Which yew - When you lift The problem of idiolatry, or the making and worship of the golden calf, which represents a manageable material limitation compared to the creator’s infinity, where we are all and all one. This time, too, paraša needs to be understood in the context of annulled dimensionality, which means that the content takes place in parallel with other content or even in the opposite order, as the narrative in the Torah goes.
The children of Israel were commanded to offer exactly half a shekel of silver for the sanctuary. Instructions concerning the sink, the anointing oil, and the fragrances in the sanctuary are also given. The blue builders Becalel and Oholiab are set to be the main builders of the sanctuary. The people are once again commanded to keep the Sabbath.
Because Moses does not return from the mountain when it was expected, people make a golden calf and worship it. The Creator gets angry and wants to destroy the whole nation, but Moses intervenes on their behalf.
Moses descends from the mountain with the tablets of the testimony, where the Ten Commandments are written. He sees people dancing around his new idol, smashing a record and destroying a golden calf. Moses ordered the sons of Levi to kill the main culprits for the sin of the golden calf - about three thousand people died. Moses asks the creator to forgive the people or to delete them from the book in which he wrote them.
The Creator forgives, but says that sin will be felt in many generations to come. The creator intends to send his angel to lead them to the promised land, but Moses insists that the creator himself lead them.
Moses prepares a new pair of stone tablets and once again steps on the mountain, where the creator writes the covenant again on the so-called second plate. Thirteen attributes of grace are also revealed to Moses on the mountain.
When Moses returns from the mountain, his face is so glowing that he must cover it with a shroud. Remove it only when he speaks to the creator and when he teaches his people the laws of the creator.
Device
The essence of traveling through the desert on the way to the Promised Land is to build our inner temple, where the creator will settle, we have a plan to build it, and we also have instructions that we need to donate. The golden calf also enters the story, which is essentially a necessary element if we want to make a correction - a spiritual transformation, with which we come to complete, infinite pleasure. The word for sin חטא has a hematry of 18, just like the word life חי. The message is clear: the attainment of infinite life is possible only with the correction of sins. Before the golden calf happened, the Israelites had already experienced immortality, which, however, is abolished by this sin, but can be achieved again through reconciliation.
The metaphor of half a silver shekel for donations, which weighs twenty ger, and which everyone must donate equally, regardless of their wealth, speaks of a spiritual light that is the same for all. This suggests how we will get rid of the sin of the golden calf that is narratively yet to follow, resist our material notion of a world where there are obvious differences between us, and achieve equality and oneness in the spiritual dimension.
Specifically, we are dealing here with ten sefirot of reflected light (or hozer), which then releases ten sefirot of internal light (or pnimi). It is also a message on how to correct the golden calf, by resisting egoism. The precision of a silver shekel donation is essentially the construction of the middle pillar, which is necessary for spiritual advancement.
When we achieve this reconciliation, we get panels with “ten things” that reveal to us the basic rules of spiritual life. Just like this narrative tells, we get the plates when we get together. Specifically, this means that each individual will experience the revelation of the content of the ten things in proportion to their correction of sins or. specifically by correcting the sin of the golden calf.
Honey calf
The central message of this parachute is the sin of the golden calf. We encounter many interpretations on this topic. Of course, from such superficial ones to deep Kabbalistic ones. The real meaning is precisely the importance of multi-layered interpretations. It is basically about worshiping an idol, worshiping something that is not a creator. Classically, this is interpreted as the worship of our ego, all its faces: intolerance, laziness, envy, greed, mistrust, all the way to the worship of money and all material wealth. Here we must be careful: the worship of the golden calf would also be a neglect of the material. Namely; all that excludes creation, the creator as a full whole of the material and the spiritual, is the golden calf. The worship of the golden calf is, when we turn our backs on the creator, oneness. It is right to interpret this story in this way as well: the worship of the golden calf is the worship of the ego, something that is limited and identified.
But if we want a pigeon Kabbalistic understanding, we need to look at the circumstances in which this event takes place. The Israelites are on their way out of Egypt. Miracles happened to them, one after another. The last great miracle was the revelation on Mount Sinai, where the creator appeared to them in all his might. He revealed to them the laws, the Ten Commandments, which represents the true culmination of the Exodus from Egypt. The trust in Moses through which the creator acted is thus justifiably perfect.
Moses announces that he will go to the mountain and that he will return after forty days. Since he is not at this time, the people wonder what happened to him. Here Kabbalah explains that the Israelites made a mistake in counting the days. Namely; Moses went to the mountain in the morning. However, since the day starts in the evening, then that first day cannot be considered as one day. Of course, the question immediately arises as to why the Israelis do not wait another day. The first answer would be that there is a creator behind everything, which is true, but the story must also be explained logically if the Torah is to make sense. Everything Moses has promised so far has been fulfilled, so the Israelites are justifiably concerned that Moses is not there. We must remember that the Israelites are on their way to the Promised Land, and Moses is their leader - the man through whom the creator communicates his instructions. But every human being is also free, so now the Israelites rightly think that there has been a "communication noise" between the creator and Moses and that Moses will not return at all. And even if he were to return, the fact that, as a subjective person, he is an unreliable channel of the creator's information is a big enough reason for the Israelis to choose another leader to reach their goal - the Promised Land. Man, so the Israelites find, cannot be an objective communication channel between the creator and them.
The Israelites turn to Aaron, Moses ’brother. He tells them to collect gold. Why did Aaron give such instructions? He thought it would take some time before the Israelites would come to terms with surrendering their wealth. Aaron was sure that Moses would come right away the next day, so by collecting gold he would buy himself time. The Israelites, however, overtook Aaron and immediately collected all the necessary gold. When Aaron threw the gold into the fire, it miraculously poured itself into a calf, which the Israelites immediately recognized as their new leader. How should the golden calf replace Moses as the leader? I explained earlier that the problem that the Israelites recognized in Moses was human subjectivity. In the statue, however, they saw objectivity through which everyone would establish direct contact with the creator. Aaron wanted to gain some more time, so he began to build an altar in front of the golden calf and announced the celebration for the next day. The Creator, of course, saw it all and told Moses about this grievous sin, which is a violation of the second of the Ten Commandments: "Thou shalt have no other elohim besides me."
Moses immediately descended from the mountain and prevented the celebration. In anger, he smashed a record written by the creator. And here is the key to this golden calf story. What was written on the plates was the creator’s gift to humanity. But now they have committed the worst sin, the sin of sins. This, in turn, gives them the opportunity to regret and correct. That also happens. Moses goes to the mountain again, achieves reconciliation, and writes the words of the creator himself on a new board. The true Torah, the true revelation, is given to man when he reconciles with the creator, when he repents of his sins. Therefore, these second plates have a much greater significance than the first. In general, Kabbalah explains that the creator acts on man on the principle that he first shows himself - he gives pleasure to man, then he withdraws and man justifiably regains this lost pleasure and fully enjoys it.
In the deepest sense, when all is well, the golden calf is allowed by the creator, so that the Israelites will justifiably, through remorse and reconciliation, earn the revelation of spiritual laws. This is also the essence of Kabbalah. In a word: it is about free will or at least a feeling of free will!
The golden calf is included in the story of the construction of the sanctuary - the creator's abode, which is nothing but the perfect plan of the sefirot, the tree of life.
Despite the fact that the golden calf represents an archetypal model that gives man free will, we must - if we want to accelerate spiritual transformation - understand the golden calf as the worship of our ego.
Sin
If we want to understand the sin of the golden calf in all its Kabbalistic depth, we must return to the foundations of the theory, where we speak of a creature receiving pleasure from the creator. In this case, Moses is the mediator between the creator and the creature. Since Moses does not return from the mountain, the inflow of pleasure to the creature is interrupted. What type of pleasure? Enjoying the belief that they have the right leader to reach their goal in the Promised Land. In Kabbalah, we always talk about behavior, which is acceptance, and trust, which is giving. Behavior, knowledge, has been repeatedly explained as the pinnacle of egoism.
The great “sins” committed by man are recorded as four in the Torah. The first is enjoyment from the tree of knowledge, which represents greed and lust, and it is basically about putting knowledge before trust. The second sin is when the brothers sell Joseph to Egypt. Here, too, we are dealing with knowledge; the brothers do not understand Joseph, which triggers jealousy of Joseph. The third sin is the sin of the golden calf, which is the sum of the other three sins, so let us first look at the fourth, which is the sin of the scouts, scouts who returned from the Promised Land with false reports as a result of mistrust and fear. In the golden calf, therefore, they are indebted: greed, jealousy, and fears. In addition, the golden calf represents its own sinful dimension, which is the imagination or. wrong connections to fill the void.
When people were left without Moses, they were left without knowledge. There was a kind of void that needed to be filled. In everyday life, related situations constantly happen to us when circumstances change and we do not understand the situation, so we look for quick answers. However, the Israelites were not looking for answers, but were in a hurry to find some substitute to fill the void. The golden objects they donated represent their material knowledge, information with which they will compose a new image, behavior, idea of the world and worship it. These personal impressions (gold) came together on their own and poured into a golden calf, into something materially tangible, compared to an abstract creator.
This is what happens in life, when we want to put together a picture of a situation, but let the information connect with the help of the imagination in an inappropriate way. Of course, the question arises, what should we do or. what we can do to avoid wrong associations. The answer is somewhat complicated. There will always be incorrect data connections to the image first. We will find out later that we made a mistake and that we can correct the mistakes. The golden calf is essentially an instrument of free will, without which there is no complete pleasure, so it is imperative that this event took place right at the very climax of the creator’s revelation. Mistake, the sin of the golden calf is a necessary part of the process!
In the everyday world, the sin of the golden calf is when we exclude from the truth we create about a certain situation the latest findings of the collective or. science and confine ourselves to the most manageable personal impressions, from which we then compose a picture of the world or of the part of our lives where we have perceived emptiness. Such an image seems to us to be the only correct one and we even feel like an author for it, so we worship it.
It is entirely appropriate to say that all of humanity is in the age of the golden calf. We have a whole bunch of insights that we leave out of the creative field and connect to the picture only what we can most successfully argue and control, but we don’t care about the truth. Thus we worship partiality and not the oneness of the creator, so there is suffering because we do not want to face the truth, but we insist on the golden calf, which is the result of wrong associations of materially comprehensible data.
The golden calf presents a great opportunity for correction. This also happens. With the Torah and the teaching of Kabbalah, an individual learns to recognize false associations that are similar to hallucinations, if I caricature a little. He resists them and breaks them!
The worship of the golden calf is the worship of untruth, which in a moment of emptiness is portrayed to us as a false truth with the help of imagination and false associations!
RELATIONSHIP BETWEEN BINA AND HOKMA IN EDITING INFORMATION
In the case of the golden calf, we can also process both leaders: Moses and Aaron. Moses represents the need for truth and justice, while Aaron is satisfied with peace. In fact, a leader must combine both qualities: justice and peace.