melacha on Shabbat, why does it single out kindling fire (6 explanations)? (d) Why would we think that all kindling is not banned on Shabbat? (e) (1) Which of the 613 mitzvot is derived from the Torah’s specifying the ban on kindling fire on Shabbat? (2) How is it learned? (Shemot 35:3)
A-2. (a) To teach that one’s countenance glows differently on Shabbat than on other days (Ba’al haTurim). (b) (1) The laws regarding banning work on Shabbat (ibn Ezra, in the name of Sa’adia Gaon). (2) The commands for constructing the Mishkan, its vessels and all of its work (Ramban). (c) (1) For the melacha of kindling, one is punished for two violations – do not (i) do melacha, and (ii) kindle fire on Shabbat; (2) kindling fire is an example of an av melacha, teaching that if someone inadvertently violates several av melachot, he is required to bring a separate korban chatat for each (Yevamot 6b). (3) The other 38 melachot are constructive actions related to building the Mishkan – even though kindling fire is destructive, it is banned (Sforno). (4) One would think that kindling fire for the personal enjoyment of oneg Shabbat, such as having light or bathing in warm water, is permitted – the Torah tells us it is not (Ramban). (5) Since fire is essential to food preparation, and melachot related to preparing food are permitted on Yom Tov, we might think that they also are permitted on Shabbat – the Torah tells us they are not (ibn Ezra). (6) Kindling fire is a melacha banned only “be-moshvoteichem” (in your dwellings) – but in the Mishkan and Beit haMikdash, where it was necessary to keep the mizbei’ach’s fire lit, kindling was permitted (Shabbat 20a). (d) Since the Aseret haDibrot says, “do not do any work on Shabbat” (20:10), but here it says merely, “whoever ‘does work’ shall be killed”, not “whoever does any work”, we would think that kindling for food preparation on Shabbat is allowed like on Yom Tov (Devarim 16:8), the Torah therefore specifically mentions here that work for food preparation is banned (Ramban). (e) (1) On Shabbat, a Beit Din may not do the positive mitzvah of carrying out a judgment; (2) since a person can be executed through sereifa (burning), the Torah teaches that a Beit Din may not carry out this form of execution, any other form of execution or any other judgment on Shabbat (Sefer haChinuch – Mitzvah 114).
•••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••
Q-3. (a) Why did Moshe command all of Bnei Yisrael concerning the details of what Hashem commanded, since only the “chacham lev” (the wise-hearted people, i.e., the craftsmen) needed to know these details? (b) Why are the craftsmen called “asher nesa’o libo” (those whose hearts inspired them? (c) (1) Who went to give their jewelry first – the men or the women? (2) When Moshe asked for contributions (35:5), he said that all who are motivated “yevi’eha” (shall bring it), in the singular – why does Torah later say “heivi’u” (they brought – 35:22), in the plural? (d) Where did Bnei Yisrael get “atzei shitim” (acacia wood) in the midbar? (e) Why did the Torah call the gold donations “tenufa” (wave offering – 35:22), while the silver and copper donations were called “teruma” (a portion [for Hashem] – 35:24)? (f) (1) Why did the nesi’im (sheivet leaders) contribute the precious stones for the eifod and the choshen (3 reasons)? (2) How did the nesi’im compensate for their mistake? (Shemot 35:5,10-11,22-27)
A-3. (a) (1) Hashem wanted Bnei Yisrael to see how amazing Betzalel was – despite not being able to learn, do or even see fine craftsmanship in Mitzrayim, he miraculously was a highly skilled artisan in every single craft (Ramban). (2) (i) Hashem called Betzalel by name to build the Mishkan since no one else was able to do it (ibn Ezra). (ii) On Har Sinai, Hashem showed Moshe Sefer haAdam (the Book of Adam), which lists the leaders of every future generation – Moshe saw that from the time of Creation, He had named Betzalel to build the Mishkan (Shemot Raba). (iii) Betzalel stands for “be-tzeil Keil” (in Hashem’s shadow) – he knew exactly how Hashem wanted the Mishkan built; (iv) Betzalel knew the art of combining the letters with which Hashem created heaven and earth – the building of the Mishkan was like creating the universe, and Betzalel understood its secret; (b) 13 (Sanhedrin 69b). (c) Hashem first asked Moshe, and Moshe asked Bnei Yisrael to consider appointing
bigdei kehuna (Ramban). (e) (1) “Ach” restricts (i) doing Mishkan construction melacha (work) on Shabbat (Rashi). (ii) Shabbat observance when doing a brit mila or offering korbanot (Ramban). (2) Without the vav’s, it can be pronounced “le-dor tam” (for a wholesome generation) – members of a generation that carefully observe Shabbat are “tam”, worthy offspring of Ya’akov, who is called “ish tam” (a wholesome man – Bereishit 25:27) (Tana Devei Eliyahu).
A-3. (a) (1) Hashem commanded all the other mitzvot to Moshe at Sinai – since He commanded this mitzvah in Mitzrayim only and did not repeat it at Sinai, the Torah specifies that; (2) Since Moshe and Aharon were Bnei Yisrael’s representatives, (i) the Torah tells us that kiddush ha-chodesh, with Nisan as the 1st month, applies for all times; (ii) the leaders of the Sanhedrin of each generation, like Moshe and Aharon, are responsible to do this mitzvah; (iii) Although Tishrei is actually is the beginning of the year (34:22), we should look at Nisan as the beginning of our redemption; (3) since the month of yetzi’at Mitzrayim is the 1st month of the calendar, any mention of a date with a month numbered starting with yetzi’at Mitzrayim recalls it for us, and we fulfill the mitzvah to remember yetzi’at Mitzrayim; (4) by using these names, we recall Hashem’s redemption of us from galut Bavel (Ramban). (b) Hashem told Avraham that his offspring would be “in a land not their
own” for 400 years from Yitzchak’s birth –
with that period now complete, Bnei Yisrael were about to leave, and Moshe had to