The Dual Commandments of Shabbos

This week’s Sedra contains one of the many instances of the Mitzvah of Shabbos. The formulation of the Tzivuy is a familiar one, as it is part of the Friday night davening: “V’shamru Bnei Ysiroel es HaShabbos…” This passage contains two forms of commandment related to Shabbos: “V’shamru” and “La’asos.” What message is the Torah wish to convey by using two terms, both of which are relatively rare in their usage, in relation to Shabbos. In fact, it is pointed out by many Meforshim, the term “La’asos” itself is very out of place as it relates to Shabbos. La’asos is literally translated as “to make.” In the Torah, the term is used as far as Mitzvos which require come sort of physical construction or assembly: Tzitzis, Korban Pesach, the various Klei HaMishkan, and others. Shabbos, on the other hand, seems to be the opposite of this: it is observed by the absence of physical work! Why then does the Torah use this form of commandment, which is generally reserved for Mitzvos that require physical activity in relation to the day of rest? Perhaps we can answer this question by examining the other term that the Torah uses: Vi’Shamru. R’ Shalom Schwadron zt”l points out that a similar term is also used in relation to Matzos: “U’shemartem es HaMatzos” In that case, Chazal make a well-known Drasha: The word should not be read Matzos but rather Mitzvos. We learn from here that when a Mitzvah comes to your hand, you should preform it right away, and not let it become Chametz. R’ Shalom, ever the consummate Darshan, explains that as the usage of the term Shemirah with regard to Mitzvos can be seen more literally as well: one should “watch” or “guard” the Mitzvah itself. Too often, says R’ Shalom, we get caught up in the preparation and non-integral parts of the Mitzvos and our performance of the actual Mitzvah suffers as a result. We can all think back to times I our lives that we were too focused on the “Hiddur” aspect of a Mitzvah, for example, and not focused enough on doing the Mitzvah itself correctly. We spend hours looking for the perfect Esrog, but are we sure that our mitzvah of Nitilas Lulav is done 100% l’halacha? This, says R’ Shalom, is due to a confusion between the “ikkur” and the “toffel” of Mitzvos, and the Passuk reminds us to steer clear of this with a general warning: “U’shemartem es HaMitzvos.” If Shemirah refers to this idea, then, when the Passuk uses this term in relation to Shabbos, it must be trying to give us a similar message. When we look at Shabbos, we see a “day of rest.” A day off from work, from our non-stop lives. In the recent years it has become even more of an escape: a day to disconnect from our electronic leashes. Shabbos is a day when we sleep more than the average day, eat more lavish meals, and spend more time relaxing. But perhaps this is the “toffel,” not the “ikkur.” The Tosefes Bracha, in explaining the usage of the term La’asos, explains that Shabbos must be constructive as well. While we may not do our regular physical work, Shabbos should be marked by a proactive effort at spiritual growth. We have more time for Limmud HaTorah, for devotion to Tefillah. More time to spend on the Chinuch of our children and our own personal growth. This is the “ikkur” of Shabbos. When the Torah exhorts us: “V’shamru Bnei Yisroel es HaShabbos” it is reminding us not to lose sight of the opportunities that Shabbos presents to create, La’asos,” in favor of the “toffel.” To the uninitiated, the word La’asos seems completely out of place with regard to Shabbos, but in fact it is perfectly suited to this important day. Perhaps that is why this passage is said as part of Maariv, at the onset of Shabbos: to help us get ourselves in the right mindset for the coming day, a day of physical rest, but of spiritual creation. If we take advantage of this aspect of Shabbos, we will surely merit the fulfilment of the next part of this Passuk: “l’dorosam: for all generations.”