SHABBOS IN THREE DIMENSIONS
Shabbos

In the Bracha for Shabbos recited in each of the Shabbos Amidahs, there is one word which changes form.

In Maariv we say וינוחו בה כל ישראל, and all of Yisroel will rest on it (Shabbos). The word בה is written in feminine form. On Shabbos day in both Shachris and Musaf, the Nusach is וינוחו בו, using the masculine form. At Mincha, we say וינוחו בם, using the plural form (literally in them).

This nuanced change has deep Kabbalistic meaning which can be understood based on the following idea.

Each Friday night in Lecha Dodi we say Shamor Vezachor Bedibbur Echod, “guard and remember were said in one word”. This phrase refers to the Mitzvah of Shabbos which was given at Har Sinai as one of the Aseres Hadibros.

The Aseres Hadibros are recorded twice in the Torah, with some minor variations.

In Parshas Yisro the fourth Commandment begins זכור את יום השבת לקדשו, “remember the Shabbos day to make it holy”. In Vaeschanan the same Commandment beginsשמור את יום השבת לקדשו , “guard the Shabbos and make it holy”.

Our sages teach that the wordsזכור andשמור were said simultaneously, emphasising two different aspects of Shabbos. Since two words cannot be written simultaneously, each of the two times the Aseres Hadibros is written in the Torah features a different word.

What are these two dimensions and what does it mean that they were said as one?

Chassidus describes the relationship between Hashem and the world as one of Mashpia and Mekabel, giver and receiver. In this context, Hashem as the Mashpia gives flows of Divine energy from Above to below, to a world which has a lesser revelation of G-dly light. The world as the Mekabel, the receiver of this light elevates itself from below to arouse the flow of energy from the Mashpia.

Through the Avodah of refining and elevating the world during the six days of the week (Birurim), we arouse the flow of Oneg - Hashem’s delight which is drawn down into the world on Shabbos day.

The classic example of Mashpia and Mekabel is the relationship between male and female.

Zachor, which is related to the word Zachar (male) represents the masculine energy. This is the flow from the Mashpia - the G-dly light which shines from Above into the world on Shabbos.

Shamor, like the mother’s womb guards the foetus, embodies the feminine energy of the Mekabel. This refers to the elevation of the Mekabel through the Avodah of refining the world during the week which becomes elevated on Shabbos.

These two aspects of Shabbos manifest at different times. The elevation (Mekabel/Shamor) as the result of our Avodah during the week takes place on Friday night and we transition from the weekday into Shabbos. And so, on Friday night we refer to Shabbos with the feminine term בה. The flow of Hashem’s delight (Mashpia/Zachor) into our world is manifest on Shabbos day. And so we refer to Shabbos in masculine form - בו.

In this sense, Shamor and Zachor are two separate phases and separate words, emphasising the distinction between Mashpia and Mekabel - one being higher and lower, one the giver and the other receiver.

This distinction is only in relation to the Divine light and its relationship with the worlds.

In the Messianic age, there will be a revelation of Hashem’s essence, which transcends all levels. In relation to Hashem’s essence the most lofty spiritual light is like nought, no different to the world where the revelation of light is minimal. In the presence of Hashem’s essence, the distinction between masculine and feminine energies, between Mashpia and Mekabel falls away and both are equalised.

At Matan Torah when the Aseres Hadibros were given, there was a revelation of Hashem’s essence akin to the revelation in the time of Moshiach. And so Shamor and Zachor were said as one word.

The afternoon of Shabbos is the most holy time of Shabbos, when we experience a taste of the revelation of the times of Moshiach.

And so we refer to Shabbos in the plural form בם, alluding to the equalisation of the Mashpia and Mekabel as Hashem’s essence is revealed.

~Based on the writings of the Alter Rebbe