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Parshat Ki Tissa
2006
American Idols
Let's say that you're lost - in life - and have no place to go. But then someone takes you in, protects you and gives you a home and solid direction. Soon afterward, they go out to run some errands, during which time you steal their stuff and run off. How could you possibly do such a thing after all they did for you?
Many ask the same question about the Jewish people after the exodus from Egypt. After having been slaves for hundreds of years, they were rescued from bondage with sufficient miracles to demonstrate that God was responsible. So how could they make a Golden Calf to worship just 40 days later? Aside from the miscalculation of when Moses would return from Mount Sinai with the Ten Commandments (and the people's related panic when he was "late"), Parshat Ki Tissa illustrates two other reasons.
Moses's request to physically see God exemplifies the first reason. By allowing Moses only an obscured view in passing from behind, God effectively tells Moses that he isn't able to truly see God. The Jewish people were also incapable in a different way. Having been acculturated to Egypt they could not (or would not) conceive of a deity without physical form. Though this was common in Egypt, it was not a good enough excuse, per God's reference to the Jews as a "stiff-necked people"-a statement that implies that the creation of the Golden Calf was both wrong and purposeful. Again we might ask, "How could they?"
Another reason is that during the Exodus, the Jews were not alone, as they were joined by a sizeable contingent of "locals" whose influence is seen when the Golden Calf is introduced as "'Your God, O Israel [rather than "the" God] who brought you out of Egypt." But this is also not a good enough excuse. Even though these people did not believe in our God, they were still an accountable part of the Israelite community. This is exemplified by the instructions for creating the fragrant incense used in the Holy Temple. Its "recipe" includes a foul-smelling resin called galbanum to illustrate that even "marginal, disagreeable people have to be included in the community," according to Rashi.
Today we might say, "This Golden Calf statue story isn't relevant to me!" And it may be true that you've never seen a life-sized, cow-shaped wood frame covered in gold leaf. But has anyone you know ever fantasized about a degree from their top-choice college? Drooled over a car on "Pimp My Ride?" Been jealous of someone's infomercial-worthy abs? Secretly longed for another 1,000 songs in their iPod? Though we don't recognize them as such, idols are still part of our society. There is no shortage of achievements, qualities and possessions that we can worship to a level that upsets the balance of our lives and obscures our true purpose.
Still, we needn't be overly hard on ourselves, as everyone is subject to temptations. But we should be careful, because as noted by commentators in the Etz Hayim Torah and Commentary, even if we know conceptually that these forms of modern idolatry can be dangerous, once they grab us emotionally, they're tough to shake. We might even be tempted to just accept an unhealthy level of desire for these "idols," as it is common in our culture. But as with most addictions, the effects aren't always apparent to those who are consumed by desire. This is important because we are all role models, to one another and to future generations. Fortunately, we have a great incentive to be so. Exodus Chapter 34, verses 6-7 show us that if people repeat the sins of their predecessors, they are partially held at fault for the transgressions of up to five continuous previous generations. However, the reward for continued positive acts across generations essentially extends forever.
We live in a fast-paced world where change is constant. But we have normal human tendencies, thus we can't always change quickly. So again, we shouldn't beat ourselves up if we can't be as much as we want to right away, especially spiritually. The study of Torah and the pursuit of a good life are both challenging journeys, but also enjoyable ones. The giving of the Torah to the Jewish people by God is described as tantamount to a marriage contract. Like a marriage, the bond between us and God is meant to be enjoyed, to grow stronger with time and to withstand difficulties. In the end, God does forgive the people for having fashioned the Golden Calf. Similarly, as we strive to learn and be our best, if we lose the path, we are not alone and can find the way back.
Prepared by Lee Hendelman, development communications coordinator
Learn More
Additional commentaries and text studies on Parshat Ki Tissa at MyJewishLearning.com.
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