God's command to Moshe about Shabbat at the end of the instructions for building the mishkan
וַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ וְאַתָּ֞ה דַּבֵּ֨ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ לֵאמֹ֔ר אַ֥ךְ אֶת־שַׁבְּתֹתַ֖י תִּשְׁמֹ֑רוּ כִּי֩ א֨וֹת הִ֜וא בֵּינִ֤י וּבֵֽינֵיכֶם֙ לְדֹרֹ֣תֵיכֶ֔ם לָדַ֕עַת כִּ֛י אֲנִ֥י יְהֹוָ֖ה מְקַדִּשְׁכֶֽם׃ וּשְׁמַרְתֶּם֙ אֶת־הַשַּׁבָּ֔ת כִּ֛י קֹ֥דֶשׁ הִ֖וא לָכֶ֑ם מְחַֽלְלֶ֙יהָ֙ מ֣וֹת יוּמָ֔ת כִּ֗י כׇּל־הָעֹשֶׂ֥ה בָהּ֙ מְלָאכָ֔ה וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מִקֶּ֥רֶב עַמֶּֽיהָ׃ שֵׁ֣שֶׁת יָמִים֮ יֵעָשֶׂ֣ה מְלָאכָה֒ וּבַיּ֣וֹם הַשְּׁבִיעִ֗י שַׁבַּ֧ת שַׁבָּת֛וֹן קֹ֖דֶשׁ לַיהֹוָ֑ה כׇּל־הָעֹשֶׂ֧ה מְלָאכָ֛ה בְּי֥וֹם הַשַּׁבָּ֖ת מ֥וֹת יוּמָֽת׃ וְשָׁמְר֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶת־הַשַּׁבָּ֑ת לַעֲשׂ֧וֹת אֶת־הַשַּׁבָּ֛ת לְדֹרֹתָ֖ם בְּרִ֥ית עוֹלָֽם׃ בֵּינִ֗י וּבֵין֙ בְּנֵ֣י יִשְׂרָאֵ֔ל א֥וֹת הִ֖וא לְעֹלָ֑ם כִּי־שֵׁ֣שֶׁת יָמִ֗ים עָשָׂ֤ה יְהֹוָה֙ אֶת־הַשָּׁמַ֣יִם וְאֶת־הָאָ֔רֶץ וּבַיּוֹם֙ הַשְּׁבִיעִ֔י שָׁבַ֖ת וַיִּנָּפַֽשׁ׃ {ס}
And יהוה said to Moses: Speak to the Israelite people and say: Nevertheless, you must keep My sabbaths, for this is a sign between Me and you throughout the ages, that you may know that I יהוה have consecrated you. You shall keep the sabbath, for it is holy for you. One who profanes it shall be put to death: whoever does work on it, that person shall be cut off from among kin. Six days may work be done, but on the seventh day there shall be a sabbath of complete rest, holy to יהוה; whoever does work on the sabbath day shall be put to death. The Israelite people shall keep the sabbath, observing the sabbath throughout the ages as a covenant for all time: it shall be a sign for all time between Me and the people of Israel. For in six days יהוה made heaven and earth, and on the seventh day [God] ceased from work and was refreshed.
Moshe begins his set of guidelines to B'nai Yisrael regarding the mishkan with the mitzva of Shabbat:
וַיַּקְהֵ֣ל מֹשֶׁ֗ה אֶֽת־כׇּל־עֲדַ֛ת בְּנֵ֥י יִשְׂרָאֵ֖ל וַיֹּ֣אמֶר אֲלֵהֶ֑ם אֵ֚לֶּה הַדְּבָרִ֔ים אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה לַעֲשֹׂ֥ת אֹתָֽם׃ שֵׁ֣שֶׁת יָמִים֮ תֵּעָשֶׂ֣ה מְלָאכָה֒ וּבַיּ֣וֹם הַשְּׁבִיעִ֗י יִהְיֶ֨ה לָכֶ֥ם קֹ֛דֶשׁ שַׁבַּ֥ת שַׁבָּת֖וֹן לַיהֹוָ֑ה כׇּל־הָעֹשֶׂ֥ה ב֛וֹ מְלָאכָ֖ה יוּמָֽת׃ לֹא־תְבַעֲר֣וּ אֵ֔שׁ בְּכֹ֖ל מֹשְׁבֹֽתֵיכֶ֑ם בְּי֖וֹם הַשַּׁבָּֽת׃ {פ}
וַיֹּ֣אמֶר מֹשֶׁ֔ה אֶל־כׇּל־עֲדַ֥ת בְּנֵֽי־יִשְׂרָאֵ֖ל לֵאמֹ֑ר זֶ֣ה הַדָּבָ֔ר אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה לֵאמֹֽר׃ קְח֨וּ מֵֽאִתְּכֶ֤ם תְּרוּמָה֙ לַֽיהֹוָ֔ה כֹּ֚ל נְדִ֣יב לִבּ֔וֹ יְבִיאֶ֕הָ אֵ֖ת תְּרוּמַ֣ת יְהֹוָ֑ה זָהָ֥ב וָכֶ֖סֶף וּנְחֹֽשֶׁת׃
וַיֹּ֣אמֶר מֹשֶׁ֔ה אֶל־כׇּל־עֲדַ֥ת בְּנֵֽי־יִשְׂרָאֵ֖ל לֵאמֹ֑ר זֶ֣ה הַדָּבָ֔ר אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה לֵאמֹֽר׃ קְח֨וּ מֵֽאִתְּכֶ֤ם תְּרוּמָה֙ לַֽיהֹוָ֔ה כֹּ֚ל נְדִ֣יב לִבּ֔וֹ יְבִיאֶ֕הָ אֵ֖ת תְּרוּמַ֣ת יְהֹוָ֑ה זָהָ֥ב וָכֶ֖סֶף וּנְחֹֽשֶׁת׃
Moses then convoked the whole Israelite community and said to them:These are the things that יהוה has commanded you to do: On six days work may be done, but on the seventh day you shall have a sabbath of complete rest, holy to יהוה; whoever does any work on it shall be put to death. You shall kindle no fire throughout your settlements on the sabbath day. Moses said further to the whole community of Israelites:This is what יהוה has commanded: Take from among you gifts to יהוה; everyone whose heart is so moved shall bring them—gifts for יהוה: gold, silver, and copper;
Rav Yoni Grossman
"On the literary level, the verses dealing with Shabbat serve to return the narrative to the flow of events which had been disrupted by the golden calf. The mitzva of Shabbat immediately reminds the reader of God's discussion of Shabbat which occurred just prior to the sin of the golden calf, thus restoring the narrative flow...
Granted, God and Moshe need to warn the workers that the construction of the mishkan would not override the prohibitions of Shabbat. But this reminder could have been expressed in just a few words. Why does the Torah invest so much text to the laws of Shabbat observance? Although the people had already been instructed with regard to Shabbat observance both in Midbar Sin (in the context of the manna) and again at Mt. Sinai (in the fourth of the Ten Commandments), God spends six verses telling Moshe about Shabbat at the conclusion of His remarks regarding the construction of the mishkan. Why?"
"On the literary level, the verses dealing with Shabbat serve to return the narrative to the flow of events which had been disrupted by the golden calf. The mitzva of Shabbat immediately reminds the reader of God's discussion of Shabbat which occurred just prior to the sin of the golden calf, thus restoring the narrative flow...
Granted, God and Moshe need to warn the workers that the construction of the mishkan would not override the prohibitions of Shabbat. But this reminder could have been expressed in just a few words. Why does the Torah invest so much text to the laws of Shabbat observance? Although the people had already been instructed with regard to Shabbat observance both in Midbar Sin (in the context of the manna) and again at Mt. Sinai (in the fourth of the Ten Commandments), God spends six verses telling Moshe about Shabbat at the conclusion of His remarks regarding the construction of the mishkan. Why?"
Chiastic Structure of Shabbat in the 10 Commandments:
A. "Remember the Shabbat day and keep it holy."
B. "Six days you shall labor and do all your work, but the seventh day is a Shabbat of Hashem your God"
C. "You shall not do any work - you, your son or daughter, your male or female servant, or your cattle, or the stranger who is within your settlements."
B. "For in six days God made heaven and earth and sea, and all that is in them, and He rested on the seventh day."
A. "Therefore, God blessed the Shabbat day and sanctified it."
A. "Remember the Shabbat day and keep it holy."
B. "Six days you shall labor and do all your work, but the seventh day is a Shabbat of Hashem your God"
C. "You shall not do any work - you, your son or daughter, your male or female servant, or your cattle, or the stranger who is within your settlements."
B. "For in six days God made heaven and earth and sea, and all that is in them, and He rested on the seventh day."
A. "Therefore, God blessed the Shabbat day and sanctified it."
Rav Yoni:
" This structure of the Fourth Commandment clearly associates the individual's observance of Shabbat with that of the Almighty. At Mt. Sinai, God stresses man's obligation to follow God's lead and sanctify the day of Shabbat."
" This structure of the Fourth Commandment clearly associates the individual's observance of Shabbat with that of the Almighty. At Mt. Sinai, God stresses man's obligation to follow God's lead and sanctify the day of Shabbat."
Shabbat at the end of Mishpatim:
(יב) שֵׁ֤שֶׁת יָמִים֙ תַּעֲשֶׂ֣ה מַעֲשֶׂ֔יךָ וּבַיּ֥וֹם הַשְּׁבִיעִ֖י תִּשְׁבֹּ֑ת לְמַ֣עַן יָנ֗וּחַ שֽׁוֹרְךָ֙ וַחֲמֹרֶ֔ךָ וְיִנָּפֵ֥שׁ בֶּן־אֲמָתְךָ֖ וְהַגֵּֽר׃
(12) Six days you shall do your work, but on the seventh day you shall cease from labor, in order that your ox and your ass may rest, and that your home-born slave and the stranger may be refreshed.
שֵׁ֤שֶׁת יָמִים֙ תַּעֲבֹ֔ד וּבַיּ֥וֹם הַשְּׁבִיעִ֖י תִּשְׁבֹּ֑ת בֶּחָרִ֥ישׁ וּבַקָּצִ֖יר תִּשְׁבֹּֽת׃
Six days you shall work, but on the seventh day you shall cease from labor; you shall cease from labor even at plowing time and harvest time.
But Shabbat at Sinai has a societal focus: Shabbat is so your workers can REST.
שֵׁ֤שֶׁת יָמִים֙ תַּעֲשֶׂ֣ה מַעֲשֶׂ֔יךָ וּבַיּ֥וֹם הַשְּׁבִיעִ֖י תִּשְׁבֹּ֑ת לְמַ֣עַן יָנ֗וּחַ שֽׁוֹרְךָ֙ וַחֲמֹרֶ֔ךָ וְיִנָּפֵ֥שׁ בֶּן־אֲמָתְךָ֖ וְהַגֵּֽר׃
Six days you shall do your work, but on the seventh day you shall cease from labor, in order that your ox and your ass may rest, and that your home-born slave and the stranger may be refreshed.
The two other references to the mitzvah of Shabbat are taught in the context of the building of the mishkan:
(יד) וּשְׁמַרְתֶּם֙ אֶת־הַשַּׁבָּ֔ת כִּ֛י קֹ֥דֶשׁ הִ֖וא לָכֶ֑ם מְחַֽלְלֶ֙יהָ֙ מ֣וֹת יוּמָ֔ת כִּ֗י כׇּל־הָעֹשֶׂ֥ה בָהּ֙ מְלָאכָ֔ה וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מִקֶּ֥רֶב עַמֶּֽיהָ׃
(14) You shall keep the sabbath, for it is holy for you. One who profanes it shall be put to death: whoever does work on it, that person shall be cut off from among kin.
Rav Yoni explains that in the context of the mishkan, we have two new elements added: chillul and karet: " One who fails to observe the Shabbat has not only VIOLATED a commandment, but has DESECRATED the Shabbat. The Shabbat is to be viewed as a sacred entity, and thus neglect of its laws result in a desecration of its sacred quality. This concept - the inherent sanctity of Shabbat - appears for the first time in this context, in association with the mishkan."
Rav Yoni, cont.
"The kedusha of Shabbat, as described by the first half of the parasha, is manifest in three ways:
A. God sanctifies Benei Yisrael: "for I am Hashem Who sanctified you."
B. Benei Yisrael sanctify the Shabbat: "You shall keep the Shabbat, for it is holy for you."
C. God Himself sanctifies the Shabbat: "a Shabbat of complete rest, holy to God."
"The kedusha of Shabbat, as described by the first half of the parasha, is manifest in three ways:
A. God sanctifies Benei Yisrael: "for I am Hashem Who sanctified you."
B. Benei Yisrael sanctify the Shabbat: "You shall keep the Shabbat, for it is holy for you."
C. God Himself sanctifies the Shabbat: "a Shabbat of complete rest, holy to God."
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Thus, Shabbat is holy both for God and the Jewish people, and, consequently, Benei Yisrael become a sacred people in the eyes of God. In other words, God, in order to sanctify the people, presents them with His unique gift, an item of ultimate sanctity to Him. The moment they, too, sanctify the Shabbat, they become sacred before the One Who had sanctified the Shabbat in the first place - God. Through the Shabbat, which is sanctified to both God and Benei Yisrael, Benei Yisrael become a holy nation before the Almighty.
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In parashat Vayakhel, as Moshe recounts God's commandment regarding the Shabbat, he includes both elements of the sanctification of the Shabbat: "On six days work may be done, but the seventh day shall be holy for you, a Shabbat of complete rest to God; whoever does any work on it shall be put to death" (Shemot 35:2). The seventh day will be "holy for you," for it is a "day of complete rest to God." Based on the lengthier commandment he heard from God, Moshe incorporates both sources of the sanctity of Shabbat in his monologue to the people.
Rav Yoni:
"God's discussion of Shabbat, with which He concludes His guidelines regarding the mishkan, combines the two different functions of Shabbat - the testimony to God's having created the world, and the more "intimate" quality of Shabbat - the unique, sacred relationship between the Almighty and His people"
"God's discussion of Shabbat, with which He concludes His guidelines regarding the mishkan, combines the two different functions of Shabbat - the testimony to God's having created the world, and the more "intimate" quality of Shabbat - the unique, sacred relationship between the Almighty and His people"
Mishkan= sacred space
Shabbat= sacred time
Shabbat melachot based on the Mishkan's melachot because the Mishkan helped B'nai Yisrael comprehend sanctity inherent in something ( a space), which must be protected from desecration.- and so the concept of how to keep Shababat(inherently sacred time) holy is derived from the model of the Mishkan.