Difference between revisions of "Literary Devices – Shemot 32/0"
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<li><span style="color: #0000ff;">Moshe</span> – Throughout most of the chapter, Moshe is referred to by his proper name.</li> | <li><span style="color: #0000ff;">Moshe</span> – Throughout most of the chapter, Moshe is referred to by his proper name.</li> | ||
| − | <li>"<span style="color: #ff0000;">This person Moshe</span>" | + | <li>"<span style="color: #ff0000;">This person Moshe</span>" / <span style="color: #ff0000;">זה משה האיש</span></li> |
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| + | <li>In verses 1 and 23, Moshe is uniquely referred to by the nation as "<span style="color: #ff0000;">this person Moshe</span>". <multilink><a href="RambanShemot32-1" data-aht="source">Ramban</a><a href="RambanShemot32-1" data-aht="source">Shemot 32:1</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink> suggests that this epithet proves that the people did not consider Moshe a god, and did not intend for the calf to be a god either. <multilink><a href="AbarbanelShemot32-1" data-aht="source">Abarbanel</a><a href="AbarbanelShemot32-1" data-aht="source">Shemot 32:1</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, by contrast, understands the epithet to reflect the people’s recognition  that Moshe was vulnerable due to being a human being, and their desire to replace him with a being that was divine and immortal. Cf. Da'at Mikra that this epithet (particularly the word “this”) conveys a tone of disrespect and disdain.<fn>This perhaps is in line with the Yalkut Shimoni, which also focuses on the word “זה” in stating that the people sinned, were punished, and were ultimately comforted with the word “זה.”</fn> </li> | ||
| + | <li>Note that Moshe is also called “משה האיש” in Shemot 11:3. He is later referred to as “איש האלוקים”.‎<fn>See Devarim 33:1, Yehoshua 14:6, Tehillim 90:1, Ezra 3:2, Divrei HaYamim I 23:14, and Divrei HaYamim II 30:16. </fn> The association of Moshe with the word “man” perhaps indicates his role as the human being who is the most direct messenger of God.</li> | ||
| + | </ul> | ||
</ul> | </ul> | ||
| + | </subcategory> | ||
| + | <subcategory>"Your Nation" | ||
</subcategory> | </subcategory> | ||
</category> | </category> | ||
Version as of 06:30, 29 January 2024
Literary Devices – Shemot 32
Structure
Parallels and Contrasts
Key Words
Character Titles
Moshe
- Moshe – Throughout most of the chapter, Moshe is referred to by his proper name.
- "This person Moshe" / זה משה האיש
- In verses 1 and 23, Moshe is uniquely referred to by the nation as "this person Moshe". Ramban suggests that this epithet proves that the people did not consider Moshe a god, and did not intend for the calf to be a god either. Abarbanel, by contrast, understands the epithet to reflect the people’s recognition that Moshe was vulnerable due to being a human being, and their desire to replace him with a being that was divine and immortal. Cf. Da'at Mikra that this epithet (particularly the word “this”) conveys a tone of disrespect and disdain.1
- Note that Moshe is also called “משה האיש” in Shemot 11:3. He is later referred to as “איש האלוקים”.2 The association of Moshe with the word “man” perhaps indicates his role as the human being who is the most direct messenger of God.
