“Moshe stood at the gate of the camp and announced: ‘Whoever is on G-d’s side, come to me!’ And the whole tribe of Levi gathered to him.” (32:26)
The Da’as Zekeinim mi’Ba’alei Tosfo writes that there were three groups by the “Eigel”: one which only requested a leader (“… who will go before us”); one which accepted the “Eigel” as a god (they were the 3,000 men who were judged by the sword); and the tribe of Levi who all remained loyal to Hashem. The Chofetz Chayim, quoting the Medrash Yalkut, adds: “Who would not profess to be on G-d’s side?” But what Moshe Rabeinu really meant was ‘Who did not even donate one golden ring for the “Eigel” ‘. In other words, “Who sides with G-d exclusively? Who did not play any role whatsoever in promoting the ‘Eigel ha’zohov’?”
*The Ramban, commenting on the three groups referred to by Chazal, explains that those who sacrificed to it were killed by the sword, those who embraced and kissed it died by pestilence, and those who only rejoiced over its creation died after drinking the water which contained the gold dust of the “Eigel”. We see from here, he adds, just how abhorrent idolatry is in the eyes of G-d, until even the slightest participation – even if it is just with our hearts, is considered a serious offence.
*It is interesting to note that outside of the tribe of Levi, there wasn’t a single Jew who is mentioned as having been exclusively loyal to Hashem. Everyone was guilty of at least minimal participation in serving the Eigel and, if not of participation, then at least he was guilty of silence. The only people not branded as collaborators by the Torah were the Levi’im.
*It is well-known how three advisers were present when Par’oh presented his plan to use the Jews for forced labour – Yisro, Bil’om and Iyov. Yisro objected, Bil’om condoned the plan, whereas Iyov was silent – he abstained. Yisro merited to “enter the protection of the Shechinah” – he converted to Judaism; Bil’om was killed by the sword – by the very people whose slavery he advocated. Iyov was stricken with suffering.
The question is asked as to why Iyov was punished. He probably felt the futility of protesting against the mighty Par’oh. Surely Par’oh, a man with an iron will, would not relinquish such a plan on his advice? Surely the consultation with his advisers was a mere formality? He wanted – and expected – their assent, and anything else would probably anger him – who knows with what result.
But, explains the Brisker Rov, when people are being hurt, badly hurt, one has no right to remain silent. So Hashem put Iyov to the test: how silent would he remain when he was made to suffer?
One cannot remain impartial when others are suffering. Even if there is nothing that one can really do, then at least a sign of sympathy is forthcoming, for to remain silent is a sign that one does not care – and total insensitivity to another’s suffering is a sin.
No less with G-d. If we love Him and care about Him, then we cannot just watch as others simply reject Him and trample His Name underfoot. One must protest in the most vehement terms, doing what one can to rectify the situation and to put an end to the desecration of G-d’s name. And if one is convinced there is nothing one can do, then at least a verbal protest is due – a sigh of pain. Otherwise one must be branded as a collaborator, for silence encourages the perpetrators to pursue their course; and besides, total insensitivity to Chillul Hashem too, is considered a grave sin.
SHORT VORT, Rabbi Moshe Kormornick. Published by Adir Press. $9.99 in stores worldwide and online here
Whether you are looking for something meaningful on the Parsha, an uplifting thought for Yom Tov, or have been asked to speak at a Simcha – “Short Vort” is the book for you! With over 140 incredible short vorts packed with stories and valuable life messages, you will never be lost for something inspiring to say.
Rabbi Moshe Kormornick is a popular writer whose words are enjoyed by thousands of readers every week.
