The Ohr HaChaim goes on to say that from the inception of the world, there has not been a single Shabbas that was not observed by at least one true tzaddik. For, as explained, had even one Shabbas passed without being observed by someone, the world would not have continued to exist; its six-day contract, so to speak, would not have been renewed. He cites Adam HaRishon, his son Sheis, Metushelach, Noach, Shem, and Avraham as examples of tzaddikim who observed the Shabbas and kept the world alive; he points out that even in Mitzrayim, there were those who observed Shabbas.
Based on this concept of the Ohr HaChaim hakadosh, the Bnei Yissaschar (Shabbasos 7, 13) interprets the formula recited in Birkas HaMazon on Shabbas Kodesh in the added passage of Retzei: "שלא תהא צרה ויגון ואנחה ביום מנוחתנו"—that there should not be any distress, grief or lament on our day of rest. This seems odd! Why are we beseeching the Almighty to relieve us of trouble and distress only on Shabbas? Without a doubt, this tefilah should apply to all six weekdays, as well!
However, in light of what we were taught by the Ohr HaChaim hakadosh—that every Shabbas sustains the world for another week—this request makes perfect sense: "שלא תהא צרה ויגון ואנחה ביום מנוחתנו". For, if we are free of distress, grief, and lament on the day that sustains our weekday existence, it stands to reason that the weekdays will also be free of distress, grief, and lament.
This explains very nicely the statement in the Zohar hakadosh (Yisro 88a): "כל ברכאן דלעילא ותתא ביומא שביעאה תליין"—all heavenly and earthly Berachos depend on the seventh day. Since HKB”H extends the life and existence of the six days of the week through Shabbas Kodesh, it goes without saying that all of the Berachos of any given week depend on Shabbas Kodesh, the source of their existence.
