The Sin of the Golden Calf

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The Thirteen Attributes of Mercy
Prof. Jonathan Grossman
Why, 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 Bazak
How 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 Leibtag
One 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 First War against Pelishtim (II)
Chapters 13-14 (Part II)
Rabbi Amnon Bazak
Shaul'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 Jewelry and the Tent (Audio)
Rabbi Chanoch Waxman | 21 minutes
After 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.
The Zeal of Moshe, Nadav and Avihu, and Pinchas (audio)
Prof. Jonathan Grossman | 22 minutes
This 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.
Moshe's Struggle to Attain Forgiveness after the Golden Calf
Rabbi Dr. Daniel Tropper
תאריך 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 Waxman
תאריך 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.
The Death of Aaron's Sons, and the Priestly Service on Yom Kippur
Rabbi Yair Kahn
The 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.
God's People or Moshe's?
Rabbi Meir Spiegelman
The 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 Bick
This 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 Granot
After 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 Bazak
Twice 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 Elitzur
The 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.
“Let Them Make Themselves a Sanctuary, That I Might Dwell in its Midst”
Rabbi Gad Eldad
One of the most conspicuous examples of repetition in the Torah is found in the section devoted to the Mishkan. Following the detailed list of commands in the Parashot of Teruma and Tetzaveh, instead of simply noting, “And the people did as Moshe had commanded,” we find all the details of the construction repeated over again. In this article, we will examine the sin of the golden calf, which is recorded in between the commands concerning the Mishkan and their fulfillment, and its results and ramifications, with a view to explaining this phenomenon.
Ki Tisa, Purim, and the Readiness for the Torah
Rabbi Jonathan Snowbell | 18 minutes
In 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.
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?

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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.

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Ki Tisa: Epilogue
Rabbi David Fohrman |
In this audio epilogue to Ki Tisa: Moses's Benevolent Chutzpah, we explore the story of Noach and the flood, the other instance of God threatening to destroy the world. Rabbi Fohrman compares the two stories and the two protagonists, Moshe and Noach, and asks us what it truly means to be a man of God.

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Parshat Yitro - Of Gold, Silver and the Earthen Altar
Rabbi Chanoch Waxman | 30 minutes
The 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.
וַיִּתֵּ֣ן אֶל־מֹשֶׁ֗ה כְּכַלֹּתוֹ֙ לְדַבֵּ֤ר אִתּוֹ֙ בְּהַ֣ר סִינַ֔י שְׁנֵ֖י לֻחֹ֣ת הָעֵדֻ֑ת לֻחֹ֣ת אֶ֔בֶן כְּתֻבִ֖ים בְּאֶצְבַּ֥ע אֱלֹהִֽים׃
Exodus 31, verse 18
יַעֲשׂוּ־עֵ֥גֶל בְּחֹרֵ֑ב וַ֝יִּשְׁתַּחֲו֗וּ לְמַסֵּכָֽה׃
Psalms 106, verse 19
וּבְחֹרֵ֥ב הִקְצַפְתֶּ֖ם אֶת־יְהוָ֑ה וַיִּתְאַנַּ֧ף יְהוָ֛ה בָּכֶ֖ם לְהַשְׁמִ֥יד אֶתְכֶֽם׃
Deuteronomy 9, verse 8