This Shabbat we will conclude the Book of Shemot with a description of the detailed execution of the construction of the Mishkan. In addition, we will read parshat HaChodesh in preparation for Chag HaPesach. We will look closely to see the connection between the weekly parsha and Parshat HaChodesh.
 

 Moshe assembles the entire congregation of B'nei Israel, a parsha which is said in kahal (where everyone is present) and therefore one with a message for all of Klal Israel, as we saw in parshat Kedoshim which was said before the congregation. But surprisingly, before Moshe makes his announcement to the nation with regard to collecting the materials contributed for building the Mishkan, he opens with a command regarding the Shabbat. Since, as we know, the Shabbat was already mentioned in previous parshiot (Beshalach, Yitro, Mishpatim and Ki Tisa), we must ask: what is the reason for opening with the subject of Shabbat before the performance of the construction of the Mishkan, and what does the Torah teach us by saying this here?
 

Rashi says in the name of Chazal: "In order to preface the warning regarding Shabbat before the command of the construction of the Mishkan, to teach that it doesn't override the Shabbat."

That is to say: we could have thought that the work of the Mishkan would supersede the Shabbat, and therefore the Torah emphasized that the prohibition of work on Shabbat was not suspended because of it.
 

This interpretation requires explanation. There is a principle in the entire Torah that even though a positive command supersedes a negative command, nevertheless in the case of a negative command which also has a positive command, then this is defined as "a positive command does not supersede a negative command and a positive command. (Yevamot 5a)"

In order to reconcile this, the Re'em wrote in his commentary on Rashi, that since we found that the Pesach sacrifice and the Tamid sacrifice are tzorchei gavoha (for the purpose of the High One) and supersede the Shabbat, so the construction of the Mishkan is defined as tzorchei gavoha and supersedes the Shabbat, and therefore we need the aforementioned proximity of the issues of Shabbat and the Mishkan in order to teach us that it does not override the Shabbat.  

The Maharal, in Gur Aryeh, rejects this explanation of the Re'em, and asserts that the Pesach and Tamid sacrifices supersede the Shabbat because of a special verse which says "in its appointed time" and the Sages learn from it: even on Shabbat. However, the construction of the Mishkan didn't have a specified time, and therefore there is no source to permit it on Shabbat.
 

And he explains that it was possible to think that the Torah only forbade work for the purpose of men, but it did not forbid work for the purpose of Heaven, and he bases his reasoning on the exact meaning of the verse: "Six days you shall do your work" implying that work for Heaven is permitted, and therefore the verse (linking Shabbat and the Mishkan) is necessary. 
 

However, we have difficulty understanding the Maharal's words as well, since if we were to say this, then we could also think that preparing Tefillin and writing a Sefer Torah, both of which are "work for Heaven" could have been permitted on Shabbat, and we would have needed a special drasha to prohibit this. And we this is something we never heard of.
 

The Acharonim offer a solution to this perplexity whose logic we can grasp:
 

The Gemara (Babba Metziah 32a) brings a beraitha which describes a situation where a father tells his son to refrain from doing the mitzvah of returning an aveidah (a lost item) and instead to occupy himself with honoring his father. The beraitha asks: from where do we know that he shouldn't listen to him? The Torah says: "I am HaShem" – you are all obligated to honor Me. And the Gemara asks the perplexing question: And if there hadn't been a verse prohibiting obeying the father, would we have thought the son must comply with him? Behold, honoring one's father is a positive command, and returning an aveidah has a negative command and a positive command, so how can a positive command come and nullify a negative command and a positive command?! This is exactly like the difficulty we encounter regarding the Mishkan and Shabbat.
 

And the Gemara answers: We could have thought that since there is a hekesh (parallel) between honoring parents and honoring HaShem, then it would follow that the son must obey them. And therefore there is a special verse: "I am HaShem" which comes to say: you are all obligated to honor Me.
 

In light of this, we can readily reconcile the questions. The construction of the Mishkan is the honor of HaMakom Baruch Hu. There is no honor toward HaShem greater than this. We could have thought, that for the honor of HaShem, by way of the positive command of constructing the Mishkan, it would nullify the negative command and the positive command of Shabbat. And therefore the proximity of the parshiot comes to teach us that this is forbidden.
 

Perhaps it can be added that there is a great lesson to be learned from the juxtaposition of the parsha on Shabbat with the parsha on the Mishkan. We know that "hamakom gorem" (the place causes things to happen). There is importance in a makom kavua – a fixed place, and a fixed Beit Knesset – this manifests stability in Kedushah.
 

Nevertheless, the Torah wants to emphasize that the sanctified time breaks through the borders of the place, and there are times (as we have experienced in recent years) when we cannot all be in our regular place – so we must know that the sanctified time is higher than the place.
 

This brings us to Parshat HaChodesh. The first mitzvah which Israel were commanded is Kiddush HaChodesh. The sanctification of the months and the determination of the Moadim teaches us the special power of Am Israel to sanctify time and to create holiness in the world. As the verse says (Yayikra 23) "which you will designate at their times" – Israel sanctifies the times and breathes holiness into all of existence.