Shabbos 3

In Kiddush we say that Shabbos is Zecher l'Ma'aseh Bereishis. L'chora, that's the simple meaning of the Pesukim in Aseres Hadibros in Parshas Yisro, that Shabbos comes as an eidus on Ma'aseh Bereishis. The Mechilta in Parshas Ki Sisa,

כל מי שמשמר השבת מעיד על מי שאמר והיה העולם שברא את עולמו בששה ימים ונח ביום השביעי.

When you think about it, there's something a little bit troubleshooting, a little bit troubling about this understanding, about this association of Shabbos as an eidus on Ma'aseh Bereishis. Our menucha on Shabbos, our shvisa on Shabbos, mirrors HaKadosh Baruch Hu's shvisa on Shabbos, וינח ביום השביעי. HaKadosh Baruch Hu's shvisa on Shabbos came after He completed Ma'aseh Bereishis. So the emes is that the coordination is just a little bit off. Just to sort of explain the question a little bit more. Let's say by Pesach also, so Pesach also comes to commemorate Yetzias Mitzrayim. So when do we observe Pesach? So we don't observe Pesach on the anniversary of Isru Chag of Yetzias Mitzrayim. We observe Pesach when Yetzias Mitzrayim was happening. When Yetzias Mitzrayim was happening, so we're sitting down to the Seder. Here, l'maiseh, when did the Ribono shel Olam create the world? L'maiseh, when did the Ribono shel Olam create the world? Created the world during the sheishes yemei bereishis. And yet our zecher l'Ma'aseh Bereishis comes on Shabbos. Now l'chora, the two peshatim Rashi offers for ויכל אלהים ביום השביעי certainly are germane here. Whether it just appeared, certainly the question we're asking would seem to be a valid question according to Rashi's first peshat, that ויכל אלהים ביום השביעי means it appeared as though HaKadosh Baruch Hu completed on yom ha'shvii, because HaKadosh Baruch Hu can be so precise with etzba v'rega. So then l'chora the question is certainly in place. But even according to Rashi's second peshat, that מה היה העולם חסר מנוחה בא שבת בא מנוחה. So then maybe that's already the answer to the question. But that gufa needs peshat. In what sense is a menucha a briah? In what sense is menucha a briah? We'll see, I hope, בלי נדר אם ירצה השם, that the emes is that the Mechilta is hinting at an answer to this question as well. So I'd like to review three answers to this question and to be ma'arich a little bit on the latter two of these three. First of all, the Malbim has a very interesting comment. The Malbim says that the true proof and indication that the world was created voluntarily by HaKadosh Baruch Hu, that HaKadosh Baruch Hu was mechadesh ha'briah b'ratzon, yesh mei'ayin, is the fact that at the end of sheishes yemei bereishis, that וישבות ביום השביעי מכל מלאכתו אשר עשה. And since sheishes yemei bereishis, there haven't been any new tzuross, any new minim which have emerged. If it were true, right, if it were true that what happened, happened b'hechre'ach, some kind of mechanical process, so then that mechanical process should be ongoing. The cessation of briah, the cessation of the emergence of minim chadashim, of tzuross chadashos, that is the real, again, proof positive, that's the real indication that HaKadosh Baruch Hu created the world, was mechadesh the world b'ratzon in sheishes yemei bereishis. That certainly is one answer to our question. The second answer. The Or HaChaim HaKadosh comments on the pasuk כי בו שבת מכל מלאכתו אשר ברא אלקים לעשות. So we generally translate ki vo shavas, that on this day Hakadosh Baruch Hu rested, or on this day Hakadosh Baruch Hu refrained. The Or HaChaim HaKadosh says no, ki vo means through this day, using this day as an emtzai, that enabled Hakadosh Baruch Hu to be שובת מכל מלאכתו אשר ברא אלקים לעשות. What does it mean? So he gives a cross-reference to something he discusses in Parshas Yisro: כי ששת ימים עשה ה' את השמים ואת הארץ. The Or HaChaim HaKadosh is bothered, the Torah should have said bisheishes yamim. If you're describing the duration of time that it takes you to accomplish a particular task, it's בכמה שעות השלמת את העבודה. Over the course of how many hours did you were you able to finish what you were doing. So the Torah should have said כי בששת ימים עשה ה' את השמים ואת הארץ. The Or HaChaim HaKadosh says the Torah's not just telling us the duration of Hakadosh Baruch Hu's briya, how long it took Hakadosh Baruch Hu to create the world, Torah's telling us something much more far-reaching than that. The emes is that when Hakadosh Baruch Hu created the world, he created the world for six days. כי ששת ימים עשה ה' את השמים ואת הארץ according to the Or HaChaim HaKadosh, the pshat in that phrase is that Hakadosh Baruch Hu created the world for six days. The life expectancy, the world had a capacity to exist for six days v'sulem midei. Shabbos infuses into the world a neshama and that's what the Or HaChaim HaKadosh says is the pshuto shel mikra on כי בו שבת וינפש. What Chazal say כיון ששבת וי אבדה נפש, that it's a remez to the neshama yeseira, the Or HaChaim says Chazal intend that derech drush, they don't intend that as the pshat. But the pshat, the Or HaChaim HaKadosh says is that כי בו שבת וינפש means that Hakadosh Baruch Hu infuses through Shabbos, kedushas Shabbos infuses into the world a nefesh or a neshama which then sustains the briya until next Shabbos. So כי ששת ימים עשה ה' את השמים ואת הארץ doesn't just mean that Hakadosh Baruch Hu created the world in six days, Hakadosh Baruch Hu created the world for six days. The elements have half-life, how long they're going to exist, the world was going to exist six days, that's all the battery only had a charge for six days when Hakadosh Baruch Hu created the world. Every Shabbos it's then recharged for the next week and that's what it means ki vo shavas. What enabled Hakadosh Baruch Hu to stop creating? What enabled the world to now exist? כי בו שבת מכל מלאכתו through kedushas Shabbos that Hakadosh Baruch Hu created, through kedushas Shabbos which infuses Shabbos vayinafash, which infuses into the world a neshama, a nefesh, that it can now exist and can be sustained for the next six days, so that's how כי בו שבת מכל מלאכתו אשר ברא אלקים לעשות. So according to the Or HaChaim HaKadosh, we also understand the answer to our question. The edus on Ma'aseh Bereishis which continues to exist, the edus on a Ma'aseh Bereishis which is kayamas venimsheches, so that is Shabbos. The world doesn't exist, the world doesn't exist by virtue of what Hakadosh Baruch Hu did during the sheishes yemei hama'aseh, during the sheishes yemei bereishis, the world exists, if there's a world today, the world exists today because of Shabbos. So memaila the zeicher, the zikaron lama'aseh bereishis is Shabbos. But let's elaborate a little bit some of the implications of what the Or HaChaim HaKadosh says, but and to appreciate it let's take a moshal. In order for a person to exist, a person needs to eat, a person needs to drink. Ai, but but but we don't eat, we don't drink 24/7, and yet in order to exist, a person needs to eat and drink. So what's the answer? The answer is that the but all the nutrients which a person which a person takes in when he eats, so there so it's ongoing, it's not the effect of the nutrition and the hydration which a person gains from eating and drinking isn't limited to the time that he's actually eating and drinking, but if he drinks, so then he remains hydrated for a couple of hours thereafter, and in that sense, he even though without eating and drinking a person can't exist, it doesn't mean that a person has to constantly be eating and drinking because the effect of the food and drink is something which is which is felt. It continues to to reverberate. It continues to resonate. Now, if the Or HaChaim HaKadosh tells us that Shabbos sustains the bria, that kedusha Shabbos כי בו שבת מכל מלאכתו, that it's kedusha Shabbos which sustains the bria, so that means that kedusha Shabbos echoes or reverberates throughout the week. It's not the case that when we make havdala motzei Shabbos that kedusha Shabbos, kedusha Shabbos in the sense of being nizhar mimelacha, kedusha Shabbos is over, but kedusha Shabbos continues to be murgashes because were it were that not the case, then kedusha Shabbos couldn't be sustaining the world, it couldn't be sustaining the bria. If the water I drink only only gives me hydration at the time I'm drinking, so then I'd have to be drinking constantly in order to be hydrated. If a person remains hydrated, it means that that the effects spill over. So that's the exact the exact same thing is true of kedusha Shabbos. If the yesod is that it's kedusha Shabbos ki vo shavas, it's kedusha Shabbos which sustains the world, so that means that kedusha Shabbos is murgashes throughout the week. The Ksav Sofer quotes an amazing amazing passage from the Reishis Chochma. Amazing passage. The Reishis Chochma says shamati mipi mori, I think he was a talmid of Moshe Cordovero, I think, one of the gdolei hamekubalim. He says

שמעתי מפי מורי שעל זה אמרו ז"ל ההולך במדבר ואינו יודע מתי יום שבת מונה שבעה ימים מיום שנתן על לבו שכחתו ומקדש שביעי שעושה קידוש והבדלה.

A person's lost in the desert and he has lost track of time. So what's the din? So the Gemara in Shabbos says that he he has to be metzamtzem mimelacha every day because he doesn't know which day is Shabbos. When does he do the mitzvos asseh which are associated with Shabbos? So from the day that he realizes that he's lost track of time, so he's moneh zayin yamim, and on the seventh day, he he says kiddush and l'motza'ov he'll say havdala. He says unbelievable, listen to this. Ai, but but it's not Shabbos. It's not Shabbos. What are the odds of it being Shabbos? One in seven. The odds are not very good that that it's Shabbos. Okay, so al pi pshuto, the hesber is simple enough, but he says the omek hadvarim

הרי בפירוש כי הוטל לו לעשות שבת אף על פי שבאמת אינו שבת,

meaning the odds are six to one that it's not Shabbos,

והיינו מטעם כי הנקודה האמצעית שהוא השבת הולך עם כולם להשפיעם ובכל יום ויום יש בו מקצת שבת. ובכל יום ויום,

again, if Shabbos is maintaining the bria, that means that Shabbos is reverberating throughout the week. So says says the Reishis Chochma, that's how that's how Chazal could tell this person to make kiddush. Ai, but but yitachen that it's Sunday, Monday, Tuesday, Wednesday, Thursday, Friday, doesn't make a difference. There's an element there's an element of kedusha Shabbos which is felt on every day of the week. More broadly, this idea that Shabbos... means that the relationship between Shabbos and the week, even though Shabbos is Yom Hashvi'i, is that Shabbos is actually the foundation of the week. Right, the world was created beginning in Yom Rishon, but Adam Harishon was created Erev Shabbos. Adam Harishon was created Erev Shabbos. Adam Harishon needed to come immediately into Shabbos. Because Shabbos is the foundation of the week. Lichora, it's only with this perspective again that al derech aggadah that we can understand I guess the most basic yalpus in Hilchos Shabbos. The most basic yalpus in Hilchos Shabbos of course is that we derive the lamed tes melachos from the Mishkan. Those melachos needed for the Mishkan, so it's those same activities which constitute melachah on Shabbos. So when you think about it, again be'derech aggadah, it's counter-intuitive. These melachos: charishah, zeriah, ketzirah, these melachos again done for the Mishkan means these melachos were instruments for kedushah. They're instruments for kedushah, right? It was through the zeriah, through the charishah, through through all these melachos that they were able to build the Mishkan or able to fulfill the ongoing obligations of the Mishkan. So how can it be that the Torah points, it seems pankt, it seems le'hachas, that points these melachos the Torah comes and says that these melachos represent the ultimate desecration of kedushah? The ultimate to profane Shabbos is through these melachos. No, if anything, again, these melachos are they're kedushah-dikke melachos. These are the melachos that create kedushas Mishkan, they create hashra'as ha'Shechinah. The Torah says that pankt these melachos are what represent chillul Shabbos? So the answer is that we're looking at it backwards. The answer is like this: the Torah says these melachos are going to be necessary to build the Mishkan. They're going to be necessary to induce a hashra'as ha'Shechinah. The only way the melachos can be empowered to do so, the only way a zeriah, the only way a zeriah can contribute to inducing hashra'as Shechinah is if a person isn't zoreya on Shabbos. It's the correct relationship is that the shvisah mi'Shabbos, if you see that zoreya is going to be needed, is going to be used on Yom Rishon to help create kedushah, so it must be that on Shabbos you're going to have to be you're going to have to be shoves mi'zeriah, because it's only through the shvisah on Shabbos, it's only by having that foundation of Shabbos that you'll be able to do things during the week. If a person is shoves, the correct relationship is that if a person is shoves from these melachos on Shabbos, so then mimaila these melachos will then be empowered, then he'll be able to utilize these melachos to create kedushas Mishkan during the week. And that's what the relationship between Mishkan and Shabbos really reflects. Again, the same idea that Shabbos is the foundation for everything. It's the kedushah which is infused into these peulos precisely because a person abstains from them on Shabbos. That's what allows a person to then use these melachos during the week to create kedushah as a vehicle for kedushah. Again, the notion of Shabbos as the as the source, as the yesod of the week is one we say it in Lecha Dodi:

כי היא מקור הברכה. לקרת שבת לכו ונלכה כי היא מקור הברכה.

And the makor for that is in a passage from the Zohar Hakadosh which is printed in many of the Shabbos zemiros books.

זכור את יום השבת לקדשו. רבי יצחק פתח ואמר. כתיב ויברך אלהים את יום השביעי. וכתיב במן ששת ימים תלקטוהו וביום השביעי שבת לא יהיה בו. כיון דלא משתכח ביה מזונא, מה ברכתא אשתכח ביה?

Ela hachi sana, כל ברכאן דלעילא ותתא beyoma shevi'aya. that the brochos of everything atalyan Shabbos.

ותנא אמאי לא אשתכח מנא ביומא שביעאה משום דההוא יומא מתברכאן מיניה כל שיתא יומין עילאין וכל חד וחד יהיב מזוני לתתא כל חד ביומיה מההוא ברכתא דמתברכאן ביומא שביעאה.

That the brocha of Shabbos is again that Shabbos gives whatever chiyus the sheishes yemei ha'ma'aseh have they draw from Shabbos and then we receive that chiyus kol chad beyomei. Let's move to a third answer to our question. In presenting the mitzvah of Shabbos the Torah says

ששת ימים תעבוד ועשית כל מלאכתך ויום השביעי שבת לה' אלהיך.

So why does the Torah have to emphasize sheishes yamim ta'avod? Okay, so ve'asisah kol melachtecha is the source for the Mechilta's drasha כאילו כל מלאכתך עשויה. We spoke about that in past weeks, but that certainly doesn't account for the whole pasuk. You tell me the issur melacha on Shabbos. You don't have to tell me that the rest of the week is muttar, right? The klal is if the Torah doesn't asser something it's muttar, right? That's the klal in general that the Rashba says. The Torah has to tell you something is assur. The Torah doesn't have to tell you something is muttar. The presumption is innocent until proven guilty. The assumption is muttar until established as assur. So why does the Torah have to say ששת ימים תעבוד ועשית כל מלאכתך? The Rambam has at the end of פרק כד הלכות שבת he gives his three reasons for why Chazal introduced issur muktzeh. The third reason is

ועוד מפני שמקצת העם אינם בעלי אומניות אלא בטלים כל ימיהם.

In French call it l'oisiveté. People who don't have they don't have a job they don't have to work. They're idle all week long

כגון הטיילין ויושבי קרנות שכל ימיהם הן שובתים ממלאכה. ואם יהיה מותר להלוך ולדבר ולטלטל כשאר הימים נמצא שלא שבת שביתה הניכרת. לפיכך שביתה מדברים אלו היא שביתה השוה בכל אדם.

Rambam says something very yesodistik here. Rambam says it's not enough to be mekayeim the mitzvah of of being shoveis on Shabbos. It's not enough that a person isn't doing melacha, but it has to be a shevisah nikeres. If a person doesn't lift a finger all week long doesn't do a melacha all week long and then Shabbos also he doesn't do any melacha, there's something missing from his shmiras Shabbos. Shabbos has to be it has to stand out. The shevisah of Shabbos has to be a conspicuous shevisah. Has to be a shevisah nikeres. So what do you do with the fact that the reality is that there are people who don't have to do melacha a whole week long? So that's why Chazal said שלא יהא דיבורך בשבת כדיבורך בחול. But the pasuk says the Navi says

שלא יהא דיבורך בשבת כדיבורך בחול שלא יהא הילוכך בשבת כהילוכך בחול.

And that's why Chazal expanded that and said that even being metaltel objects around the house household objects that there too the rules are going to be different on Shabbos. Why? To ensure that Shabbos be a shevisah nikeres. Meaning that the kiyum of Shabbos is that there has to be a contrast. Shabbos has to stand out in contrast to the rest of the week. The emes is that in Sefer HaMitzvos when the Rambam defines the mitzva of kiddush, the Rambam says that in the mitzva of kiddush

מצוה קנה, היא שציוונו לקדש את השבת ולומר דברים בכניסתו וביציאתו נזכיר בם יציאת מצרים וקידוש היום ומעלתו והבדלו משאר הימים הקודמים ממנו והבאים אחריו.

Mitzvas kiddush means to delineate that Shabbos is different from the days preceding and the days following, and basically the Rambam's ta'am for mitzvas muktzeh is continuing in the same vein that the same way the nussach of kiddush has to highlight hebdilo mishar hayamim, so too the shvisa on Shabbos also has to be a shvisa which is nikkeres, that it's מובדלת משאר הימים הקודמים והבאים אחריו. Now in light of this Rambam and again this isn't stam a drasha, right, this according to the Rambam these are dinim, it's a din of what has to be included in kiddush, it's a din which prompted Chazal to introduce issur muktzeh. The Rambam says it's a din which underlies the divrei kabbalah of ve-dabeir davar and שלא יהא הילוכך בשבת. So in light of this the pshat in the pasuk is

ששת ימים תעבוד ועשית כל מלאכתך ויום השביעי שבת לה' אלהיך.

In order for yom hashevi'i to be a Shabbos L'Hashem Elokecha, in order for the לא תעשה כל מלאכה ביום השביעי to be a Shabbos L'Hashem Elokecha, perforce it has to be sheshes yamim ta'avod. The Torah is not just coming to tell us a heter, the Torah doesn't have to tell us a heter, if the Torah doesn't say it's assur it's muttar by default. No, the ששת ימים תעבוד ועשית כל מלאכתך is necessary that the לא תעשה כל מלאכה be a shvisa hanikara, that that be a kiyyum of Shabbos L'Hashem Elokecha. It's necessary ששת ימים תעבוד ועשית כל מלאכתך. Now with that in mind, so yitachen that yet a third answer to our question of isn't it just a little bit amiss that the zikaron l'ma'aseh bereishis happens after ma'aseh bereishis was complete? The emes is the zikaron l'ma'aseh bereishis is the entire cycle. זכור את יום השבת לקדשו. How is זכור את יום השבת לקדשו? Not just by ויום השביעי שבת לה' אלהיך לא תעשה כל מלאכה, but the entire cycle, the cycle of the week of

ששת ימים תעבוד ועשית כל מלאכתך ויום השביעי שבת לה' אלהיך לא תעשה כל מלאכה,

that entire cycle, that entire package, is the zikaron l'ma'aseh bereishis because that reproduces again not only the vayannach bayom hashevi'i, but that duplicates and that emulates the entire process of ma'aseh bereishis, of the ששת ימים ברא וביום השביעי נח and the sheshes yamim ta'avod is part of the kiyyum of Shabbos. And again it's not just a drasha, that's the Rambam's din that Shabbos has to be a shvisa hanikara. So I was thinking, later I found this in the Divrei Yoel as well, it's we know בבא בתרא דחד יומא that the word Shabbos has two meanings. The word Shabbos can denote the day of Shabbos. The word Shabbos can denote a week. The word Shabbos can denote a week. שבע שבתות תמימות תהיינה means seven complete weeks obviously. Okay so what's the simple pshat? Simple pshat is it has two meanings. Words have two meanings. Shabbos denotes a particular day. Shabbos denotes a week. The emes is no, Shabbos denotes... Shabbos, Shabbos denotes Shabbos. Ella mai, ella mai, but when you think about it, when you think about it, so what do we say? Based on the Or HaChayim HaKadosh, based on the Or HaChayim HaKadosh, so Shabbos is again, Shabbos is the yesod, is the foundation of the whole week. And Kedushas Shabbos, Kedushas Shabbos is felt, it resonates throughout the week, because otherwise it couldn't be mekayem the briah all week long. Me'idach gisa, according to the Rambam, על ששת ימי המעשה are prelude, are preliminary to Shabbos, so that Shabbos is the shvisa nikkeres. There has to be the sheishes yamim taavod, it's the sheishes yamim taavod, it's the Shabbos, ששת ימים תעבוד ועשית כל מלאכתך on the heel of sheishes yamim taavod, which is the zikaron lemaaseh bereishis. So the Emes says Shabbos means Shabbos. That's what Shabbos means. But ella mai, the whole week, the whole week is sandwiched between Shabbos. Shabbos is the foundation for the week, Or HaChayim HaKadosh. But Shabbos and at the same time, the whole week is only a preliminary, is only a prelude to Shabbos. זכור את יום השבת לקדשו, the Ramban writes today is hayom echad beShabbos, today is hayom sheini beShabbos, today is hayom shelishi beShabbos. So why do we refer to the whole week as Shabbos? Because the whole week is infused, the whole week, the whole week exists by virtue of laShabbos, and the whole week exists only as a prelude to this coming Shabbos. Mimaila the Torah says the whole week, the whole week is really is on the coat tails of Shabbos. שבת שבתות תמימות תהיינה. Now listen, we mentioned before the Reishis Chochmah here in שער הקדושה פרק ב. Something the Rebbe quotes in another, quotes in another Reishis Chochmah. This one is also from

שער הקדושה פרק ז. ולזה צריך לזכור השבת מאחד בשבת כדי שבכל יום ויום יתקדש עד שכאשר תבוא קדושת שבת כבר האדם מלומד בה ותמצא כיסא מוכן לשרות בו שכאשר יבוא יום השבת יאיר בכל הימים בתוקף ואם אין הימים מוכנים שימצא חס ושלום פגם בהם לא יאיר השבת בהם מצדו.

So the Reishis Chochmah says as follows: the Reishis Chochmah says because again, to integrate it with what we've been saying, that since Shabbos again is only Shabbos as the culmination of the week, Shabbos can't exist, it doesn't exist as a day unto itself, but only as the culmination of the week, he says that's the pshat again in what the Ramban says in the Aseres Hadibros, which is basically the Gemara in the second perek of Masechet Beitzah, Shammai Hazaken of מצא בהמה נאה זו לשבת, that זכור את יום השבת לקדשו is from yom rishon. What does it mean? Because since Shabbos is the culmination of the week, the whole week has to be geared towards Shabbos. What's more, what's more, the Reishis Chochmah says amazingly just... ולזה צריך לזכור השבת מאחד בשבת. That mitzvah of zechirat Shabbat

כדי שבכל יום ויום יתקדש עד אשר כאשר תבוא קדושת שבת כבר האדם מלומד בה.

That focus, that orientation on Shabbat lets a person, lets a person be mekadesh himself and then have the, he develops the capacity to be able to take in and absorb kedushat Shabbat on Shabbat. A person all week long isn't geared to Shabbat, for him Shabbat isn't the culmination of the week because he wasn't, he's not oriented towards Shabbat. It's not זכור את יום השבת לקדשו, but Shabbat is just a day, so then the person hasn't been mitkadesh, he doesn't have, he doesn't have the capacity to absorb the kedushat Shabbat. A person orients himself all week long towards Shabbat, then Shabbat comes, he has the capacity to absorb kedushat Shabbat and then the more the person absorbs kedushat Shabbat this Shabbat, then the more it reverberates into the next week. So basically, basically what emerges, again, when you juxtapose the answer which we said based on the Ohr HaChaim HaKadosh, just to review very quickly, the question of how is it Shabbat which is zikaron l'maaseh bereishit when maaseh bereishit is actually happening during the six days, not on Shabbat? So leaving aside for now the Malbim, the answer based on the Malbim, the answer based on the Ohr HaChaim HaKadosh is because it's really Shabbat, it's really Shabbat which is mekayem the beriah. It's Shabbat, it's through Shabbat that HaKadosh Baruch Hu created a beriah which is enduring and lasting. So therefore, therefore that's why Shabbat is zikaron l'maaseh bereishit. That emphasizes Shabbat as the foundation for everything, right? The week can't exist without Shabbat. Then we suggested another answer based on the Rambam, shevitah hanikeret. Shabbat can't exist without the week. Shabbat requires, Shabbat has to be a shevitah hanikeret, it has to be היבדלו משאר הימים הקודמים. Shabbat has to be the culmination of the week. So the upward spiral is that a person has to prepare himself all week long to be able to absorb kedushat Shabbat. It's through, to the degree, to the extent that a person then absorbs kedushat Shabbat that then the Shabbat then resonates for him throughout the week, which then lets him be mekabel Shabbat on an even higher level the next Shabbat, and so on and so forth. It's the implications and repercussions halachah l'maaseh are endless, but it's very, very difficult to understand how there can be a kpeida to daven Maariv Motzaei Shabbat the first possible second so that Shabbat can end. And it's very, very difficult to understand how there can be a kpeida to do melachah to the last possible second on Erev Shabbat. Kedushat Shabbat is the source of endless, limitless things, it's something, it's something to be cherished and it's something to hold onto and to maximize as much as we can.