Difference between revisions of "Devar/5768/Vayakhel"
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===עברית=== | ===עברית=== | ||
| + | {{heb|''' שֵׁשֶׁת יָמִים, תֵּעָשֶׂה מְלָאכָה, וּבַיּוֹם הַשְּׁבִיעִי יִהְיֶה לָכֶם קֹדֶשׁ שַׁבַּת שַׁבָּתוֹן, לַה' ''' {{hcite|p/pt/pt0235.htm#2|שמות לה:ב}}}} | ||
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| + | {{heb|פסוק זה מופיע סמוך לציווי על מלאכת המשכן: '''קְחוּ מֵאִתְּכֶם תְּרוּמָה, לַה', כֹּל נְדִיב לִבּוֹ, יְבִיאֶהָ אֵת תְּרוּמַת ה' ''' {{hcite|p/pt/pt0235.htm#5|שמות לה:ה}}. על הפסוק הראשון רש"י כותב, מבוסס על המכילתא: "הקדים לתת להם אזהרת שבת לצווי מלאכת המשכן, לומר שאינו דוחה את השבת". זאת אומרת, אסור להמשיך במלאכת השמכן ביום השבת. אילולי הציווי הזה, היינו חושבים שהמשכן יותר חשוב מכל דבר אחר, ואפילו משבת. בא הכתוב ומזהיר שמלאכה לא תיעשה בשבת, כי "יהיה לכם קודש" שהרי היא "שבת שבתון לה'".}} | ||
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| + | {{heb|השורש "ק-ד-ש" מביע הבדלה וייחוד. כאשר "מקדישים" דבר, מייחדים אותו לייעוד שונה מן הכלל. עם ישראל הנו "עם קדוש", כלומר מיוחד ומובדל. לעומת זאת, להבדיל אלף הבדלות, "קדשה" היא אישה המובדלת בהתנהגותה המינית מכלל הנשים.}} | ||
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| + | {{heb|כאשר אומרים "קידוש" בערב שבת, אכן מבדילים ומייחדים את פרק הזמן שנקרא "שבת" מכל מה שבא לפניו. וכן ב"הבדלה" לאחר השבת לגבי כל מה שעתיד לבוא (שהם מצווה אחת לפי הרמב"ם). אבל שבת גוררת אחריה כל חיוביה המיוחדים גם אם לא מקדישים! למשל, אסור להדליק נר שבת לאחר שקיעת החמה בערב שבת. אם כן, מה מועיל קידוש?}} | ||
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| + | {{heb|מצווה קידוש באה מן הפסוק: '''זָכוֹר אֶת-יוֹם הַשַּׁבָּת, לְקַדְּשׁוֹ''' {{hcite|p/pt/pt0220.htm#7|שמות כ:ז}} {{hcite|/i/3129.htm#1|הל' שבת כט:א}} המצווה היא, לזכור את השבת בדברים -- לכן אומרים נוסח הקידוש וההבדלה. כדי שנזכור ששבת אינה כמו שאר הימים, אלא מיוחדת ומובדלת -- שאפילו לבנות את המקדש, שהיא מצווה החלה על כל אחד ואחד מישראל, לא דוחה את קדושת השבת.}} | ||
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===English=== | ===English=== | ||
| + | '''Six days shall work be done, but on the seventh day there shall be to you a holy day, a sabbath of solemn rest to the LORD'''{{hcite|p/pt/pt0235.htm#2|Ex 35:2}} | ||
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| + | This verse appears next to the commandment regarding the work of building the Tabernacle: '''Take ye from among you an offering unto the LORD, whosoever is of a willing heart, let him bring it, the LORD'S offering''' {{hcite|p/pt/pt0235.htm#5|Ex 35:5}}. Regarding the first verse, Rashi writes based on the Mechilta: "He gave them the warning concerning Shabbat before the commandment regarding the building of the Tabernacle, to say that it does not set aside Shabbat". That is to say, it is forbidden to continue working on the Tabernacle on Shabbat. If it weren't for this commandment, we would think that the Tabernacle is more important than anything else, even Shabbat. Therefore the Torah comes and tells us that no work may be done on Shabbat, because "it will be a holy day for you", since it is a "sabbath of solemn rest for the LORD". | ||
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| + | The root of the Hebrew word "qadosh" (holy), "q-d-sh", expresses the concepts of separation and distinction. When we "meqadesh" (sanctify) something, we distinguish it for a purpose which is different from the usual. The Jewish people are a "`am qadosh" (holy people), that is to say special and separate. As opposed to that, and with no other connection to it, a "qedeshah" (prostitute) is a woman who is distinguished from other women by her sexual behavior. | ||
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| + | When we say "qiddush" on Sabbath eve, we indeed separate and distinguish the time period called "shabbat", from all the time periods preceding it; and likewise in "havdalah" after shabbat, with regard to the future time periods ("qiddush" and "havdalah" are one commandment according to Rambam). But shabbat brings with it all of its special obligations even if we don't "make qiddush"! For example, it is forbidden to light a shabbat candle after the sun has set on shabbat eve. If so, what use is qiddush? | ||
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| + | The commandment of qiddush comes from the verse, '''Remember the sabbath day, to keep it holy'''{{hcite|p/pt/pt0220.htm#7|Ex 20:7}} {{hcite|/i/3129.htm#1|Laws of Shabbat 29:1}}. The commandment is to remember Shabbat with words -- therefore we say the "qidush" and "havdalah". So that we remember that Shabbat is not like any other day, rather special and separate -- even the building of the Temple, which is a commandment which applies to each and every Jew, doesn't defer the sanctity of Shabbat. | ||
| − | {{nav|Devar|Devar|Devar/5768/Ki Tisa|Ki Tisa||}} | + | {{nav|Devar|Devar|Devar/5768/Ki Tisa|Ki Tisa|Devar/5768/Pekudei|Pekudei}} |
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Latest revision as of 09:07, 7 March 2008
עברית
English
Six days shall work be done, but on the seventh day there shall be to you a holy day, a sabbath of solemn rest to the LORD (Ex 35:2)
This verse appears next to the commandment regarding the work of building the Tabernacle: Take ye from among you an offering unto the LORD, whosoever is of a willing heart, let him bring it, the LORD'S offering (Ex 35:5). Regarding the first verse, Rashi writes based on the Mechilta: "He gave them the warning concerning Shabbat before the commandment regarding the building of the Tabernacle, to say that it does not set aside Shabbat". That is to say, it is forbidden to continue working on the Tabernacle on Shabbat. If it weren't for this commandment, we would think that the Tabernacle is more important than anything else, even Shabbat. Therefore the Torah comes and tells us that no work may be done on Shabbat, because "it will be a holy day for you", since it is a "sabbath of solemn rest for the LORD".
The root of the Hebrew word "qadosh" (holy), "q-d-sh", expresses the concepts of separation and distinction. When we "meqadesh" (sanctify) something, we distinguish it for a purpose which is different from the usual. The Jewish people are a "`am qadosh" (holy people), that is to say special and separate. As opposed to that, and with no other connection to it, a "qedeshah" (prostitute) is a woman who is distinguished from other women by her sexual behavior.
When we say "qiddush" on Sabbath eve, we indeed separate and distinguish the time period called "shabbat", from all the time periods preceding it; and likewise in "havdalah" after shabbat, with regard to the future time periods ("qiddush" and "havdalah" are one commandment according to Rambam). But shabbat brings with it all of its special obligations even if we don't "make qiddush"! For example, it is forbidden to light a shabbat candle after the sun has set on shabbat eve. If so, what use is qiddush?
The commandment of qiddush comes from the verse, Remember the sabbath day, to keep it holy (Ex 20:7) (Laws of Shabbat 29:1). The commandment is to remember Shabbat with words -- therefore we say the "qidush" and "havdalah". So that we remember that Shabbat is not like any other day, rather special and separate -- even the building of the Temple, which is a commandment which applies to each and every Jew, doesn't defer the sanctity of Shabbat.
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