Biblical Parallels Index – Shemot 33/0

Biblical Parallels Index – Shemot 33

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Overview

This index is meant to help the reader explore Biblical parallels, be they two accounts of the same event or law, stories with similar motifs and themes, or units of text which are linguistically similar and perhaps alluding one to the other. The page includes links to tools that aid in comparison, primary sources that touch upon the parallels, and summaries of and links to articles which analyze them in depth.

Avraham and Moshe

Perhaps surprisingly, a comparison of Hashem's revelation to Avraham in Bereshit 18 reveals much in common with Hashem's revelation to Moshe after the sin of the calf in Shemot 33.

Tools

• To see the linguistic parallels between the stories, compare them in the Tanakh Lab.¹

Articles

• See The Revelations to Avraham and Moshe, by R. Tamir Granot, for analysis of the many parallels between Hashem’s revelation to Avraham in Bereshit 18 and to Moshe in Shemot 33, both taking place at "the entrance to the tent". The stories highlight how these  leaders were chosen by God, who "knows" them intimately; they in turn, each know/are taught the "ways of God". The parallels emphasize the willingness of both leaders to plead with Hashem on behalf of a sinful people, perhaps the reason for their choice. Finally, both stories represent a new beginning for the Jewish people: Avraham becomes their genealogical father, while Moshe becomes their metaphysical father when he saves them from annihilation.

Moshe and Eliyahu

Many sources have noted parallels between the figures of Moshe and Eliyahu. Each witnesses the nation affirm their belief in God only to have them revert to idolatry soon after, and each significantly receives personal divine revelation at Chorev.

Tools

• Tanakh Lab – A comparison of the various revelations to Moshe at Sinai (in Shemot 3, 19-20, 24, and 33-34) with Melakhim I 19, which describes Hashem's revelation to Eliyahu, reveals that, despite significant similarity in content, there is not much linguistic overlap between the stories. One notable exception is the phrase "אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה".

Primary Sources

• See Seder EliyahuZuta 8About Seder Eliyahu, RadakMelakhim I 19:7-21About R. David Kimchi, and MalbimMelakhim I 19:9-16About R. Meir Leibush Weiser who all note parallels between the figures, some reading into them praise of Eliyahu and others reading into them condemnation.

Articles

• See Moshe and Eliyahu at Sinai for an exploration of the parallels and contrasts between the stories of Hashem’s revelations to Moshe and Eliyahu at Sinai. Some commentators understand this comparison as an implicit rebuke to Eliyahu, who does not defend the Jewish people as Moshe does, while other interpret it as a sign of Eliyahu’s exalted stature that is akin to Moshe’s.
• For other articles which similarly compare the figures, see  The Double Revelation of God’s Angel to Eliyahu and  “He Announced Rebuke at Sinai, and Judgments of Vengeance at Horev,” by R. Elchanan Samet and Prophet in Distress, by R. Alex Israel.  Both authors suggest that the comparison paints Eliyahu negatively as he, unlike Moshe, comes to Chorev not to ask for mercy for the nation despite their sins, but to accuse.

¹ The Lab demonstrates that Shemot 33 is in fact the third most linguistically similar chapter to Bereshit 18.  [In the Lab click on the Torah icon to find a list of linguistically similar chapters to that being displayed.]