The nature of reality is a duality of sorts (I wrote “of sorts” because the depth of understanding is multilayered).  We find this theme of duality throughout this parasha within every seemingly disparate subject included.  Specifically, the duality of holy and mundane.

        We start with a directive from Adonai to Moses to not only conduct a census, but also how to conduct it.  To begin with, only those age 20 and up will be counted.  After the people are separated by the age requirement, we are told rich and poor alike are to give 1/2 of a silver shekel (we can read this as a tax), of which we are then told the value of a whole silver shekel is 20 geras.  By the requirement of a half of a shekel, we can derive each person must give the equivalent of ten geras.  Ten geras - the same number as the Ten Commandments written by the finger of Adonai.  Each adult, therefore, is required to represent him/herself by agreeing to follow the Ten Commandments.  The money will then be used for the maintenance of the Mishkan, which is the place designated to be kept pure and holy for Adonai.  In order to be counted among the chosen, each adult must choose to acknowledge and be true to the covenant of Adonai, with the children of Israel, both in reality and in spirit.  In order to belong, one must choose freely to belong.

        We are then given descriptions on the making of the anointing oil and the incense.  These are to be used in the exact proportions, and with the exact ingredients, and only for the service of Adonai.  We are admonished not to use the exact ingredients and in the exact combinations given for our own mundane purposes.  We can use oil, and incense, just not as exactly described.  To point out the obvious here, these ingredients have the dual nature of the sacred and the profane.

        Moving along, we are told “the wise-hearted are given wisdom”, and specifically, Bezalel was given wisdom, the spirit of Adonai, knowledge, and the insight required to be a specialist in all crafts needed for the construction of the objects for the Mishkan.  The specific wording is so interesting to me.  Why are we told the wise-hearted are given wisdom?  Isn’t that redundant?  Not really, because simply having wisdom doesn’t ensure it will be utilized for good - or holy - purposes. 

        The next duality is the plural form of Shabbat.  We are told to observe Adonai’s Shabbatot (Sabbaths).  Even more specifically, we are told to cease all work on Shabbat, and through the description and a multitude of commentaries, we are required to “do,” or through our actions, participate in the holiness of Shabbat.

        In this parashah, we are told about two sets of tablets inscribed with the Ten Commandments, which were given to Moses to pass on to the Israelites, now the Nation of Israel.  One set before the incident of the golden calf, and one after.  The first set was inscribed by the finger of G-d onto tablets crafted by Adonai.  The second set required Moses carving two tablets exactly like the first two - himself this time.  Note that the second set was considered no less holy by Adonai, nor by the people.

        The bulk of the description of what happens when Moses descends the mountain carrying the first set, up until he comes down again with the second set of tablets is, for me, filled with contradictions if understood on a literal level.  On  this level, it seems clear those who riled up the people to make a golden idol to worship were killed.  Since the others did not stop this from happening, their guilt will forever be remembered by Adonai, and they will eventually be held accountable.  It also seems clear by the verbiage used it was those other than the Israelites who were responsible for starting the trouble.  They played on the Israelites’ fears, which were due to Moses’ prolonged visible absence.

        For his own part, Moses prayed for the Israelites to be forgiven when he was informed about the goings-on by Adonai while still on the mountain.  However, once he himself saw what was about to happen (the worshipping of idols hadn’t yet commenced, only the making of one had), Moses grew angry and broke the tablets.  We are given in this parashah Moses’ spirituality and thoughts while he was alone with Adonai, and his actions while he was with his people.  The difference is just as obvious as the differences we all exhibit when we learn, think, and pray about and to Adonai, and how we act when we are with others.  The difference can be compared to studying theory, versus how things actually work in the “real” world.

        It is easy to be at our spiritual best when we are alone with Adonai, but when confronted with difficult situations, and the energy of others, we may not act as we would like to think we would.  How often do we tell others if we were in a certain situation, we wouldn’t act the way so-and-so did?  Yet when put to the “test,” we just may.

        Adonai does forgive the Israelites, which teaches us the importance of forgiveness, and that circumstances do play a role in our actions, and our inactions.  We also learn we should never forget how when “push came to shove,” we allowed fear and evil thoughts to take hold of us.  Those who took advantage of the Israelites’ fears and doubts, however, could not be forgiven.

        Remember too, this all took place in the space of time between being asked if we would agree to follow the commandments, and when we actually had the “contract”.  I specifically worded my thoughts this way because we currently have a situation in Egypt, as well as in other countries, where the people are in the space between, and there are “troublemakers” trying and acting as if they already succeeded in taking advantage of fears and confusion.  The lessons of Torah are always applicable to current situations.  Forgive those who are weak and may fall, but not those who pushed them down; and most importantly, NEVER FORGET.  As long as we remember lessons from history, we have the opportunity to not make the same mistakes.  We have the opportunity to do our very best to act in a way which reflects our ideals.  We also must make certain those whose intent is evil are stopped.

          Pray for peace for yourselves, your families, your community, your country, and for all countries in this world.  Remember there is a dual nature to everything, so be certain your intention is truly for good, and for Adonai.  Forgive those who are weak, and never forget those who take advantage of this fact do not deserve forgiveness, nor should their actions and evil intentions be forgotten.  Stand up for justice, kindness, fairness, and freedom.  Don’t overlook the fact this parashah began with a census where one was counted if one agreed to give a representation of the Ten Commandments.  If one agreed to the furtherance of a nation built and kept together for higher purposes, for the love of Adonai, and where all were equal, and equally responsible for the maintenance of the nation’s spiritual well-being.  Remember, all those counted in the census gave the same half-shekel, whether they were rich or poor; G-d counts us all the same way.

        Shabbat Shalom!  I’d love to know what you think!

Forgive, Don’t Forget