[Par-lite] for PARSHAT SHEKALIM

[Menachem Leibtag]

*************************************************************
     THE TANACH STUDY CENTER [http://www.tanach.org]
          In Memory of Rabbi Abraham Leibtag
     Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************

                PARSHAT  SHEKALIM

     [for MAFTIR (Shmot 31:11-16)  &  HAFTARA ]

PART I -   A 'BASE' AND A 'CROWN'

     What did Bnei Yisrael do with the silver collected from
the very first "machazit ha'shekel"? From the commandment at
the beginning of Parshat Ki-tisa (that we read as maftir for
Parshat Shekalim) it is not very clear - as it simply states
that it should be given: "l'avodat OHEL MOED" - for the needs
of the Tabernacle (see 30:16).
     Even though the commentators offer two explanations for
what this specific phrase refers to: - either:
  *  to purchase the "korbanot tzibur" [community sacrifices]
  and hence a mitzvah for all future generations as well; or
  *  to construct the Mishkan itself
   and hence a one time mitzvah - for building the Mishkan
    [See lengthy discussion in Ramban on 30:16.]

  Nonetheless, from the opening psukim in Parshat Pekudei it
is clear that there was indeed a special donation of a
"machazit ha'shekel" for the specific purpose of BUILDING the
Mishkan.
     In the following shiur, we will undertake a careful
reading of those psukim (i.e. 38:21-31) in attempt to find the
deeper meaning of what this silver was used for.
  [It is highly recommend that you first read 38:21-31, i.e.
  the opening psukim of Parshat Pekudei, before continuing.]

TALLYING THE GOLD & SILVER
     In Parshat Pekudei we learn that Bnei Yisrael were
permitted to donate as much gold and copper ["zahav" &
"nechoshet"] as they chose. The primary use of the gold was to
make the "keilim " [vessels] of the Mishkan ("aron",
"shulchan", "menorah", etc.), while the copper was used to
make the "keilim" of the "chatzer"  - i.e. the "mizbach
n'choshet" and the "kiyor".
  [This donation totalled approx. 30 "kikar" of gold, and 70
  "kikar" of copper / note that the weight of a "kikar" was
  about 30 kilo (or 65 lbs.).]

     To our surprise, there was no donation of silver!  In
contrast to the gold and copper, the only silver collected was
taken from the mandatory donation, known as the "machazit
ha'shekel" - where each member of the male population age 20
(and up) gave a half a shekel (see 38:26).
  Since the total census was 603,550, the amount of silver
collected totaled 301,775 shekel.  As 'everyone' knows, every
3,000 shekel equals one "kikar" [just ask your banker], thus
the total amount of silver collected was 100 "kikar", with a
remainder of 1,775 shekel.
     What did they do with so much silver?

SOCKETS FOR THE BEAMS
     Actually, the answer is quite simple. The primary use of
the silver was to make "adanim" [weighted base sockets] to
support the "kerashim" [wooden planks] of the Mishkan.   To
set up the Mishkan - a total of 100 "adanim" were needed.  The
first 96 "adanim" were used to support the 48 "krashim" that
formed the walls of the Mishkan.  [The northern and southern
walls were 20 "krashim" each, and the western wall need 8
"krashim" (20+20+8=48); the eastern side was 'open'.]  As each
"keresh" required TWO "adanim" [sockets], a total of 96
"adanim" were needed. Plus, four additional "kerashim" were
needed to support the "parochet", but each of these "kerashim"
needed only one "eden" for support.  To summarize, a grand
total of 100 [96+4] "adanim" were needed to form the base
support of all of the "kerashim" of the Mishkan. [See Shmot
26:15-25.]
     These 100 "adanim" were made from the 100 "kikar" of
silver - or simply each "eden" was made by pouring 1 "kikar"
of melted silver into the mold.  These 100 "adanim" thus
formed the  base for the walls of the Mishkan.  The leftover
1775 shekels of silver were used to make some hooks ["vavim"]
to connect the curtains to the poles of the outer courtyard
["chatzer"], and a sliver plating for the heads of those poles
as well.

WHO COUNTS?
     So why is this detail so important?
     One could suggest that this silver from the "machzit
ha'shekel" was intentionally chosen to form the "adanim".
Considering that these "adanim" formed the very BASE of the
Mishkan (and supported the entire structure), it may be
significant that they were manufactured specifically from the
material that was donated EQUALLY by every member of Am
Yisrael.   In contrast to the vessels of the Mishkan, that
were manufactured from the 'donated' gold and copper, the
sockets that formed the very base of the Mishkan remained
unique and special - and hence were made out of silver.
     Similarly, one viewing the Mishkan form afar, would see
the silver coating on the very top of each of the poles of the
courtyard ["amudei ha'chatzer"], and on the hooks connecting
the curtains to these poles.  This detail created a silver
like 'perimeter', that may have appeared like a silver crown
surrounding the Mishkan. This 'crown', just like its 'base',
was made from this 'everyone is equal' donation of the silver
from the "machazit ha'shekel".
     Therefore, the very base at the bottom, as well as the
shiny crown at the top, reflect the 'collective' donation -
where each member of Am Yisrael is equal. However, in between
them, we find the vessels made from the extra donations of
gold and copper from private individuals.

THE PROPER BALANCE
     This may reflect the proper balance between the need on
the one hand for everyone to be equal and work together at the
very base level of Judiasm, yet at the same time allowing for
each individual to make his own personal contribution in any
additional realm that he may choose. Yet, all said and done,
when one looks from the outside, the 'finishing touches' [the
silver crown surrounding the Mishkan] must reflect the very
same unity that forms its base.

     In later generations, after the Mishkan was built, the
"machazit ha'shekel" was used to buy the "korbanot tzibur".
Again we find that the very basic "korbanot TAMID & MUSAFIM"
were offered daily on the MIZBAYACH reflected the unity and
collective nature of Am Yisrael.  However, in addition to
those standard  "korbanot tzibur", each individual was also
permitted to offer an additional "korban nedava" [voluntary
offering], but once again, at the base level, we all stand in
front of God as "knesset Yisrael" - as one collective unit.
     What may be the deeper meaning of this 'balance' is
discussed in Part Two.

===

PART II  - MACHAZIT HA'SHEKEL & KLAL YISRAEL

     Why does the Torah command us to collect a HALF of a
shekel? After all, once we are taking up a collection, would
it not be more logical (and profitable) to collect a WHOLE
shekel instead of a half?
     This special law that each member of "klal Yisrael" must
bring a MACHATZIT ha'SHEKEL (a half of a shekel) suggests that
the very concept of a "machatzit" (a half /or a fraction) may
be significant.

     One could understand this "machazit" aspect not only as
quantitative, but also as qualitative.  In other words, the
act of giving specifically a 'fractional' amount (opposed to a
whole), emphasizes to the individual that he should consider
himself as an integral part of a more complete entity.
     To help explain this concept, we'll employ a parable from
nature.

TWO MODELS
     The nature of the relationship between an individual and
the group that he is part of can be understood in one of two
ways:
  1) Like a tree in a forest
  Applied to our case, each INDIVIDUAL could be viewed as a
  single tree, while Am Yisrael (the "klal") would correspond
  to the forest (with many trees).
  2) Like a leaf on a tree
  Am Yisrael itself could be compared to a tree, while each
  individual Jew would correspond to the various parts of the
  tree, such as the leaves, roots, twigs, branches, etc.

     A 'qualitative' understanding for "MACHATZIT ha'shekel"
suggests that we use the latter example to explain the
relationship between KLAL YISRAEL and each individual jew.
>From a 'spiritual' perspective, all members of Klal Yisrael
are interdependent. [This explanation can help us understand
the concept of "kol Yisrael areivim zeh l'zeh".]

     This understanding can explain an important comment made
by Rashi in Parshat Yitro.  In chapter 19, the Torah describes
Bnei Yisrael's arrival at Har Sinai using a singular verb:
     "va'YICHAN sham Yisrael neged ha'har"
      -And Israel encamped next to the mountain (see 19:2)

Rashi comments:
     "as ONE person, with ONE heart"

     Rashi's commentary may emphasize this very point in
regard to the collective nature of Am Yisrael.  One could
suggest that the Torah can be given to Am Yisrael only AFTER
we become a nation - a collective entity.  This may indicate
that our relationship with God exists first and foremost at
the national level.  At Har Sinai (and later in the Mishkan)
Am Yisrael (as a "klal") meets Hashem.  Our own relationship
with God as individuals then becomes possible, as each
individual is an integral part of that greater whole.
     This concept could also explain the pasuk that we say
every morning in "hodu" (Tehillim 105:6) that describes
Avraham Avinu as ZERA (seed): "zera Avraham ohavo, bnei Yaakov
bechirav...".
     As Bnei Yisrael can be considered an 'organic' unit, then
like any other organic unit, it must have begun with one seed!

     Based on this understanding, we can advance a possible
reason for giving a "machazit ha'shekel" specifically when
taking a census.  When a group is counted individually, there
tends to be a focus on the independent nature of each
individual. However, should we count the nation collectively,
i.e. by each person giving a "machazit ha'shekel", we focus of
the collective interdependent nature of the nation.
     Considering that God has given Am Yisrael a Divine
purpose as a collective group, i.e. to become God's special
nation, then we ask God to judge each individual more
leniently IN ORDER that he can fulfill that Divine purpose.
Therefore, in its introduction to this mitzvah, the Torah
states:
  "v'lo yihiyeh NEGEF b'fkod otam..." -[Count them using a
  machazit ha'shekel] in order that there should not be a
  plague when you count them." (see Shmot 31:12)

  Otherwise, counting each person individually would reflect
a lack of understanding of the collective nature of Am
Yisrael, thus invoking God's anger.

     Therefore, it is not by chance that the money collected
from the "machazit ha'shekel" is used to buy the KORBANOT
TZIBUR - the collective offerings brought each day in the Bet
ha' Mikdash. These daily offerings {korban Tamid/ see Shmot
29:42-44!] represent the entire nation as we stand before God
in the OHEL MOED - the tent of meeting - where Am Yisrael can
'meet' Hashem, thus 're-living' the experience of Ma'amad Har
Sinai (see shiur on Parshiot Terumah/Tezaveh).

     [A shiur on the Haftara for Shekalim will follow the
     Further Iyun section.]
======

FOR FURTHER IYUN
A. Read I Divrei Hayamim chapter 21 (alt. Shmuel bet chapter
24). In that chapter, David ha'Melech conducts an unnecessary
census of Bnei Yisrael which kindles God's anger. God gives
David a choice of three punishments, from which David chooses
the most severe one from the hand of God (what we say everyday
in tachanun). After this plague has taken some 70,000
casualties, the plague stops when David offers a korban on the
field of Arnan the Jebusite, which later becomes the site of
the MIZBAYACH and the BET HA'MIKDASH on Har ha'bayit.
     Once again, we find a connection between the MIZBAYACH
and OHEL MOED (the Mikdash) and counting the nation.
     See the various commentators on that chapter (and on the
parallel chapter in Sefer Shmuel II chapter 24) concerning why
it was improper for David to count the people.
     See also Rashi on Shmot 30:11.

B. In Parshat Kitisa, i.e. Parshat Shekalim (Shmot 30:11-16),
it is not clear what specific type of census the psukim are
referring to.
     The possibilities raised by the commentators include:
1) the machazit ha'shekel for the daily korbanot tzibur,
2) a special census to collect money for the building of the
Mishkan (relate to Shmot 38:25-28!).
3) the census of Bnei Yisrael taken in preparation for their
journey towards and conquest of Eretz Canaan (see Bamidbar
chapters 1->2).
4) any census which Bnei Yisrael must take before going to
battle.
     In your opinion, which interpretation appears to be most
logical?  [See the parshanim.]

C. In our shiur on Yom Kippur, we suggested that KIPPUR (or
KAPPARA) may imply 'protection' from a punishment which one
may deserve. Relate this concept to Shmot 30:12, where the
machazit ha'shekel is referred to as KOFER NOFSHO, and later
as KESEF HA'KIPPURIM.
     Does this relate in away to the question above (B)?
     Relate this to the concept of DAM ha'KIPPURIM found in
relation to the MIZBACH ha'KTORET (see 30:7-10), and our shiur
on Parshat Tezaveh.

=========================

HAFTARA  for Parshat SHEKLAIM - II MELACHIM 12:1-17.

     The Haftara describes the collection of funds that was
made during the time period of King Yoash in order to repair
and renovate the Bet Ha'Mikdash.
     To understand WHY it was necessary to renovate the Bet
ha'Mikdash during the time of Yoash, we must first review the
tragic events that led to how he became king.
     Recall that Achav, the king of Israel, made a treaty of
the King of Sidon (and hence his marriage to Jezebell) which
led to the proliferation and legitimization of Baal worship in
Israel (see I Melachim 16:29-34).
     At the same time when Achav was king of Israel,
Yehoshafat was king of Yehuda. Although Yehoshafat was a good
king, he had also entered into a military treaty with Achav.
This friendship ultimately led to the marriage of Yehoshofat's
son YORAM with Achav's daughter ATALYA. Due to the bad
influence of the house of Achav, both YORAM and his son and
successor ACHAZYA became kings who rebelled against God (see
II Melachim 8:16-29).
     Achazya, King of Yehuda, was also killed during YEHU's
revolt against the house of Achav (see II Melachim chapters 9-
>10).  In retaliation for Yehu's murder of the members of both
royal families, ATALYA, the only remnant of the House of
Achav, murdered the entire royal family of Yehuda. The only
survivor of Atalya's terror was Achazya's infant son YOASH
(see 11:1-2).  The "kohen gadol" Yehoyada kept the infant
Yoash hidden, while ATALYA took over the kingdom of Yehuda.
     Therefore, since the time of Yehoshafat's death, i.e.
during the reign of YORAM, ACHAZYA, and ATALYA, the Bet
Ha'MIKDASH in Yerushalayim was quite neglected, and the
kingdom had gone astray from God.
     After reigning for six years, Atalya was finally ousted
by a coup d'etat orchestrated by the High Priest Yehoyada.
Yoash, then only seven years old, was proclaimed king. During
the early years of his reign, Yoash was a good king. With the
guidance of Yehoyada, proper worship was restored in the Bet
ha'Mikdash. Nonetheless, the Mikdash itself required major
renovations.
     Finally, in the 23rd year of his reign, Yoash, together
with Yehoyada, make a special effort of raise funds for proper
fixing  of the Mikdash. Towards that purpose, Yehoyada makes
the first "pushka" (tzdaka box/ see 12:7-12), and placed it in
the Bet Ha'Mikdash near to the MIZBAYACH. From the funds
collected, they were able to pay wages of workers who finally
finished the renovation of the Temple (see 12:13-16).
     Yoash's renovation of the Mikdash reflected a new start
in the proper direction for Am Yisrael after many years waning
political and spiritual leadership.  It reflected a new hope
after several decades of troubled times.
  Similarly, as we read Parshat Shekalim together with
Parshat Mishpatim, let's hope and pray that with the onset of
spring, Am Yisrael will become worthy once again of proper
leadership, so that it can take the proper steps towards
rebuilding a just and God-fearing society.

                         chodesh tov
                         & shabbat shalom,
                         menachem
-------------- next part --------------
A non-text attachment was scrubbed...
Name: shkalim.pdf
Type: application/pdf
Size: 31975 bytes
Desc: not available
Url : http://www.atlchai.org/pipermail/par-lite/attachments/20060223/33424943/shkalim-0001.pdf