By Rabbi Moshe Pogrow
The pesukim at the beginning of Vayakhel teach us that even building the Mishkan does not override Shabbos. From this, we learn that the activities required for its construction are the melachos prohibited on Shabbos. These activities may be performed during the week, but not on Shabbos.
The construction of the Mishkan is a challenge to human craftsmanship, if not in an artistic sense, then certainly in the ideal it embodies: v’asu li mikdash, v’shachanti b’socham. Man’s mastery over the physical world, expressed by the use of raw materials in production and manufacturing, reaches its highest purpose in building the Mishkan. He subordinates the world to himself so that he can subordinate himself to Hashem. The construction of the Mishkan is a sanctification of human labor. Here, it represents all the various productive activities of man. All 39 melachos of Shabbos are productive activities that cause change in an object. Intentional creation demonstrates man’s mastery over the material world, so refraining from exercising this power is a way of paying homage to the Creator. By refraining from melacha on Shabbos, man shows allegiance to Hashem.
In the bracha of Racheim, we daven for the restoration of the Beis Hamikdash and the rule of Malchus Beis David. A plea for the return of the kingdom of Hashem is postponed to the following bracha. It would be inappropriate to place a prayer for a human ruler right next to a prayer for the restoration of the rule of G-d. No matter what form this bracha has taken through the years, however, it has always contained a plea for Divine mercy on individuals. What better way to elevate our physical needs than to associate them with the highest and holiest matters of the Jewish nation?
Adapted from World of Prayer by Rabbi Elie Munk
