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Among the preparations for the construction of the sanctuary was the
unity of the Jewish people: Moses gathered the entire Jewish people together
to teach them about the requirements, and the artists' work was led by
Betzalel, who was from the aristocratic tribe of Judah, and Ahaliav, who
was from the humble tribe of Dan. The purpose of the sanctuary, and subsequently
the Temple, is to reveal and express the pervading unity of G-d in the
world. As a result, we have to do it all together as one.
(from M-wire on shluchim.org)
"They shall give, every man, a ransom for his soul to G-d."
(Ex. 30:12)
The Hebrew word for "they shall give" - "venatnu,"
is spelled the same from left to right or right to left. This teaches
us that when a person gives charity, he should not worry that he will
suffer any lack, for the goodness he sows will be returned to him.
(from Vedibarta Bam)
G-d showed Moses a "coin of fire" to show the similarity that
exists between money and the phenomenon of fire. Fire is a vital element
without which the world could not survive, but it is also capable of great
destruction. So, too, are the characteristics of wealth. When a person
utilizes his money in the proper way, it brings great benefit to many,
but when it is used improperly terrible damage may be inflicted.
(from L'Chaim #858)
"When you will take the sum (lit., the head) of the Children
of Israel... then they will give every man a ransom for his soul."
(Ex. 30:12)
When the time will come for you to appoint a "head" - a leader
of the Jewish people - make sure it is one who is willing to give up his
very soul on behalf of his brethren; only one such as this is worthy.
(Alshich)
"…Every man shall give G-d an atonement for his soul...a
half-shekel." (30:12-13)
Moshe could not understand how money can accomplish forgiveness for the
soul. G-d showed Moshe a fiery coin which weighed a half-shekel, and He
explained that a coin by itself cannot atone for a grave sin. However,
if one gives with warmth and enthusiasm that comes from the fiery core
of the Jewish soul, then a coin can truly become the cause of forgiveness.
(Likutei Sichot)
The amount was set at precisely half a coin, to show that G-d Himself
is responsible for the other half. Had He not created the Evil Impulse
to tempt us in the first place, we would never transgress.
(Rebbe Simcha Bunim)
"When you will take the sum (lit., the head) of the Children
of Israel... then they will give every man a ransom for his soul."
(Ex. 30:12)
When the time will come for you to appoint a "head" - a leader
of the Jewish people - make sure it is one who is willing to give up his
very soul on behalf of his brethren; only one such as this is worthy.
(Alshich)
This verse contains an allusion to the commandment of charity for the
word "shekel" has the same numerical equivalent as nefesh,
soul (430). This teaches that giving charity has the power to effect atonement
for the soul.
(Baal HaTurim)
The shekel is an allusion to the soul; the gematria (numerical
equivalent) of "shekel" is the same as for "nefesh"
(soul). Every Jew is given "half" of his soul from Above; his
obligation is to elevate the other "half" under his control
to the same level as the first, through serving
G-d and performing good deeds.
(Rabbi Chanoch of Alexander)
"Half a shekel, after the shekel of the Sanctuary."
(30:13)
A Jew is only "half" an entity in two senses, attaining completion
and wholeness by uniting with G-d, or alternately, with another Jew. Yet
these explanations are interrelated, for when a person helps his fellow
Jew and unites with him, he simultaneously merits G-d's blessing and draws
closer to Him at the same time.
(Likutei Sichot) (from L'Chaim #559)
This verse contains an allusion to the mitzva of tzedaka,
charity, for the word shekel has the same numerical equivalent as nefesh,
soul (430). This teaches that giving tzedaka has the power to effect
atonement for the soul.
(Baal HaTurim) (from L'Chaim #559)
"This they shall give...half a shekel (machatzit) of the
shekel of the Sanctuary." (30:13)
The Hebrew word "machatzit" is spelled mem-chet-tzadik-yud-tav.
The letter tzadik, which also means a righteous person, is exactly
in the center. The two letters nearest to the tzadik are chet
and yud, which spell "chay," meaning alive.
The two letters furthest from the tzadik are mem and tav,
which spell "meit," or dead. From this we learn that
being close to a tzadik imbues us with life, and that giving tzedaka
(charity, symbolized by the half-shekel) saves us from death.
(Sifrei Chasidut) (from L'Chaim #661)
"The Children of Israel shall keep
the Sabbath, to observe the Sabbath." (31:16)
The holiness of Shabbat exists independently of the Jew; all he is enjoined
to do is guard it. Yet at the same time, the Jew is commanded to observe
Shabbat by his own actions, adding to its inherent holiness with his preparation
and service.
(Sefer Hamaamarim)
Every Jew is given an extra G-dly soul
on the Sabbath, which is why we are especially careful in keeping its
laws: G-d is always more stringent with those He is closest to.
(Ohr Hatorah)
"The Tablets were the work of G-d, and the writing was the writing
of G-d." (32:16)
What was so remarkable about the Tablets, considering that the Jewish
people had already heard the Ten Commandments? Rather, when the Ten Commandments
were inscribed in stone, they were simultaneously engraved upon the heart
of every Jew forever and ever, as it states, "Write them on the tablet
of your heart." This, indeed, was truly "a work of G-d."
(Sefat Emet)
"Moses stood at the gate of the camp and said, 'Whoever is on
G-d's side, let him come to me.'And all the sons of Levi gathered themselves
together to him" (32:26)
The members of the tribe of Levi were not the only Jews who refused to
worship the Golden Calf. This is obvious from the fact that only 3000
people were punished. Nonetheless, when Moses declared, "Whoever
is on G-d's side, let him come to me," the Levites were the only
ones who responded. Only the Levites were willing to pick up their swords
and wage battle against idolatry, while everyone else stood by and refused
to become involved in "controversy."
(Chidushei HaRim)
"I will be gracious to whom I will be gracious, and I will show
mercy to whom I will show mercy." (33:19)
The way an individual acts towards others is the way he himself will be
treated by Heaven. If one is merciful to his fellow man, and behaves in
a good and kind manner, G-d will be merciful towards him, even if he is
really not deserving. "And I will be gracious to whom I will be gracious"
- G-d will act accordingly to the person who always says "I will
be gracious," and will be merciful to the person who always says
"I will be merciful."
(Razin D'Oraita) (from L'Chaim #859)
"Before all your people I will
perform wonders, such as have not been done on all the earth, nor in any
nation." (34:10)
The Hebrew word for "wonder"
is related to the word meaning "set apart." G-d promised the
Jews that they would be set apart from the rest of the nations of the
world, for His Divine Presence would henceforth rest only on them. But
what "wonders" were promised? Not merely miracles in the physical
world, but wonders in the spiritual sense, a deeper understanding of G-dliness
and holiness than is afforded others. That is why the verse specifies
"before all your people," for only the Jew can really understand
and appreciate the depth of these wonders.
(Ohr Hatorah)
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Our Parsha discusses three fundamental aspects of Judaism:
Revelation - G-d gives Moshe the Divinely inscribed first set of Tablets.
Rebellion - The incident of the golden calf
Reconciliation - by Moshe,for the sin on behalf of the Jewish people,
followed by the giving of the second tabets and climaxing with the shining
of light through Moshe's face.
The scheme of history also follows this sequence:
a) Torah (revelation) preceded the world
b) The world was created, which conceals G-d's presence (rebellion)
c) With the true and complete redemption through Mashiach, G-d will finally
be "reconciled" with His world.
(adapted from The Gutnick Chumash, based on Sichas Shabbos Parshas Ki
Sisa 5752)
"This shall be the sacred anointing oil to Me for all generations."
(Ex.30:31)
The special anointing oil was used to anoint the High Priests and the
Kings of the House of David. Moshe prepared only 12 Lug (about 2 gallons)
of this oil. Miraculously it was enough for all past generations and all
future generations. It was still used in the second Holy Temple, and was
hidden when the Holy Temple was destroyed. When Moshiach is revealed,
it will be returned to us.
(Yalkut Shimoni) [Reprinted with permission from L'Chaim
Magazine (www.lchaim.org).]
Although we are in exile at present, we can still perform a service representative
of the giving of the half-shekalim coins by giving to charity. Indeed,
it is customary to give three half-shekalim to charity before Purim. It
is fitting that children be trained in this mitzva. And these gifts
will hasten the coming of the time when, as mentioned at the beginning
of Parshat Shekalim, "the heads of the Jewish people will be uplifted."
...May this take place in the immediate future... And most importantly,
the present time is particularly appropriate, indeed, the most appropriate
time that could be, for the coming of the Redemption.
(The Lubavitcher Rebbe) From L'Chaim #861
The half-shekel represents man's service to G-d, the making of a sanctuary
for
G-dliness. It is this service which leads us to merit the building of
the third Holy Temple in the future.
(Days of Destiny) (from L'Chaim 1059)
"..and threw down the tablets that were in his hand, shattering
them..." (Ex. 32:19)
At the time when the luchot were shattered, it was decreed that the Jewish
People must henceforth study Torah amidst conditions of poverty, pain,
slavery, and exile. But for their exertions to uphold the Torah despite
all their difficulties, their reward will be doubled and tripled in the
time of Mashiach.
(Yalkut Shimoni as published in "The Midrash Says")
"Ad Mosai (Until when) will you waver between two opinions?"
(I Kings 18:21)This week's Haftorah relates the story of Elijah the Prophet
on Mount Carmel, where he turns to the Jewish people and exclaims to them
"Ad Mosai! Until when will you waver between two opinions?"
Elijah's words did not come as a story or a suggestion, but a very forceful
demand - "How much longer?" The same definition applies to the
"Ad Mosai" of the verses in Tikun Chatzot (prayers
said at midnight, mourning the destruction of the Holy Temple). Just as
in the Haftorah, it expresses to G-d, as a demand, that the Jewish
people cannot tolerate this exile any longer.
(Lubavitcher Rebbe )(from L'Chaim #811)
"Ad Mosai (Until when) will you waver between two opinions?"
[I Kings 18:21]
This week's Haftorah relates the story of Elijah the Prophet on Mount
Carmel, where he turns to the Jewish people and exclaims to them "Ad
Mosai! Until when will you waver between two opinions?" Elijah's
words did not come as a story or a suggestion, but a very forceful demand
- "How much longer?" The same definition applies to the "Ad
Mosai" of the verses in Tikun Chatzot (prayers said at
midnight, mourning the destruction of the Holy Temple). Just as in the
Haftorah, it expresses to G-d, as a demand, that the Jewish people cannot
tolerate this exile any longer.
(Lubavitcher Rebbe - from L'Chaim #811)
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