Ex. 30:11-34:35
Précis: The parasha begins with a census of the people, accomplished by the collection of a half shekel. We then return to a description of Tabernacle items, including the basin, anointing oil, and incense. The holy work of building the Tabernacle is to be interrupted by Shabbat. Then we return to the narrative. Moses is given the two tablets and he descends from Mount Sinai. There he sees the people worshipping the Golden Calf. He smashes the tablets and the evil doers are punished. Moses returns up the mountain, and we next have the articulation of the 13 Attributes of God. Moses carves a new set of tablets, and returns to the People, his face radiant.
Ex. 31:12 “And the Lord 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 the Lord have consecrated you.’”
While this verse tells us to observe Shabbat, it does not tell us how to accomplish this task. This is far from unusual, since the Torah is filled with demands to do things, without telling us the details of how these are to be accomplished.
Early in the rabbinic era, the Sages stated that there were 39 different types of “work” to be avoided on Shabbat, based upon the fact that construction of the Mishkan was halted each week on that day. They imagined 39 different tasks (work) which went into building the Mishkan, and thus prohibited us from engaging in such actions. Some were relatively easy to figure out: carpentry, metal casting, weaving. Others are a bit more difficult: writing, tearing, ripping, using money).
Over the millennia, how we observed Shabbat has no doubt changed. When the sacrificial system ended and prayers became more common-place, Shabbat liturgy became unique. Because it was a day of rest, it became a custom to wear our better clothes and enjoy fine meals. The Reform Movement abolished many of these customs early on (except to the extent that those who did observe them found satisfaction in doing so). The Conservative Movement maintained (and maintains) the vast majority of the original prohibitions, while recognizing that historical circumstances may limit their application (see, for example, the Conservative decision to permit driving to shul on Shabbat as Jews suburbanized in America and walking became less practical). And while the most traditionalist Orthodox Jews attempt to retain all of what they understand to be tradition, even within that diverse community some changes occur.
The most recent challenge to Conservative and Traditional congregations has of course been Covid-19, and whether Zoom or streaming of services can be permitted. Ways and means of enabling their use have been adopted by many tradition-oriented congregations.
Will these steps be relegated to their prior status once Covid is in the rearview mirror (and may that day come soon)? I would maintain that their continued use will remain a necessity. As we seek to become more inclusive, how do we help those who cannot travel (by foot or by car) enhance their Shabbat? The oldest among us, the infirmed, and those who are physically limited need our attention and care. As more of us return to our sanctuaries on Shabbat, we also need to be guided by the important mitzvah of pekuach nefesh – saving souls. Vaccinations, masks, and social distance remain important. As an individual who came down with a case of the virus despite being vaccinated and boosted, I understand that we need to remain both vigilant and compassionate to all.
