Date: Fri, 13 Mar 1998 00:49:04 +0000 Reply-To: ml@virtual.co.il Sender: owner-tsc-all@virtual.co.il Precedence: bulk From: "Menachem Leibtag" To: tsc-all@virtual.co.il, tsc-parsha@virtual.co.il Cc: yhe-parsha.ml@virtual.co.il Subject: KI-TISA shiur note: Due to Purim, no new shiurim this week, just an revised version of earlier shiurim on Parshat Ki-tisa. [Check your email before shabbat for a shiur on the Haftara.] *************************************************************** THE TANACH STUDY CENTER [http://www.virtual.co.il/torah/tanach] In Memory of Rabbi Abraham Leibtag *************************************************************** PARSHAT KI-TISA It is almost ludicrous to assume that Bnei Yisrael truly believed that it was a Golden Calf, and not God, who took them out of Egypt. Nevertheless, in the Torah's account of the story of CHET HA'EGEL, this appears to be what Bnei Yisrael say: "...they made an egel and said: This is your god O' Israel, who took you out of the Land of Egypt" (see Shmot 32:4,8). How are we supposed to understand Bnei Yisrael's behavior? In Part I of this week's shiur, we offer a comprehensive explanation of the entire "chet ha'egel" incident by comparing that event to the events which took place forty days earlier at "brit naaseh v'nishma" (i.e. Shmot 24:1-18). In Part II, we use this explanation as the basis for understanding God's 13 Midot of Rachamim and the second "luchot". INTRODUCTION For how long was Moshe supposed to be on Har Sinai? We are all familiar with the Midrash, quoted by Rashi (32:1), which explains that Bnei Yisrael miscalculated Moshe's return by one day. According to this Midrash, Bnei Yisrael are aware that Moshe would be gone for EXACTLY forty days, and thus, their lack of patience on the last day led to this entire calamity. However, if we take a closer look at the psukim which describe Moshe's ascent to Har Sinai (back in Parshat Mishpatim 24:12-18), a very different story unfolds; one which makes Bnei Yisrael's behavior much more understandable. "And God told Moshe, come up to Me on the mountain... then Moshe ascended God's Mountain. To the elders he said: 'WAIT HERE for us, UNTIL WE RETURN to you. Behold, Aharon and Chur are with you, should there any problems, go to them..." (see 24:12-14) Moshe informs the people that he is leaving UNTIL HE RETURNS, without specifying the date of his return! Even though several psukim later Chumash tells US, the READER (not Bnei Yisrael), that Moshe remained on the mountain for forty days (24:18), according to "pshat", the people have NO idea how long Moshe will be gone for. [Most likely, neither did Moshe or Aharon.] A LOGICAL CONCLUSION Recall that this was not the first time that Moshe ascended Har Sinai to speak to God (see 19:3,20; 24:1,2). In fact, thus far, in each previous ascent, Moshe had not been gone for more than a day or two. A priori, Bnei Yisrael have no reason to assume that this time he would be gone any longer. After all, how long could it possibly take to receive the "Luchot, Torah, & Mitzvah" (see 24:12): a few days, a few weeks? Days pass; weeks pass; yet Moshe does not return. The people conclude the obvious: Moshe Rabeinu is gone! [Recall also that Moshe entered a mountain consumed by fire (see 24:17-18).] Who should the people do? * Remain in the desert? Of course not! They have waited long enough. * Return to Egypt? "chas v'shalom" / (of course not!) * Continue their journey to Eretz Canaan? Why not! After all, was this not the purpose of Yetziat Mitzraim - to inherit the Promised Land (see 3:8,17 6:8)? Therefore, it is quite understandable why Bnei Yisrael approach Aharon (who Moshe left in charge) to request new leadership: "When the people saw that Moshe was SO LONG in coming down from the mountain, the people gathered on AHARON and said to him: Come make us an ELOKIM that will LEAD US [towards the Promised Land] BECAUSE Moshe, who took us out of the land of Egypt [and promised to take us to Eretz Canaan], we do not know what has happened to him." (32:1) ASKING FOR AN IDOL OR A SYMBOL? Why do the people ask for an ELOKIM to lead them, why not Aharon himself? The answer is quite simple, for their request is based on God's earlier promise (in Parshat Mishpatim) that he would send a MALACH to lead them and help them conquer the Land: "Behold, I am sending a MALACH - L'FANECHA [before you] - to guard you and BRING YOU TO THE PLACE that I have made ready..." (see 23:20 / make special note the Hebrew word "L'FANECHA"!] And two psukim later, God continues this promise: "ki YA'LACH MALACHI L'FANECHA - For My angel will GO BEFORE YOU, and bring you the Land..." (23:23) [Note again - L'FANECHA, and the word YA'LACH.] When Bnei Yisrael first heard this promise, they most likely assumed that this MALACH was Moshe himself (see 23:21-22). But now that Moshe is presumed dead, Bnei Yisrael now demand that Aharon make for them a replacement for this MALACH, or possibly a SYMBOL of this MALACH, in order that they can CONTINUE their journey to the Promised Land: "Come make as an ELOKIM - asher YALCHU L'FA'NEINU!" (32:1) [Again, note "yalchu" & "l'faneinu"] From a simple reading of the text, it appears as though Aharon actually agrees to this request: "And Aharon said to them: Take off your gold... and bring them to me... He took it from them and cast in a mold and made it into a molten calf..." (32:2-4) With this background we can better understand the problematic pasuk which we quoted in our introduction. Note what the people say as soon as they see the Golden Calf which Aharon has made for them: "...This is your god O' Israel who brought you out of the land of Egypt." (32:4) Obviously, they people do not think that this Golden Calf actually took them out of Egypt! After all, in their opening statement to Aharon they had already stated that it was Moshe who took them out of Egypt (read again 32:1!). In their eyes, the EGEL (which Aharon had just made) represented the MALACH who they hope will now lead them on their journey to Eretz Canaan. In other words, the EGEL is not a REPLACEMENT for God, rather a REPRESENTATION of His Presence! [See a similar explanation by Rav Yehuda Ha'Levi in Sefer Ha'Kuzari I.77! See also Ramban on 32:1.] Based on this interpretation, Aharon's ensuing actions make perfect sense. To assure that the EGEL is properly understood as a representation, Aharon calls for a celebration: "And Aharon saw, and he built a MIZBAYACH in front of it, and Aharon called out and said: A celebration for GOD [note: b'shem Havaya] tomorrow. And they WOKE UP EARLY in the morning, they offered "OLOT U'SHLAMIM"..." (32:5-6) Note the obvious similarities between this ceremony and the ceremony that took place forty days earlier at Har Sinai: "...and they WOKE UP EARLY in the morning, and they BUILT A MIZBAYACH at the foot of the mountain and twelve monuments for the twelve tribes of Israel... and they offered OLOT and sacrificed SHLAMIM" (24:4-5) [Note also that according to Ramban's shita (in 24:1-5), during this ceremony Bnei Yisrael first heard the mitzvot of Parshat Mishpatim which include God's promise to lead them into the land with a MALACH (see 23:20-23)!] The obvious parallels are the MIZBAYACH, offering OLOT & SHLAMIM, and eating and drinking (compare 24:11, 32:6). However, there is a very important additional parallel which supports our understanding of the "egel" as a symbol, for in BOTH occasions a MIZBAYACH is erected in FRONT of a SYMBOL: * In Parshat Mishpatim, the symbol is the twelve monuments, possibly representing God's fulfillment of Brit Avot. * In Parshat Kitisa, the symbol is the EGEL, representing the MALACH (which God had promised) that will lead them. [Note, that in the MISHKAN we find a striking similarity. In front of the MIZBAYACH upon which Bnei Yisrael offer olot & shlamim, there is a symbol: the ARON & KERUVIM - representing the covenant between God and Bnei Yisrael at Har Sinai. Note also that this interpretation may explain the meaning of "egel MASECHA" (see 32:4) - implying a 'face covering', hiding the true face, while leaving a representation of what man can perceive.] WHY 'DAVKA' AN 'EGEL'? Our interpretation is supported by CHIZKUNI's explanation of why specifically an EGEL was chosen to represent the MALACH, as it is based on yet an additional parallel to Ma'amad Har Sinai. Recall that at the ceremony at Har Sinai (24:1-11), AHARON, Nadav, Avihu, and the seventy elders are permitted to 'see' God: "And they saw ELOKEI YISRAEL and - "tachat RAGLAV" - under His feet was like a shining sapphire..." (24:10) Obviously, God does not have 'feet'! However, this description reflects a certain spiritual level. Moshe, for example, achieved the highest level - "panim b'fanim" - face to face. In contrast, the seventy elders perceived "tachat RAGLAV" -(God's feet), reflecting a lower spiritual level. [This may relate to the people's request for a more distanced relationship, where Moshe served as their intermediary (see 20:15-18 and Devarim 5:20-26).] Although it is very difficult for us to comprehend the description of God in such physical terms, we find a very similar description of the SHCHINA in Sefer Yechezkel: "And their feet were straight, and the bottom of their FEET were similar to the feet of an EGEL..." (Yechezkel 1:7) [See also the textual parallel of "even sapir"/ compare Yechezkel 1:26 with Shmot 24:10.] Thus, we find a connection between the perception of God by Aharon and the elders at Har Sinai - "tachat raglav" - and their choice of an EGEL to represent God. [See Chizkuni on Shmot 32:4.] [Alternately, one could suggest that an EGEL was chosen to represent the PARIM which were offered on Har Sinai during the ceremony when God informed them about the MALACH (see 24:5/ an "egel" is a baby "par").] Hence, we can conclude that Aharon made this EGEL in order to represent the MALACH that will now lead Bnei Yisrael to Eretz Canaan. To emphasize this, he makes a ceremony parallel to the ceremony at Brit Har Sinai, when God first promised Bnei Yisrael that He would sent them a MALACH. Based on our interpretation thus far, the intentions of Aharon and Bnei Yisrael appear to be quite sincere. SO WHAT'S SO TERRIBLE? Why does God become so angered? Why does He threaten to destroy the entire nation? To answer this question, we must once again return to our parallel in Parshat Mishpatim. A CONTRASTING PARALLEL Despite the many parallels noted above, we find ONE additional phrase which is unique to the story of chet ha'egel. Note the final phrase of each narrative: * At Har Sinai (in Parshat Mishpatim): "... and they beheld God and they ATE and DRANK." (24:11) * At Chet ha'Egel (in Parshat Ki-tisa): "they sat to EAT and DRINK and they rose L'TZACHEK" (32:6) [We call this a 'contrasting parallel'.] Even though the simple translation of "l'tzachek" is laughing or frivilous behavior, Rashi raises the possibility that it may refer to licentiousness (or even murder/ see Rashi 32:7 and Breishit 39:17). In any case, Chazal understand this phrase to imply more than just 'dancing'. To Aharon's dismay, what began as a quiet ceremony turned into a 'wild party'. The celebration simply got 'out of hand'. This interpretation is supported by the Torah's account of Moshe's descent from Har Sinai: "And he saw the EGEL and the DANCING circles and became enraged" [va'yar et ha'egel u'M'CHOLOT...] (32:19) [See commentary of Sforno on this pasuk.] [Note also that this 'party' was so noisy that Yehoshua thought that "a war was going on" (32:17)! Note also Targum Unklus to "l'tzachek" 32:6 and "kol anot" 32:18!] What led to this calamity? It seems as though once again Bnei Yisrael impulsively reverted back to their old ways, regressing back to their Egyptian culture. As we explained in our shiur on Parshat B'shalach (review also Yechezkel 20:5-9), before Bnei Yisrael left Egypt, they were immersed in Egyptian culture. God had hoped that the events of the Exodus would cause Bnei Yisrael to change their 'old habits', but the events at chet ha'egel showed that deep down, nothing really changed. A TWO STAGED SIN God became more than angry: He was utterly disappointed. Despite the numerous miracles which He had performed for Bnei Yisrael, their behavior at CHET HA'EGEL only proved to Him that their innate character had never changed. All of God's efforts since Yetziat Mitzrayim seem to have been in vain. Further proof of this interpretation is found in the fact that God DOES NOT become angry and tell Moshe to go down on the day when Aharon makes the EGEL. Rather, only on the NEXT day - immediately AFTER the Torah informs us that "va'yakumu l'tzachek".[See 32:6,7!] In summary, we have shown that there were TWO stages in Bnei Yisrael's sin at CHET HA'EGEL. The first - making a physical representation of God - although improper, was understandable. The second - the frivolous behavior after the eating and drinking at the conclusion of the ceremony - was inexcusable. These two stages are reflected in God's 'double statement' to Moshe in the aftermath of this sin (see 32:7-10). (1) - 32:7-8 / God's first statement: "And GOD SPOKE TO MOSHE: Hurry down, for your people have acted basely ["ki shi'chet amcha"]... they have turned astray from the way that I commanded them [see 20:20!] - they made an "egel masecha" [a representation of Me]... (2) - 32:9-10 / God's second statement: "And GOD SPOKE TO MOSHE: I see this nation, behold it is an "am k'sheh oref" [ a STIFF NECKED PEOPLE]. Now, allow Me, and I will kindle My anger against them and I will destroy them and I will MAKE YOU a great nation [instead]." [Note, that "va'yomer Hashem el Moshe" is repeated TWICE, even though Moshe does not speak in between.] God's first statement describes the act that began with good intentions but was nonetheless forbidden [see Shmot 20:20 -"lo ta'asun iti e-lohei kesef..." ]. Although this sin requires rebuke and forgiveness (see 32:30), it was not severe enough to warrant the destruction of the entire Nation. God's second statement is in reaction to "va-yakumu l'tzachek", i.e. their frivolous behavior. Because of this regression to Egyptian culture, God concludes that they are indeed a 'stiff- necked people' - UNABLE TO CHANGE THEIR WAYS. Therefore, God decides to destroy Bnei Yisrael, choosing Moshe to become His special nation instead. Similarly, these two stages are found in the conversation between Moshe and Aharon in the aftermath of this event: "And Moshe said to Aharon: What did this people do to you that CAUSED you to bring upon them such a terrible sin? ... Aharon answered: You know this people - "ki b'ra hu" - their ways are evil." (32:21-22) One could suggest that Aharon's conclusion is based on his previous experiences with Bnei Yisrael. It is clear, however, that Moshe understands that Aharon had no intention that this situation would get out of hand. After all, Aharon himself is not punished. [In fact, he later becomes Kohen Gadol.] Once Aharon had explained to Moshe what transpired (32:22-24) in the FIRST stage, Moshe already understood what happened in the SECOND stage: "And Moshe 'saw' the people - "ki pa'ruah hu" - that they became wild (out of control), for Aharon had caused them to become wild [to the point of] their demise, B'KAMAY'HEM - when they GOT UP [to dance/ as in "VA'YAKUMU l'tzachek"! /see 32:25/ note ta'amim] Finally, the TWO levels of Bnei Yisrael's actual punishment also reflect these two stages. First, the three thousand 'instigators' who incited the licentious behavior (stage 2) are killed. For that rebellious group, there is no room for forgiveness (32:26-29). However, on the second day, Moshe's approaches God to beg forgiveness for the rest of the nation (32:30-32). Even though they sinned, because their actions began with good intentions (stage 1), they deserve the pardon which they ultimately receive. To fully understand the nature of this pardon, we must compare the story of the first LUCHOT to the story of the second LUCHOT - which is the topic of Part II of this week's shiur. PART II - THE 13 MIDOT OF RACHAMIM INTRODUCTION As we know, God agrees to Moshe's request that He pardon Bnei Yisrael for "chet ha'egel". However, at its first stage, this pardon has nothing to do with His 13 attributes of Mercy! In fact, at this stage Bnei Yisrael must pay a heavy price for this pardon, for God had removed His "shchina" from their camp (see 33:5-7). In order to appreciate the connection between the 13 MIDOT and God's decision to return His "schinah", we must first review ALL the events which take place at Har Sinai, beginning all the way back in Parshat Yitro. As we study these events, we must pay careful attention to the special covenant being forged between God and Bnei Yisrael, as well as the 'ups & downs' of this special relationship. To our surprise, we will find that God displays many other 'attributes', long before His 13 attributes of mercy are first declared. THE FIRST LUCHOT - GOD'S MIDOT AT MA'AMAD HAR SINAI Before we start, we must explain why the Ten Commandments and the mitzvot which follow at Har Sinai [i.e. what we call MATAN TORAH], should be considered an integral part of a covenant between God and Bnei Yisrael. Let's explain: As soon as Bnei Yisrael arrive at Har Sinai, God summons Moshe (their leader) and makes a proposal: "...You have seen what I did to Egypt... and have brought you to Me. Now then, if you will obey Me faithfully and keep MY COVENANT... then you shall become for Me a kingdom of priests and a holy nation, speak these words to Bnei Yisrael." (19:5-6) This proposal describes a 'two sided' deal, i.e. a covenant. Should Am Yisrael accept God's special commandments, then they will become His special nation - a "goy kadosh" - a holy nation. Moshe relays this proposal to the elders, and the entire nation agrees (see 19:7-8). Now that Bnei Yisrael accepted His proposal, God instructs Moshe to prepare the nation for MATAN TORAH (see 19:9-25), during which Bnei Yisrael will receive the Ten Commandments (20:1-14) and many additional mitzvot (see 20:19-23:33). Through these laws, they will become that "goy kadosh". In this new set of laws, not only do we find numerous commandments, but also the TERMS by which God will upkeep this covenant. The most obvious examples are found in the Ten Commandments themselves. Let's take a look: "I am the Lord your God... You shall have no other gods besides Me... Do not bow down to them or worship them, for I the Lord am a JEALOUS God _ KEL KANA - visiting the guilt of parents upon children... for those who reject Me - POKED A'VON AVOT AL BANIM - L'SONEI, but SHOWING KINDNESS... for those who love me and follow my laws - O'SEH CHESED L'ALAFIM L'OHAVAI 'lshomrei mitzvotei" (see 20:2-6) Note how the second Commandment includes three divine attributes: 1) KEL KANA - a jealous God 2) POKED A'VON AVOT AL BANIM - L'SONAI HARSH punishment for those who reject God 3) O'SEH CHESED L'ALAFIM - L'OHAVAI Kindness & reward for those follow God. Similarly, in the third Commandment, we find yet another attribute: "Do not say in vain the NAME of God - ki LO Y'NA'KEH HASHEM - for God will NOT FORGIVE he who says his Name in vain." (20:7) Let's add this attribute to the above list: 4) LO Y'NA'KEH HASHEM - He will not forgive How should we consider these attributes which we have found thus far? Most of them seem to be quite harsh! Even the kindness we do find is SOLELY for His followers, not for any others. Most definitely, these are not attributes of mercy, quite the opposite, they are MIDAT HA'DIN - attributes of exacting retribution. Although these MIDOT have their 'down side', for they threaten immediate punishment for those who transgress ("l'sonei"), they also have their 'up side', for they assure immediate reward for those who obey ("l'ohavei"). In other words, these MIDOT describe a very intense relationship, quite similar [and not by chance] to God's relationship with man in Gan Eden (see Breishit 2:16-17). Yet another example of this intense relationship, and another attribute as well, is found at the conclusion of Parshat Mishpatim. There, after completing four chapters of various commandments, God makes the following promise: "Behold, I am sending an angel before you to guard you on the way and help bring you into the Promised Land. Be careful and OBEY him, Do not defy him - for he shall NOT PARDON your sins - "KI LO YISAH L'FI'SHEICHEM", since My Name is with him... [On the other hand...] "...should you obey Him and do all that I say - I WILL HELP YOU DEFEAT YOUR ENEMIES... (see Shmot 23:20- 24) [Once again, we find that God will exact punishment should Bnei Yisrael not follow His mitzvot and reward (i.e. assistance in conquering the Land) should they obey Him.] After the incident of "chet ha'egel", the story which continues the narrative of Parshat Mishpatim [note how 24:12-16 flows directly to 32:1 in Parshat Ki-tisa], we find that God intends to act precisely according to these attributes of MIDAT HA'DIN: "And God told Moshe, go down from the mountain for your people has sinned... they made a golden image... and now allow Me, and I WILL KINDLE MY ANGER against them that I may destroy them - V'YICHAR API BA'HEM..." (see Shmot 32:7-10) In fact, here we find yet another divine attribute - CHARON AF HASHEM - God's instant anger. Let's summarize the attributes which we have found thus far. 1) KEL KANA 2) POKED AVON...l'sonai 3) OSHE CHESED l'ohavai 4) LO Y'NAKEH 5) LO YISAH L'FI'SHEICHEM... 6) CHARON AF [Remember this list, later we will compare it to the 13 midot] CHET HA'EGEL / THE COVENANT IS BROKEN According to the terms of the covenant at MATAN TORAH, now symbolized by the FIRST LUCHOT which Moshe received when he ascended Har Sinai for the first forty days (see 24:12), Bnei Yisrael should have been punished immediately for the sin of "chet ha'egel" (32:8). Hence, when they sin, God is faced with only two alternatives: 1) To destroy Am Yisrael, according to those terms, and make a nation from Moshe, [or people like Moshe who could maintain this high level/ see Shmot 32:10]; or 2) To annul the covenant. The first alternative is thwarted by Moshe Rabeinu's petition that God not evoke His anger (32:11-13), and his refusal to become that nation (see 32:32!). However, there is a price which Am Yisrael must pay. In order to escape punishment, the covenant made at Har Sinai must be annulled! [Recall that in that covenant we found no mention of attributes of mercy which would possibly allow Bnei Yisrael a 'second chance'.] Therefore, in order to allow Bnei Yisrael to survive, the second alternative must be chosen, i.e. BRIT SINAI - the covenant of Har Sinai - must be annulled. This most probably explains Moshe's decision to break the LUCHOT - the symbol of that covenant. When he descends from the mountain and sees the people dancing around the Golden Calf, he realizes that the only way to save Am Yisrael is to break the LUCHOT, and hence the terms of that covenant (see 32:15-20)! [This annulment of BRIT SINAI is also reflected in God's commandment that Bnei Yisrael must remove 'their jewelry' which they received on Har Sinai, the symbol of their high level (see 33:5-6).] A very strange predicament now arises. Even though Bnei Yisrael will not be destroyed, they are now left in the desert WITHOUT "brit Sinai". What should they do now? After all, without Matan Torah, there is little purpose for their existence. Yet with the strict conditions of BRIT SINAI, they can not survive its consequences. So - enter God's attributes of mercy? - Not so fast! There is an important stage in the story which we must not overlook. God's initial response to this predicament is very interesting. Even though He is no longer committed to BRIT SINAI [it has been broken], He remains committed to an earlier covenant - BRIT AVOT - the covenant in which God had promised Eretz Canaan to the offspring of Avraham, Yitzchak, and Yaakov. In fact, Moshe Rabeinu had recalled this BRIT in his petition that God not punish Bnei Yisrael: "Remember Your servants, Avraham, Yitzchak, and Yaakov, your servants to whom YOU SWORE... that their offspring will inherit the Land". (Shmot 32:13) This situation leads to a logical, yet unthinkable, conclusion. God agrees to fulfill BRIT AVOT - he will allow Moshe to lead Bnei Yisrael to Eretz Canaan, but WITHOUT "brit MATAN TORAH"! "And God said to Moshe - Set out from here, you and the people which you have brought out of Egypt to the Land which I swore to Avraham, Yitzchak, and Yaakov ("brit Avot") ... but I WILL NOT GO IN YOUR MIDST for you are a stiff- necked people, lest I destroy you on the journey" (33:1-3) Note, that according to these instructions, Bnei Yisrael will enter the land WITHOUT THE 'SHCHINAH' - i.e. without God in their midst - without BRIT SINAI. God will keep his promise to give Bnei Yisrael the land, but His aspiration that they become a "goy kadosh" has been shattered! As unthinkable as this sounds, considering that God had reached the conclusion that Bnei Yisrael are an "am kshe oref" - a stiff necked people (see 32:9, 33:5), there seems to be no other solution. Had Moshe Rabeinu not intervened at this point, this 'revised plan' would have been the outcome. However, Moshe Rabeinu is unwilling to accept it. Instead, he counters by threatening a 'sit down strike'. He refuses to lead Am Yisrael on their journey to Eretz Canaan unless God agrees to return His presence: ".... [and Moshe said to God] 'Unless YOUR PRESENCE will go with us, do not make us leave this place ("iym ayn pa'necha holchim"). For how should it be known that Your people have gained Your favor unless You GO WITH US..." (33:12-16) Moshe's refusal leaves God ["k'vayachol"] in a most difficult predicament. Should He allow His "shchinah" to return according to the terms of BRIT SINAI, the people would not survive His anger. However, He cannot leave them in the desert, for BRIT AVOT must be fulfilled! Yet, Moshe will not lead them out of the desert UNLESS He returns BRIT SINAI. Something has to budge! But what will it be? It is here, in the resolution of this dilemma, where God's 13 MIDOT HA'RACHAMIM enter the picture. A NEW COVENANT According to the terms of the original BRIT SINAI, the consequence of the SHCHINA residing with the nation was an intense level of MIDAT HA'DIN - immediate punishment for sin (see 33:5 - "rega"). This is quite understandable, for to be worthy of God's presence, man must behave perfectly. However, man is still human. Although he may strive to perfection, he may often error or at times even sin. How then can man ever come close to God. How can God allow for His SHCHINA to dwell? The original terms of BRIT SINAI, although ideal, are not practical. To allow man to come close to God a new rule book is necessary. Now: Enter "midot ha'rachamim": Let's see now how God introduces this concept of 'divine mercy' in His response to Moshe's plea: "And God said to Moshe, 'I will also do this thing that you request... [to return His SHCHINA]... then God answered: ' I will pass all my goodness before you, and I will proclaim MY NAME before you, and I WILL PARDON he whom I will pardon and I WILL HAVE MERCY on he to whom I give mercy..." (see 33:17-19) This promise to Moshe that God will indeed remain with His nation must now take the form of an official covenant. Just as the terms of the original covenant required an official proclamation and ceremony at Har Sinai, so do the terms of this new covenant. Thus, God commands Moshe to ascend Har Sinai one more time, in a manner quite parallel to his first ascent to Har Sinai [but with significant minor differences], to receive the SECOND LUCHOT (see 34:1-5 and its parallel in Shmot 19:20-24). Even though the laws remain the same, their terms must now be amended with God's attributes of mercy. Therefore, in this "hitgalut", God must proclaim what has been 'amended' to the original BRIT: "And God came down in a cloud...& passed before him and proclaimed: ' Hashem, Hashem kel rachum v'chanun, erech apaiim v'rav chesed v'emet..." (i.e. the 13 midot) (see Shmot 34:5-8) After confirming this covenant ("hiney anochi