Tag: idolatry

Unintentional Idolatry

Motzei Shabbos: parasha Shelach Lecha 5784 – Unintentional Idolatry

Unintentional sin, within the congregation of B’nei Yisrael required an offering of a goat upon behalf the sinner. Commentary reads that this specifically has to do with idol worship. Today, modern idolatry is less noticeable than overt idol worship; yet, it is prevalent amidst secular society. We must guard against the trappings of materialism, and placing anything before us, as if it is more important than our relationship to HaShem. G-d forbid.

Unless we have clear boundaries, a strong sense of the perimeter around us, figuratively speaking, that will guard us against the inordinate attachment to things that hold no value in the eyes of HaShem, even if they are neutral, then we will diminish our deveykus to HaShem, and undermine the avodah (service) to Him that we strive for.

Amidst all of the lures of a technological society, and secularism writ large, we must find ourselves, secure within our integrity. The opening of the parasha hints at the inner journey we must take into an awareness of ourselves: shelach lecha (go for yourself) can also be rendered as “go to yourself.” Unintentional idolatry must be acknowledged as a detriment to this path.

Moreover, intentional idolatry, according to Torah, is a more serious aveirah (transgression). It is rare in the Western world that anyone, except for those caught up in religious practices that are clearly idolatrous, would forego worship toward G-d, in favor of a so-called deity. It is the difference between worshipping what is the basis for all that exists, and worshipping an illusion.

Yet, we must cast aside our proclivity toward unintentional idolatry, by going deep within ourselves, to make an assessment of where our heart lies in relationship to HaShem. To remove these foreign obstacles from the desire of the heart requires G-d to reveal these inconsistencies within us, so that we may worship Him with sincerity. Shavua tov.

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motzei Shabbos: Terumah 5781

B”H

Motzei Shabbos: parashas Terumah 5781

“Tell the Israelite people to bring Me gifts; you shall accept gifts for Me from every person whose heart so moves him.” – Exodus 25:2, JPS 1985 Tanach

The sin of the golden calf preceded the building of the mishkan (tabernacle). The gold used to build the calf, was contributed by the men, who gathered the earrings for the cause of making an idolatrous calf. “Take off the gold rings that are on the ears of your wives, your sons, and your daughters, and bring them to me” (Exodus 32:2, JPS 1985 Tanach). When Moses returned from on top of Sinai, he shattered the tablets upon discerning the idolatrous revelry focused on the golden calf; thus, in effect, the covenant was symbolically broken upon its intended reception (Jeremiah 31:32). Incidentally, the covenant was not renewed, until Moshe spent another forty days on the mountain; and, brought down the second set of tablets.

Yet, first, Moshe pleaded on behalf of B’nei Yisrael for H’Shem to forgive their descent into idolatry. Moreover, it can be understood that even before the actual transgression, the remedy for the sin had already been given to Moshe on the mountain, when he received the instructions regarding all of the details for the building of the Mishkan (Tabernacle). For, “the Tabernacle was a form of atonement for the sin of the golden calf” (Or HaChayim, JT Shekalim 1:5, sefaria.org).

The collection itself of the materials for the construction of the mishkan served as a form of repentance; inasmuch that the collection was designated as a free will offering; this reflects the nature of teshuvah (repentance). Or HaChayim explains that this is the reason why the collection was not made mandatory; instead, everyone contributed of their own free will, inclination, and what their heart compelled them to give; otherwise, “they would not enjoy the atonement for their participation in the sin of the golden calf” (Or HaChayim, sefaria.org).

The essential nature of the Mishkan reveals a hint as to why this type of repentance led towards reconciliation with H”Shem. The Mishkan is where H’Shem’s presence dwelt, in a visible way when the clouds of glory would hover over the Tabernacle. There is an inherent transition enacted amongst the people, from idolatry to the worship of H’Shem, indicated by the difference between them freely contributing gold for the golden calf; versus giving freely from their heart for the tabernacle that will enable the worship of H’Shem. We may also make that transition in our lives, from the idolatry of the modern world, towards the everlasting values given to us at Sinai.