Ki Tisa 5770 Volume XVII Number 25 Toras Aish Thoughts From Across the Torah Spectrum Egyptian was willing to cry out against the "anti-Semitic" RABBI SHLOMO RISKIN injustice and no Hebrew was ready to launch a rebellion Shabbat Shalom - "and he slew the Egyptian task-master and buried him in the sand" (Exodus 2:11). Moses was no fool; he ord, Lord a G-d of Compassion..." (Exodus would not have sacrificed his exalted position in Egypt 34:6) It is difficult to imagine the profound for a rash act against a single Egyptian scoundrel. He “Ldisappointment and even anger Moses must hoped that with this assassination he would spark a have felt upon witnessing the Israelites dancing and Hebrew revolution against their despotic captors. reveling around the Golden Calf. After all of his Moses goes out the next day, expecting to see teachings and exhortations about how G-d demands the beginnings of rebellious foment amongst the fealty and morality -and after all of the miracles G-d had Hebrews. He finds two Hebrew men fighting - perhaps wrought for them in Egypt, at the Reed Sea, in the specifically about whether or not to follow Moses' lead. desert and at Sinai, how could the Israelites have so But when he chastises the assailant for raising a hand quickly cast away G-d and His prophet in favor of the against his brother, he is unceremoniously criticized: momentary, frenzied pleasures of the Golden Calf? "Who made you a master and judge over us? Are you "And it happened that when he drew near to the about to kill me just as you killed the Egyptian?" (Ex encampment and saw the calf and the dancing, Moses 2:14). burned with anger and he cast the tablets from his Moses realized that he had risked his life for hands, smashing them under the mountain" (Ex 32:19). nought, that the Hebrews were too embroiled in their Whether he broke the tablets in a fit of anger, disgusted own petty arguments to launch a rebellion. Upset with with his nation and deeming them unworthy to be the his Hebrew relatives, Moses decides to give up on bearers of the sacred teachings of the Decalogue social action and devote himself to G-d and to religious (Rashi), or whether the sight of the debauchery caused meditation rather than political rebellion (see Moses to feel faint, to be overcome with a debilitating Lichtenstein, Moshe, Tzir V'tzon). To this end, he weakness which caused the tablets to feel heavy in his apparently chose to escape to Midian, a desert hands and fall of themselves, leading him to cast them community whose Sheikh, Yitro, was a seeker after the away from his legs so that he not become crippled by Divine (see Ex 2:21, Rashi ad loc and Ex 18:11). their weight as they smattered on the ground Moses spends 60 years in this Midianite, (Rashbam, ad loc), Moses himself appears to be as ashram-like environment of solitary contemplation with broken in spirit as were the tablets in stone. After all, the Divine, culminating in his vision of the burning bush ultimately a leader must feel and take responsibility for when Moses sees an "angel of the Lord in flame of fire his nations' transgression! All of these emotions must in the midst of a prickly thorn-bush... and behold, the have been swirling around Moses' mind and heart while thorn-bush is burning with fire, but the thorn-bush is not the tablets were crashing on the ground. consumed" (Exodus 3: 1-3). The prickly and lowly thorn- But what follows in the Biblical text, after capital bush seems to be symbolizing the Hebrew people, punishment for the 3,000 ringleaders of the idolatry, is a containing within itself the fire of the Divine but not lengthy philosophical - theological dialogue between being consumed by it. And G-d sends Moses back to Moses and G-d. This culminates in the revelation of the this developing, albeit prickly Hebrew nation, urging him thirteen Divine attributes and the "normative" definition to lead the Israelite slaves out of their Egyptian of G-d at least in terms of our partial human servitude. understanding. What does this mean in terms of Moses' G-d is teaching His greatest prophet that his relationship with his nation Israel after their great religious goal must not only be Divine meditation, but transgression, and what does this mean for us today, in also human communication; and specifically taking the our own lives? Israelites out of Egypt and bringing them to the This was not the first time that Moses was Promised Land, no matter how hard it may be to work disappointed by the Israelites. Early on in his career, with them. when he was a Prince in Egypt, Moses saw an Egyptian Now let us fast forward to the sin of the Golden taskmaster beating a Hebrew slave. "He looked here Calf and its aftermath. Moses pleads with G-d to forgive and there, and he saw there was not a man" - no the nation. G-d responds that He dare not dwell in the 2 Toras Aish the head'] of the Israelites to determine their number, TORAS AISH IS A WEEKLY PARSHA each one is to give to the Lord an atonement offering NEWSLETTER DISTRIBUTED VIA EMAIL AND THE for his life when they are counted, so that they will not WORLD WIDE WEB AT HTTP://AISHDAS.ORG. be stricken by plague when they are counted." (Exodus FOR MORE INFO EMAIL [email protected] 30:12) The material presented in this publication was collected from publicly available electronic mail, computer archives and the Evidently, it is dangerous to count Jews. This is UseNet. It is being presented with the permission of the respective confirmed by an episode in II Samuel 24. On one authors. Toras Aish is an independent publication, and does not occasion, King David decided to take a census of the necessarily reflect the views of any given synagogue. people. His chief of staff Joab strongly advised against TO DEDICATE THIS NEWSLETTER PLEASE CALL it: "But Joab replied to the king, 'May the Lord your G-d 973-472-0180 OR EMAIL [email protected] multiply the troops a hundred times over, and may the midst of Israel, lest He destroy them at their next eyes of my lord the king see it. But why does my lord transgression. Moses then asks to be shown G-d's the king want to do such a thing?'" glory, to understand G-d's ways in this world. G-d However, David overruled him. Once the explains that a living human cannot see His face, since census was taken, David began to realize that he had that would require a complete understanding of the done a great wrong: "David was conscience-stricken Divine. after he had counted the fighting men, and he said to But His back - a partial glimpse - could and the Lord, 'I have sinned greatly in what I have done. would be revealed. Moses then stands on the cleft of a Now, O Lord, I beg you, take away the guilt of your rock on Mount Sinai, the very place of G-d's previous servant. I have done a very foolish thing.'" revelation of the Ten Commandments, and he receives The result, however, was tragedy. A plague a second revelation, a second "service to G-d on this struck the people, taking many lives. There is a mountain:" tantalizing mystery here. Why is it dangerous to count "...Moses arose early in the morning and Jews? The commentators offered many suggestions. ascended to Mt. Sinai... taking the two stone tablets in Rashi says that counting is fraught with the danger of his hand. The Lord descended in a cloud and stood with "the evil eye". Rabbenu Bachya suggests that when him there, and he called out with the Name Adonai people are being counted, they are numbered one by [YHVH]. And Adonai [YHVH] passed before him and he one rather than all together. For a moment they are proclaimed: Adonai, Adonai, El [G-d], Compassionate individuals, separated from the community. Hence the and forgiving, Slow to Anger and Abundant in Kindness danger that an individual's merit may not be sufficiently and Truth..." (Ex 34: 4-7). great to save him from adverse judgement. Sforno says In this second revelation, G-d is telling Moses that a census reminds us of change; it draws attention two things: first of all, that He is a G-d of unconditional both to those who have died and those who are still love, a G-d who loves the individual before he/she sins alive. This too is dangerous, since it raises the question: and a G-d who loves the individual even after he/she by what right am I here and others not? To avert this we sins (Rashi ad loc), a G-d who freely forgives. Hence must give, by way of ransom, a gift to the Temple and G-d will never reject His covenantal nation, will always its Divine service. forgive with alacrity and work with Israel on the road to If only by way of midrash, and with no redemption. Secondly, if G-d is fundamentally a G-d of suggestion that this is the plain sense of the verse, love and forgiveness, we must be people of love and there is another possibility. Why do nations normally forgiveness. From Moses the greatest of prophets to take a census of their population? To establish their the lowliest hewers of wood and drawers of water, just strength: military (the number of people who can be as He (G-d) loves freely and is always ready to forgive, conscripted into an army), economic (the number from so in all of our human relationships we must strive to whom taxes can be raised) or simply demographic (the love generously and always be ready to forgive.