Parashat Vayakhel Numbers in [square brackets] are the mitzva-count of the Sefer HaChinuch. Kohen - First Aliya - 20 p'sukim - 35:1-20
Moshe gathers the People (according to Tradition, this took place on the "first" Yom Kippur or the day after, following 40 days and 40 nights on Har Sinai) to instruct them concerning the building of the Mishkan. He begins with a warning to keep Shabbat (even while being involved in the holy tasks of the Mishkan).
Observation Notice that when G-d speaks to Moshe, He instructions him concerning the Mishkan (236 p'sukim!) and then warns him that Shabbat is supreme. When Moshe gathers the people to instruct them, he puts the Shabbat warning up front. Interesting, no?
[SDT] In the opening three-pasuk portion about Shabbat, there are 40 words - 39 plus the word HaShabbat. This can be taken as a symbolic reference to the 39 categories of prohibited Melacha, which define the nature of HASHABBAT. The Baal HaTurim says that the word LA'ASOT in the phrase, "These are the things that G-d commanded TO DO them", is spelled with a LAMED (30) and an anagram for TEISHA (9) - another remez to the Melachot of Shabbat. He adds that a VAV is "missing" from LA'ASOT, representing the six weekdays when Melachot are permitted.
MITZVA WATCH
The "command" here of "Thou shall not kindle fire in all your dwellings on the Shabbat day" has many things to teach us.
Lighting a fire is one of the 39 AVOT MELACHA (categories of creative activities forbidden on Shabbat). As such, we already have the prohibition from Commandment #4 - ...Thou shall not do any manner of MELACHA... Why is the Torah singling out FIRE here? The question is two-fold: Why single it out and why command it again.
Sefer haChinuch says that the prohibition here is directed to Sanhedrin, not the individual. We have already been told that we may not kindle fire. The courts, says the Chinuch, may not carry out the capital punishment of burning (S'reifa) on Shabbat. Nor, by Biblical extension, may any capital punishment be carried out on Shabbat, nor may any punishment by the courts be carried be meted out on Shabbat. This allows Shabbat to be a day of respite and rest even for the convicted felon.
We can also look at the Shabbat reminder in a different way. You may not kindle fire in YOUR DWELLINGS, wherever they may be, but you may - nay, you must - kindle fire (and do certain other Melachot) in THE DWELLING, the Mikdash. (That is, when specifically commanded to do so by G-d.)
Some commentators say that the repetition of fire comes to emphasize that kindling a fire is a capital offense of no less strictness, despite the fact that on Yom Tov it is one of the few Melachot that is permitted (i.e. cooking with fire, lighting flame to flame). We might have gotten the impression that FIRE is not THAT major an offense, because of Yom Tov. Comes the Torah here to emphasize the prohibition for Shabbat.
We are also taught that the singling out of one of the 39 categories of Melacha indicates that the categories have an identity of their own as far as Shabbat halacha goes. For example, planting, watering, fertilizing, grafting (the permitted kind), pruning are all forms of the AV MELACHA (category), planting. Picking a flower belongs to a different category, reaping. Without going into full details, let's just say that there are differences between the following two situations: [1] A person waters and prunes his rose bush on Shabbat, [2] A person who waters his rose bush and picks one of the roses. Without the concept of differentiation among the 39 categories of Melacha, the two situations would be the same, namely, a person doing two forbidden acts on Shabbat. So this is another "lesson" from the LO T'VA'ARU statement.
Tif'eret Y'honatan suggests a novel reason for singling out FIRE. Since we are prohibited from doing Melacha on Shabbat because G-d rested from Creation on the first Shabbat, and since fire was not "in the picture" until the first Motza'ei Shabbat, perhaps kindling of fire is not an equal member of the family of prohibited Melachot. Comes the pasuk here to set the record straight. Fire is not only one of the 39 categories, it is the flagship of the LAMED-TET MELACHOT.
Notwithstanding all of the above, which equalizes FIRE with the other Melachot, there is an OPINION that the singling out of fire (and of carrying, elsewhere) gives it a different - and lesser - status than the other Melachot, namely, that kindling is not a capital offense.
Aside from the first three p'sukim, the rest of the sedra deals with the building of the Mishkan. Parshat T'ruma gave us the command and instructions, Vayak-hel tells us of the carrying out of the instructions.
Every so often, the transliteration of Hebrew into English does not go smoothly. The name of this week's sedra is an example. The kh in Vayakhel can be misread as ch (as in Chanuka). Vayak'hel would give the KUF a SHVA NA, which it doesn't have. Vayak-hel or Vayak-heil seems to make the right break between syllables and will allow for pronouncing the HEI. Most people read the word as VA YA KEIL, swallowing the HEI.
One senses an impatient excitement concerning the job at hand. Moshe speaks to the people and tells them that which G-d has commanded.
(Notice the similar terminology the Torah uses when Moshe tells about Shabbat and about the Mikdash.)
The different types of materials are named. It is made clear that donations are encouraged, but completely voluntary.
Then each part of the Mishkan and its furnishings are mentioned in detail. After the people heard what Moshe had to say, they left the meeting (apparently enthused and anxious to get busy).
One can speculate, based on the sequence we are presented with in the Torah, that there was a fair amount of guilt from the Golden Calf that was motivating the People.
Levi - Second Aliya -9 p'sukim - 35:21-29
Many people are moved to give generously in response to Moshe's appeal. Men and women all give (there are different interpretations as to what the wording in the pasuk indicates). In addition to donations, men, and more so women, donated their talents in weaving, dyeing, woodwork, metalwork, etc.
Repeated reference is made to the hearts of the people being in what they were doing. This was a genuine positive response to G-d's and Moshe's call to build the Mishkan.
The leaders of the Tribes supplied the precious stones for the shoulder-pieces of the Eifod and for the Choshen of the Kohen Gadol, and spices and oil for the Incense and the Anointing oil.
[SDT] Rashi quotes R' Natan who explain why the leaders of the tribes took the initiative on the occasion of the dedication of the Mishkan. He says that they learned their lesson from this original collection of materials. The leaders decided to wait until the people finished giving, and then they would give what was missing. It turned out that there was almost nothing left to give because the people had given so generously. For Chanukat HaMizbei'ach they went first. But for the initial T'RUMA they were mildly rebuked by the Torah in an inconspicuous way - the letter YUD was dropped from the word N'SI'IM (36:27). Leaders are supposed to lead, they are supposed to initiate. Jewish leaders say ACHARAI - after me!
Shlishi - Third Aliya - 13 p'sukim - 35:30-36-7
Moshe tells the people that G-d has designated Bezalel (from Yehuda) and Ohaliav (from Dan) as the chief artisans of the Mishkan. They have been Divinely inspired with intelligence, insight, and the skills necessary for the various intricate tasks ahead. They and those working with them supervised the collection of materials and informed Moshe that they received more than enough material. Moshe "gives out the word" that the people should cease their donations.
Quick - who was Bezalel's great grandmother?
[SDT] (based on a DT I heard from Rabbi Menachem Rottenberg, the then exec. dir. of Yeshiva of Central Queens) Look at the greatness of Bezalel (and his crew). They were able to "think thoughts", formulate ideas, make plans, "work with the gold, silver, and copper". And also, to work with stone and wood. And to do all the various jobs. Picture a committee of some organization with some project to carry out. The most valuable members of the committee are those able AND ready to perform anything that is necessary. Not those people who have the ideas but are not willing to work on their execution. The ones who will work with the gold, but who consider it beneath their dignity to perform lesser tasks.
R'vi'i - fourth Aliya - 12 p'sukim - 36:8-19
When G-d commanded Moshe about the Mishkan, He first commanded the making of the Aron, Shulchan, and Menora. Then, the roofing layers - the Mishkan, the Ohel, and the Orot. Only then were the wall boards and foundation sockets brought into the picture. In the carrying out of the commands, a more "practical" plan was followed. The structure and then the furnishings. But how can Moshe and Bezalel deviate from the commands of G-d? You can't just do whatever you want in this kind of thing.
Commentaries say that Moshe and Bezalel requested and received permission from G-d to take the more human, practical approach.
In this portion, the three layers of ceiling are presented. Note that the first layer was a beautiful, multicolored weave and the fasteners were gold. Over that came the more practical, less attractive, less complicated, weather-resistant Ohel of goat hair. This layer was not seen from inside the Mishkan, and might not have been seen from the outside either, according to the opinion that the Tachash and Red-dyed sheep skin covering (which was also attractive) was not just on top.
Chamishi - fifth Aliya - 35 p'sukim - 36:20-37:16
Next the Torah describes the construction of the wall-planks of the Mishkan from acacia wood. There were 48 planks - 20 each on the north and south walls, and 8 on the west wall. Each plank was covered with gold. Each was inserted into two foundation sockets.
The Parochet to hang between the Kodesh and the Kodesh Kodoshim, the Masach for the front of the Mishkan, and the Masach for the front of the courtyard were similar in style and material to the first ceiling layer.
With the structure completed, next came the Aron and the Shulchan.
Shishi - sixth Aliya - 13 p'sukim - 37:17-29
Next comes the Golden Menora. With the exception of the oil cups, everything else - the branches, decorative orbs, cups, flowers - was hammered from one piece of gold.
Next, the Golden Altar (a.k.a. Incense Altar, a.k.a. Inner Altar) is described. After this Mizbei'ach was made, the Anointing Oil and Incense were compounded.
Sh'vi'i - Seventh Aliya - 20 p'sukim - 38:1-20
The External Altar, Copper Altar, Earth Altar (because it was filled with earth when the camp rested and the Mishkan was erected) is described. Almost all korbanot were brought on this Mizbei'ach. It was considerably larger than the Golden Altar.
The final vessel described is the Washing Basin and its Stand. It was made of copper. Tradition tells us that the copper came from the mirrors of the Israelite women. At first, Moshe did not want to accept them because of the vanity associated with mirrors. G-d, however, told Moshe how very precious this gift was in His eyes, because they reminded Him (so to speak) of the role Jewish women played in the redemption of the people from Egypt. Finally, the courtyard is described.
Maftir 2nd Torah 6 p'sukim Shmot 30:11-16
Even though it would be easier to roll the Torah back about 11 columns and read the Maftir, the universal custom is to honor the Torah, and the congregation, by taking out a separate Torah for each reading.
The six p'sukim of the Maftir deal with the mitzva of Machatzit HaShekel, the half shekel that was collected from every adult Jewish male each year. If a woman wanted to give, it was accepted from her. Not so with a non- Jew - even one who observes the 7 Noahide laws.
Although the 1/2-Shekel collection was used for the census, its main purpose was to provide funds (to which all Jews contributed equally) for communal offerings thoughout the year.
Picture this. A very wealthy man has something special to celebrate. Something special to thank G-d for. He acquires the most expensive bull as an offering, the finest flour, oil, and wine for the accompanying gifts. And he really wants to go all the way. He's so into this celebration, he brings with him to the Beit HaMikdash all of the above plus wood for the Altar and salt for his korban. The kohanim inform him that the wood and the salt of EVERY korban come from the communal sources. But this is MY korban, the rich guy objects. Do you know how much this is costing me? It doesn't matter. No one's completely on his own. The tiny pinch of salt, without which the korban would be invalid, comes from the fund that every Jew (who participated) contributed to. Same for the wood on the MAARACHA. What an amazing lesson of the half-shekel mitzva.
Haftara - 17 p'sukim - M'lachim Bet 12:1-17 (Sfaradim start 4 p'sukim earlier)
Silver money is a recurring theme in the special Haftara for Shabbat Sh'kalim. It was used to repair the Beit HaMikdash and symbolized the people's return to G-d after severe straying.
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