20. Taha Page 317 وَ لَقَدْ And verily اَوْحَیْنَاۤ We inspired اِلٰی to مُوْسٰۤی ۙ۬ Musa اَنْ that اَسْرِ Travel by night بِعِبَادِیْ with My slaves فَاضْرِبْ and strike لَهُمْ for them طَرِیْقًا a path فِی in الْبَحْرِ the sea یَبَسًا ۙ dry لَّا not تَخٰفُ fearing دَرَكًا to be overtaken وَّ لَا and not تَخْشٰی being afraid فَاَتْبَعَهُمْ Then followed them فِرْعَوْنُ Firaun بِجُنُوْدِهٖ with his forces فَغَشِیَهُمْ but covered them مِّنَ from الْیَمِّ the sea مَا what غَشِیَهُمْؕ covered them وَ اَضَلَّ And led astray فِرْعَوْنُ Firaun قَوْمَهٗ his people وَ مَا and (did) not هَدٰی guide them یٰبَنِیْۤ O Children of Israel اِسْرَآءِیْلَ O Children of Israel قَدْ Verily اَنْجَیْنٰكُمْ We delivered you مِّنْ from عَدُوِّكُمْ your enemy وَ وٰعَدْنٰكُمْ and We made a covenant with you جَانِبَ on (the) side الطُّوْرِ (of) the Mount الْاَیْمَنَ the right وَ نَزَّلْنَا and We sent down عَلَیْكُمُ to you الْمَنَّ the Manna وَ السَّلْوٰی and the quails كُلُوْا Eat مِنْ of طَیِّبٰتِ (the) good things مَا which رَزَقْنٰكُمْ We have provided you وَ لَا and (do) not تَطْغَوْا transgress فِیْهِ therein فَیَحِلَّ lest should descend عَلَیْكُمْ upon you غَضَبِیْ ۚ My Anger وَ مَنْ And whoever یَّحْلِلْ on whom descends عَلَیْهِ on whom descends غَضَبِیْ My Anger فَقَدْ indeed هَوٰی he (has) perished وَ اِنِّیْ But indeed I Am لَغَفَّارٌ the Perpetual Forgiver لِّمَنْ of whoever تَابَ repents وَ اٰمَنَ and believes وَ عَمِلَ and does صَالِحًا righteous (deeds) ثُمَّ then اهْتَدٰی remains guided وَ مَاۤ And what اَعْجَلَكَ made you hasten عَنْ from قَوْمِكَ your people یٰمُوْسٰی O Musa قَالَ He said هُمْ They اُولَآءِ (are) close عَلٰۤی upon اَثَرِیْ my tracks وَ عَجِلْتُ and I hastened اِلَیْكَ to you رَبِّ my Lord لِتَرْضٰی that You be pleased قَالَ He said فَاِنَّا But indeed, We قَدْ [verily] فَتَنَّا We (have) tried قَوْمَكَ your people مِنْۢ after you بَعْدِكَ after you وَ اَضَلَّهُمُ and has led them astray السَّامِرِیُّ the Samiri فَرَجَعَ Then Musa returned مُوْسٰۤی Then Musa returned اِلٰی to قَوْمِهٖ his people غَضْبَانَ angry اَسِفًا ۚ۬ (and) sorrowful قَالَ He said یٰقَوْمِ O my people اَلَمْ Did not یَعِدْكُمْ promise you رَبُّكُمْ your Lord وَعْدًا a promise حَسَنًا ؕ۬ good اَفَطَالَ Then, did seem long عَلَیْكُمُ to you الْعَهْدُ the promise اَمْ or اَرَدْتُّمْ did you desire اَنْ that یَّحِلَّ descend عَلَیْكُمْ upon you غَضَبٌ (the) Anger مِّنْ of رَّبِّكُمْ your Lord فَاَخْلَفْتُمْ so you broke مَّوْعِدِیْ (the) promise to me قَالُوْا They said مَاۤ Not اَخْلَفْنَا we broke مَوْعِدَكَ promise to you بِمَلْكِنَا by our will وَ لٰكِنَّا but we حُمِّلْنَاۤ [we] were made to carry اَوْزَارًا burdens مِّنْ from زِیْنَةِ ornaments الْقَوْمِ (of) the people فَقَذَفْنٰهَا so we threw them فَكَذٰلِكَ and thus اَلْقَی threw السَّامِرِیُّۙ the Samiri 20. Taha Page 318 فَاَخْرَجَ Then he brought forth لَهُمْ for them عِجْلًا a calf's جَسَدًا body لَّهٗ it had خُوَارٌ a lowing sound فَقَالُوْا and they said هٰذَاۤ This اِلٰهُكُمْ (is) your god وَ اِلٰهُ and the god مُوْسٰی ۬ (of) Musa فَنَسِیَؕ but he forgot اَفَلَا Then did not یَرَوْنَ they see اَلَّا that not یَرْجِعُ it (could) return اِلَیْهِمْ to them قَوْلًا ۙ۬ a word وَّ لَا and not یَمْلِكُ possess لَهُمْ for them ضَرًّا any harm وَّ لَا and not نَفْعًا۠ any benefit
(20:77) Most certainly We52 revealed to Moses: "Proceed with My servants in the night and strike for them a dry path in the sea.53 Have no fear of being overtaken, nor be afraid of treading through the sea."
(20:78) Pharaoh pursued them with his hosts, but they were fully overwhelmed by the sea.54
(20:79) Pharaoh led his people astray; he did not guide them aright.55
(20:80) Children of Israel!56 We saved you from your enemy and made a covenant with you on the right side of the Mount5758 and sent down on you manna and quails,59
(20:81) saying: "Partake of the good things that We have provided for you, but do not transgress lest My wrath fall upon you; for he upon whom My wrath falls is ruined.
(20:82) But I am indeed Most Forgiving to him who repents and believes and does righteous works and keeps to the Right Way."60
(20:83) "But, O Moses,61 what has made you come in haste from your people?"62
(20:84) He said: "They are close behind me, and I hastened to You, Lord, that You may be pleased with me."
(20:85) Said He: "Verily We tested your people in your absence and the Samiri63 led them astray."
(20:86) Moses returned to his people full of wrath and grief, and said: "My people! Has your Lord not made good an excellent promise He made to you?64 And has a long time passed since those promises were fulfilled?65 Or was it to incur the wrath of your Lord that you broke your promise with me?"66
(20:87) They answered: "We did not break our promise with you out of our own volition; but we were laden with the load of people's ornaments, and we simply threw them down67(into the fire), and68 the Samiri also threw down something,
(20:88) and brought out of there (from the molten gold) the effigy of a calf that lowed." The people cried out: "This is your deity and the deity of Moses, whom Moses has forgotten."
(20:89) Did they not see that it did not return a word to them, and had no power either to hurt them or to cause them any benefit?
52. After describing this encounter between Moses and the magicians, detailed information of the incidents which occurred during the Israelites’ long stay in Egypt are omitted. (For these see al-A ‘raf7: 130-47. Yunus 10: 83-92: al-Mu' min 40; 23-50; and al-Zukhruf 43: 46-56.)
53. God finally appointed a night on which all the believers, both Israelite and non-Israelite, had to embark on the exodus. For these believers the Qur’an uses the comprehensive expression ‘My servants’. After assembling at the appointed venue, they set out in the form of a caravan. Since there was no Suez Canal at that time, the area lying between the Red Sea and the Mediterranean Sea lay open. The entire area was dotted with military camps and, hence, to travel through it was quite dangerous. Moses, therefore, chose the route leading to the Red Sea. He probably intended to reach the Sinaitic Peninsula by traversing the coastal line. Pharaoh’s huge army, however, was in pursuit of the believers, and it came upon them while they were still on the Red Sea coast.
We learn from the description in Sarah al-Shu‘ara’ (26: 61-3), that this caravan of migrants was vulnerable to attack because Pharaoh’s army was poised on one side whilst the sea was on the other. It was at this juncture that God directed Moses, ‘to strike the sea with your rod’ (al-A‘raf 7: 160 and al-Shu‘ara’ 26: 63). The sea, as the Qur’an says, ‘split up [into ‘two]’, (al-Shu‘ara’ 26: 63). Thus, the Israelites were provided with a safe passage. In fact, what happened was even more significant for that portion lying between " the two parts became, as the current verse says, a dry path, providing a safe route for Moses and his followers.
The manner in which the Qur’an mentions this event leaves no doubt that it - is a miracle. The Qur’anic description provides no justification for those who claim that the event was caused by a wind storm or by the ebb and flow of the tide. This was clearly not the case. For neither a wind storm nor the recession of the tide would cause the water to stand in the form of high walls; nor does wind © storm or recession of the tide cause a dry road to emerge in the midst of the sea by the splitting of water into two parts. (For further details see al-Shu‘ara’ 26, n. 47.)
54. In al-Shu‘ara’ it is said: ‘We told Moses by inspiration: Strike the sea with your rod. So it split up, and each part became like a huge, firm mass of mountain. And We made the other party approach there. We delivered Moses and all who were with him but We drowned the others’ (al-Shu'ara’ 26: 64-6).
This verse clearly states that soon after the Israelites had crossed the Red Sea, Pharaoh and his army entered the same road which had divided it (verses 63-7). Likewise, in Sarah al-Baqarah it is said that the Israelites observed, from the safety of the other shore, the drowning of Pharaoh’s people (al-Baqarah 2: 50). Similarly, one learns from Sarah Yunus that whilst Pharaoh was drowning, he cried out: ‘I believe that there is no God but Allah in * Whom the children of Israel believe, and J am also one of those who submit to Allah’ (Yunus 10: 90). Pharaoh's acceptance of faith while he was in the throes of death was, however, unacceptable to God. Pharaoh was told: ‘Now you believe, although you disobeyed earlier and were one of the mischief-makers.
We shall now save your corpse that you may serve as a warning for all posterity, although many men are heedless of Our signs’ (Yunus 10: 91-2).
55. Here a subtle warning is given to the Makkan unbelievers, for they are told that their leaders had been directing them to the same wrong path to which Pharaoh had earlier led his people. They must now realize that just as Pharaoh led his people in the wrong direction, their own leaders were also doing the same.
With the conclusion of this story it is now appropriate to compare the Qur’anic and Biblical versions for such a study will demonstrate how false the contention is that the Qur’anic stories of the past are derived from Israelite sources. In the Bible, details of this story are to be found in Exodus. The following elements are especially noteworthy:
1. It is said that the miracle of the rod was granted to Moses (Exodus 4: 2-5) and that he was directed: ‘to take the rod in his hand, with which to show signs’ (4: 17). Later on, the same rod inexplicably comes into Aaron’s possession and he then begins to use it to perform miracles. (See Chapter 7 onwards.)
2. The account of the first meeting between Moses and Pharaoh as described in Exodus, Chapter 5, is absolutely silent about the debate that had ensued between Moses and Pharaoh on the issue of the Oneness and - absolute Lordship of God. The Bible simply records that Pharaoh said: “Who is the Lord, that I should heed his voice and let Israel go? I do not know the Lord...’ (5: 2). Moses and Aaron gave only the following insipid reply: ‘The God of the Hebrews has met with us’ (5: 3).
3. The whole story of the magicians is narrated in a few drab sentences: And the Lord said to Moses and Aaron, ‘When Pharaoh says to you, “Prove yourselves by working a miracle’’, then you shall say to Aaron, ‘‘Take your rod and cast it down before Pharaoh, that it may become a serpent.’’ So Moses and Aaron went to Pharaoh and did as the Lord commanded. Aaron cast down his rod before Pharaoh and his servants, and it became a serpent. Then Pharaoh summoned the wise men and the sorcerers; and they also, the magicians of Egypt, did the same by their secret arts. For every man cast down his rod, and they became serpents. But Aaron's rod swallowed up their rods. Still Pharaoh’s heart was hardened, and he would not listen.to them; as the Lord had said (Exodus 7: 8-13).
4. If one compares the Biblical and Qur’anic statements, one cannot help feeling that the Biblical passage is totally bereft of any spiritual dimension to the story. What is more surprising is that the encounter took place on the day of the festival when the magicians acknowledged their — defeat and thereafter accepted faith. This is the very heart of the story, and the Biblical version makes no mention of it at all.
5. According to the Qur’an, Moses had asked for the deliverance and freedom of the Israelites whereas the Biblical version states that he said_. “let us go, we pray, a three days’ journey into the wilderness, and sacrifice to the Lord, our God.” (Exodus 5: 3).
6. A detailed account of the exodus of the Israelites from Egypt and Pharaoh’s drowning occurs in Chapters 11-14 of Exodus. Some of its details are useful and provide some elaboration upon the Qur’anic account. Yet, this account is also marked by some bizarre statements. For example, Moses is asked to lift up his rod and stretch out his hand over the sea and divide it so that the people of Israel may cross the dry route through the Red Sea (Exodus 14: 16). It should also be noted that by this time the rod had reverted to Moses. A little later, however, it is said: ‘Moses stretched out his hand over the sea; and the Lord drove the sea back by a strong east wind all night and made the sea dry land, and the - waters were divided. And the people of Israel went into the midst of the sea on dry ground, the waters being a wall to them on their right hand and on their left’ (Exodus 14: 21-2). It is not clear whether this was a miracle or a natural phenomenon. If it was a miracle, it would have resulted from Moses striking the sea with his rod as the Qur’an has stated. On the other hand, if it was caused by natural factors, it is hard to explain how an easterly wind running in the middle of the sea could have divided it into two and thus caused the water to settle on both sides in the form of high walls, leaving dry ground in the middle. Does it stand to reason that gusts of wind have such unusual effects? - The Talmudic account differs from the Biblical one and is closer to the Qur’anic account. Nevertheless, if one compares the Qur’anic and Talmudic accounts, it is readily discernible that while the Qur’anic account is based directly on revelation, the Talmudic account is derived from an accumulation of oral traditions. Inevitably, over the course of many centuries, these traditions suffered much distortion. (For further details see H. Polano, The Talmud Selections, pp. 150-4.)
56. Here, details of how the Israelites crossed the sea and arrived at the foot of Mount Sinai are omitted. These details are, however, mentioned in al-A ‘raf 7: 138-98. There, among other things, the Qur’an also states that soon after their departure from Egypt, when the Israelites saw a temple in the Sinaitic Peninsula, they asked for a false deity. (See Towards Understanding the Qur’ an, vol. Ill, al-A‘raf 7, n. 98, pp. 74-5.)
57. One learns from al-Baqarah 2: 51 and al-A‘raf 7: 142 that God had fixed a period of forty days to bestow His Law on the Israelites. It was after this period had elapsed that God’s commandments, inscribed on tablets, were granted to the Prophet Moses (peace be on him).
58. That is, on the eastern side of Mount Sinai.
59. Details regarding manna and quails figure in Towards Understanding the Qur’ an, vol. I, al-Baqarah 2, n. 73, p. 76 and vol. III, al-A ‘raf7, n. 119, pp. - 88-91. According to the Bible, it was after their departure from Egypt when the Israelites were in the wilderness between Elim and Sinai, their reserves exhausted and starvation staring them in the face, that manna and quails were sent down to them. This special arrangement whereby food was provided to the Israelites continued for a full forty years, until they reached the townships of Palestine (Exodus, Chapter 16; Numbers 11: 7-9; and Joshua 5: 12). Exodus has the following account of manna and quails: In the evening quails came up and covered the camp; and in the morning dew lay round about the camp. And when the dew had gone up, there was on the face of the wilderness a fine, flake-like thing, fine as hoarfrost on the ground. When the people of Israel saw it, they said to one another, “What is it?’ For they did not know what it was (Exodus 16: 13-15).
Now the house of Israel called its name manna; it was like coriander seed, white, and the taste of it was like wafers made with honey (Exodus 16: 31). In Numbers it is further explained: The people went about and gathered it [manna], and ground it in mills or beat it in mortars, and boiled it in pots, and made cakes of it; and the taste of it was like the taste of cakes baked with oil. When the dew fell upon the camp in the night, the manna fell with it (Numbers 11: 8-9).
This was also a miracle. Hence, when the Israelites managed to secure natural resources for their subsistence, this arrangement was discontinued. Interestingly, neither quails nor manna can be found in abundant supply in the region any longer. Curious people have thoroughly scoured the area where, according to the Bible, the Israelites spent forty years in the wilderness. Despite their vigorous searches, they have not succeeded in tracing any manna. Some unscrupulous businessmen, well-versed in hoodwinking people, however, have made money by selling sweets which they claim are made of manna.
60. God pardons people but certain conditions are required for the granting of that pardon from Him. The first of these is tawbah (repentance), which means that man should give up his transgressions, disobedience, polytheism and unbelief — all things that displease God. The second condition is to have faith — that is, to sincerely believe in God and His Messenger, and the Book and the Hereafter. The third condition is righteous conduct; that is, to act in accordance with the directives of God and His Messenger (peace be on him).
The fourth condition is constancy in following the right way and a conscious effort not to revert to the wrong path.
61. Just a little before (see verse 80 and nn. 57-8 above), it was mentioned that the Israelites had asked to stay in the land to the right of Mount Sinai, and were promised that after a lapse of forty days they would receive God’s commandments. The narrative, which had been interrupted by a parenthetical statement (see verses 81-2), is resumed from the current verse.
62. It appears from this sentence that Moses’ eagerness for an encounter with God, meant that he went ahead of his people. Before the caravan could reach the right side of Mount Sinai, the place promised to the Israelites, Moses had already left on his solo journey and stood in God’s presence. What transpired there between God and His chosen servant, Moses, is recounted in al-A‘raf7: 143-5. Moses pleaded that he might be enabled to have a glimpse of God, and God replied that Moses would be unable to do so. Then God cast His effulgence on the mountain and it was broken into pieces. This sight caused Moses to fall into unconsciousness. Later, God’s commandments were given to Moses on tablets.
All these events took place on that occasion. Here, reference is made only to one event — that the Israelites fell prey to calf-worship. The purpose of this particular narrative is to emphasize to the Makkans how agitated God’s Prophets become when they notice anything relating to polytheism raising its head.
63. Al-Samiri was not the proper name of that person. The last letter ya of the word clearly indicates an affiliation, either to a race, a tribe, or to a place.
Moreover, the prefix al here indicates that the person referred to was one particular Samiri, implying that there were many other people bearing that appellation because of their particular tribal, racial or habitual affiliation — and that it was only he from among the Israelites who was responsible for the spread of calf-worship.
In order to explain what the Qur’an says here no further information seems to be required. However, this particular matter has been deemed to be of great significance by Christian missionaries and especially by some Orientalists who have gone to great lengths to cast aspersions on the Qur’an. According to them, what is said here betrays — God forbid — the grievous ignorance of the Qur’an’s author.
They contend that Samaria, the capital of the ancient kingdom of Israel, was built in 925 B.C., several centuries after this event, [implying, thereby, that the word al-Samiri is an anachronism]. Moreover, several centuries after this a hybrid people — a cross breed of Israelites and non-Israelites — appeared on the scene and were named Samaritans. These critics point out that along with other polytheistic innovations, worship of the golden calf was in vogue among the Samaritans. They claim that the Prophet (peace be on him) got wind of it from the Jews, and linked it with the time of the Prophet Moses (peace be on him), but invented the story that the worship of the golden calf was introduced by a Samaritan.
They level similar charges against Haman whom the Qur’ an mentions as one of Pharaoh’s ministers. Both Christian missionaries and Orientalists identify Haman as a courtier of the Persian King, Cyrus, who did indeed share the same name. Using this assumption, they argue that the current Qur’anic statement is further proof of the ignorance of the Qur’an’s author. Such a contention can only be sustained if one were to believe that in olden times there - existed only one person, tribe or place, with a particular name; if that were indeed the case, the possibility of there being two or more people, tribes or places bearing the same name, is altogether excluded. The fact, however, is that the Sumerians were a well-known ancient nation - who held sway over Iraq and the areas surrounding it during the time of Abraham (peace be on him). It seems quite likely then for people belonging to this nation, or to any branch of it, to have been known as Samiris in Egypt during the time of Moses (peace be on him). Let us also consider the origin of Samaria on account of which the people of northern Palestine later became known as Samarians or Samaritans. We further learn from the Bible that an Israelite ruler purchased a hill from a person named Shemer and that he later built his capital there. Since the owner of the hill was called Shemer, the place came to be known as Samaria after his name (I Kings 16: 24). This clearly shows that even before there were a people called Samarians, it was common for people to have the name Shemer. That being the case, how can one rule out the possibility that the name Samiri was used for a race or tribe because of their affinity with a person bearing that name, or that, for the same reason, some place might have been called Samaria.
64. This part of the Qur’anic verse may also be translated as follows: ‘Had - Your Lord not made a good promise to you?’ The translation we have adopted above in the text, however, means that the Israelites had received all the bounties promised to them by their Lord: in other words, God enabled them to leave Egypt in safety. He also liberated them from bondage; He annihilated their enemies and provided them with food and shelter when they were in the desert and when they occupied the mountainous region. Had these promises not been fulfilled? Let us now consider the alternative translation that we suggested at the beginning of this note. Were we to adopt this then the verse would mean that God had promised to grant them Law and Guidance. Did this not t amount to promising them a mighty good?
65. This verse may also be translated as: ‘Did the fulfilment of the promise take long in coming [that they grew impatient]?’ The translation we prefer suggests that it was not long before that God had conferred great favors upon them; how, then, had they forgotten God’s beneficence so quickly? Not many centuries earlier they had been delivered from their state of suffering and misery. Why, then, should their present prosperity intoxicate them into forgetting God’s favors?
If we adopt the alternative translation, the verse would mean that God did not take long to fulfil His promise of granting them Guidance, which they might have construed as an excuse for breaking their covenant with Lord.
66. This refers to the promise which each community makes ‘to its Messenger — that it will obey him, will steadfastly adhere to the guidance he had brought, and will worship no one other than the One True God.
67. This was the excuse offered by those who had been lured by the Samiri.
Their contention was that they had simply thrown away their jewelry without intending to make a calf from the same that they would then worship. Nor had they any idea what people intended to do with their jewelry. Whatever happened after that was such that they were involuntarily pushed towards polytheism.
The Israelites said: ‘. . . we were laden with the load of the people’s ornaments.’ This could ‘imply mean that in keeping with their custom, the Egyptians, both males and females, wore heavy jewelry, and that this had become an intolerable burden for them, the Israelites, during their sojourn in the wilderness, and consequently they did not know what to do with it. The — Bible, however, states that both the males and females of every. Israeli household borrowed jewelry from their Egyptian neighbors on the night when they embarked on their migration. This quite obviously implies that just before embarking on a sacred journey they swindled their neighbors out of their possessions. It is outrageous enough that the common Israelites were, according to the Biblical narrative, guilty of a brazenly immoral act. What makes the event much more outrageous is that, according to the narrative, the act was carried out at Moses’ behest, a Prophet, and that he-acted on a directive from God. The relevant passages in Exodus read as follows: [God said to Moses}: ‘Go and gather the elders of Israel together, and say to them, and when you go, you shall not go empty, but each woman shall ask of her neighbor, and of her who sojourns in her house, jewelry of silver and of gold, and clothing, and you shall put them on your sons and on your daughters; thus you shall despoil the Egyptians’ (Exodus 3: 16, 21-2).
The Lord said to Moses. ... ‘Speak now in the hearing of the people, that they ask, every man of his neighbor and every woman of her neighbor, jewelry of silver and of gold’. And the Lord gave the people favor in the sight of the Egyptians (Exodus 11: 1-3). The people of Israel had also done as Moses told them, for they had asked of the Egyptians jewelry of silver and of gold, and clothing; and the Lord had given the people favor in the sight of the Egyptians, so that they let them have what they asked. Thus they despoiled the Egyptians (Exodus 12: 35-6).
It is regrettable that some commentators on the Qur’an have uncritically: drawn on the Biblical narrative in explaining this verse. This has led many Muslims to mistakenly believe that the heavy burden of jewelry which the Israelites were carrying was in fact the burden of the ‘spoils! that they had accumulated.
The part of the verse: ' and we threw them down’, in our view means that when the people became tired of carrying the heavy burden of their jewelry, they decided, after mutual consultation, to pool all of it in one place.
After recording the weight of each individual’s contribution of gold and silver to the lot, all the jewelry was melted down and made into bricks and rods. So as to make it possible to load it onto donkeys and oxen. It was in compliance with this collective decision that all the Israelites brought their jewelry, depositing it in a common pool.
68. If one reads carefully the words: '... and we threw them down’ (verse 87), one will appreciate that at this point the statement of the Israelites comes to an end. Whatever details follow are from God rather than from the Israelites. It seems that the actual incident can best be described as follows: Unaware of the outrageous idolatry that was to take place, the Israelites threw their jewelry into a large heap. The Samiri was part of this crowd, and he later offered his services to melt the jewelry down. He was able to resort to some strange devices and was able to produce a golden calf which lowed like a cow. The Samiri thus deceived his people, although he claimed that he was in no way to blame: he had done nothing more than melt down the metals. As for the golden calf, he had no part in making it; it came into being by itself.