Tafsiran yang Mengutip untuk Yeremia 2:35

ויקהל העם על אהרון. The people gathered around Aaron. The expression על אהרון needs further analysis. If it had been the people's intention merely to speak to Aaron, the Torah should have written: ויקהל העם ויאמרו אל אהרון, "the people gathered and spoke to Aaron." Perhaps the meaning here is that the people gathered in order to kill Aaron, that they said to him: "get up and make for us a deity or we will kill you." Our sages in Sanhedrin 7 have stated that the people had already killed Chur, and this would reinforce our assumption that the people gathered against Aaron. The reason that the text does not refer explicitly to the killing of Chur is so that this murder should not remain as a permanent memory for all future generations. G'd is protective of the good reputation of the Jewish people, and the only reason He recorded the details of the sin of the golden calf is so that if a community would commit a collective sin in the future they would be encouraged to repent using the fact that G'd forgave the Jewish people the sin of the golden calf as proof that their repentance too would be accepted by Him (compare Avodah Zarah 5). Perhaps the Torah did indeed allude to the killing of Chur in Exodus 24,14 where Chur together with Aaron is reported as having been left in charge of the Jewish people when Moses ascended the Mountain. The fact that Chur's name is not mentioned at this point begs the question of "what has happened to him?" Clearly he had been murdered. This matter is alluded to more forcefully in Jeremiah 2,34: גם בכנפיך נמצאו דם נפשות, אביונים נקיים, "also on your garments is found the life-blood of the innocent poor, etc." as pointed out in Vayikra Rabbah 10,3. According to that Midrash, the people killed Chur because he was unwilling to make an idol for them. The people may have interpreted Chur's unwillingness to comply with their request to make a substitute for Moses as proof that he himself had aspirations to take the place of Moses, i.e. to be the people's intermediary between them and G'd. It is quite possible that Jeremiah 2,35 supports the view that the people who killed Chur considered him guilty of the sin of wanting to take the place of Moses, something that made him guilty of a capital offence in their view. They actually considered a human being as an intermediary between them and G'd as a geater threat to monotheism than the appointment of a symbol such as a golden calf which lacked any faculties and any will of its own.

For with fire of Gehinnom will the Lord contend with His adversaries, and since He is the plaintiff and the judge, the expression of contending is appropriate for Him, for He, too, presents His claim to find their iniquity and their transgression. Comp. (Ezekiel 38:22) “And I will contend with him (וְנִשְׁפַּטְתִּי)”; (Jer. 2:35) “Behold, I contend with you.” It is an expression of debate. Derajjsner in O.F. [And its simple meaning is: For with the fire of the Lord and with His sword, all flesh shall be judged. Similarly, there are many inverted verses in Scriptures.]

AND I WILL SURELY HIDE MY FACE IN THAT DAY. The meaning thereof is that [He will hide His face] on a different occasion [for it was already stated in Verse 17, and I will hide My face from them]. Since the Israelites already reflected in their hearts that they sinned against G-d, and that these evils came upon them because their G-d was not among them, it would have been fitting — according to the exceeding mercies of G-d — that He help them and rescue them because they had already denied the idols. This is similar to what is stated, Behold, I will enter into judgment with thee, because thou sayest: ‘I have not sinned,’³²Jeremiah 2:35. [indicating that the very denial of wrongdoing is a grievous sin, but here the admission of sin should have caused G-d to help them]. Therefore he [Moses] states that, because of the great evil that they did in trusting idols, He will again hide His face from them — not like the first hiding of His face when He hid the face of His mercies and many evils and troubles came upon them³³Verse 17. — but that only the face of redemption will be hidden and they will abide by the promise of the face of His mercies. [This is the promise of] And yet for all that, when they are in the land of their enemies, I will not reject them, neither will I abhor them etc.³⁴Leviticus 26:44. [They will not be shown the face of redemption] until they add to the aforementioned regret real confession and perfect repentance, as is stated above, and thou shalt return unto the Eternal thy G-d etc.³⁵Above, 30:2.

and she says, “I have no committed no sin.” As it says (Jeremiah 2:35), “Behold, I contend with you concerning because you say, I have not sinned.” (Until this point are the words of Rashi [as they appear] in Mikraoth Gedoloth.)