The Sin That Elevates: Sermon on Ki Tisa

Sermon - Ki Tisa

15 Adar 5785 / 15 March 2025

Ki Tisa (Exodus 30:11–34:35) (means “When You Elevate”). The parashah recounts the story of the Israelites’ sin of the Golden Calf. God commands the people give a half-shekel contribution for the Temple service, and while Moses is receiving the commandments, (he disappears up Mt Sinai for 40 days), the people, recently fled from Egypt, grow fearful that their leader is not coming back. So, what do they do? Like many of us would do, they turn to the security of the old Egyptian ways to bring them comfort and fashion an idol in the form of a calf to worship.

This act of idolatry is a breach of the covenant with God, leads to divine anger and the breaking of the tablets, but eventually, Moses intercedes for the people, and God’s forgiveness is granted. The importance of accountability in leadership and the consequences of losing faith during trials is put before us, and Moses finally returns with a second set of tablets.

The narrative takes a dramatic turn in Ki Tisa when the Israelites commit idolatry.

Just as the Israelites struggled with their faith, we too encounter moments of doubt. In our days, we may encounter anxiety and uncertainty—whether in relationships, work, or our spiritual journeys—it is easy to seek comfort in distractions.

Friends, I can remember, and I’m sure you can too, times in our lives when we encountered a setback; I have felt lost, alone, and eventually sought deeper connections. Sometimes, it can be tempting to grasp for something tangible that feels safe, but does it heal us? Does it heal our world?

The Midrash teaches us that the half-shekel serves as a reminder that, although we may be individuals, we are part of a collective. No one can achieve wholeness alone; we are interconnected, and our actions affect one another. We can contribute to our own community. Perhaps supporting local initiatives, volunteering, or simply taking the time to reach out to someone in need.

The sin of the Golden Calf is often interpreted as a reflection on human fragility and the ease with which we can turn to false idols when faced with uncertainty. In today’s society, we might consider what our "Golden Calves" are—what distracts us from our values and responsibilities. Perhaps they are materialism, fame, a search for approval. This prompts us to examine our choices and reassess our priorities.

In Ki Tisa, the Israelites' rapid turn to the Golden Calf after witnessing miracles in Egypt and receiving the Torah illustrates the fragility of faith. The Midrash (Exodus Rabbah 42:8) suggests that the construction of the Golden Calf was not simply an act of idolatry but a manifestation of fear and anxiety. The people, uncertain about Moses’ return from Sinai, craved a physical representation of faith—a deity they could see and touch.

The sin of the Golden Calf brings forth the human propensity to seek tangible comforts and assurances during crises. Just as the Israelites turned to an idol during their uncertainty, we face our own distractions in modernity—materialism, the pursuit of acknowledgment, food? What distracts you when you are confronting challenges?

Are we seeking validation through externalities instead of finding fulfillment through authentic connections? What resonates with your journey? When have you found yourself losing faith or focus? What are the distractions in your life?

Let each of us reflect on what our “Golden Calves” might be. In times of distress or uncertainty, how can we resist the temptation to turn to distractions and instead seek out meaningful connections and community support?

But let’s explore a little more. The half-shekel contribution signifies our collective responsibility. Each member of the community, regardless of their individual situation, plays a crucial role in shaping our shared destiny. The concept of giving a “half” suggests that none of us is complete on our own; it is our interconnectedness that allows us to thrive.

Let’s take a moment to consider this. In what ways do we each contribute to our community? Perhaps it’s through volunteer work, supporting one another in times of need, or simply striving to uplift those around us.

Have we created a space where we recognise one another’s unique contributions that strengthen our communal fabric? Is ours a healthy community where all voices and perspectives are valued.

The Midrash (Shekalim 1:1) indicates that the half-shekel unites the community, demonstrating that each individual’s contribution is essential to the whole. The Midrash emphasizes that no one is greater, no-one is lesser; the half-shekel equates rich and poor alike in their obligation to the community.

The half-shekel donation can be seen as a metaphor for communal responsibility. Each person contributes to the well-being of the community, highlighting that every member, regardless of status, plays a vital role. The concept of a “half” suggests that individually we may feel incomplete, but together as a community, we can achieve wholeness.

There is a power in unity and interdependence in our community, urging us to support one another through challenges. Every contribution counts.

In the wake of the sin of the Golden Calf, Moses’ leadership is highlighted through his response to the people’s sin. In the face of God’s anger, Moses intercedes for the Israelites, demonstrating compassion and commitment (Exodus 32:30-32). The Midrash teaches that Moses understood their vulnerability—he was once a fugitive himself and recognized how fear could lead to misguided actions.

The Talmud (Berakhot 32a) describes how prayer is powerful, and Moses’ intercession reflects a leader's duty to advocate for the people. He reminds God of the covenant made with their ancestors.

After the breaking of the tablets and the subsequent forgiveness granted by God, we see the renewal of the covenant. God provides Moses with a new set of tablets, signifying that redemption is not only possible but essential.

True leadership is about empathy and understanding. Moses doesn't shy away from confronting God, he advocates for the people, and further he demands what Jewish philosopher Martin Buber calls an “I – Thou” relationship with God.

In Exodus 33:12-19 we read, “Moses said to יהוה, “See, You say to me, ‘Lead this people forward,’ but You have not made known to me whom You will send with me. Further, You have said, ‘I have singled you out by name, and you have, indeed, gained My favor.’

Now, if I have truly gained Your favor, pray let me know Your ways, …”

Moses is seeking a connection with God grounded in trust and in intimacy.

Moses says, “Oh, let me behold Your Presence!”

And [God] answered, “I will make all My goodness pass before you, and I will proclaim before you the name יהוה, and the grace that I grant and the compassion that I show,”

Friends, how do we know another? How do we truly see each other? How do we allow another to see us?

By “the grace that I grant and the compassion that I show”. The meaningful and genuine connection between individuals and between the individual and God is right here on the page.

In our lives, we often find ourselves in positions where compassion and understanding are crucial. How can we be better advocates for those who may not have a voice? Consider the power of showing empathy in everyday interactions or standing up for those who are marginalized or disenfranchised.

Effective leadership requires empathy, understanding, and a willingness to advocate, even in moments of crisis.

Now much and all as I am a lover of Buber, exploring the mystical level is well within our grasp. Consider the breaking of the tablets - a tragedy! And a signifier of the dynamic relationship between God and humanity. The original tablets represent a direct connection to the divine, unmarred by human frailty, while the second set, given after forgiveness, symbolizes a deeper understanding of the human condition. The shattering of these tablets illustrates our human imperfection and the reality of our existence: that we may falter, yet we can also learn and grow from our mistakes.

In Kabbalah, the concept of “the shattering of vessels” suggests that our world is a reflection of imperfections—our brokenness is the path toward healing and wholeness. As we embrace our flaws and imperfections, we forge a deeper connection with others and with God. Repentance and forgiveness is the transformative path to connection with the creator.

This is not a world of perfection; it is a world where we navigate our flaws. The broken tablets are a vital part of our spiritual journey. They teach us that our missteps, our struggles, are our salvation. The process of repentance and renewal strengthens us, strengthens our world and builds the I-Thou relationship we seek.

After the Golden Calf incident, God offers Moses a second set of tablets, symbolizing renewal and redemption (Exodus 34:1). The Midrash (Exodus Rabbah 46:2) suggests that the act of breaking the first tablets symbolized the breaking of the Israelites’ covenant, but God’s willingness to give a second set is a testament to divine mercy.

The themes of repentance and forgiveness are central to our lives. Just as the Israelites were given a second chance, we too can seek and extend forgiveness, allowing room for growth and improvement in our relationships.

The sin of the Golden Calf serves as a powerful admonition against idolatry. The Midrash (Shemot Rabbah 42:1) explores the notion that idolatry can manifest in various forms—not just physical idols but any distraction that takes us away from our values and our attributes. While the text emphasizes that the creation of the calf was not merely a rejection of God but a response to fear and insecurity in the face of Moses’ absence.

As we embrace our own imperfections, let us strive to foster a culture of forgiveness and growth, both within ourselves and in our communities. By doing so, we create pathways for healing and renewal.

Let us carry forward the profound lessons of accountability, the fragility of faith, the importance of community, and the sacred journey of personal growth.

May we strive to support one another amidst the distractions of life, reinforcing our commitment to our shared values and beliefs. May we recognize our interdependence and embrace our vulnerabilities. May we experience the transformative power of intercession and forgiveness through trusting and cherished relationships.

When we wander through the Torah we find different levels. In a way, our I-Thou relationship with God is found in our wanderings, as times of discovery. Discovery through trial and error.

When we face challenges, we are being given opportunities for growth that allows us to deepen our faith and cultivate our relationship with the divine. Know God and be known.

In a world filled with distractions, let’s take time to nurture our connections, embrace our vulnerabilities, and support one another as we navigate the complexities of life. May we strive to be a community rooted in understanding and in kindness, cherishing the tapestry of our shared journey. May we seek meaning and integrity.

May we seek, that we may find.

Shabbat Shalom

References

Books

1.The Contemporary Torah, Jewish Publication Society, 2006, (Exodus 33:12 – 34:35).

2.Buber, M. (2008). I and Thou. Howard Books.

3.The Babylonian Talmud (Berakhot 32a)

4.Steinsaltz, A. The Steinsaltz Humash, Steinsaltz on Exodus, korenpub.com, Jerusalem, 2015.

5.Munk, Eliyahu, et al. Hachut Hameshulash: Commentaries on the Torah by Rabbeinu Chananel, Rabbi Sh’muel Ben Meir (Rash’bam), Rabbi David Kimchi (r’dak), Rabbi Ovadiah Seforno. Lambda Publishers, 2003.

6.Hananel ben Ḥushiʼel, et al. Mikraot Gedolot: Multi-Commentary on Torah: Hachut Hameshulash. Lambda Publishers, 2006.

Rabbinic Talmudic Midrash

1.The Sefaria Midrash, 2022, (Exodus Rabbah 42:8)

2.The Sefaria Midrash, 2022, (Shekalim 1:1)

3.The Sefaria Midrash, 2022, (Shemot Rabbah 42:1)

4.The Sefaria Midrash, 2022, (Exodus Rabbah 46:2)