How Do We Define Greatness?

Parshat Ki Tisa 

by Rabbi Avi Billet 

When it comes to analyzing the tale of the Golden Calf, three people are mentioned by name – 2 in the Torah and 1 in the Midrash. They are Aharon, Moshe and Chur. 

 Chur’s role, as presented in the Midrash, essentially consisted of protesting against those looking to replace the missing Moshe, and losing his life in the process, executed by a mob. 

The following analysis leaves that tale off the table in looking at Aharon and Moshe as protagonists doing their parts in trying to maintain order under trying circumstances. 

 After Moshe’s initial dialogue with God on the mountain, before he’s descended to see what is going on at base camp, he encounters Yehoshua who reports to him that there is the sound of war emanating from the people below. Moshe then emerges to see what is in fact taking place and he throws the Luchot to the ground, smashing them into pieces. He takes the Golden Calf, grinds it to golden dust, puts the dust in water, and has all of Israel drink the water containing the pulverized calf. He does all this without facing opposition or protest.

Rav Shimshon Raphael Hirsch writes: 

 Moshe’s first act is to graphically demonstrate to the people the complete nothingness of the false god. Not only does he destroy the idol, but each and every member of the nation must assist with his own body – in completely exterminating his god, so that not a trace of it is left. The people must drink up their god. This idol, in which they had placed their trust for physical survival and security, is to be put out of existence within their own bodies. That which had been about to dig a grave for their physical purity must now find its grave within their physical being… 

The fact that no one lifts a finger to save his god from the hands of this man Moshe, and that no one refuses to drink the dust of his idol is the first sign of repentance in the people. It also shows that had someone vigorously and forcefully stood up to the people before the act, he might have prevented them from going astray. 

The first and most urgent thing to be done was to demonstrate that ineffectuality of the idol by physically destroying it… The fact that no one opposed Moshe’s vigorous action of the destroying the calf idol showed what a strong leader is capable of accomplishing.

This emphasis on Moshe seems to be Rav Hirsch’s way of saying that Moshe alone is the hero of the story. Unacknowledged is the supposed heroism and sacrifice of Chur in these paragraphs (supposed, because it is not mentioned at all in the text, though Chur was left in charge with Aharon in chapter 24 when Moshe went up for 40 days and nights, making his absence noteworthy) as the strength presented by Moshe seems to primarily be a contrast to the weakness Aharon demonstrated in not standing up to the mob. 

And yet, Rav Hirsch follows this by acknowledging the greatness of Aharon in his response to Moshe’s accusation that his allowing the people to proceed with their efforts and plans was so disastrous. 

[Aharon’s] reply reveals [his] true greatness. He says nothing in his own defense; he keeps silent about the extenuating circumstances of which we already know and which would have mitigated his guilt. He says nothing of the overwhelming threatening mob; nothing of his attempt to use the vanity of the women as a means of delay; nothing of his laborious engraving work, by which he sought to postpone the completion of the work. Of all this, he says nothing. He accepts almost all the blame, and faults himself for displaying weakness and helplessness. [Aharon’s defense is mounted in 32:22-24 and leaves out many details and almost all context.] 

The question we are left with is what is Rav Hirsch’s definition of greatness? Is it strong leadership which goes unflinchingly into the fire, and is unopposed because everyone is cowed and unwilling to challenge the leader? Or is greatness defined by taking ownership of one’s actions, acknowledging errors, without casting blame in every which direction when the buck, as the saying goes, was supposed to stop with you? 

In our world, there are very few leaders who ever acknowledge their mistakes (see Rabbi Sacks' essay on that subject here). Politicians are notorious for never admitting that their ideas turned out to be bad ideas, or their policies did more harm than good. 

 Educators hardly ever admit to failure in their churning out unsuccessful or failing students, or in facing the reality that the “education” they provided focused more on promoting ideologies than teaching critical thinking skills, and giving students the ability to research and defend positions and articulate an informed opinion based in facts and good analysis. 

On a personal note, I’ve had a hard time trying get rabbinic colleagues to reexamine and analyze certain decisions that were made from March 2020, even into early 2022, that would benefit from a critical look at (quietly) acknowledged mistakes. This is not because anyone was right every step of the way, or because anyone was wrong every step of the way. It is simply because most people would prefer to put those many months (even years) behind us and move on as if it didn’t happen. [I am still waiting for that conversation in different channels…] 

The example I like to cite is the IDF, after the Yom Kippur War, who famously discussed and analyzed all the mistakes that had led to that terrible travesty. Some of the highest leaders in Israel resigned from their ministries and positions after those talks were convened. I hope they will have the guts to have a similar analysis after the current war is over, and that those who ought to take responsibility for their failures will resign from their positions as well, if not face even harsher penalties for their failures that cost so many lives. 

 Rav Hirsch’s point is that there are different types of greatness. Moshe displays incredible strength as a leader and puts down all opposition with a glance. He destroys the Luchos, the symbol of the Sinai Covenant, and shortly afterwards has people remove their Sinaitic ornaments (עֶדְיָ֖ם), as they were no longer worthy of having them, altogether demonstrating a reversal of whatever had been agreed and declared through the moments of Revelation. A rebranding of that covenant follows in chapter 34. 

Aharon’s greatness is in owning up to his mistakes, acknowledging his role, and not casting blame on anyone and everyone besides himself. And, as we all know, Aharon’s greatness raises him to the highest level, as he emerges as the Divinely Chosen High Priest (Kohen Gadol) and serves in that capacity – despite the Golden Calf episode – for the remainder of his life. 

Two kinds of greatness: Leadership and Ownership. 

May we learn from Moshe and Aharon, and be blessed with the best leaders our people need and deserve.