From Rags to Riches

 torah.org/torah-portion/legacy-5773-kisisa/

 

Posted on March 11, 2020 (5780) By Rabbi Naftali Reich | Series: Legacy | Level: Beginner

 

Parshas Ki Sisa describes the tragic downfall of

the Jewish people at the very pinnacle of their spiritual achievement.

 

The people encamped as one around Har Sinai in their zeal to receive the Torah. Hashem’s voice thundered off the mountain tops, proclaiming the Aseres Hadibros, the Ten Commandments, and designating the Jews as

His chosen people for accepting His eternal covenant.

 

From the lofty heights of those wonderful intoxicating days, the Jewish people spiraled downwards. Moshe had ascended to Heaven to bring down the Luchos, the stone Tablets, and in his absence, the nation had strayed far. The Torah describes how, only forty days later, the people embraced the worship of the Golden Calf and were dancing around it in wild abandon.

 

Hashem revealed to Moshe in Heaven exactly what was taking place down below, and instructed him to go down and take control of the tragic scene. Moshe grabbed the Tablets and made his way down the mountain. He was greeted by Yehoshua and by the crescendo of noise emanating from the camp.

 

As he approached the camp and saw the people dancing to musical instruments around the golden calf, Moshe took the miraculous Tablets of stone and smashed them at the foot of the mountain.

 

The commentaries ask why Moshe waited until he descended the mountain to shatter the Luchos. Did he not believe Hashem when He told him the Jews were worshiping a golden calf?

 

The Tablets transcended the laws of nature; the letters penetrated the stone through and through, yet one could read the holy text on them from either side. The Tablets were a reflection of the divine connection that the Jewish people had with their creator-but which, by worshiping the golden calf, they had lost. The Jewish people, after this serious breach of faith, were no longer worthy of being the recipients of the Luchos. So why did Moshe wait? Why didn’t he leave them in Heaven instead of smashing them at the foot of the mountain?

The commentaries explain that although Moshe knew beyond any doubt that the Jewish people had worshiped the golden calf. Yet he rationalized that it was surely just a temporary lapse, not done willfully or with enthusiasm. Perhaps they had succumbed to their base urges momentarily and could still be restored to their previous lofty stature.

 

But when he saw the people brazenly dancing around the calf, with musical accompaniment and great gusto and excitement, he realized the truth: they could never again be worthy of those heavenly Tablets.

 

It is one thing to abandon G-d out of fleeting temptation while all the while experiencing pangs of guilt. It is another to abandon Him without compunction, with relish and merriment. After such debasement, the disconnect is complete and absolute.

 

When not acting in harmony with the inner vibrations of our conscience, we often feel stirrings of guilt and remorse. We may wonder why we need to be plagued with misgivings and confusion about our behavior. Why can’t we feel whole and happy with what we are doing?

 

In truth, Jewish guilt is a gift from Hashem. It doesn’t allow us to re-define our priorities and our  character, based on our “fall from grace.” That little voice inside of us that is telling us we    shouldn’t be here, we shouldn’t be doing this, this is not me-is making sure that our substandard actions do not define our essence. It is ensuring that we regain our grip and give genuine expression to our innermost aspirations.

 

Wishing you an inspiring Shabbos. Rabbi Naftali Reich

Lighting The Internal Flame

Every action that we do falls into one of two categories. The activity either has no intrinsic (foundational) value other than facilitating reaching a desired goal, or the activity may be necessary to reach   a desired goal, but it also has its own intrinsic value as well. Those activities which do not contain their own intrinsic value are deemed burdensome and are almost always performed with resistance because the individual has the knowledge that if the desired goal could be achieved without having to perform these tasks, that would be the preferred course of action. Only those endeavors which a person perceives as having intrinsic value stimulate and energize him.

The study of Torah involves two aspects; one is the acquisition of knowledge which enables us to observe the precepts in the prescribed manner. Additionally, the study of Hashem’s wisdom connects us to Him, giving intrinsic value to the actual study.

 

The very essence and philosophy of Amaleik,( Amalek represents the worst form of evil. ) that this world is devoid of Divine providence and is therefore ruled by chance, removes all value from anything that they do. Since, according to them, there exists no Divine blueprint, all of existence is governed by the pursuit of self-gratification, making every endeavor void of intrinsic value. This notion is reflected in Amaleik’s name, “amal kof” – “toil of a monkey”; a monkey is the primate closest to man and can be taught to mimic human behavior. However, although its actions are human in appearance alone, they possess no intrinsic value. The Amaleik perspective leaves a person unfulfilled and very often depressed. This leads to self-destructive behavior which is the trademark of Amaleik, who are described by our Sages as suicidal.[6]

The Torah identifies the deficiency within Bnei Yisroel as becoming weary from the study of Torah. If a person approaches Torah study as only a means to an end and does not appreciate its intrinsic value, the actual study will make him weary. Weariness from Torah study indicates that we have allowed the insidious Amaleikite philosophy, the feeling that our actions have no value and we pass through life just going through the motions, to seep into our own thought patterns.

 

It is the fire of Torah which energizes and gives us our fulfillment and sense of purpose. Lacking this perspective weakens us not only spiritually, but physically as well. When we allow our internal Amaleikite tendencies to rise to the surface we open ourselves up to the attack of an external Amaleik. On Purim we defeated our external enemies together with our internal Amaleik which was eradicated by rekindling the flame of Torah. This comes with the awareness of the intrinsic value of Torah study.

 

1.Megillas Esther 8:16 2.Megilla 16b and Shabbos 88b 3.Shemos 17:8

4.Mechilta 5.Devarim 25:18 6.See Rashi ibid