Vayakhel , Wayyaqhel , VaYakhel , Va-Yakhel b> Vayak'heil , or Vayaqhel ( ?????????? ? - the Hebrew for "and he collecting, "the first word in parashah" is the 22nd weekly Torah section ( ????????? , parashah ) in the yearly The Jewish reading cycle of the Torah and 10 in the Book of Exodus Parashah recounts about the making of the tabernacle and its sacred vessel, Exodus 35: 1-38: 20. Parashah consists of 6,181 Hebrew letters, 1.558 Hebrew words, and 122 verses, and can occupy about 211 lines in Torah scroll ( ????? ??????? ?, Sefer Torah ).
The Jews read it the 22nd Sabbath after the Simchat Torah, generally in March or rare by the end of February. The lunisolar Hebrew calendar contains up to 55 weeks, the exact number varies between the same 50 years and 54 or 55 leap years. In the leap years (eg, 2019, 2022, 2024, and 2027), the Vayakhel parashah is read separately. In the general years (eg, 2017, 2018, 2020, 2021, 2023, and 2026), the Vayakhel parashah is usually combined with the next parasah, Pekudei, to help achieve the required weekly reading number (although in a few non-leap years, 2025, they are not combined).
Video Vayakhel
Reading
In reading the traditional Sabbath Torah, parashah is divided into seven readings, or ????? ?, aliyot .
First reading - Exodus 35: 1- 20
In the first reading ( ???? ?, aliyah ), Moses invited the Israelites to build the Tabernacle. Moses began by reminding them of God's command to keep the Sabbath from total rest. Then Moses told them to gather parcels from those whose hearts were so moving them - gold, silver, copper, colored yarn, fine linen, goat hair, tanned sheepskin, acacia wood, olive oil, spices, lapis lazuli, and other stones. Moses invited all those skilled to make the Tabernacle, the furnishings, and the robes of the priests. Second reading - Exodus 35: 21 - Seconds Exodus 35: 21-32 Seconds Exodus 35: 21- 29
In the second reading ( ???? ?, aliyah ), the Israelites brought the gifts Moses requested.
Third reading - Exodus 35: 30-36: 7
In the third reading ( ???? ?, aliyah ), Moses announces that God has chosen Bezalel and Oholiab to bless them with the skills needed to build Tabernacle. And Moses called them and everyone was skilled to do the job. The Israelites brought more than required, so Moses declared an end to the collection.
The fourth reading - Exodus 36: 8- 19
In the fourth reading ( ???? ?, aliyah ), skilled workers imitate curtains, loops, cuffs, and Tabernacle coverings.
Fifth reading - Exodus 36: 20-37: 16
In the long fifth reading ( ???? ?, aliyah ), they made the tabernacle stand, coated in gold, polished each board with 2 ranks, and 2 silver bases, gold-plated acacia bars, gold rings, curtain sheets, 4 gold-plated acacia wooden columns, a screen for doors held by 5 golden hammer pillars, and brass mats. Bezalel made the ark, cover, and 7 golden oil lamps pushed up against a golden leg that partially covered the table.
The sixth reading - Exodus 37: 17- 29
In the sixth reading ( ???? ?, aliyah ), Bezalel made a fond and an altar of incense.
The seventh reading - Exodus 38: 20
In the seventh readings, Bezalel makes altars for sacrifices, vessels, and enclosures for the Tabernacle.
Reading according to the three-year cycle
The Jews who read the Torah according to the thirty-year cycle of reading the Torah can read parashahs according to different schedules.
Maps Vayakhel
In-Biblical Interpretation
Parashahs have parallels or are discussed in these biblical sources:
Chapter Exodus 25-39
This is the pattern of teaching and construction of the Tabernacle and its furnishings:
Exodus chapter 35
Exodus 35: 1 opens, "And Moses assembled" ( ????????????? , vayakhel Mosheh ), in the echo of Exodus 32: 1, which says, "people gather" ( ????????????????????????? ????, vayikahel ha'am ).
Exodus 35: 3 prohibits fires on the Sabbath. Numbers 15: 32-33 reports that when the Israelites met a man who collected wood on the Sabbath (apparently with the intent of burning fire), they brought him before Moses, Aaron, and the community and placed him in custody, "for not yet declared what to do with him. "Clearing any uncertainty about whether the man had broken the law and what punishment should be given, God told Moses that the whole community would stone him outside the camp, which they did.
Exodus chapter 38
2 Chronicles 1: 5-6 reports that the bronze altar, which Exodus 38: 1-2 reports Bezalel was made, was still standing before Tabernacle in the days of Solomon, and Solomon sacrificed a thousand burnt sacrifices on it.
Exodus 38: 8 reports that Bezalel made a bronze vessel and its base from "the mirror of the women serving at the door of the meeting tent." 1 Samuel 2:22 reports that Eli's sons "lay with the women who ministered at the door of the meeting tent."
In early nonrabbinic interpretation
Parashahs have parallels or are discussed in these early non-narkonic sources:
Exodus chapter 35
Josephus teaches that when the Israelites united the material with great diligence, Moses established the architects of the works with the command of God. And these men were the same men whom the men themselves had chosen, if the election was permitted to them: Bezalel, son of Uri, of the tribe of Judah, the grandson of Miriam, the sister of Moses, and Oholiab, put forward the son of Ahisamach, of the tribe of Dan.
Classical rabbinical interpretation
Parashah is discussed in these rabbinic sources from the Mishnah and Talmud era:
Release chapter 35
Seder Olam Rabbah taught that Moses came down from Mount Sinai on the 10th of Tishrei - Yom Kippur - and announced that God had shown Israel the pleasure of God, as Exodus 34: 9 says, "You will forgive our sins and sins and let us inherit." and after that, all the Israelites present themselves in the council called Moses in Exodus 35: 1, and Moses commanded them to build the Tabernacle.
Mekhilta According to Rabbi Ismael taught that Exodus 35: 1-3 establishes the law of the Sabbath observance here because in Exodus 25: 8 God directs, "And let them make me a sanctuary," and people may have understood that they can build a good shelter on weekdays and Sabbaths. Mekhilta teaches that the direction of God in Exodus 25: 8 to "make me a sanctuary" applied to all days other than the Sabbath. Mekhilta points out that one might argue that since the Temple service occurs even on the Sabbath, it may be preparation for worship services, without which priests can not perform the service, it can happen even on the Sabbath. One might conclude that if the altar horns are cut off or the knife is broken, one might fix it on the Sabbath. Exodus 35: 1-3 teaches that such work should be done only on weekdays, and not on the Sabbath.
Rabbi Judah points out that the words "These are the words" in Exodus 35: 1 refer to the 39 work that God taught Moses at Mount Sinai. Likewise, the Rabbi Hanina bar Hama said that labor was banned on the Sabbath in Exodus 35: 2 according to the 39 manpower needed to build the Tabernacle.
The Shabbat Treaty in Misnah, Tosefta, Talmud of Jerusalem, and the Babylonian Talmud interpreted the Sabbath law in Exodus 16:23 and 29; 20: 7-10 (20: 8-11 in NJPS); 23:12; 31: 13-17; 35: 2-3; Leviticus 19: 3; 23: 3; Numbers 15: 32-36; and Deuteronomy 5:11 (5:12 in NJPS).
Misnah teaches that every act that breaks the law of the Sabbath also violates the law of a festival, except that one can prepare food at a festival but not on the Sabbath.
Midrash asks for the order mentioned in Deuteronomy 11:22 when it is said, "For if you must diligently keep all these commandments I command you to do, to love the Lord your God, to walk in all His way, and to be united with Him, then God will drive out all these nations from before you, and you will drive out nations greater and stronger than yourselves. "Rabbi Levi says that" this command "refers to reading Shema (Deuteronomy 6: 4-9), but the Rabbis say that it refers to the Sabbath, which is the same as all the teachings of the Torah.
The alphabet of the Rabbi Akiva teaches that when God gave the Torah the Lord told them that if they accepted the Torah and obeyed God's command, then God would give them the eternal most precious things that God has - the Coming World. When Israel asks to see in this world an example of the Future World, God replied that the Sabbath is an example of the Future World.
Reading the words "every one who violates [the Sabbath] will surely be put to death" in Exodus 31:14 (where the verb for death is duplicated), Samuel concludes that the Torah sets many deaths for desecrating the Sabbath. The lie suggests that perhaps Exodus 31:14 refers to intentional defamation. The emperor replied that Exodus 31:14 is not necessary to teach that a deliberate violation on the Sabbath is a great crime, since Exodus 35: 2 says, "Whoever does the work there must be put to death." The Gemara concludes that Exodus 31:14 must therefore apply to unintentional offenders, and in that context, the words "should be put to death" means that the unintentional offenders of the Sabbath will "die" in monetary terms because of the need of offenders to bring expensive sacrifice.
A Baraita reads the words "You will light a fire throughout your dwellings on the Sabbath" in Exodus 35: 3 to teach that only on the Sabbath is a flaming fire is forbidden, and one may light a fire on the Festival day, including for other purposes from food preparation.
Rav Huna and Rav Chisda reconciled the ban on starting a fire on the Sabbath in Exodus 35: 3 with the sacrificial duties of priests. Misnah teaches that priests can lower Passover victims into the oven just before night (and allow it to be roasted on the Sabbath), and the priests can light a fire with chips in a pile in the Temple room from the fireplace (just before dusk). Interpreting this Mishnah, Rav Huna cites the prohibition of Exodus 35: 3: "You will light a fire throughout your dwelling." Rav Huna argues that since Exodus 35: 3 only says "throughout your dwellings," the priests can light up the heap in the temple space of the fireplace (even on the Sabbath). Rav Chisda objected to Rav Huna's argument, as it would allow the kindling even on the Sabbath. Instead, Rav Chisda taught that Exodus 35: 3 only permits burning of body parts and fat (animals sacrificed on Fridays before nightfall). Rav Chisda explained that burning is permissible because priests are very special (in Sabbath keeping and will not light a fire after nightfall).
The Gemara says that Rav Joseph's wife used to light the Sabbath light late (just before nightfall). Rav Joseph told him that it was taught in Baraita that the words of Exodus 13:22, "daytime cloud pillars, and pillars of fire at night, did not depart," taught that the pillar of cloud overlapped the pillars of fire, and the poles of fire overlapped the pole cloud. So he thought of turning on the Sabbath light early in the morning. But an elder tells him that one can light when one chooses, as long as the person does not ignite too early (because it will not obviously respect the Sabbath) or too late (slower than before the night).
A Baraita teaches that a disciple in the name of Rabbi Ismail notes that the words "in all your dwellings" ( ?????????????????? ?, b'chol moshvoteichem ) appears in the phrase, "You will not light a fire throughout your abode on the Sabbath," in Exodus 35: 3 and in the phrase, this will be the legal basis of judgment for you throughout your generation in all your dwellings, "in Numbers 35:29. The Baraita reasoned from the same use as the law prohibits burning firewood at home, so the law also prohibits fireside in the progress of criminal justice. And thus, since some executions required fires, Baraita taught that the law forbids execution on the Sabbath.
Rabbi Hama Bar Hanina interprets the words "the undershirt ( ??????? , serad ) to serve in the shrine" in Exodus 35:19 to teach it, but for the priesthood apparel described in Exodus 28 (and the redemption attained by the garments or the priests wearing it), there is no remnant ( ?????? ? ?, sarid ) Jews will be safe.
Rabbi Levi read Exodus 26:28, regarding "the middle bar in the center of the board, which passes from end to end," calculating that the length should be thirty-two cubits, and asking where the Israelites would find the beams in the desert. Rabbi Levi concluded that the Israelites had kept the cedar tree to build the Tabernacle from the time of Jacob. Thus Exodus 35:24 reports, "And everyone, with whom is found acacia wood," no "with whom will be found acacia wood." Rabbi Levi teaches that the Israelites cut the trees at Magdala Dyers near Tiberias and took them to Egypt, and no knots or cracks were found in them.
The Rabbis taught at Baraita that the Tabernacle's low curtains were made of blue wool, purple wool, red wool, and fine linen, while the top curtains that made the tent were made of goat hair. And they teach that the upper curtain requires a greater skill than the lower one, for Exodus 35:25 says of the lower, "And all the wise-hearted women do not turn with their hands," while Exodus 35:26 says of the most above, "And all the women whose hearts move them in wisdom spew the goats." It was taught in the name of Rabbi Nehemiah that the hair was washed on a goat and spun while still above the goat.
Rabbi Isaac concluded from Exodus 35:30 that we should not appoint a leader over a community without first consulting the community. In Exodus 35:30, Moses said to the Israelites: "Behold, the Lord has called the name of Bezalel, the son of Uri." Rabbi Isaac read Exodus 35:30 to show that God asked Moses if Moses considered Bezalel to be suitable. Moses replied that if God thought Bezalel fits, then of course Moses must also do so. God kept telling Moses to go and consult with the Israelites. Moses asked the Israelites if they thought Bezalel was a match. And they replied that if God and Moses thought it fit, they would have to do it, of course. Rabbi Johanan taught that God proclaims three things for the Self of God: hunger, many, and good leaders. 2 Kings 8: 1 shows that God declared hunger, saying: "The Lord has called for famine." Ezekiel 36:29 shows that God says a lot, when he says: "I will call the corn and will increase it." And Exodus 31: 1-2 shows that God declared a good leader when he said: "And the Lord spoke to Moses, saying, 'See I have called by Bezalel, son of Uri.'" Rabbi Samuel bar Nahmani said on behalf of the Rabbi Johanan that Bezalel ( ?????????? ?, whose name can be read ???? ???? ?, betzel El , "in the shadow of God") is so called because of his wisdom. When God told Moses (in Exodus 31: 7) to tell Bezalel to make tabernacles, ark, and vessels, Moses reversed the order and told Bezalel to make ark, vessel, and tabernacle. Bezalel answered Moses that as a rule, first build a house and then bring a ship into it, but Moses directed to make the ark, ship, and tabernacle. Bezalel asked where he would put the ship. And Bezalel asked if God had told Moses to make tabernacles, ark, and vessels. Moses replied that perhaps Bezalel was already in the shadow of God ( ???????? ?, betzel El ) and thus has come to know this.
Rabbi Tanhuma taught in the name Rav Huna that even things Bezalel did not hear from Moses that he conceived himself exactly as commanded to Moses of Sinai. Rabbi Tanhuma says in the name of Rav Huna that one can deduce this from the words of Exodus 38:22, "And Bezalel son of Uri, the son of Hur, of the tribe of Judah, made all that the Lord commanded Moses." For Exodus 38:22 does not say , "that Moses ordered him ," but, "that God ordered Moses ."
And Agadat Shir ha-Shirim taught that Bezalel and Oholiab ascended to Mount Sinai, where the heavenly sanctuary was shown to them.
Midrash interpreted Exodus 35:30 in the light of Ecclesiastes 7: 1, "The good name is better than precious oil." Midrash taught that Bezalel's name was better than precious oil, as Exodus 35:30 stated his fame when he said, "Look, God has called Bezalel's name." (God proclaimed the name of Bezalel as a divine architect, while Moses proclaimed the priest with anointing.)
Reading the words, "behold, the Lord hath called in the name of Bezalel," in Exodus 35:30, a Midrash explains that Israel sinned with fire in making the Golden Cow, as Exodus 32:24 says, "And I threw it into the fire , and this calf came out. "And then Bezalel came and healed his wounds (and the construction of the Tabernacle made atonement for the sins of the people in making the Golden Cow). Midrash likens it to the words of Isaiah 54:16, "Behold, I have created a blacksmith who blew fire." Midrash taught that Bezalel was a blacksmith who God created to overcome fire. And Midrash likened it to the case of a doctor's student who applied plaster to the wound and healed it. When people start praising him, his teacher, the doctor, says that they should praise the doctor, because he is teaching his students. Similarly, when everyone said that Bezalel had built the Tabernacle through his knowledge and understanding, God said it was God who created it and taught it, as Isaiah 54:16 says, "Behold, I have created a smith." So Moses says in Exodus 35:30, "behold, the Lord has called the name of Bezalel."
Exodus 35:30 identifies Bezalel's grandfather as Hur, who is either distinguished by Rav or Samuel is the son of Miriam and Caleb. A Midrash explains that Exodus 35:30 mentions Hur because when the Israelites would serve the Golden Cow, Hur risked his life in the name of God to prevent them from doing so, and they killed him. Therefore God assures Hur that God will reward him for his sacrifice. Midrash likened it to the case of a legionary king who rebelled against him, and his field marshal fought against the rebels, questioning how they could rebel against the king. In the end, the rebels killed the field marshal. The king reasoned that if the field marshal gives the king money, the king must pay him back. Thus, even more so the king had an obligation to repay the field marshal when he surrendered his life to the king. The king rewards the field marshal by stipulating that all his male descendants will become generals and officers. Similarly, when Israel made the Golden Cow, Hur gave his life to the glory of God. Thus Allah assures Hur that Allah will give all of Hur's descendants as the great name in the world. And thus Exodus 35:30 says, "behold, the Lord hath called the name of Bezalel, the son of Uri, the son of Hur."
The Rahab of Judah teaches in the name of Rav that Exodus 35:31 shows that God blessed Bezalel with the same attributes that God used in creating the universe. Rav Judah says in the name of Rav that Bezalel knows how to combine the letters with which God created the heavens and the earth. For Exodus 35:31 says (of Bezalel), "And he has filled it with the spirit of God, in wisdom and in understanding, and in knowledge," and Proverbs 3:19 says (of creation), "The Lord with wisdom to establish the earth; understanding He upholds the heavens, "and Proverbs 3:20 says," By His knowledge, the depths are broken down. "
Release chapter 36
Performing the calculations implied in Exodus 36: 4, Exodus 38:22, Joshua 14: 7, and 1 Chronicles 2: 19-20, Gemara concludes that in the previous generation, an eight-year-old boy could be the father of the children. Exodus 38:22 reports that "Bezalel, son of Uri, the son of Hur, of the tribe of Judah, made all that the Lord commanded Moses," as they built the Tabernacle. And 1 Chronicles 2: 19-20 reports that Caleb became the father of Hur who became the father of Uri who became the father of Bezalel. Exodus 36: 4 reports that "the wise men... do all the work of the Sanctuary," so that Bezalel was at least 13 years old to become a human being when he worked at the Tabernacle. A Baraita taught that Moses made the Tabernacle in the first year after the Exodus, and in the second year, he established it and sent spies, so Gemara concluded that Bezalel was at least 14 years old when Moses sent spies, years after Bezalel worked in the Tabernacle. And Joshua 14: 7 reports that Caleb said he was 40 years old when Moses sent him to spy on the land. Thus, Gemara concludes that Caleb is only 26 years older than his great-grandson Bezalel. By cutting two years for the three pregnancies necessary to create three generations of intervening, Gemara concludes that each Caleb, Hur, and Uri must bear his son at the age of eight.
Exodus chapter 37
Midrash teaches that godly people learn from God's example in creating a world at the beginning of every work they must begin with light. So when God told Moses to build the Tabernacle, Bezalel pondered what he should begin. He concludes that he should start with the Ark (where the Israelites will keep the Torah, the light of the world). And thus Exodus 37: 1 begins a report on the construction of the furnishings of the Tabernacle, "And Bezalel made the Ark."
Similarly, a Midrash taught that when God told Moses to make the Tabernacle, he came to Bezalel and delivered the command, and Bezalel asked what the purpose of the Tabernacle was. Moses replied that it was for God to make Shechinah God stay there and teach the Torah to Israel. Bezalel then asked where the Israelites would keep the Torah. Moses replied that when they had made the Tabernacle, they would then make the Ark. Then Bezalel said that because it is not proper for the Torah to not own a house, they must first make the Ark and then the Tabernacle. On the account, Exodus 37: 1 links Bezalel's name with the Ark, saying, "And Bezalel made the Ark."
Reading the words, "Bezalel made the Ark of Acacia wood," in Exodus 37: 1, a Midrash teaches that God heals with the same thing that God hurts. Thus, Israel sinned in the Shittim (so called because of many acacia trees), as Bilangan 25: 1 says, "And Israel dwelt in Shittim, and the people began prostitution with the daughters of Moab" (and also worshiped Baal of Peor). But it is also through Shittim wood, or acacia wood, that God healed the Israelites, for like Exodus 37: 1 reports, "Bezalel made the ark of acacia wood."
A Baraita teaches that Josiah hid the Ark mentioned in Exodus 37: 1-5, the anointing oil mentioned in Exodus 30: 22-33, the manna pitch mentioned in Exodus 16:33, Aaron's rod with his almond bean and the flower mentioned in Numbers 17:23, and the chest that the Philistines gave to send the people of Israel as a gift together with the Ark and of what the priests said in 1 Samuel 6: 8, "And put on the golden thread, which ye returned unto him for the iniquity of the fault, "After observing that Deuteronomy 28:36 predicted," God will bring you and your king... to a nation you do not yet know, "Josiah ordered the Ark to be hidden, as it was which is said 2 Chronicles 35: 3, "And he [Josiah] said to the Levites who teach all Israelites, holy to the Lord, 'Put the Holy Ark into the house, that Solomon son of David, King Israe l, built; there will be no more burden on your shoulders; now serve the Lord your God and his people Israel. "Rabbi Eleazar concluded that Josiah hid the oil of anointing and other objects at the same time as the Ark of the common usage of the phrase" there "in Exodus 16:33 with regard to manna and" there "in Exodus 30: 6 in connection with the Ark, "to be saved" in Exodus 16:33 with respect to manna and "to be saved" in Numbers 17:25 in connection with Aaron's staff, and "generations" in Exodus 16:33 with respect to manna and "generations" in Exodus 30:31 with respect to the anointing oil.
Exodus chapter 38
A Midrash describes a mirror from a woman who "performs a task" ( ?????????? ?, ha-tzovot ) at the entrance The Meeting Camp in Exodus 38: 8. Midrash said that when the Israelites suffered hard work in Egypt, Pharaoh decided that they should not sleep at home or have sex with their wives. Rabbi Shimon ben Halafta told that the Israeli women would come down to take water from the river, and God told them to make small fish in their pitchers. The Israeli women would sell some fish, cook some of them, buy wine with the proceeds, and go to the field to feed their husbands. After they ate, the Israeli women took their mirror and saw them with their husbands. Wives will say they are more handsome than husbands. Husbands will say they are more handsome. And in this way, they arouse their sexual desires and become fruitful and multiplied, as Exodus 1: 7 reports, "And the children of Israel multiply and multiply and multiply and become very strong." Through the use of these mirrors the Israelites can continue to have children even under the demands of rough work. When God told Moses to make the Tabernacle, all men came to contribute. Some carry silver, some carry gold or brass, onyx, and other gems to set. They are ready to bring it all. The women brought a mirror and offered it to Moses. When Moses saw the mirror, he was very angry with the women, saying that anyone who brought the mirror had to be punished, asking what possible use they could have at the Tabernacle. The Lord told Moses not to overlook them, for the mirrors were the ones that raised all the children born in Egypt. God thus directed Moses to take them and make from them basins and bases for the priests.
In the medieval Jewish interpretation
Parashah is discussed in these medieval Jewish sources:
Release chapter 35
In Zohar, Rabbi Jose describes Exodus 35:10: "And let every wise man among you come and make all that is commanded of the Lord." Rabbi Jose teaches that when the Lord told Moses in Deuteronomy 1:13, "Bring you wise men and wise men," Moses searched all Israel but found no man of sharpness, and in Deuteronomy 1:15, Moses said, "So I took your tribal chief, a wise man, and full of knowledge," without mentioning the people of sharpness. Rabbi Jose concluded that people who have a sharpness (navan ) have a higher level than a wise person ( hacham ), even a student who gives new ideas to a teacher is called "wise." The wise man knows for himself as much as is necessary, but the wise man understands the whole, knowing his own viewpoint as well as the views of others. Exodus 35:10 uses the term "wise" because the heart is seen as the center of wisdom. Rabbi Jose teaches that wise people understand the underworld and the world above, their own existence and the existence of others.
In modern interpretation
Parashahs are discussed in these modern sources:
Chapter Exodus 35-39
Noting that Exodus 35-39 repeats the material from Exodus 25-31, the 19th century Romanian-Argentine explorer Julius Popper argues that Exodus 35-39 is the later addition, and Dutch Protestant theologian Abraham Kuenen and the German biblical scholar Julius Wellhausen agree. But the twentieth-century Italian-Israeli scientist Umberto Cassuto, formerly of the Hebrew University of Jerusalem, argues that this allegation does not know the ancient Eastern literary style. Cassuto notes that the theme of the establishment and construction of the shrine is a set of literary types in early Eastern writings, and such readings often first record the divine utterances that describe the plan for the sanctuary and then provide an explanation of the construction that repeats its description. given in divine communication. Cassuto quotes the Ugaritic epistle of Keret King, who says that in dreams, the king receives from the commands of the god El for sacrificial offerings, army gathering, organizing military campaigns into the land of King Pabel, and requests that Pabel's daughter or grandson be given to him as a wife. After the instruction, the epic repeats the instruction, varying the verb forms into the past tense, adding or deleting conjunctions, replacing synonyms, or varying the order of words - just like Exodus 35-39. Cassuto concludes that Exodus 35-39 is not a later addition, but is required where it is by literary style. Professor James Kugel of Bar Ilan University wrote that the detailed story must have appealed to ancient Israelites who viewed the Tabernacle as very important, as a structure that enabled God to stay in the midst of humanity for the first time since the Garden of Eden. And the twentieth-century Reformation, Rabbi Gunther Plaut, cautioned against approaching Exodus 35-39 with modern-day prejudice, arguing that someone from the ancient Near East - who is primarily a listener, not a reader - finds repetition as a way of welcoming familiarity with the text, assurance that the tradition has been faithfully transmitted.
Exodus chapter 35
Plaut notes that this important chapter in the Israeli wilderness - the command to build the Tabernacle - begins in Exodus 35: 1 with the words "Moses later resurrected" ( ????????? vayakheil Mosheh), touting the conclusion of the cycle of apostasy and reconciliation that begins in Exodus 32: 1 with a word with the same spelling and roots, "people get together" ( ????????????? ?, vayikheil ha-am ). In Exodus 32: 1, people gather to rebel against God's will in the Golden Cow incident, but in Exodus 35: 1, with an assembly ( ????????? ?, vayakheil ) that God approves, God shows the grace of God's forgiveness.
Plaut notes that the command to observe the Sabbath in Exodus 35: 2-3 precedes the story of the Tabernacle building as commanded at the end of the original instruction in Exodus 31: 12-17, so the Sabbath is a bridge connecting the construction of the Tabernacle with a deeper purpose. Professor Nahum Sarna, formerly of Brandeis University, wrote that the command to observe the Sabbath in Exodus 35: 2-3 practically repeats Exodus 31:15 word for word, in addition to igniting the fire on the Sabbath. The words of this prohibition caused Rabbis Talmud to understand that fire might not burn on the Sabbath itself but may be ignited before the Sabbath if it is not replenished on the Sabbath. The Karaites reject this interpretation and spend days without lights (although some followers later accept the practice of Rabiniics). Sarna writes that it is possible to show opposition to the early Karaite outlook that Rabbis mandated candlelight on Friday night, and for that, Geonim (post-Talmud head of the Babylonian academy) instituted regiments of blessing upon them.
Plaut argues that Exodus 35: 3 includes the words "throughout your settlement" to explain that the command not to light a fire on the Sabbath was not only applied to the main prohibition during the construction of the Tabernacle, but also in general. Thus Numbers 15:32, reported a man who collected a stick on the Sabbath, recorded a violation of Exodus 35: 3.
In 1950, the Jewish Legal Committee and Standard of Conservative Judaism decided: "Refraining from the use of motor vehicles is an important aid in maintaining the Sabbath spirit from rest. Such self-restraint devices, in addition, in keeping members of the family together on the Sabbath, but where a family is located far from walking distance from the synagogue, the use of a motor vehicle for the purpose of the presence of the synagogue will not be interpreted as a violation of the Sabbath but, instead, such a presence will be regarded as an expression of faithfulness to our faith.... [I] n the spirit of a living and developing Halachah that responds to the changing needs of our people, we declare that it is permissible to use electric lights on the Sabbath for the purpose of enhancing the pleasure of the Sabbath, or reducing personal discomfort in mitzvah performance. "
Professor Carol Meyers of Duke University notes that both women and men provide material that Exodus 25: 1-9 and Exodus 35: 4-29 refer, as Exodus 35:22 and 29 clarify, including fabric made and donated by craftsmen women. (as shown in Exodus 35: 25-26).
Jeffrey Tigay, Professor Emeritus at the University of Pennsylvania, argues that the word ??????? , avodah , in Exodus 35:21, translated as "service" in the New Jewish Publication Society translation (as well as Exodus 27:19; 30:16; 35:24; 36: 1, 3, 5 and 39:40) is better translated "work" (Referring to construction), because the material contributed is for the construction of the Tabernacle, not for worship to be performed thereafter. Exodus chapter 37
Exodus 37:24 speaks of "the talents of pure gold." This table translates the weight unit used in the Bible into its modern equations:
Command
According to Maimonides and Sefer ha-Chinuch, there is a negative order in parashah:
- The court does not have to sentence on the Sabbath.
Liturgy
Following the service of Kabbat Shabbat and prior to Friday night service, the Jews traditionally read rabbinic sources of Sabbath observance, beginning with Mishnah Shabbat 2: 5. Mishnah Shabbat 2: 5 , in turn, interpreting the laws of the light of ignition in Exodus 35: 3.
Haftarah
Parashah Vayakhel
When the Vayakhel parashah reads itself (as in 2014), haftarah is:
- for Ashkenazi Jews: 1 Kings 7: 40-50
- for Sephardian Jews: 1 Kings 7: 13-26
Ashkenazi - 1 King -ra 7: 40-50
Both parashah and haftarah in 1 Kings 7 reported the establishment of the shrine leaders, the construction of the Tabernacle of Moses in parashah, and the construction of Solomon's Temple in Jerusalem in haftarah. Both parashah and haftarah noted special metals for the holy space.
Sephardi - 1 Kings 7: 13- 26
Both parashah and haftarah noted skill ( chokhmah ), ability ( tevunah ), and knowledge ( da'at ), from craftsmen (Bezalel at parashah , Hiram di haftarah) in every craft ( cha cha cha ).
Shabbat Shekalim
If you have any questions, please read the full text of this page. (AS IT increased in 2019), as shown in Rajpura 12: 1-17.
Parsyah Vayakhel-Fekudei
When parashah Vayakhel combined with parashah Pekudei, haftarah is:
- for Ashkenazi Jews: 1 Kings 7: 51-8: 21
- for Sephardian Jews: 1 Kings 7: 40-50
Shabbat HaChodesh
When parashah coincides with Shabbat HaChodesh ("Sabbath of the month," special Sabbath before the Hebrew month of Nissan - as happened in 2013 and 2017), haftarah is:
- for Ashkenazi Jews: Yehezkiel 45: 16-46: 18
- for Sephardian Jews: Yehezkiel 45: 18-46: 15
About Shabbat HaChodesh, the Jews read Exodus 12: 1-20, where God commanded that "This month [Nissan] will be the beginning of the month, it will be the first month of the year," and where God issued the commands of the Passover. Likewise, the haiku in Ezekiel 45: 21-25 addresses Passover. In a special reading and haftarah, God instructed the Israelites to apply blood to the pole.
Bad Shabbat
When parashah coincides with the Severe Shabbat (one special Sabbath before Easter - as happened in 2018), haftarah is:
- for Ashkenazi Jews: Ezekiel 36: 16-38
- for Sephardian Jews: Ezekiel 36: 16-36
At Severe Shabbat, the Sabbath of red cows, the Jews read Numbers 19: 1-22, which describes purification rites using red cows ( severe ). Likewise, haftarah in Ezekiel 36 also explains purification. In both the special and the special reading in Ezekiel 36, water is watered to cleanse the Israelites.
Note
Further reading
Source of the article : Wikipedia
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