Shabbos as Divine Gift
בפסוק ראו כי ה' נתן לכם השבת ע"כ כו' נותן לכם ביום הו' לחם יומים.
“In the verse ‘See that the Lord has given you the Sabbath… He gives you on the sixth day bread for two days.’”
The Sefat Emet begins by noting that the Torah links the gift of Shabbat directly to the giving of the manna.
כנראה שניתן להם השבת בעת נתינת המן.
“It appears that Shabbat was given to them at the time the manna was given.”
He deduces that the true giving of Shabbat occurred simultaneously with the giving of manna.
וכ"א במדרש עקב אימתי שמרו ישראל השבת כראוי בזמן שניתן להם באלוש ע"ש.
“And it is stated in Midrash Eikev: When did Israel properly observe Shabbat? When it was given to them at Alush.”
The Sefat Emet cites the Midrash affirming that the full observance of Shabbat began with the manna in Alush.
וכן הוא בנוסח המעלות. אלו האכילנו את המן ולא נתן לנו את השבת דיינו.
“So it is in the text of the Ma’alot: If He had fed us the manna and not given us Shabbat, it would have been enough.”
This liturgical statement highlights Shabbat as an additional, distinct divine gift.
והלא במרה איפקדו אשבת.
“But were they not commanded regarding Shabbat at Marah?”
The Sefat Emet raises the well‑known question: Shabbat was already legislated earlier at Marah.
וכן הקשו בתוס' למה נק' שבת ראשונה ע"ש במס' שבת פרק ר"ע.
“And Tosafot likewise ask: Why is it called the ‘first Shabbat’?”
The Tosafot also struggle with why the Shabbat of the manna episode is termed the first.
אבל נראה כי עתה ניתן להם במתנה השבת.
“But it seems that now Shabbat was given to them as a gift.”
The Sefat Emet proposes that the novelty here is not the command, but the gift‑quality of Shabbat.
כאשר חכמים הגידו מתנה טובה יש לי בבית גנזי כו'.
“As the Sages taught: ‘I have a precious gift in My treasury…’”
He invokes the teaching that Shabbat is a treasured divine gift for Israel.
ובחי' זו נעשה עתה.
“And this aspect was realized now.”
The gift‑dimension of Shabbat became manifest specifically in the manna episode.
ושמעתי מפי מו"ז ז"ל במעלת המתנה.
“And I heard from my grandfather, of blessed memory, regarding the virtue of a gift.”
The Sefat Emet brings a teaching from the Chidushei HaRim about the nature of giving.
הנותן בעין יפה נותן.
“One who gives, gives generously.”
A true giver gives with abundance and openness.
והנותן בור צריך ליתן לו דרך כו'.
“And one who gives a pit must also give access to it.”
A gift must include the means by which the recipient can fully receive and use it.
כי המוכר דעתו רק בעבור המעות.
“For a seller’s intent is only for the money.”
The seller is motivated by payment, not by concern for the recipient.
אבל הנותן רוצה שיהי' להמקבל המתנה.
“But the giver desires that the recipient truly have the gift.”
True giving is defined by the desire that the recipient genuinely receive benefit.
לכן נותן לו הדרך כדי שיוכל לקבל את המתנה.
“Therefore he gives him the pathway so he can receive the gift.”
Part of the gift is the preparation that enables reception.
וז"ש ראו כ"ה נתן דייקא.
“Thus it says: ‘See, the Lord has given’—precisely.”
The wording emphasizes generous giving, including the capacity to receive.
ע"כ הוא נותן לכם כו'.
“Therefore He gives you…”
The giving includes preparatory divine assistance.
הוא הכנת יום הששי שיש אז הארות לבנ"י שיוכלו לקבל השבת.
“This is the preparation of the sixth day, when there are illuminations for Israel enabling them to receive the Shabbat.”
The double portion on Friday is spiritually a preparation that allows Israel to receive Shabbat.
וז"ש ראו.
“And thus: ‘See.’”
They are invited to perceive this divine illumination.
כי מקודם כ' שם לו חק ומשפט שידעו מצות השבת.
“For earlier it was written that He gave them statute and law so they would know the command of Shabbat.”
At Marah they received only the law of Shabbat, not its inner light.
אבל עתה ניתן להם בעין יפה.
“But now it was given to them generously.”
Here they receive Shabbat not merely as obligation, but as divine generosity.
שהי' להם התקרבות להשיג ולראות בעין הארת השבת.
“They were granted closeness to perceive and behold the illumination of Shabbat.”
They experienced a spiritual nearness enabling them to sense Shabbat’s radiance.
כענין שאמרו חז"ל הנותן מתנה [לחבירו] צריך להודיעו.
“As the Sages said: One who gives a gift to his friend must inform him.”
The revelation of Shabbat’s light is the divine “notification” of the gift.
הוא התקשרות והתדבקות להשיג הארת השבת כנ"ל.
“This is the connection and cleaving necessary to receive the illumination of Shabbat.”
The giving of Shabbat as a gift means forming a relationship enabling its spiritual light to be received.
The Sefat Emet teaches that Shabbat was given twice: as law in Marah, and as a divine gift with spiritual illumination through the manna. The gift includes the preparation that enables Israel to receive Shabbat’s inner light.