Shabbat Vayakhel (Parah)

“Moshe then gathered the whole Israelite community and said to them: These are the things that God has commanded you to do. On six days work may be done, but on the seventh day you shall have a holy rest…You shall kindle no fire throughout your settlements on the Shabbat day (Shemot 35.1-3).” The fundamental importance of Shabbat is reiterated more than any other mitzvah in the Torah. But little is said in the Torah itself about what to do and what not to, and how to define work. This reference to not burning or rather transferring fire is the only clarification. Why is fire so important?

Fire was always the most important symbol of civilization and power. It was used not only for cooking in the home but for almost every example of industrial activity. So much so that fire came to symbolize society. Both religiously through the sacrificial system, as well as through the production of metal instruments both for war and for peace. Fire fueled early societies and the Industrial Revolution.  If one had to choose one word to describe what human life depended on and depended on, the fire would be it. This is illustrated by the famous Greek myth of Prometheus, who stole fire from the gods and gave it to men and was punished by having eagles peck away at his chained body.

This law about transferring fire on Shabbat is another way of emphasizing that Shabbat is supposed to be a break with the domination or subordination to external societies. It has to be a different day, one dedicated to family, community and spirituality. Nowadays, electricity and energy are crucial to the functioning of society. Imagine city life with no electricity. Air conditioning, heating, elevators, transport, and communications all cease to function. By relating to fire and electricity differently, we are asserting that there is another way of living one’s life apart from the dominant culture.

Significantly, the Torah doesn’t say we should not have fire or benefit from it. Just think of what life would be like in freezing temperatures. But rather that we prepare it in advance, so that if it’s already there  to take advantage of without being involved directly in its generation. This is a law about the nature of society in an ideal Jewish world

The connection between Shabbat and coming together complements the concept of community.

The Hebrew word for gather, gathering, is Hakhel. This refers to a biblical command that comes towards the end of the Torah (Dvarim 31:10-12). Gathering all Israel, men, women and children, as well as converts, to come together, to hear the reading of the Torah by the ruler or leader of Israel once every seven years. Originally this ceremony took place in Jerusalem during the festival of Sucot. And it was performed throughout the years of the Temples. The biblical mitzvah of Hakhel only applies when all the Jewish people reside in Israel.

Another word for community is the noun, Edah. Both come together in this week’s opening sentence of the Torah reading. But the word Hakhel is both a verb and a noun. It is where we get the term we now use for a Jewish community, particularly in the Diaspora, namely the Kahal. In addition, we have the word Am meaning the people. Each of these words convey different facets of Jewish communal and national life and explain the differences and social conflicts that we experience internally and always have.  All of them define what Jews are in different ways. A people, a nation, a community, in terms of social structure and religious activity.

Notice the word religion is not found in the Torah. Only as we read in the Megilah of Esther is the word Da’at, used by Haman to denigrate the Jews of the Babylonian Empire.  And ironically it is the word used nowadays in Modern Hebrew to describe religion. But of course, Judaism is much more than a religion. It is a way of life more than a creed. Which is one other reason why so many in the non-Jewish world simply do not get what being a Jew is or means.  And often, when people are confused or do not understand, they resent and reject what they cannot make sense of.

We are a body of people who share a common origin, a national identity, a religious way of life, a culture and a history that distinguishes us from all others. As a source of pride but not superiority and a strong desire to preserve our traditions in the face of opposition and prejudice. When the world is in crisis because of its own failed or inadequate systems, we find ourselves caught up as the scapegoat for their deficiencies.

Exodus 35-3:20

Rabbi Jeremy Rosen lives in New York. He was born in Manchester. His writings are concerned with religion, culture, history and current affairs – anything he finds interesting or relevant. They are designed to entertain and to stimulate. Disagreement is always welcome.