I
"Moshe assembled the entire community of Bnei Yisrael" (Shemos 35:1). This took place on the day after Yom Kippur, when Moshe descended from Har Sinai (Rashi). He commanded the people to keep Shabbos and not to light a fire on Shabbos. He then instructed the entire community to contribute to the Mishkan (35:2-5).
The Kli Yakar suggests that the purpose of the assembly was to foster peace in a community which henceforth would be sharing the common ground of the Mishkan. Unity in Am Yisrael is very elusive. They encamped opposite Har Sinai as one man, with one heart, but all the other encampments were with complaints and argumentation (Rashi Shemos 19:2).
Similarly, on Yom Kippur peace reigns, as we are all bound together in one group. Moshe assembled Bnei Yisrael on the very next day, when yesterday's peace still existed. He thus created peace which could enable them to dwell together in the Mishkan which they all shared.
"Do not kindle fire", according to the Akeidas Yitzchak, hints to the fire of dispute. We may not ignite a fire of machlokes on Shabbos, a day when we don't work. We must be more worried that "free time" on Shabbos can lead to gossip, hatred, and jealousy. Fights in shul can disrupt tefilla and prevent Torah study, causing bad results and spiritual death, akin to one who lights a fire on Shabbos.
Perhaps another concern was the common phenomenon of recriminations after a tragic event, such as the cheit Ha'Egel. This sin, for which retribution is exacted in every punishment in Jewish history (Rashi 32:34), was traumatic, leading to civil war (32:27-29) and death by a plague (32:35). Only on the holy day of Yom Kippur was atonement granted (Rashi 33:11). People might be tempted to blame one another, leading to disunity. To avoid compounding the tragedy with machlokes, Moshe assembled all of Bnei Yisrael. Together they could, and must, build not only a Mishkan, but a unified community.
II
This month marks a year since the tragedy of COVID-19 reached our community. The first of many yohrzeits of COVID-19 victims, including great Torah leaders, are being commemorated. Last year, our shuls and schools closed. Pesach programs and large family gatherings were cancelled.
While the danger has still not passed, the lockdown is gradually being lifted. After being vaccinated, people who did not come to shul for a whole year have begun to return. Nonetheless, satellite minyanim, outdoors and indoors, continue to function, serving those who are still afraid to come to shul, and enabling those in shul to maintain social distance, still required by CDC guidelines in public places.
The new reality can create potential disputes, as capacity is reached, or as returnees reclaim spaces and roles filled by others in their absence. The Kli Yakar's lesson must be internalized. Now is the time of Vayakhel, dwelling peacefully in newly shared space, our precious Mishkan me'at.
As shuls become more crowded, and davening on Shabbos somewhat longer, the decorum that prevailed in a shorter, smaller socially distant tefilla is endangered. The sanctity of the shul, which was sorely missed a year ago, must be maintained and enhanced. As the Akeidas Yitzchak taught, idle chatter and gossip, which can lead to a fire of machlokes, must be avoided on Shabbos, especially in shul. Now is the time to resolve to be silent during kaddish, kri'as haTorah, and during and while waiting for chazaras haShatz.
Unfortunately, different levels of adherence to universally accepted medical advice and to legal restrictions have caused tensions within the Orthodox community for over a year. Accusations of irresponsible behavior, common in the press, have been voiced by prominent rabbinic leaders, here and in Israel. The press sees another opportunity to bash us. The rabbis are trying to save Jewish lives.
When the danger of COVID-19 passes, the danger for internal recriminations increases. It is imperative to recognize that once the goal of saving lives is no longer present, it is time to heal and unify. Different attitudes towards government and science will continue to prevail. Groups harboring a negative attitude, and as a result, do not mask or social distance, will go to great lengths to get the very best medical opinion and treatment in individual cases. The mandate of pikuach nefesh is paramount in all sectors of Orthodoxy.
As we read Parshas Vayakhel, let us hope that we will achieve unity within our respective shuls as they increase, and hopefully soon reach full, capacity in the holy space that is shared. And let us pray for and work toward mutual understanding and appreciation of different segments of Orthodoxy, notwithstanding significant disagreements even in matters of life and death. By avoiding recriminations and sinas chinam, may we merit the Hagada's transitions: from sadness to joy, from mourning to holidays, and from darkness to great light.
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