(א) וַיַּ֣רְא הָעָ֔ם כִּֽי־בֹשֵׁ֥שׁ מֹשֶׁ֖ה לָרֶ֣דֶת מִן־הָהָ֑ר וַיִּקָּהֵ֨ל הָעָ֜ם עַֽל־אַהֲרֹ֗ן וַיֹּאמְר֤וּ אֵלָיו֙ ק֣וּם ׀ עֲשֵׂה־לָ֣נוּ אֱלֹקִ֗ים אֲשֶׁ֤ר יֵֽלְכוּ֙ לְפָנֵ֔ינוּ כִּי־זֶ֣ה ׀ מֹשֶׁ֣ה הָאִ֗ישׁ אֲשֶׁ֤ר הֶֽעֱלָ֙נוּ֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לֹ֥א יָדַ֖עְנוּ מֶה־הָ֥יָה לֽוֹ׃ (ב) וַיֹּ֤אמֶר אֲלֵהֶם֙ אַהֲרֹ֔ן פָּֽרְקוּ֙ נִזְמֵ֣י הַזָּהָ֔ב אֲשֶׁר֙ בְּאׇזְנֵ֣י נְשֵׁיכֶ֔ם בְּנֵיכֶ֖ם וּבְנֹתֵיכֶ֑ם וְהָבִ֖יאוּ אֵלָֽי׃ (ג) וַיִּתְפָּֽרְקוּ֙ כׇּל־הָעָ֔ם אֶת־נִזְמֵ֥י הַזָּהָ֖ב אֲשֶׁ֣ר בְּאׇזְנֵיהֶ֑ם וַיָּבִ֖יאוּ אֶֽל־אַהֲרֹֽן׃ (ד) וַיִּקַּ֣ח מִיָּדָ֗ם וַיָּ֤צַר אֹתוֹ֙ בַּחֶ֔רֶט וַֽיַּעֲשֵׂ֖הוּ עֵ֣גֶל מַסֵּכָ֑ה וַיֹּ֣אמְר֔וּ אֵ֤לֶּה אֱלֹקֶ֙יךָ֙ יִשְׂרָאֵ֔ל אֲשֶׁ֥ר הֶעֱל֖וּךָ מֵאֶ֥רֶץ מִצְרָֽיִם׃ (ה) וַיַּ֣רְא אַהֲרֹ֔ן וַיִּ֥בֶן מִזְבֵּ֖חַ לְפָנָ֑יו וַיִּקְרָ֤א אַֽהֲרֹן֙ וַיֹּאמַ֔ר חַ֥ג לַה' מָחָֽר׃ (ו) וַיַּשְׁכִּ֙ימוּ֙ מִֽמׇּחֳרָ֔ת וַיַּעֲל֣וּ עֹלֹ֔ת וַיַּגִּ֖שׁוּ שְׁלָמִ֑ים וַיֵּ֤שֶׁב הָעָם֙ לֶֽאֱכֹ֣ל וְשָׁת֔וֹ וַיָּקֻ֖מוּ לְצַחֵֽק׃ {פ}
(1) When the people saw that Moses was so long in coming down from the mountain, the people gathered against Aharon and said to him, “Arise, make us a god who shall go before us, for that fellow Moses, the man, the one who brought us from the land of Egypt—we do not know what has happened to him.” (2) Aharon said to them take off the gold rings that are on the ears of your wives, your sons, and your daughters, and bring them to me.” (3) And all the people took off the gold rings that were in their ears and brought them to Aaron. (4) And he took from their hand, and cast in a mold and made it into a molten calf. And they said, “This is/are your god(s), O Israel, that/they brought you out of the land of Egypt!” (5) When Aharon saw this, he built an altar before it; and Aharon announced: “Tomorrow shall be a festival to/of Ad-nai!” (6) Early next day, the people offered up burnt offerings and brought sacrifices of well-being; they sat down to eat and drink, and then arose to dance.
~ What is the problem, according to the people? What are they thinking?
~ Who are "the people", according to verse 2?
~ What do you make of verse 3, comparing it with verse 2?
~ How do you understand what "they" say on verse 4? Who are "they"? How does the text let you know that Aharon is not part of "they"?
~ How do you understand what Aharon is saying on verse 5? What is he thinking? What is he feeling in this entire scene?
~ How do the many possibilities for the word change what the scene is?
~ The verb "to arise" brackets the scene. Why, in your opinion?
make us a god - others: make us supernal beings
cast in a mold ~ Cf. Zech. 11.13 (beit hayotzer, “foundry”); others “fashioned it with an engraving tool”; others "forged"; others "tied it in a bag".
this is your god ~ literally: These are your gods. Verb pattern follows plural.
to dance - others: to cavort, to sport, to revel, to disport, to amuse. There is a sexual connotation here as in Gen. 26:8. "To DANCE" makes sense only by reading ahead in the text, see verse 19.
(ז) וַיְדַבֵּ֥ר ה' אֶל־מֹשֶׁ֑ה לֶךְ־רֵ֕ד כִּ֚י שִׁחֵ֣ת עַמְּךָ֔ אֲשֶׁ֥ר הֶעֱלֵ֖יתָ מֵאֶ֥רֶץ מִצְרָֽיִם׃ (ח) סָ֣רוּ מַהֵ֗ר מִן־הַדֶּ֙רֶךְ֙ אֲשֶׁ֣ר צִוִּיתִ֔ם עָשׂ֣וּ לָהֶ֔ם עֵ֖גֶל מַסֵּכָ֑ה וַיִּשְׁתַּֽחֲווּ־לוֹ֙ וַיִּזְבְּחוּ־ל֔וֹ וַיֹּ֣אמְר֔וּ אֵ֤לֶּה אֱלֹקֶ֙יךָ֙ יִשְׂרָאֵ֔ל אֲשֶׁ֥ר הֶֽעֱל֖וּךָ מֵאֶ֥רֶץ מִצְרָֽיִם׃ (ט) וַיֹּ֥אמֶר ה' אֶל־מֹשֶׁ֑ה רָאִ֙יתִי֙ אֶת־הָעָ֣ם הַזֶּ֔ה וְהִנֵּ֥ה עַם־קְשֵׁה־עֹ֖רֶף הֽוּא׃ (י) וְעַתָּה֙ הַנִּ֣יחָה לִּ֔י וְיִֽחַר־אַפִּ֥י בָהֶ֖ם וַאֲכַלֵּ֑ם וְאֶֽעֱשֶׂ֥ה אוֹתְךָ֖ לְג֥וֹי גָּדֽוֹל׃ (יא) וַיְחַ֣ל מֹשֶׁ֔ה אֶת־פְּנֵ֖י ה' אֱלֹקָ֑יו וַיֹּ֗אמֶר לָמָ֤ה ה' יֶחֱרֶ֤ה אַפְּךָ֙ בְּעַמֶּ֔ךָ אֲשֶׁ֤ר הוֹצֵ֙אתָ֙ מֵאֶ֣רֶץ מִצְרַ֔יִם בְּכֹ֥חַ גָּד֖וֹל וּבְיָ֥ד חֲזָקָֽה׃ (יב) לָ֩מָּה֩ יֹאמְר֨וּ מִצְרַ֜יִם לֵאמֹ֗ר בְּרָעָ֤ה הֽוֹצִיאָם֙ לַהֲרֹ֤ג אֹתָם֙ בֶּֽהָרִ֔ים וּ֨לְכַלֹּתָ֔ם מֵעַ֖ל פְּנֵ֣י הָֽאֲדָמָ֑ה שׁ֚וּב מֵחֲר֣וֹן אַפֶּ֔ךָ וְהִנָּחֵ֥ם עַל־הָרָעָ֖ה לְעַמֶּֽךָ׃ (יג) זְכֹ֡ר לְאַבְרָהָם֩ לְיִצְחָ֨ק וּלְיִשְׂרָאֵ֜ל עֲבָדֶ֗יךָ אֲשֶׁ֨ר נִשְׁבַּ֣עְתָּ לָהֶם֮ בָּךְ֒ וַתְּדַבֵּ֣ר אֲלֵהֶ֔ם אַרְבֶּה֙ אֶֽת־זַרְעֲכֶ֔ם כְּכוֹכְבֵ֖י הַשָּׁמָ֑יִם וְכׇל־הָאָ֨רֶץ הַזֹּ֜את אֲשֶׁ֣ר אָמַ֗רְתִּי אֶתֵּן֙ לְזַרְעֲכֶ֔ם וְנָחֲל֖וּ לְעֹלָֽם׃ (יד) וַיִּנָּ֖חֶם ה' עַל־הָ֣רָעָ֔ה אֲשֶׁ֥ר דִּבֶּ֖ר לַעֲשׂ֥וֹת לְעַמּֽוֹ׃ {פ}
(7) Ad-nai spoke to Moses, “Hurry down, for your people, whom you brought out of the land of Egypt, have acted basely. (8) They have been quick to turn aside from the way that I enjoined upon them. They have made themselves a molten calf and bowed low to it and sacrificed to it, saying: ‘This is your god, O Israel, who brought you out of the land of Egypt!’” (9) Ad-nai further said to Moses, “I see that this people is a stiffnecked one. (10) Now, let Me be, that My anger may blaze forth against them and that I may destroy them, and make of you a great nation.” (11) But Moses implored his God Ad-nai, saying, “Let not Your anger, Ad-nai, blaze forth against Your people, whom You delivered from the land of Egypt with great power and with a mighty hand. (12) Let not the Egyptians say, ‘It was with evil intent that he delivered them, only to kill them off in the mountains and annihilate them from the face of the earth.’ Turn from Your blazing anger, and renounce the plan to punish Your people. (13) Remember Your servants, Abraham, Isaac, and Israel, how You swore to them by Your Self and said to them: I will make your offspring as numerous as the stars of heaven, and I will give to your offspring this whole land of which I spoke, to possess forever.” (14) And Ad-nai renounced the evil that He said He was going to do to His people.
~ What, in your opinion, is God thinking? What is God feeling?
~ Why is Aharon absent from what God tells Moshe?
~ What, in your opinion, is Moshe thinking? What is Moshe feeling?
~ Note the progression of the word "people". What do you make of it?
~ Is God making any distinction regarding verse 2? Why, in your opinion?
(טו) וַיִּ֜פֶן וַיֵּ֤רֶד מֹשֶׁה֙ מִן־הָהָ֔ר וּשְׁנֵ֛י לֻחֹ֥ת הָעֵדֻ֖ת בְּיָד֑וֹ לֻחֹ֗ת כְּתֻבִים֙ מִשְּׁנֵ֣י עֶבְרֵיהֶ֔ם מִזֶּ֥ה וּמִזֶּ֖ה הֵ֥ם כְּתֻבִֽים׃ (טז) וְהַ֨לֻּחֹ֔ת מַעֲשֵׂ֥ה אֱלֹקִ֖ים הֵ֑מָּה וְהַמִּכְתָּ֗ב מִכְתַּ֤ב אֱלֹקִים֙ ה֔וּא חָר֖וּת עַל־הַלֻּחֹֽת׃ (יז) וַיִּשְׁמַ֧ע יְהוֹשֻׁ֛עַ אֶת־ק֥וֹל הָעָ֖ם בְּרֵעֹ֑ה וַיֹּ֙אמֶר֙ אֶל־מֹשֶׁ֔ה ק֥וֹל מִלְחָמָ֖ה בַּֽמַּחֲנֶֽה׃ (יח) וַיֹּ֗אמֶר אֵ֥ין קוֹל֙ עֲנ֣וֹת גְּבוּרָ֔ה וְאֵ֥ין ק֖וֹל עֲנ֣וֹת חֲלוּשָׁ֑ה ק֣וֹל עַנּ֔וֹת אָנֹכִ֖י שֹׁמֵֽעַ׃ (יט) וַֽיְהִ֗י כַּאֲשֶׁ֤ר קָרַב֙ אֶל־הַֽמַּחֲנֶ֔ה וַיַּ֥רְא אֶת־הָעֵ֖גֶל וּמְחֹלֹ֑ת וַיִּֽחַר־אַ֣ף מֹשֶׁ֗ה וַיַּשְׁלֵ֤ךְ מִיָּדָו֙ אֶת־הַלֻּחֹ֔ת וַיְשַׁבֵּ֥ר אֹתָ֖ם תַּ֥חַת הָהָֽר׃ (כ) וַיִּקַּ֞ח אֶת־הָעֵ֨גֶל אֲשֶׁ֤ר עָשׂוּ֙ וַיִּשְׂרֹ֣ף בָּאֵ֔שׁ וַיִּטְחַ֖ן עַ֣ד אֲשֶׁר־דָּ֑ק וַיִּ֙זֶר֙ עַל־פְּנֵ֣י הַמַּ֔יִם וַיַּ֖שְׁקְ אֶת־בְּנֵ֥י יִשְׂרָאֵֽל׃
(15) Thereupon Moses turned and went down from the mountain bearing the two tablets of the Pact, tablets inscribed on both their surfaces: they were inscribed on the one side and on the other. (16) The tablets were God’s work, and the writing was God’s writing, incised upon the tablets. (17) When Joshua heard the sound of the people in its boisterousness, he said to Moses, “There is a cry of war in the camp.” (18) But he answered,“It is not the sound of the tune of triumph, or the sound of the tune of defeat; it is the sound of song that I hear!” (19) As soon as Moses came near the camp and saw the calf and the dancing, he became enraged; and he hurled the tablets from his hands and shattered them at the foot of the mountain. (20) He took the calf that they had made and burned it; he ground it to powder and strewed it upon the water and so made the Israelites drink it.
~ How does the Text look upon the quality of that first set of tablets?
~ Why is Moshe enraged now? Doesn't he know?
~ How do you see verse 20 happening? How fast? Most important, why?
~ "The people" now has a name. Why?
(כא) וַיֹּ֤אמֶר מֹשֶׁה֙ אֶֽל־אַהֲרֹ֔ן מֶֽה־עָשָׂ֥ה לְךָ֖ הָעָ֣ם הַזֶּ֑ה כִּֽי־הֵבֵ֥אתָ עָלָ֖יו חֲטָאָ֥ה גְדֹלָֽה׃ (כב) וַיֹּ֣אמֶר אַהֲרֹ֔ן אַל־יִ֥חַר אַ֖ף אֲדֹנִ֑י אַתָּה֙ יָדַ֣עְתָּ אֶת־הָעָ֔ם כִּ֥י בְרָ֖ע הֽוּא׃ (כג) וַיֹּ֣אמְרוּ לִ֔י עֲשֵׂה־לָ֣נוּ אֱלֹקִ֔ים אֲשֶׁ֥ר יֵלְכ֖וּ לְפָנֵ֑ינוּ כִּי־זֶ֣ה ׀ מֹשֶׁ֣ה הָאִ֗ישׁ אֲשֶׁ֤ר הֶֽעֱלָ֙נוּ֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לֹ֥א יָדַ֖עְנוּ מֶה־הָ֥יָה לֽוֹ׃ (כד) וָאֹמַ֤ר לָהֶם֙ לְמִ֣י זָהָ֔ב הִתְפָּרָ֖קוּ וַיִּתְּנוּ־לִ֑י וָאַשְׁלִכֵ֣הוּ בָאֵ֔שׁ וַיֵּצֵ֖א הָעֵ֥גֶל הַזֶּֽה׃
(21) Moses said to Aaron, “What did this people do to you that you have brought such great sin upon them?” (22) Aaron said, “Let not my lord be enraged. You know that the people, bent on evil. (23) They said to me, ‘Make us a god to lead us; for that fellow Moses—the man who brought us from the land of Egypt—we do not know what has happened to him.’ (24) So I said to them, ‘Whoever has gold, take it off!’ They gave it to me and I hurled it into the fire and out came this calf!”
~ What do you make of Moshe's reaction to Aharon?
~ What do you make of Aharon's response? What is he thinking, in your opinion? What is he feeling?
~ Look again at the use of "people". What do you make of it?
~ What is problematic on verse 24, comparing to verse 20?
(25) Moses saw that the people were out of control—since Aharon had let them get out of control—so that they were a menace to any who might oppose them. (26) Moses stood up in the gate of the camp and said, “Whoever is for Ad-nai, come to me!” And all the men of Levi rallied to him. (27) He said to them, “Thus says Ad-nai, the God of Israel: Each of you put sword on thigh, go back and forth from gate to gate throughout the camp, and slay sibling, neighbor, and kin.” (28) The men of Levi did as Moses had bidden; and some three thousand of the people fell that day.
~ How does this end?
~ Who is Moshe, in this specific scene? How do you harmonize that image of Moshe with Moshe in verses 9-14?
~ What is this part of the text blaming Aharon for? What is the text in general fail to blame Aharon for?
(יג) 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.
Aaron said to them: "Break off the golden earrings" (Shemot 32:2). The Zohar asks: Did they not have any other gold? and answers: But Aaron thought, 'While they are quarreling with their children and wives, they will be delayed and in the meantime Moses will arrive.' Come and behold: we have learned that proselytes are as bad to Yisrael as a sore on the skin. And this is especially the case for this mixed multitude who were not proper converts. What did they do? "And all the people broke off the golden earrings that were in their ears" (Ibid. 3). Many thousands and tens of thousands of earrings were there of the earrings.
~ How does the Zohar portray Aharon?
~ Who is "the people" for the Zohar?
~ Why would the mixed multitude not be "proper converts"?
(יד) 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.
It is written: "And he received the gold at their hands, and fashioned it with a graving tool" (Ibid. 4). Aaron did not protect himself from the two wise men who were at the head of the mixed multitude. One of them was in front of them while the other one was performing his magic. After discussing it together, they took that gold, two thirds in the hand of one and a third in the hand of the other, because that is the way it has to be in this type of magic.
~ Note that the Zohar introduces two characters not mentioned in the Torah text.
(טז) פָּתַח רַבִּי שִׁמְעוֹן בְּבִכְיָה, וְאָמַר, (שמות כ״א:ו׳) וְהִגִּישׁוֹ אֲדֹנָיו אֶל הָאֱלקִים 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.
Rabbi Shimon started weeping and said: "Then his master shall bring him to the judges..." (Shemot 21:6). The friends explained that one whose ear heard at Mount Sinai, "For to Me the people of Yisrael are servants..." (Vayikra 25:55), yet threw off himself the yoke of the Kingdom of Heaven and sold himself to another, his ears should be pierced. And these sinners, wicked, evil people, in their desire to return to their evil ways, did not request the jewelry from their wives and children, but rather tore them from their own ears. And then they threw off themselves the yoke of heaven that was ordered by Moses, and tore their ears, so they have no portion in the Holy Name and the Holy Nation.
~ What is the other text the Zohar brings to understand this question of the earrings?
~ What did "the people" do, and why was it so serious?
~ Did they know what they were doing? What were they thinking, according to the Zohar?
(יז) 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 [the two magician leaders] do? They divided that gold between them. One took two thirds and the other took one third. They rose with the sun at the sixth hour, practiced their sorcery and employed their secret arts with verbal magic. Upon the beginning of the seventh hour, they both raised their hands to the hands of Aaron, as the words: "And he received the gold at their hand" (Shemot 32:4), refer to two and not more. As soon as he received from their hands, a voice came out and said: "They who join hands for wicked ends shall not go unpunished" (Mishlei 11:21). For it is written: "they are bent on mischief," (Shemot 32:22), because he has brought evil into the world.
(יט) 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.
When the seventh hour of the day arrived, they immediately gave it to Aharon. If he had said to them, 'First put it [the gold] on the ground and I will pick it up, then they would not have been able to accomplish anything with their magic. But he took it from their hands, and the Torah complains, saying: "And he received the gold from their hand" (Shemot 32:4). See what Aharon did; a prophet, wise man, yet he did not know how to protect himself. For had he taken it from the ground, then all the magic in the world would not have been successful. But why were they successful here? Because, "he received the gold at their hand," and not from the ground.
~ How does the Zohar portray Aharon so far? Why, in your opinion?
~ How setting the gold on the earth would have prevented the magicians to do their magic, in your opinion? What other moment with earth can you recall?
"And fashioned it with a graving tool" (Shemot 32:4) - not as people think, that he made images with a chisel or something else, but rather the Torah emphasizes that Aharon was not cautious enough, because had he thrown it to the ground immediately upon receiving the gold from their hand, even if he had later picked it up, this evil action would not have been successful. But throughout there was evil assistance, so that he took the gold and concealed it from the eye [hid in a bag]. There was evil after evil. What is "And fashioned it with a graving tool?" It means he put all the gold in a bag, and it was kept [away] from [the] eye. Then it all became defined.
(כד) הַשְׁתָּא בָּנַי רְחִימָאי, רְחִימִין דְּנַפְשָׁאי, מָה אַעְבִּיד, וַדַּאי אִצְטְרִיכְנָא לְגַלָּאָה, אֲצִיתוּ וְאַטְמִירוּ מִלִּין. בִּסְטַר קְדוּשָּׁה הַהוּא, אֱלקִים 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, beloved of my soul, what shall I do? I certainly must disclose, so listen closely and then conceal the words. On the side of Holiness the True Elohim, who is King of the World, has become strengthened in three worlds, Briyah, Yetzirah and Asiyah. And we have already learned the secret corresponding to Briyah ('Creation'): "he received the gold at their hand," that he did not have until now. Corresponding to Yetzirah ('Formation'): "he formed it with an engraving tool". And corresponding to Asiyah ('Making'): "And made it a molten calf" (Shemot 32:4). Who has ever seen such sorcerers in the entire world?
~ The Zohar affirms that these two sorcerers were incredibly powerful. How does it go proving that?
(כה) 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.
Now it can be asked, is not it written: "then I threw it into the fire" (Shemot 32:24), and nothing further [was done], yet "and there came out this calf"? And yet you say that he "made it a molten calf?" But heaven forbid that [you should think that] Aaron made [it] and the Torah proves it, as it is written: "And he took the calf which they had made" (Shemot 32:20). It is written, "And he took the gold at their hand, and fashioned it." It means that by the power of these two [sorcerers] everything was made, it was as if [Aharon] himself made it. But if these two had not been present it would not have been made, and would not have come out with skill. But who caused it to be made? These two, because while he was receiving it from their hand, they performed their magic and uttered incantations with their mouths, and drew a spirit to below, from the Other Side.
~ Is Aharon to blame, according to this reading? Why or why not? How much?
(כו) 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.
They drew two spirits together, one from the Male and one from the Female. The [spirit of the] male was clothed in the form of an ox, and the [spirit of the] female in the form of an donkey, and they were both combined into one. Why these two? The ox, as we have already learned [ox is the primary cause of injury, as in tort law]. Why a donkey? Because it is written of the Egyptian magicians that, "their flesh is as the flesh of donkeys" (Yechezkel 23:20).
~ This is definitely taking a walk on the wild side - but why does the Zohar affirm it is two spirits combined in one? What in the original Torah text opens this possibility?
(כז) וְעַל דָּא, כָּל אִינּוּן דְּיִשְׂרָאֵל דְּמִיתוּ, אִתְחַבָּרוּ בַּהֲדַיְיהוּ בְּלִבְּהוֹן. וּבְגִין דַּהֲווֹ תְּרֵין דִּיוּקְנִין, כְּתִיב אֵלֶּה אֱלקֶיךָ יִשְׂרָאֵל, וְלָא כְּתִיב זֶה, אֶלָּא אֵלֶּה, תְּרֵין הֲווֹ כַּחֲדָא, אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם. הֶעֱלוּךָ וְלָא הֶעֱלְךָ כְּתִיב.
Therefore, all those of Israel died had joined them in their hearts. And because there were two forms, it is written: "These are your Elohim, Yisrael" (Shemot 32:4), instead of 'this', because the two were together; [also] "that brought you up out of Egypt" (Ibid.), "brought you up" has a plural form, instead of singular.
(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 made it a molten calf, and they said..." (Exodus 32:4) It is not written: 'and he said', but rather, "and they said," because Aaron said nothing. We have learned that it weighed 125 kantrin (one talent = 75 pounds total is 9375 pounds)
(כט) 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 can it be written that "he received the gold from their hands"? Is it possible that all 125 kantrin were in their hands? Rather, they had a small amount of that total amount in their hands, and that small amount was considered as the whole.
~ Why just a part can be considered as a whole?
~ Are there other laws you know that this is the case?
(ל) 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.
Come and behold: it is written, "And when Aaron saw it he built an altar before it" (Exodus 32:5). O holy pious one, how good was your intention, but you did not know how to protect yourself. As soon as he cast it into the fire, the power of the Other Side grew stronger in the fire and the form of the ox emerged, as they have talked about the two drawn from the Other Side. Immediately, "Aaron saw it," meaning that he saw the Other Side growing strong, immediately, "he built an altar before Him." Had he not built this altar before Him, then the world would have returned to its destroyed state.
~ How does the Zohar explore the possible ambivalence of the masculine possessive?
~ Can the sorcerers or the people know what Aharon is doing?
~ What does this do to Aharon, in terms of responsibility, in this scene?
(לב) 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, "When Aharon saw" that the Other Side became stronger, he gripped onto a remedy. He strengthened himself with the Holy Side and placed it before Him. As soon as the Other Side saw the image of the King standing before it, it immediately retreated, and its strength and power were weakened. [As Aharon] grew strong and the altar grew strong, the Other Side grew weak.
(לג) תָּא חֲזֵי מָה כְּתִיב (שמות ל״ב:ה׳) וַיִּקְרָא אַהֲרֹן וַיֹּאמַר חַג לַה'' מָחָר. חַג לַה'', 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.
Come and see: it is written, "and Aharon proclaimed and said, 'Tomorrow is a feast to Ad-nai'" (Exodus 32:5), "a feast to Ad-nai," not to the calf. It was to the side of Holiness that he made it, and to the side of Holiness did he proclaim. This is the remedy that he hastened to use. Had he not done this, the world would not have remained in existence. Even so, His anger did not abate over Aaron, even though he did not intend any evil.
~ How does the Zohar make the strange proclamation of Aharon make sense?
~ Still, God is angry. What would have been preferable for Aharon to do? Did he have alternatives, in your opinion? Does the Torah text seem to give him options? Do you know what the midrash says about his options, given what happened to Hur?
(לד) 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 ה'' מְאֹד לְהַשְׁמִידוֹ. מַאי לְהַשְׁמִידוֹ. אִלֵּין בְּנוֹי, כְּמָה דְאַתְּ אָמֵר (עמוס ב׳:ט׳) וָאַשְׁמִיד פִּרְיוֹ מִמַּעַל, דִּפְרִי דְּבַר נָשׁ בְּנוֹי אִינּוּן.
The Holy One of Blessing said to him: Aharon, these two magicians drew you toward what they wanted. By your life, two of your sons will fall, and they will be seized for this sin. This is what is written, "And Ad-nai was angry with Aharon" (Devarim 9:20) so much to have him destroyed. This refers to his sons, as is written, "Yet I destroyed his fruit from above" (Amos 2:9), because the fruits of a man are his children.
(לה) 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 ה'', לִפְנֵי ה'' שַׁווּ. אִתְפָּסוּ בְּחוֹבָה דָּא.
Come and see: Aharon placed that altar before him, and put the calf behind him. But his sons placed the Other Side in front and returned the side of the Holiness back as it is written, "and offered before Ad-nai strange fire" (Vayikra 10:1). They put it "before Ad-nai." So they were caught for this sin.
~ What is "the sin", according to the Zohar?
(לו) 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.
Aharon thought that while this is going on Moses would come. Therefore, Moses did not smash that altar. For if it were, as people think [that the altar was for the calf] the first thing that Moses would was to smash that altar, as Ido prophesied regarding the altar of Bet El, and his prophecy was about that altar (See I Melachim 13:32) But here, it was a different matter, as we have explained. And [to support this reading] it is written, "And he took the calf which they had made" (Shemot 32:20), and it does not say, 'and smashed the altar.'
~ It is only when the Zohar calls our attention to this that we really see that the altar was not destroyed. Why should it have been destroyed, if it was for the calf?
(לז) 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 לַה'' מָחָר, נָבֵּי נְבוּאָה בְּהַהוּא רוּחַ דְּמִזְבֵּחַ, דְּזַמִּין דִּינָא לְשַׁרְיָא עָלַיְיהוּ. חַג לַה'', לְמֶעְבַּד בְּכוּ דִּינָא.
Come and see: "and Aharon proclaimed" (Exodus 32:5), meaning that he cried aloud, and said, [tomorrow is a feast for Ad-nai]." It is written here, "proclaimed, and said" and regarding Jonah it is written, "and he cried, and said" (Yonah 3:4). Just as there [Jonah] it is a call for Judgment, so here also, [Aharon], it is a call for Judgment. "Tomorrow is a feast to Hashem," he prophesied with that spirit of the altar, that Judgment would reign over them. A feast to Ad-nai," to execute Judgment upon you.
~ The Zohar assumes that you know that breaking, in Aramaic, is chaga, and the Hebrew for feast chag sounds similar to that.
~ How does the proclamation become a call for Judgment?
~ What is Judgment?
(לח) וּתְלַת דִּינִין הֲווֹ, חַד, וַיִּגּוֹף ה'' אֶת הָעָם. וְחַד, בִּבְנֵי לֵוִי. וְחַד, דְּאַשְׁקֵי לִבְנֵי יִשְׂרָאֵל. וְהַיְינוּ חַג דִּבְנֵי לֵוִי. לַה'', דְּוַיִגּוֹף ה''. מָחָר, דְּאַשְׁקֵי לוֹן מֹשֶׁה. וּבִיתוֹ בְּהַהוּא לֵילְיָא, וּלְמָחָר אִשְׁתְּכָחוּ נְפִיחִין וּמֵתִין. וְאִינּוּן מַיִין הֲווֹ מְכַשְׁכְּשִׁין בִּמְעֵיהוֹן כָּל לֵילְיָא, וּבְצַפְרָא אִשְׁתְּכָחוּ מֵתִין, וְעַל דָּא חַג לַה'' מָחָר. וְכָל אַסְוָתָא דְּעָבַד אַהֲרֹן, בְּגִין דִּכְתִּיב וַיִּבֶן מִזְבֵּחַ לְפָנָיו.
And there were three types of judgment. One: "And Ad-nai plagued the people" (Shemot 32:35); second, by the sons of Levi, and third, he gave the children of Israel to drink. This is the meaning of, "feast" by the sons of Levi; "to Ad-nai" is "Ad-nai plagued the people," and "tomorrow" is Moses making them drink. For they lay down that night, and in the morning they were found swollen and dead. Pertaining to this, "tomorrow is a feast to Hashem." And the entire remedy that Aaron made is what is written, "he built an altar before Him."
~ How does the Zohar find the punishment in the words of Aharon?
~ Did you think that there were three different punishments, when you read the Torah text?
(לט) 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 לָאֱלֹקִים יָחֳרָם בִּלְתִּי לַה'' לְבַדּוֹ, וַדַּאי אִשְׁתְּזִיב אַהֲרֹן בְּעֵיטָא טָבָא דְּדָבַר לְנַפְשֵׁיהּ, וְכֹלָּא בִּרְעוּתָא שְׁלִים טָב, דְּלָא אִתְכַּוָּין לְבִישׁ.
Come and see: it is written, "he saw the calf, and the dancing," (Shemot 32:19) but the altar is not mentioned because Aharon knew that verse, "He that sacrifices to any Elohim, save to Ad-nai alone, shall be utterly destroyed" (Shemot 22:19). Certainly, Aaron was saved by the good advice he gave himself. And everything was done with perfect good will, for he had no evil intent.
~ If there was no evil intent, why was Aharon punished, in your opinion? What can you learn from the attitude of the Zohar towards judgment and punishment, from this rereading of the story?
(מ) 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.
Rabbi Elazar said to him: Father, certainly it is so, and Israel did not [make the calf]. But as for Jeroboam making the calves, Israel were involved [and made a calf]. He said to him: Certainly yes, and they have explained it. But Jeroboam sinned and caused others to sin. And it is not as some say [that the people did not go], because he certainly committed a grave sin, and sinned against the Kingdom.
(מא) 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.
Jeroboam said: I know that the side of Holiness dwells only in the heart of the world, which is Jerusalem. I can not draw that side in here, so what should I do? Immediately, "the king took counsel, and made..." (I Melachim 12:28). He took bad advice. He said: The Other Side is immediately drawn to any place and to this land all the more, for it desires to dwell in it. But it can be clothed only in the form of an ox.
(מב) 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'.
Why two calves? Jeroboam said, 'In the wilderness were magicians of whom it is written, "whose flesh were like those of donkeys" (Yechezkel 23:20). Here, those two evil spirits will be clothed, as befits them, because they are male and female, the male will be in Bet El and the female in Dan. And since, as it is written: "the lips of a strange woman drip honey" (Mishlei 5:3), the children of Israel were powerfully attracted to them, as it is written: "for the people went as far as Dan, to worship before that one" (I Melachim 12:30). Therefore, there were two calves. And Jeroboam drew them in the Holy Land. And the sin was upon him and the children of Israel. And he withheld blessings from the world. Of him, it is written, "He who robs his father or his mother..." (Mishlei 28:24) [Jeroboam blemished both God and the people of Israel]