Close To Torah

It is a famous rule that the building of the Mishkan does not push off the laws of Shabbos. More so, we actually learn the prohibitions of Shabbos from the building of the Mishkan. Anything that was considered a melacha, constructive action, in the Mishkan is prohibited on Shabbos (Shabbos 96b). This week’s Parsha recounts the terrible sin of the Golden Calf which seems to be deeply connected to the Mishkan and Shabbos which are both discussed at length in the Parsha as well.

The Midrash tells us that Klal Yisrael heard about Olam Habah from Hashem and they asked to taste a sample of it. Hashem responded by telling them, “for this reason I gave you Shabbos.” The 10 Commandments are found in the Torah twice, in Parshas Yisro and VaEschanan. In Parshas VaEschanan (Devarim 5:12), when Shabbos is commanded, it states, “Keep the Shabbos as Hashem your God commanded you.” In the 10 Commandments’ first appearance in Yisro, it omits any reason as to why one should keep Shabbos. The Aruch HaShulchan (Orach Chaim 1; Rabbi Yechiel Michel Epstein, 1829-1908) is perplexed by this and he provides a powerful answer that I believe ties everything together.

He answers that the first Luchos were given at Har Sinai but were smashed due to the Jew’s sinning with the Golden Calf. The second Luchos were given 80 days later when the Jews received atonement and Hashem gave them a second chance. The change in the wording became necessary after the sin of the Golden Calf. There are two major benefits of Shabbos, the first is the physical and mental rest and comfort that it brings. The second is the spiritual connection that Shabbos opens up between us and Hashem. Before the sin of the Golden Calf, the Jews were on the level of serving Hashem l’shem shamayim, with full devotion and focus on fulfilling His will, therefore, any commandment that was given was self-understood that its purpose was to forge a bond between Klal Yisrael and Hashem. After the sin, Hashem had to remind the Jews, keep Shabbos, not just for selfish personal reasons, but rather do it in order to develop our relationship and connection, “as I commanded you,” do it because you want to connect and follow me!

The Mishkan and Shabbos represent the same theme, both are places where we connect with Hashem in the most real and intimate way. This is the precise theme of Olam Habah. Hashem put us in this world in order to build closeness with Him and to ultimately earn our place close to Him in Olam Habah. The Golden Calf stood in direct opposition to this goal. It is no surprise that the Zohar tells us that Talmedei Chachamim live their week with the Kedusha of Shabbos and the Gemara (B”B 17a) tells us that Tzaddikim live life on earth as if they are already in Olam Habah. Both of these statements hint to the closeness and pleasure that one can achieve in this world when connecting to Hashem. May we merit to feel the radiance of Shabbos and the connection with Hashem!

“ויהי ברדת משה מהר סיני ומשה לא ידע כי קרן עור פניו בדברו אתו” (שמות לד:כט)

“And it was when Moshe descended from Har Sinai… Moshe didn’t know his face shone as he spoke”

            This Passuk  seems a little surprising! At Krias Yam Suf and Har Sinai, the Jewish people reached an elevated stage. The ten Makkos, Ananei HaKavod, and the Man proved to them that Hashem fully controlled the world. Even a maidservant saw more by Krias Yam Suf than Yechezkel saw by the Maaseh Merkava.

            After that, there was Maamad Har Sinai, where their Neshamos saw the presence of the Shechinah itself, and just left their bodies and returned to Hashem. Hashem had to force them back into their bodies to revive them.

            In the height of all of this, while literally hours away from receiving the Luchos, the entire nation committed one of the worst aveiros just because of a simple miscalculation. The Chet Ha’Egel was commited by those same people, who were on such a high level days before. It was one of the worst drops in Jewish history.

            Moshe must have been on an extremely high level, considering that he had just succeeded in convincing Hashem to spare the Jews and to give them a second set of Luchos. While the Jews were all sinning on earth, Moshe steadfastly held strong to Hashem.

            The question bears asking. Why didn’t Moshe know, to some degree, that his face, which had just seen the actual presence of Hashem moments before, would be hard for the Jews to take in, being that they were on an extremely low level and yet he remained on a high one?

            We can learn from here the greatness of Moshe! With the terrible sin which they just committed, he could have thought negatively against Klal Yisrael. He could have looked down upon them and lost his respect. He could have thought about his greatness, and their lowliness.

            Yet, the passuk tells us “ומשה לא ידע כי קרן עור פניו”. He didn’t even realize. It didn’t even occur to him to think that way!

            There is a famous story. A man and his young son, Moshe, were walking on the streets of the lower east side of Manhattan. The father suddenly called out to his son “Moshe, come here”. A few seconds later, R’ Moshe Feinsteinזצ”ל , the undisputed leader of the generation, one of the greatest people to live for the past 200 years, was standing in front of this man. “What can I do for you?” R’ Moshe asked.

“ומשה לא ידע כי קרן עור פניו”

            How many times are we in a situation that we think of ourselves as so much greater and holier than others?

            Great people don’t ignore their enormous talents and capabilities. They don’t overlook their tremendous brainpower and Torah knowledge. They recognized the fact that it isn’t them! Hashem gave them the ability to succeed! Hashem intended for them to use it for Klal Yisrael.

כי תשא את ראש בני ישראל… (ל:יב).

“When you count the Jews…” (30:12).

The sin of the Golden Calf, found in this Parsha, brought the Jew’s victorious exodus to a screeching halt.

The Torah records the event for us to learn its lesson. I believe that an examination of the contents of the entire Parsha will show one underlining theme meant to be learned from the terrible sin.

Many of the commentators explain that the Jews only sinned with the Eigel as a result of a misconception regarding their own standing. They were truly on a high level as a result of witnessing the Ten Plagues and Hashem’s splitting the Red Sea to save them. They had stood at Mount Sinai and heard the Ten Commandments and now they were waiting for their leader to come down from Sinai after forty days. They allowed the Satan to convince them that Moshe was dead and they needed a leader.

Their mistake was not only in miscounting the forty days, but additionally they erred terribly in not recognizing their own greatness. Truthfully, they did not need an intermediary to connect them to Hashem. The worship of the Golden Calf showed however, that they did not see their own-self worth, their own individual greatness. This was part of the sin. They lowered themselves by going after an idol of witchcraft.

Indeed, the theme of the entire Parsha is one stressing personal greatness and the recognition that Hashem desires for us to serve Him according to our individual abilities.

To illustrate: The collection of the Shekalim, which was a fixed half shekel per person, despite economic standing, made a powerful statement that Hashem doesn’t view quantity, but rather the quality of service in our hearts.

The Kiyor, basin, made out of copper mirrors, was donated by the woman. Moshe was reluctant to accept them, as they had been used by the women to beautify themselves for their husbands. Hashem told him that on the contrary, as conduits for actions done L’Shem Shamayim, for the sake of heaven, they were the most beautiful gift! Every Kohen must wash his hands from it before serving Hashem in the Mishkan and Beis HaMikdash!

The Ketores, contained “Chelbanah, Galbanum, a terribly bad smelling herb, to hint that even the sinners of the Jews have a portion and connection to Hashem.

All of the skilled workers came and offered their talents for the construction of the Mishkan.

The Jews were reminded of keeping Shabbos, the day which binds the family unit and Jewish people.

When Moshe came down from the mountain to find that the nation had sinned, his student Yehoshua greeted him and said that the nation’s noises sounded as if there was a war. Moshe replied harshly, no, it is the sound of rebellion against Hashem, someone who wants to be a leader of Klal Yisrael must be able to discern the different sounds! Why is this the time for such harsh words?

The meaning behind Moshe’s rebuke, I believe, is in the same vein as the entire Parsha. A leader must understand clearly the different aspects of life and of the nation in order to direct them properly. In fact, when Yehoshua was finally appointed as Moshe’s successor, the verse specifically credits him as someone who understood each individual! (See Bamidbar 27:18 and Rashi).

Moshe himself demonstrated his understanding of the importance of serving Hashem to his fullest. He begged Hashem to forgive the Jews and thus merited to bring down the concept of the Thirteen Traits of Hashem’s Mercy. Moshe then made his biggest request ever by asking to “see” Hashem, and was granted the most a human could achieve.

In fact, the entire Parsha begins by noting that every Jew is counted!

I believe that the lesson of the Parsha is clear. We strive to serve Hashem to the best of our ability on our own personal level.

ויאמר אליהם אהרן פירקו נזמי הזהב אשר באזני נשיכם בניכם ובנותיכם והביאו אלי. ויתפרקו כל העם את נזמי הזהב אשר באזניהם ויביאו אל אהרן (לב:ב-ג).

“Aharon told them, ‘remove the golden earrings which are on the ears of your wives, sons, and daughters, and bring them to me.’ The entire Nation removed the golden earrings from their own ears and they brought them to Aharon” (32:2-3).

There are many things that need to be understood regarding the tragic sin of the Eigel HaZahav, the Golden Calf. Firstly, why did Aharon give in to the Nation’s request to make a new god? Secondly, when requesting their gold, he could have simply asked for any gold which they owned, why did he specifically ask for earrings? Thirdly, why did he exclusively request the earrings “from the ears of your wives and children.” Lastly, in the end, they did they not even follow his directive and instead brought their own earrings?! What is the understanding here? Four questions lead to one thematic answer.

The Gemara in Sanhedrin (7a) explains Aharon’s calculation. He weighed the fact that Klal Yisrael had already murdered Chur and that they were heavily caught up in their evil scheme. Had Aharon attempted to stop them, he surely would have been murdered as well. If this would happen, they would be doomed, for a sin of such magnitude would be unforgivable and would warrant the destruction of the Nation. Aharon realized that a head-on confrontation would be disastrous. He therefore allowed them to transgress on idolatry which could be repented for later.

This does not mean that he gave in without a fight! I suggest that in the very items that he requested from them, he encapsulated, ever so gently, the most powerful argument that he could give. Let me explain.

We live in a world of physicality and distraction. Everything our eyes behold on the surface is at first glance absolutely against Hashem! Our purpose in life is to hear the word of Hashem which rivets throughout the world. The words which we all know and feel internally are, “Shema Yisrael Hashem Elokanu Hashem Echad!” We strive to hear this truth and not to fall victim to our desires and lusts that our eye sees and wants. Many people however choose to live their life deaf to this truth. This is self-destructive, as Proverbs (15:31) states, “only the ear that hears life-giving reproof will dwell in the midst of the wise.” Hearing, therefore, represents living with Emunah, faithfulness to Hashem.

Chazal teach us that we only merited redemption from Egypt because of the righteous women who kept their families together and productive. They instilled Emunah, faithfulness to Hashem, in their households. They emulated our Matriarchs who stood for the idea of hearing, “V’Sarah shoma’as” “V’Rivka shoma’as“. That is the power of a woman.

Maharal explains why the Keruvim on top of the Aron Kodesh were fashioned in the form of young children (a boy and a girl). Young kids are pure from sin and are replete with innocent truth. This is highly apropos for the Keruvim, conduits of Hashem’s word.

Therefore, tying everything together, we see that Aharon was screaming these vital messages to the sinners. He specified to them to bring earrings, as opposed to just plain gold, to say to them, “wake up and hear truth, this is idolatry and it is wrong!” He told them to take from their wives and children, who as illustrated above, both stand for pure faithfulness and truth! He struggled to get these messages across to them, in hope that they would listen!

Their response, “the Nation removed their own earrings,” a powerful statement expressing that they were not interested in truth! To this day we suffer the consequences of the sin of the Golden Calf.

Let us strive to atone for this iniquity by maximizing our power of “hearing truth.” The will of Hashem is expressed at all times, through Torah and through our great leaders, let us hear the beautiful calling and dedicate our lives to truth and peace.