(א) וַיַּ֣רְא הָעָ֔ם כִּֽי־בֹשֵׁ֥שׁ מֹשֶׁ֖ה לָרֶ֣דֶת מִן־הָהָ֑ר וַיִּקָּהֵ֨ל הָעָ֜ם עַֽל־אַהֲרֹ֗ן וַיֹּאמְר֤וּ אֵלָיו֙ ק֣וּם ׀ עֲשֵׂה־לָ֣נוּ אֱלֹהִ֗ים אֲשֶׁ֤ר יֵֽלְכוּ֙ לְפָנֵ֔ינוּ כִּי־זֶ֣ה ׀ מֹשֶׁ֣ה הָאִ֗ישׁ אֲשֶׁ֤ר הֶֽעֱלָ֙נוּ֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לֹ֥א יָדַ֖עְנוּ מֶה־הָ֥יָה לֽוֹ׃
(1) When the people saw that Moses was so long in coming down from the mountain, the people gathered against Aaron and said to him, “Come, make us a god who shall go before us, for that man Moses, who brought us from the land of Egypt—we do not know what has happened to him.”
בּוּשׁ (v) heb
-
- to put to shame, be ashamed, be disconcerted, be disappointed
- (Qal)
- to feel shame
- to be ashamed, disconcerted, disappointed (by reason of)
- (Piel) to delay (in shame)
- (Hiphil)
- to put to shame
- to act shamefully
- to be ashamed
- (Hithpolel) to be ashamed before one another
- (Qal)
- to put to shame, be ashamed, be disconcerted, be disappointed
(1) But the people saw that Mosheh delayed to come down from the mount, and the people gathered together unto Aharon, when they saw that the time he had appointed to them had passed; and Satana had come, and caused them to err, and perverted their hearts with pride. And they said to him, Arise, make us gods that shall go before us; for as for this Mosheh the man who brought us up from the land of Mizraim, he may have been consumed in the mountain by the fire which flameth from before the Eternal, (and) we know not what hath befallen him in his end.
(א) כי בשש משה. כְּתַרְגּוּמוֹ, לְשׁוֹן אִחוּר, וְכֵן בֹּשֵׁשׁ רִכְבּוֹ (שופטים ה'), וַיָּחִילוּ עַד בּוֹשׁ (שם ג'); כִּי כְּשֶׁעָלָה מֹשֶׁה לָהָר אָמַר לָהֶם לְסוֹף אַרְבָּעִים יוֹם אֲנִי בָא בְּתוֹךְ שֵׁשׁ שָׁעוֹת, כִּסְבוּרִים הֵם שֶׁאוֹתוֹ יוֹם שֶׁעָלָה מִן הַמִּנְיָן הוּא, וְהוּא אָמַר לָהֶם שְׁלֵמִים – אַרְבָּעִים יוֹם וְלֵילוֹ עִמּוֹ – וְיוֹם עֲלִיָּתוֹ אֵין לֵילוֹ עִמּוֹ, שֶׁהֲרֵי בְז' בְּסִיוָן עָלָה, נִמְצָא יוֹם אַרְבָּעִים בְּשִׁבְעָה עָשָׂר בְּתַמּוּז. בְּי"ו בָּא שָׂטָן וְעִרְבֵּב אֶת הָעוֹלָם, וְהֶרְאָה דְּמוּת חֹשֶׁךְ וַאֲפֵלָה וְעִרְבּוּבְיָה, לוֹמַר וַדַּאי מֵת מֹשֶׁה לְכָךְ בָּא עִרְבּוּבְיָא לָעוֹלָם, אָמַר לָהֶם מֵת מֹשֶׁה, שֶׁכְּבָר בָּאוּ שֵׁשׁ שָׁעוֹת וְלֹא בָּא וְכוּ' כִּדְאִיתָא בְמַסֶּכֶת שַׁבָּת (דף פ"ט); וְאִי אֶפְשָׁר לוֹמַר שֶׁלֹא טָעוּ אֶלָּא בְּיוֹם הַמְעֻנָּן בֵּין קֹדֶם חֲצוֹת בֵּין לְאַחַר חֲצוֹת, שֶׁהֲרֵי לֹא יָרַד מֹשֶׁה עַד יוֹם הַמָּחֳרָת, שֶׁנֶּאֱמַר וַיַּשְׁכִּימוּ מִמָּחֳרָת וַיַּעֲלוּ עֹלֹת:
(4) אשר העלנו מארץ מצרים [THAT MAN] THAT BROUGHT US UP OUT OF THE LAND OF EGYPT, and who used to show us the way we to go; now that he is dead we need gods which shall go before us.
Chizkuni (C.13, France) - When the people noticed that Moses took an inordinately long time, far longer than a normal person can go without food or drink, they worried that he might have died, in fact they were convinced that he had.
Amichai Lau-Lavie writes in his commentary to this parasha, Ki Tissa in Torah Queeries: Weekly commentaries on the Hebrew Bible: “Moses had been gone forty days and by this time was presumed missing by the people who had grown to depend on him for security and direction. They demanded reliable leadership and a tangible proof of security and turned to Aaron, high priest in training and interim leader, who led them in the first successful fund-raising campaign in Jewish history. They collected gold, molded a recognizable icon from their Egyptian days, and were comforted. When Moses returned the following day, bearing the Ten Commandments, he discovered a wild party, centred on the golden calf – his unlikely replacement.”
Ramban on Exodus 32:1 - What they needed was a new "man of God." You can learn from Aharon's excuse to Moses that it is as I have explained: "They said to me, 'Make us a god to lead us' " - not a god to worship. He explained to Moshe, "As long as you were gone, they needed a guide. If you should return, they would leave him and follow you, as they had done at first." In fact, this is exactly what happened. As soon as the people saw Moshe, they abandoned the calf contemptuously, letting Moses burn it and grind it to powder without anyone intervening. In fact, they fled from the calf without Moshe's saying a word to them. If they had really worshipped the calf, they certainly would not have let Moshe burn it without stoning him to death!
Chizkuni - The Torah even spelled out what the assembled people had in mind, i.e. כי זה משה האיש אשר העלנו מארץ מצרים לא ידענו מה היה לו, “for this man Moses, who took us out of Egypt, we do not know what has happened to him.” In other words: they wanted to replace the Moses the man, not the deity, or semideity. When David in Psalms 106,20 is quoted as having referred to that episode with the words: וימירו את כבודם בתבנית שור אוכל עשב, “they traded their glory for the image of a bull that feeds on grass,” the people had referred to Moses, not to God.