(א) מעוות לא יוכל לתקון. זה שמת בלא תשובה והוא הולך מעוות מן העלם לא יוכל לתקון לעולם הבא. וחסרון. מי שהוא חסרון מן המצוות בעולם הזה לא יוכל להמנות עם הצדיקים לעולם הבא שנא' אשר אנכי מצוך היום לעשותם ולא לעולם הבא מכאן אמרו ז"ל העולם הזה דומה לערב שבת והעולם הבא דומה לשבת. מי שטרח בערב שבת אוכל בשבת ומי שלא טרח מערב שבת מהיכן יאכל.
An inequity which can not be rectified- this references one who dies without having repented and leaves the world inequitous; he will not be able to repent in the World to Come. And "lacking" refers to one who fails to perform the commandments in this world, for he will not be counted amongst the righteous in the World to Come... Regarding this it was taught, this world is comparable to Friday, and the Next World is comparable to Shabbat. One who prepares on Friday eats on Shabbat, but one who does not exert himself on Friday will not eat on Shabbat.
(1) SPEAK THOU ALSO UNTO THE CHILDREN OF ISRAEL — AND thou, although I have given thee charge to command them concerning the work of the Tabernacle let it not appear a light thing to thee to set the Sabbath aside on account of that work. (2) BUT NEVERTHELESS MY SABBATHS SHALL YE KEEP — Even though you be anxious and alert to do the work promptly the Sabbath nevertheless you must not set aside on its account. The words " Nevertheless" and "Only", wherever they occur in Scripture have limitative force. Here Scripture intends by the word "Nevertheless" to except the Sabbath from the days on which the work of the Tabernacle may be done.
The Gemara relates that those same Sages who sat and discussed the issue of hides, sat again and they raised a dilemma: That which we learned in the mishna: The primary categories of labor, which are prohibited by Torah law on Shabbat, are forty-less-one; to what does this number correspond? That is to say, what is the source of this number? Rabbi Ḥanina bar Ḥama said to them: They correspond to the labors in the Tabernacle. All types of labor that were performed in the Tabernacle are enumerated as primary categories of labor with respect to Shabbat. However, other labors, even if they are significant, are not enumerated among the primary categories of labor since they were not performed in the Tabernacle.
(15) The LORD God took the man and placed him in the garden of Eden, to watch it and guard it.
Tוַיַּנִּחֵהוּ, נָתַן לוֹ מִצְוַת שַׁבָּת, כְּמָה דְאַתְּ אָמַר (שמות כ, יא): וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי. לְעָבְדָהּ, (שמות כ, ט): שֵׁשֶׁת יָמִים תַּעֲבֹד. וּלְשָׁמְרָהּ, (דברים ה, יב): שָׁמוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ.
And He placed him (Vayanichahu) -He gave him the commandment of Shabbat, as it says "and you shall rest ( vayanach) on the seventh day". To work it, as it says, " For six days you shall work". To guard it, as it says "Guard the Sabbath to sanctify it".
(יב) רַבִּי יוֹסֵי אוֹמֵר, יְהִי מָמוֹן חֲבֵרְךָ חָבִיב עָלֶיךָ כְּשֶׁלָּךְ, וְהַתְקֵן עַצְמְךָ לִלְמֹד תּוֹרָה, שֶׁאֵינָהּ יְרֻשָּׁה לָךְ. וְכָל מַעֲשֶׂיךָ יִהְיוּ לְשֵׁם שָׁמָיִם:
(12) Rabbi Yosi says: The money of your friend should be as dear to you as your own. Prepare yourself to study Torah, for it is not an inheritance for you. All of your actions should be for the sake of Heaven.
וכשם שכתוב בבריאת העולם (בראשית ב) ביום עשות ה' אלהים כן במשכן תמצא כנגדו (במדבר ז) ויהי ביום כלות משה. וכשם שכתוב בבריאת העולם (בראשית א) וירא אלהים את כל אשר עשה והנה טוב מאד, כן תמצא במשכן (שמות לט) וירא משה את כל המלאכה והנה עשו אותה. וכשם שבריאת העולם מלאכת העולם לא דחה את השבת שנאמר (בראשית ב) וישבות ביום השביעי כן במשכן מלאכת המשכן לא דחה את השבת שנאמר (שמות לה) ששת ימים תעשה מלאכה. וכשם שנברא העולם ועתיד להבטל ולהתחדש אחר השבת כן המשכן והמקדש עתיד ליבטל וליחרב ולהתחדש. וכשם שמצינו בבריאת העולם (בראשית ב) ויצו ה' אלהים האדם לאמר כן תמצא במשכן (שמות לו) ויצו משה ויעבירו קול במחנה לאמר. וכשם שמצינו בבריאת העולם שנקרא הקב"ה שדי על שאמר לעולמו די, כנגדו תמצא במשכן (שם) והמלאכה היתה דים זו מלאכה של מעלה הנקראת על דרך הקבלה מלאכת שמים וארץ.
Just as the Torah spoke of “the day on which the Lord G’d made (finished) the universe” (Genesis 2,4), saying also that when G’d reviewed His handiwork at the end of the six days “He saw that it was very good” (Genesis 1,31), so when the Tabernacle was completed the Torah writes: “It was on the day Moses completed the Tabernacle” (Numbers 7,4), as well as 39,43 “when Moses took a look at all the work and here they had performed it (i.e. it was good).”
Just as the creation of the world did not interfere with the Sabbath, the day of rest, so the building of the Tabernacle was not allowed to interfere with the Sabbath legislation, i.e. no work was performed for it on the Sabbath. This is the reason the Torah wrote in connection with the report about the construction of the Tabernacle that “work shall be performed (on it) during six days,” (excluding the Sabbath). Just as the world as we know it is slated to be destroyed before it is going to be renewed after a period our sages describe as 1000 years of Sabbath (Sanhedrin 96), so both the Tabernacle and the Temple were slated to be destroyed only to be rebuilt in due course.
Just as after the creation of man and his having been placed in the garden G’d commanded him to observe certain rules and not to eat from the tree of knowledge, so we find that Moses issued certain instructions in 36,6. Just as G’d had told the universe to stop continuing to expand, i.e. He said “enough” (Bereshit Rabbah 46,2), so Moses also declared the contributions for the Tabernacle as being sufficient and ordered the people to stop bringing more, the Torah saying “and there were sufficient materials, etc.” (36,7). According to a kabbalistic interpretation the word מלאכה instead of something more appropriate, meant that it referred to the מלאכת שמים וארץ, the work of constructing heaven and earth, i.e. the Tabernacle was a replica of the creation of heaven and earth.