SEDRA : KI TISSA : Hertz Chumash p. 352 Exodus Ch. 30 v. 11

This week's Sedra is generously sponsored by Hendrik Zimmet

SYNOPSIS

The law of the HALF SHEKEL to be given by each man aged over 20 as a means of giving a "ransom of his soul to the Lord" is introduced. It also is used as a means of counting the people. i.e. a census. The silver of the shekels was melted down and used as the bases for the pillars of the Sanctuary. In later times the half Shekels would be used to finance the maintenance of the Sanctuary and the purchase of animals for the communal offerings thus ensuring universal participation in its upkeep and services.
Moses is then commanded to make a LAVER for the preparing of the hands and feet of the Priests (Cohanim) before commencing their daily duties. Laving (netillat yadaim) on rising in the morning, before eating and for Cohanim before the Priestly benediction trace their origin to this practise. Details of the preparation of the oil for anointing and for consecrating the Sanctuary and the Cohanim are set out. The recipe for preparing the incense is recorded.
The Chief of Artizans BEZALEL and OHOLIAV, men wisehearted and imbued by the spirit of G-d, are entrusted with the duty of building all the requirements of the Sanctuary.

Despite the profound importance and urgency of the building of the Sanctuary, no construction "MELACHAH" is to take place on Shabbat. This prohibition concludes with the "Veshamroo" passage (Siddur p. 154) which has become part of the Friday evening service and Kiddush on Shabbat mornings. The activities forbidden in constructing the Sanctuary on Shabbat are the source for defining those activities which may not be performed on Shabbat in general.

The narrative then continues. Moshe has been on Mt Sinai for 40 days and the people, fearing his disappearance, clamour for a visible object of worship. Aharon attempts to delay the people, but eventually creates the golden image of a calf which the people begin to worship.

This heresy provokes G-d's wrath and Moses is sent down to destroy the people. Moses intercedes and pleads for the people to be spared. On descending the mountain Moses shatters the Tablets of the Law. This day, the 17th of Tamuz, remains the anniversary of this and other tragic events throughout Jewish history.
Moses guides the people to repentance. He prepares a new set of Stone Tablets for the Law and later again ascends Mt Sinai and the Covenant with the Israelites is renewed. Moses' return after 40 days (on Yom Kippur) is considered as a sign that G-d has forgiven the people as Moses had asked.

THE HAPHTORAH HERTZ CHUMASH P. 369 I Kings 18 1-39

The Sedra speaks of the great failing of the Israelites in worshipping a calf. In the Haphtorah, Elijah the prophet dramatically tries to wean the people from idol worship. In an awe-inspiring confrontation with the priests of Baal he vindicates the true G-d of Israel. The people respond with the declaration we make at the end of Yom Kippur : "The Lord, He is G-d; The Lord, He is G-d !".

TELL ME RABBI .... THE LANGUAGE OF MARRIAGE

"Behold, you are consecrated to me with this ring according to the law of Moses and Israel".
These words, together with giving a ring, consecrate a man and woman in marriage.

HARAY - BEHOLD
Hineni - here I am. "Whom shall I send .... and I said, Hineni - behold, here I am!"(Is 6:8). This readiness to undertake a mission in the words of Isaiah and in thre tradition of Abraham implies the person has thought about his intended involvement, and is ready to act according to his commitment. In Aramaic "haray ani" - behold I am - as Rabbi Elazar ben Azariah, appointed to a distinguished position declares, "Behold I am (haray ani) like any one 70 years old"(Brachot) - I am ready for the position. Marriage too requires a mature considered decision and an understanding of all the implications, obligations, its sanctity and seriousness.

AT - YOU
The groom resolves to himself that marriage is to his wife. This may seem superfluous but in time, some husbands become 'married' to their professions, rationalising that parnassah - livelihood - is all-important and "for the sake of the family", the husband puts his work before his wife. But in marriage the wife must always be queen, his primary obligation.

MEKUDESHET - HALLOWED (CONSECRATED)
When a woman is married, Mekudeshet, she becomes "holy" in the sense that she is "separated" from other men and consecrated to her husband. Marriage is holy and its intimacy is raised to a spirit of holiness.

LI - TO ME
The wife too must constantly remember that she accepted marriage to her husband. He is her first and foremost care and duty. The careers of both husband and wife are important, but not at the expense of their family and marriage.

BETABA'AT ZO - WITH THIS RING
A plain ring without a stone ensures that the identity of the object and its value is known so that a woman does not enter into a mistaken transaction which might invalidate the marriage. The ring is round, without end, as marriage should be forever.

KEDAT - ACCORDING TO THE LAW
Marriage is not a hit and miss affair. In modern times society continually formulates new approaches to the institution of marriage. Pre-marital sex, try out periods, newspaper columns, and magazines serve as our guides. The Jewish people are fortunate to have a Torah which directs this most important of all institutions, the most intimate of relationships.

MOSHE VE"YISRAEL - OF MOSES AND ISRAEL
This Torah received through Moses in the presence of all Israel is our eternal guide. There is no substitute.

TELL ME RABBI ..... GRACE AFTER MEALS
Part B THE BLESSING OF GOODNESS: BIRKAT HATOV V'HAMETIV (Siddur p. 381)
The fourth blessing was prescribed by the Mishnah "soon after the destruction of the Temple" circa 70 c.e. (Maimonides)
The post-Temple period was marked by deep despair. A Grace thanking G-d for the "good land" that now was laid waste and for Jerusalem and the Temple destroyed only increased the anguish The sages therefore deliberately stressed the goodness of G-d who is bound to bring redemption.
Later, following Bar Kokhba's uprising against the Romans, the Emperor, Hadrian, punished the Jews by refusing to permit their dead at Betar to be buried. Hadrian's successor, revoked the edict. Miraculously, the bodies of the fallen had not decayed. The sages at Yavneh saw it as a sign that Israel though defeated, will be preserved and later restored to glory. They expanded and applied the fourth blessing to this event: "G-d is good" for preventing the decay of the corpses, and "He does good" in making it possible to bring them to burial "He will do good to us" is for the future.(Berakhot 48b).
The end of the fourth blessing returns to the theme of food and sustenance. It concludes with the words l'olam al yechasrenu, "may we never lack"

THE CONCLUDING HARACHAMAN PETITIONS
The Grace continues with a customary series of short petitions not part of the obligatory after-meal blessing. Some are personal, some national each beginning with Harahaman ("May the Merciful One ...").
On special occasions these petitions are expanded, e.g. in the presence of a bride and groom, or at a meal celebrating a Brit Milah. The Harahaman petitions conclude with a petition for Peace, Oseh Shalom Bimromav...."

THE GUESTS'S PRAYER
A guest should be given the privilege of leading the Grace so that he may bless the host (Talmud). The text is said as a prayer in general terms: "May the Merciful One bless the host and hostess and all who are seated about the table ... just as our forefathers were blessed in every way with every manner of blessing."