The Second Chance – Mercy, Renewal, and the Radiance of Teshuvah
THE GOLDEN CALF AND THE EREV RAV: SPIRITUAL CONFUSION, LEADERSHIP RESPONSIBILITY, AND THE PATH TO REDEMPTION
I. The Erev Rav (Mixed Multitude)
The term "Erev Rav"(ערב רב) literally means "Mixed Multitude," referring to a group of Egyptians who joined Israel during the Exodus.
The Zohar clearly states these were Egyptians who superficially converted, motivated by miracles rather than genuine devotion to Hashem (Zohar II:191a).
Characteristics of the Erev Rav:
They retained their spiritual roots in Egypt, symbolizing spiritual confusion and a blend of good and evil, akin to the Tree of Knowledge (Tikkunei Zohar 66).
"Erev" (ערב), meaning "evening," represents spiritual ambiguity, a state mixing light and darkness, leading to disorder (Genesis 1:5, cf. the interpretation of evening [Erev] transitioning to morning [Boker], symbolizing spiritual clarity after confusion).
II. Distinction Between "The People" and "The Sons of Israel"
The Torah differentiates between "the people" (העם) and "the sons of Israel" (בני ישראל).
"The people" typically refers to the Erev Rav and indicates their negative influence or spiritual weakness, whereas "sons of Israel" refer explicitly to the Israelites with full spiritual identification and devotion (cf. commentary of the Vilna Gaon in Likutim haGra).
Rashi (on Exodus 32:1): While Rashi does not explicitly attribute the Golden Calf to the Erev Rav here, he notes that "the people gathered against Aaron," suggesting a chaotic, ununified group. Later commentators build on this to implicate the Erev Rav.
Zohar (II:191a): The Zohar explicitly identifies the Erev Rav as the instigators, stating they were Egyptians converted during Joseph’s time or Moses’ miracles, yet their hearts remained tied to Egypt’s idolatry. This "secret" is hinted at in Exodus 13:17 ("Pharaoh sent the people away"), where "the people" includes these converts.
The term Erev Rav—literally "mixed multitude"—is rich with meaning. Erev (evening) symbolizes a blending of light and darkness, disorder preceding order (Genesis 1:5), while Rav (many or leader) suggests their numerical or influential role. The sages see them as a destabilizing force, a "tree of knowledge of good and evil" within Israel, bringing spiritual death (Zohar I:26a).
Insights from Key Sages:
Ramban: The calf reflects a desire for a tangible intermediary, not outright idolatry, misled by the Erev Rav’s Egyptian mindset (Commentary on Exodus 32:1).
Maharal: The Erev Rav’s mix of good and evil destabilizes Israel, yet their presence refines the nation through trials (Gevurot Hashem).
Baal HaTurim: The phrase "the people ripped out the earrings" (Exodus 32:3) hints at coercion by the Erev Rav, as the wives resisted—a sign of Israelite reluctance.
Rabbi Chaim Vital (via the Ari): The Erev Rav’s souls stem from the "other side" (sitra achra), explaining their persistent corruption (Sha’ar HaGilgulim).
MOSES’ INTERCESSION AND THE REVELATION OF THE THIRTEEN ATTRIBUTES OF MERCY
1. Moshe’s Plea: The Deepest Request in Torah
Moshe’s request, “Hodi’eni na et derachecha” (Shemot 33:13), meaning “Let me know Your ways”, expresses his desire to comprehend how Divine mercy and justice operate.
Rashi (Shemot 33:13): Moshe wanted to understand why the righteous suffer and the wicked prosper—a fundamental question of divine providence.
Ramban (Shemot 33:13): Moshe sought insight into the inner workings of Hashem’s governance of the world, particularly how justice and mercy balance.
The Midrash Tanchuma (Ki Tisa 23) explains that Moshe was essentially asking:
“If You have already forgiven Israel for the sin of the Golden Calf, then teach me the path by which they can always attain atonement.”
2. Hashem’s Response: The Thirteen Attributes of Mercy
Hashem responds not by revealing an abstract philosophical answer, but by teaching Moshe the Thirteen Middot HaRachamim (Thirteen Attributes of Mercy):
"Hashem, Hashem, El Rachum Vechanun, Erech Apayim, VeRav Chesed VeEmet. Notzer Chesed La’alafim, Nosei Avon VaFesha VeChata'ah VeNakeh…"
(Shemot 34:6-7)
The Talmud (Rosh Hashanah 17b) states:
“Hashem wrapped Himself in a tallit like a shaliach tzibbur (prayer leader) and taught Moshe this order of prayer. He said: Whenever Israel sins, let them recite these attributes, and I will forgive them.”
Hashem did not promise automatic forgiveness, but rather a divine method for invoking mercy when Israel sincerely repents.
Rashi (Rosh Hashanah 17b): The repetition of Hashem, Hashem teaches that Hashem’s mercy exists both before and after a person sins.
Tosafot (ibid.): This passage emphasizes that Hashem Himself prays for mercy upon Israel, demonstrating the overwhelming power of divine compassion.
The Meaning of the Thirteen Attributes of Mercy
The Thirteen Middot are not merely words but descriptions of Hashem’s divine interaction with the world. The sages explain their deeper meanings:
Hashem (Yud-Kei-Vav-Kei) [First Mention] – Hashem’s mercy before a person sins.
Hashem (Yud-Kei-Vav-Kei) [Second Mention] – Hashem’s mercy after a person sins and repents.
El (God) – Almighty, powerful in extending mercy.
Rachum (Compassionate) – Deep empathy for those in distress.
Chanun (Gracious) – Grants undeserved gifts and kindness.
Erech Apayim (Slow to Anger) – Does not punish immediately, allowing for repentance.
Rav Chesed (Abundant in Kindness) – Gives more kindness than one deserves.
VeEmet (Truthful) – Fulfills all promises, especially those made to the righteous.
Notzer Chesed La’alafim (Preserver of Kindness for Thousands) – Rewards good deeds across generations.
Nosei Avon (Forgives Sin) – Forgives intentional sins if one repents.
VaFesha (Forgives Rebellion) – Forgives sins committed in defiance of Hashem.
VeChata'ah (Forgives Mistakes) – Forgives unintentional sins.
VeNakeh (Cleanses) – Purifies those who return in sincere teshuvah (repentance).
According to Rashi (Shemot 34:6), these attributes reveal Hashem’s approachability and willingness to forgive those who sincerely seek Him.
Conclusion
The Thirteen Attributes of Mercy are a powerful spiritual tool for invoking divine forgiveness. They teach that Hashem’s mercy is infinite, transcending human understanding. Through prayer, repentance, and personal refinement, we align ourselves with these divine qualities and bring Hashem’s light into our lives.
“And Hashem passed before him and proclaimed…” (Exodus 34:6) – This remains our eternal key to divine mercy and redemption.
The revelation of the Thirteen Attributes of Mercy remains one of the greatest gifts given to Israel. They are a direct response to human imperfection, invoking Hashem’s compassion when recited with sincerity.
Through them, we understand that Hashem does not expect perfection, but rather a heart that seeks Him through teshuvah, kindness, and faith.
As the Zohar (Shemot 183a) states:
“When Israel recites these attributes sincerely, the gates of heaven open, and divine kindness flows into the world.”
May we merit to truly internalize these divine attributes and bring redemption to ourselves and the world.
The People and The Sons of Israel:
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