Parshas VaYakhel begins the actual construction of the Temple. From a literary standpoint it is a segment of God instructing the law to Moses our teacher and the nation of Israel. It basically starts with the Ten Commandments on Mount Sinai and extends until the end of the book of Leviticus. Laws are given before such as circumcision, Passover, and Shabbos. Many laws are given in the book of Deuteronomy but they are primarily expositions and enactments of Moshe from what he has learned from the Holy One blessed be He.
Before Moshe reveals to Israel God's instructions for building the Temple he strongly emphasizes that the Jews must keep Shabbos. Because of this sequence the Talmud enumerates 39 activities that are specifically prohibited. The idea is that as important as the construction of the Temple is, it is still required to cease from work on Saturday and devote the day to religion. The concept of work in loshen hakodesh עֲבוֹדָה implies effort and expertise and the Chumash is certainly opposed to that on Shabbos. However it uses a word that is more exact in its concern. The word is מְלָאכָה meaning production, manufacturing, trade, craft, or profession.
The main labors in the Temple were building construction furniture making, and garment making. This is where the Talmud makes a homily saying there were 39 basic labors which fall into four categories: 1) making bread, 2) making clothes from wool, 3) leather making, 4) construction and sundries. The inclusion of bread making is justified based on the presence of bread in the rack in the Tabernacle. It comes out that pursuit of food, clothing, and shelter are forbidden on the Shabbos. In addition ordinary maintenance of the body is forbidden such as haircuts and nail clipping. So to speak Shabbos is for singing the praises of the Lord, studying the sacred books, eating a nice meal and wearing nice clothes in His honor.
There is a troublesome line though in this introduction, namely, “You shall kindle no fire throughout your settlements on the Sabbath day”, (Exodus 35:4). Based on this the Karaites claimed fire was absolutely prohibited on Shabbos and accordingly ate cold food and sat in the dark. Our sages of blessed memory said such a reading was contrary to the spirit of Shabbos and the prohibition was against the initial ignition of a fire. This is consistent with the actual word in loshen hakodesh, even though the Karaite claim is not entirely baseless.
Maimonides reads this line as forbidding execution by burning on Shabbos and extends this to banning all statutory punishments. Many commentaries see this as banning cooking on Shabbos. It also is used to ban producing an electrical spark. This is one of the reasons given for not permitting electrical appliances to be turned on and off. It would also apply to ones where no spark is made, however other reasons are also given. Timers do provide a halachically acceptable formula for lights and air conditioners. Some people use them for elevators. Others, including distinguished rabbis, do not use elevators at all claiming that the additional weight may result in the power company burning more fuel. These practices arouse difficulties. Although they can be justified based on the wording of the Gemara and the Chumash, the result may be substantial hassle for simple activity where production is minimal or non existent. Ordinary use of elevators for the handicapped, aged, baby carriages, or even people who live on a high floor, would be an example.
My own take on this verse is that it should be read as not to ignite a fire because the word is written תְּבַעֲרוּ in the פִּעֵל form. This is stronger than תִּבְעֲרוּ in the פָּעַל form. It is possible to argue that starting a fire from flint and steel or by means of a wooden rod would involve expertise and exertion, but lighting a new fire from an existing one would be very simple. It may in fact be worth starting to boil a big pot of water so as to quickly start laundering or dyeing as soon as the stars come out, signifying the end of Shabbos. Moshe seems to be saying do not get a jump on ordinary production on Shabbos regardless of how easy it may be. In fact it is forbidden to prepare for the ordinary week day on Shabbos, and these things should not even be thought about. Regardless of the importance of the task or how pressing a livelihood may be; to function a human being needs to take a break from the mundane, remember his Creator, and enjoy the gifts he has received.
לע"נ האמא מלכה בת חיים ז"ל נלב"ע טז ניסן תשנ"ח
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