What is "Ki Sheishes Yamim ... " referring to?
Seforno: It teaches us that the objective of Shabbos is to emulate Hashem and to be like Him - by reflecting, studying and in one's actions aimed at doing His will.
Oznayim la'Torah: It refers to "Zachor Es Yom ha'Shabbos," in that by keeping Shabbos, one will remember that Hashem created the world in six days, and thus desist from idolatry. 1
See Oznayim la'Torah:
We would expect a Beis prefix, 'b'Sheishes [Yamim]' - in six days! Why does the Torah omit it?
Ramban #1 (according to Kabalah): When the Pasuk writes "Ki Sheishes Yamim Asah Hashem," it means that Hashem created time, and on the seventh day (when time already existed) He rested. 1
Ramban #2 (according to Kabalah 2 ): The six days of the Creation represent the six thousand years that the world was destined to exist; 3 whereas the seventh represents the seventh thousand, when Mashi'ach will come.
Maharal (Tif'eres Yisrael Ch. 40, p. 121): 'In six days' could imply that the world was created within six days, 4 but perhaps it was finished mid-way through the sixth day - such that the time available exceeded the work that had to be done. Were that to be the case, the seventh day would not be inherently sanctified, as there simply was no more work left to do! Rather, "Sheishes Yamim" tells us that the work continued until the very end of the sixth day - and it could have extended on the seventh day as well 5 -- but it was stopped due to the sanctity of Shabbos.
See Rav Chavel's notes on the Ramban, who cites both interpretations of the Ramban's explanation.
This explanation is based on the premise that one day of ours is equal to a thousand years of Hashem (see Rashi in Tehilim 90:4).
And see Responsa of Rashba 1:423.
Chazal teach that the Shedim were created at Erev Shabbos at twilight, but they were not yet completed when Shabbos entered (refer to Bereishis 2:3:2:1). It is not the cessation of work that causes the sanctity of the day, but rather the inverse - the sanctity of the day causes the cessation of work.
How does our abstaining from Melachah on Shabbos, show how Hashem made everything in six days? On the contrary - we should commemorate this by working during the six weekdays!
Maharal (Tif'eres Yisrael, beg. Ch. 40, p. 120): Shabbos shows how Hashem made everything - and He brought it to completion and perfection. This in contrast to the heavens, for example, which exert effect, but are never at rest, because their effect is never completed. 1 Hashem rested because His work was complete. 2
The Torah says of the Heavenly bodies and their cycles, "Lo Yishbosu (lit. they shall not Shabbos)" (Bereishis 8:22). They do not move towards any goal or purpose.
In other words, rest and cessation of work can apply only to a job that has reached its completion (see below, 20:11:151:7* ).
What aspect of Hashem's Creation in six days, is what obligates us to rest on Shabbos?
Maharal (Tif'eres Yisrael, beg. Ch. 41, p. 127): We demonstrate that the world did not come into being by chance! Rather, Hashem created it purposefully. An action that comes about by happenstance is not considered the act of the doer. 1
Maharal (loc. cit.): Just like a "Davar she'Eino Miskaven" is permitted on Shabbos; it is as if it happened by itself. (This continues Maharal's approach to the progression in the Aseres ha'Dibros (see 20:8:1:3 ). Shabbos is testimony that Hashem made everything in existence; Maharal now adds that His Creation was purposeful.)
Why is the seventh day the fitting day for Shabbos?
Maharal 1 (Tif'eres Yisrael Ch. 40, p. 122): Any physical object has six sides, which defines any entity that takes up space. 2 But there is also a seventh aspect - the central point, not weighted towards any one particular side; and that point alludes to the non-physical. This is the meaning of cessation of work on Shabbos in this physical world.
This idea is a continuation of the prior question (20:11:2:3**) - If it is the day itself that is the cause for rest on Shabbos, why is this true of the seventh day specifically?
And taking up space is a property of the physical.
Why was the world created in six days?
Maharal (Derech Chayim p. 103, to Avos 2:14): The world was created in equilibrium, without deviation from its stability - because that which is stable, will endure. Thus, the world was created in six days. The letter Vav (value 6) stands erect like a post, it is also read with stability. 1 Its numerical value is also the most stable among the ones-units. 2 That is why Man was created on Day Six, because Man contains the greatest balance of all - he is comprised of body and soul that must be maintained in equilibrium. 3
Perhaps this means that the name of the letter "Vav" consists of Vav-Vav only, as opposed to the other letter names, which are composite. (EK) (We find letter "Mem" as well?)
Ibn Ezra (to Shemos 3:15): The number 6 is divisible by 1, 2, and 3; these factors add up to itself (6). (This is called a perfect number.)
Similarly, Man was created in the most central and balanced location; see Bereishis 2:7:2.4:1 .
What does "va'Yanach ba'Yom ha'Shevi'i" mean vis-a-vis Hashem?
Rashi: Hashem used the term 'rest' regarding Himself, for us to learn a Kal va'Chomer 1 - Man, who toils and becomes weary, should certainly 'rest' (cease working) on Shabbos.
Rosh: It means 'He ceased.' 2
Gur Aryeh: Hashem did abstain from Melachah (i.e., from any further act of creation); yet the Pasuk goes further and calls this rest - despite that this term is not applicable to Hashem.
Maharal (Tif'eres Yisrael, beg. Ch. 40, p. 121): When a person works under the constraints of time, it is relevant to speak of a rest period at the job's conclusion. Hashem also activated the world within the elapsing of time 3 - not for His own sake, but rather due to the limitations of the recipients of His Creation. For example, the ground had to be created first, and only then, after time elapsed, could it bring forth its vegetation. Just as the time in Creation was for the sake of the physical creations, so too is its rest period of Shabbos for the creations. 4
Though the concept of 'Menuchah' is not applicable to Hashem.
Like Targum Yonasan on Shmuel I 25:9 .
In Maharal's words, "... over a duration of time, and with Ten Utterances."
As the Midrash comments - "Va'Yanach, etc." - He caused His world to rest. Maharal (Derech Chayim p. 216, to Avos 5:1) - Rest and the cessation (of the work of Creation) were also from the perspective of the recipients - who would be tired and weary from receiving everything at once! Regarding this there was relief on the seventh day. Maharal (Nesivos Olam, Nesiv ha'Avodah, end Ch. 10, p. 109) - Similarly in the Tefilah, we bend our knees all at once, then rise up gradually. We bow reflecting Hashem's perspective - He is above the physical, and His deeds are above time; whereas our rising back up is for us who exist within time.
What blessing did Hashem confer upon the Shabbos, and how did He sanctify it?
Rashi and Rashbam: Hashem blessed it by sending a double portion of Manna on Erev Shabbos, 1 and sanctified it by not sending Manna on Shabbos. 2
Ramban #1: Hashem commanded us to remember it by blessing and honoring Him; and to sanctify it by desisting from working on it.
Ramban #2 (citing Ibn Ezra): He blessed it and sanctified it by providing a special Nefesh of additional wisdom.
Seforno: Hashem blessed it with an extra Nefesh and sanctified it inasmuch as everything that one does on Shabbos is in the Name of Hashem. 3
Rashbam: When Shabbos arrived, everything was in place, so that Shabbos was blessed with everything that was good. That is why one is able to sanctify it by resting on it as testimony that Hashem created the world in six days and 'rested' on the seventh.
According to the Midrash, in what ways did Hashem bless the Shabbos?
Maharal (Tif'eres Yisrael, Ch. 40, p. 124; based on Midrash Raba): The Manna is the greatest example of the blessings of Shabbos. 1 On Erev Shabbos, the Bnei Yisrael gathered the same amount of Manna as every day, and then found it to be [miraculously] double.
Maharal (ibid. p. 125): According to the Midrash, all the days of the week found partners, except for Shabbos. 2 Maharal explains - Shabbos is not merely a part, but rather an inclusive whole; thus, it is fit for blessing. 3
Maharal (ibid.): Shabbos is never moved or delayed; as opposed to the Festivals, which depend on the proclamation of Rosh Chodesh by Beis Din. Shabbos is thus intrinsically blessed. 4
The Manna was bounty that descended from on High; it is the greatest example of blessing. See above 20:11:4.1 and 16:26:1.2:2 .
See Maharal's explanation of the continuation in the Midrash - that the Jewish People would serve as the partner of Shabbos. Only Hashem is complete as One, whereas any creation is by definition deficient, and therefore requires a matching pair. Maharal thus explains, why does the Torah use the term "Zachor," which implies remembering something that has already occurred - whereas seemingly now at Matan Torah, the Shabbos is being introduced for the first time! Rather, ever since Creation, the Shabbos was waiting for Yisrael to sanctify it. (Not only is the date on which Shabbos falls fixed since the time of Bereishis, without the need for Yisrael to declare it (see the following question), but even its role was defined at Creation - that Yisrael should join with and betroth it, because every element of Creation needs a mate.) Also see above (20:8:2.1:1) - "Zachor" implies to constantly remember. Maharal continues - Shabbos, Yisrael and Hashem are testimony to one another. Also see Maharal (Intro. to Derech Chayim, p. 14) - The time designated for Yisrael is Shabbos.
We may explain that Shabbos is fixed in place since Creation. This is its blessing, it does not need to receive its sanctity from others; rather, its sanctity is like a spring that bursts forth of its own accord. (EK)
According to the Midrash, in what ways did Hashem sanctify the Shabbos?
Maharal (Tif'eres Yisrael, Ch. 40, p. 124) #1: The Midrash cites numerous opinions. Sanctity is reflected not in the natural world, but rather in that which is above nature. The primary example is the Manna. 1
Maharal (ibid.) #2: Hashem sanctified Shabbos through [the command to abstain from] Melachah. Mankind is above nature, and by abstaining from physical Melachah on Shabbos, he attains sanctity. 2
Maharal (ibid.) #3: He sanctified it through the "Mekoshesh Etzim" (who had desecrated the Shabbos, Bamidbar 15:32-36); for whom He prescribed the death penalty. Opposition to sanctity removes a person from physical existence.
Maharal (ibid.) #4: He sanctified it through the luminaries, which have greater intensity on Shabbos. 3
Maharal (ibid.) #5: The Neshamah Yeseirah that a person has on Shabbos (Beitzah 16a), and his radiant countenance. 4 From the sanctity of Shabbos, the face receives a radiance that is above the natural.
Maharal: The natural world does not cease to grow or develop on Shabbos, because the material world (Chomer) cannot reach a state of rest or completion. The Manna in the desert, however, was above the natural; therefore it rested on Shabbos. In a similar vein, the gift of Shabbos was granted only to Bnei Yisrael; not to Bnei Noach. Maharal adds - Existence is bounded by time, which depends on motion, which is a property of the physical. Hence, physical existence is not sanctity. (See at length in Maharal, Derech Chayim p. 246, to Avos 5:9).
Human activity is above nature; therefore unlike the natural world it must cease on Shabbos.
Maharal: Light is less physical than other creations, therefore it reflects sanctity.
Which expresses his Tzelem Elokim - refer to Bereishis 1:27:2.2:1 .
What is the relationship between the blessings of Shabbos and its sanctity?
Maharal (Tif'eres Yisrael, Ch. 40, p. 123): Chazal describe Shabbos both as a bride and as a queen. This demonstrates two aspects of Shabbos - Shabbos brings blessing, just as a bride is blessed; and Shabbos must be separated and distinct from the six work-days, just as a queen must stand apart from the people. 1
Maharal: Shabbos is a "bride," which means a new connection; Shabbos is when Hashem joins Himself with the world. Shabbos is a "queen," when the world is perfected.
How will we reconcile the current Pasuk, which connects Shabbos with the Creation, with the Aseres ha'Dibros in Parshas Va'eschanan (Devarim 5:12-15), which connects it with Yetzi'as Mitzrayim?
Moshav Zekenim: Really, it is due to the Creation. Only in case one thinks that he loses out through resting on Shabbos, the Torah writes in Devarim that we were slaves who never worked for themselves, and that how much more should we desist on Shabbos and Yom Tov for the sake of Hashem.
Commentaries 1 : Because here, during their stay in the desert, where they did not work all week, the emphasis was on Kidush and the positive aspects of Shabbos ("Zachor"). Whereas in Va'eschanan, it was said in Arvos Moav, where they would begin working all week, from which they were being commanded to desist ("Shamor").
Oznayim la'Torah: Now, after hearing the first two Dibros from Hashem, they reached a high level of Ru'ach ha'Kodesh and were able to see what one normally hears 2 - they were able to see the Creation as if they had actually been there. Whereas in Va'eschanan, which is speaking after the sin of the Golden Calf, Shabbos could only remind them of Yetzi'as Mitzrayim, which they witnessed firsthand.
Gur Aryeh (to Devarim 5:12): "Zachor" means to verbally sanctify the Shabbos. 3 Its sanctity is due to Creation, not because of the Exodus from Egypt. "Shamor," on the other hand, means that we must abstain from Melachah. Hashem's having rested on Shabbos would not obligate us to do so as well; rather the fact we were slaves in Egypt and Hashem redeemed us is what obligates us.
Maharal #1 (Tif'eres Yisrael Ch. 44, p. 135): "Zachor" is a positive command to display the greatness of Shabbos. Why is it more special than other days, "because Hashem made the world in six days, etc." That is why the Exodus is not mentioned here; it is not a reason for the greatness of Shabbos. "Shamor" is a negative command to abstain from Melachah. That alone does not indicate the greatness of Shabbos, because there are many idlers even on weekdays! In that context, the Torah is explaining why it is specifically Am Yisrael who are commanded to keep Shabbos - "For you were slaves in Egypt" and were granted no rest; therefore you must know that Hashem has redeemed you, He has given you rest and completion.
Maharal #2 (ibid. p. 136): The Creation of the world as a whole was perfected only now, as Yisrael became a nation at Yetzi'as Mitzrayim. Just as the world achieved its completion at the Shabbos rest, so too did Yisrael reach their completion when they left slavery and attained rest. It is therefore fitting that they be the ones to keep the Shabbos. 4
Maharal #3 (ibid.): Yisrael is the partner of the Shabbos. Yisrael is distinct from the nations, just as Shabbos is distinct from the six work-days. "Shamor the Shabbos day" to separate it from the other days, "... because you were a slave, and Hashem took you out." The Exodus from Egypt was our separation from physical Chomer. 5
See Meshech Chochmah to Devarim 5:12 .
As the Torah writes in Pasuk 16, "v'Chol ha'Am Ro'im Es ha'Kolos."
Maharal: This is the theme of "Shabbos ha'Gadol" that preceded the Exodus - when world perfection emerged from potential to the actual. (Also refer to Shemos 12:3:2.02:1 .)
Also see Maharal (ibid. Ch. 45, p. 141). An object that is constantly in motion, and never reaches its goal, is inherently deficient. Thus, "a non-Jew who observes Shabbos is liable to the death penalty" (Sanhedrin 58b); they cannot achieve completion. Yisrael, by contrast, achieves completion and "Tzurah." A physical entity is potential rather than actual, it has no completion. To be a slave is base physicality (Chomer); a slave is subservient and is acted upon by others (see Shemos 12:2:4.2:1* and 12:7:3.2:1). Thus, cessation of slavery is the direct reason for our rest from Melachah on Shabbos. For more on Maharal's terminology of Chomer and Tzurah, see 14:15:4:1* and 14:13:4:1* .
QUESTIONS ON RASHI
Rashi writes: "Hashem blessed [the Shabbos Day] ... - He blessed it with Manna, doubling it on the sixth day with 'Lechem Mishneh' (16:22)." Why does this constitute a blessing? The amount of Manna for Shabbos itself was no more than on any other day!
Gur Aryeh: The blessing lies in the fact that the amount was double at the time of delivery. We focus on the way it was given - with generosity, rather than exactitude - rather than focusing on the need. 1
Elsewhere, Maharal explains (cited above 20:8:4.01:1) that the blessing was that they only had to physically gather one Omer - and it miraculously turned into two. (This was also a difference between Erev Shabbos and Erev Yom Tov.)
