Parshat Ki-Tisa:

Shiur by Menachem Leibtag

Presentation by Ronni Libson

Chet Ha’Egel and the 13 Midot of Rachamim

Part I

No date of return specified!

Not first time Moshe goes up on Har Sinai:

Previous times he was gone only a day or two

Days and weeks pass, Moshe does not return

People conclude Moshe is gone forever

Options:

Remain stranded in the desert

Return to Egypt

Continue journey to Eretz Canaan

No – they’ve waited for Moshe long enough

No – against God’s will and command

Request for a new leader:

A leader that will “walk in front of us” and lead us

God's earlier promise:

Bnei Yisrael assumed this “malach” was Moshe

The “malach” must be someone who commands them, represents God, and one with God's Name in his midst

Moshe is gone:

People demand Aharon make a replacement for this “malach” or possibly a symbol of this “malach”, in order that they can continue their journey to the Promised Land

Aharon’s response to request:

Appears as though Aharon actually agrees to request

People’s statement upon seeing the egel:

Does not imply that this Golden Calf actually took them out of Egypt

Egel is not a replacement for God, rather a representation of His Presence

To assure that the egel is properly understood as a representation of God, Aharon calls for a celebration:

Ceremony in MishpatimCeremony in Ki-tisa

Both – Built a mizbayach in front of 'symbol' of relationship with God:

Ceremony in Mishpatim includes reading of “sefer ha’brit” – God’s promise to send a “malach” to lead them

Both ceremonies relate to Bnei Yisrael's acceptance of a “malach” that will lead them to the land

Mishpatim: 12 monuments - representing fulfillment of Brit Avot

Ki-tisa: Egel – representing “malach” that God had promised would lead them

“Egel masecha” – a ‘face covering’ – hiding the true face while leaving a representation of what man can perceive

Why is God angered?Ceremony in MishpatimCeremony in Ki-tisa

Ceremony seems to have gotten ‘out of hand’

וקמו לחייכא אונקלוס: קל דמחיכין אונקלוס:

The loud noise Moshe hears upon descending from Har Sinai is the loud laughing of "vaykumu l'tzachek"

Negative context

Moshe was upset no less by the 'wild dancing' than by the egel itself!

God gets angry and tells Moshe to go down only on the next day, after "va'yakumu l'tzachek"!

“Va'yakumu l'tzachek" describes the primary sin of chet ha'egel

Public celebration around egel (initiated by Aharon) began with good intentions

Bnei Yisrael did not change - God took them out of Egypt in hope that they would change

God does not become angry when Aharon makes the egel

Ended with Bnei Yisrael reverting back to Egyptian culture

Before the exodus God demanded Bnei Yisrael rid themselves of Egyptian culture

Upon proclaiming "naaseh v'nishmah“ – appears as if they’ve changed

At chet ha’egel – proved their inner character never changed

Two stages in sin at chet ha’egel:

God’s double statement to Moshe after the sin

1) Making a physical representation of God – improper but understandable

2) Frivolous behavior after the eating and drinking at the conclusion of the ceremony - inexcusable

Regression to Egyptian culture

‘Stiff-necked people' unable to change their ways

God decides to destroy Bnei Yisrael, choosing Moshe to become His special nation instead

Conversation between Moshe and Aharon after chet ha’egel:

Once Aharon explained what happened in the first stage, Moshe already understood what happened in the second stage:

Aharon knows their nature based on previous experiences

Punishment reflects two stages of sin:

Instigators who incited licentious behavior – no room for forgiveness

Moshe asks God for forgiveness for rest of nation – their actions began with good intentions

Stage 2

Stage 1