Exodus 32:30 - Moshe seeks Israel's forgiveness

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Hebrew Text

וַיְהִי מִמָּחֳרָת וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַתֶּם חֲטָאתֶם חֲטָאָה גְדֹלָה וְעַתָּה אֶעֱלֶה אֶל־יְהוָה אוּלַי אֲכַפְּרָה בְּעַד חַטַּאתְכֶם׃

English Translation

And it came to pass on the morrow, that Moshe said to the people, You have sinned a great sin: and now I will go up to the Lord; perhaps I shall make atonement for your sin.

Transliteration

Vayehi mimacharat vayomer Moshe el-ha'am atem chatatem chata'ah gedolah ve'atah e'eleh el-Adonai ulai achaperah be'ad chatatchem.

Hebrew Leining Text

וַֽיְהִי֙ מִֽמׇּחֳרָ֔ת וַיֹּ֤אמֶר מֹשֶׁה֙ אֶל־הָעָ֔ם אַתֶּ֥ם חֲטָאתֶ֖ם חֲטָאָ֣ה גְדֹלָ֑ה וְעַתָּה֙ אֶֽעֱלֶ֣ה אֶל־יְהֹוָ֔ה אוּלַ֥י אֲכַפְּרָ֖ה בְּעַ֥ד חַטַּאתְכֶֽם׃

Parasha Commentary

Context of the Verse

This verse (Shemot 32:30) occurs after the sin of the Golden Calf, when Moshe descends from Har Sinai to find Bnei Yisrael engaged in idolatry. After breaking the Luchot and punishing the primary offenders, Moshe addresses the people the following day, acknowledging their grave sin and expressing his intention to seek atonement from Hashem.

Analysis of the Phrase "חֲטָאָה גְדֹלָה" (A Great Sin)

Rashi explains that the term "חֲטָאָה גְדֹלָה" refers to the severity of the sin of idolatry, which is considered one of the most egregious transgressions in the Torah. The Rambam (Hilchot Teshuvah 1:4) emphasizes that idolatry uproots the very foundation of emunah in Hashem, making it a "great sin" in both magnitude and consequence.

Moshe's Approach to Atonement

Moshe says, "אֶעֱלֶה אֶל־יְהוָה אוּלַי אֲכַפְּרָה בְּעַד חַטַּאתְכֶם" ("I will go up to the Lord; perhaps I shall make atonement for your sin"). The Midrash Tanchuma (Ki Tisa 26) notes that Moshe uses the word "אוּלַי" ("perhaps") because he was uncertain whether his plea would be accepted. This reflects Moshe's humility and recognition that even a tzaddik cannot guarantee Divine forgiveness—it ultimately depends on Hashem's mercy and the people's teshuvah.

The Role of Kaparah (Atonement)

The term "אֲכַפְּרָה" derives from the root כ.פ.ר., which is associated with atonement. The Ramban explains that Moshe sought to serve as an intermediary, pleading on behalf of the people to mitigate the severity of their punishment. The Talmud (Berachot 32a) teaches that Moshe’s prayer followed the model of "וְעַתָּה" ("and now"), demonstrating that teshuvah and tefillah are most effective when coupled with a commitment to change.

Lessons in Leadership and Teshuvah

Moshe's Dedication: Despite the people's betrayal, Moshe does not abandon them. Instead, he risks his own spiritual standing to advocate for their forgiveness (Sifri Devarim 29).
The Power of Teshuvah: The verse underscores that even after a "great sin," repentance is possible. The Ohr HaChaim highlights that Moshe’s actions model how leaders must guide their communities toward teshuvah.
Divine Mercy: The fact that Moshe even attempts to seek atonement reflects the Torah's teaching that Hashem is "רַחוּם וְחַנּוּן" (merciful and gracious), always open to sincere repentance (Shemot 34:6-7).

📚 Talmud Citations

This verse is not quoted in the Talmud.

Frequently Asked Questions

Q: What does 'perhaps I shall make atonement for your sin' mean in Exodus 32:30?
A: Moshe (Moses) is expressing uncertainty because atonement ultimately depends on Hashem's mercy. Rashi explains that Moshe was pleading for forgiveness on behalf of Bnei Yisrael (the Israelites) after the sin of the Golden Calf, but he could not guarantee success—only Hashem decides whether to accept repentance.

Q: Why did Moshe say the people sinned a 'great sin' in Exodus 32:30?
A: The sin of the Golden Calf was severe because it violated the first two of the Ten Commandments—denying Hashem's unity and engaging in idol worship. Rambam (Maimonides) teaches that idolatry is among the gravest sins, and the Midrash emphasizes that Bnei Yisrael's actions betrayed their recent covenant with Hashem at Mount Sinai.

Q: How does Exodus 32:30 teach us about repentance?
A: This verse highlights the importance of seeking forgiveness after sinning. Moshe serves as a model by interceding for the people, showing that sincere repentance requires both confession (as the people acknowledged their sin) and effort to rectify the wrongdoing. The Talmud (Yoma 86a) teaches that true repentance can transform intentional sins into merits when done with complete sincerity.

Q: Why did Moshe go up to Hashem the next day and not immediately?
A: Rashi explains that Moshe waited until the next day to approach Hashem because he first needed to calm the people’s hysteria and assess the situation. Additionally, the Talmud (Berachot 32a) teaches that prayer is most effective when approached with a clear mind, suggesting Moshe waited to pray with proper focus.

Q: What lesson can we learn from Moshe's actions in Exodus 32:30 today?
A: Moshe teaches us the power of advocacy and responsibility for others. Even though he did not participate in the sin, he took it upon himself to plead for Bnei Yisrael. This mirrors the Jewish value of 'areivut' (mutual responsibility), where every Jew is responsible for one another. The Mishnah (Sanhedrin 4:5) reinforces this idea, stating that saving one life is like saving an entire world.