In the previous parshah (Ki Sisa), the Torah addressed the mitzvah of Shabbos observance, detailing the punishment for its desecration. Why does the Torah reiterate it yet again in this parshah (Vayakhel)? Furthermore, if the primary point is to prevent us from working on the seventh day, why does the Torah preface it by saying, “Six days you shall work”? Why not get to the point? Horav Tzvi Pesach Frank, zl, quotes his brother-in-law, Horav Aryeh Levine, zl, who heard the following explanation from a well-known gaon, Torah scholar.
At the beginning of Meseches Pesachim, Tosfos explains why the Torah is more stringent with regard to the prohibition of chametz on Pesach than with other prohibitions which are assur b’hanaah, forbidden to have pleasure from them. Chametz must be destroyed prior to Pesach. One may not keep chametz in his possession. This is unlike other issurim, prohibitions, in which the object of the issur does not have to be destroyed. Tosfos explains that other prohibitions are perpetually forbidden. Chametz, however, is permitted throughout the rest of the year. Its prohibition is in effect for only the eight/seven days of Pesach. Man is used to refraining from other prohibitions. Thus, the Torah prefaces the prohibition of Shabbos with the fact that we are accustomed to working six days a week. This might cause us to forget that Shabbos is different. The Torah adds the reasons for this stringency. In order to keep us aware of the prohibitions of Shabbos; and explain why the Torah repeats the prohibition.
The commentators wonder why the Torah precedes the commandment concerning the Mishkan’s construction with the mitzvah of Shabbos. Indeed, in Parashios Terumah, Tetzaveh and Ki Sisa, the instructions regarding the Mishkan precede that of Shabbos. Veritably, why does the Torah repeat the prohibition against work on Shabbos? In his Devash L’Fi, the Chida offers an insightful explanation which goes to the very core of sinful behavior and grants us a perspective for understanding the mindset of the sinner. The Talmud Shabbos 118b states, “One who observes Shabbos according to halachah (properly) – even if he had worshipped idols as was done during the generation of Enosh – Hashem will forgive his past sins.” This is the power associated with shemiras Shabbos.
The Bais Yosef explains why Shabbos has such an immense power to catalyze atonement for the sin of idol worship, which is ostensibly an unpardonable infraction. Shabbos is equal to all of the mitzvos in that its observance demonstrates one’s belief in Hashem as the Creator of the world and its Supreme Guide. A Shabbos-observant Jew demonstrates that he believes Hashem to be the G-d of Creation, as well as the G-d of History. He believes that Hashem is the Divine Author of the Torah. If so, how could he worship an idol, which is inconsistent with his belief? Obviously, he does not really believe in the idol or in what he is doing. It might be peer pressure, acting under the influence of a depraved environment, but he is not acting with malice or with a rejection of the Divine. Therefore, there is room for forgiveness. He has not completely severed his ties to Hashem.
The Chida suggests that this is why Parashas Ki Sisa precedes the sin of the Golden Calf. We are being taught that, even if one were to sin with the eigel ha’zahav, Golden Calf, through the medium of Shabbos he may seek atonement for his sin. Indeed, this was the sin of the generation of Enosh. They thought that, since G-d created the constellations that were so powerful, they, too, should be revered and accorded a certain degree of divinity. They did not mean to deny Hashem as G-d, but only to add honor to His close adjutants. This was the error of their misguided belief. Such erroneous belief can achieve atonement through shemiras Shabbos. K’motzei Shalal Rav cites the Tzitz Eliezer, where its author, Horav Eliezer Yehudah Valdenberg, zl, employs this logic to explain a question raised by the Mechilta in Parashas Ki Sisa, and also discussed in the Talmud Yoma 85a. The Taanaim ask: From where do we derive the halachah that pikuach nefesh, saving a life, is docheh, supersedes, the prohibition of Shabbos. Various responses are given. Ostensibly, this is not a question that is applicable specifically to Shabbos. Indeed, every mitzvah in the Torah – barring the three capitol sins of idol worship, murder and adultery – is vitiated by pikuach nefesh. Why would we require a specific pasuk for Shabbos, more so than any other mitzvah in the Torah?
Rav Valdenberg explains that one who desecrates Shabbos is tantamount to one who worships an idol. Therefore, had we not had a special medium for deriving that pikuach nefesh is docheh Shabbos, we might conjecture that, indeed, it does not. Shabbos is like idol worship, which is not overridden by the requirement to save a life. Just like one must give up his life rather than worship an idol, so, too, should he die rather than desecrate Shabbos. This is why we need a special proof to circumvent this notion.
Incidentally, we derive two important lessons herein. First, the value of Jewish life takes precedence over all the mitzvos. Shabbos is equal to all the mitzvos, and we move it aside when human life is in danger. There is nothing as important as the life of a Jew. Second, we see that sin has its degrees. There are sinners who sin because they are influenced by others – not because they believe in what they are doing. They do not choose maliciously to rebel against Hashem. They are weak! Sadly, there are those who have strayed far beyond this degree and those who maliciously or foolishly believe that what they are doing is correct and proper. We can only pray that one day they will realize the error of their false beliefs and acknowledge the truth.
As noted, the power of Shabbos is incredible. It is unlike any other mitzvah. Shabbos is much more than the negation from work, it is a holy experience. It is an opportunity to spend a day immersed in the Divine. Horav Matisyahu Solomon, Shlita, posits that the observance of Shabbos has a special healing power, through which one cleanses his psyche from any impious, revisionist thoughts. Questions which often undermine one’s conviction and ultimate commitment are ameliorated through sincere Shabbos observance. People often err in defining Judaism as the religion of “no,” thus engendering a sense of negativity regarding Jewish belief and observance. It cannot be further from the truth. One only has to experience the beauty of a Shabbos, sense the calm and feel the spiritual emotion generated by the day of rest. Regrettably, when Shabbos is painted as a day of negativity, when one may not do “this and that,” the beauty is somehow lost.
The Brisker Rav, zl, took every mitzvah very seriously. Torah was his life. Shabbos, however, generated within him a sense of fear like no other. The mere thought that he might in some way skirt the transgression of Shabbos terrified him more than anything else. At the beginning of World War II, the Brisker Rav had to travel from Moscow to Odessa, the departing point for ships traveling to Eretz Yisrael. It was a two- day trip, with the next train scheduled to depart on Wednesday. This would hopefully allow him to arrive in enough time before Shabbos. The Russian train system was not known for its punctuality, and this terrified the Rav. What if the train was late and arrived on Shabbos? They would be compelled to disembark on Shabbos, thereby desecrating the holy day.
The Rav deliberated about what he should do. It was a matter of life and death if he were to remain in war-torn Europe. On the other hand, Shabbos was something he could not ignore. In the end, with much trepidation, the Brisker Rav together with the Mirrer Rosh Yeshivah, Horav Eliezer Yehudah Finkel, zl, set out together on the train.
The train had traveled only a few hours, when the Rav looked at his watch and noted that they were already quite behind schedule. If the train continued at this pace, they would arrive on Shabbos. The mere thought of such a possibility caused the Rav great anxiety. He tensed up and could think about nothing else. Those who had traveled with him on that train remarked later on that mere words could not describe the dread that enveloped him concerning the possibility of chillul Shabbos.
The train continued to fall farther and farther behind schedule. It soon became apparent that there was no way it would reach Odessa before Shabbos. Suddenly, the train began to pick up steam and gained momentum, roaring down the tracks at a speed unheard of in Russia. The train pulled into the station a full half-hour before Shabbos. The Mirrer Rosh Yeshivah commented that the Brisker Rav had catalyzed a miracle of kefitzas ha’derech, shortening the road. His unabiding love for Shabbos, his overwhelming fear and anguish concerning the possibility of being mechallel, desecrating, Shabbos, interceded with Heaven to cause this miracle to occur.
As they disembarked the train, those accompanying him suggested they take a taxi to the village of their destination. The Brisker Rav demurred, saying, “One miracle is enough.” They had no choice but walk forty-five minutes in the accompaniment of a gentile who carried their luggage. That Motzoei Shabbos they boarded the ship which took them to Eretz Yisrael.
