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Why does Parshas Vayakhel repeat Shabbos (שבת) laws already given in Parshas Ki Sisa, and why must all Jews observe Shabbos together? The shiur develops a fundamental chakira: until Vayakhel, Shabbos was a personal statement proclaiming God created the world; from Vayakhel forward, Shabbos becomes a communal replication of God's rest, defining the twenty-four hours themselves as sacred time and creating a public sense of accomplishment.
Rabbi Zweig opens with several difficulties in Parshas Vayakhel. Rashi (רש"י) states here that Shabbos (שבת) takes priority over building the Mishkan, citing the order: Shabbos first, then Mishkan. Yet in Parshas Ki Sisa, the Torah (תורה) lists Mishkan first, then Shabbos, suggesting Mishkan has higher priority—though even there, one may not violate Shabbos to build the Mishkan. Why the apparent contradiction in priorities? Furthermore, why does the Torah repeat the prohibition against Mishkan work on Shabbos in two consecutive parshiyos? What new element does Vayakhel introduce? A second set of questions concerns the gathering of the entire community. Why does this week's parsha require "Vayakhel"—assembling all Jews together—to teach Shabbos laws, when previous teachings of Shabbos (at Marah, at Sinai, in Mishpatim, and in Ki Sisa) did not require such a public proclamation? What has changed?
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Parshas Vayakhel (Shemos 35:1-3)
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