(2009/5769)
Our sedra contains Bnei Yisrael’s involvement in the infamous sin of the Cheit HaEigel (the worshipping of the golden calf). On the surface, this sin appears to be a grievous act of disrespect towards Hashem and an especially disgraceful sin in light of the many miracles that He performed on their behalf until now. The severity of transgressing Avodah Zarah is demonstrated in the Gemara, both in Masechet Pesachim (25 a/b) as well as in Mesechet Sanhedrin (74a). In both locations, the Halacha is established that one has the obligation to allow himself to be killed rather than transgress the cardinal sin of Avodah Zarah. This idea of laying down one’s life rather than worship a foreign deity underscores the immensity of the sin of Avodah Zarah.
With this understanding as to the infamy of Avodah Zarah, the question now arises: how could it be that the nation who was just taken out of Mitzraim, who witnessed Kriat Yam Suf, who was given Mann from Shamayim, and who witnessed the defeat of Amalek, perform such a seemingly dreadful act against HaKadosh Baruch Hu? Furthermore, forty days prior to this sin, Bnei Yisrael heard the actual voice of Hashem telling them “Anochi Hashem Elokecha” “I am Hashem your god” and forbidding them to make forms of gods. How could they completely disregard all that they had seen, heard, and experienced?
Furthermore, the Gemara, in Mesechet Avoda Zarah (53b), simply states that by worshipping the Eigel HaZahav (the golden calf), Bnei Yisrael clearly indicated their acceptance of other gods and their disinterest in Hashem. Rashi (Shemot 32:1) compounds this understanding by proclaiming that Bnei Yisrael desired many gods (and no longer wanted Hashem). Both the Gemara and Rashi’s understanding portray a very ungrateful and detached Bnei Yisrael whose actions are difficult to comprehend.
Despite these and many similar interpretations that present Bnei Yisrael in such a negative manner, there are different and much more relieving approaches that shed light upon another possible understanding for their actions.
Rabi Yehuda HaLevi believes that the Bnei Yisrael took part in this act because they wanted to serve Hashem more effectively. They knew that many religions served their gods through tangible objects and they also wanted to have an object through which they could direct their devotion towards Hashem. They knew that Moshe was going to come down with the Aseret HaDibbrot (a tangible object) and when they concluded that Moshe had abandoned them, they made one of their own.
This would explain why Moshe Rabbeinu broke the Aseret HaDibbrot: he must have wanted to teach the Bnei Yisrael that although their intentions were good, the way in which they were serving Hashem was wrong. He was teaching them that the Jews direct their commitment towards Shamayim, and not towards a physical entity.
In his work, the Beit HaLevi, Rav Yosef Dov HaLevi Soloveitchik similarly maintains that Bnei Yisrael committed the Aveirah with pure motives, yet he differs as to what those motives were. He believes that Bnei Yisrael performed this terrible Aveirah because they felt that the sacrifices that would later be given to Hashem would be sent though Aharon, and would be conducted in the Mishkan. They therefore believed that they had the right to create their own “Mishkan” as they saw fit. This too explains this sin in a way that portrays Bnei Yisrael as wanting to serve Hashem in the best possible fashion, not as an act of true idolatry.
Realistically, Bnei Yisrael were the only ones who knew for sure what their true intentions were regarding this episode. Just like the Bnei Yisrael should have, it is our job to look inside ourselves and ask: do we have good intentions? Do we want purity to encompass the world, or immorality to overwhelm it? May we all incorporate proper intention into all we that do and even though some times the outcome does not end as we intended, Hashem should have mercy on us just like He had mercy on Bnei Yisrael.