Exodus 35:1-40:38

Sugya Map

• Issue: The precise referent of "אלה הדברים אשר צוה ה' לעשות אותם" (Exodus 35:1) and the nuance of "ששת ימים תיעשה מלאכה" (Exodus 35:2) within the context of the Mishkan's construction.
• Nafka Mina: Whether the command for Mishkan work explicitly includes or is limited by Shabbat; the nature of "מלאכה" in this context, especially concerning voluntary contributions.
• Primary Sources: Exodus 35:1-3; Exodus 31:13; Shabbat 96b.

Text Snapshot

• "וַיַּקְהֵל מֹשֶׁה אֶת־כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם אֵלֶּה הַדְּבָרִים אֲשֶׁר־צִוָּה ה' לַעֲשֹׂת אֹתָם׃ שֵׁשֶׁשֶׁת יָמִים תֵּעָשֶׂה מְלָאכָה וּבַיּוֹם הַשְּׁבִיעִי יִהְיֶה לָכֶם קֹדֶשׁ שַׁבַּת שַׁבָּתוֹן לַה' כָּל־הָעֹשֶׂה בוֹ מְלָאכָה יוּמָת׃ לֹא־תְבַעֲרוּ אֵשׁ בְּכֹל מֹשְׁבֹתֵיכֶם בְּיוֹם הַשַּׁבָּת׃" (Exodus 35:1-3)
• Dikduk/Leshon: Note the plural "אלה הדברים" (these things) and the passive voice "תיעשה מלאכה" (work shall be done), contrasting with an active command like "תעשה מלאכה" (you shall do work). This linguistic choice prompts inquiry into its specific implications.

Readings

• Ramban (Exodus 35:1:2): Interprets "אלה הדברים" as referring to the entire subsequent discussion of the Mishkan's construction. The Shabbat command serves as a preface, unequivocally stating that Mishkan work, despite its sanctity, does not override Shabbat. This reinforces the principle stated in Ki Tisa (Exodus 31:13) via "אך את שבתותי תשמרו."
• Kli Yakar (Exodus 35:1:4): Offers a deeper read on "אלה הדברים" as referring to two distinct matters: the general command for Mishkan work, and the specific instruction that this work must not be done on Shabbat. Crucially, the passive "תיעשה מלאכה" (it shall be done), rather than an active "תעשה" (you shall do), refers specifically to the bringing of donations (הבאת הנדבה). Since donations are voluntary, not a strict chiyuv, the passive voice is apt, implying that if one chooses to bring, it should be done during the six weekdays.

Friction

• Kushya: Why the linguistic shift to the passive "תיעשה מלאכה" if the Torah is commanding Mishkan construction? Furthermore, how can "bringing donations" be considered "מלאכה" in the context of Shabbat prohibition?
• Terutz: Kli Yakar resolves this by distinguishing between the command to build (which implies active involvement) and the voluntary act of bringing donations. The passive "תיעשה" fits the nature of nedavah—it happens if one's heart moves them, not by direct obligation. The Gemara explicitly considers the transfer of items from private to public domain (or vice versa) as a melacha (Shabbat 96b), thus validating "הבאת הנדבה" as a form of "מלאכה" prohibited on Shabbat.

Intertext

• Shabbat 96b: The Gemara derives from "אִישׁ וְאִשָּׁה אַל יַעֲשׂוּ עוֹד מְלָאכָה" (Exodus 36:6, "Let no man or woman make further effort toward gifts") that "הבאת הנדבה" (bringing donations) is indeed considered a "מלאכה." This directly supports Kli Yakar's interpretation that "תיעשה מלאכה" refers to this very act.
• Exodus 40:17: "הוקם המשכן" (the Tabernacle was set up), a passive construction often cited by Chazal (e.g., Shemot Rabbah 52:4) to suggest a miraculous, self-assembling aspect of the Mishkan, resonates with Kli Yakar's reading of "תיעשה מלאכה" as implying an action not solely dependent on human agency or direct command.

Psak/Practice

The overarching halacha that melachet HaMishkan does not override Shabbat is foundational. Kli Yakar's analysis refines our understanding of which "מלאכה" is being addressed, highlighting that even the voluntary act of donating (a form of transfer, hence hotza'ah) is bound by Shabbat's strictures. This reinforces the principle that all categories of melacha apply equally, regardless of the sacred purpose or voluntary nature of the act, unless explicitly permitted or a case of pikuach nefesh.

Takeaway

The Torah's precise language, particularly passive constructions like "תיעשה," often hints at deeper distinctions between direct commands and voluntary actions, even when both fall under the rubric of "מלאכה" and are bounded by Shabbat. The sanctity of time (Shabbat) precedes and limits the sanctity of space (Mishkan).