The great 19th century Torah
Sage from Novardak, Rabbi Yechiel Epstein, who authored the
momentous work Aruch HaShulchan, makes an interesting point in Siman
242 paragraph 2. He observes that the sanctity and holiness of the
Sabbath is far greater than all other holiness that exists. It is
far greater than any other blessing that exists. I would even dare
to state that this holiness is far greater than the Holiness of the
Temple when it stood and the Temple Mount in our day.
The Aruch Hashulchan continues to
explain that this holiness and blessing was established at the
beginning of Creation in the sentence that we say every Friday
evening before the recitation of Kiddush – “VaYevarech Elokim es Yom
HaShevii, VaYekadesh Oso” – And G-d blessed the seventh day and
sanctified it. This is the source says the Aruch HaShulchan for all
blessing for the entire week. He emphasizes this point by stating
that therefore the Jewish people were commanded seven times in the
Torah regarding the Sabbath. The first time in Parshas BeShalach (Shemos
16:26), the second time in Parshas Yisro (20:8), the third time in
Parshas Mishpatim (23:12), the fourth time in this week’s Parsha
(31:12), the fifth time in Parshas VaYakhel (35:1), the sixth time
in Parshas Emor (VaYikra 23:3), and finally in Parshas VaEschanan (Devarim
5:12). The Aruch HaShulchan concludes his insight to explain to us
that the reason the Sabbath is mentioned seven times is to teach us
that the entire week is dependent upon the Sabbath. Therefore we
mention this point every day prior to saying the daily Psalm – HaYom
Yom Rishon BaShabbos, - Today is the first day to the Sabbath and so
on until Shabbos when we say HaYom Yom Shabbos Kodesh – today is the
holy Sabbath.
There are numerous questions that are
asked. However, the question that I wish to focus on is: what is the
reason that in each of the above referenced citations did HaShem
need to mention the Sabbath in the particular situation? Regarding
the six other Parshios, they would be explained at their time.
However, in our Parsha, the most infamous event in Jewish history is
the associated event. The sin of the Golden Calf has been discussed
since its occurrence. However the lesson of this episode
unfortunately has been lost over time.
The impetus of the sin of the Golden
Calf was Moshe Rabbeinue’s failure to return at the time that he
indicated that he would. The Talmud states in Shabbos (89a) that
the Satan went before the Jewish people and told them that their
leader was dead. The people felt helpless and were comparable to a
ship without a rudder. At that precise moment, the Satan put in the
mind of the leaders of this episode to create a new representation
of G-d. The leading symbol of the day, straight from the heart of
Egypt, was a golden calf. The Talmud Yerushalmi in Sanhedrin (10:5),
states that each tribe had its own calf with a central calf in the
middle. The sentence of “These are your gods oh Israel that took you
up from the land of Egypt. (32:4) refer to multiple calves that were
in fact made. It is imperative to note that Avodah Zarah – idol
worship is based on the concept that G-d needs assistants, helpers
so to speak. The idea is since there is just too much happening at
one time, one all- powerful G-d can’t do everything. Therefore
there are helpers who report back to him. This is the concept that
the Yerushalmi is referring to. One calf for each tribe and there is
a central calf that controls all.
One may ask as follows. I can accept
this concept at the time of the sin. However, this doesn’t apply to
me today. The answer is that every day we live with this concept of
fragmentation in our daily lives. Rav Moshe Feinstein zt’l explains
in his Drash Moshe that we need to understand and internalize that
man needs to know that each day G-d gives a person the strength to
do what is needed to do. This thought is based upon the Gemara in
Chulin (7b), that a person doesn’t accomplish a single item without
the fact that G-d grants us the strength to accomplish it. Rav
Moshe explains that a person’s free will and what he chooses to do
with that strength is the central crux of our fight of the sin of
the Golden Calf. Rav Moshe concludes that this is why the mentioning
of Shabbos in this Parsha was necessary. When we focus on the core
of creation, everything revolves around that idea. Creation then is
secondary to the Creator. That is the concept of one G-d. This is in
direct opposite to idolatry where there are helpers reporting to a
“central deity.”
It is noteworthy to observe that this
week is also Parshas Parah. In the time of the Bais HaMikdash, we
would have the waters of Red Heifer sprinkled upon us so that we
would be purified to bring the Korban Pesach. There is a great
paradox that is noted between the two episodes dealing with a calf.
The episode of the Golden Calf almost doomed us to destruction, and
the action of the Parah Adumah allows us to bring our Korban
Pesach. Rashi explains on the verse VaYechu Alecha Parah Aduma –
and you should take a red heifer (Bamidbar 19:2) that the Parah
Adumah somehow comes to compensate for the sin of the Golden Calf.
Rabbi Nison Alpert zt’l, a Talmud of Rav
Mashe, explains in the Sefer Limudei Nison that when one thinks of
the Sin of the Golden Calf, there was an active role that was
played. You consider the making of calf, the worshipping of the
calf, etc. However, Rabbi Alpert explains that Chazal note that the
active participants were in fact few. The majority of the Jewish
people were in fact silent. If the majority of the people were in
fact silent and did not get involved, why were they blamed and in
need of atonement? The answer is in their silence. They felt they
were above it all and nothing to do with the participants. It was
that group and we have nothing to do with them. They failed to
recognize their shared fate with the rest of society. They could not
lower themselves to deal their brothers.
Let us see the connection between the
importance of increased Sabbath observance in our lives and helping
others who are not at our level. They are not part of another group.
They are our people and we have a responsibility to help one another
whether we agree with them or not.
Shabbat Shalom and Chag Kosher V’Sameach!
