This article is written L'Zeicher Nishmas Avi Mori Harav Yisrael Wagner Z"L whose yahrzeit was on 20 Adar, this past Tuesday.

One of the important foundations of Torah Judaism is the concept of the unity of Torah SheBichsav (the Written Torah) and Torah SheB�alPeh (the Oral Torah). Without the interpretations of Chazal it is impossible to understand the Torah SheBichsav. One example can be seen in this week's parsha, Vayakhel. Moshe gathers all of the Jewish people, men and women, to command them to contribute to the construction of the Mishkan and to command them about Shabbos. In informing them of the Shabbos restrictions, he constantly uses the word 'Melacha'. Melacha is what is done on the 6 days, but is prohibited on Shabbos. What is Melacha? It is usually translated as work, but that definition brings with it a serious problem. How do we define work? Each of us has a different interpretation. What one person considers work is merely an enjoyable leisure activity for another. For example, while the farmer would consider clearing a small piece of land to be work, an amateur gardener would consider it an enjoyable way to spend a summer afternoon. We need a definition that can apply to all people and at all times.

Enter Chazal, with a unique interpretation of the word Melacha, one that, in fact, differentiates it from other words in Lashon Hakodesh such as 'Avoda' which is also translated as work. Melacha means 'an act that shows man's mastery over the world by the constructive exercise of his intelligence and skill'. (See The Sabbath by Dayan Grunfeld , which offers this interpretation based on the philosophy of Rav Shamshon Rafael Hirsch and explains it in more detail. It is a small but excellent volume, which presents the idea of Shabbos and some of the laws). Rav Hirsch states that the Shabbos testifies that HaShem is the Creator of everything that exists. Man is constantly trying to control nature as HaShem has told him to do. Because man succeeds to an extent, he is in danger of forgetting that he is totally dependent on HaShem. By resting on Shabbos man shows his comprehension of this concept. While this offers us an understanding of thirty-eight of the melachos, we still have to add something to understand why the Torah prohibited "carrying", that is moving an object from the public to the private domain or vice versa. At first glance this does not fit our definition of melacha. Nothing has been done to improve the object. I have simply moved it from one domain to another. We, therefore, must add the concept that Shabbos shows not only that the ability to improve things comes from HaShem but also the organization and workings of human society comes from Him, too.

All this is derived from our Parsha. Moshe gathers all of Klall Yisrael and tells them about Shabbos and the Mishkan. Why were these two things put together? What connection could there possibly be between the Mishkan and Shabbos? Chazal tell us that there is a connection. In order to understand what a Melacha is we need to derive from the Mishkan what is prohibited. The construction of the Mishkan is the prototype for all constructive acts. (See the Ramban in his commentary to Chumash chapter 31, verse 13 for why this is the source and not that verse, which appears earlier). Our Parsha is the source of what is considered a Melacha.