Komentarz do Wyjścia 32:19

וישלך מידו AND HE CAST [THE TABLETS] OUT OF HIS HAND — He said: “What is the law regarding the Paschal lamb which is only one of the commandments? The Torah states: (Exodus 12:43) “No stranger shall eat thereof”! (cf. Rashi on that verse: a stranger means one who has enstranged himself by his doings from his Father in heaven — an apostate). “But the whole Torah is here (written on the tablets) and all the Israelites are apostates, can I possibly give it (the Torah) to them?!” (Shabbat 87a).

וירא את העגל ואת המחולות ויחר אף משה, Moses’ anger was aroused over the fact that people rejoiced over the damage to themselves they had caused. We find something parallel in Jeremiah 11,15 כי רעתכי אז תעלזי, ”for you exult in performing your evil deeds.” At this point Moses despaired of the people doing teshuvah before being punished. They were no longer fit to receive the Tablets

ויהי כאשר קרב אל המחנה, It was, when he came close to the camp, etc. Our sages have already told us in Megillah 10 that whenever the word ויהי introduces a paragraph this is an allusion to a painful experience. In this instance Shemot Rabbah 46,1 describes that Moses noted the letters on the Tablets "flying away." This caused us all the subsequent grief our forefathers and we ourselves have experienced ever since, including the experience of death itself. Had the original Tablets survived, every sorrow and calamity would have disappeared from the earth, and the world would have experienced freedom from the angel of death (compare section 41 in that Midrash.) The word ויהי also refers to the anguish experienced by Moses personally when he saw with his own eyes what was taking place. The word also alludes to the feelings of shame experienced by the Israelites who felt like a thief who is caught in the act of stealing when they saw Moses approaching. The word even alludes to the קליפה, the spiritually negative radiations which now bombarded the camp of the Israelites and which presaged death and destruction. These negative emanations had been called forth by the words: "these are your gods O Israel, etc."

וישלך מידו, when Moses saw the golden calf, he became physically too weak to continue to carry the weight of the Tablets and he threw them as far as possible away from himself so that they would not drop on his feet. This is the way all persons who throw away a burden they carry and which has become too heavy for them, do this. This is the way Pirkey de Rabbi Eliezer explains this verse (chapter 45). This is also the plain meaning of the verse.

וישלך מידו את הלוחות, “he threw down the Tablets from his hand.” The Torah does not use the verb ויפל, which would have meant that the Tablets fell directly in front of his feet, but it uses a verb indicating that Moses flung the Tablets as far away from him as he was able to.

The foot of the mountain. Rashi is answering the question: Does “Beneath the mountain” not imply that the mountain had an interior cavity? Thus he explains, “At the foot of the mountain.

As he approached the camp. Moshe initially thought they only made the calf as a substitute for him—because he failed to return when expected—and he was certain they would repent the moment they saw him. That is why he did not break the Tablets immediately. But then when they continued their revelry despite his arrival, he realized that their intention was to rebel against God.

V. 19. So lange heidnischer Wahn in jeglicher Gestalt nur in Verirrung des Geistes wurzelt und auf das Gebiet des Verstandes beschränkt bleibt, so lange ist zu hoffen, dass die Verirrung der Belehrung, der Wahn der Wahrheit weiche, und die Rückkehr zum Bessern sich leicht gestalte. Wenn aber der heidnische Wahn aus dem Gebiete der logischen Verirrung in die praktische Vergiftung der Sitten übergetreten, und die Entfesselung sinnlicher Ausschweifung ihre offene Heiligung am Altare des Irrtums gewonnen, dann klammert sich die Sinnlichkeit an die Wurzel, die ihr so willkommene Nahrung bietet, und so leicht das bloß verirrte Volk zu belehren ist, so schwer ist das sittenverderbte zu bessern und so schwer dann auch zu belehren. So lange Mosche nur von dem Kalbe und dessen Vergötterung wusste, so lange hoffte er noch, dem Gesetze eine reine Stätte im Volke bereiten zu können, und er nahm das Zeugnis des Gesetzes mit hinab. Als er aber das Kalb sah und Tänze um das Kalb, da gewahrte er, wie die heidnische Verirrung bereits ihre gewöhnliche Frucht, die Entfesselung der Sinnlichkeit gezeitigt hatte, da sah er, dass erst wieder ein Volk für dieses Gesetz herzustellen war, ohne Schwanken, mit beiden vereinten Händen — יָדו die Pluralität in der Einheit — warf er die Tafeln in Trümmer und sprach damit mit Enschiedenheit die Unwürdigkeit, die Unfähigkeit des gegenwärtigen Volkes für dieses Gesetz aus. תחת ההר ist: unten am Berge, als er die entsittlichende Wirkung der Vergötterung des Kalbes gesehen hatte.

ומחולות , “and the dancing;” we know this word as meaning: “dancing,” from Psalms 150,4: הללוהו בתוף ומחול, “praise Him with the drum and dance.”

תחת ההר BENEATH THE MOUNTAIN — i. e. at the foot of the mountain.

וישבר אותם, “he shattered them. According to the plain meaning of the text, the reason why Moses made a point of smashing the Tablets was that these Tablets which had inscribed on them that Israelites must not make a cast image of anything in heaven or on earth, would, if allowed to remain intact- serve as testimony against the people who had so grossly violated what was written upon these Tablets.

כאשר קרב אל המחנה, as he approached the camp. Perhaps the Torah wished to tell us that Moses espied the calf even before he actually entered the camp. This had to be so in order for the sacred Tablets not to have to share the same domain with the epitome of impurity, the golden calf. When the Torah writes: "and it was as he approached the camp he saw the calf and the dances (or the musical instruments used during dances)," our attention is drawn to the immediacy of Moses seeing the calf and the activities surrounding it.

וישלך מידיו, “he hurled from his hands;” Moses’ physical strength left him when he saw with his own eyes the golden calf, and he was no longer able to hold on to the Tablets, and threw them a short distance from where he stood, just far enough so that they would not hurt his feet by falling on them.

וירא את העגל ומחלות, he saw the calf and the musical instruments, etc. Perhaps the Torah describes that with the approach of Moses the spirit of impurity took fright and flew away so that the calf became inert and lost its ability to utter the words "these are your gods, etc." Even the spirit of impurity which had fashioned the calf unassisted by any artisan or goldsmith departed out of fear of Moses. The words עגל ומחלות side by side conjure up an image of the calf becoming as inert as the מחלות, the musical instruments, once the spirit which had misled the Jewish people into believing that the calf possessed powers of its own had departed from it.

וישבר אותם תחת ההר, “he shattered them at the foot of the Mountain.” He did so because the letter ט of the Hebrew alphabet did not appear on them even once. The reward for honouring father and mother, i.e. למען ייטב לך, “in order that you may fare well,” appears only on the second set of Tablets (Deuteronomy 5,16). By smashing the first set of Tablets Moses accomplished that the reward for keeping the commandment of honouring one’s parent was engraved on the second set of the Tablets.

Alternatively, the Torah uses the wording וירא את העגל instead of וירא העגל, to draw our attention to the fact that Moses did not only behold the calf but also the spirit of impurity it contained, i.e. את. The righteous have the ability to recognise evil; a person of the stature of Moses was certainly able to recognise evil when he faced it. According to our rabbis in Tikkunim 142, Moses asked the calf who had made it to which the calf responded that it had been made by the mixed multitude. Seeing that inert things cannot speak, the meaning of that statement is that Moses realised that the calf contained the spirit of impurity. When the Torah describes Moses as seeing the dances, the word את in front of the word מחלות is absent. This lends credence to the statement that Moses perceived the spirit of impurity as being within the calf.

It is also possible that the Torah wished to inform us that at the time Moses approached the camp he did not encounter a single person as they were all too ashamed to face him. All Moses was able to see therefore were the calf and the musical instruments used to accompany the dances.

ויחר אף משה וישלך מידיו את הלוחות, Moses became very angry and he threw the Tablets from his hands, etc. We need to understand why Moses took it upon himself to smash the Tablets ignoring the immeasurable damage this would cause to the Jewish people. Clearly he would not have destroyed something unless he was convinced that by the destruction of whatever it was he would perform something infinitely more useful than that which he destroyed. We are told in Avot de Rabbi Natan chapter 2 that Moses did not shatter the Tablets until told to do so by G'd. This view is confirmed by Rabbi Meir who cites Deut. 10,5 as support for this view. He derives this from Moses saying "they remained therein as G'd had commanded me." If so, we must understand why G'd withheld the good contained in the Tablets from His people. [the question is appropriate in view of the Torah having told us that G'd decided not to carry out His plan to destroy the people. Ed.]

We must remember that at the time of the revelation at Mount Sinai any residual pollutant of the original serpent had been expunged from the people as we know from Shabbat 146. This is the reason G'd prepared for them legislation engraved i.e. charut on the Tablets. The word חרות which we read in the Torah with the vowel kametz under the first letter may also be read with the vowel tzeyreh instead; as a result of this change it means "freedom." The alternate spelling is an allusion to the freedom from the angel of death which the Jewish people had attained as a result of their ready acceptance of G'd's Torah. Mortality, after all, had only been due to the pollutants with which the original serpent had injected Eve through her eating of the tree of knowledge. The golden calf episode reversed this process and the Israelites became infected with something like the original pollutant once more, though not to the same degree as previously. As a result of their idolatry they became mortal once more and a set of laws designed for immortal people was no longer appropriate for them. This is why those Tablets had to be smashed. All of this is based on the opinions that Moses had not acted of his own accord when he smashed the Tablets.