Sabbath Regulations
1 Moses assembled all the congregation of the people of Israel and said to them, “These are the things that the Lord has commanded you to do.
Rashi
Moses assembled—Heb. וַיַּקְהֵל. He assembled them on the day after the Day of Atonement when he came down from the mountain. This word is used in the verbal form that expresses the idea of causing a thing to be done, because one does not actually assemble people with ones’s hands, but they are assembled by his command. Its Aramaic translation is וְאַכְנֵשׁ.
Shabbat 97b:2
Wasn’t it taught in a baraita that Rabbi Yehuda HaNasi says that the Sabbath is mentioned in the verse: “These are the things [eleh hadevarim] that God has commanded to perform them” (Exo 35:1)? Several points are derived from the superfluous emphases in this verse. The law could simply have stated: This is a thing [davar]. When it states things [devarim] in the plural, it teaches at least two points. The addition of the definite article the in the term the things [hadevarim] adds at least a third point. The numerological value of letters of the word eleh, which are alef, one; lamed, thirty; and heh, five, is thirty-six. The phrase: These are the things, alludes to three plus thirty-six derivation, i.e., the thirty-nine prohibited labors that were stated to Moses at Sinai. Since Rabbi Yehuda HaNasi maintains that there are a fixed number of primary categories of labor, he would certainly hold a person liable for the primary categories but not for the subcategories.
For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified. ROM 2:13
But be doers of the word, and not hearers only, deceiving yourselves. JAS 1:22
2 Six days work shall be done, but on the seventh day you shall have a Sabbath of solemn rest, holy to the Lord. Whoever does any work on it shall be put to death.”
Rashi
Six days—He intentionally mentioned to them the prohibition in reference to the Sabbath before the command about the building of the tabernacle in order to intimate that it does not set aside (supersede) the Sabbath (cf. Mekhilta d’Rabbi Yishmael 35:1:1).
Shabbat 70a:2
We learned in the mishna that one is liable to bring a sin offering for each prohibited labor that he performs on the Sabbath. The Gemara asks: From where do we derive the division of labors? What is the source of the halakha that if one performs numerous prohibited labors on the Sabbath in the course of one lapse of awareness, each prohibited labor is considered a separate offense with regard to punishment? Shmuel said that the verse says: “You shall observe the Sabbath, because it is holy for you. Everyone who desecrates it shall die [mot yumat]” (Exo 31:14). We learn from the double language, mot yumat, that the law amplified multiple deaths for a single desecration. Although several violations were committed in the course of a single lapse of awareness, each is considered a separate offense with regard to punishment. The Gemara asks: That verse was written with regard to intentional transgression. The Gemara is seeking a source for multiple sacrifices brought for unwitting transgression. The Gemara answers: If it does not refer to the matter of intentional transgression, as the verse does not teach a halakha applicable to intentional acts, as it was already written: “Six days you shall perform work, but on the seventh day it shall be holy to you, a Sabbath of rest to God; all who desecrate it shall die” (Exo 35:2), refer it to the matter of unwitting transgression. The verse teaches that that which was written with regard to the death penalty for desecration of the Sabbath in general applies to all halakhot of the Sabbath, including cases of unwitting transgression. And what, then, is the meaning of the term: Shall die, in the verse? Does it mean that one who commits an unwitting transgression is punishable by death? It means that he shall die by payment of money. Death is used in the sense of punishment; he will be forced to pay for numerous sacrifices to atone for his sins.
14 But the ruler of the synagogue, indignant because Jesus had healed on the Sabbath, said to the people, “There are six days in which work ought to be done. Come on those days and be healed, and not on the Sabbath day.”
15 Then the Lord answered him, “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from the manger and lead it away to water it?” LUK 13:14-15
And this was why the Jews were persecuting Jesus, because he was doing these things on the Sabbath. JOH 5:16
2 For since the message declared by angels proved to be reliable, and every transgression or disobedience received a just retribution,
3 how shall we escape if we neglect such a great salvation? It was declared at first by the Lord, and it was attested to us by those who heard, HEB 2:2-3
28 Anyone who has set aside the law of Moses dies without mercy on the evidence of two or three witnesses.
29 How much worse punishment, do you think, will be deserved by the one who has trampled underfoot the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace? HEB 10:28-29
Contributions for the Tabernacle
4 Moses said to all the congregation of the people of Israel, “This is the thing that the Lord has commanded to say:
Rashi
This is the thing that the Lord has commanded me to say to you.
5 Take from among you a contribution to the Lord; every generous hearted person shall bring it, the Lord’s contribution: gold, silver, and bronze;”
Chagigah 10a:8
Rabbi Yitzḥak says: These halakhot have something to support them, as it is stated: “Every generous hearted person shall bring it” (Exo 35:5). This verse indicates that as long as one retains the same desire to fulfill the vow, he must continue to fulfill it, but if he regrets taking the vow he may arrange for it to be dissolved. Ḥananya, son of Rabbi Yehoshua’s brother, also says: They have something to support them, as it is stated: “I have sworn an oath and fulfilled it, to keep your righteous rules” (Psa 119:106). This verse indicates that certain oaths need not be fulfilled, i.e., those that have been dissolved.
Rashi
Generous hearted person—Because his heart prompts one to generosity, he is called “generous hearted.” I have already explained the contribution for the tabernacle and the work done for it in the passages where the commands about them were given.
11 So now finish doing it as well, so that your readiness in desiring it may be matched by your completing it out of what you have.
12 For if the readiness is there, it is acceptable according to what a person has, not according to what he does not have. 2CO 8:11-12
Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver. 2CO 9:7
12 the ark with its poles, the ark cover, and the veil of the screen;
Rashi
And the veil of the screen—The veil which serves as a screen. Everything that screens, whether it hangs above or in front of it is called a screen or a cover. Similarly, “You . . . put a hedge about him” (Job 1:10); “I will hedge up her way” (Hos 2:8).
19 the finely worked garments for ministering in the Holy Place, the holy garments for Aaron the priest, and the garments of his sons, for their priestly service.
Yoma 72a:13
The Gemara returns to its discussion of the priestly garments: Rabbi Ḥama bar Ḥanina said: What is the meaning of that which is written: “The finely worked [serad] garments for serving in the Holy Place” (Exo 35:19)? Why does the verse refer to the priestly garments as “serad garments”?
21 And they came, everyone whose heart stirred him, and everyone whose spirit moved him, and brought the Lord’s contribution to be used for the tent of meeting, and for all its service, and for the holy garments.
You brood of vipers! How can you speak good, when you are evil? For out of the abundance of the heart the mouth speaks. MAT 12:34
22 So they came, both men and women. All who were of a willing heart brought bracelets and earrings and signet rings and buckles, all sorts of gold objects, every man dedicating an offering of gold to the Lord.
Rashi
And women means and women and closely following them.
חָח is a circular golden ornament placed upon the arm, and it is the צָמִיד.
And buckles—Heb. וְכוּמָז. This was a golden ornament worn by the women upon their private parts, Our Rabbis explain the name כּוּמָז as an acrostic meaning here is the place of licentiousness. (cf. Shabbat 64a).
Shevuot 26b:15
The Gemara raises an objection to the opinion of Shmuel from a baraita: The verse states: “You shall be careful to do what has passed your lips, for you have voluntarily vowed to the Lord your God what you have promised with your mouth” (Deu 23:24). From here I have derived only a case in which he expresses with his lips. From where do I derive a case where he decided only in his heart? The verse states in the context of the contributions to the building of the tabernacle: “So they came, both men and women. All who were of a willing heart brought bracelets and earrings and signet rings and buckles, all sorts of gold objects” (Exo 35:22). The fact that the verse describes those who contributed as of a willing heart indicates that one becomes liable via a non-verbal decision.
And going into the house, they saw the child with Mary his mother, and they fell down and worshiped him. Then, opening their treasures, they offered him gifts, gold and frankincense and myrrh. MAT 2:11
27 And the leaders brought onyx stones and stones to be set, for the ephod and for the breastpiece,
Rashi
And the leaders brought—R. Nathan asked, “What reason had the leaders to give their contributions at the dedication of the altar first of all the people, whereas at the work of the tabernacle they were not the first, but the last to contribute?” This is what the leaders said, “Let the community contribute all they with to give and what will then be lacking we shall supply” But when the community gave everything needed in its entirety—as it is said (Exo 36:7), “For the material they had was sufficient”—the leaders asked, “What can we now do?” therefore they brought onyx stones, etc. That is why they were the first to contribute at the consecration of the altar. Because, however, they were dilatory at the beginning, a letter is missing here from their title, and וְהַנְשִׂיאִם is written instead of וְהַנְשִׂיאִים (Bamidbar Rabbah 12:16).
Yoma 75a:19
With regard to donations for the tabernacle, the verse states: “They still kept bringing him freewill offerings every morning” (Exo 36:3). The Gemara asks: What is the meaning of “every morning”? Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: They still kept bringing donations from that which fell every morning with the manna. This teaches that pearls and precious stones fell for the Israelites with the manna. It states: “And the leaders [nesi’im] brought onyx stones” (Exo 35:27). A tanna taught that the word nesi’im means actual clouds brought them. As it states: “Like clouds [nesi’im] and wind without rain is a man who boasts of a gift he does not give.” (Pro 25:14). We learn from this that the precious stones fell from the clouds with the manna.