Vayakhel 2022

1Mishkan and Shabbat are linked once again, as they were in last week’s Parsha, in the opening verses of our Parsha.

2“And Moshe gathered all the community of Israel and spoke to them saying, ‘These are the matters which God has commanded to do them. For six days work may be done and the seventh day will be your holy day, a rest of rests (Shabbat Shabbaton) for God; all who work on that day will die. You shall not light a fire in all your dwelling places on the day of Shabbat.’”

3“And Moshe spoke to the community of Israel saying, ‘This is the thing that God has commanded. Take from you a portion for God all whose heart has been motivated for himself, let him bring the portion to God, let him bring gold, silver, and copper.’”[for the Mishkan] (Ex 35:4-5)

4This connection was first drawn in last week’s Parsha. There, immediately after the Torah records the charge to appoint Bezalel and Ahaliav as chief artisans of the Mishkan, it says the following regarding Shabbat: “And you shall speak to the Children of Israel saying to them, “But you shall guard My Shabbat for it is a sign between Me and you for all generations to know that I am God who sanctifies you.” (ibid. 31:13)

5Interestingly, in Vayikra, in both Parshat Kedoshim and Parshat Behar, the connection is made using the very same verse: “You shall guard my Sabbaths and fear my Holy Place; I am God. (Lev 19:30, 26:2)

6This connection between the Mishkan and Shabbat teaches that the thirty-nine Melachot (categories of work) forbidden on Shabbat were the very same Melachot used in building and operating the Mishkan. The term that is most reflective of this connection is ‘Oh-seh,’ meaning, “to do” or “to make.” In Parshat Terumah, for each specific vessel, the pasuk says ‘Ve-asita’- “you shall make.” In Vayakhel, when the work was completed, we find the term ‘Va-yaas’ – “and he made.” In the creation story, we find the following: “And God finished on the seventh day the work that He had done- ‘Melachto asher a-sah’. And he rested from all the work that he had done- ‘Mikal melachto asher a-sah’. And God blessed the seventh day and sanctified it because on that day He rested from all the work that He had created to be done. – ‘Mikal melachto asher bara Elokim la-a-sosse.’” Later references to Shabbat in the Chumash all use the same or similar term ‘Lah-ah-sot.’ “Six days you shall perform your deeds – ‘Ta-ah-seh ma-asecha’ and on the seventh day, rest.” (Ex 29:12)

7The connection between Mishkan and Shabbat is actually referenced in the first pasuk of our Parsha; “These are the things which God commanded to do them.” The plural word “things” indicates keeping the Shabbat and building a Mishkan. They are both commandments “to do” – ‘La-ah-soss.’ The root of the word is Oh-she. We are commanded to make a Mishkan and to make Shabbat! We transform the seventh day of the week into Shabbat by resting – by not doing Melacha. We imitate God, resting because He rested. Through imitation, we are able to experience His presence in a fashion similar to visiting His Mishkan. The difference is that on Shabbat we experience God’s presence from within ourselves. It is through ceasing our normal work activity that we allow His Shechinah to enter into our Shabbat.

8At the end of Behar, the Sforno writes, “Although we may be in exile from the land of our forefathers, we are still commanded to respect and honor the holy places, such as synagogues and study halls, despite the Temple being in ruins. ‘And I will be for them a minor holy place.’ (Ezekiel 11) These are the synagogues and study halls that were in Babylonia.” (Meg 29a). This commentary suggests an additional meaningful connection between Mikdash and Shabbat. As Shabbat is eternal, so too, in some form, is the Mikdash. Therefore, it is incumbent upon us to honor and respect our holy places, and especially to do so on Shabbat, our most holy day.

9Dedicated to the memory of Joel Shulman A’H