• Wolfson piece…?

In brief

“Ki Tisa,” means “When you take”.

N If Ki Tisa means “when you take”, then who is taking from whom? Is it referring to G-d’s punishment regarding the calf? Or is it about our journey. That in fashioning the golden calf, we “took” from G-d Himself.

N If a soul fills a position (or space), we call it a possession. Yet if we take a stand and hold firm until you become that position, is there any difference, really?

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.

Q Is the Shabbat the most repeated commandment in the Torah?

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.”

N The insinuation here is that the book of our future has already been written. This could be a big boost for the doctrine of Divine destiny. However, I would bring up the point that that book would be a spiritual book written in G-d’s alphabet. In order for it to be transmitted to us, it will have to take on a certain form that we are able to read, if not comprehend…

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.

N Always fascinating, the fact that Moses spoke through a veil for the rest of his days.

Ki Tisa

v30:12]

N Perhaps this is the biblical description and definition of “census” which is, actually, a modern word derived from Latin censere, ‘to assess’. It is worth spending some time on the Hebrew, which says something like: To uplift the heads of the children of Israel.

v30:13]

N The shekel was worth 20 gerah (גֶרָה). Made up of the word גר, which means to reside in, as opposed to חי, which means live. So it could be interpreted as residing with or for ’ה, G-d.

n30:13] G-d showed Moses a coin (shekel) of fire, or energy.

v30:15]

N The rich shall give the same as the poor. Is that right? As “charity” in atonement for the soul. But we know that it is more of a burden to a poor man to give such a “tax”.

Copper Washstand

n30:17-21]

N While we are commanded in the Torah to wash our feet and hands prior to entering the temple, we no longer wash them before entering the Synagogue, whereas our Moslem cousins have continued to do so. Why did we stop? Was it because of our brethren from cold climates who would have found great difficulty in washing their hands and feet before entering the synagogue in below zero temperatures.

Oil of Anointment

n30:23-33] Spices - myrrh, cinnamon, fragrant cane, casia, olive oil (hin?) [relationship: 2:1:1:2:?] as well as stacte, onycha, galbanium, spices, and frankinsense.

This oil is to be used to to anoint all the implements in the Mishkan, as well as Aaron and his sons. It will sanctify everything it anoints. But for the children of Israel, it shall not be poured on human flesh nor shall you make anything like it. It is holy.

N All the spices are measured in a unit of weight that is the shekel. So a shekel of silver is a weight - not a “value”. Because there was no international monetary standard, there was no relative standard of value for silver. It depended on local, not global conditions. (Global here would mean more empire wide.) Thus, the only relevant measure was one of weight — each being a negotiation — until a king or emperor declared a value for the gold and silver, probably minting coins. Until the “abstracted” value of the coin became more important than the material it contained.

Incense

n30:34-38] Aromatics - balsam sap, onycha & galbanum, aromatics & pure frankinsense of equal weight.*

But the people shall not make it for yourselves according to the formula.

Chapter 31

Bezalel

v31:2]

Bezalel was obviously quite talented. Besides being imbued with “the spirit of G-d, with wisdom, insight and knowledge”, he was also well versed in all manner of craftmanship. (v3). He was a master weaver, he would with with metal and stones, as well as wood, and, for the grand finale, “could do every manner of work”. (v4-5)

But there is another mentioned:

v31:6]

Note: Here we have a great example of action according to an outside force. It is not that Moses would gather, nor that they would naturally come together, but that they needed G-d to bring the “wise-hearted” together to cooperate and collaborate. Even the “like-minded” wise would not be able to gather unless it was G-d’s will. Else they will gather for purposes that will only serve themselves.

Thereupon there is an exhaustive repeat of every item in the Mishkan.

Keep the Sabbath v31:13-17

The children of Israel shall keep the Sabbath, to make the Sabbath (31:14)

There are two dimensions to Shabbat, referred to in the dual commandments to “keep” it and to “make” it. It is a day possessing an intrinsic holiness from the very beginning of time; this holiness the people of Israel are commanded to keep and preserve. And then there is the command “to make the Shabbat”—to impart greater sanctity and meaning to it by our actions.
—Rabbi Yosef Yitzchak of Lubavitch

Here is an extension to the original commandment, both here and in Numbers. The threat of death now hangs over any who desecrates the Shabbat — by working on the Sabbath.

Note: Define work. Is it only activity for which you get payed? Is it only work which ou don’t want to do? Is it only in the case of both applying? Is Work work that you don’t want to do, and are only doing it for the money? Work in service to one you love is not work.

Tablets

v31:18]

Chapter 32

Golden calf

n32:1]

Note: How could Moses be “late?” Where were they in a rush to be?

Note: It seems that Aaron playing for time and is trying to placate the people. He hopes Moses will be back in time. Now, once the Calf has been built, and the people are about to hold a festival to honour their new god, is when G-d alerts Moses to the event. Why could G-d not have sent Moses down earlier to prevent the “corruption” from erupting? Could it be that there is another narrative, a larger narrative - G-d’s — at play here? He keeps Moses on the mountain till the people fall into corruption, then sends him down to …. what? What teaching was so important that he could not leave until it was too late?

But Moses never questions these things. He sits and listens to G-d go into explicit detail regarding the building of the Mishkan and the Priestly garb. Then when G-d sends him down, with no plan on how to deal with the people, he descends — with the knowledge that G-d is supporting him, and all he has to do is obey G-d’s will. So he descends, and is obviously furious at the people. G-d is too. So now, Moses has to beg for forgiveness for his peoples errant ways. Such a twisted plot here.

The tablets

v32:15-16]

Note: Any description of these tablets fascinate me.

Moses appears at the camp, and explodes with anger. He burns the gold calf in the fire, grinds it to fine powder, scatters it in water, and makes the people drink the water.

Note: He was obviously an accomplished magician. So why do we not believe in magic today?

Yet it is only now, after talking to Aaron, that Moses notices the people are out of control.(v25) So he stands at the gate of the camp, and shouts. “Whoever is for the Lord, by my side. Now!” (v26)

v32:25]

Note: Interesting use of word פָרֻ֖עַ, translated here as exposed. However, its root is from “fruiting”, perhaps, flourishing even. It is a necessary choice of translation, in order to portray the sense of the verse. Though, perhaps, it might be thought of as they were “opening up”, and thus “exposing” themselves that they might be found (out) by their enemies. Sefaria translates this as “out of control”, which one finds in a flourishing natural garden.

Then comes one of the commands that causes a shudder through most gentle souls. It is an order given by a commander to mass slaughter of civilians — people not necessarily embroiled in the altercation.

v32:27]

v32:28]

Note: Firstly, only the Levites carried out the slaughter. How come all the tribes stood aside and let it happen. Three thousand people fell that day, which may not seem like much (considering that the generally agreed upon figure was 2.5 million). However, think of the effect of 3000 or so people dying in the twin towers collapse — and that in a population of around 250 million people.

v32:29]

n30-34: Moses ascends the mountain again (he returns to the Lord), whereupon he asks to be removed from the Book, unless G-d relents. G-d responds that he will erase all who participated in the sin against Him. (v33)

v32:33]

Note: This is why I say that perhaps Ki Tisa is speaking from something having been taken from G-d by worshipping a foreign god — and, strictly speaking, that is true.

Then, as an afterthought, He “strikes the people with a plague” because of their sin. But no account of any deaths, for how long the plague lasted, nor anything else.(v32:35)

Chapter 33

Then the guidance from HaShem continues. He sends them on their journey, reiterating His promise to Abraham, Isaac and Jacob, that He will grant the people the land that He swore to Abraham. However, He will not go with them, but will send an angel instead, as He might destroy the people if He is in their midst — for they are a stiff-necked people.
The people are upset by this. So G-d relents somewhat, and tells them to divest themselves of their finery. Which they promptly do. (v33:6).

Note: Their “finery” is referred to as “finery (עֶדְיָ֖ם) from Mount Horeb”. What “finery” did they garner at Mount Horeb? What could they have found on such a desolate mountain? Which they did not even ascend.

Tent of Meeting

v33:7]

Moses pitches a tent outside the camp, calling it the Tent of Meeting.

Note: What intrigues me is that it states that “anyone seeking the Lord” could go to the Tent — implying that anyone could enter the tent for an encounter with the Lord. However, the following verses place doubt on that conclusion, as it only relates how Moses enters the Tent, the cloud descends, and he converses with the Lord!

Moses approaches the tent. Everyone stands at the entrance to their tent. He enters the Tent of Meeting, and the cloud descends, everyone prostrates themselves at the entrance to their own tent, and G-d and Moses chat — like companions. After he had left, Joshua, the son of Nun, remained.(v11)

Conversation between G-d and Moses (v12-17)

Their conversation went something like this:

v33:12] “You say to me, bring this people up, but I do not know whom you will send with me.”

Question: I assume the reference is to bring the people up the mountain to meet G-d. But the story tells us that only Moses ascended. In this case, as well as others. So why is he enquiring about those who will ascend with him?

Note: This is another example of one’s actions in the story being controlled by an “outside voice”.

Moses continues: “You also say I have found favour in your eyes. If that is so, please let me know Your ways, so that I may know You.”

G-d responds: “My Presence will leave, and I will allow you rest.” (v14)

Note: There are two aberrations here, the first is that Presence, or Face, is plural. So it might be better to use faces, as in “My faces (or is it facets?) will depart.” The second is the word הֲנִחֹ֥תִי, which is more “rested you, laid you down.”

However, Moses is having none of that. “If Your Faces/Presence do not go with us, then do not raise us up from here. For how will it be know that we are favoured by You if You do not accompany us. If you will be with us, then Your people will be distinguished from every other nation on earth.” (v16)

Note: Though he speaks not of the earth as we do, but of the “face of the earth” — this is a long time before the Gaia theory that proposes the earth as a living system.

Face

Note: Although they spoke as companions, They did not speak face-to-Face.

“Show me Your Glory”. Now Moses asks to see G-d’s glory (כְּבֹדֶֽךָ), His “esteem” — not His Face. (v18) G-d responds thus:

v33:19]

Note: “I will show you My Goodness”. So we have two names here that refer to G-d. From Moses we have Glory, from G-d Himself, we have Goodness.

Note: Proclaim the Name of the Lord is the English translation. The Hebrew, וְקָרָ֧אתִֽי בְשֵׁ֛ם יְהֹוָ֖ה לְפָנֶ֑יךָ, could perhaps be “I will be called by the Name יהוה in your presence/in front of you.” This is an example of the past tense being future as the future tense is past in the Torah. This represents the crossing over from the spiritual to the material, for it is, in essence, a reflection and thus the left is the right and the right the left. Just as darkness is light and light is darkness.

Note: This is a more comprehensive response with extras.

Next we have the famous quote:

v33:20]

However, “there is a place for you with Me. You will stand on the rock. (v21) As my Glory passes by, I will place you in the rock cleft. I will cover you with my hand. Once I have passed by, I will remove My hand. You will see My back but not my face.”

Chapter 34

Once again, it starts getting strange.

The Lord instructs Moses to hew two more tablets and ascend Mt. Sinai alone. The Lord descended in the cloud and stands with Moses. Moses declaring His Name, יהוה. (v5)

v34:5]

Question: Now if He was standing beside Moses, why did he have to call out His Name. (Was this the name that G-d gave him (from 33.19))

Then, the Lord passes by him, and proclaims: Note: The sequence here is very discombobulated. For this is when the Lord passes by Moses, letting him see only His back.

v34:6-7] The 13 attributes of mercy.

“Benevolent G-d, compassionate and gracious, slow to anger…”

However, sin is visited upon your children to the 3rd and 4th generation. Note: We would not say it that way today. But, perhaps if we believed in this, we would be less likely to abuse our children.

Moses responds appropriately, prostatrating himself, begging the Lord to remain in our midst “even if they are stiff-necked people, forgive our iniquity and our sin.” (v9) Thereafter, G-d made a Covenant with our people.

• I will work wonders such as have never been seen (Note: and this is after all the miracles He performed for us in Egypt.) All will see how awesome they are. Note: BTW, what are these great and awesome miracles that are to be performed subsequently?
• I will drive out the Amorites, the Canaanites, the Hittites, the Perizzites, the Hivites, and the Jebusites (הָאֱמֹרִי֙ וְהַֽכְּנַעֲנִ֔י וְהַחִתִּי֙ וְהַפְּרִזִּ֔י וְהַחִוִּ֖י וְהַיְבוּסִֽי)
• Do not make a covenant with any of them.
• Tear down their altars, smash their pillars, and cut down their sacred posts.(v13)
• You must only worship G-d.
• Again - no covenant with them
  • else you will be snared
  • do not intermarry
• No molten gods (v17)
• Observe the Feast of Unleavened Bread (חַ֣ג הַמַּצּוֹת֮) (v18)
  • as I have commanded you
• Every first issue of the womb is Mine - כׇּל־פֶּ֥טֶר רֶ֖חֶם לִ֑י (v19)
  • can be redeemed
• Observe the Sabbath (v21+)
• Observe the Festival of Weeks (Harvest festival)
• Observe the Feast of Ingathering at the turn of the year (v22+)
  • 3 times a year gather before the Sovereign G-d.
  • You will be protected (v23)
• I will drive that nations from your path (v24)
• The blood of G-d’s sacrifice will not be mixed with anything leavened.
• The food from the Feast of Passover shall not be left lying till morning.
• Bring the choice first fruits to the house of the Lord.

Note: Only the ones in purple highlight are G-d’s “promises” to the people. All the rest are our’s to bear.

v34:28]

Note: All of the above commandments were written on the tablets, which were still referred to as עֲשֶׂ֖רֶת הַדְּבָרִֽים, the Ten Utterances. It seems that there are more than 10 utterences, or are some of them the “terms” of the covenant?

G-d: According to these commandments, I make a covenant with you and with Israel. (v27+).

Moses remained on the mountain for 40 days and 40 nights, conversing with G-d and writing the Ten Commanments, the terms of Moshe Rabeinu and Israel’s covenant.(v27) Moses descended with the tablets, his face so radiant that everyone was afraid of him. Moses spoke to the Elders, then he related to them all that G-d had imparted to him. (v33) From then on, he went with a veil on amongst the people, except for when he went into the tent and conversed with G-d.

Why Two Versions of the Ten Commandments?

The ketoret represents the power of teshuvah, the sublimation of the “foul odors” of man’s failings and iniquities into the “sweet fragrance” of a new, invigorated bond with G‑d.