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Why did Moshe gather "kol adas Bnei Yisrael" to teach Shabbos (שבת)? The shiur explores the unique phrase "kol adas" (connecting it to Hakhel's six categories) and develops the chiddush that Shabbos requires communal observance under a melech who establishes Hashem (ה׳)'s malchus—Moshe's gathering was an act of kingship. Shabbos creates not only kedushas zman but kedushas makom, transforming the place itself into a visible expression of divine sovereignty.
Rabbi Zweig opens by examining the phrase "Vayakhel Moshe es kol adas Bnei Yisrael" at the beginning of Parshas Vayakhel. He asks what "kol adas Bnei Yisrael" means, noting that "kol Yisrael" would already include everyone, and "Bnei Yisrael" might exclude women. He suggests that "adas" implies more than a simple gathering—it may include specific groups beyond the standard four categories (men, women, children, and converts). Drawing a parallel to the mitzvah (מצוה) of Hakhel in Parshas Vayeilech, the shiur notes that the Gemara (גמרא) identifies six categories present at Hakhel based on the extra vav in "u'vevo kol Yisrael": kohanim, zekeinim (Sanhedrin), men, women, children, and converts. Rabbi Zweig proposes that "kol adas Bnei Yisrael" similarly refers to these six categories. The word "adas" specifically connotes the kohanim (who belong to Hashem (ה׳)) and the Sanhedrin (Hashem's representative body). Thus, the community assembled for Shabbos (שבת) instruction includes both "our four" (the people) and "His two" (kohanim and Sanhedrin)—a complete representation of Klal Yisrael.
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Vayakhel (Shemos 35:1)
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