דברים, פרק ה׳, פסוק ט״ו

A profound shift occurs in the reasoning behind the Sabbath when comparing its presentation in the earlier parts of the Torah to its iteration here. While initially rooted in the creation of the world, the focus now pivots to the memory of Egyptian slavery and the subsequent redemption. The primary approach among commentators is that these two foundations, Creation and the Exodus, are inextricably linked. The Exodus serves as tangible, visible proof of a Creator who actively controls and alters nature at will. Should a person ever doubt the ancient act of Creation, they need only recall the undeniable miracles of the Exodus. Consequently, the Sabbath acts as a memorial to the redemption from Egypt, while that very redemption serves as the ultimate proof validating the Sabbath and the reality of Creation [רמב״ן, טור הארוך, אור החיים]. Adding to this historical perspective, the generation that wandered the wilderness possessed a high level of spiritual perception, making the memory of Creation sufficient for their faith. However, later generations required concrete evidence from their own national history to firmly establish their belief [שפתי כהן]. Furthermore, Moses had already initiated a day of rest for the Israelites during their time in Egypt to ease their grueling burdens. Reminding them of this earlier kindness encourages them to observe the Commandment with joy [שפתי כהן].

Beyond theology, the Sabbath carries a profound social and moral dimension. The memory of being a slave in Egypt is intended to cultivate deep empathy and compassion for those under one's authority. God demands that a person grant rest to their servants, mirroring the relief He provided the Israelites from their crushing labor. Whenever compassion for the vulnerable is required, the Exodus is invoked as the moral baseline that obligates a higher standard of empathy [חזקוני, הכתב והקבלה, ביאור שטיינזלץ, ביאור יש״ר].

This memory also functions as a conditional covenant. God redeemed the Israelites specifically so they would become His servants and observe His Commandments; without this expectation, there would be no reason to mention their past slavery [רש״י, מזרחי, גור אריה, שפתי חכמים]. Yet, unlike a human master who frees a slave merely to exploit their labor elsewhere, God liberated the Israelites from harsh toil specifically to grant them rest. By ceasing from work, the Israelites actively demonstrate their servitude to God and are rewarded for it [דברי דוד]. This unique mandate of rest is exclusive to the Israelites, distinguishing them from the rest of the world [אם למקרא, ביאור יש״ר]. On a deeper historical level, observing the Sabbath acts as an ongoing atonement for the sin of selling Joseph, the very transgression that triggered the Egyptian exile in the first place. Through this observance, the Sabbath provides spiritual protection that prevents future exiles [פני דוד].

The intensity of the redemption involved distinct manifestations of divine power. This included a fierce plague that struck those Israelites who stubbornly refused to leave Egypt and submit to God's authority, alongside relentless, unceasing blows directed at the Egyptians [העמק דבר]. Furthermore, the instruction to actively execute or construct the Sabbath raises a paradox, as the essence of the day is rest and inactivity. This active phrasing points to the physical preparations made during the weekdays, such as preparing food. This preparation itself becomes an integral part of the Commandment, drawing the holiness of the Sabbath into the mundane days of the week [העמק דבר]. Alternatively, this active fulfillment involves bringing the day to a state of absolute completion. A person must view all their worldly labor as perfectly finished, even if tasks remain undone, and enter the day of rest with a profound sense of inner fulfillment and peace [הכתב והקבלה].