Ki Sisa - 5th Portion

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.