KI Sisa (tisa) Exodus 30:11 - 34:35 to previous page,  Torah Lesson Plan, or YHVH Homepage


The reading starts out; "Hashem spoke to Moses saying, 'when you will take census of the head of the children of Israel...'" however, the literal translation could be; "Hashem spoke to Moses saying: 'when you will lift up the head of  the children Israel...' ". This brings up various understandings and lessons. First of all, why did the verse not say to take a census/lift up the children of Israel as independents? Rather, only the head of Israel? We see that each person was not counted individually by way of a head count, for as Rashi points out, we do not count people as we would count objects. Instead, each person gave a half shekel. Unlike the previous offerings mentioned, where one could give according to his desire, here each person gave an equal amount. It was by way of this half shekel that each person was counted. The Torah also mentions that this half shekel would atone for their souls.

We can learn the greater from the lesser, and therefore it leaves us with the question; why a half, why not a full shekel? Especially since the Torah tells us the amount of a full shekel; "the shekel is twenty geirah..." Why does the Torah not just tell us that the half shekel is ten geirah? Since that is the amount that we were commanded to give. If your bill is a half dollar, why would your debtor mention to you, "That there are 100 cents in a dollar," rather than, "That's 50 cents."

The reason is because the Torah wants us to know that we are giving half of a whole; therefore, the whole amount is also included within the giving and the Torah's lesson. When each individual is counted within a whole number, i.e., the accumulation of all the shekalim, each individual is no longer alone but rather he is united within a greater oneness. He becomes part of a greater entity. He becomes the "head," as mentioned in our verse. Each one of us is a half, and when we combine with each other, we become a whole. How is this an atonement, or ransom for the soul?

In order for us to combine with each other for the sake ofTorah/Israel, and in order to "raise/lift up the head of the children of Israel," we must sacrifice our independent half, our selfish (ego) half, because within the Divine Will, there is no room for "self."  It is only through this act that one can unite with Hashem. If we say, "yes, but I feel that..." or "yes, but I think that..." it only shows that we are closing ourselves off from a greater knowledge and understanding for the sake of "I". If we are already subservient to a master (the "I"), than what room is left for another master (Hashem)?  A kingdom can only have one ruler.

By giving of this half of ourselves, it is a ransom, or atonement of our soul (as stated in our reading, Shemot 30:15). This is what is meant by kabbalah ol, receiving the yoke, or the yoke of Hashem, or the yoke of Heaven, which is alluded to by the oath we take twice a day... "Shema Yisrael, Hashem Elokenu, Hashem Echad" "Hear Israel, Hashem is Lord, Hashem is One." We give ourselves up to the Greater Will, without question. By way of all the half shekalim, we are counted as one and subservient to His Divine Will.

The fact that the Torah tells us that we must lift up the head alludes to the fact that we must constantly progress within our daily lives. One may assume that this refers to only the highest of men since the Torah speaks about the "head" rather than the lowly feet. This would be erroneous thinking. A person was placed within this world to make the world a better place, and not to stand still. Even the simplest of people know that they must achieve and advance. A person who does not elevate himself succumbs himself to the feelings of worthlessness, and this will lead to depression. One should realize that even the head, the highest part, consists of all parts and must be raised constantly.

The Torah tells us that the way to atone our soul, the way to raise the head, is by giving the half shekel.  How can money atone? Money can easily lead a person opposite of Hashem. Money is the means of obtaining the mundane. Money can blind justice, therefore it blinds and distorts truth. The spiritual quality of money is extremely low and this can even be seen within its physical attribute, for money is gold and one must dig into the physical earth to obtain it, it’s place is within the ground.

Except when we wish to raise the highest order of something, such as the "head", we do it by way of the lowest aspect of its existence, "money", the half shekel. Also by way of the Mitzvot we raise the lowest physical  mundane to its highest level. We can also see this within physical objects, if we wish to raise something, like a building, we do so from its lowest part, not from its middle. This way, by raising its base, we also lift its top (head). When we serve Hashem with joy, through dancing, one uses one's feet to honor Hashem. We thus elevate our entire body through the dancingof our lowly feet. Therefore, it is the feet of Israel which are able to lift the heads of Israel.  So, when all the half shekalim are together, each individual has done his part to lift the head, and has united in greatness. For the head is supported by that which is below it.

This may also give us insight to what we read this week about the "Golden Calf." Why did we choose to follow an inanimate object? As Jews we can all relate that we do not do so well when it comes to following intelligent men. We have all heard the expression; "three Jews four opinion." Anyone who follows Israeli politics will also understand what I mean. So why did we follow Moses and other prophets?In those cases it was obvious that there was Ruach HaKodesh (Divine Spirit) involved, and even in the time of Moses, Israel was raised to a very high level of Chochmah (wisdom). It is for this reason that no man was trusted (with the exception of Moses, who obviously had Ruach HaKodesh), due to the fear that their own intellect may add or subtract personal opinions and beliefs and therefore distort the Divine Will. This need for leadership, in order to receive Divine light is alluded to in the Torah, and such is our practice, that we cleave onto scholars and tzaddikim (righteous men), for the Torah teaches us that Hashem instructed Moses, Moses instructed Joshua, and Joshua performed the service of Hashem for us, he lit the menorah in order to illuminate us, and such is even the case now, for we all choose a teacher or Rebbe who can continue to light this menorah in order to allow us to bask in its glow.  It is for this reason that the Jewish people chose to build the "Golden Calf", for they had given up on their Rebbes return, and they decided to choose an inanimate object, which had no wisdom or will of its own that could possibly interfere with the Divine flux. They were hoping that Hashem would lead them through this object, and they would follow. This however was a great mistake, for the head of a “living” whole can never be inanimate, and we cannot be part of a "Golden Calf".

We find in our own times very similar examples of such a denial to become bittul (insignificant) to a greater wisdom, mostly within the field of Torah. We can sit for hours around a table and discuss politics, and we all do so as if we are top authorities within the field. Most of our comments are only based on bits and pieces of newspaper clippings or CNN reports, and with that little bit of information, great battles have begun between families and friends. However, should a greater political authority arrive, like Henry Kissenger, we would all understand the meaning of bittul (insignificant), for most of us would either remain silent, or we would end our statements with a question directed towards him, such as, "… isn't that so”? However, when it comes to a well learned Rabbi entering into a discussion about Torah, most non-believers who have very limited knowledge, based mostly on a few paragraphs read in the Torah, or secular articles, or articles written by philosophical thinkers etc. would shake their heads no to anything he says, and they would remain firm in their convictions. This is a very normal reaction which finds its source within man's heart.

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