But the melacha of hotza’ah—carrying from a reshus hayachid to a reshus harabbim and vice versa, and carrying daled amos in a reshus harabbim—can hardly be categorized as productive. Nevertheless, this melacha is of such importance that the navi Yirmiyahu, in the last days of the Jewish state, proclaims that it will be saved if the Jews observe hotza’ah: hishamru lenafshoseichem, v’al tisu masa b’yom haShabbos, v’haveisem b’shaarei Yerushalayim.
From the words of Yirmiyahu, the issur hotza’ah appears not as an integral part of the general issur melacha, but as a parallel concept.
The theme of the other melachos is man’s mastery over the physical world. Hotza’ah, however, is a social act. Accordingly, if the issur of the other melachos subordinates man to G-d with regards to the physical world, the issur of hotza’ah expresses man’s subordination to G-d with regards to the social world. The 39 melachos place man’s work in nature under Hashem’s rule, and hotza’ah does the same for his work in the state. Just as our world comprises both nature and state, Hashem’s rule over the world includes His command of nature and history. His kingdom will be complete only if man subordinates himself to Hashem’s will in both his natural and his national lives.
The Torah gives two reasons for Shabbos: the creation of the world, and the exodus from Egypt. Brias haolam testifies to Hashem’s rule over nature, expressed on Shabbos by the 39 melachos, while yetzias Mitzrayim proves his sovereignty over nations, expressed on Shabbos by the issur of hotza’ah.
Based on the commentary of Rav Shamshon Raphael Hirsch zt”l on Chumash, with permission from the publisher.
