Vayakhel Answers

VaYakhel 5719

Alef.

Although the verse stresses the absence of “Melacha”, this is not an end in itself, but rather a means to the end of creating a particular Shabbas’dic atmosphere. MaLBIM’s comment is reminiscent of RaShI on Beraishit 2:2

(ב) וַיְכַל אֱלֹקים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל מְלַאכְתּוֹ אֲשֶׁר עָשָׂה:

רש"י

... ד"א מה היה העולם חסר? מנוחה. באת שבת, באת מנוחה. כלתה ונגמרה המלאכה:

or the Tora’s conception of “Shabbaton” according to RaMBaN:

ויקרא כג

(כד) דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל לֵאמֹר בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ יִהְיֶה לָכֶם שַׁבָּתוֹן זִכְרוֹן תְּרוּעָה מִקְרָא קֹדֶשׁ:

רמב"ן

(כד) יהיה לכם שבתון שיהיה יום שביתה לנוח בו ואמרו רבותינו (שבת כד:) שבתון עשה הוא והנה העושה מלאכה בי"ט עובר בלאו ועשה, והשובת בו מקיים עשה...

Beit.

1.  The apparent contradiction between RaShI on Shemot 35:2 and VaYikra 19:3 is based upon the structure of the verses. In 35:2, RaShI states that the first of the two elements that are brought into linkage with one another trumps the other, while in VaYikra he says that it is the second of the two elements that trumps the first.

2.  To resolve the contradiction one could distinguish between the two instances. In the latter, we are dealing with a Hekesh, i.e., where both elements appear in the same verse. The former instance is where complete sections of the Tora are juxtaposed next to one another, but without a single verse sharing both elements. When that principle is combined with the assumption of אין מוקדם ומאוחר בתורה, the ability to draw consistent conclusions regarding which of the two is the more important is compromised.

Gimel.

1.  Abrabanel is explaining why in the middle of all of the discussion of the Mishkan, a reminder to observe Shabbat appears.

2.  Heschel does provide an answer to the question raised by Abrabanel, i.e., despite the fact that holiness of place is significant, it should not be forgotten that by virtue of God’s Sanctifying Shabbat before even Giving man the Tora, He Demonstrates that God is “more Interested” in holiness of time than holiness of place.

3.  When Moshe finally comes down with the second Luchot, he seems to repeat what has already been stated at the beginning of Parashat Teruma:

שמות לה (ד) וַיֹּאמֶר משֶׁה אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵללֵאמֹר זֶה הַדָּבָר אֲשֶׁר צִוָּה יְדֹוָד לֵאמֹר: (ה) קְחוּ מֵאִתְּכֶם תְּרוּמָה לַידֹוָד כֹּל נְדִיב לִבּוֹיְבִיאֶהָ אֵת תְּרוּמַת יְדֹוָד זָהָב וָכֶסֶף וּנְחשֶׁת: (ו) וּתְכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ וְעִזִּים: (ז) וְעֹרֹת אֵילִם מְאָדָּמִים וְעֹרֹת תְּחָשִׁים וַעֲצֵישִׁטִּים: (ח) וְשֶׁמֶן לַמָּאוֹר וּבְשָׂמִים לְשֶׁמֶן הַמִּשְׁחָהוְלִקְטֹרֶת הַסַּמִּים: (ט) וְאַבְנֵי שֹׁהַם וְאַבְנֵי מִלֻּאִים לָאֵפוֹד וְלַחשֶׁן: (י) וְכָל חֲכַם לֵב בָּכֶם יָבֹאוּ וְיַעֲשׂוּ אֵת כָּל אֲשֶׁרצִוָּה יְדֹוָד: (יא) אֶת הַמִּשְׁכָּן אֶת אָהֳלוֹ וְאֶת מִכְסֵהוּ אֶתקְרָסָיו וְאֶת קְרָשָׁיו אֶת בְּרִיחָו אֶת עַמֻּדָיו וְאֶתאֲדָנָיו: (יב) אֶת הָאָרֹן וְאֶת בַּדָּיו אֶת הַכַּפֹּרֶת וְאֵתפָּרֹכֶת הַמָּסָךְ: (יג) אֶת הַשֻּׁלְחָן וְאֶת בַּדָּיו וְאֶת כָּל כֵּלָיו וְאֵתלֶחֶם הַפָּנִים: (יד) וְאֶת מְנֹרַת הַמָּאוֹר וְאֶת כֵּלֶיהָ וְאֶת נֵרֹתֶיהָוְאֵת שֶׁמֶן הַמָּאוֹר: (טו) וְאֶת מִזְבַּח הַקְּטֹרֶת וְאֶת בַּדָּיו וְאֵת שֶׁמֶןהַמִּשְׁחָה וְאֵת קְטֹרֶת הַסַּמִּים וְאֶת מָסַךְהַפֶּתַח לְפֶתַח הַמִּשְׁכָּן: (טז) אֵת מִזְבַּח הָעֹלָה וְאֶת מִכְבַּר הַנְּחשֶׁתאֲשֶׁר לוֹ אֶת בַּדָּיו וְאֶת כָּל כֵּלָיו אֶת הַכִּיֹּר וְאֶתכַּנּוֹ: (יז) אֵת קַלְעֵי הֶחָצֵר אֶת עַמֻּדָיו וְאֶת אֲדָנֶיהָוְאֵת מָסַךְ שַׁעַר הֶחָצֵר: (יח) אֶת יִתְדֹת הַמִּשְׁכָּן וְאֶת יִתְדֹת הֶחָצֵר וְאֶתמֵיתְרֵיהֶם: (יט) אֶת בִּגְדֵי הַשְּׂרָד לְשָׁרֵת בַּקֹּדֶשׁ אֶת בִּגְדֵיהַקֹּדֶשׁ לְאַהֲרֹן הַכֹּהֵן וְאֶת בִּגְדֵי בָנָיו לְכַהֵן: (כ) וַיֵּצְאוּ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל מִלִּפְנֵי משֶׁה:

שמות כה (א) וַיְדַבֵּר יְדֹוָד אֶל משֶׁה לֵּאמֹר: (ב) דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִקְחוּ לִי תְּרוּמָה מֵאֵתכָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ תִּקְחוּ אֶת תְּרוּמָתִי: (ג) וְזֹאת הַתְּרוּמָה אֲשֶׁר תִּקְחוּ מֵאִתָּם זָהָבוָכֶסֶף וּנְחשֶׁת: (ד) וּתְכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ וְעִזִּים: (ה) וְעֹרֹת אֵילִם מְאָדָּמִים וְעֹרֹת תְּחָשִׁים וַעֲצֵישִׁטִּים: (ו) שֶׁמֶן לַמָּאֹר בְּשָׂמִים לְשֶׁמֶן הַמִּשְׁחָהוְלִקְטֹרֶת הַסַּמִּים: (ז) אַבְנֵי שֹׁהַם וְאַבְנֵי מִלֻּאִים לָאֵפֹד וְלַחשֶׁן: (ח) וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם: (ט) כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אוֹתְךָ אֵת תַּבְנִיתהַמִּשְׁכָּן וְאֵת תַּבְנִית כָּל כֵּלָיו וְכֵן תַּעֲשׂוּ:

The repetition allows for the interpretation that what was stated earlier was merely a foreshadowing of what will be commanded later, i.e., a manifestation of the principle: תרופה קודמת למכה (the antidote for the problem precedes the problem itself.)

Daled.

א)  שמות לה

(א) וַיַּקְהֵל משֶׁה אֶת כָּל עֲדַת בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם אֵלֶּה הַדְּבָרִים אֲשֶׁר צִוָּה יְדֹוָד לַעֲשׂת אֹתָם:

(ב) שֵׁשֶׁת יָמִים תֵּעָשֶׂה מְלָאכָה וּבַיּוֹם הַשְּׁבִיעִי יִהְיֶה לָכֶם קֹדֶשׁ שַׁבַּת שַׁבָּתוֹן לַידֹוָד כָּל הָעֹשֶׂה בוֹ מְלָאכָה יוּמָת:

(ג) לֹא תְבַעֲרוּ אֵשׁ בְּכֹל משְׁבֹתֵיכֶם בְּיוֹם הַשַּׁבָּת:

“Melacha will be done”

The Melacha associated with constructing the Mishkan and fabricating the clothing of the Kohanim will be accomplished during the six days of the week that are not Shabbat. 

ב)  שמות כ

(ח) זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ:

(ט) שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל מְלַאכְתֶּךָ:

(י) וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַידֹוָד אֱלֹקיךָ לֹא תַעֲשֶׂה כָל מְלָאכָה אַתָּה וּבִנְךָ וּבִתֶּךָ עַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ:

(יא) כִּי שֵׁשֶׁת יָמִים עָשָׂה יְדֹוָד אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֶת הַיָּם וְאֶת כָּל אֲשֶׁר בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל כֵּן בֵּרַךְ יְדֹוָד אֶת יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ:

“You will work and do all of your Melacha”

Some interpret this statement that just as it is a Mitzva to refrain from creative physical activity on Shabbat, it is a Mitzva to engage in it (as opposed to simply sleeping, or having others perform work on your behalf) during the part of the week that it is permitted to do so. In this way a person can pursue having a “productive” life.

ג)  שמות כג

(יב) שֵׁשֶׁת יָמִים תַּעֲשֶׂה מַעֲשֶׂיךָ וּבַיּוֹם הַשְּׁבִיעִי תִּשְׁבֹּת לְמַעַן יָנוּחַ שׁוֹרְךָ וַחֲמֹרֶךָ וְיִנָּפֵשׁ בֶּן אֲמָתְךָ וְהַגֵּר:

“You will do your activities”

We are not concerned with the quality of what you will be doing during the six days of non-Shabbat each week. Rather in this verse, the emphasis is placed upon what you will not be doing on Shabbat, i.e., your own pursuits whatever they may be, and, by implication, in order that you can engage in God’s Activities for at least one day each week.

ד)  שמות לא

(יג) וְאַתָּה דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל לֵאמֹר אַךְ אֶת שַׁבְּתֹתַי תִּשְׁמֹרוּ כִּי אוֹת הִוא בֵּינִי וּבֵינֵיכֶם לְדֹרֹתֵיכֶם לָדַעַת כִּי אֲנִי יְדֹוָד מְקַדִּשְׁכֶם:

(יד) וּשְׁמַרְתֶּם אֶת הַשַּׁבָּת כִּי קֹדֶשׁ הִוא לָכֶם מְחַלֲלֶיהָ מוֹת יוּמָת כִּי כָּל הָעֹשֶׂה בָהּ מְלָאכָה וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִקֶּרֶב עַמֶּיהָ:

(טו) שֵׁשֶׁת יָמִים יֵעָשֶׂה מְלָאכָה וּבַיּוֹם הַשְּׁבִיעִי שַׁבַּת שַׁבָּתוֹן קֹדֶשׁ לַידֹוָד כָּל הָעֹשֶׂה מְלָאכָה בְּיוֹם הַשַּׁבָּת מוֹת יוּמָת:

(טז) וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת לַעֲשׂוֹת אֶת הַשַּׁבָּת לְדֹרֹתָם בְּרִית עוֹלָם:

(יז) בֵּינִי וּבֵין בְּנֵי יִשְׂרָאֵל אוֹת הִוא לְעֹלָם כִּי שֵׁשֶׁת יָמִים עָשָׂה יְדֹוָד אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ וּבַיּוֹם הַשְּׁבִיעִי שָׁבַת וַיִּנָּפַשׁ:

 “Melacha will be done.”

The verse emphasizes that Melacha will be done, not so much for its own sake or in the interests of assuring that man will use that time productively, but rather in order that one day per week it will not be done as an indication of the Covenant between HaShem and the Jewish people.

Heh.

שמות פרק יב

(טז) וּבַיּוֹם הָרִאשׁוֹן מִקְרָא קֹדֶשׁ וּבַיּוֹם הַשְּׁבִיעִי מִקְרָא קֹדֶשׁ יִהְיֶה לָכֶם כָּל מְלָאכָה לֹא יֵעָשֶׂה בָהֶם אַךְ אֲשֶׁר יֵאָכֵל לְכָל נֶפֶשׁ הוּא לְבַדּוֹ יֵעָשֶׂה לָכֶם:

1.  The difficulty that the commentators are addressing is the reason why specifically the Melacha of Havara is singled out from among the 39 possible Melachot listed in Shabbat 7:2.

2.  RaShBaM: the prohibition against Havara on Shabbat is to contrast the rules of Shabbat with those of Yom Tov, during which “Havara” (technically on Yom Tov only the transfer of a flame from one wick to another is permitted, not creating a fire, which the term “Havara” in fact includes) is permitted under the rubric of “Ochel Nefesh”, i.e., since warm food is preferable to cold food, it is considered to fall under the Heter of doing things for the consumption of the “soul”. Contrast of Shabbat and Yom Tov rules.

Chizkuni: Since “Havara” is essentially destructive rather than constructive, in the sense that burning things involves their physical obliteration or at least a change from a more organized material structure to one that is significantly reduced and much more non-corporeal, e.g., a wick to ashes or something singed, one might have thought that it does not qualify as “Melacha” which is defined as “creative physical activity.” The Rabbis defined the type of “Havara” that makes one culpable for a Tora atonement like a sin offering is “Mekalkel Al Menat LeTakein”, lit. a destructive process for the sake of construction. Consequently if having a singed wick, one can get more use out of it than one that is unsigned, in fact singing the wick in the end is a constructive act. Defining something destructive as also Melacha.

Seforno: This commentator does not make use of the principle “Mekalkel Al Menat LeTakein”, but rather states that in recognition of the ubiquitousness of “Havara” in human creative activities, despite its essential destructive quality, the Tora deemed to define it prohibited on Shabbat. Recognizing how basic this action is to human creative activity.