Vayakhel

There are a number of different terms employed by the Torah to describe Moshe Rabbeinu's interaction with Bnei Yisrael: vayedabeir Moshe, vayomer Moshe, vayetzav Moshe. In Parshas Vayakhel the Torah chooses to utilize the term vayakhel Moshe. Vayakhel is a term implying a gathering of the masses, a need for unity and togetherness.

Vayakhel begins with a brief discussion of Shabbos and then focuses on the building of the Mishkan. Shabbos has already been discussed at Marah, Har Sinai and, Parshas Ki Sisa. Similarly, the Mishkan has been discussed in several previous parshiyos. Yet, the Torah feels the need to connect them in Vayakhel and to employ the term of kahal in its introduction. Why?

There are several other well known events where the term kahal is utilized. There is even a mitzva described by the name - hakhel - when all of Bnei Yisrael gather in the Beis HaMikdash to hear the reading of parts of the Torah from the king.

The story of mei merivah, resulting in Moshe and Aharon's punishment and prevention from entering Eretz Yisrael began when Bnei Yisrael gathered - vayikahalu - to confront Moshe and Aharon and complain about a lack of water. Korach's rebellion also began as a gathering -vayikahalu al Moshe v'al Aharon.

Gathering the nation into a single entity can facilitate unity. K'ish echad b'leiv echad. When all of Bnei Yisrael are unified it is a powerful force that is assured to be successful. On the other hand, gathering into one unit improperly can lead to conflict and rebellion. Of the examples raised, two of them define the benefits of this gathering while two epitomize the dangers. How are we to differentiate between them?

Jewish law and Jewish living emphasizes boundaries. Boundaries are not meant to limit but rather to focus. A Yisrael is not less capable of avodas Hashem than a Kohein by virtue of the fact that he cannot perform many of the services in the Mikdash. He is just as capable of reaching the greatest heights of avodas Hashem as even the Kohein Gadol. He is merely charged with focusing his efforts in different areas. The Kohein is charged with certain mitzvos. Fulfillment of these mitzvos enables the Kohein to perform his avodas Hashem. The Yisrael is also charged with certain mitzvos. Fulfillment of these mitzvos enables the Yisrael to perform his avodas Hashem. By fulfilling his commandments, he is able to reach the greatest heights, just as the Kohein is. Attempting to serve in another's capacity causes one to lose focus on what he needs to do.

The Talmud tells us that two kings cannot rule simultaneously. The Talmud also tells us that we should support governing bodies because without effective government people would destroy each other. Not everyone can be the ruler. But having no ruler, no leadership, is equally fraught with danger.

The gathering of Hakhel is the gathering of men, women, and children. The entire nation gathers to hear the words of the Torah. However, there is a process of the reading for Hakhel. The Talmud describes the procession that is implemented leading to the reading of the Torah. The Torah is read by the king. There is a recognizable order and boundaries are well defined. Roles and responsibilities are delineated. Out of this order comes a gathering that makes such a positive impression that the Torah tells us it will have a lasting impact on all the attendees.

The gathering of Bnei Yisrael against Moshe and Aharon at mei merivah, the gathering of Korach and his entourage against Moshe and Aharon were disorderly. Chazal tell us that the gathering against Moshe and Aharon to complain about the lack of water had children jumping ahead of adults. Korach's argument was kulam kedoshim u'madua tisnas'u al kehal Hashem. Everyone is equal. You - Moshe and Aharon- should not be charged with any different responsibilities than the rest of Bnei Yisrael. Let us create a community of anarchy. In both scenarios, order and discipline were ignored. A gathering of such magnitude without order and discipline is sure to lead to conflict and controversy.

Parshas Vayakhel intends to teach this lesson. The description of Shabbos in Vayakhel first describes the six days of work and then Shabbos. There is an order. The melacha chosen to be emphasized is described unusually: lo se'va'aru aish bechol moshvoseichem b'yom haShabbos - do not kindle a flame in your gathering places on the day of Shabbos. Fire, when controlled, brings warmth and light. Uncontrolled, it can bring destruction. Shabbos defines order and discipline. It comes after the six days of the work week. The discipline necessary in its observance is clear, from the requirement to cease weekday work on Friday to its conclusion on Saturday night. But if observed properly, it brings warmth and light to our entire lives from the Source of warmth and light.

The Mishkan, too, defines this combination. The Mishkan/Mikdash is the place where all can come to pray and serve Hashem. Yet, not everyone can perform all the services within it. Everyone was able to participate in its building in any manner they chose -kol nediv libo. Yet, the actual blueprint was delivered by Hashem through Moshe and the actual construction was led by Bezalel and Ahaliav. There were boundaries, orders for the services, discipline in its implementation. If the boundaries are protected and order and discipline observed, then the Mikdash, too, enables us to bask in the glory of the Shechinah.

This lesson of unity, boundaries, order, and discipline acting in unison is the one the Torah is teaching by its use of the term vayakhel and the resulting gathering to discuss both the laws of Shabbos as well as those of the building of the Mishkan.