Musar zu Schemot 32:32

This episode teaches us that a person must not curse himself, since there are many "angels" who only wait for such opportunity of hearing someone cursing himself, i.e. his fate. All of this would not have happened to Moses had he not cursed himself. One part of his punishment was that his name is never mentioned in connection with the work of the Tabernacle, as is Aaron's or the names of the Princes at the time the Tabernacle was consecrated. The reason is that he had made the mistake of saying to G–d (even conditionally) "if not, wipe me out from Your book" (Exodus 32,32). We find that King David was extremely careful about this in Psalms 39,2, when he says: "I resolved I would watch my step, lest I offend by my speech. I will keep my mouth muzzled while the wicked man is in my presence." The "wicked man" that David refers to here is the angel who waits anxiously to respond "Amen," when man curses himself.

How does this Midrash fit in with the opening words of our portion, ואלה המשפטים? Besides, why did the Midrash bring so many (5) examples of people who were punished, and why is the order in which those people are listed so peculiar? The order Miriam, Moses, Isaac, Abraham, Jacob, certainly needs some explanation! One cannot say that the punishments listed represent some ascending or descending order of severity, since "blinding" is certainly less severe than banishing Moses from entry into the Holy Land! Most commentators are also agreed that Genesis 15,13, is a prediction of what is to come, not a punishment for Abraham whose faith had not wavered. It is rather a promise that his descendants through the experience in Egypt would qualify for liberation and possession of the Holy Land after they had experienced the revelation at Mount Sinai and had accepted the Torah. Jacob's "punishment" was certainly quite minor and brief, since Genesis 32,32, tells us that the "sun shone for him because he was limping," i.e. he was cured by Divine intervention.