KI SISO 1986

In the Torah portion Ki Siso, we learn about the sin of the golden calf.  It seems strange that the sin of the golden calf is recounted now since chronologically it took place before Moshe was given instructions on building the Tabernacle and before the people were commanded to build it.  The story of the golden calf should have been much earlier in the Book of Shemos.  What's more, this Torah portion opens with things which, too, could have been placed in other parts of the Torah.  We learn about a census which was taken through shekels, the shekels which were then to be used for daily sacrifices.  We learn about the laver, which symbolized the fact that we must be physically and spiritually pure in Judaism.  We learn about the spices, how Bezalel was filled with wisdom and understanding before he constructed the articles of the Tabernacle, and, finally, we learn about the Shabbos.

Why should this be so?  We have learned about Shabbos before.  The spices and Bezalel could have been placed earlier and taking the census could have been put in the next book of the Torah.  It seems to me that the reason why the story of the golden calf was placed after Moshe was commanded to build the Tabernacle and after a description of the Tabernacle, and the reason why there are many items which come before the description of the sin of the golden calf in this Torah portion is because the sin of the golden calf was caused because the people did not understand what religion was all about.

Religion is a very dangerous thing.  It can lead to all sorts of aberrations.  The religious impulse can be turned into a quest for superstition, power through the use of all sorts of witchcraft and magic and all sorts of terrible rites.  The people had mistaken what religion was all about.  That's why, when Moshe pleads for the people, he uses three arguments: (1) "Remember, G‑d, You brought them out of Egypt"; (2) "What will the Egyptians say if You kill them off in the desert?"' (3) "Remember Your promise to Abraham, Isaac, and Jacob".  Religion is composed of three parts, and if any of these parts are missing, then the religious experience will be faulty and can lead to great evil.

The first basis of religion is the doing of kindnesses.  That's why in this Torah portion it says "Ki Sissa, when you will uplift people".  You first must teach them to reach out and help others.  That's why the first thing in this Torah portion is teaching the people how to give charity.  That, of course, is why we have three fathers, too.  Abraham is the basis of our religion, and he is synonymous with charity.

The second element of religion is that it must give you a mystical sense of G‑d being present with you.  You must feel meaning and holiness in your life.  That's why we learn about the laver and the spices and how Bezalel was filled with wisdom and understanding.  Religion must make you feel that you are connected to G‑d.  This was, of course, the basis of Isaac's teachings, the second of our patriarchs.

The third element in religion is that it must be true.  If it is not true, then, of course, you will never have the will to sacrifice for it.  A person will say, "Why should I give charity?  It doesn't make any difference.  I can use the money to go to Las Vegas instead."  Or, "Why shouldn't I steal if nobody will catch me?" This is the third pillar of our religion, the basis of Jacob's teachings.  Jacob is synonymous with truth.  Religion is like a three-legged stool.  If any one of the three parts is missing it will collapse.

A religion that is not based on kindness ends up to be cruel and satanizes individuals.  A religion which does not have any feeling of a mystical connection with G‑d is dry and arid and does not satisfy.  That's why many young Jewish people today are attracted to cults, because they do not find this mystical connection in Judaism because many Jewish movements and leaders have failed to stress Judaism's mystical component.  Thirdly, Judaism has to be true, not just a bunch of folklore and customs.  A person is not going to sacrifice for folkways and custom.  He is not going to give up marrying a girl he loves who is not Jewish just for some folkways and customs.

Moshe told G‑d, "Yes, the Jewish people sinned at the golden calf because they only wanted to have a mystical communion with you.  They wanted to become, in modern days terms, some sort of a drug culture, but they know better.  They know religion has to be based on kindness.  They had just left Egypt.  They know the terrible cruelty that is afflicted upon people when the basis of religion is not kindness."  (2) "What will the Egyptians say if You kill them in the desert?" "See," they will say, "you cannot have a relationship with a Jewish G‑d.  There is no love in Judaism.  It is arid and dry and kills its adherents."  Finally, he said, "Remember Abraham, Isaac, and Jacob.  The Jewish people know that they have a tradition.  They know that thousands of years of experience has proved their religion to be true.  G‑d, forgive them because they know the elements of religion, and they are trying to live by them in the future."  G‑d then did forgive them.

In our day we have so many Jews who only stress one or two pillars of religion, and their religion totters and falls away.  We need to have a Judaism which has all three elements.  I am reminded of the story of a rabbi who met one of his congregants on the street one Friday and said, "I want you to come to shul Saturday.  I am talking about Noah and the flood."  The congregant said, "I'm busy.  I can't come."  The rabbi said, "Please come.  You'll enjoy it.  You'll like it."  The congregant replied, "No, Rabbi, I really can't come, but if it will make you feel any better, I'll send a check for the survivors."  Charity, alone, is not enough to sustain Judaism.