Though this week’s Torah reading, Ki Tisa, is best known for the episode of the Golden Calf and its aftermath, it has some positive content too when it addresses the all-important mitzvah of Shabbat. Rabbi Paul Bloom explains.
One striking feature in this parsha is
the reference to Shabbat in the plural form: "Shabtotai" (שבתותי). The Torah could have used
the singular form, yet it deliberately chooses the plural, hinting at a dual
aspect of Shabbat that requires exploration.
Additionally, the Torah states, "Loda’at
ki ani Hashem mekadishchem" (לדעת כי
אני ה' מקדשכם), implying that Shabbat is not merely
about observance but also about attaining a new mindset, a deeper awareness of
our relationship with Hashem. It is through Shabbat that we gain an elevated
understanding of our connection to the Divine.
The Ramban explains this duality of Shabbat
as stemming from the two expressions found in the Aseret Hadibrot:
"Zachor" (זכור) in the
first set of commandments and "Shamor" (שמור) in the second. He elucidates that
"Zachor" represents Ahavat Hashem (love of God), while
"Shamor" signifies Yirat Hashem (fear of God). Observing Shabbat
involves both dimensions: Yirah, expressed through the meticulous guarding of
its sanctity, and Ahavah, reflected in the joy and positive remembrance of the
day. This synthesis of love and reverence encapsulates the essence of Shabbat.
The Kli Yakar approaches the dual nature
of Shabbat from a different perspective. He posits that Shabbat connects us
both to the beginning of time—Ma’aseh Bereishit (the act of
Creation)—and to the ultimate destiny of mankind—Ge’ulah Acharonah (the
final redemption). Thus Shabbat serves as a bridge between the origins of
existence and its ultimate fulfillment, offering us a glimpse of both past and
future. This is symbolized in the korbanot of Shabbat, the "shnei
kevasim" (two lambs), which reflect this dual connection.
Rashi, in his commentary, adds another
layer of understanding, explaining that "loda’at" (לדעת) signifies that the nations
of the world recognize the unique status of Shabbat as the defining covenant
between Hashem and Klal Yisrael. Shabbat is our national hallmark, a
distinction that sets us apart from all other nations.
The Kli Yakar further notes an
interesting pattern in the structure of the Torah’s discussion of the Mishkan
and Shabbat. The Torah dedicates six chapters to Hashem instructing Moshe
regarding the construction of the Mishkan and another six chapters to Moshe
relaying these details to Bnei Yisrael. However, there is a key difference
between these two sequences: when Hashem commands Moshe, Shabbat is mentioned
at the end, after the details of the Mishkan. Yet when Moshe conveys these laws
to the people in Parashat Vayakhel, he first mentions Shabbat and only
afterward discusses the Mishkan.
This reversal is significant. When Hashem
speaks to Moshe, He first emphasizes the Mishkan, highlighting the presence of
the Shechinah among Bnei Yisrael. Only afterward does He introduce Shabbat as
an eternal covenant. In contrast, when Moshe addresses the people, he first
underscores the importance of Shabbat before discussing the Mishkan,
emphasizing that spiritual connection to Hashem takes precedence over the
physical construction of the sanctuary. This distinction underscores a
fundamental principle: while the Mishkan is a place of holiness, Shabbat is a
time of holiness. The sanctity of Shabbat is intrinsic and unchanging, whereas
the Mishkan, though sacred, is a physical entity subject to destruction.
This idea aligns with a well-known
teaching from Chazal regarding the structure of various mitzvot in the Torah.
The Gemara in Berachot (6a) discusses the reciprocal relationship between
Hashem and Klal Yisrael, stating that just as we declare Hashem’s oneness in
Kriat Shema, so too does Hashem "praise" Bnei Yisrael. This
reciprocal recognition is reflected in the prioritization of Shabbat when Moshe
speaks to the nation—emphasizing that before we engage in any physical
construction, we must first acknowledge our spiritual foundation.
A parallel concept is found in the way we
refer to Pesach. While the Torah refers to the holiday as "Chag HaMatzot",
emphasizing our obedience in eating matzah, we commonly refer to it as
"Pesach," highlighting Hashem’s kindness in passing over our homes
during the plague. This linguistic distinction mirrors the relationship between
Hashem and Bnei Yisrael—each side recognizing and honoring the greatness of the
other.
In conclusion, Parashat Ki Tisa presents Shabbat not merely as a day of rest, but as a fundamental pillar of Jewish identity and faith. It encapsulates both Yirat Hashem and Ahavat Hashem, connects us to the beginning and end of time, and serves as an eternal covenant distinguishing Klal Yisrael from the nations. The contrast between the divine and human perspectives on the Mishkan and Shabbat further illustrates the profound significance of this holy day, reinforcing its centrality in our spiritual lives.
