Exodus-Chapter-33
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Please Note: Some
alterations or (additions) have been made relating to ‘Names’ and ‘Attributes’
of אֱלֹהִים - Elohim, having been corrected like it
once was pre the “Masoretic Text”.
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Remember the following truth from our
beloved Torah!
“Ye shall NOT ADD TO
THE WORD which I command you, NEITHER SHALL
YE DIMINISH FROM IT, that ye may keep the commandments of יְהוָה
אֱלֹהֵיכֶם - the LORD your Eloleichem, which I command you”. Davarim -
Deuteronomy 4:2. (JPS-1917).
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With Rabbi,
Dr. Reuven Ben Avraham-Goossens, PhD.
Introduction:
Exodus 33 is one of the most intimate and
revealing chapters in the entire Torah. It stands at the crossroads between
catastrophe and renewal. The people have just committed the sin of the Golden
Calf, shattering the covenantal moment that began at Sinai. Moses has broken
the tablets, the camp has been purged of idolatry, and now the question hangs
in the air: What
is the future of the relationship between the אֱלֹהִים יְהוָה - the LORD
Elohim (God) and
This chapter does not simply continue the narrative; it exposes the inner dynamics of ‘Divine presence’, ‘human leadership’, and the fragile process of rebuilding trust. It is a chapter of ‘negotiation’, ‘vulnerability’, and ‘profound spiritual daring’. Moses emerges not only as a leader but as a figure who insists on closeness with the Divine even when the nation has failed.
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Let us commence and
read Exodus Chapter 33, verses 1 to 23:
(JPS-1917 version of the Torah). Below the chapter I will provide a commentary
of what you will have read in this chapter.
1. And
יְהוָה - the LORD spoke unto Moses: ‘Depart, go up hence, thou and the people
that thou hast brought up out of the land of Egypt, unto the land of which I
swore unto Abraham, to Isaac, and to Jacob, saying: Unto thy seed will I give
it 2. and I will send
an angel before thee; and I will drive out the Canaanite, the Amorite, and the
Hittite, and the Perizzite, the Hivite,
and the Jebusite 3. unto a
land flowing with milk and honey; for I will not go up in the midst of thee;
for thou art a stiff-necked people; lest I consume thee in the way’. 4. And when the people heard these evil tidings, they
mourned; and no man did put on him his ornaments. 5. And
יְהוָה - the LORD said unto Moses: ‘Say unto the children of Israel: Ye are a
stiffnecked people; if I go up into the midst of thee
for one moment, I shall consume thee; therefore now put off thy ornaments from
thee, that I may know what to do unto thee’. 6. And
the children of
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Commentary on Exodus Chapter 33:
Verses 1-3: A Land Promised, but Presence withheld: אֱלֹהִים - Elohim tells Moses to lead the people toward the land sworn to the patriarchs. The promise stands firm, the covenantal oath is not revoked. Yet אֱלֹהִים - Elohim declares that the Divine Presence will not accompany them directly, lest their stubbornness lead to destruction. This is a striking moment: The land is guaranteed, but intimacy is not. The covenant survives, but the relationship is wounded. It is the Torah’s way of showing that Divine commitment is unbreakable, yet Divine closeness is not automatic. Presence must be earned, repaired, and re‑established.
Verses 4-6: The People’s Mourning: When the people hear that אֱלֹהִים - Elohim will not dwell among them, they mourn. Their ornaments; symbols of ‘pride’, ‘status’, and perhaps; the very materials that once fed the Golden Calf are removed. This is not punishment; it is a gesture of humility. The people finally understand the gravity of their actions. The removal of ornaments symbolizes a stripping away of ego and illusion.
Verses 7-11: The Tent of Meeting outside the camp: Moses sets up a tent outside the camp, and this becomes the place where he speaks with אֱלֹהִים - Elohim. The camp itself is spiritually compromised, so the Divine encounter must occur at a distance. Yet the description of Moses’ relationship with אֱלֹהִים - Elohim is extraordinary; “as a man speaks unto his friend”. This is not equality; it is clarity, honesty, and directness. The Torah emphasizes that Moses’ leadership is rooted not in authority but in relationship. Joshua’s lingering presence in the tent hints at continuity: the next generation of leadership is already being shaped by proximity to holiness.
Verses 12-14: Moses Negotiates for Guidance and Presence: Moses presses אֱלֹהִים - Elohim:
“You have told me to lead this people, yet You have not told me whom You will send with me.”
This is Moses at his most courageous. He refuses to lead without assurance of Divine companionship. אֱלֹהִים - Elohim responds with a partial concession: “My presence shall go with you”. But the Hebrews can be lead as directed by Moses personally; but not yet the entire nation.
Verses 15-17: Moses Insists on Full Restoration: Moses refuses to accept a private
guarantee. He demands that אֱלֹהִים - Elohim accompany the
entire people. He argues that
Verses 18-23: Moses’ Daring Request: “Show me Your Glory”: Having secured the
future of the nation, Moses asks for something personal and profound:
“Show me Your glory.” This is not curiosity. It is a desire for deeper
understanding of the Divine nature. Moses seeks insight into the essence of אֱלֹהִים - Elohim’s ways especially after witnessing judgment, forgiveness, and the
fragility of human-Divine interaction. God responds with both generosity and
boundary: Moses may witness Divine goodness. Moses may hear the proclamation of
the Divine Name. But Moses cannot see the Divine “face,” only the “back,” a
metaphor for the limits of human comprehension. The message is subtle: Human
beings can perceive the Divine through actions, consequences, and moral
patterns; the “afterglow” of Divine presence, but not through direct essence.
This is the Torah’s way of teaching that spiritual understanding is real, but
always partial. We walk behind the Divine, not ahead of it!
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My Closing Message:
Exodus 33 is a chapter of rebuilding. It
shows that even after profound failure, the relationship between
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שָׁלוֹם
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