The name of this week’s reading, Ki Tisa, raises a question. Literally, Ki Tisa means “when you raise up,” and refers to the elevation of “the heads of the children of Israel.” Since the majority of the reading centers on the sin of the Golden Calf and its consequences, one is prompted to ask: how can this terrible sin contribute to the elevation of the Jewish people?
For Man to Become More than Man
To answer this question, we must expand our conceptual framework, for the state to which G‑d desires to bring mankind is above ordinary human conception. This is indicated by the very expression, “when you lift up the heads”; “the heads”, human intellect, must be elevated.
The essence of our souls is “an actual part of G‑d from above,” and G‑d desires that man transcend himself and experience this Divine potential. Moreover, the intent is not merely that we rise above our human intellect, but that we “lift up the heads” themselves, reshape our minds.
Tasting a superrational connection to G‑d is not sufficient; our very thoughts, the way we understand the world, must encompass a Truth which transcends intellect. The ultimate truth the “heights” to which Jewish heads should be lifted is that every aspect of existence can express the truth of His Being.
This is the intent of the command to “lift up the heads of the children of Israel”; that even within the realm characterized by separation, evil and self, there may flourish an awareness of G‑d’s unbounded spiritual truth.
Sin—An Awesome Intrigue
In this vein, Chassidic thought describes sin as, “an awesome intrigue devised against man.” Jews by nature are above any connection with sin. If a person’s yetzer hara overcomes him and makes him sin, this is because the yetzer hara was prompted from Above to bring him to this act. This is purposeful, “an awesome intrigue” devised by G‑d to bring about a higher and more complete unity between G‑d, that individual, and the world at large.
In his explanation of our Sages’ statement that, “in the place of baalei teshuvah, even the completely righteous cannot stand,” the Rambam states that baalei teshuvah are on a higher level because “they conquer their [evil] inclination more.”
The righteous do not have to struggle so hard against their evil inclination; to the extent that they are righteous, their evil inclination is nullified. A baal teshuvah, by contrast, possesses a powerful evil inclination as evidenced by his sin and yet still desires to cling to G‑d.
Moreover, our Sages teach that teshuvah transforms even intentional sins into merits. This elevates the lowest aspects of existence which derive sustenance from kelipah (spiritual impurity) and brings them into a bond with G‑d.
A Descent for an Ascent
Why does a baal teshuvah have the potential to elevate aspects of existence which are by nature distant from G‑dliness? Because in order to strive for teshuvah, a person must tap his deepest spiritual resources, that soul which is “an actual part of G‑d.” When he reaches this point, he is able to appreciate that nothing is apart from Him. And in his life, he is able to show how every element of existence expresses His Truth.
This process is an example of the pattern, “a descent for the purpose of an ascent.” Our climb to those peaks which our intellect cannot reach on its own involves a descent to levels which our intellect would normally reject.
Based on the teachings of the Rebbe and adapted from In the Garden of the Torah, reprinted with perm. from Sichos in English.
And they rose up early the next day, and offered burnt-offerings and brought near peace-offerings, and the people sat down to eat and to drink, and rose up to make merry (Ex. 32:6)
Such is the progression when a Jew abandons his true faith in G-d and replaces it with a foreign ideology: In the first stage, the Jew is more than willing to bring sacrifices and offerings on behalf of his new dogma. In the second, he looks for the personal benefit it will bring him. The third stage, however, is the lowest of them all: utter licentiousness and immoral behavior.
(Sifrei Drush)
And the Children of Israel shall keep (veshamru) the Shabbat (Ex. 31:16)
Keeping Shabbat means much more than just refraining from certain kinds of work. The Hebrew root shin-mem-reish also implies waiting in anticipation and looking forward to something. The Torah teaches that rather than being considered a burden, Shabbat should be eagerly awaited and longed for each day of the week.
(Ohr HaChaim)
Half a shekel, after the shekel of the Sanctuary (Ex. 30:13)
The commandment to give a half-shekel was "to make an atonement for your souls," to atone for the Jewish people's sins. The amount was therefore set at precisely half a coin, to show that G-d Himself is responsible for the other half. Had He not created the Evil Impulse to tempt us in the first place, we would never transgress.
(Reb Simcha Bunim)
When you will take the sum (lit., the head) of the Children of Israel... then they will give every man... (Ex. 30:12)
When the time will come for you to appoint a "head" - a leader of the Jewish people - make sure it is one who is willing to give up his very soul on behalf of his brethren; only one such as this is worthy.
(Alshich)
From our Sages reprinted from LchaimWeekly.org - LYO / NYC
