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Why does the Torah (תורה) command us "to do" regarding Shabbos (שבת) when it consists of prohibitions? The shiur argues that Shabbos isn't merely about refraining from melacha but actively creating an atmosphere—through appropriate dress, communal learning, peaceful family interaction, and celebrating accomplishment rather than just resting to work harder. The gathering described in Vayakhel reflects Shabbos's unique communal dimension.
Rabbi Zweig opens with a textual anomaly in Parshas Vayakhel: Moshe gathers the entire community—unique in the Torah (תורה)—and tells them "these are the things that Hashem (ה׳) commanded to do" (la'asos osom), yet proceeds to enumerate the prohibitions of Shabbos (שבת). The Torah's phrase "eleh hadvarim" numerically equals 39, corresponding to the 39 melachos, yet the language emphasizes doing rather than refraining. Additionally, the Torah here states "sheishes yomim te'aseh melacha" (work may be done), whereas in the Aseres HaDibros it says "tavod" (you shall work). These textual signals point to a fundamental misunderstanding most people have about Shabbos. The unique requirement to gather the community, Rabbi Zweig explains, reflects that Shabbos has both a private and communal dimension. Unlike most mitzvos, where one person's observance doesn't directly affect another's experience, Shabbos creates an environment. Living in a Shabbos-observant neighborhood transforms the day—the atmosphere of people not working, walking to shul, the feeling of community. This explains the intensity of disputes like those on Bar Ilan Street in Israel: driving through a religious neighborhood on Shabbos doesn't just violate individual observance; it destroys the communal Shabbos atmosphere that enhances everyone's experience. The Midrash teaches that Moshe instituted communal Torah study specifically about Shabbos on Shabbos itself—creating an environment where the day's themes are discussed and internalized together.
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Parshas Vayakhel
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