Ki Tisa
ב”ה
Ki Tisa
Feb. 26-27, 2016 18 Adar I, 5776
By Rabbi Shaya Katz
Shabbat Dvar Torah
RIVERDALE JEWISH CENTER
The Value of Time The episode of the golden calf receives a lot of attention, and for good reason. The stark contrast between what the Jewish people set out to achieve and the road onto which they veered baffles any reader and occupies every commentator. One quality, however, that tends to go unnoticed but serves as a common theme throughout the story, is the notion of time and how it relates to these divergent decisions. From the beginning of the story, we recognize the importance of time. We learn that Moshe ascended the mountain and remained there for forty days, the time needed to obtain the Torah in its entirety. The number forty represents different potential symbolisms, like the Ohr HaChaim’s reasoning (Shemot 32:6) that it is akin to the creation of a child in utero, which also takes 40 days. Regardless of the message behind the number, the message of the Jewish people was: ‘The Torah is so important, we will accept it despite the waiting time’, as if it were a final test, to show how much they cared. In tracking that time, however, the Jewish people grew anxious, and the Talmud says that they miscounted (Shabbat 89b). In response to Moshe’s absence, and as opposed to their patience in order to receive the Torah, they acted hastily in finding his replacement. Aharon HaKohen, as explained by Rashi (Shemot 32:2-5), attempted to stall the process in a number of ways. He hoped it would take time to collect the gold. He hoped it would take time to create the calf. He hoped that delaying the celebration until the morning would allow Moshe’s return beforehand. Nonetheless, in less than a day, the Jewish people not only abandoned the long-awaited Torah, but opted for, created, and celebrated a new “god”. It was not only the speed of their decision that made this process peculiar, but the seeming unanimity of it. The Yerushalmi Talmud (Shekalim 1:1) describes how frustrating it was, that when they collected the donations for the tabernacle, they came from “n’div lev”, those who volunteered (Shemot 35:22), a percentage of the people. In contrast, when Aharon collected for the golden calf, “the entire nation” donated (32:3). In our modern, technologically-advanced lifestyles, the line between a quick activity and impulsive decision has become blurred. The difference between them, however, is determined by the actions’ true beneficiary. In an impulsive activity, the excitement and enthusiasm brings a self-serving rush of adrenalin. The incentive is not as much the outcome as it is the emotional pleasure of the individual’s pursuit. More deliberate, value-based decisions are one’s which are made with a sense of purpose; valuing someone or something outside of oneself. That kind of process takes time- to decide, prepare and ensure it is done correctly. With this distinction, we glean a new contrast within the episode of the golden calf. The Jewish people’s enthusiasm and quick decision might not only have been the result of misdirected commitments, but also based on engaging in an exciting, self-serving endeavor, like a child shopping in a candy store. On the other hand, the forty day waiting period was not simply a test of how long they would wait for something they should care about. Instead, the forty day period was meant to reflect the kind of value they should place on the Torah. They should cherish it with a calm and caring sensitivity, one for which it takes time to prepare. With each day comes a new study showing the unfortunate effects of quick-fix relationships and values. Thanks to modern technology, one can “befriend” another with the click of a button and engage with their “values” through subscribing to a daily email. But the message of the golden calf is not simply that we should stay away from idol-worship. It also reminds us of the investment necessary to care about what matters.
Ki Tisa
Feb. 26-27, 2016 18 Adar I, 5776
By Rabbi Shaya Katz
Shabbat Dvar Torah
RIVERDALE JEWISH CENTER
The Value of Time The episode of the golden calf receives a lot of attention, and for good reason. The stark contrast between what the Jewish people set out to achieve and the road onto which they veered baffles any reader and occupies every commentator. One quality, however, that tends to go unnoticed but serves as a common theme throughout the story, is the notion of time and how it relates to these divergent decisions. From the beginning of the story, we recognize the importance of time. We learn that Moshe ascended the mountain and remained there for forty days, the time needed to obtain the Torah in its entirety. The number forty represents different potential symbolisms, like the Ohr HaChaim’s reasoning (Shemot 32:6) that it is akin to the creation of a child in utero, which also takes 40 days. Regardless of the message behind the number, the message of the Jewish people was: ‘The Torah is so important, we will accept it despite the waiting time’, as if it were a final test, to show how much they cared. In tracking that time, however, the Jewish people grew anxious, and the Talmud says that they miscounted (Shabbat 89b). In response to Moshe’s absence, and as opposed to their patience in order to receive the Torah, they acted hastily in finding his replacement. Aharon HaKohen, as explained by Rashi (Shemot 32:2-5), attempted to stall the process in a number of ways. He hoped it would take time to collect the gold. He hoped it would take time to create the calf. He hoped that delaying the celebration until the morning would allow Moshe’s return beforehand. Nonetheless, in less than a day, the Jewish people not only abandoned the long-awaited Torah, but opted for, created, and celebrated a new “god”. It was not only the speed of their decision that made this process peculiar, but the seeming unanimity of it. The Yerushalmi Talmud (Shekalim 1:1) describes how frustrating it was, that when they collected the donations for the tabernacle, they came from “n’div lev”, those who volunteered (Shemot 35:22), a percentage of the people. In contrast, when Aharon collected for the golden calf, “the entire nation” donated (32:3). In our modern, technologically-advanced lifestyles, the line between a quick activity and impulsive decision has become blurred. The difference between them, however, is determined by the actions’ true beneficiary. In an impulsive activity, the excitement and enthusiasm brings a self-serving rush of adrenalin. The incentive is not as much the outcome as it is the emotional pleasure of the individual’s pursuit. More deliberate, value-based decisions are one’s which are made with a sense of purpose; valuing someone or something outside of oneself. That kind of process takes time- to decide, prepare and ensure it is done correctly. With this distinction, we glean a new contrast within the episode of the golden calf. The Jewish people’s enthusiasm and quick decision might not only have been the result of misdirected commitments, but also based on engaging in an exciting, self-serving endeavor, like a child shopping in a candy store. On the other hand, the forty day waiting period was not simply a test of how long they would wait for something they should care about. Instead, the forty day period was meant to reflect the kind of value they should place on the Torah. They should cherish it with a calm and caring sensitivity, one for which it takes time to prepare. With each day comes a new study showing the unfortunate effects of quick-fix relationships and values. Thanks to modern technology, one can “befriend” another with the click of a button and engage with their “values” through subscribing to a daily email. But the message of the golden calf is not simply that we should stay away from idol-worship. It also reminds us of the investment necessary to care about what matters.
