In the parshiyot of Vayakhel and Pekudei, the Torah meticulously details the construction of the Mishkan, including its utensils, the garments of the Kohanim, the collection of materials and the overall blueprint. Yet, at the beginning of Parshat Vayakhel, before discussing the Mishkan’s construction, the Torah presents three pesukim about the mitzvah of Shabbat. It states that work is to be done for six days, but the seventh is a day of rest. Even more striking is the next verse, which singles out one particular prohibition:
לֹא־תְבַעֲר֣וּ אֵ֔שׁ בְּכֹ֖ל מֹשְׁבֹֽתֵיכֶ֑ם בְּי֖וֹם הַשַּׁבָּֽת׃
“You shall not kindle fire in all your dwellings on the day of Shabbat.”
Many commentators derive important lessons from the juxtaposition of Shabbat and the building of the Mishkan. One of the most well-known explanations teaches that the 39 categories of labor required for constructing the Mishkan are precisely the same melachot prohibited on Shabbat. Rashi emphasizes that although the Mishkan is of great significance, its construction is not allowed on Shabbat, reinforcing the idea that the sanctity of Shabbat takes precedence.
This understanding clarifies the first two verses about Shabbat, but what do we learn from the specific prohibition of fire in our dwellings? Rabbi Shmuel Goldin, in “Unlocking the Torah Text,” suggests we focus on the phrase בְּכֹ֖ל מֹשְׁבֹֽתֵיכֶ֑ם—“in all your dwellings.” The Torah could have simply stated, “You shall not kindle fire.” Why, then, does it emphasize “in all your dwellings”? Rabbi Golding points out this wording emphasizes the central role of the home in our lives. The Mishkan and Shabbat are essential to Jewish identity and continuity, but their influence cannot surpass that of the home. It is in our homes that mitzvot are lived and internalized. Parents serve as constant educators, not in a formal classroom setting with lesson plans and assessments, but through the daily modeling of Jewish values, traditions and mitzvot. The school’s dedication to instilling these values can be endless, but without reinforcement at home, the impact may be limited. In contrast, a single mitzvah practiced consistently in the home can leave a profound and lasting impression.
The Mishkan’s construction involved intricate details and precious materials, but the true heart of Jewish education is not built of gold and silver—it is built through the traditions, rituals and halachot upheld in our homes. Rabbi Lord Jonathan Sacks, zt”l beautifully captured this idea when he wrote: “To be a parent, in Judaism, is to be a teacher. Education is the conversation between the generations.”
Educating our children is not a job we can delegate to schools alone. We must teach our children the importance of Torah. We must teach our children Derech Eretz. We must teach our children proper social etiquette. Rabbi Jonathan Sacks comments on this idea and explains that parents must actively participate in their child’s education, shaping their children’s Jewish identity, ensuring that the lessons of Shabbat and the Mishkan are not only just learned—but lived and practiced everyday.
Rabbi Steven Penn is the associate head of school at Yavneh Academy.
