Sin of the Golden Calf in Shemot and Devarim/0

Sin of the Golden Calf in Shemot and Devarim

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Introduction

The events surrounding the Sin of the Golden Calf are discussed in Shemot 32-34, and then reviewed by Moshe in his speech to the nation in Devarim 9-10. On the whole, Moshe's retelling is quite close to the original, though he omits certain aspects of the story and emphasizes others. Exploring these differences can help us discern the specific message Moshe hoped to relay when recounting the episode.

Points of Contrast

There are several differences between the accounts [For a full comparison of the two accounts open the comparison table and expand to full screen.]:

• Context – Sefer Shemot places the story in the context of all the events which took place after the Exodus.  In Devarim, in contrast, the sin is not mentioned as part of a historical review, but rather as part of a  discussion regarding the nation's "lack of righteousness."  Moshe brings the sin as just one example of many such sins, pointing to it as evidence that it is not due to the people's upright behavior that they are to inherit the land.¹
• Opening of the story – Shemot 32 opens with a description of the people's request: "עֲשֵׂה לָנוּ אֱלֹהִים" and the subsequent creation of the calf and its worship. In Devarim, Moshe skips this description, starting the story with Hashem telling him of His desire to destroy the nation for their sin.  Moshe includes no details regarding the actual worship of the calf.
• Moshe's prayers – While Sefer Shemot presents Moshe as praying for the nation while still on the mountain, from Sefer Devarim it sounds as if Moshe prayed only afterwards.²  Moreover, Moshe speaks of praying for forty days and forty nights and even repeats this fact three distinct times (in 9:18,25 and 10:10).³  In contrast, Sefer Shemot says nothing about the duration of the prayer.  On the other hand, only in Shemot is the content of Moshe's second prayer included (32:30-35ff).
  
• Yehoshua – Moshe's discussion with Yehoshua at the foot of the mountain is found only in Sefer Shemot.
• Chastisement of Aharon – Sefer Shemot tells how Moshe questioned Aharon regarding his actions and how Aharon attempted to defend himself. In Devarim, Moshe omits this conversation, but instead describes how he prayed for Aharon since Hashem had wanted to destroy him.
• Role of the Levites – In Devarim, Moshe makes no mention of the Levites' killing of those who worshiped the Calf, but he does say that "at that time" ("בָּעֵת הַהִוא") Hashem separated the Levites to serve him.⁴

Analysis

In this section of his speech, Moshe's main goal is to convince the people that it is not due to their righteousness that they have inherited the land. In fact, the opposite is true. They are a stiff necked, rebellious people⁵ whose sins almost led to their annihilation. Had it not been for Moshe's prayers on their behalf, not only would they not have inherited the land, they would have been totally destroyed. Moshe implies that the people must change their ways in the future, for after they enter the land, Moshe will no long be around to intercede on their behalf. In light of this objective, many of the variations between the accounts can be easily explained:

• Context – Though Moshe's account in Devarim focuses on the Sin of the Golden Calf (as it is one of the nation's most egregious sins), he does not limit himself to it and mentions also the people's complaints in Tavera, Masa, Kivrot HaTa'avah, and the Sin of the Spies in Kadesh Barnea (Devarim 9:22-23).⁶  This is logical as Moshe's point is to emphasize the people's constant transgressions, and, hence, the need for his repeated intervention.
• Opening – Moshe opens with Hashem's decision to wipe out the nation (rather than a description of the nation's idolatry) because this is the point he wants the nation to take home – the potential repercussions of their deeds. The details of the sin are less important than the fact that the nation's rebelliousness constantly merits them destruction.
• Prayers – In Devarim, Moshe focuses less on the content of his prayers to Hashem and more on the duration of those prayers and the fact that he needed to implore God repeatedly (וָאֶתְנַפַּל לִפְנֵי י"י כָּרִאשֹׁנָה, וַיִּשְׁמַע י"י אֵלַי גַּם בַּפַּעַם הַהִוא ). Though the original arguments Moshe made to convince Hashem might no longer be relevant, the nation needed reminding of the intensity of the effort required to attain forgiveness. Moshe stresses how vital his prayers were in keeping them alive, reminding them that when he dies, they will no longer have his intercession to rely upon.
• Change in placement of the prayer – Commentators disagree regarding both whether or not Moshe's prayer in Shemot 32:11-14 and Devarim 9:25-29 should be identified, and if so, when it was actually said (before or after the destruction of the calf).⁷ If the two sets of verses represent the same prayer and the true order of events is as presented in Shemot, one might suggest two possible explanations for the change:
• In Devarim, Moshe might have wanted to juxtapose the prayer with mentions of other sins of the nation.⁸  In so doing, Moshe implied that such a prayer was required after each sin (and not just after this one).⁹ 
• Y. Grossman¹⁰ further suggests that the fact that the prayers appear at the conclusion of the story, right before the receiving of the second Tablets, highlight that they were effective in attaining forgiveness.  [In Shemot, in contrast, the prayer is followed by slaughter of the worshipers and Divine plague, suggesting that they did not accomplish their goal.]
• Aharon – Moshe speaks of his intervention on behalf of Aharon for the same reason, emphasizing that even Aharon would have been killed had it not been for Moshe's prayers.
• Role of the Levites – Moshe might not have desired to remind the people how they were killed at the hands of their brethren specifically, preferring only to hint to the fact that the Levites' role merited them reward.¹¹
• Conversation with Yehoshua – As this conversation was not germane to the message Moshe was trying to impart he left it out of his account.

¹ See Devarim 9:6: "לֹא בְצִדְקָתְךָ וּבְיֹשֶׁר לְבָבְךָ אַתָּה בָא לָרֶשֶׁת אֶת אַרְצָם".

² See Ibn EzraShemot Second Commentary 32:11About R. Avraham ibn Ezra and RambanAbout R. Moshe b. Maimon who disagree regarding which account represents the true order of events. Ibn Ezra posits that Devarim's chronology is the correct one and Moshe only prayed after destroying the calf, while Ramban claims that Shemot is more accurate and Moshe changed the order in his retelling.

³ It is not clear how each of these relate to each other and which of the verses refer to which forty day period. See: How Many Sets of Forty Days for discussion.

⁴ This verse seems to suggest that the Levites were rewarded for their role in allaying Hashem's wrath after the sin by being appointed to serve in the Mikdash. See Selection of the Priests and Levites, though, for other readings of the verse and the background for their selection.

⁵ Moshe mentions four times (with variations) that the people were "מַקְצִפִים... אֶת י"י." [The verb appears only twice more in the entire book.]  Similarly, the root "מרה" appears three times in the unit (out of only 8 times in all of Devarim), and the phrase "עַם קְשֵׁה עֹרֶף" appears twice here and nowhere else in the book.

⁶ Mention of these sins interrupt the larger story of the Sin of the Golden Calf, and makes sense only if one recognizes that Moshe's discussion of the Golden Calf is just one example brought to highlight the need for Moshe's intervention.

⁷ See the opinions of Ibn EzraShemot Second Commentary 32:11About R. Avraham ibn Ezra and RambanShemot 32:11About R. Moshe b. Nachman discussed in the note above.

⁸ In the verses immediately preceding the prayer he discusses the sins in Tavera, Masa, Kivrot HaTa'avah, and Kadesh Barnea.

⁹ See the similarities between this prayer and that said after the Sin of the Spies in Bemidbar 14:13-19.

¹⁰ See his article, "פרשת עקב – פרשנות משה לחטא העגל". He explains the differences between the accounts differently than presented here.  Following E. Hadad, "חטא העגל", Megadim 21 (1994): 29-36, he suggests that in Shemot the people are presented as transgressing the prohibition of "לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים", while in Devarim, Moshe mitigates their sin, presenting them as transgressing (only) "לֹא תַעֲשֶׂה לְךָ פֶסֶל".  For elaboration on these two understandings of the sin, see Sin of the Golden Calf.

¹¹ As noted above, however, not all agree that the verses are implying that the Levites were first chosen for their tasks now, and as such, not all agree that they were given the position of serving in the Mikdash as a reward for their role in punishing the worshipers of the calf. See Selection of the Priests and Levites.