And the people did what he had commanded, bringing the earrings to Aaron.
וַיִּתְפָּֽרְקוּ֙ כָּל־הָעָ֔ם אֶת־נִזְמֵ֥י הַזָּהָ֖ב אֲשֶׁ֣ר בְּאָזְנֵיהֶ֑ם וַיָּבִ֖יאוּ אֶֽל־אַהֲרֹֽן׃
3 Church Fathers comment on this verse
It is stated: ‘And all the people removed the golden ornaments from their ears... and presented them to Aaron.’ Just as their earrings were precious to them when they received them from the Egyptians, so now the calf holds similar value, leading them to offer their earrings for its creation.
In the formation of a state devoid of reason, theological truths are likened to earrings, representing the divine wisdom understood through a natural grasp of theology stemming from devout contemplation of existence. These truths serve as adornments to the intellect. Similarly, theological beliefs are compared to necklaces, emerging from our innate reflections on the world. The realization of virtues is illustrated as wrists on hands, embodying our active pursuit of divine knowledge.
Earrings can be seen as the truths of theology, inherently present within the mind and born from sincere reflection aligned with natural understanding. Wrists symbolize the manifestation of virtues through spiritual endeavors. Alternatively, earrings may represent inherent reason, with the ear signifying the capacity for understanding. Necklaces reflect the fervent beginnings of the soul, where revelation showcases both grandeur and authority. Finally, wrists signify the noble aspirations of the soul, evident in acts of love.
The conception of the Deity's form, symbolized by the golden calf, is thought to have emerged from those Israelites who lived in Egypt or who may have partaken in the religious celebrations dedicated to Mnevis at Heliopolis, a location not far from the land of Goshen. These rituals bore a resemblance to the worship of Apis in Memphis. It is evident from the book of Joshua, composed only fifty or sixty years post-Exodus, that the Israelites engaged in idolatrous practices while in Egypt. In Joshua 24:14, he addresses all the tribes of Israel, urging them to "serve the Lord in purity and sincerity, reject the gods which your fathers served beyond the river and in Egypt."
As we mentioned in the introduction to this chapter, the symbolism associated with Egypt may not have appeared sinful to many among the people, as they were familiar with the philosophical and theological interpretations assigned to Apis by Egyptian priests, who regarded it as a manifestation of an unseen, creative force beyond human representation. However, this very interpretation posed a threat, as it led people to perceive the tangible representation of divine power as part of the natural world rather than as a reflection of the Divine Himself. In their misguided actions of creating a calf, they proclaimed, "Behold your god, O Israel, who brought you out of the land of Egypt." The origin of this declaration remains ambiguous; it may have originated from the people through their leaders, who shaped their thoughts.
One could argue that the population, in their simplicity, viewed the image of the calf as a symbol of the God whose wonders they had witnessed. Nevertheless, we lean towards a different interpretation. It appears that the words might refer to Aaron, Hur, and the elders who remained on the mountain and who could scarcely have been tainted by the folly of the masses. Instead, they seemed to convey their disparagement towards the people, ironically stating, "Behold, Israel, that god who brought you out of the land of Egypt."
Passages read together with this verse.
THEOSIS