Parashas Ki Sisa - Shabbos Parah
20 Adar 5770

March 6, 2009
Daf Yomi: Sanhedrin 22

Guest Author:

Rabbi Elie Weissman

Young Israel of Plainview, NY

www.yiplainview.com

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

 

THE WEEKLY SIDRA- KI SISA
Rabbi Moshe Greebel

Undoubtedly, somewhere along the line, we’ve all met the fellow who simply won’t fill the gas tank in his car, until the gauge reads below Empty. Or, there is the inevitable individual who adamantly refuses to pay any bill until he is sent three warnings of delinquency. It is part and parcel of human nature, that when it comes to expending money, that expending is done in as lackadaisical a manner as possible.

The story is told in the Dor HaMai’ah, that Rav Yitzchak Volozhin once undertook a mission from his father Rav Chayim Volozhin (1749- 1821) of blessed memory, to go to the city of Brody in Poland, to raise funds for the great Yeshiva of Volozhin.

Now, the news that the famed Rav Yitzchak Volozhin was coming to Brody from Russia, spread quickly throughout all of Galicia. Before long, the small town of Brody found itself quickly filled from one corner to the other, with thousands of Polish Jews, many who traveled long distances to give Shalom to the Torah luminary Rav Yitzchak Volozhin.

However, when Rav Yitzchak saw the throngs of humanity cramming the small town, one person pushing the other, he knew that a situation of Sakanah (danger) had developed, and something had to be done instantly. He then arose, called for quiet, and went on to say the following.

The Torah writes (in this week’s Sidra) of the Mitzvah of MaChatzis HaShekel (the giving of a half Shekel) in the time of the Bais HaMikdash:

“When you take the census of the B’nai Yisroel according to their number, then shall they give every man a ransom for his soul to HaShem, when you count them; that there should be no plague among them, when you count them. This they shall give, every one who passes among those who are counted, half a shekel according to the shekel of the sanctuary; a shekel is twenty gerahs; a half shekel shall be the offering of HaShem.” (Sh’mos 30:12-13)

Now, posed Rav Yitzchak to the assembly, it is very odd that in order to take a consensus of the B’nai Yisroel from the age of twenty up, a MaChatzis HaShekel had to be used. Couldn’t the same consensus number be arrived at, by each man throwing down a simple stone, or potsherd, as was done by King Shaul, of whom the Gemarah in Yoma 22b says:

“…..It is forbidden to count Yisroel even for the purpose of fulfilling Mitzvos, as it is written, ‘And he numbered them BaBazek (with pebbles- Shmuel I 11:8).’ Rav Ashi demurred to this, ‘How do you know that the word Bezek is here used in the sense of being broken (i.e., pebbles)? Perhaps, it is the name of a place, as it is written: “And they found Adoni-Bezek in Bezek”? (Shoftim 1:5)’ Rather it is from here, ‘And Shaul summoned the people and counted them with T’la’im (sheep).’ (Shmuel I 15:4)”

Since the B’nai Yisroel could not be counted per head, something else was substituted. But, why did that something else in the time of a Bais HaMikdash, have to be money- a MaChatzis HaShekel?

The massive crowd listened intently to the words of Rav Yitzchak, who continued with the following response.

In reality, HaShem commanded Moshe to take a consensus of the B’nai Yisroel, which was a Mitzvah not only for Moshe, but for the B’nai Yisroel as well. And, when it comes to a Mitzvah, the nature of Jews is to become very competitive- to rush and be the first to accomplish that Mitzvah, before others. In such situations then, pushing and shoving would take place, which would create a state of Sakanah.

Such competitiveness to accomplish a Mitzvah may be seen from the Mishna in Yoma 22a, where two Kohanim raced up the incline of the Mizbai’ach (altar), to be the first to perform the Mitzvah of T’rumas HaDeshen (clearing the Mizbai’ach of ashes):

“…..It once happened that two (Kohanim) were even, as they ran to mount the incline. One of them pushed the other, so that he fell and broke his leg. When the Bais Din (court) saw that they incurred Sakanah, they ordained that the Mizbai’ach could only be cleared by lottery…..”

That is precisely why HaShem commanded this Mitzvah of a consensus to be specifically performed with money, concluded Rav Yitzchak. For, those who would normally rush to accomplish a Mitzvah while endangering others, would balk at a Mitzvah that involves spending money, due to their human nature. Rather than pushing someone out of the way, one would certainly take his time when it came to the expenditure of money, thereby eliminating a situation of Sakanah. And, because of safety reasons, that is why this consensus was taken with a MaChatzis HaShekel. The Passuk (verse) alludes to this, when it states ‘There should be no plague among them, when you count them,’ referring to the plague of being in a place of Sakanah.

When this response was understood by the massive crowds, Rav Yitzchak ended with the following words:

“I say the same to you. Since I have come to Brody solely for the MaChatzis HaShekel (funds for the Yeshiva of Volozhin), and not for my own self aggrandizement of all of you paying your respects to me, I trust that you will all conduct yourselves in a peaceful and calm manner, not endangering anyone else.”

May we soon see the G’ulah Sh’laimah in its complete resplendency- and in our times. Good Shabbos.