Watch Your Language
This they shall give, everyone who goes through the counting: half a shekel according to the sacred shekel. Twenty gerahs equal one shekel; half of [such] a shekel shall be an offering to Hashem. (Shemot 30:13)
I. The census of the Jewish people
In the opening passages of Parshat Ki Tisa, Moshe is commanded to conduct a census of the nation. He is provided specific directions. These instructions deal with two issues: who is to be counted and how to conduct the census. The census is to include all males over the age of twenty. The method is unusual. Moshe is not to directly count the people. Instead, he is to instruct each male over the age of twenty to contribute a half of a sacred shekel to the Mishcan – the Tabernacle. These coins will be counted and the sum of the coins will correspond with the number of males over the age of twenty.
Ramban – Nachmanides – asks two interesting questions. First, the instructions refer to a coin called a “shekel.” “Shekel” means “measurement.” Why is the coin referred to by this name? Second, the amount to be contributed is half of a sacred shekel. What made these coins sacred?
Ramban begins with a key premise. He suggests that Moshe minted his own coins. He named his coin “shekel”. Why did he give it the name “shekel” or “measurement”? Ramban explains, that Moshe was scrupulous in minting this coin. He made sure that each coin contained exactly twenty gerah of silver. The coin was named “shekel,” or “measure,” because each coin was a full measure of silver.
II. The sanctity of the shekel
Why was the coin referred to as a “sacred” shekel? Ramban explains that the coin was created to be used for various mitzvot. It was to be used for the redemption of the first born and the payment of various other amounts due to the Mishcan. Because of the coin’s role in the fulfillment of mitzvot, it is referred to as the sacred shekel.
III. The sanctity of the Hebrew language Ramban notes the Sages refer to Ivrit – Hebrew – as the “sacred language.” Why is Ivrit sacred? He responds that Ivrit is the language in which the Torah, the Prophets, and other sacred works are composed. Because it is the language in which their messages are communicated, Ivrit is a sacred language. Ramban also notes other reasons for referring to Ivrit as sacred.[1]
Ramban acknowledges that his position differs from that of Rambam – Maimonides. Rambam explains that Ivrit is not sacred because it is the language of the Jewish people. Instead, the language is described as sacred because of an important characteristic. Classical Ivrit lacks explicit terms for the sexual organs, the sexual act, and for human waste; all are referred to though euphemisms. Rambam reasons that the exclusion of terminology for these items elevates Ivrit. This characteristic is the basis of its sanctity.[2]
Rambam seems to suggest that it is improper to directly refer to the sexual organs and basic bodily functions. Ivrit accommodates this ethic and the proscription of these terms endows Ivrit with its sanctity. Rambam’s position seems prudish. This is not consistent with Rambam’s general treatment of sexual issues which is straightforward and unabashed.[3] It seems strange that he should adopt a seemingly pedantic attitude towards sexuality and basic bodily functions.
III. Creating balance
In order to understand Rambam’s position it is necessary to consider his comment more carefully. He explains that Ivrit is sacred because of the structure of the language. It employs euphemisms when referring to the sexual organs, the sexual act and bodily wastes. What does this characteristic tell us about the design and objective of the language? Apparently, although the language is remarkably precise and effective for the communication of ideas, it is ill-adapted for a discussion of sexuality and human waste. In other words, the language facilitates the exchange of most ideas but hinders communication focused on sexuality and waste.
How does this characteristic endow the language with sanctity? The Torah favors a healthy and balanced attitude towards sexuality. It recognizes that sexuality is a basic component of human nature. It should not be repressed or governed by primitive and unhealthy taboos. The Torah also recognizes the power of the sexual drive, its capacity to capture one’s attention and to dominate one’s thoughts and interests. It discourages preoccupation with the sexual. A balance is required. The structure of Ivrit reflects this balance. It is well-suited for the communication of ideas and this should be our focus – the pursuit of wisdom and knowledge. It is ill-suited for discussion of the sexual. This is an area in which we must maintain balance. It cannot become the focus of our attention.[4]
IV. Living a balanced life
This concept of balance is reflected in an interesting comment by Rabbaynu Bachya. He asks why we are commanded to provide half of a shekel to the Mishcan. Why not provide a full shekel? There are many well-known answers to this question, but Rabbaynu Bachya’s response is one of the most unique. He explains that the use of half of a shekel is intended to communicate a message. We cannot completely give ourselves over to the sacred. We must balance our devotion to the sacred with a regard for the material world.
This seems to be a remarkable statement! Should we not wholly devote ourselves to striving for the highest possible spiritual level? Should we not make every effort to escape our attachment to the temporal, material world? Rabbaynu Bachya responds that this attitude is oversimplified; we are material creatures and we cannot neglect, ignore or deny the material element of our nature. If we attempt to focus exclusively on our spiritual needs and neglect our material needs and desires, then we will secure neither. We cannot elevate ourselves spiritually unless we adequately address our material needs.
Rabbaynu Bachya explains that this idea is reflected in the manner in which we observe our festivals. Halachah requires that we apportion the day between spiritual and material endeavors. We are to spend half of the day in prayer, study and spiritual pursuits. The other half of the day is to be devoted to the festival meal and material indulgences.[5] It is strange that the festival – a sacred day – is to be used for material pursuits! Rabbaynu Bachya responds that addressing our material needs and desires does not detract from the spiritual element of the festival day. On the contrary, when our material needs and desires are addressed, we are better prepared to pursue spiritual ends.[6]
V. Preparing our children
Rabbaynu Bachya’s comments have important implications. Let us identify one of these. We must give our children an education that prepares them for adulthood and independence. We execute this responsibility by giving them with an education that will enable them to support themselves. If, as adults, our children can provide for their material needs, then they can develop their spiritual potential.
_____________________________ [1] Rabbaynu Moshe ben Nachman (Ramban / Nachmanides), Commentary on Sefer Shemot 30:13.
[2] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Moreh Nevuchim, volume 3, chapter 8.
[3] See, for example, Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Mishne Torah, Hilchot Essurai Bee’ah 21:9.
[4] This explanation of Rambam’s position addresses one of Ramban’s objections. Ramban notes that the Talmud describes the Torah’s avoidance of “inappropriate” terms as use of “clean” language. He argues that according to Rambam, Ivrit should be called a “clean language” and not a “sacred language”. One can respond that the term “sacred language” is not directly derived from the absence of words that explicitly describe the sexual organs, acts, and waste. Instead, the absence of these terms renders the language more suitable for discussion of the sacred rather than the sexual and associated areas. Because of this suitability the language is sacred.
[5] Mesechet Pesachim 68b.
[6] Rabbaynu Bachya, Commentary on Sefer Shemot 30:13.