arvus; Purim; Shabbos

Talk about the inyan hashkafa at the end, so be'emes this halacha and again that was no drasha there, that was just simple pshat, what the rishonim say in the halacha of yatza motzi so be'emes reflects a very, very fundamental yesod. Very, very fundamental yesod. We know that in different contexts we have occasion to discuss whether something is a chovas yachid or chovas tzibbur. Occasionally we come up with a chiddush that something is a chovas tzibbur. Something is a chovas tzibbur, it's not a חובה על כל יחיד ויחיד but only if you have in some cases chovas tzibbur means ten people, a minyan. When the Ramban says that krias hatorah is a chovas tzibbur, it means you have to have a minyan to have the chiyuv. In other cases chovas tzibbur means literally the entire tzibbur, of ג' מצוות נצטוו ישראל בכניסתם לארץ, limnos lahem melech and להכרית זרעו של עמלק and velivnos beis habechira, so there too is also chovas tzibbur. There it doesn't mean every minyan, it means klal yisrael as a whole. So we know, and we distinguish when something's a chovas yachid, when something's a chovas tzibbur, it very often has important nafka minas ledina. Sometimes, so the overwhelming mitzvos, the overwhelming majority of mitzvos are certainly chovas yachid. Certainly chovas yachid as opposed to chovas tzibbur. However, it's important to understand that that fact notwithstanding, the emes is that in a certain sense, in a certain sense, everything, all of Torah is really a chovas tzibbur. In a certain sense. What does that mean? It means that what underlies this din of כל ישראל ערבים זה בזה, of yatza motzi as we just explained is that be'emes a person's chiyuv to make kiddush is not just that he personally has to make kiddush. Kiddush is a chovas yachid, right? You don't need a minyan to have to make kiddush, if you're stranded on a desert island you have to make kiddush. So kiddush is certainly a chovas yachid. And nevertheless, even though it's a chovas yachid, you remain chayav in kiddush as long as there's anyone else whom you can help be yotzei his chiyuv for kiddush. You remain chayav in mitzvas kiddush, right? Not in a mitzva of arvus, you remain chayav in mitzvas kiddush. So what do you see? You see that all mitzvos be'emes, all Torah was given to klal yisrael as a whole. It wasn't given to shishim ribo individual Jews who coincidentally also comprise klal yisrael. No, Torah was given to klal yisrael as a whole. And be'emes if you look at the psukim in parshas yisro, so the Torah says that explicitly. Hakadosh Baruch Hu says ואתם תהיו לי ממלכת כהנים וגוי קדוש and והייתם לי סגולה מכל העמים כי לי כל הארץ. So He's not talking about how each of you individuals directly, directly are being singled out and elevated. No, but rather klal yisrael as a whole, the bechira and matan Torah was to klal yisrael as a whole and then memaila כל יחיד ויחיד in his or her capacity as members of klal yisrael has kedushas yisrael and is chayav in mitzvos. But it's not, it doesn't go that matan Torah wasn't directly to yechidim, it was rather to klal yisrael as a whole and then well klal yisrael consists of, consists of yechidim and then it, it filters down to the yechidim. So be'emes every mitzva in that sense, every mitzva was given to klal yisrael. Ella mai, so within klal yisrael how is klal yisrael supposed to observe, observe the mitzva of minuy melech? That every individual in klal yisrael should be memaneh a melech or that klal yisrael collectively should be memaneh a melech? So in this case the answer is that klal yisrael collectively should be memaneh a melech. That's how klal yisrael observes mitzvas minuy melech. How is klal yisrael supposed to observe the mitzva זכור את יום השבת לקדשו? So then it is to see to it that every individual within klal yisrael is, makes kiddush. That every individual within klal yisrael makes kiddush. But the point is that it's not that you have a chiyuv, it's not that mitzvas kiddush is given to me and it's given to you and I have a chiyuv to make kiddush and you have a chiyuv to make kiddush. No, every mitzva's given to klal yisrael as a whole and then the Torah comes and tells us how it's to be implemented. In some case it's to be implemented by what we call a chovas yachid, that's the majority of cases, and in some instances it's implemented. And what we call a chovas tzibur, but even those chovas yachid, the pshat is that the mitzvah, because the bris and because of all of Torah is given to Klal Yisrael as a whole, so mimailla, therefore even though it's a chovas yachid, so a person's chiyuv b'emes is not chovas yachid not just for himself, but a chova that kol yachid v'yachid within Klal Yisrael should, should fulfill the mitzvah. This has many, many implications, many, many repercussions. First of all, one understands the Rambam writes at the end of Hilchos Teshuva, not the end of Hilchos Teshuva, Rambam writes in Hilchos Teshuva Perek Gimmel Halacha Yud Aleph, that

הפורש מדרכי ציבור אף על פי שלא עבר עבירות אלא נבדל מעדת ישראל ואינו עושה מצוות בכללן ולא נכנס בצרתן ולא מתענה בתעניתן אלא הולך בדרכו כאחד מגויי הארץ וכאילו אינו מהן אין לו חלק לעולם הבא.

Amazing, amazing halacha. אף על פי שלא עבר עבירות, even though the person was מדקדק במצוה קלה וחמורה, but he didn't identify with Klal Yisrael as a whole. He's an individual, he marches to his own drummer. But אף על פי שלא עבר עבירות, ella mai he doesn't identify with Klal Yisrael. He davens at home, he doesn't, he never goes to shul, he davens at home. Okay, so according to many, tfila b'tzibur is not, is not a chiyuv. It's not a chiyuv, so it's not technically an avaira according to those opinions. But however, ואינו עושה מצוות בכללן, he never joins them for mitzvos. V'lo nichnas b'tzorasam, he doesn't, if there's an eis tzara for Jews, so it doesn't bother him that the bombs are going off in Eretz Yisrael. It doesn't bother him. ולא נכנס בצרתן אלא הולך בדרכו כאחד מגויי הארץ, so it's so chamur. It's so chamur. And it's the same thing which the famous Gemara in Avodah Zarah says, that

כל מי שאין לו אלא תורה אפילו תורה אין לו,

that a person can't say that he's going to accept Torah without, without a sense of belonging and achrayus for Klal Yisrael. And without that, a person doesn't really have Torah either because Torah wasn't given to him qua yachid. His Kedushas Yisrael stems from the fact that he belongs to a tzibur, that he belongs to Klal Yisrael. He has no direct Kedushas Yisrael. Torah was given to Klal Yisrael, he has a membership in, in Klal Yisrael, so then he has a cheilek in Torah. He has no membership in Klal Yisrael, so then he has no cheilek in Torah either. Torah isn't given to any of us qua yachidim. Ein lonu gadol from Moshe Rabbeinu and the Ribono Shel Olam says to him: כלום נתתי לך גדולה אלא בשבילם. Leich reid when they make the eigel. So Moshe Rabbeinu, if there was anyone in the history of world, of the world who should have had an independent claim to his relationship with the Ribono Shel Olam outside of the context of tzibur, it was certainly Moshe Rabbeinu. And Hakadosh Baruch Hu tells him: leich reid, כלום נתתי לך גדולה אלא בשבילם. So if Moshe Rabbeinu can't maintain his relationship with the Ribono Shel Olam unless the generation around him, unless the generation around him merits it as well, so a million times over kal v'chomer to every other Jew. It's very important that we have to maintain and develop a sense of empathy and identity with Klal Yisrael. And not just with a particular, a particular strand of Klal Yisrael who look exactly the way that we look and who more or less think exactly the way we think and who agree with us in everything. But a person has to have a sense of empathy and concern for all of Klal Yisrael, for all of Klal Yisrael. ונכנס בצרתם ולא מתענה בתעניתם כאילו אינו מהם, Rachmana litzlan. That's why the famous Chazal with which we're all familiar, כאיש אחד בלב אחד ויחן שם ישראל נגד ההר. So what's the pshat? So the pshat is that that was a prerequisite for Matan Torah. Because since Matan Torah wasn't to yechidim but Matan Torah was to the Klal Yisrael as a whole, so unless they first achieved the madrega of ויחן שם ישראל נגד ההר, so Matan Torah would have been impossible as long as they remained yechidim. I do my thing, you do your thing, I don't care about you, and you don't care about me, שלי שלי ושלך שלך, in inyanei ruchnius as well. As long as they didn't achieve the madrega of כאיש אחד בלב אחד, so then Matan Torah was impossible. Because Matan Torah wasn't to yechidim. If Matan Torah had been to yechidim, you wouldn't have needed a madrega of כאיש אחד בלב אחד. But if Matan Torah was to the klal, to the tzibbur, and then it filtered down to the yechidim who comprised the tzibbur, so unless there was some kind of כאיש אחד בלב אחד, so then Matan Torah wasn't possible. Matan Torah was only possible because they were כאיש אחד בלב אחד. Mimeila, the implication is clear that just as Matan Torah couldn't have happened without כאיש אחד בלב אחד, it can't really be fully observed without כאיש אחד בלב אחד either. And it's a tremendous avoda, it's not an easy thing, not an easy thing, but it's something we have to strive every day to improve ourselves as much as possible to develop a sense of כאיש אחד בלב אחד with all of its ramifications, both in terms of attitude, in terms of chesed, in terms of kiruv, all of its many ramifications. A few short he'aros just from Maseches Megilla after all the beautiful divrei Torah. Purim is certainly a yom tov in which we have a part of the chovas hayom is certainly to try to reflect about the darkei Hashem in the world, and try to understand hashgachas Hashem in the world. The whole inyan of Purim being a nes nistar means that we're supposed to reflect and try to find the pattern of hashgacha pratis and try to understand what's happening and why it's happening. One of the lessons of Purim, part of the mussar of Purim, that it's very difficult to do that. Very difficult to do that. Just to look superficially and very quickly, very easily interpret hashgocha protis can render erroneous conclusions. If one would have looked at the Purim story—the Michtav Me'eliyahu discusses it kimandani—if one would have looked at the Purim story superficially, so one would have thought that what precipitated the crisis was the fact that Mordechai was so obstinate. That's what precipitated the crisis. And yet, Chazal was mentioned that in reality that wasn't the case. In reality it was just the opposite. It was the zechus of Mordechai, that Mordechai didn't bow down, which helped them overcome the real catalyst for the whole tzora, which was that they were mishtachave to the tzelem and they were ne'ene from seudas Achashveirosh. So on the one hand Purim is a Yom Tov to reflect both on Jewish history and contemporary predicament, but on the other hand Purim also tells us that we have to be very careful and to be dan bechoved rosh. So clearly I think we all have a chiyuv this Purim to be reflecting upon what is Hakadosh Baruch Hu being toveia from us this past week or two with all the terrible, terrible casualties in Eretz Yisroel. Now this is relevant to all of us. If it happened, rachmana litzlan, any place in the world, be'arba kanfos ha'aretz to members of Klal Yisrael, so it would be relevant to us, כאיש אחד בלב אחד. How much more so, the same way the poskim say that for purposes of tzedaka, aniyei Eretz Yisrael have a din of aniyei ircha, so too, what happens in Eretz Yisroel for a Jew has to feel as though it's happening in his own backyard. So if it would happen anywhere it would be occasion for a collective cheshbon hanefesh. How much more so if it's happening in Eretz Yisrael. How much more so if the victims are basically our shluchei. Mitzvas yishuv ha'aretz is not just on those who live in Eretz Yisrael. We all have a mitzva of yishuv ha'aretz and they're our shluchei. They're there doing the mitzva for all of Klal Yisrael. So there's no question that the עת צרה היא ליעקב is an occasion for cheshbon hanefesh for all of us, even in our seeming security of our homes far away from Eretz Yisroel. The Rav zichrono livracha in his essay called Kol Dodi Dofek says that it's very difficult without the benefit of nevuah to try to correlate a tzora with a specific aveira. Very difficult, if not impossible. And he speaks there of just a generic, a general response that yisurim are mechayev in teshuva and therefore our teshuva should be all-encompassing: Torah, avodah, gemilus chasadim. We have to improve everything. We have to improve everything. However, I think that we won't go astray if we try to look for some specific causes as well. I don't presume that we'll exhaust the emes, but I don't think that we'll make any mistakes either. We're all familiar with Reb Chaim's famous diyuk in the Rambam, that when the Rambam discusses the mitzva of destroying the shiva amamim, so the Rambam says kva ovad zichrom. And when the Rambam discusses the mitzva of machias Amalek, he doesn't say kva ovad zichrom. Even though we're no longer able to identify the biological descendants of Amalek than we are able to identify the biological descendants of the shiva amamim. Hence, Reb Chaim's famous definition, that mitzvas machias Amalek is not limited to a particular race. who adopt for themselves a model לכו ונכחידם מגוי ולא יזכר, those who adopt a model to obliterate the Jewish people. There's no question that Hamas certainly has a din of Amalek. There's no question that that's what they would like to do, that's what they're attempting to do. And therefore perhaps, if we just review in the Torah the parshios of Amalek and we see what aveiros occasioned Amalek, so maybe, maybe that will give us some insight into why we're being afflicted with Amalek again. Rashi in Parshas Beshalach quotes from the Midrash Rabbah that prior to Vayavo Amalek, Klal Yisrael were lacking in emuna. K'siv sham היש השם בקרבנו אם אין. Is the Ribono Shel Olam in our midst, is he with us? The Ribono Shel Olam's response to that is Vayavo Amalek. יבוא השונא וישלוט בכם, Vayavo Amalek. Interestingly, the other time in the Torah where you have Amalek is right after the cheit of the meraglim when Bnei Yisrael again say כי חזק הוא ממנו that k'vayachol the nations in Eretz Yisrael are stronger. They were speaking klapei malya, k'vayachol that they were stronger than the Ribono Shel Olam. They lacked emuna in the Ribono Shel Olam, that the Ribono Shel Olam was not with them, that he couldn't bring them into Eretz Yisrael. Then the next day they changed their mind, right? When they hear about the gzeiros they change their mind and they say no, and they're gonna go up and fight. So at that point it's Amalek again who is sent down and Vayered Amalek and ויכם ויכתום עד החרמה. And again they have a milchemes Amalek. So milchemes Amalek comes when we lack emuna. Simply we lack emuna that the Ribono Shel Olam guides the world, that he conducts the world, and that of the whole world Bnei Yisrael are singled out for hashgacha pratis. When we're lacking in that emuna, in that very basic emuna, so that apparently can trigger a milchemes Amalek. And thus it's not coincidental, everything is כל מידותיו של הקדוש ברוך הוא, middah k'neged middah. The Mishna in Rosh Hashanah which Yossi mentioned before,

וכי ידיו של משה עושות מלחמה אלא בזמן שהיו ישראל מסתכלים כלפי מעלה ומשעבדין את ליבם לאביהם שבשמים.

So it wasn't stam they had to be mispallel, but that was the teshuva for milchemes Amalek. What occasioned milchemes Amalek was היש השם בקרבנו אם אין. What occasioned milchemes Amalek was they didn't believe כי חזק הוא ממנו. They had no belief in the Ribono Shel Olam. They had no emuna, emuna peshuta. They were lacking emuna peshuta. The tikkun for that was מסתכלים כלפי מעלה ומשעבדין את ליבם לאביהם שבשמים. It's very important, people have a tendency to want to affix blame, and to try to affix blame for these murderous terrorist attacks. Of course whatever hishtadlus can be done b'derech hateva to stop it should be done. And anyone who's in a position to make that hishtadlus and doesn't make the hishtadlus, so certainly should be criticized. However, chas v'shalom for a person to think that the real source of the problem are the government policies, or that the ultimate yeshua is the government policies, so not only does that not take a step towards being mesakein the cheit which brings upon Amalek, but on the contrary, it reinforces the cheit which brings upon Amalek. If a person thinks that everything is so pashut, that it's a government policy, that it's a military policy, so we're reinforcing the cheit of היש השם בקרבנו אם אין, that it's the Ribono Shel Olam who conducts the world, and that we have to be mesakein our emuna. government's policies and that if you bring down the government, so then, so then that's a yeshuah? So not only is that person missing the real point, but on the contrary, rachmana litzlan, we would be reinforcing what the cheit of Amalek is. That would be saying היש ה' בקרבנו אם אין. So whatever hishtadlus needs to be made, should be made. That's the way the Ribbono Shel Olam created the world, but at this time of all times, it's imperative that we realize that we have to have emunah. The Rambam says in Hilchos Ta'anis if a person thinks that it's darko shel olam what happened, so it's midas achzarios and he's denying hashgacha pratis. And of all times that exactly brings upon Amalek. So chas veshalom that our reaction to a milchemes Amalek should be to think that bederech hateva we're not doing things right. There's more than that, we have to engage in cheshbon hanefesh and we have to find the ultimate sources. One source is certainly our lack of emunah. ויבוא עמלק וילחם עם ישראל ברפידים, as Eliyahu mentioned, רפו ידיהם מן התורה. They weren't involved with Torah. Interesting, and this is kodem Matan Torah. This is kodem Matan Torah, when there was less of Torah and רפו ידיהם מן התורה, and this too can be the trigger for a milchemes Amalek. Again, the tikkun has to be that we all have to... Purim was a response to that, was a response to Amalek, kiyemu vekibbelu. Again, what occasioned the milchemes Amalek, what allowed Haman mizerah Amalek to come is רפו ידיהם מן התורה. So again, the same way the tikkun for היש ה' בקרבנו אם אין is meshabbidim es libam, so the tikkun for רפו ידיהם מן התורה is kiyemu vekibbelu. And that's why Purim had to have another kabbalas Torah because that's the response to Amalek. And clearly that response we also need. However, it's not as simple as each of us merely reinforcing our own sidrei halimmud, of each of us making sure that we learn as much as we can. It's not enough. In order to counter the רפו ידיהם מן התורה, we have to see to it that Klal Yisrael as a whole is more devoted to Torah. Not just that each of us individually, but that Klal Yisrael as a whole is more devoted, more dominated by Torah. And to do that, to do that we have to reach out to other people. We have to reach out as much as we can to other people, involve other people in Torah. How do we do that? So if you look in the Mishna in Pirkei Avos, mitalmidav shel Aharon, you see something very interesting: ohev shalom, rodef shalom, אוהב את הבריות ומקרבן לתורה. Presumably the sequence in the Mishna is very crucial. Aharon was in a position to be mekarev laTorah because he was ohev shalom and he was rodef shalom and he was ohev es habriyos. First he loved them. If a person knows that you love him, so then the person is very, very open to your hashpa'ah. It's not mekarev laTorah and then ohev es habriyos. It doesn't happen in that sequence. It won't happen in that sequence. If the person doesn't know that you have his best interests at heart, if the person just thinks that you're out to snatch a soul, you're not going to be mekarev laTorah. They saw Aharon HaKohen had unconditional love, that he was ohev shalom, that he was rodef shalom, he was ohev es habriyos. So then mimmeila, so Aharon said: come, you want to learn with me a little bit? Come, you want to come over for a Shabbos? So they knew, they knew that this was someone who was acting out of love. And when they sensed that, so then Aharon Hakohen was able to be mekarev l'Torah. So our response to רפו ידיהם מן התורה is number one, each and every one of us within his own sidrei halimud we have to learn, when we're learning, we have to learn more intensively, qualitatively it has to be improved, and then two, quantitatively it has to be improved. There's got to be another ten minutes in the day that we can find for learning. There's got to be another fifteen minutes in the day that we can find for learning. And number two, to counter רפו ידיהם מן התורה we also have to be mitalmidov shel Aharon. Again, the theme of Purim, of kinosos kol hayehudim, that the only way it will happen is following Aharon Hakohen's prescription of ohev es habriyos and that allows us to be mekarev l'Torah. That allows us to be mekarev l'Torah. To halevai we have to be ba'im l'taher and Ribono Shel Olam should give us the siyata d'shmaya mesayno oso to do a teshuva shleima, to be mishabed es libeinu, to be mechazek yadeinu b'Torah and to see the ultimate vanquishing of Amalek and to see shemo shalem and kiso shalem. Baruch Hu.

ששת ימים תעשה מלאכה וביום השביעי יהיה לכם קדש שבת שבתון לה' כל העושה בו מלאכה יומת.

In Aseres Hadibros it's sheishes yamim ta'avod. And here the Torah says the passive, ששת ימים תעשה מלאכה. Why isn't the Torah consistent with what it says elsewhere? Why doesn't the Torah say ששת ימים תעשה מלאכה? Why does the Torah switch to ששת ימים תעשה מלאכה? Let's discuss a little bit what Shabbos represents and then we'll come back to this question. The Rav zichrono livracha once commented in a drasha, he said that Klal Yisrael has survived for almost two thousand years without a Beis Hamikdash. Okay, we're missing something, there's a void, but Klal Yisrael has survived and continues to survive and will survive until Bayis Shlishi without the Beis Hamikdash. He said that it could never happen if Rachmana litzlan it would ever happen that Klal Yisrael would abandon Shabbos, so then they would disappear. They wouldn't remain Jewish without Shabbos. That Shabbos is such a central, central part of not just being, but retaining our Yiddishkeit. Accordingly, the deeper and more genuine one's experience of Shabbos is, so then the deeper and more profound his entire relationship with the Ribono Shel Olam will be. Shabbos primarily is associated with issur melacha. What's the significance of the issur melacha of Shabbos? It's zeicher l'ma'aseh bereishis, but that means more than we usually understand it to mean. When a person observes Shabbos, so it's late Friday and a person is... The person is in the middle of a negotiation for a business deal. He stands to make $100,000 on this business deal. But the clock is ticking and it's getting closer and closer to Shabbos. And if he breaks off negotiations, if he says that he has to he has to go home, so the whole deal's gonna fall through and he's never gonna see that $100,000. So how can a person observe Shabbos? How can a person observe Shabbos? If a person doesn't come to work on Shabbos April 14th, so the accountant is gonna lose his job. Before April 15th, there's no no days off. Person has to live, a person has to eat, a person has to sustain himself, his family. So how can a person keep Shabbos? So the teretz is that if you forget that the Ribono Shel Olam created the world and that the Ribono Shel Olam created the world that He provides us with whatever we need and what's more Shabbos is the mekor habracha for that. If we forget all that, so then there's no answer to the question. So then a person should continue the negotiations into Shabbos because otherwise this deal's gonna fall through and he's gonna starve. And the accountant should certainly go to the office because otherwise he's gonna lose his job and jobs are hard to come by. But if a person remembers that the world is not here by itself and things only seem to run bederech hateva, but in truth everything is that the Ribono Shel Olam who creates the world is mashgiach over the world and כל מזונותיו של אדם קצובים לו. And the Ribono Shel Olam assigns each of us however however much parnassa He knows is appropriate, so then there's no kasha. Hayad Hashem tiktzar? The Ribono Shel Olam can only give us our parnassa if we're mechallel Shabbos and if we're shomer Shabbos He can't provide us with our parnassa? So when a person is shoves mimlachto on Shabbos, he's meid on on brias haolam. And what that means, being meid on brias haolam isn't just a historical fact. It means that he's meid that in the present that what he does doesn't determine whether he succeeds or fails, but the Ribono Shel Olam decides whether or not to send him to give him success, how much to send him through what seem to be natural channels. That's the statement which a person makes through shmiras Shabbos. And it's something which we should reflect upon on Shabbos and not just somehow or other we go through Shabbos so quickly and so automatically that Shabbos doesn't really register on us. It's very important. Mistama the minhag of saying the psukim before Kiddush Shabbos in the day, so it's obviously not a part of Kiddush, not a part of Kiddush technically, the Kiddush is just a bracha borei pri hagafen. It's not not a part of Kiddush. So what's the how did the minhag develop to say the psukim? So lichora the pshat is that the minhag is to try to get us to stop and reflect on Shabbos and on the mitzvah of Kiddush, what it really represents. So the Torah tells us what it represents. Ela mai if we don't think about the psukim, so we haven't accomplished anything. Mitzvos tzrichos kavana or ainan tzrichos kavana is a machlokes, but that such minhagim tzrichim kavana is clear, there's less man d'palig. So it's very important that a person should reflect upon this that Shabbos represents it's a perspective on the whole week. It's a source of bracha for the whole week. Be'osa mida that it's a perspective on the whole week. If it's a perspective on the whole week that the same way on Shabbos without Lifting a finger, even from meleches ochel nefesh, I have what I need because it's the Ribono Shel Olam who provides it to me. So too, so too, it's דבר שיצא מן הכלל ללמד על הכלל כולו that the truth is that the same, the same happens all week, that I have what I need because the Ribono Shel Olam gives it, not because my hishtadlus determines. So the emes, the Torah is alluding to that all here. The Torah says, if you'll observe Shabbos, so then you'll realize that ששת ימים תעשה מלאכה. You think it's sheishes yamim, you think it's ta'avod, you think that in six days you're doing and it's your melacha and you're responsible and you're determining. No. If you think that, if it's, if throughout the Torah you'll observe Shabbos just sheishes yamim ta'avod and just ששת ימים תעשה מלאכה, so then you never really observe Shabbos. It's only when you'll understand that in light of Shabbos it's ששת ימים תעשה מלאכה, so then a person has really observed Shabbos. A simple shliach could not be motzi mamon and a morsheh, a bar beharsheh could be motzi mamon, that's why it can also be.