Parshat KiTisa Chet HaEgel and the 13 Midot

Parshat Ki-Tisa: Chet Ha’Egel and the 13 Midot of Rachamim Part I Shiur by Menachem Leibtag Presentation by Ronni Libson

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: v Remain stranded in the desert No – they’ve waited for Moshe long enough v Return to Egypt No – against God’s will and command v Continue journey to Eretz Canaan

Request for a new leader: A leader that will “walk in front of us” and lead us God's earlier promise: The “malach” must be someone who commands them, represents God, and one with God's Name in his midst Bnei Yisrael assumed this “malach” was 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 Ki-tisa Ceremony in Mishpatim Both – Built a mizbayach in front of 'symbol' of relationship with God: Mishpatim: 12 monuments - representing fulfillment of Brit Avot Ki-tisa: Egel – representing “malach” that God had promised would lead them 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 “Egel masecha” – a ‘face covering’ – hiding the true face while leaving a representation of what man can perceive

Why is God angered? Ceremony in Ki-tisa Ceremony in Mishpatim Ceremony seems to have gotten ‘out of hand’ וקמו לחייכא : קל דמחיכין אונקלוס : 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 does not become angry when Aharon makes the egel 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 Before the exodus God demanded Bnei Yisrael rid themselves of Egyptian culture Ended with Bnei Yisrael reverting back to Egyptian culture Bnei Yisrael did not change - God took them out of Egypt in hope that they would change 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: 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 God’s double statement to Moshe after the sin 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: Aharon knows their nature based on previous experiences Once Aharon explained what happened in the first stage, Moshe already understood what happened in the second stage:

Punishment reflects two stages of sin: Stage 2 Instigators who incited licentious behavior – no room forgiveness Stage 1 Moshe asks God forgiveness for rest of nation – their actions began with good intentions