This week we marked the strange anniversary of one year since the World Health Organization declared Covid 19 a pandemic. Many of us are restless to break free of the restrictions, and many of us are wary of not keeping those same restrictions. It has been noted by some how easily we all became so compliant that even the image of crowds gathered make some anxious. It is not, I think, far-fetched to say that for the Jewish community this forced separation has been particularly difficult. We are, after all, a nation that gathers.
This week's parsha begins with gathering: "And Moshe gathered all of the community of Bnei Yisrael and he said to them, 'These are the things that God commanded you to do them'" (Shemos 35:1). He then reiterates the laws of Shabbat, perhaps in what one might call a condensed mode : “Six days shall you do creative labor and on the seventh there will be for you to sanctify Shabbat to Hashem, all who do creative labor shall die. Don't kindle fire in your dwellings on Shabbat” (ibid. 36:2-3).
THESE are the things? It's two verses, two commandments, and then Moshe is telling them other words of God. It seemed a bit odd that the Torah includes such a long introductory phrase, almost a waste of words (chas v’shalom). “These are the things that God commanded you to do them.” Why wouldn’t the Torah just tell us that Moshe gathered all of Israel and said the Lord commanded you to work six days and… Instead we begin with "These are the things."
In the context of parshas Vayakhel-Pekudei, the two lines of the mitzvot of Shabbat are a preface to the far more encompassing process of building the Mishkan. It seems, perhaps, repetitive of Parshas Teruma and Tetzaveh, but what we see is each section begins with Moshe purposefully stating that these were the instructions from Hashem. We can infer that each of these pieces is a continuation of "These are the things."
We do not have a Mishkan today. We can't even really imagine what it was like to partake in the building of such a wonderful thing. If Hashem knew the building of the Mishkan was a one time event, why was it necessary to record the instructions and the carrying out of the instructions in such detail? If the Torah is not just a history book, but an eternal guide, then there must be things that we can learn and ideas that we can apply to our lives today in this description.
For instance, if one looks at the full details of the preparations of the Mishkan, one sees not just the enthusiasm of Bnei Yisrael - from which we can certainly learn about the right attitude toward avodas Hashem - but also an incredible representation of community working together. One might aregue with this statement that an inordinate amount of the work was done by Betzalel and Ohilab. While this is true, it is nevertheless a demonstration of community. Betzalel may have done the work, but his name is not highlighted throughout the description of what he did. In fact, his name is mentioned only 3 times in Vayakhel (and one time in Pekudei). The first time is in Shemos 35:5, Moshe announces that "The Lord has called by name Betzalel ben Uri ben Hur." He is then called by name in 36:1-2: “Betzalel and Ohilab and every wise hearted man whom God has imbued with wisdom and insight to know how to do, shall do all the work of the service of the Holy, according to all that the Lord has commanded. And Moshe called Betzalel and Ohilab and every wise hearted man… to approach the work to do it." Note how even in the 2nd and 3rd use of his name, Betzalel (and Ohilab) are mentioned but included as one of many. He is a man of extraordinary (literally stated God-given) talents, but he does not revel in fame and glory. He puts his skills to used for Hashem as part of the whole.
This year, Parshas Vayakhel-Pekudei is read on the cusp of Rosh Chodesh. We are heading into the month that celebrates freedom, and yet, this year, we are burdened with so many restrictions to our freedoms. Let us remember, however, that what we celebrate at Pesach is far more than the removal of our ancestors from the physical labor of slavery. As many a commentary or Dvar Torah has pointed out, Bnei Yisrael's journey was not actually to freedom as one would think of it today, but really to being ovdei Hashem, servants of the Divine will. As we mark this one year pandemicaversary, as we prepare for Pesach, we must continue to do the underlying work of "These are the things that God commanded you."
Six days shall you work and the seventh is for sanctifying Hashem. The work is the work of building the MIshkan; the work is the work of doing for the spiritual (and physical) well-being of the community. It might be interesting to think that if the work of the mMishkan is a communal creation of a space for the Divine that requires a unified effort, that we could learn here that Hashem desires that 6/7th of our efforts, of our strengths, are to be directed thus, and 1/7th to our personal avodas Hashem encompassed in the observance of Shabbat. When we build together the figurative community full of unity, that is the modern work of the Mishkan and then Hashem can dwell among us.
Just as we long to have all of our beloveds together for the holiday to be free of this pandemic, so should we work for that true communal spirit that is necessary for complete avodas Hashem. Nisan is upon us. Let us gather our spiritual strength and talent and put them forth for the benefit of our klal - whether physically together or distanced - and know that our truest freedom is just over the horizon.
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