EXODUS XXX:11-XXXIV:35
RECONFIRMATION OF THE ORAL TORAH
One of the central episodes of these chapters is the elaboration of the Egel Hazahav, the golden calf that was to replace Moshe(Moses) when his death was assumed. This event produced the wrath of God, who ordered Moshe to come down from Mount Sinai to personally appreciate what had happened. After destroying the idol and punishing the guilty, Moshe implores Divine forgiveness, offering his own life, if necessary, as a condition for mitigating God’s disappointment due to the disloyal behavior of the Hebrew people. Having received Divine forgiveness, Moshe ascends again to Sinai, sculpting the Ten Commandments on two stone tablets, unlike the first tablets, which were made and engraved by God.
The Midrash relates two different versions of the Hebrews’ reaction. According to the first version, the people exclaimed the famous phrase Na’ase venishma, “we will fulfill and understand,” with which they signaled their willingness to abide by the word of God that, after the action accomplished, they would understand more deeply. A second version relates that God raised Mount Sinai and placed it on the heads of the Hebrews and exclaimed: “Either you accept My Law, or I drop the mountain on top of you.” Faced with this situation, the Hebrews had no choice but to accept God’s word.
Apparently, the people were willing to accept the Torah shebichtav, the Written Torah from the very beginning, as attested by the expression Na’ase venishma. The reluctance of the Hebrews, symbolized by Mount Sinai above their heads, referred to the Torah shebealpe, the Oral Torah that adds countless additional restrictions to those contained in the written text. Indeed, the first centuries after the conquest of the Promised Land and the period of the first Beit HaMikdash(Temple of Jerusalem) bear witness to the deviations of the Hebrew people from the principles of the Oral Torah.
Why was this House of God destroyed? According to the Talmud (Oral Law), the destruction occurred due to the presence of cults outside of monotheism, even within the sacred precinct. The lack of commitment to the Oral Law allowed idolatrous influences to impose themselves on the people.
The significance of the events leading up to the celebration of Purim, which according to the Hebrew calendar usually coincides with the time of year when these Torah chapters are read, includes, first, the salvation of the people from Haman’s designs. However, it is worth noting the decision of the collective reflected in the expression “Kiyemu Vekiblu” of Megillat Ester, the willingness to renew the covenant between the people and God, the firm acceptance of the Hebrew people of the provisions of the Oral Law.
The events of Purim precede the rebuilding of the Second BeitHaMikdash which was distinguished by the deepening of the monotheistic ideal among the people. Why was the Second BeitHaMikdash destroyed? This time, the problem did not center on the relationship between man and God, idolatry had been successfully banished. Man’s relationship with his neighbor was the reason for the national tragedy. Envy and greed, gratuitous enmity between men caused the destruction of the BeitHaMikdash, an event that was the prelude to the millennia-long exile from the Promised Land. It was apparently easier to comply with the precepts Bein Adam laMakom, the strengthening of responsibility before the Creator. Mutual respect, loyalty and solidarity with others, Bein Adam laChavero, turned out to be the greatest challenge.
From a certain point of view, the purpose of man’s creation was to introduce the ingredient of holiness into the world, a fact that points toward a closer relationship with the Creator. But at the same time, there is the opinion that the intention of the Mitsvotis to create feelings of nobility and loyalty in one’s relationship with other human beings.
MITZVAH: ORDINANCE OF THE TORAH IN THIS PARSHA
CONTAINS 4 POSITIVE MITSVOT AND 5 PROHIBITIONS
105. Exodus 30:13 Give annually half a shekel (coin)
106. Exodus 30:19-20 Washing Your Hands and Feet When Serving in the Temple
107. Exodus 30:25 To make anointing oil
108 Exodus 30:32 A person who is not authorized must not pour anointing oil on himself
109 Exodus 30:32 Do not make anointing oil that has not been authorized according to the formula
110. Exodus 30:37 Do not make incense that has not been authorized according to the formula
111. Exodus 34:12,15 Neither eat nor drink of the offering for an idol
112. Exodus 34:21 Allow the earth to rest in the year of Shemitah (seventh year)
113. Exodus 34:25 Do not eat meat and milk that have been cooked together
