The source for the mitzvah of making kiddush. Meaning זכור את יום השבת לקדשו. זכור את יום השבת לקדשו.
The Gemara says in Masechet Pesachim as we all know that this is the source for the mitzvah of making kiddush. Meaning זכור את יום השבת לקדשו on Shabbat, the mitzvah is to remember Shabbat, to mekadesh Shabbat. However the mitzvah has another component as well. The Gemara the beginning of the second perek in Masechet Beitzah says that Shammai whenever he would find a behemah na'ah at whatever point in the week would say zu likhvod Shabbat. The Gemara goes on to say that Hillel מדה אחרת היתה בו that Hillel would eat it when he found it ברוך ה' יום יום. But it emerges that both according to the Ramban's understanding of the Gemara as well as Rashi that the yesod of Shammai that זכור את יום השבת לקדשו is noheg not only on Shabbat but all week long, that's what the Ramban explains in Aseret ha-Dibrot that the source for Shammai's behavior of בהמה זו לכבוד שבת is that זכור את יום השבת לקדשו means all week also, not only on Shabbat, but on yom rishon through yom shishi as well. The Ramban says that Hillel doesn't disagree with that. Hillel simply thinks that that application of Shabbat is incorrect. He disagrees with Shammai's application. Hillel for instance would agree, the Ramban says, the famous comment of the Ramban that the reason there are no names for the days of the week is because we're mekayem זכור את יום השבת לקדשו by referring to yom alef be-Shabbat yom sheni be-Shabbat by showing that we're oriented towards Shabbat. Hillel because of כל מעשיך לשם שמים was okhel leshem shamayim bekhol drakhekha da'ehu all week so he disagreed with that application, but he agrees with the yesod of being oriented towards Shabbat. Rashi in his peirush al ha-Torah quotes Shammai. Apparently he thinks there isn't a real machloket between Shammai and Hillel. It's a question of different middot. So lekhol ha-deiot then the mitzvah of זכור את יום השבת לקדשו is not only on Shabbat through kiddush but all week long being oriented towards Shabbat, focusing on Shabbat. Practical application, according to the Ramban, that we don't, we don't have names, but we, we, when we date a letter, so it's a mitzvat aseh d'oraita according to the Ramban to write יום א' לשבת קדש יום ב' לשבת קדש. According to Shammai which Rashi says is la-halakhah because what Hillel did was only for someone on Hillel's madregah, it wasn't that Hillel denied what Shammai said, it's only for someone on Hillel's madregah which we're not. So then and the Mishnah Berurah and the other poskim quote this that one should be mindful of Shabbat all week long in terms of setting aside things likhvod Shabbat. What's the pshat or what's the message of these, of this mitzvah al derekh aggadah that all week long one is supposed to be oriented towards Shabbat? The first thing that comes to mind, Shabbat, we say it in Lekhah Dodi is a mekor ha-berakhah. What does that mean? It means that everything which a person is able to accomplish during the sheshet yemei ha-ma'aseh, all of that is in the zkhut of Shabbat. That, the Malbim is ma'arikh on this point in parashat Bereishit. He says that's what Chazal mean when they comment on vayivarekh Elokim. ויברך אלהים את יום השביעי ויקדש אתו, ברכו במן קדשו במן.
So what do you mean ברכו במן קדשו במן? So Shabbos is the one day that there was no mon, right? That the mon didn't fall on Shabbos. S'ella mai, it is in the zchus of Shabbos that the mon fell all week. In the zchus of Shabbos that the mon fell all week. In abstaining from melacha on Shabbos, recognizing that we are entirely dependent upon Hakadosh Baruch Hu, it's that which makes possible everything which we can attain during the sheishes yemei ma'aseh. And in that sense, a person always has to be oriented towards Shabbos, because during the sheishes yemei ma'aseh when a person, as we're supposed to, a person is יצא אדם לפעלו ולעבודתו עדי ערב as we're supposed to, but a person has to do that with that orientation towards Shabbos, knowing that ultimately it's in the zchus of Shabbos. What's Shabbos? Shabbos again, which is me'ein olam haba and ma'aseh bereishis, that we're totally dependent upon Hakadosh Baruch Hu, it's only in that zchus that we can accomplish or attain anything during the sheishes yemei ma'aseh. ברכו במן קדשו במן. But it means something else as well. Perhaps this reason, I don't know, maybe we should have looked backwards towards the previous Shabbos, so I'm not sure if this reason really captures what the mitzvah suggests. We know again if from nowhere else, from the zmiros, that Shabbos is a me'ein olam haba. That Shabbos represents olam haba. The Ramban in his Peirush Al Hatorah explains how each of the six days of creation hint at each of one of the six millennia that the world will exist, and that the day of Shabbos in Bereishis, in creation, hints at olam haba. יום שכלו שבת ומנוחה לחיי העולמים. So Shabbos represents olam haba. So al derech agada, when the Torah says זכור את יום השבת לקדשו, that on Sunday through Friday, on Yom Alef through Yom Vav, one should always be oriented towards Shabbos, what it means is that throughout a person's life in olam hazeh, a person always has to be oriented towards olam haba. That's what it means. The same way on Yom Alef a person never loses sight of Shabbos. What's Shabbos? Me'ein olam haba. The symbol, not only the symbol, but the me'ein, the me'ein, some infinitesimal reflection of olam haba. The same way, the same way a person on Sunday through Friday is supposed to be oriented towards Shabbos, so what that represents is that throughout a person's lifetime, one is supposed to be oriented towards olam haba. Or in other words, what the Mishna says in Avos that העולם הזה דומה לפרוזדור בפני העולם הבא התקן עצמך בפרוזדור כדי שתכנס לטרקלין.
Now this is something which requires as the mitzvah suggests, zachor, meaning to be mindful, right? Zachor to be mindful, constantly mindful, not a one-time act. That's what Rashi explains the semantics of the word, right? Zechor would be remember. Zachor means to be mindful, to constantly be mindful. It means that this needs to be reinforced. It's something which is a mitzvah tmides that we always have to be mindful that our orientation has to be towards olam haba. What does that mean practically? What that means practically is that at every stage in life, we're always confronted with decisions. We always come to crossroads and we have to make decisions. And those decisions have to be made again in light of this mitzvah of זכור את יום השבת לקדשו. When one thinks about what profession to enter, so if one has the abilities and temperament for chinuch, for hafatza's Torah. But one struggles, one weighs, financially it's not a very attractive life. It has its difficulties. So one has to make the decision with זכור את יום השבת לקדשו in mind. And even if, and there's nothing wrong if this is the case, even if one looks in the mirror and honestly says, "No, I don't think the Ribbono Shel Olam intended that I should be involved professionally as a matter of vocation in harbotzas torah. I don't think that that's what the Ribbono Shel Olam had in mind for me as a vocation." So even then when a person has to choose an umnus to make hishtadlus for parnassa, again a person, there are many many advantages, disadvantages, pros and cons in different professions, and ultimately, ultimately a person has to see which profession is most conducive to his going about what his real tafkid in life is. One's real tafkid in life, whether one is involved with torah u'mitzvos as a matter of vocation or avocation, so one's real tafkid in life is obviously התקן עצמך בפרוזדור כדי שתכנס לטרקלין. So which job threatens to consume me? Which, which law firm perhaps pays first-year lawyers six figures, but what time do they get home at night? Do they get home at night in time to have a, to be able to, to be able to learn, to be able koveia ittim with some energy and with some strength? Or do they pay six figures and then fill your time all just with work? And it's not easy, zachor, to be mindful, not just to remember once, but to be constantly mindful and vigilant is not easy. It's not easy because we're constantly in an environment, we're constantly in an environment which is oriented towards olam hazeh. When you hear advertisements about planning for the future, so planning for the future means how you invest your money. It means how you invest your money to look towards retirement age. But everything in the society in which we live, so we're bombarded that olam hazeh, this, this is, this is what one lives for and in planning, it's to get the most out of olam hazeh. And it's very hard, don't underestimate the nisayon of working side by side with people, be it in an accounting firm, be it in a law firm, be it in finance who live by that credo, don't underestimate the potential influence that it can have. And זכור את יום השבת לקדשו, the Torah says, there are very few mitzvos, very few mitzvos where the Torah insists you have to be mindful of something all the time. It's very, very easy to be lulled, to be lulled into "I have to work harder so that way I can buy a bigger house, I'll be able to afford the mortgage on a bigger house," and it's very easy to let this mindfulness wane and slip. And that's what the Torah says, זכור את יום השבת לקדשו, that remember a person is supposed to be oriented towards Shabbos. On Sunday we look to Shabbos. It means that throughout olam hazeh, every time a person has to make a decision, so he has to make it with that standard in mind. Now of course, part of what the Ribbono Shel Olam wants is we have to make hishtadlus for parnassa. It doesn't mean that we don't make hishtadlus for parnassa, but those things can't lose that correct proportion. They can't take on, they can't assume disproportionate importance. And that's what the Torah gives us this mitzvah temidis of זכור את יום השבת לקדשו to constantly reinforce that mindfulness of hasken atzmecha, to remember lemah nitzarnu. The יום שבת דקודשא to constantly reinforce that mindfulness of התקן עצמך to remember למה נוצרנו.