KI TISA_EXODUS XXX:11-XXXIV:35
One of the central episodes of these chapters is the elaboration of the Egel Hazahav, the golden calf that was to replace Moshe when his death was assumed. This produced the wrath of God, who commanded Moshe to descend from Mount Sinai to appreciate what had happened personally. After destroying the idol and punishing the guilty, Moshe implores Divine forgiveness, offering his own life, if necessary, as a condition for assuaging God’s disappointment due to the disloyal behavior of the Hebrew people. Having received Divine forgiveness, Moshe ascends again to Sinai, sculpting himself the Ten Commandments on two tablets of stone, unlike the first tablets, which were made and engraved by God.
The Midrash relates two different versions of the reaction of the Hebrews. According to the first version, the people exclaimed the famous phrase Na’ase venishma, “we will fulfill and understand,” indicating their willingness to abide by the word of God, which they would understand more deeply after accomplishing the action itself. A second version relates that God lifted Mount Sinai, placed it on the heads of the Hebrews, and exclaimed, “Either accept My Law or I let the mountain fall upon you.” Faced with this situation, the Hebrews had no choice but to accept God’s word.
The people were willing to accept the Tora Shebichetav, the Written Tora, from the first moment, as attested by the expression Na’ase venishma. The reluctance of the Hebrews, symbolized by Mount Sinai above their heads, referred to the Tora Shebe’alpe, the Oral Tora 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 testify to the deviations of the Hebrew people from the principles of the Oral Tora.
Why was this House of God destroyed? According to the Talmud, the destruction occurred due to cults outside monotheism, even within the sacred precinct. The lack of commitment to the Oral Tora allowed idolatrous influences to be imposed 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 chapters of the Tora are read, includes the salvation of the people from Haman’s designs. However, the decision of the collective reflected in the expression “Kiyemu vekibelu” of Megilat Esther manifests the willingness to renew the covenant between the people and God. This firm acceptance of the Hebrew people of the provisions of the Oral Tora came probably because of their recognition that assimilation did not ensure their lives.
The events of Purim precede the reconstruction of the Second Beit HaMikdash, distinguished by the deepening of the monotheistic ideal within the people. Why was the Second Beit HaMikdash 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 fellow man was the reason for the national tragedy. Envy and greed, gratuitous enmity between men caused the destruction of the Beit HaMikdash, an event that was the prelude to the exile of millennia from the Promised Land. It was easier to fulfill the precepts of Bein Adam laMakom, strengthening responsibility before the Creator. Mutual respect, loyalty, and solidarity with others, Bein Adam laChavero, was the more significant challenge.
From a certain point of view, the purpose of man’s creation was to introduce the ingredient of holiness into the world, which points to a closer relationship with the Creator. But at the same time, there is the view that the intention of the Mitsvot is the creation of feelings of nobility and loyalty in the relationship with other human beings.
MITSVA: TORA ORDINANCE IN THIS PARSHA
CONTAINS 4 POSITIVE MITZVOT AND 5 PROHIBITIONS
- Exodus 30:13 Give annually half a shekel (coin)
- Exodus 30:19-20 Wash hands and feet while serving in the Temple.
- Exodus 30:25 Making anointing oil.
108 Exodus 30:32 The person who is not authorized should not pour anointing oil upon himself.
109 Exodus 30:32 Do not produce anointing oil that has not been authorized according to the established formula.
- Exodus 30:37 Do not make incense that has not been authorized according to the established formula.
- Exodus 34:12,15 Neither eating nor drinking from the offering for an idol.
- Exodus 34:21 Allow the earth to rest in the year of Shemita (seventh year).
- Exodus 34:25 Do not eat meat and milk that have been cooked together.
