Ki Tisa – English

Rabbi Ariel J Friedlander

Parashat Ki Tisa is one of the most dramatic in the Torah. It moves from the high of receiving Torah directly from God atop the mountain; to the low of idolatry, in the making of the golden calf. God is incensed. Moses argues with God, and persuades God not to destroy the Children of Israel.

The text tells us that Moses had been gone too long. The Israelites saw and heard the smoke and thunder on the mountaintop, and were terrified. They cried out to Aaron, “Come, make us a god who shall go before us!”[1] Bred by generations of slavery, they reverted to their lived experience. They had known only a figure of authority, a slavemaster, standing before them. That was the power that they recognised. For their own safety, they felt the need for a tangible totem. And so the calf was created.

God saw what had happened and said to Moses, “step aside … that I may destroy them, and make of you a great nation”[2]. Moses pointed out to God that it would be a public relations disaster to abort the plan at that point[3]. God showed mercy. The journey continued.

Can we really blame the Children of Israel for being fickle, and losing faith so early in their travels? It’s difficult to have confidence in the integrity of a belief if you have no palpable proof. I’ve always thought of this as a post-Enlightenment condition, by which I mean the way the concept of reason dictates our understanding of the world. But sometimes reason alone will not suffice. After all, who can prove the presence of God? Our portion shows that such questions were asked many generations ago.

It’s easy to explain the Israelites’ response as reasonable, especially considering their state of transition, and recent introduction to freedom. What, though, of Moses, their leader? We assume that, having seen burning bushes and plagues, he might have needed a less tangible connection with God. Yet Moses is no less vulnerable. Even after he persuaded God to appear as a pillar of cloud before the Israelites; even after God has spoken with him face to face; even then Moses feels compelled to cry out, “please, let me behold Your Presence!”[4] As our portion reminds us, even Moses felt the need for something further to cement his relationship with God.

God replied that such an experience would be too much for any human, even Moses, to survive. However, God conceded, and offered a glimpse of God’s back.[5] Likewise, God recognised that the Israelites needed something concrete, and gave instructions for the building of the Tabernacle.

All these years later, many of us are still struggling. How can we find a more concrete relationship with God? Can there be faith without proof? I believe that both the Israelites and Moses had the right instinct. They wanted to feel, and to know. But how do we gather this data? First, through our bodies. Then our minds and hearts process that sensory information. This is how humans enjoy the positive aspects of life, and build resilience for times of pain and suffering. Parashat Ki Tisa highlights the desire to reach out, and find God’s presence in the world.

So, where do we encounter God?

When you wake each morning, are you ever surprised to find that the air is still there? Without it, our bodies will die, yet each day we awaken. Do we notice this? How much time do we make to appreciate something we cannot see, nor touch, nor identify by any bodily sense; something that exists all around us, and gives us life? We believe, we know, we trust in the air. We do not question it.

Is it possible that, just as air nurtures and sustains our bodies, God could be the name of whatever it is that gives life to our souls? We know much about wellness for our physical being, and how developing that care engenders love and connection. What might we do for our souls? That is where the encounter begins.  With small steps.

This Shabbat, I invite you to invest some quality time with a person dear to you. As you listen, notice the strength of the connection.  Shema Yisrael. This is a holy moment. As Martin Buber teaches us, God may be found in the “space between”[6].

Shabbat shalom.

Rabbi Ariel J Friedlander is amazed and grateful to be marking the 30th anniversary of her ordination this May. She has served Progressive congregations and taught Judaism in North America, the UK and across Europe. She lives in Modena, Italy, with her partner Lucia Lior & their cat Sara.

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[1] עֲשֵׂה־לָ֣נוּ אֱלֹהִ֗ים אֲשֶׁ֤ר יֵֽלְכוּ֙ לְפָנֵ֔ינוּ

Ex.32:1

[2] Ex 32:10

[3] “Let not the Egyptians say, ‘It was with evil intent that God delivered them, only to kill them off in the mountains and annihilate them from the face of the earth’” Ex. 32:12

[4] Exodus 3:18

[5] “I will take My hand away and you will see My back” Ex. 33:23

[6] “Das Zwischen”, an idea explored in much of Buber’s writing, e.g., I and Thou (1923.