Parshat Ki Tisa Rabbi Chaim Brovender

Moshe is successful. Hashem agrees that he will not punish the people any more for the sin of building a golden calf. 

There is however one condition: "...and on a day that I make an accounting (beyom pokdi ufakadti), I shall bring their sin against them" (32: 34). 

Rashi explains as follows: " 'Now I have heeded you [Moshe], not to destroy them all; but forever, whenever I reckon their sins against them, I will count some of this sin with their other sins.' No retribution happens to Israel which does not include some punishment for the sin of the calf." 

Moshe plead successfully for the people but, apparently, that does not mean that their sin disappeared completely. Quite the contrary. "No retribution happens to Israel which does not include some punishment for the sin of the calf." 

This reality is complicated further because Moshe's prayer had been preceded by Moshe's command: "The Levites did as Moshe directed them, and about three thousand people fell on that day" (32: 28).

Presumably, the individuals killed were the primary offenders: those who built the calf and worshiped it. However, the Torah records: "On the next day, Moshe said to the people: You have committed a great sin! I shall go up to Hashem, perhaps I can cleanse your sin". Rashi comments: "I will separate between you and your sin".

Who then did Moshe need to pray for now? What remained in need of atonement?

It must be that blame persisted because the people, those who did not directly participate, did not take a stand and try to prevent the transgression. At times it is important to speak up even if you doubt that you will succeed, even if your words will probably be ignored.

True, our duty to rebuke is limited. The Torah warns, "...you shall reprove your fellow..."(Vayyyikra 19: 17). We know that only if we think a sinner will respond positively, are we required to speak up. However, when the nation as a whole stands to transgress, such as in the sin of the golden calf, we must speak out even when we 
expect that the majority will pay no attention.

By the failure to protest and oppose the making of the calf, all the people became culpable for it. For this part of the calf sin, Moshe was not able to arrange atonement.

Shabbat shalom,
Chaim Brovender

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