ספר שמות

(2) Ach. (Gen. 31:12) "Nevertheless [Ach], you must keep [tishmoru] My sabbaths," and (v.16) "The Israelite people shall keep [v'shamru] the sabbath." What is this "protection" [reading "sh'm'r" as "protect" rather than as "keep"] that a person must protect Shabbat? Isn't it rather that the person is protected by Shabbat? "Nevertheless" it is written "et hashabbat" -- he is subsidiary to Shabbat. [Reading "et" as "with" (and possibly "tishmoru" written defectively as if "tishameiru"). Thus, "the Israelites shall be protected along with Shabbat"; Shabbat is primary, and we are secondary.] The idea here is to extend the sanctity of Shabbat into all things. And in every thing, there is an aspect of Shabbat even on weekdays, but that aspect is conceal ed and hidden on the six days of Creation, and on Shabbat, it is revealed. And in the time when it is hidden, it needs protection [sh'mirah]. And this is the desire and the longing on the weekdays, that all deeds must be for purposes of Shabbat, to be pleasing [nahat ruah] to HaShem, may He be blessed. As it says in the literature, that for every action, small or great, there is an elevation on Shabbat if it is done properly. And all actions must be for purposes of Shabbat, as mentioned above. And this is the meaning of (v.16) "doing [JPS: observing)] Shabbat" -- that there not be any other doing at all except [the doing of] Shabbat, as mentioned above. And we have explained "Nevertheless [Ach]" [you shall keep] My Shabbatot," as our Sages said regarding "'Ach' the gold" (Num. 31:22): "to remove the tarnish." See there. [This statement is attributed to the Sifrei, but is not in the printed Sifrei text. The statement interprets "Ach" as a limitation -- here, as indicating that the tarnish on the metal implement must be removed before the purification ritual.] Similarly, the Israelites, when they remove the concealment and the tarnish, there remains the sanctity of Shabbat in every place, as mentioned above. "[You shall observe the Shabbat, etc.] to know, etc." (Exod. 31:13), for Shabbat provides knowledge to a person. For clearly the gift of HaShem, may He be blessed, that He gave us Shabbat, included in this is that a person can know and can do Shabbat, as the Sages said (Shab. 10b), "If one makes a gift, etc., he must inform him [beforehand], as it is written (Exod. 31:13), 'that you may know [that I the Lord sanctify you].'" For "knowledge" [y'di'ah] is being connected and cleaving [as in "Adam knew Hava"], for if the connection and cleaving of the Jews with the aspect of Shabbat had not been included in the gift of Shabbat, then there would not have been any gift at all.

The pasuk (Shemos 31:16) states, "Bnei Yisrael shall guard Shabbos," which is both a commandment and a promise that Bnei Yisrael will always guard Shabbos. It is written (Shabbos 88a) that Moshe returns the crowns of na’ase and nishma on Shabbos, indicating that the sin of the Golden Calf did not affect Shabbos. Thus, Shabbos is a taste of the world to come, free of negative forces.Similarly, Adam’s sin did not affect Shabbos, as he was protected and accepted by it (Pirkei DeRabi Eliezer 19:3). Shabbos is hidden in Hashem’s treasure house, as Hashem told Moshe, “I have a great gift called Shabbos.” This hiding protects Shabbos from the negative power of sin.Shabbos remains untouched by sin, retaining its sanctity and serving as a divine promise and a taste of the world to come. This ensures that Bnei Yisrael can always connect to its elevated spiritual state.

The Midrash (Bereishis Rabba 11:8) says Shabbos complained to Hashem that each weekday has a partner, while Shabbos does not. Hashem replied that Bnei Yisrael would be its partner. This needs clarification.The six weekdays are more hidden because they are sourced in a higher place than Shabbos. Their elevated status requires hiddenness, and their essence is not fully revealed in this world. Weekdays are governed by an angel, adding a layer of concealment. In contrast, Shabbos directly reveals Hashem's glory, connecting this world to its life source in the upper worlds.Shabbos's complaint was about not having a partner that receives from it like other days. Hashem responded that Bnei Yisrael would be Shabbos’s partner, as Shabbos is "between Me and Bnei Yisrael." The glory of Hashem on Shabbos is revealed only to Bnei Yisrael, who then draw life force to the entire world. Thus, the nations receive Shabbos's blessings through Bnei Yisrael, explaining the unique relationship between Shabbos and Bnei Yisrael.