Parshat Vayakel Pekudei - Parah 5778
Rabbi Jablinowitz
We read in the beginning of parshat Vayakhel about the mitzvah of Shabbos. The Torah introduces the mitzvah of Shabbos in the very first pasuk with the words, Eileh HaDevarim Asher Tzivah Hashem La'asos Osam. These are the matters which Hashem commanded you to perform. A number of the commentators ask about the usage of the term to perform them, La'asos Osam. The mitzvah of Shabbos is primarily about refraining from doing work on Shabbos; it ought to be expressed more in the passive form rather than the active term of La'asos Osam. And further, asks the Sfas Emes, the pasuk begins with the words Eileh HaDevarim which literally translates as these are the words. The pasuk begins by referring to words and ends with a reference to action. How are we to understand this pasuk introducing the mitzvah of Shabbos?
The next pasuk which mentions the mitzvah of Shabbos states Sheshes Yamim Tai'aseh Melachah U'Vayom HaShvi'i Yihyeh Lachem Kodesh Shabbos Shabbason L'Hashem. When the Torah brings the mitzvah of Shabbos (the same is true in other places in the Torah where Shabbos is mentioned) it states beforehand that one's work shall be done during the previous six days. Why does the Torah need to do this? Why doesn't the Torah just mention that the seventh day of Shabbos is holy without the introduction of working during the six days?
The Sfas Emes explains that the holiness of Shabbos gives us an opportunity to understand what the essence of our life is meant to be and gives us perspective on our life during the work week. Shabbos teaches us that the physical work we do the whole week is not merely to be involved in the physical world; our work during the week is to find the connection to holiness and meaning contained within the mundane. In this manner, refraining from work on Shabbos is referred to as La'asos Osam; it purifies and gives meaning to our Asiyah, the work we do during the week. It gives us a better understanding of our need to connect to the spiritual in all times and in all situations.
And this is why the pasuk says Eileh HaDevarim Asher Tzivah Hashem La'asos Osam. The Sfas Emes asks why does the pasuk begin with speech and move its way on to action. The answer is the reason we are able to purify our action is because we have a special power of speech. Our strength is precisely not in the physical but more in the spiritual as indicated in our ability to express our innermost feelings and connect to Hashem through learning Torah and davening to Him. Our inheritance of HaKol Kol Yaakov enables us to establish control over the physical world and see beyond it and find the meaning contained within.
This also explains why the next pasuk in the Torah states Lo Seva'aru Eish B'Chol Moshvoseichem B'Yom HaShabbos. There is a well known disagreement as to why the prohibition of not kindling fire is singled out among all the prohibited acts on Shabbos. Rabbi Yosse holds that this prohibition is mentioned to teach that it is less severe than other melachah on Shabbos and is only punished with lashes. But according to Rabbi Nosson it comes to teach that each prohibition on Shabbos is considered as a separate individual act. If so, why is kindling fire singled out? The Torah could have made this same point with one of the other prohibitions.
The Sfas Emes answers that kindling fire is brought because it represents our involvement in the physical world all week long. We constantly burn away the physical and try to find the holiness and the light contained within. But we stop this process on Shabbos. On Shabbos we experience the light of Olam Haba and are not involved in this process. This is why the Torah specifically commands us not to kindle lights on Shabbos. On Shabbos we have the light of Shabbos and don’t need to burn away the physical exterior and find light as we do during the week. But as soon as Shabbos ends, we return to this activity and make the blessing of Borei Me'orei Ha'Eish by Havdalah.
The upshot is that the light of Shabbos clarifies for us our role during the week. The beauty of the light of Shabbos teaches us that Hashem created the world and we need to find His presence in the world during the whole week as well. And this process is described as one of purifying our Asiyah, our action and involvement in the world. And since Shabbos gives us this clarity, the Torah describes the command of Shabbos through the prism of the six days of the work week. And this is why the mitzvah of Shabbos, through fulfilled by inaction, is commanded with the words La'asos Osam.
Good Shabbos
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