Biblical Parallels Index – Shemot 32/0

Biblical Parallels Index – Shemot 32

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The Sin of the Calf in Shemot 32 and Devarim 9

 

The story of the sin of the golden calf is initially told in Shemot 32-34 and recounted by Moshe to the nation in Devarim 9.  Moshe's retelling omits some aspects of the original while emphasizing others, suggesting that he had a specific agenda in presenting the story as he does.

 

Tools

• Use the Tanakh Lab to compare the two stories and see an interactive table highlighting the similarities and differences here.

Articles

• See Sin of the Golden Calf in Shemot and Devarim for a comparison of the two accounts.  The article notes Devarim's unique emphasis on Moshe's prayers and how Moshe places the sin in the context of many similar ones, highlighting the nation's consistent rebellious nature. Moshe emphasizes that had it not been for his prayers on their behalf, not only would they not have inherited the land, they would have been completely destroyed. Moshe's goal in his retelling is to impart the message that the people must change their ways in the future since, after they enter the land, Moshe will no long be around to intercede on their behalf.
• See ?תפילת משה - לפני הירידה מההר או אחריה, by R. Amnon Bazak, who suggests that the two accounts illustrate two different aspects of the relationship between Hashem and the Jewish people, one in which the destruction of the entire nation is a real possibility, and one in which it is not. He connects these to two seemingly contradictory prophecies in Yeshayahu 50:1 and Yirmeyahu 3:8, one of which suggests that Hashem might "divorce" the people and the other which suggests that Hashem would never do so.  
• See Ekev: Moshe’s Interpretation of the Sin of the Golden Calf, by Prof. Yonatan Grossman, for a comparison and contrast of the two accounts of the story in Shemot and Devarim.  Prof. Grossman suggests that Shemot presents the sin as one of idolatry, whereas Moshe’s interpretation in Devarim views it as a sin of corporealization of Hashem.  
• Listen to Comparing Chet Ha-Egel in Shemot 32 and Devarim 9, by R. Yoni Zolty, for an analysis of how the two narratives reflect different understandings of the motivation for the sin and different approaches to serving Hashem writ large.  R. Zolty suggests that in general Shemot and Devarim have different orientations toward how to serve Hashem, and the telling of the sin in each book reflects its particular focus.

The Sin of the Calf, and the Calves of Yeravam

Yeravam's golden calves naturally call to mind the sin of the golden calf, leading many to compare the stories.

Tools

• Search – In both stories people/leaders say of the calf: " הנה / אלה "אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם."  A search reveals that this phrase appears only in these two stories, strengthening the connection between them.
• Concordance – The concordance¹ similarly highlights that an "עגל זהב" plays a role only in these two stories.

Articles

• See יסודותיו הרעיוניים של חטא העגל, by R. Amnon Bazak, for a novel interpretation of the sin of the calf in light of the prophecies of Yechezkel chapters 1 and 10.  R. Bazak suggests that Aharon intended to make a representation of Hashem’s divine chariot, which was to be a throne of sorts for Hashem's presence, not an idol.  Yeravam, in Melakhim I 12, is also motivated to create such a symbol.  He makes two such calves, one at each of his kingdom, to claim that Hashem's presence now dwells between these points, and not only in Jerusalem. In both cases, the plans backfired and led to communal sin.
• See חטאות ירבעם: עגלי ירבעם בעקבות העגל במדבר and  עגלי ירבעם, by R. Elchanan Samet, who similarly understands the calves of Yeravam and Aharon to represent God's chariot and throne. He notes this and other parallels between the stories, including Yeravam's naming of his children after the sons of Aharon, to suggest that in creating his "new" religion, Yeravam did not abandon God for idols, but attempted to go back to an earlier form of worship, to a time of "foreign fire", egalitarian priesthood, and calves.²
• Listen to תיקוני ירבעם, by R. Dr. Yossi Elitzur, for an analysis of how Yeravam drew on both the religious leadership of Aharon as well as the strategic schemes of Yaakov when designing his plan to protect his kingdom through the construction of the calves and the changing of the calendar.  This shiur also points to the paucity of critiques of Yeravam’s calves in Neviim Acharonim to suggest that though Yeravam's actions were mistaken and problematic, they might have still had legal standing.

¹ In the concordance, choose the "advanced" option and input the words "עגל" and "זהב" into the entry fields.

² See also עבודת העגלים בישראל, by אברהם בטש, for further analysis of the parallel narratives of the golden calf and the calves of Yeravam. This article gives a wide range of perspectives on the symbolism of the calves from the perspective of medieval and modern commentators, agreeing with the above analyses that neither Aharon nor Yervam had meant for the calves they created to be worshiped in an idolatrous fashion.