Daf 192b (דַּף קצ״ב ע״ב)

When the seventh hour of the day arrived (כֵּיוָן דְּמָטָא שֶׁבַע שַׁעְתִּין דְּיוֹמָא), they gave it into Aharon’s hand (יָהֲבוּ לֵיהּ לְאַהֲרֹן מִיָּד). If he had said to them, “Place it first on the ground, and I will take it” (אִי אִיהוּ הֲוָה אָמַר לוֹן שַׁווּ לֵיהּ בְּאַרְעָא בְּקַדְמִיתָא, וָאֲנָא אֶטוֹל), they would not have been able to succeed with their sorceries at all (לָא הֲווֹ יַכְלִין בְּחַרְשַׁיְיהוּ כְּלוּם), but from their hand he took it (אֶלָּא מִיָּדָם נָטַל). And Scripture cries out and says (וּקְרָא מִתְרָעַם וְאָמַר): “And he took it from their hand” (וַיִּקַּח מִיָּדָם).

They saw what Aharon did — a prophet, a wise man (חָמוּ מָה עֲבַד אַהֲרֹן גְּבַר נְבִיאָה גְּבַר חַכִּים) — he did not know to guard himself (לָא יָדַע לְאִסְתַּמְּרָא). For if he had taken it from the ground (דְּאִילּוּ נָטִיל מֵאַרְעָא), all the sorcerers of the world could not have succeeded (כָּל חַרְשִׁין דְּעָלְמָא לָא הֲווֹ יַכְלִין לְאַצְלְחָא). But in what did they succeed in this act (אֲבָל בְּמָה אַצְלָחוּ בְּעוֹבָדָא דָּא)? Because “he took it from their hand, and not from the ground” (בְּגִין דְּוַיִּקַח מִיָּדָם וְלָא מֵאַרְעָא). “And he fashioned it with a graving tool” (וַיָּצַר אוֹתוֹ בַּחֶרֶט) (Exodus 32) — not as people think, that he engraved designs with a compass, or in another way (לָאו כְּמָה דְּחַשְׁבִין בְּנֵי נָשָׁא, דְּעֲבַד צִיּוּרִין בִּמְחוּגָה, אוֹ בְּמִלָּה אַחֲרָא).

But Scripture came to prove the matter (אֶלָּא אָתָא קְרָא לְאוֹכָחָא מִלָּה), that Aharon did not know to guard himself (דְּאַהֲרֹן לָא יָדַע לְאִסְתַּמְּרָא). For if, when he had taken it from their hand, he had thrown it to the ground (אִילוּ כַּד נָטַל מִיְּדֵיהוֹן, הֲוָה שַׁדֵּי לְאַרְעָא), even if afterwards he had picked it up (וְאַף עַל גַּב דְּיִטּוֹל לֵיהּ לְבָתַר), the evil deed would not have succeeded (לָא הֲוָה אַצְלַח עוֹבָדָא בִּישָׁא דָּא). But in everything there was evil assistance (אֲבָל בְּכֹלָּא סִיּוּעָא בִּישָׁא הֲוָה): he held the gold, concealed it from the eye (דְּנָקִיט דַּהֲבָא, וּטְמָרֵיהּ מֵעֵינָא), evil after evil (בִּישׁ בָּתַר בִּישׁ). What is “he fashioned it with a graving tool”? (מַאי וַיָּצַר אוֹתוֹ בַּחֶרֶט) — he placed all the gold in one bag, and hid it from the eye (דְּשַׁוֵּי כָּל דַּהֲבָא בְּכִיסָא חֲדָא, וְאִסְתְּמַר מֵעֵינָא). Then everything rose into the work (כְּדֵין סָלִיק כֹּלָּא לְעוֹבָדָא).

In the Book of Enoch I found (בְּסִפְרָא דְּחֲנוֹךְ אַשְׁכַּחְנָא), that it said thus (דְּהֲוָה אָמַר הָכִי): A single son would be born to that white head (בְּרָא יְחִידָאָה יִתְיְּילִד לְהַהוּא רִישָׁא חִוָּורָא), and when they would bring it from the flesh of donkeys they would feed it (וְכַד יִיִתוּן מִבִּשְׂרָא דַּחֲמָרֵי, יָטְעִין לֵיהּ), in that which one inserts (בְּהַהוּא דְּעָיִיל). Some say: that one takes (נ״א דְּנָטִיל) — pearls within golden shells (מַרְגְּלָן בְּזָגִין דְּדַהֲבָא), without his knowledge (בְּלָא דַּעְתָּא דִּילֵיהּ). And the form would be imprinted in an engraving with the stylus (וּדְיוּקְנָא יְצֻיַיר בְּצִיּוּרָא בַּחֶרֶט). What is “with the stylus” (מַאי בַּחֶרֶט)? With the stylus of Enosh (בְּחֶרֶט אֱנוֹשׁ). This is the pen of Enosh the guilty (דָּא קֹלְמוּסָא דֶּאֱנוֹשׁ חַיָּיבָא), who led mankind astray (דְּאַטְעֵי לִבְנֵי נָשָׁא). Surely this is the clarification of the matter (וַדַּאי דָּא בְּרִירָא דְּמִלָּה): When Enosh misled the world (דֶּאֱנוֹשׁ כַּד אַטְעֵי עָלְמָא), with a pen he engraved inscriptions (בְּקֹלְמוּסָא הֲוָה רָשִׁים רְשִׁימִין). Some say: engraved engravings (ס״א רָשִׁים רְשִׁימִין). All forms and foreign worships were in that pen (דְּכָל דִּיוּקְנִין וּפֻלְחָנִין נֹכְרָאִין בְּהַהוּא קֹלְמוּסָא). And because of this it is written: “with a stylus” (וְעַל דָּא כְּתִיב בַּחֶרֶט) — that one which was known to act so (הַהוּא דְּאִשְׁתְּמוֹדַע לְמֶעְבַּד הָכִי). And this is the clarification of the matter (וְדָא הוּא בְּרִירוּ דְּמִלָּה). And all this was surely so (וְכֹלָּא הֲוָה): that indeed the gold was thrown into a bag (דְּוַדַּאי בְּכִיסָא אַרְמֵי דַּהֲבָא), and it was covered from the eye (וְכַסֵּי לֵיהּ מֵעֵינָא), as those sorcerers said (כְּמָה דְּאָמְרוּ אִינּוּן חַרְשִׁין). And thus it was necessary in the weapons of these sorcerers (וְהָכִי אִצְטְרִיךְ בְּזִינֵי דְּחָרָשִׁין אִלֵּין). And this is the work of these sorcerers (וְדָא הוּא עוֹבָדָא דְּחַרְשִׁין אִלֵּין): a matter that requires concealment first, to be revealed later (מִלָּה דְּאִצְטְרִיךְ בְּאִתְגַּלְּיָא, לְאִתְגַּלָּאָה לְבָתַר, אִצְטְרִיךְ טְמִירוּ וְכִסוּיָא בְּקַדְמִיתָא). That it be hidden from the eye (דְּיִתְכַּסֵי מֵעֵינָא), and afterwards the craftsman would bring forth his craft (וּבָתַר יִפּוֹק אוּמָנָא לְאוּמָנוּתֵיהּ). But a matter that needs to be hidden afterwards (וּמִלָּה דְּאִצְטְרִיךְ בְּכִסּוּיָא לְבָתַר), must first be revealed (אִצְטְרִיךְ בְּאִתְגַּלְּיָא בְּקַדְמִיתָא).

Now, my beloved sons, beloved of my soul (הַשְׁתָּא בָּנַי רְחִימָאי, רְחִימִין דְּנַפְשָׁאי), what shall I do (מָה אַעְבִּיד)? Surely I must reveal (וַדַּאי אִצְטְרִיכְנָא לְגַלָּאָה), listen and conceal these words (אֲצִיתוּ וְאַטְמִירוּ מִלִּין). In that side of holiness (בִּסְטַר קְדוּשָּׁה הַהוּא), Elohim of truth, King over the world (אֱלֹהִים דִּקְשׁוֹט, מֶלֶךְ עַל עָלְמָא), is strengthened in three worlds (בִּתְלַת עָלְמִין אִתְתָּקַּף): Beri’ah, Yetzirah, and Asiyah (בִּבְּרִיאָה. בִּיְצִירָה. בַּעֲשִׂיָּה).

And behold it has been said, the mystery of each one here (וְהָא אִתְּמַר, רָזָא דְּכָל חֲדָא וַחֲדָא הָכָא). Opposite Beri’ah: “And he took it from their hand” (לָקֳבֵל בְּרִיאָה, וַיִּקַּח מִיָּדָם) — a matter that until then was nothing (מִלָה דְּלָא הֲוָה בֵּיהּ עַד כְּעַן כְּלוּם). Opposite Yetzirah: “And he fashioned it with a graving tool” (לָקֳבֵל יְצִירָה, וַיָּצַר אוֹתוֹ בַּחֶרֶט). Opposite Asiyah: “And he made it a molten calf” (לָקֳבֵל עֲשִׂיָּה, וַיַּעֲשֵׂהוּ עֵגֶל מַסֵּכָה). Who has seen sorcerers in all the world like these (מַאן חָמָא חַרְשִׁין בְּכָל עָלְמָא כְּאִלֵּין)?

Now it must be said (הַשְׁתָּא אִית לְמֵימַר): Is it not written, “And I cast it into the fire” and no more, “and then this calf came out”? (וְכִי לָא כְּתִיב וָאַשְׁלִיכֵהוּ בָּאֵשׁ, וְלָא יַתִּיר, וּכְדֵין וַיֵּצֵא הָעֵגֶּל הַזֶּה). And now you say: “And he made it a molten calf” (וְהַשְּׁתָּא אַתְּ אַמָרְתְ וַיַּעֲשֵׂהוּ עֵגֶל מַסֵּכָה)? Rather, Heaven forbid that Aharon made it (אֶלָּא חַס וְשָׁלוֹם דְּאַהֲרֹן עֲבַד). And Scripture proves: “And he took the calf which they had made” (וּקְרָא אוֹכַח דִּכְתִּיב וַיִּקַּח אֶת הָעֵגֶּל אֲשֶׁר עָשׂוּ). But from what is written, “And he took from their hand,” and “And he fashioned it” (אֲבָל מִמַּה דִּכְתִּיב וַיִּקַּח מִיָּדָם, וּכְתִיב וַיָּצַר אוֹתוֹ), from the power of those two all was done (מֵחֵילָא דִּתְרֵין אִלֵּין, אִתְעָבִיד כֹּלָּא). As though he made it (כִּבְיָכוֹל הוּא עָבִיד לֵיהּ). For if not for those two, it would not have been made nor gone forth into actuality (דְּאִי תְּרֵין אִלֵּין לָא הֲווֹ, לָא אִתְעָבִיד וְלָא נָפַק לְאוּמָנוּתָא).

But who caused it to be made (אֲבָל מַאן גָּרַם דְּאִתְעָבִיד)? Those two (אִינּוּן תְּרֵין). Some say: “And he made it” — indeed, he made it (כביכול וַיַּעֲשֵׂהוּ אִיהוּ וַדַּאי עָשָׂהוּ). While he took it from their hand, they performed their sorceries (בְּעוֹד דְּאִיהוּ לָקַח מִיָּדָם, אִינְהוּ עַבְדֵי חַרְשַׁיְיהוּ), whispering with their mouths (וּמְלַחֲשֵׁי בְּפוּמַיְיהוּ), and drawing a spirit below from the Sitra achra (וּמְשָׁכֵי רוּחָא לְתַתָּא, מִן סִטְרָא אַחֲרָא). And they drew two spirits together (וּמְשָׁכוּ תְּרֵין רוּחִין כַּחֲדָא): one male, and one female (חַד מִן דְּכָר, וְחַד מִן נוּקְבָּא). The male was clothed in the form of an ox (דְּכַר אִתְלָבַשׁ בְּדִיּוּקְנָא דְּשׁוֹר). The female in the form of a donkey (נוּקְבָּא בְּדִיּוּקְנָא דְּחֲמוֹר). The two of them were included together (תַּרְוַויְיהוּ הֲווֹ כְּלִילָן כַּחֲדָא). Why these two (אֲמַאי תְּרֵין אִלֵּין)? Because ox — behold it is already said (אֶלָּא שׁוֹר הָא אִתְּמַר). Why donkey (חֲמוֹר אֲמַאי)?

Because of these Egyptian sorcerers, as it is written of them (בְּגִין דְּחַרְשִׁין אִלֵּין דְּמִצְרָאֵי, כְּתִיב בְּהוּ): “Whose flesh is the flesh of donkeys” (אֲשֶׁר בְּשַׂר חֲמוֹרִים בְּשָׂרָם) (Ezekiel 23). And because of this, all those of Yisrael who died had joined with them in their hearts (וְעַל דָּא, כָּל אִינּוּן דְּיִשְׂרָאֵל דְּמִיתוּ, אִתְחַבָּרוּ בַּהֲדַיְיהוּ בְּלִבְּהוֹן). And because they were two forms, it is written: “These are your gods, O Yisrael” (וּבְגִין דַּהֲווֹ תְּרֵין דִּיוּקְנִין, כְּתִיב אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל), and not “This is” (וְלָא כְּתִיב זֶה) — but “These” (אֶלָּא אֵלֶּה), two together (תְּרֵין הֲווֹ כַּחֲדָא), “who brought you up from the land of Egypt” (אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם). “Brought you up” is written in plural, not singular (הֶעֱלוּךָ וְלָא הֶעֱלְךָ כְּתִיב). “And he made it a molten calf, and they said” (וַיַּעֲשֵׂהוּ עֵגֶל מַסֵּכָה וַיֹּאמְרוּ) (Exodus 32). “And he said” is not written, but “and they said” (וַיֹּאמֶר לָא כְּתִיב, אֶלָּא וַיֹּאמְרוּ) — for Aharon said nothing (דְּאַהֲרֹן לָא אָמַר מִדִי).

We have learned (תָּנֵינָן): one hundred and twenty-five kantarim of gold were in it (מֵאָה וְעֶשְׂרִים וְחָמֵשׁ קַנְטְרִין הֲווֹ בֵּיהּ). How is it written, “And he took it from their hand”? (הֵיךְ כְּתִיב וַיִּקַּח מִיָּדָם). Were all those kantarim in their hand (וְכִי בְּיָדָם הֲווֹ כָּל אִלֵּין קַנְטְרִין)? Rather, it is because from those kantarim they took handfuls (אֶלָּא מִכְּלָלָא דְּאִינּוּן קַנְטְרִין נַטְלוּ מָלֵי יְדַיְיהוּ). And that little portion ruled over all (וְהַהוּא זְעֵיר, אִסְתַּלָּק עַל כֹּלָּא), as though it were all in their hand (כְּאִילּוּ הֲוָה כֹּלָּא בִּידַיְיהוּ).