Pensée juive sur L’Exode 32:5

Considering all the efforts made in the Bible to combat tendencies toward idol-worship, the fact that the first commandment given to the Jewish nation should be the sanctification of the moon, seems puzzling. The ceremonies connected with observing this commandment raise the specter of this being akin to idolworship. There are special sacrifices in the temple, benedictions must be recited only when the moon is visible, hallel must be recited; all these observances must seem strange to the uninitiated. Rashi's statement in Genesis 1,1 that the Torah could really have commenced at this point, were it not for the fact that G-d wanted the nations to know that the Jewish people have a valid claim on the land of Israel, is even more puzzling when viewed in light of the above. Even stranger is the observation of Ben Azzai (Chullin 60) that the Almighty decreed a male goat to be offered on the new moon, to atone for the fact that he had diminished the size of the moon. Anyone who dares to withhold from a people items long considered as life sustaining such as bread, milk etc., must be prepared to face the wrath of the people. It requires skill and wisdom to teach that people that the very things which they had for long considered to be life sustaining were in fact most detrimental to their continued wellbeing. In Jeremiah Chapter 44, we find that the people upraid the prophet for warning them against idolworship, that they claim that their recent troubles had been due to their having forsaken their former idols. In such circumstances, one needs to enlighten a few intelligent leaders of the people about the true nature of things, and hope that these leaders in turn will be able to persuade the masses, once they themselves have been convinced of the error of their previous thinking. Idolatry can be divided into three kinds: 1) Belief that the object worshipped is itself a deity; in that event worship of that deity is the real thing. 2) One considers the object in question as close enough to the real deity to exercise some influence on said deity's decision-making process; in that event one worships the object as a sort of intermediary. One hopes that the object worshipped will intercede on one's behalf with the inaccessible deity. In such instances, worship is not a form of adulation, but rather a form of labor, service. 3) One worships the object in question only for the specific visible function it performs; one considers the continued performance of that function by said object as vital to the welfare of the worshipper. In this latter case, worship is merely a form of thanksgiving. All of the above, has been fully explained by Maimonides. When we consider the kiddush hachodesh legislation, the sanctification of the new moon, and the commandment concerning the observance of a leap year, i.e. an extra month at certain intervals, we observe that the mitzvah addresses itself 1) to the moon itself; 2) its motion, its movements; 3) the unique ritual involved. The moon itself, after reflecting progressively more light until full moon, reflects progressively less light until at the end of its cycle it does not reflect any light at all. It proves by its behavior that it is not a primary source of light at all. Astronomy has proved that unless the face of the moon is turned towards the sun, it cannot reflect any light. This teaches the Jewish people that the moon cannot possibly be a deity, since it has nothing of its own to contribute. Deities, by definition, are givers, not recipients. During a lunar eclipse, when neither face of the moon reflects anything, its impotence as a possible deity is demonstrated even more forcibly. What is valid for the moon, is equally true of other heavenly bodies, even the sun, since the sun's light too is eclipsed from time to time. As the prophet exclaims, "Do not be scared for they cannot cause any harm" (Jeremiah 10,5). At the time of the new moon, both moon and sun appear close to one another in the West around sunset time; it seems clear to the beholder that both follow a path imposed upon them, that they are not free to move in the direction of their choice. Which free individual moves forever in a single direction? In the third aspect of the mitzvah of kiddush hachodesh, we are no longer concerned with the moon or its orbit, but rather with the use we can make of it for the needs of our calendar. Since our holy days are determined in large measure by the calendar, the Almighty uses the moon to demonstrate His sovereignty over it. Jewish law provides leeway to use the moon in such a way that it accomodates itself to the needs of the Jewish people, instead of the other way around. The outstanding example of this phenomenon is found in Rosh Hashanah 20, where we are told, "When it is like this, sanctify!" This means that only when the moon is visible can the ceremony be performed. Since the moon is a minimum of eighteen hours into its new cycle before it becomes visible, we do not actually welcome the arrival of the new moon on time. Should the astronomic time for the new moon be less than eight hours before sunset, the ceremony is delayed for fully twenty-four hours. In such an event, the festival of the new moon would actually not be declared until forty-two hours after its advent. All this shows clearly that to think that any star or heavenly body has dominion over the Jewish people, is completely erroneous. On the contrary, if we follow Saadiah Gaon, that visual observation of the new moon has never been a factor determining when Rosh Chodesh would be declared, the mitzvah would demonstrate that we can exert influence on the calendar. The Torah grants the Jewish Supreme Court the right to proclaim the dates of the Jewish holy days, although calendar dates have been spelled out in the Torah. This means that the Jewish Supreme Court has the authority to manipulate the calendar to suit its purpose. "The seasons of the Lord which you will proclaim they will be My seasons" (Leviticus 23,4). The Almighty said in effect, "Even if you err, or even if you deliberately change the correct date by manipulation of the festival of the new moon, My holy days are yours to determine." The elders who are charged with the intricacies of the new moon observance, and who cannot fail to realize that this commandment is the very antithesis of idolworship, will in turn persuade the people of this profound truth. The reason that we add songs and praises to the Lord in our liturgy on that day, is to reflect the awareness that He alone is Master of the Universe, and all that exists therein. Rashi's comment that the Torah could have commenced with this chapter now becomes clearer. Had we not read about the creation and the whole book of Genesis, and only used the commandment regarding the new moon as our introduction to G-d as the sole ruler of the universe and the prime Cause and Creator, that would have been quite sufficient. The unchanging nature of the orbits of all the planets testify to their very impotence as potential deities. The male goat offered as a sin offering is to atone for any lingering subconscious doubts that may have been entertained about the true nature of the heavenly bodies. Isaiah 5,12 castigates those people who, while enjoying all that life has to offer to the senses, fail to give thought to the handiwork of the Lord. Anyone who does not conduct himself properly, is somehow influenced by the thought that the Lord does not observe his conduct. This is a form of heresy which requires the powers of atonement inherent in the offering of the male goat.

Some problems in the text. 1) Exodus 32, 11, tells of Moses being late in returning from Mount Sinai. The time frame involved, according to our tradition, was a mere six hours. Yet we are told that Aaron was besieged by the people, that these people brought him their personal jewelry, having failed to persuade their wives to part with their jewelry. The crucible for melting down the gold seemed to be at hand, Aaron produced a golden calf. How could such a revolutionary change occur so suddenly within such a short space of time? Were there no people prepared to credit Moses with being a day late? 2) If the people were indeed convinced that Moses would not return, why did they not offer the now vacant leadership position to their beloved Aaron? Why did they demand "a G-d who will walk in front of us?" 3) Why did Aaron choose a golden calf as the symbol to be constructed? No materials or specific animal had been requested, after all? 4) Why did not G-d tell Moses that Aaron had made that calf? 5) Why did G-d say "leave Me alone, so that I can get angry"? The words "leave Me alone so that I can destroy them" would seem to have been more appropriate! 6) Moses’s question "why are You angry?" seems difficult to understand Could there have been anything that would have given G-d greater reason to be angry? 7) Why did Moses not get angry till he reached the camp? Had he not believed what G-d had told him? 8) Why did Moses burn the calf? Who burns metal objects? 9) The dialogue between Moses and Aaron is very strange. Aaron seems to deny responsibility, whereas Moses seems to have suggested to him an excuse by asking "what have the people done to you?" It seems as if the people were punished whereas Aaron went scot free? 10) When Moses confessed the guilt of the Jewish people, he avoided mentioning the fact that it was a calf that had been worshipped. Does not a proper confession require the spelling out of all the details of one's misdemeanour? 11) Since we had already read about the people having removed their jewelry, (verse 4) why did G-d instruct Moses to have the people remove their jewelry? (verse 5)

The Psalmist said (Psalm 119:18), "Open my eyes, that I may behold wondrous things out of your law." This new month (Exodus 12:2) is for you the beginning of months, the day of birth, which is truly the head, and on it the Tabernacle was established. And on the tenth of this month, the twisted thread is honored, and this happens in the house of disgrace. Likewise (Exodus 12:3), "On the tenth day of this month," and the day of remembrance, I have explained it. And on the Feast of Unleavened Bread and the Feast of Tabernacles, in their completeness and halves, due to the delay during the journey, therefore the eighth day is called Shemini Atzeret. And the word "mila" (circumcision) is closer to "zayin" (seven) full days, for a moment that remains in it is considered a full day according to the calculation of the Torah, and similarly, a day in the year is considered a full year. The matter of the seventh year is also known as the Sabbatical year, and the seven weeks of years lead to the Jubilee, which is called "liberty" (Leviticus 25:10) when a person who is fifty years old is released from the service of work. The second Passover corresponds to the year that passed (Exodus 21:19-23:19). "You shall not boil a kid in its mother's milk" (Exodus 23:19) is similar to "You shall not slaughter it on the same day" (Leviticus 22:28), "You shall not take the mother with the young" (Deuteronomy 22:6), and "You shall not plow" (Deuteronomy 22:10). The matter of planting mixed species (Leviticus 19:19) is "You shall not make any vessel of stone" (Leviticus 22:24). And likewise (Leviticus 18:4), "You shall observe My statutes; you shall not make any of your cattle gender with a diverse kind." The closing of seven days is a known reason, and likewise the impure woman, the woman who gives birth, and the Nazirite from the age of one month until returning to the place and until the Lord (Numbers 6:2-21). From the age of 20 to 50, there are 30 years. From 50 to 60, there are 10 years. And from 60 to 70, there are 10 years. Therefore, it is like the power of his soul and his body, which is 50, corresponding to the number of the Lord's years. And from there, lacking the Lord, and for the female, it is closer to half. Therefore, it is 23 and 30. The matter of Azazel is like the matter of leprosy, and its secret is explicitly explained in the words of our holy sages. And likewise, the matter of the heifer in the valley, and one who understands the secret of the precision of the language will understand the reason "which has not served you." The genius Rabbi Saadia said that we should not wonder about the matter of the red heifer, which renders the pure impure and the impure pure, because honey is beneficial and harmful depending on the change in the body's constitution caused by the food. The reason for the impure animals, impure birds, and water creatures is known. And the offering of a prostitute and the price of a dog are for the purpose of humiliation, as well as to offer a sacrifice with a blemish or to offer it if the priest has a blemish or a bald head because it is the opposite of the work of God. And like the commandments of tithing (Deuteronomy 14:14-15), "You shall surely tithe," and remember that you were a slave and the Lord redeemed you with a great possession. The prolonged period for sending away the mother bird is not for the purpose of taking the offspring, as it is a permission. Similarly, with honoring one's father and mother, who brought one into this world, and by honoring them, one prolongs their days, as stated in Deuteronomy 22:7, "And you shall prolong your days." And it is said (Leviticus 19:14), "You shall fear your God; I am the Lord," before a deaf person and before a person who does not speak, lest they cause you harm. And similarly, to honor the presence of an elder, and if you do not fear him, fear the Lord, who will bring judgment upon you in your old age. It is written on the face of an idol, figuratively (Jeremiah 10:11), "The gods that have not made the heavens and the earth." And likewise (Exodus 20:22), "You have seen that from heaven I have spoken with you; you shall not make for yourself any likeness." As Moses explained (Exodus 20:21), "For you saw no form," there is no need for you to make a likeness of Me for worship. And I have already explained the incident of the golden calf, that it was not idol worship. And the testimony is (Exodus 32:5), "Tomorrow is a feast to the Lord," as Aaron commanded, and they did so, and it was the next day that they brought burnt offerings. And this is the Lord alone, and it is not like the idols of other gods. The Ark was known by the knowledgeable person who understood the voice that emanated between the two cherubim. Its length was two and a half cubits, and its width was equal to its length in order to fill the Ark. The half-cubit of the thickness of the plank was positioned on top with the legs, similar to the structure of the table, as it is written on its four legs. This term is found in many places in the Holy Language and does not refer to a corner. The faithful testimony and the two rings, as explained by the commentators, should have been two rings. The incense altar was placed between the menorah and the table, outside the curtain, and it was higher than both of them, with ten curtains. Twelve is also a known secret, as well as twenty-eight, and the bronze altar is beneath its cover and extends from its bottom to its half, as it truly is. The secret of the ephod is highly esteemed because it had two stones, which are on the ephod, both on the left and right sides, with six names on each stone. And behold, both of them are stones, and they have no shape, corresponding to the concept of thought, and these are the divisions among the Israelites. The breastplate was made in the likeness of the ephod, and it was square, corresponding to the four points, therefore, you shall not place stone upon stone. The matter of the settings and rings that were always on the ephod, on the account of the great central line that did not incline. The lights correspond to their name, and the "thummim" corresponds to the round shape. Moses placed them on the breastplate initially, when they first set up the tabernacle, and the knowledgeable ones will understand.