Comentários de Citação sobre Números 32:22

It also wanted [to teach] that, since there since God commanded many [observances] of awe in the world - awe of father and mother, as it is written (Leviticus 19:3), "A man, his mother and his father shall fear;" also from the king and the sages, also to fear people, that they should not be suspicious of him - one might say that the commandment of awe is the same in all the places that it is found, and it will come out from this that he will sometimes discount, God forbid, the commandments of God because of the honor of the king or the honor of his father or something like that; therefore, it hints here that the words of God are first, such that he puts the awe of "the Heavens" before anything [else] and afterwards "the earth," which are the individuals whom he is obligated to fear. And this is what the verse states (Numbers 32:22), "and you shall be clear before God" first; and afterwards, "and from Israel." And from here, [we see] that there is no place to observe any commandment of awe unless one does not transgress any commandment of the commandments of God.

The one who made the appropriation did not enter the chamber wearing either a bordered cloak or shoes or sandals or tefillin or an amulet, lest if he became poor people might say that he became poor because of a sin committed in the chamber, or if he became rich people might say that he became rich from the appropriation in the chamber. For it is one’s duty to seem be free of blame before others as before God, as it is said: “And you shall be guiltless before the Lord and before Israel” (Numbers 32:22), and it says: “And you will find favor and good understanding in the eyes of God and man” (Proverbs 3:4). The person who went in to count the coins and make the appropriation could not wear any piece of clothing that would cause others to suspect that he might have stolen something. This could only lead to bad results if he grew poor they would suspect him of being punished for having stolen the shekels, if he grew rich they would suspect of being rich because of the stolen money. The mishnah finishes with an important moral note. A person must carefully guard his public reputation, even if in his heart he knows that he is not sinning and even if he knows that in God’s all-seeing eyes he is not sinning. This is especially true of a person with a position of public responsibility. It is not enough to just be honest, one must also give the outward appearance of honesty as well. I believe that this is an important life’s lesson. A person’s reputation of honesty is important both for the moral character of that person himself and for the proper functioning of society.

עשו להם עגל מסכה, “they made for themselves a cast calf.” There are a number of surprising statements in this passage. 1) Seeing the Israelites had attained the spiritual niveau of the ministering angels at the time of the revelation by having heard G’d directly speak to them, how is it possible that they would request or demand from Aaron that he make for them an idolatrous image? 2) How can we understand the fact that they were now prepared to believe that the very earrings which they had worn in their ears had brought them out of Egypt, that they said concerning this gold: “these are your gods who have taken you out of Egypt?” 3) How is it possible that Aaron, second only to his brother Moses in his qualities as religious figurehead, could be prepared to go along instead of becoming a martyr when faced with the alternative of death at the hands of the people? Is it not a clear-cut rule that when it comes to a choice between committing idolatry and saving one’s life one must be prepared to give up one’s life rather than commit that sin? 4) How could Aaron say to Moses: “please do not be angry my lord,” shifting the blame to the people etc. (verse 22)? What other provocation would entitle Moses to become angry if not the commission of such a terrible sin?

Even to overpower the queen. This is an expression of wonder. לִכְבּוֹשׁ [denotes] to subdue with force, as in “and the land is conquered [וְנִכְבְּשָׁה].”⁵Bamidbar 32:22.

והיצא מפיכם תעשו AND DO THAT WHICH HATH GONE OUT FROM YOUR MOUTH, as a vow to the Most High God (cf. Numbers 30:3), because you have taken it upon yourselves to pass over for war until the end of the subjugation and division of the land; — for Moses asked of them only, (v. 22): “Let [the land] be subdued and afterwards ye may return”, but they undertook, (v. 18): “[we will not return to our houses] until [the children of Israel] have inherited”, so you see that they made an additional promise, to stay on the western side the seven years during which they were dividing the land. And so, indeed, they did (cf. Joshua XXII.).