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Dear OZ family,

The tribe of Levi produced the greatest leaders of the Torah. Moshe, Aharon, Miriam and the members of the tribe served and ministered to the religious and spiritual needs of the entire nation. It wasn’t always supposed to be that way. Originally, the first born of every family was to serve these functions, in a cross-section of leadership from the entire nation. The event that changed this is described in this week’s Parsha. When Moshe asked who would depart from the outrageous trespass of the worship of the golden calf, no one but the tribe of Levi joined him (Shemot 32:26). It was then that the function of religious leadership changed from the first–born to the tribe of Levi (See Devarim 10:8, B’midbar 3:11-13). Those who were stained with the stigma of the worship of the golden calf could not stand before the people in religious ministration.

Thus we should be amazed that the one who is put in charge of this ministration, was the one who made the golden calf itself! Moshe wondered what the Israelites could have possibly done to Aharon to drive him to accede to their demands. The text of Shemot does not describe how God felt about that, but Devarim 9:20 indicates that had Moshe not interceded on his brother’s behalf, that Aharon would have been wiped out with the 3,000 worshippers. This only intensifies the question, how Aharon could be chosen to lead the services in the Mishkan after his role in the golden calf story.

Rashi explains that Aharon was confronted with a terrible moral dilemma. He knew that Moshe would say “You are making a golden calf over my dead body”. In fact someone else did say that, and his name was Chur. Chur was placed, along with Aharon, in charge of the nation when Moshe ascended the mountain (Shemot 24:14). Chur must have been a very important person, and according to Chazal, he was Miriam’s son. But after Moshe’s ascent, he is never mentioned again in the entire Torah in performing any action. (Chazal say he was the grandfather of Betzalel, who led the artisans who built the Mishkan). That is because they killed him when he stood up to their demands to make a molten image. Here is Aharon’s moral dilemma. He sees his dead nephew before him. He fears they would kill him as well, and make matters exponentially worse if no one remains who was left in charge. Aharon decides, that whatever it means to his own legacy, for the moment, it is better to accede to their demands, with the hopes that Moshe will return in time to forestall the lasting effects of what was happening.

In the end, we survived this horrible episode, with Moshe’s intervention, and perhaps we can evaluate Aharon’s actions as follows. Moshe represents truth and Aharon represents peace. The Torah is truth and it is God’s signature. When truth bends, it does not last. It quickly loses its identity until it is not recognizable. Peace, however, knows how to be flexible when necessary. It is the essence of Aharon’s blessing to his people, (B’midbar 6:24-26), and we signify this when we bow when saying the word Shalom at the end of the Amidah and Kaddish. Aharon’s flexibility is precisely what suited him for his position to lead the tribe of Levi. Truth may be God’s signature, but Peace is His Name (See Mishna Brachot 9:1). God wants us to strategically combine the attributes of Truth and Peace to create a well-rounded religious and spiritual persona.

The golden calf episode was a step back in our relationship with God, but Moshe and Aharon together quickly repaired that breach to help our nation on with its historic mission, to be an entire nation of Kohanim, (see Shemot 19:6) ministering to help the world see the light and truth of God, and the peace and tranquility of His paths.

Please join me in extending condolences to Melissa and Jesse Mermelstein on the passing of Jesse’s father, Joshua Mermelstein. Shiva information will follow.

Be safe. Be healthy. Be excellent.

Rabbi Allen Schwartz

Rabbi Allen Schwartz

Congregation Ohab Zedek

118 West 95^th Street | New York, NY  10025-6604

Phone 212.749-5150, ext 200 | Fax 212.663-3635

E-mail ras@ozny.org

Website:  www.ozny.org