Sometimes, the connection isn’t immediately obvious. Take, for instance, the verses about atonement and taking a census in the book of Exodus. What’s the link?
The Pesikta DeRav Kahana, a collection of rabbinic teachings, dives into this very question. It starts by noticing the phrase "ki tissa" (כי תשא), meaning "when you raise" or "when you take." This phrase appears in both the context of the census and in (Deuteronomy 24:10), which speaks about making a loan.
So, what’s the connection? According to the Pesikta, Moshe (Moses) pleads with God. He says, in essence: “Master of the Universe, when Israel has merit, forgive them. And when they don’t, treat it as a loan! Give them a chance, once a year, so Yom Kippur (the Day of Atonement) will come and atone for them." This ties into the verse in (Leviticus 16:30): "for on this day atonement shall be made for you."
But what about "raise the head," which is also part of the census verse? Rabbi Yosi, son of Rabbi Chanina, offers a beautiful interpretation: it's a hint that the tribe of Reuven would be the first to bring a sacrifice. Remember the blessing in (Deuteronomy 33:6), "May Reuven live, and not die..."?
Now, the text delves deeper into the census itself. Why command a census of the children of Israel specifically? Rabbi Yudan, citing Rabbi Shmuel bar Nachmani, uses a series of compelling parables to explain this. It's like a king who has many garments but is particularly careful about one set of undergarments. He instructs his servant: "Lay these out. Fold them. Take care of them." The servant asks why these ones in particular, and the king replies, "Because these ones stick to my flesh."
This is how God feels about Israel, says Rabbi Yudan. Moses asks, "Merciful One, of the 70 nations in Your world, why are you only commanding me regarding Israel?" We see this constant refrain: "say further to the Israelite people," "speak to the Israelite people," "command the Israelite people," culminating in "When you take a census of the Israelite people." God responds, "Because they are cleaving to me." (Jeremiah 13:11) echoes this sentiment: "For as the loincloth clings close to the loins of a man, so I brought close to Me the whole House of Israel... that they might be My people."
Rabbi Avin offers another image: a king with crimson robes, particularly treasured because he wore them when he first became sovereign. And Rabbi Berachia adds yet another: an elder cherishing a traveling cloak worn when first becoming an elder.
In each case, the question remains the same: Why single out Israel? And the answer rings clear: These are the ones who crowned Me first! These are the ones who said, "God will reign forever" (Exodus 15:18) as they crossed the sea. These are the ones who took upon themselves the yoke of Heaven at Sinai, declaring, "All that the Living Presence said we will do and we will hear" (Exodus 24:7).
Rabbi Yudan emphasizes God's immense love for Israel, noting how often they are mentioned in a single verse (Numbers 8:19), which speaks of assigning the Levites to Aaron and his sons to serve and make expiation for the Israelites. Shimeon Bar Yochai compares it to a king instructing a teacher to care for his child, constantly reminding him to feed, water, and watch over him.
Finally, Rabbi Yudah ben Rabbi Simon shares one last parable: someone crafting a diadem for the king. When asked what he’s doing, he replies, "A diadem for the king!" The observer urges him to use the finest materials and spare no effort, "since the future of this diadem will actually be to be used by the king."
So, too, God tells Moses: say all the praise you can about Israel, for in the future, "I will be glorified in them," as it says in (Isaiah 49:3): "You are My servant, Israel in whom I glory.”
What do all these parables tell us? They paint a picture of a deep, abiding connection between God and the people of Israel. It's a bond forged in shared experiences, mutual commitment, and unwavering love. It’s a relationship that demands care, attention, and constant reaffirmation. And perhaps, it's a relationship that serves as a model for all our relationships – a reminder to cherish those closest to us and to recognize the divine spark within them.
[7] What is the connection between what is written above "And Aharon will atone on its horns once a year" (Shemot 30:10) and what is written after "When you raise the head" (Shemot 30:12)? It is written 'כי תשה' just as 'כי תשה' [when you make a loan, (Devarim 24:10) Moshe said: Master of the Universe, when Israel has merit, forgive them, and when Israel does not have merit, give them a loan as it were, once a year, so Yom Kippur will come and atone for them, "for on this day atonement shall be made for you" (Vayikra 16:30). "Raise the head" - Rabbi Yosi son of Rabbi Chanina said: this is a hint that they will be the first of the tribes to bring a sacrifice, and who are they? Reuven, as it says "may Reuven live" (Devarim 33:6). ["The head of] the children of Israel" [Why does God command a census?] Rabbi Yudan said in the name of Rabbi Shmuel bar Nachmani: What is this comparable to? To a king who had a set of undergarments and who commanded his servant saying, “Lay these out. Fold them. Take care of them.” The servant said to the king, "My master, of all the undergarments you have, why have you only commanded me regarding this one?" The king responded, "These ones stick to my flesh."Such is what Moses said to the Holy Blessed One, "Merciful One, of the 70 nations that exist in Your world, why are You only commanding me regarding Israel, as it says "say further to the Israelite people" (Vayikra 20:2); "speak to the Israelite people" (Shemot 30:31); "say to the Israelite people" (Shemot 33:5); "speak to the Israelite people and say" (Shemot 31:13); "Command the Israelite people" (Vayikra 24:2); "you shall further instruct the Israelites" (Shemot 27:20); "When you take a census of the Israelite people" (Shemot 30:12)? - God responds, "Because they are cleaving to me." As is taught in Jeremiah 13:11 “For as the loincloth clings close to the loins of a man, so I brought close to Me the whole House of Israel and the whole House of Yehudah — declares Ad-nai — that they might be My people, for fame, and praise, and splendor.” Another idea: Rabbi Avin said: What is this comparable to? To a king who had crimson clothes and who commanded his servant saying, “Lay these ones out. Fold them. Take care of them.” The servant said to the king, "My master, of all the crimson garments you have, why have you only commanded me regarding this one?" The king responded, "These are the ones I wore when I first became sovereign.” Such is what Moses said to the Holy Blessed One, "Merciful One, of the 70 mighty nations that exist in Your world, why are You only commanding me regarding Israel? as it says "say further to the Israelite people" (Vayikra 20:2); "speak to the Israelite people" (Shemot 30:31); "say to the Israelite people" (Shemot 33:5); "speak to the Israelite people and say" (Shemot 31:13); "Command the Israelite people" (Vayikra 24:2); "you shall further instruct the Israelites" (Shemot 27:20); "When you take a census of the Israelite people" (Shemot 30:12)? - God responds, "These are the ones who crowned me first as they crossed the sea when they said, ‘God will reign forever’ (Shemot 15:18)." Rabbi Berachia said: this is similar to an Elder who had a traveling cloak and commanded his helper: "Lay these ones out. Fold them. Take care of them." The servant said to the Elder, "My master, of all the traveling cloaks you have, why have you only commanded me regarding this one?" The Elder responded: "These are the ones I wore when I first became an Elder". Such is what Moses said to the Holy Blessed One, "Merciful One, of the 70 mighty nations that exist in Your world, why are You only commanding me regarding Israel? as it says "say further to the Israelite people" (Vayikra 20:2); "speak to the Israelite people" (Shemot 30:31); "say to the Israelite people" (Shemot 33:5); "speak to the Israelite people and say" (Shemot 31:13); "Command the Israelite people" (Vayikra 24:2); "you shall further instruct the Israelites" (Shemot 27:20); "When you take a census of the Israelite people" (Shemot 30:12)? - God responds, "These are the ones who received upon them the yoke of Heaven at Sinai, and said "All that the Living Presence said we will do and we will hear" (Shemot 24:7). Said Rabbi Yudan: come and see how much the Holy Blessed One loves Israel, to the point that they mentioned five times in one verse, see that is written thus: "And from among the Israelites I formally assign the Levites to Aaron and his sons, to perform the service for the Israelites in the Tent of Meeting and to make expiation for the Israelites, so that no plague may afflict the Israelites when the Israelites come too near the sanctuary" (Bamidbar 8:19). Shime'on Bar Yochai compared to a king who gave his son over to a teacher and commanded him: feed my child, give my child [water to] drink, take my child from the house of study, bring my child back from the house of study - so too the Holy Blessed One desires to remember the children of Israel at every moment. Said Rabbi Yudah ben Rabbi Simon: this is comparable to one who sat and made a diadem to the king. Another passed and saw him, and asked: 'what are you doing?" and he responded: 'a diadem for the king'. And the other said: 'do everything that you can, set all the precious stones you are able to, since the future of this diadem will actually be to be used by the king'. So too the Holy Blessed One said to Moshe: all the praise about Israel that you can say, do say in front of Me, all their glory that you can say, say, since in the future I will be glorified in them, as in “You are My servant, Israel in whom I glory.”(Isaiah 49:3)