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Exodus 32:7 - Golden calf: Divine disappointment descends

Exodus 32:7 - שמות 32:7

Hebrew Text

וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֶךְ־רֵד כִּי שִׁחֵת עַמְּךָ אֲשֶׁר הֶעֱלֵיתָ מֵאֶרֶץ מִצְרָיִם׃

English Translation

And the Lord said to Moshe, Go, get thee down; for thy people, which thou broughtest up out of the land of Miżrayim, have become corrupt:

Transliteration

Vaydaber Adonai el Moshe lech-red ki shicheit amecha asher he'elita me'eretz Mitzrayim.

Hebrew Leining Text

וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֑ה לֶךְ־רֵ֕ד כִּ֚י שִׁחֵ֣ת עַמְּךָ֔ אֲשֶׁ֥ר הֶעֱלֵ֖יתָ מֵאֶ֥רֶץ מִצְרָֽיִם׃
וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֑ה לֶךְ־רֵ֕ד כִּ֚י שִׁחֵ֣ת עַמְּךָ֔ אֲשֶׁ֥ר הֶעֱלֵ֖יתָ מֵאֶ֥רֶץ מִצְרָֽיִם׃

🎵 Listen to leining

Parasha Commentary

Context of the Verse

This verse (Shemot 32:7) appears during the episode of the Golden Calf (עגל הזהב), when Bnei Yisrael, fearing Moshe's delay in returning from Har Sinai, created an idol. Hashem informs Moshe of their corruption and commands him to descend from the mountain immediately.

Rashi's Explanation

Rashi notes the phrase "לֶךְ־רֵד" ("Go, get thee down") carries a tone of dismissal, as if Hashem is telling Moshe that his elevated status is now diminished due to the people's sin. Additionally, Rashi highlights the phrasing "עַמְּךָ" ("thy people")—implying Hashem distances Himself from Bnei Yisrael at this moment, attributing them to Moshe rather than Himself.

Rambam's Perspective

In Moreh Nevuchim (1:23), Rambam explains that the anthropomorphic language ("go down") is metaphorical, as Hashem has no physical form. Rather, it signifies Moshe's transition from a state of divine prophecy to addressing the people's immediate crisis.

Midrashic Insights

  • Midrash Tanchuma (Ki Tisa 24) suggests that Moshe's descent was not just physical but also spiritual—his role as leader was now challenged by the people's rebellion.
  • Midrash Rabbah (Shemot 42:7) teaches that the word "שִׁחֵת" ("corrupt") implies moral and spiritual decay, comparing it to spoiled food—once pure, now ruined by idolatry.

Talmudic Interpretation

The Talmud (Berachot 32a) discusses Moshe's response to this moment, emphasizing his role as an advocate for Bnei Yisrael. Despite Hashem's distancing language ("thy people"), Moshe later pleads for their forgiveness, demonstrating his unwavering leadership.

Ibn Ezra's Commentary

Ibn Ezra observes that the phrase "אֲשֶׁר הֶעֱלֵיתָ" ("which thou broughtest up") underscores Moshe's personal role in the Exodus, reminding him of his responsibility for the people's conduct—a theme later echoed in Moshe's prayers for their atonement.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Berakhot 32a
The verse is cited in a discussion about Moses' intercession for Israel after the sin of the golden calf, illustrating the relationship between Moses and God.
📖 Avodah Zarah 4b
The verse is referenced in a discussion about the Israelites' idolatry and the consequences of their actions, highlighting the severity of their sin.

Frequently Asked Questions

Q: What does Exodus 32:7 mean when it says 'your people have become corrupt'?
A: In Exodus 32:7, Hashem tells Moshe that Bnei Yisrael (the Children of Israel) have become corrupt by making and worshiping the Golden Calf. Rashi explains that this was a terrible sin of idolatry, showing they quickly abandoned the covenant they had just made with Hashem at Mount Sinai.
Q: Why does Hashem say 'your people' instead of 'My people' in this verse?
A: The Midrash (Shemot Rabbah 42:6) teaches that Hashem distanced Himself by saying 'your people' to show how severely Bnei Yisrael had sinned with the Golden Calf. However, later in the parsha (Exodus 32:14), after Moshe's prayers, Hashem again calls them 'My people,' showing His mercy.
Q: What lesson can we learn from Exodus 32:7 today?
A: This verse teaches us about the dangers of spiritual downfall and impatience in serving Hashem. Despite witnessing great miracles, Bnei Yisrael quickly turned to idolatry when they thought Moshe was delayed. The Rambam (Hilchot Avodah Zarah 1) uses this episode to warn against improper forms of worship.
Q: Why did Hashem tell Moshe to 'go down' from the mountain?
A: Rashi explains that Hashem told Moshe to descend immediately because Bnei Yisrael were in grave spiritual danger due to the sin of the Golden Calf. Moshe needed to intervene to stop them and help them repent. The mountain's holiness was no longer fitting for Moshe while the people were sinning below.
Q: How could Bnei Yisrael sin so soon after receiving the Torah?
A: The Talmud (Shabbat 89a) discusses how the Satan showed them a false vision of Moshe not returning, causing panic. The Midrash says their mistake was expecting physical leadership rather than maintaining pure faith in Hashem. This teaches how even great people can stumble when faced with uncertainty and fear.