Ki Tisa- כִּי תִשָּׂא Shemot ~ Exodus Making Torah Personal 30:11 – 34:35

Excerpts and Questions: Through the middah of separation / prishoot / פְּרִישׁוּת , we will examine the relationship between being separate and distinctive.

Quick Summary
God instructs Moses to collect a half-shekel from every person > age 20 as a census and contribution for the mishkan.
Instructions for vessels for mikdash, including the ingredients for the annointing oil and incense.
Bezalel, a skilled artisan, is appointed by God to supervise the building of the mishkan
Moses reminds the people that Shabbat is a reminder of covenant between them and God Moses is given two tablets, engraved by God.
Forty days have passed, and the people are anxious and request that Aaron fashion a golden calf (eigel hazahav) and he agrees
God tells Moses what happened, threatens to destroy the Israelites. Moses pleads for them and saves them.
Moses, when he sees this for himself, anger wells up in him, shatters the tablets, destroys the idol, and punishes those who have not shown loyalty to God.
God tells Moses to carve a new set of tablets (luchot) and to go back up Har Sinai, and he is there for a second set of 40 days and 40 nights.
When he comes down, Moses' face is radiant and teaches the Torah to B'nai Yisrael.

It is relevant to bring in verses from Megillat Esther here which brings light to a discussion of separateness and its relationship to antisemitism.

אסתר ב׳:ז׳

וַיְהִ֨י אֹמֵ֜ן אֶת־הֲדַסָּ֗ה הִ֤יא אֶסְתֵּר֙ בַּת־דֹּד֔וֹ כִּ֛י אֵ֥ין לָ֖הּ אָ֣ב וָאֵ֑ם וְהַנַּעֲרָ֤ה יְפַת־תֹּ֙אַר֙ וְטוֹבַ֣ת מַרְאֶ֔ה וּבְמ֤וֹת אָבִ֙יהָ֙ וְאִמָּ֔הּ לְקָחָ֧הּ מׇרְדֳּכַ֛י ל֖וֹ לְבַֽת׃

Esther 2:7

He was foster father to Hadassah—that is, Esther—his uncle’s daughter, for she had neither father nor mother. The maiden was shapely and beautiful; and when her father and mother died, Mordecai adopted her as his own daughter.

אסתר ב׳:י׳

לֹא־הִגִּ֣ידָה אֶסְתֵּ֔ר אֶת־עַמָּ֖הּ וְאֶת־מֽוֹלַדְתָּ֑הּ כִּ֧י מׇרְדֳּכַ֛י צִוָּ֥ה עָלֶ֖יהָ אֲשֶׁ֥ר לֹא־תַגִּֽיד׃ {ס}

Esther 2:10

Esther did not reveal her people or her kindred, for Mordecai had told her not to reveal it.

אסתר ג׳:ח׳-ט׳

וַיֹּ֤אמֶר הָמָן֙ לַמֶּ֣לֶךְ אֲחַשְׁוֵר֔וֹשׁ יֶשְׁנ֣וֹ עַם־אֶחָ֗ד מְפֻזָּ֤ר וּמְפֹרָד֙ בֵּ֣ין הָֽעַמִּ֔ים בְּכֹ֖ל מְדִינ֣וֹת מַלְכוּתֶ֑ךָ וְדָתֵיהֶ֞ם שֹׁנ֣וֹת מִכׇּל־עָ֗ם וְאֶת־דָּתֵ֤י הַמֶּ֙לֶךְ֙ אֵינָ֣ם עֹשִׂ֔ים וְלַמֶּ֥לֶךְ אֵין־שֹׁוֶ֖ה לְהַנִּיחָֽם׃ אִם־עַל־הַמֶּ֣לֶךְ ט֔וֹב יִכָּתֵ֖ב לְאַבְּדָ֑ם וַעֲשֶׂ֨רֶת אֲלָפִ֜ים כִּכַּר־כֶּ֗סֶף אֶשְׁקוֹל֙ עַל־יְדֵי֙ עֹשֵׂ֣י הַמְּלָאכָ֔ה לְהָבִ֖יא אֶל־גִּנְזֵ֥י הַמֶּֽלֶךְ׃

Esther 3:8-9

Haman then said to King Ahasuerus, “There is a certain people, scattered and dispersed among the other peoples in all the provinces of your realm, whose laws are different from those of any other people and who do not obey the king’s laws; and it is not in Your Majesty’s interest to tolerate them. If it please Your Majesty, let an edict be drawn for their destruction, and I will pay ten thousand talents of silver to the stewards for deposit in the royal treasury.”

שמות ל׳:י״א-י״ג

(יא) וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (יב) כִּ֣י תִשָּׂ֞א אֶת־רֹ֥אשׁ בְּנֵֽי־יִשְׂרָאֵל֮ לִפְקֻדֵיהֶם֒ וְנָ֨תְנ֜וּ אִ֣ישׁ כֹּ֧פֶר נַפְשׁ֛וֹ לַיהֹוָ֖ה בִּפְקֹ֣ד אֹתָ֑ם וְלֹא־יִהְיֶ֥ה בָהֶ֛ם נֶ֖גֶף בִּפְקֹ֥ד אֹתָֽם׃ (יג) זֶ֣ה ׀ יִתְּנ֗וּ כׇּל־הָעֹבֵר֙ עַל־הַפְּקֻדִ֔ים מַחֲצִ֥ית הַשֶּׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ עֶשְׂרִ֤ים גֵּרָה֙ הַשֶּׁ֔קֶל מַחֲצִ֣ית הַשֶּׁ֔קֶל תְּרוּמָ֖ה לַֽיהֹוָֽה׃

Exodus 30:11-13

(11) יהוה spoke to Moses, saying: (12) When you take a census of the Israelite men according to their army enrollment, each shall pay יהוה a ransom for himself on being enrolled, that no plague may come upon them through their being enrolled. (13) This is what everyone who is entered in the records shall pay: a half-shekel by the sanctuary weight—twenty gerah s to the shekel—a half-shekel as an offering to יהוה.

The words "Ki Tisa" are translated as "when you take a census" but literally means "when you raise up". What is the spiritual significance of this?

The day on which all our actions are reviewed by G’d is Rosh Hashanah, New year’s Day. On that day each one of us is treated as an individual and this is why it is such an awesome day. On that day our deeds are isolated from the fact that all of us are also members of the community at large. ~Rabbeinu Bahya, on Shemot, 30:12

A rational approach: The reason the Torah stipulated a half-shekel when the Torah could just as easily have demanded a whole shekel of ten geyrah weight, was to hint to every intelligent person that he must weigh his actions in life so as to give due weight to his spiritual needs as well as to his physical needs. Ideally, he should be able to give full weight to both these requirements each, i.e. a full shekel to each. In fact, he ought to be able to use his body exclusively in the service of the Lord. However, on the other hand, sometimes attention to the physical needs such as eating, drinking, sleeping, provision of clothing, etc., is essential for the continued ability to serve the Lord. Keeping these factors in mind, the Torah, by speaking of a half shekel, hinted that it is aware that we suffer from this dichotomy of demands made upon us. We have numerous sayings of our sages in which they interpret verses in the Torah as reflecting this dual-duty of the Jew to look after both his body and his soul....It goes without saying that even when indulging in mundane activities one should strive to perform this with a view to benefiting one’s soul, one’s spiritual level as a personality. This very donating of the coin, i.e. using money, must be לה', devoted to divinely inspired purposes. When this is the case then one has achieved the degree of sanctity described by the Torah when it calls the coin “sacred.” מעשיו והנהגותיו שקולים בשקל קדש ויעלה מזה למדרגות הפרושיות והקדושה.

A Midrashic approach to the words כי תשא, based on Pessikta Zutrata on our verse. G’d said to Moses: “how are you going to raise the stature of the Jewish people? By the words כי תשא, seeing that it is written (Proverbs 14,34) צְדָקָ֥ה תְרוֹמֵֽם־גּ֑וֹי וְחֶ֖סֶד לְאֻמִּ֣ים חַטָּֽאת׃
Righteousness exalts a nation; Sin is a reproach to any people. Rabbi Yehoshua interpreted this verse to mean that the nation mentioned first are the Jewish people who are elevated spiritually by giving charity. ~Rabbeinu Bahya on Shemot, 30:12

שמות ל״א:י״ב-י״ד

וַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ וְאַתָּ֞ה דַּבֵּ֨ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ לֵאמֹ֔ר אַ֥ךְ אֶת־שַׁבְּתֹתַ֖י תִּשְׁמֹ֑רוּ כִּי֩ א֨וֹת הִ֜וא בֵּינִ֤י וּבֵֽינֵיכֶם֙ לְדֹרֹ֣תֵיכֶ֔ם לָדַ֕עַת כִּ֛י אֲנִ֥י יְהֹוָ֖ה מְקַדִּשְׁכֶֽם׃ וּשְׁמַרְתֶּם֙ אֶת־הַשַּׁבָּ֔ת כִּ֛י קֹ֥דֶשׁ הִ֖וא לָכֶ֑ם מְחַֽלְלֶ֙יהָ֙ מ֣וֹת יוּמָ֔ת כִּ֗י כׇּל־הָעֹשֶׂ֥ה בָהּ֙ מְלָאכָ֔ה וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מִקֶּ֥רֶב עַמֶּֽיהָ׃

Exodus 31:12-14

And יהוה said to Moses: Speak to the Israelite people and say: Nevertheless, you must keep My sabbaths, for this is a sign between Me and you throughout the ages, that you may know that I יהוה have consecrated you [am making you holy]. You shall keep the sabbath, for it is holy for you. One who profanes it shall be put to death: whoever does work on it, that person shall be cut off [spiritually] from among kin.

ספורנו על שמות ל״א:י״ג:א׳

אך את שבתותי תשמורו. אף על פי שצויתי על מלאכת המשכן מכל מקום את שבתותי תשמורו, ולא תדחו אותן בשבילה:

Sforno on Exodus 31:13:1

אך את שבתותי תשמורו, even though it was I Who commanded you to build the Tabernacle and to construct all its appurtenances, and it is to serve as a residence for My presence, this commandment does not override the restrictions associated with proper observance of the Sabbath. The reason is that the Sabbath is אות היא ביני וביניכם, a symbol serving as a reminder of our mutual relationship. If you were to ignore this symbol by building a residence for Me on this day, there would be no point in doing so as I would not then take up residence in that Tabernacle.

ונמצא הפרישות עם החסידות הוא כמו הזהירות עם הזריזות, שזה בסור מרע וזה בעשה טוב.
We find that Separation is to Piety as Watchfulness is to Zeal. For the former concerns "turning from evil" (Tehilim 34:14), while the latter concerns "doing good" (ibid). ~Mesillat Yesharim 13:2

Sabbath is the first commandment given to Israel before the Torah was given. It is the basis of our faith and is equated with all other commandments combined. The Sabbath affirms our belief that G'd created the world in six days and rested on the seventh. ~Rabbeinu Bahya

ספורנו על שמות ל״א:י״ד:ג׳

מחלליה מות יומת במצות לא תעשה, ואין ראוי לדחות עשה ולא תעשה שיש בו מיתה כדי לקיים עשה של מלאכת המשכן: כי כל העושה בה מלאכה ונכרתה הנפש ההיא. גם כן ראוי שלא לדחות השבת, כי ענין חלולה הוא רב העונש, להיות נפש המחלל נכרתת, כי בזה הוא כופר בחדוש העולם, ולו אין חלק במשכן ולא בשוכן בתוכו:

Sforno on Exodus 31:14:3

כל העושה בה מלאכה ונכרתה הנפש ההיא, another reason for not desecrating the Sabbath in order to carry on with the building of the Tabernacle is the extremely heavy penalty associated with deliberate violation of the laws of the Sabbath. The reason for such a penalty is that anyone violating the concept of the Sabbath prohibitions thereby denies that I, God, created the universe out of no preexisting tangible substance. Anyone desecrating the Sabbath deliberately would never benefit from the existence of a building such as the Tabernacle. How could he claim a share in the God Who dwells in this Tabernacle?

The Sabbath teaches us about limits and the ability to say No. It tells us to take time out to focus on what really matters: the important as opposed to the urgent. It gives our most significant relationships the time and space to breathe. It keeps us human, reminding us that we are the masters of technology, not its slaves. ~Rabbi Jonathan Sacks

שמות ל״א:ט״ז-י״ז

וְשָׁמְר֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶת־הַשַּׁבָּ֑ת לַעֲשׂ֧וֹת אֶת־הַשַּׁבָּ֛ת לְדֹרֹתָ֖ם בְּרִ֥ית עוֹלָֽם׃ בֵּינִ֗י וּבֵין֙ בְּנֵ֣י יִשְׂרָאֵ֔ל א֥וֹת הִ֖וא לְעֹלָ֑ם כִּי־שֵׁ֣שֶׁת יָמִ֗ים עָשָׂ֤ה יְהֹוָה֙ אֶת־הַשָּׁמַ֣יִם וְאֶת־הָאָ֔רֶץ וּבַיּוֹם֙ הַשְּׁבִיעִ֔י שָׁבַ֖ת וַיִּנָּפַֽשׁ׃ {ס}

Exodus 31:16-17

The Israelite people shall keep the sabbath, observing the sabbath throughout the ages as a covenant for all time: it shall be a sign for all time [an eternal covenant] between Me and the people of Israel. For in six days יהוה made heaven and earth, and on the seventh day [God] ceased from work and was refreshed.

The Jewish people were to appreciate that the ‎Sabbath rest, even though they may have enjoyed it in Egypt, ‎was not to be a physical rest from the labours of the week, but ‎was something decreed by G’d, to bring them closer to Him. ~Kedushat Levi on Leviticus, Behar.

The Sabbath meant and means many things. It was a protest against slavery. One day in seven, every individual shared the same freedom, breathed the same air of liberty. It was a reminder that there are limits to our exploitation of natural resources. Like the sabbatical and jubilee years, it was a time when the earth rested as a reminder that we are not only creators but also creations, charged with conserving the natural world for future generations. ~ Rabbi Jonathan Sacks

The Almighty’s presence does not rest where there is sadness, only where there is joy in fulfilling the commandments. Talmud Shabbat 30b

More than Jews have kept Shabbat, Shabbat has kept the Jews. ~ Ahad Ha'am (Asher Ginsberg, poet, philosopher, 1856-1927)

Shabbat was dedicated to building a relationship with the Divine, and reconnecting and renewing our deepest selves after a week of laboring in the physical world. One of the greatest benefits of Shabbat has always been family and community, whether in tikkun hanefesh (renewing of the soul/self) or tikkun olam (renewing/repairing of the world). Even a portion of the 25 hours together, a meal, an unplugging-- claiming some shabbat on Shabbat can aid our well-being and help us feel more connected to each other in gratitude, shared experience, mutual support and ongoing soul growth. ~Rabbi Shawn Zevit

The great sin (חטאה גדלה, Exod. 32:21) of the golden calf is packaged tightly within the magisterial details related to the building of the Mishkan, Israel’s portable temple. In Exodus 25–31, God outlines the plans for the Mishkan, replete with precious metals and incense recipes. Exodus 35–40 chronicles the building of the Mishkan. Notably, at the core of this sumptuous description are laws related to the observance of Shabbat, Exodus 31:12–17 and 35:2–3. In this literary way, holy time appears to lie at the center of holy space....
Even when we behave terribly, as Israel did with the golden calf, Shabbat reminds us of God’s holiness and our holiness. It is a sign of who we can be, as the Torah says: “It is a sign between Me and you for all generations that you know that I, God sanctified you” (Exod. 31:13). ~Professor Amy Kalmanofsky, Professor of Bible, JTs

Shabbat is our moment of eternity in the midst of time. Within the cycle of the week it creates a delicate rhythm of action and reflection, making and enjoying, running and standing still. Without that pause to experience family, community, and God, we risk making the journey while missing the view. ~Rabbi Jonathan Sacks

שמות ל״א:י״ד

וּשְׁמַרְתֶּם֙ אֶת־הַשַּׁבָּ֔ת כִּ֛י קֹ֥דֶשׁ הִ֖וא לָכֶ֑ם מְחַֽלְלֶ֙יהָ֙ מ֣וֹת יוּמָ֔ת כִּ֗י כׇּל־הָעֹשֶׂ֥ה בָהּ֙ מְלָאכָ֔ה וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מִקֶּ֥רֶב עַמֶּֽיהָ׃

Exodus 31:14

You shall keep the sabbath, for it is holy for you. One who profanes it shall be put to death: whoever does work on it, that person shall be cut off from among kin.

The Sabbath is the presence of God in the world, open to the soul of man. ~Rabbi Abraham Joshua Heschel, The Sabbath

אורחות צדיקים ט׳:ע״ה

גם צריך לשמוח בשבתות וימים טובים ופורים, כי כולם לזכר יציאת מצרים ולזכר הנסים שהפליא עם בחיריו. לכן ישמח בלבו בזכרו חסדי המקום, וגודל טובותיו עם עושי רצונו. ובעבור כן מתקנים מטעמים ומלבושים יקרים, ושותים יין כדי לשמח הלב. ויזהר שלא ישמח בשמחה ההיא על ההבלים, אלא ישים השמחה על אהבת השם יתברך, ויתגעגע בשעשוע אהבת הצור, וישמח ויגיל בשמחת אדון כל, אשר צווה להתענג ביום ההוא ולשמוח. גם יזכור בימים ההם נועם עולם הבא, אשר היא תכלית הנעימות. ונאה לאדם בעת ההיא שמתענג בתענוגים, שיזכור התענוגים הגדולים ויתאווה להם, כדכתיב (ישעיהו נח יד): "אז תתענג על יי".

Orchot Tzadikim 9:75

It is also necessary to rejoice on Sabbaths, Festivals and on Purim because all of them are a memorial to our exodus from Egypt and of the miracles which He has done wonderously with His chosen ones. Therefore, shall one rejoice in his heart when he remembers the kindnesses of God and the great extent of his goodness with those who do His will. And for this reason do we prepare tasty foods and precious garments and we drink wine, in order to cause the heart to rejoice. And one must be careful not to rejoice with such joy for frivolous reasons but should rejoice with such rejoicing because of his love for God, may He be Blessed, and delight with this delight of love for the Rock, and he should rejoice and be glad in the joy of the Lord of all, who commanded him to have pleasure in that day and to rejoice. And in these Sabbath and Festival days he should be mindful of the pleasantries of the world to come which is the pleasure of all pleasures. And it is proper for a man at such times when he is enjoying pleasures that he should be mindful of the greater pleasures and desire them, as it is written "Then shalt thou delight thyself in the Lord" (Is. 58:14).

שמות ל״א:ט״ו

שֵׁ֣שֶׁת יָמִים֮ יֵעָשֶׂ֣ה מְלָאכָה֒ וּבַיּ֣וֹם הַשְּׁבִיעִ֗י שַׁבַּ֧ת שַׁבָּת֛וֹן קֹ֖דֶשׁ לַיהֹוָ֑ה כׇּל־הָעֹשֶׂ֧ה מְלָאכָ֛ה בְּי֥וֹם הַשַּׁבָּ֖ת מ֥וֹת יוּמָֽת׃

Exodus 31:15

Six days may work be done, but on the seventh day there shall be a sabbath of complete rest, holy to יהוה; whoever does work on the sabbath day shall be put to death.

ספרא, קדושים, פרק ט י״א

[יא] "והייתם לי קדושים כי קדוש אני"-- כשם שאני קדוש כך אתם הֶיו קדושים. כשם שאני פרוש כך אתם הֶיו פרושים.

Sifra, Kedoshim, Chapter 9 11

11) (Vayikra 20:26) "And you shall be holy unto Me, for I, the L–rd, am holy": Just as I am holy, so, you be holy. Just as I am separate, so, you be "separate."

שמות ל״א:ט״ז-י״ז

וְשָׁמְר֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶת־הַשַּׁבָּ֑ת לַעֲשׂ֧וֹת אֶת־הַשַּׁבָּ֛ת לְדֹרֹתָ֖ם בְּרִ֥ית עוֹלָֽם׃ בֵּינִ֗י וּבֵין֙ בְּנֵ֣י יִשְׂרָאֵ֔ל א֥וֹת הִ֖וא לְעֹלָ֑ם כִּי־שֵׁ֣שֶׁת יָמִ֗ים עָשָׂ֤ה יְהֹוָה֙ אֶת־הַשָּׁמַ֣יִם וְאֶת־הָאָ֔רֶץ וּבַיּוֹם֙ הַשְּׁבִיעִ֔י שָׁבַ֖ת וַיִּנָּפַֽשׁ׃ {ס}

Exodus 31:16-17

The Israelite people shall keep the sabbath, observing the sabbath throughout the ages as a covenant for all time: it shall be a sign for all time between Me and the people of Israel. For in six days יהוה made heaven and earth, and on the seventh day [God] ceased from work and was refreshed.

שמות ל״א:י״ח

וַיִּתֵּ֣ן אֶל־מֹשֶׁ֗ה כְּכַלֹּתוֹ֙ לְדַבֵּ֤ר אִתּוֹ֙ בְּהַ֣ר סִינַ֔י שְׁנֵ֖י לֻחֹ֣ת הָעֵדֻ֑ת לֻחֹ֣ת אֶ֔בֶן כְּתֻבִ֖ים בְּאֶצְבַּ֥ע אֱלֹהִֽים׃

Exodus 31:18

Upon finishing speaking with him on Mount Sinai, [God] gave Moses the two tablets of the Pact, stone tablets inscribed with the finger of God.

האדם ויוצרו, ידיעת הבורא ר״ט

...

Man and God, Chapter 1 the Knowledge of God 209

As in Ezekiel, the sabbath is designated as a sign between God and the children of Israel. It is, therefore, not enough to state: that they may know that I am G'd....Israel’s duty for holiness is the direct consequence of their being set apart from among the peoples. The God who sanctifies them is the one who set them apart in order to sanctify them.

מסילת ישרים י״ג:ד׳

והענין, שכל דבר שיוכל להולד ממנו גרמת רע אף על פי שעכשיו אינו גורם לו וכל שכן שאיננו רע ממש, ירחק ויפרוש ממנו.

Mesillat Yesharim 13:4

The intent is that a person distance and separate from anything which may lead to something which could bring about evil, even though right now it does not cause evil and even though it is not itself evil.

Using the Torah and God’s decrees as our guiding principles, we must carve out a life that is tenable, one where we can fully function and live. It is, I believe, a call to find the right balance—a balance between a life that knows no boundaries and one that looks to create too many strictures and limitations. A life of shunning, entirely, ma’aseh Ca’naan and ma’aseh Mitzrayim. ~ Rabba Sara Hurwitz, Yeshivat Maharat

מסילת ישרים י״ג:ה׳-ח׳

והתבונן ותראה שיש כאן שלש מדרגות: יש האיסורים עצמם. ויש סייגותיהם והם הגזרות והמשמרות שגזרו חכמינו ז"ל על כל ישראל. ויש ההרחקים שמוטל על כל פרוש ופרוש לעשות להיות כונס בתוך שלו ובונה גדרים לעצמו, דהיינו, להניח מן ההיתרים עצמם שלא נאסרו לכל ישראל ולפרוש מהם כדי שיהיה מרוחק מן הרע הרחק גדול.

Mesillat Yesharim 13:5-8

If you contemplate and consider the matter, you will see that there are three different levels here: (1) The prohibited things themselves. (2) Their "fences", namely, the decrees and safeguards instituted by our sages, of blessed memory, enacted for every Jew. (3) The distancing measures incumbent on every Parush (man of Separation) to make for himself to withdraw in and build [additional] personal fences, namely, to abstain from permitted things themselves which are not forbidden to every Jew and separate from them in order to keep far away from the evil a great distance.

ישעיהו נ״ח:י״ג-י״ד

אִם־תָּשִׁ֤יב מִשַּׁבָּת֙ רַגְלֶ֔ךָ עֲשׂ֥וֹת חֲפָצֶ֖ךָ בְּי֣וֹם קׇדְשִׁ֑י וְקָרָ֨אתָ לַשַּׁבָּ֜ת עֹ֗נֶג לִקְד֤וֹשׁ יְהֹוָה֙ מְכֻבָּ֔ד וְכִבַּדְתּוֹ֙ מֵעֲשׂ֣וֹת דְּרָכֶ֔יךָ מִמְּצ֥וֹא חֶפְצְךָ֖ וְדַבֵּ֥ר דָּבָֽר׃ אָ֗ז תִּתְעַנַּג֙ עַל־יְהֹוָ֔ה וְהִרְכַּבְתִּ֖יךָ עַל־[בָּ֣מֳתֵי] (במותי) אָ֑רֶץ וְהַאֲכַלְתִּ֗יךָ נַחֲלַת֙ יַֽעֲקֹ֣ב אָבִ֔יךָ כִּ֛י פִּ֥י יְהֹוָ֖ה דִּבֵּֽר׃ {פ}

Isaiah 58:13-14

If you refrain from trampling^-e the sabbath,
From pursuing your affairs on My holy day;
If you call the sabbath “delight,”
The LORD’s holy day “honored”;
And if you honor it and go not your ways
Nor look to your affairs, nor strike bargains— Then you can seek the favor of the LORD.^-f
I will set you astride the heights of the earth,
And let you enjoy the heritage of your father Jacob—
For the mouth of the LORD has spoken.