CONSEQUENCES OF THE GOLDEN CALF

REVISED RELATIONSHIP BETWEEN THE PEOPLE AND HASHEM

‫שמות פרק לג‬

‫אֶרץ מִ צ ְָרי ִם‬ ֶ ֵ‫מׁשֶ ה לְֵך ֲעלֵה מִ ּזֶה אַּתָ ה ְו ָהעָם אֲ ׁשֶר ֶה ֱעלִיתָ מ‬-‫א ַוי ְדַ ּבֵר ה' אֶ ל‬
:‫ִש ַּבעְּתִ י לְַאב ְָרהָם ְלי ִ ְצחָק ּו ְליַעֲק ֹב לֵאמ ֹר ְלז ְַרעֲָך אֶּתְ נֶּנָה‬ ְׁ ‫ָָארץ אֲ ׁשֶר נ‬ֶ ‫ה‬-‫ֶאל‬
:‫ ַה ְּכנַ ֲענִי הָאֱמ ִֹרי ְו ַהחִּתִ י ְו ַהּפ ְִרּזִי ַה ִחּוִי ְו ַהי ְבּוסִי‬-‫ׁש ַלחְּתִ י ְל ָפנֶיָך מַ לְאְָך ְוג ֵַרׁשְּתִ י אֶת‬ָ ‫ב ְו‬
‫אֲ ֶכלְָך‬-‫ע ֶֹרף אַּתָ ה ּפֶן‬-‫קְׁשֵ ה‬-‫ְקִרּבְָך ּכִי עַם‬ ְ ‫אֶרץ זָבַת ָחלָב ּודְ בָׁש ּכִי ֹלא אֶ ֱעלֶה ּב‬ ֶ -‫ג ֶאל‬
:‫ּבַּדָ ֶרְך‬
:‫ׁשָתּו אִ יׁש עֶדְ יֹו ָעלָיו‬-‫הַּדָ בָר ה ָָרע ַהּזֶה ַוּי ִתְ אַ ּבָלּו וְֹלא‬-‫ד ַוּי ִׁשְמַ ע ָהעָם אֶת‬
‫ע ֶֹרף ֶרגַע אֶ חָד ֶא ֱעלֶה‬-‫קְׁשֵ ה‬-‫ִׂשְראֵ ל אַּתֶ ם עַם‬ ָ ‫י‬-‫ ְּבנֵי‬-‫מׁשֶ ה אֱמ ֹר אֶ ל‬-‫ה וַּי ֹאמֶר ה' אֶ ל‬
:‫ּלְָך‬-‫הֹורד עֶדְ י ְָך מֵ ָעלֶיָך וְאֵדְ עָה מָ ה אֶ עֱׂשֶ ה‬ ֵ ‫ְקִרּבְָך ְו ִכ ִּליתִ יָך ְועַּתָ ה‬ ְ ‫ב‬
:‫חֹורב‬
ֵ ‫עֶדְ י ָם מֵ הַר‬-‫ִׂשְראֵ ל אֶת‬ ָ ‫י‬-‫ו ַוּי ִתְ נַּצְלּו ְבנֵי‬
Verses 1-3 establishes that HaShem has “withdrawn” his direct connection to the Jews by not
“personally” leading them into Eretz Yisrael. In recognition of this change, the “eidyo” is
removed from the Jews.
Why does verse four says the Jews removed their “eidyo”, yet in verse six HaShem tells Moshe
to command the people to remove their “eidyo”? And how do we understand the word
“eidyo”?

Define “eidyo” Understand the verses

The latter verse (six) is to be understood as if written prior to
Fine clothing and
Ibn Ezra verse four: In response to the command of HaShem the Jews
jewelry
remove the “eidyo”
The removal of the “eidyo” by the Jews in anticipation of the
Saadyah response from HaShem elicited a mercy from HaShem that
Goan in lieu of total destruction, Hashem would “only” remove his
direct leading of the Jews into the Land.
Clothes that The clothes represented the acceptance of the covenant from
received the Har Sinai. After the incident with the Calf (denial of the part
blood from the of the Covenant regarding idol worship), the Jews removed a
R’ Bachaye
sacrifices at the portion of the special symbol of clothes. Then, HaShem
covenant; badges commanded to remove all the clothes and they complied.
of honor ‫הֹורד עֶדְ י ְָך ֵמ ָעלֶיָך‬
ֵ ) last three letters add up to 44 same as ‫)דם‬
At Matan Torah, HaShem gave to the Jews weapon that had
the Holy Name inscribed in it which prevented the actions of
the Angel of Death (freedom from death). The Jews removed
R’ Bachaye Weapon – Crowns
their “eidyo”, their special weapon and they became eligible
for mourning. Yet they still had their crowns from Har
Sinai, which HaShem now commanded to also be removed.
 Clothes that The Chachamum among the people removed their special
received the clothes. And then HaShem commanded all the people to
Riva
blood at the remove the special clothing.
covenant
Even though they already removed their “eidyo” Hashem
commanded them to remove it, due to the principal that “one
Chizkuni
who embarrasses oneself is not similar to one who is
embarrassed by others.”
The Jews had removed their “eidyo” from places that were
Bechor Shor visible to others (external). HaShem commanded that all
“eidyo” be removed (even those under the outer garments).
The Jews removed one crown (the crown of Naaseh), thinking
Crowns from they only lost the crown from deed (to not appear to provide
Paneach
“Naaseh false witness), but were able to maintain the crown from
Raza
V’Nishmah” listening/learning. But HaShem told them they also forfeited
the second crown.
At first, the Eruv Rav, who had actually sinned with the Calf,
removed their “eidyo”, but the Jews who had not sinned did
Schach not remove their “eidyo”. Hashem then commanded that the
Jews should remove their “eidyo” since they actually sinned
by not protesting.
The Jews acted like mourners (‫ )אבלים‬and removed their
Jewelry and fine
Daas jewelry. However, they did not internalize the message that
clothes; also
Zekanim HaShem was now removed from them. So HaShem now
crowns
commanded them to remove their crowns from Har Sinai.
When the people hear the bad decree, many removed their
Rav
weapons, while others keep wearing their weapons thinking
Avraham Weapons
they were still travelling. Thus, HaShem now commanded
ben Maimon
that all remove their weapons.
When the people hear the bad decree that Hashem would not
Daas lead them, they removed their weapons. Hashem told them to
Weapons
Zekanim not wear their weapons again until Hashem so instructs them
at the time that He would again lead them.
Tefillin are the weapons of the Jews. Initially, some Jews
Minchas recognized they were in mourning and did not wear their
Tefillin
Belulah Tefillin, whereas others believed they were in the status of
“excommunication” and still obligated in Tefillin.
The Jews removed this special weapon given to them at Har
Special item upon Sinai which prevented death, signifying that they were ready
Targum
which the name to die as a punishment for the sin of the Calf. HaShem told
Yonasan
of G-d was Moshe to remove the special item to his tent signifying that
ben Uziel
inscribed the great teshuvah of the Jews was sufficient and they did not
need to die at this time.
 CONSEQUENCES OF THE GOLDEN CALF
REVISED RELATIONSHIP BETWEEN THE PEOPLE AND HASHEM
Moshe Removes His Tent From the Encampment

‫שמות פרק לג‬

‫ְקָרא לֹו אֹהֶל‬
ָ ‫הַּמַ ֲחנֶה ו‬-‫לֹו מִ חּוץ לַּמַ ֲחנֶה ה ְַרחֵק מִן‬-‫הָאֹהֶל ְונָטָה‬-‫ז ּומׁשֶ ה י ִּקַ ח אֶת‬
:‫אֹהֶל מֹועֵד אֲ ׁשֶר מִ חּוץ לַּמַ ֲחנֶה‬-‫מְ בַּקֵ ׁש ה' יֵצֵא אֶ ל‬-‫מֹועֵד ְו ָהי ָה ּכָל‬
The sin of the Calf resulted in the removal of the tent of Moshe from the encampment of the Jews
to a distance of techum Shabbos.
Principal: ‫ מנודה לרב מנודה לתלמיד‬One who is banished from the teacher is banished from the
student.
The Jews were banished from Hashem’s presence since He said He would be among them. Thus,
Moshe, the student was also banished from the Jews and thus removed his tent from among
them.
And Moshe called his tent “Ohel Moed”.
At first it was simply called “tent.” Not it would be called “Meeting Tent” or “Festival Tent”,
since Moshe’s tent had additional holiness.
Some say being called the Ohel Moed was a bad sign. Prior to the sin of the Calf, it was simply
called the tent. It did not have a set time that it would exist forever. But now that the Jews
sinned, it was called the Ohel Moed, which can translated to mean the “temporary tent”, that
was no longer destined to last forever.
Moshe moved his tent two thousand amos, the limit of techum, the maximum area one may travel
outside residential area on Shabbos. Even though he could no longer be in the middle of the
Jews, Moshe’s responsibility remained to provide leadership, decision making, and judgment
for his people.
The Gemara (Eruvin 55b and Sanhedrin 5b) states the law that a disciple must be at least three
parshaos away from his teacher in order to teach halachos, as One Parsah = 4 mil
derived from this verse. Rashi explains that this was the One Mil = 2000 amos
furthest a person would need to travel from one end of the 3 Parsaos = 12 mil =24000 amos
encampment to visit Moshe for judgment. The Aruch Estimated 6.8 to 9 miles
Lenaar explains that this occurred not when Moshe’s tent
was in the middle of the Jewish encampment (when the further a person would travel would
only be 1 ½ parsaos), but during the period that Moshe’s tent was outside the encampment.