KI TISA_Exodus XXX,11 – XXXIV

The census of our ancestors in the desert took place by counting the coins. Everyone was required to contribute machtsit hashekel and in this way the total population of our people could be easily determined. Moshe added up the money and the number of Hebrews equaled double the number of shekalim. The Jajamim point out that this contribution of machtsit hashekel was required three times. For the general construction of the Mishkan, which was the tabernacle of the desert; for the adanim, they are the bases that were used to assemble it; and for the acquisition of animals for daily sacrifice.

The contribution of machtsit hashekel, half of a shekel (name of the current monetary unit of the State of Israel) alludes to the fact that when one contributes to some institution or purpose one cannot aspire to accomplish it all. The maximum contribution is machtsit, half, because the cooperation of others and additional factors are usually required. Moreover, the word machtsit suggests that one is never up to date with his contributions. As much as one contributes, it can barely reach half of what could have been done. 

It is interesting to note that the word used in our text is venatenu,“and they will give” that in the original Hebrew can also be read from right to left, as well as from left to right. This fact is very illustrative of the fact that one receives to the extent that one bestows. Much of human relations, such as friendship, fraternity, love, are proportional to this interdependence and the exchange of feelings between the parties, which must act in both ways. Above all, the fact that daily sacrifices were acquired through this public contribution made everyone a participant in the cult on an equal footing.

Our chapters make special mention of a certain Betsalel, of the tribe of Yehudá, who was the conceptual artist and craftsman of the Tabernacle. (The most renowned school of plastic arts in Israel bears this name). While characterizing Betsalel, the Torahuses the expression Jajam lev, which means intelligence from the heart. This expression suggests that perhaps, in biblical language, intellectual faculty is located in the heart. Of course, we speak of a literary symbolism. 

When we refer in everyday language to a person who has a good heart, are we at the same time affirming that human feelings can be physically located in this heart? In the language of the Mishnah, on the other hand, the heart is used as the symbol and the place where feelings are located. Therefore, the study of our texts requires that we identify correctly the literary figures used at that time, such as the social and political realities that prevailed in those days.

The weekly reading teaches that even the process of building the Tabernacle, which by definition is sacred work, must be governed by the laws of Shabbat. This sacred day is called brit olam, which is an eternal covenant. According to the text, Shabbat is “a sign forever” that the Lord made heaven and earth in six days and on the seventh day ceased to create and rested. In this way, once again the Torah emphasizes the unique importance of the weekly day of rest, which has become the focus of fundamental human rights and the basis of all labor legislations.

A central theme of our reading is the construction of an eggel hazahav that is a “golden calf”, because Moshe took too long to descend from Mount Sinai. The revolutionary notion of one God, unique and invisible to human gaze, cannot survive a single moment of uncertainty.  Aharón, Moshe’s brother, collaborates with the people in the elaboration of this idol, as a delaying tactic.

This episode is tragic in the extreme, because it is a demonstration of the instability and weakness of the faith of our ancestors, who, a few days after Divine revelation, retreat to the prototype of idolatry. Rambán and other commentators suggest that the “calf” is nothing more than a physical representation of Moshe, because when the latter reappears, all nostalgia for idolatry that reigned everywhere in Egypt ceases immediately.

The development of this painful moment allows Moshe to demonstrate his gigantic personality and extraordinary spirit.  Moshe is the eved HaShem, God’s servant, par excellence. But he is equally the leader and pastor of his people. As a result of the worship of the “calf” by the people, God warns Moshe that He intends to destroy the “chosen people” to select another people that will also be numerous. Moshe reacts by pronouncing a reasoned and emotional plea, exclaiming:  Shuv mecharon apecha vehinachem al hara’a leamecha,”reconsider Your wrath and do not do evil to Your people”.

Moshe argues that the other nations will conclude that God is powerless to bring His people to the Promised Land. “Remember Your servants Avraham, Yitschak, and Yaacov, whom You promised under oath”, continues Moshe, using all possible arguments in defense of his people, his flock, who, though they had rebelled and disobeyed, remain his family and people.

The Zohar, the foremost work of the Kabalah, differentiates between the prayers and pleas of three key biblical characters: Noach, Avraham and Moshe. The Zohar recalls that when God participated Noach that He is about to destroy humanity and every living being, he reacts with resignation and without protest. At no point is there any reproach for the Divine decision. According to Noach, God’s Will is absolute and does not allow human being to challenge Him or call into question His righteousness.

By way of difference, the Zohar suggests, that when Avraham is informed of the imminent destruction of Sedom and Amora, a confrontation between man and his God develops in our text. In Avraham’s conception, God must be correct, even at the level of limited human understanding. Avraham admits that every crime must be punished and if the inhabitants of Sedom and Amora are guilty of immoralities, they must suffer the consequences of their actions.

Moshe’s caseis totally different. Moshe has witnessed with his own eyes the yoke of slavery. He had to flee pharaoh’s palace because he had defended, with his own hands, one of the injustices committed against his people. Moshe had to resist Pharaoh’s “hardening of the heart,” but he also had to overcome the apathy of his people and their reluctance to face a future of instability in the desert.

At every moment they will remind Moshe that there was security and abundant food in Egypt, and, therefore, what was the purpose of being led to die in the desert. ¿Weren’t there enough burial places in the country of the great pyramids and worship of the dead? Moshe’s relationship with his people is complex, even though there is a cluster of common experiences that unifies them. In biblical language, nafsho keshura benafsho, just as Yaacov’s soul was bound to the soul of his youngest son Binyamin, the spirit of Moshe was blended into an eternal alliance with the geist of his people, the Hebrew people.  

We face a new development of the leader’s relationship of affection and responsibility for his community. For Moshe, even though the Jewish people sin and disobey, though they are wrong and deviate from the correct road, they are still his people. This idea will reappear in the Mishnah with the maxim: Israel af al pi shechata, Israel hu, “Israel even when they sin, remain Israel.”

Far from being the relentless and stern driver of the Jewish people, Moshe shows he possesses    the sensibility of a father who understands the faults and weaknesses of a son. He criticizes his son, but eventually forgives because he never stops loving him. He loves him even in times when he is wandered further away and has abandoned parental teachings, because a father never ceases to hope for the return of the son to the path of morality.

MITSVA: TORAH ORDINANCE IN THIS PARASHA

CONTAINS 4 POSITIVE MITSVOT AND 5 PROHIBITIONS

1. 105.Exodus 30:13 Give annually half of a shekel (currency)
2. 106.Exodus 30:19-20 Washing hands and feet when serving in the Temple
3. 107.Exodus 30:25 Making oil for anointment

108 Exodus 30:32 A person who is not authorized should not pour on himself anointing oil

109 Exodus 30:32 Do not produce anointment oil that has not been authorized in accordance with the established formula

1. 110.Exodus 30:37 Do not make incense that has not been authorized in accordance with the established formula
2. 111.Exodus 34: 12.15 Neither eat nor drink from the offering for an idol
3. 112.Exodus 34:21 Allowing the earth to rest in the year of Shemita (seventh year)
4. 113.Exodus 34:25 Do not eat meat and milk that have been cooked together