Tag: Ki Tisa

Wholeness

Motzei Shabbos: parashas Ki Tisa – Wholeness

“This is what everyone who is entered in the records shall pay: a half-shekel by the sanctuary weight—twenty gerahs to the shekel—a half-shekel as an offering to the L-RD.” – Exodus 30:13

The census characterizes a concept, in regard to identity, inasmuch that a half shekel denotes a lack, in and of itself, since it is only half of the whole; thus, each Israelite in giving a half shekel in order to be included in the census taken for K’lal Yisrael becomes part of the whole. The half shekel was offered as an atonement for the individual souls of Israel, as recompense for the transgression of the eigel – golden calf – the half shekel represents the need to make up the difference in what each soul lacked at the time of that debacle.

According to R’ Bachya, a person “must weigh his actions in life so as to give due weight to his spiritual needs as well as to his physical needs” (R’Bachya, Exodus 30:13, sefaria.org). The half shekel is symbolic of this duality of body and soul, and our responsibility to purify even our physical needs with an effort to focus on the soul. Thus, as well it can be understood that secular activity must be accompanied by a spiritual motive. Everything becomes uplifted for the sake of its transformation toward a higher purpose.

This is the very reason that our souls are on earth – to become sanctified by the divine. And, we find this lesson found in the building of the mishkan as well, were it is clear that the secular nature of the work done to build the mishkan was for the sake of building a sanctuary for the Shechinah. Our main avodas (spiritual service) could be said to be the same as well – to build a place for the Shechinah within ourselves.

Compassionate Consideration

weekly Torah reading: parasha Ki Tisa 5783 – Compassionate Consideration

“And the L-RD passed by before him, and proclaimed: ‘The L-RD, the L-RD G-d, merciful and gracious, long-suffering, and abundant in goodness and truth: keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin.” – Exodus 34:6-7

H’Shem acknowledges the broken human condition of mankind; for we ourselves are shattered vessels, not unlike those that originally contained the divine light – a microcosm of the macrocosm. Therefore, He is merciful to potential sinners, even knowing that they will, indeed, sin. This act of compassion towards those who are prone to sin, denotes the mercy associated with His name. How could frail man be treated with ill intentions by the One Who is “Compassionate and Gracious, Slow to Anger, and Abundant in Kindness and Truth” (Exodus 34:6)?

Rather, let this serve as a model for us human beings, within the framework of our relationships to each other; for, we may learn to be tolerant of others, who we might otherwise despise, if we, regrettably took the stance of a haughty attitude towards them. Moreover, we do not know whether or not someone will engage in unlawful (sinful) behavior; therefore, we should not judge anyone who might seem inclined towards a less than godly life.

There is hope for all, including ourselves when we fall. For H’Shem is also “Forgiver of Iniquity, Willful Sin, and Error” (34:7).  This is our reassurance, that when we are unfaithful to the stipulations of the Sinai covenant, H’Shem is still faithful to us. Like unto His forgiveness of B’nei Yisrael, regarding the golden calf debacle, in response to the compassion that Moses elicited from Him through his prayer on behalf of the people; this is also a model for us, to seek H’Shem’s forgiveness, when we fall prey to temptation. “Pardon our iniquity and our sin, and take us for Thine inheritance” (Exodus 34:9, JPS 1917 Tanach).

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Supervision of Fate

weekly Torah reading: Parasha Ki Tisa 5783 – Supervision of Fate

In parasha Ki Tisa, a census is taken wherein each person gave a half shekel as an atonement for his soul. The half shekel is described as a ransom for the soul, so that there will not be a plague when the census is taken (Exodus 30:12). The ransom guarantees that there will be no plague, that otherwise might have been enacted as a result of the collective sins of Israel.

Commentary explains that at the time of a census, wherein each man is counted, it is as if every man (and woman) is also scrutinized in regard to his moral status. Inasmuch that deficiencies in thought, speech, and behavior may always be found upon such scrutiny, the ransom of a half shekel is necessary for atonement.

H’Shem provided for a way that the population of Israel could counted without recompense for their sins. The half shekel, as an atonement for sin, permitted the consequences of their sins to be deferred. R’ Bachya explained that the passage implies that because each individual was counted, this showed that every individual received supervision over their lives. “All the deeds performed by any individual are recorded” (R’ Bachya, Exodus 30:12, sefaria.org).

 Therefore, we should take note of this, and know that we are also counted individually in the eyes of H’Shem. Our fate is not left to chance. Yet, this also entails a personal responsibility, to be cognizant of being held accountable for our sins. On Rosh HaShannah, when G-d exercise his supervision over our individual fates, we seek atonement, especially on Yom Kippur. Even so, every day, we may confess our sins to H’Shem, and seek His forgiveness, especially before retiring for the evening. That day, we can always start anew in the next morning.

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Incense Lessons

weekly Torah reading: parasha Ki Tisa 5783

“The L-RD said to Moses: Take for yourself – spices – stacte, onycha, and galbanum – spices and pure frankincense.”  – Exodus 30:34

The incense was offered every day in the morning, and in the afternoon.  The incense fragrance connotes the understanding that we are to serve G-d in a pleasing manner; inasmuch that we are His servants, it is our responsibility to please Him.  Moreover, He would like us to develop the inward desire to serve Him.  This is reflected in the two ways of obeying His commandments – out of fear (awe, reverence, and respect), and out of love.

To observe His commandments out of reverence, requires acknowledgment of H’Shem as “the L-rd thy G-d who brought you out of the land of Egypt” (Exodus 20:2).  Accepting the sovereignty of H’Shem is primary; once we accept His authority, then the commandments follow as divine decrees (Baal Halachos Gedolos).  

Lifting up our hearts to Him will help us to develop ahavah (love) for Him. In serving Him out of love, we are commanded to love him with an undivided heart (Sifrei), as is written, “thou shalt love H’Shem thy G-d with all thy heart, and with all thy soul, and with all thy might” (Deuteronomy 6:5).  Moreover, Maimonides writes, “Once a person loves G-d appropriately, he will fulfill the commandments out of love” (Hilchut Teshuva 10:2).

Both love and fear are necessary, like the wings of an eagle; for without fear (awe, reverence, respect), there is not the proper attitude conveyed towards Him.  Without love, we may not be able to fly towards Him, higher and higher on our journey; yet, we continue climbing, as it is, for we will reach Him with dveykus: constant clinging to His Essence.

His Faithfulness

parashas Ki Tisa 5782

“And the L-RD passed by before him, and proclaimed: ‘The L-RD, the L-RD G-d, merciful and gracious, long-suffering, and abundant in kindness and truth: keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin” – Exodus 34:6-7

H’Shem acknowledges the fallen human condition of mankind; therefore, He is merciful to potential sinners, even knowing that they will, indeed, sin. This act of compassion towards those who are bound to sin, denotes the mercy associated with His name. For how can frail man be treated with ill intentions by the One Who is “merciful and gracious, long-suffering and abundant in kindness and truth” (Exodus 34:6)?

Rather, let this serve as a model for us human beings, within the framework of our relationships to each other; for, we may learn to be tolerant of others, who we might otherwise despise, if we took the stance of a haughty attitude towards them. Moreover, we do not know whether or not someone will engage in unlawful (sinful) behavior; therefore, we should not judge anyone who might seem inclined towards a less than godly life.

There is hope for all, including ourselves when we fall. For H’Shem is also “forgiver of iniquity, transgression, and sin” (34:7). This is our reassurance, that when we are unfaithful to the stipulations of the Sinai covenant, H’Shem is still faithful to us. Like unto His forgiveness of B’nei Yisrael, regarding the golden calf debacle, in response to the compassion that Moses elicited from Him through his prayer on behalf of the people; this is also a model for us, to seek H’Shem’s forgiveness, when we fall prey to temptation. “Pardon our iniquity and our sin, and take us for Thine inheritance” (Exodus 34:9, JPS 1917 Tanach).

G-d’s Sovereignty

parashas Ki Tisa 5782

“Let me fall now into the hand of the L-RD, for very great are His mercies; and let me not fall into the hand of man.” – 1 Chronicles 21:12, JPS 1917 Tanach

In parashas Ki Tisa, a census is taken wherein each person gave a half shekel as an atonement for his soul. The half shekel is described as a ransom for the soul, so that there will not be a plague when the census is taken (Exodus 30:12). The ransom guarantees that there will be no plague, as a result of the collective sins of Israel.

Commentary explains that because at the time of a census, wherein each man is counted, it is as if every man is also scrutinized in regard to his moral status. Inasmuch that deficiencies in thought, speech, and behavior may always be found upon such scrutiny, the ransom of a half shekel is necessary for atonement.

At the time of King David, a census was taken, by way of his directive; however, this displeased H’Shem, so a message was given to David to choose one of three consequences. Rather than be subject to famine, or his foes, David exclaimed that he would prefer to “fall into the hand of the L-RD” (see above).

Thus, G-d sent a plague throughout Israel. He then sent a destroying angel to enact a plague upon Jerusalem, until H’Shem decided out of His mercy to spare Jerusalem from destruction. David and the elders repented, saying, “let Thy hand, I pray Thee, O L-RD my G-d, be against me, and against my father’s house; but not against Thy people, that they should be plagued” (1 Chronicles 21:17).

His Intangible Presence

“This is your god, O Israel, who brought you up from the land of Egypt.” – Exodus 32:4

The midrash explains that because the verse reads, “this is your god,” instead of “this is our god,” the us of the pronoun, “your” implies that the Egyptian idolaters amongst B’nei Yisrael were the instigators of the ruckus; they were addressing the Israelites, in an attempt to impose an Egyptian deity upon Israel. On the part of the Israelites, because of a failure to comprehend an abstract rendering of H’Shem, as an intangible Be-ing, they readily accepted a more concrete form of a god, to replace what they could not see.

Yet, it is important to note, that one way to view this is that the calf was meant to replace Moses as a leader, as referred to in the verse, “Make us a god who shall go before us; for that fellow Moses – the man who brought us from the land of Egypt – we do not know what has happened to him” (Exodus 32:1, JPS 1985 Tanach). As conferred by Nachmanides, who explicitly states that the idea of the people was to replace Moses as a leader.

Even so, this type of mentality is challenging to understand, since from our vantage point, it is clear that the golden calf was an inanimate object, utterly incapable of serving as a guide. Yet, in their minds, it represented the one who had led them up until this point, whereas they had thought he was lost.

What happened to Moshe? He was on the mountain for forty days; yet, the people miscalculated, and expected him back sooner. They quickly grew impatient, and resorted to an alternative plan, abandoning Moses as lost, perhaps, even consumed amongst the fiery presence of G-d upon the mountaintop (Targum Yonaton).

What can be learned from their impatience? From a psychological perspective, after separation anxiety settled into their hearts, panic may have compelled them to listen to the prompting of the foreigners, prompting them to take immediate action to produce something concrete to cling to, representative of their aspirations and goals, a reassurance of safety in the wilderness.

We need to search our souls and ask ourselves how much we have made the progressive shift from concretization of G-d to a more abstract understanding of Him. For even though this was the expected path for the Israelites, having been led out of Egypt, where idolatry flourished, into Eretz Yisrael, where the One True G-d was worshipped eventually in the Temple, we are still subject to the same lure of the material world, in the face of our insecurities. Additionally, the concretization of values, beliefs, and “idols” is counter to the pure worship of the heart that H’Shem expects of us.

Today, in regard to our avodah (service) towards H’Shem, we should behold His presence, without placing any conceptions in our minds, in regard to His “appearance.” Whether in prayer or meditation, this is the ideal. For, “Thou shalt have no other gods before Me” (Exodus 20:3, JPS). For us, today, this would include anything that would entail as an obstacle between a person and G-d. In other words, anything held in the heart, figuratively speaking, as more important to us than G-d.

Remedied

parashas Ki Tisa 5782

“The L-RD plagued the people, because they made the calf.”

– Exodus 32:5, JPS 1917 Tanach

Moses was on Mount Sinai for forty days and forty nights; during this time, H’Shem spoke with Moses; according to some commentators, Moses received the instruction for the Mishkan at this time. It is mentioned in the Talmud, that H’Shem creates the cure before the ailment. Here, the blueprints for the Mishkan served as the remedy to what had not yet occurred – the idolatry of the golden calf. H’Shem prepared the cure before the sickness.

What is the malaise of idolatry? To place anything in our lives above our commitment to H’Shem. This raises up the created above the Creator, G-d forbid. According to the Talmud, everything is in the hands of Heaven, except for the fear of Heaven. Therefore, our conscious effort to make G-d most important in our lives is up to us; in effect, we are called upon to crown Him as King – sovereign over every aspect of our lives. And, let the idols fade into oblivion.

In these challenging days, we also look for the remedy to the various ailments of our lives, whether physical, emotional, or psychological; yet, even when there seems to be no hope on the horizon, we must maintain a sense of bechirah (trust) in H’Shem. He has already designated, the time, place, and remedy for each of us. May we continue on the derech (path) of righteousness.

Yet, the path is narrow, and there are many distractions along the way. It was only when Moshe sought out the forgiveness of H’Shem, on behalf of B’nei Yisrael, that he was able to receive the second set of tablets. We are also given second chances in our lives; however, if we do not even realize the need to change our ways, then, we may be given a wake-up call.

The Mishkan (portable tabernacle in the wilderness) permitted B’nei Yisrael to focus on worshipping H’Shem; we need to do the same, in a manner of speaking, and be ever mindful of H’Shem’s Presence. “I have set the L-RD always before me; surely He is at my right hand, I shall not be moved” (Psalms 16:8, JPS 1917 Tanach).

motzei Shabbos: Ki Tisa 5781

B”H

Motzei Shabbos: parashas KI Tisa – Wholeness

“This is what everyone who is entered in the records shall pay: a half-shekel by the sanctuary weight—twenty gerahs to the shekel—a half-shekel as an offering to the L-RD.” – Exodus 30:13

The census characterizes a concept, in regard to identity, inasmuch that a half shekel denotes a lack, in and of itself, since it is only half of the whole; thus, each Israelite in giving a half shekel in order to be included in the census taken for K’lal Yisrael, must needs to acknowledge his or her deficiencies. Only by making up for the difference between our real self, and our ideal self, can we become whole. In this specific case, regarding the census, as an atonement for the sin of the golden calf, the half shekel atones for the decreased spiritual level of the soul that occurred as a result of this sin.

R’Bachya speaks of the “dual-duty of the Jew to look after both his body and his soul,” thus implying the need to be aware of both spiritual as well as material needs; furthermore, within the context of the half shekel offered as an atonement for the individual souls of Israel, as recompense for the transgression of the eigel – golden calf – the half shekel represents the need to make up the difference in what each soul spiritually lacked at the time of that debacle. In fact, there was an overindulgence of material pleasures committed along with the idolatry.

Only three thousand were executed as those who were brazen enough not to stand down from their revely, when Moses returned; yet, all 600,000 souls, were guilty, inasmuch that they did not attempt to prevent the idolatry. This is akin to the bystander of evil, who permits bad things to happen, not exactly through participation of that evil; rather, through not speaking out against the evil. And, so all the people needed to make an atonement for the souls, that had become deficient on a spiritual level; having been complicit, their spiritual status was decreased, and could only be elevated again through the census –  tisa es rosh (to lift up the head), or elevate the soul.