‘Parsha Growth Spurts’
Rabbi Dani Staum
Parshas Ki Sisa
“They work up early the next day, and they brought up Olos, and they brought close Shelomim, and the nation sat down to eat and drink and they got up to mock” (32:6)
The Ponovezher Rav noted that the pasuk’s description of what occurred at the Chet Ha’egel symbolizes the progression of what occurs whenever a revolutionary idea – i.e. an ‘ism’ – is introduced to the world. At first the initiators and founders are completely devoted to the idea. Like the Korban Olah which was completely burned on the Mizbayach, they selflessly dedicate themselves to the idea, even at the cost of personal deprivation.
By the time the next generation arrives they no longer possess the same level of passion for ‘the idea’, and they begin seeking some personal benefit, while at the same time trying to preserve ‘the idea’. Like the Korban shelamim from which some of it was offered on the Mizbayach, some went to the Kohanim, and some to the owner, there is a bit of benefit for everyone.
By the time the third generation assumes the reigns the original fervor is gone and there is no longer any desire to sacrifice for the idea. Human corruption and selfishness rears its ugly head sabotaging and destroying any remnant of the idea. At that point they ‘sit down to eat and drink and get up to mock’; the whole idea has been destroyed.
We have witnessed this progression with communism, socialism (the now defunct kibbutz movement), fascism, and imperialism to name a few.
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“It was when he came close to the camp and he saw the calf… and he cast the Luchos from his hands.” (32:19)
When the pasuk records that Moshe cast the Luchos, it is written that Moshe cast them ‘Miyado – from his hand’, but it is read in the plural, ‘Miyadav – from his hands’.
Rabbi Yisroel Salanter explained that the Luchos were written with five dibros on each side. The first five contained mitzvos bain adam laMakom, while the second five contained mitzvos bain adam l’chaveiro.
When Moshe Rabbeinu descended the mountain and heard the befuddlements of sounds emanating from the commotion surrounding the Eigel Hazahav, he decided to cast only one side of the Luchos from his hands, to symbolize their breaching of the side of the Luchos which contain the mitzvos bain adam laMakom. However, the end result was that both sides of the Luchos were shattered
This was to symbolize to Klal Yisroel that if there is a lack of bain adam laMakom there is inevitably a lack in bain adam lachaveiro too. The two sides of the luchos are inextricably bound, and one side cannot be severed from the other.
A Jew must constantly strive to grow in his relationship with Hashem, and at the same time work on his middos so that he can get along with and help others.
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“And you will see My back, but My Face you will not see.” (33:22)
Rashi, quoting the gemara berachos (7a), notes that Hashem showed Moshe the kesher (knot) of his tefillin.
The Har Tzvi Hachadash quotes the following explanation: Moshe Rabbeinu – the great shepherd of Klal Yisroel and our consummate leader – feared for Klal Yisroel after his death. Who would lead them? Who would intercede on their behalf? What will happen if chas v’shalom they sin and there’s no one to pray on their behalf?
In response to this question, Hashem showed Moshe the knot of His tefillin, as it were. That knot symbolizes the unbreakable connection of Hashem with Klal Yisroel. The gemara (ibid) notes that on the tefillin of Hashem is recorded the pasuk “Who is like your people Yisroel, one nation upon the earth.” By showing Moshe the tefillin that He dons each day, Hashem was telling Moshe that the bond between Hashem and His Nation is eternal.
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