Weighted Down

Rashi says three interpretations in word קרך in parshas Zachor.  One peshat is מקרה, another is קרי וטומאה and the third is קור.  What is the connection between the fact the Amalek caused tumah and cooled off the greatness of Klal Yisrael?  The very fact that there is a coolness is a tumah.  When there is a lack of fire, of inspiration, it automatically leads to sin. 

Rabbenu Bechai asks why did Moshe break the luchos after the agel why did he not  give them back?  He explains that the "neshama" of the luchos, the letters flew up to the heavens by themselves and all that was left in Moshe's hands was the physical stones of the luchos.  Once the life force of the luchos left, they were no longer a "חי נושא את עצמו" and they naturally became a dead weight that was to hard to carry and slipped from his hands.  The Bechai concludes this is a principle found by all things when the life force, the fire, is removed, then it or a person becomes heavier. In other words, a lack of fire, a coolness, leads to heaviness which equates with death.  

The taharah of Parah comes to cleanse one's self from the sins brought about by Amalek.  The power of Amelek is he coolness, the dead weight, the breaking of the luchos.  The tikkun says the Sfas Emes (Parah 5634) is the fire necessary for the learning of Torah.  The fire, the energy, gives a person new life.  וע"י ההבל מהתורה שבלב כל איש ישראל שצריך עי"ז ההתלהבות לשרוף כח היצה"ר שבו כמ"ש בית יעקב אש כו' עשו לקש וע"י השריפה ניתן הטהרה.  One who becomes tumah through a dead body, one who becomes defiled by sin and becomes weighed down by sin, needs the taharah of the חוקת התורה, to give him new life. 

The Mikdash is called בית חיינו.  In a sicha, Rav Yaakov Shapira notes that we find the term בית חייהם associated both with Torah and tefillah.  Both of these aspects are present in the Mikdash.  As cited here from Rav Yaakov Katz, the essence of the Mishkan is to remind a person that the learning of Torah is a means of connection to Hashem.  As the Ramban says the Mishkan is a portable Matan Torah.  It is through the Mishkan that one can be come inspired to learn Torah as Tosfos Bava Bathra (21a) says.  The Mishkan is the antidote to the the sense of deadness brought about by sin and gives a person a new chiyus.  Hence it is called בית חיינו.

Quality Over Quantity

A piece from Rav Meir Goldwicht:

In describing the commandment for the Jews to donate a half-shekel for the purpose of taking a census, Hashem tells Moshe that he should "raise the heads of Bnei Yisrael." The Pesikta asks why this peculiar language is used in this context. The immediate answer that is given is that Hashem is telling Moshe to raise up the Jews as much as possible, since when they are raised up, Hashem is raised up as well.

There are, however, a number of questions that need to be answered about the concept of the half-shekel. The first is how this particular minimum donation serves the purpose of "raising up the head" of both the Jewish people and of Hashem? The second question is based on the language employed in Shemot 30:13. It says "zeh yitno" - this they shall give. The use of "zeh" in Tanach almost always refers to a situation where one point to something (such as by the splitting of the Reed Sea, when the Jews sang "zeh keili v'anveihu," and Rashi notes that they were actually able to point to the presence of Hashem).What pointing occurred by the half-shekel? The Pesikta claims that Hashem had to show Moshe a fiery coin so as to explain what the Jews were supposed to give. However, we must then ask how one is to give a coin made out of fire? What message was contained in this vision that Hashem gave to Moshe?

A third question is based on Rambam (Hilchot Shekalim 1). He says that it is a positive commandment for one to give the half-shekel, and it is so important that a pauper must sell the clothes off of his back in order to fulfill this law. This notion of selling the shirt of off one's back appears in two other places - in order to buy four cups of wine for the Pesach seder and in order to buy Chanukah candles. It is understandable that both of those commandments are reflective of great national miracles, and thus it is not surprising that we would require one to go to great lengths to be able to participate in them. However, how does the giving off the half-shekel fit in? Why is it so important that one has to sell his shirt in order to participate in it?

Our answer begins in Iyov 11. Iyov suffered through every type of personal misfortune imaginable. After the terrible losses that he suffered, three of his friends came to speak with him about what had occurred. In 11:7-9 they expressed the idea that Iyov could not get angry at Hashem, since he did not know the entire framework within which his personal tragedies were occurring. In verse 9 they state "arukah me-eretz mida, u'rchava mini yam" - the notion that the whole picture is longer than the land and wider than the sea. This metaphor is not accidental, and it in fact holds a key to answering our original question. What is the difference between the land and the sea? The land is something static that can be definitively measured. By contrast, the sea is something that is always in motion, and thus even when one tries to measure it, he can only measure it for a fleeting moment before it moves again.

There is another important aspect to the land and the sea, one that is rooted in the very story of creation in Bereishit 1. While each day of creation witnessed the birth of a different thing, no one day had any meaning without the others. The creation of light is worthless without trees to use it to grow and man to derive benefit from it. The creation of man goes nowhere without there first being a land for man to live on and trees and animals for him to make use of. As such, every day of creation had a hand in every other day. Working out the math, each of seven days counts as if it happened seven times, giving a total of forty-nine. This number is representative of our world, and thus the number fifty is representative of that which exists beyond our world (and thus we speak of the forty nine levels of purity or impurity, with the fiftieth being the point of no return, as well as of the forty nine levels of holiness than Moshe Rabbeinu attained, with the fiftieth being concealed from him).

Going back to Iyov, the gematria (numerical value) of the word "mida" is forty nine, while that of "yam" is fifty. This is indicative of the nature of these two components of creation - the sea wants to overtake and flood the dry land. Even in creation itself, Hashem had to pull the water back in order to reveal the dry land. It is for this reason as well that one has to immerse himself or herself completely in the waters of the mikveh, and may not use a water source that drips out (Sefer HaChinuch #173).

Haman was one of the smartest and most incisive enemies of the Jews. He understand that overtaking and defeating them required looking into their history and finding the soft underbelly where they would be most vulnerable. He knew that Hashem hates lewdness, and thus he encouraged Achashveirosh to hold a party that would be characterized by self-indulgence and loose behavior. While the food may have been served on plastic plates so as to avoid kashrut problems, the very presence of the Jews at this party revealed a major deficiency in their overall moral and ethical nature.

Haman went even further. He cast lots to determine when the best time would be to destroy the Jews, lots that told him that the month of Adar was a time of weakness for them. This was so in part because it was the month in which Moshe rabbeinu died. However, Haman also noted that this was the month in which the Jews donated the half-shekel in the times of the Beit HaMikdash, and thus he gave Achashveirosh a large sum to offset the money donated by the Jews at an earlier point in their history.

Haman's one problem was Mordechai, whom he could not figure out. Thus, Haman went in the other direction, trying to place himself above Mordechai not only in the power structure of Shushan, but even in a more metaphysical way. Rashi notes that the reason that the attendants of Achashveirosh bowed to Haman was because he made himself out to be some form of a deity. Even further, the tree which Haman was to build was to be fifty cubits high, a clear sign of his attempt to exist above this world. Haman felt that if he could attain such a level, there would be no way for the Jews to thwart his plans of destroying them. The Yalkut Shimoni notes that the gallows that was built was built from a board taken from the ark of Noach, which served as a reminder of the flood (the water, symbolized by fifty, flooding the earth). Haman hoped to link up to this event in history and to thus overtake the Jewish people. Feeling his power on the rise, Haman did not wait until the morning. Rather, he built the gallows already at night, and rushed to the king's palace to have the royal seal put on his devious plans.

Of course, Achashveirosh's response completely floored Haman, as he told him to parade Mordechai through the streets of Shushan. Unable to grasp the meaning of what had just happened, the Midrash tells us that Haman ran to get Mordechai and found him teaching his students about the mitzvah of cutting the Omer. Why is this significant? The Omer is connected to the counting of the Omer, whereby the Jews count seven days seven times, for a total of forty nine. However, they then count day fifty, the day of the giving of the Torah. Haman did not realize that the secret that was contained in the number fifty, which he hoped to arrogate to himself, had already been claimed by the Jews. He was playing on Mordechai's turf, and thus there was no way for him to be able to win this battle. The tiny bit of barley grain that was taken for the Omer completely uprooted Haman's fifty foot high gallows.

In the end, Haman was undone by his inability to realize that it is quality, and not quantity, that matters. The little mitzva of Omer was able to trump all of Haman's elaborate plans, since Omer represents that which is above and beyond this world. It is representative of the power of that which is truly qualitative, an idea that is encapsulated by fire. A small fire can overtake even the largest building. Even further, fire is the only thing on earth about which it can be said that anything that enters it becomes it. Mixtures of sugar and water and the like can still be separated and distinguished under laboratory tests. Fire, however, turns everything into ash. Yaakov understood this idea when he went out against Esav and all of his men (see Rashi on the beginning of parashat Vayeshev), that he strength against overwhelming numbers lay in the quality of his character. Haman's failure was in his inability to realize this exact point.

Taking all of this into consideration, we can return to our earlier questions. Hashem showed Moshe a coin made of fire, a coin that was all quality and not quantity. Hashem's message to Moshe was that the half-shekel was not about showing off how much money one could give to charity. Rather, it was about each person making his contribution and showing that he counted in a meaningful manner. Each person's contribution was special, and when a person does something special, a person can be proud and can life his head up high. Thus, Hashem told Moshe to "lift up the heads" of the Jewish people. He commanded Moshe to teach the Jews a mitzva that would allow each person to feel pride in his role as an equal member of the Jewish nation.

The Gemara in Megilla 13a states that Reish Lakish teaches us that Hashem knew that Haman would in the future pay a large sum for the lives of the Jews, and thus He pre-empted him by introducing the mitzva of the half-shekel. Reish Lakish, who began his career as a gangster and was able to find within himself the strength of character to return to Hashem, he is the one who teaches us this lesson about the half-shekel, a mitzva which is focuses on each person discovering what is special about himself.

In contrast to Reish Lakish, the gemara in Chagigah 15a states that Rabi Meir and Elisha ben Avuya were once walking on Shabbat (the Yerushalmi says it was Shabbat which was Yom HaKippurim) and they came to the end of the techum Shabbat, the farthest that one may walk outside of the city limits before violating the Shabbat. Rabi Meir pointed this fact out to his teacher and implored him to return to the city with him. Elisha ben Avuya, who had been one of the great Torah giants of his generation before veering from the straight and narrow path, answered that he could not do so, since he "has heard it stated from behind the (heavenly) curtain: Return may wayward sons, except for Acheir." Acheir, or 'the other one," was the name by which Elisha had come to be known, since he was now estranged from Hashem. However, Rabi Meir was trying to tell his mentor that he could still return, if only he would leave behind the part of him that had strayed, as Reish Lakish had done. However, Elisha failed to see this message. He heard the heavenly voice as saying that he could not return at all, since he and "Acheir" were one, he was totally consumed by the rebellious side within him, to the point where he could no longer conceive of the internal strength of his character being able to dominate and lead him back to the true service of Hashem.

The introduction to the Zohar includes a reference to the verse in Yeshayahu 40 "mi bara eileh" - who has created this. It explains that "eileh" refers to that which we can explain, while "mi" is a question word which refers to that in the world which we cannot find an answer to. While humans chase after those things that they can explain, one who does so without looking for the "mi" as well is worshipping idolatry. Together, these two words in Hebrew spell out Elokim, the name of God, as he is composed of everything, both the knowable and the unknowable in this world.

In this vein, we can understand some of the events surrounding the Golden Calf. When the Calf was constructed, those who danced around it said "eileh elohecha Yisrael," - these are your Gods, Israel. They had the "eileh," the simple and knowable, but they lacked the "mi," the mysterious and unknowable side of Hashem. Moshe restored this aspect to the Jews when he descended, shouting "mi la-shem elai" - whoever is for God should join me! Even further, the numerical value of "mi" is fifty, again indicating the presence of this supreme number as a foundation of faith and belief.

Finally, we come to the first mention of the half-shekel in the writings of the Sages. When the servant of Avraham presented Rivka with gifts at the well, one of the things that he gave her was a nose ring weighing a "beka." Rashi mentions that this alludes to the "beka la-gulgolet," the weight of the half-shekel. At the very moment when the Jewish people were being formed, as a spouse was being found for the child of Avraham, his servant incorporated into that marriage a major factor that would exist in the eventual covenant between Hashem and the Jews. The servant understood that the Jewish people, now only in their infancy, would only survive if they understood the secret of the half-shekel, the secret of those things which are eternal.

The Importance Of Actions

The Midrash Tanchuma (Ki Sesa #3) says כשהגיע משה לפרשת שקלים אמר רבונו של עולם שמא משאני מת אין אני נזכר, אמר לו הקב"ה חייך כשם שאתה עומד עכשיו ונותן להם פרשת שקלים ואתה זוקף את ראשן, כך בכל שנה ושנה כשישראל קורין בפרשת שקלים כאלו אתה עומד וזוקף את ראשון שנאמר (שמות ל יב) כי תשא.  Many seforim talk about the meaning of this enigmatic Midrash.  Why did Moshe feel a need to be remembered ,why would he be forgotten, he is all throughout Chumash, why is shekalim specifically the way to remember Moshe and what does it mean he raises the heads of Klal Yisrael? 

I just want to share the idea the Aish Kodesh (Shekalim 5700) says about this Midrash which is very apropos for today, the yartzheit of my grandfather.  He says that the oft cited derash of ושכנתי בתוכם בתוך כל אחד ואחד is not just for a Jew to experience Devine revelation but it is also for the sake of the Shechina which desires to be revealed in the most physical of the worlds.  The reason a person comes into the word is to do physical mitzvot.  Those actions elevate the soul to a greater place than it could reach before it came into a physical form.  He says, therefore, when a person wants to do something to elevate the soul of one who has departed, one should have in mind the departed when they are actually involved in the mitzvah and that will give the departed a piece of the physical mitzvah.  In his words, 

טובה היא להנשמות גם כשזוכרים אותן בעת עשית המצוה ותלמוד תורה, לא זכירה בלבד רק כשנתקשר אתן לעשות המצוה, ללמוד תורה יחד, ואז הן מתלבשות בגוף ובעשי׳ לתורה ולמצוה שהיא התגלות קדושה יתירה, אם הוא ית׳ ככיכול רוצה לשכון בתוך כל אחד מישראל ק״ו הוא איך טובה היא להנשמות לאחר פטירתן שהארה מהן ישכנו כישראל ועמהם יעשו תורה ומצוות.

Says the Aish Kodesh, that was what was bothering Moshe.  How will I be able to do mitzvot when I am no longer alive?  How will I partake in the act of doing a physical mitzvah?  Hashem told Moshe, when Klal Yisrael reads the shekalim you will life their heads, you will elevate them.  That is the action Moshe will do.  Through that actions, Moshe is now connected to every Jew all of their mitzvot and now Moshe is a player in those actions.

What does it mean Moshe lifts up the heads of Klal Yisrael? There are many interpretations given.  One approach based upon the Or Hachayim is that the machatzis hashekel is to achieve a means of atonement for the sin of the agel.  After a sin one's head is hanging low, a person feels low and disgraced.  (In Sefer Hashar it says that man walks upright because we have a neshama that is pulling us upward as opposed to animals that walk bent over because they are connected to the earth.  One who sins, who is overtaken by their animal soul droops downward.)  It is the job of Moshe, of the leader, to be able to access the access the fiery shekel, the internal fire of the person and blow on it until the person rises up (see article by R' Willig and  Toras Menachem 5711.)  When one gets inspiration from the past generations, when one uses their experiences as motivation to actually live a better life, that connects the to one's own actions and gives an iluy nishama . 

Knot Of Tefillin

והסרתי את כפי וראית את אחרי ופני לא יראו.  Rashi says וְרָאִיתָ אֶת אֲחֹרָי – הֶרְאָהוּ קֶשֶׁר שֶׁל תְּפִלִּין.  Why is the knot of the tefillin showed to Moshe Rabbenu?  

The Gemarah Berachot (6a) says in the tefillin of Hashem it says  ומי כעמך כישראל גוי אחד בארץ (some say ישראל some say כישראל, and here) meaning that the tefillin of Hashem contain the message of the greatness of Klal Yisrael.  Hashem is telling Moshe that the way to achieve atonement from sin is to realize that even when a Jew commits a sin, he is still tied and attached to Hashem.  The knot of the tefillin represents this unbreakable bond that exists and that is the place from where teshuva can com from (see Likutay Sichos volume 21.)

This is why the mitzvah of tefillin is given right before yetzias mitzraim (Bo) for as Klal Yisrael were leaving the bonds of servitude they wrapped themselves in a bond to Hashem.   

This idea is brought out in this piece from the sefer Ohelai Yaakov (הוסיאטין) that Rabbenu Tam brought Moshe Rabbenu into the Beit Midrash to concur to his opinion that the tefillin do not have to knotted every day because it was important to know that the kesher, the bond with Hashem is always present he cites one version of the tory, there is another version in which Rabbenu Tam disagrees with Moshe Rabbenu, see here.)    

 

One Unit

וְנָ֨תְנ֜וּ אִ֣ישׁ כֹּ֧פֶר נַפְשׁ֛וֹ לַי״י֖ בִּפְקֹ֣ד אֹתָ֑ם וְלֹא־יִהְיֶ֥ה בָהֶ֛ם נֶ֖גֶף בִּפְקֹ֥ד אֹתָֽם

How does using the half-shekel to count work to avoid the ayin harah?  What is the issue of counting Klal Yisrael?  When one counts every individual that means that every person is a unit of themselves.  There is no togetherness.  That is the issur because there is a cohesive body of Klal Yisrael that is one part, not a gathering of a bunch of individuals.  The lesson of the half-shekel is that every individual needs another half to make them whole.  Everyone is not their own unit; they need someone else to complete them.

The Realm Of Shabbos

This is a continuation of the previous post.  Why are the elements of the fact that Hashem gave us Shabbos as a special present and the neshama yesarah introduced in this parsha?  Rashi says אך את שבתתי תשמרו tells us that building the mishkan does not push aside Shabbos, why we have thought it does?  

We say in the Haggadah, אִלּוּ הֶאֱכִילָנוּ אֶת־הַמָּן וְלֹא נָתַן לָנוּ אֶת־הַשַׁבָּת, דַּיֵּנוּ.  Why do we mention specifically the mitzvah of Shabbos?  Also, why is the manna mentioned before Shabbos when Shabbos was given first in Marah?  The Briskor Rav on the Haggadah says that there are two aspects to Shabbos.  There are the laws of Shabbos like the laws of any other mitzvah and that was given in Marah.  However, there is also the aspect of Shabbos being a special present from Hashem as the Gemorah (Shabbat 10b and Beitzah 16a) says.  That aspect was given only after the manna and that is the special mention in the דיינו.  The Gemorah learns this idea that that Shabbos is a special present from the possuk in this week's parsha, לדעת כי אני ה' מקדשכם.  Why is it introduced here and why is Shabbos different than any mitzvah which is special and has a reward who's measure is unknown?  

The Maharal explains that by other mitzvot the reward is the present but the mitzvah itself is not other worldly.  On the other hand, Shabbos the mitzvah itself it connected to עולם הבא and it immeasurable.  It is only on Shabbos where one is raised up over the normal challenges and insecurities of the world and is brought to a place where the soul can refine the body.  The present that is Shabbos is the elevated connection to Hashem that is unique to Shabbos.  Rav Itzale Volozhiner says that is what the possuk is saying, אך את שבתתי תשמרו, don't build the Mishkan on Shabbos לדעת כי אני ה' מקדשכם, since you experience an experience of closeness with Hashem on Shabbos that is the same as the Mishkan.  However, the Alshich takes it a step further.  He says the whole yesod of the kedusha on the Mishkan depends on the kedusha of the person, ושכנתי בתוכם.  The kedusha of Shabbos is ביני וביניכם, it is to engulf a person with kedusha and therefore the kedusha can be spread through the Mishkan.  We can say in light of this that we would have thought the Mishkan can push aside Shabbos because it is the same yesod of kedusha.  קמ"ל the possuk that the yesod of the Mishkan depends on that of Shabbos so it can't override it.  That is why the present that is Shabbos is expressed in the parsha of the Mishkan for what the Mishkan is in place, the Shabbos is in time.  It is is the context of Mishkan that one can understand the present of Shabbos, the experience of being elevated to a higher realm of purification.  

Shabbos: A Synthesis of Guf and Neshamah

Harav Hagaon Shmuel Friedman Shlita

This parashah contains the tragic episode of the eigel, but before that it discusses several other topics — including the machatzis hashekel, the kiyor, the shemen hamishchah, the components of the ketores, the appointment of Betzalel and Ohaliav, and the mitzvah of Shabbos Kodesh. The mefarshim discuss the connection between these topics and the cheit ha’eigel. Immediately prior to the discussion of the eigel, the Torah discusses the mitzvah of Shabbos. Considering that the mitzvah of Shabbos appears numerous times throughout the Torah, the question arises: Why is Shabbos, specifically, chosen to be placed right before the episode of cheit ha’eigel? 

Several other questions can be posed regarding the presentation of the mitzvah of Shabbos in this parashah. The parashah is introduced with these words: וְאַתָּה דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל לֵאמֹר אַךְ אֶת שַׁבְּתֹתַי תִּשְׁמֹרוּ כִּי אוֹת הִוא בֵּינִי וּבֵינֵיכֶם לְדֹרֹתֵיכֶם לָדַעַת כִּי אֲנִי ה' מְקַדִּשְׁכֶם. Generally, when Hashem instructs Moshe to transmit a message to Klal Yisrael, He simply says דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל. Why does Hashem add the word וְאַתָּה — וְאַתָּה דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל — in this passuk?  Furthermore, when Hashem says לָדַעַת כִּי אֲנִי ה' מְקַדִּשְׁכֶם, what kedushah is He referring to?

Another unusual element of the mitzvah of Shabbos in this parashah is the final word, וַיִּנָּפַשׁ, as the passuk states: בֵּינִי וּבֵין בְּנֵי יִשְׂרָאֵל אוֹת הִוא לְעֹלָם כִּי שֵׁשֶׁת יָמִים עָשָׂה ה' אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ וּבַיּוֹם הַשְּׁבִיעִי שָׁבַת וַיִּנָּפַשׁ. What does וַיִּנָּפַשׁ mean?

The Gemara (Beitzah 16) teaches that Hashem had a gift called Shabbos, which He wished to give to Bnei Yisrael, and to inform them of this gift. What is this secret of Shabbos that Hashem wanted to impart? One explanation in the Gemara is that this refers to the neshamah yeseirah:  דאמר ר' שמעון בן לקיש נשמה יתירה נותן הקב"ה באדם ערב שבת ולמוצאי שבת נוטלין אותה הימנו שנאמר שבת וינפש כיון ששבת ווי אבדה נפש.

When a Yid finishes observing Shabbos, then we say “vai,” for he lost his nefesh — his neshamah yeseirah.Similarly, the Baal Haturim notes that the final letters of the words וּבַיּוֹם הַשְּׁבִיעִי שָׁבַת וַיִּנָּפַשׁ spell שתים, alluding to the two neshamos a person has on Shabbos.

Why does the Torah allude to the neshamah yeseirah immediately before the discussion of the eigel? What connection is there between the two? And, more generally, why do we learn of the neshamah yeseirah’s existence specifically in the context of losing it, with the word וַיִּנָּפַשׁ interpreted as ווי אבדה נפש?

The Chasam Sofer explains that the reason the Torah juxtaposed the mitzvah of Shabbos with the discussion of the eigel, concluding that mitzvah with the allusion to the neshamah yeseirah in the word וַיִּנָּפַשׁ, is linked to Hashem’s final instruction to Moshe Rabbeinu before he descended Har Sinai: לֶךְ רֵד כִּי שִׁחֵת עַמְּךָ אֲשֶׁר הֶעֱלֵיתָ מֵאֶרֶץ מִצְרָיִם. When Klal Yisrael sinned with the eigel, they forfeited their nefesh, and Hashem told them: ווי אבדה נפש. After they had declared naaseh venishma, 600,000 angels descended to place two crowns on each person’s head, but when they sinned with the eigel they lost this gift, and it was transferred entirely to Moshe Rabbeinu. The great radiance of Moshe’s face — קָרַן עוֹר פָּנָיו — stemmed from these crowns, which he received from the rest of Klal Yisrael. When we say יִשְׂמַח משֶׁה בְּמַתְּנַת חֶלְקוֹ, we are referring to this gift.

Every Shabbos, continues the Chasam Sofer, Moshe Rabbeinu returns these two crowns to all those who keep Shabbos, and he takes them back on Motz’aei Shabbos.

In a similar vein, the Arizal states that before the eigel, there was no neshamah yeseirah because Klal Yisrael had their two crowns. Only after they sinned with the eigel did this concept of וַיִּנָּפַשׁ come into existence, because they lost their nefesh. Now it returns only on Shabbos, in the form of the neshamah yeseirah.

The Baal HaTurim expresses this idea succinctly, saying that the word וַיִּנָּפַשׁ is juxtaposed with the eigel because through this transgression, Klal Yisrael became deserving of death, and they lost their nefesh.

We can now understand why Moshe Rabbeinu had to be the one to tell Klal Yisrael about this — וְאַתָּה דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל. The neshamah yeseirah comes from Moshe Rabbeinu’s chelek, and he gives it back to every person on Shabbos, in the form of the radiance of a person’s face.

This idea is reflected in a Midrash, which expounds the passuk: וַיְבָרֶךְ אֱלֹקִים אֶת יוֹם הַשְּׁבִיעִי, at the beginning of Bereishis, to mean that a person’s face has a special glow on Shabbos:ברכו באור פניו של אדם, קדשו באור פניו של אדם, לא דומה אור פניו של אדם כל ימות השבת, כמו שהוא דומה בשבת. This glow is a function of the neshamah yeseirah.  What is the purpose of the neshamah yeseirah? What are we meant to gain from it?

Commenting on the Gemara’s use of the term “neshamah yeseirah,” Rashi says (Beitzah ibid): רוחב לב למנוחה ולשמחה ולהיות פתוח לרוחה ויאכל וישתה ואין נפשו קצה עליו. On Shabbos, he explains, a person’s heart expands so he can rest and rejoice and eat and drink, without becoming disgusted. But if that is the entire purpose of the neshamah yeseirah, then shouldn’t we have been given a guf yeseirah, not a neshamah yeseirah?

Other Rishonim describe the neshamah yeseirah differently. The Avudraham, citing the Ibn Ezra, explains that on Shabbos the guf receives more strength, while the neshamah receives added seichel; we see, then, that Shabbos invigorates both the body and the mind.

The Shitah Mekubetzes adds that the neshamah yeseirah confers Divine bounty upon a person on Shabbos, granting him additional seichel so that he can learn Torah and understand more of maasei Hashem than he can during the week. The Meiri notes that the neshamah yeseirah is not a separate neshamah, but rather an added dimension of the soul, and this expanded neshamah achieves greater clarity so that the person can concentrate and understand things better. The Shaarei Teshuvah (Orach Chaim 290) notes that a person is supposed to innovate chiddushei Torah on Shabbos, as the Zohar teaches that on Motza’ei Shabbos, when the neshamah yeseirah returns to its place, Hakadosh Baruch Hu asks it, “What chiddush did you say in Torah?”

We see, then, that the neshamah yeseirah is connected with limud haTorah. Indeed, the Arizal states that when a person innovates chiddushei Torah, his father in crowned in the Olam Ha’emes, and that’s why the mitzvah of kibbud av v’eim is juxtaposed with the mitzvah of Shabbos. Even someone who doesn’t have the ability to be mechadesh chiddushei Torah should learn something he never learned.

We can understand that the neshamah yeseirah grants a person the ability to learn and understand Torah on Shabbos, but how do we understand Rashi’s statement that it enables a person to eat and drink without becoming disgusted?

The Shelah Hakadosh explains this beautifully. If a person would receive his neshamah yeseirah on Shabbos while retaining his regular appetite, the guf would be drowned out, as the two neshamos would overwhelm it, leaving the person less of a desire to eat or be involved in any type of physical functions. Along with the neshamah yeseirah, therefore, the Ribbono Shel Olam added a koach to the person so that he could maintain his gashmiyus as well as his ruchniyus, and the two can complement each other.

The Ben Ish Chai, in Ben Yehoyada at the beginning of Eruvin, explains that the reason for the minhag to say Shabbos Shalom is that on Shabbos gashmiyus and ruchniyus are not in a state of contradiction, and can coexist harmoniously. The extra power of kedushah that we receive grants us the ability to achieve this harmony by elevating all of our regular physical functions, while also becoming more spiritual, as we gain greater clarity and understanding in Torah.

The Chasam Sofer, in his derashos on the Torah (Parashas Vayeilech), expresses another beautiful point regarding the concept of the neshamah yeseirah. Why, he asks, does Nusach Ashkenaz recite במה מדליקין on Leil Shabbos? If the purpose is for us to know which wicks and oils we should use for Shabbos, or to remind us to make an eiruv, take maaser, and light Shabbos candles, then we should say this before Shabbos comes in, as is indeed the Sephardic custom.

He explains that the reason we recite במה מדליקין right after we are mekabel Shabbos is that we’re actually learning mishnayos to elevate our own neshamah yeseirah, which has just arrived.

We should be zocheh to utilize this wonderful opportunity we receive on Shabbos— the neshamah yeseirah, about which the Torah says: וַיְבָרֶךְ אֱלֹקִים אֶת יוֹם הַשְּׁבִיעִי, conveying that Hashem blessed this day with the special radiance of a person’s face. Indeed, the words כִּי אֲנִי ה' מְקַדִּשְׁכֶם convey that a special kedushah comes to us on Shabbos, as the neshamah yeseirah grants us enhanced seichel so that we can better understand Torah, appreciate ruchniyus, grasp maasei Hashem, and achieve greater clarity and menuchah, as our gashmiyus and ruchniyus coexist peacefully.

Cow And Calf

Rashi at the beginning of Chukas says the parah adumah is a kapparah for the sin of the egel; תבוא האם ותקנח צואת בנה.  How is parah adumah a kapparah for the egel, just because they both involve cows?  The Rishonim already ask how could Klal Yisroel stoop to avodah zarah after everything they saw? 

The Beis Halevi explains that the intent of Klal Yisroel was not ח"ו to replace G-d but rather to find a way to have a relationship with Him.  "והנה לכאורה יעלה בדעת האדם לפי שכל האנושי אשר אם היה נמצא בעולם אדם מיוחד אשר כבר בא בסוד ה' ויודע סודות סדרי בראשית ומרכבה יוכל להבין מעצמו מהם היאך לעשות המשכן בכל הפרטים שבו ועל ידי ידיעתו בהסודות והכוונות יבין מן המוקדם אל המאוחר ויהיה יכול לידע מזה היאך לבנות משכן כבוד לה'. וענין זה הוא דביקשו ישראל אז אחרי שראו דמשה אשר היה עומד בין ה' ובינם לא בא רצו לעשות מקום מיוחד שיהיה מסוגל אשר בו יהיה השראת שכינתו וכמו דבאמת היה אחרי כן במשכן ועל ידי ידיעתן בהנסתרים רצו להבין מזה המעשה אשר יעשון. ועוד לא סמכו על חכמת עצמן ועל כן הלכו אל אהרן הכהן שהיה גדול מהם והוא ידע עומק הדברים בסודותיהם יותר מכולם וביקשו ממנו קום עשה לנו כו' והכוונה שיהיה מקום מיוחד להשראת שכינה, ונמצא מחשבתם של ישראל היה בזה לטובה שיזכו ע"י מלאכתם זו להשראת שכינה אצלם."  Klal Yisroel's intent was for a way to connect with Hashem now that they thought Moshe was deposed.  The Beis Halevi explains that their mistake was that despite a person's holy intents, if it is not what Hashem commanded it is wrong.  [We may add that the same yesod is present when Nadav and Avihu offered their offering אשר לא צוה ה.  They were trying to connect to Hashem and it should have been right if not for the fact that it was not commanded.]  

The mistake of Klal Yisroel was that their religion was based upon a desire to feel and cleave to the presence of Hashem.  Moshe Rabbenu made them feel close to Hashem and they wanted to replace that connection.  Klal Yisroel could not relate to a G-d that more distant from them.  

The parah adumah is the quintessential chok.  A chok is what the human mind cannot fathom.  However, the word chok is also a law or an order like in חוקות שמים וארץ.  Just as there are rules to the setup of the world, the rules of biology, physics etc. so too there are rules and an order to the world of ruchniut.  The rules and forces to the olam ruchnei and why seem things to go the wrong way may not make sense to us but we must accept it the same way we must accept the rules of nature. Parah adumah teaches us that we can't get lost in our own ideas of how to connect to G-d and get lost on on the spiritual path but must follow in the rules that were set up.  Some times the rules do not make us feel close to G-d or warm and fuzzy inside but nonetheless that is the way to come closer to Hashem. 

That is the mother that cleans us the excrement of her son.  The son does not intend to do a destructive act, it is just a natural action that it wants to relive itself. The mother comes and cleans it up.  the way to avoid a destructive act that seems to make a person feel comfortable is to come back to the source, to  follow in the commandments of Hashem even if they are not what the person would naturally think.  (See the Beis Halevi how he explains the connection to the parah and reads it into the midrash.) 

You Are The Luchos

The meforshim ask after the sin of the agel, why did Moshe Rabbenu have to break the luchos, put them aside, explain the people's wrongdoing, let them do teshuvah and them get back to the luchos? In the intro. to Sharay Yosher, Rav Shimon Shkap says that the first luchos were the writing of G-d and if one learnt Torah, there was no room for forgetting.  This would result in someone to be completely corrupt inside but a genius in Torah in his outward appearance.   Yes, Moshe might be able to teach teshuva now, but going forward this would be a persistent problem.  Moshe Rabbenu understood that wasn't the right approach and hence saw the first luchos can't be accepted by Klal Yisroel.  Therefore, the second luchos were hand written by Moshe. Every letter had to be carved and was a struggle to acquire.  Similarly, to write the Torah על לוח לבך, a person must carve out his soul to be a receptacle to receive the Torah.  It is only if a person makes himself a מקבל, if his innards are transformed and elevated, that Torah will set in.  Every person has their own luchos of their heart; it is up to you to decide what will be written on them.

At the end of the Briskor Rav on Sotah he cites the story of Rav Chayim Volozener's chiluk between his brother, Rav Zalman's knowledge of Torah and that of the Gra.  Rav Chayim said that his brother know's all of Torah like most people know אשרי but that is he knows the next words to continue, but he doesn't know it backward.  However, the Gra knew it forward and backward, inside out.  Asks the Rav, who cares if he knew it backward as well, does that mean he has a greater grasp of the material?  Explains the Rav, it's not a question of an understanding, it's a different level.  The obligation of ידיעת התורה isn't just an amount one must occupy in memory, the שיעור is כתבם על לוח לבך, Mishlay (3:3,) just as if something is written on a tablet in front of you, you see the whole thing and can read it backward, such is the obligation of לימוד התורה.  It's not that the Gra remembered the words better, he knew the Torah so well it was as if it was open before him.  The source for this is the possuk in Shma (Vaeschanan 6:6) וְהָי֞וּ הַדְּבָרִ֣ים הָאֵ֗לֶּה אֲשֶׁ֨ר אָנֹכִ֧י מְצַוְּךָ֛ הַיּ֖וֹם עַל־לְבָבֶֽךָ, where the Targum Yonason says ויהון פיתגמיא האילין דאנא מפקיד יתכון יומא דין כתיבין על לוח ליבכון.]  Some apparently say that the Gra himself already said such an idea, though I don't know the source, "פעם שאל אחד את הגאון מווילנה: מדוע אמר שלמה המלך "כתבם על לוח לבך" ולא "זכרם בלבך"? ענה הגאון ואמר לו: אתה בוודאי אומר שנים רבות את מזמור "אשרי יושבי ביתך", וזוכר אותו בעל-פה. אמור לי בבקשה, מהי הימיה שכתובה לפני המילים "קרוב ה' לכל קוראיו"? משלא ידע לענות במהירות, ענה הגאון ואמר: זהו ההבדל בין זכירה לכתיבה. כשזה כתוב, אפשר לקרוא גם מהסוף להתחלה... כך צריך לזכור את התורה!" (wikisource.)

Segulot Aint Enough

Two weeks ago this blog posted the Zohar that saying the ketoret helps to cancel out מגפות.  Due to the current times, the Alumni Association of the Mir (apparently there is such a thing,) has been sending out via email shiurim and shmuzzen from some of the rebbeim in the yeshiva.  In the shmuz of the Rosh Yeshiva, Rav Lezer Yudel, he says that he asked Rav Chayim if it is worthy these days to say the ketores and Rav Chayim responded "לא יועיל ולא יזיק."  Which seems quite outstanding because there are sources for this idea of reciting the ketores?  Rav Lezer Yudel said that he believes his source is from the Zohar Vayerah 100b-101a (in Sefaria its on pg. 102a see from letters יב -טז.)  The Sulam translation and explanation can be found here if you download it. [Unless I'm blind the edition of wikisource (מדרש הנעלם at the end of pg. 101a) is missing the end of the story, which is the main point here.)]  The story there goes that Rav Acha and the scholars of the city abolished the מגפה through ketores.  However, at night he realized this was the wrong approach for the point of the plague is for people to repent!  The plague, the symptoms are gone, but the virus still exists!  Without teshuva, yes, ketores will temporarily remove the plague, but is the cure, teshuva isn't implemented, then something else will come back later.

Segulot are great and may offer protection but that isn't the cure!  G-d is telling us to repent and that is what Rav Chayim was saying ketores may avert the disease but its not the cure.

Daas

Berachos 33a - וְאָמַר רַב אַמֵּי: גְּדוֹלָה דֵּעָה, שֶׁנִּתְּנָה בֵּין שְׁתֵּי אוֹתִיּוֹת, שֶׁנֶּאֱמַר כִּי קל דעות יי אָמַר רַבִּי אֶלְעָזָר: גָּדוֹל מִקְדָּשׁ שֶׁנִּתַּן בֵּין שְׁתֵּי אוֹתִיּוֹת, שֶׁנֶּאֱמַר: ״פָּעַלת ה' מקדש ה' וְאָמַר רַבִּי אֶלְעָזָר: כׇּל אָדָם שֶׁיֵּשׁ בּוֹ דֵּעָה כְּאִילּוּ נִבְנָה בֵּית הַמִּקְדָּשׁ בְּיָמָיו. דֵּעָה נִתְּנָה בֵּין שְׁתֵּי אוֹתִיּוֹת, מִקְדָּשׁ נִתַּן בֵּין שְׁתֵּי אוֹתִיּוֹת.  Rashi explains בין שתי אותיות – בין שתי הזכרות.  What is the significance of being sandwiched between two names of Hashem?

The word דעת as pointed out by the Tanya and Nefesh HaChayim means connection as in ואדם ידע את חוה אשתו. Rashi Ki Sesa (31:2) says דעת – רוח הקודש.  The two meanings don't contradict; they are complimentary.  The Sifsay Chayim in his commentary to the fourth beracha of Shemone Esray explains that דעת is to have complete clarity of the subject matter.  Having complete clarity is to understand the connection to the individual and the highest level of that is ruach hakodesh (see Rambam's description of how prophesy is to have complete clarity.)  The Mikdash is the place in this world that we connect with Hashem. Hence, one who has דעה, can experience that connection its as if s/he is in the Mikdash.  Being sandwiched between Hashem's name indicates a complete attachment that exists in the realm of דעת (see Nisiv HaTorah of Maharal Ch. 14.)

The Maharsha Ketubot (5a) says: וידיו דקאמר הכא הם שני מדותיו יתעלה והוא שניתן בין ב' אותיות האחד הימין והוא הרחמים והשני השמאל שהוא הדין והצדיקים שהוא בצלאל והנלוים אליו במעשיהם במקדש מטילים כח וגבורה בפמליא של מעלה לצרף ידיו שם שהם ב' שמותיו שהן במקדש מצד ימין ומצד שמאל שהם הרחמים והדין שע"כ נכתב מקדש בין ב' שמות אחד מימין ואחד משמאל.   The building of the Mikdash parallels the building of the world (as the Ramah writes in Toras Haolah.)  Just as the world was created by the combo of דין ורחמים, so too the מקדש.  This too is the function of דעת, to be מכריע ולשלב between these two opposing outlooks.  Through the enlightened perspective of דעת one is able to define the resulting action in a manner that is not completly dominated by either the חסד or דין stance.

Ketores Power

In light of the recent מגפה, the local kabbilists have called to our attention the holy words of the Zohar in this week's parsha, Vayakel that describes the power of ketores to be able to nullify such harsh calamities. The Zohar says that by reading the parsha of the ketores one will be saved from mishaps. In the words of the Zohar (218b) מִלָּה דָּא גְּזֵרָה קַיְּימָא קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, דְּכָל מַאן דְּאִסְתָּכַּל וְקָרֵי בְּכָל יוֹמָא עוֹבְדָּא (נ''א פרשתא) דִּקְטֹרֶת, יִשְׁתְּזִיב מִכָּל מִלִּין בִּישִׁין חַרְשִׁין דְּעָלְמָא. וּמִכָּל פְּגָעִין בִּישִׁין, וּמֵהִרְהוּרָא בִּישָׁא, וּמִדִּינָא בִּישָׁא, וּמִמוֹתָנָא, וְלָא יִתְזַק כָּל הַהוּא יוֹמָא, דְּלָא יָכִיל סִטְרָא אַחֲרָא לְשַׁלְטָא עָלֵיהּ, וְאִצְטְרִיךְ דִּיכַוֵּין בֵּיהּ.  What is this unique power of the ketores?
According to the kabbilists, 11 is a number associated with "the other side" for just as their are 10 powers to kedusha so too there are 10 powers to "the other side."  However, there must be some aspect of kedusha to it for it to be able to exist and that's how we get 11.  The Arizal teaches the 11 princes of עשו at the end of Vayishlach correspond to the 11 powers of "the other side" for Esav is representative of the klippot.  The ketores has 11 spices in it has the ability to nullify the power of  "the other side."  As mentioned on this blog in the past, smell is the only sense not contaminated by sin.  That is why the neshama benefits from smell (Berachot 43b.)  It is this untainted sense that is able to recognize the kedusha even in the depths of the klippah and unite the 10 powers of disjointedness together with the 1, 11^th power of unity among them.
In the ketores we say in korbanot, before the ketores we say אתה הוא שֶׁהִקְטִירוּ אֲבוֹתֵינוּ לְפָנֶיךָ אֶת קְטֹרֶת הַסַּמִּים.  Why do we say this preamble only before ketores and not before any of the other korbanot?  Because it is only the ketores that we tap into the אתה, directly to Hashem, to give us the ability to nullify the evil powers.
In the Mishkan there were two sets of יריעות.  the bottom layer consisted of 10 tapestries made up of various threads. On top of that were 11 tapestries designed out of goat hair.  Goats are representative of klippah (see shabbos 77b and ספרא דצניעותא פ"א.)   These 11 tapestries of goats hair represent the power of "the other side."That klippah is on the outside but underneath is kedusha, the 10 tapestries (see Zohar 213a Vayakhal.)
Now we will do advanced mathematics of 1+1=2. The mishna in Tammid (3:8) says א"ר אלעזר בן דגלאי עזים היו לאבא בערי המכוור והיו מתעטשות מריח פיטום הקטורת.  Why goats?  As we mentioned before goats are the power of klippah (1) and it is the ketores (1) that is able to nullify the power of the goats (2).  [Based upon פיטום הקטורת ועבודת הקורבנות בהלכה, באגדה ובחסידות maamer in the back.]

Radiating With Holiness

The midrash (46:7) says [skipping some of the opinions,] וּמֵהֵיכָן נָטַל משֶׁה קַרְנֵי הַהוֹד רַבִּי יְהוּדָה בַּר נַחְמָן בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אוֹמֵר עַד שֶׁהָיָה כּוֹתֵב בַּקּוּלְמוֹס נִשְׁתַּיֵּיר קִמְעָא, וְהֶעֱבִירוֹ עַל רֹאשׁוֹ וּמִמֶּנּוּ נַעֲשׂוּ לוֹ קַרְנֵי הַהוֹד, שֶׁנֶּאֱמַר: וּמשֶׁה לֹא יָדַע כִּי קָרַן עוֹר פָּנָיו.  The Chanukas Hatorah says about this midrash:

What we learn from here is that holiness is found in perfection of בין אדם לחבירו. In being able to be מוסר נפש , literally נפש, to lay down your own ruchnious in order to help out someone else.

Moshe's Egel

Why did Moshe have to break the luchos, put them aside and deal with the Egel first?  Rav Tzaddok (Tzidkas Hatzaddik #154) explains that in order to give rebuke to Klal Yisroel, Moshe had to find an aspect of their sin within himself.  Therefore, Moshe broke the luchos as the Gemorah says כל הכועס כאילו עובד ע"ז.  By getting angry and breaking the luchos, Moshe was attached to the sin of avodah zarah.  We learn from hear a lesson in rebuke; one can only rebuke others if s/he knows what the problem is and how to fix it from within.

          The same idea it says in the Ketem Ofer on the Megillah (4:17.) 

Every One Counts

From the מגד גבעות עולם.

Use Your Talents

מגד גבעות עולם עמ' צז

The Even Ezra (31:18) says in the middle ולא יוכל לדעת השם אם לא ידע נפשו ונשמתו וגופתו, כי כל מי שלא ידע מה מהוא חכמה מה לו.  Rav Wolbe (volume 2 shaar 2, Ch. 6) says we see from this Even Ezra that a person can only accomplish if they recognize their own capabilities and abilities both of the spiritual part and the physical.
Of course, the whole Even Ezra makes an important point as to what the point of Torah is, so I will copy the whole thing.  ויתן – ריקי מוח יתמהו: מה עשה משה בהר ארבעים יום וארבעים לילה. ולא ידעו, כי אילו היה עומד שם עם השם כמספר הזה וכפל כפלי שנים, לא יוכל לדעת חלק מאלף ממעשי השם ודרכיו וסוד כל המצות שצוהו. כי יחשבוהו שהוא העיקר, ואיננו רק הלבב והמעשה והלשון להרגיל, וכן כתוב: בפיך ובלבבך לעשותו (דברים ל׳:י״ד). וקדמונינו אמרו: רחמנא ליבא בעי, ושרש כל המצות עד שיאהב השם בכל נפשו וידבק בו, וזה לא יהיה שלם אם לא יכיר מעשה השם בעליונים ובשפלים וידע דרכיו. וככה אמר הנביא: כי אם בזאת יתהלל המתהלל השכל וידוע אותי (ירמיהו ט׳:כ״ג), אז יתברר לו כי השם עושה תמיד חסד ומשפט בארץ. ולא יוכל לדעת השם אם לא ידע נפשו ונשמתו וגופתו, כי כל מי שלא ידע מה מהוא חכמה מה לו. והנה משה שהתנבא ארבעים שנה, ועמד בסודות רבות שגלה לו השם בהר סיני, והוא אמר לפני מותו: י״י אלהים אתה החלות להראות את עבדך את גדלך (דברים ג׳:כ״ד). והנה עתה החל שהראה לו גדולת השם, וזה אמת, כי לגדולתו אין חקר (תהלים קמ״ה:ג׳).

Update On Ketores

A few months ago before the Russian bots became the only consistent readers of this blog there was a question raised here as to what the status of a ketores offered שלא לשמה is.  Reb Chaim and the Briskor Rav assume its kasher for the mitzvah isn't the atonement, just the maaseh haktorah and that was accomplished.  On the other hand the Beis Halevi is quoted as saying that its pasel because there is no such thing as a nidvas ketores and if it isn't done leshma it doesn't count for the atonement and then reverts to having the status of a nedavah.  Seems to be a contradiction in the Briskor dynasty?

In the Minchas Asher in this week's parsha and in the Minchas Avrohom Yoma 44a they want to suggest that there is no contradiction.  The Reb Chaim is referring to the ketores offered year round and that is indeed just an obligation of a maaseh haktorah.  However, the Beis Halevi is talking about the ketores of the avodas Yom Hakipurrim and that is brought as a kaparah and if its offered שלא לשמה it will not count towards the obligation of the tzibbur and will hence be passul because there can't be a nedavah of ketores.    

Shekel Sense

The Rambam in the beginning of the Laws of Shekalim rules that the half shekel must be given in on shot, one can’t give part of it one day and complete the rest another day.  However, the Ramban says in verse 15:  והנראה מן הכתוב הזה שאם הביא הדל בשקלו פחות ממחצית השקל, שהוא עובר בלאו הזה, שהכתוב הזה מניעה. שאם נאמר בהעשיר לא ירבה שיהיה שלילות, לומר שבכך די לו, לא נוכל לפרש כן בוהדל לא ימעיט. ואם כן, שתיהן מניעות, אם שקל העשיר היחידי יותר, ושקל הדל פחות, עבר בלאו. ושמא מה שהיו תורמין בקופות על האבוד ועל העתיד לגבות (בבלי כתובות ק״ח.) יתקן להם זה, כי הדל הממעיט במותר עתיד לגבות הוא, ומן העשיר המרבה לא יתרמו הגבאין ביתרון, ולא יהו מזכין במותרות. וראיתי לבעל הלכות ולכל המונים המצות שלא הזכירו הלאו הזה.  It is clear that he holds that if one gave part of the half-shekel that he can make up the rest later on.  What is the source of the Rambam and what is this debate about?

I would have expected the Laws of Shekalim to appear in the Rambam’s book of Avodah.  (I polled a few people and most also assumed it would be in Avodah.)  However, that is not the case; it appears in Zemanim.  Why does it appear there (the Rambam really is copying the Mishna which places Shekalim in Moad, but that itself needs an explanation?)  The Rambam is teaching us that the giving of the shekalim isn’t just for the sake of the korbanot, it is its own mitzvah.  The Ramban on the other hand holds that the point of the shekalim is for the korbanot, for the korbanot to be offered from new shekalim.  This may also be the debate between Rav and Shmuel if parshas shekalim is what we read, Ki Sesa or Tzav, the parsha of the korban tamid (Rav Zolti in Kovatz Moadim.)

The Levush cited in the Mishna Berura says that reading parshas shekalim is a fulfillment of ונשלמה פרים שפתינו.  That would seem to fit only if the shekalim is connected to korbanot but if it’s a separate mitzvah than it wouldn’t seem apropos to say ונשלמה פרים שפתינו.  

The achronim ask why does the Rambam hold that shekalim is different from pidyon haben where the 5 selaim don’t have to be given in one shot?  The Rogotchover explains that the half-sheklel isn’t a shiur in quantity, it’s a shiur of quality.  The siman to know if it’s a shiur in quantity or quality is if it causes something else positive than the numbers can add up to equal the required number, if it is to remove something than you can’t add up to the shiur.  According to the Ramban, the shekalim are for the korbanot therefore the half-shekel is a quantitative shiur to be donated towards the korbanot.  The Rambam holds that it is its own mitzvah לכפר על נפשותיכם, to remove sin, hence it’s a qualitative shiur and giving less than a half-shekel is nothing.

The Krias Sefer says the source of the Rambam is from the verse והדל לא ימעיט, why doesn’t it just say you must give a half-shekel?  Rather it means even the act of giving can’t be less than half a shekel.  However, we don't find a hint to this in the Rambam and that would seem to be a detail in the mitzvah so why would the Rambam put it in the first halacha which teaches us the basics of the mitzvah?  The Rambam in Sefer Hamitzvot says:   המצווה הקע"א הציווי שנצטווינו לתן מחצית השקל כל השנה. והוא אמרו יתעלה: "ונתנו איש כפר נפשו לה'" (שמות ל, יב), ואמר "זה יתנו" (שם שם, יג). וברור, שאין הנשים חייבות במצווה זו, לפי שהכתוב אומר: "כל העובר על הפקודים" (שם). וכבר נתבארנו דיני מצווה זו במסכתא המיוחדת לה, כלומר: מסכת שקלים. ושם נתבאר, שמצווה זו אינה נוהגת אלא בפני הבית. (Kopach edition courtesy of http://www.daat.ac.il.)[Other editions of Sefer Hamitzvot have slight changes in the text.]  Why does the Rambam need to cite two verses when citing this mitzvah?

The Rebbe (Likutay Sichos volume 16 Ki Sesa #1) explains based upon the Rogotchover that the first verse, ונתנו איש כפר נפשו לה, tells us the geder of the shekel is a כפרה, it is a law pertaining to the giving of the individual (דין בגברא.)  The second verse, זה יתנו tells us a law pertaining to the חפצא, that this, the half-shekel must be given, not its value, the coin itself must be given (see ibid footnote 50.)  That is why this law that the half-shekel can't be given in multiple installments is the first law in the Rambam, for it reflects the very essence of the law.

It is noteworthy that Rashi disagrees with the Rambam as well.  Rashi (30:15) says ונתנו כל אחד מחצית השקל, והן לקנות מהן קרבנות ציבור של כל שנה ושנה, והושוו בהן עניים ועשירים. ועל אותה תרומה נאמר: לכפר על נפשותיכם, שהקרבנות לכפרה הן באין.  It is clear that he holds there is no intrinsic atonement in the shekel itself, the atonement is affected by the korbanot bought with the money.  That is why Rashi holds (Menachos 52a ד"ה לרבות) that one must have intent for the korbanot when donating the half-shekel.

The Ramban entertained that if a poor person gives less than a half-shekel or a wealthy person more that it is a violation of a lav.  We understand that giving less would be forbidden but why is giving more a lav, what is the test for the wealthy man that the Torah must make it a lav?  Rav Yeruchem (Daas Chachma U'Mussar #19) explains that if a wealthy individual gives a larger donation he tends to feel look what I did, I made this building etc. and that's why a person wants to give more.  The Torah says, the mishkan is equally owned by everyone.  No one can say the mishkan or korbanot are mine, it was my donation that made it happen.  The same applies in learning, if one thinks of a sevara and then he finds it in a sefer there a sad feeling that it isn't my idea.  It is this feeling of selfishness, sense of self, that the Torah is teaching us to eradicate.

Coming Together

The Gemorah in Megilah (13b) says Hashem knew that that Haman would give shekalim to Achashverosh, therefore he gave us a mitzvah of shekalim to counter the shekalim of Haman.  How do our shekalim overturn the shekalim of Haman?  And why do we need shekalim to overturn Haman’s decree?  Why is the name of Mordechai hinted to in the list of the ketores, mor dror-Mordechai (Chulin 139b?)  What is the connection between Mordechai and the ketores?  The Gemorah (16b) says that when Haman went to get Mordechai to lead him around the city in the royal garments, Haman found Mordechai teaching the laws of kemitza.  Rashi explains since it was the sixteenth of Nissan, the day of the offering of the omer, he was teaching how to do the kemitza of the korban omer.  Haman proclaimed that your kemitza is causing my downfall.  Why is it the merit of the kemitza that causes the downfall of Haman?

Achashverosh wasn’t so keen on killing out an entire nation from his kingdom.  Haman assuaged his concerns because klal yisroel is scattered among the nations and their absence won’t be noticed (13b).  This explanation of עם מפוזר ומפורד, wasn’t just to calm Achashverosh, it was why Haman thought he could be successful.  We are strong when united but fall when divided.  Haman noticed a lack of unity amongst us.  (See the Maharal on the verse (3:8) yeshnu am echad why the word yeshnu is used as opposed to yesh, to indicate separation, for the hey and nun don’t combine with any other number to complete a unite of ten or hundred.)  And that was why he sensed he could be successful in his attempt of annihilation. 

 The antidote to Haman was through the unification of klal yisroel.  The Alshich explains that we give a half shekel to recognize that you need someone else to complete you.  The shekalim show the achdus of klal yisroel and therefore they are able to counteract the actions of Haman.  The kemitza demonstrated achdus as well.  Rav Yosef Engel (Otzros Yosef 4,4) explains that a kmetiza is made up of two zeisim and is combined in the hand.  The combination of many parts symbolizes the unification of the many bodies of klal yisroel.  He adds that it was the kemitza of the omer, offered on Pesach, represented by Avraham, who taught יחוד השם to the world.  He suggests that’s why meshloach manos is two items united in the givers hand. 

The ketores had the power to include the chelbana.  The chelbana smells bad and represents the sinners that are included together with the rest of klal yisroel.  That’s why Mordechai is represented by the ketores for he was the leader to bring klal yisroel together to avert the evil decree of Haman.  The end of the Megillah reflects the unity achieved by klal yisroel, as the Gra points out kimmu ve’kiblu hayihudim is said in a singular terminology.  Klal yisroel become united and reaccepted the Torah together.

Less Spirituality Is More

At the end of the parsha we learn that that the face of Moshe shone after he descended from the mountain with the second luchos.  Why did his face shine only after the giving of the second luchos, not after the giving of the first luchos?
 The Shem M'Shmuel explains that was caused Moshe's face to shine was the fact that we was מוסר נפשו for klal yisroel, he said מחני נא, since he was willing to forgo all his spiritual achievements, that elevated his body as well.  The pure spirituality of the first luchos doesn't elevate the body, it is only because of the willingness to forgo great spirituality for the greater good that it is reflected and elevates the body.
The kabbalists explain that the second luchos were the luchos of baalei teshuva which are greater than the luchos of tzaddikim.  The first luchos was a great spiritual power, but it couldn't be contained and was broken.  It is the spirituality that a person is able to contain, that s/he prepares for, that has the power to elevate the body (see here.)