Parsha Points

In last week’s parsha, Parshat Ki Tisa (Shmot 31:6-11) we read first about the construction of the Mishkan (Tabernacle) followed by the commandment to observe Shabbat (Shmot 31:12-18).

Parshat Ki Tisa (Shmot 31:6) states: “Behold, I have appointed to serve with him (Betzalel) Ohaliav, son of Achisamach of the tribe of Dan. In the heart of every wise person I have placed wisdom, so that they can make all that I have commanded.”

After describing what Betzalel and Ohaliav would create for the Mishkan, Parshat Ki Tisa (Shmot 31:13, 16-17) continues: “Now you, speak to B’nai Yisrael, saying: ‘However, you must observe My Shabbats, for it is a sign between Me and you for your generations, to know that I am HaShem, Who makes you holy…B’nai Yisrael shall preserve Shabbat, to maintain Shabbat for generations, as an everlasting covenant. Between Me and B’nai Yisrael it is an everlasting sign; for in six days God made the heavens and the earth, and on the seventh day He abstained from work and He rested.’”

In this week’s parsha, Parshat Vayakhel (Shmot 35:1-3), the mitzvah to observe Shabbat is followed by the commandment to construct the Mishkan (Shmot 35:4-5).

We read in Parshat Vayakhel (Shmot 35:2) “Work may be done six days, but the seventh day must be holy to you, it is a Shabbat for God…”

Right after we are taught about Shabbat, we learn about contributing for the Mishkan (Shmot 35:5): “Collect from among yourselves a Truma offering to God…” 

God first instructed B’nai Yisrael to build the Mishkan while Moshe first instructed them to observe Shabbat.

Why in Vayakhel is Shabbat mentioned before the construction of the Mishkan?

Rashi, quoting the Mechilta comments (Shmot 35:2): He first admonished them concerning Shabbat before commanding them about the works of the Mishkan, saying, in effect, that it does nor supersede Shabbat.

The incident of Chet HaEgel (The Sin of the Golden Calf) caused Moshe to change the order.

The downfall of B’nai Yisrael was when they thought that they needed to worship a concrete symbol (the Golden Calf) rather than focus on spirituality.

After Chet HaEgel it was important for Moshe to emphasize that spirituality (as we find in observing Shabbat) is more important than concrete symbols (the Mishkan and the objects that go into it).

The 39 Avot Melacha (categories of work) that were preformed in the Mishkan were forbidden on Shabbat and are still forbidden today. The laws that teach us about not working on Shabbat are derived from the work that was done for the creation of the Mishkan.

The spirituality of Shabbat is more important than concrete symbols. Moshe’s emphasis reminds us what went wrong with Chet HaEgel and how we can make that correction.

Sadly, the Temples were destroyed and we don’t have the tangible vessels that were created for the Mishkan and later for the Beit Mikdash. However, the spirituality of Shabbat still remains. Judaism can exist without the material elements of the Beit HaMikdash but would not exist without spirituality. The holiness of Shabbat is what keeps us together.

May we be able to reach new spiritual heights on Shabbat by rising above the mundane materialism of the regular work week and may we see the Beit HaMikdash rebuilt where we can have a permanent home for God’s presence to rest.