The Sabbath Rabbi Abraham Joshua Heschel p.8, 10
Unlike the space-minded man to whom time is unvaried, iterative, homogeneous, to whom all hours are alike, quality-less, empty shells, the Bible senses the diversified character of time. There are no two hours alike. Every hour is unique and the only one given at the moment, exclusive and endlessly precious.
Judaism teaches us to be attached to holiness in time, to be attached to sacred events, to learn how to consecrate sanctuaries that emerge from the magnificent stream of a year. The Sabbaths are our great cathedrals; and our Holy of Holies is a shrine that neither the Romans nor the Germans were able to burn; a shrine that even apostasy cannot easily obliterate: the Day of Atonement...
Jewish ritual may be characterized as the art of significant forms in time, as architecture of time. Most of its observances--the Sabbath, the New Moon, the festivals, the Sabbatical and the Jubilee year--depend on a certain hour of the day or season of the year. It is, for example, the evening, morning, or afternoon that brings with it the call to prayer. The main themes of faith lie in the realm of time. We remember the day of the exodus from Egypt, the day when Israel stood at Sinai; and our Messianic hope is the expectation of a day, of the end of days...(p 8)
The meaning of the Sabbath is to celebrate time rather than space. Six days a week we live under the tyranny of things of space; on the Sabbath 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...(p.10)
"Thinking Shabbat" Rabbi Lawrence Kusher in A Shabbat Reader p 199-201
My grandfather, alav ha-shalom [may he rest in peace], a German Reform Jew, used to make Pesach as follows. We would religiously remove leaven or hometz [leavened products] which we defined as bread and cereal) from our home and stash it in an off-limits cupboard. Though we were conscientious, we were also human and oversights did occur. I remember once, a few days into Passover, how we found a box of "The Breakfast of Champions" that one of us boys, months earlier, must have taken to an unlikely place and forgotten about.
"Look, Grandpa, some hometz we missed. What should we do?" "What hometz?" he said, staring right at the cereal box. "This one here," I said. "I don't see it." he replied. And I understood.
You do the very best you can. But when the deadline comes, whether or not you are done, you announce that you are done...
...Work is to Shabbat like hometz is to Pesach. Come twilight on Friday afternoon I announce: All my jobs, tasks, and work, whether they are done or not, I hereby declare done. I reject their claim on me. I deny their existence...
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, amd that will insure that whatever you do will be lichvod ha-Shabbat, for the honor of the Shabbat.