The Akeidat Yitzchak ~ 15th Century Talmudist and Kabbalist, Spain
The other important aspect of this mitzvah is, that by observing it we are enabled to familiarise ourselves with the entire Torah, commentaries etc.
12
By appointing a day a week when we forsake preoccupation with all matters that are of a transient nature, we have the opportunity to listen to the Torah's instruction, each person according to the level of the faculties he has been endowed with, of course. Spiritual contentment is attained through such Torah study. The Talmud Yerushalmi Shabbat 16, halachah 3, goes so far as to say that the Sabbath was given to Israel primarily to enable us to study. This is an aspect of the neshama yeteyrah, additional soul, which the Talmud Beytzah 16, says we possess on that day, due to the preparations we make to welcome the arrival of the Sabbath. This refers to preparations made by both lecturers and listeners. This is also one of the reasons we find the Sabbath described as "equivalent to all the other commandments combined." Scriptural proof is available from all three parts of the Bible. All of this is due to the intensive preparation involved in getting ready to observe the mitzvah of Shabbat. We could find additional proof in our very Parshah where we have the juxtaposition " these are the words which the Lord commanded to be kept," followed by "six days work shall be done and the seventh day shall be a holy Sabbath for you unto G-d." It seems as if the rest of Torah legislation is equated with Sabbath observance. The Rabbis who composed the grace after meals, have expressed the same juxtaposition in the insert we recite on the Sabbath. "Be pleased, O Lord our G-d, fortify us by Your commandments,"-- "and by the commandment pertaining to the seventh day." Because of the importance of this day, we find many more types of prohibitions associated with this commandment than with any other commandment. We also have the penalty of "stoning" for wilful transgression after due warning. We learn from the frequent repetition of the Sabbath laws in the Torah that even mental preoccupation with weekday matters is taboo, see Isaiah 58, 13. A true Sabbath observer is someone who does not engage in idle chatter on that day. (Shabbat 150) One's conversation should not be like that on weekdays. Some people do not speak anything but Hebrew on the Sabbath. The definition of melachah work, is usually an activity planned in advance. (machashavah) It is only this kind of work that is subject to the severe penalties of the Torah. All manner of activity which tends to sow hatred, disharmony etc. is likewise forbidden under the euphemism "do not light fire in any of your dwellings," (35,3) which appears adjacent to the main legislation. Anyone who fails to utilise the opportunity the Sabbath offers him to study Torah, is in fact contributing to his own death. It is this that Rabbi Ami had in mind when he went on record (Yerushalmi Moed Katan 2, halachah 3) "If I had found someone who would agree with me, I would have permitted work on the intermediate days of the festival.." Since the work prohibition on those days has as its purpose to free people to eat, drink and study Torah, and the people ignored the part about studying Torah, better they should at least work than belittle the sanctity of these days by not studying Torah.
13
The experts of the Kabbalah have revealed to us another fine spiritual aspect of this day, inasmuch as it possesses the distinction to help also those who seek out wisdom and Torah. This great day alluded to the seventh of the ten sefirot, emanations, which is called Sabbath, and which is like a hallway leading to the illustrious palace which is called Shabbat hagadol, the meaning of which will be discussed later. All of this is included in the commandment "six days you shall work," i.e. expend your energy performing mitzvot in this world of "vanity," so that on the seventh and holy day you will be able to enjoy contemplative rest. We can now answer the question of why the Torah speaks about "My Sabbaths." (plural) Since, as we have demonstrated, there are in reality three dimensions to the Sabbath idea, the Torah is at pains to include them all when listing the commandment. After stating the idea, each dimension is explained individually. Concerning the first dimension, it says "for it is a sign between Me and you for generations, so that you know that I, the Lord, sanctify you." Abstention from work is the visible sign for all future generations to know that He has hallowed us through this commandment, and that this distinction will make us take part in the hidden world reserved in the future. This is the key, the gateway to that ultimate Sabbath. (3) Concerning the second dimension of the Sabbath, the Torah states "Observe the Sabbath for it is holy for you, anyone desecrating it will be put to death, since anyone doing work on it, his soul will be cut off from his people." He who osseh bo, will use Torah and mitzvot to enrich himself, uses the idea of the Sabbath for transient personal gain, studies for ulterior motives, mot yumat, deserves death in both worlds, will never experience the ultimate Sabbath. On the other hand, "kol ha-osseh melachah beyom hashabbat,” he who performs physical labour (of the forbidden categories) will be put to death by human tribunal. Hillel said in in Avot 1, according to Rashi, that "anyone using," i.e. abusing the "crown,” i.e. holy scriptures, religion, loses his claim to eternity. "Anyone eating" (mundane satisfaction) from words of Torah, is really taking away from his life. (Rashi on Avot 4,7) Concerning the third dimension, it says "veshamroo..,the eternal covenant." When the first two dimensions of the Sabbath have been fulfilled, we will be party to the third dimension, the treasure reserved for us by G-d, concerning which the prophet Isaiah 64,3, said "no eye has beheld such treasure, it is reserved for the Lord alone to grant to him who waits for Him. We find all three dimensions of the Sabbath alluded to in our Sabbath prayers. 1) "You have not given this day of the Sabbath to the nations of the world." 2) "You have not given an inheritance to idol worshippers." 3) "Also on His day of rest, an uncircumcised person must not rest." Line one, corresponds to the idea of ot, sign, it is sufficient to set us apart from them. Line two tells us that the granting of the Sabbath legislation applies only to believers; non believers do not benefit from the gift of the Sabbath. Our sayes (Eycha Rabbati 2) tell us that if a gentile claims that he possesses Torah, do not believe him, if he claims to possess wisdom however, you may believe him. The gentiles have no share in the Torah of Israel. Line 3 tells us that as long as he is uncircumcised and impure, the most well intentioned gentile cannot be included in the community of Israel. Only conversion can make him part of the Jewish nation. The prayer continues "for to Your people of Israel You have given it, to the seed of Jacob whom You have chosen." The Talmud Shabbat 119, relates that the emperor asked Rabbi Joshua ben Chananyah "why does the Sabbath food exude such a pleasant fragrance?" The Rabbi answered that we have a special seasoning called shevet which we put into it. Thereupon the emperor requested to be given some of this seasoning. The Rabbi told him that that seasoning was effective only when used by people who observe the Sabbath. The emperor had realised that the seasoning of our lives provided by the Sabbath, permeates the world, so that Jews could inherit it; he wanted to know by what means and what merit Jews achieve their ultimate triumph. The Rabbi told him that it was due to compliance with the two dimensions of the Sabbath legislation discussed previously. When the emperor said "let me participate anyways," he had to be told that without accepting the burden of all the commandments first, all of which depend on these two dimensions of the Sabbath, this could not be. Let us return now to the opening statement in this chapter, that all the tasks G-d has allotted to man specifically are included in the commandment "six days work shall be performed, and the seventh day shall be holy for you, a Sabbath to G-d." (35,2) G-d has given this day three names (dimensions) which between them remove the obstacle to Sabbath observance represented by the six malachey chabbalah, angels of destruction. The Sabbath therefore is the source of all blessings and sanctities; the sanctity of all the other holy days is derived from the Sabbath. A sign of this is the fact that all holy days are called holy convocations because they take this name from the Sabbath, and are hallowed by its sanctity. However, the Sabbath itself, seeing that it does not need to draw on outside inspiration to achieve its own sanctity, is nowhere referred to as a holy convocation except in Parshat Emor,where it is like a guest in the paragraph dealing with all the festivals, heading the list. At any rate, the Sabbath is the source of sanctity and blessing from which blessing and sanctity flow to all those who prepare themselves to welcome it. Under the aegis of the seventh sefirah, Israel received the Torah under oath. It is all one great mystical experience for them. This in turn confers upon its adherents the atzilut, spiritual nobility, that is the reward for observing this commandment. The reason that the Sabbath is considered equal to all the other commandments then is the sefirah Shabbat, the mystical domain from which all commandments have been issued to Israel. It is this which Isaiah has in mind in chapter 58, 13. This is also what Rabbi Shimon ben Yochai meant when he interpreted the Midrash which has G-d’s consoling the Sabbath that Israel would be its mate. (Bereshit Rabbah 11) For this reason, the Sabbath legislation took chronological precedence over all the other mitzvot having been taught to the people already at Marah, prior to the revelation at Mount Sinai. (Sanhedrin 56) We welcome the shechinah every Sabbath, calling it a bride, since it is a tangible expression of G-d love for us. (Shabbat 119) This also explains the strange statement in Shabbat 118, that if someone had committed adultery such as Enosh, as long as he observed the Sabbath meticulously, he would be forgiven. The scriptural proof for this statement is brought from Isaiah 56,2, "hail ENOSH (person?) who does this..who observes the Sabbath, not to desecrate it." Anyone who observes the Sabbath in all the aforementioned aspects, must already have been truly repentant. We apply the principle then that the position occupied by repentant sinners cannot even be matched by the perfectly righteous. (Berachot 34) Such a person is referred to as enosh, just as the original Enosh of whom the Torah states that he "proclaimed the name of G-d." (Genesis 4,26) The common denominator then between how the two aspects of Sabbath observance affect us is, that this noble, holy day paves the way for study and understanding of, and eventual observance of all the mitzvot.
14
The third principle we learn from the Sabbath is that this holy day contains a veiled reference to the everlasting world, otherwise known as kullo shabbat. (see end of tractate Tamid) It is this aspect which is meant when we talk about the "great Sabbath," i.e. the true greatness of the Sabbath. If we have stated in the first principle that the six days of creation are reminders of things that are transient and subject to motion, whereas the Sabbath reminds us of rest, conclusion of work, so it is also a veiled hint of man's life as such. He moves and strives towards those activities that lead him towards his true purpose. The Sabbath then is a symbol of man's true destiny and purpose. The Talmud Berachot 56, says that the Sabbath is 1/60th of the world to come, and they comment that though the Sabbath itself is something visible in public, the reward for observing it is not visible in public. (Shabbat 10) We see there are two names for the Sabbath, the visible one and the invisible one. The invisible Sabbath will be granted to those who observe the visible Sabbath. Compare this to the lady who has been entrusted with the key to his treasure chamber, by the king. Obviouly, he means for her to be in command of the treasures hidden in that room. The Talmud Shabbat 118, states that if Israel were to observe two Sabbaths, they would immediately be redeemed. The meaning is that if Israel were to observe both aspects of the Sabbath as we have outlined them, redemption would follow in its wake. We would immediately merit the "great Sabbath," redemption of the soul and its salvation. It is clear that such tremendous results cannot be achieved without the expenditure of great amounts of energy. Therefore, the Rabbis tell us, (Avodah Zarah 3) that he who has toiled on the Sabbath eve will eat on the Sabbath, whereas he who did not toil on the Sabbath eve "what will he eat?" Therefore, as we have said earlier, true happiness is found in the efforts expended by man commensurate with his standing in nature, not idleness. How remarkably is this concept reflected in the fact that the "do's" in the Torah correspond to the 248 limbs in our body, and the "dont's" to the 365 days of the year. (Makkot 27) Each limb exhorts us daily to avoid preoccupation with the vain things in life, the pursuit of which results in our failing to acquire the true acquisitions which have enduring value. (this has been discussed in Psalms 119)
sh
12
By appointing a day a week when we forsake preoccupation with all matters that are of a transient nature, we have the opportunity to listen to the Torah's instruction, each person according to the level of the faculties he has been endowed with, of course. Spiritual contentment is attained through such Torah study. The Talmud Yerushalmi Shabbat 16, halachah 3, goes so far as to say that the Sabbath was given to Israel primarily to enable us to study. This is an aspect of the neshama yeteyrah, additional soul, which the Talmud Beytzah 16, says we possess on that day, due to the preparations we make to welcome the arrival of the Sabbath. This refers to preparations made by both lecturers and listeners. This is also one of the reasons we find the Sabbath described as "equivalent to all the other commandments combined." Scriptural proof is available from all three parts of the Bible. All of this is due to the intensive preparation involved in getting ready to observe the mitzvah of Shabbat. We could find additional proof in our very Parshah where we have the juxtaposition " these are the words which the Lord commanded to be kept," followed by "six days work shall be done and the seventh day shall be a holy Sabbath for you unto G-d." It seems as if the rest of Torah legislation is equated with Sabbath observance. The Rabbis who composed the grace after meals, have expressed the same juxtaposition in the insert we recite on the Sabbath. "Be pleased, O Lord our G-d, fortify us by Your commandments,"-- "and by the commandment pertaining to the seventh day." Because of the importance of this day, we find many more types of prohibitions associated with this commandment than with any other commandment. We also have the penalty of "stoning" for wilful transgression after due warning. We learn from the frequent repetition of the Sabbath laws in the Torah that even mental preoccupation with weekday matters is taboo, see Isaiah 58, 13. A true Sabbath observer is someone who does not engage in idle chatter on that day. (Shabbat 150) One's conversation should not be like that on weekdays. Some people do not speak anything but Hebrew on the Sabbath. The definition of melachah work, is usually an activity planned in advance. (machashavah) It is only this kind of work that is subject to the severe penalties of the Torah. All manner of activity which tends to sow hatred, disharmony etc. is likewise forbidden under the euphemism "do not light fire in any of your dwellings," (35,3) which appears adjacent to the main legislation. Anyone who fails to utilise the opportunity the Sabbath offers him to study Torah, is in fact contributing to his own death. It is this that Rabbi Ami had in mind when he went on record (Yerushalmi Moed Katan 2, halachah 3) "If I had found someone who would agree with me, I would have permitted work on the intermediate days of the festival.." Since the work prohibition on those days has as its purpose to free people to eat, drink and study Torah, and the people ignored the part about studying Torah, better they should at least work than belittle the sanctity of these days by not studying Torah.
13
The experts of the Kabbalah have revealed to us another fine spiritual aspect of this day, inasmuch as it possesses the distinction to help also those who seek out wisdom and Torah. This great day alluded to the seventh of the ten sefirot, emanations, which is called Sabbath, and which is like a hallway leading to the illustrious palace which is called Shabbat hagadol, the meaning of which will be discussed later. All of this is included in the commandment "six days you shall work," i.e. expend your energy performing mitzvot in this world of "vanity," so that on the seventh and holy day you will be able to enjoy contemplative rest. We can now answer the question of why the Torah speaks about "My Sabbaths." (plural) Since, as we have demonstrated, there are in reality three dimensions to the Sabbath idea, the Torah is at pains to include them all when listing the commandment. After stating the idea, each dimension is explained individually. Concerning the first dimension, it says "for it is a sign between Me and you for generations, so that you know that I, the Lord, sanctify you." Abstention from work is the visible sign for all future generations to know that He has hallowed us through this commandment, and that this distinction will make us take part in the hidden world reserved in the future. This is the key, the gateway to that ultimate Sabbath. (3) Concerning the second dimension of the Sabbath, the Torah states "Observe the Sabbath for it is holy for you, anyone desecrating it will be put to death, since anyone doing work on it, his soul will be cut off from his people." He who osseh bo, will use Torah and mitzvot to enrich himself, uses the idea of the Sabbath for transient personal gain, studies for ulterior motives, mot yumat, deserves death in both worlds, will never experience the ultimate Sabbath. On the other hand, "kol ha-osseh melachah beyom hashabbat,” he who performs physical labour (of the forbidden categories) will be put to death by human tribunal. Hillel said in in Avot 1, according to Rashi, that "anyone using," i.e. abusing the "crown,” i.e. holy scriptures, religion, loses his claim to eternity. "Anyone eating" (mundane satisfaction) from words of Torah, is really taking away from his life. (Rashi on Avot 4,7) Concerning the third dimension, it says "veshamroo..,the eternal covenant." When the first two dimensions of the Sabbath have been fulfilled, we will be party to the third dimension, the treasure reserved for us by G-d, concerning which the prophet Isaiah 64,3, said "no eye has beheld such treasure, it is reserved for the Lord alone to grant to him who waits for Him. We find all three dimensions of the Sabbath alluded to in our Sabbath prayers. 1) "You have not given this day of the Sabbath to the nations of the world." 2) "You have not given an inheritance to idol worshippers." 3) "Also on His day of rest, an uncircumcised person must not rest." Line one, corresponds to the idea of ot, sign, it is sufficient to set us apart from them. Line two tells us that the granting of the Sabbath legislation applies only to believers; non believers do not benefit from the gift of the Sabbath. Our sayes (Eycha Rabbati 2) tell us that if a gentile claims that he possesses Torah, do not believe him, if he claims to possess wisdom however, you may believe him. The gentiles have no share in the Torah of Israel. Line 3 tells us that as long as he is uncircumcised and impure, the most well intentioned gentile cannot be included in the community of Israel. Only conversion can make him part of the Jewish nation. The prayer continues "for to Your people of Israel You have given it, to the seed of Jacob whom You have chosen." The Talmud Shabbat 119, relates that the emperor asked Rabbi Joshua ben Chananyah "why does the Sabbath food exude such a pleasant fragrance?" The Rabbi answered that we have a special seasoning called shevet which we put into it. Thereupon the emperor requested to be given some of this seasoning. The Rabbi told him that that seasoning was effective only when used by people who observe the Sabbath. The emperor had realised that the seasoning of our lives provided by the Sabbath, permeates the world, so that Jews could inherit it; he wanted to know by what means and what merit Jews achieve their ultimate triumph. The Rabbi told him that it was due to compliance with the two dimensions of the Sabbath legislation discussed previously. When the emperor said "let me participate anyways," he had to be told that without accepting the burden of all the commandments first, all of which depend on these two dimensions of the Sabbath, this could not be. Let us return now to the opening statement in this chapter, that all the tasks G-d has allotted to man specifically are included in the commandment "six days work shall be performed, and the seventh day shall be holy for you, a Sabbath to G-d." (35,2) G-d has given this day three names (dimensions) which between them remove the obstacle to Sabbath observance represented by the six malachey chabbalah, angels of destruction. The Sabbath therefore is the source of all blessings and sanctities; the sanctity of all the other holy days is derived from the Sabbath. A sign of this is the fact that all holy days are called holy convocations because they take this name from the Sabbath, and are hallowed by its sanctity. However, the Sabbath itself, seeing that it does not need to draw on outside inspiration to achieve its own sanctity, is nowhere referred to as a holy convocation except in Parshat Emor,where it is like a guest in the paragraph dealing with all the festivals, heading the list. At any rate, the Sabbath is the source of sanctity and blessing from which blessing and sanctity flow to all those who prepare themselves to welcome it. Under the aegis of the seventh sefirah, Israel received the Torah under oath. It is all one great mystical experience for them. This in turn confers upon its adherents the atzilut, spiritual nobility, that is the reward for observing this commandment. The reason that the Sabbath is considered equal to all the other commandments then is the sefirah Shabbat, the mystical domain from which all commandments have been issued to Israel. It is this which Isaiah has in mind in chapter 58, 13. This is also what Rabbi Shimon ben Yochai meant when he interpreted the Midrash which has G-d’s consoling the Sabbath that Israel would be its mate. (Bereshit Rabbah 11) For this reason, the Sabbath legislation took chronological precedence over all the other mitzvot having been taught to the people already at Marah, prior to the revelation at Mount Sinai. (Sanhedrin 56) We welcome the shechinah every Sabbath, calling it a bride, since it is a tangible expression of G-d love for us. (Shabbat 119) This also explains the strange statement in Shabbat 118, that if someone had committed adultery such as Enosh, as long as he observed the Sabbath meticulously, he would be forgiven. The scriptural proof for this statement is brought from Isaiah 56,2, "hail ENOSH (person?) who does this..who observes the Sabbath, not to desecrate it." Anyone who observes the Sabbath in all the aforementioned aspects, must already have been truly repentant. We apply the principle then that the position occupied by repentant sinners cannot even be matched by the perfectly righteous. (Berachot 34) Such a person is referred to as enosh, just as the original Enosh of whom the Torah states that he "proclaimed the name of G-d." (Genesis 4,26) The common denominator then between how the two aspects of Sabbath observance affect us is, that this noble, holy day paves the way for study and understanding of, and eventual observance of all the mitzvot.
14
The third principle we learn from the Sabbath is that this holy day contains a veiled reference to the everlasting world, otherwise known as kullo shabbat. (see end of tractate Tamid) It is this aspect which is meant when we talk about the "great Sabbath," i.e. the true greatness of the Sabbath. If we have stated in the first principle that the six days of creation are reminders of things that are transient and subject to motion, whereas the Sabbath reminds us of rest, conclusion of work, so it is also a veiled hint of man's life as such. He moves and strives towards those activities that lead him towards his true purpose. The Sabbath then is a symbol of man's true destiny and purpose. The Talmud Berachot 56, says that the Sabbath is 1/60th of the world to come, and they comment that though the Sabbath itself is something visible in public, the reward for observing it is not visible in public. (Shabbat 10) We see there are two names for the Sabbath, the visible one and the invisible one. The invisible Sabbath will be granted to those who observe the visible Sabbath. Compare this to the lady who has been entrusted with the key to his treasure chamber, by the king. Obviouly, he means for her to be in command of the treasures hidden in that room. The Talmud Shabbat 118, states that if Israel were to observe two Sabbaths, they would immediately be redeemed. The meaning is that if Israel were to observe both aspects of the Sabbath as we have outlined them, redemption would follow in its wake. We would immediately merit the "great Sabbath," redemption of the soul and its salvation. It is clear that such tremendous results cannot be achieved without the expenditure of great amounts of energy. Therefore, the Rabbis tell us, (Avodah Zarah 3) that he who has toiled on the Sabbath eve will eat on the Sabbath, whereas he who did not toil on the Sabbath eve "what will he eat?" Therefore, as we have said earlier, true happiness is found in the efforts expended by man commensurate with his standing in nature, not idleness. How remarkably is this concept reflected in the fact that the "do's" in the Torah correspond to the 248 limbs in our body, and the "dont's" to the 365 days of the year. (Makkot 27) Each limb exhorts us daily to avoid preoccupation with the vain things in life, the pursuit of which results in our failing to acquire the true acquisitions which have enduring value. (this has been discussed in Psalms 119)
sh