Parshat Ki Tisa 5773 Schedule

Weekly Words of Torah

Order of Mitzvot

Insights into Parshat Ki Tisa of Mr. Ezra Kwestel of Yeshivat Sha’alvim, by Rav Re’uven Ungar of Sha’alvim.

The first Aliyah in Parshat Ki Tisa in part discusses the construction of the Mishkan, and then concludes with a commandment about observing Shabbat. The discussion about constructing the Mishkan is also found in next week’s Parsha (Vayakhel) and is also accompanied by a commandment about observing Shabbat. The difference is that in this week’s Parsha, the commandment to observe Shabbat follows the discussion about the Mishkan, in Parshat Vayakhel the commandment to observe Shabbat precedes the discussion concerning the construction of the Mishkan. What generates this difference?

The Beit HaLevi provides a Mashal (parable) to explain the difference. When a wealthy man marries off his son with whom he has a close relationship, he goes and buys him everything right away, regardless of whether or not it is a necessity and how much of a priority it is to him. However, if the father does not have as close of a relationship with his son, he will just get him whatever he needs and follow the protocol. In no way is he going to go out of his way to get his son all of the luxuries he wants. Anything he wants may come at a later time.

This difference between luxuries and necessities exists among the Mitzvot we have. Some, just like Shabbat are so fundamental to who we are as Jews, to the point that we couldn’t identify ourselves as Jewish if we didn’t have them. Other Mitzvot, like the building of the Mishkan, are there just for us to elevate our Kedusha, but we could achieve that in other ways. The Jews can exist without a Mishkan, just like we are doing today. A Mitzvah like the building of the Mishkan can be seen as a “luxury.” Shabbat is a necessity.

So now the difference in the order of Shabbat and the Mishkan in Parshiot Ki Tisa and Vayakhel can be explained. In Parshat Ki Tisa, we had not committed the sin of the Egel yet, so we represented the children of the wealthy father with a close relationship, and were therefore given luxuries and necessities at the same time. In Parshat Vayakhel, we had committed the sin of the Egel, so Hashem’s love for us had externally decreased and we are likened to the son who is not close with his father. Therefore, He initially does the “bare minimum” for us by giving us the necessity (Shabbat) first and then later on, gave us the luxury (Mishkan).