{"id":23721,"date":"2026-03-03T07:02:19","date_gmt":"2026-03-03T15:02:19","guid":{"rendered":"https:\/\/hoshanarabbah.org\/blog\/?p=23721"},"modified":"2026-03-07T09:12:13","modified_gmt":"2026-03-07T17:12:13","slug":"nathans-commentary-on-parashat-ki-tisa-exodus-3011-3435","status":"publish","type":"post","link":"https:\/\/hoshanarabbah.org\/blog\/2026\/03\/03\/nathans-commentary-on-parashat-ki-tisa-exodus-3011-3435\/","title":{"rendered":"Nathan’s Commentary on Parashat Ki Tisa Exodus 30:11\u201334:35"},"content":{"rendered":"\n
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Exodus 30:13, Half a shekel. <\/em><\/strong>For an explanation, see notes at Numbers 31:50.<\/p>\n\n\n\n

Exodus 30:14<\/strong>, From twenty years old and above.<\/em><\/strong>This passage suggests that the Torah viewed the age of accountability to be 20 years old (see also Num 1:3, 18, 20; 26:2). That is to say, those who died prior to age 20 were not held eternally accountable for their sins, and presumably might be given a second chance to live out their lives at some latter date. The idea that YHVH held one accountable for their sins after<\/em> the age of twenty is supported by the fact that all Israelites over age of 20 (with the notable exceptions of Caleb and Joshua) died in the wilderness prior to entering the Promised Land because of sins they had committed during their wilderness journey, while those under age 20 were allowed into the land, presumably because YHVH did not yeet hold them accountable for their sins (Num 14:29; 32:11).<\/p>\n\n\n\n

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A real 2,000 year old Second Temple half-shekel from the time of Yeshua!<\/strong><\/figcaption><\/figure><\/div>\n\n\n\n

If the age of 20 is the age of accountability, then this begs an obvious question. What will happen to those who died before age 20? It is generally accepted by many in the church that babies or young children who have died before having had a chance to \u201caccept Yeshua\u201d will be given a second chance to do so. But what about those who died \u201cunsaved\u201d prior to age 20 (see notes at 1 Pet 3:6)? Some people have speculated that these people may be resurrected at some time in the future and be allowed to live out their lives during the Millennium (e.g., Isa 65:17\u201320). Perhaps the reason Satan will be released at the end of the Millennium from the pit where he was held captive for one thousand years will be to give all those living on the earth at that time a chance to accept or reject Yeshua. YHVH will use the devil to test the loyalties of this new crop of potential saints (Rev 20:7\u201310). Those who remain faithful will inherit eternal life, while those whom Satan seduces into rebellion will have their part in the second death (Rev 20:11\u201315). One thing we know. At the last judgment or white throne judgment, the books (plural) will be opened, and all dead humans will be resurrected and will stand before YHVH\u2019s judgment sest (2 Cor 5:10; Rom 14:11\u201312) to be judged based on their works whether righteous or unrighteous (Rev 20:12 cp. Rom 2:12\u201316). Some will be cast into the lake of fire, while presumably the rest will be given an opportunity to accept Yeshua then and there, thus avoiding eternal annihilation (Rev 20:13\u201315).<\/p>\n\n\n\n

Exodus<\/strong> 30:15, <\/strong>Rich\u2026poor.<\/em><\/strong> <\/em><\/p>\n\n\n\n

Are Humans Created Equal? <\/strong><\/p>\n\n\n\n

This passage teaches the equality of all believers.<\/strong> That is, each redeemed Israelite saint is equal in the yes of YHVH. To the Creator of all things and who owns everything, no one is worth more than a half-shekel, and no one is worth less than a half shekel. The rich are not superior to the poor and vice versa. This is also the moral of Yeshua\u2019s Parable of Lazurus and the Rich Man (Luke 16:19\u201321). Contrary to what many Christians have erroneously been taught, this parable is not a doctrinal statement about the state of the dead and the afterlife. To many people, including the rich Scribes and Pharisees of Yeshua\u2019s day, material success denotes superiority and even divine favor. The Bible dispels this false notion both in the Book of Job and in Yeshua\u2019s parable. Rather, YHVH looks at the heart and character of a person and the righteous fruits of their lives, and not at the outward, physical trappings\u2014the proverbial cover of the book. The Scriptures address this issue in several places:<\/p>\n\n\n\n

Judge not according to the appearance, but judge righteous judgment. (John 7:24)<\/p><\/blockquote>\n\n\n\n

A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.<\/p>\n\n\n\n

Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. (Matt 7:19\u201320)<\/p><\/blockquote>\n\n\n\n

But YHVH said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for YHVH seeth not as man seeth; for man looketh on the outward appearance, but YHVH looketh on the heart. (1 Sam 16:7)<\/p>\n\n\n\n

Now the Torah and the rest of the Scriptures teach us that all the saints are equal. But what about the rest of humanity? Are all humans created equal?<\/p>\n\n\n\n

There are many ways to look at this equality issue and as many opinions. But what does the Bible teach on this subject?<\/p>\n\n\n\n

The Bible states in several places that all humans are created in the image of Elohim. This implies equality among all humans with regard to their intrinsic and innate value.<\/p>\n\n\n\n

The Bible also states that all humans are sinners, that all deserve death and that none are righteous of themselves. This also implies equality among humans with regard to their sinful state.<\/p>\n\n\n\n

The Bible states that Elohim so loved all the world that he sent his Son to die for all humanity. This implies equality among humans with regard to the Creator\u2019s love.<\/p>\n\n\n\n

The Bible also state that Elohim loved us while we were still sinners. This implies equality among all humans.<\/p>\n\n\n\n

Elohim desires all humans to be saved. This also implies equality among humans with regard to Elohim\u2019s intent for humans.<\/p>\n\n\n\n

The Bible furthermore states that Elohim is not a respecter of persons. This implies equality among humans in a legal sense in the eyes of YHVH.<\/p>\n\n\n\n

The Bible teaches that there is one Torah-law standard of righteousness for all people\u2014Israelites and non-Israelites. This implies equality with regard to YHVH\u2019s standards of righteousness.<\/p>\n\n\n\n

Moreover, the Bible states that Elohim will judge all humans by his Torah-law. All humans will come before his judgment seat (2 Cor 5:10 cp. Rev 20:11\u201315). Thus all humans are equal before heaven\u2019s Torah-law and before the Judge of the universe.<\/p>\n\n\n\n

Conversely, there can be no question that the Bible teaches that Elohim favors those who love and serve him. He favors them with a special love and enters into a personal relationship with them. He blesses then in a special way with salvation, healing, answered prayers, special protection, guidance, the wisdom of his Holy Spirit and much more. Eventually he will reward his saints with eternal life, glorification and inclusion into his eternal kingdom as his adopted children. <\/p>\n\n\n\n

So as we see, Elohim starts out loving and treating everyone equally, but those who choose to love and obey him he favors them and extends his grace to them. In this regard, not everyone is treated equally. But this is not based on favoritism on YHVH\u2019s part, but upon the choices that humans make with regard to his initial equal treatment of all. In the end, all humans will reap what they sow. If they obey Elohim they will be blessed with immortality. If they disobey him, they will suffer the fate of their ill choices resulting in eternal death or separation from their Creator.<\/p>\n\n\n\n

Even though all humans are created equal by Elohim and will stand equal before him, the Bible in no way promotes the idea of economic equality among humans as socialism advocates. But this is another discussion for another time.<\/p>\n\n\n\n

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Exodus<\/strong> 30:15 and 16, To make atonement for your souls.<\/em><\/strong> Some Bible students may read Exodus 30:15\u201316 and conclude that one can buy their redemption through charitable giving and therefore circumvent the need to place one\u2019s faith in Yeshua\u2019s atoning death on the cross. Does this passage suggest a theology where man can save himself from sin\u2019s death penalty by acts of charity? Let\u2019s dig a little deeper to see what these verses are really teaching us.<\/p>\n\n\n\n

In this passage, YHVH instructed the Israelites to pay an annual half-shekel temple tax. This money went, in part, toward, to support the service of the Tabernacle of Moses (verse 16) and its construction of (e.g., Keil and Delitzsch Commentary on the OT, <\/em>vol. 1, p. 459; Exod. 38:21\u201331), and later toward the purchase of the animals the priests sacrificed therein (The Temple and Its Service<\/em>, by Alfred Edersheim, p. 48). In this way, the people were participating vicariously in the act of sacrificing an innocent animal as an offering or atonement for their sins. Again, the Scriptures reveal that this sacrificial system merely pointed prophetically toward the Greater Sacrifice that would come later in the Person of Yeshua, the Redeemer of Israel (Isa chapter 53 cp. Heb chapters 9 and 10). On the point that the paying the half-shekel was a merely a temporary solution to the problem of man\u2019s sin, Keil and Delitzsch say in their commentary on this passage,<\/p>\n\n\n\n

As an expiation [atonement] for souls, it pointed to the unholiness of Israel\u2019s nature, and reminded the people continually, that by nature it was alienated from God, and could only remain in covenant with the Lord and live in His kingdom on the ground of His grace, which covered its sin (ibid.). <\/em><\/p>\n\n\n\n

Keil and Delitzsch\u2019s point is further strengthened in Exodus 30:16, which says,<\/p>\n\n\n\n

And you shall take the atonement money of the children of Israel, and shall appoint it for the service of the tabernacle of the congregation; that it may be a memorial<\/strong> unto the children of Israel before YHVH, to make an atonement for your souls. (emphasis added)<\/p><\/blockquote>\n\n\n\n

The giving of the half-shekel was a<\/em> memorial<\/em> to what? The Hebrew word for memorial<\/em> is zikrown <\/em>meaning \u201creminder, token, record.\u201d According to The<\/em> TWOT<\/em>, a zikrown<\/em> is an object or act which brings something else to mind or which represents something else.\u201d Thus the payment of the half-shekel reminded the Israelites of their sinfulness and pointed prophetically to a Redeemer\u2014Yeshua the Messiah, who would come and take away their sins once and for all (Heb 10:10). <\/p>\n\n\n\n

For a more detailed study of this subject, please see our teaching article entitled, \u201cThe Atonement: Bloody or Bloodless? Understanding the Concept of Atonement in the Torah\u201d located on the Hoshana Rabbah website at http:\/\/www.hoshanarabbah.org\/pdfs\/atone.pdf<\/a>.<\/p>\n\n\n\n

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Exodus 30:17\u201321, <\/strong>A laver of brass.<\/em><\/strong> The large bronze basin that was located in the courtyard of the Tabernacle of Moses just in front of the door of the tent of meeting was fabricated from the mirrors the Israelite women donated (Exod 38:8). Perhaps James the apostle had this tradition in view when he speaks of being a doer of the Word of Elohim, not just a hearer, for a hearer and not a doer is like one who sees himself in the spiritual mirror of Elohim\u2019s Word and forgetting what he looks like does not allow the Word to transform him (Jas 1:22\u201325). We know that water is a poetic metaphor for YHVH\u2019s Word (Eph 5:26; Tit 3:5; Heb 10:22; Deut 32:2). <\/p>\n\n\n\n

In the laver, the Levites were to wash their hands and feet before going into the tabernacle, so that they would not die. The hands and feet represent the entire body since they are the highest and lowest parts of the body. They also represent our direction and our action\u2014everywhere we go and all that we do\u2014must be pure before ministering before YHVH.<\/p>\n\n\n\n

Constructed of the mirrors of the Israelite women, the bronze laver represents a believer looking into the Torah (YHVH\u2019s instructions in righteousness) as a mirror, seeing himself for who he really is (an unrighteous sinner) in light of the high standards of righteousness presented to us by the Word of Elohim. When we see the differential between the two, this should challenge us to conform our life to who the Word says he should be (Jas 1:22\u201325). <\/p>\n\n\n\n

The laver was the font where the priests washed themselves before performing the service of the tabernacle. The laver represents immersion or baptism for the remission of sins (Rom 6:3\u20136), and the washing of the water of the Word of Elohim (Eph 5:26), which are the first act of obedience that a new believer is required to  take after being \u201cwashed\u201d in the blood of Yeshua and having one\u2019s past sins atoned for after having been first saved (e.g., Acts 2:37\u201339 cp. Matt 28:18\u201320; Mark 16:16; Acts 16:31\u201333). The second high Sabbath of the Feast of Unleavened Bread is a prophetic picture of this ritual washing or immersion. This is because it was most likely on this day that the children of Israel crossed through the Red Sea and were \u201cbaptized\u201d by Moses (1 Cor 10:12).<\/p>\n\n\n\n

YHVH instructed the priests to wash their hands and feet before ministering in the tabernacle or else they would die (Exod 30:19\u201321). Hands and feet are symbolic representations of our actions and our ways\u2014what we do and where we go. Similarly, Yeshua washed the feet of the disciples at the Last Supper (John 13:4\u201311), thus ritually cleansing them for the great commission ministry to follow. In the believer\u2019s life, one must be immersed (baptized) for the remission of sins (Acts 2:38; 22:16; cp. John 13:8\u201310 and 1\u2009Cor 6:11) by the legal and symbolic faith-act of which one identifies with the death, burial and resurrection of Yeshua resulting in the newness of spiritual life that comes to the believer as a result thereof (Rom 6:3\u201314). As already noted, immersion speaks of the washing of the water of the Word of Elohim (Ps 119:9; Eph 5:26). This is because water in Scripture is a symbolic metaphor for YHVH\u2019s Torah instructions and teachings of YHVH (Deut 32:1\u20132). Through Yeshua living in the life of a saint via his Holy Spirit, the saint\u2019s actions (hands) and ways (feet) will become more and more righteous.<\/p>\n\n\n\n

Additionally, the bronze laver was constructed of the bronze mirrors of the women of Israel. This teaches us that when we look into the water of YHVH\u2019s Word and see our reflection against YHVH\u2019s standards of righteousness (the Torah), we will always come up short. But when the priests washed their bloody hands in the water of the laver the blood and water mingled. When this happens, by YHVH\u2019s grace, we do not come up short. This teaches us that through the blood of Yeshua we measure up to YHVH\u2019s righteous standards and are reconciled to our \u00adFather in heaven. Or another way to look at it is that when we look at YHVH\u2019s word through the blood of Yeshua, that is who we really are in they eyes of the Father. <\/p>\n\n\n\n

Furthermore, from Yeshua\u2019s side came forth blood and water. This points to the bronze laver where blood and water mixed to redeem sinners from judgment (represented by bronze) against the sins of pride and rebellion (pride is a reference to the mirrors used to make the laver). Blood represents atonement and water represents both the Torah-Word and Spirit of Elohim. The word, Spirit of YHVH and the blood of Yeshua unite to effect salvation or redemption in one\u2019s life. In 1\u2009John 5:8 we read, \u201cAnd there are three that bear witness in earth, the spirit, and the water and the blood, and these three are one.\u201d The Bible informs us that a legal matter is to be determined in the mouth of two or three witnesses (Deut 17:6; 19:15; Matt 18:16; 2 Cor 13:1; Heb 10:28). John views these three elements as distinct and separate witnesses. Each plays a role in and testifies to man\u2019s redemption by YHVH. The blood points to remission of past sins, water points to the Torah-Word of Elohim washing, renewing and cleansing us in the inner man to conform us into the image of Yeshua, the Word made flesh, and all this occurs through the transforming work of the Spirit in our lives. At the bronze laver, these three elements all come together to form a complete picture of redemptive, reconciliatory and sanctifying work of Yeshua at the cross as well as a the subsequent and ongoing work of the Holy Spirit in the saint\u2019s life to conform him or her into the image of their perfect Messiah.<\/p>\n\n\n\n

Exodus 30:23\u201333, Anointing oil. <\/strong>See notes at verses 34\u201338.<\/p>\n\n\n\n

Exodus 30:34\u201338,<\/strong> Sweet spices. <\/em><\/strong>According to Jewish tradition (b. Talmud Keritot 6a<\/em>), there were eleven sweet spices (Heb. ketoret bisamim<\/em>) in the tabernacle incense, four of which are mentioned here. They were balsam, clove, galbanum, frankincense, myrrh, cassia, spikenard, saffron, costus, aromatic bark (a type of cinnamon), and cinnamon. Four thousands of years, ancient cultures relied on the medicinal properties of aromatic plants. Only in recent years, has the West rediscovered the salutary benefits of these plants. Listed below are the suggested healing properties of several of these herbs. In modern times, the oils from these plants are being extracted for use in various ways. (Source of information is from various online sources and Aromatherapy Workbook<\/em> by Marcel Lavabre.)<\/p>\n\n\n\n