EXOD979 From earliest times the belief was current that expiation by means of suffering or enduring full punishment for the offense forms a condition of pardon for both the individual and the nation. Under a system of strict social responsibility, the nation was believed to suffer for the sins of the individual even as the individual bore the sin of his kinfolk and nation. Popular belief assumes further that "the wicked is a ransom for the righteous" (Prov. 21:18). Deeper religious reflection showed to the contrary that the righteous sometimes suffer for the wicked. According to Isaiah 53, the servant of the Lord--probably a personification of ideal Israel--bears the penalty of the sinful nations and this atones for them. [Also, Is. 42:1-4; 49:1-7; Zech. 12:10]. The idea of vicarious atonement underlies the remarkable episode and the life of Moses, when, in consequence of Israel's apostasy, God said unto him: [this verse]. In reply, Moses pleaded with God to pardon the people's sin, or else to erase his name from the book (of life). Though God responded: "Whosoever hath sinned against Me, him will I blot out from My book," Moses persisted in imploring forgiveness. Finally, in answer to his entreaty, God revealed himself to Moses (Exodus 34:6-7; Num. 14:18). The self-abnegation of Moses made him appear to Rabbi Simlai as the suffering servant of Isaiah 53, who "bore the sin of many" that he might expiate the sin of the golden calf. His burial near Bet Peor was intended to atone for Israel's licentious worship of Baal Peor (Num. 25:3; Deut. 34:6). [Sotah 14a]