שמות רבה מ״הShemot Rabbah 45

Section 1א׳

וַיֹּאמֶר משֶׁה אֶל ה' רְאֵה אַתָּה אֹמֵר אֵלַי, הֲדָא הוּא דִכְתִיב (ירמיה יח, ז ח): רֶגַע אֲדַבֵּר עַל גּוֹי וְעַל מַמְלָכָה, וְנִחַמְתִּי עַל הָרָעָה, מָה רֶגַע אֲדַבֵּר, כְּהֶרֶף עַיִן אֲנִי גוֹזֵר עַל הָאָדָם שֶׁיָּמוּת, וְהוּא עוֹשֶׂה תְּשׁוּבָה וַאֲנִי מִתְנַחֵם עָלָיו, שֶׁנֶּאֱמַר (ירמיה יח, ח): וְשָׁב הַגּוֹי הַהוּא מֵרָעָתוֹ, וּמִי הֵם, אֵלּוּ אַנְשֵׁי נִינְוֵה, מַה כְּתִיב בָּהֶם (יונה א, ב): קוּם לֵךְ אֶל נִינְוֵה הָעִיר הַגְּדוֹלָה, לָמָּה (יונה א, ב): כִּי עָלְתָה רָעָתָם לְפָנָי. וְאוֹמֵר (יונה ג, ד): וַיָּחֶל יוֹנָה לָבוֹא בָעִיר מַהֲלַךְ יוֹם אֶחָד, מַה כְּתִיב שָׁם (יונה ג, ה): וַיַּאֲמִינוּ אַנְשֵׁי נִינְוֵה בֵּאלֹהִים, וַיִּלְבְּשׁוּ שַׂקִּים הָאָדָם וְהַבְּהֵמָה, אָמְרוּ לְפָנָיו רִבּוֹן הָעוֹלָם הַבְּהֵמָה אֵינָהּ יוֹדַעַת כְּלוּם וְאַתָּה מְזַכֶּה אוֹתָהּ אַף אָנוּ חֲשֹׁב אוֹתָנוּ כִּבְהֵמָה, שֶׁנֶּאֱמַר (יונה ג, ז): הָאָדָם וְהַבְּהֵמָה הַבָּקָר וְהַצֹּאן אַל יִטְעֲמוּ מְאוּמָה. מִיָּד (יונה ג, י): וַיִּנָּחֶם הָאֱלֹהִים עַל הָרָעָה אֲשֶׁר דִּבֶּר לַעֲשׂוֹת לָהֶם וְלֹא עָשָׂה, וְרַבָּנָן אָמְרֵי רֶגַע אֲדַבֵּר עַל גּוֹי, אֵלּוּ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (שמואל ב ז, כג): וּמִי כְעַמְךָ יִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ. וְעַל מַמְלָכָה, אֵלּוּ יִשְׂרָאֵל שֶׁנִּקְרְאוּ מַמְלָכָה, שֶׁנֶּאֱמַר (שמות יט, ו): וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים, (ירמיה א, י) (ירמיה יח, ז): לִנְתוֹשׁ וְלִנְתוֹץ וּלְהַאֲבִיד, לְפִי שֶׁעָשׂוּ אוֹתוֹ מַעֲשֶׂה וּבִקֵּשׁ לְהַשְׁמִידָם, שֶׁנֶּאֱמַר (דברים ט, יד): הֶרֶף מִמֶּנִּי וְאַשְׁמִידֵם, וְכֵיוָן שֶׁעָמַד משֶׁה וּבִקֵּשׁ עֲלֵיהֶם רַחֲמִים, מִיָד וַיִּנָּחֶם ה', אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם נִתְמַלֵּאתָ עֲלֵיהֶם רַחֲמִים, הַנְהִיגֵם אַתָּה שֶׁיַּעֲלוּ לָאָרֶץ וְלֹא עַל יְדֵי שָׁלִיחַ, הֲדָא הוּא דִכְתִיב: וַיֹאמֶר משֶׁה אֶל ה' רְאֵה אַתָּה אוֹמֵר אֵלַי.

“Moses said to the Lord: See, You say to me: Take this people up, but You have not informed me whom You will send with me. And You said: I know you by name and you have also found favor in My eyes” (Exodus 33:12). “Moses said to the Lord: See, You say to me,” that is what is written: “One moment I will speak of a nation and of a kingdom, [to uproot, to smash, and to eradicate, but if that nation repents of its evil, that which I spoke of,] I will reconsider the evil [that I thought to perform against it]” (Jeremiah 18:7–8). What is, “one moment I will speak”? In the blink of an eye I decree that a person shall die, and he repents and I am reconciled with him, as it is stated: “But if that nation repents of its evil.” Who are they? These are the people of Nineveh. What is written in their regard? “Rise, go to Nineveh, the great city” (Jonah 1:2). Why? “For their wickedness has ascended before Me” (Jonah 1:2). And it says: “Jonah had begun to enter the city, a journey of one day, [and he proclaimed and said: Forty more days and Nineveh will be overturned]” (Jonah 3:4). What is written there? “The people of Nineveh believed in God, and they proclaimed a fast and they donned sackcloth” (Jonah 3:5), “man and animal” (Jonah 3:8). They said before Him: ‘Master of the universe, the animal knows nothing, and you absolve it; we, too, consider us like an animal.’ As it is stated: “Man and animal, herd and flock, shall not taste anything” (Jonah 3:7). Immediately, “God reconsidered the evil that He had said to perform against them and did not perform it” (Jonah 3:10). The Rabbis say: “One moment I will speak of a nation,” this is Israel, as it is stated: “Who is like Your people, like Israel, a unique nation on the earth” (II Samuel 7:23). “And of a kingdom,” this is Israel, who were called a kingdom, as it is stated: “You shall be for Me a kingdom of priests” (Exodus 19:6). “To uproot, to smash, and to eradicate” (Jeremiah 1:10; 18:7); because they performed that act and He sought to destroy them, as it is stated: “Let Me be, and I will destroy them” (Deuteronomy 9:14). When Moses stood and asked for mercy for them, immediately, “The Lord reconsidered” (Exodus 32:14). [Moses] said before Him: ‘Master of the universe, You became full of mercy for them; lead them Yourself to ascend to the land, and not by means of an emissary.’ That is what is written: “Moses said to the Lord: See, You say to me: Take this people up.”

Section 2ב׳

מַה כְּתִיב לְמַעְלָה (שמות לג, ו): וַיִּתְנַצְּלוּ בְנֵי יִשְׂרָאֵל אֶת עֶדְיָם, רַבִּי חָנִין דְּצִפּוֹרִין אָמַר עֲטָרָה שֶׁנָּתַן בְּרֹאשָׁם, שֶׁנֶּאֱמַר (יחזקאל טז, יב): וַעֲטֶרֶת תִּפְאֶרֶת בְּרֹאשֵׁךְ, וְרַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר זִינָאוֹת שֶׁחָגַר לָהֶם. וְרַבִּי סִימֵי אָמַר פּוּרְפְּרָאוֹת, שֶׁנֶּאֱמַר (יחזקאל טז, יא): וָאֶעְדֵּךְ עֶדִי, וְכֵן הוּא אוֹמֵר (דברים כו, יז יח): אֶת ה' הֶאֱמַרְתָּ הַיּוֹם, וַה' הֶאֱמִירְךָ הַיּוֹם, בְּאוֹתָהּ שָׁעָה כָּעַס עֲלֵיהֶם משֶׁה וְנָטַל הָאֹהֶל וְהָלַךְ לוֹ, שֶׁנֶּאֱמַר (שמות לג, ז): וּמשֶׁה יִקַּח אֶת הָאֹהֶל. רַבִּי יְהוּדָה בֶּן רַבִּי אָמַר רְאֵה כָּבוֹד שֶׁחָלַק הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, שֶׁהִנִּיחַ אֶת הָעֶלְיוֹנִים וּבָא אֵצֶל משֶׁה, וְהָיוּ מַלְאֲכֵי הַשָּׁרֵת בָּאִין לוֹמַר הִימְנוֹן לְפָנָיו וְהוּא נָתוּן אֵצֶל משֶׁה, וְכֵן הַשֶּׁמֶשׁ וְהַיָּרֵחַ וְהַכּוֹכָבִים בָּאִים לְהִשְׁתַּחֲווֹת לְפָנָיו וְלִטֹּל רְשׁוּת לָצֵאת לְהָאִיר לָעוֹלָם, שֶׁאִלּוּלֵי שֶׁהֵן נוֹטְלִין רְשׁוּת וּמִשְׁתַּחֲוִים לֹא הָיוּ יוֹצְאִין, שֶׁנֶּאֱמַר (נחמיה ט, ו): וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים, שָׁאֲלוּ לַחַיּוֹת אֵיפוֹא הוּא כִּסֵּא הַכָּבוֹד, אָמְרוּ לָהֶם לְכוּ אֵצֶל משֶׁה, מִנַּיִן שֶׁכֵּן הוּא, שֶׁנֶּאֱמַר (שמות לג, ז): וְהָיָה כָּל מְבַקֵּשׁ ה', מְבַקֵּשׁ משֶׁה אֵין כְּתִיב כָּאן אֶלָּא מְבַקֵּשׁ ה', מַה כְּתִיב שָׁם (שמות לג, יא): וְדִבֶּר ה' אֶל משֶׁה פָּנִים אֶל פָּנִים, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא כָךְ הִתְנֵיתִי עִמְּךָ כְּשֶׁיִּהְיוּ פָנֶיךָ כְּעוּסוֹת יִהְיוּ פָנַי מְרַצִּין אֶת פָּנֶיךָ, וּכְשֶׁיִּהְיוּ פָנַי כְעוּסוֹת יִהְיוּ פָנֶיךָ מְרַצִּין אֶת פָּנַי, חֲזֹר בְּךָ וְהִכָּנֵס לַמַּחֲנֶּה, שֶׁנֶּאֱמַר: וְדִבֶּר ה' אֶל משֶׁה פָּנִים אֶל פָּנִים. דָּבָר אַחֵר, רְאֵה אַתָּה אֹמֵר אֵלַי, הֲדָא הוּא דִכְתִיב (תהלים עז, ו): חִשַּׁבְתִּי יָמִים מִקֶּדֶם שְׁנוֹת עוֹלָמִים, אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם יוֹשֶׁבֶת אֲנִי וּמְחַשֶּׁבֶת לְכַמָּה שָׁנִים גְּאַלְתָּנוּ מִמִּצְרַיִם, וְחוֹזֶרֶת וְאוֹמֶרֶת לְכַמָּה שָׁנִים גְּאַלְתָּנוּ מִבָּבֶל, וּמְחַשֶּׁבֶת אֲנִי וְאוֹמֶרֶת כַּמָּה שָׁנִים יֵשׁ לִי מִיָּוָן, לְכָךְ נֶאֱמַר: חִשַּׁבְתִּי יָמִים מִקֶּדֶם, (תהלים עז, יא): וָאֹמַר חַלּוֹתִי הִיא, אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אִם חֳלָאִים הֵם, יְכוֹלִין לְהִתְרַפֹּאות, וְאִם אֵינָן חֳלָאִים אֵינִי יוֹדַעַת מַה לַעֲשׂוֹת, לְכָךְ נֶאֱמַר חַלּוֹתִי הִיא. אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי כָּל הַדְּבָרִים הַלָּלוּ בָּאוּ עָלֵינוּ עַל יְדֵי שֶׁלֹא חִלִּינוּ מִלִּפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאֵין לְשׁוֹן חַלּוֹתִי אֶלָּא תְּפִלָּה, כְּמָה דְאַתְּ אָמַר (מלאכי א, ט): חַלּוּ נָא פְנֵי אֵל וִיחָנֵּנוּ, (תהלים עז, י): הֲשָׁכַח חַנּוֹת אֵל, שָׁכַחְתָּ אוֹתָן הַדְּבָרִים שֶׁאָמַרְתָּ (שמות לג, יט): וְחַנֹּתִי אֶת אֲשֶׁר אָחֹן, (תהלים עז, ט): הֶאָפֵס לָנֶצַח חַסְדּוֹ, לָשׁוֹן יְוָנִי אָפֵס, הִנִּיחַ, לְכָךְ נֶאֱמַר: הֶאָפֵס לָנֶצַח חַסְדּוֹ. (תהלים עז, ח): הַלְּעוֹלָמִים יִזְנַח ה' וְלֹא יֹסִיף לִרְצוֹת עוֹד, בָּרִאשׁוֹנָה כְּשֶׁהָיָה משֶׁה כּוֹעֵס עַל יִשְׂרָאֵל הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מְרַצֶּה אוֹתוֹ, כְּשֶׁהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא כּוֹעֵס עַל יִשְׂרָאֵל הָיָה משֶׁה מְרַצֵּהוּ, שֶׁנֶּאֱמַר: וְדִבֶּר ה' אֶל משֶׁה פָּנִים אֶל פָּנִים, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא תַּרְתֵּין אַפִּין מָזְגִין רוֹתְחִים, לֹא כֵן אָמַרְתִּי כְּשֶׁאֶהְיֶה בְּכַעַס אַתָּה מְרַצֶּה אוֹתִי וּכְשֶׁתִּהְיֶה בְּכַעַס אֶהְיֶה מְרַצֶּךָ. אָמַר לְפָנָיו רִבּוֹן הָעוֹלָם לֹא אַתָּה הוּא שֶׁכָּעַסְתָּ עֲלֵיהֶם תְּחִלָּה. אָמַר לוֹ לֵךְ וְהִתְרַצֵּה לָהֶם, שׁוּב אֶל הַמַּחֲנֶה. אָמַר רַב אַחָא אוֹתָהּ שָׁעָה מָצָא משֶׁה יָדוֹ לְדַבֵּר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמַר לוֹ רְאֵה שֶׁאֵין אַתָּה יָכוֹל לְהָזִיז אַהֲבָתְךָ מֵהֶן אֲפִלּוּ שָׁעָה אֶחָת, שֶׁנֶּאֱמַר: וַיֹּאמֶר משֶׁה אֶל ה' רְאֵה אַתָּה אוֹמֵר אֵלַי.

What is written above? “The children of Israel were stripped of their ornament” (Exodus 33:6). Rabbi Ḥanin of Tzippori said: This is the crown that He placed on their heads, as it is stated: “And a crown of splendor upon your head” (Ezekiel 16:12). Rabbi Shimon ben Yoḥai says: It is weapons with which He girded them. Rabbi Simi said: Royal purple garments, as it is stated: “[I clothed you in embroidery…] I decked you with ornaments” (Ezekiel 16:10–11). Likewise, it says: “You have exalted the Lord today…The Lord has exalted you [he’emirkha] today” (Deuteronomy 26:17–18). At that time, Moses became angry at them, took his tent, and left, as it is stated: “Moses would take the tent [and pitch it outside the camp]” (Exodus 33:7). Rabbi Yehuda ben Rabbi [Yehuda HaNasi] said: See the honor that the Holy One blessed be He accorded to Moses; He forsook the upper worlds and came to Moses. The ministering angels would come to recite their hymn before Him, but He was with Moses. Likewise, the sun, the moon, and the stars came to prostrate themselves to Him and to receive permission to go out and illuminate the world, as were they not to receive permission and prostrate themselves, they would not go out, as it is stated: “The host of the heaven prostrate themselves to You” (Nehemiah 9:6). They asked the celestial creatures: ‘Where is the Throne of Glory?’ They said to them: ‘Go to Moses.’ From where is it derived that it is so? As it is stated: “It was, that anyone who sought the Lord [would go out to the Tent of Meeting]” (Exodus 33:7). “Who sought Moses” is not written here, but rather “who sought the Lord.” What is written there? “The Lord would speak to Moses face to face” (Exodus 33:11). The Holy One blessed be He said to him: ‘Did I not stipulate with you that when you are angry, I will placate you, and when I am angry, you will placate Me? Relent and enter the camp,’ as it is stated: “The Lord would speak to Moses face to face.” Another matter, “Moses said to the Lord: See, You say to me,” that is what is written: “I ponder the days of old, the years of long ago” (Psalms 77:6). The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, I am sitting and calculating after how many years You redeemed us from Egypt, and I then say after how many years You redeemed us from Babylonia, and I calculate and say: How many years have I experienced with Greece.’ That is why it says: “I ponder the days of old.” “Then I said: This is my prayer [ḥaloti hi]” (Psalms 77:11). Rabbi Shimon ben Lakish said: If these are illnesses [ḥola’im], they can be cured, but if they are not illnesses, I do not know what to do. That is why it is stated: Ḥaloti hi. Rabbi Alexandri said: All these matters befell us because we did not implore before the Holy One blessed be He, and ḥaloti is nothing other than an expression of prayer, just as it says: “Now, please, implore [ḥalu] God and He will be gracious to us” (Malachi 1:9). “Has God forgotten to be gracious?” (Psalms 77:10). Have You forgotten that You said: “I will be gracious to whom I will be gracious”? (Exodus 33:19). “Has He forsaken [afes] His kindness forever?” (Psalms 77:9). In the Greek language, afes is forsaken. That is why it is stated: “Has He forsaken [afes] His kindness forever?” “Will the Lord abandon forever? Will He never again find favor?” (Psalms 77:8). Initially, when Moses would become angry at Israel, the Holy One blessed be He would placate him; when the Holy One blessed be He would become angry at Israel, Moses would placate Him, as it is stated: “The Lord would speak to Moses face to face.” The Holy One blessed be He said: ‘Can two faces pour boiling water? Did I not say: When I will be angry, you placate Me, and when you will be angry, I will placate you?’ He said before Him: ‘Master of the universe, was it not You who became angry at them first?’ He said to him: ‘Go and reconcile yourself with them, return to the camp.’ Rav Aḥa said: At that moment, Moses found the opportunity to speak before the Holy One blessed be He. He said to Him: ‘See, You are unable to remove Your love from them even for a moment,’ as it is stated: “Moses said to the Lord: See, You say to me.”

Section 3ג׳

אַתָּה מוֹצֵא וַיְדַבֵּר ה' אֶל משֶׁה, וַיֹּאמֶר ה' אֶל משֶׁה, וְכֵן אַתָּה מוֹצֵא וַיֹּאמֶר משֶׁה אֶל ה', וַיְדַבֵּר משֶׁה אֶל ה', מָשָׁל לִמְעָרָה שֶׁהִיא נְתוּנָה לִשְׂפַת הַיָּם, עָלָה הַיָּם וּמָלְאָהּ, לֹא הָיָה הַיָּם זָז מִשָּׁם, אֶלָּא מִכָּאן וָאֵילָךְ הַיָּם נוֹתֵן לַמְּעָרָה וְהַמְּעָרָה לַיָּם, כָּךְ, וַיְדַבֵּר ה' אֶל משֶׁה, וַיֹּאמֶר משֶׁה אֶל ה', מַה כְּתִיב לְמַעְלָה (שמות לג, ה): הוֹרֵד עֶדְיְךָ, רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר כְּלֵי הַזַּיִן שֶׁנָּתַן לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא וְשֵׁם הַמְפֹרָשׁ חָקוּק עָלָיו, (שמות לג, ז): וּמשֶׁה יִקַּח אֶת הָאֹהֶל, כֵּיוָן שֶׁרָאָה משֶׁה הַמַּתָּנָה טוֹבָה שֶׁהָיְתָה בְּיָדָם וְאִבְּדוּהָ, אַף הוּא כָּעַס עֲלֵיהֶם, שֶׁנֶּאֱמַר: וּמשֶׁה יִקַּח אֶת הָאֹהֶל, כַּמָּה הָיָה רָחוֹק, אָמַר רַבִּי יִצְחָק מִיל, נֶאֱמַר כָּאן (שמות לג, ז): הַרְחֵק, וְנֶאֱמַר לְהַלָּן (יהושע ג, ד): אַךְ רָחוֹק יִהְיֶה בֵּינֵיכֶם וּבֵינָיו כְּאַלְפַּיִם אַמָּה בַּמִּדָּה. וְלָמָּה כָּעַס עֲלֵיהֶם, רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, רַבִּי יוֹחָנָן אָמַר כָּךְ דָּרַשׁ משֶׁה, מְנֻדֶּה לָרַב מְנֻדֶּה לַתַּלְמִיד, לְפִיכָךְ וּמשֶׁה יִקַּח אֶת הָאֹהֶל. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ לִגְיוֹן אֶחָד וּמָרַד עָלָיו, מֶה עָשָׂה שַׂר צָבָא שֶׁלּוֹ, נָטַל סִגְנוֹס שֶׁל מֶלֶךְ וּבָרַח, כָּךְ משֶׁה בְּשָׁעָה שֶׁעָשׂוּ יִשְׂרָאֵל אוֹתוֹ מַעֲשֶׂה נָטַל אֶת הָאֹהֶל וְיָצָא, לְכָךְ נֶאֱמַר: וּמשֶׁה יִקַּח אֶת הָאֹהֶל.

You find: The Lord spoke with Moses, the Lord said to Moses, and likewise you find: Moses said to the Lord, Moses spoke to the Lord. This is analogous to a cave that is located on the seashore. The sea rose and it filled. The sea did not recede from there, but from then on, the sea feeds the cave and the cave, the sea. So too, the Lord spoke to Moses, Moses said to the Lord. What is written above? “Remove your ornaments” (Exodus 33:5). Rabbi Shimon ben Yoḥai says: These are the weapons that the Holy One blessed be He gave them with the ineffable name etched on them. “Moses would take the tent” (Exodus 33:7). When Moses saw the fine gift had been in their possession and that they lost it, he, too, became angry at them, as it is stated: “Moses would take the tent [and pitch it at a distance from the camp].” How far was he? Rabbi Yitzḥak said: One mil; here it is stated: “At a distance [harḥek]” (Exodus 33:7), and it is stated there: “But there shall be a distance [raḥok] between you, two thousand cubits by measure” (Joshua 3:4). Why was he angry at them? Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: This is what Moses expounded: One who is ostracized by the master, is ostracized for the disciple. Therefore, “Moses would take the tent.” Rabbi Shimon ben Lakish said: This is analogous to a king who had a legion and it rebelled against him. What did his general do? He took the royal ensign and fled. So too, Moses, when Israel performed that act, he took the tent and departed. That is why it is stated: “Moses would take the tent.”