Vayakhel (Hebrew: וַיַּקְהֵל, "And he assembled") is the tenth Torah portion of Exodus, covering Exodus 35:1–38:20. It describes the collection of materials for the Tabernacle, the appointment of Bezalel and Oholiab, and the construction of the Tabernacle and its furnishings.
Sabbath Reminder
Moses assembles the congregation and says: "These are the words which the Lord has commanded, that you should do them. Six days shall work be done, but on the seventh day there shall be to you a holy day, a Sabbath of rest to the Lord; whosoever does work therein shall be put to death" (Exodus 35:1–2). "You shall kindle no fire throughout your habitations upon the Sabbath day" (Exodus 35:3).
The Offering
Moses tells the people: "Take from among you an offering unto the Lord; whosoever is of a willing heart, let him bring it" (Exodus 35:5). The people bring gold, silver, brass, fabrics, wood, oil, spices, and stones. "And they came, both men and women, as many as were willing hearted" (Exodus 35:22). The materials are so abundant that Moses has to tell them to stop: "Let neither man nor woman make any more work for the offering of the sanctuary" (Exodus 36:6). "For the stuff they had was sufficient for all the work to make it, and too much" (Exodus 36:7).
Bezalel and Oholiab
God calls Bezalel (בְּצַלְאֵל), son of Uri, son of Hur, of the tribe of Judah, and fills him "with the spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of workmanship" (Exodus 35:31). Oholiab (אָהֳלִיאָב), son of Ahisamach, of the tribe of Dan, is appointed as his assistant. They are given the skill to teach others. "And Moses called Bezalel and Oholiab, and every wise-hearted man, in whose heart the Lord had put wisdom" (Exodus 36:2).
Construction of the Tabernacle
The skilled artisans make the Tabernacle according to the pattern shown to Moses: the curtains, boards, bars, pillars, and sockets; the Ark, the Table, the Menorah, the Altar of Incense, the Altar of Burnt Offering, the Laver, and the courtyard. The parasha details the construction of the priestly garments (ephod, breastplate, robe, etc.) and the courtyard hangings. "And all the wise men, that wrought all the work of the sanctuary, came every man from his work which they made" (Exodus 36:4).
Major themes
- Willing giving: The people's generous, voluntary contributions.
- Sabbath: The Sabbath is mentioned before the Tabernacle work, teaching that the Sabbath takes precedence.
- Divine skill: Bezalel is filled with God's spirit for the work.
- Community: The entire community participates in building the Tabernacle.
- Fulfillment: The Tabernacle is built exactly according to God's pattern.
Rashi
Rashi explains that Moses first taught the Sabbath, then the Tabernacle, to show that the Sabbath is not overridden by the Tabernacle work. On Bezalel, Rashi notes that his name means "in the shadow of God" (בְּצֵל אֵל).
Ramban
Ramban explains that the Tabernacle is a microcosm of creation, and that its construction parallels the six days of creation.
Midrashic interpretations
- Shemot Rabbah 48:1: The Sabbath was mentioned before the Tabernacle to teach that the Sabbath is more important.
- Shemot Rabbah 48:2: Bezalel knew how to combine the letters of creation.
- Tanhuma, Vayakhel 1: The people's generosity was so great that Moses had to stop them.
Haftarah
The haftarah (1 Kings 7:40–50) describes the completion of Solomon's Temple furnishings by Hiram of Tyre: the pillars, the sea, the lavers, the lampstands, and the vessels of gold. "So Hiram made an end of doing all the work that he made for King Solomon for the house of the Lord" (1 Kings 7:40).
References
- Exodus 35:1 – 38:20 (Masoretic Text)
- Rashi, Commentary on the Torah
- Ramban, Commentary on the Torah
- Shemot Rabbah (Midrash)
- Tanhuma, Vayakhel
- The JPS Torah Commentary: Exodus (Nahum M. Sarna, 1991)
- Etz Hayim: Torah and Commentary (JPS, 2001)
- Sefaria.org, "Vayakhel" (parasha)
Scholars and rabbis have long debated the nuances of this text. The medieval commentators Rashi, Ramban, Ibn Ezra, and Sforno each offer distinct perspectives, ranging from grammatical analysis to theological reflection. Modern academic scholarship adds historical and literary context, comparing the text with ancient Near Eastern parallels.
In contemporary study, this material is explored through the lenses of halakha, aggadah, and Jewish thought. Synagogues and study groups worldwide engage with these texts weekly, finding new relevance in ancient words. The enduring vitality of this parasha lies in its ability to speak to every generation.
For a full Hebrew text and parallel translations, consult Sefaria.org. The JPS Torah Commentary series provides scholarly annotation. Contributions to expand this article are welcome.
These questions are designed to guide individual study and group discussion. Teachers and students are encouraged to add their own.
For deeper exploration, consult the following resources: Sefaria.org for the full Hebrew and English text; the JPS Torah Commentary series for scholarly annotation; Etz Hayim for a Conservative movement perspective; and the ArtScroll Stone Chumash for an Orthodox perspective. The Talmud and Midrash provide extensive rabbinic discussion.
Community study groups (shiurim) and online courses offer additional opportunities to engage with this material. Contributions to expand and improve this article are welcome.