It is now fitting to add the sacred words of Rabbi Menachem Mendel of Kosov, zy”a, written in Ahavas Shalom (Beshalach). He focuses on the verse "נפש כי נאנחה, בא שבת בא מנוחה"—for the soul that sighs, Shabbas arrives and with it comes rest—in our Friday night zemirot (“Yom Shabbas Kodesh Hu”). He refers to a teaching in the Zohar hakadosh (Part 3, 176a) that Shabbas is called “Shabbas Shalom” . . . Because throughout the six days of the week, we must battle the yetzer . . . on Shabbas Kodesh, however, it is not necessary to combat the yetzer, as we know. This is the meaning of the passuk (Shemos 31, 15): “For six days, work will be done,” referring to the war with the yetzer, because battling the yetzer is demanding work. “But on the seventh day, it is Shabbas,” signifying refraining and resting. Work is not done, because one does not have to combat the yetzer on Shabbas Kodesh . . . This is the implication of the words: “The soul sighs.” During the six weekdays, the soul sighs and moans due to the war with the yetzer; but when Shabbas Shalom arrives, a respite arrives, for there is a respite from the yetzer.
Based on this notion, he goes on to clarify Rashi’s comment regarding the passuk (Bereishis 2, 2): "ויכל אלקים ביום השביעי מלאכתו אשר עשה - מה היה העולם חסר מנוחה, באת שבת באת מנוחה"—“Elokim completed on the seventh day His work that He had done” . . . What was the world lacking at that point? Rest. Shabbas came; rest came. Because during the six weekdays, one must fight a war to the bitter end against the yetzer hara. Thus, creation lacked a day of rest on which to rest and recover from the war with the yetzer. Therefore: “Shabbas came; rest came”—a respite from the constant, arduous war with the yetzer. This concludes his remarkable insight.
