This week's Torah portion of Ki Tisa (Sh'mot 30,11-34,35) tells the momentous story of the sin of the Golden Calf. It happened while Moshe Rabbeinu was on Mt. Sinai learning the Torah that G-d was about to give Israel – and so Moshe didn't know about it until G-d told him: "Your nation has strayed quickly from the path that I commanded them; they have made for themselves a cast-metal calf" (Sh'mot 32,7-8). Moshe immediately prayed for the nation, and G-d "refrained from [punishing] the nation as He had said" (verse 14). However, when Moshe saw for himself how the nation was sinning so egregiously, he "became angered and threw down the Tablets [of the Covenant] and broke them" (verse 19).

How can we explain Israel's sin? The nation had merited to see with its own eyes amazing miracles and Divine leadership, including the Ten Plagues and especial providence at all times, as written, "G-d went before them by day in a pillar of cloud to guide them… and by night in a pillar of fire to give them light...” (13,21).

They also experienced, of course, the splitting of the Red Sea, a miracle so great that the Sages taught that those who experienced it were on a level even higher than prophecy: "From where do we know that even a maidservant at the sea saw what the prophets Isaiah and Ezekiel did not see? As is written, “By the hand of the prophets I made Myself known in visions” (Hoshea 12,11), and “The heavens were opened and I saw visions of G-d.” (Yechezkel 1,1)" – whereas the Israelites saw Him even more directly than via a vision, singing afterwards in the Song of the Sea, “This is my G-d” (15,2).

The Sages explained this via a parable likening the situation to a human king who entered a province. He arrived with great fanfare - trumpets sounding around him, mighty warriors standing at his right and left, troops marching before and behind him. And yet everyone had to ask, “Which one is the king?” – because he was a human being like everyone else and was not distinguishable. But when the Holy One, blessed be He, revealed Himself at the Red Sea, no one needed to ask, “Which one is the king?” Rather, as soon as they saw Him, they recognized Him and sang out, “This is my G-d, and I will glorify Him" (Sh'mot 15,2). [Based on Mekhilta, B'shalach, section 1]

Returning to our question: How could it be that the Israelites were surrounded by miracles and ascending ever upwards to be worthy of the greatest occasion in human history – the Stand at Mt. Sinai – and then, at the last minute they fall into the grave sin of idol worship!

The answer is found in the fact that there was one tribe that actually did not sin and did not allow themselves to follow the masses. The Tribe of Levi stood steadfast in their loyalty to G-d: "Moshe… called, 'Who is for G-d?' And all the Levites gathered to him" (32,26). In recognition, G-d "differentiated the Tribe of Levi, to carry the Ark of the Covenant, to stand before G-d, to serve Him, and to bless in His Name up to this very day" (D'varim 10,8).

What gave the Levites the strength to remain loyal to G-d, in the face of the nation's deterioration? What was their secret?

The Rambam (Laws of Avodah Zarah 1) teaches how Avraham Avinu taught the world of the existence of the One G-d, and how Levi in particular stood out in this faith:

"Avraham began to proclaim to all that there is one G-d in the entire world and that it is correct to serve Him… He planted in their hearts this great fundamental principle, wrote texts about it, and taught it to his son Yitzchak, who also taught others and turned their hearts to G-d. [His son Yaakov also taught] others and turned their hearts to G-d, as well as all his children. He selected his son Levi as the leader [and] the head of the academy to teach them the way of G-d and observe the mitzvot of Avraham. Yaakov commanded his sons that the leadership should not depart from the descendants of Levi, so that the teachings would not be forgotten. This concept gave strength among the descendants of Yaakov and those who gathered around them, until there became a nation in the world that knew G-d. When the Jews remained in Egypt, however, they learned from the Egyptians’ deeds and began worshiping the stars as they did – but the tribe of Levi did not; they clung to the mitzvot and never served false gods."

Even King Pharaoh recognized that Levi and his descendants were the Jews' spiritual leaders and teachers, and therefore he did not enslave them: "We see this from the fact that Moshe and Aharon were able to come and go as they pleased… And it is customary for every nation to have teachers…" (Ramban's commentary to Sh'mot 5,4).

The faith and spirituality of the Levites were deeply implanted within them, as they were very connected with their forefathers' tradition, and dedicated themselves to learn G-d's path. They experienced G-d's miracles as did the other Israelites – but it was not these that gave them faith; rather, they had a very strong basis even beforehand. Therefore, even when the nation strayed off the path towards the "modern" idol-worshipping culture of the Egyptians, the Levites did not go with the flow but rather remained true to their principles.

The other tribes, however, were not yet strong enough in their faith to withstand the false ideologies of Egypt. When they saw G-d's great miracles, they were quite impressed, and even abandoned idol-worship for a time and "believed in G-d and in His servant Moshe" (14,31). But their faith was not firmly grounded in their fathers' traditions or in deep study of the way of G-d. Their spirituality was based primarily on the extraordinary miracles and wonders.

Therefore, when doubts began to arise regarding Moshe's return, and, as the Medrash teaches, the Satan showed them a kind of image of Moshe being carried in the heavens (Rashi, 32,1), they were influenced and became totally open to the new ideology of the “Golden Calf.”

Our holy Torah is teaching us here a critical lesson: In order for faith in Hashem to withstand passing ideologies and ism's, the younger generation must be grounded in Torah learning, firmly based on genuine tradition and love of the study of Torah.

Translated by Hillel Fendel

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