(31:13) "but My Sabbaths shall you keep": What is the intent of this? From (Ibid. 20:10) "You shall not perform any labor," I would know only of labor per se. Whence would I derive (the same for) shvuth ("resting," things bordering upon labor)? It is, therefore, written "but My Sabbaths shall you keep," to include shvuth.
R. Yishmael and R. Elazar b. Azaryah and R. Akiva were once walking on the road, with Levi Hasadar and R. Yishmael the son of R. Elazar b. Azaryah walking behind them, when this question was asked: Whence is it derived that the saving of a life overrides the Sabbath? R. Yishmael responded: It is written (Ibid. 22:1) "If the thief be found breaking in, etc." — If in such an instance, where it is doubtful whether he is coming to steal or to kill, and the spilling of blood defiles the land and causes the Shechinah to depart, he is permitted to kill the thief to save his life — how much more so does the saving of life override the Sabbath!
R. Akiva says: If the saving of a life overrides the sacrificial service, which overrides the Sabbath, how much more so does the saving of a life override the Sabbath!
R. Yossi Haglili says: "My Sabbaths shall you keep": "but" ("ach," before "My") "divides," i.e., there are Sabbaths that you override, and there are Sabbaths that you rest.
R. Shimon b. Menassia says (Ibid. 14) "And you shall keep the Sabbath, for it is holy to you" — Sabbath is given to you and you are not given (i.e., "surrendered") to the Sabbath.
R. Nathan says (Ibid. 16) "And the children of Israel shall keep the Sabbath to observe the Sabbath for their generations": Desecrate one Sabbath in order to keep many Sabbaths.
(Ibid. 13) "for it is a sign between Me and you": and not between Me and the peoples of the world. "for your generations": to be observed throughout the generations. "to know that I, the L–rd, sanctify you": What is the intent of this? From (Ibid. 16) "And the children of Israel shall keep the Sabbath," I might think, even a deaf-mute, an imbecile, and a minor. It is, therefore, written "to know that I, the L–rd, etc." I spoke only of one who has knowledge (to internalize this.)
"that I, the L–rd, sanctify you": in the world to come, as with the sanctity of Sabbath in this world — whence we derive that the sanctity of Sabbath is of a kind with that of the world to come. And thus is it written (Psalms 92:1) "A psalm, a song for the day of Sabbath" — for the world which is all Sabbath.
(Exodus 31:14) "for it is holy to you": We are hereby apprised that the Sabbath confers holiness upon Israel. "Why is that man's shop closed?" "Because he is a Sabbath observer." "Why is that man not working?" "Because he is a Sabbath observer."
He testifies about Him who spoke and brought the world into being that He created His world in six days and rested on the seventh. And thus is it written (Isaiah 43:12) "And you are My witnesses, says the L–rd, that I am the Almighty."
"Those who profane it shall be put to death": What is the intent of this? From (Ibid. 15) "Whoever does work on the Sabbath day shall be put to death" we know the punishment. Whence do we derive the exhortation? From (Ibid. 20:10) "And the seventh day is Sabbath to the L–rd your G–d. You shall not perform any labor."
This tells me only of the punishment and the exhortation for the labor of the day. Whence do I derive (the same for) the labor of the evening? From "Those who profane it shall be put to death." We have heard the punishment. Whence the exhortation? It is, therefore, written "And the seventh day is Sabbath to the L–rd your G–d. Let "Sabbath" not be written (i.e., it is obvious). Why is it written? To include the evening. These are the words of R. Yossi b. R. Yoshiyah.
R. Yehudah b. Betheira says: Because the gentiles surrounded Eretz Israel and Israel (perforce) profaned the Sabbath, they should not say Since we profaned part, we may profane the whole; it is, therefore, written "Those who profane it shall be put to death" — even an instant of it.
"For whoever does work upon it, that soul shall be but off" — a complete work. If one wrote one letter (on the Sabbath) in the morning, and another towards evening; or if he wove one strand in the morning and another towards evening, I might think that he is liable. It is, therefore, written "And you shall keep the Sabbath, for it is holy to you. Those who profane it shall be put to death. For whoever does work upon it, that soul shall be cut off" — a complete work.
"that soul shall be cut off from the midst of its people": What is the intent of this? From (Ibid.) "Those who profane it shall be put to death," I know only of one who profanes it wilfully after prior warning by witnesses. Whence do I derive (the same for) one who profanes it in and of himself? From "and it shall be cut off."
(Exodus 31:15) "Six days will work be done." And a different verse (Ibid. 20:9) "six days shall you work, and you shall do all of your work." How are these two verses to be reconciled? — When Israel do the L–rd's will, their work will be done by others, viz. "will work be done." And thus is it written (Isaiah 61:8) "And strangers will arise and graze your sheep, and the sons of strangers, your farmers and your vintners."
What is the intent of (Exodus, Ibid. 150 "And the seventh day, a Sabbath of resting, holy to the L–rd"? From (Leviticus 23:4) "These are the festivals of the L–rd, callings of holiness," I might think that just as the holiness of the festivals (i.e., the determination of their times by intercalation and the like) is relegated to beth-din, so, the holiness of Sabbath. It is, therefore written "and the seventh day, a Sabbath of resting, holy to the L–rd" — Sabbath is relegated to the L–rd, and not to beth-din. And thus is it written (Ibid. 14) "And you shall keep the Sabbath."
(Exodus, Ibid. 16) "And the children of Israel shall keep the Sabbath to observe the Sabbath for their generations, etc." This is as R. Nathan says: Profane for him (one whose life is in danger) one Sabbath so that he will keep many Sabbaths.
Rebbi says: If a man keeps one Sabbath as ordained, Scripture accounts it to him as if he kept (all of) the Sabbaths from the day the Holy Blessed be He created the world until the resurrection of the dead, it being written (Ibid. 17) "It is a sign forever."
"It is a sign forever": We are hereby apprised that Sabbath will never go lost from Israel. And thus do you find, that all things Israel gave their lives for — such as Sabbath, circumcision, Torah study, and immersion — remain with them and never go lost. And all things that Israel did not give their lives for — such as the Temple, shemitah years, Jubilee years, and (the institution of) judges — did not remain with them.
"He rested and was restored": From what did He rest (on Sabbath)? From labor or from judgment"? It is, therefore, written "and He was restored," (which connotes "from labor"). We are hereby apprised that judgment never departs from Him. And thus is it written (Psalms 89:15) "Righteousness and justice are the foundation of Your throne; lovingkindness and truth precede Your countenance," and (Devarim 32:4) "The rock — perfect is His work, for all of His ways are justice, etc.:
(שמות לא,יב-יג) "וַיְדַבֵּר יי אֶל מֹשֶׁה לֵּאמֹר. וְאַתָּה, דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל לֵאמֹר: אַךְ אֶת שַׁבְּתֹתַי תִּשְׁמֹרוּ, כִּי אוֹת הִוא בֵּינִי וּבֵינֵיכֶם לְדֹרֹתֵיכֶם, לָדַעַת כִּי אֲנִי יי מְקַדִּשְׁכֶם." לֹא עַל יְדֵי מַלְאָךְ, וְלֹא עַל יְדֵי שָׁלִיחַ.
(Exodus 30:11) "And the L–rd spoke to Moses": Not through an interpreter, and not through an angel, and not through a messenger.
"אַךְ אֶת שַׁבְּתֹתַי תִּשְׁמֹרוּ", לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר: (שמות כ,ט) "לֹא תַעֲשֶׂה כָל מְלָאכָה אַתָּה וּבִנְךָ וּבִתֶּךָ", אֵין לִי אֶלָּא דְּבָרִין שֶׁהֵן מִשֵּׁם מְלָאכָה, וּדְבָרִין שֶׁהֵן מִשֵּׁם שְׁבוּת, מְנַיִן? תִּלְמֹד לוֹמַר "אַךְ אֶת שַׁבְּתֹתַי תִּשְׁמֹרוּ", לְהָבִיא דְּבָרִין שֶׁהֵן מִשֵּׁם שְׁבוּת.
(31:13) "but My Sabbaths shall you keep": What is the intent of this? From (Ibid. 20:10) "You shall not perform any labor," I would know only of labor per se. Whence would I derive (the same for) shvuth ("resting," things bordering upon labor)? It is, therefore, written "but My Sabbaths shall you keep," to include shvuth.
כְּבַר הָיָה רַבִּי יִשְׁמָעֵאל, רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, וְרַבִּי עֲקִיבָה מְהַלְּכִין בַּדֶּרֶךְ, וְלֵוִי הַסָּרָד וְיִשְׁמָעֵאל בְּנוֹ שֶׁלְּרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה*סָרָד: עושה בגדי סרד. מְהַלְּכִין אַחֲרֵיהֶן, וְנִשְׁאֲלָה שְׁאֵלָה: מְנַיִן לְקִיּוּם נֶפֶשׁ שֶׁיִּדְחֶה אֶת הַשַּׁבָּת? הָיָה רַבִּי יִשְׁמָעֵאל אוֹמֵר: הֲרֵי הוּא אוֹמֵר: (שמות כב,א) "אִם בַּמַּחְתֶּרֶת יִמָּצֵא הַגַּנָּב, וְהֻכָּה וָמֵת, אֵין לוֹ דָּמִים." סָפֵק שֶׁבָּא לִגְנֹב, סָפֵק שֶׁבָּא לַהֲרֹג, וַהֲרֵי דְבָרִים קוֹל וָחֹמֶר: מָה, אִם שְׁפִיכוּת דָּמִים, שֶׁהִיא מְטַמָּא אֶת הָאָרֶץ וּמְסַלֶּקֶת אֶת הַשְּׁכִינָה, הֲרֵי הִיא דּוֹחָה אֶת הַשַּׁבָּת, קוֹל וָחֹמֶר לְקִיּוּם נֶפֶשׁ שֶׁיִּדְחֶה אֶת הַשַּׁבָּת.
R. Yishmael and R. Elazar b. Azaryah and R. Akiva were once walking on the road, with Levi Hasadar and R. Yishmael the son of R. Elazar b. Azaryah walking behind them, when this question was asked: Whence is it derived that the saving of a life overrides the Sabbath? R. Yishmael responded: It is written (Ibid. 22:1) "If the thief be found breaking in, etc." — If in such an instance, where it is doubtful whether he is coming to steal or to kill, and the spilling of blood defiles the land and causes the Shechinah to depart, he is permitted to kill the thief to save his life — how much more so does the saving of life override the Sabbath!
רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר: וּמָה, אִם מִּילָה, שֶׁאֵינָהּ אֶלָּא אֶחָד מִכָּל אֵבָרָיו שֶׁלָּאָדָם, הֲרֵי הִיא דּוֹחָה אֶת הַשַּׁבָּת, קוֹל וָחֹמֶר לִשְׁאָר כָּל הַגּוּף.
R. Elazar b. Azaryah responded: If circumcision, which includes only one of a man's organs, overrides the Sabbath, how much more so all of his body!
אָמְרוּ לוֹ: מִמְּקוֹם שֶׁבָּאתָ, מַה לְּהַלָּן בְּוַדַּי, אַף כָּן בְּוַדַּי!
רַבִּי עֲקִיבָה אוֹמֵר: אִם דּוֹחָה רְצִיחָה אֶת הָעֲבוֹדָה, שֶׁהִיא דּוֹחָה אֶת הַשַּׁבָּת, קַל וָחֹמֶר לְפִקּוּחַ נֶפֶשׁ שֶׁיִּדְחֶה אֶת הַשַּׁבָּת.
R. Akiva says: If the saving of a life overrides the sacrificial service, which overrides the Sabbath, how much more so does the saving of a life override the Sabbath!
רַבִּי יוֹסֵה הַגָּלִילִי אוֹמֵר: כְּשֶׁהוּא אוֹמֵר "אַךְ", חָלַק: יֵשׁ שַׁבָּתוֹת שֶׁאַתְּ שׁוֹמֵר, וְיֵשׁ שַׁבָּתוֹת שֶׁאֵין אַתְּ שׁוֹמֵר.
R. Yossi Haglili says: "My Sabbaths shall you keep": "but" ("ach," before "My") "divides," i.e., there are Sabbaths that you override, and there are Sabbaths that you rest.
רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אוֹמֵר: הֲרֵי הוּא אוֹמֵר: (שמות לא,יד) "וּשְׁמַרְתֶּם אֶת הַשַּׁבָּת, כִּי קֹדֶשׁ הִוא לָכֶם", לָכֶם שַׁבָּת מְסוּרָה, אֵין אַתֶּן מְסוּרִין לַשַּׁבָּת.
R. Shimon b. Menassia says (Ibid. 14) "And you shall keep the Sabbath, for it is holy to you" — Sabbath is given to you and you are not given (i.e., "surrendered") to the Sabbath.
רַבִּי נָתָן אוֹמֵר: הֲרֵי הוּא אוֹמֵר: (שמות לא,טז) "וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת, לַעֲשׂוֹת אֶת הַשַּׁבָּת לְדֹרֹתָם", פַּקֵּחַ עָלָיו שַׁבָּת אַחַת, שֶׁיַּעֲשֶׂה שַׁבָּתוֹת הַרְבֵּה!
R. Nathan says (Ibid. 16) "And the children of Israel shall keep the Sabbath to observe the Sabbath for their generations": Desecrate one Sabbath in order to keep many Sabbaths.
"כִּי אוֹת הִוא בֵּינִי וּבֵינֵיכֶם", וְלֹא בֵּינִי וּבֵין אֻמּוֹת הָעוֹלָם. "לָדַעַת כִּי אֲנִי יי מְקַדִּשְׁכֶם", לָמָּה נֶאֱמַר? לְפִי שֶׁהוּא אוֹמֵר: (שמות לא,טז) "וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת, לַעֲשׂוֹת אֶת הַשַּׁבָּת לְדֹרֹתָם, בְּרִית עוֹלָם." שׁוֹמֵעַ אֲנִי, אֲפִלּוּ חֵרֵשׁ שׁוֹטֶה וְקָטָן בְּמַשְׁמָע! תִּלְמֹד לוֹמַר "לָדַעַת", לֹא אָמַרְתִּי אֶלָּא בְמִי שֶׁיֵּשׁ בּוֹ דַּעַת.
(Ibid. 13) "for it is a sign between Me and you": and not between Me and the peoples of the world. "for your generations": to be observed throughout the generations. "to know that I, the L–rd, sanctify you": What is the intent of this? From (Ibid. 16) "And the children of Israel shall keep the Sabbath," I might think, even a deaf-mute, an imbecile, and a minor. It is, therefore, written "to know that I, the L–rd, etc." I spoke only of one who has knowledge (to internalize this.)
"כִּי אֲנִי יי מְקַדִּשְׁכֶם." לָעוֹלָם הַבָּא. כְּגוֹן קְדֻשַּׁת שַׁבָּת בָּעוֹלָם הַזֶּה. הָא לָמַדְנוּ, שֶׁקְּדֻשַּׁת שַׁבָּת מֵעֵין הָעוֹלָם הַבָּא. וְכֵן הוּא אוֹמֵר: (תהלים צב,א) "מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת." לְעוֹלָם שֶׁכֻּלּוֹ שַׁבָּת.
"that I, the L–rd, sanctify you": in the world to come, as with the sanctity of Sabbath in this world — whence we derive that the sanctity of Sabbath is of a kind with that of the world to come. And thus is it written (Psalms 92:1) "A psalm, a song for the day of Sabbath" — for the world which is all Sabbath.
(שמות לא,יד) ["וּשְׁמַרְתֶּם אֶת הַשַּׁבָּת, כִּי קֹדֶשׁ הִוא לָכֶם; מְחַלְלֶיהָ מוֹת יוּמָת, כִּי כָּל הָעֹשֶׂה בָהּ מְלָאכָה, וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִקֶּרֶב עַמֶּיהָ."] "וּשְׁמַרְתֶּם אֶת הַשַּׁבָּת, כִּי קֹדֶשׁ הִוא לָכֶם". זוֹ הִיא שֶׁאָמַר רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא: לָכֶם שַׁבָּת מְסוּרָה, אֵין אַתֶּן מְסוּרִין לַשַּׁבָּת.
"כִּי קֹדֶשׁ הִוא לָכֶם", מַגִּיד שֶׁהַשַּׁבָּת מוֹסֶפֶת קְדֻשָּׁה לְיִשְׂרָאֵל. מַה לִּפְלוֹנִי חֲנוּתוֹ נְעוּלָה? שֶׁהוּא מְשַׁמֵּר אֶת הַשַּׁבָּת. מָה לִפְלוֹנִי בָּטֵל מִמְּלַאכְתּוֹ? שֶׁהוּא מְשַׁמֵּר אֶת הַשַּׁבָּת.
(Exodus 31:14) "for it is holy to you": We are hereby apprised that the Sabbath confers holiness upon Israel. "Why is that man's shop closed?" "Because he is a Sabbath observer." "Why is that man not working?" "Because he is a Sabbath observer."
וְלֹא עוֹד, אֶלָּא מֵעִיד לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, שֶׁבָּרָא אֶת עוֹלָמוֹ לְשִׁשָּׁה יָמִים, וְנָח בַּיּוֹם הַשְּׁבִיעִי. וְכֵן הוּא אוֹמֵר: (ישעיה מג,יב) "וְאַתֶּם עֵדַי, נְאֻם יי, וַאֲנִי אֵל."
He testifies about Him who spoke and brought the world into being that He created His world in six days and rested on the seventh. And thus is it written (Isaiah 43:12) "And you are My witnesses, says the L–rd, that I am the Almighty."
"מְחַלְלֶיהָ מוֹת יוּמָת", לָמָּה נֶאֱמַר? לְפִי שֶׁהוּא אוֹמֵר: (שמות לא,טו) "כָּל הָעֹשֶׂה מְלָאכָה בְּיוֹם הַשַּׁבָּת מוֹת יוּמָת." עֹנֶשׁ שָׁמַעְנוּ, וְאַזְהָרָה לֹא שָׁמַעְנוּ! תִּלְמֹד לוֹמַר: (שמות כ,ט) "וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיי אֱלֹהֶיךָ, לֹא תַעֲשֶׂה כָל מְלָאכָה, אַתָּה וּבִנְךָ וּבִתֶּךָ, עַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ, וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ."
"Those who profane it shall be put to death": What is the intent of this? From (Ibid. 15) "Whoever does work on the Sabbath day shall be put to death" we know the punishment. Whence do we derive the exhortation? From (Ibid. 20:10) "And the seventh day is Sabbath to the L–rd your G–d. You shall not perform any labor."
אֵין לִי אֶלָּא עֹנֶשׁ וְאַזְהָרָה עַל מְלֶאכֶת הַיּוֹם, עֹנֶשׁ וְאַזְהָרָה עַל מְלֶאכֶת הַלַּיְלָה, מְנַיִן? תִּלְמֹד לוֹמַר "מְחַלְלֶיהָ מוֹת יוּמָת". עֹנֶשׁ שָׁמַעְנוּ, וְאַזְהָרָה לֹא שָׁמַעְנוּ! תִּלְמֹד לוֹמַר (שמות כ,ט) "וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיי אֱלֹהֶיךָ", שֶׁאֵין תַּלְמוּד (לוֹמַר) "שַׁבָּת", אֶלָּא לְהָבִיא אֶת הַלַּיְלָה שֶׁיִּהְיֶה בִּכְלַל אַזְהָרָה. דִּבְרֵי רַבִּי יוֹחַי בְּרַבִּי יֹאשִׁיָּהוּ.
This tells me only of the punishment and the exhortation for the labor of the day. Whence do I derive (the same for) the labor of the evening? From "Those who profane it shall be put to death." We have heard the punishment. Whence the exhortation? It is, therefore, written "And the seventh day is Sabbath to the L–rd your G–d. Let "Sabbath" not be written (i.e., it is obvious). Why is it written? To include the evening. These are the words of R. Yossi b. R. Yoshiyah.
רַבִּי יְהוּדָה בֶּן בְּתֵירָה אוֹמֵר: וַהֲרֵי הַגּוֹיִם שֶׁהִקִּיפוּ לְעָרֵי יִשְׂרָאֵל, וְחִלְּלוּ יִשְׂרָאֵל אֶת הַשַּׁבָּת, שֶׁלֹּא יְהוּ יִשְׂרָאֵל אוֹמְרִין: הוֹאִיל וְחִלַּלְנוּ מִקְצָתָהּ, נְחַלֵּל אֶת כֻּלָּהּ! תִּלְמֹד לוֹמַר "מְחַלְלֶיהָ מוֹת יוּמָת", כְּהֶרֶף עַיִן "מְחַלְלֶיהָ מוֹת יוּמָת".
R. Yehudah b. Betheira says: Because the gentiles surrounded Eretz Israel and Israel (perforce) profaned the Sabbath, they should not say Since we profaned part, we may profane the whole; it is, therefore, written "Those who profane it shall be put to death" — even an instant of it.
"כִּי כָּל הָעֹשֶׂה בָהּ מְלָאכָה". עַד שֶׁיַּעֲשֶׂה מְלָאכָה גְּמוּרָה. וַהֲרֵי שֶׁכָּתַב אוֹת אַחַת בַּשַּׁחְרִית, וְאוֹת אַחַת בֵּין הָעַרְבַּיִם, אוֹ שֶׁאָרַג חוּט אֶחָד בַּשַּׁחְרִית, וְחוּט אֶחָד בֵּין הָעַרְבַּיִם, שׁוֹמֵעַ אֲנִי, יְהֵי חַיָּב! תִּלְמֹד לוֹמַר: (שמות לה,ב) "כָּל הָעֹשֶׂה בוֹ מְלָאכָה יוּמָת." עַד שֶׁיַּעֲשֶׂה בָהּ מְלָאכָה גְּמוּרָה.
"For whoever does work upon it, that soul shall be but off" — a complete work. If one wrote one letter (on the Sabbath) in the morning, and another towards evening; or if he wove one strand in the morning and another towards evening, I might think that he is liable. It is, therefore, written "And you shall keep the Sabbath, for it is holy to you. Those who profane it shall be put to death. For whoever does work upon it, that soul shall be cut off" — a complete work.
"וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִקֶּרֶב עַמֶּיהָ", לָמָּה נֶאֱמַר? לְפִי שֶׁהוּא אוֹמֵר "מְחַלְלֶיהָ מוֹת יוּמָת", אֵין לִי אֶלָּא הַמֵּזִיד בְּהַתְרָיַת עֵדִים; בֵּינוֹ לְבֵין עַצְמוֹ, מְנַיִן? תִּלְמֹד לוֹמַר "וְנִכְרְתָה", לְהָבִיא אֶת הַמֵּזִיד בֵּינוֹ לְבֵין עַצְמוֹ.
"that soul shall be cut off from the midst of its people": What is the intent of this? From (Ibid.) "Those who profane it shall be put to death," I know only of one who profanes it wilfully after prior warning by witnesses. Whence do I derive (the same for) one who profanes it in and of himself? From "and it shall be cut off."
"וְנִכְרְתָה", אֵין הַכְרָתָה אֶלָּא הַפְסָקָה. "הַנֶּפֶשׁ הַהִוא", מְזִידָה. דִּבְרֵי רַבִּי עֲקִיבָה. "מִקֶּרֶב עַמֶּיהָ", וְעַמָּהּ בְּשָׁלוֹם.
(שמות לא,טו) ["שֵׁשֶׁת יָמִים יֵעָשֶׂה מְלָאכָה, וּבַיּוֹם הַשְּׁבִיעִי, שַׁבַּת שַׁבָּתוֹן קֹדֶשׁ לַיי, כָּל הָעֹשֶׂה מְלָאכָה בְּיוֹם הַשַּׁבָּת, מוֹת יוּמָת."] "שֵׁשֶׁת יָמִים יֵעָשֶׂה מְלָאכָה". כָּתוּב אֶחָד אוֹמֵר: "שֵׁשֶׁת יָמִים יֵעָשֶׂה מְלָאכָה", וְכָתוּב אֶחָד אוֹמֵר: (שמות כ,י) "שֵׁשֶׁת יָמִים תַּעֲבֹד, וְעָשִׂיתָ כָּל מְלַאכְתֶּךָ." כֵּיצַד יִתְקַיְּמוּ שְׁנֵי כְתוּבִין? כְּשֶׁיִּשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁלַּמָּקוֹם, "שֵׁשֶׁת יָמִים יֵעָשֶׂה מְלָאכָה", מְלַאכְתָּן נֶעְשֵׂית עַל יְדֵי אֲחֵרִים, וְכֵן הוּא אוֹמֵר: (ישעיה סא,ה) "וְעָמְדוּ זָרִים וְרָעוּ צֹאנְכֶם, וּבְנֵי נֵכָר אִכָּרֵיכֶם וְכֹרְמֵיכֶם."
(Exodus 31:15) "Six days will work be done." And a different verse (Ibid. 20:9) "six days shall you work, and you shall do all of your work." How are these two verses to be reconciled? — When Israel do the L–rd's will, their work will be done by others, viz. "will work be done." And thus is it written (Isaiah 61:8) "And strangers will arise and graze your sheep, and the sons of strangers, your farmers and your vintners."
וּכְשֶׁאֵין יִשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁלַּמָּקוֹם, "שֵׁשֶׁת יָמִים תַּעֲבֹד, וְעָשִׂיתָ כָּל מְלַאכְתֶּךָ." מְלַאכְתָּן נֶעְשֵׂית עַל יְדֵי עַצְמָן.
And if they do not do the L–rd's will, their work will be done by themselves, viz. "and you shall do all of your work."
וְלֹא עוֹד, אֶלָּא אֲפִלּוּ מְלֶאכֶת אֲחֵרִים נֶעְשֵׂית עַל יָדָן, שֶׁנֶּאֱמַר: (דברים כח,מח) "וְעָבַדְתָּ אֶת אֹיְבֶיךָ אֲשֶׁר יְשַׁלְּחֶנּוּ יי בָּךְ".
What is more, (Devarim 28:48) "And you shall serve your foes whom the L–rd sends against you."
"וּבַיּוֹם הַשְּׁבִיעִי שַׁבַּת שַׁבָּתוֹן קֹדֶשׁ לַיי", לָמָּה נֶאֱמַר? לְפִי שֶׁהוּא אוֹמֵר: (ויקרא כג,ב) "דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם: מוֹעֲדֵי יי אֲשֶׁר תִּקְרְאוּ אֹתָם מִקְרָאֵי קֹדֶשׁ, אֵלֶּה הֵם מוֹעֲדָי", כַּשֵּׁם שֶׁקְּדֻשַּׁת מוֹעֲדוֹת מְסוּרָה לְבֵית דִּין, כָּךְ תְּהֵי קְדֻשַּׁת שַׁבָּת מְסוּרָה לְבֵית דִּין? תִּלְמֹד לוֹמַר "וּבַיּוֹם הַשְּׁבִיעִי שַׁבַּת שַׁבָּתוֹן קֹדֶשׁ לַיי", לַשֵּׁם שַׁבָּת מְסוּרָה, וְאֵינָהּ מְסוּרָה לְבֵית דִּין. וְכֵן הוּא אוֹמֵר: (שמות לא,יד) "וּשְׁמַרְתֶּם אֶת הַשַּׁבָּת, כִּי קֹדֶשׁ הִוא לָכֶם".
What is the intent of (Exodus, Ibid. 150 "And the seventh day, a Sabbath of resting, holy to the L–rd"? From (Leviticus 23:4) "These are the festivals of the L–rd, callings of holiness," I might think that just as the holiness of the festivals (i.e., the determination of their times by intercalation and the like) is relegated to beth-din, so, the holiness of Sabbath. It is, therefore written "and the seventh day, a Sabbath of resting, holy to the L–rd" — Sabbath is relegated to the L–rd, and not to beth-din. And thus is it written (Ibid. 14) "And you shall keep the Sabbath."
(שמות לא,טז) "וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת, לַעֲשׂוֹת אֶת הַשַּׁבָּת לְדֹרֹתָם בְּרִית עוֹלָם." זוֹ הִיא שֶׁהָיָה רַבִּי נָתָן אוֹמֵר: פַּקֵּחַ עָלָיו שַׁבָּת אַחַת, שֶׁיַּעֲשֶׂה שַׁבָּתוֹת הַרְבֵּה.
(Exodus, Ibid. 16) "And the children of Israel shall keep the Sabbath to observe the Sabbath for their generations, etc." This is as R. Nathan says: Profane for him (one whose life is in danger) one Sabbath so that he will keep many Sabbaths.
רַבִּי אֱלִיעֶזֶר אוֹמֵר: "לַעֲשׂוֹת אֶת הַשַּׁבָּת לְדֹרֹתָם בְּרִית עוֹלָם." דָּבָר שֶׁהַבְּרִית כְּרוּתָה לוֹ; וְאֵי זוֹ זוֹ? זוֹ מִילָה.
R. Eliezer says (Ibid.) "to observe the Sabbath … an eternal covenant (to perform on Sabbath) that which seals the covenant — circumcision.
רַבִּי אֶלְעָזָר בֶּן פַּרְטָא אוֹמֵר: מְנַיִן אַתָּה אוֹמֵר, כָּל מִי שֶׁהוּא מְשַׁמֵּר אֶת הַשַּׁבָּת, מַעֲלִים עָלָיו כְּאִלּוּ עָשָׂה הַשַּׁבָּת? שֶׁנֶּאֱמַר: "וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת, לַעֲשׂוֹת אֶת הַשַּׁבָּת".
R. Elazar b. Prata says: If one keeps the Sabbath, it is as if he made it, it being written (lit.,) "to make the Sabbath."
רַבִּי אוֹמֵר: מְנַיִן אַתָּה אוֹמֵר, כָּל מִי שֶׁהוּא מְשַׁמֵּר שַׁבָּת אַחַת כְּתִקְנָהּ, מַעֲלִים עָלָיו כְּאִלּוּ שִׁמֵּר כָּל הַשַּׁבָּתוֹת, מִיּוֹם שֶׁבָּרָא הַמָּקוֹם אֶת עוֹלָמוֹ, עַד שֶׁיִּחְיוּ הַמֵּתִים? שֶׁנֶּאֱמַר: "וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת, לַעֲשׂוֹת אֶת הַשַּׁבָּת לְדֹרֹתָם בְּרִית עוֹלָם."
Rebbi says: If a man keeps one Sabbath as ordained, Scripture accounts it to him as if he kept (all of) the Sabbaths from the day the Holy Blessed be He created the world until the resurrection of the dead, it being written (Ibid. 17) "It is a sign forever."
(שמות לא,יז) ["בֵּינִי וּבֵין בְּנֵי יִשְׂרָאֵל אוֹת הִוא לְעֹלָם, כִּי שֵׁשֶׁת יָמִים עָשָׂה יי אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ, וּבַיּוֹם הַשְּׁבִיעִי שָׁבַת וַיִּנָּפַשׁ."] "בֵּינִי וּבֵין בְּנֵי יִשְׂרָאֵל", וְלֹא בֵּינִי וּבֵין אֻמּוֹת הָעוֹלָם.
"Between Me and the children of Israel it is a sign forever": and not between Me and the peoples of the world.
"אוֹת הִוא לְעֹלָם", מַגִּיד שֶׁאֵין הַשַּׁבָּת בְּטֵלָה מִיִּשְׂרָאֵל לְעוֹלָם. וְכֵן אַתְּ מוֹצֵא, שֶׁכָּל דָּבָר וְדָבָר שֶׁנָּתְנוּ יִשְׂרָאֵל נַפְשָׁן עֲלֵיהֶן, נִתְקַיְּמוּ בְיָדָן, וְכָל דָּבָר וְדָבָר שֶׁלֹּא נָתְנוּ יִשְׂרָאֵל נַפְשָׁן עֲלֵיהֶן, לֹא נִתְקַיְּמוּ בְיָדָן. כְּגוֹן הַשַּׁבָּת וְהַמִּילָה וְתַלְמוּד תּוֹרָה וּטְבִילָה, שֶׁנָּתְנוּ נַפְשָׁן עֲלֵיהֶן, נִתְקַיְּמוּ בְיָדָן. וּכְגוֹן בֵּית הַמִּקְדָּשׁ וְהַדִּינִין וּשְׁמִטִּין וְיוֹבְלוֹת, שֶׁלֹּא נָתְנוּ יִשְׂרָאֵל נַפְשָׁן עֲלֵיהֶן, לֹא נִתְקַיְּמוּ בְיָדָן.
"It is a sign forever": We are hereby apprised that Sabbath will never go lost from Israel. And thus do you find, that all things Israel gave their lives for — such as Sabbath, circumcision, Torah study, and immersion — remain with them and never go lost. And all things that Israel did not give their lives for — such as the Temple, shemitah years, Jubilee years, and (the institution of) judges — did not remain with them.
"כִּי שֵׁשֶׁת יָמִים עָשָׂה יי אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ, וּבַיּוֹם הַשְּׁבִיעִי שָׁבַת". שָׁבַת מִמַחְשֶׁבֶת עֲבוֹדָה אוֹ אַף מִן הַדִּין? תִּלְמֹד לוֹמַר "וַיִּנָּפַשׁ", מַגִּיד שֶׁאֵין הַדִּין בָּטֵל מִלְּפָנָיו לְעוֹלָם. וְכֵן הוּא אוֹמֵר: (תהלים פט,טו) "צֶדֶק וּמִשְׁפָּט מְכוֹן כִּסְאֶךָ, חֶסֶד וֶאֱמֶת יְקַדְּמוּ פָנֶיךָ." (תהלים צז,ב) "עָנָן וַעֲרָפֶל סְבִיבָיו, צֶדֶק וּמִשְׁפָּט מְכוֹן כִּסְאוֹ." (דברים לב,ד) "הַצּוּר, תָּמִים פָּעֳלוֹ, כִּי כָל דְּרָכָיו מִשְׁפָּט, אֵל אֱמוּנָה וְאֵין עָוֶל, צַדִּיק וְיָשָׁר הוּא."
"He rested and was restored": From what did He rest (on Sabbath)? From labor or from judgment"? It is, therefore, written "and He was restored," (which connotes "from labor"). We are hereby apprised that judgment never departs from Him. And thus is it written (Psalms 89:15) "Righteousness and justice are the foundation of Your throne; lovingkindness and truth precede Your countenance," and (Devarim 32:4) "The rock — perfect is His work, for all of His ways are justice, etc.: