One of the central themes of Parshas Ki Sisa is the sin of the golden calf. To appreciate the severity of the sin, one has to look at the environment in which this transgression was committed and the resulting consequences. Firstly, Rashi (Shemos 31:18) is of the opinion that it was only as a result of the worshipping of the golden calf, whereby the Jewish people demonstrated they needed something tangible to focus on with their worship, that they received the directive to build the Mishkan. Without this mishap it would have been the case, as we find at the end of Parshas Yisro, that wherever man would call to Hashem, He would respond. Secondly, the Talmud (Shabbos 146A) teaches that when the nachash persuaded Chava to eat of the forbidden fruit in Gan Eden, he seduced her and cast impurity into her, which was then passed on to future generations. At Har Sinai the Jewish nation was cleansed of this impurity and returned to their original uncontaminated state. However, this taste of Gan Eden was lost with their act of idolatry with the eigel. Moreover, Medrash Tanchumah (Parshas Ki Sisa 16) teaches in the name of Reb Nechemyah that the description of the tablets that were divinely designed was, "charus al haluchos" which is understood to be related to "chairus - freedom", specifically freedom from death. Had the Jewish people not sinned with the golden calf they would have returned to the golden days of Gan Eden and be granted immortality.
In light of the above, the Jewish nation would have been satisfied if Hashem would have only restored the relationship that He had with the people prior to their sin. Indeed, throughout the parsha Moshe is pleading with Hashem that he not send an angel to lead the Jewish people but rather Hashem himself should be in their midst. Hashem responds to Moshe's prayers and provides him with the formula of approaching Hashem in the future should circumstances occur that require Divine rapprochement, the thirteen attributes of mercy. What immediately follows is a startling pronouncement that Hashem will not only reside in their midst but (Shemos 34:10) "Behold! I seal a covenant. Before your entire people I shall make great wonders - niflaos - such as have never been created in the entire world and among all the nations." What do these niflaos refer to? The Vilna Gaon (in Aderes Eliyahu) teaches that it refers to the restoration of the ananei haKavod. He continues to say that although we find that the anan accompanied the Jewish people when they left Egypt, that arrangement was only temporary until they reached the yam suf. Moreover, the anan did not protect the entire nation, only the prophets among them. Now, however, the clouds representing Hashem's presence will be over the entire nation. Thus we find (Bamidbar 14:14), "They have heard that You, Hashem, are in the midst of these people that You, Hashem, appear eye to eye and Your cloud stands over them." In addition (Shir HaShirim 3:6), "Who is this ascending from the wilderness, it's way secured and smoothed by palm-like pillars of smoke." When the Jews travelled for forty years in the desert it was a most remarkable privilege for them and was the envy of all the nations.
What is most interesting to note is the upgrade in the relationship between Hashem and His nation. Sometimes after undergoing a challenging crisis, a relationship between a couple can become even deeper, and after the eigel we experienced a greater manifestation of Hashem's love. This personifies that which the Gemorrah (Berachos 34 B) teaches, "in the place where penitents stand, the completely righteous do not stand." Several reasons are suggested for this. Either the ba'al teshuvah is superior because it is harder for him to control his evil inclinations than it is for the perfectly righteous who never became accustomed to sin. In addition, the process of teshuvah requires contrition and admission of some guilt and wrongdoing which humbles the individual, thereby allowing for a greater closeness with his Maker. The overcoming of the negative behavior that the ba'al teshuvah experienced is much more challenging than the righteous individual who is not tempted by sin. Finally, one can suggest the high station of the ba'al teshuvah is due to the fact that he has experienced siyata d'Shmaya in his journey of teshuvah. Thus, the broader picture of the sin of the golden calf ends with the message of "Lehoros teshuva Larabim" (Avodah Zara 4b), communal repentance. This teshuvah is most welcome and produces extraordinary results, as seen by the niflaos that followed the cheit haeigel.
I believe that a similar powerful message emerges from the second Torah reading of this Shabbos, Parshas Parah. The Rabbis ordained that we read Parah before Pesach as a fulfillment of "u'nishalma parim sefasainu", i.e. we should recite and study the laws of the korbanos and that will be considered by Hashem as if we brought the korban. Unfortunately, we do not yet have the third Beit HaMikdash or the parah adumah to enable us to purify ourselves. However, the reading of Parah has to inspire us with the surety that shortly we will be privileged to have that which we are pining for. The Prophet Michah (7:15) says, "As in the days when you left the land of Egypt, I will show wonder". The Navi speaks about the niflaos that will come in the future in the days of Moshiach. Note that he concludes his prophecy with the familiar three verses beginning with, "Mi kail kimocha" which are understood as a being paraphrase of the thirteen attributes of mercy, which is Hashem's welcoming response to our forthcoming teshuvah. The lesson for us is that the great wonders that (we pray) we will experience in the very near future will be commensurate with the quality of our teshuva.