One of the very important practices and pillars of Judaism
that define what it is to be Jewish, is the observance of the Sabbath.
One of the very important prayers for protection is
shortened on Sabbath because our sages tell us, “Sabbath (on its own, by
itself) protects those who observe it”. One of the legal presumptions on
Sabbath is that even a simple Jew who observes the Sabbath (and is influenced
by its energy) will not lie. “More than Sabbath needs to be guarded, Sabbath
has guarded us.”
Sabbath is one of the hallmarks of the entire Bible. It is
an oasis in time an island of peace and tranquility. “The Shabbat comes, peace
and tranquility comes.” Shabbat is a gift to G-ds chosen people, a sign between
G-d and us.
When a person observes the Sabbath, he reinforces within
himself and all those who know and see his observance, that it was G-d who
created the world and made it in six days, and rested on the seventh day.
Shabbat actually means rest. It is the day when G-d created on, and in that
day, inner rest and rejuvenation.
Sabbath closes any of the loose ends of the past week, in
addition mysticism tells us, Shabbat carries in it the blessings of the
following week. That is why the groom and bride will make a special effort to
be blessed in the synagogue on the Sabbath prior to their wedding, and the same
for someone going on a trip, or any other big event.
The punishment for not observing the Sabbath is a very
serious one. “You shall Guard the Sabbath because it is holy… whoever does
(forbidden) work, will be excised from amongst his people.”
One of the forbidden “works” on Sabbath that opens up the
tractate that discusses Sabbath in the Talmud, carries in it the main essence
and theme of the day. It is the prohibition not to carry from a private domain,
(a home), to a public domain, (the street), and vice versa. This very serious
rule represents the Sabbath in a most powerful way, reminding us to recognize
these two distinct types of domains and realities in the world.
Observing the Sabbath demonstrates and expresses the unity
principle.
The one observing the Shabbat is proclaiming through his
observance the recognition that G-d and only G-d is the ultimate master of the
universe. He created it in six days and rested on the seventh and “there is
nothing else but Him”. The Sabbath strengthens and deepens our bond
intellectually and emotionally with this unity and oneness domain and its
consciousness. “G-d is with me and (therefore) I shall not fear.” We realize
the importance of studying the Torah (G-ds wisdom) and the observance of its
commandments (practicing G-ds will). It deepens our awareness and attachment
with this Holy and G-dly domain.
After the Sabbath, we re-emerge into the public domain and
we see how many entities there are, competing with each other, conflicting with
each other and fragmented from the unity of G-dliness. It is their lack of
faith and knowledge in the unity principle that puts them under so much
avoidable stress and anxiety. In this public domain, it truly is a world where
the bigger animal devours the smaller one and everyone does as they please.
Shabbat is the strength to identify this very sick attitude
and distance ourselves from it. Every morning when we do our prayers and we are
granted a miniature Shabbat experience, a time to reflect on the oneness of G-d
all around us and in our worlds, we draw from the blessings of the Grand day
and the grand inspiration of Shabbat to once again address and take on another
day and not be threatened by the "public" domain.
There is another domain that is in essence private, but is
shared, by many private individuals. Like a courtyard or shared property. Our
sages tell us because it appears like a public property, if we make a certain
act called an Eiruv, we can carry in this area as well, and between the private
property of an individual and vice versa.
This domain, represents those areas in life that are not
like the fragmented, problematic area of public property that is devoid of
G-dliness and which is always forbidden to carry within it, or between there
and a private property. The Public property where G-d is not noticed or
included is totally forbidden.
The private property has G-d written all over it. It’s all
private and the oneness of G-d is seen and felt everywhere like in a synagogue
or in a prayer book.
The intermediate area which is in essence private and is
therefore “kosher” requires one more little act to bring out its’ spark of
blessing. As long as the object is kosher, or the place and time is acceptable,
then, by using the moment or the object for a spiritual purpose we have
included this too in the private domain of G-dliness (The spirit of Shabbat),
where there is peace and tranquility. Our entire life becomes, an oasis in time
and space.
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