How to blame the Israelites for the Golden Calf episode, when it seems that all they want to do is create something holy? 

The theme of "making things" is bold in Parashat Ki Tissa. The verb asah-to make or to do-recurs throughout, beginning with God's instructions to Moses. First, that he should make the laver of copper and its stand (Exod. 30:17). The verb here is starkly singular (asita) as it is with the next task, to take spices and make (asita) a sacred anointing oil, and again to take herbs and make (asita) incense. Regarding the latter two, it is explicitly stated that the recipes given to Moses are not to be replicated for any other purpose or by anyone else; only Moses may use them, and only for these consecrated ends.

Next comes the work of furnishing the Tabernacle, and now it is not Moses but Bezalel who is singled out for the task. "I have filled him with the spirit of God, in wisdom, understanding, and in knowledge . . . to work (la-asot) in all manner of workmanship . . . and in the hearts of all that are wise-hearted I have put wisdom, that they may make (v'asu) all that I have commanded you . . ." (Exod. 31:3-6, following the old JPS translation).

Later in the parashah, the tablets inscribed by God are described as ma'aseh elohim, God's work (Exod. 32:16). The verb is also used by God to describe all God will do for Moses and the people (see also 32:2, 10, 21; 34:10; and 34:17).

No wonder the Israelites make the Golden Calf. With so much making of holy objects-by Moses, Bezalel and his crew, and God-what other outlet do they think they have for their creative and religious expression? And if God isn't going to tell them what to make, why not make something of their own invention?

But-one might object-God has told them what to do, and certainly what not to do. Number one on the "not-to-do" list-just handed over at Sinai, where the people still stand at the foot of the mountain waiting for Moses to descend-is make an idol. The "to-do" list is already replete with positive mitzvot. Aviva Zornberg posits,

Perhaps, after all, the people are all too pious in their attachments? Perhaps they have never, in fact, left Egypt, that place of the deaf and the dumb and the calloushearted? Perhaps there is a pathology of Egypt that can be healed only by a capacity to listen? "And God said, 'If you will listen attentively to the voice of God . . ." (Particulars of Rapture, 409)

Clearly they have not listened, or at least have not understood what they heard.

Rashi, commenting on God's endowing Bezalel with "wisdom, understanding, and knowledge," glosses, "Wisdom is what a person hears from others and learns; understanding is that which he understands in his heart, on his own, out of the things he has learned, and knowledge is a holy spirit." The hearing comes first, but then it is up to the listener to understand, in his or her heart, what s/he has learned from all that s/he has heard. 

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