(ז) בָּרוּךְ אַתָּה ה'. אֱלהֵינוּ מֶלֶךְ הָעולָם בּורֵא פְּרִי הַגָּפֶן:
(ח) בָּרוּךְ אַתָּה ה' אֱלהֵינוּ מֶלֶךְ הָעולָם. אֲשֶׁר קִדְּשָׁנוּ בְּמִצְותָיו וְרָצָה בָנוּ. וְשַׁבַּת קָדְשׁו בְּאַהֲבָה וּבְרָצון הִנְחִילָנוּ.
זִכָּרון לְמַעֲשֵׂה בְרֵאשִׁית.
כִּי הוּא יום תְּחִלָּה לְמִקְרָאֵי קדֶשׁ
זֵכֶר לִיצִיאַת מִצְרָיִם.
כִּי בָנוּ בָחַרְתָּ וְאותָנוּ קִדַּשְׁתָּ מִכָּל הָעַמִּים וְשַׁבַּת קָדְשְׁךָ בְּאַהֲבָה וּבְרָצון הִנְחַלְתָּנוּ:
(ט) בָּרוּךְ אַתָּה ה'. מְקַדֵּשׁ הַשַּׁבָּת:
Made us holy with mitzvot & is pleased with us.
God gave us God's Holy Shabbat in love
A reminder of Creation
The beginning/first of the Holy Days
A reminder of the Exodus
You chose us, made us holier than/ distinguished us from other nations
who make the Shabbat holy.
SG
This source provides an idea of holiness that's substantially different than what we discussed in class, because this describes holiness as a quality that we possess just because of our relationship with God and that his holiness automatically makes us holy. It also describes holiness as a collective experience of the nation rather than being on an individual level. This idea of holiness adds to my understanding of the Kiddush because it makes sense with how the Kiddush refers to our holiness as God's chosen nation and God making us holy through Shabbat and mitzvot.
וְאַתָּה דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר אַךְ אֶת־שַׁבְּתֹתַי תִּשְׁמֹרוּ כִּי אוֹת הִוא בֵּינִי וּבֵינֵיכֶם לְדֹרֹתֵיכֶם לָדַעַת כִּי אֲנִי יְהוָה מְקַדִּשְׁכֶם׃ וּשְׁמַרְתֶּם אֶת־הַשַּׁבָּת כִּי קֹדֶשׁ הִוא לָכֶם מְחַלְלֶיהָ מוֹת יוּמָת כִּי כָּל־הָעֹשֶׂה בָהּ מְלָאכָה וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִקֶּרֶב עַמֶּיהָ׃ שֵׁשֶׁת יָמִים יֵעָשֶׂה מְלָאכָה וּבַיּוֹם הַשְּׁבִיעִי שַׁבַּת שַׁבָּתוֹן קֹדֶשׁ לַיהוָה כָּל־הָעֹשֶׂה מְלָאכָה בְּיוֹם הַשַּׁבָּת מוֹת יוּמָת׃
וְשָׁמְרוּ בְנֵי־יִשְׂרָאֵל אֶת־הַשַּׁבָּת לַעֲשׂוֹת אֶת־הַשַּׁבָּת לְדֹרֹתָם בְּרִית עוֹלָם׃ בֵּינִי וּבֵין בְּנֵי יִשְׂרָאֵל אוֹת הִוא לְעֹלָם כִּי־שֵׁשֶׁת יָמִים עָשָׂה יְהוָה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ וּבַיּוֹם הַשְּׁבִיעִי שָׁבַת וַיִּנָּפַשׁ׃
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 the LORD have consecrated you. 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. Six days may work be done, but on the seventh day there shall be a sabbath of complete rest, holy to the LORD; whoever does work on the sabbath day shall be put to death.
The Israelite people shall keep the sabbath, observing the sabbath throughout the ages as a covenant for all time: it shall be a sign for all time between Me and the people of Israel. For in six days the LORD made heaven and earth, and on the seventh day He ceased from work and was refreshed.
SG
This source explains the connection in the Kiddush between the holiness of Shabbat and our holiness as a people, because God says that Shabbat serves as a sign to mark that he has made us holy, and that Shabbat is holy specifically for us. It also helps clarify what it means in the Kiddush that God has given us Shabbat to inherit, because this explains that Shabbat is supposed to be a sign of God making us holy throughout generations.
This source establishes the gravity of the designation of something as holy, as one could be put to death for violating the holy Shabbat
SG
This source differentiates the holy Shabbat as something that God is making known to us, whereas the other things are being commanded by God through Moshe. This also helps explain the Kiddush saying that God is giving us Shabbat as inheritance, because it's not just a commandment that was given to us, it's a holy experience that's tied to our experience of holiness.
(א) וַיְכֻלּ֛וּ הַשָּׁמַ֥יִם וְהָאָ֖רֶץ וְכָל־צְבָאָֽם׃ (ב) וַיְכַ֤ל אֱלֹהִים֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מְלַאכְתּ֖וֹ אֲשֶׁ֣ר עָשָׂ֑ה וַיִּשְׁבֹּת֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מִכָּל־מְלַאכְתּ֖וֹ אֲשֶׁ֥ר עָשָֽׂה׃ (ג) וַיְבָ֤רֶךְ אֱלֹהִים֙ אֶת־י֣וֹם הַשְּׁבִיעִ֔י וַיְקַדֵּ֖שׁ אֹת֑וֹ כִּ֣י ב֤וֹ שָׁבַת֙ מִכָּל־מְלַאכְתּ֔וֹ אֲשֶׁר־בָּרָ֥א אֱלֹהִ֖ים לַעֲשֽׂוֹת׃
Sorry I accidentally added that as a text
SG
The last two sources explain why we say in the Kiddush that Shabbat is a remembrance of creation and of yetziat mitzrayim, because those are the two reasons given for our observance of Shabbat in the two versions of the ten commandments. They show that we are observing Shabbat both because of God alone creating the world and also because of our experience with God's power when he brought us out of Egypt.
SG
This source explains the line in the Kiddush that Shabbat is the first of our sacred times, because when God lists the sacred occasions Shabbat comes first.
Remember the sabbath day and keep it holy.
תניא נמי הכי לדעת כי אני ה׳ מקדשכם אמר לו הקדוש ברוך הוא למשה מתנה טובה יש לי בבית גנזי ושבת שמה ואני מבקש ליתנה לישראל לך והודיעם
That was also taught in a baraita: The verse states: “For I am God Who sanctifies you,” meaning that the Holy One, Blessed be He, said to Moses: I have a good gift in My treasure house and Shabbat is its name, and I seek to give it to Israel. Go inform them about it.
אמר רבא ואיתימא רבי יהושע בן לוי אפילו יחיד המתפלל בערב שבת צריך לומר ויכולו
דאמר רב המנונא כל המתפלל בערב שבת ואומר ויכולו מעלה עליו הכתוב כאילו נעשה שותף להקדוש ברוך הוא במעשה בראשית שנאמר ויכולו אל תקרי ויכולו אלא ויכלו
Rava or Rabbi Yehoshua ben Levi said: Even an individual who prays on Shabbat evening must recite: “And the heavens and the earth were finished [vaykhullu]”, as Rav Hamnuna said: Anyone who prays on Shabbat evening and recites vaykhullu, the verse sees him as if he became a partner with the Holy One in the act of Creation. As it is stated: “And the heavens and the earth were finished [vaykhullu].” Do not read it as: Were finished [vaykhullu]; rather, as: They finished [vaykhallu]. It is as though the Holy One, and the individual who says this become partners and completed the work together.
Labor is a craft, but perfect rest is an art. It is the result of an accord of body, mind, and imagination. To attain a degree of excellence in art, one must accept its discipline, one must adjure slothfulness. The seventh day is a palace in time which we build. It is made of soul, of joy and reticence. In its atmosphere, a discipline is a reminder of adjacency to eternity. Indeed, the splendor of the day is expressed in terms of abstentions, just as the mystery of God is more adequately conveyed via negationis, in the categories of negative theology which claims that we can never say what He is, we can only say what He is not. We often feel how poor the edifice would be were it built exclusively of our rituals and deeds which are so awkward and often so obtrusive. How else express glory in the presence of eternity, if not by the silence of abstaining from noisy acts?
We are all infatuated with the splendor of space, with the grandeur of things of space. “Thing” is a category that lies heavy on our minds, tyrannizing all our thoughts. Our imagination tends to mold all concepts in its image. In our daily lives we attend primarily to that which the senses are spelling out for us: to what the eyes perceive, to what the fingers touch. Reality to us is thinghood, consisting of substances that occupy space; even God is conceived by most of us as a thing.
The higher goal of spiritual living is not to amass a wealth of information, but to face sacred moments. In a religious experience, for example, it is not a thing that imposes itself on man but a spiritual presence. What is retained in the soul is the moment of insight rather than the place where the act came to pass. A moment of insight is a fortune, transporting us beyond the confines of measured time. Spiritual life begins to decay when we fail to sense the grandeur of what is eternal in time.
וי"א שנהגו לומר אותו בקול רם ומעומד משום שהוא עדות להקב"ה על מעשה בראשית וכתיב ועמדו ב' האנשים ודרשינן (שבועות ל) אלו העדים שצריכים להעיד ביחד ומעומד ולכן צריך שיעמדו ויאמרו אותו ביחד.