Returning the gift of Shabbat to the masses

When we read the parshas surrounding the building of the Mishkan, we are reminded of the fealty we, the Jewish people, are to have to Shabbat.

The laws of Shabbat are derived from the proximity of the actual construction of the vessels and structures of the Mishkan to a reminder about Shabbat – both of which appear in Shmot chapter 35. Shabbat was also mentioned in last week’s Torah portion at the conclusion of the initial instructions for the Mishkan, in the V’shamru passage which is most famous because it is part of our liturgy as well (31:13-17).

It’s not only that Shabbat is a day the descendants of Abraham, Isaac and Jacob are meant to rest to imitate G-d who “rested” on the seventh day after Creating. Shabbat is considered in the Talmud to be a gift that G-d gave to the Jewish people (Talmud Shabbat 10b). One who keeps or observes the Shabbat is considered to be attesting to God’s role in the creation of the world.

Hillel Halkin, a secular Jewish writer who lives in Israel, wrote an article several years ago entitled, “You don’t have to be Orthodox to cherish the Sabbath,” which can be easily found through a Google search. The title almost says it all, though Halkin does a good job of explaining why he, as a secular Jew, cherishes the Shabbat and wishes (at least when he wrote the article) that other Jews could appreciate Shabbat more.

Former Senator Joseph Lieberman also wrote a book to this effect, offering Shabbat as a needed respite for all of humanity.

The Chofetz Chaim, whose rare image was recently uncovered in an old film reel from the 1920s, would describe the Talmudic sentiment of the gift given to the Jewish people like a groom giving his bride a present. If the bride returns the gift, it is a good indication that she does not want the groom and the match is as good as over.

His message was the same about Shabbat. If the Jewish people do not keep the Shabbat properly, they are essentially returning the gift to G-d, indicating they have no interest in the bond that unites the Jews to G-d.