Video Study for Parsha Ki Sisa : Lessons Learned from the Golden Calf

[muman613]

Shalom & Purim Sameach my JTF friends and mishpacha...

This week we read the portion named 'Ki Tisa'. This portion is one of those portions which contain one of the worst sins of the Jewish people, and it is all embarrassingly laid out for everyone (Jew and non-Jew) to read. When Moshe our teacher did not return when they expected him (they miscalculated) they immediately let the yetzer hara influence their actions. They panicked and feared he had died leaving them without anyone to lead them in the harsh desert. The erev rav influenced the Jews to help make a calf of gold, formed by Aaron the brother of Moses.

As they were celebrating the calf, ascribing it all kinds of crazy powers, Moses was told to go down from the mountain because the people were sinning greatly before our G-d. Moses went down, when he saw what was happening he destroyed the tablets and rebuked the people.

Our portion contains a great secret of teshuva. Moses demands that Hashem, our G-d, forgive the people. Moses exhibited great Mesirat Nefesh (self sacrifice) when he declared that if Hashem would not forgive them, to erase Moses from the Torah.

We learn the 13 middot of Rachamim (mercy) which we recite so many times during the High Holidays. And Moses asks even more from Hashem, he asks to be shown the 'face' of our L-rd. Hashem allows Moses to see his back, an allusion to answer Moses desire to know why bad things happen to good people and vice versa.

From Chabad's Parsha in a Nutshell:

http://www.chabad.org/parshah/article_cdo/aid/2833/jewish/Ki-Tisa-in-a-Nutshell.htm

The people of Israel are told to each contribute exactly half a shekel of silver to the Sanctuary. Instructions are also given regarding the making of the Sanctuary’s water basin, anointing oil and incense. “Wise-hearted” artisans Betzalel and Aholiav are placed in charge of the Sanctuary’s construction, and the people are once again commanded to keep the Shabbat.

When Moses does not return when expected from Mount Sinai, the people make a golden calf and worship it. G‑d proposes to destroy the errant nation, but Moses intercedes on their behalf. Moses descends from the mountain carrying the tablets of the testimony engraved with the Ten Commandments; seeing the people dancing about their idol, he breaks the tablets, destroys the golden calf, and has the primary culprits put to death. He then returns to G‑d to say: “If You do not forgive them, blot me out from the book that You have written.”

G‑d forgives, but says that the effect of their sin will be felt for many generations. At first G‑d proposes to send His angel along with them, but Moses insists that G‑d Himself accompany His people to the promised land.

Moses prepares a new set of tablets and once more ascends the mountain, where G‑d reinscribes the covenant on these second tablets. On the mountain, Moses is also granted a vision of the divine thirteen attributes of mercy. So radiant is Moses’ face upon his return, that he must cover it with a veil, which he removes only to speak with G‑d and to teach His laws to the people.

My favorite Temple Mount activist rabbi, Rabbi Chaim Richman discusses Ki Tisa:

[muman613]

The always passionate, yet hip, rabbi from Jerusalem, Rabbi Levi Chazen... Give him a great big round of applause...



 

[muman613]

Now for a blast of cool Kabbalah from the chacham Rav Yitzak Ginsburg...

[muman613]

http://www.shemayisrael.com/parsha/solomon/archives/kisisa67.htm

PARASHAT KI-TISA 5767: D'VAR TORAH


G-d spoke to Moses, saying: 'You shall make a copper laver… for washing. You shall place it between the Tent of Meeting and the altar, and put water in it'. (30:17-19)
The instruction to construct the copper laver occurs as almost a postscript. It is the last artifact described for the Tabernacle, and the only one that gets its first mention as late as in this Parasha. It does not parallel the details of the actual construction recounted in the next Parasha. There, it placed in its logical order - together with the other artifacts - the ark, table, candelabrum, inner altar, and outer altar.

In addition, the laver is unusual as it is the only artifact whose dimensions are not given. No circumference, height, or mention of whether it had taps, and if so - how many. And finally it is the only item to be introduced with: 'G-d said to Moses saying', rather than the conventional 'You shall make…' What special characteristics had the laver to merit exclusive treatment?

An insight to the above may be implied comes from a comment by Rashi on the construction of the laver in the next Parasha.

The text there states that he made the laver 'from the mirrors of the legions who massed at the entrance of the Tent of Meeting' (38:8). Rashi, quoting the Midrash (Tanhuma: Pekudei 9) brings the tradition that the laver was made from the very brightly polished sheets of copper that in those days the women used as mirrors. When the call went out for contributions for the Tabernacle, the women brought their personal copper mirrors. Moses was reluctant to accept them for such a holy purpose, as they had been used to incite lust. G-d told Moses that he was wrong, because it was those very mirrors that were responsible for the survival of the Israelite People. For in Egypt, their husbands had come home exhausted after yet another day of backbreaking labor, and their wives had used their mirrors to help entice them to continue normal family life. Thus it was those very mirrors that were instrumental in the birth of generations of Israelite children during the years of slavery in Egypt.

To that end, Ibn Ezra explains that the reason the Torah does not give a specific size for the laver is that every single mirror had to go into the laver - no matter what size it would become. For that reason, the size (and detailed form) of the laver was up to Moses - according to contributions…

All other contributions were refused when their supply exceeded the Tabernacle demand (36:5-6). Contributors would understand that reality, and not take it personally. The women were different. Each mirror connected with a childbirth - the very core of the mother's life. Why should one mirror be accepted and another refused? 'Is not my child also good enough to be included in the Tabernacle?'

Thus the Torah balances observance and commandments on one hand with sensitivity to human nature and the deepest emotional feelings on the other.