Ki Sisa – Page 12 – Peninim on the Torah

And now if You would but forgive their sin! But if not, erase me now from this book that You have written. (32:32)

Rashi explains that the word, “misifrecha“, “from Your book,” applies to the entire Torah. Rashi suggests a reason for Moshe’s well-known reaction to Hashem’s desire to punish Klal Yisrael with annihilation: “That they should not say about me that I was not worthy to implore mercy for them.” This is mind-boggling! We are referring here to Moshe Rabbeinu, the “anav mikol adam,” the most humble of all men. He is prepared to have his name erased from the nitzchiyus, eternity, of Torah, simply because of what they may say, asserting that he was not capable/worthy of achieving clemency for Klal…

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Rabbi L. Scheinbaum In 5757, Ki Sisa

“When you take a census of Bnei Yisrael according to their numbers, every man shall give an atonement for his soul.” (30:12)

The census of Bnei Yisrael was accomplished by taking a half-shekel coin from each person and then counting the coins. Bnei Yisrael used the proceeds of this collection to purchase the korbanos tzibbur, communal Mizbayach offerings. While the collection of funds was associated with a census, the Torah does not mention any specific reason for the actual census. It certainly was not needed for military purposes, as was the case later in the time of Shaul Ha’Melech and David Ha’Melech. We must, therefore, accept the explanation that Rashi suggests in the beginning of Sefer Bamidbar. He posits that Hashem counts…

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Rabbi L. Scheinbaum In 5757, Ki Sisa

“And the people saw that Moshe delayed in descending the mountain, and the people congregated around Aharon and said to him, ‘Rise up, make for us gods that will go before us….This is your god, O’ Yisrael, which brought you up from the land of Egypt.” (32:1,4)

Klal Yisrael’s reaction to Moshe Rabbeinu’s apparent delay returning from Har Sinai has concerned Chazal. The commentators attempt to explain Klal Yisrael’s ingratitude. Chazal compare the revelation at Har Sinai to a wedding between Hashem Yisborach and Knesses Yisrael. Does such an exalted relationship deteriorate simply as a result of lateness? Why were the people so impatient? Do we expect patience only of others but not of ourselves? The consensus of opinion is that either a misunderstanding existed regarding the time of Moshe’s return, or, as Chazal relate, the Satan “showed” Bnei Yisrael that Moshe’s body was being carried in…

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Rabbi L. Scheinbaum In 5757, Ki Sisa

“And now if I have indeed found favor in Your eyes, make Your way known to Me.” (33:13)

Moshe implored Hashem to explain to him the meaning of finding favor in Hashem’s eyes. Moshe sought to understand the manner in which Hashem rewards those who adhere to His precepts. According to the Talmud Berachos 7a, Moshe was referring to the age-old question of, “Why do the righteous suffer and the wicked prosper?” This question has fascinated many a human being and, truthfully, its answer is beyond human comprehension. Indeed, no answer would suffice for those who choose to question. The believer, however, accepts the challenge of dealing with this issue by addressing it through the vehicle of emunah,…

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Sruly Schnair In 5756, Ki Sisa

“You shall make a copper laver… and put water there… Now take for yourself choice spices… of it you shall make sacred anointing oil… Take for yourself spices… You shall make it into a spice compound (for the incense)…” (30:18,23,25,34,35)

The section devoted to the Mishkan and its appurtenances closes with a discourse regarding three natural substances which are designated for use in the Mishkan. They are: water, reserved for washing and consecrating the Kohanim; choice spices, which were to be mixed with oil to anoint the Kohanim and various holy objects; and sweet spices, assigned to the offering of incense. Horav Eli Munk, z.l., conjectures that although no obvious thread connects these elements with sanctity, nonetheless, they, each have a distinguishing characteristic that makes them well-suited for holiness. Water’s clarity and simplicity are the traits that symbolize external purity….

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Sruly Schnair In 5756, Ki Sisa

“The people saw that Moshe had delayed in descending the mountain, and the people gathered around Aharon and said to him, ‘Rise up, make for us gods… for this man Moshe… we do not know what became of him.'” (32:1)

In the Yalkut Shimoni, Chazal relate a dialogue that transpired between the Satan and Bnei Yisrael on the fortieth day after Moshe went up the mountain. “Where is Moshe your teacher?” asked the Satan of Bnei Yisrael. “He went up the mountain,” they responded. Undaunted by the people’s faith in their leader, the Satan attempted to convince them that he was late in returning and had probably died. After all, could a human being survive forty days without bread or water? Yet, they maintained their devotion to Moshe despite the Satan’s efforts to dissuade them. In a final attempt to…

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Sruly Schnair In 5756, Ki Sisa

“I have seen this people and behold they are a stiff-necked people.” (32:9)

One of the most difficult incidents which took place in the history of Bnei Yisrael is the chet ha’eigal, sin of the Golden Calf. Moshe Rabbeinu responded to the nation’s sudden iniquity by breaking the Luchos. It is difficult to grasp Hashem Yisborach’s eternal retribution reflected in his statement, h,sepu hsep ouhc, “In the day when I remember (when they will continue to sin) I will remember this sin (also).” Why did Moshe respond in such a fashion? It seems as if he was “giving up,” as if he felt that the people had gone beyond the limits of no…

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Sruly Schnair In 5756, Ki Sisa

“And Yehoshua heard the sound of the people in its shouting and he said to Moshe, ‘The sound of battle is in the camp.’ He said, ‘Not a sound shouting strength, nor a sound shouting weakness; a sound of distress I do hear.'” (32:17,18)

In the Yerushalmi, Taanis 4, Chazal cite the dialogue that ensued between Moshe and Yehoshua. When Yehoshua came to Moshe and related the ambiguous sounds he was hearing from the camp, Moshe replied, “Is not he (Yehoshua) who will one day lead a nation of 600,000 Jews able to discern between the various sounds?” Chazal seem to imply that Moshe was impatient with Yehoshua’s inability to perceive the source of these sounds. Was Moshe criticizing Yehoshua for not accurately distinguishing the “type” of sounds emanating from the camp? After all, the camp was far from the mountain. Horav Shimon Schwab,…

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Rabbi L. Scheinbaum In 5755, Ki Sisa

“Go down, for your people have dealt corruptly… they have turned aside quickly from the way… they have made for themselves a molten calf.” (32:7,8)

In its narrative regarding the chet ha’eigel, sin of the Golden Calf, the Torah paints Klal Yisrael’s transgression as a truly dark and bleak picture. Aharon Ha’Kohen yielded to the demands of the people and made the eigel, which was to be used as an avodah zarah, idol. The people responded to this idol as if it were some sort of pagan divinity. They sang and danced with excitement at the prospect of “worshipping” their newly found god. The Talmud, on the other hand, does not seem to indict Bnei Yisrael in such sharp terms. First, Chazal teach us that…

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Rabbi L. Scheinbaum In 5755, Ki Sisa

“And he cast out of his hands the tablets and he broke them beneath the mountain.” (32:19)

In the Talmud Shabbos 87 Chazal state that Hashem acquiesced with Moshe’s decision to break the luchos. What is the rationale for breaking the luchos? Was there no other alternative than to destroy Hashem’s handiwork? Horav Mordechai Ilan z.l., explains the spirit behind the breaking of the luchos in the following manner. Man must clear a path in which he can fulfill the lifestyle he chooses to adopt. Differentiating between good and evil, he must select a definite way of life. When one vacillates back and forth in a quasi-darkness between good and evil, it is worse than complete abdication…

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And now if You would but forgive their sin! But if not, erase me now from this book that You have written. (32:32)

“When you take a census of Bnei Yisrael according to their numbers, every man shall give an atonement for his soul.” (30:12)

“And the people saw that Moshe delayed in descending the mountain, and the people congregated around Aharon and said to him, ‘Rise up, make for us gods that will go before us….This is your god, O’ Yisrael, which brought you up from the land of Egypt.” (32:1,4)

“And now if I have indeed found favor in Your eyes, make Your way known to Me.” (33:13)

“You shall make a copper laver… and put water there… Now take for yourself choice spices… of it you shall make sacred anointing oil… Take for yourself spices… You shall make it into a spice compound (for the incense)…” (30:18,23,25,34,35)

“The people saw that Moshe had delayed in descending the mountain, and the people gathered around Aharon and said to him, ‘Rise up, make for us gods… for this man Moshe… we do not know what became of him.'” (32:1)

“I have seen this people and behold they are a stiff-necked people.” (32:9)

“And Yehoshua heard the sound of the people in its shouting and he said to Moshe, ‘The sound of battle is in the camp.’ He said, ‘Not a sound shouting strength, nor a sound shouting weakness; a sound of distress I do hear.'” (32:17,18)

“Go down, for your people have dealt corruptly… they have turned aside quickly from the way… they have made for themselves a molten calf.” (32:7,8)

“And he cast out of his hands the tablets and he broke them beneath the mountain.” (32:19)

YEARS

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