Sin of the Golden Calf/2
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Sin of the Golden Calf
Exegetical Approaches
Foreign God
The nation viewed the calf as a god and worshiped it either together with or instead of Hashem.
Sources:Philo, Bavli, Targum Pseudo-Jonathan, Pirkei DeRabbi Eliezer, R. Saadia Gaon, Rashi, Lekach Tov, R. Avraham b. HaRambam,
"עֲשֵׂה לָנוּ אֱלֹהִים" – These sources understand the word "אֱלֹהִים" to mean god/s. However, they disagree whether, in building the calf, the nation was totally forsaking Hashem in favor of a new god,1 or if they were planning on worshiping the calf together with Hashem (שיתוף).2
Why does Moshe's delay spur the sin? R. Avraham b. HaRambam claims that the Israelites believed that only someone as perfect as Moshe could access Hashem and that without him, they did not have the power to do so. As such, when they assumed that Moshe was not coming back,3 they decided to return to the idolatry they had known earlier.
Why a calf? Philo and R. Avraham b. HaRambam assert that the choice was intentional as a bull held significance for the people:4
- Egyptian god –Philo maintains that the people chose a bull to imitate the Egyptian God, Typhos, with whom they would have been familiar.5
- Astrological sign – R. Avraham b. HaRambam cites his father who posits instead that the people might have asked for a calf thinking that it was under the influence of that astrological sign that they left Egypt. Thus, they refer to it as, "אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם".
Offering sacrifices – The fact that the people offer sacrifices before the calf supports the idea that they were worshiping it as a god.
"אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם"
"חַג לַי"י מָחָר" – Rashi asserts that Aharon, who had no idolatrous thoughts, was speaking about Hashem rather than the calf. He was certain that by the morrow, Moshe would arrive and the people would return to serving Hashem.
Drinking of the calf's ashes – Rashi, following R. Yose in Bavli Avodah Zarah, asserts that this was comparable to the test of a suspected adulteress (sotah). Moshe used the water to test who had been unfaithful to Hashem.
Breaking of the Luchot – According to Rashi, after Moshe saw how the people had betrayed Hashem he considered them unworthy of receiving the Torah. This position might also suggest that since the people proven themselves disloyal to the covenant, Moshe broke the tablets which testified to it.
Role of Aharon – These sources agree that Aharon did not worship the calf, but defend him in different ways:
- R. Saadia compares Aharon to Yehu, who gathered the people to worship the Baal so as to test who was guilty and then kill them. So too, Aharon only acquiesced to the request so as to determine who was guilty of idolatry.
Sinning so soon after Matan Torah
3,000 killed
Biblical parallels
People's perception of Moshe
Graven Image of Hashem
The people viewed the calf as a means through which they could worship Hashem. They did not transgress the command of "you shall have no other gods besides me" but only the prohibition against making a graven image, even representing Hashem Himself.
Guide in the Wilderness
Bereft of Moshe's leadership and his connection to the Divine, the people looked for an alternative to guide them in the wilderness.
"עֲשֵׂה לָנוּ אֱלֹהִים אֲשֶׁר יֵלְכוּ לְפָנֵינוּ"
Polemical motivations
Tehillim 106:19-20
Combination
As the nation was not a homogeneous group, it is possible that while some people viewed the calf as an alternative god, others believed that it was simply a tangible representation of Hashem and yet others looked to it to guide them in their travels.
