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Exodus 33:1 - Divine promise: onward to Canaan?

Exodus 33:1 - שמות 33:1

Hebrew Text

וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵךְ עֲלֵה מִזֶּה אַתָּה וְהָעָם אֲשֶׁר הֶעֱלִיתָ מֵאֶרֶץ מִצְרָיִם אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לֵאמֹר לְזַרְעֲךָ אֶתְּנֶנָּה׃

English Translation

And the Lord said to Moshe, Depart, and go up from here, thou and the people whom thou hast brought up out of the land of Miżrayim, to the land of which I swore to Avraham, to Yiżĥaq, and to Ya῾aqov, saying, To thy seed will I give it:

Transliteration

Vayedaber Adonai el-Moshe lech aleh mizeh atah veha'am asher he'elita me'eretz Mitzrayim el-ha'aretz asher nishba'ti le'Avraham le'Yitzchak ule'Ya'akov lemor lezar'acha etnenah.

Hebrew Leining Text

וַיְדַבֵּ֨ר יְהֹוָ֤ה אֶל־מֹשֶׁה֙ לֵ֣ךְ עֲלֵ֣ה מִזֶּ֔ה אַתָּ֣ה וְהָעָ֔ם אֲשֶׁ֥ר הֶֽעֱלִ֖יתָ מֵאֶ֣רֶץ מִצְרָ֑יִם אֶל־הָאָ֗רֶץ אֲשֶׁ֣ר נִ֠שְׁבַּ֠עְתִּי לְאַבְרָהָ֨ם לְיִצְחָ֤ק וּֽלְיַעֲקֹב֙ לֵאמֹ֔ר לְזַרְעֲךָ֖ אֶתְּנֶֽנָּה׃
וַיְדַבֵּ֨ר יְהֹוָ֤ה אֶל־מֹשֶׁה֙ לֵ֣ךְ עֲלֵ֣ה מִזֶּ֔ה אַתָּ֣ה וְהָעָ֔ם אֲשֶׁ֥ר הֶֽעֱלִ֖יתָ מֵאֶ֣רֶץ מִצְרָ֑יִם אֶל־הָאָ֗רֶץ אֲשֶׁ֣ר נִ֠שְׁבַּ֠עְתִּי לְאַבְרָהָ֨ם לְיִצְחָ֤ק וּֽלְיַעֲקֹב֙ לֵאמֹ֔ר לְזַרְעֲךָ֖ אֶתְּנֶֽנָּה׃

🎵 Listen to leining

Parasha Commentary

Context in the Torah

This verse appears in Shemot (Exodus) 33:1, following the sin of the Golden Calf and Moshe's successful plea for divine mercy. Hashem commands Moshe to lead Bnei Yisrael toward Eretz Yisrael, the land promised to the Avot (Patriarchs). The phrasing emphasizes that this is the fulfillment of the covenant with Avraham, Yitzchak, and Yaakov.

Rashi's Commentary

Rashi notes the unusual phrasing "הֶעֱלִיתָ" ("you brought up") rather than "הוצאתי" ("I brought out"), which appears elsewhere. He explains that Hashem distances Himself slightly here, implying: "You brought them up—not I, for they are no longer worthy of My direct intervention after the sin of the Golden Calf." This reflects the strained relationship after the betrayal of the covenant.

Rambam's Perspective

In Moreh Nevuchim (Guide for the Perplexed 3:32), Rambam discusses how divine promises to the Avot were conditional on their descendants' merit. Here, despite the sin, Hashem reaffirms the oath to the Avot, showing that their merit (zechut Avot) still sustains the nation.

Midrashic Insights

  • Shemot Rabbah (45:6) highlights the phrase "לֵךְ עֲלֵה" ("Depart, go up") as a call to spiritual elevation—Moshe must lead the people not just physically but morally, preparing them to enter the land.
  • The Kli Yakar notes that the land is described as sworn to three Patriarchs, symbolizing that their collective merit would now be needed to restore the people's standing.

Theological Implications

The verse underscores the enduring covenant with the Avot, which persists despite human failing. The mention of all three Patriarchs—not just Avraham—teaches that each contributed unique merits (Avraham's chesed, Yitzchak's gevurah, Yaakov's tiferet) to sustain the nation at this critical juncture.

📚 Talmud Citations

This verse is not quoted in the Talmud.

Frequently Asked Questions

Q: What does Exodus 33:1 mean?
A: Exodus 33:1 records Hashem instructing Moshe to lead the Jewish people from Mount Sinai toward the Land of Israel, which was promised to Avraham, Yitzchak, and Yaakov. This verse emphasizes the fulfillment of Hashem's covenant with the forefathers.
Q: Why is the Land of Israel mentioned in connection with Avraham, Yitzchak, and Yaakov?
A: The Land of Israel is intrinsically linked to the Avot (forefathers) because Hashem swore an eternal covenant with them to give the land to their descendants. This promise is a foundational theme in the Torah, showing Hashem's faithfulness to His word (see Rashi on this verse).
Q: What can we learn from Exodus 33:1 today?
A: This verse teaches us about the eternal bond between the Jewish people and the Land of Israel, as promised by Hashem. It reminds us of our heritage and the importance of trusting in Hashem's promises, just as our ancestors did.
Q: Why does Hashem say 'the people whom you brought up' instead of 'whom I brought up'?
A: Rashi explains that Hashem distanced Himself slightly in this phrasing because the Jewish people had sinned with the Golden Calf. However, He still reaffirmed His promise of the Land, showing both justice and mercy.
Q: How does this verse connect to the broader story in Exodus?
A: This verse marks a transition—after receiving the Torah and the sin of the Golden Calf, Hashem reaffirms His commitment to bring Bnei Yisrael to Eretz Yisrael, showing that despite setbacks, the divine plan continues (see Ramban on this verse).