Difference between revisions of "Half Shekels – For Census or Tabernacle/2"
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<h1>Half Shekels – For Census or Tabernacle?</h1> | <h1>Half Shekels – For Census or Tabernacle?</h1> | ||
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<div class="overview"> | <div class="overview"> | ||
<h2>Overview</h2> | <h2>Overview</h2> | ||
<p>Commentators disagree over the circumstances which mandate the donations detailed in Shemot 30:12-16. One group of commentators explain that the census is the determining factor. Within this option, Shadal maintains that half-shekels were given only in the very first census in the wilderness, while Rashi asserts that a similar procedure was followed in subsequent countings as well.</p> | <p>Commentators disagree over the circumstances which mandate the donations detailed in Shemot 30:12-16. One group of commentators explain that the census is the determining factor. Within this option, Shadal maintains that half-shekels were given only in the very first census in the wilderness, while Rashi asserts that a similar procedure was followed in subsequent countings as well.</p> | ||
− | + | <p>A second category of exegetes argues that support of the Mishkan or Mikdash is the main purpose, and that there is no need to give during a census. This approach also divides, with Josephus positing that the verses describe a one-off contribution to build the Mishkan, and R. Saadia claiming that the Torah is speaking of an annual obligation to support Hashem's Sanctuary. Finally, some commentators suggest that both a census and the Mishkan play a role, with Chizkuni positing that a combination of both a census and a capital campaign was required for there to be an obligation to donate, and Ramban concluding that either factor alone could suffice.</p></div> | |
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<p>These verses constitute an enduring ordinance that all future censuses be performed through the counting of donated items such as half-shekels, rather than via a forbidden headcount.</p> | <p>These verses constitute an enduring ordinance that all future censuses be performed through the counting of donated items such as half-shekels, rather than via a forbidden headcount.</p> | ||
<mekorot> | <mekorot> | ||
− | <multilink><a href="RashiShemot30-12" data-aht="source">Rashi</a><a href="RashiShemot30-12" data-aht="source">Shemot 30:12</a><a href="RashiShemot30-15" data-aht="source">Shemot 30:15</a><a href="RashiShemot30-16" data-aht="source">Shemot 30:16</a><a href="RashiBemidbar1-2" data-aht="source">Bemidbar 1:2</a><a href="RashiShemuelI11-8" data-aht="source">Shemuel I 11:8</a><a href="RashiShemuelI15-4" data-aht="source">Shemuel I 15:4</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, | + | <multilink><a href="RashiShemot30-12" data-aht="source">Rashi</a><a href="RashiShemot30-12" data-aht="source">Shemot 30:12</a><a href="RashiShemot30-15" data-aht="source">Shemot 30:15</a><a href="RashiShemot30-16" data-aht="source">Shemot 30:16</a><a href="RashiBemidbar1-2" data-aht="source">Bemidbar 1:2</a><a href="RashiShemuelI11-8" data-aht="source">Shemuel I 11:8</a><a href="RashiShemuelI15-4" data-aht="source">Shemuel I 15:4</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="RashbamShemot30-12" data-aht="source">Rashbam</a><a href="RashbamShemot30-12" data-aht="source">Shemot 30:12,16</a><a href="RashbamShemot35-1" data-aht="source">Shemot 35:1</a><a href="RashbamBemidbar31-49" data-aht="source">Bemidbar 31:49</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink>, <multilink><a href="HaMishtadelShemot30-12" data-aht="source">Shadal in his HaMishtadel</a><a href="HaMishtadelShemot30-12" data-aht="source">Shemot 30:12</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. S.D. Luzzatto</a></multilink>,<fn>See above that Shadal's later Commentary on the Torah reflects a shift in his position.</fn> <multilink><a href="CassutoShemot30-11" data-aht="source">U. Cassuto</a><a href="CassutoShemot30-11" data-aht="source">Shemot 30:11-16</a><a href="Prof. Umberto Cassuto" data-aht="parshan">About Prof. U. Cassuto</a></multilink> |
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</mekorot> | </mekorot> | ||
<point><b>"כִּי תִשָּׂא"</b> – Rashi interprets this phrase to refer to any occasion on which the people are counted.</point> | <point><b>"כִּי תִשָּׂא"</b> – Rashi interprets this phrase to refer to any occasion on which the people are counted.</point> | ||
<point><b>Why now?</b> According to Rashi, a census was required at this juncture since many people had just died as a punishment for the sin of the Golden Calf. This is consistent with Rashi's position that all of Shemot 25-31 is not recorded in chronological order and the Mishkan instructions were transmitted to Moshe only in the aftermath of the Golden Calf.<fn>See Chronology of Shemot 19-34.</fn> Rashi thus maintains that the primary motivation for the donation of the initial half-shekels was the census,<fn>Rashi further states that the total from this census is recorded in Shemot 38:26, and it matches the total population for the census in Bemidbar 1. Since Rashi maintains that these were two different censuses, he attempts (in 30:16) to explain the coincidence of the identical totals as well as the need for both. For elaboration and analysis, see <a href="Censuses in the Wilderness" data-aht="page">Censuses in the Wilderness</a>.</fn> and not the collection for the building of the Mishkan (which was taking place simultaneously).</point> | <point><b>Why now?</b> According to Rashi, a census was required at this juncture since many people had just died as a punishment for the sin of the Golden Calf. This is consistent with Rashi's position that all of Shemot 25-31 is not recorded in chronological order and the Mishkan instructions were transmitted to Moshe only in the aftermath of the Golden Calf.<fn>See Chronology of Shemot 19-34.</fn> Rashi thus maintains that the primary motivation for the donation of the initial half-shekels was the census,<fn>Rashi further states that the total from this census is recorded in Shemot 38:26, and it matches the total population for the census in Bemidbar 1. Since Rashi maintains that these were two different censuses, he attempts (in 30:16) to explain the coincidence of the identical totals as well as the need for both. For elaboration and analysis, see <a href="Censuses in the Wilderness" data-aht="page">Censuses in the Wilderness</a>.</fn> and not the collection for the building of the Mishkan (which was taking place simultaneously).</point> | ||
<point><b>"וְלֹא יִהְיֶה בָהֶם נֶגֶף בִּפְקֹד אֹתָם"</b> – Rashi explains that a simple headcount without using shekalim might bring on an "עין הרע" ("evil eye"),<fn>Cf. Bavli Bava Mezia 42a cited by R"Y Bekhor Shor and others.</fn> and this could result in a plague. Rashi views the "evil eye" as a real concern, and not just a figment of the people's imagination.<fn>Cf. Shadal above.</fn></point> | <point><b>"וְלֹא יִהְיֶה בָהֶם נֶגֶף בִּפְקֹד אֹתָם"</b> – Rashi explains that a simple headcount without using shekalim might bring on an "עין הרע" ("evil eye"),<fn>Cf. Bavli Bava Mezia 42a cited by R"Y Bekhor Shor and others.</fn> and this could result in a plague. Rashi views the "evil eye" as a real concern, and not just a figment of the people's imagination.<fn>Cf. Shadal above.</fn></point> | ||
− | <point><b>Censuses in Bemidbar 1 and 26</b> – Rashi states that the census in the second year in the wilderness was also performed using shekalim.<fn>He would presumably hold the same position regarding the count in the fortieth year.</fn></point> | + | <point><b>Censuses in Bemidbar 1 and 26</b> – Rashi states that the census in the second year in the wilderness was also performed using shekalim.<fn>He would presumably hold the same position regarding the count in the fortieth year. Cf. <multilink><a href="ChizkuniBemidbar7-2" data-aht="source">Chizkuni</a><a href="ChizkuniBemidbar7-2" data-aht="source">Bemidbar 7:2</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink> who suggests, instead, that the princes who were in charge of the counting were the ones to contribute wagons, vessels and offerings at the dedication of the altar in Bemidbar 7 specifically because they needed to atone for the counting. He points to the contributions given by the officers who counted the soldiers after the war with Midyan (see next point) as a parallel case.</fn></point> |
− | <point><b>Post-census donation in Bemidbar 31</b></point> | + | <point><b>Post-census donation in Bemidbar 31</b> – Rashbam, citing his father, asserts that the donations are related to the command of Ki Tisa.  Before counting the people, the officers had pledged to contribute so as not to incur a plague. As in Parashat Ki Tisa, the contributions were given to the service of the Mishkan.</point> |
<point><b>Shaul's censuses</b> – Rashi follows <multilink><a href="BavliYoma22b" data-aht="source">Bavli Yoma</a><a href="BavliYoma22b" data-aht="source">Yoma 22b</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink>,<fn>See also <multilink><a href="TanchumaKiTisa9" data-aht="source">Tanchuma</a><a href="TanchumaKiTisa9" data-aht="source">Ki Tisa 9</a><a href="Tanchuma" data-aht="parshan">About the Tanchuma</a></multilink>.</fn> in explaining that Shaul counted objects, rather than simply counting the people themselves. They read "בְּבָזֶק" and "בַּטְּלָאִים" as the names of those items.</point> | <point><b>Shaul's censuses</b> – Rashi follows <multilink><a href="BavliYoma22b" data-aht="source">Bavli Yoma</a><a href="BavliYoma22b" data-aht="source">Yoma 22b</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink>,<fn>See also <multilink><a href="TanchumaKiTisa9" data-aht="source">Tanchuma</a><a href="TanchumaKiTisa9" data-aht="source">Ki Tisa 9</a><a href="Tanchuma" data-aht="parshan">About the Tanchuma</a></multilink>.</fn> in explaining that Shaul counted objects, rather than simply counting the people themselves. They read "בְּבָזֶק" and "בַּטְּלָאִים" as the names of those items.</point> | ||
<point><b>David's census and Divine punishment</b> – Rashi, in the footsteps of <multilink><a href="BavliBerakhot62b" data-aht="source">Bavli Berakhot</a><a href="BavliBerakhot62b" data-aht="source">Berakhot 62b</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink>, understands that the plague came in the time of David because he counted the people without using shekalim.</point> | <point><b>David's census and Divine punishment</b> – Rashi, in the footsteps of <multilink><a href="BavliBerakhot62b" data-aht="source">Bavli Berakhot</a><a href="BavliBerakhot62b" data-aht="source">Berakhot 62b</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink>, understands that the plague came in the time of David because he counted the people without using shekalim.</point> | ||
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<point><b>Why only one time?</b> This position maintains that the collection was required for the initial construction of the Tabernacle, and as such was a one-time donation.<fn>Cf. <a href="4Q159" data-aht="source">Qumran 4Q159</a> which suggests that every individual is simply required to give a once in a lifetime contribution. This was presumably given when a person reached the age of twenty ("מִבֶּן עֶשְׂרִים שָׁנָה וָמָעְלָה"), or the age of majority in Qumran.</fn></point> | <point><b>Why only one time?</b> This position maintains that the collection was required for the initial construction of the Tabernacle, and as such was a one-time donation.<fn>Cf. <a href="4Q159" data-aht="source">Qumran 4Q159</a> which suggests that every individual is simply required to give a once in a lifetime contribution. This was presumably given when a person reached the age of twenty ("מִבֶּן עֶשְׂרִים שָׁנָה וָמָעְלָה"), or the age of majority in Qumran.</fn></point> | ||
<point><b>"כִּי תִשָּׂא"</b><ul> | <point><b>"כִּי תִשָּׂא"</b><ul> | ||
− | + | <li>Rashbam appears to view the census as a byproduct of the collection; once Moshe was gathering the people to collect donations, he was told to also count them.<fn>The language of "כִּי תִשָּׂא" is difficult for this understanding as it connotes both an ongoing and intentional commandment, not something that is simply an afterthought related to a one time event. One might also have expected the order of the verses to be reversed, with the request for shekalim preceding the counting.</fn></li> | |
− | + | <li>Abarbanel and Hoil Moshe view the counting as a ploy by which to ensure that enough contributions were made for the Tabernacle.<fn>Hoil Moshe posits that the verses are achronological and occurred after the sin of the Golden Calf. He suggests that Moshe desired to count the remaining members of the nation and Hashem advised him that this was an opportunity to collect shekalim which could atone for their sin and be used to build the Tabernacle. The opening "כִּי תִשָּׂא" then, does not have to refer to an ongoing obligation but is rather Hashem's suggestion to Moshe regarding his immediate actions – "when you count, [make sure to do so via shekalim]". Abarbanel similarly views Hashem's words to Moshe as "good advice" ("עצה הגונה") rather than an actual command to take a census. He understands the word "כִּי" to mean "בעבור" and suggests that Hashem is saying "since you desire to count – [do it in the following way]".</fn></li> | |
− | + | </ul></point> | |
<point><b>"וְלֹא יִהְיֶה בָהֶם נֶגֶף בִּפְקֹד אֹתָם"</b> – Hoil Moshe views the shekalim as atonement for the sin of the Golden Calf, and might suggest that without them, the nation would have deserved further punishment. Abarbanel asserts that a direct headcount might lead to plague due to the "evil eye".<fn>Such a fear exists only in cases where a count is not commanded by Hashem.</fn></point> | <point><b>"וְלֹא יִהְיֶה בָהֶם נֶגֶף בִּפְקֹד אֹתָם"</b> – Hoil Moshe views the shekalim as atonement for the sin of the Golden Calf, and might suggest that without them, the nation would have deserved further punishment. Abarbanel asserts that a direct headcount might lead to plague due to the "evil eye".<fn>Such a fear exists only in cases where a count is not commanded by Hashem.</fn></point> | ||
<point><b>"עֲבֹדַת אֹהֶל מוֹעֵד"</b> – According to Rashbam, this refers to the initial building of the Tabernacle.</point> | <point><b>"עֲבֹדַת אֹהֶל מוֹעֵד"</b> – According to Rashbam, this refers to the initial building of the Tabernacle.</point> | ||
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</mekorot> | </mekorot> | ||
<point><b>One time or ongoing?</b><ul> | <point><b>One time or ongoing?</b><ul> | ||
− | + | <li><b>A periodic obligation</b> – According to Chizkuni, the two commands are connected and relate to only certain periods in history. Any time that there is both a need to count and a need to build a Tabernacle/Temple, one must do so through a half shekel donation.</li> | |
− | + | <li><b>Both are ongoing</b> – Ramban asserts that there is both an ongoing obligation to give a half shekel whenever there is a census and a separate annual obligation to contribute shekalim to the Mikdash.</li> | |
− | + | <li><b>One and one </b>– According to the GR"A, the command to give some sort of redemptive object when counting is an ongoing obligation for future generations,<fn>Since the Vilna Gaon maintains that the census in the desert only took place in the second year, he can not say that the first verse applies to the present. This leads him to separate it from the rest of the section.</fn> whereas the command to give half shekels for the Tabernacle was a one time command for the generation of the desert.<fn>The GR"A sees the unit as being composed of two distinct sections. While verse 12 is a command aimed at future generations, the rest of the unit is aimed only at the generation of the desert. As such, the collection of shekalim relates only to the Tabernacle donation, while future cenuses mandate any redemptive object.</fn></li> | |
− | + | </ul></point> | |
<point><b>Extended protection</b> – According to Chizkuni, the donations to the Tabernacle/Temple afford protection not just during the act of giving but for the entire period in which the Mikdash stands. The building itself (or the half shekels used for its construction) can serve as the necessary ransom or atonement to prevent plague.</point> | <point><b>Extended protection</b> – According to Chizkuni, the donations to the Tabernacle/Temple afford protection not just during the act of giving but for the entire period in which the Mikdash stands. The building itself (or the half shekels used for its construction) can serve as the necessary ransom or atonement to prevent plague.</point> | ||
<point><b>"כִּי תִשָּׂא"</b> – According to this approach, the command to give something (either shekalim or another redemptive object) when counting is an ongoing one. The language "when you count" can be understood in its simple sense.</point> | <point><b>"כִּי תִשָּׂא"</b> – According to this approach, the command to give something (either shekalim or another redemptive object) when counting is an ongoing one. The language "when you count" can be understood in its simple sense.</point> | ||
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<point><b>Shaul's censuses</b> – The Vilna Gaon maintains that any redemptive object can be used when counting and would likely explain "טְּלָאִים" as lambs and "בָזֶק" as another object. According to Chizkuni, it is possible that the protection afforded by the Tabernacle was still in effect and so nothing was needed when counting.</point> | <point><b>Shaul's censuses</b> – The Vilna Gaon maintains that any redemptive object can be used when counting and would likely explain "טְּלָאִים" as lambs and "בָזֶק" as another object. According to Chizkuni, it is possible that the protection afforded by the Tabernacle was still in effect and so nothing was needed when counting.</point> | ||
<point><b>David's census and Divine punishment</b><ul> | <point><b>David's census and Divine punishment</b><ul> | ||
− | + | <li><b>Sin of pride</b> – Ramban<fn>This is his position in Bemidbar 1.</fn> asserts that David's census did actually involve a collection of shekalim,<fn>Ramban finds it inconceivable that David would not be aware of the prohibition, or that Yoav, who was upset at the request, would not have corrected this aspect himself. Moreover, he points to the usage of the word "מפקד" as support that the census was done via objects.</fn> but a plague came nonetheless since David had no purpose in the counting and was thus culpable of a certain hubris.<fn>In his comments in Shemot, in contrast, Ramban suggests that David did not know that the law was for all generations and thus erred.</fn></li> | |
− | + | <li><b>Lost protection</b> – Chizkuni argues that the plague came because the silver from the Tabernacle was no longer around to protect during a census.</li> | |
− | + | <li><b>No ransom</b> – According to the GR"A, the plague came because David did not count in the proper way, and did not collect some redemptive object.<fn>This is not explicit in his comments but appears to be what he is suggesting.</fn></li> | |
− | + | </ul></point> | |
<point><b>Contributions mandated by Yoash</b> – According to Ramban, this is related to the annual contribution that is mandated by the Torah. The others might suggest that this was the king's personal request of the nation.</point> | <point><b>Contributions mandated by Yoash</b> – According to Ramban, this is related to the annual contribution that is mandated by the Torah. The others might suggest that this was the king's personal request of the nation.</point> | ||
<point><b>One-third shekel donation in Nechemyah</b> – Ramban asserts that this was an additional contribution above the half shekel as there were extra expenses when the nation returned from exile.<fn>Compare with the similar explanation of R. Saadia above.</fn> The other commentators might suggest that it was simply an innovation of the people.</point> | <point><b>One-third shekel donation in Nechemyah</b> – Ramban asserts that this was an additional contribution above the half shekel as there were extra expenses when the nation returned from exile.<fn>Compare with the similar explanation of R. Saadia above.</fn> The other commentators might suggest that it was simply an innovation of the people.</point> |
Latest revision as of 23:17, 13 July 2020
Half Shekels – For Census or Tabernacle?
Exegetical Approaches
Overview
Commentators disagree over the circumstances which mandate the donations detailed in Shemot 30:12-16. One group of commentators explain that the census is the determining factor. Within this option, Shadal maintains that half-shekels were given only in the very first census in the wilderness, while Rashi asserts that a similar procedure was followed in subsequent countings as well.
A second category of exegetes argues that support of the Mishkan or Mikdash is the main purpose, and that there is no need to give during a census. This approach also divides, with Josephus positing that the verses describe a one-off contribution to build the Mishkan, and R. Saadia claiming that the Torah is speaking of an annual obligation to support Hashem's Sanctuary. Finally, some commentators suggest that both a census and the Mishkan play a role, with Chizkuni positing that a combination of both a census and a capital campaign was required for there to be an obligation to donate, and Ramban concluding that either factor alone could suffice.
Census Focused
Shemot 30:12-16 commands Moshe to conduct a census using shekalim, rather than through a simple headcount. While the proceeds are used for the Tabernacle, this is not the main objective, and the Torah is not mandating a regular donation to the Mikdash.
One-time Obligation
These verses were an instruction on only a single occasion in the wilderness to count the nation via the giving of half-shekels. All future censuses, in contrast, do not require a similar donation.
All Future Censuses
These verses constitute an enduring ordinance that all future censuses be performed through the counting of donated items such as half-shekels, rather than via a forbidden headcount.
Mishkan Contributions
The Torah is mandating financial support for the Mikdash, and a census is merely a vehicle through which this is achieved.
One-time Building Fund
The verses in Shemot 30 were an ephemeral command to donate for the construction of the Tabernacle, and this was in effect only during the first year in the wilderness. This obligation does not apply to future generations.
Ongoing Maintenance
These verses are an eternal mitzvah to provide annual support for the Mishkan or Mikdash.
Combination of Factors
Both the need for a census and the requirement to support the Mishkan/Mikdash are involved in the obligation to give the half-shekels. Commentators discuss whether both factors must be present, or whether each factor suffices on its own.
- A periodic obligation – According to Chizkuni, the two commands are connected and relate to only certain periods in history. Any time that there is both a need to count and a need to build a Tabernacle/Temple, one must do so through a half shekel donation.
- Both are ongoing – Ramban asserts that there is both an ongoing obligation to give a half shekel whenever there is a census and a separate annual obligation to contribute shekalim to the Mikdash.
- One and one – According to the GR"A, the command to give some sort of redemptive object when counting is an ongoing obligation for future generations,40 whereas the command to give half shekels for the Tabernacle was a one time command for the generation of the desert.41
- Sin of pride – Ramban43 asserts that David's census did actually involve a collection of shekalim,44 but a plague came nonetheless since David had no purpose in the counting and was thus culpable of a certain hubris.45
- Lost protection – Chizkuni argues that the plague came because the silver from the Tabernacle was no longer around to protect during a census.
- No ransom – According to the GR"A, the plague came because David did not count in the proper way, and did not collect some redemptive object.46