Torah Commentary - VaYakhel - Shekalim
*Commentary courtesy of Menahem Me-Zahav
VaYakhel
Our Sidrah is named after its 1st word: “Vayakhel Moshe - And Moses assembled the entire community of Israel”. He tells them that the Shabbat must be observed since it was sanctified by God Himself.
Why is the Torah using a unique and rare word:“Vayakhel” (assembled).
When considering the very beginning of our Sidrah, we have to take into account the preceding story. We should therefore, review the end of the previous Sidrah (Ki-Tissa). Here is, what the last 7 Pessukim of last week’s Sidrah of Ki-Tissa (Exodus 34:29-35) tell us: Moses in his most recent stay on Mt. Sinai, saw God, passing the location where Moses was sheltering (by strict order of God Himself). As a result of Moses’ seeing God, his face was glowing (without Moses himself being aware of it).
The people of Israel, were then afraid to come close to Moses:“And when he came down from the mountain, Moses did not know, that the skin of his face sent forth beams, while He talked with Him (With God). And when Aaron and all the children of Israel saw, that the skin of Moses’ face sent forth beams, they were afraid to come near him” (Exodus 34:29-30).
In order to overcome this problem, The Torah tells that Moses put a veil over his face, before talking to the people. Seems, that despite the veil over his face, the people were still hesitating, to come close to Moses. And…Here seems to be the reason for using the word “Vayakhel” (meaning “Assembled”) in its unique format at the beginning of our Sidrah: Moses personally begged all the people, not to worry, they should approach him much closer (as they used to do before his face changed).
Only then, did Moses speak to all of them, about the importance of the Shabbat.
The importance of the Shabbat. - The “Lamed Tet Avot Melacha”
The Thirty Nine major types of work that should not be done on Shabbat.
In last week’s reading, in the middle of the instructions regarding the building of the Sanctuary, the Torah inserts a seemingly unrelated subject. It is the Mitzvah to observe the Shabbat. (Exodus 31:13-18). In today’s Sidrah again, in the midst of describing the construction of the Sanctuary, we find the Mitzvah of observing the Shabbat: “On six days, work may be done, But, on the seventh day there shall be for you a Holy Day, a Shabbat of solemn rest to the Lord” (Exodus35:2).
The Talmud explains, that there is a purposeful connection,between the Shabbat and the building of the Sanctuary. As much as it is important to construct the Sanctuary, it is not allowed to do any of the construction work, on the Holy Shabbat.
The Talmud further identifies 39 categories of activities which used to be performed in the construction of the Sanctuary. These 39 activities were named by the Talmud as “Lamed Tet Avot Melacha” - 39 Major Types of Work that should not be performed on the Shabbat.
Some examples of Avot Melacha: Cutting Wood, Plowing the earth, Constructing, Demolishing or Painting a Building, Baking Bread, The Slaughter of an animal for food, Transporting a load and some 30 more).
Betzalel and Oholiav and the remarkable Jewish sense of charity for building of the Sanctuary.
(Ekodus 35:30 - 36:7)
A special section is dedicated to the 2 heads of the builders of the Sanctuary and the many craftsmen who
create the furnishings.
They are of course Betzalel Ben Uri and Oholiav Ben Achissamach. Moses does not spare words of praise for these 2 men and their most talented supporters.
The Israelites are given a list of the materials needed for building the Sanctuary. They are asked to give voluntarily. They respond so enthusiastically and in such a generous manner, that Moses must beg them to stop bringing any more donations. “And Moses then called Betzalel and Oholiav, and every skilled person, whom The Lord had endowed with skill. Everyone who excelled in ability… And the craftsmen, who were working in the Sanctuary, came each one from his work to Moses. And they said to Moses: The people bring much more than enough for the work that God commanded to do…And Moses proclaimed: Let no one make further gifts” (Exodus 36:2 & 5-6).
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Why does The torah repeat itself?
The actual construction of the Sanctuary was meticulously followed by the craftsmen. It fully conformed to the instructions they were given (The instructions are detailed in previous Torah readings). We know that the Torah hardly ever repeats itself. It does however dedicate the remainder of the Sidrah to painstakingly describe, almost word by word, how accurately, according to instructions, has the work actually been performed. Why does the Torah then repeat itself here with the description of the construction of the Sanctuary? One Midrash suggests that the Sanctuary was such a happy event in the lives of the Israelites in the desert, and that God was pleased with its construction to such an extent that the Torah makes sure to describe it in full detail one more time. A second Midrash suggests that the repetition is intended to reflect upon the great enthusiasm in which the Israelites carried out God’s instructions. According to tradition, God’s forgiveness over the sin of the golden calf took place on Yom Kippur, a day for atonement and forgiveness. God’s renewal of His covenant with the Jewish people took place on the next day, the day after Yom Kippur and the building of the Sanctuary started immediately thereafter. The building of the Sanctuary, served therefore as a reassurance to the Israelites,that the covenant with God is a reality, adding to their enthusiasm and great sense of love, for their first House of Worship.
There are 2 Scrolls of Torah taken out today. The 1st Scroll is for the Sidrah of Vayakhel.
It is then lifted and dressed (Hagbaha & Gelilla). Afterwards, the following section, (The Special Maftir) for Shabbat Shekalim is read from the 2nd Scroll.
Special Maftir reading for Shabbat Shekalim, Exodus 30:11-16, Page 523
On our 1st of the 4 special Shabbat’s preceding Pessach, we read from a special Torah scroll. It includes instructions regarding a census of all male Israelites age 20 and over (for military duty). Counting will be performed through coins of Half of a Shekel” donated to the Sanctuary by all men (one coin per man). The Torah emphasizes the necessity of using the 1/2 Shekel as a counting tool. “Each shall pay the Lord “Kofer” (Redemption) for being counted, so that there will be no plague among them, when you enroll them” (Exodus 30:12). According to Talmud, Jewish people should not be counted directly. It originates from God’s blessing of Abraham “And I (God) will make your descendants as many as (the granules of) the sand of the sea which cannot be counted for its vast numbers” (Genesis 13:16). Coins (as in our Shekalim reading) are therefore being used in the desert. In some communities today, when counting the 10 people for ‘Minyan’ a special Passuk from Psalms (28:9) that contains exactly 10 words is being used (Instead of counting 1, 2, 3 etc.). Following is the above mentioned Passuk (Psalms 28:9):
““Hoshiah Et Amecha U’varech Et Nachalatecha, Urem Ve’nass’em Ad Ha’olam”.
Special Haftarah for Shabbat Shekalim: II Kings 12:1-17, Page 1277
King Yehoash’s reign over Judea (837-798 BCE) was marked by true observance of God. Yehoyada the Kohen Gadol was the religious leader and spiritual guide, to the king for his entire life. The country flourished and the blessing of God, was noticeably present, all the years of King Yehoash’s reign.
Jehoash instructed to collect all the monies donated by the Jewish people to the Temple, into a “Lock Box” which was a large chest with a narrow hole. Periodically, when there was a need for maintenance work in the Temple, the King’s Special Scribe, together with The Kohen Gadol, (the man in charge), would open the chest, count the money and pay for the needed work (II Kings 12:11-12).
The linkage to the Shabbat Shekalim special reading, is the subject of raising money, for Israel’s House of Worship. In our Maftir reading, it is the census money, for the Tabernacle in the desert. In our Haftarah (some 400 years later), it is the collection of the donations for the Temple in Jerusalem, that had been
accumulated in the special chest inside the Temple.
Note: The King’s “Special Scribe” that was mentioned above - would most likely be called today: “The King’s Accountant”.
