A ווארט of the רבי for this week's פרשה, פרשת ויקהל פקודי. In the beginning of ויקהל, the פסוק says, ששת ימים תעשה מלאכה וביום השביעי יהיה לכם קודש שבת שבתון לה'. Six days work shall be done, on the seventh day should be holy, it should be a day of שבת, day of rest. And then the פסוקים continue about making the משכן. And רש\"י quotes from the פסוק the word ששת ימים, six days, and רש\"י writes that the reason he told them the מצוה of שבת before he spoke about the משכן, to teach you that שבת overrides the making of the משכן, and you can't work on making the משכן on שבת. But the question is, we know that רש\"י, when he explains something, he quotes from the פסוק in what we call the דיבור המתחיל, in the heading, only those words that have to do with what he's trying to say, whether it's connected to the problem רש\"י has in the פסוק, or the answer. So here, what רש\"י should have quoted from the פסוק were the words וביום השביעי, you can't work. On the seventh day you can't work, so רש\"י should say that why did he tell them you can't work on שבת before he told them about the משכן? To tell you that שבת is so important that you can't do the משכן on שבת. Why does רש\"י quote the word ששת ימים? He quotes the words six days, which means six days you work, and on that he says that he told them about שבת before משכן to tell you that it doesn't push away the שבת, משכן doesn't push away שבת. רש\"י should have quoted different words, why does he quote ששת ימים? Then the רבי has another question: בכלל, why does the פסוק have to tell you that six days you could work? All the פסוק should have said: שבת you can't work, and then tell us about the משכן, we'd understand that you can't even make the משכן on שבת. Why does it נוגע to a פסוק to tell you that six days you do work?

So the רבי says a very interesting פשט. He says normally a person would think, באמת all seven days are made for work. Person is made to work, all seven days. But the תורה tells you that out of the seven days, which are שייך, connected to work, one day I don't want you to do it. If we would learn that way, then you could think, okay, since every day שייכות to work, even שבת is connected to work, but the תורה says don't do it, but could be if it's a very important type of work, you could do it on שבת, because essentially שבת is also a day you should work. So then you would think that to make the משכן, you're allowed to do on שבת. Comes the תורה and tells you, work is לכתחילה made for six days. It's not the פשט work is made for seven days, but the תורה said one day you don't, take it out of the of don't work. תורה is telling you לכתחילה, ששת ימים תעשה מלאכה, work was made for six days. And the seventh day, שבת, is not connected to work. So no one could even think that because it's an important type of work you could do it on שבת, it won't even come up. So when does the תורה really tell you that you can't make the משכן on שבת? By knowing that שבת is a day that's beyond work, it never was made for work. It's only six days. And that's why רש\"י quotes the words ששת ימים, six days, telling you six days is the time of work, and then on that רש\"י says, by the תורה telling us that six days are שייך to work and שבת is not שייך, only six days are there, so רש\"י says now we'll understand that you cannot make the משכן on שבת, because as important as the משכן is, but it's not a day of work, it's לכתחילה never part of the category of work. That's why רש\"י quotes the words ששת ימים, and on that he said that is the what teaches us that you can't make the משכן on שבת, because only six days are made of work, this is beyond the concept of work, and that's why the תורה בכלל writes it. The תורה writes it to tell you that it's not a day of work at all, and therefore we understand that no matter how important the work is, you still can't do it. So that's why רש\"י quotes ששת ימים, and on that he says that this teaches us that you can't make the משכן on שבת.