5786/2026
This week's Parashah starts off where the last couple of weeks left off. The Parshi’ot have been discussing the building of the Mishkan. Parashat Terumah talked about the physical structure and about the Keilim of the Mishkan. Then Parashat Tetzaveh discussed the Bigdei Kehunah and the Korbanot for the inauguration ceremony. This week, Parashat Ki Tissa, continues the same discussion. We have the collection of the Shekalim for the building, the making of the Shemen HaMishchah, the Ketoret, the building of the Kiyor, and lastly the appointment of Betzalel to lead the construction project.
The Parashah then takes a strange turn, and Hashem reminds us about the Mitzvah of Shabbat, ending with the famous Pasuk that we quote multiple times during Shabbat davening, “V’Shamru Bnei Yisrael Et HaShabbat La’asot Et HaShabbat”. What does it mean that we have “to make” Shabbat? How is the command of “La’asot” different from the command of “V’Sham’ru”, “keep”, at the beginning of the Pasuk? Also, why mention Shabbat now? Is it really connected? Chazal say that we learn that building the Mishkan does not override Shabbat, but Rashi quotes the same idea later in Parashat VaYahkel, so it seems unnecessary here.
Perhaps it connects to the next story, one of the lowest points of Jewish history, the Eigel HaZahav. Instead of waiting for Moshe Rabbeinu, the people create and worship and idol. Is Shabbat connected to this story? Wouldn’t it have been more logical to connect this story to the story of Har Sinai that we have earlier, because that’s where it fits chronologically (according to Rashi), or to have it directly after the command of the Mishkan, which is the Kaparah for the Eigel (again according to Rashi). Why mention Shabbat here? Is it somehow supposed to connect the Mishkan and the Eigel? Matan Torah and the Eigel? What's the connection?
The answer to this question, I believe, can be found in understanding a Midrash about the world’s creation. The world was created in seven days, an odd number. The Midrash tells us of a conversation between Shabbat and HaKadosh Baruch Hu. Shabbat tells Hashem: it’s not fair that every other day of the week has a mate, another day to match with! Six is an even number, so the other days have a mate, three with three. But Shabbat is the odd man out. Shabbos has no pair, it is all alone. Hashem reassures Shabbat, that there is in fact a mate. Bnei Yisrael will be the pair for Shabbat.
What might this Midrash mean? What does it mean that the days are paired - in what way do match? And why is Bnei Yisrael Shabbat’s pair? Why didn't Hashem just make eight days in the week and it would have been easier? Many of the Meforshim explain the pairings simply: Day 1 goes with 2, 3 with 4, and 5 with 6, leaving Shabbat by itself. This approach doesn’t explain the connection between the days. There is an explanation often quoted in the name of Vilna Gaon, that explains the Midrash beautifully. The Gra observes that what was created on the first three days lines up perfectly with the second three days. What was created on the first three was the potential that was actualized on the second three days. On the first day, Hashem creates light, and then on the fourth day, Hashem creates the physical objects that use the light: sun, stars, moon, the heavenly bodies that give us that light. On the second day, Hashem created the sky and the water, and then on the fifth day, Hashem created the birds and the fish, the animals that use that place, that live there. And then on the third day, Hashem creates the dry land, and on day six, Hashem creates the people and the animals that live on dry land and actualize its potential.
Based on the explanation of the Gra, the mates are 1/4, 2/5, and 3/6. The first of the pair was the potential, and the second of the pair the to realize that potential. Then comes Shabbat. Shabbat has tremendous potential, but nobody to realize that potential. While Shabbat on its own is holy, if no one keeps Shabbat, its potential is wasted. Hashem reassures Shabbat that Bnei Yisrael will actualize its potential when they will observe Shabbat. Our refraining from Melachah and performing Mitzvot will bring a greater level of Kedushah into the world and actualize Shabbat’s potential.
Returning to our Parashah, Shabbat represents infinite spiritual potential and the opportunity for us to actualize it. At the time of the Eigel, Klal Yisrael had amazingly high potential.
However,when Bnei Yisrael built an Eigel, they wasted their spiritual potential. Instead of connecting more to HaKadosh Baruch Hu, they went in the opposite direction. When Hashem wrote the Torah, he put Shabbat before we learn about the Eigel to let future generations of Bnei Yisrael that it wasn’t just the sin of the Eigel, but it was the waste of what could have been. Matan Torah could have lifted Bnei Yisrael to another plane, but they didn’t get there. It's a reminder not to do it again. Not to waste the precious gifts, both spiritually and physically that Hashem has given. It’s a warning for the future, but also a promise for the future. After everything, Hashem repeats the message. Moshe comes down from Har Sinai and gathers all the people and begins next Parashah, Parashat VaYakhel. The first thing that Moshe tells the people after the Eigel, the first mitzvah they receive is Shabbat. Even after the Eigel , Bnei Yisrael still have Shabbat. The Torah is telling Bnei Yisrael not to think that the Eigel ended everything because Shabbat is still there. The Mitzvah of Shabbat is still there and there is still Kedushah to tap into and Bnei Yisrael need to remember not to waste the potential again.