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Parashat Ki Tisa

Adar I 18 5776

February 27, 2016

Vol. 25 No. 22

ever has before. In looking beyond himself, Moshe, like Aharon,

achieves a new degree of closeness to God.
by Rabbi Daniel Fridman
The fact that both Moshe and Aharon earn a certain form of
closeness to God as a result of acts of selflessness seems
Parashat Ki Tisa possesses a strange, even paradoxical,
appropriate, for God Himself has no needs, and the creation of the
phenomenon. Moshe is privy to a vision of the Almighty which
world itself was an act of inexplicable, unbounded kindness, a
eclipses anything even he has previously experienced, precisely at
manifestation of His Rav Chesed. When people act selflessly, as
the moment when the Jewish people have plunged into a spiritual
Moshe and Aharon did, they are acting like God, and they become,
abyss in the wake of the Golden Calf. It is a strange phenomenon
eo ipso, closer to God. Aharon gets to enter the most sacred space,
indeed.
and Moshe merits a vision that even he, at his rarified plane, never
It seems to me that if we want to understand this conundrum,
had before.
we might do well to examine a parallel question which the Talmud
In truth, Moshes selflessness reflects yet another dimension of
poses regarding Aharon. Why is it, the Talmud inquires, that
closeness to the Almighty. If the Almighty could have fulfilled his
Aharon merited carrying the Choshen HaMishpat over his heart?
promise to the Patriarchs to redeem their descendants by building
In essence, what made Aharon the right man to be Kohen Gadol?
through Moshe, than Moshe had leverage, so to speak, over God,
The Talmud (Shabbat 139a) replies in the name of Rabi Melai that
strange as that may sound. If Moshe refused Gods offer, God
Aharon earned the right to enter the Kodesh HaKodashim, the
would have been forced to work with the Jewish people. Yet,
Sanctum Sanctorum, at his desire (Lifnei ULifnim), for when
Moshe refused the offer in a very particular way, asking God to
Aharon was told by God that he had been bypassed in favor of his
erase him from his book (32:32). This line , of course, is borrowed
younger brother to be the leader of the Jewish people, he was not
from the Almighty Himself. When the Almighty wishes to restore
embittered; on the contrary, Aharon was very happy for Moshe
peace to warring spouses, He too erases his name, which is a
(Shemot 4:14). In contrast to almost all of the siblings in Sefer
critical part of the Sotah process (BeMidbar 5:23). Moshe was
BeReishit, who were petty and selfish, Aharon was, heroically,
offering to have his own name erased so the two spouses, God and
gracious and selfless in accepting being displaced by his younger
the Jewish people, might be reunited.
brother.
In this sense, Moshe was fulfilling the ultimate commandment
In the wake of the Golden Calf, the Almighty offers to destroy
with respect to drawing close to God, namely VeHalachta
the Jewish people (Aharon included) and build anew from Moshe
BiDerachav, and you should walk in His ways (Devarim 28:9).
(32:33). Moshe, had he accepted the deal, would have been not only
If God offers the erasure of his name when doing so will cause a
the leader who took the Jews out of Egypt, but, in addition, all of
restoration of marital harmony, then so should man. Thus, even as
the Patriarchs rolled into one. He would have led his progeny
the Jewish people sink into the spiritual depths, Moshe rises to
triumphantly into Israel, and, by definition, he would have secured
divine-like stature, achieving his finest hour. Small wonder, then,
the place of his family in the leadership of the Jewish people for all
that he achieves his most direct vision of the Almighty at that very
generations. It was, from Moshes point of view, the ultimate offer.
moment.
Moshe, as we know, turns down the offer. Like his brother
before him, he is able to see beyond himself. In so doing, Moshe
eventually loses his ticket to Israel, and Moshes own children fade
by Zev Jarashow (16)
into spiritual oblivion and worse. Yet ironically, in turning down
the keys to the kingdom, Moshe also comes closer to God than he
Everyone has had that moment when everything fell into place
on a religious level. Maybe it happened when you were sitting in
camp at a particular Seudah Shelishit and everything just clicked,
Kol Torah is a community wide publication which relies on the
or perhaps it was when you attended a special Kumzits, singing
generous donations of our friends and family in the community
for its continuous existence. To sponsor an issue in memory of
with your friends, eyes closed, feeling the holiness of Judaism. For
a loved one, in honor of a joyous occasion, or for a Refuah
many, the Neilah prayer on Yom Kippur, during which we plead
Sheleimah, please contact: business@koltorah.org
to Hashem to grant us yet another year of life, takes on that quality

Moshes Finest Hour

Sustained Spirituality

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yearly. However, after experiencing this spiritual glow,

what comes next? All too often we do not retain this
spirituality, and it unfortunately fades away. Ramban in
this week's Sidrah offers a fascinating suggestion that
may shed light on how to maintain these uplifting
moments.
Towards the end of Parashat Ki Tisa (Shemot 34),
Moshe receives the second set of Luchot (tablets) from
Hashem after he had shattered the first. One can only
imagine how spiritually uplifting this moment would
have been for the Jewish people, as they received a
second chance, in the form of the Luchot, to follow
Hashems Mitzvot. And yet, the spiritual high of being
presented with the second set of Luchot was doomed not
to last. Therefore, suggests Ramban, Bnei Yisrael created
a tangible, physical building, the Mishkan, immediately
after this event. This was built as a physical remembrance
of their awe-inspiring moment, namely the receiving of
the Luchot. This explanation of the role of the Luchot
makes it clear why the Luchot and Shivrei Luchot, or
Shards of the Luchot, resided in the Aron of the Mishkan.
Another example of this concept of cementing a
spiritual moment by converting it into a physical
remembrance may be taken from the Midrashim
surrounding the story of Akeidat Yitzchak. In Parashat
VaYeira, we are told of the story of Avraham ascending
a mountain to sacrifice his son Yitzchak as an offering to
Hashem. As Avraham was ready to offer up Yitzchak as
a Korban, BeReishit Rabbah (65:6) tells us, the angels
from above shed tears because Avraham was about to kill
his beloved son. The Midrash continues and reports that
Yitzchaks blindness in later years (BeReishit 27:1) was
caused by the tears of these angels falling into Yitzchaks
eyes.
Keeping this in mind, we can now look at a major
question about Yitzchaks life: why did Yitzchak never
pray for his eyesight back, especially if his prayers were
extremely potent, as evident from the fact that his request
to Hashem to cure Rivkahs barrenness was answered
(25:21)? We can answer that Yitzchak emerged from the
experience of the Akeidah on an extremely high spiritual
level due to his close encounter with Hashem. The fact
that Yitzchak chose to remain blind was a deliberate
choice that was aimed at preserving the only constant
physical reminder of the Akeidah so that Yitzchak would
never forget that charged moment of being bound on the
altar at Har HaMoriyah.
Returning to the original question, how does one
retain the high spiritual level that he or she just achieved?
Obviously, one cannot blind himself or create an
elaborate structure such as the Mishkan to maintain a

blatant physical reminder. Rather, just as the Parashah teaches us,

we should attempt to create something meaningful for ourselves
that can remind us of the spirituality, whether it be a mental or
physical reminder, so that like Bnei Yisrael or Yitzchak, we can
cherish the moment forever.

Machatzit HaShekel
by Binyamin Jachter (17)
At the beginning of Parashat Ki Tisa, we are told of the
counting of Bnei Yisrael: Ki Tisa Et Rosh Bnei Yisrael LiFekudeihem
VeNatenu Ish Kofer Nafsho LaHashem BiFekod Otam, VeLo Yihyeh
VaHem Negef BiFekod Otam, When you take the sum of Bnei
Yisrael according to their numbers, let each one give to Hashem an
atonement for his soul when they are counted; then there will be
no plague among them when they are counted (Shemot 30:12).
There are several glaring questions that arise after reading this
instruction from Hashem. Why does this counting have to be done
by giving a Half Shekel? For what transgression do Bnei Yisrael
need atonement, and why would they potentially be sentenced to
a plague? Rav Shmuel Goldin presents answers to our puzzling
questions by laying out many of the commentaries on these
Pesukim in his book, Unlocking the Torah Text: Shemot.
Concerning our first question about the method of the census,
Rav Shimshon Raphael Hirsch posits that there are two core
messages coming from this commandment. The first is the idea
that Hashem does not favor one Jew over his fellow because of
wealth, even if this wealthy gentleman gives copious amounts of
Tzedakah. We see from the fact that the rich could not give more
and the poor could not give less (30:15) that everyone, regardless
of financial status, gives the same amount, and everyone is loved
by Hashem equally (Rav Shimshon Raphael Hirsch, Shemot 30:1315).
This idea complements Rav Moshe Chaifetzs reasoning for
the need for atonement. He writes that because the gifts that
individuals will bring for the Mishkan vary in size, a preemptive
measure is needed to communicate to the entire nation that they
are equally loved by Hashem (Melechet Machshevet, Shemot
30:12).
The second message, Rav Hirsch writes, is the significance of
the unity of the people. By giving only half of a Shekel, no one
person is a whole by himself. Only as a people can Bnei Yisrael be
considered complete (Rav Shimshon Raphael Hirsch, 30:13-15). We
find an instance that can relate to this in the context of Yaakov
Avinus fighting Eisavs angel: VaYivateir Yaakov Levado, And
Yaakov was left alone (BeReishit 32:25); because he was alone,
Yaakov became vulnerable to an attack. So too, we must bind
together as a nation to be completely protected and capable of
accomplishing the tasks given to us (Rav Goldin, Unlocking the
Torah Text: BeReishit, VaYishlach 2).

Rabbeinu Bachya aligns with this approach as he believes that

the sin for which Bnei Yisrael needed atonement was counting
people without the coins. He writes that by counting members of
Bnei Yisrael individually, we divide them into separate entities
instead of keeping them as part of the nation. He writes that each
persons danger must be atoned for by the money given in this
census (Rabbeinu Bachya, Shemot 30:12).
Another message that we can learn, articulated by Rav Goldin,
is to focus on Bnei Yisraels active role in this counting: Zeh Yitenu
Kol HaOveir Al HaPekudim Machatzit HaShekel BeShekel HaKodesh,
This is what they shall give, everyone who goes through the
counting, Half a Shekel of the Holy Shekel (Shemot 30:13). Each
and every person was given an individual commandment to
actively participate in giving money towards the census, rather
than just passively being counted. This teaches us that to be part of
Bnei Yisrael and to be considered a part of the nation, one must
actively be a Jew. We see this message play out regarding families
of Kohanim that become non-observant. If they stop performing
their Jewish duties and Orthodox affiliation for several
generations, it is possible that their descendants will not be
considered as Kohanim, even if they return to a proper religious
state.
There are many important and crucial messages to derive from
the opening group of Pesukim of our Parashah. We must actively
treat every Jew with respect, no matter who he or she is. All Jews
are loved by Hashem equally, and without them, we would be
fragmented because every Jew contributes to the creating of a
nation. We must take this affiliation and use it to strengthen our
relationships with others, actively creating the wholeness that
makes the power of a nation so strong.

The Case for Restrictions Part Five

by Rabbi Chaim Jachter
Rav Efrem Goldberg writes poignantly about the centrality of
being content and pleased with living a Torah life. The following
is an excerpt of his thoughts about this matter:
Disney Worlds slogan is The Happiest Place on Earth.
Perhaps the greatest part about the Magic of Disney is not
the souvenirs, the rides, the characters, or even the
memories. To me, the most magical part of Disney is
simply how nice everyone is to one another and how
happy everyone seems.
It is hard to think of another place where such a large
quantity of people all seem so courteous, kind, pleasant,
and polite. Generally speaking, one doesnt find pushing
or shoving, short tempers, a culture of criticism, or
impolite and impatient people at Disney, despite having

to wait on lines, pay large fees, endure the hot

sun, and spend hours on ones feet.
Wouldnt it be amazing if our Shuls and Jewish
communities could be more like Disney?
Wouldnt it simply be incredible if Orthodox
synagogues and communities were known as the
happiest places on Earth, and that guests to our
buildings couldnt wait to come back and to visit
as often as they could?
How does Disney do it and what could we learn
for creating a culture of happiness? A few years
ago, I had the privilege of participating in a
behind-the-scenes tour of Disney arranged by
Yeshiva University. The design and layouts of the
parks, the placement of vendors, and the timing
of the shows are all meticulously and brilliantly
strategized and arranged. But what struck me
most was the employee culture and how the
attitude of the Disneys tens of thousands of
workers impacts each and every one of their
guests.
In every employee only area, there are signs
listing the Disney credo. It includes: I project a
positive image and energy. I am courteous and
respectful to all guests including children. I go
above and beyond. Disney understands a
fundamental psychological principle supported
by extensive research happiness is contagious.
Just as if one person yawns others will follow
suit, so too, if a person smiles, others around him
will start smiling as well. A happy disposition, a
positive spirit, and a pleasant countenance are
simply contagious.
Whose responsibility is it to spread the smiles?
Whose job is it to maintain the happiness effect?
There are roughly 60,000 employees at Disney
World in Orlando. All members of the staff, from
custodial and maintenance, to the ride operators
and people who wear the Mickey costumes, are
referred to as cast members. How many of the
60,000 cast members do you think are responsible
for picking up the garbage? The answer is all
60,000. How many are responsible for helping
someone find directions or return a lost child to
their parents? 60,000. How many are required to
smile and spread the happiness? Thats right, all
60,000. At Disney, the cast members know that

they each have different tasks, but they are taught that
they all have the same purpose: spreading happiness.

are absolute necessities. If modeling joyful engagement in Torah

life was necessary in earlier generations, how much more so is it
necessary in our times, when there is an urgent need to
If we want [our synagogues and schools] to be places that demonstrate that the joys of Torah observance are far greater than
attract and inspire non-observant and disaffected Jews, we ALL the fleeting pleasures and immediate but ultimately destructive
need to be leaders in making happiness contagious in our environs. gratification ubiquitously peddled in western culture 1?
Lets taste the sweetness of life, make an effort to always have
Conclusion
a smile, and be active members of the Jewish peoples cast, thereby
The core motivation for those who were raised in observant
converting our Shuls and communities to the happiest places on
homes to reject Torah values is their unwillingness to abide by the
Earth.
Torahs limitations and boundaries. The effective way to avoid this
Adopting a happy attitude and countenance does not serve
is for parents and educators to express how it is geshmack to be a
only to attract non-observant Jews, but it also helps ensure that our
Yid. The Torahs restrictions facilitate a relationship with
children and students wholeheartedly and completely embrace
Hashem, empower the individual, steer people away from toxic
Torah belief, values and observance.
behavior and instill a healthy sense of balance and perspective on
The Gemara (Taanit 22a) communicates this idea in a very
ones role in this world. We hope that the insights presented in this
poignant manner:
series of articles will help make our families and communities even
more vibrant and successful2.
Rabi Beroka and Eliyahu HaNavi were walking in a
marketplace. Rabi Beroka asked Eliyahu HaNavi who
amongst the crowd of people are destined to have a share
in Olam HaBa. Eliyahu HaNavi responded that they were
few and far between. One of the few people who qualified
for Olam HaBa, said Eliyahu HaNavi, were two
Editors-in-Chief: Hillel Koslowe, Yehuda Koslowe
Badchanim. Rabi Beroka introduced himself to the
Badchanim and asked about their occupation. They told
him, We go to cheer up those who are depressed.
Additionally, whenever we see two people involved in a
quarrel, we strive hard to make peace between them.

Executive Editor: Yosef Kagedan

Publication Editors: Moshe Davis, Tani Greengart,
Shlomi Helfgot, Binyamin Jachter

Business Managers: Zev Jarashow, Yehoshua Segal,

Yosef Segal

Rashi explains that the word Badchanim refers to happy

people who make others happy. This is the recipe for success not
only in outreach but in in-reach as well. Bachanim ensure that
those within the Orthodox community retain their commitment
and impart their values to the next generation. The reward is great
for those who are happy with Torah life and make others happy
and content with living as Jews.
Just as Hashem will reward us for inspiring other Jews, He will
hold us accountable for not enjoying our observance of Torah. The
Torah (Devarim 28:47) explains that the reason for the calamities
which will befall the Jewish People is Tachat Asher Lo Avadta Et
Hashem Elokecha BeSimchah, our failure to serve Hashem with
joy. Contentment and delight in Torah life are not luxuries; they

The Gemara (Avodah Zarah 65a) describes a potentate named Bar

Sheishach who spent his holiday indulging in an extreme form of sensual
pleasure. When the Sage Rava brought him a gift on that day, Bar Sheishach
tauntingly asked him if there was a pleasure as great as this in store for Jews
in the World to Come. Rav unflinchingly responded that ours is greater
than yours. Our children and students encounter on a daily basis the type of
challenge encountered by Rava once in his life. They must be fortified with
the familial and educational upbringing to internalize that the pleasures of
the Torah lifestyle are greater than the hedonism offered by the ambient

Publishing Manager: Eitan Leff, Avi Roth

Staff: Shmuel Bak, Eli Englard, Avi Finkelstein, Gabe
Greenberg, Zack Greenberg, Shlomo Kroopnick, Zach
Lent, Meir Lightman, Shai Rosalimsky, David
Rothchild, Yehuda Saks

Rabbinic Advisor: Rabbi Chaim Jachter

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This publication contains Torah matter and should be treated accordingly.

culture. Additionally, parents, teachers and other role models must be

resolute in their devotion to Torah values, as was Rava.
2
It is also crucial not only for parents to love their children but for educators
and congregational rabbis to do so as well. Rambam (Hilchot Talmud Torah
5:12) writes that a Torah educator must respect and love his students.
Youngsters who are respected and loved by parents, rabbis and teachers who
are all thrilled to live Torah lives are more than likely to decide to observe
Torah as adults. May we merit the day when all Jewish children are raised in
such a manner.