By Rabbi Moshe Pogrow
Shabbos does not denote rest from exertion, but ceasing one’s ongoing activity. The shoves holds his hand back from things he had previously changed—as far as he is concerned, they are in their final form. Though they may be incomplete, from the standpoint of shevisa he has finished his work on them. Subjectively, from the standpoint of his mission, his work is only finished if he has invested his energy in sincere service of G-d. If he passes away in the middle of his work, for example, as far as he is concerned his work is completed.
Since the very first Shabbos, the day has been known as a memorial to G-d’s creation of the world and His sovereignty over it. It is called Shabbos, the day that bo shavas Kel mikol melachto; the day that G-d withdrew His creative hand from His work, and allowed it to stand as complete as He had made it. The truth that the world was created is clear because of what happens next—namely, that since that seventh day, there has been a “Sabbath” of creation. No new creations have emerged since then. The world, as it came into being, attained its ultimate formation. So this day and this name kept the awareness of G-d alive.
But the Sabbath of G-d had not yet become the Sabbath of man. People did not yet express their awareness of G-d through actions. This was accomplished by the introduction of Shabbos to the Jewish people. Though it had always existed, what is new here is the celebration of Shabbos through man’s ceasing work.
At Matan Torah, the Sabbath law was instituted in its full capacity, which includes all creative activity of man. Just as the Sabbath of G-d impresses on the world the seal of Divine creation, the Sabbath of man impresses on man’s work the seal of Divine authority. Through Shabbos, man dedicates himself and his work to the service of G-d.
We learn here, first of all, the meaning of Shabbos for the weekdays that come before it. Although in general one should not do his work today out of worry for tomorrow, here the people are commanded to prepare for Shabbos. We concern ourselves with providing not only for the needs of our physical existence, but also for the needs of our spiritual existence.
What we prepare beyond our human needs for the sake of fulfilling the mitzvos will not die with our bodies, but will fall under the protection afforded by G-d’s blessing.
Based on the commentary of Rav Shamshon Raphael Hirsch zt”l on Chumash, with permission from the publisher.
