Tafsiran yang Mengutip untuk Keluaran 32:11

You have to understand the meaning of the words את פני האדון coupled with the expression י-ה-ו-ה -אלו-הי ישראל. What is meant is that the Hashem aspect is concealed within the manifestation of the attribute פני אדון. The word את פני used in connection with the pilgrimages in Ki Tissa is the mystical dimension of על פני in our verse, and it is the attribute to which Moses appealed in Exodus 32,11 as soon as G’d told him about the Israelites having made themselves a molten calf to worship. Moses’ prayer commenced with the words ויחל משה את פני י-ה-ו-ה אלו-היו. Moses pleaded with the attribute of Justice.
It is also possible, following the approach of Nachmanides on that verse, that the word ויחל is derived from תחלה, “beginning.” In that event the meaning of the Torah’s description of Moses’ prayer is that he drew strength throughout from the beginning of his prayer until its successful conclusion known as פנים. [I suppose the word פנים in that context means that G’d was once again prepared to turn His face, i.e. goodwill, to the people at the conclusion of Moses’ intercession. Ed.] This may have been why Moses used the words למה י-ה-ו-ה i.e. the attribute Hashem in the course of his prayer as if to ask G’d: “why do You Hashem allow the attribute of Justice to exercise authority over Your people?” The attribute which Moses addressed at that time was the one we described as כבוד. We find confirmation of this in Deut. 9,26 where Moses recalls the events of that period saying: ואתפלל אל י-ה-ו-ה ואומר אד-ני אלו-הים אל תשחת עמך ונחלתך אשר פדית בגדלך אשר הוצאת ממצרים ביד חזקה. “I prayed to Hashem and said: “My Lord Hashem/Elohim do not destroy Your people and Your heritage that You redeemed in Your greatness, that You took out of Egypt with a strong hand.” You will observe that Moses addressed the name with the letters אד followed by the name with the letters יה. [The author refers to the name printed in most editions as yud heh vav heh but read as Elohim, i.e. a combination of part of adonay and the tetragrammaton. Ed.] Seeing Moses had addressed the attribute of Justice, he had pleaded by saying: “do not destroy Your people, etc.” If we were to sum up the meaning of the verse we would say: “Lord (אדון), You within whom is the attribute of Mercy, do not destroy Your people.” We find another occasion in the desert when Moses employed the term adonay in the same sense in Deut. 3,24 where he begins his prayer to be allowed to cross the Jordan prior to his death. At that time Moses reminds G’d that He had revealed to him at the burning bush that within the attribute of Justice there is concealed the attribute of Mercy. Yet another instance when Moses used this address was when he asked G’d to continue to be present amongst the people in Exodus 34,9. A fourth time Moses employs that attribute is in Numbers 14,17 after the debacle with the spies.
In our daily blessing of the attribute כבוד when we recite ברוך כבוד ה' ממקומו, “blessed be the glory of Hashem from His place” [an inadequate though customary translation, Ed.], the meaning of the word ממקומו is: ”from the place from which the attribute כבוד receives its input,” i.e. from the attribute גבורה. The ultimate source of blessing is the אין סוף, the essence of the Lord. In our daily kedushah prayer we first proclaim the Holiness of the Lord, followed by ברוך, blessing Him. The reason we make a distinction between קדושה and ברכה, Holiness and blessing, is that the type of sanctity on terrestrial earth and the type of Holiness in the celestial spheres is not to be compared although we call both by the name קדושה. We do this although the blessing is derived from the Holiness in the celestial regions. The two domains must remain separate from one another.
Midrash Tehillim 19 on the words יום ליום asks the rhetorical question: “whence did Moses know while he was on Mount Sinai (in heaven) when it was day and when it was night?” Answer: at the time when the angels were engaged in praising the Lord using the word קדוש, Moses knew that it was daylight on earth. When the angels used the word ברוך in their praise of the Lord Moses knew that it must be night on earth. When we read in Hoseah 3,5 ובקשו את ה' אלו-היהם ואת דויד מלכם, “and they will seek the Lord their G’d and David their king,” the prophet expresses the difference between Holiness in the celestial spheres and holiness on earth. This is a reference to the respective attributes of תפארת and כבוד. The third part of the daily קדושה prayer when we recite the words ימלוך ה' לעולם אלו-היך ציון, “may the Lord reign forever, your G’d Zion,” re-establishes the joint partnership between the attributes of כבוד and תפארת, the words ימלוך ה' לעולם being a reference to the attribute תפארת, whereas the words אלוה-יך ציון are a reference to the attribute כבוד.

I will rise now ... I will seek. “And Moshe prayed,”⁵Shemos 32:11. [and] “I will go up to the Adonoy.”⁶Ibid. 32:30.

אשר הוצאתיך מארץ מצרים WHO HAVE BROUGHT THEE OUT OF THE LAND OF EGYPT — That act of bringing you out is alone of sufficient importance that you should subject yourselves to Me. Another explanation: because He had revealed Himself to them at the Red Sea as a mighty man of war and here He revealed Himself as a grey-beard filled with compassion, as it is stated in connection with the Giving of the Law, (Exodus 24:10) “and there was under His feet as it were a brick-work of sapphire”, which is explained to mean that this (the brick-work) was before Him at the time of their bondage; “and there was as the essence of heaven” (i. e. joy and gladness) when they had been delivered (cf. Rashi on Exodus 24:10), thus the Divine Glory changed according to circumstances, — therefore He stated here: Since I change, appearing in various forms, do not say, “There are two divine Beings”; it is I Who brought you forth from Egypt and Who appeared to you at the Sea (cf. Mekhilta). Another explanation: because they then heard many voices, as it is said (v. 15) “the people heard the voices (הקלות)” — voices coming from the four cardinal points and from the heavens and from the earth — therefore God said to them, “Do not say there are many Deities”. — Why did God say in the singular אלהיך, “Thy God”, (as though speaking to one person alone)? To afford Moses an opportunity to speak in defence of Israel at the incident of the golden calf. This, is exactly what he did say, (Exodus 32:11) “Wherefore, O Lord, doth Thy wrath glow against Thy people”, for not to them didst Thou give the command, “There shall be to thee no other gods” but to me alone! (Exodus Rabbah 43:5)

“My master should plead [for curing his illness] before the prophet.” An expression [similar to], “and Moshe prayed [וַיְחַל].”³Shemos 32:11. See also Tehillim 119:5. The supplications of all those who pray for him, will be that the miracle shall come before the prophet.

ויפל על פניו [AND WHEN MOSES HEARD IT,] HE FELL UPON HIS FACE because of the rebellion, for this was already the fourth offence on their part: when they sinned by worshipping the Golden Calf, it states, (Exodus 32:11) "And Moses besought [the Lord]”; in the case of the “people who complained”, (Numbers 11:1) it states: “and Moses prayed”; at the incident of the “spies”, (Numbers 14:13) “And Moses said unto the Lord, ‘When the Egyptians shall hear it ... [and now I beseech Thee etc.]”; but now at the rebellion of Korah, his hands sank down (he felt himself powerless) A parable! This may be compared to the case of a prince who sinned against his father and for whom his (the father’s) friend gained forgiveness once, twice, three times. When he offended for the fourth time the friend felt himself powerless, for he said, “ How long can I trouble the king? Perhaps he will not again accept advocacy from me!” (Midrash Tanchuma, Korach 4).

And the daughter of Tyre shall seek your presence with tribute Heb. יחלו, as (Exod. 32: 11): “And Moses prayed (ויחל).” And as reward for this, you will merit that those who are now the richest of the people will bring you tribute and gifts.