CHAMISHOH MI YODEI'A - FIVE QUESTIONS AND ANSWERS ON PARSHAS KI SISO 5775 - BS"D

2) Ch. 31, v. 14: "M'chal'lehoh mose yumos ki kol ho'oseh voh m'lochoh v'nich'r'soh hanefesh hahee" - Her desecrators will surely be put to death because whoever does work on Shabbos and that soul will be excised - What sort of reason is "ko'reis" for putting one to death?

3) Ch. 32, v. 2: "Por(a)ku nizmei hazohov asher b'oznei n'sheichem b'neichem uvnoseichem" - Remove the golden rings that are in the ears of your wives your sons and your daughters - Why was it necessary for Aharon to point out the present location of these gold pieces of jewellery?

4) Ch. 32, v. 3: "Va'yispor(a)ku kol ho'om es nizmei hazohov asher b'ozneihem" - And all the nation was relieved of the golden rings that were in its ears - From whose ears were these items removed?

5) Ch. 33, v. 4: "V'lo shosu ish edyo olov" - And they did not PLACE each man his ornaments upon himself - This is the simple translation of "shosu." If they did not place their jewellery upon themselves, how do we understand the command Hashem gave Moshe in the next verse to relate to the bnei Yisroel, "horeid ed'y'cho," remove your ornaments, and also "va'yisnatzlu" of the following verse?

ANSWERS:

#1

The medrash says that Moshe broke the "luchos," which served as a sort of marriage writ between Hashem and the bnei Yisroel. Their turning away and serving the golden calf was as if they were unfaithful to their husband Hashem, as it were. Without this writ the sin is somewhat ameliorated. At this point the bnei Yisroel were extremely concerned about Shabbos observance. If they were now relegated to a non-bnei Yisroel status they were not only absolved from observing Shabbos, but were even prohibited from doing so, as "nochri sheshovas chayov misoh." Moshe therefore reassured them shortly after the incident of the golden calf that they still retained both their status as bnei Yisroel and the mitzvoh of Shabbos. (Rabbi Yoseif Chaim Sonnenfeld)

#2

The gemara Shabbos 70 says that "mose yumos" indicates multiples. Obviously death comes but once. The intention is that one who desecrates Shabbos unintentionally numerous times has to bring numerous chatos offerings. This is only true because one who desecrates it intentionally is liable for "ko'reis," as per the gemara Sanhedrin 66. (Lekach Nechmod)

#3

In Shmos 3:22 we find Hashem telling Moshe that the bnei Yisroel will leave Egypt with assorted items, including gold jewellery. Hashem tells Moshe that the jewellery should be placed upon their sons and daughters. Thus, Aharon is alluding to them that Hashem was so kind to bring about their coming into such wealth, which they and their children are actively wearing, and they are now about to embark upon donating these items to ch"v rebel against Him. (Rokei'ach)

#4

Ibn Ezra says that they were removed from the ears of their wives, sons, and daughters mentioned in the previous verse. The Holy Alshich says that the men acted in such haste that they removed the earrings that were in their own ears, not those of their wives and children. The reflexive "va'yispor(a)ku" is more readily understood according to the Holy Alshich.

#5

The GR"A therefore offers a different translation for "shosu." In Shmos 7:23 the verse says "v'lo SHOS libo gam l'zose," and Paroh did not take to heart also this plague. We have a source from these words that "v'lo shosu" can mean "and they did not take to heart." Although they were adorned with two crowns which they were attired by angels upon their saying "naa'seh v'nishma," they did not take to heart that now that they had sinned so grievously, it was inappropriate to still wear them. The cantillation for the word "shosu" is a "tvir," which serves as a comma, indicating a separation between this word and "ish edyo olov." We should therefore translate "v'lo shosu" as, and they did not take to heart (to remove his crowns), "ish edyo olov," each man his ornaments remained upon him. Hashem then told Moshe that they should remove their crowns, which they did.

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