5773

והיה כצאת משה אל האהל יקומו כל העם ונצבו איש פתח אהלו

Whenever Moshe would go out to the Tent, the entire people would stand up and remain standing, everyone at the entrance of his tent. (33:8)

Midrash Tanchuma derives from here that one must stand up and show respect to an old man, a scholar, Av Bais Din; Head of the Rabbinical Court, and a king. He must remain at attention until the individual whom he is honoring walks out of sight. One Tanna adds that as a result of this halachah, if one of these individuals would notice a large group of people near his intended walking path, he should alter his route, so not to disturb them, since they would have to stop whatever they were doing in order to show him respect. A…

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אנא חטא העם הזה חטאה גדולה

Rabbi L. Scheinbaum In 5773, Ki Sisa

I implore! This people have committed a grievous sin. (32:31)

What did Moshe Rabbeinu mean by this statement? Of course the people had committed a grave sin. There was no question about this. On the contrary, by restating the offense, he was essentially adding insult to injury. In his Ohaiv Yisrael, the Apter Rav, zl, explains that when a person commits an aveirah, sin, the greatest punishment is the realization that he has sinned against Hashem. This does not come immediately, but, after introspection, he becomes cognitive of Hashem’s eminence; and thus, the sin which he has committed takes on a different guise. How could he have sinned against the…

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ויאמר אין קול ענות גבורה ואין קול ענות חלושה קול ענות אנכי שמע

Rabbi L. Scheinbaum In 5773, Ki Sisa

He said, “Not a sound shouting strength nor a sound shouting weakness; a sound of distress do I hear.” (32:18)

Yehoshua heard the sound of celebration over the Golden Calf. He erred in mistaking the sounds of joyful rebellion for a response to an aggressive attack. Moshe Rabbeinu corrected him, explaining that it was clear from the sound that it was far from a response to war. The sounds to the discerning ears of our quintessential leader meant that the ultimate tragedy had struck the nation: they had rebelled against Hashem. Moshe’s lengthy response to Yehoshua seems questionable. He said, “Not a sound of strength, nor a sound of weakness, but a sound of distress do I hear.” Could he…

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ויאמר אין קול ענות גבורה ואין קול ענות חלושה קול ענות אנכי שמע

Rabbi L. Scheinbaum In 5773, Ki Sisa

He said, “It is not the sound of shouting of might nor the sound of shouting of weakness; a distressing sound do I hear.” (32:18)

Yehoshua informed Moshe Rabbeinu that he heard the sound of battle in the Jewish camp. Moshe Rabbeinu replied that battle sounds consist of either the sound of victory or the sound of defeat. The sound that he heard was much different. It was the sound of blasphemy and vilification, which distresses the soul of everyone who hears it. In other words, Klal Yisrael had sinned, and the sounds that they were hearing were the sounds of blasphemy. The Chafetz Chaim, zl, explains that Moshe was actually critiquing Yehoshua for not yet being able to discern between sounds. A leader must…

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ויעשהו עגל מסכה

Rabbi L. Scheinbaum In 5773, Ki Sisa

And (they) fashioned it into a molten calf. (32:4)

Aharon HaKohen knew that Moshe Rabbeinu would return at the designated time. The people were impatient, thinking that their leader was not returning. To stall for time, Aharon instructed them to bring their gold, which he, in turn, threw into the fire. The Egyptian sorcerers, included amongst the eirav rav, mixed multitude, who joined the Jewish People when they left Egypt, employed their knowledge of the occult to create the calf. The Talmud Sotah 13a says that an amulet with the letters ali shor, “rise up ox,” engraved on it was in the possession of the Jewish People. Moshe had…

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ואמלא אתו רוח אלקים בחכמה ובתבונה ובדעת

Rabbi L. Scheinbaum In 5773, Ki Sisa

I have filled him with a G-dly spirit, with wisdom, insight, and knowledge. (31:3)

Rashi explains that chochmah, wisdom, refers to the knowledge one receives from others. Tevunah, which is defined as insight, is the product of the ideas one develops from his own wisdom. In the context of the construction of the Mishkan, daas, which is translated as knowledge, refers to the Ruach HaKodesh, Divine Inspiration, with which Betzalel was imbued. Accordingly, daas, knowledge, is on a higher cognitive level than tevunah, insight. This does not, however, appear consistent with the sequence which appears in the Shemoneh Esrai. We recite thrice daily, Ata chonein l’adam daas, u’melameid le’enosh binah, “You graciously endow man…

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YEARS

והיה כצאת משה אל האהל יקומו כל העם ונצבו איש פתח אהלו

Whenever Moshe would go out to the Tent, the entire people would stand up and remain standing, everyone at the entrance of his tent. (33:8)

אנא חטא העם הזה חטאה גדולה

I implore! This people have committed a grievous sin. (32:31)

ויאמר אין קול ענות גבורה ואין קול ענות חלושה קול ענות אנכי שמע

He said, “Not a sound shouting strength nor a sound shouting weakness; a sound of distress do I hear.” (32:18)

ויאמר אין קול ענות גבורה ואין קול ענות חלושה קול ענות אנכי שמע

He said, “It is not the sound of shouting of might nor the sound of shouting of weakness; a distressing sound do I hear.” (32:18)

ויעשהו עגל מסכה

And (they) fashioned it into a molten calf. (32:4)

ואמלא אתו רוח אלקים בחכמה ובתבונה ובדעת

I have filled him with a G-dly spirit, with wisdom, insight, and knowledge. (31:3)

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