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 Sabbath is not for the sake of the weekdays; the weekdays are for the sake of Sabbath. It is not an interlude but the climax of living.
Three acts of God denoted the seventh day: He rested, He blessed, and He hallowed the seventh day (Genesis 2:2-3). To the prohibition of labor is, therefore, added the blessing of delight and the accent of sanctity. Not only the hands of man celebrate the day; the tongue and the soul keep the Sabbath. One does not talk on it in the same manner in which one talks on weekdays. Even thinking of business or labor should be avoided.
Labor is a craft, but perfect rest is an art. It is the result of an accord of body, mind, and imagination. To attain a degree of excellence in art, one must accept its discipline, one must adjure slothfulness. The seventh day is a palace in time which we build. It is made of soul, of joy and reticence. In its atmosphere, a discipline is a reminder of adjacency to eternity. Indeed, the splendor of the day is expressed in terms of abstentions, just as the mystery of God is more adequately conveyed via negationis, in the categories of negative theology which claims that we can never say what He is, we can only say what He is not. We often feel how poor the edifice would be were it built exclusively of our rituals and deeds which are so awkward and often so obtrusive. How else express glory in the presence of eternity, if not by the silence of abstaining from noisy acts? These restrictions utter songs to those who know how to stay at a palace with a queen.
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