא אִיהוּ, וְהָא אוֹקִימְנָא. Therefore, also, they were calves, because the first disguise or garment donned by the powers of the “other side” is an ox, as we have pointed out. And if it be asked why they were calves and not oxen, the answer is that it is ever thus with the demons of unholiness: they first appear in a diminutive form.

וְעַל דָּא בָּנַי רְחִימָאי, כֵּיוָן דֶּאֱלֹהִים בָּעוּ, וּבִסְטַר דֶּאֱלהִים אִתְבְּנֵי עוֹבָדָא, אֱלֹהִים קַדִּישָׁא, אִימָא, דַּאֲחִידַת תָּדִיר בִּדְרוֹעָא דְּמַלְכָּא, וּסְלִיקַת רְצוּעָה, לָא הֲוַת תַּמָּן, וְאִצְטְרִיךְ לֵיהּ לְמֹשֶׁה לְמֶהֱוֵי תַּמָּן בְּאַתְרָהָא, כֵּיוָן דְּאַנְקִּיד לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, אִסְתָּכַּל. Therefore, my beloved children, since they (the “mixed multitude”) desired the aspect of Elohim, and the act (of the golden calf) was carried out with an intention in which the “side” of Elohim was kept in mind, that Holy Elohim, the “Mother” (the Shekinah), who doth ever keep back the Right Hand of the King (when He is about to punish His people) and holds up the lash, was not present there; so it was necessary for Moses to take Her place; and as soon as the Holy One awakened a certain uneasiness in him, he comprehended what it meant.

תְּלַת זִמְנִין אַנְקִּיד לֵיהּ, אִי מֹשֶׁה רַעְיָא מְהֵימָנָא, כַּמָּה חֵילָךְ תַּקִּיף, כַּמָּה גְּבוּרְתָּךְ רַב, תְּלַת זִמְנִין אַנְקִּיד לֵיהּ, דִּכְתִּיב וְעַתָּה הַנִּיחָה לִי הָא חַד. וַיִּחַר אַפִּי בָהֶם וַאֲכַלֵּם, הָא תְּרֵין. וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי גָּדוֹל, הָא תְּלַת. חָכְמְתָא דְּמֹשֶׁה בִּתְלַת נְקוּדִין אִלֵּין. אָחִיד בִּדְרוֹעֵיהּ יְמִינָא, לָקֳבֵל הַנִּיחָא לִי. אָחִיד בִּדְרוֹעֵיהּ שְׂמָאלָא, לָקֳבֵל וַיִּחַר אַפִּי בָהֶם וַאֲכַלֵּם. אִתְחַבָּק בְּגוּפָא דְּמַלְכָּא, לָקֳבֵל וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי גָּדוֹל. וְכַד אִתְחַבָּק בְּגוּפָא, תְּרֵין דְּרוֹעִין מִסִּטְרָא דָּא וּמִסִּטְרָא דָּא, לָא יָכִיל לְאִתְנַעְנְעָא לְסִטְרָא בְּעָלְמָא. דָּא הֲוֵי חָכְמְתָא דְּמֹשֶׁה, (ס"א דבמילי) דְּמִינִי נְקוּדִין דְּמַלְכָּא יָדַע בְּכָל חַד מִנַּיְיהוּ, בְּאָן אֲתָר יִתְתָּקַף, וּבְחָכְמְתָא עֲבַד. Three times did the Holy One rouse this feeling in him, as it is written, “Now therefore let Me”; “that My wrath may wax hot against them and that I may consume them”; “and I will make of thee a great nation”. Moses showed his wisdom in responding to these three intimations. He took hold of the Right Arm, which action corresponded to the first warning; he took hold of the Left Arm, and this corresponded to the second; he embraced the Body of the King, which corresponded to the last. And when he had embraced the “Body”, and the two Arms, the one from this and the other from that side, He could not move to any side. This was Moses’ wisdom: that he perceived, by means of the Lord’s signs, which place to take hold of; and he did all things in wisdom.’

אָתוּ רִבִּי אֶלְעָזָר וְחַבְרַיָּא, וְנַשְׁקוּ יְדוֹי. הֲוָה תַּמָּן רִבִּי אַבָּא, אָמַר, אִלְמָלֵי לָא אָתֵינָא לְעָלְמָא אֶלָּא לְמִשְׁמַע דָּא, דַּי לָן. בָּכָה וְאָמַר, וַוי רִבִּי, כַּד תִּסְתָּלַּק מֵעָלְמָא, מַאן יַנְהֵר וִיגַלֵּי נְהוֹרִין דְּאוֹרַיְיתָא. מִלָּה דָּא, בַּחֲשׁוֹכָא אִתְטְמַר עַד הַשְׁתָּא, דְּנָפַק מִתַּמָּן, וְהָא נָהִיר עַד רוּם רְקִיעָא, וּבְכֻרְסְיָּא דְּמַלְכָּא רָשִׁים, וְקוּדְשָׁא בְּרִיךְ הוּא חַדֵּי הַשְׁתָּא בְּהַאי מִלָּה. וְכַמָּה חֵדוּ עַל חֵדוּ, אִתּוֹסָף מִקַּמֵּי מַלְכָּא קַדִּישָׁא. מַאן יִתְּעַר מִלֵּי דְּחָכְמְתָא בְּעָלְמָא דֵּין כְּוָותָיךְ. R. Eleazar and the Companions then approached him and kissed his hands. R. Abba was also present. Said he: ‘Had I come into this world only to hear these words, it would have been worth while.’ Then he wept, and said: ‘Woe unto us, Master, when thou shalt depart from the world! Who will then light up for us the greater radiances of the Torah? This subject was hidden in darkness until now, but at last it has emerged and shines even unto the highest heavens. It is engraved upon the Throne of the King, the Holy One Himself rejoices in this discourse. Joy upon joy has been added before the face of the Holy King. Who will awaken words of wisdom in this world as thou dost?’¹From here to the end of Ki Tisa is a verbal repetition of Zohar, Gen., 52a-53a (“Until he sinned… caused that imperfection”).²Hebrew text until beginning of Vayqhel is not translated as per translator’s note supra.

תָּא חֲזֵי, עַד לָא חָטָא אָדָם, הֲוָה סָלִיק וְקָאִים (בראשית נ"ב ע"ב) בְּחָכְמָה דִּנְהִירוּ עִלָּאָה, וְלָא הֲוָה מִתְפְּרַשׁ מֵאִילָנָא דְּחַיֵּי. כֵּיוָן דְּאַסְגֵּי תִּיאוּבְתָּא לְמִנְדַּע, וּלְנַחְתָּא לְתַתָּא, אִתְמְשִׁיךְ אֲבַתְרַיְיהוּ, עַד דְּאִתְפְּרַשׁ מֵאִילָנָא דְּחַיֵּי, וְיָדַע רַע וְשָׁבַק טוֹב. וְעַל דָּא כְּתִיב, (תהילים ה׳:ה׳) כִּי לֹא אֵל חָפֵץ רֶשַׁע אָתָּה לא יְגוּרְךָ רָע, מַאן דְּאִתְמְשָׁךְ בְּרָע, לֵית לֵיהּ דִּיּוּרָא עִם אִילָנָא דְּחַיֵּי. וְעַד לָא חָטְאוּ, הֲווֹ שַׁמְעִין קַלָּא מִלְעֵילָּא, וְיַדְעִין חָכְמְתָא עִלָּאָה, וְלָא דַּחֲלֵי. כֵּיוָן דְּחָטְאוּ, אֲפִילּוּ קַלָּא דִּלְתַתָּא, לָא הֲווֹ יַכְלִין לְמֵיקָם בֵּיהּ. Come and see – so long as Adam did not sin, he would go up and stand in the Wisdom that would shine upon him (Zohar, Bereishit 52b), and he would not separate from the Tree of Life. Once his desire to know and to descend below grew, he was drawn after it, until he separated from the Tree of Life, such that he knew evil and left the good. And it is about this that it is written (Psalms 5:5), “For You are not a God who desires wickedness; evil cannot abide with You”: He who is drawn after evil does not have an abode with the Tree of Life. But before they sinned, they would hear the supernal Voice and know supernal Wisdom and not be afraid. Once they sinned, they would not even be able to stand before a voice from below.

כְּגַוְונָא דָּא, עַד לָא חָאבוּ יִשְׂרָאֵל, בְּשַׁעֲתָא דְּקַיְימוּ יִשְׂרָאֵל עַל טוּרָא דְּסִינַי, אִתְעֲבָר מִנַּיְיהוּ זוּהֲמָא דְּהַאי חִוְיָא, דְּהָא כְּדֵין בִּטוּל יֵצֶר הָרַע הֲוָה מֵעָלְמָא, וְדָחוּ לֵיהּ מִנַּיְיהוּ. וּכְדֵין אִתְאֲחִידוּ בְּאִילָנָא דְּחַיֵּי, וּסְלִיקוּ לְעֵילָּא, וְלָא נַחְתּוּ לְתַתָּא. כְּדֵין הֲווֹ יַדְעִין, וַהֲווּ חֲמָאן, אַסְפַּקְלַרְיָאן עִלָּאִין, וְאִתְנַהֲרָן עֵינַיְיהוּ, וְחַדָּאן לְמִנְדַּע וּלְמִשְׁמַע. וּכְדֵין חָגַר לוֹן קוּדְשָׁא בְּרִיךְ הוּא, חַגִּירִין דְּאַתְוָון דִּשְׁמָא קַדִּישָׁא, דְּלָא יָכִיל לְשַׁלְּטָאָה עָלַיְיהוּ הַאי חִוְיָא, וְלָא יְסָאַב לוֹן כְּדִבְּקַדְמֵיתָא. In the same way - before the Jewish people sinned – when the Jewish people stood on Mount Sinai, the impurity of that snake left them. For then the evil impulse was abolished from the world and pushed away from them. And so they then united with the Tree of Life, and climbed upwards and did not descend downwards. So they then knew and they saw the supernal lenses and their eyes were enlightened. So they rejoiced to know and to hear. And so the Holy One, blessed be He, wrapped us with a belt of the letters of the holy name which that snake could not overcome, such that he could not render us impure, as before.

כֵּיוָן דְּחָטוּ בַּעֶגְלָא, אִתְעֲבָרוּ מִנַּיְיהוּ כָּל אִינּוּן דַּרְגִּין, וּנְהוֹרִין עִלָּאִין, וְאִתְעֲבָר מִנַּיְיהוּ חֲגִירוּ מְזַיְּינִין, דְּאִתְעַטָּרוּ מִשְּׁמָא קַדִּישָׁא עִלָּאָה, וְאַמְשִׁיכוּ עָלַיְיהוּ חִוְיָא בִּישָׁא כְּמִלְּקַדְּמִין, וְגָרִימוּ מוֹתָא לְכָל עָלְמָא. וּלְבָתַר מָה כְּתִיב. וַיַּרְא אַהֲרֹן וְכָל בְּנֵי יִשְׂרָאֵל אֶת מֹשֶׁה וְהִנֵּה קָרַן עוֹר פָּנָיו וַיִּירְאוּ מִגֶּשֶׁת אֵלָיו. Once they sinned with the calf, all of these levels left them, as did the supernal light; and the protective belt that was adorned with the holy supernal name. So they drew the evil snake upon themselves as before and brought death to the whole world. And afterwards, what is written? “Aharon and all the Children of Israel saw Moshe; and behold, the skin of his face was radiating, so they were afraid to approach him” (Exodus 34:30).

רִבִּי שִׁמְעוֹן, הֲוָה יָתִיב לֵילְיָא חֲדָא, וְלָעֵי בְּאוֹרַיְיתָא, וַהֲווּ יַתְבֵי קָמֵיהּ רִבִּי יְהוּדָה וְרִבִּי יִצְחָק וְרִבִּי יוֹסֵי. אָמַר רִבִּי יְהוּדָה, הָא כְּתִיב וַיִּתְנַצְּלוּ בְנֵי יִשְׂרָאֵל אֶת עֶדְיָם מֵהַר חֹרֵב. וְקָאַמְרֵינָן דְּגַרְמוּ מוֹתָא עָלַיְיהוּ, מֵהַהוּא זִמְנָא וּלְעֵילָּא, וְשָׁלִיט בְּהוּ הַהוּא חִוְיָא בִּישָׁא, דְּאַעְדֵּי לֵיהּ מִנַּיְיהוּ בְּקַדְמִיתָא. יִשְׂרָאֵל תִּינַח. יְהוֹשֻׁעַ דְּלָא חָטָא, אִתְעָדֵי מִנֵּיהּ הַהוּא זַיְינָא עִלָּאָה דְּקַבִּיל עִמְּהוֹן בְּטוּרָא דְּסִינַי, אוֹ לָא. רַבִּי שִׁמְעוֹן הָיָה יוֹשֵׁב לַיְלָה אֶחָד וְעוֹסֵק בַּתּוֹרָה, וְהָיוּ יוֹשְׁבִים לְפָנָיו רַבִּי יְהוּדָה וְרַבִּי יִצְחָק וְרַבִּי יוֹסֵי. אָמַר רַבִּי יְהוּדָה, הֲרֵי כָּתוּב וַיִּתְנַצְּלוּ בְנֵי יִשְׂרָאֵל אֶת עֶדְיָם מֵהַר חוֹרֵב, וְאָמַרְנוּ שֶׁגָּרְמוּ מָוֶת עֲלֵיהֶם מֵאוֹתוֹ זְמַן וָמַעְלָה וְשָׁלַט בָּהֶם אוֹתוֹ הַנָּחָשׁ הָרָע שֶׁהוּסַר מֵהֶם בָּרִאשׁוֹנָה. יִשְׂרָאֵל מֵילָא, אֲבָל יְהוֹשַׁע שֶׁלֹּא חָטָא, הַאִם הוּסַר מִמֶּנּוּ אוֹתוֹ כְּלֵי זַיִן עֶלְיוֹן שֶׁקִּבֵּל עִמָּהֶם בְּהַר סִינַי אוֹ לֹא?

אִי תֵּימָא דְּלָא אִתְעָדֵי מִנֵּיהּ. אִי הָכִי, אֲמַאי מִית כִּשְׁאַר כָּל בְּנֵי נָשָׁא. וְאִי תֵּימָא דְּאִתְעָדֵי מִנֵּיהּ, אֲמַאי. וְהָא לָא חָטָא, דְּהָא אִיהוּ עִם מֹשֶׁה הֲוָה בְּשַׁעֲתָא דְּחָבוּ יִשְׂרָאֵל. וְאִי תֵּימָא דְּלָא קַבִּיל הַהוּא עִטְרָא בְּטוּרָא דְּסִינַי, כְּמָה דְּקַבִּילוּ יִשְׂרָאֵל. אֲמַאי. אִם תֹּאמַר שֶׁלֹּא הוּסַר מִמֶּנּוּ, אִם כָּךְ, אָז לָמָּה מֵת כִּשְׁאָר כָּל בְּנֵי הָאָדָם? וְאִם תֹּאמַר שֶׁהוּסַר מִמֶּנּוּ, לָמָּה? וַהֲרֵי לֹא חָטָא! שֶׁהֲרֵי הוּא הָיָה עִם מֹשֶׁה בְּשָׁעָה שֶׁחָטְאוּ יִשְׂרָאֵל. וְאִם תֹּאמַר שֶׁלֹּא קִבֵּל אוֹתָהּ הָעֲטָרָה בְּהַר סִינַי כְּמוֹ שֶׁקִּבְּלוּ יִשְׂרָאֵל, לָמָּה?

פָּתַח רַבִּי שִׁמְעוֹן וְאָמַר, (תהילים י״א:ז׳) כִּי צַדִּיק יְיָ' צְדָקוֹת אָהֵב יָשָׁר יֶחזוּ פָנִימוֹ, הַאי קְרָא אָמְרוּ בֵּיהּ חַבְרַיָּיא מָה דְּאָמְרוּ, אֲבָל כִּי צַדִּיק יְיָ', צַדִּיק הוּא, וּשְׁמֵיהּ צַדִּיק, וּבְּגִין כָּךְ צְדָקוֹת אָהֵב. יָשָׁר. וְאִיהוּ יָשָׁר, כְּמָה דְאַתְּ אָמֵר (דברים לכ) צַדִּיק וְיָשָׁר. וְעַל דָּא יְחֱזוּ פָנֵימוֹ, כָּל בְּנֵי עָלְמָא, וִיתַקְנוּן אָרְחַיְיהוּ, לְמֵהַךְ בְּאֹרַח מֵישָׁר כְּדְקָא יֵאוֹת. פָּתַח רַבִּי שִׁמְעוֹן וְאָמַר, (תהלים יד) כִּי צַדִּיק ה' צְדָקוֹת אָהֵב יָשָׁר יֶחֱזוּ פָנֵימוֹ. פָּסוּק זֶה אָמְרוּ בוֹ הַחֲבֵרִים מַה שֶּׁאָמְרוּ. אֲבָל כִּי צַדִּיק ה' - צַדִּיק הוּא וּשְׁמוֹ צַדִּיק, וּמִשּׁוּם כָּךְ צְדָקוֹת אָהֵב. יָשָׁר וְהוּא יָשָׁר, כְּמוֹ שֶׁנֶּאֱמַר (דברים לב) צַדִּיק וְיָשָׁר. וְעַל זֶה יֶחֱזוּ פָנֵימוֹ, כָּל בְּנֵי הָעוֹלָם, וִיתַקְּנוּ דַרְכֵיהֶם לָלֶכֶת בְּדֶרֶךְ יָשָׁר כָּרָאוּי.