Between Pharaohs and Nomads | 139Buber argues for the historicity of the calf episode by tying it to the origin of
the Ark of the Covenant. The ark crystallizes two major issues related to the calf:
the question of guidance (leadership) and the location of the throne of the invis-
ible king. Buber postulates that the ark was the product of Moses’ own imagi-
nation, synthesizing elements from the surrounding areas (the litter, the sacred
vessels, the god-bearing animals) into something new, to meet the challenge of
the calf episode.
Buber formulates the problem of guidance (“leadership,” as with melekh in
chapter 3) as follows: Moses has promised the Israelites that the God who freed
them also wishes to lead them, to protect them, and to be with them constantly.
But the people lack anything like a “constant and uniformly functioning oracle”;
instead, they wait for Moses to receive some sign, frequently one that they can-
not see.^53 How can one follow a leader one cannot see? Moses thinks he can: “We
may call it intuition or whatever we like. He calls it obedience, and if we wish to
understand him we must take cognizance of his view and build upon it.”^54 Ye t
the people find it difficult to share Moses’ faith: “They can all see how often he
is uncertain, when he withdraws himself into his tent and broods for hours and
days on end, until he finally comes forth and says that what has to be done shall
be done in this and this way. What kind of guidance is this, after all?” The people
wonder why Moses cannot produce the god for them to view; in Egypt all gods
could be represented in images. When Moses disappears on the mountain, they
assume that perhaps he and the god fought, or that he displeased the god, and
that it would fall to them to do what he failed to do. When representatives ap-
pointed by Moses attempt to intervene in the construction of the calf-god, they
meet with violence. Aaron’s attempts to serve as a go-between fail, and a bloody
riot ensues.^55
According to Buber, the aftermath of the riot results in the first major change
in the relationship of Moses to the people, as Moses moves his tent outside the
camp. He can no longer meet with God in a place polluted by idolatry and blood-
shed; he designates it “the tent of meeting” and places it outside, with Joshua
guarding it. Moses sees an altered relationship of God to the people; God no lon-
ger dwells in the camp with them. However, in Buber’s reading God himself rec-
tifies Moses’ new impression. First God promises Moses that his “face” will still
go before them (Exodus 33:14), and then he tells him, in an echo of his name at
the burning bush: “I will be gracious to whom I will be gracious, and show mercy
to whom I will show mercy” (Exodus 33:19).^56 At this point Moses requests that
God travel in the midst of the people (Exodus 34:9), which gives rise to the ark.
Neither the response to the request nor the establishment of the ark by Mo-
ses is recorded in the biblical text (Buber considers the detailed instructions for
the Tabernacle to be separate, later, and “literary” in origin), but for Buber its
purpose is clear: “It was necessary to give the people legitimately, that is, in a