- שבת as a component of both עגל and משכן: in its form of שמור which comes immediately before the עגל it is limiting and destructive, purely שומר שבת מחללו whereas here it is זכור-יום-שכינה-מקדש oriented: אשר צוה ה' לעשות and becomes part of the לכפר על העגל construct. Just as we substitute כרובים-זהב-משכן for עגל-זהב-במה we also substitute the שבת for שבת and most importantly the הקהל-הקהל for the primal drives that were the מחולות העגל must become מחולות הכרם for the מקדש . Shabbat as a contextual reality, an integrative reality, exactly as it was in בריאה of כ"ל אשר עשה, violated through any detailed מלאכה that is specific to itself, which is what מחשבת means, not part of the כ"ל which is the שבת and the קהילה, the love of זכו"ר instead of the fear of שמור.

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