The Half-Shekel of Silver
INTRODUCTION TO PARASHAT HASHAVUA
PARASHAT
KI TISA
*********************************************************
Dedicated in memory of
Joseph Y. Nadler, zl, Yosef ben Yechezkel Tzvi
*********************************************************
The Half-Shekel of
Silver
By Rav Michael
Hattin
INTRODUCTION
Parashat Ki Tisa begins with preparations for the construction of the
Mishkan continuing apace. First, the
Torah introduces the half-shekel of silver that is to be collected from every
adult male over the age of twenty, with the precious metal to be utilized for
the building effort about to commence.
Next, the bronze laver is described, a large container of water with
multiple spigots, to be placed upon a stationary base of bronze and located
between the building proper and the bronze altar that is situated in the
courtyard. Every ministering
Kohen must wash his hands and his feet from it before entering the Mishkan or
performing the sacrificial service.
Afterwards, the Torah spells out the detailed and exacting provisions of
the anointing oil and the incense, with both of them incorporating a long list
of prized spices. The former is to
be used to inaugurate the new vessels as well as the Kohanim at the dedication
ceremony of the Mishkan while the latter is to be offered twice daily, upon the
small golden altar that is situated just opposite the dividing curtain that
guards the Holy of Holies. Finally,
the Torah introduces by name the chief artisans selected to execute the actual
construction of the Mishkan vessels and building elements, and then the section
concludes with a solemn reference to the Shabbat, for the sanctity of that
awesome day is not to be compromised even by the holy task of building God's
house.
THE HALF-SHEKEL OF SILVER
This week, we will consider the opening of the Parasha, namely the mitzva
of the half-shekel and its treatment by the commentaries. We begin by quoting the relevant
passage in its entirety:
God spoke to Moshe
saying: When you count the people according to their numbers then each man shall
give atonement for his soul to God when you count them, so that there shall not
be any plague among them when you count them.
This is what each one who is counted shall give: a half-shekel weighed by
the standard of the holy shekel, twenty gerahs is one shekel and they
shall give a half-shekel as an offering to God.
Each one who is counted from above the age of twenty shall present this
offering of God. The wealthy shall
not exceed nor shall the poor fall short of a half-shekel, to give the offering
of God in order to atone for their souls.
You shall take the atonement money from the people of Israel and you
shall assign it to the work of the Tent of Meeting, and it shall serve the
people of Israel as a memorial before God to atone for their souls (Shemot
30:11-16).
Before considering the specific provisions of the mitzva, we note that
the above text contains a number of emphatic repetitions. The half-shekel amount is recorded no
less than three times, as is the mention of the people of
AN IMPLIED CENSUS OF THE PEOPLE OF
The provision of the half-shekel, like all of the other items enumerated
in the opening paragraphs of the Parasha, had special relevance for the task at
hand, namely the construction of the Mishkan about to commence. Though Parashat Teruma was silent
concerning the connection, it emerges from the later discussion in Parashat
Pekudei that the collected silver was ultimately used for the fashioning of the
sockets serving as the bases for the thick planks of acacia wood constituting
the building's walls. The silver
sockets themselves had been earlier described in Parashat Teruma as square
extrusions that were placed side by side to receive the square double pegs that
constituted the base of the boards (Shemot 26:15-25), but it is not until
Parashat Pekudei that the Torah informs us about the source of the material used
in their construction:
The silver from the
counting of the congregation totaled 100 talents, and an additional 1,775
shekels, weighed according to the standard of the holy shekel. One half per head, a half-shekel
weighed in accordance with the standard of the holy shekel, for all those that
were counted from the age of twenty and above, namely the 603,550 men. These 100 talents were used to forge
the sockets of the holy space as well as the sockets of the dividing curtain's
pillars, 100 sockets for the 100 talents which is one talent per socket. As for the remaining 1775 shekels, he
used it to fashion hooks for the (courtyard) pillars as well as to plate their
capitals and to form their decorative rings (Shemot 38:25-28).
The straightforward calculation is as follows: Rashi (11th
century,
THE RAMBAN'S COMPARISON WITH ANOTHER CENSUS OF THE PEOPLE
It is the Ramban (13th century,
God commanded Moshe
that when he would count the people of
It seems to me that
Moshe was not required to enter their tents and to count them individually as he
did in the Book of Bemidbar, but rather only to do as our Rabbis have remarked
concerning the yearly sacrificial contributions.
That is, he commanded them that whosoever knew concerning himself that he
was above the age of twenty should contribute this amount, and the people
brought the half-shekels along with their daily contributions of the other
precious materials
and therefore Aharon and the tribal elders were not needed to
assist him with this census
The text is ambiguous as to whether this constitutes
an eternal statute or rather only applied to Moshe while the people of Israel
were in the wilderness
(commentary to 30:12).
The Ramban informs us of two possible but mutually exclusive readings
that are not immediately obvious from our Parasha. According to the first approach, by
virtue of the fact that Parashat Pekudei associates the 100 talents of silver
used to fashion the sockets with the number of adult Israelite males indicates
that there MUST have been a census undertaken on the eve of the Mishkan's
construction, though the Torah is entirely silent concerning the details. If our Parasha opens with a provision
to collect one half-shekel of silver from each Israelite male above the age of
twenty and we later learn that the silver was used for the formation of the
sockets, it therefore follows that the people were in fact counted at this time. But why was the Torah silent about
this census, preferring to leave the matter as an implication? Because, avers the Ramban, the
Parasha means to inform us that ANYTIME a census is undertaken, it must be
accomplished through the collection of the half-shekels rather than through a
direct count of the people.
According to this reading, the provision to count the people of
In his alternative reading, the Ramban suggests that our census and that
of Parashat Bemidbar are in fact markedly dissimilar. While that of Parashat Bemidbar
mentions Aharon and the tribal elders as assisting Moshe, and carefully
enumerates each tribe by name and by population, our census fails to mention any
of this. The reason for the omission
is straightforward enough: the census of Parashat Ki Tisa was unlike that of
Parashat Bemidbar. Our census did
not involve an individual counting of the people that was undertaken by a
dedicated body of elders. Rather,
each adult male was asked to contribute a half-shekel of silver towards the
construction of the Mishkan, and this was duly brought ALONG WITH ALL OF THE
OTHER PRECIOUS MATERIALS THAT WERE COLLECTED FROM THE PEOPLE. But whereas the other materials
gold, bronze, sky blue, purple, scarlet, precious stones, etc. were
contributed as freewill offerings by whosoever wanted to participate, the
half-shekels of silver were a required contribution of the adult males. Significantly, according to this
reading, the provision to contribute a half-shekel of silver, cohesively linked
as it was to the immediate needs of the construction of the Mishkan, MAY NOT
HAVE BEEN AN ETERNAL STATUTE AT ALL, so that a later census of the people of
Israel undertaken after the wilderness wanderings were completed may not have
required the half-shekel instrument.
To be fair, the Ramban concludes that in fact the half-shekel contribution was
needed for every census of the people and that the opening of our Parasha
therefore constitutes an eternal mitzva that applies for all time, but this does
not negate his fundamental proposition that our census was different than that
of Parashat Bemidbar.
ETERNAL ASPECTS OF THE MISHKAN PARADIGM
Of course, in light of the Ramban's conclusion, the question must be
asked: it is readily apparent that the silver collected in our Parasha had an
immediate use, namely to fashion the sockets for the boards. But what of the silver collected in
the other censes? For what purposes
would it have been used? According
to Rabbinic tradition (see Mishna Shekalim 4:1-3), this silver would have two
distinct but nevertheless intertwined applications: firstly, the half-shekel
contributions would be utilized for the purchase of communal sacrifices, that is
those sacrifices offered on behalf of the entire people of Israel. Secondly, the funds would be
disbursed for any expenses associated with the maintenance of the Mishkan/Temple
physical plant.
These two applications are of course decidedly national in nature, as
they pertain especially to the communal services and to the upkeep of the
Mishkan/Temple complex. As such,
they are perfect analogs to the silver sockets of the Mishkan's construction. Recall that these sockets constituted
the very foundation of the Mishkan, and the fact that the silver for their
construction was contributed by all of the adult Israelite males broadcast a
very powerful message: the House of God was built by all of His people and no
one could claim that he had contributed more.
For this reason, all adult males rich or poor - contributed the exact
same amount, an amount that by its very denomination made it abundantly clear
that this was a national undertaking.
Standing alone, the individual Israelite could only provide a
half-shekel, a profound commentary on the need for communal and national
involvement in order to achieve self-actualization. Only by coming together with others,
could the half-shekels become whole and complete.
In a similar vein, the ancient Rabbis correctly intuited that any future
census that was predicated on the collection of the half-shekel contributions
had to also address national goals and aspirations. That is to say that the collected
funds could not be used for any sort of individual needs of the Kohanim or
others, vital as those may have been.
The communal sacrifices and the physical preservation of the
In essence, then, we may summarize by saying that all of the features of
the mitzva point us to a perfect paradigm for peoplehood. The half-shekels become whole when
brought together, the collected funds maintain the national service and the
national shrine, and the impetus for the entire endeavor is a count that
includes the entire adult male population of the people of
Shabbat Shalom