Exodus 35

Hook

Imagine the bustling suk (marketplace) of a thriving Jewish quarter in Fez or Aleppo, centuries ago. The air is thick with the scent of spices and freshly baked bread, the murmur of Hebrew and Judeo-Arabic dialects interweaving. Amidst the haggling and daily commerce, a deeper hum resonates – the collective spirit of a community preparing, with eager hands and open hearts, to contribute to something sacred, something that would bind them together and bring the Divine Presence into their midst. This spirit of willing contribution, communal harmony, and meticulous craftsmanship, all rooted in the timeless words of Torah, is a hallmark of Sephardi and Mizrahi Jewish life.

Context

Place: A Tapestry of Lands and Cultures

The Sephardi and Mizrahi world is not a single geographic entity, but a magnificent tapestry woven across vast expanses of the globe. From the sun-drenched shores of the Iberian Peninsula (Sepharad) to the ancient lands of Babylon (Iraq), Persia (Iran), Yemen, the Maghreb (Morocco, Algeria, Tunisia, Libya), Egypt, Syria, Turkey, Greece, and the Balkans, Jewish communities flourished for millennia. Each locale contributed its unique flavor, linguistic heritage (Judeo-Spanish, Judeo-Arabic, Judeo-Persian, etc.), and cultural nuances to the overarching Sephardi/Mizrahi identity. These communities were often deeply integrated into the surrounding non-Jewish societies, leading to a rich cross-pollination of ideas, art, and philosophy, while fiercely maintaining their Jewish distinctiveness. The commentaries we explore today, from figures like Ramban and Ibn Ezra of Spain to later scholars whose insights inform communities from North Africa to the Ottoman Empire, reflect this diverse intellectual landscape, showing a shared approach to Torah study that is both deeply rooted in tradition and open to philosophical and mystical inquiry. The building of the Mishkan (Tabernacle) as a central, unifying communal project resonates deeply with these communities' experiences of maintaining vibrant Jewish life across diverse diasporas, where the synagogue or kehillah (community) served as their portable sanctuary.

Era: From Golden Ages to Enduring Legacies

Our journey through Exodus 35 touches upon an expansive sweep of Jewish history, reflecting the continuity of Sephardi/Mizrahi Torah scholarship. The core text itself, given at Sinai, is a foundational moment for all Israel. The Rishonim (early medieval commentators) like Ramban (Rabbi Moshe ben Nachman, Nachmanides, 1194–1270) and Ibn Ezra (Rabbi Avraham ben Meir Ibn Ezra, 1089–1167) hailed from the Golden Age of Spain, a period of unparalleled intellectual, poetic, and scientific flourishing for Jews under Islamic rule. Their commentaries are characterized by a profound blend of peshat (literal meaning), philosophical depth, kabbalistic insight (especially Ramban), and grammatical precision (Ibn Ezra). Following the Expulsion from Spain in 1492, Sephardi Jews dispersed, establishing new centers of learning and culture across North Africa, the Ottoman Empire, and beyond, carrying their rich intellectual traditions with them. Later commentators, such as Sforno (Rabbi Ovadia ben Yaakov Sforno, c. 1470–1550), an Italian Sephardi scholar, continued this legacy, grounding their interpretations in meticulous textual analysis. The Kli Yakar (Rabbi Shlomo Ephraim Luntschitz, c. 1550–1619), though often associated with Ashkenazi scholarship due to his Polish origins, adopted a style of homiletic and ethical commentary that resonated widely across the Jewish world, including Sephardi and Mizrahi communities, which often valued drash (homiletical interpretation) and ethical teachings deeply integrated into their parashat haShavua (weekly Torah portion) discussions. These scholars, spanning centuries and continents, collectively illuminate the enduring power of Torah to speak to every generation, providing guidance for communal structure, ethical conduct, and spiritual devotion. Their contributions forged a continuous chain of tradition that enriched Jewish life from the Geonic period into the modern era, demonstrating how the commitment to Torah study was a unifying force for communities dispersed far and wide.

Community: United in Purpose, Rich in Expression

The verses in Exodus 35 speak of the entire Israelite community, men and women, coming together with "willing hearts" to contribute their skills and possessions to the building of the Tabernacle. This spirit of collective responsibility and inclusive participation has always been a cornerstone of Sephardi and Mizrahi communities. Whether in the grand synagogues of Izmir, the intimate knessets of Moroccan villages, or the ancient shuls of Baghdad, the concept of kehilla kedosha (holy community) is paramount. Everyone has a role, every contribution is valued, and the collective endeavor strengthens the spiritual fabric. The commentaries highlight not just the material contributions but also the spiritual preparation necessary for such sacred work. Kli Yakar, for instance, emphasizes the importance of peace and justice before the communal assembly for the Tabernacle, underscoring that the internal state of the community—its harmony and ethical rectitude—is as crucial as the external act of giving. This holistic view of communal life, where social justice and internal peace are prerequisites for sacred worship, is a recurring theme in Sephardi and Mizrahi ethical literature and communal leadership. The vibrancy of their synagogues, the elaborate piyutim sung in unison, the shared kiddushim after services, and the extensive networks of chesed (loving-kindness) societies all testify to this profound commitment to a community that is not just a collection of individuals, but a living, breathing, unified body dedicated to God's service. The emphasis on lashon hara (slander) being like "fire" in Kli Yakar's commentary, and its potential to ignite strife, further illustrates the deep concern for maintaining social cohesion as a sacred act in itself.

Text Snapshot

Moses then convoked the whole Israelite community and said to them: These are the things that יהוה has commanded you to do: On six days work may be done, but on the seventh day you shall have a sabbath of complete rest, holy to יהוה... Moses said further to the whole community of Israelites: This is what יהוה has commanded: Take from among you gifts to יהוה; everyone whose heart is so moved shall bring them—gifts for יהוה... And let all among you who are skilled come and make all that יהוה has commanded... And everyone who excelled in ability and everyone whose spirit was moved came, bringing to יהוה an offering... Men and women, all whose hearts moved them, all who would make an elevation offering... And all the skilled women spun with their own hands... יהוה has singled out by name Bezalel... endowing him with a divine spirit of skill, ability, and knowledge in every kind of craft... He and Oholiab son of Ahisamach... have been endowed with the skill to do any work...

Minhag/Melody

The Harmony of "Vayakhel": Peace, Justice, and Communal Offering

The parasha of Vayakhel ("and Moses assembled") opens with Moses gathering the entire Israelite community. This act of assembly, as interpreted by Sephardi and Mizrahi commentators, carries profound lessons about communal harmony, ethical integrity, and the sacredness of collective endeavor. The text immediately precedes the call for contributions to the Tabernacle with the laws of Shabbat, a juxtaposition that sparks rich interpretations among our sages.

Ramban's Inclusive Assembly: Ramban, a towering figure in Sephardi thought, meticulously emphasizes that "all the congregation of the children of Israel" explicitly "includes the men and women, for all donated to the work of the Tabernacle." This is not a mere textual observation but a statement of profound theological and communal significance. For Ramban, this assembly marks a return to God's full favor after the sin of the Golden Calf, a restoration of the "love of their 'wedding'" (Jeremiah 2:2) with God. The Tabernacle, a dwelling for God's presence, could only be built by a unified, reconciled community. The inclusion of "men and women" in both the assembly and the act of giving underscores the egalitarian nature of spiritual contribution in this context. In many Sephardi and Mizrahi communities, while specific roles might differ, the participation of both men and women in communal life, tzedakah, and the preservation of tradition is highly valued and visible. From women leading tefillot (prayers) in home settings to their significant roles in charity organizations, education, and the transmission of minhagim (customs), their contributions are seen as integral to the kehilla's vibrancy, echoing the spirit of Vayakhel.

Kli Yakar's Emphasis on Shalom and Justice: The Kli Yakar offers a particularly insightful and ethically charged interpretation of this assembly. He notes the Midrashic tradition that Moses assembled the people "the day after Yom Kippur." Why this specific timing? Because, as Kli Yakar explains, "on Yom Kippur, peace is mediated among them, and on that very day, all are in one group." The reconciliation and unity achieved on Yom Kippur create the ideal spiritual state for a communal undertaking as significant as building the Tabernacle.

Furthermore, Kli Yakar connects the assembly to the resolution of disputes. He suggests that Moses first sat to judge the people, ensuring that "every person might come to his place in peace," and that "everyone knew what was his or was not his." This profound insight implies that sacred communal projects, especially those involving material contributions ("Take from among you gifts to יהוה; everyone whose heart is so moved shall bring them—gifts for יהוה: gold, silver..."), must be preceded by a foundation of justice and financial integrity. One cannot build God's house from ill-gotten gains or amid unresolved conflicts. The phrase "מאתכם" ("from among you," but also implicitly "from yours") emphasizes that the offerings must come from legitimate possessions. This teaching resonates strongly in Sephardi and Mizrahi communities, where the beit din (rabbinical court) often plays a vital role in mediating disputes, and where tzedakah and communal giving are approached with meticulous care to ensure fairness and transparency. The Kli Yakar's interpretation underscores that the spiritual state of the community – its internal harmony and ethical uprightness – is a prerequisite for its physical and spiritual construction projects.

Most strikingly, Kli Yakar connects the prohibition "You shall kindle no fire throughout your settlements on the sabbath day" (Exodus 35:3) not just to literal fire, but to "אש המחלוקת" – the fire of strife and discord. On Shabbat, when people are relaxed from work, there is a greater risk of "idle talk" igniting arguments. Therefore, Moses' assembly was also to unite them "into one group through the command 'You shall kindle no fire,' meaning, they are gathered by his word" to avoid conflict. This interpretation elevates the Shabbat prohibition beyond a mere physical restriction to a profound ethical imperative for communal peace. The sanctity of Shabbat is preserved not only by refraining from melacha (work) but also by actively fostering an atmosphere of shalom (peace) and unity, free from the destructive "fire" of gossip and contention.

Minhag: The Spirit of Communal Shalom and Piyut

The Kli Yakar's emphasis on shalom as a prerequisite for communal sacred work is deeply embedded in Sephardi and Mizrahi minhagim.

Minhag Connection 1: Prioritizing Shalom Bayit and Shalom HaKehilla

In many Sephardi and Mizrahi communities, there is a palpable emphasis on shalom bayit (peace in the home) and shalom hakehilla (peace in the community). This manifests in:

• The Role of the Rabbi and Elders: Rabbis, hachamim, and respected elders often act as mediators in family or communal disputes, with a strong emphasis on reconciliation rather than strict adjudication, particularly before major communal events or Yamim Noraim.
• Communal Events: Before collecting funds for synagogue renovations, new Torah scrolls, or other significant projects, there's often a conscious effort to ensure that the community is in good standing, free from overt discord. The act of contributing is seen as bringing korban (an offering), and just as an ancient offering had to be unblemished, so too must the community's heart be free of strife.
• The Sanctity of Shabbat: Kli Yakar's interpretation of "לא תבערו אש" as avoiding the "fire of strife" resonates with the atmosphere of Shabbat in Sephardi and Mizrahi homes and synagogues. Shabbat is a day for communal meals, visiting family and friends, and sharing spiritual insights, all designed to foster warmth and connection, actively pushing away negative speech or arguments. The Shabbat Shalom greeting is not just a formality but a heartfelt wish for genuine peace.

Minhag Connection 2: The Nadvanut Lev (Generosity of Heart) in Tzedakah and Synagogue Life

The text describes men and women whose "hearts moved them" to bring offerings. This concept of nadvanut lev, generosity of heart and spirit, is central to Sephardi and Mizrahi tzedakah practices.

• Inclusive Giving: There is a strong tradition of encouraging everyone to contribute, no matter how small the amount, fostering a sense of shared ownership and responsibility for communal institutions. This mirrors the broad call for contributions in Exodus 35.
• Public Recognition (with Humility): While humility in tzedakah is valued, public acknowledgment (e.g., Mi Sheberach blessings for donors in synagogue, plaques) is also common, not as a boast, but as an encouragement for others and a recognition of the sacred act. This communal celebration of giving reinforces the idea that contributions are a collective effort for a shared sacred space.
• Skill-Based Contributions: Just as skilled artisans like Bezalel and Oholiab contributed their talents, Sephardi and Mizrahi communities have always valued the contribution of skills. Whether it's a calligrapher for a Torah scroll, a musician for piyutim, a cook for communal kiddush, or a teacher for children, the giving of one's talents is seen as equally vital as monetary donations, echoing the diverse "gifts" brought for the Tabernacle.

Melody Connection: Piyutim of Unity and Sacred Space

The communal assembly and the call for contributions evoke the spirit of unity that characterizes Sephardi and Mizrahi piyutim (liturgical poems). Piyutim are more than just songs; they are prayers, meditations, and expressions of communal identity.

• Communal Singing: Unlike some traditions where piyutim might be sung primarily by a cantor or choir, in many Sephardi and Mizrahi communities, piyutim are sung enthusiastically by the entire congregation, often with intricate harmonies and within the framework of the maqam system (modal system). This collective singing is a powerful expression of unity, a shared offering of voice and soul.
• Piyutim for Shabbat: The Kli Yakar's idea of Shabbat as a day for peace and avoiding strife resonates with many Shabbat piyutim that celebrate shalom, rest, and the sanctity of the day. For example, Lekha Dodi, a piyut sung to welcome Shabbat, is universally embraced, but its melodies and communal renditions vary widely across Sephardi/Mizrahi traditions, each adding to the rich tapestry of shared spiritual experience. The act of singing Lekha Dodi together, facing the entrance of the synagogue to greet the "Shabbat Bride," is a profound communal assembly.
• Piyutim for Building/Redemption: There are also piyutim that yearn for the rebuilding of the Temple in Jerusalem, seeing the synagogue as a mikdash me'at (miniature sanctuary). These piyutim often express a collective longing and a commitment to contribute to this ultimate redemption, mirroring the initial zeal for building the Tabernacle. The shared aspiration, articulated through song, reinforces communal bonds and sacred purpose.

In essence, the insights of these commentators, particularly Kli Yakar, provide a framework for understanding why Sephardi and Mizrahi communities place such a high value on internal peace, ethical dealings, and inclusive participation as foundational elements for any sacred communal endeavor. The act of assembling, contributing, and worshipping is seen as a holistic expression of a community striving for both social harmony and spiritual connection.

Contrast

The rich tapestry of Jewish practice is defined by its diversity, with each tradition contributing unique colors and textures. When we consider the interpretations of Exodus 35 and their impact on Sephardi/Mizrahi minhagim, we can respectfully observe differences in emphasis and approach compared to certain Ashkenazi traditions, particularly regarding the Kli Yakar's reading of "לא תבערו אש" and the nature of communal giving. It's crucial to state that these are not judgments of superiority, but rather celebrations of different paths to holiness.

Contrast 1: "Kindle No Fire" – Literal vs. Metaphorical Emphasis

Sephardi/Mizrahi Lens (informed by Kli Yakar): As we explored, the Kli Yakar offers a profound drash on the verse "You shall kindle no fire throughout your settlements on the sabbath day" (Exodus 35:3). He interprets "fire" not only as a literal flame but also, and perhaps primarily, as "אש המחלוקת" – the fire of strife, gossip, and conflict. The Kli Yakar suggests that Moses' assembly of the entire community (Vayakhel) on the day after Yom Kippur was precisely to establish communal peace and unity before the sacred work of the Tabernacle could begin. On Shabbat, when people are at rest from physical labor, they might be more prone to engaging in "idle talk" that could ignite arguments. Therefore, the command not to kindle fire on Shabbat extends to refraining from speech or actions that cause discord. This highlights a deep Sephardi/Mizrahi emphasis on shalom bayit and shalom hakehilla (peace in the home and community) as integral components of Shabbat observance and communal holiness. The focus is on the holistic environment of Shabbat – both physical rest and spiritual harmony. This approach often leads to a heightened awareness of lashon hara (gossip) and machloket (dispute) as spiritual transgressions that particularly desecrate the sanctity of Shabbat.

Ashkenazi Approach (often more literal): While all Jewish traditions value peace and condemn lashon hara, the primary halakhic (legal) emphasis in many Ashkenazi interpretations of "לא תבערו אש" tends to be more literal and practical. The focus is overwhelmingly on the prohibition of kindling actual fire or activating electrical circuits on Shabbat. This leads to stringent halakhic discussions and practices concerning electricity, heating, cooking, and even the use of timers or automated devices on Shabbat. The avoidance of literal fire is seen as a central and defining characteristic of Shabbat observance, with extensive rabbinic literature dedicated to its precise application in modern life. While the ethical dimension of peace is certainly present, it is often seen as a separate, albeit equally important, mitzvah (commandment) rather than a direct drash on the "fire" prohibition itself in the context of Exodus 35. The menuha (rest) of Shabbat is primarily understood as cessation from melakha (creative labor), of which kindling fire is a paradigmatic example.

The difference, then, is one of primary emphasis: while both traditions uphold both the literal and ethical dimensions, Kli Yakar's drash provides a distinct Sephardi/Mizrahi lens that deeply intertwines the physical prohibition of fire with the spiritual imperative of communal peace, making the fostering of shalom an explicit aspect of Shabbat Kodesh (Holy Sabbath) observance derived directly from this verse.

Contrast 2: Communal Giving and Recognition

Sephardi/Mizrahi Lens (Inclusive and Celebratory): Ramban's emphasis that "all the congregation of the children of Israel" – men, women, and children – contributed to the Tabernacle underscores a deeply inclusive approach to communal participation and giving. The text explicitly states that "Men and women, all whose hearts moved them, all who would make an elevation offering... brought it." This spirit is often reflected in Sephardi/Mizrahi minhagim concerning tzedakah and synagogue support. There is a strong tradition of encouraging wide participation, from small contributions to large ones, fostering a sense of shared ownership. Public acknowledgment of donors through Mi Sheberach blessings in synagogue, plaques, or naming opportunities is common and seen as a way to honor the mitzvah and encourage others, rather than as a display of vanity. This communal celebration of generosity reinforces the idea that the synagogue or communal institution belongs to everyone, built by the collective "willing hearts" of the entire community. The vibrant kiddush after shul is often sponsored by families, and their names are announced, fostering a sense of belonging and appreciation for their contribution to communal joy.

Ashkenazi Approach (often more emphasis on anonymity): In many Ashkenazi communities, particularly those influenced by Musar (ethical) movements, there is often a greater emphasis on anonymous tzedakah as the highest form of giving, following Maimonides' hierarchy (though Maimonides himself was Sephardi, the emphasis on anonymity became particularly strong in certain Ashkenazi circles). While public recognition certainly exists (e.g., aliyot for significant donations, naming dedications), there can be a stronger cultural inclination towards discretion in giving, with the ideal often being "the right hand doesn't know what the left hand is doing." The focus is more intensely on the purity of the donor's intention and the avoidance of any hint of seeking honor or recognition for oneself. This often leads to a more private approach to tzedakah, even as communal fundraising is a vital part of synagogue life. The communal kiddush is also common, but the announcement of sponsors might be less extensive or focused more on lifecycle events rather than general donations.

These differences highlight diverse cultural values within Jewish traditions regarding how tzedakah is practiced and perceived, both stemming from a shared commitment to the mitzvah of giving, but expressing it in ways that reflect their unique historical and social contexts. Both approaches ultimately aim to foster a deep connection to God and community, demonstrating the beautiful pluralism within Jewish life.

Home Practice

Inspired by the profound insights of Kli Yakar and the communal spirit of Exodus 35, here is a small, yet impactful, home practice anyone can adopt to bring a touch of Sephardi/Mizrahi wisdom into their daily or weekly routine:

Practice: The "Shabbat Shalom Harmony" Intention

This practice focuses on Kli Yakar's interpretation of "You shall kindle no fire" as extending to avoiding the "fire of strife" (אש המחלוקת), especially on Shabbat. It also draws on the broader Sephardi/Mizrahi emphasis on shalom bayit (peace in the home) and shalom hakehilla (peace in the community) as foundational for sacred living.

What to do: Before Shabbat or any significant communal gathering (a family meal, a synagogue event, a community meeting), take a moment for intentional reflection.

1. Preparation (Pre-Shabbat or Event): As you prepare your home for Shabbat – lighting candles, setting the table, or preparing food – consciously connect these physical acts to the spiritual act of fostering peace.
2. Moment of Intention: Take 1-2 minutes to sit quietly.
   • Internal Reflection: Reflect on any potential "fires" within yourself that might lead to discord (e.g., unresolved frustrations, impatience, a tendency to criticize). Acknowledge them, and consciously decide to "extinguish" them for the sacred period ahead.
   • Interpersonal Reflection: Think of the people you will be with. Set an intention to approach them with an open heart, patience, and a desire to foster harmony. If there are any lingering tensions or potential points of conflict, resolve to address them respectfully at an appropriate time after Shabbat or the event, or simply to consciously let go of them for the duration of the sacred time.
   • Communal Reflection: Extend this intention to the broader community. Wish for peace and unity in your synagogue, your local Jewish community, and Am Yisrael (the Jewish people) as a whole.
3. Verbalization (Optional but Recommended): You might quietly say to yourself or aloud: "Just as I refrain from kindling physical fire, I commit to refraining from kindling the 'fire of strife' this Shabbat (or during this gathering). May my words and actions contribute to shalom bayit and shalom hakehilla." When lighting Shabbat candles, you can add this intention to your personal prayers for light and peace.
4. Practice During: Throughout Shabbat or the gathering, when you feel a rise of impatience, a critical thought, or an urge to engage in contentious conversation, gently remind yourself of your "Shabbat Shalom Harmony" intention. Redirect your energy towards listening, understanding, and speaking words that uplift and unite.

Why this practice is powerful: This practice transforms a negative prohibition ("kindle no fire") into a positive, proactive commitment to peace. It shifts our focus from merely abstaining from forbidden acts to actively cultivating a sacred atmosphere of harmony. It internalizes the Kli Yakar's powerful ethical teaching, making it a tangible part of our spiritual discipline. By consciously working to extinguish the "fire of strife" within ourselves and our interactions, we not only honor Shabbat but also contribute to the building of a mikdash me'at – a miniature sanctuary – within our homes and communities, echoing the holistic vision of the Tabernacle built by unified, willing hearts. This practice empowers us to be active co-creators of peace, mirroring the divine call for a community united in purpose and spirit.

Takeaway

The ancient call in Exodus 35 for willing hearts and skilled hands to build the Tabernacle, as illuminated by Sephardi and Mizrahi commentators, transcends its historical context. It offers us a timeless blueprint for communal life: a vibrant tapestry woven with the threads of inclusive participation, meticulous ethical conduct, and an unwavering commitment to shalom. From Ramban's celebration of universal contribution to Kli Yakar's profound insights on peace as a prerequisite for sacred work – even extending to the "fire of strife" – these traditions remind us that true holiness emerges when a community is unified in spirit, generous in heart, and dedicated to justice. May we continue to draw inspiration from this rich heritage, building our own "miniature sanctuaries" with the same pride, texture, and respect for diverse practices that have defined Sephardi and Mizrahi Judaism for millennia.