2021/5781
Parashat VaYakheil, on its surface, does not present much in the way of the need for critical Peshat or Drush. This, of course, would make sense given that the bulk of the Parashah is focused around the Mishkan and its meticulous yet straightforward architectural structure. However, this does not mean that there are not still critical lessons to be derived from this Parashah, as there is, in essence, no area of Torah that does not present the reader with some form of educational takeaway. In fact, VaYakheil immediately opens to the reader with a simple yet stunningly important set of Pesukim which hold deep foundational roots within Yahadut: They are of Shevitat Shabbat, rest on the Sabbath.
“Sheishet Yamim Tei’Aseh Melachtecha U’BaYom HaShevi’i Yihiyeh Lachem Kodesh Shabbat Shabbaton LaHashem Kol HaOseh Bo Melachah Yumat. Lo Tivaru Aish BiChol Moshvoteichem BiYom HaShabbat,” “On six days work may be done, but on the seventh day you shall have a sabbath of complete rest, holy to Hashem; whoever does any work on it shall be put to death. You shall kindle no fire throughout your settlements on the sabbath day” (Shemot 35:2- 3). Of course, before going into the rationale and deeper meaning behind Shevitat Shabbat itself, we are faced with the question of why the prohibition of Melachah on Shabbat appears before the command to build the Mishkan itself? Surely, it would have been more logical to discuss Melachah, which is fundamentally tailored to the very building of the Mishkan, to be discussed as a conditional warning placed only after the instructions of its construction. To this end, Rashi (ibid. 35:2 s.v. Sheishet Yamim) and Sforno (ibid. s.v. U’BaYom HaShevi’i Yihiyeh Lachem Kodesh) answer that Moshe prefaced for Bnei Yisrael the warning against Shabbat transgression prior to commanding the Mishkan’s construction as an indication of the latter’s status on Shabbat, namely that it does not override the prohibitions outlined in any case, despite its own Kedushah. And now we come to the leading question of our time: if Melachah and Shevitat Shabbat serves as the corollary (in truth antecedent) to the Mishkan’s construction and very standing, what is the essence of Shevitat Shabbat and Issur Melachah as a result? Furthermore, we must ask why only fire is explicitly forbidden in the Torah - in contrast to the 38 other Melachot - and why simply “BiChol Moshvoteichem,” “in all of your dwellings?”
In drawing upon the essence of Shevitat Shabbat, Sabbath rest, we are tasked with seeking to understand what it is that Shabbat represents and declares. As any Jewish layman will state as a result of their elementary Jewish education, Shabbat is the day of rest that signifies and calls attention to Hashem’s creation of the world in 6 days and His rest on the 7th. Great. However, this answer, though a good “Sparknotes-like” summary, is dry and devoid of metaphysical and spiritually uplifting language or imagery. For this reason, we may look to an oft-overlooked source of Shabbat’s greatest commentators, the Shabbat Zemirot we recite weekly. The Shabbat day Zemer of “Yom Zeh Mechubad'' provides a fine application of mining the Shabbat essence. There is one particular Pasuk, however, which truly calls attention to the reader, as Rav Yosef Dov Soloveitchik (Derashot HaRav, pp. 109-110) points out. Hashem did not simply reveal Himself to the Nevi’ei Yisrael alone. He continually reveals Himself to all mankind. The most glaringly wondrous and obvious revelation of His presence is evident in creation, in the processes of nature itself, in the cosmic drama manifest to the human eye. This revelation is seemingly unending, appearing with every sunrise and sunset, the blooming of flowers and trees, the waves of the sea, and buzzing of insects. In each of nature’s rhythms, Hashem is reflected. When witnessing such natural wonders, superficial man does not perceive the Ribono Shel Olam, the Master of the universe. To man, nature appears self-created, selfreplicating, and self-refined, bereft of a divine hand in its guidance or origins. Man views the mechanical nature of the universe and concludes that its processes are chaotic to some, while orderly to others, yet essentially random and meaningless after all. The elevated man, however, who possesses a personality with discerning eyes and a sensitive heart, is able to feel and perceive the presence of the Creator. Shabbat, at its very core, serves as a celebration of the cosmic order, the natural world, and its laws, which, ultimately, reveal the hand of the divine architect behind it all. Thus, we have now come to see the essence of Shevitat Shabbat as a commemoration and total submission and recognition of the very concept, existence, and role of HaKadosh Baruch Hu in the natural world, despite its mechanical emptiness of meaning at times. But why then do we prohibit fire particularly, and what does the Torah affirm in doing so?
Rav Avraham Yitzchak Kook (Ein Ayah vol. 3, p. 53) sees fire as a unique entity to humanity. It cannot be defined in simple terms. Its properties are not simply bound to any one realm of the natural sciences. Yet at its core, fire serves as the basis for humanity’s scientific and technological advancement and innovation. To this day, fuel sources for burning and consumption, in mimicry of fire’s properties or “psychology,” are what power modern societies globally. Fire, in other words, serves as a metaphor for human power and control over nature, the fruit of our bestowed intelligence.
Thus, the essence of Shabbat is to awaken the individual to a realization of contradictory forces that may exist. One may come under mental conflict when discerning and realizing that the pristine natural world is truly the work of God, whereas human technology is artificial and, at times, seemingly alien to the ultimate purpose of the universe. Therefore, the Torah’s prohibition against lighting a fire on Shabbat is demonstrative of our scientific and technological progress being equally contributory and significant to creation. Everything in the universe serves a purpose, and our contributions and advances serve as perfectly congruent in accordance with Hashem’s sublime wisdom. In addition, it is with this recognition that we are simultaneously charged with recognizing the power and impact of our work and actions. In doing so, we may elicit mental arousal to uphold and create the guidelines of our personal integrity and holiness. However, this last recommendation of Rav Kook raises a caveat, one which was asked before: why is the prohibition limited to “BiChol Moshvoteichem?”
The Gemara (Shabbat 20a) explains that it was typical in the Beit HaMikdash that fires were lit on Shabbat, for Korbanot Olah, burnt offerings, which were permitted to be brought then. Yet, the Melachah of Havarah, kindling, still stands to prohibit kindling in private dwellings? To this Rav Kook draws attention to the essence of the Mikdash: the Beit HaMikdash was a focal point and ultimate source of spiritual enlightenment, for both the individual and national collective of Am Yisrael. We, in our currently lowly states of today, are tasked with internalizing and taking to task the message that we possess the ability to develop, advance, and enhance the world until the universe is renewed with new heart and soul, understanding, and harmony. Permitting the technological innovation of fire in the Mikdash on Shabbat indicates that Hashem wants us to utilize the intellectual gifts with which we have been bestowed, and to innovate and improve, much in a fashion similar to Hashem’s own creative acts.
Every Friday night, in the recitation of Kiddush, we reiterate the Pasuk of our universe’s creation: “VaYechulu HaShamayim ViHaAretz,” “Then the heavens and the earth were completed” (BeReishit 2:1). Much like temporal man or even Homo religiosus, Halachic man equally longs to create, to bring into being something new much like the technological innovator or scientist. The study of Torah, by definition, means gleaning new Chiddushei Torah, enabling profound creativity at every level. In the Rav’s synthesis, however, Chiddush is not limited solely to the theoretical domain but extends equally to the practical (ie. the real world). “Halakhic man’s most fervent desire is to behold the replenishment of the deficiency in creation, when the real world will conform to the ideal world and the most exalted and glorious of creations, the ideal Halacha, will be actualized in its midst.” The Pasuk of “VaYechulu,” is translated by the Targum Onkelos (BeReishit 2:1) to mean “and the heaven and the earth were perfected.” This is a profound expression of both the soul of the people and the most fervent desire of the “man of God,” and when recited on Shabbat eve, a Jew “testifies not only to the existence of a Creator but of man’s obligation to become a partner with the Almighty in the continuation and perfection of the creation….and transform the domain of chaos and void into a perfect and beautiful reality” (Halakhic Man, pp. 99, 105).
If we are constantly spiritually and mentally aware of our extraordinary potential for following the path Hashem has designated for us, we should not think ourselves incapable of advancing. To that, Rav Kook similarly concludes with the following words of Chazal and its implications: “Iy Ba’u Tzadikei Baro Alma,” “If they desire, Tzadikim can create worlds” (Sanhedrin 65b). When humanity attains ethical perfection, justice will then guide us entirely, and scientific innovation will draw inspiration from the source of divine morality, the Beit HaMikdash (BeMheira BeYameinu). Shabbat, in essence, is a recognition of the existent beauty and wonder of creation, but also serves as a call to arms that we realize the powerful and wonderful gift that we possess in the realm of scientific, ethical/moral, and spiritual advancement, so that we may do our part in improving upon the wondrous creation that is the universe we are a part of for only so long, just as Hashem has intended. With that we may come to conclude upon our understanding of the Torah’s placement of Shabbat’s prohibitions before the Mishkan, recognizing that the holy and holy, though distinct in how they earn their Kedushah, are deeply intertwined with each other for our betterment.