שמות רבה מ״גShemot Rabbah 43

Section 1א׳

וַיְחַל משֶׁה, כָּךְ פָּתַח רַבִּי תַּנְחוּמָא בַּר אַבָּא (תהלים קו, כג): וַיֹּאמֶר לְהַשְׁמִידָם לוּלֵי משֶׁה בְחִירוֹ עָמַד בַּפֶּרֶץ לְפָנָיו, אָמַר רַבִּי חָמָא בַּר חֲנִינָא הַסָּנֵיגוֹר הַטּוֹב מַסְבִּיר פָּנִים בַּדִּין, משֶׁה אֶחָד מִשְּׁנֵי סָנֵיגוֹרִין שֶׁעָמְדוּ לְלַמֵּד סָנֵיגוֹרְיָא עַל יִשְׂרָאֵל וְהֶעֱמִידוּ פָּנִים כִּבְיָכוֹל כְּנֶגֶד הַקָּדוֹשׁ בָּרוּךְ הוּא, משֶׁה וְדָנִיֵּאל. משֶׁה מִנַּיִן, שֶׁנֶּאֱמַר: לוּלֵי משֶׁה בְחִירוֹ וגו'. דָּנִיֵּאל מִנַּיִן, שֶׁנֶּאֱמַר (דניאל ט, ג): וָאֶתְּנָה אֶת פָּנַי אֶל ה' הָאֱלֹהִים לְבַקֵּשׁ וגו'. אֵלּוּ שְׁנֵי בְּנֵי אָדָם שֶׁנָּתְנוּ פְּנֵיהֶם לְנֶגֶד מִדַּת הַדִּין לְבַקֵּשׁ רַחֲמִים עַל יִשְׂרָאֵל. רַבִּי בֶּרֶכְיָה אָמַר שְׁתַּיִם, אַחַת בְּשֵׁם רַבֵּנוּ וְאַחַת בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן, רַבֵּנוּ אָמַר לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ שֶׁהָיָה דָן אֶת בְּנוֹ וְהָיָה הַקָּטֵיגוֹר עוֹמֵד וּמְקַטְרֵג, מֶה עָשָׂה הַפַּדְגּוֹג שֶׁל בֵּן, כֵּיוָן שֶׁרָאָה אוֹתוֹ מִתְחַיֵּב דָּחַף אֶת הַקָּטֵיגוֹר וְהוֹצִיאוֹ לַחוּץ וְעָמַד לוֹ בִּמְקוֹמוֹ מְלַמֵּד עַל הַבֵּן סָנֵיגוֹרְיָא. כָּךְ בְּשָׁעָה שֶׁעָשׂוּ יִשְׂרָאֵל אֶת הָעֵגֶל הָיָה הַשָֹּׂטָן עוֹמֵד וּמְקַטְרֵג בִּפְנִים וּמשֶׁה עוֹמֵד מִבַּחוּץ, מֶה עָשָׂה משֶׁה עָמַד וְדָחַף אֶת הַשָֹּׂטָן וְהוֹצִיאוֹ לַחוּץ וְעָמַד בִּמְקוֹמוֹ, שֶׁנֶּאֱמַר. עָמַד בַּפֶּרֶץ לְפָנָיו, עָמַד לוֹ בִּמְקוֹמוֹ שֶׁל פּוֹרֵץ. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר, עָמַד בַּפֶּרֶץ לְפָנָיו, דָּבָר קָשֶׁה, מָשָׁל לְמֶלֶךְ שֶׁכָּעַס עַל בְּנוֹ וְיָשַׁב עַל בִּימָה וְדָנוֹ וְחִיְּבוֹ, נָטַל אֶת הַקּוּלְמוֹס לַחְתֹּם גְּזַר דִּינוֹ, מֶה עָשָׂה סוֹנְקַתֶּדְרוֹ, חָטַף אֶת הַקּוּלְמוֹס מִתּוֹךְ יָדוֹ שֶׁל מֶלֶךְ כְּדֵי לְהָשִׁיב חֲמָתוֹ. כָּךְ בְּשָׁעָה שֶׁעָשׂוּ יִשְׂרָאֵל אוֹתוֹ מַעֲשֶׂה יָשַׁב הַקָּדוֹשׁ בָּרוּךְ הוּא עֲלֵיהֶם בַּדִּין לְחַיְּבָם, שֶׁנֶּאֱמַר (דברים ט, יד): הֶרֶף מִמֶּנִּי וְאַשְׁמִידֵם, וְלֹא עָשָׂה אֶלָּא בָּא לַחְתֹּם גְּזַר דִּינָן, שֶׁנֶּאֱמַר (שמות כב, יט): זֹבֵחַ לָאֱלֹהִים יָחֳרָם. מֶה עָשָׂה משֶׁה נָטַל אֶת הַלּוּחוֹת מִתּוֹךְ יָדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּדֵי לְהָשִׁיב חֲמָתוֹ, לְמָה הַדָּבָר דּוֹמֶה לְשַׂר שֶׁשָּׁלַח לְקַדֵּשׁ אִשָּׁה עִם הַסַּרְסוּר, הָלַךְ וְקִלְקְלָה עִם אַחֵר, הַסַּרְסוּר שֶׁהָיָה נָקִי מֶה עָשָׂה נָטַל אֶת כְּתֻבָּתָהּ מַה שֶּׁנָּתַן לוֹ הַשַֹּׂר לְקַדְשָׁהּ וּקְרָעָהּ, אָמַר מוּטָב שֶׁתִּדּוֹן כִּפְנוּיָה וְלֹא כְּאֵשֶׁת אִישׁ. כָּךְ עָשָׂה משֶׁה כֵּיוָן שֶׁעָשׂוּ יִשְׂרָאֵל אוֹתוֹ מַעֲשֶׂה נָטַל אֶת הַלּוּחוֹת וּשְׁבָרָן, כְּלוֹמַר שֶׁאִלּוּ הָיוּ רוֹאִין עָנְשָׁן לֹא חָטָאוּ. וְעוֹד אָמַר משֶׁה מוּטָב נִדּוֹנִין כְּשׁוֹגְגִין וְאַל יְהוּ מְזִידִין, לָמָּה, שֶׁהָיָה כָּתוּב בַּלּוּחוֹת (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ, וְעָנְשׁוֹ אֶצְלוֹ, זֹבֵחַ לָאֱלֹהִים יָחֳרָם, לְפִיכָךְ שָׁבַר אֶת הַלּוּחוֹת. וַיֹּאמֶר לְהַשְׁמִידָם, מִיָּד הִתְחִיל חוֹגֵר בִּתְפִלָּה, הֱוֵי: וַיְחַל משֶׁה אֶת פְּנֵי ה' אֱלֹהָיו, שֶׁעָמַד בְּקַלּוּת רֹאשׁ לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא לְבַקֵּשׁ צָרְכָּן שֶׁל יִשְׂרָאֵל, הֱוֵי: וַיְחַל משֶׁה.

“Moses implored the Lord his God and he said: Lord, why is Your wrath enflamed against Your people that You took out of the land of Egypt with great power and with a mighty hand?” (Exodus 32:11). “Moses implored,” Rabbi Tanḥuma bar Abba began in this way: “He said He would destroy them, were it not for Moses, His chosen, who stood in the breach before Him” (Psalms 106:23). Rabbi Ḥama bar Ḥanina said: The effective advocate is respectful in the trial. Moses was one of two advocates who stood to plead in favor of Israel, and who, as it were, were insolent vis-à-vis the Holy One blessed be He – Moses and Daniel. Moses, from where is it derived? As it is stated: “Were it not for Moses, His chosen…” Daniel, from where is it derived? As it is stated: “I directed my attention [vaetna et panai] to the Lord God, to request…” (Daniel 9:3). These are the two men who were insolent vis-à-vis the attribute of justice, to ask for mercy upon Israel. Rabbi Berekhya said two matters, one in the name of Rabbeinu, and one in the name of Rabbi Shmuel bar Naḥman. Rabbeinu said: To what is the matter comparable? To a king who was judging his son, and the prosecutor was standing and prosecuting. What did the son’s tutor do? When he saw that [the son] was being convicted, he shoved the prosecutor, took him outside, stood in his place, and pleaded in favor of the son. So too, when Israel crafted the calf, the accuser was standing and prosecuting inside and Moses was standing outside. What did Moses do? He stood and shoved the accuser, took him outside, and stood in his place, as it is stated: “Stood in the breach [baperetz] before Him,” he stood in the place of the one who breaches. Rabbi Shmuel bar Naḥman said: “Stood in the breach before Him,” this is a very difficult matter. This is analogous to a king who became angry at his son, sat on the judicial platform, judged him, and convicted him. He took the quill to seal the sentence. What did his aide do? He snatched the quill from the king’s hand in order to suppress his fury. So too, when Israel performed that act, the Holy One blessed be He sat in judgment of them in order to convict them, as it is stated: “Let Me be, and I will destroy them” (Deuteronomy 9:14). He had not yet done so, but He came to seal the sentence, as it is stated: “One who sacrifices to gods, [other than to the Lord alone,] shall be destroyed” (Exodus 22:19). What did Moses do? He took the tablets from the hand of the Holy One blessed be He in order to suppress His fury. To what is the matter comparable? To a prince who sent to betroth a woman through an intermediary. She went and strayed with another man. The intermediary, who was guiltless, what did he do? He took the marriage contract that the prince had given him to betroth her and he ripped it. He said: ‘It is preferable that she be judged as a single woman and not as a married woman.’ So did Moses. When Israel performed that act, he took the tablets and broke them, saying that had they seen their punishment they would not have sinned. Moreover, Moses said: It is preferable that they be judged as unwitting sinners and not be intentional sinners. Why? It is because it was written in the tablets: “I am the Lord your God” (Exodus 20:2), and its punishment adjacent to it: “One who sacrifices to gods, [other than to the Lord alone,] shall be destroyed.” That is why he broke the tablets. “He said He would destroy them” (Psalms 106:23); immediately, he began girding himself in prayer. That is, “Moses implored the Lord his God” (Exodus 32:11), that he stood before the Holy One blessed be He disrespectfully, to ask for Israel’s needs. That is, “Moses implored [vayḥal].”

Section 2ב׳

דָּבָר אַחֵר, וַיְחַל משֶׁה, הֲדָא הוּא דִכְתִיב (משלי טז, יד): חֲמַת מֶלֶךְ מַלְאֲכֵי מָוֶת, מְדַבֵּר בְּמשֶׁה, כְּשֶׁעָשׂוּ יִשְׂרָאֵל אוֹתוֹ מַעֲשֶׂה עָלְתָה חֲמָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְשָׁלַח מַלְאֲכֵי חַבָּלָה לְחַבֵּל יִשְׂרָאֵל, הֱוֵי: חֲמַת מֶלֶךְ מַלְאֲכֵי מָוֶת. (משלי טז, יד): וְאִישׁ חָכָם יְכַפְּרֶנָּה, זֶה משֶׁה, שֶׁנִּקְרָא חָכָם, שֶׁנֶּאֱמַר (משלי כא, כב): עִיר גִּבֹּרִים עָלָה חָכָם, שֶׁעָמַד וְלִמֵּד סָנֵיגוֹרְיָא עַל יִשְׂרָאֵל, וְרִצָּה אוֹתָם לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם, הֱוֵי: וַיְחַל משֶׁה. דָּבָר אַחֵר, וַיְחַל משֶׁה, הֲדָא הוּא דִכְתִיב (משלי כט, ח): אַנְשֵׁי לָצוֹן יָפִיחוּ קִרְיָה, אֵלּוּ יִשְׂרָאֵל שֶׁנָּתְנוּ פִיחָה בָּעוֹלָם בָּעֵגֶל שֶׁעָשׂוּ, דְּאָמַר רַבִּי אַסֵּי אֵין דּוֹר וָדוֹר שֶׁאֵינוֹ נוֹטֵל אוֹקִיָא מִמַּעֲשֵׂה הָעֵגֶל. (משלי כט, ח): וַחֲכָמִים יָשִׁיבוּ אָף, זֶה משֶׁה, שֶׁהֵשִׁיב אַפּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא בַּסָּנֵיגוֹרְיָא שֶׁלִּמֵּד עַל יִשְׂרָאֵל, הֱוֵי: וַיְחַל משֶׁה.

Another matter, “Moses implored,” that is what is written: “The fury of a king is angels of death” (Proverbs 16:14). It is speaking of Moses. When Israel performed that act, the fury of the Holy One blessed be He intensified and He sent angels of destruction to destroy Israel. That is, “The fury of a king is angels of death.” “And a wise man will appease it” (Proverbs 16:14), this is Moses, who is called a wise man, as it is stated: “The wise goes up against the city of the mighty” (Proverbs 21:22), as he stood and spoke in favor of Israel, to reconcile them with their Father in Heaven. That is, “Moses implored.” Another matter, “Moses implored,” that is what is written: “Cynical men will agitate a city” (Proverbs 29:8), this is Israel, who fanned the flames of fury in the world with the calf that they crafted, as Rabbi Asi said: There is no generation that does not take an ounce from the act of the calf. “And wise men will assuage wrath” (Proverbs 29:8), this is Moses, who suppressed the fury of the Holy One blessed be He with the favorable plea that he pleaded on behalf of Israel. That is, “Moses implored.”

Section 3ג׳

דָּבָר אַחֵר, וַיְחַל משֶׁה, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה וְרַבָּנָן, רַבִּי יְהוּדָה אוֹמֵר, חָלָה משֶׁה כְּשֶׁעָשוּ אוֹתוֹ מַעֲשֶׂה. רַבִּי נְחֶמְיָה אוֹמֵר, מַהוּ וַיְחַל משֶׁה, שֶׁהִכְנִיס לֵאלֹהִים כְּמִין דּוֹרוֹן, וְאֵין הַלָּשׁוֹן הַזֶּה אֶלָּא לְשׁוֹן דּוֹרוֹן, כְּמָה דְאַתְּ אָמַר (תהלים מה, יג): וּבַת צֹר בְּמִנְחָה פָּנַיִךְ יְחַלּוּ וגו'. וְכֵן (מלאכי א, ט): וְעַתָּה חַלּוּ נָא פְנֵי אֵל וגו'. וְרַבָּנָן אָמְרִין, מַהוּ וַיְחַל משֶׁה, עָשָׂה אֶת הַמַּר מָתוֹק, וַיְחַל לְשׁוֹן חִלּוּי, כֵּיצַד, אָמַר רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חִיָּא בַּר אָדָא דְּיָפוֹ בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן, כֵּיוָן שֶׁבָּאוּ יִשְׂרָאֵל לְמָרָה, מַה כְּתִיב שָׁם (שמות טו, כג): וַיָּבֹאוּ מָרָתָה, הִתְחִיל משֶׁה מְהַרְהֵר בְּלִבּוֹ וְאָמַר הַמַּיִם הַלָּלוּ לָמָּה נִבְרְאוּ מַה הֲנָיָה יֵשׁ לָעוֹלָם בָּהֶן, מוּטָב הָיָה אִלּוּ לֹא נִבְרְאוּ, יָדַע הַקָּדוֹשׁ בָּרוּךְ הוּא מָה הָיָה מְחַשֵּׁב בְּלִבּוֹ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא תֹאמַר כֵּן, וְלֹא מַעֲשֵׂי יָדַי הֵן, יֵשׁ דָּבָר בָּעוֹלָם שֶׁלֹא נִבְרָא לְצֹרֶךְ, אֶלָּא אֲנִי מְלַמֶּדְךָ הֵיאַךְ תְּהֵא אוֹמֵר, אֱמֹר כָּךְ עֲשֵׂה אֶת הַמַּר מָתוֹק. וּמִנַּיִן שֶׁלִּמְּדוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לִהְיוֹת אוֹמֵר כָּךְ, רְאֵה מַה כְּתִיב (שמות טו, כה); וַיִּצְעַק אֶל ה' וַיּוֹרֵהוּ ה' עֵץ, וַיַּרְאֵהוּ אֵין כְּתִיב כָּאן אֶלָּא וַיּוֹרֵהוּ, אֵין וַיּוֹרֵהוּ אֶלָּא לְשׁוֹן לִמּוּד, שֶׁנֶּאֱמַר (משלי ד, ד); וַיֹּרֵנִי וַיֹּאמֶר לִי, וּכְתִיב (שמות לה, לד): וּלְהוֹרֹת נָתַן בְּלִבּוֹ. הָיָה הַדָּבָר מָסֹרֶת בְּיַד משֶׁה וְלֹא עָשָׂה, וְלָמָּה עָשָׂה אֶלָּא כֵּיוָן שֶׁבָּאוּ יִשְׂרָאֵל לַמִּדְבָּר וּבִקֵּשׁ הָאֱלֹהִים לְכַלּוֹתָן אָמַר לוֹ משֶׁה, רִבּוֹנוֹ שֶׁל עוֹלָם בִּקַּשְׁתָּ לְאַבֵּד אֶת יִשְׂרָאֵל, מְכַלֶּה אַתָּה אוֹתָם מִן הָעוֹלָם, לֹא כָךְ אָמַרְתָּ לִי בְּמָרָה הֱוֵי מִתְפַּלֵּל וֶאֱמֹר עֲשֵׂה אֶת הַמַּר מָתוֹק, וְאַף עַכְשָׁו חַלִּי מְרִירָתָן שֶׁל יִשְׂרָאֵל וְרַפֵּא אוֹתָן, הֱוֵי: וַיְחַל משֶׁה. אָמַר רַבִּי אָבִין בְּשֵׁם רַבִּי לֵוִי בַּר פְּרָטָא בִּימֵי משֶׁה הָיָה לָנוּ מִי שֶׁיְחַלֶּה הַמְרִירוּת שֶׁלָּנוּ, הֱוֵי: וַיְחַל משֶׁה, אֲבָל בִּימֵי דָנִיֵּאל לֹא הָיָה לָנוּ מִי שֶׁיְחַלֶּה הַמְּרִירוּת, שֶׁנֶּאֱמַר (דניאל ט, יג): וְלֹא חִלִּינוּ אֶת פְּנֵי ה' אֱלֹהֵינוּ.

Another matter, “Moses implored [vayḥal],” Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda says: Moses became ill [ḥala] when they performed that act. Rabbi Neḥemya says: What is “Moses implored”? It is that he gave God a gift of sorts. This expression is nothing other than an expression that means gift, just as it says: “The daughter of Tyre will come seeking your favor [yeḥalu] with gifts…” (Psalms 45:13). Likewise, “Now, please implore [ḥalu] God…” (Malachi 1:9). The Rabbis say: What is “Moses implored”? He transformed the bitter into sweet, and vayḥal is an expression of sweetening [ḥilui]. How so? Rabbi Berekhya said in the name of Rabbi Ḥiya bar Ada of Yafo, in the name of Rabbi Shmuel bar Naḥman: When Israel came to Mara, what is written there? “They came to Mara [and could not drink water from Mara, as it was bitter]” (Exodus 15:23). Moses began ruminating: This water, why was it created? What benefit does the world have from it? It is preferable that it would not have been created. The Holy One blessed be He knew what he was ruminating. The Holy One blessed be He said to him: ‘Do not say so. Is it not My handiwork? Is there any item in the world that was not created with a purpose? Rather, I will teach you what you should say. Say this: Transform the bitter into sweet.’ From where is it derived that the Holy One blessed be He taught him to say this? See what is written: “He cried out to the Lord, and the Lord showed him [vayorehu] a tree” (Exodus 15:25). “He showed him [vayarehu]” is not written here, but rather, vayorehu; vayorehu is nothing other than an expression of instruction, as it is stated: “He instructed me [vayoreni] and said to me” (Proverbs 4:4), and it is written: “He gave him the ability to instruct [ulhorot]” (Exodus 35:34). The matter was a tradition known to Moses, but he had not employed it. Why did he ultimately employ it? When Israel came to the wilderness and God sought to annihilate them, Moses said to Him: ‘Master of the universe, do You seek to eliminate Israel and annihilate them from the world? Did You not say to me in Mara: Pray and say: Transform the bitter into sweet? Now, too, sweeten [ḥali] the bitterness of Israel and heal them.’ That is, “Moses implored [vayḥal].” Rabbi Avin said in the name of Rabbi Levi bar Perata: In the days of Moses, there was someone to sweeten our bitterness; that is, “Moses implored [vayḥal].” However, in the days of Daniel, there was no one to sweeten the bitterness, as it is stated: “We did not implore [ḥilinu] the Lord our God” (Daniel 9:13).