Parashat Ki Tisa 5781
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Share(יא) וַיְדַבֵּ֥ר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (יב) כִּ֣י תִשָּׂ֞א אֶת־רֹ֥אשׁ בְּנֵֽי־יִשְׂרָאֵ֘ל לִפְקֻדֵיהֶם֒ וְנָ֨תְנ֜וּ אִ֣ישׁ כֹּ֧פֶר נַפְשׁ֛וֹ לַיהוָ֖ה בִּפְקֹ֣ד אֹתָ֑ם וְלֹא־יִהְיֶ֥ה בָהֶ֛ם נֶ֖גֶף בִּפְקֹ֥ד אֹתָֽם׃ (יג) זֶ֣ה ׀ יִתְּנ֗וּ כָּל־הָעֹבֵר֙ עַל־הַפְּקֻדִ֔ים מַחֲצִ֥ית הַשֶּׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ עֶשְׂרִ֤ים גֵּרָה֙ הַשֶּׁ֔קֶל מַחֲצִ֣ית הַשֶּׁ֔קֶל תְּרוּמָ֖ה לַֽיהוָֽה׃ (יד) כֹּ֗ל הָעֹבֵר֙ עַל־הַפְּקֻדִ֔ים מִבֶּ֛ן עֶשְׂרִ֥ים שָׁנָ֖ה וָמָ֑עְלָה יִתֵּ֖ן תְּרוּמַ֥ת יְהוָֽה׃ (טו) הֶֽעָשִׁ֣יר לֹֽא־יַרְבֶּ֗ה וְהַדַּל֙ לֹ֣א יַמְעִ֔יט מִֽמַּחֲצִ֖ית הַשָּׁ֑קֶל לָתֵת֙ אֶת־תְּרוּמַ֣ת יְהוָ֔ה לְכַפֵּ֖ר עַל־נַפְשֹׁתֵיכֶֽם׃ (טז) וְלָקַחְתָּ֞ אֶת־כֶּ֣סֶף הַכִּפֻּרִ֗ים מֵאֵת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וְנָתַתָּ֣ אֹת֔וֹ עַל־עֲבֹדַ֖ת אֹ֣הֶל מוֹעֵ֑ד וְהָיָה֩ לִבְנֵ֨י יִשְׂרָאֵ֤ל לְזִכָּרוֹן֙ לִפְנֵ֣י יְהוָ֔ה לְכַפֵּ֖ר עַל־נַפְשֹׁתֵיכֶֽם׃ (פ)
(11) The LORD spoke to Moses, saying: (12) When you take a census of the Israelite people according to their enrollment, each shall pay the LORD a ransom for himself on being enrolled, that no plague may come upon them through their being enrolled. (13) This is what everyone who is entered in the records shall pay: a half-shekel by the sanctuary weight—twenty gerahs to the shekel—a half-shekel as an offering to the LORD. (14) Everyone who is entered in the records, from the age of twenty years up, shall give the LORD’s offering: (15) the rich shall not pay more and the poor shall not pay less than half a shekel when giving the LORD’s offering as expiation for your persons. (16) You shall take the expiation money from the Israelites and assign it to the service of the Tent of Meeting; it shall serve the Israelites as a reminder before the LORD, as expiation for your persons.
כִּי תִשָּׂא אֶת רֹאשׁ. זֶה שֶׁאָמַר הַכָּתוּב: שָׂרְרֵךְ אַגַּן הַסַּהַר אַל יֶחְסַר הַמָּזֶג (שה״ש ז, ג). שָׂרְרֵךְ, זֶה סַנְהֶדְרִין. וְלָמָּה נִקְרְאוּ שׂרֶר. מָה הַשֹּׁרֶר הַזֶּה נָתוּן בְּאֶמְצָעִיתוֹ שֶׁל אָדָם, כָּךְ סַנְהֶדְרִין יוֹשְׁבִין בְּלִשְׁכַּת הַגָּזִית שֶׁהִיא בְּאֶמְצַע בֵּית הַמִּקְדָּשׁ. מָה הַשֹּׁרֶר הַזֶּה כָּל זְמַן שֶׁהַתִּינוֹק נָתוּן בִּמְעֵי אִמּוֹ, פִּיו סָתוּם וּמִן הַשֹּׁרֶר הוּא אוֹכֵל, כָּךְ יִשְׂרָאֵל אֵין אוֹכְלִין אֶלָּא מִסַּנְהֶדְרִין, לְפִיכָךְ נִמְשְׁלוּ כַּשֹּׁרֶר. אַגַּן. מָה אַגַּן עָגֹל,
When thou takest the sum of the children of Israel (Exod. 30:12). Scripture states elsewhere in allusion to this verse: Thy navel is like a round goblet, thy belly is like a heap of wheat set about with lilies, wherein no mingled wine is wanting (Song 7:3). Thy navel refers to the Sanhedrin. But why did they call the Sanhedrin a navel? Just as the navel is located in the center of a man’s body, so the Sanhedrin met in a chamber of hewn stone in the center of the Temple. Furthermore, just as the child, whose mouth is closed while within its mother’s womb, is sustained through the navel, so the Israelites were sustained only by virtue of the Sanhedrin. Hence they likened it to a navel. The word round indicates that just as the navel is round, so the Sanhedrin sat in a semicircular room.
אַל יֶחְסַר הַמָּזֶג. שֶׁאִם הֻצְרַךְ אֶחָד מֵהֶן לָצֵאת לְצָרְכּוֹ, רוֹאִין אִם יֵשׁ שָׁם עֶשְׂרִים וּשְׁלֹשָׁה, יוֹצֵא. וְאִם לָאו, אֵינוֹ יוֹצֵא. בִּטְנֵךְ עֲרֵמַת חִטִּים (שה״ש ז, ג). מָה עֲרֵמָה זוֹ יֵשׁ בָּהּ מִחְיָה לָעוֹלָם, אַף סַנְהֶדְרִין בִּזְכוּתָן הָיָה הָעוֹלָם עוֹמֵד. דָּבָר אַחֵר, רַבִּי יוֹחָנָן אוֹמֵר: בִּטְנֵךְ עֲרֵמַת חִטִּים, זוֹ תּוֹרַת כֹּהֲנִים, שֶׁכֻּלָּהּ כַּפָּרַת חַטָּאוֹת וַאֲשָׁמוֹת, חַטָּאת הִיא, אָשָׁם הוּא, וְהוּא נָתוּן בְּאֶמְצָעָהּ שֶׁל תּוֹרָה, וְכֻלָּן חַטָאוֹת, כְּמוֹ בִּטְנֵךְ עֲרֵמַת חִטִּים.
Wherein no mingled wine is wanting. If one of the members of the Sanhedrin found it necessary to leave the meeting to satisfy his physical needs, he would first look about to see if twenty-three members were in attendance.4The judicial court, also called the small court, consisted of twenty-three members; all had to be present at a trial. If there were, he would leave, but if not, he would not depart. Thy belly is like a heap of wheat. Just as there is in a heap of wheat life for the world, so the world was sustained through the merit of the Sanhedrin. Another explanation. R. Johanan said: Thy belly is like a heap of wheat alludes to the Book of Leviticus, which contains the means for attaining atonement for guilt and sinful acts. It holds (a heap of) sin (het) offerings and (a heap of) guilt offerings. He placed it in the middle of the Torah, with all its offerings.5Two books of the Torah precede Leviticus, and two follow it. In that way it resembles a heap of wheat (hittim).
כִּי תִשָּׂא אֶת רֹאשׁ בְּנֵי יִשְׂרָאֵל. כָּךְ פָּתַח רַבִּי תַּנְחוּמָא בַּר אַבָּא: מְתוּקָה שְׁנַת הָעֹבֵד אִם מְעַט וְאִם הַרְבֵּה יֹאכֵל, וְהַשָּׂבָע לֶעָשִׁיר אֵינֶנּוּ מַנִּיחַ לוֹ לִישׁוֹן (קהלת ה, יא). אָמְרוּ לוֹ לִשְׁלֹמֹה: אִלּוּ אַחֵר אָמַר הַפָּסוּק הַזֶּה, הָיִינוּ שׂוֹחֲקִין עָלָיו. אַתָּה שֶׁכָּתוּב בְּךָ וַיֶּחְכַּם מִכָּל הָאָדָם (מלכים א ה, יא), תֹּאמַר, מְתוּקָה שְׁנַת הָעֹבֵד אִם מְעַט וְאִם הַרְבֵּה יֹאכֵל. אֵין הַדָּבָר כָּךְ. שֶׁכָּל מִי שֶׁהוּא רָעֵב, אָכַל קִמְעָא, שְׁנָתוֹ מִתְנַדֶּדֶת מִמֶּנּוּ. אָכַל הַרְבֵּה, שְׁנָתוֹ מְתוּקָה. אָמַר לָהֶם: אֵינִי מְדַבֵּר אֶלָּא בַּצַּדִּיקִים וּבַעֲמֵלֵי תּוֹרָה. כֵּיצַד? אָדָם שֶׁכָּל שְׁנוֹתָיו שְׁלֹשִׁים שָׁנָה, וּמֵעֶשֶׂר שָׁנִים וְאֵילַךְ הוּא עָמֵל בַּתּוֹרָה וּבַמִּצְוֹת, וּמֵת לִשְׁלֹשִים שָׁנָה. וְאָדָם אַחֵר חָיָה שְׁמוֹנִים שָׁנָה, וּמֵעֶשֶׂר שָׁנִים וְאֵילַךְ עָמָל בַּתּוֹרָה וּבַמִּצְוֹת עַד שֶׁמֵּת. אַתְּ אוֹמֵר, הוֹאִיל וְלֹא יָגַע הָרִאשׁוֹן אֶלָּא עֶשְׂרִים שָׁנָה בַּתּוֹרָה, וְזֶה שֶׁיָּגַע שִׁבְעִים שָׁנָה, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַרְבֶּה לָזֶה שָׂכָר יוֹתֵר מִמִּי שֶׁעָסַק בַּתּוֹרָה עֶשְׂרִים שָׁנָה. לְפִיכָךְ אֲנִי אוֹמֵר אִם מְעַט וְאִם הַרְבֵּה יֹאכֵל, שֶׁיָּכוֹל בֶּן עֶשְׂרִים שָׁנָה לוֹמַר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, אִלּוּלֵי שֶׁסִּלַּקְתַּנִי מִן הָעוֹלָם בַּחֲצִי יָמַי, הָיִיתִי מַאֲרִיךְ שָׁנִים וּמַרְבֶּה בַּתּוֹרָה וּבַמִּצְוֹת. לְפִיכָךְ אֲנִי אוֹמֵר אִם מְעַט וְאִם הַרְבֵּה יֹאכֵל. שֶׁמַּתַּן שְׂכָרוֹ שֶׁל זֶה כְּמַתַּן שְׂכָרוֹ שֶׁל זֶה.
When thou takest the sum of the children of Israel (Exod. 30:12). R. Tanhuma the son of Abba began the discussions with the verse Sweet is the sleep of a laboring man, whether he eat little or much; but the satiety of the rich will not suffer him to sleep (Eccles. 5:11). They said to Solomon after he spoke these words: Surely you must be jesting, inasmuch as it is written concerning you: For he was wiser than all men (I Kings 5:11). And now you say: Sweet is the sleep of a laboring man, whether he eat little or much. Is it not a fact that anyone who is hungry because he ate only a little cannot sleep, while one who eats much sleeps well? He replied: I am speaking here only of righteous men and those who labor in (study) of the law. For example, a man who lives only thirty years may have devoted himself from his tenth year until the day of his death to the law and the commandments, while another man, who lives eighty years, may have devoted himself to the law and the commandments from his tenth year to the day of his death. You might say: Woe to the first one, who labored only twenty years in the law, while the other devoted himself to it for seventy years. Surely the Holy One, blessed be He, will give him a greater reward than He will give to him who labored in the law only twenty years. Hence I said: Whether he eat little or much. For the one who had devoted twenty years to the Torah might well say to the Holy One, blessed be He: “If you had not removed me from this world in the prime of my life, I would have had additional years to devote to the law and the commandments.” Therefore I repeat: Whether he eat little or much, the reward of one is equal to the reward of the other.
תֵּדַע, אָמַר רַבִּי חֲנִינָא, שֶׁהֲרֵי מֹשֶׁה שִׁמֵּשׁ אֶת יִשְׂרָאֵל בְּמִצְרַיִם וּבַמִּדְבָּר אַרְבָּעִים שָׁנָה, וְחָיָה מֵאָה וְעֶשְׂרִים שָׁנָה. וּשְׁמוּאֵל כָּל יְמֵי חַיָּיו שְׁתַּיִם וַחֲמִשִּׁים, וְסָבַל מַשָּׂאָן וְטָרְחָן שֶׁל יִשְׂרָאֵל. וּשְׁקָלָן הַכָּתוּב כְּאֶחָד, שֶׁנֶּאֱמַר: מֹשֶׁה וְאַהֲרֹן בְּכֹהֲנָיו וּשְׁמוּאֵל בְּקֹרְאֵי שְׁמוֹ (תהלים צט, ו). הֱוֵי, מְתוּקָה שְׁנַת הָעֹבֵד אִם מְעַט וְאִם הַרְבֵּה יֹאכֵל וְגוֹ'.
R. Hanina said: A proof of this is the fact that though Moses served Israel in Egypt and in the desert for forty years and lived one hundred and twenty years, while Samuel lived only fifty-two years, and bore the burdens and pains of Israel (for only part of that time), Scripture treats them equally, as it is said: Moses and Aaron among His priests, and Samuel among them that called upon His name (Ps. 99:6). Hence, Sweet is the sleep of the laboring man, whether he eat little or much.
אָמַר רַבִּי לֵוִי: מָשָׁל לְמָה הַדָּבָר דּוֹמֶה? לְמֶלֶךְ שֶׁשָּׂכַר פּוֹעֲלִים לִמְלַאכְתּוֹ. עִם שֶׁהֵן עוֹשִׂין, נָטַל הַמֶּלֶךְ אֶחָד מֵהֶן וְטִיֵּל עִמּוֹ. לָעֶרֶב בָּאוּ הַפּוֹעֲלִין לִטֹּל שְׂכָרָן. בָּא אוֹתוֹ פּוֹעֵל שֶׁטִּיֵּל עִם הַמֶּלֶךְ לִטֹּל עִמָּהֶן שְׂכָרוֹ. שֶׁמָּא יָכוֹל הַמֶּלֶךְ לוֹמַר לוֹ אַתָּה לֹא עָשִׂיתָ עִמָּהֶם אֶלָּא שְׁתֵּי שָׁעוֹת, טֹל כְּפִי מַה שֶּׁעָשִׂיתָ. אַף הוּא יָכֹל לוֹמַר לַמֶּלֶךְ, אִלּוּלֵי אַתָּה שֶׁבִּטַלְתַּנִי וְטִיַּלְתַּנִי עִמְּךָ הָיָה שְׂכָרִי מְרֻבֶּה. וְכָךְ הַקָּדוֹשׁ בָּרוּךְ הוּא, יִתְבָּרַךְ שְׁמוֹ. הַמֶּלֶךְ, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא. וְהַפּוֹעֲלִין, אֵלּוּ עֲמֵלֵי הַתּוֹרָה. מִי שֶׁיָּגַע בַּתּוֹרָה חֲמִשִּׁים שָׁנָה, וּמִי שֶׁיָּגַע בַּתּוֹרָה עֶשְׂרִים אוֹ שְׁלֹשִׁים, יָכוֹל לוֹמַר: אִלּוּלֵי שֶׁסִּלַּקְתַּנִי, הָיִיתִי עוֹסֵק בַּתּוֹרָה. לְפִיכָךְ אָמַר שְׁלֹמֹה: אִם מְעַט וְאִם הַרְבֵּה יֹאכֵל, שֶׁמַּתַּן שְׂכָרָן שָׁוֶה.
R. Levi stated: This may be compared to a king who pays his workers for the labor they perform. The king called one of them from the work he was performing to take a stroll. That evening, when the workers came for their pay, the worker who had taken the stroll with the king also came for his. If the king should say to him: “You worked with the others for only two hours; go finish your time,” he could reply: “If you had not interrupted and taken me from my work, my pay would have been even greater than theirs.” Similarly the Holy One, blessed be He, may His name be blessed, is a King, and those who labor in the Torah are His workers. One who has devoted himself to the Torah for fifty or thirty or twenty years is able to say: “If you had not taken me from this world, I would still be occupied in the study of the Torah.” Hence Solomon said: Whether he eat little or much his reward is the same.
אָמְרוּ לוֹ: וַהֲרֵי אָמַרְתָּ וְהַשָּׂבָע לֶעָשִׁיר אֵינֶנּוּ מַנִּיחַ לוֹ לִישׁוֹן, מַה הוּא, וַדַּאי מַנִּיחַ לוֹ לִישֹׁן. שֶׁכָּל מִי שֶׁהוּא שָׂבֵעַ, הַמַּאֲכָל מְבִיאֵהוּ לִידֵי שֵׁנָה. אָמַר לָהֶם: בַּעֲשִׁירֵי תּוֹרָה אֲנִי מְדַבֵּר וְלֹא בַּעֲשִׁירֵי מָמוֹן. כֵּיצַד? הָיָה אָדָם גָּדוֹל וְעָשִׁיר בַּתּוֹרָה לִמֵּד תַּלְמִידִים הַרְבֵּה וְרִבֵּץ תּוֹרָה בָּרַבִּים וְשָׂבַע מִן הַתּוֹרָה, אַף עַל פִּי שֶׁהוּא מֵת, אֵין הַתַּלְמִידִים שֶׁהֶעֱמִיד מַנִּיחִין לוֹ לִישֹׁן, אלָּא יוֹשְׁבִין וְעוֹסְקִין תַּלְמִידָיו בַּתּוֹרָה וּבַתַּלְמוּד וּבַהֲלָכוֹת וְאַגָּדוֹת, וְאוֹמְרִים תַּלְמִידָיו הֲלָכוֹת וּשְׁמוּעוֹת מִשְּׁמוֹ וּמַזְכִּירִין שְׁמוֹ בְּכָל שָׁעָה, וְאֵין מַנִּיחִין אוֹתוֹ לִישֹׁן בַּקֶּבֶר.
Then they said to him: You declared also that The satiety of the rich will not suffer him to sleep. What can this mean? Certainly it permits him to sleep. In fact, a man sated with food falls asleep more quickly (than others). Solomon replied: I was speaking about those who possess the riches of the Torah and not material possessions. For example, a man who is distinguished and wealthy in the knowledge of the Torah will teach many students and disseminate his knowledge among the masses, and he is satisfied (in his knowledge) of Torah. And when he dies, the disciples he raised do not permit him to be forgotten. They sit and labor in the Torah, the Talmud, the law, and the Aggadah, quoting the law in his name and recalling him to mind constantly. They do not permit him to sleep undisturbed in his grave.
וְכֵן אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר רַבִּי עֲקִיבָא, וְכֵן אָמַר רַבִּי שִׁמְעוֹן בַּר יוֹחַאי: אֵין תַּלְמִידָיו מַנִּיחִין אוֹתוֹ לִישֹׁן בַּקֶּבֶר, שֶׁנֶּאֱמַר: דּוֹבֵב שִׂפְתֵי יְשֵׁנִים (שה״ש ז, י). הֱוֵי וְהַשָּׂבָע לֶעָשִׁיר אֵינֶנּוּ מַנִּיחַ לוֹ לִישׁוֹן. וְכֵן מֹשֶׁה לִמֵּד תּוֹרָה לְיִשְׂרָאֵל וְהִדְרִיכָן לַמִּצְוֹת, וְנָתַן לָהֶם סִדְרֵי תּוֹרָה וּפָרָשִׁיּוֹת שֶׁקּוֹרְאִים בָּהֶן בְּכָל שַׁבָּת וּבְכָל חֹדֶשׁ וָחֹדֶשׁ וּבְכָל מוֹעֵד, וְהֵם מַזְכִּירִים אוֹתוֹ בְּכָל פָּרָשָׁה וּפָרָשָׁה.
R. Simeon the son of Lakish, R. Akiba, and R. Simeon the son of Yohai said: His disciples do not permit him to sleep undisturbed in his grave, as it is said: Moving gently the lips of those that are asleep (Song 7:10). Hence, The satiety of the rich will not suffer him to sleep. Similarly, Moses taught the Torah to the Israelites, trained them in the observance of the law, arranged the order of the chapters of the Torah, and assigned the chapters to be read each Sabbath, on Rosh Hodesh, and on holy days. And they call him to mind as they read each Torah portion.
וּבְפָרָשַׁת שְׁקָלִים. אָמַר מֹשֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, מִשֶּׁאֲנִי מֵת אֵין אֲנִי נִזְכָּר. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: חַיֶּיךָ, כְּשֵׁם שֶׁאַתָּה עוֹמֵד עַכְשָׁו וְנוֹתֵן לָהֶם פָּרָשַׁת שְׁקָלִים וְאַתָּה זוֹקֵף אֶת רֹאשָׁן, כָּךְ בְּכָל שָׁנָה וְשָׁנָה שֶׁקּוֹרְאִין אוֹתָהּ לְפָנַי, כְּאִלּוּ אַתְּ עוֹמֵד שָׁם בְּאוֹתָהּ שָׁעָה וְזוֹקֵף אֶת רֹאשָׁן. מִנַּיִן? מִמַּה שֶּׁקָּרְאוּ בְּעִנְיַן וַיְדַבֵּר ה' אֶל מֹשֶׁה לֵאמֹר, כִּי תִשָּׂא אֶת רֹאשׁ. שָׂא אֶת רֹאשׁ לֹא נֶאֱמַר, אֶלָּא כִּי תִשָּׂא.
With reference to the portion Shekalim, Moses had said to the Holy One, blessed be He: Master of the Universe, when I die I shall not be remembered. The Holy One, blessed be He, replied: Be assured that just as you stand here now, giving them the portion containing Shekalim, thereby lifting their heads upright,6Lifting up the head signifies to be forgiven. every year when they read it before Me, it will be as though you were standing in that place and lifting their heads upright. How do we know this? From what they shall read concerning this matter in the verse And the Lord spoke to Moses saying: “When thou liftest up the head of the children of Israel” (Exod. 30:11). “Lift up the head” is not said, but rather when thou liftest up.7The future tense of the word “lifting” is used: “they will be forgiven.”
וְרַבָּנָן פַּתְרִין קְרָא בְּאֻמּוֹת הָעוֹלָם. רַבִּים, אֵלּוּ אֻמּוֹת הָעוֹלָם, שֶׁכָּתוּב בָּהֶן: הוֹי הֲמוֹן עַמִּים רַבִּים (ישעיה יז, יב), שֶׁאוֹמְרִין לְיִשְׂרָאֵל: אֻמָּה שֶׁשָּׁמְעָה בְּסִינַי אָנֹכִי ה' אֱלֹהֶיךָ, לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים (שמות כ, ב-ג), וּלְסוֹף אַרְבָּעִים יוֹם אָמְרוּ לָעֵגֶל אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל (שמות לב, ד), יֵשׁ לָהֶם תְּשׁוּעָה. אֵין יְשׁוּעָתָה לּוֹ בֵּאלֹהִים סֶלָה. וְאַתָּה ה' מָגֵן בַּעֲדִי. אָמְרוּ יִשְׂרָאֵל: רִבּוֹן הָעוֹלָם, וְאַתָּה הִסְכַּמְתָּ עִמָּהֶם וְאָמַרְתָּ, זוֹבֵחַ לָאֱלֹהִים יָחֳרָם (שמות כב, יט), מָגֵן בַּעֲדִי, בִּזְכוּת אָבוֹת. כְּבוֹדִי, שֶׁהִשְׁרִיתָ שְׁכִינָתְךָ בְּתוֹכֵנוּ וְאָמַרְתָּ, וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם (שמות כה, ח). וּמֵרִים רֹאשִׁי, תַּחַת שֶׁהָיִינוּ חַיָבִין לְךָ הֲרָמַת רֹאשׁ, נָתַתָּ לָנוּ תִּלּוּי רֹאשׁ עַל יְדֵי מֹשֶׁה, שֶׁנֶּאֱמַר: כִּי תִשָּׂא אֶת רֹאשׁ.
However, the rabbis held that this verse refers to the nations of the world. The idolaters are many (rabim), as it is written: The uproar of many peoples (Isa. 17:12). They said to Israel: You are a nation that heard at Sinai: I am the Lord Thy God, thou shalt have no other gods before Me (Exod. 20:3), yet at the end of forty days you said of a calf: This is your god, O Israel (ibid. 32:4). How can they enjoy salvation, since it says: There is no salvation for him in God (Ps. 3:3)? But Thou, O Lord, art a shield about me suggests that Israel cried out: Master of the Universe, do You agree with them, since You have said: He that sacrificeth unto the gods shall be utterly destroyed (Exod. 22:19)? A shield about me alludes to the merit of the fathers; my glory implies that You will cause your Shekhinah to dwell in our midst when You said: Build Me a Sanctuary that I may dwell among them (ibid. 25:8); and lifter up of the head indicates that instead of sentencing us to destruction, You permitted us to lift up the head, that is, to be forgiven because of Moses, as it is said: Thou liftest up the head.
רַבִּי יַעֲקֹב בַּר יוֹחַאי בְּשֵׁם רַבִּי יוֹנָתָן פָּתַח: וַיִּשַּׁח אָדָם וַיִּשְׁפַּל אִישׁ (ישעיה ב, ט). וַיִּשַּׁח אָדָם, אֵלּוּ יִשְׂרָאֵל, שֶׁנֶּאֱמַר: וְאַתֵּנָה צֹאנִי צֹאן מַרְעִיתִי אָדָם אַתֶּם (יחזקאל לד, לא). וַיִּשְׁפַּל אִישׁ, זֶה מֹשֶׁה, שֶׁנֶּאֱמַר: וְהָאִישׁ מֹשֶׁה (במדבר יב, ג). אָמַר מֹשֶׁה: רִבּוֹן הָעוֹלָם, יוֹדֵעַ אֲנִי שֶׁשָּׁחוּ יִשְׂרָאֵל לָעֵגֶל וְהִשְׁפַּלְתִּי אוֹתִי, וְאַל תִּשָּׂא לָהֶם (ישעיה ב, ט). וְאָמַר לוֹ תִּשָּׂא לָהֶם. אָמַר לוֹ: כִּי תִשָּׂא אֶת רֹאשׁ בְּנֵי יִשְׂרָאֵל.
R. Jacob the son of Yohai, in the name of R. Jonathan, explained the text: And man boweth down, and man lowereth himself (Isa. 2:9). And man boweth down alludes to the Israelites, as it is said: And ye My sheep, the sheep of My pasture, are men (Exod. 34:31), while man lowereth himself refers to Moses, as it is said: Now the man Moses was very meek (Num. 12:3). Moses cried out: Master of the Universe, I know that Israel lowered itself before a calf, but I too lowered myself; will You not forgive them? He replied: You will forgive them. Hence, When thou takest the sum (forgivest them).10“Take the sum” (lit. “lift up the head”) is an idiom meaning “forgive.”
כִּי תִשָּׂא. רַבִּי יוֹנָה פָּתַח: כִּי אֱלֹהִים שֹׁפֵט זֶה יַשְׁפִּיל וְזֶה יָרִים (תהלים עה, ח). מַטְרוֹנָה אַחַת שָׁאֲלָה אֶת רַבִּי יוֹסִי בַּר חֲלַפְתָּא: לְכַמָּה יָמִים בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ. אָמַר לָהּ: לְשִׁשָּׁה יָמִים, שֶׁנֶּאֱמַר: כִּי שֵׁשֶׁת יָמִים עָשָׂה ה' (שמות כ, יא). אָמְרָה לוֹ: וּמִן אוֹתָהּ שָׁעָה מָה עוֹשֶׂה בְּכָל יוֹם. אָמַר לָהּ: מְזַוֵּג זִוּוּגִים וּמַעֲשִׁיר לָזֶה וּמוֹרִישׁ לָזֶה. אָמְרָה לוֹ: וְאַף אֲנִי יְכוֹלָה לַעֲשׂוֹת כֵּן. כַּמָּה עֲבָדִים וּשְׁפָחוֹת יֵשׁ לִי, אֲנִי מְזַוְּגָן בְּלַיְלָה זוֹ. מַה שֶּׁהוּא עוֹשֶׂה מִן אוֹתָהּ שָׁעָה עַד הַיּוֹם, אֲנִי אֶעֱשֶׂה בְּשָׁעָה קַלָּה. אָמַר לָהּ: אִם קַלָּה בְּעֵינַיִךְ, קָשָׁה הִיא לְפָנָיו כִּקְרִיעַת יַם סוּף, דִּכְתִיב: אֱלֹהִים מוֹשִׁיב יְחִידִים בַּיְתָה וְגוֹ' (תהלים סח, ז).
When thou takest the sum (Exod. 30:12).11This entire section is to be found almost verbatim in Pesikta de-Rav Kahana, pisha 2:4–5. R. Jonah began to discuss the verse For God is judge; He putteth down one, and lifteth up another (Ps. 75:8). A Roman matron asked R. Yosé the son of Halafta: “In how many days did the Holy One, blessed be He, create the world?” “In six days,” he replied, “as it is said: For in six days the Lord made the heaven and the earth (Exod. 20:11).” “What has he been doing since that time?” she queried. “He has been uniting couples and making one man wealthy and another poor,” he responded. Whereupon she retorted: “I too am able to do this. I have many slaves and maid servants, and I can couple them all on this very night. What He has been doing since the time of creation, I can do easily in one hour.” “It may appear a simple matter to you,” he replied, “but to Him it is as difficult as splitting the Red Sea, for it is written: God maketh the solitary to dwell in a house (Ps. 68:7).”
הִנִּיחָהּ רַבִּי יוֹסִי וְהָלַךְ לוֹ. הָלְכָה לָהּ. מֶה עָשְׂתָה? נָטְלָה אֶלֶף עֲבָדִים וְאֶלֶף שְׁפָחוֹת וְהֶעֱמִידָתָן שׁוּרוֹת שׁוּרוֹת, וְאָמְרָה: יִשָּׂא פְּלוֹנִי לִפְלוֹנִית, וּפְלוֹנִית תִּשָּׂא פְּלוֹנִי. זִוְּגָה אוֹתָן בְּלַיְלָה אֶחָת. בְּצַפְרָא אָתוּן לְגַבָּהּ, דֵּין עֵינֵהּ שָׁמִיט, דֵּין רֵישֵׁהּ פָּצִיעַ, דֵּין רַגְלֵהּ תְּבִירָא. דֵּין אָמַר: לֵית אֲנָא בָּעֵי לַהֲדָא. וַהֲדָא אָמְרָה: לֵית אֲנָא בַּעְיָא לְדֵין. שָׁלְחָה וְהֵבִיאָה אֶת רַבִּי יוֹסִי: אָמְרָה לֵהּ: מְעִידָה אֲנִי שֶׁאֱלֹהֵיכֶם אֱמֶת וְתוֹרָתוֹ אֱמֶת, שֶׁכָּל מַה שֶּׁאָמַרְתָּ יָפֶה אָמַרְתָּ. אָמַר לָהּ: הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹשֵׁב וּמְזַוְּגָן בְּעַל כָּרְחָן וְקוֹשֵׁר קוֹלָר בְּצַוַּאר זֶה וּמְבִיאוֹ מִסּוֹף הָעוֹלָם וּמְזַוֵּג לָזוֹ בְּסוֹף הָעוֹלָם, שֶׁנֶּאֱמַר: אֱלֹהִים מוֹשִׁיב יְחִידִים בַּיְתָה מוֹצִיא אֲסִירִים בַּכּוֹשָׁרוֹת (תהלים סח, ז).
He left her and went on his way. What did she do? She took a thousand male slaves and a thousand female slaves and had them stand face to face in two rows. This male slave, she commanded, shall take this one as his wife, and this one shall take the other, and she continued to do this until she had coupled them all on that one night. When they returned in the morning, one had lost an eye, another had suffered a head wound, and a third one’s leg was broken. One shouted: “I do not want him as my husband,” while another exclaimed: “I do not want her as my wife.” Thereupon she summoned R. Yosé. When he came to her she said: “I agree that your God is a God of truth, and that His law is the truth, and that everything you have said is indeed so.” He said to her: “The Holy One, blessed be He, sits and joins them together even against their will. He binds a chain about the neck of one and brings him from one end of the earth to the other to couple him with his mate, as it is said: God maketh the solitary to dwell in a house; He bringeth out the prisoners into prosperity (Ps. 68:7).”
מַה הוּא בַּכּוֹשָׁרוֹת? דְּלָא בָּעֵי, בָּכֵי, וּדְבָעֵי, אָמַר שִׁירָה. הֱוֵי, בַּכּוֹשָׁרוֹת. וּמַעֲלֶה לָזֶה, וּמוֹרִיד לָזֶה בְּסֻלָּמוֹת, לְכָךְ נֶאֱמַר: כִּי אֱלֹהִים שֹׁפֵט זֶה יַשְׁפִּיל וְזֶה יָרִים (תהלים עה, ח).
What does bakosharot (“prosperity”) imply? The one who is not pleased (with his mate) weeps, the one who is pleased sings. Hence the word bakosharot (from beki, “weeping,” and shirot, “songs”) is used in the text. He causes one to ascend the ladder and another to descend. Thus it is said: For God is judge; He putteth down this one, and lifteth up this one (Ps. 76:8).
רַבִּי יוֹנָה בּוֹצְרִיִּי וְרַבָּנָן פַּתְרִין קְרָא בְּאַהֲרֹן בִּלְשׁוֹן זֶה הֻשְׁפַּל וּבִלְשׁוֹן זֶה הֻגְבַּהּ. בִּלְשׁוֹן זֶה הֻשְׁפַּל, שֶׁנֶּאֱמַר: וָאַשְׁלִיכֵהוּ בָאֵשׁ וַיֵּצֵא הָעֵגֶל הַזֶּה (שמות לב, כד). וּבִלְשׁוֹן זֶה הֻגְבַּהּ, שֶׁנֶּאֱמַר: זֶה קָרְבַּן אַהֲרֹן וּבָנָיו (ויקרא ו, יג). רַבִּי יוֹנָה פָּתַר קְרָא בִּלְשׁוֹן זֶה הֻגְבְּהוּ, וּבִלְשׁוֹן זֶה הֻשְׁפָּלוּ. בִּלְשׁוֹן זֶה הֻשְׁפָּל, כִּי זֶה מֹשֶׁה הָאִישׁ (שמות לב, א). וּבִלְשׁוֹן זֶה הֻגְבְּהוּ, זֶה יִתְּנוּ (שמות ל, יג). זֶה שֶׁאָמַר הַכָּתוּב: צְדָקָה תְּרוֹמֵם גּוֹי (משלי יד, לד). רַבִּי יְהוֹשֻׁעַ אוֹמֵר: צְדָקָה תְּרוֹמֵם גּוֹי וְחֶסֶד לְאֻמִּים חַטָּאת (משלי יד, לד). הֲנָיָה לְאֻמּוֹת הָעוֹלָם בְּשָׁעָה שֶׁיִּשְׂרָאֵל חוֹטְאִים, שֶׁהֵן חוֹזְרִין וּמְשַׁעְבְּדִים בָּהֶם.
R. Jonah of Bozrah and the rabbis disagreed concerning the meaning of this verse. The rabbis maintained that it refers to Aaron. Because of the word this (in the preceding verse) he was humbled, as it is said: And I cast it into the fire, and there came out this calf (Exod. 32:24), and because of the word this he was exalted, as is said: This is the offering of Aaron and of his sons (Lev. 6:13). R.Jonah, however, was of the opinion that this verse refers to Israel: With the word this they debased themselves, and with the word this they exalted themselves. With the word this they debased themselves in saying: As for this man Moses (Exod. 32:1), and with the word this they exalted themselves, as it is said: This they shall give (ibid. 30:13). Scripture states elsewhere: Righteousness exalteth a nation; but sin is a reproach to any people (Prov. 14:34). R. Joshua said: Righteousness exalteth a nation, but sin is a reproach to any people is indicated by the fact that when Israel sinned, the nations of the world turned against them and enslaved them.
מַחֲצִית הַשֶּׁקֶל. עַל שֶׁחָטְאוּ בְּשֵׁשׁ שָׁעוֹת בַּחֲצִי הַיּוֹם, יִתְּנוּ מַחֲצִית הַשֶּׁקֶל שֶׁהוּא שִׁשָּׁה גְּרַמִּיסִין. רַבִּי יוֹחָנָן אָמַר: עַל שֶׁעָבְרוּ עַל עֲשֶׂרֶת הַדִּבְּרוֹת, לְפִיכָךְ יִתֵּן כָּל אֶחָד וְאֶחָד עֲשָׂרָה גֵּרָה שֶׁהוּא מַחֲצִית הַשֶּׁקֶל. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר: לְפִי שֶׁמָּכְרוּ בְּכוֹרָה שֶׁל רָחֵל בְּעֶשְׂרִים כֶּסֶף וְנָטַל כָּל אֶחָד וְאֶחָד מַטְבֵּעַ, לְפִיכָךְ יִתֵּן כָּל אֶחָד וְאֶחָד מַטְבֵּעַ.
This they shall give, everyone that passeth among them that are numbered, half a shekel (Exod. 30:13). Because they had sinned at the sixth hour,16Word-play reading the word boshet (“shame, disgrace”) as bo shish (“the sixth hour”); thus, “The sixth hour came, they erected the golden calf.” which is the middle of the day, they shall give half a shekel, which is six grammata. R. Johanan declared: Because they had violated the Ten Commandments each one had to give ten gerah, which totals half a shekel. R. Simeon the son of Levi said: Because they sold Rachel’s firstborn for twenty pieces of silver and each one took a coin for himself, each one had to give one coin.
רַבִּי יְהוּדָה בַּר סִימוֹן אָמַר: שְׁלֹשָה דְּבָרִים שָׁמַע מֹשֶׁה מִפִּי הַגְּבוּרָה וְנִבְהַל וְנִרְתַּע לַאֲחוֹרָיו. בְּשָׁעָה שֶׁאָמַר לוֹ וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם, אָמַר: רִבּוֹנוֹ שֶׁל עוֹלָם, הִנֵּה הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלוּךָ (מלכים א ח, כז). אָמַר לוֹ מֹשֶׁה: לֹא כְּשֵׁם שֶׁאַתָּה סָבוּר, אֶלָּא עֶשְׂרִים קֶרֶשׁ בַּצָּפוֹן, וְעֶשְׂרִים בַּדָּרוֹם, וּשְׁמוֹנָה בַּמַּעֲרָב, וּשְׁמוֹנָה בַּמִּזְרָח, וַאֲצַמְצֵם שְׁכִינָה שֶׁלִּי וְאֶשְׁכֹּן בֵּינֵיהֶם, וּכְתִיב: וְנוֹעַדְתִּי לְךָ שָׁם וְדִבַּרְתִּי (שמות כה, כב).
R. Judah the son of Simon stated: Moses heard three things from the lips of the Mighty One that confused and startled him. When the Holy One, blessed be He, said to him: Let them make Me a Sanctuary, that I may dwell among them (Exod. 25:8), he replied: Master of the Universe, the heavens and the heavens of the heavens cannot contain Thee. He responded: Moses, it is not as you think. Erect twenty boards on the northern side and twenty boards on the southern side and eight on the eastern side and eight on the western side, and I will compress My Shekhinah and dwell within them; as it is written: And there I will meet with thee, and I will speak with thee (ibid., v. 22).
וּכְשֶׁאָמַר צַו אֶת בְּנֵי יִשְׂרָאֵל אֶת קָרְבָּנִי לַחְמִי (במדבר כח, ב), אָמַר מֹשֶׁה: רִבּוֹנוֹ שֶׁל עוֹלָם, אִם מַכְנִיס אֲנִי כָּל הַחַיּוֹת שֶׁבָּעוֹלָם וְכָל הַבְּהֵמוֹת אֵין בָּהֶם הַעֲלָאָה אַחַת, וּבְכָל הָעֵצִים שֶׁבָּעוֹלָם אֵין בָּהֶם הַבְעָרָה אַחַת, שֶׁנֶּאֱמַר: וּלְבָנוֹן אֵין דֵּי בָּעֵר וְחַיָּתוֹ אֵין דֵּי עוֹלָה (ישעיה מ, טו) אָמַר לוֹ: מֹשֶׁה, לֹא כְּמוֹ שֶׁאַתְּ סָבוּר, אֶלָּא אֶת הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר (במדבר כח, ד), וְלֹא שְׁנַיִם בְּבַת אַחַת, לְפִי שֶׁאֵין לְפָנַי אֲכִילָה וּשְׁתִיָּה. לָמָּה? אִלְמָלֵי הָיָה לְפָנַי אֲכִילָה וּשְׁתִיָּה, כְּשֶׁהָיִיתָ אֶצְלִי אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה, לֶחֶם לֹא אָכַלְתָּ. וְאִם הָיָה לְפָנַי אֲכִילָה, הָיִיתָ אוֹכֵל, אֶלָּא רֵיחַ נִיחֹחִי (במדבר כח ב), הָרֵיחַ תִּשְׁמְרוּ לְהַקְרִיב (במדבר כח, ב).
Similarly, when He said: Command the children of Israel, and say unto them: My food which is presented unto Me for offerings (Num. 28:2), Moses called out: Master of the Universe, if I should assemble all the animals and all the beasts in the world, they would not be sufficient for even one offering, and all of the trees in the world would be insufficient for a single fire, for it is said: And Lebanon is not sufficient fuel, nor the beasts thereof sufficient for burial offerings (Isa. 40:16). He replied: Moses, it is not as you think. You need offer unto Me but one lamb in the morning and not two, for they are not meant to be food and drink for Me. If I had food and drink when you were with Me on the mountain for forty days, would I not have eaten, and if I had food would you not have eaten? Only for a sweet savor, shall ye observe to offer unto Me (Num. 28:2).
וּכְשֶׁאָמַר וְנָתְנוּ אִישׁ כֹּפֶר נַפְשׁוֹ, תָּמַהּ וְאָמַר: מִי יוּכַל לָתֵת פִּדְיוֹן נַפְשׁוֹ, שֶׁנֶּאֱמַר: וְיֵקַר פִּדְיוֹן נַפְשָׁם וְחָדַל לְעוֹלָם (תהלים מט, ט), אָח לֹא פָדֹה יִפְדֶּה אִישׁ לֹא יִתֵּן לֵאלֹהִים כָּפְרוֹ (תהלים מט, ח). אָמַר לוֹ: לֹא כְּמוֹ שֶׁאַתְּ סָבוּר, אֶלָּא זֶה יִתְּנוּ, כָּזֶה יִתְּנוּ. רַב הוּנָא בְּשֵׁם רַב אָמַר: שַׁדַּי לֹא מְצָאנֻהוּ שַׂגִּיא כֹחַ (איוב לו, כג). אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא בָּא בִּטְרָחוֹת עִם יִשְׂרָאֵל. כְּשֶׁשָּׁמַע מֹשֶׁה כָּךְ, אָמַר: אַשְׁרֵי הָעָם שֶׁכָּכָה לּוֹ (תהלים קמד, טו), אַשְׁרֵי שֶׁאֵל יַעֲקֹב בְּעֶזְרוֹ (תהלים קמו, ה).
And when He said: When shall they give every man a ransom for his soul (Exod. 30:12), he wondered and said: Who is able to give a ransom for his soul, since it is said: No man can by any means redeem his brother, nor give to God a ransom for him, for too costly is the redemption of their soul (Ps. 48:8–9)? He replied: It is not as you imagine. This they shall give indicates that they shall give something like this. R. Huna said in the name of Rab: The Almighty, whom we cannot find out, is excellent in power (Job 37:23) implies that the Holy One, blessed be He, did not impose impossible burdens upon Israel. When Moses realized that he declared: Happy is the people that is in such a case (Ps. 144:15) and Happy is he whose help is the God of Jacob (ibid. 146:5).