BS”D

 

(from “Torat Shimon” - Divrei Torah from Rabbi Shimon Maryles ztz”l)

 

Shemot 30:12

 

 

            The word “Ki” (‘kaf’ ‘yud’) (“When”) should be understood here as introducing an obligation upon Moshe -- as the consciousness for the spiritual well-being of Israel -- to elevate “the heads of the Children of Israel,” i.e. the Tzaddikim.  In so doing, the Tzaddikim draw the strength to inspire Divine blessing for all of Israel “according to their numbers,” providing them with the things they need in order to selflessly dedicate themselves to Torah study and service of Hashem for its own sake.

 

            When one is showered with Divine blessing, it inspires tremendous humility, as one realizes that “I am unworthy of all the kindness” that Hashem bestows in His abundant mercy and benevolence.  “Then each man shall give a ransom for his soul to Hashem” -- each man shall dedicate his soul to the service of Hashem in “payment” for the goodness which G-d bestows upon him, “that there be no plague among them when you number them” -- in order that their shortcomings not be counted against them when their worthiness to continue receiving Hashem’s blessing is reconsidered.

 

            The same motivation can be found in the verse, “By David, to You, Hashem, I lift my soul” (Tehillim 25:1).  The beginning of the verse can be understood as David expressing the unfathomable distance which he humbly sees as existing between Hashem and him.  He says, “From me, David, until You, Hashem, is very far.”  The only way he could imagine compensating for the goodness which he felt so unworthy of, was by “raising his soul” and offering it to Hashem.

 

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Shemot 30:12

 

            Out of His love for Israel, Hashem granted us four special portions of the Torah to be read in the weeks leading up to Pesach, the holiday of our imminent redemption (see Rosh Hashanah 11a).  Each of these portions represents a path of repentance which we may take in making ourselves worthy of that redemption.  The portion of Shekalim, which starts with our verse, hints at the path of repentance that entails “raising the head” of Israel by providing for them, “according to what they miss” and need -- the root ‘peh’ ‘kof’ ‘dalet’ of ‘lifkudayhem’ (‘according to their numbers’) being interpreted as it is used in the verse, “lo nifkad mi’menu ish” -- “not one man among us is missing” (Bamidbar 31:49).

 

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Shemot 30:12

 

            The words “kol ha’over” (“all who pass”) allude to all those who “transgress (o’ver) the laws of the Torah, believing they have no recourse to rectify their sins. Hence the verse implies that by viewing themselves as “half a weight” -- half worthy and half not -- they furnish themselves with the ability to tip the scale in their favor with every mitzvah and good deed that they do -- “the weights of the sanctuary” (see Kiddushin 40b).  As a consequence of their teshuvah, what was a shortcoming becomes “an offering to Hashem”, as His name is sanctified and “elevated” (as implied by the word terumah) through their actions.

 

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(from “Midei Shabbat be’Shabbato”)

 

            When Moshe asked Hashem to show him His glory, says the K’li Yakar citing the Yalkut Shimoni, he wanted to catch a glimpse of the reward that is reserved for the fulfillment of mitzvot in the World to Come.  This is referred to as ‘kavod’, as the pasuk says in Mishlei “Kavod Chachamim yinchalu” (“They will inherit the kavod of the wise”).

 

            To which G-d replied “I will pass all of My goodness before you”, with reference to the reward for mitzvot in Olam ha’Zeh, but as far as the reward in Olam ha’Ba is concerned, this is not conceivable to a person as long as he is in human form.

 

            The pasuk refers to the reward in the World to Come as Hashem’s Face, and the reward in this world, His Back. That is why the pasuk goes on to inform us how, even as these visions would pass before Moshe, G-d would place His Hand (“kivyachol”) in the crack, so that he would not see His Face, but that He would remove it after He had passed, enabling Moshe to see His Back. The Gemara in Berachot (7a) equates what Moshe saw with the knot of Hashem’s Tefillin.

 

            The Kli Ya’kar explains that just as the back of a person is secondary to his front, so, too, is any reward that one receives in this world secondary to the reward in Olam ha’Ba, where Tzaddikim behold the Face of the Schechinah, a pleasure indescribable in human terms (as the pasuk in Yeshaya [64:3] teaches us).

 

            Elaborating on the mashal of Tefillin, he refers to the name ‘Sha-kai’ (‘shin’ ‘dalet’ ‘yud’) that appears on the Tefillin.  ‘Shin’ in the front of the Tefillin shel Rosh, ‘yud’ on the Tefillin shel Yad, and ‘dalet’ at the back of the Tefillin shel Rosh.  He points out that the letters ‘shin’ and ‘yud’ (which spell “yesh”) appear in front of the Tefillin, whilst the ‘dalet’ appears at the back.  Most appropriate, he says, since ‘yesh’ hints at the reward in the World to Come, as the pasuk says in Mishlei (8:21) ‘lehanchil ohavai yesh” (see also last mishnah in Uktzin), and the ‘dalet’, at the reward in this world (which encompasses the four directions), as the Torah writes in Vayetze (28:14) “And you shall spread out westwards and eastwards, northwards and southwards.”

 

            And so, G-d told Moshe (Va’etchanan 3:27) “Ascend to the top of the cliff and raise your eyes westwards and eastwards…”; a hint that his sight was restricted to this world.  And this concept is repeated when Chazal comment on the pasuk in Ve’zot Ha’brachah (34:1) “…and Hashem showed him the entire land until the last sea”, which the Sifri interprets as ‘the last day’…i.e. the day of techi’at ha’meitim -- which Hashem did not show him.

 

            And this is also the basis of the large ‘ayin’ and the large ‘dalet’ in the pasuk of Sh’ma Yisrael, implying that with one’s eye, one can only see the ‘dalet’, representing the reward in this world, but not the reward in the next.

 

            The idea that the back is secondary whilst the front is the mainstay is also inherent in the Gemara in Eiruvin (13b), when Rebbe informs us that what made him sharper than all his peers was the fact that he had seen R. Meir from the back, and that had he seen him from the front, he would have been sharper still.  What he meant was, explains the K’li Yakar, that he only merited learning from him secondary concepts, that people tend to cast behind them, but that had he merited to learn from him major issues, he would have reached higher levels still.

 

            The Medrash relates how, when the Schechinah appeared at the Yam Suf, even the feeding babies abruptly left their mothers’ milk, and pointing a finger towards the Schechinah, cried out “Zeh Keili va’anveihu!”

 

            (Yes, they recognized the Schechinah from when they were born, when their mothers were forced to abandon them in the fields, and Hashem Himself lovingly fed them with milk and anointed them with oil, a unique experience suited to a unique situation).

 

            Chazal use the mashal of a baby feeding at its mother’s breast as the supreme example of the pleasures of this world.  Yet the innocent babies clearly considered seeing the Schechinah an experience that far outweighs any pleasurable experience that this world has to offer.  And Chazal have taught us that Tzaddikim in the World to Come will sit...and derive pleasure from the Presence of the Schechinah.  As we explained earlier, as we are in this world, we cannot possibly conceive the true meaning of reward in the World to Come.  We can, however, take our cue from the babies at K’riyat Yam-Suf, and absorb the fact that the minimal reward there exceeds by far any reward that we could possibly hope for in this world.

 

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(adapted from the Rosh and the Da’at Zekeinim mi’Ba’alei Tosfot)

 

Shemot 31:17

 

            Take the last letters of these four words, the Rosh observes, and they spell ‘sh’tayim’ (two), hinting at the neshamah yeteirah (the extra neshamah) with which one is blessed on Shabbat.

 

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Shemot 32:1

 

            Their intention was not to worship idols, chalilah, says the Rosh, but for a judge to judge them in place of Moshe Rabbeinu, who had not returned from his journey to heaven and whom they presumed dead.  Indeed, that is what they implied when they said “for this man Moshe who took us out of Egypt, we do not know what happened to him!”

 

            In that case, when David Hamelech said in Tehillim “And they swapped their honor for a form of an ox eating grass”, he was referring to the replacement of Moshe, through whom Hashem had performed so many miracles, and whom they had now replaced with a grass-eating ox.

 

            And when the pasuk says later (pasuk 8) “And they prostrated themselves before it”, it is referring to a gesture of honor, and not to one of worship.

 

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Shemot 32:2

 

 

            And if Yisrael meant well, Aharon certainly did.  The Rosh describes Aharon’s reasoning: ‘If I tell them that Kalev or Nachshon will take over as leader and judge’, he mused, ‘then upon Moshe’s return, they will depose their new leaders and reinstate Moshe, and that will only result in machloket and bloodshed.  If on the other hand, I refuse to appoint a new leader, then they will appoint one themselves, and the consequences will be even worse.  And if I myself take over, then Moshe will probably take offense.’

 

            So he decided to put them off with issues that were meaningless.  He told them to bring their wives’ earrings, knowing that their righteous women would not readily agree (as Rashi explains), hoping that in the meantime, Moshe would return.

 

            Bu as we know, he erred a) in that, like the people, he did not realize that Moshe would only return the following day, as Rashi explains, and b) in that the Satan would step in and take over.

 

            That is why, even his efforts to delay further by carving on the gold were to no avail, as Rashi explains.

 

            Alternatively, as the Zohar explains, he did not realize that he was up against the witchcraft of the Eirev Rav.

 

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Shemot 34:17-18

 

            Yisrael had just committed the sin of the Golden Calf, and were in the process of initiating a Yom-Tov in its honor.  Consequently, G-d warns them here a) not to make any molten images, and b) to adhere to the chagim that He commands them, and not to initiate their own (Da’at Zekeinim mi’ba’alei Tosfot).

 

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Shemot 34:24

 

            The pasuk is referring, says the Rosh, to the land of Sichon and Og, which was not promised to Avraham (and which, it appears, they would not have received yet if Reuven and Gad had not specifically asked for it).

 

 

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(adapted from Rabbeinu Bachye)

 

Shemot 30:12

 

            R. Bachye observes that the Torah did not present this mitzvah by way of a command, and he attributes it to the fact that the thrust of the mitzvah, the prohibition of counting Yisrael directly, was not confined to that particular occasion, but applied to the future as well; whenever Yisrael would be counted, it would be forbidden to take a head-count directly.

 

            And he goes on to explain that it is because, on the other hand, there is no clear indication that the prohibition was an ongoing one (only by way of hint), that David Hamelech understood that it applied only on the one occasion in the desert. And so, he counted Yisrael without Shekalim.

 

            Yo’av did indeed object to the census, but David insisted that he go ahead with it nonetheless.  The moment the census was taken, he was sorry and begged G‑d for forgiveness, but it was too late.  The damage had been done!

 

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Shemot 31:14

 

            After having written (in the previous pasuk) “but My Shabbatot you shall observe”, the Torah switches the order and writes “And you shall observe the Shabbat”.  R. Bachye comments that one “sh’mirah” refers to before Shabbat and one “sh’mirah” to after Shabbat.  This is a hint that one brings in the Shabbat a little before it is due to arrive, and takes it out a little after it is due to terminate.  In other words, there is a mitzvah to add to the Shabbat (Tosefet Shabbat) at both ends.

 

            The Sifra learns this from the pasuk in connection with Yom Kippur “from evening until evening” (“mei’erev ad erev”) you shall keep your Shabbatot (tishb’tu Shabbatchem)”.  ‘I only know (that Tosefet Shabbat applies on) Yom Kippur,’ the Sifra continues: ‘From where will we learn Yom Tov?  Therefore, the Torah writes “tishb’tu”.  And from were do we know Shabbat?  Therefore, the Torah writes “Shabbatchem” ’ the Sifra concludes.

 

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Shemot 31:18

 

            The word “sh’nei” (as opposed to “shenayim”) always implies that they are equal, like we find with regard to ‘sh’nei kevasim” (for the Korban Tamid) and “sh’nei se’irim” (on Yom Kippur).

 

            Nevertheless, says R. Bachye, although they were equal in size, as we will see, they were far from equal with regard to content.  The first Lu’ach contained the Name of Hashem (Havayah) in each of the five Commandments, whereas it does not appear at all on the second Lu’ach, though the total number of words on it numbers twenty-six (the gematria of the very Name that it omits).

 

            In fact, the wording on the first Lu’ach is far in excess of the wording on the second.  And so it should be, he explains, bearing in mind that the first Lu’ach symbolized shamayim -- (Middat ha’Rachamim), whilst the second symbolized the earth -- (Middat ha’Din); and it is befitting for Middat HaDin to receive its inspiration from Middat ha’Rachamim.

 

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            The Luchot were square, six tefachim (one amah) by six tefachim, and three tefachim thick (6 x 6 x 6 when combined).  In this way, they bore the stamp of Hashem (ten commandments = ‘yud’; five commandments on each Lu’ach = two times ‘hey’, and six tefachim in measurement = ‘vav’) -- ‘yud’ ‘hey’ ‘vav’ ‘heh’.

 

            Each Lu’ach measured a hundred and eight cubic tefachim (hinted in the pasuk “shom som lo chok” [gematria a hundred and eight]).  Together they totaled two hundred and sixteen cubic tefachim, corresponding to the total number of letters in the three pesukim in Yitro, each containing seventy-two letters, comprising the seventy-two three-letter names of Hashem.  And this in turn, is hinted in the pasuk “Va’ya’avor Hashem al panav...” (the letters of “va’ya’avor” spell ‘Ayin bet’ (seventy-two), ‘reish’ ‘yud’ ‘vav’ (two hundred and sixteen), since everything was revealed to Moshe on Har Sinai.  And it is clear that when the Luchot were lying in the Aron, the name of Hashem, with all its possible combinations was there, too.

 

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            The Luchot, which were made of sapphire, were taken from G-d’s Throne of Glory, which, according to the pasuk in Yechezkel, was also made of sapphire.  And it is because they were taken from the Throne of Glory that the pasuk in Mishlei (3:35) refers to the Torah as ‘kavod’.  The neshamah, too, is called ‘kavod’ (see Tehillim 30:13).  Consequently, the neshamah of someone who studies Torah will merit to return to its source, as the pasuk writes in Tehillim (19:8) “The Torah of Hashem is perfect, it brings back the soul”.

 

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Shemot 34:1

 

            When Shlomo Hamelech writes in Kohelet (3:8) “A time to throw away stones and a time to gather stones” he is referring to Moshe’s breaking of the Luchot and his carving out the second ones, respectively, says R. Bachye, citing the Medrash Tanchuma.

 

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            Commenting on the word “l’cha”, Rashi explains that Moshe discovered a sapphire mine in his tent, and that he became wealthy from the shavings of sapphire that he was permitted to keep after carving out the Luchot.

 

            The same Medrash adds that it was that wealth that made him a king.  And what’s more, says the Ba’al ha’Medrash, it is in connection with this episode that the pasuk writes in Mishlei (10:22) “the blessing of Hashem enriches”.

 

            The Medrash goes on to learn from this episode that whoever studies Torah will find that his source of parnasa comes from the Torah itself, and what’s more, it will come to him without effort, inasmuch as it will come to him and he will not need to go to look for it.

 

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 (from “Vedibarta Bam” by Rabbi Moshe Bogomilsky)

 

Shemot 32:15

                                                                                                                     

            QUESTION:  Rashi says that it was “ma’aseh nissim” -- “miraculous work”.  What was so miraculous about the writing on the Tablets?

 

            ANSWER:  The letters on the Tablets were chiseled out.  When a samech or a final mem is chiseled through a stone, there is nothing to prevent the center piece from falling out.  The miracle of the Tablets was that the center piece of the samech and final mem hung suspended in the air.  Though they were not attached to the body of the Tablets they did not fall out.

 

            In addition, there was also a miracle in regard to the words.  The letters were chiseled straight through the stone, yet it was possible to read the writing from either side from right to left, though normally all the words on the opposite side should have been backwards.

 

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Shemot 34:17-18

                                                                                                                     

            QUESTION:  What is the connection between idol worship and eating matzot?

 

            ANSWER:  Haman’s plan to destroy the Jewish people was a punishment for worshipping idols in the days of Achashveirosh (Megillah 12a).  Before Esther went before Achashveirosh to plead for the Jewish people, she told Mordechai to declare a three-day period of fasting.  Since the fast day took place on Pesach (ibid. 15a), the Jews were unable to properly observe Pesach that year by eating matzah for seven days.  The Torah is hinting at this event by telling us “Elohei maseichah lo ta’aseh” -- “Do not worship any idols”, and consequently, you will be able to eat matzah seven days during Pesach.

 

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Shemot 34:29

                                                                                                                     

            QUESTION:  The Midrash Rabbah (47:6) states that Moshe was given a sufficient amount of ink to write the entire Torah.  However, a small measure of ink remained in Moshe’s quill, and he rubbed it on his head, causing the radiance.

 

            Why was there leftover ink and why is it alluded to in this parshah?

 

            ANSWER:  Originally, it was intended that Moshe’s name be mentioned in every parsha from the beginning of Chumash Shemot until the end of the Torah. When Moshe pleaded, “Erase me from your book,” G-d responded by omitting his name from Parshat Tetzaveh.  Thus, a small measure of ink remained.

 

            It is particularly appropriate in Parshat Ki Tisa, in which Moshe demonstrates mesirat nefesh -- willingness to give his life for Klal Yisrael -- to tell us the reward he received.

 

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Bamidbar 19:2

 

            QUESTION:  Why does it say “Zot chukat ha’Torah” -- “This is the statute of the Torah” -- instead of “Zot chukat parah adumah” -- “This is the statute of the red heifer”?

 

            ANSWER:  The laws concerning the parah adumah are paradoxical. On the one hand, when the mixture is sprinkled on the defiled person he becomes cleansed.  On the other hand, those who are involved in the preparation of the parah adumah become defiled.

 

            The people appointed to prepare the parah adumah may rationally argue, “Why should we become defiled for the sake of those who were not careful to avoid contact with a corpse?”

 

            Through the statute of parah adumah the Torah is teaching that a Jew must help another Jew even if it requires sacrifice.  This is “chukat ha’Torah” -- “a basic principle of Torah” - and though we may not easily comprehend it, we must practice it in our daily lives.

 

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            There is a popular adage, “Give till it hurts.”  Unfortunately, many people give when it hurts, but very few give till it hurts.  The statute of parah adumah, which is described as “the statute of Torah”, teaches us to help another Jew even if it hurts.

 

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            Seeing as Elazar prepared the first Parah Aduma on the second of Nisan (the day after they completed the Mishkan) of the second year in the desert, why, asks the Yerushalmi (Megillah 3:5, 25a), does Parshat Parah precede Parshat Ha’Chodesh?

 

            And it answers that the reading of the parshiot has nothing to do with the chronological order of events.  Parshat Parah, in fact, serves as a reminder that Yisrael should purify themselves in good time before bringing the Korban Pesach.  Some people would leave already as early as Rosh Chodesh Nisan, and they would need enough time to become tahor.

 

Shabbat Shalom!      

 

Sandy Portnoy