Exodus 32:31 - Moshe pleads for golden sin

Context of the Verse

The verse (Shemot 32:31) occurs after the sin of the Golden Calf, when Moshe descends from Har Sinai and witnesses Bnei Yisrael worshipping the idol. Moshe returns to Hashem to plead on their behalf, acknowledging their grave sin while seeking atonement.

Moshe's Approach to Intercession

Rashi explains that Moshe's return to Hashem signifies his deliberate delay—he first shattered the Luchot (tablets) and destroyed the Golden Calf before approaching Hashem to pray for the people. This teaches the principle of addressing the root of sin before seeking forgiveness (Rashi on Shemot 32:31).

The Severity of the Sin

The phrase "חָטָא הָעָם הַזֶּה חֲטָאָה גְדֹלָה" ("this people has sinned a great sin") is interpreted by the Rambam (Hilchot Teshuvah 1:4) as an example of a sin requiring profound teshuvah (repentance). The Midrash Tanchuma (Ki Tisa 26) emphasizes that idolatry uproots the very foundation of the covenant between Hashem and Israel.

Moshe's Choice of Words

Moshe says "אָנָּא" ("Oh"), which the Talmud (Berachot 32a) identifies as a language of pleading. The Sforno notes that Moshe does not minimize the sin but acknowledges its gravity, demonstrating that effective intercession requires honesty before Hashem.

The Golden Calf as "Elohai Zahav"

• Ramban explains that "gods of gold" highlights the irony—Bnei Yisrael used the gold given to them by Hashem (from Mitzrayim) to create an idol, betraying the source of their blessings.
• Kli Yakar adds that the term "Elohai Zahav" (gods of gold) implies a temporary deity—gold is fleeting, unlike the eternal Hashem.

Lessons in Leadership

The Or HaChaim notes that Moshe’s phrasing—"this people" instead of "your people"—reflects his temporary distancing to emphasize the severity of their actions. Yet, his immediate return to pray for them models the balance between accountability and compassion in leadership.