Parshat Ki Tisa

This week’s haftarah is taken from the 18th perek of sefer Melachim Aleph and relates the story of Eliyahu HaNavi’s confrontation with Achav—the corrupt king of the northern tribes in Shomron. The well-known episode is read on parshat Ki Tisa (when it is not superseded by one of the special pre-Pesach readings) in order to underscore its parallel to the sin of the golden calf, the main focus of our parsha. The similarities are clear: a Navi (Moshe/Eliyahu) confronts the sinners of Israel at a mountain (Sinai/Carmel) for having worshipped a foreign god (calf/Baal); through a dramatic public display (shattering the tablets/heavenly fire consuming the offering) the leaders move the gathered throng to teshuva and punish those who sinned.

Nonetheless, despite these similarities, there are significant differences between the two events. Rav Shimshon Raphael Hirsch shares some of the background to the “contest” allowing us to better understand the situation in Shomron. King Achav, who was married to the Phoenician princess, Izevel, is considered as being worse than any previous king. He allowed Izevel to persecute the prophets of Hashem and, together, they spread the worship of Baal, throughout the kingdom—including erecting an altar to Baal in the royal palace! This was the state of affairs that existed in Shomron when Eliyahu challenged the populace to the “showdown.”

However, Rav Hirsch reminds us that this generation—in contrast to those who left Egypt—never experienced a “redemption” from slavery, nor had seen any miraculous plagues against their oppressors nor had witnessed any revelation at Yam Suf or Har Sinai. For these people, their thirst for water—both for themselves and their crops—was their greatest concern—and any “power” who could end the three-year drought would be the power they would worship. This was Israel’s difficult situation.

Six centuries earlier the situation was quite different. Led by the greatest prophet who ever lived, the nation witnessed the miracles and wonders of God. It was they who were released from years of bondage, they who marched through the waters of Yam Suf, they who heard Hashem’s proclamations at Har Sinai and who were nourished by His heavenly manna. And it was they who sacrificed to the golden calf!

Given the clear differences between these two sinful acts, we might rightfully wonder why, after their punishment, the desert nation was forgiven and allowed to continue their journey to Eretz Yisrael—although the journey was not completed due to the sin of the meraglim. Yet, the generation of Eliyahu, one that was led by a corrupt king, and the nation that had been led by corrupt leadership for almost 200 years (each and every past king of Samaria had continued the sins of the past)—this generation was never forgiven, eventually being lost in exile. Why was this generation never given any atonement? The simple answer is … their lack of honest teshuva.

Consider: after descending the mountain, shattering the luchot and punishing the sinners, Moshe Rabbeinu informed the people of Hashem’s pledge to no longer accompany them through the desert. The nation reacts: “Vyitabalu—they were grief-stricken.” And, as a result, they removed their jewelry—not only as a sign of mourning, but also as a public display to proclaim they now reject the very material they used to fashion the golden calf. Simply, it was an act of mourning and of contrition. Not so, the later generation.

Although those assembled at Har HaCarmel fell to their faces and cried out, “Hashem Hu HaElokim,” that Hashem is the (true) God, no mourning or contrition followed. The people did not confess; they did not repent; they did not improve. Despite the powerful demonstration of God’s power and His presence, the idolatry continued. In fact, the very next perek (18), just two verses after the great confrontation, we read how Eliyahu, the great hero of Har HaCarmel, had to flee from Shomron to escape the murderous threats of Queen Izevel … and there was no one to oppose, defend or help the prophet. Nothing had changed.

We now understand the frustration of Eliyahu when he cries: “Enough! Now, Hashem, take my life for I am no better than my forefathers!” (18:4) The prophet sees his life’s work as a failure. There were miracles; there were signs … but there was no teshuva.

Miracles do not inspire ongoing repentance. Genuine teshuva is realized only through sincere remorse and regret that will motivate one to improve … and return.

Rabbi Neil Winkler is the rabbi emeritus of the Young Israel of Fort Lee, and now lives in Israel.