Parsha # 21: “Ki Tisa/When You Take"
(Sh’mot / Exodus *30:11 to 34:35*)
Edition: 15c07
“What’s In A Number?”
Greetings Sojourners, Friends, Guests and Other Readers! Welcome!
There are only a few things which we human beings find daunting. Climbing Mount Everest I should think would be one. Man travelling to and walking on the moon would be another. Running for political office might really inhibit a few people. Finding the cure for a dread disease, or even the common cold seems to allude us year after year. There are two things about all these choices, however. The first is that the opportunities to be involved in these activities are rare and so they don’t affect the majority of people. The second is that, in spite of their rarity, and their daunting nature, there ARE people who have tackled them anyway, and many of them have succeeded.
This says something about the human race, I think.
Tackling this week’s Parsha, with its many varied storylines and then attempting to reflect upon the immense affects it has had on so many people throughout countless generations is similar to these pursuits above, at least for me. While it’s really nothing in comparison, I simply find the passage daunting. For this reason, for this time around at least, I am only going to bite off enough to comfortably “chew on”, and leave the rest for another cycle.
Before I do that, however, let’s at least try to grasp the bounty of material that is covered in Parsha Ki Tisa.
We begin with Elohim telling Moshé to take a census of all the people, but he has to use a special method, one we have not seen before. Beginning with verse 17, we find instructions for the creating and placing of the “laver”, the large wash basin placed in the Tabernacle. Verse 31 then begins to instruct Moshé on how to infuse the special oil to be used for anointing.
In chapter 31, we learn that Elohim has set aside two individuals to act, not just as labourers themselves but to oversee all the other artisans as they create the tabernacle and its furnishings. Of interest here is that, according to “Sanhedrin 69b” – a section of the Babylonian Talmud, the main overseer (B’tzal’el) was only 13 years of age at the time. Next, in verse 12, B'nei Yisra'el (children or people of Isra’el) is admonished once again to “observe the Shabbat”. This was now of particular importance, as the labour of creating the Tabernacle had begun. All creative work was to stop on the Shabbat “as if the task were fully completed”. This section, especially verses 16 & 17, along with Isaiah 66:23 is the source of the “V’Shamroo, [Note: see “After Notes” below] a prayer recited regularly in the Synagogue to this day. [In fact, it is also in the Messianic Siddur (Prayer Book)] This passage also forms “the Scriptural basis for the Shabbat Celebration.” In verse 18, Moshé receives from Elohim the two stone tablets upon which were the words of the Law as written “by the finger of God”.
There are only a few things which we human beings find daunting. Climbing Mount Everest I should think would be one. Man travelling to and walking on the moon would be another. Running for political office might really inhibit a few people. Finding the cure for a dread disease, or even the common cold seems to allude us year after year. There are two things about all these choices, however. The first is that the opportunities to be involved in these activities are rare and so they don’t affect the majority of people. The second is that, in spite of their rarity, and their daunting nature, there ARE people who have tackled them anyway, and many of them have succeeded.
This says something about the human race, I think.
Tackling this week’s Parsha, with its many varied storylines and then attempting to reflect upon the immense affects it has had on so many people throughout countless generations is similar to these pursuits above, at least for me. While it’s really nothing in comparison, I simply find the passage daunting. For this reason, for this time around at least, I am only going to bite off enough to comfortably “chew on”, and leave the rest for another cycle.
Before I do that, however, let’s at least try to grasp the bounty of material that is covered in Parsha Ki Tisa.
We begin with Elohim telling Moshé to take a census of all the people, but he has to use a special method, one we have not seen before. Beginning with verse 17, we find instructions for the creating and placing of the “laver”, the large wash basin placed in the Tabernacle. Verse 31 then begins to instruct Moshé on how to infuse the special oil to be used for anointing.
In chapter 31, we learn that Elohim has set aside two individuals to act, not just as labourers themselves but to oversee all the other artisans as they create the tabernacle and its furnishings. Of interest here is that, according to “Sanhedrin 69b” – a section of the Babylonian Talmud, the main overseer (B’tzal’el) was only 13 years of age at the time. Next, in verse 12, B'nei Yisra'el (children or people of Isra’el) is admonished once again to “observe the Shabbat”. This was now of particular importance, as the labour of creating the Tabernacle had begun. All creative work was to stop on the Shabbat “as if the task were fully completed”. This section, especially verses 16 & 17, along with Isaiah 66:23 is the source of the “V’Shamroo, [Note: see “After Notes” below] a prayer recited regularly in the Synagogue to this day. [In fact, it is also in the Messianic Siddur (Prayer Book)] This passage also forms “the Scriptural basis for the Shabbat Celebration.” In verse 18, Moshé receives from Elohim the two stone tablets upon which were the words of the Law as written “by the finger of God”.
In Chapter 32 we feel like helpless onlookers as the people, impatient and fed up with waiting for the return of Moshé, talk Aharon into creating the idol of the Golden Calf, and in his leading them in sacrificing to it as ‘their new god who brought them out and who would lead them forward.’ This is followed by Moshé’s throwing down the original ‘tablets’ of the Law, and having to deal with the errant, and frankly – inebriated, people. You gotta just love Aharon’s explanation of how the calf came about in verse 21. These actions are ‘corrected’ by the slaughter of 3000 of the ring-leaders in verse 25.
Chapter 33 contains more about the follow-up to the actions of B'nei Yisra'el. Moshé is ‘invited’ to separate himself from the people who will be destroyed, as Elohim tells him that He will start over again through Moshé’s progeny. To create an image for this, Moshé moves the Tabernacle out of the centre of the camp indicating that Adonai is no longer dwelling amongst the people. The ensuing verses describe Moshé’s efforts to intercede for the stiff-necked people under his care. He pleads with Elohim to continue to guide the refugees along their way, which, we read in verse 12, will begin soon as Adonai tells him to begin the “Aliyah”, (The Ascension) to the land He has chosen for them. [Note: when one is going to the Promised Land, no matter from where one starts, it is described as ‘going up’ / ‘ascending’. Meanwhile, leaving H’Aretz Yisra’el (The Land of Israel) always involves ‘descending’. The one notable exception to this is when Jonah is told to “go up” to Nineveh.] In Verse 17, Moshé pleads for an opportunity to “see” God, and the desire is to be granted in a limited manner.
Chapter 34 opens with Elohim giving instruction to Moshé to cut out two new Tablets of stone and to come up to the peak of Sinai so as to receive a new copy of the Law. He begins his ascent in verse 4 and along the way, Elohim places him “in a cleft” in the mountain’s rock. He then passes by Moshé who is kept from seeing the face of God –Moshé is allowed to view only His ‘back’. Beginning in verse 5, there are some very important words spoken by God – first some forms of His Name, and then characteristics which describe Elohim’s nature. They are known as the Thirteen Attributes of Mercy which Elohim embodies. These words should by highlighted, if you are among those of us who don’t mind “marking up” our Bibles. Finally, chapter 34 ends with Moshé receiving a new set of laws written once again by the finger of God. Two things should strike the reader about this second set of Laws. First, they are not all the same as the original set, and second, only here is the title of “Ten Words” or “Ten Commandments” included in the actual text of the work. [The original set is ‘labelled’ or ‘entitled’ the “Ten Commandments” by a scribe sometime later] Following this close encounter with God, Moshé eventually descends to rejoin B'nei Yisra'el at the base of the mountain. His face, it seems, glowed with a mysterious light (and continued to do so every subsequent time he met with God) so much so, that he wore a veil to cover his face. Sha’ul later explains that he wore the veil to conceal that his face glowed less and less when Moshé was apart from God and amidst the people, (2 Cor. 3:7ff) which, one supposes, could have been dis-heartening for the people.
Now, having completed the overview, let us look at the first paragraph of the week’s passage, Chapter 30:11 through 16. The passage is rather confusing, unless one can see what is being instituted at this juncture. First of all, there are two things being accomplished here under the direction of Elohim’s instruction. The first is the taking of a census, as I noted above, taken in a rather unique manner. The second is the receiving of the first actual Temple Tax, though it is not called that (the SEASC prefers ‘gift’, however we will see that it becomes an annual event – and indeed is still utilized in many synagogues today. This year “Shabbat Shekalim” as it is known, was held on February 14th. It is always held on the Shabbat immediately preceding the month of Adar (in a leap year, it precedes the first of Adar II). Adar (or Adar II) is the month in which Purim falls. It immediately precedes the month of Nisan, the month in which Pesach / Passover is observed.
I have observed infractions of this law myself, but the Torah teaches us here, in verse 12, that it is forbidden to ascertain the number of Jews in a given place at a given time by doing a simple “head count”. What I have observed is a gentile ‘usher’ (perhaps that nullifies the law) counting people entering a synagogue for a service. (In fact, if memory serves it was about this time of year, so it may have been Shabbat Shekalim that year.) Setting that aside, the instruction given to Moshé by Elohim is that each person is to bring a half-shekel of silver and give it freely for the up-keep of the Tabernacle. The sacrificial offering of this weight of silver [a shekel is actually a measure of weight – working out to between 13.3 and 16 grams, or from .43 to .51 troy ounces of silver] is to be considered an “atonement” (SEASC) or a “Ransom” (CJB and NASV) for the souls of those who were brought out of Egypt. The effect of all participants having obeyed, we are informed, is that a plague will be avoided. [At a later time, King David will take a ‘regular’ census throughout the land and the people will pay a great price – (see II Samuel 24)]
Chapter 33 contains more about the follow-up to the actions of B'nei Yisra'el. Moshé is ‘invited’ to separate himself from the people who will be destroyed, as Elohim tells him that He will start over again through Moshé’s progeny. To create an image for this, Moshé moves the Tabernacle out of the centre of the camp indicating that Adonai is no longer dwelling amongst the people. The ensuing verses describe Moshé’s efforts to intercede for the stiff-necked people under his care. He pleads with Elohim to continue to guide the refugees along their way, which, we read in verse 12, will begin soon as Adonai tells him to begin the “Aliyah”, (The Ascension) to the land He has chosen for them. [Note: when one is going to the Promised Land, no matter from where one starts, it is described as ‘going up’ / ‘ascending’. Meanwhile, leaving H’Aretz Yisra’el (The Land of Israel) always involves ‘descending’. The one notable exception to this is when Jonah is told to “go up” to Nineveh.] In Verse 17, Moshé pleads for an opportunity to “see” God, and the desire is to be granted in a limited manner.
Chapter 34 opens with Elohim giving instruction to Moshé to cut out two new Tablets of stone and to come up to the peak of Sinai so as to receive a new copy of the Law. He begins his ascent in verse 4 and along the way, Elohim places him “in a cleft” in the mountain’s rock. He then passes by Moshé who is kept from seeing the face of God –Moshé is allowed to view only His ‘back’. Beginning in verse 5, there are some very important words spoken by God – first some forms of His Name, and then characteristics which describe Elohim’s nature. They are known as the Thirteen Attributes of Mercy which Elohim embodies. These words should by highlighted, if you are among those of us who don’t mind “marking up” our Bibles. Finally, chapter 34 ends with Moshé receiving a new set of laws written once again by the finger of God. Two things should strike the reader about this second set of Laws. First, they are not all the same as the original set, and second, only here is the title of “Ten Words” or “Ten Commandments” included in the actual text of the work. [The original set is ‘labelled’ or ‘entitled’ the “Ten Commandments” by a scribe sometime later] Following this close encounter with God, Moshé eventually descends to rejoin B'nei Yisra'el at the base of the mountain. His face, it seems, glowed with a mysterious light (and continued to do so every subsequent time he met with God) so much so, that he wore a veil to cover his face. Sha’ul later explains that he wore the veil to conceal that his face glowed less and less when Moshé was apart from God and amidst the people, (2 Cor. 3:7ff) which, one supposes, could have been dis-heartening for the people.
Now, having completed the overview, let us look at the first paragraph of the week’s passage, Chapter 30:11 through 16. The passage is rather confusing, unless one can see what is being instituted at this juncture. First of all, there are two things being accomplished here under the direction of Elohim’s instruction. The first is the taking of a census, as I noted above, taken in a rather unique manner. The second is the receiving of the first actual Temple Tax, though it is not called that (the SEASC prefers ‘gift’, however we will see that it becomes an annual event – and indeed is still utilized in many synagogues today. This year “Shabbat Shekalim” as it is known, was held on February 14th. It is always held on the Shabbat immediately preceding the month of Adar (in a leap year, it precedes the first of Adar II). Adar (or Adar II) is the month in which Purim falls. It immediately precedes the month of Nisan, the month in which Pesach / Passover is observed.
I have observed infractions of this law myself, but the Torah teaches us here, in verse 12, that it is forbidden to ascertain the number of Jews in a given place at a given time by doing a simple “head count”. What I have observed is a gentile ‘usher’ (perhaps that nullifies the law) counting people entering a synagogue for a service. (In fact, if memory serves it was about this time of year, so it may have been Shabbat Shekalim that year.) Setting that aside, the instruction given to Moshé by Elohim is that each person is to bring a half-shekel of silver and give it freely for the up-keep of the Tabernacle. The sacrificial offering of this weight of silver [a shekel is actually a measure of weight – working out to between 13.3 and 16 grams, or from .43 to .51 troy ounces of silver] is to be considered an “atonement” (SEASC) or a “Ransom” (CJB and NASV) for the souls of those who were brought out of Egypt. The effect of all participants having obeyed, we are informed, is that a plague will be avoided. [At a later time, King David will take a ‘regular’ census throughout the land and the people will pay a great price – (see II Samuel 24)]
Clearly what is happening here is that each male person, from the age of twenty years and up, is to pay a half-shekel into the treasury, and then those shekels are counted to arrive at how many men were ‘present and accounted for’ [For more on the fact that only males were counted, and regarding the ages, see an upcoming lesson based in the book of B’Midbar / Numbers]. There are many things we can learn about this fledgling nation of Yisra’el from such mundane events as a census in the early days of their history.
The first is that all people were counted equal – rich and poor alike, old or young as well – each person gave a half shekel – no more, no less. This meant that all the participants were seen as, and treated as, equals in their attempt to provide the silver for the Tabernacle. Of course, it had to be this way, (an equal amount per person) so that it could indeed be counted. But there is a Second related purpose to counting the people this way. The literal interpretation of verse twelve, for instance, is: “When you elevate the heads of B'nei Yisra'el, …” So the individual is ‘raised up’, through his selfless contribution to the effort. I think we can all relate to this as we recognize that we actually feel better – perhaps a good word here would be “lighter” – when we selflessly give to a worthy project. We can even claim that “our heads (/ spirits / self-concepts) have been ‘lifted’ higher. A Third Proponent of giving in this manner is that when all the “heads” of the individuals are raised up, the Spirit or Character (or the Status) of the nation is also elevated. Heeding the call to contribute in this manner, whether considered a tax or a gift, to be used in the Tabernacle [or later in the Temple and still later the Synagogue] is to understand the opportunity which one is being given – the privilege of becoming a part of a greater whole, to be united with others in a common activity. As Psalm 133 recites: “Hineh ma tov oomanaim Shevet achim gam yachad… O how good, how pleasant it is For brothers to live together in harmony.” Clearly, one half sheklel is not going to achieve the desired outcome on its own – however, when one’s individual effort is augmented by the efforts of tens of thousands of people like yourself, the specific goal is achieved and, at the same time, the more subliminal goal of gaining the greater good for the nation is also established.
This sacrificial giving goes toward raising the character of all the contributors, [and through them], that of their families as well. At the same time, in this practice, lie the roots of modern thinking about H’Aretz Yisra’el itself. The status of Isra’el, as with the numerous individuals, is “raised up” through the offerings of its people for charitable items. Perhaps this is why we see so many hospital wings, or even entire hospitals funded by charitable gifts from the Jewish community. Many Synagogues themselves are built through the selfless gifts of individuals or families in recognition of how they have been blessed in their personal lives. The same is true of schools, and various other “public” buildings. So, to give selflessly to charity achieves the basic goal, and it also elevates one’s own stature, and when taken together, the character of the nation is also elevated. This unity of the body brings about its own ‘reward’ if you like, and this is the fourth aspect of giving – Atonement.
In verse 15 we read these words: “The wealthy shall not increase and the destitute shall not decrease from half a shekel – to give the portion of HaShem, ‘to atone for our souls’”. The phrase is repeated in the next verse as well: “…it shall be a remembrance before HaShem for the Children of Israel, ‘to atone for your souls.’” A simple glance at these instructions would give the impression that one’s “atonement” – meaning the forgiveness of sins and the retaining of a right relationship with Elohim can be ‘purchased’ through one’s giving of silver – in fact half a shekel. I am not convinced, by any of the study I have done on this segment, that this is actually what is meant. In our western understanding, the word ‘atonement’ does mean ‘getting right with God’, in fact I was always taught that we can easily remember the meaning by separating the syllables thus: “At-One-Ment”, in others words being “At One” with Elohim. That is all well and good – in the west, but I sense that the Middle-Eastern understanding may have a slightly different connotation. That being “ONE with Elohim” is achieved in a different manner, so to speak. In this understanding, atonement is achieved by a person’s joining together with others in the assessment, but it’s not the half-shekel that ‘counts’, it is the unity achieved by ‘joining together’, it is the national endeavoring to complete a common goal.
Let me illustrate: a hockey team has one main purpose – to score enough goals to win the game. But if there is dissension in the ranks, and members at odds with one another so that the team is ‘broken’, that goal will be hard to achieve. It is only when the members work together as a unit that the ‘winning’ comes about, let’s say with less struggle. By the same token, if a community of faith desires to present the Gospel such that all will be brought to a commitment, but some individuals try to inhibit this, unity is lost, and the goal will allude the membership. My sense of this, then, is that the “at-one-ment” we are speaking of is found or achieved IN the “working together”, that is: in the activity we are at-one with each other. The effect is that a congregation or a team is elevated ‘to a higher plane, so to speak, in their united efforts. [I suddenly understand why, when a hockey team celebrates their victory, they elevate the various players onto the shoulders of the fellow team members.]
We can then extrapolate this to the national level by saying that – in the unity achieved through working toward the common goal, through the merging together of individuals so that the spiritual merits of each person join together – the nation itself is elevated and each member within the ‘collective’ is thus judged more benevolently. Let us move into a different realm to illustrate this concept again. When one person prays, those prayers are heard, I have no doubt of this, but – based on this understanding of the ‘collective, united efforts – when several people join in those prayers, lifting up the needs of each other, in a united effort, the prayers have more force as they rise to the ears of Elohim. This is why corporate prayer feels more comforting – one person praying is good, a community praying is better.
So what are we saying then, with respect to the common goal of giving as a united group? The act of coming together to achieve an end – any end, one might presume, though here we are discussing the creation and upkeep of the Tabernacle – brings us closer to one another and, in a move of the Spirit of God, closer to Elohim Himself. In the great prayer which Y’shua offered, quoted in John’s Gospel, we read the following: “If you love me, you will keep my commands; and I will ask the Father , and He will give you another comforting Counsellor like me, the Spirit of Truth, to be with you forever… the counsellor, the Ruach HaKodesh (Holy Spirit), whom the Father will send in my name, will teach you everything… I am the real vine, and my Father is the gardener…. And you are the branches. Those who stay united with me, and I with them, are the ones who bear much fruit; because apart from me you can’t do a thing. Unless a person remains united with me, he is thrown away like a branch and dries up…. This is my command: that you keep on loving each other just as I have loved you… [then turning his attention heavenward, Y’shua continues]… I am praying for them, for those you have given to me,… set them apart for holiness… [and] I pray for those who will trust in me because of their word, that they may all be one, just as you, Father, are united with me and I with You, I pray that they may be united with us.” This ‘one-ness’, both individually and corporately, is the atonement (the one-ness with Elohim) achieved through the actions of – in this case – giving equally and uniformly to the fund for the Tabernacle.
The first is that all people were counted equal – rich and poor alike, old or young as well – each person gave a half shekel – no more, no less. This meant that all the participants were seen as, and treated as, equals in their attempt to provide the silver for the Tabernacle. Of course, it had to be this way, (an equal amount per person) so that it could indeed be counted. But there is a Second related purpose to counting the people this way. The literal interpretation of verse twelve, for instance, is: “When you elevate the heads of B'nei Yisra'el, …” So the individual is ‘raised up’, through his selfless contribution to the effort. I think we can all relate to this as we recognize that we actually feel better – perhaps a good word here would be “lighter” – when we selflessly give to a worthy project. We can even claim that “our heads (/ spirits / self-concepts) have been ‘lifted’ higher. A Third Proponent of giving in this manner is that when all the “heads” of the individuals are raised up, the Spirit or Character (or the Status) of the nation is also elevated. Heeding the call to contribute in this manner, whether considered a tax or a gift, to be used in the Tabernacle [or later in the Temple and still later the Synagogue] is to understand the opportunity which one is being given – the privilege of becoming a part of a greater whole, to be united with others in a common activity. As Psalm 133 recites: “Hineh ma tov oomanaim Shevet achim gam yachad… O how good, how pleasant it is For brothers to live together in harmony.” Clearly, one half sheklel is not going to achieve the desired outcome on its own – however, when one’s individual effort is augmented by the efforts of tens of thousands of people like yourself, the specific goal is achieved and, at the same time, the more subliminal goal of gaining the greater good for the nation is also established.
This sacrificial giving goes toward raising the character of all the contributors, [and through them], that of their families as well. At the same time, in this practice, lie the roots of modern thinking about H’Aretz Yisra’el itself. The status of Isra’el, as with the numerous individuals, is “raised up” through the offerings of its people for charitable items. Perhaps this is why we see so many hospital wings, or even entire hospitals funded by charitable gifts from the Jewish community. Many Synagogues themselves are built through the selfless gifts of individuals or families in recognition of how they have been blessed in their personal lives. The same is true of schools, and various other “public” buildings. So, to give selflessly to charity achieves the basic goal, and it also elevates one’s own stature, and when taken together, the character of the nation is also elevated. This unity of the body brings about its own ‘reward’ if you like, and this is the fourth aspect of giving – Atonement.
In verse 15 we read these words: “The wealthy shall not increase and the destitute shall not decrease from half a shekel – to give the portion of HaShem, ‘to atone for our souls’”. The phrase is repeated in the next verse as well: “…it shall be a remembrance before HaShem for the Children of Israel, ‘to atone for your souls.’” A simple glance at these instructions would give the impression that one’s “atonement” – meaning the forgiveness of sins and the retaining of a right relationship with Elohim can be ‘purchased’ through one’s giving of silver – in fact half a shekel. I am not convinced, by any of the study I have done on this segment, that this is actually what is meant. In our western understanding, the word ‘atonement’ does mean ‘getting right with God’, in fact I was always taught that we can easily remember the meaning by separating the syllables thus: “At-One-Ment”, in others words being “At One” with Elohim. That is all well and good – in the west, but I sense that the Middle-Eastern understanding may have a slightly different connotation. That being “ONE with Elohim” is achieved in a different manner, so to speak. In this understanding, atonement is achieved by a person’s joining together with others in the assessment, but it’s not the half-shekel that ‘counts’, it is the unity achieved by ‘joining together’, it is the national endeavoring to complete a common goal.
Let me illustrate: a hockey team has one main purpose – to score enough goals to win the game. But if there is dissension in the ranks, and members at odds with one another so that the team is ‘broken’, that goal will be hard to achieve. It is only when the members work together as a unit that the ‘winning’ comes about, let’s say with less struggle. By the same token, if a community of faith desires to present the Gospel such that all will be brought to a commitment, but some individuals try to inhibit this, unity is lost, and the goal will allude the membership. My sense of this, then, is that the “at-one-ment” we are speaking of is found or achieved IN the “working together”, that is: in the activity we are at-one with each other. The effect is that a congregation or a team is elevated ‘to a higher plane, so to speak, in their united efforts. [I suddenly understand why, when a hockey team celebrates their victory, they elevate the various players onto the shoulders of the fellow team members.]
We can then extrapolate this to the national level by saying that – in the unity achieved through working toward the common goal, through the merging together of individuals so that the spiritual merits of each person join together – the nation itself is elevated and each member within the ‘collective’ is thus judged more benevolently. Let us move into a different realm to illustrate this concept again. When one person prays, those prayers are heard, I have no doubt of this, but – based on this understanding of the ‘collective, united efforts – when several people join in those prayers, lifting up the needs of each other, in a united effort, the prayers have more force as they rise to the ears of Elohim. This is why corporate prayer feels more comforting – one person praying is good, a community praying is better.
So what are we saying then, with respect to the common goal of giving as a united group? The act of coming together to achieve an end – any end, one might presume, though here we are discussing the creation and upkeep of the Tabernacle – brings us closer to one another and, in a move of the Spirit of God, closer to Elohim Himself. In the great prayer which Y’shua offered, quoted in John’s Gospel, we read the following: “If you love me, you will keep my commands; and I will ask the Father , and He will give you another comforting Counsellor like me, the Spirit of Truth, to be with you forever… the counsellor, the Ruach HaKodesh (Holy Spirit), whom the Father will send in my name, will teach you everything… I am the real vine, and my Father is the gardener…. And you are the branches. Those who stay united with me, and I with them, are the ones who bear much fruit; because apart from me you can’t do a thing. Unless a person remains united with me, he is thrown away like a branch and dries up…. This is my command: that you keep on loving each other just as I have loved you… [then turning his attention heavenward, Y’shua continues]… I am praying for them, for those you have given to me,… set them apart for holiness… [and] I pray for those who will trust in me because of their word, that they may all be one, just as you, Father, are united with me and I with You, I pray that they may be united with us.” This ‘one-ness’, both individually and corporately, is the atonement (the one-ness with Elohim) achieved through the actions of – in this case – giving equally and uniformly to the fund for the Tabernacle.
The opening words of this week’s Parsha should challenge us on many fronts. First of all, Why would we as people of faith want to approach the great and mighty one, El Shaddai, (God most powerful) or Adonai Tzva’ot (the Lord of Hosts)? The Scriptures tell us we should remember that Elohim is far above us. We have spoken in earlier reflections that we should have clean hands and a pure heart to come before God, this is true, but it doesn’t answer ‘why’ we should approach Him. Many approach God solely to receive something from Him. These people will be disappointed. We are to approach God so as to bring our adoration, to offer our praise, and to give Him thanks: “The Lord is our refuge and strength, O come let us worship; or The King of Glory is at hand, O Come let us worship, or we come to Adonai simply because he is Awesome and worthy of praise: “Kadosh, Kadosh, Kadosh; Adonai Elohim Tzva’ot, asher haya, v’hoveh, v’yavo.” (Holy, Holy, Holy is the Lord God of Hosts Who was and is, and is to come.)” God has a majesty and a wonder about Him that simply attracts us to Him.
So now, knowing that we want to approach Elohim, how do we go about it? Are we to ‘pay’ our way into the courts of praise. Can we ‘win God over to our side through simply making an offering to impress or by doing Good Works? No! Even the purest of offerings – whether an animal to be sacrificed or a donation to the community of faith, or an offering of prayer – it will be ignored if it is brought out of selfish motives. Case in point the story of Kayin and Hevel (Breisheet 4:3ff) or the events surrounding the contribution of Hananyah and Shappirah (Acts5:1ff). In the psalms we read about ‘proper’ offerings for God: “Do I eat the flesh of bulls or drink the blood of goats? Offer thanksgivings as your sacrifice to God, pay your vows to the Most High” (50:13&14) or “Sacrifices and grain offering you don’t want;…instead, you have given me open ears; so then I said, ‘Here I am! I’m coming!...Doing Your will , my God, is my joy; your Torah is in my inmost being.” (40:6ff)
While I do believe that Elohim smiles upon our efforts to do good works, they are meant to grow out of our relationship with God, not vice versa, they are to be a product of our daily walk with Him. I believe we are to approach Elohim, first of all, humbly, with worship in our heart and on our mind. One ancient prayer still used today begins: “We do not presume to come to this Thy table, O merciful Lord, trusting in our own righteousness, but in Thy manifold and great mercies…” Psalm 122:1 speaks about the joy of coming before Adonai with nothing on our minds but worship and adoration: “I was glad when they said to me, ‘Let us go to the house of the Lord.’” Meanwhile, Psalm 68:26 and 32 also present a light-hearted, cheerful optimism: “Bless God in the congregations…you who are of the fountain of Israel… Sing to God, O kingdoms of the earth; Sing praises to the Lord.”
This week’s passage should also challenge us about the manner in which we make our offerings to God. I’m not referring to whether we should “tax” people in some way to build up the coffers. Nor am I concerned about tithing – that is a whole different topic. I’m personally challenged, and I hope the reader is as well, about our ‘frame of mind’, or our ‘mind-set’, when we are making our offering within the community of faith. At the same time, I think there is also a connection with our contributing to charity.
Think about how we are encouraged to give to the work and up-keep of the church. There are drives for special projects, lists of names to be visited and approached for ‘extra’ help. We often witness all sorts of antics to increase the ‘weekly offering’, falling just short of applying a tax. [There was a time that seats in church were rented – you didn’t make an offering, you paid rent for your family pew.]
The most prominent encouragement to “give” to the work of the church is through Biblical admonishment. Many of these steer us away from the usual practices, or challenge us to get a proper outlook regarding our givings. Psalm 51:17 tells us that “the sacrifices of God are a broken spirit … and a contrite heart,” while Joel 2:13 states: “Rend your heart and not your garment, return to the Lord for He is gracious and compassionate.” Finally, Sha’ul points out in his letter to the community of faith at Corinth, [and this passage actually deals directly with a charitable gift offering: “Let each one do just as he has purposed in his heart; not grudgingly or under compulsion; for God loves a cheerful giver.”
People have various reasons for bringing their offerings to their places of worship. Still others have various reasons for approaching God. (And I will acknowledge, that there are many others who have neither desire.) Let us pray that whatever we do to approach God, that it is based on right motives, techniques and actions. The bottom line in all of this is that we do not impress God to get close to Him, we get close to God in order to be impressed by Him. Hallelu Yah!
Shavua Tov!! - Have a Great Week!!
= = = ================================================== = = =
So now, knowing that we want to approach Elohim, how do we go about it? Are we to ‘pay’ our way into the courts of praise. Can we ‘win God over to our side through simply making an offering to impress or by doing Good Works? No! Even the purest of offerings – whether an animal to be sacrificed or a donation to the community of faith, or an offering of prayer – it will be ignored if it is brought out of selfish motives. Case in point the story of Kayin and Hevel (Breisheet 4:3ff) or the events surrounding the contribution of Hananyah and Shappirah (Acts5:1ff). In the psalms we read about ‘proper’ offerings for God: “Do I eat the flesh of bulls or drink the blood of goats? Offer thanksgivings as your sacrifice to God, pay your vows to the Most High” (50:13&14) or “Sacrifices and grain offering you don’t want;…instead, you have given me open ears; so then I said, ‘Here I am! I’m coming!...Doing Your will , my God, is my joy; your Torah is in my inmost being.” (40:6ff)
While I do believe that Elohim smiles upon our efforts to do good works, they are meant to grow out of our relationship with God, not vice versa, they are to be a product of our daily walk with Him. I believe we are to approach Elohim, first of all, humbly, with worship in our heart and on our mind. One ancient prayer still used today begins: “We do not presume to come to this Thy table, O merciful Lord, trusting in our own righteousness, but in Thy manifold and great mercies…” Psalm 122:1 speaks about the joy of coming before Adonai with nothing on our minds but worship and adoration: “I was glad when they said to me, ‘Let us go to the house of the Lord.’” Meanwhile, Psalm 68:26 and 32 also present a light-hearted, cheerful optimism: “Bless God in the congregations…you who are of the fountain of Israel… Sing to God, O kingdoms of the earth; Sing praises to the Lord.”
This week’s passage should also challenge us about the manner in which we make our offerings to God. I’m not referring to whether we should “tax” people in some way to build up the coffers. Nor am I concerned about tithing – that is a whole different topic. I’m personally challenged, and I hope the reader is as well, about our ‘frame of mind’, or our ‘mind-set’, when we are making our offering within the community of faith. At the same time, I think there is also a connection with our contributing to charity.
Think about how we are encouraged to give to the work and up-keep of the church. There are drives for special projects, lists of names to be visited and approached for ‘extra’ help. We often witness all sorts of antics to increase the ‘weekly offering’, falling just short of applying a tax. [There was a time that seats in church were rented – you didn’t make an offering, you paid rent for your family pew.]
The most prominent encouragement to “give” to the work of the church is through Biblical admonishment. Many of these steer us away from the usual practices, or challenge us to get a proper outlook regarding our givings. Psalm 51:17 tells us that “the sacrifices of God are a broken spirit … and a contrite heart,” while Joel 2:13 states: “Rend your heart and not your garment, return to the Lord for He is gracious and compassionate.” Finally, Sha’ul points out in his letter to the community of faith at Corinth, [and this passage actually deals directly with a charitable gift offering: “Let each one do just as he has purposed in his heart; not grudgingly or under compulsion; for God loves a cheerful giver.”
People have various reasons for bringing their offerings to their places of worship. Still others have various reasons for approaching God. (And I will acknowledge, that there are many others who have neither desire.) Let us pray that whatever we do to approach God, that it is based on right motives, techniques and actions. The bottom line in all of this is that we do not impress God to get close to Him, we get close to God in order to be impressed by Him. Hallelu Yah!
Shavua Tov!! - Have a Great Week!!
= = = ================================================== = = =
AFTER NOTES:
NOTE: “The V’Shamroo”: “V’Shamroo v’nay Yisra’el et h’ Shabbat, l’ahsote et h’ Shabbat l’doerotahm b’reet olahm, baynee oo’vain B'nei Yisra'el , ote he l’olahm, key shayshet y’meem ahsa Adonai, et h’shamayeem, v’et h’Aretz, oo’vayom hahshve’ee, [oo’vayom hahshve’ee] shavaht v’yeenafahsh.” ([*] added if passage is sung)
“The children of Israel shall keep the Shabbat, observing it throughout their generations as an everlasting covenant. It is a sign between Me and the children of Israel forever; for in six days the Lord made the heavens and the earth, and on the seventh day He rested and was refreshed.
And it shall come to pass that from one new moon to another and from one Shabbat to another, ALL flesh shall come to worship before Me, says the Lord.”
= = = ========================================================= = = =
NOTE: “The V’Shamroo”: “V’Shamroo v’nay Yisra’el et h’ Shabbat, l’ahsote et h’ Shabbat l’doerotahm b’reet olahm, baynee oo’vain B'nei Yisra'el , ote he l’olahm, key shayshet y’meem ahsa Adonai, et h’shamayeem, v’et h’Aretz, oo’vayom hahshve’ee, [oo’vayom hahshve’ee] shavaht v’yeenafahsh.” ([*] added if passage is sung)
“The children of Israel shall keep the Shabbat, observing it throughout their generations as an everlasting covenant. It is a sign between Me and the children of Israel forever; for in six days the Lord made the heavens and the earth, and on the seventh day He rested and was refreshed.
And it shall come to pass that from one new moon to another and from one Shabbat to another, ALL flesh shall come to worship before Me, says the Lord.”
= = = ========================================================= = = =
Acknowledgements
Wikipedia and other Internet sources for background information and some Images
Alexander, D and P, et al, The Eerdman’s Handbook to the Bible, William H. Eerdman Publishing, Grand Rapids, MI 1983
Gehman, H. S. The New Westminster Dictionary of the Bible, Westminster Press, Philadelphia, PA 1970
Greenberg, Jeremiah, Messianic Shabbat Siddur, Messianic Liturgical Resources, Gaithersburg, MD, 2002
Barker, Kenneth, General Editor, The New International Study Bible, (NIV) Zondervan Corporation, Grand Rapids, Michigan, 1985
Scherman, R. Nosson; and Zlotowitz, R. Meir; Editors, Stone Edition Art Scroll Chumash, (SEASC) Mesorah Heritage Foundation / Mesorah Publications, Ltd., Brooklyn, New York, 2008
Stern, David, The Complete Jewish Bible, (CJB) Jewish New Testament Publications Inc, Clarkville, Maryland. 1998
Zodiates, Spiros, Exec Editor, The Hebrew Greek Key Word Bible (New American Version Bible) (NASV) AMG Publishers, Chattanooga, TN 1977
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Wikipedia and other Internet sources for background information and some Images
Alexander, D and P, et al, The Eerdman’s Handbook to the Bible, William H. Eerdman Publishing, Grand Rapids, MI 1983
Gehman, H. S. The New Westminster Dictionary of the Bible, Westminster Press, Philadelphia, PA 1970
Greenberg, Jeremiah, Messianic Shabbat Siddur, Messianic Liturgical Resources, Gaithersburg, MD, 2002
Barker, Kenneth, General Editor, The New International Study Bible, (NIV) Zondervan Corporation, Grand Rapids, Michigan, 1985
Scherman, R. Nosson; and Zlotowitz, R. Meir; Editors, Stone Edition Art Scroll Chumash, (SEASC) Mesorah Heritage Foundation / Mesorah Publications, Ltd., Brooklyn, New York, 2008
Stern, David, The Complete Jewish Bible, (CJB) Jewish New Testament Publications Inc, Clarkville, Maryland. 1998
Zodiates, Spiros, Exec Editor, The Hebrew Greek Key Word Bible (New American Version Bible) (NASV) AMG Publishers, Chattanooga, TN 1977
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