Classics and Beyond Vayakhel – A Greater Catch:

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    Vayakhel – A Greater Catch:
    ששת ימים תעשה מלאכה וביום השביעי יהיה לכם קדש שבת שבתון לה’
    Six days work shall be done but the seventh day shall be holy for you, a day of complete rest for Hashem (Shemos 35:2).
    In Sefer Apiryon, Rav Shlomo Ganzfried (author of Kitzur Shulchan Aruch) deals with two well-known questions. First, since the thrust of this pasuk is to restrict work on the seventh day of the week, why does the verse not just say, “On the seventh day do not do any work”?
    Second, the pasuk does not actually say that we are to do the work for six days, but that the work shall be done. What message is the Torah giving us by wording the command in this way?
    Only a person who honestly believes that his parnassah is from Hashem is able to experience a true sense of rest on Shabbos. A person who recognizes that the amount of his effort or the acumen of his ability is not what determines his income is able to take a day off of work with no regrets. This person understands that the six days are no different from the seventh. Just as any profit from work on the six days is only because Hashem desires it, so, too, there will be no loss of income from not working on the seventh day. His earnings are dictated by Hashem, not his effort!
    On the other hand, the person who believes that his talent and hard work earn him his payday will have a very hard time resting on Shabbos. He views the profit from his work during the six days as his own, and he will also view the time spent not working on Shabbos as lost profits. Even if he does not work, he will do so in angst, with no tranquility.
    That is why the Torah first writes, “Sheishes yamim tei’aseh melachah – Six days work shall be done.” We have to realize that for six days, “the work is done,” as if on its own. Material blessings are found only through the assistance of Hashem; without His help, all a person’s hard work is for naught.
    When a person recognizes that he is not really an active player in earning his livelihood, and that the work and its resulting profit are independent of him and his effort, he will truly appreciate Shabbos and be able to rest on this special day – without any worries that resting on Shabbos is costing him money.
    Therefore, the pasuk says to keep Shabbos holy, rather than saying not to work on Shabbos; once one understands that it’s not his effort that bears the fruit, he will be able to appreciate the kedushah of Shabbos.
    Along these lines, Rav Meir Yechiel HaLevi, the Ostrovtzer Rebbe, explains the minhag of eating fish on Shabbos. We are all familiar with the sight of a larger fish chasing a smaller fish. The curious thing is that when we open the larger fish, we usually find the smaller one with its tail near the head of the bigger fish. We rarely find the tail of the captive lined up with the tail of the captor.
    Even though the larger fish was nipping at a smaller fish’s tail as it attempted to catch it, Hashem caused another fish to come from the opposite direction and enter its mouth. Hence, when the larger fish is cut open, the two fish are in opposite directions.
    The need for this is obvious, writes the Ostrovtzer. Were the larger fish to swallow the smaller one from behind, it would be pierced and ripped apart by the opposite-facing fins.
    The lesson from this is one of bitachon. We may be doing the work – going in one direction after a potential client – but our parnassah may come from the opposite direction. Additionally, the venture that we had been pursuing, and which we regret not getting, would have been our undoing.
    What better lesson for Shabbos. I may have exerted myself, but it was not my work that brought the result. I did not do; it was the work that was done.
    Much like the catch of the fish, all profit comes – not from me, but from Hashem.

    My two seforim on chumash are available for purchase at your local bookstore or on

    Reb Eliezer

    I heard once it says in the aseres hadibros זכור את יום השבת לקדשו remember shabbos by sanctifying it ‘ששת ימים תעבוד ועשית ‘כל מלאכתך then you won’t forget when is shabbos and will be able to do all your work in six days, even more than necessary for your sustenance, וביום השביעי שבת לה’ אלקיך the seventh day will be a rest day for Hashem your G-d ‘לא תעשה ‘כל מלאכה you will be able to rest completely and even not doing what is necessary for your sustenance.
    What is interesting why it does not say by the six days over here כל מלאכה, all your work as explained? Could be that it does not say to remember shabbos, so he does not forget it and there is no need to tell that one can do all the work in the six days.


    What happened to your dvar torah for K I Sisa which is this coming weeks Parsha? We can’t just skip a week.

    Trying to run away from reality of the tragic Story of the Eigel? It sadly happened already thousands of years ago and we can’t ignore it like it didn’t happen. But it’s never too late for us to continue doing teshuva for it by running away from todays Avoda Zara of Money from running after it to bowing down to it and serving it like a God and this is actually why the market crashed in 2008 and again now with inflation currently. Cause we serve money like Avoda Zara and bow down to it.

    Reb Eliezer

    YungermanS, what you are saying are the words of the Akeidas Yitzchak on the second commandment of לא יהי’ לך and as it is so important I will quote it verbatum:

    ויש בכלל זה הע”א הגדולה המצויה זאת בעולם מציאות חזק והוא רפואות כל המחשבות והעסקים לקבוץ הממון והצלחות הנכסים שהמה להם האלהים האדירים אשר עליהם הם נשענים ובאמונתם הם נסמכים ועל קדושת שמם הם מכחישים אלו-ה ממעל ועוזבים את תורתו ומניחים אותה עגונה ועלובה בקרן זויות וזו היא גופה של ע’א

    Reb Eliezer

    I will try to translate above because of its importance. This (the commandment of lo yihye lecha) includes the great idol worship which is found in this world, a great find which is a cure for all concerns and deeds to collect wealth and success of investments which is their great god that they rely on their belief. They trust its holy name and deny the G-d above and forsake his Torah and leave it an aguna and shameful in the corner. This is the main theme of a’z.

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