The various commands and admonishments concerning Shabbos Kodesh are reiterated in the Torah a number of times. This clearly indicates the overriding significance of Shabbos to Klal Yisrael. In the beginning of our parsha, as Moshe Rabbeinu assembles Klal Yisrael to instruct them about the building of the Mishkan, he prefaces his talk with a reminder about Kedushas Shabbos, the sanctity of the seventh day. Chazal derive from here that the building of the Mishkan does not supersede the mitzvah of Shabbos. Interestingly, the avodas ha’korban, sacrificial service, was performed on Shabbos. The holy day was “set aside” for the holy sacrifices. Apparently, the building of the Mishkan, which was only a hechsher – preparation – for the actual mitzvah of offering korbanos, does not override the mitzvah.
The fact that the Torah found it necessary to imply that the building of the Mishkan does not countermand Shabbos, indicates that there is a logical assumption for building the Mishkan, even on Shabbos. After all, we have a halachic axiom, Asei docheh Lo Saaseh, “a positive commandment prevails over a negative commandment”. To build the Mishkan is a positive dictate which seemingly should supersede the negative canon of Shabbos.
The Abarbanel explains that by giving precedence to the positive/active mitzvah of building the Mishkan over the negative commandment, one might be led to believe that enterprise, positive activity, is a greater indication of one’s belief in Hashem than passively withholding oneself from transgression. This is not true. While it was crucial that Klal Yisrael build the Mishkan, it did not give them license to eliminate Shabbos. While this demonstrates the significance of Shabbos, it still does not explain why the building of the Mishkan did not eclipse Shabbos. Furthermore, why should positive activity not surpass the restraint that is part and parcel of a negative command?
Horav Moshe Reis, Shlita, suggests that a deeper aspect to Shabbos is often ignored. The Torah in Parashas Ki Sisa (31:14) sums up its characterization of Shabbos with the words, Kodesh he lachem, “For it is holy to you.” To the one who views Shabbos superficially, it is nothing more than an inert mitzvah which demands of us that we desist from labor on Shabbos. This does not, however, accurately characterize Shabbos. Perhaps its “body” is the various constraints placed upon the Jews, but its “soul” is something much more profound. The essence of Shabbos is its kedushah, sanctity. Thus, the various prohibitions that are involved in the mitzvah of Shabbos reflect kedushas Shabbos, its hallowedness. This idea is reiterated in our parsha when the Torah tells us that Shabbos “shall be holy for you, a day of complete rest for Hashem.” Sanctity demands the prohibition of mundane activity, because the day belongs to Hashem, Who has consecrated it.
Just as there is a sanctuary which is erected in the holiest place, so too, is there a sanctuary for time. Shabbos is our sanctuary of time – the seventh day, designated by Hashem as the holiest day for Him. The kedushah of the Sanctuary obligates one to maintain a high personal level of holiness and purity. Likewise, the sanctuary of time requires one to act appropriately.
Shabbos attests to the creation of the world. It is a positive reinforcement that on the Seventh Day Hashem rested from Creation. It is a mitzvah that serves as testimony to Hashem’s creation of the world, and, as such, it is a sanctuary of time, which cannot be overridden by the mitzvah of building the Mishkan. The command to erect a sanctuary in space does not take precedence over the observance of the sanctuary in time.
We suggest another aspect of Shabbos that precludes it from being superseded by the building of the Mishkan. We think of Shabbos as a body of laws which prohibit various forms of labor on the seventh day. While it is true that these labors are prohibited, it is not a negative aspect of Shabbos. On the contrary, it is specifically these prohibited labors that indicate to us the actual character of the mitzvah of Shabbos. Shabbos is an experience which is spiritual in nature. It is elevated above what the human being can physically perceive and absorb. Thus, he must elevate himself above the physical dimension which holds him captive – and cling to Hashem. Shabbos is a day when the Jew transcends the physical and enters into the spiritual realm.
It is regarding this concept that the Zohar HaKadosh writes that “Shabbos is the day of the neshamah, soul.” One, therefore, prepares himself prior to Shabbos, divesting himself of the shackles of the physical dimension as he anticipates entering into the spiritual realm. The prohibitions of Shabbos are more than merely a passive form of observance. They are actually a positive aspect of Shabbos, for they help divest the person of his physical encumbrances.
We now understand why one may not construct the Mishkan on Shabbos. By transgressing the “negative” commandments that enhance the Shabbos, one destroys the character of the mitzvah and undermines its spiritual aspect. Without the spiritual qualities of Shabbos, it becomes just another day of the week.
