Moshe's Prayer After the Sin of the Golden Calf

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Moshe's Prayer – Before or After the Sin of the Golden Calf?
Rabbi Amnon Bazak
After the sin of the Golden Calf, Moshe prays and asks God to forgive Bnei Yisrael. According to Parashat Ki Tisa, Moshe prayed before he descended from the mountain. However, according to Parashat Eikev, Moshe prayed after he descended, saw the Golden Calf, broke the tablets and climbed the mountain a second time. When did Moshe pray? Why does the Torah describe this event in two different ways? Did God really contemplate destroying the nation altogether?
The Thirteen Attributes of Mercy
Prof. Jonathan Grossman
Why, in the midst of the discussion about the future of Am Yisrael, do Moshe and God engage in a private discussion the Thirteen Attributes? The discussion between Moshe and God seeks to reinitiate the Covenant between the Pieces which was broken by the nation in the Sin of the Golden Calf.
Revelation to Avraham vs. Revelation to Moshe
Rabbi Dr. Tamir Granot
God's revelation to Moshe after the sin of the Golden Calf parallels God's revelation to Avraham in the beginning of Parashat Vayera. The comparison positions Moshe in a similar status to Avraham: both are forefathers of the nation, and the two revelations relate to the prophet's prayer for a sinning public who is about to be destroyed. Perhaps their ability to pray is the reason God chooses to make them fathers and leaders of the nation.
The Prophet in Prayer
Sharón Rimón
What exactly does God reveal to Avraham before the destruction of Sodom? Why does God feel the need to reveal His plans to Avraham? Does God tell him He is going to destroy Sodom, or is he only informed that God is planning on judging Sodom? What is the purpose of the prophet? How is his role expressed in the prayers of Moshe and Jeremiah?
By What Right Does Israel Inherit the Land?
Dr. Mordechai Sabato
Parashat Eikev represents a in between the two parts of the commandments speech, with Va-etchanan on one side, and Re'eh through Ki-Tavo on the other. In our parasha, Moshe halts his list of commandments and discusses some other subjects. One of them (chapter 9) is the question: by what right does Israel inherit the land? The importance of this question is apparent in the style of the introduction to the chapter: "Hear, Israel." This expression occurs in four other places in the Sefer, each time as the introduction to a subject of major importance. This shiur will examine the structure and significance of this chapter.
Eliyahu in Horev (Part 3)
The Double Revelation of God's Angel to Eliyahu (Part 3)
Rabbi Elchanan Samet
The narrative draws a clear parallel between Eliyahu and Moshe after the Sin of the Golden Calf at Horev. Eliyahu is expected to examine the ways of Moshe. Even when the prophet comes to convey stern reproof, when he is with God his task is to be a spokesperson for Israel's defense. Eliyahu, in contrast, has the opposite intention.
Eliyahu in Horev (Part 4)
"He Announced Rebuke at Sinai, and Judgments of Vengeance at Horev"
Rabbi Elchanan Samet
God asks Eliyahu “why are you here?” The question can be interpreted to mean: why are you here in the desert away from the nation? Or, according to another possible interpretation: Why are you here at Horev, where Moshe asked for mercy for the nation, when you come with the opposite intention? According to both interpretations, Eliyahu holds fast to his point of view, disregarding the events on Mount Carmel as passing. Not only is he unable to ask for mercy for the nation, he also asks for the nation to be punished.
“You Shall Make For Yourself an Ark of Wood”
Rabbi Dr. Tamir Granot
A crucial difference between Sefer Devarim and Sefer Shemot is the mention of the wooden ark that was created for the second tablets in Sefer Devarim. The explanation for this has to do with the “immanent” nature of Sefer Shemot against the “transcendental” nature of Sefer Devarim. This explains why the Mishkan and Ohel Moed are not mentioned in Sefer Devarim - because the main goal of the covenant in Devarim is the keeping of the mitzvot, and not the dwelling of the Divine Presence as it is in Sefer Shemot.
Selecting the Attributes of Mercy Meticulously
Rabbi Moshe Cohen
He Who Answered Moshe at Horev
HaTanakh.com Staff
To Separate and to Start Again: Moshe Redeems Israel after the Golden Calf
Rabbi Dr. Daniel Tropper
תאריך פרסום: תשע"ה | |
The Golden Calf was the cardinal transgression of the Israelites after the redemption from Egypt. The chances of reconciliation between Hashem and the people seemed hopeless. Yet Moshe Rabbenu by a series of clever and dedicated actions succeeded in bringing about a reconciliation. The shiur will discuss how he did it.

We will study the parsha of the Golden Calf from beginning to end, analyzing midrashim and examining the various nuances and details in the texts. We find the greatness of Moshe coming out in ways that we may not have realized before—as he guides the people of Israel through a successful teshuva process, achieving new spiritual heights in a unique relationship with God.
The Aftermath of the Sin of the Golden Calf
Rabbi Ezra Bick
This article studies the aftermath of the Sin of the Golden Calf - how Moshe, on the one hand, tries to amend the disastrous situation engendered by the sin of the eigel (a situation which originally leads God to propose the destruction of the Jewish nation), and on the other hand, God's response to Moshe's efforts. In so doing, we can begin to understand why the Sages viewed the chet ha-eigel as a watershed in Jewish spiritual history, and how post-eigel history differs from pre-eigel history.
“But Do Not Rebel Against the Lord”
Rabbi Gad Eldad
Of the complaints that had a significant impact on the history of Am Yisrael, the sin of the spies stands out prominently. As a result of this sin, it was decreed that the entire generation would die in the desert instead of reaching the Promised Land.Why could God not have found some punishment that would leave room for recovery and moving on, along with recognition of the sin and atonement for it?

We find a real crisis in the people’s faith in God-- a lack of confidence so profound that even the spontaneous initiative of the ma’apilim, who realize the gravity of their sin and propose proceeding anyway to Eretz Yisrael, cannot repair the damage.

Translated by Kaeren Fish
Ki Tisa: Moshe's Benevolent Chutzpah
Rabbi David Fohrman |
In this week's parsha, the Jewish people commit the worst sin possible - worshiping a false god - right after God gives them the Torah on Mt. Sinai. In this video, Rabbi Fohrman asks us about a bizarre question that Moshe asks God, "Why, God, should you be angry at your people?" and reminds us that God and the nation of Israel are attached by destiny.

If you enjoyed this video, please visit AlephBeta.org to watch more.
Ki Tisa: Epilogue
Rabbi David Fohrman |
In this audio epilogue to Ki Tisa: Moses's Benevolent Chutzpah, we explore the story of Noach and the flood, the other instance of God threatening to destroy the world. Rabbi Fohrman compares the two stories and the two protagonists, Moshe and Noach, and asks us what it truly means to be a man of God.

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