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Parsha Perspectives by Ozer Alport

“They have made themselves a molten calf, prostrated themselves to it, and sacrificed to it, and they said, ‘This is your god, O Israel, which brought you up from the land of Egypt.’ Hashem said to Moses, ‘I have seen this people, and behold, it is a stiff-necked people. Now, desist from Me, let My anger flare up against them and I shall annihilate them, and I shall make you a great nation.’”

A mere forty days after accepting the Torah at Mount Sinai, the Jewish people committed the worst sin in their national history: the making and worship of the Golden Calf. Hashem’s initial reaction was to create a new nation which would be descended from Moses, a plan which was fortunately rejected as a result of Moses’s fervent prayers on their behalf.

Curiously, Rabbi Shalom Schwadron (1913-1997) points out that a careful reading of our verses reveals that even this terrible sin didn’t arouse enough Divine wrath to warrant the annihilation of the Jewish people. Only after additionally identifying them as a stiff-necked people did Hashem conclude that they were deserving of eradication. Although stubbornness is an undesirable trait, how can its severity be compared to the grievous sin of the Golden Calf, and how can we understand that this was the primary cause of Hashem’s decree?

Rabbi Schwadron answers that no matter how grave a sin a person may commit, it is always possible to correct his ways. However, this is dependent on his willingness to critically examine his ways. Noting that besides having committed a terrible sin, the Jewish people were also stubborn and inflexible, there was no longer a chance that they would be willing to admit the error of their ways. Only at this point was their fate sealed.

The importance of accepting rebuke is illustrated by the following story. At one time, certain bus routes in Jerusalem were separated by gender. Late one stormy Friday afternoon, a pregnant woman missed the last bus for women before Shabbos. When the men’s bus approached, she attempted to board.

A man on the bus began vocally protesting her presence. One of the other passengers attempted to defend her, asking the zealot, “What about the law prohibiting the public embarrassment of another Jew?” The fanatic turned to her supporter and responded, “You’re right, so why are you embarrassing me?”

This lesson can also be applied to marriage. When considering a person as a prospective spouse, Rabbi Avrohom Yeshaya Karelitz, universally known as the Chazon Ish (1878-1953), advised that it is impossible to completely examine every attribute, viewpoint, and philosophy of the person in question. Therefore, in addition to making a good-faith effort to clarify the most important issues, it is also critical to find out whether the person is inflexible in his thinking.

No matter how similar and well-matched two people may seem to be, there will inevitably arise differences of opinion and style when confronting life’s challenges. As long as each person is open-minded, willing to listen to and understand the viewpoint of the other and then reconsider his own, this needn’t be a cause for concern. However, if one is stubborn and set in his ways, refusing to even consider alternate viewpoints, this presents a tremendous danger to the future peace and harmony in his home, and the Chazon Ish advised that one should stay far away from such a match.

Although many of us go through life convinced that we are always right (and wishing that those around us would finally realize it), the lesson of this week’s parsha is that more important than the propriety of our deeds is our willingness to question them, admit when we were wrong, and make every effort to improve and learn from our mistakes. return to top
Ozer Alpert can be reached at ozer@partnersintorah.org

talking points - parshas ki sissa
Rabbi Elazar Meisels

1. Nobody Home

“And you, speak to the Children of Israel, saying, ‘However, you must observe My Sabbath, for it is a sign between Me and you for all your generations, to know that I am Hashem, Who makes you holy.” 31:13

• For It Is A Sign Between Me And You - It is a sign of the esteem between us that I have chosen you, by My giving to you as a legacy My day of rest, for rest. - Rashi

The Chafetz Chaim (Rabbi Yisrael Meir Kagan) explains that referring to the Sabbath as a “sign” brings to mind the type of sign that one hangs outside his home to announce his presence in the home. Even if he leaves the home for a few days, the presence of his sign indicates that it is still his home and dwelling place. Once the sign with his name is removed however, that is an indication of his having forsaken the home permanently. Similarly with the Sabbath, so long as one observes it, that is a sign that the Torah rests in his heart even if he takes an occasional break from its dictates. Once a person forsakes the observance of the Sabbath, this is a sign that the spirit of Torah and Judaism has departed from his heart and must be located and returned home.

2. The Balancing Act

“And He gave to Moses, when He finished speaking to him on Mount Sinai, two Tablets of the Testimony...” 31:18

• Tablets – The word “Luchot” [tablets] is written without the letter “Vav” to indicate that both tablets were of equal dimensions – Rashi – When written with a “Vav” it means that there was more than one. Leaving out the “Vav” makes it sound as if there was only one tablet. – Sifsei Chachomim (Rabbi Shabsai Bass)
• Equal Dimensions – The Ten Commandments were divided evenly across the Two Tablets, five on each tablet. The first Tablet contained Mitzvos that pertain to man and his relationship with Hashem. The second set contained Mitzvos that pertain to man and his relationship with his fellow man. The reason the two tablets were perfectly identical in size and weight, was to emphasize that just as the Torah expects us to act morally toward G-d, it places equal weight on the importance of proper behavior toward mankind. - Nezer Aharon

One of the fundamental precepts of Judaism is its emphasis on achieving balance. Just as a great deal of weight is placed on building a healthy relationship with Hashem, a significant portion of the commandments advance the importance of building meaningful, wholesome, and honest relationships with our fellow man. The Mishnah in Avos [2:1] describes the ideal path in life as one that “earns him the respect of his Creator, and the admiration of his fellow man.” Torah study and prayer are indispensable aspects of Jewish life, but acts of loving-kindness are what complete the picture.

3. Misplaced Enthusiasm

“It happened as he drew near the camp and he saw the calf and the dancing, that Moses’s anger flared. He threw down the Tablets from his hands and shattered them at the foot of the montain.”32:19

• And Shattered Them - G-d instructed him to shatter the Tablets – Avos D’Rabbi Nassan 2:3 o And The Dancing - When he saw the calf, his anger was not nearly as great as when he witnessed the people dancing and celebrating their transgression. This was utterly unacceptable for a people set to receive the Two Tablets. – Beis Yosef Al HaTorah [Rabbi Yosef Karo]

Among the numerous tragic after-effects of the sin of the Golden Calf was how it violated our innocence. Previously, even if we sinned, our natural inclination was to immediately recognize that we were wrong and regret our indiscretion. The Sin of the Golden Calf embedded within our conscience a tendency to enjoy the act of sinning – a great sin in and of itself. Among the many “Al Chet’s” recited in the Yom Kippur confessional are a number that express regret for having enjoyed our sins. return to top
Rabbi Elazar Meisels can be reached at rabbimeisels@partnersintorah.org 

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Its all About Respect By: Rabbi Elazar Meisels

Dear Rabbi,
I’m fortunate to have a wonderful partner who is so knowledgeable, understanding, and encouraging of my questions. I was talking to her about the commandment to honor one’s parents and she suggested that I write to you to ask for the details of this mitzvah. I really hope you don’t mind explaining the parameters of this commandment?
Thanks a Bunch,
Melanie W.

Melanie,
Thank you for taking your partner’s sound advice and providing me with the opportunity to write about such an important mitzvah. I’m sure your study partner told you about how this mitzvah received considerable exposure at the most important event in our illustrious history, when it was the fifth of the Ten Commandments proclaimed on Mt. Sinai at the Revelation. “Honor your father and mother” [Exodus 20:12] is a very fundamental precept of the Torah as it serves as the foundation for the four commandments listed above it. In other words, it’s placement on the Two Tablets is significant as it indicates that it relates not only to our relationship with our parents, but is also the footing for all the obligations inscribed above it. This fact alone illustrates the value of excelling in the performance of this mitzvah.

There are two major categories under which the laws of proper conduct towards parents are listed: kibbud, [honor], and moreh, reverence.

The obligation to honor entails the following three aspects:
1. Thought - Children should always view their parents as honorable and respectable people even if that view is not shared by others. Chayei Adam [67:3], a work of Jewish law by Rabbi Avraham Danzig (1748–1820), explains that this is the primary component of kibbud.
2. Deed - This includes, but is not limited to, feeding, dressing, escorting, and generally assisting one’s parents in all of their needs in the manner of a servant to his master. It is critical that these actions be accompanied with a kind and cheerful disposition. The Shulchan Aruch [Y.D. 240:4], a codification of Jewish Law by Rabbi Yosef Karo, tells us that anything less renders the mitzvah severely lacking.
3. Speech - A child should use his speech to bring honor to his parents. For example: he should attribute to them the credit for his accomplishments and the subsequent honor bestowed upon him. Reciting Kaddish (The Mourner’s prayer) after a parent's death falls into the category of kibbud as well.

Although the obligation to honor one’s parents is very great, nevertheless, where appropriate, parents may discharge their children from their mitzvah of kibbud. At times, it may even be advisable for them to do, for to insist that children honor them in an excessively overbearing manner could generate negative results. Moreh [reverence] for ones parents is achieved by acting toward them as he would toward a monarch with the power to punish those who behave disrespectfully toward him. Examples of this include the prohibition for a child to sit in his parents' customary seating places at the table, interrupting or contradicting them [in a disrespectful manner], and summoning them by their first names.

Of course, it is absolutely forbidden for a child to degrade, embarrass, or strike a parent, even if the parent has embarrassed the child in public. Steps may be taken to ensure that this behavior does not repeat itself, but great care certainly must be exercised to arrange this with dignity.

There are, of course, many additional laws that cannot be covered in this short synopsis. Interested readers might wish to investigate this further and there are a number of valuable resources available on this topic. My personal favorite is The Fifth Commandment, Honoring parents - laws, insights, stories and ideas, authored by Moshe Lieber, from Artscroll Publishers.

The Torah takes the unusual step of spelling out the reward for this great mitzvah by promising prolonged life for those who observe it scrupulously. This is a highly appropriate recompense for a mitzvah that sometimes demands our time, energy, resources, and patience. When we consider the effort and expense our parents invested in our upbringing however, it can at times, appear almost superfluous. Nevertheless, the Torah is keenly aware that for many, it can impose undue hardship, and it therefore sweetens the deal by informing us that not only will we earn a greater share of the World to Come, but we won’t be shortchanging ourselves in this world either.

That’s not the kind of deal you’d turn down easily!
Respectfully Yours,
Elazar Meisels
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Rabbi Elazar Meisels can be reached at rabbimeisels@partnersintorah.org

The Torah teaches that Moses merited the gift of the קַרְנֵי הוֹד (rays of splendor).

The Torah tells us (Shemos 34:29 ff.) that initially, Moses himself did not even realize that his face was radiant. [Ohr HaChaim, Rabbi Chaim Ibn Atar, explains that while Moses was holding the Luchot (tablets), he thought that they were the source of the radiance; he did not realize it was internal until he was no longer holding them.] When Aharon and the Jews saw that Moses's face had become radiant, they were afraid to approach him. Moses called to them, and Aharon and the nesiim (princes) drew close to him. Moses taught the Torah to them, and then to all of the Jews. The Torah then relates that Moses would cover his face with a mask after he finished speaking with them, so they could gaze upon his face; he would remove the mask when speaking to Hashem and when teaching Torah to the Jews.

R' Moshe Feinstein finds great significance in the fact that Moses did not wear the mask while teaching the Jews. He states that the reason the Jews were able to look at Moses's face while learning Torah from him was because the source of Moses's radiance was the holiness of the Torah, and this is a holiness that every Jew has the capacity to make part of himself. Although Moses had reached such a lofty level that his holiness blazed forth from him, it would not overwhelm any Jew who was in the process of developing that very same radiance within himself. It was only when they were not involved in learning that the radiance was too much for them to bear.

In addition, says R' Moshe, it is always incumbent upon a Torah teacher to have his face uncovered when he teaches his pupils. First, we know that a pupil is instructed to see the face of his teacher, as the verse states (Yeshayah 30:20): וְהָיוּ עֵינֶיךָ רֹאוֹת אֶת-מוֹרֶיךָ (your eyes shall behold your teachers). Moreover, says R' Moshe, in this requirement there is an important lesson to the teacher as well. A teacher of Torah must not regard himself merely as a pedagogue who has information that must be imparted to his disciples. His task is to shape his students and mold their very beings. Thus, he cannot "mask" himself and disassociate himself from his students' lives. He is required to know what they do, how they think, and what they feel even away from the classroom. It is not enough simply to instruct; one must be sure that he knows his students well. R' Moshe adds that this is true of parents as well. return to top

Hey, I never knew that! By Ozer Alport

Amazing Insights About the Weekly Parsha   

Q: At the end of the Shabbat morning prayers,and daily according to some customs, we recite a passage describing the contents and making of the incense which was brought in the Temple (30:34-35). This passage is preceded by a declaration of faith in the unity and might of Hashem known as Ein Keilokeinu. As beautiful as this introductory passage is, why is it specifically said before recounting the components of the incense?

A:The Talmud (Yoma 26a) relates that no Kohen (Jewish Priest) was allowed to offer the incense more than once in his entire life. Because this service contained a special power to bring riches to whoever merited to perform it, nobody was permitted to do so a second time. Based on this, the Noda BiYehuda posits that because – in the absence of the Temple – one who recites the passages dealing with the sacrifices is considered as if he actually brought them, this daily recounting of the incense service contains a unique potential to bring wealth to the one reciting it. The Rabbis were afraid that he may naturally attribute his good fortune to כחי ועוצם ידי (his own hard work and intelligence) and therefore required that before doing so, he must declare to himself and to the entire world the Oneness of Hashem as a reminder of the true Source of the wealth he is about to merit!

Q: On the Torah’s statement (32:28) that the Levites killed 3000 Jews for their role in the sin of the Golden Calf, there is a very perplexing Medrash, which states that our verse illustrates the Torah’s rule (21:37) that when a person steals an ox and subsequently slaughters or sells it, he must compensate the owner five times the actual value of the ox. On the surface, the Medrash seems to make no sense, as this latter verse has no apparent connection to ours. How is this Medrash to be understood?

A:The Vilna Gaon brilliantly explains that our Medrash can be understood based on a second Medrash. King Solomon cryptically writes in Ecclesiastes (7:28): One man out of each thousand I found, but not a single woman did I find. The Medrash elucidates that Solomon was referring to the sin of the Golden Calf, in which one out of each thousand men sinned, yet not a single woman participated.

However, we know that there were approximately 600,000 men. If only one out of 1000 of them transgressed, this translates to only 600 sinners. The Medrash is therefore bothered how 3000 people could die for a sin in which only 600 participated. The Medrash answers that when the sin occurs through forbidden actions involving a cow – in this case, the Golden Calf – the Torah prescribes that the punishment must be five times the actual crime, and in this case five times the 600 sinners is precisely the 3000 people who perished!

Ozer Alport can be reached at ozer@partnersintorah.org return to top

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