KiThisah: Love

 

KiThisah: Love

 

As a narrative, this week’s parsha is the climax of the Torah.  The drama of the Exodus, the Sinai revelation, the prophecy of Moses, the priesthood of Aaron, the inept confusion of  the Israelites, the wrath and mercy of Gd -  all move together to propel the relationship forward.

The parsha starts with the poll tax. The purpose was to count the men eligible for military service. But counting the individual men generates the problem of considering each individual’s strengths and weaknesses. The coins are a “ransom”

וְנָ֨תְנ֜וּ אִ֣ישׁ כֹּ֧פֶר נַפְשׁ֛וֹ

Transferring the count to a fungible, anonymous coin gives the needed information and avoids the surveillance  with the opportunities for exploitation it affords. The data is de-identified. This avoids the emotional aspects, the favoritism, and the accusations.

The parsha then moves to the more sensual aspects of the Temple service. A laver, an instrument to wash, is commanded to prepare the priests for the service. Interaction with the Temple requires that the priests be clean, appealing. The sensual aspect of this kiyor/laver are reinforced by a verse that appears later ( Exodus 38:8)

וַיַּ֗עַשׂ אֵ֚ת הַכִּיּ֣וֹר נְחֹ֔שֶׁת וְאֵ֖ת כַּנּ֣וֹ נְחֹ֑שֶׁת בְּמַרְאֹת֙ הַצֹּ֣בְאֹ֔ת אֲשֶׁ֣ר צָֽבְא֔וּ פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד׃ {ס}        

 

And he made the laver of brass, and its pedestal of brass, of the mirrors of the (women) assembling, who assembled at the door of the Tent of Meeting.

 

These were the mirrors used by the people to adorn themselves, to make themselves appealing and lovely. In biological evolutionary terms, these mirrors, from which the instrument of preparatory sanctification was made, were used for mate selection.  They had a love function.

The next two sections deal with  incense, the sense of smell that we, as animals, use to determine desirability. It is the sense that translates into approach or avoidance, attraction or revulsion. It is such a primal sense, talking about it is difficult and uncomfortable. Incense and perfume are as close as we can usually come to confront this driving force.

This section (defined as a section by the drama that follows) ends with the commandment to keep the Sabbath. The implication is that the work of constructing the Temple was to cease for the Sabbath. The Talmudic definition of the activities that are forbidden on the Sabbath (often mistakenly  abbreviate as “work”) relate to the activities involved in building the Temple and this connection may be established here. The Sabbath is the law of benevolence, it demonstrates Divine caring; and insists that we love ourselves and others by having a day of freedom.

Now we are ready for the great scene. Moses is (perceived as?) late. The  delayed, hence unfulfilled, expectation leads to a flood of thoughts that culminate in:

-כִּי-זֶה מֹשֶׁה הָאִישׁ אֲשֶׁר הֶעֱלָנוּ מֵאֶרֶץ מִצְרַיִם, לֹא יָדַעְנוּ מֶה-הָיָה לוֹ.

This is usually translated:  for as for this Moses, the man that brought us up out of the land of Egypt, we know not what is become of him.'

 

This is a proper idiomatic interpretation, but translating the words it could also mean: ‘Moses, we [never]understood what was with him’

Regardless, the gap in understanding between the people and Moses was now appreciated. If Gd really loved the people, Gd would have assured Moshe’s timely arrival; if Moses really loved the people, he would not make them suffer waiting.

This statement is a justification for the request:

'Up, make us a god who shall go before us;

The people felt that they needed something to go before them. They wanted an object to receive their love and loyalty. They felt abandoned by the object they had dreamed of: some manifestation of the love of Moses and Gd. The energy and emotion they had built up needed an outlet. They had love and no where to manifest it. The people were not necessarily a part of the relationship; maybe it was just between Moses and Gd. They would foster  a new bond.

 

Aaron cleverly demands jewelry, he lets the people know that this new relationship will challenge all of the old ones. Do you really want to do this?  The unfortunate answer is… YES. The  golden calf emerges.

This appears to be a wake-up call. Gd seems prepared to destroy this עַם־קְשֵׁה־עֹ֖רֶף הֽוּא “stiff necked people”

I think that “stiff necked” means determined; the people were  set upon having an object to love, and if the old system did not work, they would make a new one. Love conquered too much.

Moses appeases Gd . He returns to the people, sees their revelry and, like a television forsaken spouse, breaks something, the tablets,( the dishes.). He lashes out at the infidelity.

Much of the remainder of the parsha is the mysterious love interaction between Gd and Moses: Revelations and things that must stay hidden. This spiritual erotica is hidden and tucked away to be brought out in prayers of supplication on the most special of occasions.

 

Love is strong(er than death).  Direct it carefully.