Baruch Hu. These two positions stand in stark contradiction! אֹמְרִים לָעֵץ אָבִי אַתָּה וְלָאֶבֶן אַתְּ יְ לִ דְ תּ ָ נו ּ – The Torah portrays the idol worshiper as one who declares wood and stone to be their father, thereby severing the parent-child relationship with Hakadosh Baruch Hu. Thus, during the intent to commit the sin of Avodah Zara, since the individual has effectively replaced Hakadosh Baruch Hu with false gods, He is not considered their Father in these moments, and thus, He can indeed testify about their idolatrous intentions.
Returning to the Kli Yakar, we can further understand the pasuk כְּמַעֲשֵׂהוּ אֲפֻדָּ תוֹ אֲשׁ ֶר עָלָיו ו ְ ח ֵ שׁ ֶ ב, highlighting that in the realm of idol worship, מּ ַ חְ שׁ ָ ב ָ ה כ ּ ְ מ ַ ע ֲ ש ׂ ֶ ה – thought indeed merges with action and the אֵ פוֹד comes to atone for both. Therefore, Hakadosh Baruch Hu commanded that there be two stones and six names on each shoulder, symbolizing Shema and Baruch Shem, and representing one who has renounced idol worship and affirms their belief in Hakadosh Baruch Hu.
The Kli Yakar offers another insightful explanation for why the ח ֹ שׁ ֶ ן and אֵ פו ֹד are reversed in order. He emphasizes that for Hakadosh Baruch Hu, sins of בֵּין אָדָ ם לְחֲבֵרוֹ (between people) are considered more significant than those of בֵּין אָדָם לַמָּקוֹם (between man and G-d). This ranking explains why the ח ֹ שׁ ֶ ן, which atones for violations and misapplications of laws that dictate interpersonal relations (dinim) is introduced first. By doing so, Hakadosh Baruch Hu underscores the importance of maintaining justice in human relationships, highlighting the gravity of misjudgments and injustices that see money wind up in the wrong party’s hands – a result He then needs to correct over time through gilgulim and related mechanisms.
Moreover, the commandment to address sins between individuals before those between man and G-d highlights a critical aspect of forgiveness. Hakadosh Baruch Hu indicates that He cannot offer forgiveness until those wronged have been properly reconciled and forgiven by one another.
Conversely, from the perspective of Knesset Yisrael, the sin of idolatry represents the most severe transgression. This is reflected in the subsequent prioritization of the אֵ פוֹד. Additionally, says the Kli Yakar, the collective guilt of Bnei Yisrael in Cheit HaEigel, whether through active participation or failure to protest, necessitates the plural form וְ עָ שׂוּ.
A clear pattern is pointed out here, one that persists throughout Bnei Yisrael’s journey. An example can be found at the end of Sefer Bamidbar, when Hakadosh Baruch Hu commands Moshe Rabbeinu to go out to battle the Midianites: נְקֹם נִקְמַת בְּנֵי יִשְׂרָאֵל מֵאֵת הַמִּדְיָנִים אַחַר תֵּאָסֵף אֶל־עַמֶּיך׃ Take revenge for Bnei Yisrael against the Midianites, afterward, you shall be gathered to your people (die).
The immediate next pasuk sees Moshe relay the command to Bnei Yisrael: וַיְדַבֵּר מֹשׁ ֶה אֶל־הָעָם לֵאמֹר הֵחָלְצוּ מֵאִתְּכֶם אֲנָשִׁים לַצָבָא וְיִהְיוּ עַל־מִ דְ יָן לָתֵ ת נִקְ מַ ת־ה' בְּ מִ דְ יָ ן ׃ Moshe spoke to the people, saying: “Arm men from among yourselves for the army and they will be against Midian, to bring revenge of Hashem against Midian.
Look at what Moshe Rabbeinu did here. He changed the focus of the vengeance from Bnei Yisrael to Hakadosh Baruch Hu. The Kli Yakar asks why the directive is inverted and suggests that it reflects differing priorities. Hakadosh Baruch Hu places the honor of Bnei Yisrael foremost, especially considering the 24,000 lives lost due to the Midianites' scheme to entrap the nation in immorality and sin. Conversely, Bnei Yisrael are primarily concerned with the honor of Hakadosh Baruch Hu, which was harmed through the ordeal. If Moshe had told the people the vengeance was for their own honor, and that his death would immediately follow, they might have responded, “No, it’s all good. We completely forgive them! Just as long as Moshe remains with us.” However, the honor of Hakadosh Baruch Hu was something they could not overlook or forego.
This concept is illustrated once again in an episode involving the king Yeravam ben Navat (Melachim I 13:1-5): אֶ ת־דְּ בַר אִ ישׁ ־הָאֱ לֹהִים אֲשׁ ֶר קָרָא עַל־הַמִּזְבֵּחַ בְּבֵית־אֵל וַיתִּ פְ שֻׂ הוּ וַתִּ יבַ שׁ יָדוֹ אֲשׁ ֶר שׁ ָלַח עָלָיו וְלֹא יָכֹל לַהֲשִׁיבָהּ אֵלָיו׃ When the king heard what the agent of G-d had proclaimed against the altar in Bethel, Yeravam stretched out his arm above the altar and cried, “Seize him!” But the arm that he stretched out against him became rigid, and he could not draw it back.
The king’s hand became paralyzed the moment he raised it against the navi Ido, an interesting development given that same hand was used countless times for idolatrous sacrifices without repercussion. Hakadosh Baruch Hu is saying that when it comes to Avodah Zara, do not worry, He will take care of matters appropriately when the time is right. But do not dare lift a hand against one of His children, and a gadol of the people no less. That crosses the line. The honor of Bnei Yisrael is paramount.
Where else do we encounter a similar theme? Just before Bnei Yisrael left Egypt, they were commanded to smear blood on their doorposts, as stated: וְלָקְחוּ מִן־הַדָּם וְנָתְנוּ עַל־שְׁתֵּי הַמְּזוּזֹת וְעַל־הַמַּשְׁקוֹף עַל הַבָּתִּים... They shall take of its blood and place it on the side of the doorposts and on the lintel of the houses...
However, when Moshe relayed this command to Bnei Yisrael, he once again reversed the order: וּלְקַחְתֶּם אֲגֻדַּת אֵזוֹב וּטְבַלְתֶּם בַּדָּם אֲשׁ ֶר־בַּסַּף וְהִגַּעְתֶּם אֶל־הַמַּשְׁקוֹף וְאֶל־שְׁתֵּי הַמְּזוּזֹת ... Take a bunch of hyssop, and dip it in the blood that is in the basin. Touch the lintel and the two side doorposts...
The Tzror Hamor raises our highlighted question regarding this reversal of order and provides an answer he heard from an Ashkenazi man. The reversal highlights שׁ ֶל הקב"העַנְוְתָנוּתוֹ – the humility of Hakadosh Baruch Hu. The initial command places emphasis on the two doorposts (מְּ זוּז ֹת) which symbolize Moshe and Aharon, the leaders and pillars of Bnei Yisrael in Egypt, and only afterwards on the lintel (מּ ַ שׁ ְ ק ו ֹ ף) which represents Hakadosh Baruch Hu, as alluded to in the pasuk: מִמְּעוֹן קָדְשֶׁך ה ַ שׁ ְ קִ י פ ָ ה. Moshe, in contrast, prioritized the honor of Hakadosh Baruch Hu by mentioning the מ ַ שׁ ְ ק ו ֹ ף first, demonstrating that his and his brother's honor could not precede that of the Almighty.
The Vilna Gaon identifies a similar pattern regarding the name of the holiday itself. Hakadosh Baruch Hu refers to it as חַ ג הַ מּ ַ צ וֹת, highlighting our role in leaving Egypt and the preparations we made for our journey, including what we had to eat on our way out. Conversely, Bnei Yisrael refer to the holiday as חַג הַפֶּסַח, acknowledging Hakadosh Baruch Hu’s role in punishing the Egyptians and redeeming us.
Let’s take one final step in exploring the idea. In next week's Parsha, Ki Tisa, the Torah discusses various components of the Mishkan – including the וֹר כִּּי (basin), שׁ ֶ מ ֶ ן ה ַ מּ ִ שׁ ְ ח ָ ה (anointing oil), and קְ טֹרֶ ת (incense) – and once done, concludes with the commandment to observe Shabbat: א ֶ ת ־ שׁ ַ ב ּ ְ ת ֹ ת ַ י תּ ִ שׁ ְ מ ֹ ר ו ּ א ַ ך. This cardinal directive comes after nearly two-and-a-half Parshiot focused on the Mishkan in detail. However, when we advance to Parshat Vayakhel, we witness the same reversal we've been exploring. Moshe, preparing to relay the Mishkan's plans and instructions to Bnei Yisrael, gathers them and says: אֵלֶּה הַדְּ בָרִים אֲשׁ ֶר־צִוָּה ה' לַעֲשֹׂת אֹתָם. These are the things that Hashem has commanded you to do.
Yet, instead of diving right into the Mishkan's details as they were previously outlined, he leads off with the commandment of Shabbat: שׁ ֵשׁ ֶת יָמִים תֵּעָשֶׂה מְלָאכָה וּבַיּוֹם הַשְּׁבִיעִי יִהְיֶה לָכֶם קֹדֶשׁ שׁ ַבַּת שׁ ַ ב ּ ָ ת ו ֹ ן ל ַ ה'. Work may be done six days, but the seventh day must be holy to you, it is a Shabbat Shabbaton to Hashem.
The rationale for this shift is consistent with our theme. When Hakadosh Baruch Hu speaks about the Mishkan, He emphasizes it first as the מִשְׁכַּן הָעֵדוּת – a dwelling that testifies to the return of the Shechinah among Bnei Yisrael following their forgiveness. This aspect, from Hakadosh Baruch Hu’s perspective, holds precedence over Shabbat. In contrast, for Bnei Yisrael, leading with the commandment of Shabbat was paramount, serving as a testament to Hakadosh Baruch Hu creating the world. Each worries for, and prioritizes, the other.
May it be His will that our study of the intricate details of the Mishkan merit us, all together, to see the rebuilding of the Beit Hamikdash speedily. ◊
