Weekly Sidra: Ki Tisa (when you lift up)
Torah Portion: Shemot / Exodus 30:1-34:35
Haftorah: Melachim Alef / Kings I 18:1-39

This Shabbat we read two portions, the weekly portion of Ki Tisa and a special portion for Parshat Parah (פרשת כי תיסע – פרה).

Last week’s parsha had the people of Israel leaving the mountain top experience of Mt. Sinai, seeing and hearing the Most High teach them the way of life (derech chaim) this week the same people beg for an idol to be made. The mitzvot, commandments and lifestyle given reflects the character of the Holy One Blessed Be He, in our lives as the people of the covenant.

Why did a portion of that people, a mixed multitude becoming one ask for a gold calf, an idol when Moshe was away? Was the idol a replacement for the God they experienced and were beginning to live in covenant with as a people or was the idol a replacement for Moshe the set apart tsadik (holy righteous man) that met with the Most High. Did they rely on him for their connection to God rather than seek God themselves?

How quickly can a people comprised of so many nations change? It was a mixed multitude which came out with Moshe. They lived in a secular, materialistic culture and the derech chaim given in the mitzvot or commandments was counter to that secular society. When the Moshe who came to represent HaShem was not there unease grew till they asked for what they had become accustomed to as slaves, an idol representing a fickle god.

When Moshe returned the people were worshiping an idol, a new god. The Most High was about to reject and kill the people who had broken the covenant bringing the consequence of death upon themselves leaving Moshe to begin a new people before HaShem. Moshe pleads that the Holy One, Blessed be He, remember the covenant with Abraham. He asks HaShem why he would be angry at the nation he brought through the exodus from Egypt. He asks the Holy One why he would want the other nations who know of the Hebrew’s God and the exodus to now see the same One destroy that people. He engages The Most High in a conversation relying on His mercy, kindness, faithfulness to be as present as His anger.

What does this bring to us today? Do we elevate someone to a position that leaves us vulnerable having with less connection to HaShem ourselves? How do we come to connect with the Most High. Do we know a fickle angry god or a God that knows us and maintains a covenant with us. Do I know that I may converse with the Most High when I have fallen and need to step back up to the covenant knowing HaShem is faithful even when I fall and that the righteous continually get back up and it is the wicked who wallow in the mud.

We have been given Shabbat as a reminder of creation for all, and a symbol of the covenant, a tear off ticket for the Olam HaBa, the World to Come. We can come to every Shabbat knowing it is a time set apart to connect doubly to the Most High. Start simple. Welcome the Shabbat Queen with the blessings and lighting of candles to set the time apart. Learn to make Challah and bless your family with fresh bread for Shabbat! Gradually, add family meal, friends, good Torah discussion, even songs. Gradually, subtract the business of any work, or distractions like TV. Learn the mitzvot of Shabbat and bring them to yourself and your family and see your connection to the Most High come to life. Perfection in keeping Shabbat isn’t the issue. Start somewhere, if you fall, step back up and join back in with the people and the way of life that gives life back to you as you connect with the Holy One Blessed Be He.

Ruth Etalka

http://www.youtube.com/watch?v=RqZSfEtAVmk

Hay una tradición mística que indica que el judio gana una Ietera Neshamá, un alma adicional, en Shabat. Durante esas 25 horas, es doblemente cargado de espiritualidad, o por lo menos potencialmente lo es. Aunque Rashi, el gran rabino medieval francés y comentarista, no es el autor de esta idea, su comentario sobre un verso muy conocido en Parashat Ki Tisá nos lleva en una dirección similar.

La conocida oración “VeShamru” es sacada de una sección dentro de Ki Tisá, uno de los muchos momentos de la revelación en la que Hashem menciona la idea y el mandamiento sobre la observación de Shabat. En la descripción de la primera semana de la creación, Hashem dice: “vayinafash uvayom shavat hashvii”, en el séptimo día Hashem cesó de trabajar (de donde obtenemos la palabra Shabat) y descansó. Y en ese verso la última palabra es muy interesante. En hebreo es vayinafash, un verbo cuya raíz es nefesh, que significa “alma.” La Sociedad de Publicación Judía traduce la palabra como “y fue renovado”, como si algo le sucedió a Hashem, de una manera pasiva. Al parar, Hashem simplemente se actualizó. En su obra “Los Cinco Libros de Moisés”, Everett Fox traduce la palabra como “una pausa para respirar”, lo que sugiere una segunda acción, activa. Hashem tanto dejó de trabajar como activó una pausa para tomar, por decirlo así, un aliento que tanto “necesita”. La antigua y venerable Hertz traduce del Chumash la palabra más simplemente como “descansó”, sugiriendo de nuevo una acción tomada por Hashem, además del trabajo cesar.

¿Qué hizo Hashem el séptimo día? Mejor aún, ¿qué estaba tratando de decirnos Hashem acerca de nuestra experiencia de Shabat a través de esta palabra “vayinafash” para recordarnos el primer Shabat de la creación? Aquí es donde entra en juego Rashi El primero dice que vayinafash significa “Hashem descansó.” Pero luego explica el sentido del descanso. “Hashem restauró su propia alma y aliento mediante la adopción de unas vacaciones tranquilas de la carga del trabajo.” Mediante el uso de este antropomorfismo, Rashi nos invita a imaginar a Hashem con un alma, un Hashem con necesidades, un Dios que podría estar cargado.

Pero dentro de este comentario, Rashi no es sólo describe a Hashem. Rashi también, y quizás principalmente, se refiere a la meta humana del Shabat y al hacerlo le da un giro activo a la tradición mística del alma doble.

Nuestra tradición nos habla de muchas cosas “dobles” en Shabat. Los israelitas recibieron una doble porción de maná, representado por las dos de jalot. Esa doble porción simplemente vino a ellos. Era un don de lo alto, sin condiciones ni ataduras. Rashi, al leer vayinafash sugiere que nuestra segunda alma no viene sin un precio, o al menos sin un esfuerzo. En un giro irónico, es necesario “trabajar” para ganar nuestro descanzo del trabajo. Sólo activamente alejarse de aquellas cosas que definen nuestro mundo que no es Shabat, nuestra semana de domingo a viernes, y asi puedan nuestras almas obtener el impulso que tanto necesitan.

El vehículo fundamental a través del cual se logra y experiencia el Shabat es bajo los conceptos de restricción y prohibición. Sentirse obligado por la estructura y la estenosis de la halajá o ley judía, se entra en el Shabat a través de las definiciones rabínicas de trabajo prohibido, que se crearon tanto como un comentario que viven en las palabras de la Torá y también como una manera de estandarizar la práctica entre los Judios. Estas normas son una guía fundamental para la observancia del Shabat. Hay algo importante, un aspecto individual del Shabat también. Cada uno de nosotros sabe que las cosas en nuestras vidas que más nos ancla a la sensación del trabajo y la mayoría de la carga nosotros. Cada uno de nosotros tiene actividades, hábitos, conductas que, a pesar de que juegan un papel importante en nuestras vidas, no son necesarias que se realicen cada día. Cada uno de nosotros es consciente de las cosas que debemos dar un paso atrás con el fin de impregnar nuestras experiencias religiosas propias con el mensaje del judaísmo, de 24 / 6 frente a las 24 / 7. Cada uno de nosotros, entonces, tiene la bendición y oportunidad de la semana, para elaborar un Shabat de contención, retención, y quedare en reposo activo y tener la mejor oportunidad de restaurar nuestra neshamá, nuestra nefesh, y asi podemos imitar a Hashem … vayinafash.

Que pasemos este Shabat teniendo en cuenta lo que necesitamos para que la segunda alma descienda sobre nosotros la noche del viernes, ascendienda al cielo en los flamas de la candela de la Havdalá el sábado por la noche, dejandonos restaurados y listos para la semana que viene. Shabat Shalom

http://www.youtube.com/watch?v=Wd37wDorrCo

Weekly Sidra: Ki Tisa (when you lift up)
Torah Portion: Shemot / Exodus 30:1-34:35
Haftorah: Melachim Alef / I Kings 18:20-18:39

Ahab sent orders to all the Israelites and gathered the prophets at Mount Carmel. Elijah approached all the people and said, "How long will you keep hopping between two opinions? If the Lord is God, follow Him; and if Baal, follow him!" But the people answered him not a word. (Malachim Alef 18: 20-21)

The prophet Elijah asks a very important question in the weekly Haftarah portion.  How long will you keep hopping between two opinions?

As I meditated on this I was struck by how often we like to sit on the fence.  A clear reading of the Bible states that Hashem wants us to eat kosher.  Read the dietary laws in Leviticus chapter 11.  Yet when you talk to Christians many will say that the law is done away with and so they can eat pork.

This is strange considering that Yeshua himself said that he did not come to abolish the law or the prophets. (Matthew 5:17)  It also states that Yeshua is the same yesterday and today and forever. (Hebrews 13:8)

There is however a similar problem in several Messianic Jewish congregations today.  Many messianic believers want to somehow combine Christian ideas with Jewish traditions.  So instead of the Christmas tree you have the Chanukah bush or the will celebrate the feast days not at the appointed times.  They will try to Jewify Christianity which in effect makes them Jewish churches.

There is another type of hopping which takes place.  This is when a person goes from place to place.  If Hashem has directed you to a synagogue and you are led to stay there then STAY THERE!!  There is nothing worse than when people go from shul to shul.  I like the teaching here, but I like the music there.
This becomes problematic because there is no accountability for the individual.  Where do you tithe?  Where do you learn Torah or celebrate the Feast Days?

Rav Shaul (Paul) warns us of what can happen.  “Then we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of men in their deceitful scheming.” (Ephesians 4:14)

We can be swept up in Synagogue hopping because we may not like a certain teaching or we don’t get along with someone in the congregation.  The fact is that if Hashem has led you somewhere then don’t keep switching based on your feelings or something minor.

You know the main problem with sitting on the fence? You will get splinters up your tuchus (button).

http://www.youtube.com/watch?v=shFKjBE01QI

Weekly Sidra: Ki Tisa (when you lift up)
Torah Portion: Shemot / Exodus 30:1-34:35
Haftorah: Melachim Alef / Kings I 18:1-39

Ki Tisa (כי תשא), the twenty-first reading from the Torah, literally means “when you lift up.” It comes from the first words of the second verse of the reading, which could be literally rendered, “When you lift up the head of the sons of Israel to reckon them” (Shemot / Exodus 30:12). The phrase “lift up the head” is an idiom for taking a head count. The portion begins with instructions for taking a census, finishes up the instructions for making the Mishkan / Tabernacle, reiterates the commandment of Shabbat and then proceeds to tell the story of the egel hazahav / golden calf. The majority of Ki Tisa is concerned with the sin of the golden calf, the breach in the covenant between God and Israel, and how Moshe undertakes to restore that covenant relationship.

Let`s read the aliyot for this week`s Torah portion.

Since parsha Yitro Moshe rabenu has been up on Mount Sinai receiving the Torah for Bnai Yisrael. This parsha, Ki-Tisa, concludes Moshe’s time on the mountain with some more commandments connected with the Mishkan, then tells what happens when Moshe comes down the mountain.

Note: On the Shabbat the Torah Reading is divided into 7 sections. Each section is called an Aliya [literally: Go up] since for each Aliya, one person “goes up” to make a bracha [blessing] on the Torah Reading. Here are this week`s aliyot:

1st Aliya: This first Aliya concludes the details of the Mishkan’s construction. The Bnai Yisrael are commanded to give the half Shekel toward a national census and the purchasing of the public offerings. The copper washstand, the Kiyor, is described along with the ingredients and laws of the anointing oil and the Ketoret – the incense. Betzallel, the grandson of Chur and great-grandson of Miriam, is identified as the chief artisan and architect of the Mishkan. (Note: he was only 13 yr. old!) The Mitzvah of Shabbat is commanded. Its juxtaposition to the details of the Mishkan.

2nd Aliya: The story of the Golden Calf is told. Moshe ascended Sinai on the morning of Sivan 7, and remained 40 days and nights. The 7th didn’t start with a night, so it wasn’t included in the total of 40. The people of Israel mistakenly assumed that it was to be included and expected Moshe back on the morning of Tamuz 16. Instead, he returned the morning of Tamuz 17. By midday of the 16th, the people of Israel were already desperate. Chur attempts to reason with them and is killed. They approach Aharon who attempts to redirect their terror which results in the Golden Calf. Moshe appears the next morning, breaks the Luchot / tablets, marshals the tribe of Levi, and 3000 people are killed. Moshe demands HaShem’s forgiveness for the people, but moves the Ohel Moed out from the midst of the camp. Yehoshua is proclaimed the main student of Moshe.

3rd & 4th Aliyot: Moshe requests to understand HaShem’s system of justice. He is granted a greater understanding of HaShem than any other person in history, but is denied the ability to comprehend divine justice.

5th Aliya: Moshe is instructed to cut two new Luchot and ascend Sinai. Moshe is taught the secret formula for Teshuva (the Thirteen Names of God as He Manifests His Mercy) (34:6) and God forgives the Bnai Yisrael.

6th Aliya: HaShem establishes a new covenant with the people. He forewarns them against the influences of assimilation and intermarriage and forbids them to make any treaties with the inhabitants of Canaan. The holidays of Pesach, Shevout, and Succot are reviewed, as well as Shabbat and the basic law of Kashrut (kosher laws).

7th Aliya: Moshe remains on Sinai another 40 days and nights and returns on Yom Kippur carrying the second Luchot. The people see that the very being of Moshe had been transformed and that his face radiated with a inner light. Moshe fashions for himself a veil that he would wear at all times, except when receiving a prophecy and when transmitting the word of HaShem to the people.

Weekly Sidra: Ki Tisa (when you lift up)
Torah Portion: Shemot / Exodus 30:1-34:35
Haftorah: Melachim Alef / Kings I 18:1-39

Parashat Ki Tissa – Shemot / Exodus 30:11-34:35 (כי תשא — Hebrew for "when you take). We have arrived to the most famous infamous part of the entire Torah: the sin of the egel hazahav – golden calf. This parasha however is a diamond in the rough and a gold mine for Dvar Torah topics. But we will focus in the problem of idolatry. So let`s dive into the Torah portion of the week.

When the people saw that Moshe was late in coming down from the mountain, the people gathered against Aaron, and they said to him: "Come on! Make us gods that will go before us, because this man Moshe, who brought us up from the land of Egypt we don’t know what has become of him." [Shemot / Exodus 32:1]

This week’s reading deals with many issues.  The one that strikes me is the incident with The Golden Calf.  HaShem had recently brought Israel out of Egypt by miraculous signs and wonders.  Yet when Moshe did not come down from the mountain the people were quick to give up on him and turn to Idolatry.

How do we react when HaShem does not respond right away?  Benei Yisrael shows that if we are not patient and leaning on HaShem, we can succumb to temptation and sin eventually besets us.

HaShem warned Cain of the very same thing: [Bereshit / Genesis 4:6:7] "Why are you distressed, And why is your face fallen? Surely, if you do right, There is uplift. But if you do not do right Sin couches at the door; Its urge is toward you, Yet you can be its master."

Thus HaShem gives us the ability to overcome, but only if we do what is right.  This can be summed up by Loving HaShem and keeping his Mitzvot (commandments).

This week is also Parashat Parah where we read of the Red Heifer [Bamidbar / Numbers 19:1-22].  In Verse 2 we read:  "Instruct the Israelite people to bring you a red cow without blemish, in which there is no defect and on which no yoke has been laid. You shall give it to Eleazar the priest. It shall be taken outside the camp and slaughtered in his presence."

The ashses of the Red Heifer were to be used to purify anyone who came into contact with a corpse. 

What is the connection? In Life we have choices to make.. Much like the Two Cows The Golden Calf led Israel to commit Sin and Idolatry. The Red Heifer leads to purity and redemption. Which path will you choose?