Ki Sisa – Peninim on the Torah

וחנתי את אחן ורחמתי את אשר ארחם

I shall show favor when I choose to show favor, and I shall show mercy when I choose to show mercy. (33:19)

Hashem revealed to Moshe Rabbeinu that there are instances in which He shows favor and mercy to people who are (for whatever reason) not deserving of these gifts. Hashem essentially intimated to Moshe that, even though someone had sinned egregiously, there was still hope for him, and Moshe should pray for his forgiveness. Horav Avraham Pam, zl (cited by Rabbi Shalom Smith in Messages from Rav Pam), derives a powerful insight from this. Hashem not only shows mercy and favor to those who are undeserving, [Undeserving is a strong term, because we have no idea who does and who does…

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ויחל משה את פני ד' אלקיו

Sruly Schnair In 5785, Ki Sisa

Moshe pleaded before Hashem, his G-d. (32:11)

A distinction exists between a sin that reveals an essential moral flaw and a spiritual shortcoming and one that is the result of circumstantial pressures. A surface-level sin is an error in action or inaction resulting from impulsivity, ignorance or external pressures. This type of sin, although baneful, does not necessarily reflect the sinner’s true character or values. The sins are nonetheless significant, but rectifiable via the medium of teshuvah, repentance. A sin which is deeply-rooted in a spiritual flaw reveals deeper issues within a person’s moral/spiritual psyche. His actions are not isolated errors, rather of profound misalignment with Torah…

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העשיר לא ירבה והדל לא ימעיט ממחצית השקל

Sruly Schnair In 5785, Ki Sisa

The wealthy shall not increase, and the destitute shall not decrease, from half a shekel. (30:15)

The mitzvah of machatzis ha’shekel, half a shekel, as outlined by the Torah ensures equality in contributing to the korbanos tzibur, communal offerings. However, Horav Elimelech, zl, m’Lishensk sees a deeper meaning in its spiritual symbolism. It is a message that applies to every Jew – he who is spiritually wealthy and has performed a treasure trove of mitzvos, and his destitute brother, whose spiritual achievements are lacking. The poor, representing those who feel spiritually deficient due to their errant behavior, are reminded not to despair. Even if they personally feel themselves to be distant from Hashem, He still loves…

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זה יתנו כל העבר על הפקודים מחצית השקל ... עשרים גרה השקל

Sruly Schnair In 5785, Ki Sisa

This shall they give – everyone who passes through the ranks of census – a half-shekel of the sacred shekel, the shekel is twenty geras. (30: 13)

The Torah command those twenty-years old and up to give one half-shekel as part of the census. The Torah counts men to be participants in the census over al ha’pekudim, everyone who passes through the ranks of the counted. The pasuk implies that two groups exist: those who are among the counted; and those who are not. The mass of people about to be counted are, upon giving their half-shekel, now among the ranks of the counted. This is an amazing transformation which occurs when the individual drops a half-shekel into the pushke box. The giver is now among the…

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ועתה אם תשא חטאתם ואם אין מחני נא מספרך אשר כתבת... מי אשר חטא לי אמחנו מספרי... ועתה לך נחה את העם

Sruly Schnair In 5784, Ki Sisa

And now if You would but forgive their sin! – but if not, erase me now from Your book that you have written. Whoever has sinned against Me I shall erase from My book… And now lead the people. (32:32,33,34)

The Torah narrative relating the dialogue that ensued between Moshe Rabbeinu and Hashem is enigmatic. First, to which sefer is Moshe referring? Second, Hashem’s response to Moshe’s demand that his name be erased from the “book” appears, superficially, to suggest that Hashem was dismissing Moshe with prejudice. Yet, Hashem immediately tasks Moshe with leading the nation. How did indignation disappear only to be replaced with compassion? Horav Yechiel Yaakov Weinberg, zl (Seridei Eish), explains this as part of an earlier pasuk in which Hashem says to Moshe, V’Ata hanichah Li v’yichar Api bahem, v’e’escha l’goi gadol; “Desist from Me. Let…

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ויחר אף משה וישלך מידיו את הלוחות וישבר אותם תחת ההר

Sruly Schnair In 5784, Ki Sisa

Moshe’s anger flared up. He threw down the Tablets from his hands and shattered them at the foot of the mountain. (32:19)

To break something which Hashem made is an act that transcends. Unquestionably, for someone of Moshe Rabbeinu’s stature to make such a move requires remarkable insight into what he was about to do. This was not a simple decision. Indeed, the fact that Hashem agreed with Moshe is in and of itself an indication that Moshe did not act out of anger, but rather, because he felt that it was the correct and proper thing to do. The commentators endeavor to provide a rationale to come to grips with this decision. Horav Shimon Shkop, zl, offers a novel explanation. He…

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ויאספו אליו כל בני לוי

Sruly Schnair In 5784, Ki Sisa

And all Bnei Levi gathered around him. (32:26)

Moshe Rabbeinu issued a call to arms, and Shevet Levi, the tribe which stood strong, defying the rabble-rousers who created the Golden Calf, came forward in his support. What happened to the rest of the nation? In total, only three thousand men worshipped the molten idol. Where was everyone else? Did they not hear Moshe call out Mi l’Hashem eilai, “Whoever is for Hashem, join me!”? Horav Leib Chasman, zl, explains that, while one may not agree with the rebellion against Hashem and not support them in any way, he still may not be ready to take a stand against…

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לך רד כי שחת עמך... סרו מהר מן הדרך אשר צויתם עשו להם עגל מסכה

Sruly Schnair In 5784, Ki Sisa

Go, descend – for your people has become corrupt… they have strayed quickly from the way that I have commanded them. They have made themselves a molten calf. (32:7,8)

Hashem ordered Moshe Rabbeinu to return to his people. They were no longer worthy of his leadership. They had quickly strayed – they had made a molten idol. Upon reading the text, the first question that emerges is: Was this a digression in which they first strayed, and their turning away from Hashem ultimately led to the nadir of idol worship? Or, is it all one sin, in which the people strayed by creating and worshipping the idol? Let us return to the text: when Hashem informs Moshe that his people have strayed quickly. Does it really make a difference…

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ויאמר אם נא מצאתי חן בעיניך ד' ילך נא ד' בקרבינו כי עם קשה עורף הוא

Sruly Schnair In 5783, Ki Sisa

If I have favor in Your eyes, My Lord, let my Lord go among us – for it is a stuff-necked people. (34:9)

A superficial reading of the pasuk will cause the reader to pause and question Moshe Rabbeinu’s comment concerning the stiff-necked nature of Klal Yisrael. On the surface, stiff-necked does not appear to be a positive attribute. It denotes one who is imperious, overly-assertive, and pretentious. These traits may have positive sides to them, but Moshe was seeking to ameliorate their side – not to present it as an act of chutzpah by a people who seem to have audacity as part of their DNA. When seeking forgiveness for the nation, it would seem best to downplay their brashness. Horav Moshe…

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וביום פקדי ופקדתי עלהם חטאתם

Sruly Schnair In 5783, Ki Sisa

On the day I make an accounting (of sins) I will bring their sin to account against them. (32:34)

The sin of the Golden Calf is mind-boggling. Klal Yisrael is essentially a holy people. In addition, this outrage occurred shortly after the Giving of the Torah. How could they have fallen to such a nadir, so fast? While a number of expositions focus on the nation’s spiritual/emotional level, the simple explanation for their actions is that they really did not perpetrate the sin. It was actually the eirev rav, mixed multitude of Egyptians, who joined our people as we were leaving, claiming allegiance to Hashem. They were the ones responsible for making the Golden Calf; they were the ones…

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וחנתי את אחן ורחמתי את אשר ארחם

I shall show favor when I choose to show favor, and I shall show mercy when I choose to show mercy. (33:19)

ויחל משה את פני ד' אלקיו

Moshe pleaded before Hashem, his G-d. (32:11)

העשיר לא ירבה והדל לא ימעיט ממחצית השקל

The wealthy shall not increase, and the destitute shall not decrease, from half a shekel. (30:15)

זה יתנו כל העבר על הפקודים מחצית השקל ... עשרים גרה השקל

This shall they give – everyone who passes through the ranks of census – a half-shekel of the sacred shekel, the shekel is twenty geras. (30: 13)

ועתה אם תשא חטאתם ואם אין מחני נא מספרך אשר כתבת... מי אשר חטא לי אמחנו מספרי... ועתה לך נחה את העם

And now if You would but forgive their sin! – but if not, erase me now from Your book that you have written. Whoever has sinned against Me I shall erase from My book… And now lead the people. (32:32,33,34)

ויחר אף משה וישלך מידיו את הלוחות וישבר אותם תחת ההר

Moshe’s anger flared up. He threw down the Tablets from his hands and shattered them at the foot of the mountain. (32:19)

ויאספו אליו כל בני לוי

And all Bnei Levi gathered around him. (32:26)

לך רד כי שחת עמך... סרו מהר מן הדרך אשר צויתם עשו להם עגל מסכה

Go, descend – for your people has become corrupt… they have strayed quickly from the way that I have commanded them. They have made themselves a molten calf. (32:7,8)

ויאמר אם נא מצאתי חן בעיניך ד' ילך נא ד' בקרבינו כי עם קשה עורף הוא

If I have favor in Your eyes, My Lord, let my Lord go among us – for it is a stuff-necked people. (34:9)

וביום פקדי ופקדתי עלהם חטאתם

On the day I make an accounting (of sins) I will bring their sin to account against them. (32:34)

YEARS

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