Parshas Ki Sisa Divrei Torah and Insights 5780

בּ“ה

Parshas Ki Sisa

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‘When you take a reckoning (כי תשא את ראש) of the Bnei Yisroel’ (Shemos 30:12)

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The Meforshim pick up on the language of כי תשא, which literally would mean ‘When you lift up’, used in the context to imply a census. Below are a couple from their explanations on its significance:

HaRav Moshe Feinstein zt”l explains that even though humility is so very important, when a person has the wrong kind of humility, i.e. they think that they and their service don’t matter at all to Hashem, Chas v’Shalom, that can lead them to sin. But when such a person saw how he was counted as an equal part and number in the census as the greatest person among us -- as 1 sum -- then they will realize that they also are important, and have the potential to become great. The census will thus “lift up their heads”, and they will strive to elevate themselves.

(Darash Moshe)

HaRav Shlomo Yosef Zevin zt”l takes a different tact: A human being is physically different from the other creatures in the animal kingdom in that he walks upright -- with his head on top, whereas (most) animals have their head facing downwards. But this really has a deeper significance. And that is, that a person has the unique ability for their mind to rule over the desires of their heart. An animal’s head follows its base desires. Therefore, if a person uses their mind mainly to pursue physical things, they are essentially just like an animal.

When Bnei Yisroel sinned with the Cheit haEigel, they fashioned gold into a calf, and R”L bowed down to it. Aside from the simple evil of the act itself, there was a deeper symbolism, as well: They bent their heads downward and subjugated their mind to this golden object -- making themselves almost like animals themselves!

Now, the Sages tell us that the events in the Torah are not always in chronological order. And according to one opinion in the Midrash (Tanchuma), the Mishkan actually came to atone for the sin of the Golden Calf. Thus, when Bnei Yisroel gave the half-shekel contribution for the Mishkan -- in stark contrast to how they had used their gold before -- they were raising up their funds for a holy purpose, and so this helped to “straighten them” back up, to the position and form of a human being. ‘When you [lit.] raise up the heads of the Bnei Yisroel’. . .!

(LaTorah Vi’LaMoadim)

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‘When you take a reckoning of the Bnei Yisroel according to their countings, and [each] man shall give (ונתנו) a redemption of his Soul to Hashem’ (Shemos 30:12)

ונתנו (‘and they shall give’), notes the Baal HaTurim, would spell the same word if you read it backwards.

This tells us, he explains wonderfully, that what a person gives to charity will return to them [and perhaps more!] -- and they won’t lose anything because of it.

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‘When you take a reckoning of the Bnei Yisroel according to their countings, and [each] man shall give a redemption of his Soul to Hashem. . . This they shall give, all who pass through the counting: Half a shekel in the holy shekel’ (Shemos 30:12-13)

Rashi zt”l quotes from Midrash Tanchuma: Hashem showed Moshe Rabbeinu a sort of coin of fire, and its weight was half a shekel, and He said to him: “Like this they shall give.”

The Noam Elimelech {Rebbe Elimelech of Lizhensk zt”l} draws from this comparison a very great lesson: We need to realize that money is just like fire. If we utilize it well and for good things, then it brings great benefit. But if we don’t use it properly, it will burn us. . .

(Noam Elimelech)

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‘Half a shekel’ (Shemos 30:13)

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Why specifically was everybody to give half a shekel, and not a whole one? HaRav Shlomo Alkabetz zt”l explains that it was to teach Bnei Yisroel the attitude towards unity: Each of us is almost like we are only half, as it were, by ourselves -- but when we join together with our brethren, the other members of Klal Yisroel, we become whole.

(Brought in Toras Moshe on 30:13)

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‘The rich shall not increase and the poor shall not decrease from the half-shekel’ (Shemos 30:14)

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Explains the Noam Elimelech zt”l: ‘The rich’, i.e. a person who is on a high level, ‘shall not increase’, they should not become haughty and think of themselves as great. And ‘the poor’, i.e. someone who is poor in Mitzvos, ‘shall not decrease’, they shouldn’t give up on themselves, Chas v’Shalom.

(Noam Elimelech, as explained by my

Rebbe, HaRav Moshe Shulman shlit”a)

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‘And Hashem spoke to Moshe saying: “See, I have called in the name of Betzalel son of Uri son of Chur of the Tribe of Yehuda. And I have filled him with a spirit of G-d, with wisdom, and with understanding, and with knowledge, and with every work. To think thoughts. . .”’ (Shemos 31:1-4)

Asks HaRav Moshe Feinstein zt”l; where do we find that Hashem called in the name of Betzalel?

Answers Rav Moshe beautifully; the very fact that Hashem endowed Betzalel with such amazing skills, talents, and gifts was itself the calling. This was the Voice of Hashem summoning him to do the holy work of the building of the Mishkan.

If we are given a gift; a talent, etc. we must know that it is specifically to utilize it for our personal service of Hashem. Each and every person has been given their own unique abilities for their own unique mission in this world, and we must utilize them such.

(Higad’ti HaYom on 31:1-5)

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‘And I have filled him with a spirit of G-d, with wisdom, and with understanding, and with knowledge, and with every work. To think thoughts, to make with gold and with silver and with copper.’ (Shemos 31:3-4)

The Gemara (Berachos 55a) tells us Hashem endowed Betzalel with amazingly profound wisdom in different ways (see there).

The question that is asked is; if Betzalel was so full of deep, amazing wisdom and knowledge, why does the passuk praise him for being able to ‘think thoughts’ and to ‘make with gold, etc’? Isn’t this hardly a praise at all?

Various Gedolim explain that really, this passuk means to relate another dimension of Betzalel’s incredible understanding and wisdom. A lot of people donated materials for the Mishkan and its vessels. Betzalel could determine how pure the intentions were of the person giving the contribution, and, based on how sincere and passionate they were, their contribution would be used accordingly. If someone donated with extremely pure motives and with great enthusiasm, their donation would be used for a very exalted thing in the Mishkan. But if someone gave with lesser motives, then their contribution would be put towards a slightly less holy purpose in the building of the Mishkan. Betzalel knew how sincere each person was in their donating, and could therefore use their donation for the appropriate thing.

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~ Shabbos ~

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‘But My Shabbos’ (שבתתי) you shall keep’ (Shemos 31:13)

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According to the simple interpretation, the Ramban zt”l says that the plural “שבתתי” refers to the many Shabbosos of the year.

But in a deeper elucidation, Ramban explains that the plural can hint to the two aspects of Shabbos: Zachor -- remembering and honoring the Shabbos in nice ways, and enjoying it; and Shamor -- guarding against desecrating it in any way. We must keep both.

In a somewhat similar vein, HaRav Yaakov Tzvi Mecklenburg zt”l (HaKsav V’HaKaballah to 31:13) explains that the verse alludes to both physical rest, and spiritual rest. We must not only rest on Shabbos from physical labor/Melachos and mundane pursuits, but also we must rest our soul and mind from workday thoughts, so that it is free and at ease to think and contemplate holy and exalted things. These two things are very intertwined and must be together -- and they really are one thing. Thus, the verse continues ‘It is a Sign’ -- in the singular.

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In this section about Shabbos, notes the Sfas Emes zt”l, the command to guard it is repeated three times. This alludes to the trio of thought, speech, and action. We must rest in all of them -- trying to avoid thinking about anything not proper for Shabbos; not speaking about things forbidden on Shabbos, and not doing anything that is forbidden on Shabbos.

(Sfas Emes; Shemos 5652)

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‘And on the seventh day, a שבת שבתון’ (Shemos 31:15)

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The term שבת שבתון implies a real rest of repose; not just a temporary, casual rest (Rashi zt”l).

HaRav Shlomo Yosef Zevin zt”l comments that there are two kinds of rest: One type is rest because somebody is tired. Someone works for a while, so they are tired, and without taking a break, they won’t be able to go on, so they rest for a little while. This rest is just for the sake of the continuation of the work. But there is also a second type of rest, and that is after a person has finished their work. After they completed a building, for example, they sit back and rest, and then they can really be calm and at ease.

The Mechilta tells us that when Shabbos comes, we must consider it as if all our work is done, and there is nothing more to do. It’s not like a lunch-break in the middle of work, so that you can keep working better afterwards. It is a complete rest, like the second type we described.

And this is the meaning of what Rashi says, explains Rav Zevin: Our rest on Shabbos is supposed to be a rest of repose -- a שבת שבתון; a complete rest, with security and with peace. It is not supposed to merely be a “day off” so that we can keep working better the next day, which is a limited rest. A temporary one.

(LaTorah Vi’LaMoadim on our verse)

HaRav Moshe Shternbuch shlit”a explains similarly, that Shabbos is not just a quick rest or break period from work, during which everyone is really still dwelling in their work, as it were. Rather, Shabbos is a complete rest, which adds holiness to a person, and it affects and influences the entire week ahead with its holiness.

(Taam V’Daas on 31:16)

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‘And the Children of Israel shall guard the Shabbos, to make the Shabbos. . .’ (Shemos 31:16)

The Ohr HaChaim HaKadosh suggests that the word for “guarding” (שמר), which had already been mentioned twice in this section (see above), perhaps in this verse means to wait in anticipation for something, as in Bereishis 37:11 (see Rashi zt”l there). In this context, it teaches us that we should wait for and look forward to the Shabbos.

And one “makes the Shabbos”, explains Rabbeinu Bachya zt”l, by preparing all their Shabbos needs before Shabbos, making sure that they have a nice portion for the holy day.

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‘And the Bnei Yisroel shall keep the Shabbos, to make the Shabbos for their generations as an eternal Covenant. Between Me and between the Bnei Yisroel, it is a Sign forever. . .’ (Shemos 31:16-17)

On the Shabbos being a ‘Sign’, the Chofetz Chaim {HaRav Yisroel Meir HaKohen Kagan zt”l} gives a parable: A businessman puts a sign on the outside of his house/shop so that people will know the nature of his work. And all the while that the sign is on his shop, everyone knows that this businessman lives here -- even if sometimes he travels somewhere for a few days, people still see that he hasn’t completely left that shop.

However, if he would take away the sign and move it to some other place, then that would show that this businessman has already moved from this shop and isn’t to be found there anymore.

So too with the matter of Shabbos, says the Chofetz Chaim: It is the sign that testifies that Hashem created the world in six days and rested on the seventh -- Shabbos. It is also the sign upon a Jewish person who ‘carries this splendorous banner upon themselves,’ i.e. one who keeps the Shabbos, that they believe that Hashem created the world, and thus that He is the Master of all, and we are obligated to do His Will with all our Soul and all our might. Even if, Chas v’Shalom, it happens that they do something wrong, this sign -- Shabbos -- testifies that they are still firmly a frum Jew. . .

(Chofetz Chaim al HaTorah)

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‘And on the seventh day’ (Shemos 31:17)

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HaRav Shimshon Dovid Pincus zt”l points out that Shabbos is mainly referred to as a day, as we find in many places. We even see this in Parshas Bereishis, that regarding all the six days of creation, the Torah says ‘And it was evening and it was morning’, but not about Shabbos. This hints to us that the entire Shabbos is in the category of “day.” What is the significance of this? Shabbos is a great, illuminating light. On the Shabbos, spiritual concepts -- and really everything -- become so much clearer. We understand and fathom the depths and beauty of things in a spiritual way so much better.

(Tiferes Shimshon)

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‘שבת וינפש’ (Shemos 31:17)

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Chazal (Beitzah 16a) derive from these words that Hashem gives all of us an extra Soul (Neshama yi’seirah) when we come into Shabbos, and then He takes it back Motzaei Shabbos.

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‘And the people saw that Moshe was late to come down from the Mountain, and the people gathered against Aharon, and they said to him: “Arise, make for us gods. . .”’ (Shemos 32:1)

Our Gedolim throughout the generations have grappled with what exactly Bnei Yisroel did by the Cheit haEigel, what their intentions were, etc. Such discussions are beyond our scope. Please see their explanations in a Mikraos Gedolos Chumash, and in their relative Seforim. We will, however, bring some lessons we can learn from the tragic incident:

Rashi zt”l explains (from Gemara Shabbos) that Bnei Yisroel miscalculated their count of the forty days and forty nights that Moshe Rabbeinu was supposed to be up on the mountain, and jumped the gun on when they thought he should have been back. This led to their mistake.

HaRav Moshe Tzuriel shlit”a says that we learn from here the importance of patience, and not acting too hastily. Acting hastily and impetuously leads to confusion, and confusion can lead one to err. Obviously, we must have alacrity to perform Mitzvos, but that is only once we ascertain thatit is something we should do. But in general, one should not act or react too hastily.

(Otzros HaTorah, vol. 1, p. 351)

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Still, how could Klal Yisroel have made such a terrible mistake right after Kriyas Yam Suf and Matan Torah?! After such revelations, how was such a steep fall possible? Rashi zt”l brings from Midrash Tanchuma that the mixed multitude who joined the Jewish People when they left Egypt (eiruv rav) instigated the sin, but still, how could they themselves -- who had also experienced these wonders -- do such a thing?

HaRav Yitzchok Sorotzkin shlit”a explains that, unfortunately, the nature of a human being is that at the time that we see a big miracle or have an inspiring experience, everything is clear to us, and a big impression is made. But shortly after it passes, the mark fades away. . . Although Klal Yisroel saw such incredible revelations, the impression faded, and they complained shortly after Kriyas Yam Suf. Although the eiruv rav also saw amazing wonders, when they were over, they reverted to their old ways.

(Rinas Yitzchok; Torah p. 338)

Similarly, HaRav Chaim Shmulevitz zt”l explains that someone can see and experience an amazingly inspiring and exalting thing, but that experience itself will not make the person truly on a higher level. Only if they work and toil to improve and elevate themselves will they truly rise higher and change. So even though the eiruv rav merited seeing incredible Divine revelations, they still remained the same people, since they did not work to improve.

(Sichos Mussar #56)

How true the words of these Gedolim are! Too often, we have this miraculous or incredible and inspiring experience, and we are extremely motivated to make all the important changes and improvements that we need to -- but shortly after the “high” wears off, we find ourselves back where we were before it. Perhaps one solution to this is as my Rebbe, HaRav Daniel Yaakov Travis shlit”a told me: I once asked Rav Travis about how one stays inspired in their Avodas Hashem, and he responded that when one gets inspired, you have to take it as far as you can. I.e. when we get inspiration, we must utilize it to actually improve and elevate ourselves -- and not merely “enjoy the high.”

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‘And Moshe turned and he descended from the Mountain, and the two Tablets of the Testimony were in his hand. . . And the Tablets, they are the work of G-d, and the writing is the Writing of G-d, engraved upon the Tablets.’ (Shemos 32:15-16)

Asks the HaRav Dov Weinberger shlit”a: Why does the Torah talk about the greatness of the Luchos and the writing on them here when Moshe Rabbeinu was descending the mountain with them, right before he smashed them because the Jews sinned with the golden calf? Why not at the time that they were given?

And he suggests: Perhaps we can say that the emphasis on the greatness of the Luchos only now is to teach a person human nature; that only when they stand to lose what is precious to them, specifically then do they suddenly feel the importance of it.

(Shemen HaTov)

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Adds HaRav Yissachar Frand shlit”a: Our inability to appreciate what we have before it is too late is one of the saddest aspects of human nature. . .

When the boys are in Yeshiva, they feel like their Yeshiva days will last forever. No matter how much I lecture my talmidim on this subject, they usually do not take it to heart. Years later I meet former talmidim, and then I hear the regret in their voices as they nostalgically remember their days in Yeshiva. They fill me in on their lives, and they invariably say, “I enjoy my life, but I miss the days back in Yeshiva. Rebbe, you were right; I should have appreciated my days in Yeshiva while they lasted.” If only they would have seen the forest rather than get tangled up among the trees. . .

The same applies to raising children. When our children are young and living with us, we have a hard time paying attention to the transience of their existence in our homes. . . We are so caught up in the difficulty of raising our children that we often fail to realize how lucky we are to be spending time with them.

Years later, when our nests empty out, we suddenly look back and wish we could hear the laughter of a two-year-old, the sound of little bare feet tapping on the floor, and yes, the sound of toys being poured out in a room that we just cleaned. . .

What does the average American look forward to? Retirement. People spend the most productive years of their lives, from the age of 20 to 65, considering what they will do when they retire. What a shame! By the time people reach 65, they often no longer have the energy or drive to appreciate their newfound freedom from obligation [with making a living, etc.], and they spend the rest of their lives morbidly wishing that they enjoyed their strength while it lasted.

Perhaps the most painful application of this concept is the relationship most have with their parents. . . As long as a person’s parents are alive, they seem to pose a great difficulty. There are times that they offer unsolicited advice, or mix into our Chinuch decisions, and we become frustrated. When parents pass away, children suddenly realize what they have lost. They realize that they should have welcomed the friendly advice; they should have appreciated the warmth, caring, and love that was the basis for their unappreciated suggestions.

By reserving the description of the Luchos until they were about to be destroyed, concludes Rav Frand shlit”a beautifully, the Torah warns us to appreciate our gifts in life -- our children, our strength, our parents, and the myriad other gifts that Hashem grants us -- before it is too late.

(Rabbi Frand on the Parashah 2)

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And the Tablets, they are the work of G-d, and the writing is the Writing of G-d, engraved (חרות) upon the Tablets.’ (Shemos 32:16)

Do not read it חרות (charus -- engraved), but rather חרות (cheirus -- freedom). For you cannot have a freer person than someone who is engaged in Torah study. And whoever engages in Torah study, it is elevated. . .

(Avos 6:2)

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‘And I will be compassionate to whom I will be compassionate, and I will have mercy on whom I will have mercy’ (Shemos 33:19)

Rebbe Zev of Zebarizh zt”l shows us a different way to understand this statement of Hashem: Oftentimes, how we ourselves behave and treat others, Hashem will respond in kind, and treat us that way.1 I will be compassionate, says Hashem, to the person who will say “I will be compassionate towards other people,” and I will be merciful to the person who will say “I will be merciful to other people.”

(Razin D’Oraysa, last piece on Ki Sisa)

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1 This is actually how the Baal Shem Tov zt”l explained the verse in Tehillim (121:5), ‘Hashem is your shadow. . .’: As we act towards others, so Hashem acts towards us. If we are kind and not so quick to judge them, so will we be treated from Above. (Heard from my Rebbe, HaRav Moshe Shulman shlit”a).

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‘And you will see My “back”, and My face shall not be seen’ (Shemos 33:23)

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Homiletically, the Chasam Sofer {HaRav Moshe Sofer zt”l} explains that many, many things happen in life. And about a lot of them, we wonder why Hashem caused/is causing this thing to happen. But after some time elapses, we see and understand retroactively that all those occurrences were all leading up to an important purpose -- and they were all for the best!

This is what Hashem was telling Moshe Rabbeinu: ‘My “back”’ -- i.e. after the purpose is achieved, you will then understand why all those things leading up to it had to happen. But you will not understand the ultimate purpose of something before that.2

(Toras Moshe to our verse)

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2 Of course, we must certainly have faith that whatever happens is for the best, even if we don’t know what good purpose it is for.

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‘And you shall stand with Me there on the top of the mountain. And a man shall not go up with you, and also no man shall be seen on the entire mountain’ (Shemos 34:2-3)

Rebbe Nachman Horodenker zt”l (grandfather of Rebbe Nachman of Breslov zt”l) derives a lesson from this verse for Tefillah: When we go up to Hashem, as it were, and daven to Him -- whether we are davening with a minyan (quorum) or by ourselves -- it should be to us as if we are completely alone with Him.

(Ginzei Tzaddikim, as quoted to me by my

Rebbe, HaRav Moshe Shulman shlit”a)

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~ Maasim Tovim ~

‘My Shabbos’ you shall keep’ (Shemos 31:13)

Rebbe Gedalya Moshe of Zhvil zt”l was exiled to Siberia by the Russians for a few years together with another Jew for stubbornly keeping Torah and Mitzvos. When their time of detention ended, their day of freedom was deliberately set for Shabbos. Before being allowed to go, they were ordered to sign a document of freedom.

The day of freedom arrived, but Rav Gedalya Moshe did not turn up at the office. The prison warden was surprised as this had never happened before in history, that someone did not turn up when sent to freedom!

He sent for him, and found Rav Gedalya Moshe in his room. He inquired why he did not show up. “Do you not want to be freed?” he asked the Tzaddik.

“Of course I do!” he answered. The warden gave him the papers to sign. But the Tzaddik refused to sign on Shabbos! When the officer saw this, he warned him that if he did not sign, he would have to stay for an extended unknown period of time. But this did not deter Rav Gedalya Moshe.

The fellow Jew who was also meant to be released, was also handed the documents in order to sign. When he saw that Rav Gedalya Moshe refused to sign, he also made a fuss and refused to sign too. When Rav Gedalya Moshe saw this, he told the officer that he was willing to sign for his friend. The officer was rather surprised. “For yourself, you are unwilling to desecrate the Shabbos, but for your friend you are willing to do so?” he inquired.

“Yes,” answered Rav Gedalya Moshe. “You see, I can continue living here. I will most likely survive. But for my fellow inmate, this is a matter of life and death. He cannot possibly tolerate it here any longer. Therefore I may sign for him!”

The officer (even a cold Russian in freezing cold Siberia!) was very moved by the Tzaddik’s selflessness and how he was willing to help his friend, rather than himself. He therefore agreed to free both of them without having to sign any papers!

(Shabbos Gems)

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‘And he said, “Whoever is for Hashem -- to me!” And all the sons of Levi gathered to him’ (Shemos 32:26)

HaRav Shimon Schwab zt”l once spent Shabbos with the saintly Chofetz Chaim zt”l, in Radun. It was Friday morning, and, in the middle of a discussion concerning the function of Kohanim, the Chofetz Chaim turned to Rav Schwab and asked, “Are you a Kohen?”

“No,” replied Rav Schwab.

“Perhaps you have heard that I am a Kohen,” the Chofetz Chaim said.

“Yes, I have heard.” Rav Schwab quietly responded.

“Perhaps you are a Levi?” the Chofetz Chaim asked.

“No, I am not,” was Rav Schwab’s reply.

“What a shame!” Said the Chofetz Chaim. “Moshiach is coming, and the Beis HaMikdash will be rebuilt. If you are not a Kohen [or Levi], you will not be able to perform the Avodah, Service, in the Sanctuary. Do you know why? Because 3,000 years ago, at the incident of the Golden Calf, dein Zeide, your “grandfather”, is nisht gelafen, did not run forward when Moshe Rabbeinu called out , ‘Mi l’Hashem eilai!’ ‘Whoever is for Hashem, should come to me!’ Now take heart and listen: When you hear the call, “Mi l’Hashem eilai!” come running!”

HaRav Avraham Leib Scheinbaum shlit”a sums up: This was the Chofetz Chaim’s message. When the call from Hashem comes, we must respond immediately, because that window of opportunity will not stay open forever. The Leviim responded 3,000 years ago, and it transformed their lineage forever.

(Peninim on the Torah; Sixteenth Series)

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Friday, March 13, 2020