Ki Tisa

In the beginning of parshas Ki Sisa the Torah tells us about Shabbos. At the conclusion of this section the verse states: vayehi kechaloso ledabeir ito - it was the conclusion of this conversation. The verse then tells us that Hashem gives the Tablets to Moshe Rabbeinu and that the Tablets are written b'etzba Elokim. Then there is a separation of the parshiyos (symbolized in our chumashim with the letter 'peh'), implying that this verse that refers to the Tablets is connected to the section that discusses Shabbos.  However, the chapter actually ends with the conclusion of the discussion of Shabbos while a new chapter begins with the introduction of the Tablets, implying that the verse regarding the Tablets is actually connected to the following discussion regarding the sin of the golden calf. It seems that this verse regarding the Tablets acts as a bridge between the section discussing Shabbos and that discussing the golden calf. What is the connection?

One of the more difficult things to comprehend in the story of the golden calf are the actions of Aharon. What was Aharon thinking? If Bnei Yisrael were interested in worshipping an idol, how could Aharon be involved in such an endeavor, even if it was merely a stalling tactic?

The Jewish people approach Aharon and say kum aseh lanu eloh-im. Our standard interpretation is that they were requesting an idol to act as a god. However, there is another definition of the word eloh-im. It can also mean a leader. Aharon assumed that Bnei Yisrael were merely requesting leadership. They feared that Moshe would not return and recognized that they needed leadership to continue. The verse seems to bear this out: kum aseh lanu eloh-im ki zeh Moshe ha'ish...lo yadanu meh hayah lo. Aharon's definition of the word as a request for a leader is one he lived himself. When Moshe was hesitating in accepting the role of messenger to save Bnei Yisrael from Egypt, Hashem assures him that Aharon will be by his side. Hu (Aharon) yihyeh lecha l'peh v'atah (Moshe) tihyeh lo leloh-im. Hashem states that Moshe will be an eloh-im to Aharon. Surely, Hashem was not telling Moshe that Aharon will be his G-d. Rather, the word was implying a leadership role for Moshe. It is for this reason that Aharon agrees to the request of Bnei Yisrael. He is not concerned about a violation of idol worship simply because this is not the the intent of Bnei Yisrael.

If this assumption by Aharon is a correct one then what was so terrible about the sin of the golden calf that its punishment persists to this very day? Bnei Yisrael were not rebelling against Hashem or Moshe. In fact, this could be considered a compliment to Moshe. They recognized the tremendous void that would exist without Moshe, and understood that they could not reach higher levels of divine service without great leadership. Hence, their request.

Perhaps their initial request was not their sin. The sin and the resulting punishment was for what happened next. After the golden calf is fashioned, Bnei Yisrael exclaim aileh elohecha Yisrael asher he'elucha me'eretz Mitzrayim - this is your god, Israel, that brought you up from Egypt. This is not true. Even if the intent of Bnei Yisrael was merely to obtain a new leader, they still needed to recognize reality. This idol did not take them out of Egypt. It did not even exist at the time of the Exodus. Bnei Yisrael attributed false powers to the golden calf. It is not a far leap to go from attributing false powers to something to worshipping it. Once Bnei Yisrael attributed false powers to the golden calf they headed down the path towards idol worship and rebellion against Hashem.

The Torah talks of Shabbos in several places. Often different themes are used in its description. The theme in Ki sisa is shemirah: veshamru, u'shemartem, shamor. The verses emphasize the requirement to refrain from work on Shabbos. Why is this the emphasis in Ki Sisa?

Violating Shabbos is often based on the belief that if a person refrains from work then it will not get done and a loss will be incurred. The person, thereby, attributes false powers to himself, believing that he controls the world and his success when, in actuality, Hashem does.

The verse regarding the Tablets connects the section discussing Shabbos and that discussing the golden calf. The Tablets are also often referred to by different names: luchos, luchos habris, luchos ha'edus. In Ki Sisa, the luchos are referred to as the luchos ha'edus. Edus implies fact. When witnesses come to testify, their edus (testimony) creates halachic fact. If the testimony is accepted then the Court assumes their statements as factual; so much so that we will even potentially inflict capital punishment.

The verse also describes the Tablets as written b'etzba elokim. At the time of the plagues the words etzba elokim are used by Paroh's 'magicians' to describe the power of Hashem: even the finger of Hashem is more powerful than they are.

The verse of the Tablets describes the idea of testimony of fact and the power of Hashem. We need to accept the omnipotence of Hashem as fact and not attribute false powers to anything or anyone else. Attributing false powers to things and people was the sin of the golden calf. Recognizing that Hashem is the source of all is the lesson of Shabbos. Observing Shabbos with the factual knowledge that the source of all is Hashem will enables us to overcome the flaw of the golden calf and bring us close to avodas Hashem.