EXOD973 The first mention of the concept of holiness in the Torah is related to the concept of time, the Shabbat. Genesis 2:3. Thus, very early in the Torah, Judaism establishes and demonstrates that holiness in time is very significant in Judaism and is holier than another concept, the holiness of place. Most other religions do have a concept of holiness of place, as does Judaism, which designates many physical areas as holy Mishnah, Keilim 1:6-9, the land of Israel, the City of Jerusalem, and the area of the Holy Temple. And yet, time is holier than all of these. That is why the holiest Jewish place, the Temple or Tabernacle, could not be constructed on the Sabbath [this verse], based on the juxtaposition of Shabbat laws in the middle of laws about the Tabernacle's construction and its mention again later on Exodus 35:1-3, as well as their connection and a reference in one verse Leviticus 19:32 to both types of holiness. This demonstrates the superiority of holy time to holy place in Judaism. Why is this so? What makes holiness of time a "higher" holiness then holiness of space? Holiness of place is limited to a specific area. Once a person leaves that holy area, it no longer engulfs the person. The holiness of time, like the Shabbat and Festivals, is all around an individual, and he or she cannot escape it. That is, holiness of time totally envelops an individual. In addition, holiness of time is a more spiritual concept than holiness of place. Time is less tangible than place and cannot be seen (only the effects of time can be seen). Therefore, time is closer to the unseen spirituality of God than any physical hallowed site. There is a further advantage of holy time for the Jew. While different places separate Jews all over the earth, the holiness of time, such as on Shabbat, unites and unifies the entire Jewish people on the planet, as all Jews, though unseen to each other, are able to celebrate Shabbat together (for most of the day), despite all other separations.

SHOW FULL EXCERPT

EXOD972 See [[EXOD970]] Exodus 31:13 keep GREENBERG 205

SHOW FULL EXCERPT

EXOD974 See [[EXOD314]] Exodus 19:5 covenant DORFFDRAG 68-71

SHOW FULL EXCERPT

EXOD975 See [[EXOD970]] Exodus 31:13 keep GREENBERG 205

SHOW FULL EXCERPT

EXOD976 See [[DEUT125]] Deuteronomy 4:29 seek MORINIS 230-1

SHOW FULL EXCERPT

EXOD977 Shabbat … isn't just a day in the week on which I simply rest and recharge in order to reenter the fray, it's the reminder of what I so easily forget the other six days, and which I hope to remember so that some echo and trace of the spaciousness of the seventh can filter into the six as well. In my life, I am in danger of getting lost, deflected, and confused in a complex web of demands, responsibilities, and desires I carry with me. Shabbat is when and how I check the map. You would be right to see the honoring of Shabbat as an act of faith, since the source of its observance is God [this verse]. To me, though, Shabbat observance is more the opposite, actually a pathway to faith. Although doing can arise out of faith, faith can also arise as a result of the doing. If I waited until God was more of a presence in my life to be convinced to observe the Sabbath, I would likely not get there. Because I observe Shabbat, my faith grows.

SHOW FULL EXCERPT

EXOD978 R. Simeon b. El'azar said: Do not [seek to] pacify your fellow in his hour of anger… (Pirkei Avot, Perek IV, mishnah 23). Whence do you learn this?--From Moses: At the time that the Israelites made the [golden] calf, the Holy, Blessed One grew enraged [so to speak], and He bade Moses, "Go, descend, for your people has acted corruptly" [this verse]. Said Moses, "This is an hour of anger; I have no need to speak now." What did he do? At once "Moses turned and went down from the mountain (Exodus 32:15); he strode to the Israelites and passed judgment on them.… Then Moses came before the Holy One and said, "Master of the world, what is there for Thee to apply to them? the quality of stern justice? I have already meted out justice to them for Thee. Then forgive them." He replied, "Because you have waited, I have forgiven in accordance with your words."

SHOW FULL EXCERPT

EXOD979 From earliest times the belief was current that expiation by means of suffering or enduring full punishment for the offense forms a condition of pardon for both the individual and the nation. Under a system of strict social responsibility, the nation was believed to suffer for the sins of the individual even as the individual bore the sin of his kinfolk and nation. Popular belief assumes further that "the wicked is a ransom for the righteous" (Prov. 21:18). Deeper religious reflection showed to the contrary that the righteous sometimes suffer for the wicked. According to Isaiah 53, the servant of the Lord--probably a personification of ideal Israel--bears the penalty of the sinful nations and this atones for them. [Also, Is. 42:1-4; 49:1-7; Zech. 12:10]. The idea of vicarious atonement underlies the remarkable episode and the life of Moses, when, in consequence of Israel's apostasy, God said unto him: [this verse]. In reply, Moses pleaded with God to pardon the people's sin, or else to erase his name from the book (of life). Though God responded: "Whosoever hath sinned against Me, him will I blot out from My book," Moses persisted in imploring forgiveness. Finally, in answer to his entreaty, God revealed himself to Moses (Exodus 34:6-7; Num. 14:18). The self-abnegation of Moses made him appear to Rabbi Simlai as the suffering servant of Isaiah 53, who "bore the sin of many" that he might expiate the sin of the golden calf. His burial near Bet Peor was intended to atone for Israel's licentious worship of Baal Peor (Num. 25:3; Deut. 34:6). [Sotah 14a]

SHOW FULL EXCERPT

EXOD980 … we should try to pacify someone if that person is beginning to act precipitously out of anger. The Torah depicts Moses employing such a strategy vis-à-vis God Himself. In Exodus 32, while Moses is on Mount Sinai communing with God, the Children of Israel start to worship a golden calf. Outraged, God says to Moses: "Now leave Me be that My anger may blaze forth against them and that I may destroy them, and make of you a great nation" (32:10). Moses appeases God, "Let not your anger blaze forth against your people… Turn from Your blazing anger and renounce the plan to punish Your people" (32: 11 – 12). Moses also employs other strategies to assuage the Lord's wrath. He asks God to remember Abraham, Isaac, and Jacob, and "how You swore to them by Your Self and said to them, 'I will make your offspring as numerous as the stars of heaven, and I will give to your offspring the whole land of which I spoke, to possess forever.'" This plea proves successful: "and the Lord renounced the punishment He had planned to bring upon His people" (32:14). We should learn from Moses' encounter with God that when someone who is angry is about to shift from venting to engaging in destructive behavior, we should do whatever we can to stop him.

SHOW FULL EXCERPT

EXOD981 [This] concept of taking an action specifically to assure that one does not appear guilty in the eyes of others is such an important one it saved the Jewish people twice in the desert. Exodus 32:11-14, Numbers 14:11-20 If not for this idea, the entire Jewish people, as we know it would simply not exist today. ... Thus, how something appears is as important as doing the right thing. Even God changed His plans and the Jewish people were saved because of how the situation would appear to the nations of the world, even though, had He acted as He had wanted to, of course God would have been right and the nations mistaken. Rabbi Moses Sofer (1762 – 1839), one of the most outstanding and pious Rabbis in Europe, writes that one of the most difficult precepts he encountered in trying to fulfill all of Judaism's Commandments is this one. It was far easier for him to remain "clean" and righteous in the eyes of God then to "remain clean in the eyes of his fellow man." Responsa Chatam Sofer 6:59 People are always filled with all kinds of suspicions and thoughts, even about Rabbis, so a Jew must work very diligently not only to be guiltless but also to appear guiltless in the eyes of others.

SHOW FULL EXCERPT