Passover 5772, 2012

                                           Why Were We Slaves in Egypt?

                                                     Rabbi David Etengoff

Dedicated to the sacred memories of my sister-in-law, Ruchama Rivka Sondra, my sister, Shulamit bat Menachem, and Shifra bat Chaim Alter, and the refuah shlaimah of Yosef Shmuel ben Miriam and Yehonatan Binyamin Halevy ben Golda Friedel.

[G-d] said to him [Abram], ‘I am G-d who took you out of Ur Casdim to give you this land as a possession.’ ‘O L-rd, G-d,’ replied [Abram], ‘How can I really know that it will be mine?’ … When the sun was setting, Abram fell into a trance, and he was stricken by a deep dark dread.[G-d] said to Abram, ‘Know for sure that your descendants will be foreigners in a land that is not theirs for 400 years. They will be enslaved and oppressed. But I will finally bring judgment against the nation who enslaves them, and they will then leave with great wealth. (Sefer Bereishit 15:7-8 and 12-14, translation, The Living Torah, Rav Aryeh Kaplan zatzal)

Why were we slaves in Egypt? While there are conflicting opinions, the great Talmudic Sage, Shmuel, in Talmud Bavli, Nedarim 32a suggested that the entire Egyptian exile was a direct result of Avram’s question found in Sefer Bereishit 15:8 “‘O L-rd G-d,’ replied [Abram], ‘How can I know that it will be mine?’” In Shmuel’s view, Avram questioned the veracity of Hashem’s promise and requested a sign to prove that it would be fulfilled. As Rashi (1040-1105) explains: “He made himself great [acted with audacity] and questioned Hashem’s qualities [of fulfilling His promises].” We know from many rabbinic sources that Hashem judges the Tzaddikim (Righteous) k’chute hasa’arah (with total exactitude). Therefore, in Shmuel’s view, Avram’s seemingly innocuous question was sufficient to bring about the Exile and our servitude.

Whether or not we accept Shmuel’s approach as to why the Exile took place, our Sages taught us that it had to take place, since it was Hashem’s divine ruling (gezerat Hamelech). Thus, Rabbi Yochanan declared in Talmud Bavli, Shabbat 89b: “It would have been fitting for our father Yaakov to have been brought to Egypt in chains….” Rashi elaborates upon Rabbi Yochanan’s statement and notes that Yaakov was “like all other people forced into exile [and, therefore, should have gone to Egypt in chains if he had not gone willingly] since the [Egyptian] exile was by divine decree.” In other words, Yaakov had to go to Egypt so that the Exile could unfold and thereby fulfill Hashem’s words to Avram. (See Sefer Bereishit 15:13-14)

What, however, was the purpose of the black and miserable years of our exile in Egypt? What was it supposed to accomplish? These questions were answered by Rav Nisson Alpert zatzal (d. 1986), the leading disciple of Rav Moshe Feinstein zatzal (1895-1986), in his posthumous book entitled “Limudei Nisson al HaTorah.” In his explanation of Ha Lachmah Anya (This is the Bread of Affliction) that appears in the Hagadah as the first section of Magid (the Telling), Rav Alpert suggested the following:

The purpose of the Exile in Egypt was to purify us [literally remove the dross] and to remove the evil qualities of cruelty and egotism. Moreover, it was to enable us to join with our brethren’s burden so that we could approach the goal of “Love your fellow Jew like yourself [Sefer Vayikra 19:18]…”

Herein, Rav Alpert focused upon three essential reasons for the long dark night of the exile in Egypt: spiritual purification, removal of evil personality traits, and to enable us to join as one with our fellow Jews.

Rav Alpert continued his explanation by stressing the idea that just like Yosef had served as the life support (both literally and figuratively) for Yaakov Avinu (our Father Yaakov) and his brothers, so too, will the Jews who suffered through the exile in Egypt serve as our spiritual guides and mentors throughout all future generations: “So, too, the Jewish people who were in Egypt were there in order to be a life force and a source of great survival for all ensuing generations through the purification of their moral qualities and the purification of their spiritual nature.” In a word, their horrendous suffering was not in vain.

The Hagadah teaches us that no matter what burdens our ancestors were forced to bear, no matter how deep the depths of servitude they were forced to endure, they never changed their names, language or manner of dress. Against all odds, they proudly and defiantly remained Jews. Rav Alpert further suggested that the suffering and wretchedness endured by both Yosef and the Jewish people in Egypt raised them to a new spiritual plane. In Yosef’s case, he was transformed into Yosef Hatzaddik (Yosef the Righteous). In the case of our forebears, they were transformed into the nation that could declare throughout all subsequent generations: “ Kol dikfin yaitai v’yachol” (“All who are truly needy come and eat”). As he explained: “This was the purpose of their going down to Egypt, [so that we would now] declare throughout all the generations ‘Kol dikfin yaitai v’yachol.’” (All translations my own)


This Pesach (Passover), may we be zocheh (merit) to walk in the ways established for us by our Egyptian ancestors, who fought the powerful forces of assimilation and rose to new and unheralded levels of ethical sensitivity. May we be zocheh, as well, to reach out to our fellow Jews and address their physical and spiritual needs, and proudly declare from the depth of our hearts “Kol dikfin yaitai v’yachol!” V’chane yihi ratzon.

Shabbat Shalom and Chag kasher v’sameach

Past drashot may be found at my blog-website: http://reparashathashavuah.org

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected].

My audio shiurim on Tefilah and Haskafah may be found at: http://tinyurl.com/7sp5vt3

I have recently posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here:

http://tinyurl.com/82pgvfn.




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                    Parashat Tzav - Shabbat Hagadol 5772, 2012:

                           Pesach: The Bond that Ties Us Together

                                        Rabbi David Etengoff

Dedicated to the sacred memories of my sister-in-law, Ruchama Rivka Sondra, my sister, Shulamit bat Menachem, and Shifra bat Chaim Alter, and the refuah shlaimah of Yosef Shmuel ben Miriam and Yehonatan Binyamin Halevy ben Golda Friedel.

The mitzvah to recite the story of our departure from Egypt is time-bound in nature in that it is reserved for the night(s) of Passover. By limiting the time wherein the commandment may be fulfilled, the Torah appears to be teaching us that the recitation of this story can only take place when the events alluded to therein actually happened. This, I believe, enables us to have a greater opportunity to both narrate and re-experience the events of the Exodus. The experiential motif of the Hagadah is crucial. Without it, Passover would, G-d forbid, be reduced to little more that one more historical event in our storied history. With it, however, the Exodus has been transformed into the defining and never-ending moment when we experienced, and re-experience, physical and spiritual freedom, transformation into a nation, and acceptance of Hashem’s holy Torah.

Sefer Bereishit contains the narrative of the Brit bein Habetarim (The Covenant between the Pieces). It is a broad-stroke revelation of some of the events that will occur to Avram’s future generations. In many ways, therefore, it foreshadows what will transpire in Sefer Shemot. In chapter 15, verses 12-14, Avram is told that his descendants will be enslaved and afflicted strangers in a foreign land, and that they will eventually be redeemed:

When the sun was setting, Abram fell into a trance, and he was stricken by a deep dark dread. [G-d] said to Abram, 'Know for sure that your descendants will be foreigners in a land that is not theirs for 400 years. They will be enslaved and oppressed. But I will finally bring judgment against the nation who enslaves them, and they will then leave with great wealth. (Translation, The Living Torah, Rav Aryeh Kaplan zatzal)

The Baal Hagadah (Compiler of the Hagadah) viewed this final verse to be of such great import that he included it in the Hagadah in the section we know as “Baruch shomer havtachato l’yisrael” (“Blessed be He who keeps His promise to the Jewish people”). We immediately sense that “there is far more here than meets the eye.”

Rashi (1040-1105) explains the phrase “they will then leave with great wealth” in a simple and direct fashion: “with much money, as it is said (Exod. 12:36): ‘and they emptied out Egypt.’” (Translation, The Judaica Press Complete Tanach) By defining “great wealth” (“birchush gadol”) in this fashion, Rashi is in consonance with Talmud Bavli, Berachot 9a-b:

In the school of R. Jannai they said: The word 'na' means: I pray. The Holy One, blessed be He, said to Moses: I pray of thee, go and tell Israel, I pray of you to borrow from the Egyptians vessels of silver and vessels of gold, so that this righteous man [Abraham] may not say: “And they shall serve them, and they shall afflict them” He did fulfill for them, but “And afterward shall they come out with great substance” He did not fulfill for them. (Translation, Soncino Talmud)

R. Yaakov Tzvi Mecklenburg (1785-1865), author of the classic Torah commentary, Haketav V'hakabbalah takes an entirely different approach to understanding the phrase “birchush gadol.” Rather than following the Talmud’s natural language approach, Rav Mecklenburg opts for a figurative interpretation that tells us “the story behind the story”:

…the inner meaning [of birchush gadol] is really spiritual and soul-based wealth and possessions. This is the case since [the Jewish people] afterwards wanted to receive the obligations of the Torah and Commandments. The fiery furnace [of Egypt], therefore, served to remove the dross and impurities from upon them. This is why the Torah says “rechush gadol” rather than “rechush rav”… This is the case since the word “rav” refers to an amount [i.e. quantitative], whereas the word “gadol” refers the qualitative nature of someone or something…

In a word, “birchush gadol” refers to the holy Torah that our ancestors were now fully ready to receive, as a result of their dual experiences of servitude in, and redemption from, Egypt.

In a 1969 Boston public lecture, my rebbi and mentor, Rabbi Joseph B. Soloveitchik (1903-1993), known as the “Rav,” by his students and followers, chose Rav Mecklenburg general approach and interpreted the expression “birchush gadol” in a different manner than that of Rashi and the above-cited Talmudic passage. He did so in his explanation of the meaning and significance of the portion of the Hagadah known as “Ha lachmah anyah” (“This is the bread of affliction”). The Rav notes that this section of the Hagadah contains an invitation to all Jews who are hungry and/or in need to join their more fortunate brethren at the Passover Seder. As such it is:

…a renewal of the pledge of solidarity among the Jewish people, between individual and individual, and between the individual and the Jewish people. This solidarity, according to Chazal (our Sages of blessed memory) was responsible for the redemption from Egypt…What was the rechush gadol they took out of Egypt? They became a people. (Transcription and emphasis my own)

The Rav’s reinterpretation of rechush gadol as referring to amimut (peoplehood) is novel to say the least. Moreover, it sheds new light on the deeper meaning of one of the four Expressions of Redemption, namely; “v’lakachti etchem li l’am” (“and I will take you to Me for a people”). It illuminates the essential secret of Jewish existence, and the glue that binds us together. We are the people of the past, present, and future. We are Hashem’s eternal nation, created to receive and keep His eternal Torah. Therefore, we boldly and proudly declare on Pesach night: “Baruch Hamakom baruch Hu, baruch shenatan Torah l’amo Yisrael.” (“Blessed be G-d, may He be blessed. Blessed be He who gave His Torah to His people Israel.”)

This Pesach, may we be zocheh (merit) to recognize the chag (holiday) for what it truly is: the “renewal of the pledge of solidarity among the Jewish people, between individual and individual, and between the individual and the Jewish people.” In this way, may we move closer to recognizing the bonds that eternally bind us to one another and to our Creator. V’chane yihi ratzon

 

Shabbat Shalom and Chag kasher v’sameach

Past drashot may be found at my blog-website: http://reparashathashavuah.org

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected].

My audio shiurim on Tefilah and Haskafah may be found at: http://tinyurl.com/7sp5vt3

I have recently posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here:

http://tinyurl.com/82pgvfn.

** Follow new postings on my Twitter account: @theRavZatzal. *****

                                 Parashat Vayikra, 5772, 2012:
                  
                                  Humility is Greatness
             
                                         Rabbi David Etengoff

Dedicated to the sacred memories of my sister-in-law, Ruchama Rivka Sondra, my sister, Shulamit bat Menachem, and Shifra bat Chaim Alter, and the refuah shlaimah of Yosef Shmuel ben Miriam and Yehonatan Binyamin Halevy ben Golda Friedel.

“G-d called to Moses, speaking to him from the Communion Tent…” (Sefer Vayikra 1:1, translation, The Living Torah, Rav Aryeh Kaplan zatzal)

As the above verse states, our parasha begins with a call to Moshe. Rashi (1040-1105), basing himself upon Midrash Rabbah, Vayikra 1:13, notes that the use of “vayikra”(“and G-d called”) is very significant. In his explanation, Rashi opines that our term “vayikra” connotes a number of crucial aspects of the I-Thou relationship that obtained between Hashem and Moshe:

1. A planned, respectful, and considered encounter
2. Deep and abiding affection
3. Angelic metaphor (since the angels call to one another)
4. Kedushah (holiness-based)

Rashi asserts that it is essential to understand that this four-pronged approach was completely absent from Hashem’s dealings with the prophets of the other nations. His meetings with them appeared to be mere happenstance and accident, taking place in secret, in the dead of night, without warning, and by surprise. In addition, they lacked any sense of holiness. Indeed, there was no encounter that represented a relationship and communication, such as obtained between Hashem and Moshe. (See Midrash Rabbah, Vayikra 1:13 for a complete in-depth analysis.)

Given that Hashem is infinite and we are finite, it is natural for us to view our relationship with Him from our own perspective. Therefore, we focus upon how we can become better and more profound avdei Hashem (servants of G-d). Little wonder that thousands of books have been written that focus upon this crucial and fundamental enterprise. Yet, Rashi clearly indicates that G-d is a full-fledged partner in the I-Thou relationship. As such, Hashem insisted that Moshe needed to be treated with the warmth, dignity, and respect that he deserved. Thus, man is in search of G-d, while the Almighty is equally in search of man.

In contrast to Hashem’s approach, Moshe wanted the Master of the Universe to contact him in the same estranged manner in which He communicated with the non-Jewish prophets of the world. His abiding humility led him to reject special treatment or honorific behaviors – even if they emanated from G-d Himself. According to Rabbeinu Yaakov ben Asher (1270-1340) in his famous work, Baal Haturim, this is the significance of the diminutive aleph that appears in the first word of our parasha:

Moshe was great and humble [at the same time]. Therefore, he did not want to write “vayikra.” [And G-d called] He only wanted to write “vayikar,” [And G-d happened to appear] which is an expression of an accidental meeting. Using this expression [vayikar] it would be as if Hashem only spoke to him in a trance or in a dream just as it is stated regarding Bilaam. Therefore, Hashem explicitly commanded him to write the aleph [to represent his true stature.] Moshe, however, further responded to Hashem and told Him, based upon his thoroughgoing humility, that he would only write a diminutive aleph that was smaller than any other aleph that would appear in the Torah. He, therefore, wrote it in miniature. (Translation my own)

Consequently, we learn that the miniature aleph was Moshe’s compromise to do Hashem’s will, while remaining existentially true to his humble nature. Hashem accepted this compromise and it has been written in every Sefer Torah until our own time. In sum, Hashem assented to Moshe’s vision of himself while simultaneously maintaining His own.

None of us will ever be able to achieve Moshe’s stature. Nonetheless, we can try to emulate his most prominent ethical characteristic, i.e. humility, and ever strive to act with this middah when we approach the Master of the Universe. With Hashem’s help, may we have the wisdom and vision to do so. V’chane yihi ratzon.

Shabbat Shalom

Past drashot may be found at my blog-website: http://reparashathashavuah.org

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected].

My audio shiurim on Tefilah and Haskafah may be found at: http://tinyurl.com/7sp5vt3

I have recently posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here:

http://tinyurl.com/82pgvfn.

** Follow new postings on my Twitter account: @theRavZatzal. *****

                      Parshiot Vayakel-Pekudei-Parah 5772, 2012:
                       Shabbat: The Ultimate Gift of Love

                                          Rabbi David Etengoff

Dedicated to the sacred memories of my sister-in-law, Ruchama Rivka Sondra, my sister, Shulamit bat Menachem, and Shifra bat Chaim Alter, and the refuah shlaimah of Yosef Shmuel ben Miriam, Yehonatan Binyamin Halevy ben Golda Friedel, and Miriam bat Bilhah Batsheva.

Orthodox Judaism is very difficult, if not impossible to define, since there is no unanimity of opinion as to what exactly one must believe or do to be considered one of its adherents. As a result, Orthodox Jews differ widely in their faith structure, mitzvot orientation, and mode of ethical behavior. Yet, upon reflection, belief in the existence of G-d, and dedication to, and fulfillment of the laws of Shabbat, Kashrut, and Mikvah, because Hashem commanded us to do so, appear to be the major constitutive elements and essential foundation of contemporary Torah Judaism.

The first of our three parshiot begins with verses that discuss the vital necessity of Shemirat Shabbat (Shabbat observance). Perhaps because of its public nature, this mitzvah has become the litmus test of Orthodox Judaism. Then, too, Shabbat, along with Brit Milah (Ritual Circumcision), Torah study, and Mikvah (the laws of Family Purity), is historically one of the mitzvotfor which we Jews have sacrificed a great deal. Our mesirat nefesh (sacrifice) has endowed this holiest of all days with a unique status: It will never be nullified. No matter how dire and devastating the circumstances we have faced, Shabbat has been, and always will be, observed. Thus, the Mechilta de Rabbi Yishmael, the halachic Midrash to Sefer Shemot, states the following in its analysis of Sefer Shemot 31:17:

“It [Shabbat] is a permanent sign,” this tells us that the Shabbat will never be nullified from the Jewish people. So, too, does one find, each and every thing [mitzvah] for which the Jewish people have sacrificed their souls [i.e., lives] remains in their hands [i.e., continues to be observed]. [Conversely,] each and every thing [mitzvah] for which the Jewish people have not sacrificed their lives no longer remains in their hands [i.e., no longer continues to be observed]. For example: Shabbat, Brit Milah, Torah study, and Mikvah, are those [mitzvot] wherein the Jewish people sacrificed their very souls to guarantee their observance, and they continue to observe them [today]. [Conversely,] the Holy Temple, the Jewish court system, the Sabbatical years, and the Jubilee years, wherein the Jewish people did not sacrifice their very lives [to guarantee their observance], no longer continue to be observed. (Translation and emphasis my own)

Beyond a shadow of a doubt, Shemirat Shabbat emerges as one of the hallmarks of an individual dedicated to the Torah way of life. Thus, the well-known secular Jewish writer, “Ahad Ha’Am,” (Asher Hirsch Ginzberg, 1856-1927) is famous for the statement: “More than the Jew has kept Shabbat; the Shabbat has kept the Jew.”

Given the above, Orthodox Jews naturally focus upon the many details intrinsic to Shabbat observance. These halachot (laws) are crucial to fulfilling both of the commandments of the Aseret Hadibrot (The Ten Utterances or Commandments) that refer to Shabbat: “Zachor” (Remember) and “Shamor” (Guard or Keep). Unfortunately, our intense and legitimate concentration upon properly observing Shabbat may sometimes prevent us from fully appreciating its dazzling beauty. We need, therefore, to refocus our attention on a fundamental idea: Shabbat is a magnificent gift. It is a present from our Creator that inextricably links us to Him:

Raba b. Mehasia also said in the name of R. Hama b. Goria in Rab's name: If one makes a gift to his neighbor, he must inform him [beforehand], as it is written, “in order that you may know that I the L-rd sanctify you.”[Sefer Shemot 31:13] It was taught likewise: “In order that you may know that I the L-rd sanctify you: The Holy One, blessed be He, said to Moses: “I have a precious gift in My treasure house, called the Sabbath, and desire to give it to Israel; go and inform them.” (Soncino translation, Talmud Bavli, Shabbat 10b with my emphasis and modifications)

The great Chafetz Chaim (Rabbi Yisrael Meir Hakohen of Radun, Poland, 1838-1933) explained this passage with the following inspirational parable:

…that matanah tovah [precious gift], is like a ring - a ring that a husband gives a wife to symbolize their special relationship, their love, their devotion. That is the “ot bayni uveneichem,” [“sign between Me and you”] that is our wedding band that the Ribono Shel Olam, G-d, has given us. Sometimes husbands and wives have arguments and fights, and things are not perfect, but the wife never removes that ring as long as they remain married. No matter what happens, she wears that ring…Shabbat is the ring.

(Quoted by Rabbi Yissocher Frand in a public address and reproduced at: http://www.torah.org/learning/ravfrand/5758/shabbos.html, modifications my own)

Shemirat Shabbat thus emerges as “the ring” that symbolizes our steadfast and unwavering commitment to Hashem. It represents our devotion to G-d and His devotion to us. In sum, it epitomizes His love for us, and our love for Him. It is a weekly reminder that Hashem is truly He who is “habochere b’amo Yisrael b’ahava” (“Who chooses His people Israel with love,” translation, Artscroll Siddur).

As we strive to observe Shabbat to the best of our knowledge and ability, may HaKadosh Baruch Hu help us remember that Shabbat, in and of itself, is the greatest of all His gifts to us, second only to life itself. In addition, may we always remember that Shabbat connects us to our Creator like a bride to her bridegroom. In this way, may our lives be sanctified and endowed with new and enriched meaning. V’chane yihi ratzon.

Shabbat Shalom

Past drashot may be found at my blog-website: http://reparashathashavuah.org

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected].

My audio shiurim on Tefilah and Haskafah may be found at: http://tinyurl.com/7sp5vt3

I have recently posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

**Follow new postings on my Twitter account: @theRavZatzal. **

                                            Parashat Ki Tisa 5772, 2012:

                Understanding Aharon’s Love of, and Sacrifice                                                 for, the Jewish People

                                                   Rabbi David Etengoff

Dedicated to the sacred memories of my sister-in-law, Ruchama Rivka Sondra, my sister, Shulamit bat Menachem, and Shifra bat Chaim Alter, and the refuah shlaimah of Yosef Shmuel ben Miriam, Yehonatan Binyamin Halevy ben Golda Friedel, and Miriam bat Bilhah Batsheva.


One of the best-known passages that occur in our parasha is that of the Chet Haegel (the Sin of the Golden Calf). It is one of the most difficult and heart-rending incidents in the entire Torah. Our people were nearly destroyed because of this sin. Chazal (Our holy Sages) teach us in many sources that this horrendous act was forgiven, but never “forgotten” by our Creator. This is how our parasha depicts the episode that threatened to tear asunder our relationship with Hashem:

Meanwhile, the people began to realize that Moses was taking a long time to come down from the mountain. They gathered around Aaron and said to him, “Make us an oracle to lead us. We have no idea what happened to Moses, the man who brought us out of Egypt. Take the rings off the ears of your wives and children,” replied Aaron. “Bring them to me.” All the people took off their earrings and brought them to Aaron. He took [the rings] from the people, and had someone form [the gold] in a mold, casting it into a calf. [Some of the people began to] say, “This, Israel, is your god, who brought you out of Egypt.” When Aaron saw [this], he built an altar before [the calf]. Aaron made an announcement and said, “Tomorrow, there will be a festival to G-d.” Getting up early the next morning, [the people] sacrificed burnt offerings and brought peace offerings. The people sat down to eat and drink, and then got up to enjoy themselves. (Sefer Shemot 32:1-6, translation, The Living Torah, Rav Aryeh Kaplan zatzal)

Year after year we ask ourselves the same question: How was it possible for our ancestors to have participated in this heinous activity? After all, Hashem had just taken them out of Egypt with unrivaled wonders and miracles. In addition, He had revealed Himself to the entire nation at both Kriyat Yam Suf (the splitting of the Sea of Reeds) and at Matan Torah (the Giving of the Torah) on Mount Sinai. The entire episode seems to defy rational understanding and leaves us mystified.

Aharon’s actions are particularly difficult to understand. A straightforward reading of the text appears to place him directly at the center of the sin. Let us review what he actually did:He told the nation to donate gold and bring it to him.

• He told the nation to donate gold and bring it to him.
• He collected a great deal of gold from many of the people.
  
• He had someone mold the gold into the form of a calf.
  
  
• He built an altar in front of the Golden Calf.
  
  
• He announced that there would be a festival to G-d the next day.

This certainly does not appear to be behavior one would attribute to one of the greatest spiritual leaders, of the Jewish people, the first Kohen Gadol. We would hardly have expected him to accede to the people’s wishes – let alone, seemingly, encourage them!

According to the Ramban (1194-1270) and Seforno (1475-1550), Moshe Rabbeinu (our Teacher Moshe), perceived Aharon’s actions in a purely negative fashion. He placed unequivocal blame squarely upon Aharon’s shoulders. Therefore, an angry Moshe rebuked him and said: “What did the people do to you, that you brought upon them such a great sin?” (Sefer Shemot 32:21) The Ramban saw Aharon’s actions as tantamount to true idol worship, describing his personal sin as: “… being in the category of those sins that one should be willing to die for rather than violate.” In addition, he paraphrased Moshe’s words in the following manner: “What kind of hatred did you have against this people that motivated you to destroy and annihilate them?” In other words, Aharon was guilty of a second sin: He led the people toward idol worship. Moreover, the Ramban suggested that instead of living up to his recognized role as a mechaper (someone who helps bring about the people’s atonement) and a mochiach (someone who exhorts the people toward proper behavior), Aharon apparently did the exact opposite. As such, he “acted like an enemy who wanted evil to befall them.”

Seforno sees Moshe as having criticized Aharon for a very specific sin, namely, for having declared that “Tomorrow, there will be a festival to G-d.” According to his view, this was even “worse than the purposeful and rebellious sin of their having created the [Golden] Calf.” In fact, he sees this chate (sin) as the motivation for Moshe’s heartfelt pleading with Hashem to save the nation. When Moshe prays for the salvation of our people, he uses the term “chataah gedolah” (“a great and grievous sin”). This sin, says Seforno, was precisely Aharon’s declaration of “the Festival.” He further interprets the content of Moshe’s question to Aharon as really meaning: “Even though the people surrounded you and forced you to create the [Golden] Calf, what did they do to you to force you to declare a festival to take place tomorrow?” The announcement of an upcoming celebration and apparent acquiescence to the Golden Calf’s creation was “the cause of the rejoicing around the [Golden] Calf which was even worse that its initial construction.” Like the Ramban, Seforno sees Aharon as having failed to live up to his true role as a leader of the Jewish people.

Whether we follow the Ramban’s or Seforno’s approach in analyzing Aharon’s sin(s), we are left with a fundamental problem: What could have motivated Aharon to act in this manner, i.e., what could have caused him to fall to this level? At first blush, it would appear that Aharon was motivated by fear. Talmud Bavli, Sanhedrin 7a, relates how Aharon’s nephew, Hur, was murdered by the people for refusing to participate in the construction of the Golden Calf:

“And when Aaron saw it, he built an altar before it.” [Sefer Shemot 32:5] What did he actually see? — R. Benjamin b. Japhet says, reporting R. Eleazar: He saw Hur lying slain before him and said [to himself]: If I do not obey them, they will now do unto me as they did unto Hur, and so will be fulfilled [the fear of] the prophet, Shall the Priest and the Prophet be slain in the Sanctuary of G-d? [Megillat Eichah 2:20]
(Translation, Soncino Talmud, brackets my own)

Even if Aharon was motivated by a visceral and understandable fear of death, this, however, would have been insufficientcause to engage in any form of avodah zarah (idol worship) since, as the Ramban points out, it is “… in the category of those sins that one should be willing to die for rather than violate.” (y’aharag v’al y’aavor, Talmud Bavli, Sanhedrin 74a). Why, then, did Aharon help create the Golden Calf? The answer is found at the end of the above-quoted Talmudic passage: “Shall the Priest and the Prophet be slain in the Sanctuary of G-d? [Megillat Eichah 2:20] - and they [the Jewish people] will never find forgiveness. Better let them worship the golden calf, for which offence they may yet find forgiveness through repentance.” In short, in a poignant and profound act of self-sacrifice, Aharon compromised himself and his schar l’olam habah (reward in the world to come) to save klal Yisrael (the Jewish People). He did this out of his overpowering love for the Jewish people and his desire to have peace. These qualities were Aharon’s hallmarks: “Hillel said: Be of the disciples of Aharon, loving peace and pursuing peace, loving your fellow creatures and bringing them close to the Torah.” (Pirkei Avot 1:12) Little wonder then, at Aharon’s death, the entire nation was in deep mourning: “The whole congregation saw that Aaron had expired, and the entire house of Israel wept for Aaron for thirty days.” (Sefer Bamidbar 20:29) Rashi (1040-1105), basing himself upon several Midrashic sources, explains: “the entire house of Israel [both] the men and the women, for Aaron had pursued peace; he promoted love between disputing parties and between man and wife.” (Translations from the Judaica Press Complete Tanach)

In sum, Aharon’s actions were motivated by unequaled love and devotion to the Jewish people. He acted in a completely self-sacrificing manner, in an attempt to guarantee the future of our nation. His intentions, therefore, were unparalleled in their care and concern for others – irrespective of the heavy personal cost he had to pay. With G-d’s help, may we, too, learn to act with Aharon’s heartfelt love and devotion toward our fellow Jews, and if necessary, be willing to engage in acts of self-sacrifice on their behalf. V’chane yihi ratzon.

Shabbat Shalom

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