Difference between revisions of "Half Shekels – For Census or Tabernacle/2"
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<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>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>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> | + | <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> |
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<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> | ||
<point><b>"וְלֹא יִהְיֶה בָהֶם נֶגֶף בִּפְקֹד אֹתָם"</b> – Though not mentioned explicitly, this approach apparently assumes that counting people directly somehow results in a plague.</point> | <point><b>"וְלֹא יִהְיֶה בָהֶם נֶגֶף בִּפְקֹד אֹתָם"</b> – Though not mentioned explicitly, this approach apparently assumes that counting people directly somehow results in a plague.</point> | ||
− | <point><b>"עֲבֹדַת אֹהֶל מוֹעֵד"</b> – According to Ramban this refers to maintenance of the Mikdash, while according to Chizkuni and the Vilna Gaon it refers to the actual building of the Tabernacle/Temple.</point> | + | <point><b>"עֲבֹדַת אֹהֶל מוֹעֵד"</b> – According to Ramban, this refers to maintenance of the Mikdash, while according to Chizkuni and the Vilna Gaon it refers to the actual building of the Tabernacle/Temple.</point> |
<point><b>Censuses in Bemidbar 1 and 26</b> – Chizkuni asserts that no ransom was necessary as the silver from the first census was still in use in the Tabernacle. Ramban, in contrast, maintains that half shekels were collected during these censuses even though they are not mentioned in the verses.<fn>He suggests that the language of "תפקדו אותם" rather than simply "תמנו" hints to this as it connotes a certain watching over.</fn></point> | <point><b>Censuses in Bemidbar 1 and 26</b> – Chizkuni asserts that no ransom was necessary as the silver from the first census was still in use in the Tabernacle. Ramban, in contrast, maintains that half shekels were collected during these censuses even though they are not mentioned in the verses.<fn>He suggests that the language of "תפקדו אותם" rather than simply "תמנו" hints to this as it connotes a certain watching over.</fn></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>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> | + | <point><b>David's census and Divine punishment</b> |
<ul> | <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>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> | ||
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<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> | + | <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>The halakhic requirement to give half-shekels</b> – According to Ramban this is Biblically mandated, while according to the Vilna Gaon it is a הלכה למשה מסיני.</point> | + | <point><b>The halakhic requirement to give half-shekels</b> – According to Ramban, this is Biblically mandated, while according to the Vilna Gaon it is a הלכה למשה מסיני.</point> |
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Version as of 06:00, 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 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,37 whereas the command to give half shekels for the Tabernacle was a one time command for the generation of the desert.38
- Sin of pride – Ramban40 asserts that David's census did actually involve a collection of shekalim,41 but a plague came nonetheless since David had no purpose in the counting and was thus culpable of a certain hubris.42
- 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.43