Rabbi Chaim Lobel
SPECIAL TO THE JEWISH STATE
March 12, 2010
The commandment to observe the Sabbath is mentioned by the Torah immediately preceding the commandment to build a tabernacle. Rashi (1040-1105) states that the conjunction and order of the two mitzvot demonstrate that even though building the Tabernacle is a holy act, it does not override the Sabbath; the children of Israel had to cease construction of the Tabernacle on the Sabbath.
The following verse precedes the order for constructing the Tabernacle: "For a period of six days, work may be done, but the seventh day shall be holy to you, a day of complete rest for God... You shall not light a fire in any of your dwelling places on the Sabbath day" (Exodus 35:2-3).
Many commentaries continue to question the above verse. Why specifically was the prohibition of lighting a fire singled out? The Mishnah (70-200 CE; Tractate Shabbos 73A) categorizes 39 different prohibitions on the Sabbath including sifting, grinding, and kneading, to name a few, that are just as prohibited as lighting a fire.
The Daas Zekeinim (Tosafist compilation 1020-1440; printed in 1543) suggests that since lighting or transferring a fire does not involve "hard labor," one could have reasoned that lighting a fire does not constitute a violation of the Sabbath.
According to the Daas Zekeinim, the Torah needed to specifically forbid lighting a fire on the Sabbath because even the most knowledgeable halakhic scholars could mistakenly believe that lighting a fire on the Sabbath is permissible.
As important as logic is to determine the law, logic without the Torah's dictum is insufficient. Had the Torah not specifically prohibited lighting a fire on the Sabbath, even the Torah's scholars may have reasoned otherwise because of the minimal labor involved.
Firstly, the specific warning of lighting or transferring a fire on the Sabbath teaches us the importance of understanding the guidelines for the prohibitions of the Sabbath.
Secondly, this is a lesson for all laws of the Torah. Caution needs to be observed when dictating the laws of the Torah to ourselves or to others based on general understandings. It is very easily mistakable to assume, based on our own logic, what is right and wrong. Logic alone may prohibit what is permissible or permit what is prohibited.
Rabbi Chaim Lobel is spiritual leader of Young Israel of Aberdeen.
www.yiaberdeen.com