S.A.L.T. - Thursday

In the opening verses of Parashat Vayakhel, we read of Moshe assembling Benei Yisrael and relaying to them God’s command to observe Shabbat by refraining from constructive activity, before proceeding to present God’s instructions for building the Mishkan.  Rashi (35:2), based on the Mekhilta, explains that Moshe first spoke to the people about Shabbat observance to clarify that the construction of the Mishkan did not override the Shabbat prohibitions.  The people might have assumed that a project as important as the Mishkan justified suspending the Shabbat restrictions in order to accelerate the process. Moshe therefore first presented the command to observe Shabbat, to impress upon Benei Yisrael that the work to build the Mishkan and its furnishings was to be put on hold during Shabbat.

Moshe introduced the mitzva of Shabbat observance by announcing to the people, “These are the things which the Lord has commanded you to do” (35:1). Numerous commentators noted the irony of Moshe’s use of the word “la-asot” (“to do”) in reference to the command of Shabbat observance.  This command, of course, requires that we specifically not “do” – that we desist from constructive activity.  Yet, Moshe tells Benei Yisrael that Shabbat observance is what God commanded them “la-asot” – “to do.”

This question, presumably, is what led some commentators – such as Ibn Ezra and the Ramban – to explain that the word “la-asot” actually refers not to Shabbat observance, but rather to the construction of the Mishkan.  Moshe began his discourse to the people by saying, “These are the things which the Lord has commanded you to do,” referring to the building of the Mishkan, but he briefly digressed by mentioning the obligation to observe Shabbat to clarify that the work for the Mishkan must be suspended during Shabbat.

Rav Meir Varshaviak, in Imrei Kohen, explains differently, suggesting that even inactivity can be described by the term “la-asot” if it fulfills God’s command.  The suspension of the work for the Mishkan on Shabbat expresses the notion that whereas sometimes God wants us to build, accomplish and achieve, at other times, He wants us to desist, to withdraw, to remain inactive.  Under certain circumstances, we “do,” we obey God’s will, through inaction, and thus even Shabbat observance can indeed be described with the word “la-asot,” insofar as our withdrawal from constructive activity – even valuable pursuits, such as the construction of the Mishkan – fulfills a divine command.

Rav Varshaviak suggests that this message was also intended for the artisans who would be working to build the Mishkan and its furnishings.  As Moshe would later inform the people (35:30), God selected a man named Betzalel as the chief artisan assigned to oversee the project.  The Gemara (Sanhedrin 69b) tells that Betzalel at the time was just a young teenager.  Many or most of the artisans were, presumably, much older and more experienced than Betzalel, but they would have to defer to his authority, as God had named him the supervisor of the project.  There would be situations in which they would think something should be done, but Betzalel would think otherwise, and instruct them to desist. They, too, would need to recognize that sometimes “la-asot” – fulfilling the will of God – requires withdrawing, not doing what we might intuitively think is warranted.  Just as they would fulfill God’s will by refraining from work for the Mishkan on Shabbat, so would they be fulfilling His will by yielding to Betzalel’s authority and refraining from doing something which he decided should not be done.

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