Sin of the Golden Calf
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The Hidden Face of Eliyahu
Rabbi Yitzchak Twerskyתאריך פרסום: תשעב | |
Eliyahu is one of the most misunderstood characters in all of Tanach. Misunderstood by his contemporaries, he has been misunderstood by students of Tanach throughout history (including in our day). This shiur offers a fresh perspective on this fascinating and important personality, shedding much light on the Eliyahu narratives in Sefer Melakhim.
The Mishkan: A Mini Mt. Sinai, or a 'Kosher' Golden Calf
Rabbi Menachem Leibtagתאריך פרסום: תשע"ג | | Hour and 5 minutes
In this shiur, we seek to understand the sin of the Golden calf. What is so bad about it? What can we learn from it? Through our study, we also gain insight into the role of the Mishkan and the ark.
Moshe's Prayer – Before or After the Sin of the Golden Calf?
Rabbi Amnon BazakAfter the sin of the Golden Calf, Moshe prays and asks God to forgive Bnei Yisrael. According to Parashat Ki Tisa, Moshe prayed before he descended from the mountain. However, according to Parashat Eikev, Moshe prayed after he descended, saw the Golden Calf, broke the tablets and climbed the mountain a second time. When did Moshe pray? Why does the Torah describe this event in two different ways? Did God really contemplate destroying the nation altogether?
Moshe's Leadership and the Transition of Generations
Rabbi Mosheh LichtensteinOne of the central dilemmas in Avodat Hashem is the constant tension between abstraction and illustration. This lesson discusses the implications of this tension in the second half of the book of Bemidbar, in light of the Red Heifer.
The Thirteen Attributes of Mercy
Prof. Jonathan GrossmanWhy, in the midst of the discussion about the future of Am Yisrael, do Moshe and God engage in a private discussion the Thirteen Attributes? The discussion between Moshe and God seeks to reinitiate the Covenant between the Pieces which was broken by the nation in the Sin of the Golden Calf.
The Ideological Foundations of the Sin of the Golden Calf
Rabbi Amnon BazakHow could have Bnei Yisrael performed the Sin of the Golden Calf immediately after receiving the Torah? A look at the description of God's chariot shows that the cherubs are in fact oxen. Aharon had intended on bringing the Divine Presence down to earth after Moshe had disappeared; but the nation misunderstood his intentions, and believed the calf was a replacement for God. The same mistake was made, hundreds of years later, by Yerovam.
The Mishkan - Ideal First Choice or After-the-Fact?
Rabbi Menachem LeibtagOne of the major areas of disagreement concerning the effect of the sin of the Golden Calf concerns the Mishkan. Would there have been no Mishkan according to Rashi had the nation not sinned?
The Zeal of Moshe, Nadav and Avihu, and Pinhas
Prof. Jonathan GrossmanThere is a striking resemblance between the sin of Baal Peor and the sin of the Golden Calf. In both cases, the sin (which involves idolatry and prohibited sexual activity) follows a major public revelation; both sins are followed by a plague; and in both cases the leader - Moshe or Pinchas - commits a zealous act to stop the plague. The similarities also highlight the contrast between the two episodes, and Moshe's inactivity is emphasized in light of Pinchas's action. An additional link to Nadav and Avihu's actions at the inauguration of the Mishkan demonstrates the boundaries of zealousness and the distinction between appropriate and inappropriate zealous acts.
The First War against Pelishtim (II)
Chapters 13-14 (Part II)
Rabbi Amnon BazakShaul's impatience to wait for Shmuel costs him the monarchy. Why was Shmuel delayed until the last minute? Which biblical event is paralleled in this narrative, and what is the significance of the parallel?
The Third Tablets
Rabbi Meir SpiegelmanThe four final parshiyot in Vayikra - Kedoshim, Emor, Behar and Behukotai - are a repetition of the Ten Commandments. Why does the Torah repeat the Ten Commandments a second time? Why is the wording different from the wording at the end of Yitro and Va'ethanan? This article raises the theory that these parshiyot were given between the first and second tablets.
Parshat Teruma - Of Sequence and Sanctuary: The View of Rashi (Audio)
Rabbi Chanoch Waxman |What compels Rashi to insist that the stories of the command to build the Mishkan and the Sin of the Golden Calf are not presented in chronological order? Is the mikdash merely an after-the-fact response to the sin of the Golden Calf? Or could the textual and thematic parallels between the mikdash and the Revelation at Sinai provide significantly different reasons and implications for Rashi’s sequencing?
The Jewelry and the Tent (Audio)
Rabbi Chanoch Waxman | 21 minutesAfter the Sin of the Golden Calf, the Torah relates that the people took off their jewelry at Horeb. Why is this emphasized in the midst of Moshe's impassioned pleas on the people’s behalf? Is God's mercy inevitable? Determining where the jewelry comes from helps us to understand how casting the jewelry off symbolizes the crucial beginning of repentance and reconciliation.
"At That Time Hashem Distinguished the Tribe of Levi"
Rabbi Amnon BazakThe selection of the Leviim includes two aspects: Secondary assistance to the primary servers of God – the Kohanim - and primary servers of God on the basis of their actions at the sin of the Golden Calf. The second aspect is prominent in the description of the Leviim in the Book of Devarim, despite the fact that it has no practical implication.
The Zeal of Moshe, Nadav and Avihu, and Pinchas (audio)
Prof. Jonathan Grossman | 22 minutesThis shiur begins by examines the episode of Ba’al-Pe’or and contrasts it with the sin of the Golden Calf. The story of Nadav and Avihu is also compared with Pinchas. By contrasting Nadav and Abihu and their initiative with Pinchas, who jumps into the fray, we gain insight into the limits of zeal and the “tikkun” aspect of the motivations of Pinchas.
Eliyahu in Horev (Part 2)
Eliyahu's Flight (Part 2)
Rabbi Elchanan SametIf Eliyahu runs away from Izevel to save his life, why does he then ask God to take his life? One approach suggests that Eliyau expected a political revolution on the heels of the miracle at Mount Carmel. Izevel’s ability to continue to reign in her previous manner leaves Eliyahu with the understanding that miracles exert power only for a short time, and a profound, thorough, long-term change in consciousness was not thereby achieved. Eliyahu realized this the very next day, and it caused him great despair.
Eliyahu in Horev (Part 3)
The Double Revelation of God's Angel to Eliyahu (Part 3)
Rabbi Elchanan SametThe narrative draws a clear parallel between Eliyahu and Moshe after the Sin of the Golden Calf at Horev. Eliyahu is expected to examine the ways of Moshe. Even when the prophet comes to convey stern reproof, when he is with God his task is to be a spokesperson for Israel's defense. Eliyahu, in contrast, has the opposite intention.
The Victory Over Midyan
Rabbi Michael HattinGideon's brief but disturbing exchanges with the people of Sukkot and Pnuel highlights an ongoing problem in the book of Judges: The feeling among certain tribes or even towns within tribes that unless direct and immediate benefit was to accrue to them for their participation in the larger conflicts, they would much prefer to sit it out and leave the fighting to someone else, namely, their compatriots that were more directly threatened by the oppressor. The tribes still had a very long way to go in forging a national identity that could transcend narrow partisan concerns to address the greater issues and threats of the day.
The Midianites raise the possibility of Gideon being a king, a possibility that the people subsequently raise, but Gideon refuses because he feels that such innovations will have the effect of shifting communal and national focus away from serving God to instead concentrate it upon man.
The end of Gideon's life is marred by the episode of the golden Ephod, but his victories are remembered and referred to throughout Tanakh.
The Rebellion of Yerovam - New Kingdom, New Religion
Part 2
Rabbi Alex IsraelShekhem is a city that has hosted mass events in the past and a city with historic significance in general. The challenge that Rehavam meets from the Northern tribes reawakens old tribal conflicts that expressed themselves in David and Shaul's reigns. Rehavam takes the advice of the younger less mature advisors who grew up with him in the luxury of Shlomo's palace. Yerovam begins to fail as a leader when he sets up an alternative religion to the worship of God in the Mikdash in Jerusalem by setting up shrines in Beit El and Dan - two cities with a long history of religious significance. There he places golden calves reminiscent of Aharon's golden calf in the desert. Additionally, as per his democratic nature that fueled his rebellion against Shlomo, he appoints Kohanim from all of the people and establishes a new date for Sukkot.
The Altar, the Prophet, and the Lion
Rabbi Alex IsraelThe Ish Haelokim's refusal to eat on his mission against Yerovam and the new form of worship in Beit El stems from God's command which proves the chastity of the prophet. He is not a paid prophet, but loyal to God, Nonetheless, when he disobeys God's word he dies at the hand of the lion. This is symbolic of the confusion surrounding Yerovam. On the one hand he is ordained by God in Ahiya's prophecy. On the other hand he is disobeying God in the new system of worship that he set up. He is given an opportunity to repent but rejects it.
Are the Golden Calves of Yerovam considered Idol Worship or an alternative but prohibited worship of God?
Moshe's Struggle to Attain Forgiveness after the Golden Calf
Rabbi Dr. Daniel Tropperתאריך פרסום: תשסט | |
Why did Moshe Rabbeinu break the luhot habrit? Rabbi Daniel Tropper explores this question through the analysis of related midrashim, and explains Moshe's role of reconciling God and Am Yisrael following the sin of the Golden Calf. Through a close reading of the story one can reach a new understanding of Moshe's strategic actions and powerful leadership skills as he defends his nation and mends the broken relationship between God and Am Yisrael.
The Golden Calf - Ibn Ezra and Ramban
Rabbi Chanoch Waxmanתאריך פרסום: 2008 | | 37 minutes
How is it possible that Am Yisrael committed the sin of the Golden Calf so soon after receiving the Torah? This shiur presents the opinions of Ibn Ezra and Ramban, who offer answers to this question from two different perspectives. Rabbi Waxman merges these two answers and sheds light on the episode of the sin of the Golden Calf, and on the role of Moshe as both the leader of Am Yisrael and as the intermediary between them and God.
Parshat Vayakhel- Pekudei
Rabbi Jonathan Snowbell | 29 minutesWhy are the parshiot of Teruma-Tetzveh repeated while the actual building of the mishkan took place in parshiot Vayakhel-Pekudei? Wouldn't it suffice to just state that Moshe built the mishkan as God commanded? An analysis of these questions contributes to an exploration of the dual nature of the mishkan and a deeper understanding of the nature of the relationship between Am Yisrael and Hashem.
The Death of Aaron's Sons, and the Priestly Service on Yom Kippur
Rabbi Yair KahnThe Torah draws a substantive connection between the commandment concerning the priestly service on Yom Kippur and the death of Aharon's sons. By examining this connection in light of the sin of Aharon's sons and the sin of the Golden Calf, we can reach a deeper understanding of the significance of Yom Kippur and its service, and of standing before God.
The Renewed Covenant
Rabbi Ezra BickAharon - Tanakh Profiles
Rabbi Jonathan MishkinTo Separate and to Start Again: Moshe Redeems Israel after the Golden Calf
Rabbi Dr. Daniel Tropperתאריך פרסום: תשע"ה | |
The Golden Calf was the cardinal transgression of the Israelites after the redemption from Egypt. The chances of reconciliation between Hashem and the people seemed hopeless. Yet Moshe Rabbenu by a series of clever and dedicated actions succeeded in bringing about a reconciliation. The shiur will discuss how he did it.
We will study the parsha of the Golden Calf from beginning to end, analyzing midrashim and examining the various nuances and details in the texts. We find the greatness of Moshe coming out in ways that we may not have realized before—as he guides the people of Israel through a successful teshuva process, achieving new spiritual heights in a unique relationship with God.
Amos 3-4 - Matan Al HaPerek
Rabbi David SabatoIn the beginning of Chapter 3, Amos warns the nation that being the chosen people will not prevent them from being punished. In fact, the opposite is true – the choice imposes on them a responsibility which, if ignored, will bring harsh punishment. In the continuaton of the perek there is a series of rhetorical questons with similar structures, emphasizing that the prophet is compelled to prophesy (3-8). Afer the series of questons, Amos begins to give prophecies of rebuke against the upper classes in Samaria, whose wealth is derived from exploitaton of the poor.
Chapter 4 begins with rebuke for the idol worship in Beit El and Gilgal. The naton absorbs blow afer blow, but remains rebellious and does not return to God.
The study guide includes guided questions and an appendix about the Kingdom of Israel.
Echoes: The Secret of Sefer Ezra- Nechamiah
Rabbi Yitzchak Twersky |The books of Ezra and Nehemiah contain specific similarities to events in other parts of the Tanakh. By closely comparing the various texts we can gain a greater understanding as to the depth and real meaning of the messages in Ezra and Nehemiah.
Hoshea 12-14 - Matan Al HaPerek
Rabbi David SabatoCentral to the prophecy of rebuke which appears in Chapter 12 are fraud and deception, which characterize the people’s actions in Hoshea’s time. Throughout the perek, scenes from the life of Yaakov Avinu serve as background and basis for the rebuke of his descendants.
The rebuke in Chapter 13 is mostly devoted to an attack on the worship of the golden calves in the kingdom of Israel.
The book of Hoshea ends with a prophecy of consolation. There is a sense of progression moving from the failed earlier attempts at repentance to the people's more sincere, effective repentance followed by God’s responsiveness.
God, the Angel, and the Jews
Rabbi Ezra BickGenerally speaking, when we come across a reference to angels in the Torah, we do not necessarily have to engage in an extensive "pshat" investigation. In most cases, the intention of the verse is to basically refer to God, perhaps with the added import that it is a relatively indirect action of God. The word "malakh" means "agent" and angels are heavenly agents for God, closely associated with Him.
In Parshat Mishpatim, however, we have a case where the immediate pshat of the reference to an angel is not to associate him with God, but to distinguish him from God. An action takes place with an angel, and because the angel is NOT God, certain consequences are in place. This forces us to pay much more attention to the pshat of what the angel is meant to signify, and why an action of an angel is different than one of God.
God's People or Moshe's?
Rabbi Meir SpiegelmanThe episode of the golden calf was one of the gravest sins committed by Am Yisrael. This is the only sin where God promises Moshe that the punishment will be felt for all generations. As a result of this sin the Tablets of the Covenant are shattered, and they are lost – in that original format – forever. However, this sin carries with it another serious ramification- a rupture between Am Yisrael and God, and their transition from “God’s nation” to “Moshe’s nation”.
The Aftermath of the Sin of the Golden Calf
Rabbi Ezra BickThis article studies the aftermath of the Sin of the Golden Calf - how Moshe, on the one hand, tries to amend the disastrous situation engendered by the sin of the eigel (a situation which originally leads God to propose the destruction of the Jewish nation), and on the other hand, God's response to Moshe's efforts. In so doing, we can begin to understand why the Sages viewed the chet ha-eigel as a watershed in Jewish spiritual history, and how post-eigel history differs from pre-eigel history.
The Commandments of the Covenant
Rabbi Dr. Tamir GranotAfter God is revealed to Moshe for the second time on Mount Sinai, He reveals His attributes of mercy and tells Moshe that He has forgiven the nation of Israel completely. God informs Moshe that He is renewing His covenant with them, and adds a list of commandments – some related to the prohibition of idolatry, others related to Shabbat and the pilgrim festivals. Part of this list looks very similar to Parashat Mishpatim, where the lengthy collection of "judgments" (mishpatim) is followed by an appendix of "ritual" laws, including Shabbat, pilgrim festivals, meat and milk, etc. The resemblance between these two parshiyot extends beyond their content; they are also similar in their style and language.
Hence, we need to understand why God repeats an entire body of mitzvot that has already been conveyed – and recently, too. Furthermore, what is the significance of the slight differences between the two versions?
Through a comparison between the two units, we can understand the dual nature of these laws, and the necessity of renewing the covenant following the sin of the Golden Calf.
"For the skin of his face shone"
Rabbi Amnon BazakTwice in our Parshat Ki-Tisa, Moshe descends from Mount Sinai: he brings down the first set of tablets prior to the sin of the Golden Calf and then the second set following the sin. The two descents differ in many respects, one of the most prominent differences being that on his second descent, the text notes that Moshe's face shone. Unquestionably, this is a dramatic change for Moshe's image and his standing in the eyes of the nation. From this point onwards, whatever Moshe conveyed to the nation in God's Name would be obeyed, in fear of and in deference to the sight of his shining face. But why does this change take place specifically upon his second descent from the mountain? Through a close examination of the text, we can understand that the radiance of Moshe's face was actually a result of the sin, and that had the sin not taken place, this phenomenon would not have occurred at all.
Aharon's Part in the Sin of the Golden Calf – From the Torah to Chazal
Dr. Brachi ElitzurThe discussion in rabbinical literature of Aharon's role in the sin of the golden calf, familiar to us from Rashi's commentary, is characterized by a defense of Aharon's motives and a focus on the sophistication of his strategy. The forgiving approach characterizing most of Chazal's teachings from Eretz Yisrael (as opposed to those in Bavel) concerning Aharon's role is an exception to the ambivalent evaluation suggested by the teachings surrounding the sins of other important figures. In this article we will try to trace the attitude towards Aharon's sin in the matter of the golden calf from the Chumash through the post-biblical literature, and try to understand the reasons for the development of this across-the-board defense and justification of Aharon in the period of the Mishna and the Talmud.
Tablets, Temples, and Tefilot
Shani Taragin | 55 minutesTwo of the tragedies that befell Am Yisrael on 17 Tammuz are the breaking of the first set of luchot by Moshe following the Sin of the Golden Calf, and the beginning of the destruction of the first Beit Hamikdash. By placing the mourning for the luchot and the Beit Hamikdash on the same day, Chazal are pointing out important parallels between them, in order to understand the tragedy of the day. By exploring the differences between the first and second luchot and appreciating the relationship between them, we can better understand the differences between the first and second Beit Hamikdash, and learn about the partnership between God and Am Yisrael as we learn from the past and look towards the future.
Courtesy of tanachstudy.com
Tetzaveh - Mishkan, Aharon, and the Sin of the Golden Calf
Rabbi Jonathan Snowbell | 20 minutesParashat Tetzaveh offers us a vantage point onto the place of sin in our reality. There is a well-known debate between Rashi and Ramban about the placement of Tetzaveh vis a vis the Sin of the Golden Calf. Was the command to build the Mishkan given before the Sin of the Golden Calf as a way to continue the experience of the Revelation at Sinai, or was it a way to facilitate an atonement process after the Sin of the Golden Calf?
We look at the implications to gain insight into the function and role of the mishkan according to each view – how does each deal with possibility of sin, and failure? And where does Aharon fit in with all of this?
Ki Tisa, Purim, and the Readiness for the Torah
Rabbi Jonathan Snowbell | 18 minutesIn this shiur, we examine Ki Tisa and its connection to Purim. How could Bnei Yisrael commit the Sin of the Golden Calf so soon after Matan Torah? A midrash relates that God forced them to receive the Torah at that time, but that centuries later, during the rule of Ahashverosh, the people accepted the Torah of their own free will. What does it mean that they were "forced?" We consider the idea that Bnei Yisrael needed more time to become ready to receive the Torah.
Shemini: A Roller Coaster of Emotions
Rabbi Jonathan Snowbell | 20 minutesWe examine the quintessential "Yom HaShemini" ("The Eighth Day) - the roller coaster of emotions that transpires on this culmination of the Seven days of preparation for the Dedication of the Mishkan. This day of great tension is meant to include Divine Revelation in the Mishkan, showing that God has forgiven Israel for the Golden Calf, at least to the extent that He will once again show Himself to be in their midst. This is also the day the Mishkan becomes operative with Aharon as Kohen Gadol, despite his role in the Sin of the Golden Calf.
But there is a delay. What accounts for the delayed revelation? Does something go wrong? We consider the complicated mix of emotions as the revelatory moment comes at the same time as the deaths of Nadav and Avihu, and look at the significance of other important "eighth days."
“But Do Not Rebel Against the Lord”
Rabbi Gad EldadOf the complaints that had a significant impact on the history of Am Yisrael, the sin of the spies stands out prominently. As a result of this sin, it was decreed that the entire generation would die in the desert instead of reaching the Promised Land.Why could God not have found some punishment that would leave room for recovery and moving on, along with recognition of the sin and atonement for it?
We find a real crisis in the people’s faith in God-- a lack of confidence so profound that even the spontaneous initiative of the ma’apilim, who realize the gravity of their sin and propose proceeding anyway to Eretz Yisrael, cannot repair the damage.
Translated by Kaeren Fish
Pekudei: A Giant Chiasm In Sefer Shmot
Rabbi David Fohrman |In this week's video, Rabbi Fohrman explores an incredible chiasm that encompasses more than 15 chapters, and asks, how do the pieces of this puzzle, especially the focal point at the center, come together to help us understand how the Torah builds together?
If you enjoyed this video, please visit AlephBeta.org to watch more.
Ki Tisa: Moshe's Benevolent Chutzpah
Rabbi David Fohrman |In this week's parsha, the Jewish people commit the worst sin possible - worshiping a false god - right after God gives them the Torah on Mt. Sinai. In this video, Rabbi Fohrman asks us about a bizarre question that Moshe asks God, "Why, God, should you be angry at your people?" and reminds us that God and the nation of Israel are attached by destiny.
If you enjoyed this video, please visit AlephBeta.org to watch more.Parshat Yitro - Of Gold, Silver and the Earthen Altar
Rabbi Chanoch Waxman | 30 minutesThe end of Chapter 20 of Exodus mentions that altars are to be earthen. What is wrong with cut stone altars? There is an idea of the meeting of heaven and earth for the earthen altar, but there is also a connection with the prohibition of idols of silver and gold. There are problematic types and mandated types of intermediaries. There is the Golden Calf on the one hand, and the Mishkan and the earthen altar on the other. The tension lies in the question of what Bnei Yisrael will choose.
Parshat Ki Tisa - The Breaking of the Luchot
Rabbi Chanoch Waxman | 35 minutesWe will discuss the story of the Sin of the Golden Calf.
The description of the tablets inscribed with the Finger of God can offer a clue. What is the
Parashat Shemini - The Eighth Day and the Golden Calf
Rabbi Chanoch Waxman | 35 minutesParashat Shemini contains the death of Nadav and Avihu. The standard question asks: why do they die? But we want to look at the context of story. What is going on on the eighth day? Why is there no mention of the eighth day in Shemot? What is the connection between deaths and eighth days? Is this eighth day a special command to atone for the Golden Calf, and are the deaths connected to the sin of the Golden Calf? How does each story inform the other?
The Ultimatum
Rabbanit Dr. Michal TikochinskyBut on the day I make an accounting, I will bring them to account…
Rabbanit Dr. Michal TikochinskySefer Shemot: Archaeology
Nachliel Selavan | 38 minutesThis is an analysis of the Archaeology of the Sefer Shemot by Nachliel Selavan.
Archaeology Snapshot is a discussion on the location, timeline, main characters and highlights from history and archaeology, for each Sefer in Tanach.
Complete Dedication
Rabbi Ben-Tzion Spitz