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Ki Sisa - 5th Portion
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Join me as we learn Kish together for
Thursday, the fifth Torah reading of
parasiza chapter 34 verse1.
In the previous Torah readings, we read
about the sin that the Jewish people
have committed with the golden calf. How
Moshe petitions God for forgiveness of
the Jewish people. how Moshe wants to
wants God to show that he actually
forgave the Jewish people and how he
found grace. How Moshe finds grace in
his eyes. Moshe asks to see God's honor
the front of Mo God. God said that's
impossible. And as we've concluded last
yesterday's Torah reading where Moshe
then tells God or sees the back of God
the fillin of these that we the knot of
the tin at the back of his head and that
is where we concluded last yesterday's
Torah reading. Today we're back where
Hashem tells Moshe now to carve out a
second set of tablets and telling the
Jewish people the 13 attributes of mercy
and telling Moshe the 13 attributes of
mercy that were mentioned yesterday that
when Moshe would say them, they are a
guaranteed success that God would
forgive the Jewish people.
Verse one.
God said to Moses,
"Ho for yourself two tablets of stone,
like the original ones,
I will inscribe upon these tablets the
words
that were on the first tablets
that you shattered.
Rashi
What does this mean?
What is this referring to? Where did
Moshe have sapphire that he should be
able to go find to carve out?
He showed him the place of where he can
carve out these sapphire stones
from within his tent. And he told him
once you when you carve something out
when you hoo it out there's little
leftovers that the word can mean the
leftovers can be long to you
and from there the medish says that
Moshe became very wealthy and later on
when Korak tries to make a coup against
Moshe is where Moshe says I don't need
your wealth he had plenty of money
himself which was from the leftover
sapphire that he got from the tablets.
What is God telling him that he should
carve out?
You were the one that broke the first
set of tablets.
Now you got to go and carve out new
ones. What does this compare to? Why was
God telling him to go carve it out?
a king that traveled far away.
And he left his bride together with in
his home together with the maidervants
because the maid servants misbehaved
inappropriately.
It came as if that his bride also
uh did something wrong and was immoral.
You know, so her friend, the bride's
friend stood and went
and tore up the marital contract.
She said, the friend said,
"If the king will say to kill you
because you did something wrong,
he's not your wife and therefore you did
nothing wrong because since you don't
have a marital contract."
The king then made an investigation and
he found out that she really didn't do
anything wrong
that the only one who did do something
wrong were the maid servants.
So therefore the king was appeased by it
and was happy with what happened.
So now he tells the friend,
you now have to write another marital
contract
because you tore up the first one,
the king said to this fellow now mean
the friend told the king, you have to
write up a second contract. So the king
tells the friend, so you're the one that
tore up the contract, not me. So
therefore,
you have to go get another piece of
paper
and then I'll write it down. So to the
king in this case is the Jewish people
and the maid servants are the heir of
those Egyptians that came out of Egypt
and corrupted the Jews
and the friend is Moshe
and the bride of the god is the Jewish
people. Therefore God tells Mosh you're
the one that broke it. You go got to get
fetch some new stones. Once you get the
new stones, I will then encrave and I'm
right on the new stones what the right
thing should be like I wrote on the
first ones.
Verse two.
And now prepare yourself
for the morning and you'll come up in
the morning to Mount Si
and you'll be standing there
for me sham over there on top of the
mountain
prepared ready. Three,
no man should come up with you.
And no man should be seen even on the
entire mountain.
So too the sheep and the flock should
not be grazing
before that mountain.
Verse three
is when it was the meaning that there
should be nobody there when the second
tablets are being given because
is by the first one.
The first set of tablets, the first set
of commandments when they were given
because there was a lot of people there
and there was applause and there was
sound effects and there was a hole to
do.
Unfortunately, a negative eye happened
and eventually it had to be shattered.
There's nothing better than doing
something modestly and quietly and this
would be a blessed and this can be
something which is hidden from the eye
and therefore will have everlasting
effect. Verse
three, verse four.
And Moshe carved out two tablets like
the first ones. Two tablets of stone
like the first ones.
Moshe arose early in the morning went up
to Mount Si like God commanded him
and he took with him two tablets in his
two tablets of stone in his hand.
Verse five,
God then descended in a cloud
and he stood with him there
and he invoked the name of God. What
does it mean? He invoked the name of
God. So this is going back that he
mentioned God. God mentioned Mosha's
name before him.
The Tarum explains that he called with
the name of God. meaning with the name
who is the one calling that how he
doesn't say who's the one called but
that God called him with the name of God
what did he say as we're going to see in
verse six
God passed before him
and he proclaimed Hashem Hashem God
who the benevolent God the compassionate
one
gracious compassionate grac
compassionate and gracious,
slow to anger,
an abunding of kindness, vests and
truth.
Explaining each one of these of the 13
attributes of mercy, Rashi explains as
follows. Hashem, Hashem, what is the
attribute that is signified with this
double of God's name is this is the
attribute of compassion.
The attribute of compassion even before
the person even if he sins and even if
you see that the person did sin
that after the person sins and then he
will repent
kale is also one of the attributes
this is also the attribute of compassion
and therefore as it says
God why you've forsaken me
you can't say to the attribute of
judgment why of discipline why you
forsaken me because you didn't behave
but only to the attribute of compassion
can you cry out why you forsaken me and
this is what King David is saying in why
you forsaken me this is the way that
explains I am slow to anger
he's slow to anger and therefore he
doesn't punish right away he waits that
maybe the person will do repentance on
their own and thereby be forgiven
said an abundant of kindness
those people that need kindness. God
gives them a free gift of kindness and
he treats them with kindness even though
they don't have their own merit to
achieve it. The MS and truth meaning
that you can trust God
to give reward to those that follow his
rules. Continuing the 13 attributes of
mercy. Verse seven.
He preserves acts of kindness.
For 2,000 generations,
he forgives premedit premeditated sins.
Rebellious sins
and unintentional sins.
And he acquits. He acquits but does not
acquit.
He remembers the premeditated sins of
the fathers. Alanim on the children of
the children
and on the children's children alim for
three generation for the third and third
generation and the four generations.
What does this mean? As we'll see, Rashi
explains,
he preserves kindness
that God when a person does kindness in
front of God, whatever a person does,
God preserves that kindness.
For 2,000 generations, that God
continues to be good to them and his
children for 2,000 generations.
Now, Rashi is going to explain the
difference between these different sins.
These sins are rebellious sins.
These are intent in I'm sorry is
premeditated sins. And then
these are rebellious sins. That a person
does them purposely to get God angry.
God acquits but he doesn't acquit.
According to the simpleation
means that God forgives but he doesn't
acquit.
That means he doesn't let go. He doesn't
acquit the person of his sin completely
but in future generations as he says
children second generation third
generation slowly but surely he pays
back
the rabbis say
it means he acquits to those people who
truly repent but he doesn't acquit to
those people who do not repent
God punishes the children because of the
sins of the father but that's only If
that's only if they continue to go in
the ways of the fathers
as it says in other verses that when God
remembers the sin from their fathers to
the children is only to those that hate
him that continue to instill within
their children this hatred for God.
However, when the children are
appropriately behaved then God does not
keep the punishment against them
and for four generations to four
generation. So we see from here
We see that the way that God acts in
kindness is 500 times better than in
punishment.
When it comes to preserving kindness, it
goes for 2,000 generations. And over
here, 2,000 years. And over here, you
see that it's only four or five four
generations.
Verse 8.
And Mos Moshe hastened to bow down
towards the ground and prostrate himself
before Hashem.
Moshe saw that the divine presence is
passing.
He heard the voice of God. Right away
right away he bowed down. Verse nine.
And he said,
"If you have found favor in your eyes,
Hashem, our master,
my lord,
may the Lord go in our midst
because we, even though it is a stiff
necked people,
and you will pardon to our premeditated
sins
and to our unintentional sins, and
you'll take us on as your possession."
being that we are a stiff neck people
and therefore we are asking God
that God had promised us
being that you said you are a person
that tolerates and you are forgiving God
even though we may be a stiff neck
nation and we may rebel against you
and you said because of this that you
might come to consume us while we're
traveling please don't do so
you will therefore forgive us on our
sins.
In this case, key is in here instead of
the word in if if we were to sin. Then
you will forgive us and you will make us
your possession. Rashi explains
you will make us as a special
possession. As Moshe previously said,
this is what Moshe previously asked of
God in two days ago
that the Jewish people should be
different from everybody else.
that you should not place your divine
presence on any of the nations of the
world but only on the Jewish people.
This concludes the fifth Torah reading
of Parasisa.