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Updated: May 31, 2025
Thou foresawest only the receiving of the Torah on Sinai, but I foresaw the worship of the Calf as well." With these words, God let Moses perceive that the defection of Israel was no surprise to Him, as He had considered it even before the exodus from Egypt; hence Moses now gathered new courage to intercede for Israel. He said: "O Lord of the world!
Primarily this was probably due to the fact that each was based upon a divine torah or decision, received from Jehovah through the priestly oracle.
"It is said: 'The Torah is given to him alone who dies for her!" And here is the modern counterpart: "Go to no matter what university in Europe: the lot of the young Jewish strangers is no better.... The Russians are proud of the fame of a Lomonossoff, the son of a poor moujik who became a luminary in the world of science. How numerous are the Lomonossoffs of the Jew alley!..."
Rabbi Chanania, the son of Akashia, said, "The Holy One, blessed be He, was pleased to make Israel worthy; wherefore He gave them a copious Torah and many commandments, as it is said, 'It pleased the Lord, for his righteousness' sake, to magnify the Torah and make it honorable."
Let me then proclaim Thy majesty to the coming generations, and tell them that through me Thou didst cleave the Red Sea, and give the Torah to Israel, that throughout forty years Thou didst cause manna to rain from heaven for Israel, and water to rise from the well."
Just as one who is to be admitted to Judaism must first submit to the three ceremonies of circumcision, baptism, and sacrifice, so Israel did not receive the Torah until they had performed these three ceremonies. They had already undergone circumcision in Egypt. Baptism was imposed upon them two days before the revelation on Mount Sinai.
How much more than hadst thou a right to expect, thou who couldst refer to the merits of the three Patriarchs as well as to the people's own, for they accepted the Torah and obeyed many commandments. Yea, even from thine own experience shouldst thou have drawn greater faith in My will to aid Israel.
Just as the Torah to Philo has an outward and an inward meaning, so, too, has the religion of the Torah; and the outward Judaism is the symbol, the necessary bodily expression of the inward, even as the words of Moses are the symbol, the suggestive expression of the deeper truth behind them.
Great is the Torah, which gives life to those that practise it in this world and in the world to come, as it is said, "For they are life unto those that find them, and health to all their flesh"; and it says, "It shall be health to thy navel, and marrow to thy bones"; and it says, "It is a tree of life to them that grasp it, and of them that uphold it every one is rendered happy"; and it says, "For they shall be a chaplet of grace unto thy head, and chains about thy neck"; and it says, "It shall give to thine head a chaplet of grace, a crown of glory it shall deliver to thee"; and it says, "For by me thy days shall be multiplied, and the years of thy life shall be increased"; and it says, "Length of days is in its right hand; in its left hand are riches and honor"; and it says, "For length of days, and years of life, and peace shall they add to thee."
God inflicted the penalty upon Nadab and Abihu "in the day of gladness of His heart," and not on the day on which the Torah espoused Israel. Among the sins for which they had to atone was their great pride, which was expressed in several ways.
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