Sanctified by Shabbat
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Transcript of Sanctified by Shabbat
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Parashah Insights by
Rabbi Yaakov Hillel Rosh Yeshivat Ahavat Shalom
Parashat Ki Tisa
Sanctified by Shabbat
Understanding the Commandment
The verses in Ki Tissa concerning the commandment to observe Shabbat raise
several questions. The answers to these questions teach us important lessons about
the tremendous sanctity of Shabbat.
Now you speak to the Children of Israel, saying, only My Sabbaths you must
observe, for it is a sign between Me and you throughout your generations, to
know that I am Hashem Who sanctifies you (Shmot 31:13).
The Torah tells us, Only (ach) My Sabbaths you must observe. Rashi, citing
the Sages (Rosh Hashanah 17b), explains that the use of the words ach (only) and
rak (except) in Scripture indicate the presence of an exception. What exception is
discussed in this verse?
Also, in what way is Shabbat a sign that Hashem sanctifies us?
And you will observe the Sabbath, for it is sacred to you. Its desecrators will
be put to death, for whoever does work on it, that soul will be cut off from
among its people (31:14).
Why does the Torah specifically say that its desecrators will be put to death,
rather than “whoever does work on the Sabbath will be put to death?” And why does
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the Torah go on to say that one who works on Shabbat will be cut off? We already
know from the beginning of the verse that its desecrators will be put to death.
Six days you will labor, and the seventh day is Shabbat Shabbaton, a day of
rest, sacred to Hashem. Whoever does work on the day of Shabbat will be put
to death (31:15).
The words six days you will labor appear to be a commandment to engage in
physical labor during the six weekdays. Does the Torah in fact obligate us to work six
days a week? In addition, the Torah already informed us in the previous verse that
the punishment for Sabbath desecration is the death penalty. Why does the Torah
say again that whoever does work on the day of Shabbat will be put to death?
And the children of Israel will guard the Shabbat, to make the Shabbat for
their generations, an eternal covenant. Between Me and the children of Israel it
is an eternal sign that in six days Hashem made the Heavens and the earth,
and on the seventh day it was Shabbat and He rested (31:16-17).
Why does the Torah say both that it was Shabbat and that He rested
(vayinafash)? The Torah is never repetitious. What need was there to use two
terms, both shavat and vayinafash?
Rashi cites the Targum’s translation of vayinfash as v’nah, “And He rested.” He
explains that nofesh, the root of the word vayinafash, is related to nefesh, soul. By
resting from labor, one restores his spirit. While Hashem, Who has no connection to
the physical, surely does not “rest” or “restore His spirit,” the term is used to make
the concept more readily understandable to us. However, this does not fully answer
our question. It is as if the Torah is using different words to say “He rested and He
rested.” What difference is there between these two apparently identical terms?
Feeling Shabbat
In order to answer these questions, we first need to understand the purpose of
the commandments in general. The commandments serve to sanctify the Jewish
people, as we say in the blessing recited prior to the fulfillment of a mitzvah: “...Who
has sanctified us with His commandments, and commanded us concerning [the
mitzvah we are about to perform].”
According to Kabbalistic teachings, the Torah’s two hundred and forty-eight
positive commandments correspond to man’s two hundred and forty-eight spiritual
limbs, and the three hundred and sixty-five negative commandments correspond to
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man’s three hundred and sixty-five spiritual sinews, totaling six hundred and thirteen.
Every mitzvah is connected to a specific limb or sinew.
Each of the six hundred and thirteen commandments is a separate, unique bond
to the Al-mighty. The distinctive sanctity of any given mitzvah cannot be duplicated
by any other. Because every mitzvah imparts its own specific form of sanctity,
fulfilling each one of them links us to the Al-mighty in a different way, opening a
conduit of special Divine bounty and blessing to the corresponding limb.
We find this principle in our Sages’ teaching, “‘You will sanctify yourselves and
you will be holy’ (Vayikra 11:44). If one sanctifies himself a little, he is greatly
sanctified. [If he sanctifies himself] below, he will be sanctified from Above” (Yoma
39a).
Rabbi Hayyim of Volozhin explains this concept. Our decision to fulfill a mitzvah
automatically makes an impression in the Higher Worlds, even before we carry it
out. It causes an aura of light to emanate from the higher spiritual world related to
our mitzvah. We are clothed in that light, which envelops us and helps us carry out
the mitzvah (Nefesh HaHayyim, Shaar Alef, Chapters 6 and 12, and Ruah Hayyim
on the preliminary mishnah preceding Pirke Avot).
However, while all mitzvot without exception sanctify man, most people are
incapable of feeling their sanctity on a tangible, physical level. The sanctity of
Shabbat is different. Because it is on a higher level than all other forms of sanctity, it
is imbued with an unequaled quality – unlike the other mitzvot, those who observe
Shabbat can actually take physical delight in its spiritual holiness.
Our Sages relate the story of the Roman nobleman who partook of a Shabbat
meal at the home of Rabbi Yehoshua ben Hanania. He asked the Sage what gave
the food its delectable flavor – what sort of seasoning had been used in preparing
the dish? Rabbi Yehoshua told him that the exceptional flavor came from one very
special seasoning, called “Shabbat.” The nobleman immediately requested some for
his own use, so that he could duplicate the dish in his home. The Sage told him that
that was impossible; the seasoning would only impart its delightful flavor to those
who observe the Sabbath (Shabbat 119a). The sanctity of Shabbat is so very
powerful that even a non-Jewish visitor was able to taste it on a physical level.
However, only the Jewish soul is capable of discerning that the special physical
delight experienced on Shabbat is actually totally spiritual in nature. It is not mere
material indulgence; it is Heavenly sanctity. This may be the meaning of our Sages’
teaching that “Shabbat is equivalent to all the other mitzvot” (Jerusalem Talmud
Berachot 1:5). Its unique sanctity can be appreciated on a tangible, material level,
unmatched by any of the other commandments in the Torah.
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The Ma’or VaShemesh discusses this concept in his Commentary on the verse,
And the children of Israel will guard the Shabbat, to make the Shabbat for
their generations, an eternal covenant. He explains that during the initial six days
of Creation, all created beings were distant from the Creator, who concealed Himself
and His perfection from the world. In the process of Creation, Hashem first created
spiritual worlds on an extremely lofty level, where He revealed Himself in full. From
there, He created worlds on lower and lower levels, concealing Himself more and
more at each descending level. Finally, He created our lowly material world, where
His light is completely hidden.
On the six weekdays, it is very difficult to disconnect from the physicality which is
this world’s essence. But when Shabbat comes, Hashem brings its sanctity down to
the world in a form which even physical created beings can appreciate. Imbued with
this sanctity, they can now rise to lofty spiritual levels and cleave to the Creator, an
achievement which was impossible during the material days of the week.
This is the Kabbalistic concept of “the ascension of the worlds”: through the total
dedication and devotion known as mesirut nefesh, literally “giving up one’s soul,”
one can ascend to the lofty level of cleaving to the Al-mighty. Since the worlds are
spiritually connected to man, they ascend with him. However, steeped as we are in
physicality, it is exceptionally difficult for any ordinary human being to connect to the
Creator on the high level of “ascension of the worlds” on a simple weekday (see
Shaar HaKavanot, p. 24b). On Shabbat, however, when sanctity is apparent and
accessible, we need not give up our souls to cleave to the Al-mighty. We can do so
through the powerful sanctity of Shabbat itself (Ma’or VaShemesh on Shmot 31:16).
Three Dimensions
The Sefer Yetzirah (6:2) provides further insight into this extremely profound
concept. All the created worlds are divided into three different aspects: olam,
shanah, and nefesh. Olam, literally “world,” is space, encompassing all the created
worlds, from the very highest spiritual worlds down to our lowly material world.
Shanah, literally “year,” is time. Prior to Creation there was no time. “Time” is a
dimension of the created world; since Creation, everything exists within its limits. It
follows that every second of existence that passes has its own role in the rectification
of the world.
Nefesh, literally “soul,” is spirituality. While everything in Creation exists within
space and time, its life force is the element of spirituality. It is nefesh that gives life to
olam and shanah.
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Shabbat encompasses all three elements. First is olam, the worlds. On Shabbat
the spiritual worlds ascend to extremely lofty levels (see Zohar, vol. II, p. 203-204,
and Siddur Nehar Shalom, vol. II p. 97; Etz Hayyim, Shaar Mem, Derush 15).
Shanah, time, is sanctified by the Sabbath, as we learn from the verse, “And G-d
blessed the seventh day and sanctified it” (Bereshit 2:3). The Zohar teaches that all
blessing and bounty in the Higher Worlds and the lower world are dependent on the
sanctity of the seventh day (Zohar, vol. II, p. 78a).
The spiritual element of nefesh is also blessed and reinforced by the sanctity of
Shabbat. Our Sages teach that man is granted an additional soul, the neshamah
yeterah, on Shabbat, which leaves him at Shabbat’s end (Taanit 27b).
Because Shabbat encompasses all three aspects on a very powerful level, its
sanctity is more readily felt by almost any Jew, more so than any of the other
mitzvot, whose influence is more subtle.
This, then, is the exception implied by the Torah’s use of the term ach in the
verse Only My Sabbaths you must observe. Shabbat is the only mitzvah whose
innate sanctity can be felt by everyone. This is also why Shabbat is a sign between
Me and you. As our Sages teach, if man sanctifies himself below, he is granted
sanctity from Heaven. This sanctity is the conduit of bounty connecting us to the Al-
mighty. Through Shabbat, we know that I am Hashem Who sanctifies you [with
the fulfillment of all the other mitzvot as well] throughout your generations. By
appreciating the more obvious sanctity of Shabbat, we come to realize that it is also
possible to feel the sanctity of mitzvot in general, even if it is less easily apparent.
Because Shabbat is the symbol of the influx of sanctity bestowed on the Jewish
people, Hashem instructs us to keep the Shabbat because it is holy for you. The
words for you refer to the sanctity every Jew feels on Shabbat.
Desecration and Death
The Torah tells us that its desecrators will be put to death. The word
mehaleleha, its desecrators, is derived from the word hallal, literally translated as
“empty” or “dead.” One who does work on Shabbat empties it of its sanctity and
spiritual light, just as one whose soul leaves his body is hallal: he is dead, emptied of
his soul. It is only right that the Sabbath desecrator will be put to death, leaving
behind an empty, soulless body, in keeping with the principle of “measure for
measure.” Similarly, the Nefesh HaHayyim explains that this is the profound
meaning of the term hillul Hashem, literally translated as “desecration of Hashem’s
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Name (Shaar Gimel, Chapter 8). The Zohar explains that mehaleleha refers to a
void. One who desecrates Hashem’s Name demonstrates that as he sees it, the
place he stands is empty, void of the Divine Presence, G-d forbid. Our sins literally
push away the Shechinah (see Hagigah 16a).
The Torah goes on to say that the Sabbath desecrator’s soul will be cut off.
Because desecration of Shabbat blemishes the spiritual worlds, it is fitting for the
desecrator’s soul to be cut off from the World to Come even after he dies in
punishment for his sins (see Zohar vol. I, Introduction, p. 6a). In addition, Shabbat is
the connecting link between the Al-mighty and the Jewish people. Desecrating the
Sabbath cuts off that connection (Nefesh HaHayyim, Shaar Alef, Chapter
Eighteen).
The Source of Blessing
We explained that the Torah’s words six days you will labor refer to our
obligation to make an effort to work for a living. However, it is important for us to
realize that it is not our efforts that bring us abundance and success; they are
motions we must go through, but they are not the source of success. Blessing
comes not from working, but from refraining from work on Shabbat. Shabbat
brings blessing to the six weekdays, which draw their sustenance from the sacred
day of rest. This is why the Torah says, Six days you will labor, and the seventh
day is Shabbat Shabbaton, a day of rest, sacred to Hashem. While we must work
throughout the six weekdays, the real source of blessing is specifically Hashem’s
holy Sabbath, when we refrain from work. Engaging in any sort of work on Shabbat
contradicts the very essence of the day.
This is so because during the six weekdays, Hashem’s constant involvement in
our affairs is concealed, a state known as hester panim, literally “concealment of
[Hashem’s] face.” The need for hishtadlut applies only to these days, when there is
room for man to make his own efforts. Shabbat, in contrast, is a day when
Hashem’s light is openly revealed, sanctifying the Jewish people. This is why the
Torah says once again, whoever does work on the Shabbat day will surely die.
There is no need whatsoever for us to work on Shabbat. The sacred Day of Rest
itself clearly teaches us that all we have is from Hashem, and not the result of our
hishtadlut.
Refrain and Do
The verse and the children of Israel will guard the Shabbat to make Shabbat
includes the two basic components of Sabbath observance. There is shemirah,
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guarding Shabbat, by refraining from the activities prohibited on the Sabbath. There
is also asiyah, literally “making” or “doing,” actively fulfilling the mitzvot of Shabbat.
These are what “make” the Shabbat, and bring us its blessings. Our very observance
of the Sabbath makes it a blessing, so that from the moment it begins, there is no
need for us to work at all. Where our own activity ceases, the abundance of Divine
influx begins. The more room we leave for the Divine light of Shabbat to shine in all
its glory by refraining from work, the greater the blessing Shabbat will impart.
Breathing Life into Creation
In six days Hashem made the Heavens and the earth, and on the seventh
day it was Shabbat and He rested.
With these words, the Torah describes the creation of Shabbat, and its essence.
During the six days of Creation, the Al-mighty created the material world, the “body”
of Creation. After these six days, He ceased the physical work of Creation (shavat)
on Shabbat. When the world reached a state of cessation of activity, or in others
words, a state of Shabbat, the next stage was vayinafash, derived from nefesh,
spirituality. Hashem imbued the world’s physical “body” with its nefesh, the
spirituality that gives it life. Following the cessation of work (shavat) came the
insertion of spirituality (vayinafash) that completed all of Creation.
The creation of the world was patterned after the creation of man. After man’s
body was fully formed from the dust of the earth, Hashem “blew into his nostrils a
living soul” (Bereshit 2:7; see Nefesh HaHayyim, Shaar Alef, Chapter 5, note). The
words “shavat vayinafash” are not merely two ways of saying that Hashem rested
after the work of Creation. “Shavat” means that Hashem rested, so to speak, from
the creation of the physical world. When this Shabbat began, it was time for the
stage of vayinafash, imbuing the material world with the nefesh that is its spiritual
life force. With Shabbat, the world was granted the Divine light which sustains it, and
refines, sanctifies, and elevates the entirety of Creation. This is the true significance
of Shabbat, which imparts spirituality to all of Creation.
After developing this insight, I later found that this concept is also discussed in
the Alshich’s explanation of the terms shavat and vayinafash. He raises an
interesting question. The Torah tells us, “And Elokim completed on the seventh day
His work which He made” (Bereshit 2:2). What was the work which Hashem
completed on the seventh day? Creation was completed in six days. The only thing
created on Shabbat, the seventh day, was rest, and rest, the absence of activity, is
not an entity requiring creation. He answers the question by explaining the difference
between the words shavat and vayinafash.
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The root of the word vayinafash is nefesh, soul, or in other words, spirituality. No
material entity can exist without the element of nefesh to keep it alive. When man’s
soul departs, he perishes. So too, any material being which lacks spirituality will
gradually disintegrate, until eventually, it perishes. Materialism without spirituality
lacks menuhah. Menuhah is usually translated as “rest,” but in this context, it means
“stability” or “continued existence.”
The sanctity of Shabbat is the source of all the sanctity in the world. Proof of this
is the neshamah yeterah, the additional soul granted man on Shabbat. The material
world created in six days had no spirituality. Lacking a life force, it would eventually
have begun to disintegrate, much as man’s body disintegrates with the departure of
the soul. Just as Hashem blew life into man by giving him a soul, He blew life into
the created world by giving it the sanctity and spirituality of Shabbat. Without
Shabbat, the world has no existence.
This is why the Torah says “G-d rested on the seventh day” (Shmot 20:11). It
uses the word vayanah, rather than the more common form nah, “rested,” implying
that He gave rest to another entity. The Al-mighty does not “rest”; He is not a
physical being who tires and rests. Rather, He imparted the blessing of rest on
Shabbat to the world. By instilling spirituality into a lifeless world, He gave it
menuhah, life and continued existence (Torat Moshe on Bereshit 2:2).
Every day in Shemoneh Esre we praise Hashem “Who causes the wind to blow
and makes the rain fall.” Ruah, literally “wind,” also means spirit or spirituality.
Geshem, literally “rain,” is symbolic of material needs (gashmiyut). When we give
Hashem ruah, spirituality, He provides us with geshem, an abundance of material
blessing. Shabbat, the day of spirituality, is also the source of material wealth.
With this perception of the profound meaning of Shabbat, we can understand
why we must never violate its sanctity with forbidden labors. Shabbat is not a
“wasted” day to be written off as a loss – it is the day that brings spiritual and
material blessing to the entire week.
This essay contains divre Torah. Please treat it with proper respect.