Musar su Esodo 30:40

Commandment 111 forbids the making up of the mixture of spices for the incense offering by using the same ingredients or the same quantities as those prescribed in the Torah. Such a mixture must not be used for private purposes. The very intention to use such a mixture, even if one is only making it for oneself, is already culpable.

Commandment 104 commands the priests to offer incense twice a day, daily, for the Torah says: "On it Aaron shall burn incense; he shall burn it mornings and at twilight" (30,7).

Rabbenu Bachyah comments on the repeated use of the word משכן in 38,21, that this is a hint that the Tabernacle in our world stood "opposite" the Sanctuary in the Celestial Regions. We know this also from Exodus 15,17: מכון לשבתך פעלת ה', "You have made a place for You to dwell in." The word מכון should be read as מכוון, "corresponding" to the Sanctuary in Heaven. This places the importance of the Tabernacle on earth on a par with the creation of the universe. In connection with the universe, Isaiah 40,22, speaks about G–d "who spread out the skies like gauze, stretched them out like a tent to dwell in," whereas in connection with the Tabernacle on earth the Torah says: "You shall make cloths of goats' hair for a tent over the Tabernacle." In connection with the creation of the universe the Psalmist (Psalms 104,2) speaks about נוטה שמים כיריעה, "He stretches the heavens like a tent-doth." During the process of creation we read (Genesis 1,9) "Let the waters concentrate in one place," whereas in connection with the construction of the Tabernacle the Torah instructs the making of a copper basin to contain all the water used in the Tabernacle by the priests. During the creation the Torah speaks about the creation of luminaries, whereas during the construction of the Tabernacle the making of a candlestick is commanded. The winged creatures mentioned during the process of creation are matched in the Tabernacle by the cherubs spreading their wings over the Holy Ark. Whereas the creation of Adam represented the highlight of the act of creation, the highlight of the construction of the Tabernacle was reached when G–d told Moses to appoint Aaron as High Priest (Exodus 28,1). The completion of the work of creation was announced by the words: ויכלו השמים והארץ, whereas the completion of the work on the Tabernacle was described by the Torah as ותכל כל עבודת משכן (39,32). Whereas the Torah reported that G–d blessed the seventh day (Genesis 2,3), Moses blessed the Tabernacle and sanctified it and all its utensils (39,43). The Torah reported G–d as resting on the seventh day, (Genesis 2,3), whereas in connection with the Tabernacle the Torah stated: "You shall perform your work during six days and the seventh day shall be holy" (35,2). After all this the Torah said: "Take from yourselves a donation" Thus far the comment of Rabbenu Bachyah.

Come and see how great is the power of peace. For in the beginning of the creation of the universe the Holy One Blessed be He employed Himself in the creation of an instrument of peace, as it is written (Bereshith 1:3): "And G-d said: 'Let there be light' — and there was light." And how do we know that light is peace? For it is written (Isaiah 45:7): "He fashions light and creates darkness; He makes peace and creates evil." On this basis, our teachers of blessed memory ruled (Shabbath 23b): "As between a candle for his house and wine for kiddush, to sanctify the Sabbath [if he can afford only one], a candle for his house takes precedence because of the peace of his household." What is more, our sages enacted many ordinances in pursuit of the paths of peace, viz. (Gittin 59a): "They declared the following in pursuit of the paths of peace: 'The Cohein reads first [in the Torah], then the Levite, then the Israelite, because of "the paths of peace."'" An eruv [a halachic enabling device] is placed in an old house, because of "the paths of peace." The pit nearest the irrigation canal is filled first because of "the paths of peace."'" And so is it written (Proverbs 3;17): "Its [Torah's] ways are ways of pleasantness and all of its paths are peace." And thus did our sages of blessed memory say in the aggadah (Bamidbar Rabbah 15:13, Tanchuma Beha'alothecha 11): "There are thirteen things that the Holy One Blessed be He loved, and of all of them, He "doubled" [in profusion of love], only "peace." They [(the thirteen)] are: Cohanim, Levites, Israel, Sanhedrin [the high court], the first-born, the offerings of the tabernacle, the sacrifices, the oil of anointment, the Land of Israel, Jerusalem, the Temple, the kingdom of the house of David, and the silver and the gold. The Cohanim — (Shemoth 28:41): "And they shall be priests unto Me." the Levites (Numbers 3:41): "And I shall take the Levites unto Me." Israel — (Shemoth 19:6): "And you [Israel] shall be unto Me a kingdom of priests." Sanhedrin — (Numbers 11:16): "Gather unto Me seventy men." The first-born — (Shemoth 13:2) "Sanctify unto Me every first-born." The offerings of the tabernacle — (Ibid. 25:2): "And they shall take unto Me an offering." The sacrifices — (Numbers 28:2): "You shall heed to sacrifice unto Me in its appointed time." The oil of anointment — (Shemoth 30:31): "The holy oil of anointment shall this be unto Me for your generations." The Land of Israel — (Ibid. 19:5): "For unto Me is all the land." Jerusalem — (I Kings 11:36): "The city that I have chosen unto Me." The Temple — (I Chronicles 17:12): "He shall build unto Me a habitation." The kingdom of the house of David — (I Samuel 16:1): "For I have seen in his sons a king unto Me." The silver and the gold — (Chaggai 2:8): "Mine is the silver, and Mine is the gold." But, of all of these, none was doubled [in profusion of love] but "peace," as it is written (Isaiah 27:5): "Or let him take hold of My strength. He shall make peace unto Me; peace shall he make unto Me." Great is peace, which takes precedence to praise of the Blessed One Himself. For when Yithro came to Moses, immediately (Exodus 18:7): "And each made inquiry of the other's peace," whereas only afterwards (Ibid. 8): "And Moses related to his father-in-law all of the miracles that the Holy One Blessed be He had wrought for Israel." What is more, for all of the mitzvoth that the wicked perform in this world, the Holy One Blessed be He gives them their reward in this world — such as wealth, property, years, honor, and the like — except peace, which He does not give them, as it is written (Isaiah 57:21): "There is no peace, says my G-d, for the wicked." And, what is more, the Holy One Blessed be He gives peace as a reward to the righteous, as it is written (Ibid. 32:17): "And the reward for righteousness shall be peace…" What is more, it is with peace that He draws near to Him converts and penitents, as it is written (Ibid. 57:19): "He creates the utterance of the lips: 'Peace, Peace,' for the far and the near, says the L-rd, and I will heal him." Great is peace, for in regard to all of the journeyings in the desert it is written "And they journeyed and they rested," journeying in strife and resting in strife. But when they came to Mount Sinai, they made one great "resting," as it is written (Shemoth 19:2): "And Israel rested there, before the mountain." (Vayikra Rabbah 9:9): "The Holy One Blessed be He said: 'The time has now arrived for Me to give Torah to My children.'" For as long as they are at peace with one another, the Shechinah is among them. And thus is it said (Devarim 33:5): "And He was a King in Yeshurun when the heads of the people were gathered, together with the tribes of Israel." When does the kingdom and the Shechinah of the Blessed One abide in Israel? When they are all gathered together as one. Come and see how great is the power of peace; for it is through the power of peace that the world endures. For thus have our sages of blessed memory said (Avoth 1:18): "On three things does the world stand: on judgment, on truth, and on peace, as it is written (Zechariah 8:16): 'Truth and a judgment of peace shall you judge in your gates.'" What is more, when there is peace among men, there is blessing in their fruits, as it is written (Ibid. 12): "For as the seed of peace, the vine shall give its fruit, and the earth shall give its produce, and the heavens shall give its dew, and I shall bequeath all of these to the remnant of this people." And thus is it written (Psalms 147:14): "He makes peace on your borders and sates you with the fatness of wheat." Our sages have said (Vayikra Rabbah 9:9): "Great is peace, for if one erases one letter of G-d's name, he transgresses a negative commandment, as it is written (Devarim 12:3): 'And you shall wipe out their [the idols'] name from that place,' followed by (Ibid. 4): 'You shall not do so to the L-rd your G-d.' Yet to make peace between a man and his wife, the Torah says (Numbers 5:23): 'And the Cohein shall write these curses [containing G-d's name] in a book and erase them into the bitter waters.' The Holy One Blessed be He says: 'Let My name, which was written in holiness, be erased by the waters.'" And Chazal have said further (Vayikrah Rabbah 9:9): "Great is peace, for all of the goodly blessings and consolations that the Holy One Blessed be He convokes upon Israel conclude with "peace." The Shema — "He spreads a canopy of peace." The Amidah — "He makes peace." The priestly blessing — "And He shall repose peace upon you." "Therefore, my sons, be circumspect in this trait — to love peace and to pursue peace. For there is no end to the reward for loving peace and pursuing peace." Until here, the language of Ma'aloth Hamiddoth.

All our sages agree that the Tabernacle was a microcosm of the macrocosm, that it reflected to the extent possible, structures and concepts and their development prevalent in the Celestial Regions, though those "structures" and concepts are, of course, abstract. Midrash Rabbah Terumah 33,4 commenting on Chronicles I 29,11: "Yours, O Lord are greatness, might, splendour, triumph, and majesty-- yes all that is in Heaven and earth," quotes Rabbi Berechyah; he sees this as proof that G–d transferred His residence to the Tabernacle. There is also a Midrash Tanchuma on Parshat Pekudey which quotes Psalms 26,8: "O Lord, I love Your temple abode, the dwelling-place of Your glory," as proof that the residence of G–d on earth corresponds to the one He has in the Celestial Regions. Its construction was also a repetition of the process of creation. This is derived from the text of the Bible in Genesis 1,1: "At the beginning G–d created the heaven and the earth," whereas we read in Psalms 104,2: "You spread the heavens like a tent cloth." The Tabernacle was also covered by tent cloth as per Exodus 26,1: "You shall make the Tabernacle from ten strips of tent cloth." When describing what happened on the second day of creation, the Torah speaks about a firmament which is to separate the "upper" waters from the "lower" waters (Genesis 1,6), whereas when giving the instructions for building the Tabernacle the Torah directs that the "curtain shall divide between the Sanctuary and the Holy of Holies" (Exodus 26,33). The Torah, relating the work G–d performed on the third day of creation, mentions that the waters are to be gathered into one area (Genesis 1,9), whereas during the construction of the Tabernacle the Torah commands the construction of a copper basin into which all the water is to be poured (Exodus 30,18). On the fourth day of creation the Torah reports the construction of the great luminaries (Genesis 1,14), whereas the Torah commands the construction of a lampstand as part of the furnishings of the Tabernacle (Exodus 25,31). On the fifth day of creation G–d created the birds, etc. (Genesis 1,20), whereas in the Tabernacle the Torah commands that the cherubs on the lid of the Holy Ark be equipped with wings, bird-like (Exodus 25,20). Sacrifices of birds are also prescribed to be offered up in the Tabernacle. On the sixth day of creation G–d created man in His own image to reflect the glory of his Creator (Genesis 1,27), whereas in the Tabernacle a human being, the High Priest, was to be anointed and consecrated to parallel in this microcosm the function of man in the macrocosm in this microcosm. On the seventh day of creation, the universe is described as having been completed (Genesis 2,1); we find a similar expression when the Torah describes the construction of the Tabernacle as having been completed (Exodus 39,32). When the universe was completed G–d blessed it (Genesis 1,28-2,3), whereas when the Tabernacle was completed Moses blessed it (Exodus 39,43). When the universe was completed the Torah uses the term ויכל to describe the completion (Genesis 2,2); when the Tabernacle was completed the Torah uses the same expression (Exodus 40,33 and Numbers 7,1). When the universe was completed G–d sanctified it (Genesis 2,3); when the construction of the Tabernacle was completed the Torah also relates that Moses anointed and sanctified it (Numbers 7,1).

And our sages of blessed memory said of Moshe and Aharon regarding the "anointment oil" with which Moshe anointed Aharon, that they feared perhaps they would transgress somehow by using it unlike its commandment, for it was stated "It shall not be poured upon the flesh of a man" (Shemot 30:32). Thus our sages said (Horayot 12a):

Thus, we see that just like much contemplation is the way to acquire constant fear, so too interruption of thought and idleness of study is its greatest detriment, whether this is due to preoccupations or will - every interruption of thought is a nullification of the constant fear.

I have already given a reason for the importance and nature of the incense offering earlier. Rekanati comments on this as follows: "Incense is an allusion to the attribute of Justice, as we know from Deut. 33,10: ישימו קטורה באפיך וכליל על מזבחך, 'They place incense (on the Golden Altar) when You are angry, and total offferings on Your (copper) Altar.' Aaron did this and succeeded in arresting the plague that was consuming the lives of the Israelites (Numbers 17,12-14). We know from Psalms 45,14 that Aaron offered that incense on the Golden Altar: ממשבצות זהב לבושה. To assure the effectiveness of such an offering of incense he had to concentrate on the Ineffable Name while doing so, wishing the incense to become ריח ניחוח, a fragrance pleasing to G–d. We also have a tradition based on Proverbs 27,9: "Oil and incense gladdens the heart." This is because the incense offering as a rule, does not represent an effort to achieve forgiveness for some sin committed, but is an expression of man trying to place a crown on the head of its rightful owner, G–d in this instance. It is an attempt to insure that G–d relates to us in a constantly happy frame of mind. The emanation מלכות is regarded as the heart, לב, of heaven. The Torah writes in Exodus 30,8: "When Aaron lights up the lamps he shall burn it, an incense offering before the Lord." It is interesting that the offering up of the incense offering is made dependent on the performance of the lighting-up ceremony of the candlestick. This is in order to achieve the mystical union with the emanations representing the בנין. We have pointed out in our commentary on פרשת תרומה that the candlestick with its seven lamps symbolised the process of creation, or בנין. At the same time it symbolised the original light which illuminated the universe during the first seven days of its existence, as I demonstrated when I described how everything in connection with the construction of the Tabernacle was a re-enactment of the work of creation. Aaron was the rehabilitation of Adam. All existence is bound up with this תקון, rehabilitation. The incense offering is the clearest indication that the rehabilitation has indeed been completed. The lighting of the candlestick symbolises that the rehabilitation will endure, i.e. that the universe will endure, that the seven days of creation have been found justified.

Yalkut Shimoni item 386 at the beginning of our פרשה points out that the last paragraph in the previous פרשה mentions that Aaron used the corners קרנות of the altar to perform the rites of atonement on the Day of Atonement (30,10). The Hebrew word for corners is קרן, horn, the same as the "horn" of the ox. G–d told Moses to use this method of atonement because Israel had sinned with the golden calf. Moses queried that the Torah had stated that this method was effective only "once a year," i.e. on the Day of Atonement (ibid.) G–d replied that Moses should erect it (the altar) immediately, as soon as he had performed the counting of the Children of Israel. Rabbi Joshua son of Nachman said that G–d told Moses: "Go and count the Children of Israel!" Moses replied that we have two verses. In one of them the Israelites are compared to the dust of the earth, and in the other they are compared to the sand on the beaches of the sea. Both verses point out that one cannot count all the Israelites. In view of this, how could he be expected to carry out such a command? G–d told Moses that he was mistaken, that if he wanted to find out the number all he had to do was to use the first letters of each of the tribal heads' names etc., as we pointed out earlier. All G–d had intended was to find out how many of the Israelites had died as a result of the episode of the golden calf. Those who survived were to give a ransom for their souls (lives, 30,11). When Moses heard this he became afraid and said: עור בעד עור וכל אשר לאיש יתן בעד נפשו (Job 2,4), "Skin for skin; all that man has he will give up for his life." [Moses did not yet realise that G–d required only a half-shekel from each person as the ransom for his life. Ed.]

Why did G–d not simply say: "they shall give a ransom for their lives in the amount of a half-shekel each?" Furthermore, the word איש in the verse also seems totally superfluous! Actually, G–d wanted Moses to have a chance to reflect in order that the process of atonement could begin. If the Torah had simply said: ונתנו איש, "They shall give a person," I would have concluded that there is no such thing as ransom-money to redeem a capital crime. G–d added: זה יתנו, "This they shall give" (there is such a thing as monetary ransom). I have explained elsewhere that when G–d imposes a punishment this must not be viewed as something that represents Him, the One who gave the commandment, but it should be seen as the natural consequence if the person who was commanded to do something failed to carry out that commandment. The reason this is so is to limit the scope of the punishment. Just as there is a גבול, limit, to our lives, so the punishment is limited in duration. When we speak about the reward for commandments performed, however, the process is reversed. The reward originates with the Law-giver. Just as He is not bound by any restrictions, so the scope of the reward for observing His commandments is unlimited. All this is hinted at in the word איש. If the penalty were directly related to the Law-giver, it would have to be unlimited in scope, i.e. it would consume the guilty person איש totally; he would have to die. Allowing the person in question to expiate his sin by a ransom payment demonstrates that the penalty is related directly only to the person who has committed the sin, not to G–d.

[The author connects four questions raised in Chulin 139 concerning where the Torah had alluded to future events as corresponding in some way to the four expressions used in Esther 8,16. He also draws parallels with the expressions used in the Torah for G–d's relationship with the Jewish people such as חשק, חפץ, דבק, i.e. different levels of liking for the Jewish people. The expression דבקות is used as applying to the Israel/G–d relationship in a reciprocal manner, thus creating a fourth expression of G–d's relationship with Israel. Those who are interested in studying these allusions in greater detail are referred to the original text. The author uses statements in the Talmud such as that we have an allusion to Mordechai in the Torah because the Torah says in Exodus 30,23 מר דרור, as his justification for finding similar allusions to the Purim i.e. Amalek episode in our portion. I will continue quoting his commentary concerning such allusions. Ed.]

We now understand Moses saying בוקר ויודע ה', "in the morning G–d will make known, etc." The regulations about the offering of the incense contain the phrase בבוקר בבוקר בהטיבו את הנרות יקטירון, "morning after morning, when cleaning out the lamps he shall burn it up" (Exodus 30,7). The sin of all these people was not intentional, they did not quarrel with the appointments Moses had made, were certain that these appointments had been approved by G–d Himself. However, they felt that originally, Moses had initiated the request to make these appointments, and G–d had complied with his wishes. The truth, however, is that these appointments had been made at the request of G–d. This is why Moses said "the man whom G–d will select, etc." (16,5). He stressed that the selection rather than the confirmation of the appointments had been made by G–d.

Before explaining the Midrash itself, I have to demonstrate how the paragraph relates to the משפטים which form the principal subject matter of our פרשה. We have stated previously that the letter ו before the word אלה המשפטים establishes a linkage with the subject matter discussed previously. Just as the subject matter discussed in the Ten Commandments was revealed at Mount Sinai, so everything that follows in this פרשה, was revealed at Mount Sinai. This is why the number "ten" plays a significant role in דינין, at least at the mystical level. When the Hebrew number ten is spelled in writing, i.e. יוד, it equals 20 (the combined value of these three letters). In other words: "ten" spelled out is really "twenty." The Zohar points this out in connection with Numbers 7,86, where the Torah repeats עשרה, עשרה בשקל הקודש. The idea is that the "whole" שקל, equals twenty geyrah as we know from the half shekel legislation of פרשת שקלים in Exodus 30,13. It is appropriate to refer to that concept, since this portion is read on שבת פרשת שקלים, and the latter is usually read on the same שבת as our פרשת משפטים. Seeing that ten geyrah represent half a שקל הקודש, we view the legislation in פרשת יתרו as "half" a legislation that is being complemented here in our פרשה through the introductory letter ו.

We similarly find that when Jacob was embattled against the Emorites that he referred to his conquest of the city of Shechem as something he had acquired by means of "my sword and my bow" (Genesis 48,22). There was another element to this battle: The prayer Jacob offered up helped him succeed. Onkelos translates the words בחרבי ובקשתי as בצלותי ובבעותי, "with my prayer and my entreaty." It was Jacob's custom that whenever he was involved in a confrontation he would employ three kinds of weapons which our Rabbis have referred to as מלחמה, דורון, תפלה. These may be considered as Jacob's "secret weapons." The weapon called דורון, was gifts to charity; the weapon called מלחמה was the struggle against his evil urge; the weapon called תפלה needs no homiletical interpretation. These three weapons together are what are popularly known as הקול קול יעקב. The weapon of charity is also alluded to in a Biblical passage describing soldiers going into battle. Psalms 85,14 speaks of: צדק לפניו יהלוך וישם לדרך פעמיו, "Charity goes before him as he sets out on his way." We also have a verse in Exodus 30,12 ונתנו איש כופר נפשו, suggesting that a man can use his charitable gifts to help him overcome his blood-guilt, i.e. to save him from danger in war. The fact that only men over the age of twenty had to make this contribution is a clear indication that once one is of military age it may become a life-saver.

When the Talmud asked how we know from the Torah that there would be a Moses, a Haman, a Mordechai and an Esther, these are not idle questions. From the answer the Talmud gives it is evident that there must be a deeper reason for such enquiries. In the case of Moses, the Talmud cites Genesis 6,3 בשגם הוא בשר, that G–d indicated that He made an allowance for the spiritual inadequacies of man inasmuch as part of man is physical. The letters in the word בשגם have a numerical value of 345, the same as the numerical value of the name משה. The Torah alludes to an eventual Haman with the words המן העץ in Genesis 3,11. The letters of Haman are the same as the word Ha-min. When answering the question where Esther is alluded to in the Torah, the Talmud cites ואנכי הסתר אסתיר את פני, "I will keep My face hidden" (Deut 31,18). We have an allusion to Mordechai in the Torah, as we mentioned earlier, based on Exodus 30,23 ואתה קח לך בשמים ראש מר דרור, "And you, take yourself choice spices Mor deror." The translation of this spice in Aramaic is מירא דכיא.

The select few manage to penetrate to an even higher level, i.e. the level of the yud in its full sense equivalent to the שקל הקודש, as we explained earlier. The reason the Torah calls for a contribution of only half this שקל הקודש (Exodus 30,13), is that most people are not able to attain a higher level than that represented by such a half שקל. Psalms 68,18, describes this dual yud when mentioning רבותיים instead of רבבות. There was no need for the Torah in פרשת כי תשא, to describe the שקל as a half שקל and spelling out that a whole שקל contains 20 geyrah, except to remind us of the fact that G–d's input into a human being is limited to ten parts out of of twenty. This means that the "holy" component of a human being to start with is only 50%. Man can be compared to a two sided coin. The scriptural hint for this is תתהפך כחומר חותם (Job 38,14), "it turns over like clay under the seal" (which has a seal imprinted on it). The body thus is viewed like the coin, i.e. the receptacle for the imprint the soul makes upon it. In its most elevated state the soul is to be viewed like G–d's imprint on the body. This is what our sages meant when they said that the soul resembles G–d in five ways. This is also the deeper meaning of our sages in Shekalim 4, saying that G–d showed Moses a fiery coin since He Himself is compared to consuming fire (אש אוכלה, Deut. 9,3). The Jewish people purchased the daily communal sacrifices from the money raised by these contributions (half-שקל). This is perhaps why these sacrifices are described as, אשה לה' "a fire offering to G–d (Numbers 28,3).

I will discuss this in greater detail when explaining Parshat ויקרא. The Kabbalists have explained that the נפש/רוח/נשמה relationship is similar to the relationship of ישראל/לוי/כהן. This is also the deeper significance of the tithe, מעשה, being one tenth of the harvest, whereas the gift by the Levite to the Priest, i.e. מעשר מן המעשר, being a tenth of the resulting מעשר (also known as תרומת מעשר), is one hundredth. When the Torah calls the half-שקל in Parshat כי תשא "a gift to G–d", תרומת ה', it means it is a תרומה of the תרומת מעשר, i.e. one half of one per cent. Man's value when fully adult, (between the ages of twenty and sixty) is fifty שקל (compare the erchin legislation in Leviticus 27 ,3). One half of one per cent of those 50 שקל (or 100 times 1/2 shekel) equal the half-שקל that we are asked to present as a תרומה to G–d in Parshat שקלים. This then is like the כהן who receives one per cent of the harvest as tithe. One may view this one percent as sort of a distillation of the whole (since only the zeroes have been omitted from the number 100), and just as the כהן represents the elite of the body of Jewish people, so the נשמה represents the elite of the intangible life-force of the Jew.

In our Parshah we find that the standard value of a male Gentile slave is thirty שקלים. This is the amount that has to be paid to the owner as כופר נפש, "soul's ransom," if such a slave has been killed. All that G–d has asked from each Jew for His share in the cardinal sin of the golden calf is one 60th of that amount. This symbolises that we are to be prepared to make do with the equivalent of a half-שקל to sustain our needs during the 6 weekdays. The Mishnah in פאה 8,7, stipulates therefore that the gabba-im in charge of distribution of food to transients must not allocate less than the size of a loaf costing a pundian at the time when the price of grain is four sa-ah for a selah. Four sa-ah=24 kabbin, since a single sa-ah = 6 kabbin. The selah itself is equal to 48 pundians. This amount of bread is supposed to be sufficient for the number of weekdays in a month (1 kav=2200 ccm). Allowance is made for the cost of labour and baking, so that the amount of actual bread represents somewhat less than the gross amount of grain before grinding into flour. The baker, therefore, cannot sell a loaf the size of half a kav for only one pundian. The reason a month is considered the relevant unit for this calculation is that in Exodus 30,13, the Torah says זה יתנו וכו'. The word זה equals 12. In other words, there is a direct link between twelve and the מחצית השקל, the number twelve representing the months in the year (otherwise it could have stipulated that the contribution should be annual). Every month of the year is considered a separate unit. The first day of the month of אדר was the date on which the new contributions were called for. They fell due on the first day of ניסן. Having already in mind the contribution of the חצי שקל one month before it is actually made, sanctifies such a person and makes all the food he consumes as if he were consuming part of a sacrifice, i.e. something dedicated to G–d.