Parsha Ki Sisa
March 7, 2026/18 Adar 5786
This week’s parsha of Ki Sisa sees the Jewish people stray into idol worship and build the golden calf. But it also contains the Thirteen Attributes of Mercy and Moses praying for atonement. We also read the special parsha of Parah, where we recount the red heifer, which comes as an atonement for the sin of the golden calf. Thus, this week’s parsha tells us much about what it takes to achieve forgiveness.
The Midrash outlines a homiletical explanation for the verses that describe how Moses pleads for the people before G-d. Just as a parent does not want a child to be hurt in discipline, they just want to see them learn the lesson, so to G-d wants Moses to appeal for the sake of the people. Beginning with verse 32:7, G-d commands Moses to “go, descend” and see what the people are doing, as they revel in idolatry.
This reminds me of how it often goes when my kids misbehave. Yes, I know in shul they are little angels, but even my kids are human and mischief can occur. Let me give an example of a mess of blankets and pillows in the living room (also called “a fort”) that my wife walks in on shortly before we are having guests. She says to me “come, see what your kids are doing.” That is when they are my kids. When they get the highest score on an exam, she says “look at my kids!”
The verse continues as G-d states “for your people have become corrupt” as G-d disassociates from the people due to their actions. But Moses does not accept this and refuses to move until G-d relents to acknowledging the Jewish people as His children. Moses states “relent from your anger and reconsider regarding the evil against your people” (32:12) and G-d does so (in verse 32:14) which states “Hashem reconsidered regarding the evil that he declared He would do to His people.”
So how did Moses achieve this reversal? The Midrash also notes that G-d offered Moses pathways to atonement, also desiring that the Jewish people be forgiven. One way in which this happened is through recognizing the positive even in the traits that appear negative. For example, I point out to my wife how creative the kids are in building their living room fort. So too, G-d states “Behold, it is a stiff-necked people” (32:9). While this phrase is interpreted as describing the stubbornness of the Jewish people, it also refers to our refusal to assimilate and to (R’ Yitchak bar Redifa) “remain a Jew or be hanged.” Moses picks up this pathway and “reminds” G-d of Abraham, Isaac, and Jacob – the tests endured by Abraham, the outstretched neck of Isaac ready for sacrifice, and the exile of Jacob (Rashi).
Rabbi Avin stated “in the diaspora until this very day they call us “the stiff-necked people.” He said this centuries ago, but it remains just as true today as Israel and America lead a reluctant world to war for the heart of civilization. As the Jewish people today face trials and tribulations, now is the time to lean into that description, and in our time of exile, refuse to stand down, and assert our identity as the Children of Israel. Only by utilizing our stubbornness as a positive trait can we bend the evil inclination towards atonement as the Midrash concludes with a verse from Ezekiel 36:26, “I will remove the heart of stone from your flesh and give you a heart of flesh,” thereby changing the stubbornness leading to idolatry (stone) to one of humanity (flesh).
Shabbat Shalom,
Rabbi Josh
The Midrash outlines a homiletical explanation for the verses that describe how Moses pleads for the people before G-d. Just as a parent does not want a child to be hurt in discipline, they just want to see them learn the lesson, so to G-d wants Moses to appeal for the sake of the people. Beginning with verse 32:7, G-d commands Moses to “go, descend” and see what the people are doing, as they revel in idolatry.
This reminds me of how it often goes when my kids misbehave. Yes, I know in shul they are little angels, but even my kids are human and mischief can occur. Let me give an example of a mess of blankets and pillows in the living room (also called “a fort”) that my wife walks in on shortly before we are having guests. She says to me “come, see what your kids are doing.” That is when they are my kids. When they get the highest score on an exam, she says “look at my kids!”
The verse continues as G-d states “for your people have become corrupt” as G-d disassociates from the people due to their actions. But Moses does not accept this and refuses to move until G-d relents to acknowledging the Jewish people as His children. Moses states “relent from your anger and reconsider regarding the evil against your people” (32:12) and G-d does so (in verse 32:14) which states “Hashem reconsidered regarding the evil that he declared He would do to His people.”
So how did Moses achieve this reversal? The Midrash also notes that G-d offered Moses pathways to atonement, also desiring that the Jewish people be forgiven. One way in which this happened is through recognizing the positive even in the traits that appear negative. For example, I point out to my wife how creative the kids are in building their living room fort. So too, G-d states “Behold, it is a stiff-necked people” (32:9). While this phrase is interpreted as describing the stubbornness of the Jewish people, it also refers to our refusal to assimilate and to (R’ Yitchak bar Redifa) “remain a Jew or be hanged.” Moses picks up this pathway and “reminds” G-d of Abraham, Isaac, and Jacob – the tests endured by Abraham, the outstretched neck of Isaac ready for sacrifice, and the exile of Jacob (Rashi).
Rabbi Avin stated “in the diaspora until this very day they call us “the stiff-necked people.” He said this centuries ago, but it remains just as true today as Israel and America lead a reluctant world to war for the heart of civilization. As the Jewish people today face trials and tribulations, now is the time to lean into that description, and in our time of exile, refuse to stand down, and assert our identity as the Children of Israel. Only by utilizing our stubbornness as a positive trait can we bend the evil inclination towards atonement as the Midrash concludes with a verse from Ezekiel 36:26, “I will remove the heart of stone from your flesh and give you a heart of flesh,” thereby changing the stubbornness leading to idolatry (stone) to one of humanity (flesh).
Shabbat Shalom,
Rabbi Josh
