10753 —אהרן ועגל הזהב, דין תורה לפני סיני, וחומרות

B"H, 11 Nissan 5733.

Brooklyn, NY.

Haraha"g vavac"h iy"a nu"n tznam"s chov etc. Mordechai

Shalom u'Vrachah!

... Regarding your note about the commentary in the Likkut for Parshas Ki Sisa: since a person cannot prohibit something that is not his own, Aaron did not transgress the prohibition of idolatry with the gold of the calf because he did not acquire it. However, even before an idol is made and even at the beginning of its creation, one transgresses 'do not make for yourself a graven image,' as explained in Rambam, etc. The incident of the Golden Calf occurred before the giving of the Oral Torah to Israel, and they were only obligated in what was explicitly stated: (1) making and (2) a graven image. Even if you say that they previously learned and observed—see Pirkei D'Rabbi Eliezer about Avraham Avinu teaching Yaakov (Zohar II Re'eh, section B)—the observance of this stringency would not override pikuach nefesh for Aaron [after he saw Chur killed (as brought in Rashi)]. This is unlike the case where a person cannot prohibit something that is not his own.

Many points in your commentary are based on reasoning (see Tosafos Shavuos 22b), but these must also fit with what applied before learning the Oral Torah. That is why they are included in the Likkut.

Similarly, this explains simply the well-known question regarding matters that override prohibitions: how did Israel perform circumcision at night (Shemos Rabba 19:8)? The law that circumcision must be by day was established only after Matan Torah (Tosafos Yevamos 72b). Even if they observed all mitzvos before receiving the Torah, they did not neglect eating Pesach—which is forbidden to an uncircumcised person—because of this stringency.

I find your points and analysis in your commentary on these matters commendable—I hope these topics will interest you.

Summary

The Rebbe clarifies how halachic obligations changed after Sinai and addresses why Aaron was not liable for idolatry regarding the Golden Calf. He highlights that stringencies or logical arguments must align with what was actually commanded at each stage of Torah history.