Tafsiran yang Mengutip untuk Keluaran 32:8

עשה לנו אלוהים, “make a new Judge for us!” The people saying this to Aaron did not intend for that symbol to be an idol, but to be a supreme judge in lieu of Moses, who they thought had died on the Mountain. This is quite clear from how they justified their request when they said: כי לא כי זה האיש משה אשר העלנו מארץ מצרים לא ידענו מה היה לו, “for we do not know what has happened to the man Moses, who has brought us out of Egypt.” As far as the verse in Psalms 106,20 is concerned, i.e. וימירו את כבודם בתבנית שור אכל עשב, “they exchanged their glory for the image of a bull that feeds on grass,” that verse refers to Moses as their glory, not to G–d. They had deified Moses as he had performed so many miracles for them. When some of them prostrated themselves before that image (Exodus 32,8) this also referred to the golden calf as a substitute for Moses, not for G–d. It is not to be understood as idol worship, [although onlookers might have thought so. Ed.]

קחו שעיר עזים לחטאת ועגל וכבש בני שנה תמימה לעולה, “take a he-goat for a sin-offering and a calf as well as an unblemished sheep in its first year for a burnt-offering.” In Sifra Shemini 3 the question is posed why the Israelites had to offer more sacrifices than Aaron, i.e. both a he-goat, a calf and a sheep. The answer given is that the Israelites had sinned with a he-goat when they had drenched Joseph’s coat in its blood at the time; now they had been guilty of committing a sin using a calf. It was appropriate therefore that they receive expiation for both of these sins. Each of these two sin-offerings was to atone for the sin committed with its counterpart.

And unto the children of Israel thou shalt speak. This means that Aaron is to speak to them thus, as it was His wish that Aaron should be the one who commands in the name of G-d, and that he should be the one who would bring the offerings, in order to elevate him in the eyes of the people. The correct interpretation is that the expression and unto the children of Israel thou shalt speak, means you [Aaron] and the elders mentioned [in Verse 1], since it was for that purpose that he called them,⁵As Verse 1 states: And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel. so that they should speak to the children of Israel, as in the verse, And Moses called for all the elders of Israel, and said unto them: Draw out [and take you lambs].⁶Exodus 12:21. Or it may be that [Moses] said to each of the elders, and unto the children of Israel thou shalt speak [the singular word thou thus referring to each one of the elders]. Accordingly, the meaning of the section is as follows: and he [Moses] said to Aaron: Take thee etc., and to [each of] the elders he said, and unto the children of Israel thou shalt speak. For one who speaks to many people usually addresses his command to each person individually, something like that which it is said, And I commanded you at that time, saying etc.: Ye shall pass over armed before your brethren.⁷Deuteronomy 3:18. There are many such cases in the Book of Deuteronomy [where Moses speaks to the whole congregation, when his message is actually addressed to each person individually].
Now Rabbi Abraham ibn Ezra wrote that the verse, And Moses said: This is the thing which the Eternal commanded that ye should do,¹Verse 6. means that “Moses had already told them, this is the thing.” If so, it is possible that the meaning of the verses be as follows: Moses called Aaron and his sons and the elders of Israel, and Moses said: This thing which the Eternal has commanded me ye should do, that the Glory of the Eternal may appear unto you;¹Verse 6. and he said unto Aaron: Take thee a bull-calf etc.; and unto the children of Israel thou shalt speak, saying: Take ye a he-goat for a sin-offering etc.⁸Verse 3. — Ibn Ezra thus transposes the contents of Verse 6, and explains that it was said immediately in Verse 1, as an introduction to the specific commands following. Thus [Moses] spoke briefly at first [as in Verse 6] and then explained himself at the end [in Verses 2-4].
But this is not correct. Rather, after Moses had mentioned to them the offerings [which they were required to bring on that day], and they brought that which Moses commanded,⁹Verse 5. he said to them again, This is the thing which the Eternal commanded that ye should do,¹Verse 6. meaning that they should bring the offerings in the order that he would command them, and afterwards the Glory of the Eternal would appear to them. Now since he had said, for today the Eternal appeareth unto you,¹⁰Verse 4. he went back and said that He would appear to them through His Glory.
Now these offerings [which were brought on the eighth day after the completion of the seven-day consecration of the priests], were not mentioned in the section of And this is the thing that thou shalt do unto them to hallow them, to minister unto Me,¹¹Exodus 29:1. for there He only gave the command about the consecration, and their days of consecration were completed with the seven days and their offerings, but now on the eighth day, they themselves brought the offerings [whereas on the seven days of the consecration, the offerings were brought by Moses]. Thus these offerings [brought on the eighth day] were a kind of initiation for the priests, as was the meal-offering of the baken cakes¹²Above, 6:13-15. command for future generations [which were brought] on the day when he is anointed.¹³Ibid., Verse 13. I.e., on the day that the ordinary priests are installed into the priestly service. The High Priest, however, brought this meal-offering every day. Ramban thus suggests that the offerings brought on the eighth day [as explained in this section] were a sort of initiation, comparable to the meal-offering brought in future generations by the ordinary priest once in his lifetime, and by the High Priest every day.
It is possible that it was in order to atone for the incident of the golden calf that He now gave them these added offerings, for at the time when He commanded the section of And this is the thing that thou shalt do unto them to hallow them, to minister unto Me,¹¹Exodus 29:1. the golden calf had not yet been made, as I have explained,¹⁴See Ramban above, 8:2: “By way of the proper interpretation of Scripture etc.” and therefore He did not mention them [these offerings] there. It is thus not as Rashi wrote there,¹¹Exodus 29:1. that the bullock [offered on each of the seven days of consecration] was to atone for the incident of the golden calf, but these bullocks were to purify the altar,¹⁵See Ramban above, 8:15. and for Aaron and his sons in order to hallow them,¹¹Exodus 29:1. and it was this calf [brought] on the eighth day that was to atone for the incident of the golden calf. Thus Aaron’s offerings [on this eight day] were the same as his offerings on the Day of Atonement,¹⁶Further, 16:3: Herewith shall Aaron come into the holy place: with a young bullock for a sin-offering, and a ram for a burnt-offering. [namely, the bull-calf for a sin-offering, and a ram for a burnt-offering, as mentioned in the verse before us], and the people’s sin-offering [on this eighth day] was the same as their sin-offering on the Day of Atonement, namely, one he-goat for a sin-offering.¹⁷Verse 3 here, and further, 16:5. — On the Day of Atonement there were actually two he-goats for a sin-offering, but only one was brought as an offering in the Sanctuary (see further, 16:8-22). So also have the Rabbis said in the Tosephta of the section of consecration, in the Torath Kohanim,¹⁸Torath Kohanim, at the beginning of Shemini 4. that this calf [brought on the eighth day] was to atone for the incident of the golden calf. Thus they interpreted: “For what reason did Israel bring more offerings [on this day] than Aaron?¹⁹Israel’s sin-offering on that day was a he-goat, while Aaron’s was a calf. As a burnt-offering Israel brought a calf and a ram, while Aaron’s was only a ram. The Torath Kohanim suggests a reason why the people’s offerings had to be more than those of Aaron, and also why their sin-offering was a he-goat, unlike that of Aaron which was a calf. It was on account of what He said to them: ‘You [the people] have in your hands [sin] at the beginning, and you have in your hands [sin] at the end.’ You have sinned at the beginning, as it is written [when the brothers sold Joseph], and they killed a he-goat,²⁰Genesis 37:31. and you have sinned at the end, as it is said, they have made them a molten calf.²¹Exodus 32:8. Therefore let them bring the he-goat [for a sin-offering] to atone for the incident connected with that of the he-goat, and let them bring a calf [as a burnt-offering] to atone for the incident of the golden calf.”
It would appear that because the reason for Aaron’s sin-offering [on this eighth day] was the same as that of his sin-offering on the Day of Atonement, therefore he burnt it [outside the camp]²²Further, Verse 11. Rashi wrote that this was done at the express command of G-d. But Ramban at this point suggests that this procedure was adopted on the basis of a similar law on the Day of Atonement, since the reason for both offerings was identical. as the one of the Day of Atonement is burnt,²³Further, 16:27. even though this sin-offering [of the eighth day] was “an outer sin-offering”²⁴See in Seder Tzav, Note 52. Ramban’s concluding thought here — “for Moses did not explain that he should do so” — is thus to be understood as follows: Since Scripture does not relate that Moses commanded Aaron to burn his sin-offering outside the camp although it was not “an inner sin-offering,” the question arises why did Aaron do so [as stated in Verse 11]? It must be, Ramban suggests, because the reason for Aaron’s sin-offering on this eighth day of the initiation was the same as that of his sin-offering on the Day of Atonement, which being “an inner sin-offering” is rightfully burnt outside the camp, and hence Aaron on this eighth day did similarly. In the text following, Ramban will suggest that Aaron actually received this command from Moses, and the reason why Scripture did not mention it is explained in the text of Ramban. [while that of the Day of Atonement was “an inner sin-offering”], for Moses did not explain that he should do so. But perhaps Aaron was indeed so commanded, and [it is not mentioned because] Scripture did not want to prolong the matter, it being known that Aaron would only do what Moses said, and that Moses would only say what G-d had commanded.