Parashat Mishpatim ~ Shabbat Shekalim

Parashat Mishpatim ~ Shabbat Shekalim
Shevat 29, 5773 ~ February 9, 2013
by Joel Ackerman

This Shabbat, besides being the Shabbat on which parashat Mishpatim is read, is also the one of the four Shabbats before Pesach on which a special maftir is read – in this week’s case, Shekalim.

          The maftir reading for Shekalim is found at the beginning of parashat Ki Tissa and describes the taking of a census, as directed by G-d to Moses.  The text reads:  “Ki tissa et-rosh B’nai Yisrael lifkudehem v’natnu ish koper nafsho l’Hashem bifkod otam v’lo yihyeh vahem negef bifkod otam”  -  “When you take a census [literally “raise up the head”] of the Children of Israel according to their counts, every man will give G-d an atonement for his soul when counting them, and there will be no plague among them when counting them.”

          The word “ki” (here translated as “when”) usually indicates a definiteness as opposed to a possibility.  So there definitely will be a census – if not at this point in time, then at some time thereafter (as opposed to a possibility that a census might be taken sometime).  But the census may not be taken by directly counting the people.  Instead they are counted indirectly - each man brings a half-shekel coin and the coins are then counted.  The Torah states that this is done as an atonement, in order that a plague not occur.  So the Torah postulates a situation that definitely will occur, but that carries with it a danger.   In fact, later the Torah commands that a census be taken, despite this inherent danger.

          But what is the inherent danger in taking a census, and for what sin must those counted bring a coin for atonement?  Why should a plague occur just because a census is taken?

          Our sages appear to consider the primary danger to be that the counting of a population causes the evil eye to become active, and that is one of the reasons that atonement is necessary.   

          We read in Pirke Avot (chapter 2):  Rabbi Yehoshua said:  The evil eye, the evil urge and the hatred of mankind drive a man out of the world.”  As discussed in Pirke Avot, the evil eye is not something external to man, something that affects him from another source, but an internal force, for example selfishness combined with the envy of another’s good fortune (Kehati) or the greedy pursuit of wealth (Rambam). 

The Meam Loez cites Abravanel as stating that when a person counts, he expresses the number orally, and when he considers the large number it causes harm.  So perhaps the counting causes a sense of undue pride, perhaps leading to smugness or even arrogance when one realizes how much he has, how wealthy he is, especially when compared to others.  Dr. Gabriel H. Kohn, writing for the Parashat Hashavua section on the Bar-Ilan University website cites the Shadal (S.D. Luzzatto) as writing:  “When a person counts his silver or his gold, or when the king counts his soldiers, it is very likely that he will put his trust in his wealth or in his large army and will pride himself, saying: My own power and the might of my own hand have enabled me to succeed or will enable me to succeed”.  Dr. Kohn further cites Cassuto as suggesting that the census was considered a sort of sin, exhibiting lack of faith in G-d (i.e., the person is likely to feel more independent of G-d’s providence), which therefore had to be accompanied by a ritual of expiation and cleansing from sin.

Others suggest that this commandment was given to Moses after the incident of the Golden calf, which sin required atonement.  The Meam Loez adds that G-d commanded Moses to count the people that remained, to see how many survived the deaths that had occurred in connection with that incident as a sign of His love for the people because they had now repented – just as a shepherd counts his sheep to see how many remain after a catastrophe.

          A third reason often given for the need for atonement is that the census was taken of the Israelite army prior to a battle.  Afterwards, atonement would be required for the killing and wounding.  Dr. Kohn points to the portion of the Torah that describes the battle with the Midianites (much later in the text), where the victorious Israelite army came to make an offering to atone for their sins in battle.

          So three possible reasons for a need for atonement – for a major sin such as the Golden Calf, for undue pride or envy combined in one’s accomplishments or wealth, or for a possible sin yet to be committed.  As Dr. Kohn puts it, there are three possible reasons – one in the past, one in the present and one in the future.  And they might apply simultaneously.  Not a bad deal, when you think of it.  At the right time one little coin could atone for a multiplicity of sins. 

Meanwhile, back at the ranch... counting can result in the evil eye being in play, on the part of the person doing the counting, and/or on the part of a person being counted (who may feel pride in being part of such a huge army or other group).  And counting can be done in a way reminiscent of Scrooge McDuck, who exhilarates in the extent of his wealth.  But could counting be done in a way that does not bring in the evil eye?

Perhaps part of the answer can be found in the title of a song that was popular in my youth:  “Count Your Blessings”.  Today, we (at least most of us, I think) do not tend to feel G-d in our lives so much.  We feel that our accomplishments, whether they be personal, financial, professional or whatever, are due at least mainly – if not solely - to our own efforts (with some credence perhaps given to luck).  We might not feel, for the most part, what part (if any) G-d may have played in these.  And even then, we are generally not inclined to give Him full credit.  Perhaps we ought to aim more to count our blessings rather than our wealth or accomplishments.

And think!  What might happen if, for example, we might have to make a small (“half-shekel”?) contribution to the upkeep of our synagogue every time we felt some personal satisfaction, not to mention pride, in an accomplishment, or in a career of accomplishments without at least including G-d in those thoughts?  We might become a bit spiritually wealthier; if not, the shul might become a bit materially wealthier.   

I’m leaving it to the Board’s fund-raising committee to figure out if there’s a way to capitalize on this idea.  Shabbat shalom.