Deadly Compromise

Insurrection can take on many forms. In this week’s Biblical portion it’s the Golden Calf debacle while in the Haftorah reading it is the false idol Baal that has captured the hearts of the wayward Israelites.  What dramatically separates the two incidents is the response. In the Torah, Moses pleads with G-d to spare His stiff-necked people vs.  the prophet Elijah who argues not with the Almighty for clemency, but rather with the mutinous Hebrews themselves.

The reason why the leadership in these two instances employed different tactics is because the nation’s defiance was dissimilar in each case. In the story of the Golden Calf it was outright rebellion preaching idolatry. In the episode of Elijah it was nothing more than vacillation. 

This can be proven from the words of the prophet himself. When Elijah confronted the Jews he asked, “How long will you waver between two opinions? If the L-rd is   G-d, follow Him; but if it is Baal, then follow him.”

At first glance, it is difficult to comprehend Elijah offering a choice: “but if it is Baal…” Shouldn’t he have questioned them with, “How long will you continue to worship Baal?”

In absolute terms, idolatry is worse than vacillation. Deification of another entity or force besides G-d stands in opposition to the entire Judaic tradition for it denies the authority of the One and Only. On the other hand, the compromise of vacillation is a greater blight for two reasons.

First: when the idolator finally realizes the error of his former convictions, he feels the full measure of his sin and his repentance is sincere and complete. But the uncertain vacillant forever justifies himself. “I did not deny,” he states. “I only doubted.” His rationalizations and excuses protect him from true remorse and in returning to an unadulterated faith.

This is in respect to the individual himself. In terms of influence, unresolved loyalties are also more deadly. The idol worshipper’s theology will not carry weight with his neighbors, because his obvious antagonism to the religion will isolate him. But the person who wavers, still claims to be a believer and is thus capable of sowing seeds of doubt and dissension and leading others astray.

This is the meaning of Elijah’s challenge. Straddling the fence can at times be worse than crossing over to the other side. He therefore asks the people to take a stand, so that they and their neighbors will know how to deal with the situation. In the scenario with Moses, however, the Jews have made a decision, one that leads to their destruction. 

So Moses turns to the Almighty to forgive the disobedient, confident that as soon as he destroys the Golden Calf, the nation will acknowledge the fallaciousness of bowing down to a lump of metal and wholeheartedly repent.

Editor’s Note: Today in Israel we are suffering from the sin of vacillation, which plagues not our people but sadly enough, our leaderhip.  Chabad Lubavitch condemns not only the actions of the murderous Chamas, but those who fluctuate between righteous indignation and, “maybe we should give the terrorists another chance.” By Jewish law and tradition we cannot forgive the injustices comitted against someone else. This issue should not be intertwined with the search for true peace. Compromise is not always a virtue. Sometimes is nothing more than self-doubt.

You’re Not Alone

How the mighty had fallen! Led forth from bondage, amidst plagues and miracles, the Jews reached Sinai as the most exalted of nations. Standing at the mountain, accepting G-d’s mandate for an ethical and holy way of life, they were further elevated. On par with the celestial angels themselves, the Israelites seemed unconquerable. And then they sinned.
The blunder of the Golden Calf caused untold damage. An angry G-d wished to destroy His people until the pleading words of Moses turned away His wrath. As atonement, each Jew was commanded to contribute half a shekel. ( A shekel was a standard coin like the dollar.)
Moses was puzzled. Why only half a dollar? Surely the Jews would have been willing to give a whole shekel? Yet this week’s Torah portion specifically spells out the instructions - a half shekel. It never even uses the term fifty cents which is the equivalent. To make matters even more baffling, the wealthy were prohibited from donating according to their financial capability. Everyone gave a half shekel - no more, no less.
Very often, we, as Jews, are charged with what seems at first glance formidable tasks. G-d’s demands include; be a holy people, a light unto the nations, bring the Moshiach, raise your children as good Jews, go to services, earn a living honestly, etc. “How,” we ask ourselves, “are we to attaonj these ambitious goals?”
In response, the mitzvah of the half shekel comes along, teaching us that we are not limited to our own human resources. When a Jew tries to fullfil any of his sacred missions, his initiative evokes a corresponding action from on High. Human effort alone may not be suficient, but it doesn’t have to be. It is met half way by Divine reciprocation.
The Jews could not achieve forgiveness for the Golden Calf by giving a whole shekel or more. That would send the wrong message, indicating that man can do it alone, and that’s not true.
Mortal man must recognize that he is only half the equation. We cannot be guaranteed success in our businesses or with our children, much less change the world, without a little “Mazal” from above. Only by taking G-d on as a partner in all our endeavors can we hope to be complete.