Parashat Ki Tisa
What Can We Learn from Parashat Ki
Tisa About Israel’s Current War?

What Does it Mean that Jews are Called “A Stiff-Necked People”?
This week, in Kuzari class, we discussed proof for the authenticity
of the Torah. I asked my students to imagine the possibility that Moshe came to
his people and told them that 500 years ago everyone in the world spoke only
one language – the language of Ever. In one day – when they built the Tower of
Babylon – the whole of humanity became separated into different peoples, each
one with his own individual language. In the same breath, Moshe spoke in detail
about the relationship of each nation with its forefather, whether Shem, Cham,
or Yafet. Would the people, known for being stiff-necked, critical, and
skeptical, accept such revolutionary claims about human history if they had
never heard of them before? I have personally experienced this difference
between Jews and gentiles. For example, when a Jew from a secular home decides
to embrace a Torah-observant lifestyle, they often encounter strong resistance
from family members. Arguments like “Why would G-d care about all these
nitty-gritty details of observance?” or “Why are you regressing to a medieval
lifestyle?” have been hurled at many a
good ba’al teshuva (newcomer to Judaism) by his or her family. In contrast, I
recently interviewed a potential conversion student whose parents, though
atheists with no Jewish background, were willing to support her conversion in
Israel with a $500 monthly stipend. Even after funding her college education,
they wanted to continue supporting her, despite their disagreement with her
religious choice. The following day, when I taught Rambam on Character
Development, Nutrition, and Health, we discussed how the same trait can be
either a gift or a detriment depending on how it is employed. This concept also
applies to the notorious Jewish stiff-necked character trait explicitly
addressed in Parashat Ki Tisa.
Does Being a Stiff-necked People Justify Divine Withdrawal or
Divine Attachment?
Whereas stiff-neckedness is typically seen as a stubborn
flaw, the Eish Kodesh offers a different perspective. Following the sin
of the Golden Calf, Hashem tells Moshe that He will remove His Shechinah
(Divine Presence) from accompanying the Israelites:
ספר שמות פרק לג פסוק ג אֶל אֶרֶץ זָבַת
חָלָב וּדְבָשׁ כִּי לֹא אֶעֱלֶה בְּקִרְבְּךָ כִּי עַם קְשֵׁה עֹרֶף אַתָּה פֶּן אֲכֶלְךָ
בַּדָּרֶךְ:
Due to their disobedience and stiff-necked worship of the Golden calf, Hashem intends to punish them by withdrawing His Presence from them on their journey to the Promised Land. However, Moshe later uses this same trait as a justification for Hashem’s continued presence: “Let Hashem go in our midst, for they are a stiff-necked people” (Shemot 34:9). How can the same trait justify both divine withdrawal and divine attachment? Hashem declares that because they are stiff-necked, He will not go with them, yet Moshe argues that precisely because they are stiff-necked, they deserve His presence! The answer is that קְשֵׁה עֹרֶף /ke’shei oref – ‘stiff-necked’ can be one of the greatest virtues. Someone who lacks this trait is fickle – easily swayed in different directions. At one moment, he may wish to serve Hashem, and the next moment, he might abandon that commitment. Such a person cannot withstand tests of faith. By contrast, a stiff-necked person – stubborn and strong-willed – is resolute and dependable. Once he makes a firm decision to serve Hashem, we can trust that he remains steadfast when facing trials. Therefore, Moshe Rabbeinu argued that being stiff-necked makes the Israelites worthy of Hashem Himself dwelling among them. However, stubbornness can be destructive when misused. If directed toward negativity – stubbornly clinging to bad behaviors and corrupt character traits – becomes a liability (Rabbi Kalonymus Kalman Shapira, Piaseczner Rebbe, Sefer Eish Kodesh, Parashat Noach).
Why is Emigrating to Israel Called: “Making Aliyah”?
ספר שמות פרק לג פסוק א
Rashi, citing Babylonian Talmud, Zevarim 54b) notes that the land of Israel is higher than all [other] lands. That is why it says, ‘ascend.’ This concept of ascending to the Land of Israel is not limited to typography. Rather, it alludes to the spiritual heights that can be attained in the Land of Israel. The Torah is replete with references to how the Land of Israel is intrinsically connected to the Shechinah, the Divine Presence. See for example, “You shall not defile the land where you reside, in which I dwell, for I am the Hashem Who dwells among the children of Israel (Bamidbar 35:34). Eretz Yisrael’s very identity is as a dwelling place for Hashem’s Presence. Thus, the absence of the Shechinah would not simply mean a lessened experience – it would undermine the very essence of the land. “…This is why Eretz Yisrael is called אֶרֶץ הַחַיִּים – the Land of the living. One who emigrates to Israel is called an עוֹלֶה/Oleh – ‘one who ascends,’ and one who leaves the Land is called a יוֹרֵד/Yored – ‘one who descends,’ just like hell is called She’ol, the underworld, which involves descent (Maharal of Prague, Be’er HaGola 6:13).
Why Would Sending an Angel to Accompany the Israelites be
Catastrophic?
Eretz Yisrael as the Conduit of Redemption
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