Difference between revisions of "Sin of the Golden Calf/1/en"
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| − | <p>Throughout their stay in the Wilderness, the Nation of Israel repeatedly waver in their faith, testing both Hashem and Moshe.  The Sin of the Golden Calf is a prime example.  As Moshe tarries on Mt. Sinai, they build a golden calf, bow down to it and offer sacrifices.  | + | <p>Throughout their stay in the Wilderness, the Nation of Israel repeatedly waver in their faith, testing both Hashem and Moshe.  The Sin of the Golden Calf is a prime example.  As Moshe tarries on Mt. Sinai, they build a golden calf, bow down to it and offer sacrifices.  Mizmor 106 of Tehillim describes the sin as an attempt to replace Hashem:</p> |
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<q xml:lang="he" dir="rtl">(יט) יַעֲשׂוּ עֵגֶל בְּחֹרֵב וַיִּשְׁתַּחֲווּ לְמַסֵּכָה. (כ) וַיָּמִירוּ אֶת כְּבוֹדָם בְּתַבְנִית שׁוֹר אֹכֵל עֵשֶׂב. </q> | <q xml:lang="he" dir="rtl">(יט) יַעֲשׂוּ עֵגֶל בְּחֹרֵב וַיִּשְׁתַּחֲווּ לְמַסֵּכָה. (כ) וַיָּמִירוּ אֶת כְּבוֹדָם בְּתַבְנִית שׁוֹר אֹכֵל עֵשֶׂב. </q> | ||
Version as of 22:03, 25 February 2016
Sin of the Golden Calf
Introduction
Tired of Hashem so Soon?
Throughout their stay in the Wilderness, the Nation of Israel repeatedly waver in their faith, testing both Hashem and Moshe. The Sin of the Golden Calf is a prime example. As Moshe tarries on Mt. Sinai, they build a golden calf, bow down to it and offer sacrifices. Mizmor 106 of Tehillim describes the sin as an attempt to replace Hashem:
(יט) יַעֲשׂוּ עֵגֶל בְּחֹרֵב וַיִּשְׁתַּחֲווּ לְמַסֵּכָה. (כ) וַיָּמִירוּ אֶת כְּבוֹדָם בְּתַבְנִית שׁוֹר אֹכֵל עֵשֶׂב.
(19) They made a calf in Horeb, And worshipped a molten image. (20) Thus they exchanged their glory For the likeness of an ox that eateth grass.
The reader is astounded by the Israelites' actions. How could they forsake Hashem for other gods a mere forty days after Hashem revealed Himself? And even if the nation might err, how could Aharon not only blunder but actually lead the people in sinning?1 Is it possible that right after Hashem declared, "You shall not have any gods before me", the people were ready to build an idol and switch allegiances?
Moshe's Absence
The story opens with the backdrop for the nation's sin:
(א) וַיַּרְא הָעָם כִּי בֹשֵׁשׁ מֹשֶׁה לָרֶדֶת מִן הָהָר וַיִּקָּהֵל הָעָם עַל אַהֲרֹן וַיֹּאמְרוּ אֵלָיו קוּם עֲשֵׂה לָנוּ אֱלֹהִים אֲשֶׁר יֵלְכוּ לְפָנֵינוּ כִּי זֶה מֹשֶׁה הָאִישׁ אֲשֶׁר הֶעֱלָנוּ מֵאֶרֶץ מִצְרַיִם לֹא יָדַעְנוּ מֶה הָיָה לוֹ.
Ostensibly, the fact that Moshe is late in descending from the mountain motivates the nation to request that Aharon make for them an "אֱלֹהִים". What, though, is the connection between Moshe's absence and the request? Did they believe that without Moshe they had no access to the Divine, or were they looking for something physical to guide them through the wilderness? Does the word "אֱלֹהִים" here have a sacred connotation (meaning gods) or a profane one (meaning leader)? Either way, how does making a calf solve the problem?
Other questions
- "חַג לַי"י מָחָר" – Throughout the story the calf is referred to as an "אֱלֹהִים"2, yet when Aharon builds the altar he announces that there will be a feast for "Hashem" tomorrow. Is there a significance to this difference? Is Aharon using the proper name of Hashem to refer to a newly made god or to Hashem Himself?
- Why a calf? Why is the specific form of a calf chosen? Is Aharon's choice arbitrary or intentional?3
- Destroying the Luchot – How is Moshe's breaking of the tablets to be understood? Is this simply a demonstration of anger, or is it more symbolic, representative of the breaking of the covenant?
- Drinking of the Calf's ashes – Why doe Moshe spread the remains of the burnt calf into the water and give of it to the nation to drink? Is this a punishment, a test, or an educational tool?
- Aharon's self defense – In explaining himself to Moshe, Aharon seems to simply repeat the facts and then blame the "evil" nature of the nation, while belittling his active forming of the calf. How is this defense to be understood?
- How many people sinned? When Hashem speaks to Moshe while still on the mountain (verses 9-10), He speaks of destroying the whole nation, suggesting that all participated in the sin. Nonetheless, when the Levites heed Moshe's call to kill the perpetrators, only 3,000 are killed. On the other hand, the chapter ends by stating that Hashem smote the nation. What percentage of the nation actually sinned? Did all commit the same crime, or were there varying attitudes towards the calf, perhaps deserving of different punishments?
