Parashah Insights

by

Rabbi Yaakov Hillel

Rosh Yeshivat Ahavat Shalom

Parashat Ki Tisa

Sanctified by Shabbat
Understanding the Commandment
The verses in Ki Tissa concerning the commandment to observe Shabbat raise several questions. The answers to these questions teach us important lessons about the tremendous sanctity of Shabbat. Now you speak to the Children of Israel, saying, only My Sabbaths you must observe, for it is a sign between Me and you throughout your generations, to know that I am Hashem Who sanctifies you (Shmot 31:13). The Torah tells us, Only (ach) My Sabbaths you must observe. Rashi, citing the Sages (Rosh Hashanah 17b), explains that the use of the words ach (only) and rak (except) in Scripture indicate the presence of an exception. What exception is discussed in this verse? Also, in what way is Shabbat a sign that Hashem sanctifies us? And you will observe the Sabbath, for it is sacred to you. Its desecrators will be put to death, for whoever does work on it, that soul will be cut off from among its people (31:14). Why does the Torah specifically say that its desecrators will be put to death, rather than whoever does work on the Sabbath will be put to death? And why does

the Torah go on to say that one who works on Shabbat will be cut off? We already know from the beginning of the verse that its desecrators will be put to death. Six days you will labor, and the seventh day is Shabbat Shabbaton, a day of rest, sacred to Hashem. Whoever does work on the day of Shabbat will be put to death (31:15). The words six days you will labor appear to be a commandment to engage in physical labor during the six weekdays. Does the Torah in fact obligate us to work six days a week? In addition, the Torah already informed us in the previous verse that the punishment for Sabbath desecration is the death penalty. Why does the Torah say again that whoever does work on the day of Shabbat will be put to death? And the children of Israel will guard the Shabbat, to make the Shabbat for their generations, an eternal covenant. Between Me and the children of Israel it is an eternal sign that in six days Hashem made the Heavens and the earth, and on the seventh day it was Shabbat and He rested (31:16-17). Why does the Torah say both that it was Shabbat and that He rested (vayinafash)? The Torah is never repetitious. What need was there to use two terms, both shavat and vayinafash? Rashi cites the Targums translation of vayinfash as vnah, And He rested. He explains that nofesh, the root of the word vayinafash, is related to nefesh, soul. By resting from labor, one restores his spirit. While Hashem, Who has no connection to the physical, surely does not rest or restore His spirit, the term is used to make the concept more readily understandable to us. However, this does not fully answer our question. It is as if the Torah is using different words to say He rested and He rested. What difference is there between these two apparently identical terms?

Feeling Shabbat
In order to answer these questions, we first need to understand the purpose of the commandments in general. The commandments serve to sanctify the Jewish people, as we say in the blessing recited prior to the fulfillment of a mitzvah: ...Who has sanctified us with His commandments, and commanded us concerning [the mitzvah we are about to perform]. According to Kabbalistic teachings, the Torahs two hundred and forty-eight positive commandments correspond to mans two hundred and forty-eight spiritual limbs, and the three hundred and sixty-five negative commandments correspond to

mans three hundred and sixty-five spiritual sinews, totaling six hundred and thirteen. Every mitzvah is connected to a specific limb or sinew. Each of the six hundred and thirteen commandments is a separate, unique bond to the Al-mighty. The distinctive sanctity of any given mitzvah cannot be duplicated by any other. Because every mitzvah imparts its own specific form of sanctity, fulfilling each one of them links us to the Al-mighty in a different way, opening a conduit of special Divine bounty and blessing to the corresponding limb. We find this principle in our Sages teaching, You will sanctify yourselves and you will be holy (Vayikra 11:44). If one sanctifies himself a little, he is greatly sanctified. [If he sanctifies himself] below, he will be sanctified from Above (Yoma 39a). Rabbi Hayyim of Volozhin explains this concept. Our decision to fulfill a mitzvah automatically makes an impression in the Higher Worlds, even before we carry it out. It causes an aura of light to emanate from the higher spiritual world related to our mitzvah. We are clothed in that light, which envelops us and helps us carry out the mitzvah (Nefesh HaHayyim, Shaar Alef, Chapters 6 and 12, and Ruah Hayyim on the preliminary mishnah preceding Pirke Avot). However, while all mitzvot without exception sanctify man, most people are incapable of feeling their sanctity on a tangible, physical level. The sanctity of Shabbat is different. Because it is on a higher level than all other forms of sanctity, it is imbued with an unequaled quality unlike the other mitzvot, those who observe Shabbat can actually take physical delight in its spiritual holiness. Our Sages relate the story of the Roman nobleman who partook of a Shabbat meal at the home of Rabbi Yehoshua ben Hanania. He asked the Sage what gave the food its delectable flavor what sort of seasoning had been used in preparing the dish? Rabbi Yehoshua told him that the exceptional flavor came from one very special seasoning, called Shabbat. The nobleman immediately requested some for his own use, so that he could duplicate the dish in his home. The Sage told him that that was impossible; the seasoning would only impart its delightful flavor to those who observe the Sabbath (Shabbat 119a). The sanctity of Shabbat is so very powerful that even a non-Jewish visitor was able to taste it on a physical level. However, only the Jewish soul is capable of discerning that the special physical delight experienced on Shabbat is actually totally spiritual in nature. It is not mere material indulgence; it is Heavenly sanctity. This may be the meaning of our Sages teaching that Shabbat is equivalent to all the other mitzvot (Jerusalem Talmud Berachot 1:5). Its unique sanctity can be appreciated on a tangible, material level, unmatched by any of the other commandments in the Torah.
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The Maor VaShemesh discusses this concept in his Commentary on the verse, And the children of Israel will guard the Shabbat, to make the Shabbat for their generations, an eternal covenant. He explains that during the initial six days of Creation, all created beings were distant from the Creator, who concealed Himself and His perfection from the world. In the process of Creation, Hashem first created spiritual worlds on an extremely lofty level, where He revealed Himself in full. From there, He created worlds on lower and lower levels, concealing Himself more and more at each descending level. Finally, He created our lowly material world, where His light is completely hidden. On the six weekdays, it is very difficult to disconnect from the physicality which is this worlds essence. But when Shabbat comes, Hashem brings its sanctity down to the world in a form which even physical created beings can appreciate. Imbued with this sanctity, they can now rise to lofty spiritual levels and cleave to the Creator, an achievement which was impossible during the material days of the week. This is the Kabbalistic concept of the ascension of the worlds: through the total dedication and devotion known as mesirut nefesh, literally giving up ones soul, one can ascend to the lofty level of cleaving to the Al-mighty. Since the worlds are spiritually connected to man, they ascend with him. However, steeped as we are in physicality, it is exceptionally difficult for any ordinary human being to connect to the Creator on the high level of ascension of the worlds on a simple weekday (see Shaar HaKavanot, p. 24b). On Shabbat, however, when sanctity is apparent and accessible, we need not give up our souls to cleave to the Al-mighty. We can do so through the powerful sanctity of Shabbat itself (Maor VaShemesh on Shmot 31:16).

Three Dimensions
The Sefer Yetzirah (6:2) provides further insight into this extremely profound concept. All the created worlds are divided into three different aspects: olam, shanah, and nefesh. Olam, literally world, is space, encompassing all the created worlds, from the very highest spiritual worlds down to our lowly material world. Shanah, literally year, is time. Prior to Creation there was no time. Time is a dimension of the created world; since Creation, everything exists within its limits. It follows that every second of existence that passes has its own role in the rectification of the world. Nefesh, literally soul, is spirituality. While everything in Creation exists within space and time, its life force is the element of spirituality. It is nefesh that gives life to olam and shanah.
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Shabbat encompasses all three elements. First is olam, the worlds. On Shabbat the spiritual worlds ascend to extremely lofty levels (see Zohar, vol. II, p. 203-204, and Siddur Nehar Shalom, vol. II p. 97; Etz Hayyim, Shaar Mem, Derush 15). Shanah, time, is sanctified by the Sabbath, as we learn from the verse, And G-d blessed the seventh day and sanctified it (Bereshit 2:3). The Zohar teaches that all blessing and bounty in the Higher Worlds and the lower world are dependent on the sanctity of the seventh day (Zohar, vol. II, p. 78a). The spiritual element of nefesh is also blessed and reinforced by the sanctity of Shabbat. Our Sages teach that man is granted an additional soul, the neshamah yeterah, on Shabbat, which leaves him at Shabbats end (Taanit 27b). Because Shabbat encompasses all three aspects on a very powerful level, its sanctity is more readily felt by almost any Jew, more so than any of the other mitzvot, whose influence is more subtle. This, then, is the exception implied by the Torahs use of the term ach in the verse Only My Sabbaths you must observe. Shabbat is the only mitzvah whose innate sanctity can be felt by everyone. This is also why Shabbat is a sign between Me and you. As our Sages teach, if man sanctifies himself below, he is granted sanctity from Heaven. This sanctity is the conduit of bounty connecting us to the Almighty. Through Shabbat, we know that I am Hashem Who sanctifies you [with the fulfillment of all the other mitzvot as well] throughout your generations. By appreciating the more obvious sanctity of Shabbat, we come to realize that it is also possible to feel the sanctity of mitzvot in general, even if it is less easily apparent. Because Shabbat is the symbol of the influx of sanctity bestowed on the Jewish people, Hashem instructs us to keep the Shabbat because it is holy for you. The words for you refer to the sanctity every Jew feels on Shabbat.

Desecration and Death

The Torah tells us that its desecrators will be put to death. The word mehaleleha, its desecrators, is derived from the word hallal, literally translated as empty or dead. One who does work on Shabbat empties it of its sanctity and spiritual light, just as one whose soul leaves his body is hallal: he is dead, emptied of his soul. It is only right that the Sabbath desecrator will be put to death, leaving behind an empty, soulless body, in keeping with the principle of measure for measure. Similarly, the Nefesh HaHayyim explains that this is the profound meaning of the term hillul Hashem, literally translated as desecration of Hashems
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Name (Shaar Gimel, Chapter 8). The Zohar explains that mehaleleha refers to a void. One who desecrates Hashems Name demonstrates that as he sees it, the place he stands is empty, void of the Divine Presence, G-d forbid. Our sins literally push away the Shechinah (see Hagigah 16a). The Torah goes on to say that the Sabbath desecrators soul will be cut off. Because desecration of Shabbat blemishes the spiritual worlds, it is fitting for the desecrators soul to be cut off from the World to Come even after he dies in punishment for his sins (see Zohar vol. I, Introduction, p. 6a). In addition, Shabbat is the connecting link between the Al-mighty and the Jewish people. Desecrating the Sabbath cuts off that connection (Nefesh HaHayyim, Shaar Alef, Chapter Eighteen).

The Source of Blessing

We explained that the Torahs words six days you will labor refer to our obligation to make an effort to work for a living. However, it is important for us to realize that it is not our efforts that bring us abundance and success; they are motions we must go through, but they are not the source of success. Blessing comes not from working, but from refraining from work on Shabbat. Shabbat brings blessing to the six weekdays, which draw their sustenance from the sacred day of rest. This is why the Torah says, Six days you will labor, and the seventh day is Shabbat Shabbaton, a day of rest, sacred to Hashem. While we must work throughout the six weekdays, the real source of blessing is specifically Hashems holy Sabbath, when we refrain from work. Engaging in any sort of work on Shabbat contradicts the very essence of the day. This is so because during the six weekdays, Hashems constant involvement in our affairs is concealed, a state known as hester panim, literally concealment of [Hashems] face. The need for hishtadlut applies only to these days, when there is room for man to make his own efforts. Shabbat, in contrast, is a day when Hashems light is openly revealed, sanctifying the Jewish people. This is why the Torah says once again, whoever does work on the Shabbat day will surely die. There is no need whatsoever for us to work on Shabbat. The sacred Day of Rest itself clearly teaches us that all we have is from Hashem, and not the result of our hishtadlut.

Refrain and Do
The verse and the children of Israel will guard the Shabbat to make Shabbat includes the two basic components of Sabbath observance. There is shemirah,
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guarding Shabbat, by refraining from the activities prohibited on the Sabbath. There is also asiyah, literally making or doing, actively fulfilling the mitzvot of Shabbat. These are what make the Shabbat, and bring us its blessings. Our very observance of the Sabbath makes it a blessing, so that from the moment it begins, there is no need for us to work at all. Where our own activity ceases, the abundance of Divine influx begins. The more room we leave for the Divine light of Shabbat to shine in all its glory by refraining from work, the greater the blessing Shabbat will impart.

Breathing Life into Creation

In six days Hashem made the Heavens and the earth, and on the seventh day it was Shabbat and He rested. With these words, the Torah describes the creation of Shabbat, and its essence. During the six days of Creation, the Al-mighty created the material world, the body of Creation. After these six days, He ceased the physical work of Creation (shavat) on Shabbat. When the world reached a state of cessation of activity, or in others words, a state of Shabbat, the next stage was vayinafash, derived from nefesh, spirituality. Hashem imbued the worlds physical body with its nefesh, the spirituality that gives it life. Following the cessation of work (shavat) came the insertion of spirituality (vayinafash) that completed all of Creation. The creation of the world was patterned after the creation of man. After mans body was fully formed from the dust of the earth, Hashem blew into his nostrils a living soul (Bereshit 2:7; see Nefesh HaHayyim, Shaar Alef, Chapter 5, note). The words shavat vayinafash are not merely two ways of saying that Hashem rested after the work of Creation. Shavat means that Hashem rested, so to speak, from the creation of the physical world. When this Shabbat began, it was time for the stage of vayinafash, imbuing the material world with the nefesh that is its spiritual life force. With Shabbat, the world was granted the Divine light which sustains it, and refines, sanctifies, and elevates the entirety of Creation. This is the true significance of Shabbat, which imparts spirituality to all of Creation. After developing this insight, I later found that this concept is also discussed in the Alshichs explanation of the terms shavat and vayinafash. He raises an interesting question. The Torah tells us, And Elokim completed on the seventh day His work which He made (Bereshit 2:2). What was the work which Hashem completed on the seventh day? Creation was completed in six days. The only thing created on Shabbat, the seventh day, was rest, and rest, the absence of activity, is not an entity requiring creation. He answers the question by explaining the difference between the words shavat and vayinafash.

The root of the word vayinafash is nefesh, soul, or in other words, spirituality. No material entity can exist without the element of nefesh to keep it alive. When mans soul departs, he perishes. So too, any material being which lacks spirituality will gradually disintegrate, until eventually, it perishes. Materialism without spirituality lacks menuhah. Menuhah is usually translated as rest, but in this context, it means stability or continued existence. The sanctity of Shabbat is the source of all the sanctity in the world. Proof of this is the neshamah yeterah, the additional soul granted man on Shabbat. The material world created in six days had no spirituality. Lacking a life force, it would eventually have begun to disintegrate, much as mans body disintegrates with the departure of the soul. Just as Hashem blew life into man by giving him a soul, He blew life into the created world by giving it the sanctity and spirituality of Shabbat. Without Shabbat, the world has no existence. This is why the Torah says G-d rested on the seventh day (Shmot 20:11). It uses the word vayanah, rather than the more common form nah, rested, implying that He gave rest to another entity. The Al-mighty does not rest; He is not a physical being who tires and rests. Rather, He imparted the blessing of rest on Shabbat to the world. By instilling spirituality into a lifeless world, He gave it menuhah, life and continued existence (Torat Moshe on Bereshit 2:2). Every day in Shemoneh Esre we praise Hashem Who causes the wind to blow and makes the rain fall. Ruah, literally wind, also means spirit or spirituality. Geshem, literally rain, is symbolic of material needs (gashmiyut). When we give Hashem ruah, spirituality, He provides us with geshem, an abundance of material blessing. Shabbat, the day of spirituality, is also the source of material wealth. With this perception of the profound meaning of Shabbat, we can understand why we must never violate its sanctity with forbidden labors. Shabbat is not a wasted day to be written off as a loss it is the day that brings spiritual and material blessing to the entire week.

This essay contains divre Torah. Please treat it with proper respect.
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