Many of the core thoughts presented in this week’s divrei Torah are from R’ Moshe M. Lieber, originally published in the
Artscroll ‘Torah Treasury’. They are presented here with many emendations and additions.

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In this week’s Torah portion, Moshe Rabbeinu gathers together all the Jewish people to instruct them in the imminent construction of the Mishkan – the portable Sanctuary (i.e. the Tabernacle) – which would accompany the Jews while they were en route to Eretz Yisrael. On a p’shat level, we could say that the basic reason why Moshe did this was to review the instructions for the building of the Mishkan and to give each person an equal opportunity to contribute whatever talents and/or materials that they possessed and wished to donate towards the construction of the desert Tabernacle.

However, Moshe may have had an ulterior motive when he was moved to “assemble the entire assembly of Bnai Yisrael” – all together as one large unit. Because of his special, close, unique relationship with G-d, Moshe Rabbeinu was able to see through ruach hakodesh (Divine inspiration) into the future. And what was one of the things that he saw there? That in the future, the Second Bais HaMikdash (Temple) would tragically be destroyed because of sinas chinam – baseless, senseless hatred and enmity amongst the Jews. By gathering all the Jews together now in congenial brotherhood (a side-effect of their long enslavement and miraculous redemption from the Egyptian bondage), Moshe hoped to instill within them a lasting sense of achdus, of brotherhood and kinship, which would be a prerequisite for the privilege of having the Shechinah (G-d’s Presence) dwell amongst them – whether it be in the Mishkan, in the Beis HaMikdash, or even in their own homes [Ohr Pnei Moshe].

“Hinei mah tov u’mah na’eem sheves achim gam yachad • Behold, how good and how pleasant is the dwelling of brothers all together in unity” [Psalms 133:1]. G-d’s Presence will dwell within our midst, conferring peace and blessing, when we dwell together in unity and harmony. Middah k’negged middah.

The Jewish people were still on a spiritual high from having received the Torah at Har Sinai and from beholding the Divine Presence there. When the Jews arrived at Har Sinai, the Torah tells us that they were “k’ish echad b’lev echad • like one man with one heart” [see Rashi zt”l in his commentary to Exodus 19:2]. It was this unity which was the catalyst for the Shechinah to descend upon Har Sinai. Moshe understood this great secret, and so before beginning construction of the Sanctuary in the desert, he “assembled the entire assembly of Bnai Yisrael” in order that the Shechinah would now dwell there amongst the unified Nation [Ramban zt”l in his commentary to parshas Termuah].

Avnei Nezer zt”l understands that this is the underlying reason why bamot (private altars for offering private sacrifices) were permitted by the Torah only until the Mishkan was erected. However, once that structure became a part of our national consciousness, it also became a unifying force amongst the yidden and was responsible for the continued presence of the Shechinah. From this time onwards, the existence and use of individual altars would only be counterproductive.

When did this parshah of Vayakhel take place? According to Rashi zt”l, it was the day after Yom Kippur, the day after Moshe Rabbeinu came down from his second forty-day sojourn on Har Sinai. Only after Yom Kippur – after the Jewish people had done teshuvah for their sins and had been able to ask forgiveness from one another for any wrongs that may have passed between them – only then could the Mishkan be built, erected on a firm foundation of interpersonal harmony and achdus between one Jew and his brother [Olelos Ephraim zt”l].

‘These are the things that Hashem commanded to do them’

This seems relatively obvious; why does Moshe have to say this to the people after having assembled them together to instruct them in the building of the Mishkan?  R’ Aaron Levine of Reisha zt”l comments that unity (i.e. the ‘coming together’ as expressed in the first part of our pasuk) in and of itself is not always a positive attribute. For instance, the Tower of Babel is a prime example of misplaced unity:  Even though the whole earth was “of one language and of one purpose” [Genesis 11:1], nevertheless, the inhabitants of Babel used that unity to build a tower in rebellion against G-d’s sovereignty. Therefore, when Moshe Rabbeinu assembled the people together, the very first thing he told them was that this unity was valuable only insofar as it had the ability to strengthen their resolve to do the will of Hashem as commanded to us in His Torah. If we are not observing “the things that Hashem (has) commanded us to do”, then any unity we may have achieved as a nation is without true merit.

In a similar vein, when the Jews ‘do’ a mitzvah as commanded to us in the Torah, that action is in itself a unifying force that brings us together. How so? When ‘doing’ a mitzvah, all Jews are (at least, superficially) alike. For instance, imagine a large congregation of yidden ‘doing’ the mitzvah of lulav and esrog; taking the four species together and waving them in unison during the prayer service, crying out to Hashem in prayer and song; hundreds (perhaps thousands) of Jews at the Western Wall waving the lulav and esrog together on the holiday of Succos. Even though each one of those Jews may have (internally) a different intent, emotion and/or understanding of the meaning behind this mitzvah – nevertheless there is great unity in the ‘doing’ of the mitzvah [R’ David Moshe of Tchortkov zt”l].

The Connection Between Sabbath Observance and the Tabernacle

“Shay’shes yamim tai’ah’seh melacha u’va’yom ha’sh’vee’ee yee’yeh lachem kodesh, shabbas shabbason l’Hashem… w  On six days, work will be done; but the seventh day shall be holy for you, a day of complete rest for Hashem…"  Exodus 35:2 

The verse does not say, “On six days, you will do work” [i.e. using the direct verb construct ta’ah’seh], but rather, it uses the passive verb construct, tai’ah’seh, “On six days, work will be done”. There is an implication here that there is an obligation to do ‘work’ during the six days of the week – whether one is independently wealthy or whether one must work to make ends meet. Certainly, the Torah would not be commanding someone who doesn’t need to work (i.e to make money) to take time away from spiritual pursuits and work anyway! So, what kind of work is the Torah implying that we all must do in advance of Shabbos?

According to Rabbeinu Bachya zt”l, what is implied here (on a deeper level) is a connection between the ‘work’ that we must do during the week and the ‘observance’ of Shabbos – since these two concepts are inexorably connected in our pasuk:  Just as our observance of the holy Sabbath is to bring G-d’s glory, honor and presence into the world, so should all our work during the week be to enhance G-d’s glory, honor and presence in the world. In other words, the pasuk is telling us that “all our actions should be l’shem Shamayim – for the sake of Heaven” [Avos 2:17].

There is yet another connection between the ‘work’ that we do during the week and the mitzvah of observing the holy Sabbath:  During the week, we are busy doing melachah, i.e. the thirty-nine categories of labor (creative activity) which were needed to construct the desert Tabernacle – a unique place in which we can serve G-d. During the week of Creation, G-d was busy with all kinds of creative activities in order to create the world – a unique place in which Man can serve G-d. By working during the week to create a place for G-d’s presence, and by ceasing to do such work on Shabbos kodesh, our Shabbos observance is an exact parallel to G-d’s [R’ Yitzchak Hutner zt”l].

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The Midrash teaches that Sabbath observance is equivalent to all the mitzvos of the Torah: “G-d says, If you merit to truly observe the Sabbath, I will deem it as if you kept all the mitzvos of the Torah; but if you desecrate the Sabbath, I will deem it as if you have transgressed all the mitzvos of the Torah [Shemos Rabbah 25:16].”

On a p’shat level, the reason Shabbos observance is so fundamental is because it bears testimony that G-d is the Creator and, therefore, all of His creatures are bound by His commandments. The Chofetz Chaim zt”l adds to this by quoting the Talmud [Shabbos 10b]: “G-d told Moshe, ‘I have a special gift in My treasury and its name is Shabbos; it is for the Jewish people.’” Shabbos is the gift that G-d (the allegorical groom) gave to His bride, the nation of Israel. If a bride returns the gifts to the groom, the message is clear – the wedding is off! One who desecrates the Shabbos is thus telling G-d that the ‘marriage’ between them is canceled, chas v’shalom. Thus, Sabbath observance is equivalent to all the mitzvos of the Torah.