Chasidut para sa Exodo 30:11

Six days shall you do work, etc.: Behold in this parshah, the holy Torah has the warning (prohibition) of Shabbat precede the building of the tabernacle; yet in Parshat Ki Tissa, it has the building of the tabernacle precede the observance of Shabbat!?! But this can be explained on its simple level as follows: That in truth the Sages, may their memory be blessed, said that the tabernacle came to atone for the sin of the golden calf. This is as can be seen from all of the verses that were stated in the building of the tabernacle that are to repair [it] are in the exact same language [used] when they sinned, as it is found in the Midrash in the Torah commentators, see there. However it appears that in truth, even if the Jewish people had not sinned with the calf, they would have still made the tabernacle, as God, may He be blessed, said to Moshe (Exodus 25:8), "They shall make a sanctuary for Me, and I will dwell in their midst." For the tabernacle was built in the aspect of a copy resembling the sanctuary above, the chamber across from the chamber, etc. And the Holy One, blessed be He, commanded to make the sanctuary below in order to draw down the manifestation of the Divine Presence among the descendants of Israel, His treasured nation. However afterwards, when they made the calf, another reason and intention was added for them in the building of the tabernacle, and that is atonement; which was added on the first reason, which was to bring down the manifestation of the Divine Presence among them. But behold the observance of Shabbat is also a reparation for the sin of the calf. This is as the Sages, may their memory be blessed said (Shabbat 118b:2), "Anyone who observes Shabbat, etc. even if he worships idolatry, etc. is forgiven." So Shabbat is a personal reparation for any Jew who observes Shabbat in accordance with its status and its law; then he will be forgiven for his sin. But the offering for the tabernacle is a general reparation. Hence in this parshah, which was after the Yom Kippur subsequent to the sin of the calf, the holy Torah had the observance of Shabbat precede the building of the tabernacle, so it mentioned the personal reparation before the general reparation. But it did not do this in Parsha Ki Tissa, for that was still before the sin of the calf. There the Torah had the building of the tabernacle, which is the place for the manifestation of the Divine Presence, precede before the observance of Shabbat. And see the holy Ohr HaChaim, may his memory be blessed, who spoke a little about this.

...Now the serpent was the shrewdest of all the wild beasts (Gen. 3:1).From this it appears that there is greater wisdom in the wild than in the domestic animals. The domestic animal agrees to be subservient and confined to persons in exchange for the person providing food and therefore doesn’t need provide for needs directly from God. The wild animal is wiser by not wanting to receive its needs from flesh and blood, agrees to live a narrower life provided that its support is from the Blessed Name, gazing always on the GiverThe snake, shrewder even than the other animals, surrounded itself with reasons why it didn’t need to even look to God. Rather, it wanted to receive its abundance as a requirement. Therefore, it was cursed quality by quality and would eat dust all its life since it claimed not to need service as was explained in part one (Parashat Ki Tissa: “And He Said”). Israel’s sin was that they sensed the Divine light of the future, as is written in the G’mara (Niddah 61b) that the mitzvot will be obsolete in the future and there will no need for Divine service. In truth, all of Israel’s sins are like eating unripe fruit, wanting the light before its time. As it is explained there (part one Ki Tissa) that they sensed the light of the future when God will reveal the light and there will be no further need for service. Amalek’s quality was to immediately notice what is lacking and then to claim that Amalek as well has no need for service since it is blameless on its mother’s side. The wisdom of the snake was like this.

How great is the fear as well as the desire, when the hasid sees his rebbe’s city while yet afar—and all the more so when he is in the rebbe’s chambers. In Maor vaShemesh Parshat Devarim, it says that when the hasid comes to the house and his rebbe’s chambers, he would be in such a state of fear and terror that he would no longer know where he was. And in Parshat Ki Tisa it says, that through this fear of the hasid to approach the rebbe, to ‘trample upon his courtyard,’⁴⁸¹Isaiah 1:12. he would come to fear of God’s greatness, for he would think, “Why am I so fearful of this tzaddik? It is from nothing other than the holiness of God’s existence, Who is here with the tzaddik, dwelling with and connected with him.” Through this, he arrives at such fear.