שׁוֹר אוֹ כֶשֶׂב אוֹ עֵז כִּי יִוָּלֵד וְהָיָה שִׁבְעַת יָמִים תַּחַת אִמּוֹ וּמִיּוֹם הַשְּׁמִינִי וָהָלְאָה יֵרָצֶה לְקָרְבַּן אִשֶּׁה לַידֹוָד
“If a bull, a lamb or a goat is born, seven days it should remain with its mother and from the eighth day and onwards it is an acceptable korban to Hashem,” (Vayikra 22:27).
In lashon hakodesh (Hebrew), a full-grown bull is called a “shor” and a baby bull is called an “egel.” The midrash, therefore, asks: Why is it written “if a shor (bull) is born” and not more correctly, “if an egel (calf) is born,” since bulls are not born—only calves are? The midrash answers that Hashem didn’t want to mention the word “egel” because it would be a reminder of the sin of the golden calf. In other words, Bnei Yisroel’s involvement in the incident of the golden calf is deeply shameful, and its mention brings great disgrace to the Jewish nation.
Zera Shimshon quotes another midrash in the name of Rabbi Levi, which explains that the Torah opens the parsha of korbanos with the halachos dealing with a bull—rather than a lamb or goat—to show that even though it seems on the surface, there is much to be embarrassed about due to the making of the golden calf, Hashem looked deeply and concluded that there is really nothing to be ashamed of regarding the incident. If it were something to be embarrassed about, it would be appropriate to hide it among the other animals to avoid drawing attention to it—similar to how you wouldn’t begin a sales pitch for a used car by highlighting its flaws but would mention them only later. Therefore, by writing about the bull at the beginning, it shows that it is not a fault at all. This seems to contradict the first midrash, which states that the Torah didn’t explicitly use the word “egel” to avoid reminding us of the sin.
He answers in light of the Shach on the Torah, who explains a midrash about the incident of the golden calf. Bnei Yisroel originally intended to create a magnificent golden ox—a powerful symbol of strength and leadership. They yearned for something that would embody their aspirations and provide a sense of security and guidance in Moshe’s absence. However, when Aharon cast the gold into the fire, their grand vision was shattered and out came only a weak, insignificant calf. This caused them great embarrassment for what they had done. Imagine a chasan ordering a grand seven-layer cake from a very expensive bakery to impress his future in-laws, but due to a mix-up, they received a small, packaged and plain cupcake instead. The humiliation would be so great; it would be almost tangible!
Bnei Yisroel gained two significant benefits from Hashem thwarting their original intentions. Firstly, it is written in the Gemara in Brachos that experiencing embarrassment over committing an aveira has a profound spiritual effect. This embarrassment is so powerful that Hashem forgives them for all of their sins! Therefore, since Bnei Yisroel were embarrassed by their puny, underdeveloped and inferior calf they wanted, it was as if they never sinned!
Additionally, because they didn’t achieve what they intended, the aveira was not fully attributed to them. For example, it is prohibited by the Torah—not just a rabbinic decree—to throw an object four amos (about six feet or a little less than three meters) in a reshus harabim. However, if someone intended to throw it eight amos but it landed after only four amos, he is not required to bring a korban chatas. The reason for this is that when a person’s intent to commit an aveira is not fulfilled—even if he did something wrong—the action isn’t considered severe enough to warrant a strong atonement.
According to this, Zera Shimshon reconciles the first two midrashim. The truth is that—after all is said and done—there is nothing to be ashamed of regarding the golden calf since the aveira we intended to commit wasn’t carried out, and additionally, we felt embarrassment over it, which is the reason Hashem forgave us. However, this is only because we didn’t achieve what we wanted. If we had aimed to create a golden calf and succeeded, it would’ve brought us great shame whenever it was mentioned.
Since people’s intentions aren’t visible, if it was written “when an egel—a calf, is born,” people would read this pasuk and assume that Bnei Yisroel intended to make a golden calf, serving as a reminder of their sin. Therefore, it is written, “when an ox is born.”
However, starting the parsha of korbanos with the mention of an ox—although an ox is an adult egel—doesn’t connect it to the golden calf and, therefore, doesn’t remind the reader of the sin. On the contrary, if someone does link it to the incident of the golden calf, they would understand that since their original plans didn’t come to fruition, it wasn’t truly a sin, and they still remained innocent.
Many people believe that to do proper teshuva one must torture oneself by fasting, sleeping on the ground without a cover or a pillow or engaging in other harsh practices. Since these methods seem impossible, they end up doing nothing and continue their improper behavior. However, the Gemara that Zera Shimshon quoted demonstrates the opposite: simply being truly ashamed of one’s actions is enough to be forgiven.
When you reflect on this, it makes perfect sense. Consider how it works between two people: If someone wrongs you and you see that they are genuinely remorseful—not just putting on a superficial display—you are likely to feel compassion for them and forgive them sincerely. This principle is even more applicable when it comes to Hashem, who embodies infinite mercy. When Hashem sees that your regret is heartfelt and sincere, He is ready to forgive you.
This week’s dvar Torah is being sponsored by Chana bas Rifkah (Helen Bloom) and Dovid Yaakov ben Chana (Darren Bloom). In the merit of their sponsorship, Hashem should quickly send them a refuah sheleima and many healthy and wonderful years.
