לזכות רפואה שלימה אחינו כל בית ישראל הנתונים בצרה ובשביה
Fresh off of the joy of Purim, the Torah is now turned to one of the most tragic of all Parshiyot, Parshat Ki Tisa, which contains the sin that would hamper the Jews for generations-the making and worshipping of the golden calf. While the commentaries differ as to exactly how to understand the true cause and depth of the sin, all agree that this was not a simple and cheap act of idolatry; rather it was a sophisticated misunderstanding as to the very nature of the relationship that physical humans can have with the infinite Hashem. The rampant immorality that arose as a sideshow to the golden calf [see Rashi Shemot 32’ 6’] illustrates the decadence that will always accompany unauthentic polytheistic religious practice. Interestingly, the Possuk states, when Moshe is surveying the aftermath of the sin [Shemot 32’ 25’]:
“...Moshe saw [the bad traits of] the people for they were [now] exposed; for Aharon had allowed them to be exposed, and now they would be disgraced among their adversaries…"
The above Possuk, while apparently designed to communicate the severe nature of culpability facing the Jewish people, is entirely vague as to what exactly was “exposed" through the sin of the golden calf. Chida, in his Sefer Nachal Kedumim, offers several approaches: a. The “ענני הכבוד\Clouds of Glory" that had hitherto shielded the Jews were now removed; b. The Hebrew word for “exposed" in the above Possuk is “פרעה", which is the same numerical value of the Hebrew word “נחש" [when you add the 3 primary letters to the overall total-thus, (פרעה=355+3 (358, and נחש=358]. Thus, the Torah is alluding to the fact that through the sin of the golden calf, the original sin with the primordial snake was reincarnated, and the Jewish people, that at the moment of the giving of the Torah had reached true purity, was now forced back down to the level upon which we are today. The Gemara even tells us [see Avodah Zarah Perek א] that prior to the sin of the golden calf, the Jews would have lived forever; once Am Yisrael fell victim to temptation, and followed the path of idolatry, they once again became subject to the angel of death.
Seforno offers a penetrating and astounding angle, however, on the true sin of the golden calf [see his comments to Shemot 32’ 19’]. As is stated in the Torah directly, Moshe Rabbeinu breaks the Luchot upon witnessing Am Yisrael’s worshipping of the golden calf. This is puzzling, however, for Moshe was informed by Hashem Himself that the Jews had created the golden calf-why should Moshe’s breaking of the Luchot only take place after he personally witnesses the Jews’ spiritual descent? Is not the word of Hashem enough evidence to confirm guilt?
Seforno explains, however, that the reason Moshe broke the Luchot was not because of the sin of idolatry at all; that aspect of the unfortunate events could have been rationalized, or at the very least, atoned for through repentance. What evoked Moshe’s breaking of the Luchot, in fact, was his witnessing the great joy with which the sinners had embraced their mission, as the Possuk states “...and he [Moshe] saw the calf and the frolicking with instruments, and the anger of Moshe burned, and he cast away from his hands the Luchot…".
Seforno explains, that this merrymaking is what took the sin of the golden calf beyond the pale, for what is done with joy is reflective of a true and complete agreement with the actions being undertaken, and therefore Moshe understood that the Jews had fully acquiesced to the whims of idolatry, and hence, the ability for the Jews to totally rectify the mistake of the golden calf through repentance and teshuvah was not possible; it is for this reason that he broke the Luchot.
Perhaps the above perspective is the catalyst that we, as is the case this year [as well as other years, depending on the calendar], celebrate the Holiday of Purim before the reading of the sin of the golden calf. For Purim is the day in which we dance, not for idolatry , heaven forbid, but out of devotion to, and love for, Hashem and his Torah. Thus, the rectification for the misplaced levity of the dancing that accompanied the golden calf is achieved through the pure and wholesome dedication to Hashem that we display on Purim.
Dedicated in memory of all those who have perished and sacrificed for Am Yisrael.
Have a Great Shabbat!