2706 W. Touhy Avenue
Chicago, IL 60645
Rabbi Elisha Prero
Ari Madoff, President
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Young Israel of West Rogers Park 2706 W. Touhy Avenue Chicago, IL 60645 Rabbi Elisha Prero Ari Madoff, President |
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| Parasha Dvar from Young Israel National | ||||
The Golden calf was not the only sin listed in the Torah. There were others. There were the numerous complaints in the desert – over the manna, over the water. There was of course Korach's rebellion. The sin of the spies engendered a punishment of 40 years. R' Yehuda Ha-Levi points out in his Kuzari that, while we think of this particular sin as the definitive example of all sins, it was far less extensive than we realize. It was only 3000 individuals out of a nation 600,000 strong, less than 1% of the population. Still, as far as legacy goes, the sin of the Golden Calf leaves an imprint on Jewish history which reverberates far more than any other sin. Moshe is criticized for even attempting to compare a later sin (Reuven, Gad, and Menashe's request to remain on the opposite side of the Jordan) to the sin of the spies. In later years, the additional complaints in the desert are even completely overlooked. In fact, despite a seemingly pervasive negative attitude, the entire sojourn in the desert is viewed positively as a honeymoon period of the Israelites with HaShem. Yet, the sin of the Golden Calf lingers. Aharon is overwhelmed by guilt for his actions, causing him hesitation in his work throughout a lifetime of service in the Mishkan. The day of the dedication of the Mishkan is adorned with a special sacrifice of an egel to atone for the sin. Every Yom Kippur the words that are used for teshuva are taken from Moshe's prayer for the Cheit Ha-Egel. The Kohein may not wear golden vestments in the kodesh hakodashim in order to avoid a recollection the Cheit. Rashi considers the entire esoteric mitzvah of the Parah Adumah an eternal atonement for Cheit Ha-Egel. What makes this sin of the Golden Calf different from all other sins? What is remarkable about the sinners at the Golden Calf was their vehemence and passion. R. Yehuda Ha-Levi declares that they sought the leadership of Moshe; they sought a spiritual experience that they feared had disappeared with Moshe. What might we have said about the perpetrators of Cheit Ha-Egel before the sin? They were men of passion, great spirituality and zest. They were not rebels; they were true believers. They loved G-d and Judaism. Nevertheless, their love was an immature love. It was a love that lacked sophistication and recognition. When faith and love of G-d is unsophisticated, it crumbles, when faced with challenge. Thus, when Moshe failed to appear on what they believed to be the appointed time, they were catapulted into crisis. The ecstasy of their faith could not stand the challenge of disappointment. They therefore sought to replace it, to form a new intermediary in order to relate to G-d. The shades of grey between the minimal blacks and whites of our world often present the greatest challenge to the believing Jew. It is for this reason that the Torah and tradition demand consistent recollection of the sin of the Golden Calf. So much of our spiritual experience is complemented and confronted by confusing moments in life. When our faith is simplistic and immature, it cannot and will not stand up against the challenges and disappointments of life. In every life there exists moments of despair. When our faith is grounded in comprehension and tradition it stands more ably against life's vicissitudes. We recognize that failure and disappointment is not an indication that G-d has forsaken us, but merely challenged us. When times are good, naive faith is both attractive and successful. It is attractive because it requires little work, thought, or contemplation. It is successful because, it remains unchallenged. A life filled with success need not contemplate a relationship with G-d in moments of failure. Yet when that simplistic faith is challenged it cannot stand. It clings to false idols and egels that offer the assuredness that the believer seeks. The sophisticated emunah grounded in the Halachic process and informed by the complexity of Jewish thought and tradition, stands powerfully against the challenges of life. It does not cling to simplistic solutions and golden calves, but instead recognizes the complexity of life's experience and the insistent responsibility of faith. To quote R. Joseph Soloveitchik, the Rav: "That religious consciousness in man's experience which is most profound and most elevated, which penetrates to the very depths and ascends to the very heights, is not that simple and comfortable. On the contrary, it is exceptionally complex, rigorous, and tortuous. Where you find its complexity, there you find its greatness" (Halakhic Man, Footnote 4). It is only through a sophisticated emunah that we stand up successfully to the challenges of life. Shabbat Shalom |
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