Parshat Ki Sisa 5778
Rabbi Jablinowitz
We read in this week’s parsha the mitzvah of Shabbos. The Torah states (Chapter 31, Pasuk 13), Ach es Shabsosai Tishmoru Ki Os He Beini U’Veineichem L’Doroseichem. The command to keep Shabbos is prefaced with the word “Ach” which, as Rashi explains, typically comes to teach a limitation on that which is being discussed. Rashi teaches that we learn from here that the building of the Mishkan is not to be carried out on Shabbos. The Ramban argues with Rashi and says that if the word “Ach” is used to teach a limitation, then it would be limiting the sanctity of Shabbos, not the building of the Mishkan. Therefore, the Ramban learns differently, that Shabbos is being limited and curtailed in a life-threatening situation, Pikuach Nefesh, or in a case of performing a Bris Milah on Shabbos.
The Sfas Emes understands the usage of the word “Ach” in a different manner. He teaches that there is an implied connection between the word “Ach” here and its usage in the pasuk by Yom Kippur (Vayikra, Chapter 23, Pasuk 27), Ach B’Asor Lachodesh Ha’Shvi’I Hazeh Yom Hakippurim Hu. Just as Yom Kippur is a day of atonement and kapparah for our sins, so too Shabbos is a day of atonement. And Chazal teach this idea in Shabbos 118A on the pasuk (Yeshayahu, Chapter 56, Pasuk 2), Shomer Shabbos M’Chalelo, Kol Hameshamer Shabbos Kehilchaso Mochalin Lo. Anyone who keeps Shabbos, even his serious sins are forgiven.
But there is a limitation employed by the word “Ach” here as well. On Yom Kippur the kapparah is only for those who do teshuvah. Similarly on Shabbos, the kapparah is only for those who repent. And just as the teshuvah done on Yom Kippur brings one to a state of purity and Taharah, as the pasuk says (Vayikra, Chapter 16, Pasuk 30), Lifnei Hashem Titharu, similarly on Shabbos there is a purity and removal of all filth connected to the sin.
This brings us to a connection between our pasuk and another usage of the word “Ach”. The Torah says by the mitzvah of Hag’alas Keilim (Bamidbar, Chapter 31, Pasuk 22), Ach es Hazahav v’es Hakesef etc. Rashi explains that the Torah is teaching us that when we “kasher” vessels we must first remove any rust or other impurities from the metal of the vessel. The word “Ach” in this pasuk also teaches a limitation, there should be no impurities, only the metal of the vessel itself, “Ach es hazahav”, only the gold. Similarly on Shabbos, when one does teshuvah and receives atonement for his sins, there is a purity of Ach es Hazahav, all the rust and impurities are removed and just the holiness of the Jew remains.
The pasuk concludes with the statement that Shabbos is a covenant between Clal Yisrael and Hashem, Os He Beini U’Veineichem. The relationship between Hashem and Clal Yisrael is also an expression of the word “Ach”. This is a unique relationship that only we have. And it is a closeness without any anything interrupting. Just as rust and impurities are removed before “kashering”, similarly there is nothing separating between us and Gd on Shabbos. It is truly Beini U’Veineichem. And this happens when we remove all the impurities from ourselves and do teshuvah on Shabbos in order to merit Kol Hameshamer Shabbos Kehilchaso Mochalin Lo. We are purified and receive atonement as we do on Yom Kippur.
Good Shabbos
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