[Par-reg] for Parshat Shekalim - three short shiurim

[par-reg at www.atlchai.org]

*************************************************************
     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, let's we 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