Parshas Vayakhel 5785 - Playing with Fire

Playing with Fire

At the beginning of this week’s parsha, Vayakhel, which deals with the construction of the Mishkan (Tabernacle), the Torah interjects the subject of Shabbos (Shemos 35:3): “On six days, work (מלאכה) may be done, but the seventh day shall be holy for you, a day of complete rest for Hashem; whoever does work on it shall be put to death.” We learn from the juxtaposition of the Shabbos with the construction of the Mishkan that the Torah’s definition of forbidden “work” on the Shabbos consists of the 39 categories of work that were used to construct the Mishkan. These include plowing, baking, weaving, dyeing, building, among others. However, none of these 39 categories are expressly named in the Torah, with one exception. The next pasuk says (Ibid. 35:4): “You shall not kindle fire in any of your dwellings on the Sabbath day.” Why does the Torah single out kindling a fire while omitting explicit mention of the other 38 categories of מלאכות (work)?

The Seforno explains that fire is unique because it is in most instances a destructive force. We know from the Talmud that something that serves a destructive purpose is not considered a מלאכה and therefore does not violate Shabbos. Therefore, one might think that kindling a fire, which is a destructive force, would not violate Shabbos. The Torah consequently specified fire to tell us that even though fire is a destructive force, if one uses fire for a constructive purpose, then he would violate Shabbos. Fire has the capability to be used in positive and beneficial ways, as well as in destructive and harmful ways. Despite its destructive nature, if one kindles fire to be used in a beneficial manner, such as to cook food, boil cold water, or to activate an engine, then one would violate Shabbos.

This is puzzling. If the Torah is only going to specify one category of prohibited מלאכות, why choose kindling a fire? Why not choose a more conventional category, such as building or sewing? Why should fire be the prototypical example of מלאכה when it is so different than many, if not all, of the other 38 categories?

Perhaps fire, more than any other element, exemplifies the immense power Hashem has entrusted to mankind. Fire is a very formidable force that can be harnessed for the benefit of mankind. The steam engine, internal combustion engine, electricity, natural gas, fossil fuels, jet propulsion, and even atomic energy all demonstrate how humanity has harnessed fire for its benefit. However, the same forces that power our electricity and heat our homes can be used for tremendous destruction.

Rav Hirsch, ZT”L, explains that ceasing work on Shabbos recognizes that mankind’s ability to 'master matter' is a Divine gift, entrusted to us for use in His service. Therefore, when we refrain from violating Shabbos, we are acknowledging that using fire and the other categories of מלאכות is subject to Hashem’s guidelines. This provides us with the moral framework to responsibly use these gifts to better the world. However, in a world devoid of G-d’s moral authority, people can justify terrible destruction in the name of almost any cause. Unfortunately, we see much of that in contemporary society.

Rav Hirsch summarized that the idea of Shabbos can be understood as laying our relationship to our world at G-d’s Feet. All of our powerful technology, such as the internet, artificial intelligence or nuclear energy, needs to be guided by Divine wisdom. May we merit to recognize the sanctity of Shabbos and acknowledge that all human ingenuity, including fire and all forms of מלאכה, must be used in accordance with Hashem’s Will. In that merit, may we soon see a world that fully recognizes G-d’s presence and uses His gifts to build, rather than destroy.