We can now address the third mitzvah mentioned at the beginning of the parsha: "ואת שבתותי תשמורו"—and you shall observe My Shabbasos. Now, regarding the mitzvah of Shabbas, it is written (Yeshayah 58, 13): "וקראת לשבת עונג לקדוש ה' מכובד וכבדתו מעשות דרכיך ממצוא חפצך ודבר דבר"—and if you proclaim Shabbas a delight, and the holy (day) of Hashem honored, and you honor it by not engaging in your own affairs, from seeking your own needs or discussing the forbidden.
This passuk mentions both the “oneg”—delight—of Shabbas and the “kavod”—honor—of Shabbas. The Gemara (Shabbas 118a) interprets “oneg Shabbas” as eating special, delightful foods on Shabbas. On the other hand, “kvod Shabbas,” according to the Gemara (ibid. 113a), means honoring the Shabbas by wearing special clothes—not the same as your weekday attire.
It appears that we can connect this to our current discussion as follows: “Oneg Shabbas” is a form of “ohr penimi,” since the special food and drink consumed on Shabbas enter into the body; it is internalized. “Kvod Shabbas,” on the other hand, is a form of “ohr meikif,” since the special clothes worn on Shabbas adorn and surround the body externally. In fact, the Arizal asserts in Sha’ar HaKavanos that the special clothes worn on Shabbas are an “ohr meikif ” unique to Shabbas.
This explains beautifully the passage of the Zohar hakadosh (Terumah 135b) that some recite prior to tefilas Arvis on Friday night:
When the Shabbas enters, the holy Shechinah isolates herself and separates from the external (impure, evil) forces; all the forces of “din” leave her; she remains isolated with the holy light . . . and all the powers of anger and prosecutors flee and abandon her.Based on what we have discussed, it is the “ohr meikif” of Shabbas that wards off the “chitzonim.”
Thus, we can comprehend the amazing relationship between the three mitzvos of "קדושים תהיו", "איש אמו ואביו תיראו", and "ואת שבתותי תשמורו". By exhibiting holiness even when performing optional, permissible acts, we merit being endowed with an “ohr penimi” related to the performance of the mitzvos and an “ohr meikif ” related to the enhancement and glorification of the mitzvos. This helps protect us from the possibility of an impure, negative “ohr penimi” and “ohr meikif,” we may have inherited from our parents. They are rectified by the holiness associated with the stringencies and enhancements we fulfilled the mitzvos with. The Torah then provides us with an additional option; the “ohr penimi” and “ohr meikif” of the mother and father respectively can be rectified by “observance of My Shabbasos.” By delighting in the Shabbas with special foods, we rectify the “ohr penimi” emanating from one’s mother, and by wearing special clothes to honor the Shabbas, we rectify the “ohr meikif ” emanating from one’s father.
