1. Introduction and Source of the Shiur
We are learning Torah and Tea for the portion of Noach, in the year 5783 (תשפ״ג). This shiur is based on Likkutei Sichos volume 15. Previously, we had been studying from volume 19, but now we are returning to volume 15, specifically the third sicha in that volume. The focus today is on the unique gift of Shabbos given to the Jewish people.
2. The Gift of Shabbos and Its Exclusivity
The Jewish people have a special gift called Shabbos. In our davening—prayer—we mention that Shabbos was given exclusively to the Jewish people. A non-Jew is not permitted to keep Shabbos. This idea is rooted in a verse from Parshas Noach, where after the flood, Hashem makes a covenant with Noach and promises that as long as the earth exists, the cycles of nature—sowing, harvesting, cold, heat, summer, winter, day and night—will never cease (lo yishbosu—they will not rest; Bereishis 8:22). During the flood, all these cycles stopped functioning, but Hashem promised that from then on they would continue without interruption.
3. The Meaning of “Lo Yishbosu” for Non-Jews
The phrase lo yishbosu—they will not rest—is used by the Talmud to teach that aside from the Jewish people (who were given Shabbos), non-Jews are not allowed to rest on Shabbos. The question arises: why is this so? What does it mean that non-Jews cannot rest on Shabbos? There are three main interpretations:
- Rashi: According to Rashi, resting itself is prohibited for non-Jews—not just religious rest or sanctity of Shabbos, but any deliberate cessation from activity. The world is meant to keep moving without interruption.
- Rambam: The Rambam explains that what’s prohibited is instituting a new religion or designating a day as “Shabbos.” It’s not about taking vacations or breaks; rather, it’s about creating a new religious day of rest modeled after Shabbos.
- Other Views: Some say Hashem wants only Jews to have Shabbos as a unique sign.
According to Rashi, nature demands constant activity; according to Rambam, it’s about not appropriating Jewish religious practice.
4. Why Are Non-Jews Excluded from Shabbos?
A deeper question emerges: if Shabbos testifies to creation—acknowledging Hashem as Creator—shouldn’t everyone participate? After all, belief in Hashem as Creator applies universally. However, resting on Shabbos represents something beyond nature: bringing into the world an element higher than nature itself. Human beings were created for toil (adam le’amal yulad—a person was created to work hard; Iyov 5:7). Nature dictates constant activity and achievement. The ability to bring “rest” into nature—to introduce something transcendent—is only possible because Hashem gave this power through Torah and specifically through giving Shabbos to the Jewish people. Without this divine empowerment through Torah and mitzvos, humanity remains bound by natural law: always working and never truly resting in this higher sense.
5. The Flood’s Impact and Refinement of Creation
After the flood in Noach’s time, there was a refinement in creation. Hashem placed a rainbow in the sky as a sign of His covenant never again to destroy humanity by flood. One might ask: wasn’t a rainbow always part of nature? The Rebbe explains that after the flood, creation became more refined and purified—now it was possible for rainbows (which require clarity) to be visible. The flood served as a purification process for the world. From then on, nature was set up so everything must function continuously—lo yishbosu. Only later did Hashem give Torah at Sinai and allow something higher than nature—the sanctity of Shabbos—to enter creation through Am Yisrael.
6. Sinai: Connecting Spirituality with Physicality
Before Matan Torah (the giving of Torah), there was separation between spiritual realms above and physical realms below—they could not connect. When Hashem gave us Torah at Sinai, He united these realms: spirituality was brought down into Torah and given to us so we could elevate ourselves and our world. Through this connection between Hashem and His people via Torah, Jews were empowered to bring transcendent holiness into mundane reality—specifically through keeping Shabbos. For everyone else (non-Jews), existence remains within natural boundaries: constant work without access to this higher dimension.
7. Appreciating the Gift of Shabbos
In reality today—even among Jews—not everyone treasures this gift of Shabbos as they should. Many do take it seriously: they refrain from work and honor its sanctity. But unfortunately there are many who treat it like any other day and miss out on its unique blessings. The natural state is constant striving; bringing “rest” into life—a taste of something above nature—is an extraordinary privilege granted only through Torah and mitzvos. It’s important for us both to appreciate this gift ourselves and share its value with others.
8. The Unique Status of Every Human Being
In another talk (referenced here), the Rebbe discusses how all human beings are special because they are created b’tzelem Elokim—in God’s image—as stated in the Mishnah: "חביב אדם שנברא בצלם" ("Beloved is man who was created in God's image"; Pirkei Avos 3:14). This applies universally—Jew or non-Jew alike. However, there is an additional dearness for Jews: besides being created in God’s image like all humanity, Jews possess an extra godly soul (neshamah yeseirah). This gives them unique spiritual qualities beyond those shared by all mankind. Each group has its own mission: Jews have their special role as chosen people with unique tools for their task; non-Jews have theirs with their own tools provided by Hashem. There is no disrespect implied—it simply reflects different missions assigned by Hashem within creation’s grand design.