Exodus 35:1 - Moshe unites for mitzvot

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Hebrew Text

וַיַּקְהֵל מֹשֶׁה אֶת־כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם אֵלֶּה הַדְּבָרִים אֲשֶׁר־צִוָּה יְהוָה לַעֲשֹׂת אֹתָם׃

English Translation

And Moshe gathered all the congregation of the children of Yisra᾽el together, and said to them, These are the words which the Lord has commanded, that you should do them.

Transliteration

Vayakhel Moshe et kol adat Bnei Yisrael vayomer alehem eleh hadevarim asher tzivah Adonai laasot otam.

Hebrew Leining Text

וַיַּקְהֵ֣ל מֹשֶׁ֗ה אֶֽת־כׇּל־עֲדַ֛ת בְּנֵ֥י יִשְׂרָאֵ֖ל וַיֹּ֣אמֶר אֲלֵהֶ֑ם אֵ֚לֶּה הַדְּבָרִ֔ים אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה לַעֲשֹׂ֥ת אֹתָֽם׃

Parasha Commentary

Context of the Verse

The verse (Shemot 35:1) opens the section detailing the construction of the Mishkan (Tabernacle). Rashi explains that this gathering took place on the day after Yom Kippur, when Moshe descended from Har Sinai with the second set of Luchot (Tablets), signaling Hashem's forgiveness for the sin of the Golden Calf. The phrase "ויקהל משה" ("And Moshe gathered") emphasizes the unity of Bnei Yisrael after their previous division.

The Significance of Gathering

The Midrash Tanchuma (Vayakhel 1) notes that the word "ויקהל" (gathered) is related to "קהל" (community), teaching that the Mishkan could only be built through collective effort. Ramban adds that this gathering mirrored the unity at Har Sinai, reinforcing that the Mishkan would serve as a continuation of the Sinai revelation.

"These are the Words" – The Commandments

Rashi clarifies that "אלה הדברים" ("These are the words") refers specifically to the 39 categories of Melacha (forbidden labor on Shabbat), which Moshe introduces before discussing the Mishkan. This teaches that Shabbat observance takes precedence even over building the Mishkan (Mechilta d'Rabbi Yishmael). The Talmud (Shabbat 70a) derives from here that the prohibitions of Shabbat were given at Marah before Matan Torah.

The Language of Command

The phrase "צוה ה' לעשות אותם" ("Hashem commanded to do them") uses the infinitive "לעשות" (to do), which the Sforno explains emphasizes action over mere intellectual understanding. The Kli Yakar highlights that the plural "אותם" (them) includes both the positive and negative commandments related to the Mishkan and Shabbat.

Practical Halachic Implications

The Mechilta derives from this verse that Moshe taught the laws in the precise wording he received from Hashem.
Rambam (Hilchot Shabbat 1:1) cites this verse as the biblical source for the 39 Melachot.
The Or HaChaim notes the word "לעשות" implies these mitzvot require both proper intention and physical execution.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Shabbat 70a

The verse is referenced in the discussion about the prohibition of kindling fire on Shabbat, as part of the broader context of the commandments given to the Israelites.

📖 Yoma 75b

The verse is cited in the context of discussing the gathering of the Israelites and the commandments given to them, particularly in relation to the observance of Yom Kippur.

Frequently Asked Questions

Q: Why did Moshe gather all of Bnei Yisrael together in Exodus 35:1?
A: Rashi explains that Moshe gathered the people the day after Yom Kippur, when he came down from Har Sinai with the second Luchot (tablets). This gathering was to teach them the laws of building the Mishkan (Tabernacle), showing the importance of communal unity in fulfilling mitzvot.

Q: What is the significance of the phrase 'These are the words which Hashem commanded' in this verse?
A: The Sforno teaches that this emphasizes these weren't Moshe's own instructions, but direct commandments from Hashem. The plural 'words' refers to all the detailed laws about Shabbat and the Mishkan that follow in the coming verses.

Q: How does Exodus 35:1 connect to Shabbat?
A: Though the verse introduces Mishkan laws, the very next verse (35:2) begins with Shabbat. The Talmud (Shabbat 70a) learns from this juxtaposition that the 39 melachot (creative works) used to build the Mishkan are the same activities prohibited on Shabbat, showing how holy work for the Mishkan doesn't override Shabbat.