Difference between revisions of "Half Shekels – For Census or Tabernacle/2"
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<point><b>"כִּי תִשָּׂא"</b> – Rashi interprets this phrase to refer to anytime in which the people are counted.</point> | <point><b>"כִּי תִשָּׂא"</b> – Rashi interprets this phrase to refer to anytime in which the people are counted.</point> | ||
− | <point><b>Why now?</b> According to Rashi, these verses are out of chronological order and were told to Moshe only after the sin of the Golden Calf.<fn>See Chronology of Shemot 19-34.</fn> He explains that a census was required since many people had just died as a punishment for their sin of idolatry.<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 Censuses in the Wilderness.</fn></point> | + | <point><b>Why now?</b> According to Rashi, these verses are out of chronological order and were told to Moshe only after the sin of the Golden Calf.<fn>See Chronology of Shemot 19-34.</fn> He explains that a census was required at this juncture since many people had just died as a punishment for their sin of idolatry.<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 Censuses in the Wilderness.</fn> Thus, Rashi emphasizes that the primary motivation for the donation of the initial half-shekels was the census, 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 Chizkuni and others.</fn> and this could result in a plague. Rashi views the "evil eye" as real, 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 Chizkuni and others.</fn> and this could result in a plague. Rashi views the "evil eye" as real, 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.</fn></point> | ||
<point><b>Shaul's censuses</b> – According to Rashi, following <multilink><aht source="BavliYoma22b">Bavli Yoma</aht><aht source="BavliYoma22b">Yoma 22b</aht><aht parshan="Talmud Bavli">About the Bavli</aht></multilink>,<fn>See also <multilink><aht source="TanchumaKiTisa9">Tanchuma</aht><aht source="TanchumaKiTisa9">Ki Tisa 9</aht><aht parshan="Tanchuma">About the Tanchuma</aht></multilink>.</fn> Shaul's counts utilized objects, rather than simply counting the people themselves. He reads "בְּבָזֶק" and "בַּטְּלָאִים", as the names of those items.</point> | <point><b>Shaul's censuses</b> – According to Rashi, following <multilink><aht source="BavliYoma22b">Bavli Yoma</aht><aht source="BavliYoma22b">Yoma 22b</aht><aht parshan="Talmud Bavli">About the Bavli</aht></multilink>,<fn>See also <multilink><aht source="TanchumaKiTisa9">Tanchuma</aht><aht source="TanchumaKiTisa9">Ki Tisa 9</aht><aht parshan="Tanchuma">About the Tanchuma</aht></multilink>.</fn> Shaul's counts utilized objects, rather than simply counting the people themselves. He reads "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><aht source="BavliBerakhot62b">Bavli Berakhot</aht><aht source="BavliBerakhot62b">Berakhot 62b</aht><aht parshan="Talmud Bavli">About the Bavli</aht></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><aht source="BavliBerakhot62b">Bavli Berakhot</aht><aht source="BavliBerakhot62b">Berakhot 62b</aht><aht parshan="Talmud Bavli">About the Bavli</aht></multilink>, understands that the plague came in the time of David because he counted the people without using shekalim.</point> | ||
− | <point><b>"עֲבֹדַת אֹהֶל מוֹעֵד"</b> – The silver collected from the census in the first year was used for the silver sockets of the Tabernacle. Thus, for Rashi, "עֲבֹדַת" refers to the construction work of the Mishkan, rather than its ongoing service.<fn>See the above | + | <point><b>"עֲבֹדַת אֹהֶל מוֹעֵד"</b> – The silver collected from the census in the first year was used for the silver sockets of the Tabernacle. Thus, for Rashi and Cassuto, "עֲבֹדַת" refers to the construction work of the Mishkan, rather than its ongoing service.<fn>See the discussion above of Shadal's interpretation.</fn></point> |
− | <point><b>Contributions mandated by Yoash</b> – </point> | + | <point><b>Contributions mandated by Yoash</b> – This approach would need to explain like Shadal above.<fn>The commentary on Divrei HaYamim (II 24:5-6) attributed to Rashi understands "מַשְׂאַת מֹשֶׁה" to refer to the obligation of giving half-shekalim. However, this is not Rashi's own commentary.</fn></point> |
− | <point><b>One-third shekel donation in Nechemyah</b> – </point> | + | <point><b>One-third shekel donation in Nechemyah</b> – Cassuto notes that this ordinance was completely distinct from the obligation of the half-shekalim in any census. Thus, it was also a different amount.</point> |
− | <point><b>The halakhic requirement to give half-shekels</b> – </point> | + | <point><b>The halakhic requirement to give half-shekels</b> – Rashi in his alternate interpretation of 30:15 notes that our verses contain a "hint" ("רמז") to the annual obligation to donate a half-shekel to the Mikdash.<fn>The basis for Rashi's position may be found in both <multilink><aht source="YerushalmiShekalim1-1">Yerushalmi Shekalim</aht><aht source="YerushalmiShekalim1-1">Shekalim 1:1</aht><aht parshan="Yerushalmi">About the Yerushalmi</aht></multilink> and <multilink><aht source="BavliMegillah29b">Bavli Megillah</aht><aht source="BavliMegillah29b">Megillah 29b</aht><aht parshan="Talmud Bavli">About the Bavli</aht></multilink>.</fn> It is likely that he would maintain that this is not Biblically mandated.</point> |
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<li>Rashbam appears to view the census as a by product 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" does not support this understanding as it connotes both an ongoing and intentional commandment, not something that is simply an afterthought relating to a one time event. One would have also expected the order of the verses to be reversed, with the request for shekalim preceding the counting.</fn></li> | <li>Rashbam appears to view the census as a by product 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" does not support this understanding as it connotes both an ongoing and intentional commandment, not something that is simply an afterthought relating to a one time event. One would have also 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 saw this as an opportunity to collect money which could serve as an atonement 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]".</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 saw this as an opportunity to collect money which could serve as an atonement 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> | </ul> | ||
</point> | </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 | + | <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 most of the commentators, this refers to the initial building of the Tabernacle. According to Qumran 4Q159, in contrast, it refers to ongoing service.</point> | <point><b>"עֲבֹדַת אֹהֶל מוֹעֵד"</b> – According to most of the commentators, this refers to the initial building of the Tabernacle. According to Qumran 4Q159, in contrast, it refers to ongoing service.</point> | ||
− | <point><b>Censuses in Bemidbar 1 and 26</b> – No shekel donations are mentioned since regular censuses do not require such a contribution.<fn>Abarbanel asserts that in censuses mandated by Hashem there is no fear of an "evil eye" | + | <point><b>Censuses in Bemidbar 1 and 26</b> – No shekel donations are mentioned since regular censuses do not require such a contribution.<fn>Abarbanel asserts that in censuses mandated by Hashem there is no fear of an "evil eye" since if Hashem commands the count, he will surely protect the nation.</fn></point> |
− | <point><b>Shaul's censuses</b> – Shaul did not count via shekalim since there is no obligation to do so.</point> | + | <point><b>Shaul's censuses</b> – Shaul did not count via shekalim since there is no obligation to do so. According to Abarbanel, though, he feared the "evil eye" and thus did use a ransom in the form of lambs ("טְּלָאִים")or small stones ("בָזֶק").</point> |
<point><b>David's census and Divine punishment</b> – Hoil Moshe asserts that David is punished for the actual counting, not for the fact that he did so without taking some redemption from the people.<fn>He points out that Yoav chides the king on the cencus itself and makes no mention of David not using shekalim.</fn> As David's decision to count stemmed from a desire for honor and had no other utility, it deserved punishment.<fn>Compare to Shadal above who explains similarly.</fn></point> | <point><b>David's census and Divine punishment</b> – Hoil Moshe asserts that David is punished for the actual counting, not for the fact that he did so without taking some redemption from the people.<fn>He points out that Yoav chides the king on the cencus itself and makes no mention of David not using shekalim.</fn> As David's decision to count stemmed from a desire for honor and had no other utility, it deserved punishment.<fn>Compare to Shadal above who explains similarly.</fn></point> | ||
<point><b>Contributions mandated by Yoash</b> – This approach could suggest that Yoash, on his own, requested contributions for the upkeep of the Mikdash, unconnected to any Torah obligation.<fn>As above, it is possible that Yoash refers to these monies as "מַשְׂאַת מֹשֶׁה" to give more credence to his request, and to compare them to the original donations to the Tabernacle, but not because they were commanded by Moshe.</fn></point> | <point><b>Contributions mandated by Yoash</b> – This approach could suggest that Yoash, on his own, requested contributions for the upkeep of the Mikdash, unconnected to any Torah obligation.<fn>As above, it is possible that Yoash refers to these monies as "מַשְׂאַת מֹשֶׁה" to give more credence to his request, and to compare them to the original donations to the Tabernacle, but not because they were commanded by Moshe.</fn></point> | ||
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<multilink><aht source="RalbagShemot30-12">Ralbag</aht><aht source="RalbagShemot30-12">Shemot 30:12</aht><aht parshan="Ralbag">About R. Levi b. Gershon</aht></multilink> | <multilink><aht source="RalbagShemot30-12">Ralbag</aht><aht source="RalbagShemot30-12">Shemot 30:12</aht><aht parshan="Ralbag">About R. Levi b. Gershon</aht></multilink> | ||
<multilink><aht source="KeliYakarBemidbar1-2">Keli Yakar</aht><aht source="KeliYakarBemidbar1-2">Bemidbar 1:2</aht><aht parshan="Keli Yakar">About R. Shelomo Lunshitz</aht></multilink> | <multilink><aht source="KeliYakarBemidbar1-2">Keli Yakar</aht><aht source="KeliYakarBemidbar1-2">Bemidbar 1:2</aht><aht parshan="Keli Yakar">About R. Shelomo Lunshitz</aht></multilink> |
Version as of 03:33, 14 February 2014
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 view also divides, with Rashbam 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 requiring a combination of both a census and a capital campaign to create an obligation to donate, and Ramban concluding that each factor alone warrants a collection.
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 a transient 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 Temple.
- 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 generations36 whereas the command to give half shekels for the Tabernacle was a one time command for the generation of the desert.37