Being Zocher Shabbat

The meaning of Shabbat is to celebrate time rather than space. Six days a week we live under the tyranny of things of space; on Shabbat we try to become attuned to holiness in time. It is a day on which we are called upon to share in what is eternal in time, to turn from the results of creation to the mystery of creation, from the world of creation to the creation of the world.
Rabbi Abraham Joshua Heschel, The Sabbath

שמות ל״א:י״ב-י״ז

(יב) וַיֹּ֥אמֶר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (יג) וְאַתָּ֞ה דַּבֵּ֨ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ לֵאמֹ֔ר אַ֥ךְ אֶת־שַׁבְּתֹתַ֖י תִּשְׁמֹ֑רוּ כִּי֩ א֨וֹת הִ֜וא בֵּינִ֤י וּבֵֽינֵיכֶם֙ לְדֹרֹ֣תֵיכֶ֔ם לָדַ֕עַת כִּ֛י אֲנִ֥י יְהוָ֖ה מְקַדִּשְׁכֶֽם׃ (יד) וּשְׁמַרְתֶּם֙ אֶת־הַשַּׁבָּ֔ת כִּ֛י קֹ֥דֶשׁ הִ֖וא לָכֶ֑ם מְחַֽלְלֶ֙יהָ֙ מ֣וֹת יוּמָ֔ת כִּ֗י כָּל־הָעֹשֶׂ֥ה בָהּ֙ מְלָאכָ֔ה וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מִקֶּ֥רֶב עַמֶּֽיהָ׃ (טו) שֵׁ֣שֶׁת יָמִים֮ יֵעָשֶׂ֣ה מְלָאכָה֒ וּבַיּ֣וֹם הַשְּׁבִיעִ֗י שַׁבַּ֧ת שַׁבָּת֛וֹן קֹ֖דֶשׁ לַיהוָ֑ה כָּל־הָעֹשֶׂ֧ה מְלָאכָ֛ה בְּי֥וֹם הַשַּׁבָּ֖ת מ֥וֹת יוּמָֽת׃ (טז) וְשָׁמְר֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶת־הַשַּׁבָּ֑ת לַעֲשׂ֧וֹת אֶת־הַשַּׁבָּ֛ת לְדֹרֹתָ֖ם בְּרִ֥ית עוֹלָֽם׃ (יז) בֵּינִ֗י וּבֵין֙ בְּנֵ֣י יִשְׂרָאֵ֔ל א֥וֹת הִ֖וא לְעֹלָ֑ם כִּי־שֵׁ֣שֶׁת יָמִ֗ים עָשָׂ֤ה יְהוָה֙ אֶת־הַשָּׁמַ֣יִם וְאֶת־הָאָ֔רֶץ וּבַיּוֹם֙ הַשְּׁבִיעִ֔י שָׁבַ֖ת וַיִּנָּפַֽשׁ׃ (ס)

Exodus 31:12-17

(12) And Adonai said to Moses: (13) Speak to the Israelite people and say: Nevertheless, you must keep My sabbaths, for this is a sign between Me and you throughout the ages, that you may know that I Adonai have consecrated you. (14) You shall keep the sabbath, for it is holy for you. He who profanes it shall be put to death: whoever does work on it, that person shall be cut off from among his kin. (15) Six days may work be done, but on the seventh day there shall be a sabbath of complete rest, holy to Adonai; whoever does work on the sabbath day shall be put to death. (16) The Israelite people shall keep the sabbath, observing the sabbath throughout the ages as a covenant for all time: (17) it shall be a sign for all time between Me and the people of Israel. For in six days, Adonai made heaven and earth, and on the seventh day He ceased from work and was refreshed.

What does the number 7 signify?
What does the Torah teach us about Shabbat through the story of creation?
Do you relate to this framework of Shabbat?
Why would someone keep biblical Shabbat? (i.e. Who is biblical Shabbat for?)

In the Jewish world of America there exists a widespread evil, namely, that Sabbath and holidays which ought to be dedicated to the life of the spirit are also used as business days, and thereby miss their purpose altogether. To be sure, some people visit religious services for one hour during the morning. but then they hurry into their stores or offices and attend to their business. This is wrong. Throughout the week life is like a wild and restless Sambatyon. Should there not be one occasion when after the rush and turmoil of the week when rest and peace and meditation will have their turn? Well, say some, our circumstances just don't permit to eliminate the Sabbath day from our business. But this objection dissolves into nothing, at least with most people, for here in America, where there are unlimited avenues for advancement, it is possible for everyone to find his livelihood without making the Sabbath into a weekday. If it were true that circumstances were so overpowering that they would force everyone to utilize the Sabbath for business, then we would most certainly advise the transference of the Sabbath to Sunday, of however dubious value such a change would be. But such compelling circumstances simply do exist. It is possible to observe the religious law, to withdraw the Sabbath from weekday work and to utilize it for the advancement and sanctification of the spirit, and therefore it must be observed. If one knows and recognizes this law then it must also be possible to bring a sacrifice to fulfill it. To know the law and yet to disregard it, if observance is possible, merely shows rottenness in one's spiritual nature. For that act is immoral and unethical which is in contrast to our convictions.
Dear reader, if you once could celebrate the Sabbath the right way and in a manner which will truly bring you blessing, then you should not even read a business letter which would occupy your thoughts for a long time and you should make no entry into your business journal. On the other hand, without desecrating the day you may write a social letter to a friend. You may read not only the Bible, but also, for instance, a drama by Schiller. You may even during the afternoon ride out to the public gardens in order to listen to a symphony by Beethoven, and we do not find it a sinful desecration of the day if in doing so you smoke a cigar! The idea of a puritanical Sabbath is far from our mind, and we quite agree with Rabbi Yoḥanan who said: "It is permitted on the Sabbath to visit theaters, circuses, and public places...
Rabbi Bernard Felsenthal, The Growth of Reform Judaism

שבת ק״נ א:י״ב

וא"ר שמואל בר נחמני א"ר יוחנן הולכין לטרטיאות ולקרקסאות ולבסילקאות לפקח על עסקי רבים בשבת ותנא דבי מנשה משדכין על התינוקות ליארס בשבת ועל התינוק ללמדו ספר וללמדו אומנות אמר קרא ממצוא חפצך ודבר דבר חפציך אסורים חפצי שמים מותרין

Shabbat 150a:12

Rabbi Shmuel bar Naḥmani said that Rabbi Yoḥanan said: One may go to theaters [tarteiot], and circus performances [kirkesaot], and courthouses [basilkaot] to attend to communal affairs on Shabbat. And one of the Sages in the school of Menashe taught: One may make the necessary arrangements to pair off children so that they will be betrothed on Shabbat, and one may likewise make arrangements for a child by finding someone to teach him how to read books and to teach him a craft. If speaking about monetary matters is prohibited on Shabbat, how is it possible to participate in all these activities? The Gemara answers that although speaking about similar things is generally prohibited on Shabbat, it is permitted in these cases because the verse said: “Nor pursuing your business, nor speaking of it” (Isaiah 58:13), which indicates that your business matters are prohibited to speak of on Shabbat, but the business of Heaven, which have religious significance, is permitted to speak of.

We need a way to describe liberal Jews who are serious about Shabbat. Shomer Shabbat, Keeper of Shabbat, based as it is on the language of the actual commandment in Deuteronomy, could be ideal. Unfortunately, it has been appropriated and defined, meticulously and oppressively, by someone else. So we return to the text of the Fourth Commandment and realize that it is said twice, once in Deuteronomy and again in Exodus. In Deuteronomy (5:11) we are told "Shamor," keep the Sabbath. But in Exodus (2;7) the verb is different: we are told "Zachor," remember the Sabbath. Perhaps it is for us to create a new standard of Shabbat behavior called "Zachor Shabbat." One who is "Zocher Shabbat" would remember throughout the day's duration that it was Shabbat. (Not so easy as it first sounds.) We say to one another, Do anything you want--as long as you will remember that it is Shabbat, and that will insure that whatever you do will be lichvod ha-Shabbat, for the honor of the Shabbat.
Rabbi Lawrence Kusher, A Shabbat Reader