Our sages note the juxtaposition of Shabbat and the Mishkan (Tabernacle) at the beginning of Parashat Vayakhel.

The Mishkan, the "resting place" of the Shechinah (divine presence), was built to serve as the focal point of religious life for the Jewish nation. But therein lay a latent danger--the possibility that the Jewish people would contrast the pristine spiritual world of the Mishkan to the mundane society at large and mistakenly perceive that any significant kedushah (sanctity), any closeness to God, could be achieved only within the confines of the Mishkan.

Such a perspective, however, undermines the very essence of the Mishkan's message: "veshachanti betocham--and I [God] will dwell among them." Ultimately, God desires not an oasis of kedushah, but a spiritual wellspring that quenches the thirst of a Jew for closeness to God, influencing, inspiring, and elevating all those encamped around it--not just inside it. God wishes to dwell among us.

Similarly, we are commanded to "remember the Sabbath day to sanctify it." The Ramban (Nachmanides) points out that in addition to the obligation of reciting Kiddush on Shabbat itself, another obligation exists: to maintain Shabbat as a focal point throughout the week. When an opportunity arises to purchase something special, such as food or clothing, one should purchase it for Shabbat.

Shabbat, like the Mishkan, is not an isolated day of spirituality, distinct and separate from the other days of the week. Rather, the rest of the week revolves around Shabbat, and Shabbat elevates and infuses the other days with its kedushah.

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