Shabbat as a Reminder of Creation
Heschel draws out the implications of the idea that we rest in memory/imitation of God's primeval rest at the end of Creation.
The Jewish liturgical tradition for Shabbat includes a description of Shabbat as zekher le-ma'aseh v'reshit, "a reminder of God's creation of the world." This reflects the explanation for Shabbat given in the Ten Commandments in Exodus 20: "For in six days the Lord made the heavens and the earth, the sea and all that is in them, and He rested on the seventh day." Here, a notable 20th-century Jewish thinker draws out the implications of that concept in richly poetic language. Reprinted with permission from The Sabbath: Its Meaning for Modern Man, published by Noonday Press.
He who wants to enter the holiness of the day must first lay down the profanity of clattering commerce, of being yoked to toil. He must go away from the screech of dissonant days, from the nervousness and fury of acquisitiveness and the betrayal in embezzling his own life. He must say farewell to manual work and learn to understand that the world has already been created and will survive without the help of man. Six days a week we wrestle with the world, wringing profit from the earth; on the Sabbath we especially care for the seed of eternity planted in the soul. The world has our hands, but our soul belongs to Someone Else. Six days a week we seek to dominate the world, on the seventh day we try to dominate the self.
When the Romans met the Jews and noticed their strict adherence to the law of abstaining from labor on the Sabbath, their only reaction was contempt. The Sabbath is a sign of Jewish indolence, was the opinion held by Juvenal, Seneca, and others.
In defense of the Sabbath, Philo, the spokesman of the Greek-speaking Jews of Alexandria, says, "On this day we are commanded to abstain from all work, not because the law inculcates slackness. . . . Its object is rather to give man relaxation from continuous and unending toil and by refreshing their bodies, with a regularly calculated system of remissions to send them out renewed to their old activities. For a breathing spell enables not merely ordinary people but athletes also to collect their strength with a stronger force behind them to undertake promptly and patiently each of the tasks set before them."
Here the Sabbath is represented not in the spirit of the Bible but in the spirit of Aristotle. According to the Stagirite, "we need relaxation, because we cannot work continuously. Relaxation, then, is not an end"; it is "for the sake of activity," for the sake of gaining strength for new efforts. To the biblical mind, however, labor is the means toward an end, and the Sabbath as a day of rest, as a day of abstaining from toil, is not for the purpose of recovering one's lost strength and becoming fit for the forthcoming labor. The Sabbath is a day for the sake of life. Man is not a beast of burden, and the Sabbath is not for the purpose of enhancing the efficiency of his work. "Last in creation, first in intention," the Sabbath is "the end of the creation of heaven and earth."