Exodus 30:11-34:34 - Leadership
by Rabbi Jeremy Rosen
The main theme of this week's reading from the Torah is the episode of The Golden Calf. It resulted in the children of Israel being forced to spend 40 years in the wilderness before they were allowed to enter the land of Canaan. Running through the whole of this episode is the character of Moshe. We see him at the start in his role as a spiritual leader having an amazing encounter on Mount Sinai, the revelation of Divine Will. And at the same time the supreme organizer of the people responsible for different functions within the nation. While he's on Sinai the people pressurize Aaron to build this golden calf and we can immediately see the difference in character between the two brothers. One strong and self-assured. The other is insecure, and willing to capitulate. The response of Moshe is swift and aggressive to remove the ringleaders and regain control of the situation. And yet he too feels alienation and withdraws his tent from the camp (Exodus 33:7).
God's initial response is to distance Himself from the people. Even to destroy them and start again with Moshe. Yet Moshe argues strongly against this course of action even to the point of saying he would rather God kill him than take this course of action. Moshe’s task now is to try to reconcile the people to God and God to the people and be reassured that the Divine Presence is going to continue to be with the people despite their actions. We see a passionate leader arguing and pleading for the people as a whole even if his withdrawal seems to indicate a certain alienation and a distance between them and him.
The culmination of the reconciliation is that his face was shining so brightly that people were reluctant to look at him directly (Michelangelo thought he had horns). He was compelled to wear a mask( or a veil) and the only time he took it off was when he was communicating directly with God (Exodus 34:29). This too emphasizes the distance between the political and organizational aspects of his role. And his personality as an individual and a man of the people.
We also see anger and fury at the betrayal and yet forgiveness of Aaron and the people. A willingness to start again. To give everybody a second chance. And his commitment to the future by training Joshua who is his assistant to eventually become the leader who will take over from him. A man who is not just an obedient servant of God but who has a vision for the future of the people. Recognizes their weakness and their fragility. And is committed to seeing them complete the process of leaving Egypt and arriving in the land of Israel.
The image given in the Torah is not one of perfection, but rather strength and humility. And limitations which is why he is unable in the end to complete his task. A remarkable human being who is struggling both with his faith and with his tasks in life. This is why we call him Moshe Rabbeynu, Moshe our Teacher, not a saint or supernatural being. Leaders think solely in terms of their own role, whereas the teacher is concerned with passing on the message to the next generation. Moshe shows strength, concern, humility, and forgiveness.
There are two other responses to the Golden Calf episode. One is the decision of the men to stop wearing golden jewelry (Exodus.33:4) which remains a tradition in Orthodoxy to this day.
A way of saying that excessive materiality is a challenge to spirituality. The second is the list of festivals which serves as an antidote to the idolatry of the Calf which includes the strange law “ Do not boil a kid in its mother’s milk”( Exodus. 34:26)which seems both out of place and meaningless. We try not to always find logical reasons for everything. Faith has its place.
Some suggest that this was a common custom among pagans at that time. And claim to have found evidence in Ugaritic texts. It seems to me that this was intended as an antidote or prophylactic against the idolatry and false gods that were so ingrained in those times. And come to think of it, are becoming popular in modern guises once more.
Shabbat Shalom
Jeremy
28th February
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Jeremy Rosen was born in Manchester, England, the eldest son of Rabbi Kopul Rosen and Bella Rosen. Rosen's thinking was strongly influenced by his father, who rejected fundamentalist and obscurantist approaches in favour of being open to the best the secular world has to offer while remaining committed to religious life. He was first educated at Carmel College, the school his father had founded based on this philosophical orientation. At his father's direction, Rosen also studied at Be'er Yaakov Yeshiva in Israel (1957–1958 and 1960). He then went on to Merkaz Harav Kook (1961), and Mir Yeshiva (1965–1968) in Jerusalem, where he received semicha from Rabbi Chaim Leib Shmuelevitz in addition to Rabbi Dovid Povarsky of Ponevezh and Rabbi Moshe Shmuel Shapiro of Yeshivat Be'er Ya'akov. In between Rosen attended Cambridge University (1962–1965), graduating with a degree in Moral Sciences.