Шмот 32:4 Комментарий: Rashi, Chizkuni, Da'at Zekenim & Ramban

ויצר אתו בחרט — One can translate this in two ways. The one is: to take ויצר in the sense of “tying up” (Hiphil of צרר) and בחרט in the sense of “a garment”, similar to (Isaiah 3:22) “and the mantles and the scarfs (והחריטים)”; ‎(2 Kings 5:23) “and bound (ויצר) two talents of silver in two cloths (חריטים)”. The other way is: to take ויצר in the sense of “forming figures” (Hiphil of צור) and חרט as denoting goldsmiths’ tool with which they engrave and cut figures into gold, like a writer’s stylus that incises letters on boards and tablets, as we find it in, (Isaiah 8:1) ‘‘[Take a great roll] and write on it with a man’s pen (חרט)”. This (the second explanation) is what Onkelos means when he renders the passage by וצר יתיה בזיפא and he formed it with a “זיפא”, a term which is connected with the word זיוף “forgery”. It is a tool with which letters and modelled figures are engraved in gold — a kind of work which they term niel in old French (cf. Rashi and our Note on Exodus 25:33), and by means of which seals are forged (מזיפין)‎.

ויצר אותו, “he shaped it,” the expression יצר, used by the Torah here to describe what Aaron did with the golden jewelry he had received, is based on the word: צרר, “to make a bundle of something, to treat it indiscriminately, or to compress it.” The author uses Proverbs 7,20 and Kings II 5,23 as parallels and bases himself on the commentary of Rash’bam.

ויצר אותו, “he fashioned it with a graving tool.” He kept experimenting with different shapes, hoping all the time that Moses would come back. Everything he did was motivated by an attempt to preserve the glory of the Lord. This is clearly hinted at in the remarks of the last of the prophets, Malachi, who in Malachi 2,7 refers to Aaron in the following words: כי שפתי כהן ישמרו דעת ותורה יבקשו מפיהו כי מלאך ה' צבא-ות הוא, “for the lips of the priest guard knowledge, and men seek rulings from his mouth, for he is a Messenger of the Lord of Hosts.” It is also written there in verse 6: ורבים השיב מעון, “and he prevented many from becoming guilty of trespasses." [At the beginning of that chapter the prophet had referred to the person he was describing as the model Levite, clearly none other than Aaron who was appointed High priest seven months after the episode described in our portion. Ed.] If the Israelites had killed Aaron there would have been no possible way for them to become rehabilitated as they would have been guilty of what is described in Lamentations 2,20: אם יהרג במקדש כהן ונביא, ”alas priest and prophet are slain in the Sanctuary of the Lord.”