Exodus 31

The Big Question

Welcome! Today, we're diving into Exodus chapter 31, a passage that might initially seem to be about building materials and ancient crafts. But as we know, in Judaism, even the most practical instructions often carry profound spiritual and communal meaning. So, let's start with a question that might be on your mind as you read this chapter: Why does the Torah dedicate so much detail to the construction of the Tabernacle, and what does this elaborate building project have to do with something as seemingly simple and universal as Shabbat? This chapter bridges these two seemingly disparate themes: the meticulous creation of a sacred dwelling for God and the observance of the holy day of rest. Understanding this connection is key to grasping a fundamental aspect of Jewish life and practice.

One Core Concept

The core concept this chapter introduces is the intertwined nature of sacred space and sacred time. The Tabernacle, a physical dwelling for the Divine presence, and Shabbat, a recurring period of spiritual elevation, are presented as two sides of the same coin. Both are divinely ordained, both require intention and dedication, and both serve to connect the people of Israel to God.

Breaking It Down

Exodus 31 presents us with two seemingly distinct, yet deeply connected, themes: the appointment of artisans for the Tabernacle and the commandment to observe Shabbat. Let's unpack these.

The Divine Blueprint and the Master Craftsmen

The chapter begins with God speaking directly to Moses, singling out Bezalel and Oholiab by name.

• Bezalel and Oholiab: Chosen by Name

  • "See, I have singled out by name Bezalel son of Uri son of Hur, of the tribe of Judah. I have endowed him with a divine spirit of skill, ability, and knowledge in every kind of craft..." (Exodus 31:1-2).
  • God isn't just assigning a job; God is actively bestowing the necessary talents. Bezalel is chosen and filled with a "divine spirit of skill, ability, and knowledge." This emphasizes that the creation of the Tabernacle is not merely a human endeavor but a divinely inspired project.
  • Oholiab son of Ahisamach, of the tribe of Dan, is also named, and importantly, God states, "I have also granted skill to all who are skillful, that they may make everything that I have commanded you." This shows that while specific individuals are highlighted, the entire community's skill is valued and mobilized for this sacred purpose.
  • Commentary Insight (Ibn Ezra): The commentary from Ibn Ezra on this verse touches on a midrashic interpretation by Rabbi Saadiah Gaon, who questioned why Bezalel and Oholiab were chosen. Gaon linked their tribes (Judah and Dan) to Jacob's and Moses' descriptions of them as "lion's whelps," relating this to the shape of the Temple. Ibn Ezra, however, dismisses this as a "preacher's homily" and states that the plain meaning is that Bezalel and Oholiab were chosen "because there was no one in Israel who equaled them" in artistic skill. This highlights a tension between literal interpretation and homiletic meaning, but ultimately points to exceptional talent being the direct reason for their selection.

• The Grand Project: The Tabernacle and its Furnishings

  • The list that follows is extensive: "the Tent of Meeting, the Ark for the Pact and the cover upon it, and all the furnishings of the Tent; the table and its utensils, the pure lampstand and all its fittings, and the altar of incense; the altar of burnt offering and all its utensils, and the laver and its stand; the service vestments, the sacral vestments of Aaron the priest and the vestments of his sons, for their service as priests; as well as the anointing oil and the aromatic incense for the sanctuary." (Exodus 31:7-11).
  • This detailed inventory underscores the immense undertaking. The Tabernacle was to be a portable sanctuary, a place where God's presence would dwell among the Israelites. Every item, from the grand Ark to the smallest utensil, was to be crafted with precision and holiness.
  • Commentary Insight (The Torah: A Women's Commentary): This commentary notes that Bezalel and Oholiab were not just artisans but also directors, supervising others, "including women." This broadens our understanding of the communal effort involved, emphasizing that the building of the Tabernacle was a collective responsibility that engaged various members of the community.
  • Commentary Insight (Ramban & Ibn Ezra on Garments): There's a fascinating discussion in the commentaries of Ramban and Ibn Ezra regarding the "garments of 'ha'srod'" (or "plaited garments"). Ramban argues against Rashi's interpretation that these were coverings for the vessels, suggesting they were actually the priestly garments themselves, unique and signifying royalty. Ibn Ezra, on the other hand, maintains they were indeed coverings for the vessels, made of a single type of material. This scholarly debate, though focused on a specific detail, illustrates the depth of analysis applied to even seemingly minor elements of the text, aiming to understand their precise function and significance.

The Eternal Sign: The Commandment of Shabbat

Immediately following the instructions for the Tabernacle, the focus shifts dramatically to Shabbat.

• A Covenantal Sign

  • "And יהוה said to Moses: Speak to the Israelite people and say: Nevertheless, you must keep My sabbaths, for this is a sign between Me and you throughout the ages, that you may know that I יהוה have consecrated you." (Exodus 31:12-13).
  • The commandment to keep Shabbat is presented as a fundamental sign, a covenantal marker between God and Israel. It's not just a day off; it's a sign that signifies a unique relationship and God's act of consecration.
  • Commentary Insight (Maor VaShemesh): This commentary grapples with a significant "diktuk" (linguistic or logical difficulty). It questions why the commandment of Shabbat, particularly its connection to the Tabernacle's work, is placed here, after the appointment of Bezalel. The commentator notes that usually, the reason for Shabbat observance is given as the six days of creation. Here, a new reason is offered: "that you may know that I יהוה have consecrated you." This suggests a deeper purpose beyond mere rest, relating to Israel's distinctiveness and holiness.

• The Definition of Shabbat

  • "You shall keep the sabbath, for it is holy for you. One who profanes it shall be put to death: whoever does work on it, that person shall be cut off from among kin. Six days may work be done, but on the seventh day there shall be a sabbath of complete rest, holy to יהוה; whoever does work on the sabbath day shall be put to death." (Exodus 31:14-15).
  • The severity of the prohibition against working on Shabbat is clear, with the penalty of being "cut off" or even death. This underscores its paramount importance. The definition is also precise: six days for work, the seventh for complete rest, holy to God.
  • Commentary Insight (Maor VaShemesh): This commentary also ponders the phrase "that you may know that I יהוה have consecrated you." It contrasts this with other instances where the reason for Shabbat is the six days of creation. The commentator suggests that this phrasing is meant to emphasize the tangible experience of holiness that Shabbat brings, allowing people to know God's sanctifying power through their own experience of the day.

• The Foundation of Shabbat: Creation

  • "The Israelite people shall keep the sabbath, observing the sabbath throughout the ages as a covenant for all time: For in six days יהוה made heaven and earth, and on the seventh day [God] ceased from work and was refreshed." (Exodus 31:16-17).
  • The chapter concludes by grounding Shabbat in the very act of creation. God's own rest on the seventh day serves as the ultimate model and justification for human observance. This connects Shabbat to the fundamental order of the universe.
  • Commentary Insight (Maor VaShemesh): The commentator here also questions the phrase "and was refreshed" (וינפש). While it's understood metaphorically for God, the commentary suggests it relates to the Tabernacle's purpose: just as creation was for God to "dwell" in the lower realms and reveal His presence, so too the Tabernacle was intended to bring God's presence down to earth. Shabbat, by extension, allows us to experience this divine presence more acutely.

The Connection: Sacred Space and Sacred Time

The juxtaposition of the Tabernacle's construction and the Shabbat commandment is not accidental. Several commentaries highlight this crucial link:

• The Tabernacle as a Model for Shabbat's Holiness: The Maor VaShemesh commentary proposes that the intricate craftsmanship of the Tabernacle, imbued with divine skill, serves as a paradigm for how we should approach Shabbat. Just as Bezalel used divine wisdom to create a sacred space, we are meant to use our time on Shabbat to cultivate a sacred experience. The meticulousness required for building the sanctuary mirrors the intentionality needed to sanctify Shabbat.
• Shabbat as a Means to Understand Sacredness: The Maor VaShemesh commentary further suggests that the commandment to observe Shabbat is placed here to help us understand the profound principle that God can dwell in and sanctify human creations. If God can imbue a physical structure like the Tabernacle with His presence, then He can certainly imbue a period of time, like Shabbat, with His holiness. Shabbat becomes a tangible way to experience the concept of divine inhabitation that the Tabernacle represents. The holiness experienced on Shabbat is a foretaste of the holiness that will fill the Tabernacle.
• Shared Divine Endowment: Both the artisans of the Tabernacle and the observers of Shabbat are recipients of divine endowment. Bezalel is filled with God's spirit of skill, and the people are commanded to keep Shabbat to know that God has consecrated them. Both acts require a receptivity to God's presence and will.

How We Live This

This chapter offers profound lessons for our lives today, even though we no longer build a physical Tabernacle in the same way.

Reimagining Sacred Space and Time

• The "Tabernacle" Within: While the physical Tabernacle is no longer central to Jewish practice, the concept of creating sacred space persists. Our homes, synagogues, and even moments of focused prayer can become our "dwelling places" for the Divine. This requires intentionality, care, and a commitment to holiness, much like the artisans of the Tabernacle. We can ask ourselves: "How can I infuse my personal space and communal gathering places with a sense of sacredness?"
• Sanctifying Time: Shabbat remains a cornerstone of Jewish life. The commandment to "keep My sabbaths" is a call to actively sanctify time, to step away from the ordinary demands of work and to dedicate ourselves to rest, reflection, spiritual growth, and community. It's about creating islands of holiness in the flow of our week.
  • Practical Application: This can manifest in various ways: unplugging from technology, dedicating time to family and study, engaging in communal prayer, or simply enjoying a meal with intention. The key is conscious effort to make the day distinct and holy.
• The "Divine Spirit" in Our Talents: Just as Bezalel was endowed with a divine spirit of skill, we too have been given unique talents and abilities. This chapter encourages us to see our own skills not just as personal assets but as potential conduits for holiness. How can we use our creativity, our intellect, our hands, to contribute to something sacred, whether it's building a stronger community, creating meaningful art, or simply living with greater intention? The commentary from Rav Hirsch emphasizes that this chapter follows the instructions for the Tabernacle, indicating that the appointment of artisans and the law of Shabbat are intrinsically linked. This suggests that our efforts in the world, like those of the artisans, should be guided by principles that also uphold the sanctity of time.

The Covenantal Connection

• Shabbat as a Reminder: The emphasis on Shabbat as a "sign between Me and you" is a powerful reminder of our ongoing covenantal relationship with God. By observing Shabbat, we actively participate in this ancient covenant, reaffirming our commitment and connection.
• Community and Shared Purpose: The communal aspect of both the Tabernacle's construction and Shabbat observance is crucial. Bezalel and Oholiab led a community of skilled individuals, and the commandment to observe Shabbat is given to "the Israelite people." This highlights that our spiritual journey is not solitary. We are part of a collective striving for holiness.

One Thing to Remember

This chapter teaches us that holiness is not confined to specific objects or times but is cultivated through intentionality and a receptivity to the Divine in both our actions and our rest. The meticulous creation of the Tabernacle and the observance of Shabbat are two sides of the same spiritual coin, demonstrating how we can make our physical world and our temporal experiences sacred.