Prior to this directive, the Torah reiterates what had been previously instructed, the observance of Shabbos. The positioning of it here again is to emphasize that even for the building of a Sanctuary for G-d, the refraining from work activity on Shabbos supersedes that goal. 

Earlier we are ordered that 'for six days תַּֽעֲבֹד֘ — shall you work… but the seventh day is Shabbos to G-d; you shall not do any work…' (שמות כ י)

Similarly, we are now told, 'On six days, תֵּֽעָשֶׂ֣ה — work may be done, but the seventh day shall be holy for you…' (שם לה ב)

In the first verse the verb to work is in the pi'el — active form, 'you' shall work. In our verse it is written in the nifal­ — passive, 'work may be done', with a de-emphasis on the one working.  

Why the subtle difference?

The holy Ishbitzer finds an additional reason for the intersecting of these two subjects — the construction of the Mishkan and the observance of Shabbos, and the placement of Shabbos first.

Something remarkable took place that might have escaped our attention.

There were numerous vessels and items that were produced that had to be seamlessly joined in perfect unity. 

Despite the numerous artisans with contrasting skills, all the pieces of this vast puzzle fit perfectly with exquisite harmony and beauty. It was so perfect it had the appearance of the signature of a single artist.

They quickly realized that this feat could only have been accomplished solely by the hand of G-d, Who assisted each one of them in producing such a masterpiece. It couldn't be attributed to any single individual's unique talent but only through סייעתא דשמיא — heavenly assistance.

How could anyone ever be haughty in considering oneself greater than another, the Rebbe asserts, after realizing they we are all helpless without G-d's assistance and clearly dependent on each other to partner with G-d in creating holiness in this world?

It is only when we realize that it is in our collective efforts, by appreciating each other's significance — since even if one small simple item or detail would be lacking, the Mishkan would be incomplete — that we can promote G-d's honor without a taint of dissidence.

מיני ומיניה יתקלס עילאה (סוטה מ.) — Through me and through him the One above will be exalted!

The Rebbe goes on to explain that it is precisely for this reason that the Mishkan is predicated by Shabbos.

כי עיקר התחברותם היה שבת כי שבת היא תוך כל המצות הנמצא בה כוונה לשם לשמים וזה הכוונה נקראת שבת — for the principle of their union was from the mitzvah of Shabbos, for Shabbos is included in all the mitzvot when one has the intention that they are for the sake of Heaven. This intention is called Shabbos.  

On Shabbos we stand afar from all 'our' accomplishments of the week, becoming acutely aware that the Creator remains the source of all our success. We are nothing without that S'yata D'Shmaya.

This is the reality within the performance of all mitzvos that are done for the sake of Heaven.

With the work on the Mishkan, all their work was intended for the glory of Heaven in order that the Shechina (Divine presence) would have a dwelling place in Israel.

(מי השלוח ויקהל)

Perhaps the emphasis in our portion on the passive תֵּֽעָשֶׂ֣ה — work may be done, in the context of work, is meant to remove ourselves from the equation of accomplishment and instead attribute it totally to G-d "[Who is really the One] Who gets it done"! 

Reb Meilich Biderman ironically observes how when things go bad in life we blurt out in our defense, "It's all מן השמים — '[ordained] from Heaven!" But when things go our way and we achieve success, we do remember G-d as well, but temper our response with, "Boruch Hashem, I merited Syata D'Shmaya!"

When we experience failure, we attribute it all to G-d — It's from Heaven!

When we accomplish, we thank G-d for His 'help' — Divine 'assistance', thanking for the 'assist' but the 'basket' is ours to own!

G-d loves us so much, and like a true 'Father' will often accept fault for our mistakes and will credit us for our 'achievements' even while He maneuvers the ball into the goal.

We must raise our awareness in rising above the common notion by declaring that everything we are privileged to fulfill is solely through G-d's benevolence and constant involvement.

Perhaps I may boldly suggest that the phrase בסייעתא דשמיא alternately be translated as the 'assistance' we offer G-d through the free-willed choices we make that now enable G-d to carry forth His Divine plan through our actions.

We express excitement to possess the privilege to 'help' G-d in promoting His praise to the world!

If we live in this ideal, we will bring a unity that will create the exciting reality of ושכנתי בתוכם — a dwelling of G-d within each one of us!  

באהבה,

צבי יהודה טייכמאן