Ki Sisa

Parashas Ki Sisa

Exodus 30:11 – 34:35

Haftarah

Melechim Alef “First Kings” 18:1-9

Brit Chadasha

Qorintyah Bet “Second Corintians”3:1-8

Please Pray this

Prayer

First before reading.

In the name of Yahushua

Our Messiyah

I pray for the Spirit of Understanding

The Spirit of Knowledge and

The Spirit of Wisdom

As I read through this Parashas

The sages teaches that when anyone read this Torah Portion, we awaken for the world the specific Light inherent in irts passage. Most Torah Portion contain uplifting events, but on the Sabbath of Ki Tisa, after the instruction on how to construct the Tabernacle, we read about the destruction caused by the sin of the Golden calf.

The obvious question is what is the spiritual objective of Ki Tisa? What type of energy are we awaken on this Sabbath.

In this Torah Portion is the 21^st in the Cycle  Ki Tisa means when you take, we are told in this Portion of Ki Tisa on how to finish our spiritual objective, and after that we are shown the consequence of sinning.

When believers fall spiritually it is the lack of acknowledge, the error of their ways, there is always hope. However, if a believer falls, and never acknowledge their mistake, there is no opportunity to experience the Laver in the Tabernacle.

On the Shabbat of Ki Tisa, we are awaken to the understanding that there was no negativity in the sin of the Golden Calf. If we view sin for what it is, it is to show us what our fault are and what we need to fix in order to take advantage of the Tabernacle.

Just like there is nothing called darkness, it cannot be measured, darkness exist because there is an lack or absent of Light.

At the moment we achieve perfection, or the complete light, we will be able to look back on all our failure during our spiritual journey, and realize that they were not that bad after all, that all the mistake we have made, were the tools for our perfection.

When we are building a house we need scaffolding, when the house is finish we get rid of the scaffolding.

This Torah Portion teaches us that it is forbidden to count the Hebrew people in the ordinary manner, and when it is necessary to conduct a census in the Wilderness, the people rich or poor alike, were called upon to contribute half a shekel each, for the construction of and upkeep of the Tabernacle.

The status of Yisrael is elevated by its contribution to charity, and this is why they were counted by having the entire nation join in contributing to a sacred cause. The literal meaning of the commandment in verse 12 indicates this concept.

When you elevate the heads of the Children of Yisrael, implying that the function of these contributions was not only to facilitate a census and to provide for the Tabernacle, but also to raise the spiritual profile of the contributors.

The equal participation of all the people symbolizes that all Hebrews must share in achieving the national goals, that everyone should pass through the census by giving up his selfish, personal interests for the sake of the nation. One who does so gains infinite benefit, because the mission of Yisrael is dependent on the unity of the whole community.

This Torah Portion also speaks in terms of atonement that is achieved by the participation in this half shekel assessment. There is great power in the unity of a nation or people who strive towards a common goal. When anyone joins in a constructive cause, the spiritual merits of all the individuals become the merit of the whole, as it were, so that not only their funds, but also their personal attainment come together to assist one another.

A solitary human being can seldom survive Divine scrutiny; what person is free of sins and shortcomings? But when a nation become one, it ascends to higher plane of spirituality, because all its individual members merge their spiritual virtues with one another. As a result, the national collective is judge far more compassionately. This is why it is so important to pray with a quorum, rather than individually.

The word terumoh, or portion, is mention three times in the next five verses, this describe three separate gifts of silver. Two of which were required gifts of half a Shekel each, and the third was a voluntary contribution of any amount of silver. The two compulsory gifts were an annual contribution to cover the cost of all communal Temple offering, and a one-time contribution of silver for the sockets upon which the walls of the Tabernacle rested. The voluntary gift was apart of the general contributions for the construction of the Tabernacle and its utensils.

The compulsory gifts are further illustrations of the theme discussed above: Everyone, whatever his social or economic status, had to be an equal partner in the Tabernacle that existed to bring together EL YAHWEH and His people, and in the offering that represented the nation in achieving that paramount goal.

The annual half shekel gift paid for the communal offering were collected during the month of Adar the twelve month, so that the funds would be ready in time for the month of Nissan, New year. Consequently, this chapter was read in synagogues the Sabbath before Rosh Chodesh Adar, a practice that is still followed in commemoration of the Commandment to participate in the offering.