2020/5780

In this week’s Parashah, we record a plethora of different commandments and events which follow Ma’Amad Har Sinai. Just before Moshe receives the Luchot, Hashem commands him to speak to Bnei Yisrael to warn them: “Ach Et Shabtotai Tishmoru Ki Ot Hi Beini UVeineichem LeDoroteichem Lada’at Ki Ani Hashem Mekaddishchem,” “However, you must observe my Sabbaths because it is a sign between Me and you for your generations, to know that I, Hashem, make you holy” (Shemot 31:13).  This appears a to be a very strange Pasuk in hindsight, for what does it mean when Hashem is telling us “I make you holy”? Rashi (s.v. Ach Et Shabtotai Tishmoru) explains that the word “Ach”, “however”, indicates that despite the incredible importance that building and operating the Mishkan requires of Bnei Yisrael, Shabbat comes before all else. This is a logical understanding of what the beginning of the Pasuk means, but does not necessarily answer the central question asked before. Even more baffling is the Pasuk that follows: “UShmartem Et HaShabbat Ki Kodesh Hi Lachem,” “And you shall guard the Sabbath because it is holy unto you” (Shemot 31:14). Rav Soloveitchik comments that rather than translating this phrase as meaning “And you shall guard the Sabbath because it is holy unto you,” it is actually translated to mean “it is holiness to you.” The Rav then points out the reasoning behind mentioning the sanctity of Shabbat concomitantly with the sanctity of the Mishkan, there existing “both a sanctuary in space and a sanctuary in time.” Clearly, as pointed out by the Rav, Shabbat serves as the more significant of the two imperatives mentioned, as it would otherwise be illogical that the penalty for violating Shabbat is death. 

Though the Mishkan is significant in the fact that it allows Hashem to rest His Shechinah upon Bnei Yisrael at all times, Shabbat is indispensable to the Jew. As pointed out by the Yalkut Shimoni, there are three things on earth which are sanctified: Hashem’s name, Shabbat, and Bnei Yisrael (Y.S. 830). All other sanctifications of which we are aware, namely Eretz Yisrael and the Beit HaMikdash, derive their Kedushah from one of those three. As also pointed out by the Rav, Shabbat, unlike Eretz Yisrael and the Beit HaMikdash, was not sanctified by Bnei Yisrael, but rather by HaKadosh Baruch Hu. In turn, Shabbat then sanctified Bnei Yisrael. This is easily seen through the words of the Friday night Amidah in which we reference Hashem sanctifying Shabbat in His name, thus indicating it was Hashem who sanctified Shabbat. In the Shabbat morning Amidah, we see the sanctification of Bnei Yisrael realized through the commandment of keeping Shabbat, as seen through our saying of Yismach Moshe every Shabbat. We see from this the wonderment of the gift that is Shabbat which Hashem has given to Bnei Yisrael.

Jump ahead a few Pesukim, in which we see even further context brought to light of Hashem’s covenant which He has created with Bnei Yisrael through the observance of Shabbat. “VeShameru Bnei Yisrael Et HaShabbat La’asot Et HaShabbat LeDorotam Brit Olam,” “Thus shall the children of Israel observe the Sabbath, to make the Sabbath an everlasting covenant throughout their generations” (Shemot 31: 16). In keeping with the theme that Shabbat is testimony of Hashem’s creation of the universe, it is interesting to point out that at Ma'amad Har Sinai, there was no specific mention of the Bnei Yisrael with regards to the bestowal of Shabbat. The Midrash (Sifri 343) points out the following: Although Hashem offered the Aseret HaDibrot to other nations and people, each in turn rejected them. As such, Shabbat became exclusively a possession of Bnei Yisrael, and consequently an eternal covenant between Hashem and Bnei Yisrael alone. This is the central point being made through these Pesukim. Not only is Shabbos supposed to be viewed as a day of Shvitah/rest, but of a testament to the holiness of the day itself. Shabbat is not only a testament of Hashem’s creation of the universe, but a reminder of the fact that we, as Jews, are duly endowed with the same sense of rest and Kedushah that Shabbat presents. 

In keeping with this idea, it makes clear sense as to why the violation of Shabbat carries the death penalty. Sforno (Shemot 31:14 s.v. Mechalelehah Mot Yumat) explains that to rest on Shabbat is far too important to justify any labor, even such labor as related to the completion of the Mishkan. One who violates Shabbos would be unworthy of having a Mikdash in which Hashem’s presence would rest. Shabbat, at its core, is a day of complete rest, not for the purposes of being able to leave one’s work behind, or to leave behind the stress of technologies and woes which society presents on a daily basis. Shabbat is the only day that, regardless of a Mikdash, allows Bnei Yisrael to experience HaKadosh Baruch Hu’s Shechinah and share the same experience of Kedushah which He experiences as well through Tefillah and Limud Torah. That is why commentators and Halachah demand that we, as Jews, be scrupulous in not only becoming enthusiastic over the coming of Shabbat, but careful in counting the days until Shabbat arrives, for that very reason (Ibn Ezra on 31:16 s.v. VeShamru). Though the Mikdash is no longer present and for thousands of years Jews have been challenged in their faith, with many abandoning Torah, we are still given one day on which we may take the opportunity to grow closer to HaKadosh Baruch Hu: that day is Shabbat. Chazal teach that Yerushalayim was destroyed due to the desecration of Shabbat, but that if Bnei Yisrael would unanimously observe two Shabbatot, they would be redeemed immediately. With that in mind, let us learn to appreciate the Kedushah and Matanah that is Shabbat, and with that hope to see the coming of Mashiach, BeMheira BeYameinu.