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To consider as you read about the week’s Torah portion, Ki Tissa:
Which of your senses is the most important to you in understanding the world? Is this also the sense that helps you tap into your spiritual self?
Why does the writer of the Bible use the human body when describing God?
Why did the Israelites lose faith in Moshe’s returning to them? What makes you lose faith in someone or something?
Ki Tissa (Exodus 30:11 – 34:35) starts out slowly, with more instructions from God about a census and a special kind of tax for each Israelite, and then proceeds to add more instructions about the construction of the washing basin, or laver, that the priests will use when they offer sacrifices. Then, in chapter 30, verse 22, we get a recipe for a fabulous scented oil, which is to be used only by the priests. It sounds absolutely out of this world, like it was concocted by some Parisian perfumery. A few verses later, we get another recipe, this time for incense. One might get the idea that the sense of smell was very important to this desert tribe.
Chapter 31 changes direction and we read about one outstanding artisan, Bezalel, the son of Uri, the grandson of Hur, of the tribe of Judah. Apparently, Bezalel was able to bring a divine spirit into everything he designed. He was a master craftsperson and worked in many media including gold, silver, cooper, precious stones, and wood. And God lets Moshe/Moses know that God wants Bezalel in charge of designing the Tent of Meeting and all of its furnishings. No wonder that the early Zionists named the Jerusalem-based college of arts “Bezalel,” after this master. It seems pretty obvious that it was important for God to have things look a certain way. Now maybe we are getting the idea that the sense of sight was important to the Israelites.
Now, a detour for a special paragraph, chapter 31 verses 12-17: the verses describing what is to happen on the 7th day, the Sabbath day. These verses are recited every Shabbat at Kiddush, the blessing over wine at the noontime meal; these verses express deeply held beliefs about what is and what is not to be done on the 7th day. The Sabbath is described as a “sign”, an “ot,” the very same word used for the first rainbow and for the circumcision of male babies on their 8th day of life. It is a sign of an agreement between the Israelites and God, for all times. More recently, around 100 years ago, the Zionist thinker, Asher Ginsberg, better known by his pen name of Ahad Ha’am (“one of the people”), riffed on this verse when he said, “More than the Jews have kept the Sabbath, the Sabbath has kept the Jewish people.” There is something rather profound about making the 7th day radically different from the other six. In fact, the newish organization Reboot has instituted one day a year as the day to unplug in their Sabbath Manifesto. Read it to see what people are saying! By the way, this year’s day to unplug is March 19-20 — will you be giving it a try?
Finally, we get to some big time drama in chapter 32. And I mean big! Chapter 32 is the story of the Golden Calf and its aftermath. Lots of fireworks, literal and metaphoric.
Our G-dcast storyteller focuses on the sense of sight in this week’s parasha, and how important it is to be able to see something with our own eyes. We already know that hearing is important to the tribes of Israel—after all, they are told “Sh’ma Yisrael” — Listen Israel, Adonai our God, Adonai is One. Listen, Hear, Pay Attention, Take-in-the-Oneness oneness of God.
But now, we concentrate on the sense of vision, of seeing, of being in-sight-ful. Why did the people freak out so much in Moshe’s absence that they needed to build an idol, a golden calf? Did they have so little faith that their leader, Moshe, would return? Did they have so little faith in the God who brought them out of Egypt? Well, apparently they had lost their faith, perhaps following the adage: out of sight, out of mind. They demanded that Aaron, Moshe’s brother, build them a molten calf of gold.
The calf is forged in the flames, the people sacrifice to it, feast, and party like there was no tomorrow (see chapter 32 verse 6).
But, there was a tomorrow, and I bet you can already predict what God is going to say and do. God sees the festivities and goes berserk. God wants to wipe them out, just the way God wiped out all of creation way back in the days of Noah back in Genesis. But Moshe is on the side of this rag-tag bunch of freed slaves and argues with God, just the way Avraham/Abraham argued with God to spare the people of Sodom and G’morrah, again back in Genesis. Good thing we have these loyal and stalwart leaders on the side of the Jewish people — we seem to need someone strong who can argue with God, even when we mess up. And God relents: “And the Lord renounced the punishment He had planned to bring upon His people” (chapter 32 verse 14).
So Moshe heads down the mountain with the tablets of the law that were inscribed with the writing of God, and stops in his tracks when he see the calf and the dancing. Major meltdown. Now it is Moshe who sees red, and is so angry that he throws the tablets to the ground, shattering them to smithereens. Oy! There will be a resolution — it is worth reading all the way to the end of chapter 32 to see how this drama ends.
One last narrative in our parasha that is filled with both joy and angst comes in chapter 33. It centers on an intimate and poignant conversation between Moshe and God. In verses 7-11, we read how it is when Moshe goes to speak/commune with God. What do the people do when they see Moshe enter the Tent of Meeting? How do they know Moshe is going to communicate with God? Verse 11 tells us: “The Lord would speak to Moshe face to face, as one man speaks with another.”
In verses 12-23 we are privileged to eavesdrop on one of the most fraught conversations between Moshe and God; we can actually hear the pleading voice of this tireless servant of God, this protector of Israel, who begs God to let Godself be seen intimately. And God demurs, lets Moshe know that even he, the greatest prophet of the Jewish people, may not actually see God’s face and live; but God will enable Moshe to feel the Divine Presence in a way no other man can. Verses 22-23: “…as My Divine Presence passes by, I will put you in a cleft of the rock, and shield you with My hand, until I have passed by. Then I will take My hand away and you will see My back; but My face must not be seen.”
Lots of questions of course, beginning with: I thought that God had no body and no form… what does God mean when God mentions God’s own face, hand, and back? For one commentary on this conversation, see what Chancellor Arnie Eisen of JTS has to say.