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“And Moshe stood in the gate of the camp and he said (called out) whoever is with Hashem (should come) to me!” (32:26)

As a young man, Horav S. Schwab, z.l., had the occasion to spend a Shabbos with the Chofetz Chaim, z.l., On Friday morning, the Chofetz Chaim questioned him regarding his lineage, whether he was a Kohen or a Levi. Horav Schwab responded in the negative. The Chofetz Chaim remarked, “What a pity! Moshiach is coming, and the Bais Hamikdash will be rebuilt. If you are not a Kohen, you will be unable to perform the Avodah, priestly service.” The Chofetz Chaim continued, “Do you know why? Because 3,000 years ago, during the incident of the Golden Calf, when Moshe called…

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“When you will take the sum of the Bnei Yisrael, according to their number, and every man shall give a ransom for his soul.” (30:12)

The primary purpose of the half-shekel contribution was to serve as a method for counting Bnei Yisrael. In addition to this, the proceeds of the first shekel collection served a sacred cause; the silver collected was used in the building of the Mishkan, the symbol of the Divine Presence in the midst of Klal Yisrael. Subsequently, this became an annual collection during the month of Adar. The money was specifically earmarked for the provision of the sacrifices, thereby including all of Klal Yisrael in this act of daily worship. In this manner, the shekel became a significant symbol of an…

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“This they shall give… half a shekel of the shekel of the sanctuary.” (30:13)

Rashi explains that Hashem showed Moshe a “fiery” likeness of the half-shekel coin. The Chachma Umusar explains this homiletically, as an allusion to the fire of devotion that must permeate our fulfillment of mitzvos. It is not sufficient to merely give one’s shekel. The significance lies in how it was given. Does one part with his coin with coolness or does he distribute it with the enthusiasm and joy which should be present in the performance of mitzvos? When a Jew keeps Shabbos but does it indifferently, without the warmth that should permeate an Oneg Shabbos, he will not be…

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“And the people saw that Moshe delayed in coming down from the mountain. And the people gathered themselves together unto Aharon, and they said to him rise up, make for us gods…” (32:1)

It seems peculiar that those involved in the sin of the Golden-Calf did not choose Aharon as the leader to replace Moshe. Indeed, if Aharon was not acceptable to them, how did they have the audacity to ask him to find another leader? Horav Efraim Tzemel Z”l responds to this question with a simple, but insightful, answer. They desired a leader who was more politically oriented, capable of making prudent decisions which affected the community, while simultaneously maintaining his stature as a statesman and diplomat. Aharon was viewed by them as a great scholar embodying an aura of holiness that…

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“And Moshe was angered, and he cast out from his hands the tablets and he broke them.” (32:19)

At first glance the narrative which deals with Moshe’s breaking the first set of tablets is very puzzling. When Bnei Yisrael made a Golden-Calf, did Moshe have the right to decide that they would forever forfeit their claim to the Torah? Would it not have been more appropriate for Moshe to delay teaching them the Torah until they had repented and mended their ways? Instead, he broke the tablets and subsequently asked Hashem for a second set of tablets.   This question may be answered by explaining a deeper understanding of the unique characteristics of the first set of tablets….

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“And in the hearts of all that are wise hearted I have put wisdom.” (31:6)

Regarding this posuk the Talmud states that “Hashem only grants wisdom to those in whom wisdom is already present“. Hashem only uses as an instrument for His Divine wisdom one who already possesses, having developed on his own, the gift of human wisdom. What is the indication that one has developed his gift of human wisdom? Rabbi Chaim Shmuelevitz Zt”l explains that one must be one “who seeks the word of Hashem”. A person must exhibit an unrelenting quest to attain an understanding of Torah in its depth and breadth. He must be diligent in guarding the fruits of the…

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For this man Moshe brought us up out of the land of Egypt we do not know what became of him.” (32:1)

  Rashi says: An image of Moshe was shown to them by the Satan as Moshe was being carried in the sky.   Rashi explains how the Satan was able to deceive the Jewish people into believing that Moshe had died. The Daas Zekainim states that there were three groups involved in the incident of the Golden Calf. One group intended only to create a leader to replace Moshe but not to make an idol of the calf. A second group accepted the Golden Calf as an idol. The third group consisted of the members of the tribe of Levi,…

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And he made of it a molten calf. Then they said “these are your gods Yisroel, which brought you up from the land of Egypt.” (32:4) – “And on the day when I remember, I will remember their sin against them.” (32:34)

As we read the Torah‘s account  of the sin of the Golden Calf, we only wonder in amazement at the rapid transformation of the Jewish people. Having reached the awesome plateau of belief in Hashem which they experienced at Mount Sinai, for them to then fall to such depths of degradation, is astonishing. However, as the commentaries explain, it was the Eirev Rav (mixed multitude) who came with them from Egypt who were actually the perpetrators of this terrible transgression. Those individuals who were involved in the actual sin of making and serving this makeshift idol were punished either by…

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“And Hashem said to Moshe hew out two tablets of stone like the first ones.” (34:1) – “And no man shall go up with you and neither let any man be seen throughout all the mountain.” (34:3)

  Says Rashi:  “The  first tablets were given amidst great pomp and upheaval, therefore the evil eye had power over them (they did not endure and were destroyed when the Jews worshipped the Golden Calf.) There is no finer quality than modesty.”   Rashi explains the apparent contrast between the way the first set of tablets was given and the manner in which the second set was given. Thus the second set of tablets which was given in silence in the presence of only one human being endured. To the modern mind the suggestion that because revelation occurred amidst pomp…

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