Vayakhel, Wayyaqhel, VaYakhel, Va-Yakhel, Vayak’hel, Vayak’heil, or Vayaqhel (וַיַּקְהֵל – Hebrew for "and he assembled,” the first word in the parshah) is the 22nd weekly Torah portion (parshah) in the annual Jewish cycle of Torah reading and the 10th in the book of Exodus. It constitutes Exodus 35:1–38:20. Jews in the Diaspora read it the 22nd Sabbath after Simchat Torah, generally in March.
The lunisolar Hebrew calendar contains up to 55 weeks, the exact number varying between 50 in common years and 54 or 55 in leap years. In leap years (for example, 2011, 2014, 2016, and 2019), parshah Vayakhel is read separately. In common years (for example, 2012, 2013, 2015, 2017, and 2018), parshah Vayakhel is combined with the next parshah, Pekudei, to help achieve the number of weekly readings needed.
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Moses convoked the Israelites to build the Tabernacle. Moses started by reminding them of God’s commandment to keep the Sabbath of complete rest. (Exodus 35:1–3.) Then Moses told them to collect gifts of materials from those whose heart so moved them — gifts of gold, silver, copper, colored yarns, fine linen, goats hair, tanned ram skins, acacia wood, olive oil, spices, lapis lazuli, and other stones. (Exodus 35:4–9.) Moses invited all who were skilled to make the Tabernacle, its furnishings, and the priests’ vestments. (Exodus 35:10–19.) The Israelites brought the gifts that Moses requested. (Exodus 35:20–29.) Moses announced that God had singled out Bezalel and Oholiab to endow them with the skills needed to construct the Tabernacle. (Exodus 35:30–35.) And Moses called on them and all skilled persons to undertake the task. (Exodus 36:1–2.) The Israelites brought more than was needed, so Moses proclaimed an end to the collection. (Exodus 36:3–7.) The skilled workers fashioned the Tabernacle. (Exodus 36:8–38.) Bezalel made the ark, cover, table, menorah, incense altar, altar for sacrifices, laver, and enclosure for the Tabernacle. (Exodus 37:1–38:20.)
This is the pattern of instruction and construction of the Tabernacle and its furnishings:
| Item | Instruction | Construction | ||
|---|---|---|---|---|
| Order | Verses | Order | Verses | |
| The Sabbath | 16 | Exodus 31:12–17 | 1 | Exodus 35:1–3 |
| Contributions | 1 | Exodus 25:1–9 | 2 | Exodus 35:4–29 |
| Craftspeople | 15 | Exodus 31:1–11 | 3 | Exodus 35:30–36:7 |
| Tabernacle | 5 | Exodus 26:1–37 | 4 | Exodus 36:8–38 |
| Ark | 2 | Exodus 25:10–22 | 5 | Exodus 37:1–9 |
| Table | 3 | Exodus 25:23–30 | 6 | Exodus 37:10–16 |
| Menorah | 4 | Exodus 25:31–40 | 7 | Exodus 37:17–24 |
| Altar of Insense | 11 | Exodus 30:1–10 | 8 | Exodus 37:25–28 |
| Anointing Oil | 13 | Exodus 30:22–33 | 9 | Exodus 37:29 |
| Incense | 14 | Exodus 30:34–38 | 10 | Exodus 37:29 |
| Altar of Sacrifice | 6 | Exodus 27:1–8 | 11 | Exodus 38:1–7 |
| Laver | 12 | Exodus 30:17–21 | 12 | Exodus 38:8 |
| Tabernacle Court | 7 | Exodus 27:9–19 | 13 | Exodus 38:9–20 |
| Priestly Garments | 9 | Exodus 28:1–43 | 14 | Exodus 39:1–31 |
| Ordination Ritual | 10 | Exodus 29:1–46 | 15 | Leviticus 8:1–9:24 |
| Lamp | 8 | Exodus 27:20–21 | 16 | Numbers 8:1–4 |
Exodus 35:1 opens, “And Moses assembled” (וַיַּקְהֵל מֹשֶׁה, vayakhel Mosheh), in an echo of Exodus 32:1, which says, “the people assembled” (וַיִּקָּהֵל הָעָם, vayikahel ha’am).
Exodus 35:3 prohibits kindling fire on the Sabbath. Numbers 15:32–33 reports that when the Israelites came upon a man gathering wood on the Sabbath (apparently with the intent to fuel a fire), they brought him before Moses, Aaron, and the community and placed him in custody, “because it had not been declared what should be done to him.” (Numbers 15:34.) Clearing up any uncertainty about whether the man had violated the law, God told Moses that the whole community was to pelt him with stones outside the camp, and they did. (Numbers 15:35–36.)
Exodus 38:8 reports that Bezalel made the brass laver and its base from “the mirrors of the serving women who did service at the door of the tent of meeting.” 1 Samuel 2:22 reports that Eli’s sons “lay with the women who did service at the door of the tent of meeting.”
The Mekhilta taught that Exodus 35:1–3 sets forth laws of Sabbath observance here because in Exodus 25:8 God directed, “And let them make Me a sanctuary,” and one might have understood that they could build the sanctuary both on weekdays and the Sabbath. The Mekhilta taught that God’s direction in Exodus 25:8 to “make Me a sanctuary” applied on all days other than the Sabbath. The Mekhilta posited that one might argue that since the Temple service occurs even on the Sabbath, then perhaps the preparation for the service, without which the priests could not perform the service, could occur even on the Sabbath. One might conclude that if the horn of the altar broke off or a knife became defective, one might repair them on the Sabbath. Exodus 35:1–3 teaches, however, that even such work must be done only on weekdays, and not on the Sabbath. (Mekhilta 82:1:1.)
Rabbi Judah haNasi taught that the words “These are the words” in Exodus 35:1 referred to the 39 labors that God taught Moses at Sinai. (Babylonian Talmud Shabbat 97b.) Similarly, Rabbi Hanina bar Hama said that the labors forbidden on the Sabbath in Exodus 35:2 correspond to the 39 labors necessary to construct the Tabernacle. (Babylonian Talmud Shabbat 49b.)
Reading the words “everyone who profanes [the Sabbath] shall surely be put to death” in Exodus 31:14 (in which the verb for death is doubled), Samuel deduced that the Torah decreed many deaths for desecrating the Sabbath. The Gemara posited that perhaps Exodus 31:14 refers to willful desecration. The Gemara answered that Exodus 31:14 is not needed to teach that willful transgression of the Sabbath is a capital crime, for Exodus 35:2 says, “Whoever does any work therein shall be put to death.” The Gemara concluded that Exodus 31:14 thus must apply to an unwitting offender, and in that context, the words “shall surely be put to death” mean that the inadvertent Sabbath violator will “die” monetarily because of the violator’s need to bring costly sacrifices. (Babylonian Talmud Shabbat 70a.)
A Baraita read the words “You shall kindle no fire throughout your habitations upon the Sabbath day” in Exodus 35:3 to teach that only on the Sabbath is kindling fire prohibited, and one may kindle fire on a Festival day, including for purposes other than food preparation. (Jerusalem Talmud Beitzah 47a; see also Mekhilta 82:1:9.)
Rav Huna and Rav Chisda reconciled the prohibition of kindling fire on the Sabbath in Exodus 35:3 with the priests’ sacrificial duties. The Mishnah taught that the priests could lower the Passover sacrifice into the oven just before nightfall (and leave it to roast on the Sabbath), and the priests could light the fire with chips in the pile in the Temple chamber of the hearth (just before nightfall). (Mishnah Shabbat 1:11; Babylonian Talmud Shabbat 19b.) Interpreting this Mishnah, Rav Huna cited the prohibition of Exodus 35:3: “You shall kindle no fire throughout your habitations.” Rav Huna argued that since Exodus 35:3 says only “throughout your habitations,” the priests could kindle the pile in the Temple chamber of the hearth (even on the Sabbath). Rav Chisda demurred from Rav Huna’s argument, as it would allow kindling even on the Sabbath. Rather, Rav Chisda taught that Exodus 35:3 permits only the burning of the limbs and the fat (of animals sacrificed on Friday before nightfall). Rav Chisda explained that this burning was allowed because the priests were very particular (in their observance of the Sabbath and would not stoke the fire after nightfall). (Babylonian Talmud Shabbat 20a.)
The Gemara told that Rav Joseph’s wife used to kindle the Sabbath lights late (just before nightfall). Rav Joseph told her that it was taught in a Baraita that the words of Exodus 13:22, “the pillar of cloud by day, and the pillar of fire by night, departed not,” teach that the pillar of cloud overlapped the pillar of fire, and the pillar of fire overlapped the pillar of cloud. So she thought of lighting the Sabbath lights very early. But an elder told her that one may kindle when one chooses, provided that one does not light too early (as it would not evidently honor the Sabbath) or too late (later than just before nightfall). (Babylonian Talmud Shabbat 23b.)
A Baraita taught that a disciple in the name of Rabbi Ishmael noted that the words “in all your dwellings” (בְּכֹל מֹשְׁבֹתֵיכֶם, b’chol moshvoteichem) appear both in the phrase, “You shall kindle no fire throughout your habitations upon the Sabbath day,” in Exodus 35:3 and in the phrase, “these things shall be for a statute of judgment unto you throughout your generations in all your dwellings,” in Numbers 35:29. The Baraita reasoned from this similar usage that just as the law prohibits kindling fire at home, so the law also prohibits kindling fire in the furtherance of criminal justice. And thus, since some executions require kindling a fire, the Baraita taught that the law prohibits executions on the Sabbath. (Babylonian Talmud Yevamot 6b–7a.)
Rabbi Hama bar Hanina interpreted the words “the plaited (שְּׂרָד, serad) garments for ministering in the holy place” in Exodus 35:19 to teach that but for the priestly garments described in Exodus 28 (and the atonement achieved by the garments or the priests who wore them), no remnant (שָׂרִיד, sarid) of the Jews would have survived. (Babylonian Talmud Yoma 72a–b.)
Rabbi Levi read Exodus 26:28, regarding “the middle bar in the midst of the boards, which shall pass through from end to end,” calculated that the beam must have been 32 cubits in length, and asked where the Israelites would find such a beam in the desert. Rabbi Levi deduced that the Israelites had stored up the cedar to construct the Tabernacle since the days of Jacob. Thus Exodus 35:24 reports, “And every man, with whom was found acacia-wood,” not “with whom would be found acacia-wood.” Rabbi Levi taught that the Israelites cut the trees down in Magdala of the Dyers near Tiberias and brought them with them to Egypt, and no knot or crack was found in them. (Genesis Rabbah 94:4.)
The Rabbis taught in a Baraita that the Tabernacle’s lower curtains were made of blue wool, purple wool, crimson wool, and fine linen, while the upper curtains that made the tent spread were made of goats’ hair. And they taught that the upper curtains required greater skill than the lower, for Exodus 35:25 says of the lower ones, “And all the women that were wise-hearted did spin with their hands,” while Exodus 35:26 says of the upper ones, “And all the women whose heart stirred them up in wisdom spun the goats.” It was taught in Rabbi Nehemiah's name that the hair was washed on the goats and spun while still on the goats. (Babylonian Talmud Shabbat 99a.)
Reading the words, “see, the Lord has called by name Bezalel,” in Exodus 35:30, a midrash explained that Israel sinned with fire in making the Golden Calf, as Exodus 32:24 says, “And I cast it into the fire, and there came out this calf.” And then Bezalel came and healed the wound (and the construction of the Tabernacle made atonement for the sins of the people in making the Golden Calf). The midrash likened it to the words of Isaiah 54:16, “Behold, I have created the smith who blows the fire of coals.” The midrash taught that Bezalel was the smith whom God had created to address the fire. And the midrash likened it to the case of a doctor's disciple who applied a plaster to a wound and healed it. When people began to praise him, his teacher, the doctor, said that they should praise the doctor, for he taught the disciple. Similarly, when everybody said that Bezalel had constructed the Tabernacle through his knowledge and understanding, God said that it was God who created him and taught him, as Isaiah 54:16 says, “Behold, I have created the smith.” Thus Moses said in Exodus 35:30, “see, the Lord has called by name Bezalel.” (Exodus Rabbah 48:5.)
Exodus 35:30 identifies Bezalel’s grandfather as Hur, whom either Rav or Samuel deduced was the son of Miriam and Caleb. (Babylonian Talmud Sotah 11b.) A midrash explained that Exodus 35:30 mentions Hur because when the Israelites were about to serve the Golden Calf, Hur risked his life on God's behalf to prevent them from doing so, and they killed him. Whereupon God assured Hur that God would repay him for his sacrifice. The midrash likened it to the case of a king whose legions rebelled against him, and his field marshal fought against the rebels, questioning how they could dare rebel against the king. In the end, the rebels killed the field marshal. The king reasoned that if the field marshal had given the king money, the king would have had to repay him. So even more so the king had an obligation to repay the field marshal when he gave his life on the king’s behalf. The king rewarded the field marshal by ordaining that all his male offspring would become generals and officers. Similarly, when Israel made the Golden Calf, Hur gave his life for the glory of God. Thus God assured Hur that God would give all Hur’s descendants a great name in the world. And thus Exodus 35:30 says, “see, the Lord has called by name Bezalel, the son of Uri, the son of Hur.” (Exodus Rabbah 48:3.)
Doing the math implied by Exodus 36:4, Exodus 38:22, Joshua 14:7, and 1 Chronicles 2:19–20, the Gemara deduced that in earlier generations, a boy of eight could father children. Exodus 38:22 reports that “Bezalel, son of Uri, son of Hur, of the tribe of Judah, made all that the Lord had commanded Moses,” when they built the Tabernacle. And 1 Chronicles 2:19–20 reports that Caleb fathered the Hur who fathered Uri who fathered Bezalel. Exodus 36:4 reports that “wise men . . . wrought all the work of the Sanctuary,” so Bezalel must have been at least 13 years old to have been a man when he worked on the Tabernacle. A Baraita taught that Moses made the Tabernacle in the first year after the Exodus, and in the second, he erected it and sent out the spies, so the Gemara deduced that Bezalel must have been at least 14 years old when Moses sent out the spies, the year after Bezalel worked on the Tabernacle. And Joshua 14:7 reports that Caleb said that he was 40 years old when Moses sent him to spy out the land. Thus, the Gemara deduced that Caleb was only 26 years older than his great-grandson Bezalel. Deducting two years for the three pregnancies needed to create the three intervening generations, the Gemara concluded that each of Caleb, Hur, and Uri must have conceived his son at the age of eight. (Babylonian Talmud Sanhedrin 69b.)
A midrash taught that the righteous learn from God’s example in creating the world that in beginning any work they should start with light. Thus when God told Moses to build the Tabernacle, Bezalel pondered with what thing he should begin. He concluded that he had better start with the Ark (in which the Israelites would deposit the Torah, the light of the world). And thus Exodus 37:1 commences the report of the construction of the Tabernacle’s furnishings, “And Bezalel made the Ark.” (Exodus Rabbah 50:1.)
Similarly, a midrash taught that when God told Moses to make the Tabernacle, he came to Bezalel and conveyed the command, and Bezalel asked what the purpose of the Tabernacle was. Moses replied that it was so that God might make God’s Shechinah to dwell there and teach the Torah to Israel. Bezalel then asked where the Israelites would keep the Torah. Moses replied that when they had made the Tabernacle, they would then make the Ark. Then Bezalel said that since it would not be fitting for the Torah to be without a home, they should first make the Ark and then the Tabernacle. On that account, Exodus 37:1 associates Bezalel’s name with the Ark, saying, “And Bezalel made the Ark.” (Exodus Rabbah 50:2.)
Reading the words, “Bezalel made the Ark of acacia-wood,” in Exodus 37:1, a midrash taught that God heals with the very thing with which God wounds. Thus, Israel sinned in Shittim (so called because of its many acacia trees), as Numbers 25:1 says, “And Israel abode in Shittim, and the people began to commit harlotry with the daughters of Moab” (and also worshipped the Baal of Peor). But it was also through Shittim wood, or acacia-wood, that God healed the Israelites, for as Exodus 37:1 reports, “Bezalel made the Ark of acacia-wood.” (Exodus Rabbah 50:3.)
According to Maimonides and Sefer ha-Chinuch, there is one negative commandment in the parshah:
(See, e.g., Maimonides. The Commandments: Sefer Ha-Mitzvoth of Maimonides. Translated by Charles B. Chavel, 2:297. London: Soncino Press, 1967. ISBN 0-900689-71-4. Sefer HaHinnuch: The Book of [Mitzvah] Education. Translated by Charles Wengrov, 1:431–33. Jerusalem: Feldheim Pub., 1991. ISBN 0-87306-179-9.)
When parshah Vayakhel is read alone (as it is in 2011 and 2014), the haftarah is:
Both the parshah and the haftarah in 1 Kings 7 report the leader’s erection of the holy place, Moses’ building of the Tabernacle in the parshah (Exodus 35:4–38:20), and Solomon’s building of the Temple in Jerusalem in the haftarah. (1 Kings 7:40–50.) Both the parshah and the haftarah note particular metals for the holy space. (Exodus 35:5; 1 Kings 7:45, 47–50.)
Both the parshah and the haftarah note the skill (chokhmah), ability (tevunah), and knowledge (da‘at), of the artisan (Bezalel in the parshah, Hiram in the haftarah) in every craft (kol mela’khah). (Exodus 35:30–31; 1 Kings 7:14.)
When Parshah Vayakhel coincides with the special Sabbath Shabbat Shekalim, (as it does in 2016 and 2019), the haftarah is 2 Kings 12:1–17.
When parshah Vayakhel is combined with parshah Pekudei, the haftarah is:
When the parshah coincides with Shabbat HaChodesh ("Sabbath [of] the month," the special Sabbath preceding the Hebrew month of Nissan – as it does in 2013 and 2017), the haftarah is:
On Shabbat HaChodesh, Jews read Exodus 12:1–20, in which God commands that “This month [Nissan] shall be the beginning of months; it shall be the first month of the year” (Exodus 12:2), and in which God issued the commandments of Passover. (Exodus 12:3–20.) Similarly, the haftarah in Ezekiel 45:21–25 discusses Passover. In both the special reading and the haftarah, God instructs the Israelites to apply blood to doorposts. (Exodus 12:7; Ezekiel 45:19.)
When the parshah coincides with Shabbat Parah (the special Sabbath prior to Passover – as it does in 2012, 2015, and 2018), the haftarah is:
On Shabbat Parah, the Sabbath of the red heifer, Jews read Numbers 19:1–22, which describes the rites of purification using the red heifer (parah adumah). Similarly, the haftarah in Ezekiel 36 also describes purification. In both the special reading and the haftarah in Ezekiel 36, sprinkled water cleansed the Israelites. (Numbers 19:18; Ezekiel 36:25.)
Following the Kabbalat Shabbat prayer service and prior to the Friday evening (Ma'ariv) service, Jews traditionally read rabbinic sources on the observance of the Sabbath, starting with Mishnah Shabbat 2:5. Mishnah Shabbat 2:5, in turn, interprets the laws of kindling lights in Exodus 35:3. (Reuven Hammer. Or Hadash: A Commentary on Siddur Sim Shalom for Shabbat and Festivals, 25. New York: The Rabbinical Assembly, 2003. ISBN 0-916219-20-8.)
The parshah has parallels or is discussed in these sources:
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