Maharal Tzintz

Chazal state that when Aharon looked at the mizbaiach, it appeared to him in the form of a calf, and he recoiled. They have already explained that Heaven forbid, it is not to say that Aharon participated in the sin of the egel, the Golden Calf. On the contrary, all his actions were intended to delay the people in the making of the egel as much as he could. He himself did not sin in the worship of the egel and did not need atonement for it.

Yet, Rashi, explains the pasuk, “And Aharon approached the mizbaiach and slaughtered the calf of the sin-offering that was his”  “אשר לו” to teach us that the sin of the egel is atoned for, and this egel of the sin-offering is “that was his.” In the Baal HaTurim, it is stated that “egel ben bakar,” in gematria, is “to atone for the sin of the egel.” How can it be that Aharon needs atonement for the sin of the egel?! According to the words of the Gaon of Plotzk, everything will be explained with a different approach, with the help of Heaven. 

The Maharal Tzintz, of blessed and holy memory, in his sefer Melo HaOmer, on our Parasha, on the pasuk, “And Moshe said to Aharon, Approach the mizbaiach, etc.” Rashi explained that Aharon was ashamed and afraid to approach. Moshe said to him, “Why are you ashamed? For this you were chosen!” The Maharal Tzintz explains: “It seems that he was ashamed because he built a mizbaiach before the egel, as it is written, ‘And Aharon saw and built a mizbaiach before it.’” The Maharal Tzintz continues: “In truth, Aharon’s intention was for the good, as explained in several ways, and therefore Moshe said, on the contrary, approach the mizbaiach, for you have a closeness due to the mizbaiach.” Meaning, your intention was good, and even though you built a mizbaiach before the egel with the intention to delay the people, this does not disqualify you from serving and offering on the mizbaiach of Hashem. On the contrary! For this you were chosen! So, approach the mizbaiach! 

The Maharal Tzintz continues, “The matter is that in truth, Aharon did not sin, only that it appeared as if a transgression was attributed to him, and he came under suspicion.” Meaning, those who saw him suspected him of having sinned in the sin of the egel, even though in truth he did not sin, but wanted to delay the people from actually worshipping an idol until Moshe returned. “If so, it can be said, as Chazal stated, ‘He (the Kohen Gadol) withdraws and weeps, and they (the elders) withdraw and weep.’ Why? He, because they suspected him, and they, because they suspected him unjustly.”

The people suspected Aharon of participating in the sin of worshipping the egel. To suspect the righteous is a grave sin. “And here, Aharon caused them this suspicion.” Meaning: Through his actions, Aharon caused them to suspect him, and this violates והייתם נקיים מה‘ ומישראל – And you shall be clear before Hashem and before Yisrael,” and therefore “atonement is needed for both. However, Aharon did not participate in the sin of the people and has no part in it.”

The words of the Maharal Tzintz are precise and beautifully aligned with the pasuk, like a “bud and blossom!” First, it is written, “Approach the mizbaiach and perform your sin offering and your burnt offering and atone for yourself and for the people,” which refers to the sin of suspicion, in which Aharon is also guilty for causing it. The pasuk continues, “And perform the korban of the people and atone for them…” which refers to the sin of worshipping the egel, in which Aharon had no part, and this is clear and evident.