CHAPTER XLV THE GOLDEN CALF [62B. ii.] RABBI SIMEON BEN JOCHAI said: When the Holy One, blessed be He, was revealed to Moses out of the thorn-bush, in order to send him to Egypt, Moses spake before the Holy One, blessed be He (saying): Sovereign of all the worlds! [ This is also the reading of the Prague edition. The Venice edition omits “all.”] Swear to me that all things which I desire to do, [ Just as God agreed to comply with the request of Moses in Ex. 8:13 and xxxiii. 17, and Num. 16:31.] Thou wilt do, so that I should not speak words before Pharaoh, and Thou wilt not fulfil them, for then will he slay me. And He swore unto him that "whatsoever thou || desirest to do, I will do, except with reference to two things," (namely,) to let him enter the land (of Canaan), [ Cf. Deut. 4:21.] and (to postpone) the day of (his) death. Whence do we know that He swore unto him? Because it is said, "By myself have I sworn, saith the Lord, the word is gone forth from my mouth in righteousness" (Isa. 45:23). [ The quotation from Genesis (22:16) given in the printed texts is hardly applicable to Moses. The quotation as in our text does not quite agree with M.T., which omits “saith the Lord.”] When Israel received the commandments they forgot their God [ Cf. Ps. 106:21.] after forty days, and they said to Aaron: The Egyptians were carrying their god, and they were singing and uttering hymns [ See supra, p. 333; Pal. Targum on Ex. 32:5; T.J. Soṭah 3:4. 19a; and see also Num. Rab. 9:49.] before it, and they saw it before them. Make unto us a god like the gods of the Egyptians, and let us see it before us, as it is said, "Up, make us a god" (Ex. 32:1).
They betook themselves to the one who carried out the words of Moses, [ The Venice text reads: “to the companions of Moses.”] (to) Aaron his brother, and Hur, the son of his sister. Whence (do we know) that Hur was the son of (Moses') sister? Because it is said, "And Caleb took unto him Ephrath, [ The quotation ends here in the MS.; it is continued in the first editions.] which bare him Hur" (1 Chron. 2:19). Why was Miriam's name called Ephrath? [ See T.B. Soṭah, 11b; and Ex. Rab. i. 17.] Because she was a daughter of the palace, [ פלטיני (palatinus; παλατîνoς, παλατίνη), a palatina, a daughter of a nobleman. See Midrash Agadah, Ex. p. 122.] a daughter of kings, one of the magnates of the generation; for every prince and great man who arose in Israel had his name called an Ephrathite, as it is said, "And Jeroboam, the son of Nebat, an Ephrathite" [ R.V. has: “Ephraimite.” Jeroboam was of the tribe of Ephraim; he was not an inhabitant of the city of Ephrath, but of Zeredah. See 1 Kings 11:26.] (1 Kings 11:26); and it says, "And David was the son of that Ephrathite" (1 Sam. 17:12). Was he then an Ephrathite? Was he not of the tribe of Judah? But he was a nobleman, [ פלטיני (palatinus; παλατîνoς, παλατίνη), a palatina, a daughter of a nobleman. See Midrash Agadah, Ex. p. 122.] a son of kings, one of the magnates of the generation. But since Hur was of the tribe of Judah, and one of the magnates of the generation, he began to reprove Israel with harsh words, [ See Num. Rab. 15:7; Ex. Rab. xli. 7, xlviii. 4; and Lev. Rab. 10:3.] and the plunderers [ The first editions read: “despised ones.” See Tanchuma Tezavveh, § x. Whilst Moses ascended Mount Sinai, Aaron and Hur were left in charge of the Israelites; and when Moses descended the Mount he refers to Aaron only. Hence the inference that Hur was dead. See Rabbinic Philosophy and Ethics, pp. 205 f.; parallels to Rabbinic literature are given there, p. 206, note 1.] who were in Israel arose against him, and slew him.
Aaron arose || and saw that Hur, the son of his sister, was slain; and he built for them an altar, as it is said, "And when Aaron saw this, [ MS. omits this first part of the quotation. The first editions read: “And Aaron saw (what had happened) to Hur, for he was slain; and he built an altar, as it is said, ‘And Aaron saw’ (Ex. 32:5). What did he see? (He saw) that Hur, the son of his sister, had been slain, and he built an altar, as it is said, ‘ And he built an altar’” (ibid.). See Rashi, in loc., and Midrash Agadah, Ex. p. 181.] he built an altar before it" (Ex. 32:5).
Aaron argued with himself, saying: If I say to Israel, Give ye to me gold and silver, they will bring it immediately; but behold I will say to them, Give ye to me the earrings of your wives, and of your sons, [ The first editions add: “and of your daughters.”] and forthwith the matter will fail, [ See Tanchuma, Ki Thissa, § xix., and Ẓohar, Ex. 192a.] as it is said, "And Aaron said to them, Break off the golden rings" (ibid. 2). The women heard (this), but they were unwilling [ The first editions add: “and they did not consent.”] to give their earrings to their husbands; but they said to them: Ye desire to [ The “addition” (Tosaphoth) to Rashi on T.B. Megillah, 22b, reads as in our MS., but the first editions read: “To make an idol, and an abomination without power in it to deliver—we will not listen to you.”] make a graven image and a molten image without any power in it to deliver. The Holy One, blessed be He, gave the women their reward in this world and in the world to come. What reward did He give them in this world? That they should observe the New Moons [ This custom is referred to in T.J. Pesachim 4:1. 30d; T. J. Ta‘anith 1:6. 64c; see “addition” (Tosaphoth) to Rashi on T.B. Megillah, loc. cit.; Jarchi’s Manhig, 43, and Roḳeach, 228, and cf. infra, p. 410.] more stringently than the men, and what reward will He give them in the world to come? They are destined to be renewed like the New Moons, as it is said, "Who satisfieth thy years with good things; [ The quotation ends here in the MS. and in the first editions.] so that thy youth is renewed like the eagle" (Ps. 103:5).
The men saw that the women would not consent to give their earrings to their husbands. What did they do? Until that hour the earrings were (also) in their own ears, after the fashion of the Egyptians, and after the fashion of the Arabs. [ See Judg. 8:24, which speaks of the earrings of the Ishmaelites.] They broke off their earrings which were in their own ears, and they gave (them) to Aaron, as it is said, "And all the people brake off || the golden rings which were in their ears" (Ex. 32:3). "Which were in the ears of their wives" is not written here, but "which were in their ears." Aaron found among the earrings one plate of gold upon which the Holy Name was written, and engraven thereon was the figure of a calf, and that (plate) alone did he cast into the fiery furnace, [ See Pal. Targum on Ex. 32:24.] as it is said, "So they gave it me: [ This first part of the verse is given by the first editions, the MS. omits the quotation here, although “as it is said” is given.] and I cast it into the fire, and there came out this calf" (ibid. 24). It is not written here, "And I cast them in," but "And I cast it in the fire, and there came out this calf." The calf came out lowing, and the Israelites saw it, [ “And they went astray after it” is omitted by the first editions, but it is preserved by R. Bechai in his comm. on Ex. in loc.] and they went astray after it.
Rabbi Jehudah said: Sammael [ The later editions read: “Satan.” See Introduction, p. li.] entered into it, and he was lowing to mislead Israel, as it is said, "The ox knoweth his owner" [ The owner is Satan according to the Midrash; see T.B. Berakhoth, 32a, and cf. Ps. 106:19, 20. The first editions add here: “All Israel saw it, and kissed it, and bowed down to it, and sacrificed to it.”] (Isa. 1:3).
The Holy One, blessed be He, said to Moses: Israel has forgotten the might of My power, which I wrought for them in Egypt and at the Reed Sea, [ See Ps. 106:22.] and they have made an idol for themselves. He said to Moses: [ The first editions and MS. Gaster read: “as it is said, ‘Go, get thee down: for thy people have corrupted themselves’ (Ex. 32:7). He spake to Moses: ‘Go, get thee down, for thy people have corrupted themselves.’”] Go, get thee down from thy greatness. [ See Rabbinic Philosophy and Ethics, p. 207.] Moses spake before the Holy One, blessed be He: Sovereign of all the worlds! Whilst Israel had not yet sinned before Thee, Thou didst call them "My people," as it is said, "And I will bring forth my hosts, my people" (Ex. 7:4). Now that they have sinned before Thee, Thou sayest unto me, "Go, get thee down, for thy people have corrupted themselves" (ibid. xxxii. 7). They are Thy people, and Thine inheritance, as it is said, "Yet they are thy people and thine inheritance" (Deut. 9:29).
Moses took || the tables (of the law), [ See T.J. Ta‘anith 4:4. 68b, and Ex. Rab. xxviii. 1. Moses took them against the will of the heavenly host.] and he descended, and the tables carried their own weight [ See Rabbinic Philosophy and Ethics, p. 212; cf. T.B. Soṭah, 35a, with reference to the ark of the Covenant and its transportation. MS. Gaster reads: “When Moses came to the camp and saw the calf.”] and Moses with them; but when they beheld the calf and the dances, [ The first editions read: “the cymbals, the dances, and the calf.”] the writing fled from off the tables, [ Cf. Aboth de R. Nathan (a) xli. p. 67a; T.B. Pesachim, 87b; Leḳach Ṭob, Ex. p. 102a, and see Pal. Targum on Ex. 32:19. The first editions read: “fled and flew away from off the tables.”] and they became heavy in his hands, [ See T.B. Nedarim, 38a, and Deut. Rab. iii. 12.] and Moses was not able to carry himself and the tables, and he cast them from his hand, [ See T.B. Sabbath, 87b.] and they were broken beneath the mount, as it is said, "And Moses' anger waxed hot, [ Thus far the quotation in the MS.; the printed texts give the latter part of the verse only.] and he cast the tables out of his hands, and brake them beneath the mount" [ See Rashbam’s comm. in loc.] (Ex. 32:19).
Moses said to Aaron: What hast thou done to this people? Thou hast made them unruly, like a woman who is unchecked [ For the phrase cf. Num. 5:18 with Pal. Targum thereon. See also supra, p. 100, and cf. Num. Rab. 9:49.] owing to immorality. He said to Moses: I saw what they did to Hur, and I feared very greatly.
Rabbi said: All the princes were not associated in the affair of the calf, as it is said, "And upon the nobles [ “Azilê.” See T.B. Megillah, 10b; Tanna de bê Elijahu Rab. 9 p. 52, and cf. Kallah 1 (end).] of the children of Israel [ Thus far the quotation in the MS.; in the first editions it is continued.] he laid not his hand" (ibid. xxiv. 11). The word ("Azilê") means the "princes," therefore they were accounted worthy to gaze upon the glory [ The first editions read: “the presence.”] of the Shekhinah, as it is said, "And they saw the God of Israel" (ibid. 10). [ P.R.E. identifies here the Shekhinah with the Deity.]
Rabbi Jehudah said: The tribe of Levi [ See T.B. Joma, 66b, and T.B. Chagigah, 6b.] also did not associate itself in the affair of the calf, as it is said, "Then Moses stood in the gate of the camp, [ Thus far the quotation in the MS.; in the first editions it is continued.] and said, Whoso is on the Lord's side (let him come) unto me. And all the sons of Levi gathered themselves together unto him" (ibid. xxxii. 26). Moses saw that the tribe of Levi was with him. [ The first editions read: “had not associated itself with them.”] He became strengthened with his might, and he burnt the calf with fire, [ The first editions and MS. Gaster read: “Forthwith was he strengthened and endowed with might, that he took the calf and burnt it with fire.”] and powdered it, like the dust [ Read כעפר, as in MS. Gaster and the Venice edition.] of the earth, and he cast its dust upon the face of the waters, as it is said, "And he took the || calf which they had made" (ibid. 20). He made Israel drink the water (with the dust of the calf). Everyone who had kissed the calf with all his heart, his upper lip and his bones [ The first editions read: “his lips became golden.”] became golden, [ Cf. the legend of Midas in Ovid’s Metam. xi. See also Pal. Targum, Ex. 32:20, and cf. Jalḳuṭ Makhiri on Ps. 78 p. 15a.] and the tribe of Levi slew him, [ See Tanna de bê Elijahu Rab. 4 p. 17, and cf. T.B. Joma, loc. cit.] until there fell of Israel about three thousand men, [ The quotation does not appear in the printed editions.] as it is said, "And the sons of Levi did according to the word of Moses" (ibid. 28).
The Holy One, blessed be He, sent five angels to destroy Israel. (The angels were) Wrath, Anger, Temper, Destruction, and Glow of Anger. [ See Ex. Rab. xli. 5 (end); Shocher Ṭob on Ps. 7 p. 33b; Tanchuma (ed. Buber), Ex. pp. 57a, b; Deut. Rab. iii. 11; and cf. T.B. Sabbath, 55a; T.B. Nedarim, 32a; and T.B. Berakhoth, loc. cit.] Moses heard, [ God’s threat to destroy Israel; see Ex. 32:10.] and he went to invoke Abraham, Isaac, and Jacob [ See Jalḳuṭ on Ps. 7 § 637: “He went to the cave of Machpelah,” as in our MS.; this phrase does not occur in the printed editions of our book. See also Midrash Agadah, Ex. p. 182. For a parallel in Christian literature see the Acts of Andrew and Matthias (A.N.C.L. xvi. p. 356); cf. also 4 Ezra 7:106 f., and Assumption of Moses, xii. 6.] at the Cave of Machpelah, and he said: If ye be of the children of the world to come, stand ye before me in this hour, for behold your children are given over like sheep to the slaughter. [ For this phrase see Jer. 12:3. Cf. T.B. Sabbath, 129b.] Abraham, Isaac, and Jacob stood there before him. Moses spake before the Holy One, blessed be He (saying): Sovereign of all the worlds ! Didst Thou not swear to these (forefathers) thus to increase their seed like the stars of the heaven, as it is said, "Remember Abraham, Isaac, and Israel, [ The quotation ends here in the MS. and the first editions.] thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven" (ibid. 18).
By the merit of the three patriarchs, the three angels, Wrath, Anger, and Temper, were restrained from (doing harm to) Israel. But two (angels) remained. Moses spake before the Holy One, blessed be He: Sovereign of all the universe ! For the sake of the oath which Thou didst swear unto them, keep back (the angel) Destruction || from Israel, as it is said, "To whom thou swarest by thine own self" (ibid.); and Destruction was kept back from Israel, as it is said, "But he, being full of compassion, forgave their iniquity, [ In the MS. the quotation ends here, it is continued in the first editions. See Wisdom xviii. 22, 25 for a parallel.] and destroyed [ i.e. there was no “Destruction.” Cf. Deut. 10:10.] (them) not" (Ps. 78:88). Moses spake before the Holy One, blessed be He: Sovereign of all worlds! For the sake of Thy great and holy Name, which Thou didst make known unto me, [ The first editions and MS. Gaster read: “For the sake of the oath which thou didst swear unto me.”] hold back from Israel (the angel called) Glow of Anger, (as it is said, [ “As it is said” is wanting in the MS.; it occurs in the first editions.] ) "Turn away from thy fierce [ חרון, fierce; also used as the name of the angel here.] anger" (Ex. 32:12). What did Moses do? He dug in the earth in the possession of Gad, [ See Tosaphoth to T.B. Soṭah, 14a. The first editions and MS. Gaster read: “the children of Gad.”] as (though for the foundation of) a large dwelling, and he buried "Fierce Anger" in the earth, [ Cf. Job 40:13 with Targum thereon, and Lev. Rab. 10 (end).] like a man who is bound in the prison. [ Cf. Jubilees xlviii. 15: “the prince of the Mastema was bound and imprisoned.”] Every time Israel sins it arises and opens its mouth to bite [ Einhorn suggests the reading לנשוף, “to blow,” instead of לנשוך, “to bite.” See T.B. Synhedrin, 64a. MS. Gaster reads: “to blow.”] with its breath, and to destroy Israel. Moses pronounced against it the (divine) Name, [ The New Testament speaks of the invocation of the name of Jesus in order to exorcise demons; see Mark ix. 38 and Acts iv. 10.] and brought it down beneath the earth. Therefore is its name called Peor (the one who opens). When Moses died, what did the Holy One, blessed be He, do? He put his burial-place opposite to it. Every time Israel sins [ See Tosaphoth to T.B. Soṭah, loc. cit.: “Every year at that season when they sinned with the daughters of Moab, it arises to accuse them.”] it opens its mouth to bite with its breath, and to destroy Israel, but (when) it sees the burial-place of Moses opposite to it, it [ The first editions and MS. Gaster add: “it becomes afraid.”] returns backward, as it is said, "And he buried him in the valley, [ The quotation ends here in the MS.; it is continued in the first editions.] in the land of Moab, over against the house of Peor" (Deut. 34:6). [ See Pal. Targum, in loc., and Jalḳuṭ, Deut. § 965.]