Parshat Vayakhel 5768: Conversations with G-d

Gathering the people together in the opening of our Parsha, Moshe promises a summary statement of the essence of everything Hashem has commanded us: “These are the matters that Hashem has commanded us to do them”, he declares. What follows is only one area of halacha, Shabbat; and even that area he treats from the perspective of its negative mitzvoth: “Anyone who does melachah on Shabbat will die” Hardly a moment of inspirational upliftment! Then, (in 35:4) he repeats his intention to summarize the essence of the Torah “This is the one matter Hashem has commanded”. And there follows a rather dull list of technical construction details for theMishkan! So much oratory promise! So little delivery on that promise!

Rabbi Yoseif Yitzchak Lifshitz in his outstanding work on Shabbat[1]talks about the pulse of meaningful conversation, the oscillation between communicating and silence. The moments of silence are crucial to hearing the other party and integrating the meaning of their words. Shabbat too is the moment of silence that allows us to hear G-d, reflect on His messages and receive His communication. Without that weekly day of silence, we fill our ears with the clutter of our own noise and deprive ourselves of the opportunities for Divine conversation.

If Shabbas is the diastole of divine conversation then the Mishkan is its systole. As silent as Shabbas is, the Mishkan is filled with action: not just the action of its construction referred to in these passages of the parsha, but also the twenty-four hour a day activity of the templeavodah (service). Avodah and Shevita – activity and restfulness: temple and Shabbat. The Temple is an area in space demarcated for conversation with G-d, and Shabbat is an area in time demarcated for conversation with G-d. However, we use the area of space to engage G-d in conversation, whereas we use the area in time to be engaged by G-d in conversation.

Moshe does in fact reveal to us in these opening passages of Vayakheil, some profound secrets of human existential existence. He reveals the connection between a sanctuary in time and a sanctuary in space. No other civilization has the concept of a sanctuary in time. He reveals that they are the two sides of the same coin: the coin of divine conversation. The one is the side of engagement, the other is the side of silence. Conversation can only happen when there is as much silence as there is talk. This then, is the matter that Hashem has instructed.

The juxtaposition of Shabbat and melechet hamishkan also teaches us that the very activities of melechet hamishkan are the ones forbidden on Shabbat. Furthermore, the Ba’al Haturim counts 39 (the number of primary activities forbidden on the shabat) in the gematria  of the very words: “These are the matters”. The activity that defines the active part of conversation with G-d, is the very activity we need to silence in the passive part of that conversation.

That idea appears also in the wording of the Shabbat laws: “During the six days (of the week) work may be done, and on the seventh day there should be for you a time-sanctuary (35:3)”. The very activities of the week are the ones forbidden of Shabbat.

It is important that in our effort to keep Shabbat we keep not only its law but its spirit as well. We should be careful not to ruin Shabbat’s soul with the hyperactivity that has become the hallmark of the way many of us celebrate Shabbat. We need to make the time and space on Shabbat for silence too. Time to reflect quietly in our learning and thinking, time to sit quietly as we truly listen to our spouses and children, time perhaps when we deliberately communicate non-verbally with our spouses. Time to listen to ourselves! Most of all time to stop- and listen – and hear G-d.