שמות, פרק כ׳, פסוק ט׳

The divine directive regarding the Sabbath establishes a profound framework not only for the seventh day of rest but also for the six days of action. It defines a person's proper relationship to their daily labor. Commentators debate whether working during the week is a strict obligation or merely permissible. One perspective suggests that engaging in weekday labor is simply an allowed activity rather than a mandate [אבן עזרא, ביאור יש״ר]. Conversely, others view this as a vital guide for life, warning that idleness can lead to personal ruin. According to this view, even someone without financial need is instructed to find an occupation, even if it entails restoring ruined fields. This guidance, however, is aimed primarily at the common person rather than Torah scholars, whose study serves as their lifelong profession [תורה תמימה].

When examining the nature of this weekday activity, interpretations vary on how to categorize human effort. Some explain that the instruction simply encompasses the fulfillment of all human needs [שד״ל, שטיינזלץ], or that it refers purely to physical labor [בכור שור]. However, the primary approach among commentators identifies a precise division between different types of action. One category involves difficult, exhausting labor meant for basic livelihood, such as agriculture. The other encompasses activities designed for physical enjoyment and comfort, like cooking and baking [רמב״ן, העמק דבר, הטור הארוך]. A more philosophical view suggests that grueling labor represents an immersion in fleeting temporal life, resembling a slave suffering for a world that is not his own. In contrast, the second form of action refers to the necessary, measured tasks of a person who is content with little [ספורנו].

Alternatively, weekday labor is not an expression of human mastery but an opportunity for a person to serve as an emissary of God. The goal is to elevate the material world and subjugate it to the Divine will, much like an angel carrying out a mission [רש ר הירש]. In this spirit, the weekdays allow a person to integrate physical action with the service of God, following the example set by the Patriarchs [רבנו בחיי]. The guiding principle is to prioritize serving God before attending to secular business [כלי יקר].

A practical difficulty arises regarding how anyone could possibly finish all of their work in just six days. Some resolve this by explaining that the expectation is not absolute; rather, it means completing a significant portion of one's tasks [חזקוני]. However, most commentators agree that this is not about a physical completion of labor. Instead, it is a psychological and mental preparation for the Sabbath. When the day of rest arrives, a person must feel as though their work is perfectly complete. They must cease not only their physical actions but also their thoughts and worries about their livelihood, placing total trust in God to provide for their needs [רש״י, מזרחי, אור החיים, גור אריה, צאינה וראינה, דברי דוד]. Furthermore, the grammatical structure of the command implies that these are not six full days of labor; a person is expected to shorten their work schedule, drawing time away from the weekdays to add to the holiness of the Sabbath [כלי יקר].

Finally, comparing this directive to other instances in the Torah reveals an interesting distinction regarding how different people experience the Sabbath. A person who is physically burdened by labor throughout the week is guided to dedicate the majority of their Sabbath to God and Torah study. In contrast, a Torah scholar who spends the entire week immersed in study, while their physical labor is handled by others, is called to dedicate the Sabbath specifically to physical rest and enjoyment [פרדס יוסף, חתם סופר].