Parshas Vayakhel
1. The beginning of this week's Sidrah is: "ויקהל משה את כל עדת בני ישראל ויאמר אליהם אלה הדברים אשר צוה ה׳ לעשות אותם. ששת ימים תעשה מלאכה וביום השביעי יהי׳ לכם קדש שבת שבתון וגו׳" ("Moshe assembled the entire congregation of the Children of Israel and said to them: These are the things that the L‑rd commanded, to do them. Six days work shall be done, and on the seventh day there shall be for you a holy day, a Shabbos of complete rest…").
There are many points of precision and questions here, some of which are also asked by the commentators on the Torah:
a) What is the meaning of "Moshe assembled"? The usual wording in the Torah is "ויאמר משה" ("Moshe said"), as it says in most places, and also in this very parsha, a few verses further on, regarding the command of the contribution for the Mishkan.
b) He says, "These are the things that the L‑rd commanded, to do them," yet he does not explain what these things are. Most commentators on the Torah learn that this refers to the command of the contribution for the Mishkan. But this is difficult, for further on, regarding the contribution for the Mishkan, he says "And he said…" once again. We must therefore say that this saying refers to a matter that comes before the second "And he said" — to what he says immediately afterwards: "Six days…" But this is not understandable: they had already been commanded about keeping Shabbos in the Ten Commandments.
c) Why does he say "Shabbos of complete rest" (Shabbos Shabbaton) — mentioning the matter of Shabbos twice?
d) Rashi says (and so it is also stated in the Gemara, the Midrash1 and the Zohar) that "Moshe assembled" took place on the day after Yom Kippur, when Moshe Rabbeinu came down from Mount Sinai.
From this it is understood that "Moshe assembled…" has a connection with Yom Kippur, whose theme is atonement — when G‑d said to Moshe "סלחתי כדבריך" ("I have forgiven, as you have spoken"), which was the atonement for the sin of the Golden Calf. We need to understand: what is the connection between them?
2. This will be understood by first recalling the words of our Sages2 about the precise wording תֵּעָשֶׂה (the tav with a tzeirei, the ayin with a kamatz) and not תַּעֲשֶׂה (with a patach). The difference is: תַּעֲשֶׂה (with a patach) means doing with involvement — doing with preoccupation. תֵּעָשֶׂה (with a tzeirei) means doing in a way of "by itself" — it gets done of its own accord. Concerning this the Mechilta says (on our verse): "בזמן שישראל עושין רצונו של מקום מלאכתן נעשית על ידי אחרים" ("When Israel do the will of the Omnipresent, their work is done by others").
This is the blessing from Heaven. However, this matter also exists in man's own avodah — the idea of תֵּעָשֶׂה (with a tzeirei) in avodah: the work and weekday activities that a Jew must do during the six weekdays must be done without involvement — without preoccupation — but rather as though it were getting done by itself.
As it is written3: "יגיע כפיך כי תאכל אשריך וטוב לך" ("When you eat the toil of your hands, you are fortunate and it is good for you"). Its meaning is4 that the toil a person exerts for his bodily needs ("you eat") should be only with the hands and similar external limbs ("your hands") alone. The head and the heart must be immersed in Torah and mitzvos. And when his conduct is "When you eat the toil of your hands" — then "you are fortunate and it is good for you," in line with the saying of our Sages5: "אשריך בעולם הזה וטוב לך לעולם הבא" ("You are fortunate in this world, and it is good for you in the World to Come").
And this is also the meaning of תֵּעָשֶׂה (with a tzeirei), in a way of "by itself": he is not immersed in the business with his mind and heart; he does it only with his power of action, and even the power of action he uses in it no more than is needed to make a vessel for G‑d's blessing.
— For the truth is that "וברכך הוי׳ אלקיך בכל אשר תעשה" ("The L‑rd your G‑d will bless you in all that you do"). It is not his own doing that provides a livelihood; rather, G‑d's blessing provides the livelihood. It is only that G‑d's blessing needs a vessel in nature, and therefore there must be the "in all that you do." But it is no more than merely a vessel. And therefore one must put into it only as much as is necessary for it to be a vessel; that is, the head and the heart should not be immersed in it at all, in schemes and the like, and even with the power of action, one should do only as much as is necessary.
— The truth is that it ought not to have been permitted to do work at all. For "את השמים ואת הארץ אני מלא" ("I fill the heavens and the earth"), and "מלא כל הארץ כבודו" ("The whole earth is full of His glory") (G‑d is found everywhere); so, out of respect for the King of the kings of kings, the Holy One, blessed be He, it should not have been permitted to do any work at all, as our Sages say: "מאן דמחוי קמי מלכא כו׳" ("One who gestures in the presence of the King…")6. It is only that the Torah gave permission, and commanded, to do work, as it says: "In all that you do," and "ששת ימים תעבוד" ("Six days you shall work"). Consequently, for as much as is necessary, the Torah has given permission. But more than that — besides showing that he lacks the settled awareness that the main thing is "The L‑rd your G‑d will bless you" (as will be explained further in section 5), it is also a case of "gesturing in the presence of the King" —
3. At first glance, however, it is not understood: why does the verse call it specifically by the name "toil" — "the toil of your hands"? Especially according to what was said, that this is without heart and mind — that he does not take it to heart?
This will be understood in light of what is known7: when one works at something in which one takes pleasure, then even when investing a great deal of energy in it, one does not become very tired, because one has a taste for it. But when one works at something in which one has no taste, then even if one works only a little, it also wears one out.
So too here: since he has no taste for material things, he does in them no more than he must,
— for although he also uses this occupation for the service of G‑d, to the point that it is said that with it, too, he fulfills a mitzvah, according to the saying of our Sages8 on the verse "Six days you shall work," that this is a positive commandment, nevertheless, at the time of the act he is occupied with material matters, while his pleasure is in doing things that are openly mitzvos; consequently, his occupation with material matters is for him a necessity (something forced) —
therefore, because of this necessity, even the little bit that he toils — only with the power of action alone, and that too without exertion, to the point that it is called "by itself" — nevertheless, since in essence he does not want it, and he is already waiting for the minute when he will be able to finish the business and turn to Torah and mitzvos, even that little bit that he works at it wears him out greatly.
4. And this is the meaning of the verse "Six days work shall be done, and on the seventh day a Shabbos of complete rest." That is: in order that Shabbos can be as it should be, there must be the preparation of the six weekdays, that it be תֵּעָשֶׂה — in a way of "by itself."
It is stated: "לעולם יראה אדם בכל שבת כאילו כל מלאכתו עשוי׳" ("A person should always regard himself every Shabbos as though all his work is done")9 (every Shabbos a person must view himself as though all his work is finished). Now if during the week he is immersed in business with great preoccupation, then also when Shabbos comes, and he wants to tear himself away from business, at least for that day, and engage in Torah and prayer, "לאסתכלא ביקרא דמלכא" ("to gaze upon the glory of the King"), various foreign thoughts intrude upon him — both the thoughts in which he is immersed all week and, even more, thoughts with which he has no connection at all: "חייבא מבלבלין לי" ("the guilty ones confuse me")10. For once he has opened a door — and when one opens a door, others push their way in — he consequently cannot hold on to Shabbos.
If, however, "Six days work shall be done" (in a way of "by itself"), then "on the seventh day a Shabbos of complete rest": the light of Shabbos shines for him. And even more — "Shabbos Shabbaton," Shabbos twice: for one for whom, even during the week, it is "shall be done," by itself, is during the week, too, in a state of Shabbos11, and when Shabbos comes he receives an addition of holiness — "Shabbos Shabbaton" (which answers the third question).
And according to this the second question will also be answered, for here there is not the command about Shabbos, but rather how one should come to Shabbos.
5. In light of this, one will also understand the connection of "Moshe assembled… Six days work shall be done" to the day after Yom Kippur: this is the order of rectification for the sin of the Golden Calf.
Concerning the sin of idolatry the Rambam says12 that it came about because the influence from Above passes through the stars and constellations, as it is written13: "וממגד תבואת שמש גו׳" ("And with the bounty of the produce of the sun…"). And although they too admit that the stars and constellations are only intermediaries, nevertheless "קרו לי׳ אלקא דאלקיא" ("they call Him the G‑d of gods") — they regard the intermediaries, too, as important. The truth, however, is that one may not serve them, for they are only "כגרזן ביד החוצב" ("like an axe in the hand of the hewer").
In Chassidus14 it is explained that, in a more subtle sense, in a finer manner, being immersed with exertion and schemes in business is also a matter of idolatry, G‑d forbid. For it stems from regarding the business, the intermediary, as something important and precious. Although he believes that "The L‑rd your G‑d will bless you…," he nevertheless regards the business as important and precious, and therefore he throws himself into it with his intellect — which is akin to prostration, bending the head: he bows his head to it. And it is even worse: for bending the head is only physical, whereas here he puts his head, spiritually — his intellect — into the intermediary, because he regards it as important15.
That is to say, the matter of "Six days תַּעֲשֶׂה (with a patach) work," with involvement, stems from his regarding the business as important. But when it is settled in his mind as the truth that it is only "like an axe in the hand of the hewer," then he is not immersed "ראשו ורובו" ("head and most of him") in the business, and he conducts himself in the manner of תֵּעָשֶׂה, "by itself."
In light of this, one will understand another reason why the above conduct is תֵּעָשֶׂה, "by itself": because it is settled in his mind that it is not the business that gives him a livelihood; rather, through the business he has a livelihood from "The L‑rd your G‑d will bless you," by itself.
And accordingly the connection of "Moshe assembled" to the day after Yom Kippur is also understood: for the order of rectification, and the uprooting of the sin of idolatry, is "Six days work shall be done" — by itself.
6. The above-mentioned idea of "toil in a way of 'by itself'" also exists in a higher manner — not in the occupation with material matters, but in the service of G‑d. And here, too, תֵּעָשֶׂה, "by itself," is a rectification for the sin of the Golden Calf.
The explanation of this:
The Mishnah says16: "אל תהיו כעבדים המשמשין את הרב על מנת לקבל פרס" ("Do not be like servants who serve the master for the sake of receiving a reward"). There is a mode in the service of G‑d in which he learns Torah and fulfills mitzvos because he feels a taste in it; he feels pleasantness, delight and sweetness in Torah and mitzvos. This is called "for the sake of receiving a reward." The ultimate purpose of avodah is "not for the sake of receiving a reward" — that is, not because of the taste, but out of kabbalas ol malchus Shamayim (accepting the yoke of the Kingdom of Heaven), because he wants to carry out the Supreme Will.
And because of this it is called "toil in a way of 'by itself.'"
"Toil": since he does it not because of his taste and pleasure, it is a matter of toil — as explained above.
"By itself": when the avodah stems from feeling and pleasure etc., he may sometimes err and think that he does it "בכחו ועוצם ידו" ("by his own strength and the might of his hand") — that because he has good talents and good character traits, he learns Torah and gives tzedakah etc. (the general scope of the mitzvos) — תַּעֲשֶׂה (with a patach). But when he does it out of kabbalas ol, he senses the truth that it is not by his own power, but by the help of Heaven — תֵּעָשֶׂה (with a tzeirei).
As in the saying of our Sages17: "פתחו לי כחודה של מחט ואני אפתח לכם כפתחו של אולם" ("Open for Me an opening like the point of a needle, and I will open for you an opening like the entrance of a hall") — what a person does is no more than "like the point of a needle," a tiny opening the size of a needle, and the main thing comes from Above: "and I will open."
Even more: the preparation for fulfilling the mitzvos also comes from G‑d, according to the saying of our Sages on the verse "מי הקדימני ואשלם" ("Who has preceded Me, that I should repay him?"): "Who made a parapet for Me before I gave him a roof… who made tzitzis for Me before I gave him a garment…"18.
And therefore it is called "by itself" (similar to the above regarding material matters, in the second explanation), since he feels that it is not through his own work that everything has been accomplished; rather, his work is no more than a vessel and a channel for the "and I will open" — it gets accomplished by itself.
7. As said earlier, the matter of toil "by itself" in spiritual matters is also a rectification for the sin of the Golden Calf. This will be understood in light of what is known, that the sin of the Golden Calf is the same matter as the sin of the Tree of Knowledge, as in the saying of our Sages: at the sin of the Tree of Knowledge "ירדה זוהמא לעולם" ("impurity descended into the world"); at the Giving of the Torah "פסקה זוהמתן" ("their impurity ceased"); and at the sin of the Calf "חזרה" ("it returned")19.
The matter of the sin of the Tree of Knowledge is known to be the matter of feeling — sensing oneself, as it is written: "ותרא האשה כי טוב העץ למאכל וכי תאוה הוא לעינים" ("And the woman saw that the tree was good for food and that it was a delight to the eyes") — one senses the taste20. The rectification for this is "toil in a way of 'by itself.'" In place of what stemmed from feeling, there must be toil — kabbalas ol; and in place of his having thought that "by his own strength and the might of his hand he achieved this success," it must be "by itself."
8. In light of all this, one will also understand why he says in the verse "Moshe assembled the entire congregation of the Children of Israel…," and not, as usual, "And he said…"
Since it was the day after Yom Kippur — the atonement for the Calf, which had brought back the impurity of the sin of the Tree of Knowledge — and it was necessary to bring about in the world that it be as it was before the sin, for "עולם על מילואו נברא" ("the world was created in its fullness"), and the ultimate intent is "גוי אחד בארץ" ("one nation on earth"), that there be a single domain (reshus hayachid), a dwelling place for Him, may He be blessed, in the lower realms, specifically in material things, and that they be a dwelling place for His Oneness and Essence, may He be blessed — for this there was "Moshe assembled": he gathered together all matters into the true Oneness.
And since all matters are divided into three levels — world, year, soul (space, time and soul) — he therefore enumerates in the verse all three of these matters: "These are the things" — the thirty-nine labors21 (which include all matters of the world) — "in all your dwelling places": the general category of place, "world." "The entire congregation of the Children of Israel": the general category of "soul." "Six days work shall be done, and on the seventh day a Shabbos of complete rest": the general category of time.
To gather all these matters into the true Oneness is within the power of Moshe, for Moshe is from the first Shemitah22, above the chain of descent (Hishtalshelus); therefore it is within his power to gather all matters into the true Oneness. And the same is also within the power of the [aspect of] Moshe that is found in every Jew (as explained in Tanya23 regarding "אין, לגבי משה מילתא זוטרתי היא" ("Yes, for Moshe it is a small matter")).
Through this avodah the ultimate purpose of the creation is fulfilled: that it becomes as it was before the sin, when "the world was created in its fullness" — the complete, revealed form of which will be in the Future to Come. And as in the saying of our Sages, "סמך שבת למלאכת המשכן" ("He juxtaposed Shabbos to the work of the Mishkan"): through this avodah will come the building of the Third Beis HaMikdash, speedily in our days.
(From the maamar beginning "Vayakhel," 5712)
9. From the verse "These are the things…" the Gemara derives the thirty-nine labors that are forbidden on Shabbos. And the Gemara24 says: "מלאכה דהואי במשכן הואי מלאכה" ("A labor that existed in the Mishkan is a labor") — a labor that was in the Mishkan is called a labor, and it is forbidden on Shabbos.
From the fact that the thirty-nine labors are derived from the labors of the Mishkan, it is understood that the thirty-nine labors are bound up with the labors of the Mishkan.
It is known that no derivation in Torah is coincidental, G‑d forbid; rather, the "source" from which it is derived and the "subject" derived from it are, inwardly, one matter.
And their connection is twofold: a) The root of the thirty-nine labors is the labors of the Mishkan; that is, all labors come, by way of descent, from the labors of the Mishkan. b) Therefore, the aim and purpose of all labors, including optional labors, is also to make through them a Mishkan and dwelling place for Him, may He be blessed, as it is written: "בכל דרכיך דעהו" ("In all your ways, know Him")25.
10. In light of this, one will also understand what we find: that on the days when work is permitted, matters such as the Torah reading and additional prayers are reduced, so as not to shorten the time for work26.
Even more: on the verse "Six days you shall work," our Sages say that this is a positive commandment27.
At first glance — how can this be?
However, according to what was discussed — that the purpose of all labors is to make through them a Mishkan — it is understood that this is a mitzvah, and that a person must constantly toil at it, "כי אדם לעמל יולד" ("for man is born to toil")28.
For the difference between the whole world and the Mishkan is only a difference between potential and actual: the Mishkan is a Mishkan in actuality, and the whole world is a Mishkan in potential.
One must therefore use every moment for work, which, as said, brings the world from potential into actuality; at every moment there is the instruction "In all your ways, know Him."
(From the sichah of Purim, 5717)
Notes
1) Mechilta, Yisro, parsha 2. Zohar II 195a.
2) See the commentators on the Torah on this verse.
3) Tehillim 128:2. See above, p. 62.
4) Likkutei Torah, Shelach 42d, and elsewhere.
5) Avos 4:1. Berachos 8a.
6) See Chagigah 5b. Compare Iggeres HaKodesh, section 24.
7) See the maamar beginning "Karov Hashem," 5690 (Sefer HaMaamarim Kuntreisim, vol. 1, 105b).
8) Mechilta — cited in the Derashos of R. Yehoshua ibn Shuib, Parshas Vayeishev, and in Sefer Minchah Belulah. And in the Mechilta of R. Shimon bar Yochai: "Just as Israel were commanded concerning the positive commandment of Shabbos, so were they commanded concerning work." Accordingly, the statement of our Sages in Bereishis Rabbah, ch. 16, is understood simply (and in this it differs with the Sifri, Eikev, on the verse "and to serve Him with all your heart"). See also Avos deRabbi Nasan, ch. 11; Ramban, Vayikra 25:3; Kuntres U'Maayan, maamar 19. — Accordingly, the wording "are permitted" in Chullin (54b; see there Rashi and Tosafos) is resolved.
9) Shulchan Aruch of the Alter Rebbe, siman 306, se'if 21.
10) See Derech Chaim, ch. 3.
11) See Shabbos 119a. Zohar III 29a. Tikkunei Zohar, Tikkun 21 (46a).
12) Laws of Idolatry 1:1.
13) Devarim 33:14.
14) See Likkutei Torah, Acharei 27c; the maamar beginning "Mayim Rabbim," 5717.
15) See also above, p. 183.
16) Avos 1:3.
17) Cited in several places in Chassidus; its source requires further investigation for now. — In Likkutei Torah, Korach (55a), he brings a different version, in Shir HaShirim Rabbah on the verse "I am asleep," in Yalkut Shimoni there, and in Zohar III 95a, and concludes: "And elsewhere they said: 'And I will open for you an opening like the entrance of a hall,'" and explains this version specifically. — See also Pesikta Rabbasi, ch. 15; Pesikta deRav Kahana, Parshas HaChodesh.
18) Iyov 41:3. Vayikra Rabbah 27:2.
19) Shabbos 146a. Zohar I 52b. See above, p. 163.
20) Bereishis 3:6. See the maamar beginning "Basi LeGani," 5710 (Kuntres 74), section 5.
21) Shabbos 70a.
22) Torah Ohr 51d.
23) Ch. 42.
24) Shabbos 96b. Bava Kamma 2a.
25) Mishlei 3:6.
26) See Berachos 15a; Megillah 22b; Kiddushin 33a.
27) See above, note 8.
28) Iyov 5:7.
Key Lesson
Weekday work should be "done by itself": a Jew uses only his hands, and only as much as needed, to make a vessel for G‑d's blessing, while his head and heart stay in Torah and mitzvos — and then the light of Shabbos shines for him doubly. In his avodah, too, serving out of kabbalas ol and knowing that success comes from Above repairs the sin of the Golden Calf and turns every labor into a step toward making the world a Mishkan for G‑d.