Parashat Vayak\u2019hel <\/p>\n
\u00a0<\/p>\n
\u00a0<\/p>\n
\u05d0\u05d5\u05e8 \u05d5\u05d0\u05e9<\/p>\n
Light and Fire<\/p>\n
As Parashat Vayak\u2019hel begins, Moshe descends from Mount Sinai, carrying the second Tablets of the Law \u2013 very similar to the ones he shattered during the Sin of the Golden Calf nearly three months earlier. Immediately upon arrival in the camp of Israel, he convenes the nation and begins teaching them the details of their next task: The construction of the Mishkan (Tabernacle) and its utensils.<\/p>\n
\u05d5\u05b7\u05d9\u05bc\u05b7\u05e7\u05b0\u05d4\u05b5\u05dc \u05de\u05e9\u05c1\u05b6\u05d4 \u05d0\u05b6\u05ea \u05db\u05bc\u05b8\u05dc \u05e2\u05b2\u05d3\u05b7\u05ea \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05d5\u05b7\u05d9\u05bc\u05b9\u05d0\u05de\u05b6\u05e8 \u05d0\u05b2\u05dc\u05b5\u05d4\u05b6\u05dd,
\u00a0\u05d0\u05b5\u05dc\u05bc\u05b6\u05d4 \u05d4\u05b7\u05d3\u05bc\u05b0\u05d1\u05b8\u05e8\u05b4\u05d9\u05dd \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05e6\u05b4\u05d5\u05bc\u05b8\u05d4 \u05d4' \u05dc\u05b7\u05e2\u05b2\u05e9\u05c2\u05b9\u05ea \u05d0\u05b9\u05ea\u05b8\u05dd.<\/p>\n
\u00a0Moshe gathered the entire congregation of Israel and said to them:
\u201cThese are the things that G-d has commanded to do.\u201d (Sh\u2019mot 35,1)<\/p>\n
One would expect that Moshe would then begin teaching the details of building the Mishkan, the place in which the Holy Divine Presence is to dwell within Israel. Yet instead, he starts with the commandment of the Sabbath:<\/p>\n
\u05e9\u05c1\u05b5\u05e9\u05c1\u05b6\u05ea \u05d9\u05b8\u05de\u05b4\u05d9\u05dd \u05ea\u05bc\u05b5\u05e2\u05b8\u05e9\u05c2\u05b6\u05d4 \u05de\u05b0\u05dc\u05b8\u05d0\u05db\u05b8\u05d4 \u05d5\u05bc\u05d1\u05b7\u05d9\u05bc\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05bc\u05c1\u05b0\u05d1\u05b4\u05d9\u05e2\u05b4\u05d9 \u05d9\u05b4\u05d4\u05b0\u05d9\u05b6\u05d4 \u05dc\u05b8\u05db\u05b6\u05dd \u05e7\u05b9\u05d3\u05b6\u05e9\u05c1 \u05e9\u05c1\u05b7\u05d1\u05bc\u05b7\u05ea \u05e9\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea\u05d5\u05b9\u05df \u05dc\u05b7\u05d4'…
\u05dc\u05b9\u05d0 \u05ea\u05b0\u05d1\u05b7\u05e2\u05b2\u05e8\u05d5\u05bc \u05d0\u05b5\u05e9\u05c1 \u05d1\u05bc\u05b0\u05db\u05b9\u05dc \u05de\u05e9\u05c1\u05b0\u05d1\u05b9\u05ea\u05b5\u05d9\u05db\u05b6\u05dd \u05d1\u05bc\u05b0\u05d9\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05bc\u05c1\u05b7\u05d1\u05bc\u05b8\u05ea.<\/p>\n
Six days a week, work shall be done – but the seventh day shall be sacred for you, a Sabbath of Sabbaths for G-d… Do not kindle fires in all your dwellings on the Sabbath. (verses 2-3)<\/p>\n
This introduction raises two questions. First of all, what message was Moshe trying to give over by beginning his lesson with the Sabbath day and its holiness? Second, out of the 39 categories of prohibited work on the Sabbath, why did Moshe choose \u201clighting fire\u201d for his example of prohibited work on the holy day?<\/p>\n
It would seem that by starting off with Shabbat, Moshe Rabbeinu was teaching Israel that the Sabbath sanctity is greater and more important than the construction of the Mishkan. Moshe assumed that the people would be very enthused about building the Tabernacle, and that they all would want to be partners in this holy project. He was correct, of course; everyone donated what they could for the Mishkan, whether it was silver, gold, or their skills and wisdom. Moshe therefore wanted to make it quite clear that all these activities must stop on the Sabbath day.<\/p>\n
And why did he specifically mention \u201clighting fire?\u201d We can assume that fire is critical for many aspects of the Mishkan, such as working with the precious metals, preparing the colors and dyes for the materials, and more.He is about to teach Israel the details of constructing the Mishkan, as he was taught in Terumah and Tetzaveh, and he therefore specifies an activity that is very prevalent throughout the process.<\/p>\n
But let us allow these questions to further challenge us to seek and discover new depths.<\/p>\n
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Serving Hashem<\/p>\n
In the preceding Torah portion, Ki Tisa, Moshe has completed forty days and nights atop Mt. Sinai learning Torah from G-d, including every detail of the construction of the Mishkan. Just before he receives the first set of Tablets of the Law, Hashem gives him a special gift for Israel: the mitzvah of the holy Sabbath day. Moshe\u2019s private 40-day meeting with Hashem ends with this:<\/p>\n
\u05d5\u05b0\u05d0\u05b7\u05ea\u05bc\u05b8\u05d4 \u05d3\u05bc\u05b7\u05d1\u05bc\u05b5\u05e8 \u05d0\u05b6\u05dc \u05d1\u05bc\u05b0\u05e0\u05b5\u05d9 \u05d9\u05b4\u05e9\u05c2\u05b0\u05e8\u05b8\u05d0\u05b5\u05dc \u05dc\u05b5\u05d0\u05de\u05b9\u05e8: \u05d0\u05b7\u05da\u05b0 \u05d0\u05b6\u05ea \u05e9\u05c1\u05b7\u05d1\u05bc\u05b0\u05ea\u05b9\u05ea\u05b7\u05d9 \u05ea\u05bc\u05b4\u05e9\u05c1\u05b0\u05de\u05b9\u05e8\u05d5\u05bc
\u05db\u05bc\u05b4\u05d9 \u05d0\u05d5\u05b9\u05ea \u05d4\u05b4\u05d5\u05d0 \u05d1\u05bc\u05b5\u05d9\u05e0\u05b4\u05d9 \u05d5\u05bc\u05d1\u05b5\u05d9\u05e0\u05b5\u05d9\u05db\u05b6\u05dd \u05dc\u05b0\u05d3\u05b9\u05e8\u05b9\u05ea\u05b5\u05d9\u05db\u05b6\u05dd \u05dc\u05b8\u05d3\u05b7\u05e2\u05b7\u05ea \u05db\u05bc\u05b4\u05d9 \u05d0\u05b2\u05e0\u05b4\u05d9 \u05d4' \u05de\u05b0\u05e7\u05b7\u05d3\u05bc\u05b4\u05e9\u05c1\u05b0\u05db\u05b6\u05dd.<\/p>\n
Speak to the Children of Israel, saying:
\u201cKeep My Sabbaths, for it is a sign between Me and you<\/p>\n
for your generations, to know that I am G-d Who<\/p>\n
has sanctified you.\u201d (31,13)<\/p>\n
When Moshe then comes down from the mountain with the covenantal Tablets in his hands, he assembles the nation and begins with the last thing he learned: the Sabbath. We can say that this holy instance of LIFO – Last In, First Out – is another answer to our first question above. But there is yet a deeper message here.<\/p>\n
We know that the Nation of Israel became accustomed to idol worship during the long period they lived in ancient Egypt. Idol worship is the drawing and sculpting and forming of \u201cgods,\u201d using real substances and materials that can be both seen and touched. When Bnei Yisrael began re-connecting with the G-d of their Forefathers as He revealed His presence and strength via the Ten Plagues, they underwent a genuine soul revolution. They made the switch from seeking out many physical gods, to the service of the One G-d \u2013 invisible and untouchable.<\/p>\n
However, though Bnei Yisrael agreed to worship only Hashem, they still longed to do so in the manner to which they had become accustomed. They needed something they could see and touch, something concrete to which they could direct their thoughts and desires. It was the Mishkan, with its golden cherubim, candelabra, and other very real and tangible utensils, that fulfilled this need.<\/p>\n
It is important to emphasize in this connection that together with the detailed instructions for planning and building the Mishkan, Hashem also gave strict orders forbidding even the slightest changes in the making of the utensils. We will explain the significance of this below.<\/p>\n
Moshe Rabbeinu remained on the mountain a few hours later than Bnei Yisrael expected him, leading to an eruption of frustration and negativity among some of the impatient nation. They had waited for him for forty days! They approached Moshe\u2019s brother Aharon the Priest with this request\/demand:<\/p>\n
\u05e7\u05d5\u05bc\u05dd \u05e2\u05b2\u05e9\u05c2\u05b5\u05d4 \u05dc\u05b8\u05e0\u05d5\u05bc \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u05d9\u05dd \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d9\u05b5\u05dc\u05b0\u05db\u05d5\u05bc \u05dc\u05b0\u05e4\u05b8\u05e0\u05b5\u05d9\u05e0\u05d5\u05bc,
\u05db\u05bc\u05b4\u05d9 \u05d6\u05b6\u05d4 \u05de\u05e9\u05c1\u05b6\u05d4 \u05d4\u05b8\u05d0\u05b4\u05d9\u05e9\u05c1 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05d4\u05b6\u05e2\u05b1\u05dc\u05b8\u05e0\u05d5\u05bc \u05de\u05b5\u05d0\u05b6\u05e8\u05b6\u05e5 \u05de\u05b4\u05e6\u05b0\u05e8\u05b7\u05d9\u05b4\u05dd \u05dc\u05b9\u05d0 \u05d9\u05b8\u05d3\u05b7\u05e2\u05b0\u05e0\u05d5\u05bc \u05de\u05b6\u05d4 \u05d4\u05b8\u05d9\u05b8\u05d4 \u05dc\u05d5\u05b9.<\/p>\n
\u00a0Arise, make us a god that will lead us, for this man Moshe who took us out of Egypt \u2013 we don\u2019t know what has become of him. (32,1)<\/p>\n
Moshe descends from the mountain, ready to give Israel the Tablets of the holy Torah, and finds a most difficult and painful situation: idol worship and merry-making round a golden calf down below. In his wrath, he smashes the tablets to the ground. He must later ascend the mountain once again in order to replace them \u2013 and when he again comes down, as recounted in the beginning of Parashat Vayak\u2019hel, he bears the following very important message for the people.<\/p>\n
\u201cIt\u2019s true,\u201d Moshe says, \u201cthat the Mishkan and the future Holy Temple are Holy of Holies; it is there that Hashem\u2019s presence and light dwell amongst the people, and divine fire descends from the sky to that holy divine abode. But this is not the only way of serving G-d. There is an even more exalted, more pure, and more perfect way of doing so, and that is via the Sabbath day \u2013 a day of worship of G-d with pure and unsullied thoughts, a day of great spiritual uplifting as we unite and connect with our Creator. Our service of G-d in the Mishkan is one of actions, with our hands, while our Sabbath worship is precisely the opposite: by not acting. It is a day exclusively for thoughts and spiritual inspiration and uplifting.\u201d<\/p>\n
We thus see that there are two parallel paths \u2013 active and passive \u2013 via which G-d\u2019s light and glory can appear in the world:<\/p>\n
Path 1: Building a Mishkan and Holy Temple for G-d\u2019s presence, via the 39 types of work. We will see that these are grounded in fire \u2013 and G-d\u2019s presence rests upon the Mishkan via fire, as written: \u201cA continuous fire shall burn upon the altar; it shall not go out.\u201d (Vayikra 6,6)<\/p>\n
Path 2: Refraining from fire and the 39 types of work on the Sabbath. In this path, the Divine presence rests upon the entire world on the Sabbath not by fire, but via light alone, as we will see below. As is written: \u05d5\u05b7\u05d9\u05bc\u05b8\u05e0\u05b7\u05d7 \u05d1\u05bc\u05b7\u05d9\u05bc\u05d5\u05b9\u05dd \u05d4\u05b7\u05e9\u05bc\u05c1\u05b0\u05d1\u05b4\u05d9\u05e2\u05b4\u05d9, \u201cHe rested on the seventh day\u201d (Sh\u2019mot 20,11); the word for \u201crested\u201d is understood as in the verse \u05e0\u05b8\u05d7\u05b8\u05d4 \u05e8\u05d5\u05bc\u05d7\u05b7 \u05d0\u05b5\u05dc\u05b4\u05d9\u05bc\u05b8\u05d4\u05d5\u05bc \u05e2\u05b7\u05dc \u05d0\u05b1\u05dc\u05b4\u05d9\u05e9\u05c1\u05b8\u05e2, \u201cthe spirit of Eliyahu [has] rested upon Elisha.\u201d (Kings II 2,15)<\/p>\n
Hashem Himself also worked in two parallel ways: He both created the physical world, and rested on the seventh day. Both are vital: The greatness of the Sabbath and its \u201cpassive\u201d Divine worship is that it cannot lead to idol worship, such as occurred at the Sin of the Golden Calf; the greatness of the Mishkan lies in the subjugation to Hashem of the physical realm, and in the guidance of man\u2019s imagination toward the service of G-d. This latter is the essence of the creation of the material world.<\/p>\n
This principle \u2013 that the Sabbath and the Mishkan represent parallel routes for Divine worship \u2013 is the guide for determining the forbidden types of work on the Sabbath. Any act that is significant for the construction of the Mishkan is precisely that which is forbidden on Shabbat.<\/p>\n
One might ask: If the Sabbath is marked by its \u201cpassivity,\u201d what is meant by that which is said in Parashat Ki Tisa (Sh\u2019mot 31,16), \u201cto make the Sabbath\u201d? \u2013 The answer is that must it be read in context: \u201cto make the Sabbath for [Israel\u2019s] generations an everlasting covenant\u201d – that is, it must be made into an everlasting covenant.<\/p>\n
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Do Not Kindle Fires<\/p>\n
This brings us once again to the second question we asked above: Of the 39 categories of prohibited work on the Sabbath, why did Moshe specifically choose to mention only that of \u201clighting fire\u201d when he came down from Sinai? Why does this one represent the others?<\/p>\n
Rav Levi Nachmani, of saintly blessed memory, taught that when we look carefully at the physical reality around us, we will see that it is fire in its various forms that represents man\u2019s use of energy on Earth. Cars\u2019 combustion engines, turbines, electricity production, airplanes, trains, construction, industry \u2013 everything revolves around fire. All of our military capabilities, of course, with both conventional and non-conventional weapons, are based on explosions of gunpowder or uranium\u2019s atomic nucleus.<\/p>\n
Our Sages taught that fire was first formed by Adam, the first man, when he rubbed two stones together \u2013 and that this occurred on Motzaei Shabbat, the conclusion of the first Sabbath. Why precisely then? Because the Sabbath day represents Divine Light: the light of prophecy, the light of blessing, the light of sanctity, the light of joy, the light of love, the light of redemption and salvation. When the Sabbath day departs and is replaced by a weekday, the light disappears, and in its place comes fire, representing the energy at man\u2019s disposal.<\/p>\n
The Torah states: G-d blessed the seventh day and sanctified it (B\u2019reshit 2,3). On this verse, the Medrash B\u2019reshit Rabba (11,2) comments regarding the special Sabbath light:<\/p>\n
G-d both blessed and sanctified the Sabbath day using the light of man\u2019s countenance (face). The light of one\u2019s face during the week is not the same as the light of one\u2019s face on the Sabbath day.<\/p>\n
That is, the light of one\u2019s face – happiness, broad-mindedness, and full-heartedness \u2013 is \u201cturned off\u201d during the week. We can now understand why the Torah emphasizes, \u201cDo not kindle fires in all your dwellings on the Sabbath\u201d (Sh\u2019mot 35,3). Bnei Yisrael are cautioned not to exchange the exalted Divine light of the Sabbath for the low-grade, physical fire-energy that is the basis for our actions during the week.<\/p>\n
The light on Sabbath is a unique one, bearing G-dly inspiration from above. When we say that Holy One \u201crested\u201d on the Sabbath day, we mean that He placed His Presence in and around the world. This is why one of our Saturday night havdalah blessings is borei me\u2019orei ha-esh, \u201cHe Who creates the lights of the fire.\u201d It refers to the \u201cchanging of the guard,\u201d the replacement of the spiritual fire with work-a-day fire that will serve us for the next six days.<\/p>\n
There is fire in the Holy Temple, as well. The fire upon the altar is a necessary pre-condition for the appearance of the Divine fire that descends from above. But we must also beware of the danger that this fire could possibly be one that leads to idol worship \u2013 as happened in the Sin of the Golden Calf:<\/p>\n
… \u05d5\u05b8\u05d0\u05b7\u05e9\u05c1\u05b0\u05dc\u05b4\u05db\u05b5\u05d4\u05d5\u05bc \u05d1\u05b8\u05d0\u05b5\u05e9\u05c1 \u05d5\u05b7\u05d9\u05bc\u05b5\u05e6\u05b5\u05d0 \u05d4\u05b8\u05e2\u05b5\u05d2\u05b6\u05dc \u05d4\u05b7\u05d6\u05bc\u05b6\u05d4.<\/p>\n
[Aharon said:] \u201cI threw it into the fire,<\/p>\n
and this calf emerged.\u201d (Sh\u2019mot 32,24)<\/p>\n
Only with the light of joy and ruach hakodesh (Divine inspiration), is there no real danger that idol-worship can result.<\/p>\n
\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Carrying from One Domain to Another<\/p>\n
Bnei Yisrael were overly generous in donating to the Mishkan:<\/p>\n
\u05d5\u05b7\u05d9\u05bc\u05b9\u05d0\u05de\u05b0\u05e8\u05d5\u05bc \u05d0\u05b6\u05dc \u05de\u05b9\u05e9\u05c1\u05b6\u05d4 \u05dc\u05bc\u05b5\u05d0\u05de\u05b9\u05e8,
\u05de\u05b7\u05e8\u05b0\u05d1\u05bc\u05b4\u05d9\u05dd \u05d4\u05b8\u05e2\u05b8\u05dd \u05dc\u05b0\u05d4\u05b8\u05d1\u05b4\u05d9\u05d0, \u05de\u05b4\u05d3\u05bc\u05b5\u05d9 \u05d4\u05b8\u05e2\u05b2\u05d1\u05b9\u05d3\u05b8\u05d4 \u05dc\u05b7\u05de\u05bc\u05b0\u05dc\u05b8\u05d0\u05db\u05b8\u05d4 \u05d0\u05b2\u05e9\u05c1\u05b6\u05e8 \u05e6\u05b4\u05d5\u05bc\u05b8\u05d4 \u05d4' \u05dc\u05b7\u05e2\u05b2\u05e9\u05c2\u05b9\u05ea \u05d0\u05b9\u05ea\u05b8\u05d4\u05bc.<\/p>\n
\u00a0[The wise men] said to Moshe: \u201cThe nation is bringing too much, more than needed for the work G-d commanded.\u201d (36,5)<\/p>\n
Moshe thereupon orders an end to collection activities:<\/p>\n
\u05d5\u05b7\u05d9\u05b0\u05e6\u05b7\u05d5 \u05de\u05b9\u05e9\u05c1\u05b6\u05d4 \u05d5\u05b7\u05d9\u05bc\u05b7\u05e2\u05b2\u05d1\u05b4\u05d9\u05e8\u05d5\u05bc \u05e7\u05d5\u05b9\u05dc \u05d1\u05bc\u05b7\u05de\u05bc\u05b7\u05d7\u05b2\u05e0\u05b6\u05d4 \u05dc\u05b5\u05d0\u05de\u05b9\u05e8:
\u05d0\u05b4\u05d9\u05e9\u05c1 \u05d5\u05b0\u05d0\u05b4\u05e9\u05bc\u05c1\u05b8\u05d4 \u05d0\u05b7\u05dc \u05d9\u05b7\u05e2\u05b2\u05e9\u05c2\u05d5\u05bc \u05e2\u05d5\u05b9\u05d3 \u05de\u05b0\u05dc\u05b8\u05d0\u05db\u05b8\u05d4 \u05dc\u05b4\u05ea\u05b0\u05e8\u05d5\u05bc\u05de\u05b7\u05ea \u05d4\u05b7\u05e7\u05bc\u05b9\u05d3\u05b6\u05e9\u05c1, \u05d5\u05b7\u05d9\u05bc\u05b4\u05db\u05bc\u05b8\u05dc\u05b5\u05d0 \u05d4\u05b8\u05e2\u05b8\u05dd \u05de\u05b5\u05d4\u05b8\u05d1\u05b4\u05d9\u05d0.<\/p>\n
Moshe gave the command and they transmitted it in the camp, saying: \u201cNeither man nor woman shall do any more work in donating to the holiness\u201d – and they stopped bringing. (verse 6)<\/p>\n
The verses are clear: The artisans feel that no further contributions are needed, as there is more than enough. But the Sages of the Jerusalem Talmud (Yerushalmi) saw another, hidden meaning in this text. In the beginning of Tractate Shabbat, they cite this verse to teach that carrying an item from a private domain to a public domain, or vice versa, is a forbidden work activity on the Sabbath. How is this law derived from this passage?<\/p>\n
The explanation is that Moshe used the word work, m\u2019lakhah: \u05d0\u05b7\u05dc \u05d9\u05b7\u05e2\u05b2\u05e9\u05c2\u05d5\u05bc \u05e2\u05d5\u05b9\u05d3 \u05de\u05b0\u05dc\u05b8\u05d0\u05db\u05b8\u05d4, they should not do any more work. The immediate result was they stopped bringing \u2013 showing that this very activity of carrying from domain to domain is categorized as a m\u2019lakhah, a forbidden work activity. Essentially, this Yerushalmi is telling us that the Torah considers the construction work on the Mishkan to have begun way back from when a donation was brought from the donor\u2019s tent to the Mishkan area. Even this initial activity, therefore, qualifies as a forbidden work activity on the Sabbath.<\/p>\n
The Torah emphasizes this again in the very next verse:<\/p>\n
\u05d5\u05b0\u05d4\u05b7\u05de\u05bc\u05b0\u05dc\u05b8\u05d0\u05db\u05b8\u05d4 \u05d4\u05b8\u05d9\u05b0\u05ea\u05b8\u05d4 \u05d3\u05b7\u05d9\u05bc\u05b8\u05dd \u05dc\u05b0\u05db\u05b8\u05dc \u05d4\u05b7\u05de\u05bc\u05b0\u05dc\u05b8\u05d0\u05db\u05b8\u05d4 \u05dc\u05b7\u05e2\u05b2\u05e9\u05c2\u05d5\u05b9\u05ea \u05d0\u05b9\u05ea\u05b8\u05d4\u05bc \u05d5\u05b0\u05d4\u05d5\u05b9\u05ea\u05b5\u05e8.<\/p>\n
The materials (lit., work) were enough for them<\/p>\n
for all the work to do, and more. (verse 7)<\/p>\n
As we can see, the formulation of this verse is slightly awkward. The meaning must be this: \u201cThe work of bringing the donations supplied the needs of the construction work on the Mishkan.\u201d This is in fact how Rashi explains it in his commentary to the Torah.<\/p>\n
But the Babylonian Talmud (Shabbat 96b) went further. It, too, derived from this passage that one may not carry from a private domain to a public domain on the Sabbath. Why does it depart from the plain meaning that Moshe was simply ordering a halt to all donations? Because of a hermeneutical rule called g\u2019zerah shavah, in which a word used in two passages enables us to liken one passage to the other. In this case, the word \u05d5\u05d9\u05e2\u05d1\u05d9\u05e8\u05d5, they passed, is used both here \u2013 \u201cthey passed the sound [of the command] in the camp\u201d \u2013 and also in reference to Yom Kippur of the Jubilee year: \u05ea\u05b7\u05bc\u05e2\u05b2\u05d1\u05b4\u05d9\u05e8\u05d5\u05bc \u05e9\u05c1\u05d5\u05b9\u05e4\u05b8\u05e8 \u05d1\u05b0\u05bc\u05db\u05b8\u05dc \u05d0\u05b7\u05e8\u05b0\u05e6\u05b0\u05db\u05b6\u05dd, \u201cPass a shofar sound throughout your land\u201d (Vayikra 25,9). The Gemara then explains that just like the second verse is referring to a day of forbidden work – Yom Kippur – so too the prohibition here on carrying must be on that type of day: the Sabbath.<\/p>\n
The Sages thus draw a connecting line between Yom Kippur of the Jubilee year and donations to the Mishkan. To understand what lies behind this link, we must look below the surface and try to understand why Moshe imposed such an absolute ban on further donations. Could he not have sufficed with an announcement that no additional contributions were needed?<\/p>\n
The answer is that Moshe was here teaching the nation a 180-degree difference between idol worship and the service of G-d: The former is the fruit of human imagination, and people are free to add or subtract from the rites at will. The service of Hashem, however, is precise and exact, according to the word of G-d; no more and no less. It is like a perfect melody, which cannot be changed by even one note.<\/p>\n
This is why the exact measurements of the Mishkan are prescribed, as well as the precise weight of the gold that is used, and the exact number of hooks, etc. Nothing may be changed at all! In fact, when the Torah describes the process of building the Mishkan, it states no fewer than 18 times that all was done \u05db\u05b7\u05bc\u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05e6\u05b4\u05d5\u05b8\u05bc\u05d4 \u05d4' \u05d0\u05b6\u05ea \u05de\u05b9\u05e9\u05b6\u05c1\u05d4, just as G-d had commanded Moshe. Everything was precisely commanded, and no changes were permitted in the specifications of the Mishkan and its utensils. Similarly, no extra donations may be brought for this purpose.<\/p>\n
But something is still not clear: Why can extra donations not be brought and used, not for the Mishkan, but for other purposes? Why not sell what is superfluous and use the proceeds for the maintenance of the Mishkan, or for preparing musical instruments for the Levites, or other such sacred purposes?<\/p>\n
It must be that something else motivated Moshe\u2019s stern order against further donations. We recall the Gemara directing our attention to Yom Kippur of the Jubilee year, the ultimate year of return, about which the Torah tells us:<\/p>\n
\u05d1\u05bc\u05b4\u05e9\u05c1\u05b0\u05e0\u05b7\u05ea \u05d4\u05b7\u05d9\u05bc\u05d5\u05b9\u05d1\u05b5\u05dc \u05d4\u05b7\u05d6\u05bc\u05b9\u05d0\u05ea \u05ea\u05bc\u05b8\u05e9\u05c1\u05bb\u05d1\u05d5\u05bc \u05d0\u05b4\u05d9\u05e9\u05c1 \u05d0\u05b6\u05dc \u05d0\u05b2\u05d7\u05bb\u05d6\u05bc\u05b8\u05ea\u05d5\u05b9.<\/p>\n
In this Jubilee year, each man will return to his homestead. (Vayikra 25,13)<\/p>\n
Everything in the Jubilee revolves around the concept of return to the source: freeing slaves and allowing them to return to their families, returning land to their previous owners, and, as we do every Shemittah year, returning the land\u2019s produce to Hashem by relinquishing ownership.<\/p>\n
Yom Kippur, too, is a day of return and repentance – teshuvah, from the root meaning \u201cto return.\u201d On this day we come home to our original purity, as it was before being enveloped in the impurity of sin.<\/p>\n
How does this connect with the forbidden Sabbath work of carrying from domain to domain? We know that the construction activities in the Mishkan closely parallel the creation of the world, as the Medrash Rabba explains in detail (Bamidbar Rabba 12,13). The essence of Creation is G-d\u2019s resolve to grant decision-making authority \u2013 Free Will \u2013 to the mortals He is about to create. They can even decide in opposition to Hashem\u2019s will. Thus, G-d willingly transfers His exclusive decision-making authority from His private domain to the public, human domain. As we read in Tehillim:<\/p>\n
… \u05d5\u05b0\u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5 \u05e0\u05b8\u05ea\u05b7\u05df \u05dc\u05b4\u05d1\u05b0\u05e0\u05b5\u05d9 \u05d0\u05b8\u05d3\u05b8\u05dd.<\/p>\n
… and the earth He gave to man. (Psalms 115,16)<\/p>\n
But on the Sabbath, everything is gathered back to return to its source, just like on Yom Kippur of the Jubilee year, and Israel again crowns G-d the \u201cexclusive King over the entire world.\u201d This means to allow the Keter, the sphere of G-d\u2019s \u201ccrown\u201d or His Supreme Will, to dictate events \u2013 as will be in the future:<\/p>\n
\u00a0… \u05d0\u05b7\u05d7\u05b2\u05e8\u05b5\u05d9 \u05d4\u05b7\u05d9\u05bc\u05b8\u05de\u05b4\u05d9\u05dd \u05d4\u05b8\u05d4\u05b5\u05dd \u05e0\u05b0\u05d0\u05bb\u05dd \u05d4' \u05e0\u05b8\u05ea\u05b7\u05ea\u05bc\u05b4\u05d9 \u05d0\u05b6\u05ea \u05ea\u05bc\u05d5\u05b9\u05e8\u05b8\u05ea\u05b4\u05d9 \u05d1\u05bc\u05b0\u05e7\u05b4\u05e8\u05b0\u05d1\u05bc\u05b8\u05dd \u05d5\u05b0\u05e2\u05b7\u05dc \u05dc\u05b4\u05d1\u05bc\u05b8\u05dd \u05d0\u05b6\u05db\u05b0\u05ea\u05bc\u05b3\u05d1\u05b6\u05e0\u05bc\u05b8\u05d4 …<\/p>\n
After those days, G-d says, I will give My Torah within them
and I will write it on their hearts. (Yirmiyahu 31,32)<\/p>\n
There is a difference, though: In the future, evil will disappear from the world, as will Free Choice. But on the Sabbath, evil is still quite here, and only Israel crowns Hashem.<\/p>\n
With the onset of the Sabbath each week, part of the public domain that was given to man returns to the private domain of the King of Kings, Master of All. This is a return to the source, just like on Yom Kippur of the Yovel year. Everything that was enclosed by a fence before the Sabbath is no longer in the public domain, but is rather a private domain. For us to remove items from a private to public domain on the Sabbath, or vice versa, is as if abandoning that which is good to the domain of the evil, or like introducing evil into the purity of sanctity.<\/p>\n
As we say in the special Kedusha of the Sabbath Mussaf prayer:<\/p>\n
\u201cThey will give You, Hashem our G-d, a crown \u2013<\/p>\n
the angels on high together with Israel gathered below.\u201d<\/p>\n
\u00a0<\/p>\n
\u00a0<\/p>\n
<\/p>\n
\u00a0<\/p>\n","protected":false},"excerpt":{"rendered":"
Parashat Vayak\u2019hel \u00a0 \u00a0 \u05d0\u05d5\u05e8 \u05d5\u05d0\u05e9 Light and Fire As Parashat Vayak\u2019hel begins, Moshe descends from Mount Sinai, carrying the second Tablets of the Law \u2013 very similar to the ones he shattered during the Sin of the Golden Calf nearly three months earlier. Immediately upon arrival in the camp of Israel, he convenes the […]<\/p>\n","protected":false},"featured_media":12015,"template":"","meta":{"_acf_changed":false,"_shiur_youtube":"","_shiur_audios":[],"_shiur_pdfs":[{"title":"\u05de\u05e7\u05d5\u05e8\u05d5\u05ea","url":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-content\/uploads\/sites\/4\/2026\/01\/3799_pdf.pdf"}],"_post_rav":[1882]},"nosim":[203],"class_list":["post-5121","shiurim","type-shiurim","status-publish","has-post-thumbnail","hentry","nosim-english"],"acf":[],"_links":{"self":[{"href":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-json\/wp\/v2\/shiurim\/5121","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-json\/wp\/v2\/shiurim"}],"about":[{"href":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-json\/wp\/v2\/types\/shiurim"}],"version-history":[{"count":1,"href":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-json\/wp\/v2\/shiurim\/5121\/revisions"}],"predecessor-version":[{"id":5122,"href":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-json\/wp\/v2\/shiurim\/5121\/revisions\/5122"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-json\/wp\/v2\/media\/12015"}],"wp:attachment":[{"href":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-json\/wp\/v2\/media?parent=5121"}],"wp:term":[{"taxonomy":"nosim","embeddable":true,"href":"https:\/\/kiryatmoshe.co.il\/maor-tuvia\/wp-json\/wp\/v2\/nosim?post=5121"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}