Why
Is
Shabbat
Called
Shin-Bat
in
the
Work?
Article
19,
1989
It
is
written
in
The
Zohar
(VaYakhel,
Item
180):
“What
is
Shabbat
[Sabbath]?
Why
is
it
called
‘Shabbat’?
Is
it
because
that
dot
ascended
and
her
light
shines?
At
that
time,
she
is
crowned
in
the
fathers,
who
are
HGT
de
ZA,
to
be
one,
and
everything
is
called
‘Shabbat.’
That
is,
Malchut
together
with
the
fathers
are
called
‘Shabbat.’
Shabbat
has
the
letters
Shin-Bat
[daughter],
since
the
three
Vavs
[3
times
Vav]
in
the
Shin
[ש]
imply
the
three
fathers
HGT,
and
she,
who
is
called
Bat
[daughter],
crowns
in
them.”
It
is
also
written
there
(Item
181):
“The
meaning
of
the
matter
is
that
the
dot,
wherever
it
is,
is
the
heart
of
the
eye.
That
is,
it
contains
Hochma,
which
is
called
“eyes,”
and
it
is
called
Bat
[daughter],
as
he
said,
‘Keep
us
like
the
pupil
of
the
eye.’
Because
she
is
the
heart
of
the
whole
eye
[pupil],
she
is
called
Bat.
That
is,
there
are
three
colors
in
the
eye,
which
are
HGT.
The
fourth
color
is
a
black
dot,
which
is
Malchut,
and
only
in
it
is
the
Hochma—called
Ayin
[eye]—revealed.
This
is
why
it
is
the
heart
of
all
the
colors
of
the
eye.”
There
(Item
177),
it
says,
“All
those
six
days—HGT
NHY—unite
at
a
single,
holy
point,
which
is
Malchut,
and
all
the
days
unite
in
her.”
We
should
interpret
this
in
the
work.
Baal
HaSulam
asked
according
to
the
above
said,
that
the
six
days
of
work
imply
ZA,
which
are
HGT
NHY
of
ZA,
and
Shabbat
implies
Malchut.
If
this
is
so,
then
the
six
weekdays
should
have
been
more
important
than
Shabbat,
since
ZA
is
a
higher
degree
than
Malchut.
He
said,
“It
is
true
that
the
six
weekdays
imply
ZA,
but
the
whole
world
is
under
the
governance
of
Malchut,
since
Malchut
is
called
‘the
assembly
of
Israel,’
which
means
that
she
contains
all
the
souls
of
Israel,
and
anything
that
is
not
in
Malchut
is
not
revealed
in
this
world.
However,
as
long
as
there
is
no
unification
between
ZA
and
Malchut
and
the
abundance
of
ZA
does
not
extend
to
Malchut,
it
is
called
‘weekday.’”
Shabbat
is
regarded
as
unification,
meaning
that
ZA
unites
with
Malchut,
which
means
that
all
six
Sefirot
of
ZA
illuminate
in
Malchut.
This
is
why
she
is
called
“a
Shabbat
of
holiness,”
since
the
Kedusha
[holiness]
of
ZA
extends
to
Malchut.
“Weekday”
means
that
they
separated
from
each
other
because
Malchut,
who
is
the
Kli
[vessel]
that
receives
the
abundance
for
the
lower
ones,
“the
receiving
Malchut,”
is
in
disparity
of
form
from
the
Giver,
who
is
ZA.
The
lower
ones
must
be
fit
to
receive
the
abundance
that
Malchut
wants
to
bestow
upon
them,
meaning
(to
be)
in
equivalence
of
form,
to
work
in
order
to
bestow.
This
is
why
we
were
given
the
six
workdays
to
correct
ourselves
through
work
in
Torah
and
Mitzvot
[commandments/good
deeds].
To
the
extent
that
we
engage
in
bestowal,
to
that
extent
each
one
corrects
the
root
of
his
soul
above,
in
Malchut,
into
working
in
order
to
bestow.
It
follows
that
through
the
six
workdays,
Malchut
is
corrected
by
the
lower
ones,
and
then
Malchut
is
in
equivalence
of
form
with
ZA,
and
the
abundance
of
ZA
extends
to
Malchut.
For
this
reason,
Shabbat
is
regarded
as
Malchut
and
is
more
important
than
the
six
weekdays,
although
the
six
days
imply
ZA,
which
is
a
higher
degree
than
Malchut.
However,
all
the
degrees
are
measured
by
the
extent
to
which
they
bestow
upon
the
lower
ones.
Since
on
the
six
workdays
they
are
in
the
midst
of
the
work
of
correcting
Malchut
into
working
in
order
to
bestow,
ZA
still
cannot
bestow.
Only
on
Shabbat,
when
the
work
of
bestowal
of
Malchut
is
completed,
Shabbat
is
considered
more
important
because
then
the
degree
of
ZA
shines
to
the
lower
ones
through
the
correction
of
Malchut.
This
is
why
Shabbat
is
called
“the
secret
of
the
One,”
which
is
the
unification
of
ZA
and
Malchut
through
equivalence
of
form.
This
is
why
she
is
called
“Shabbat
of
peace,”
meaning
that
it
is
considered
that
on
Shabbat
there
is
already
peace
between
ZA,
regarded
as
the
giver,
and
Malchut,
regarded
as
the
receiver.
On
Shabbat,
Malchut
is
already
corrected
into
working
in
order
to
bestow
and
there
is
no
separation
between
them
whatsoever.
For
this
reason,
it
is
called
“a
blessed
Shabbat
of
peace,”
for
then
the
blessings
extend
to
Malchut
and
to
the
lower
ones.
For
this
reason,
Shabbat
is
more
important
than
the
six
workdays.
Our
sages
said
(Avoda
Zara
3),
“The
Creator
said
to
them:
‘Fools,
he
who
toiled
on
the
eve
of
Shabbat
will
eat
on
Shabbat.
He
who
did
not
toil
on
the
eve
of
Shabbat,
from
where
will
he
eat
on
Shabbat?’”
This
means
that
the
Shabbat
meal
is
regarded
as
a
reward
for
the
work.
If
a
person
did
not
work,
from
where
will
he
be
rewarded?
Without
work,
it
is
possible
to
receive
almsgiving
or
a
gift,
but
not
a
reward
[Sachar
means
both
“reward”
and
“salary”],
as
there
is
reward
specifically
in
return
for
work.
This
is
why
the
Creator
said
to
them,
“He
who
did
not
toil
on
the
eve
of
Shabbat,
from
where
will
he
eat
on
Shabbat?”
Yet,
this
is
truly
perplexing.
Why
did
the
Creator
say,
“He
who
did
not
toil
on
the
eve
of
Shabbat,
from
where
will
he
eat
on
Shabbat”?
After
all,
the
Creator
can
give
them
as
almsgiving
or
as
a
gift.
The
answer
is
that
without
work
it
is
impossible
to
enjoy
the
meal
due
to
the
known
reason
that
in
order
not
to
have
the
bread
of
shame
upon
the
reception
of
the
pleasure,
a
correction
was
made,
called
“Tzimtzum
[restriction]
and
concealment
on
the
upper
light,”
and
the
delight
and
pleasure
that
the
Creator
wishes
to
impart
upon
the
creatures
is
not
revealed.
Instead,
through
labor
in
the
Segula
[remedy/virtue]
of
Torah
and
Mitzvot,
we
obtain
the
vessels
of
bestowal,
and
to
that
extent
the
concealment
is
removed
and
it
is
possible
to
receive
the
delight
and
pleasure.
But
before
we
obtain
the
vessels
of
bestowal,
it
is
impossible
to
enjoy
the
purpose
of
creation,
which
is
the
delight
and
pleasure.
This
is
why
there
is
no
point
saying
that
the
Creator
should
give
him
as
a
gift
or
as
almsgiving,
since
there
will
certainly
be
shame
there,
and
this
shame
spoils
the
taste
of
the
pleasure.
As
we
see
in
corporeality,
a
person
is
ashamed
to
eat
the
bread
of
shame
[receive
handout],
but
specifically
through
labor.
Here,
the
labor
is
to
turn
the
vessels
of
reception,
with
which
man
was
born,
and
to
provide
for
himself
vessels
of
bestowal,
which
are
against
nature,
and
anything
that
is
against
nature
is
hard
to
do
and
requires
great
efforts
to
obtain
the
vessels
of
bestowal.
It
was
said
about
this,
“He
who
comes
to
purify
is
aided.”
That
is,
without
His
help,
a
person
has
no
chance
of
being
able
to
obtain
them.
Now
we
can
understand
that
the
six
workdays
constitute
the
matter
of
making
the
vessels
of
bestowal,
which
pertains
to
ZA,
for
the
degree
of
ZA
is
to
bestow
upon
Malchut.
In
order
for
Malchut,
who
receives
the
abundance
from
ZA,
(to
be
able
to)
give
to
the
lower
ones,
we
must
correct
Malchut
into
being
a
giver
like
ZA.
This
is
called
“unification,”
meaning
equivalence
of
form.
For
this
reason,
the
six
workdays
are
called
“days
without
holiness,”
due
to
this
work
of
emerging
from
the
will
to
receive
for
oneself
and
admitting
it
into
Kedusha,
meaning
that
it
will
serve
the
Kedusha.
That
is,
the
work
is
to
make
the
secular
holy.
Although
a
person
corrects
one
quality
each
day,
where
the
first
day
[Sunday]
corresponds
to
the
quality
of
Hesed,
the
second
day
[Monday]
to
the
quality
of
Gevura,
etc.,
each
correction
does
not
become
apparent
right
away.
Instead,
when
all
six
days
have
been
corrected,
the
Shabbat
becomes
apparent.
In
other
words,
as
long
as
the
procession
of
the
work
of
seven
days
has
not
been
completed,
the
state
of
Shabbat
does
not
become
apparent
in
a
person.
This
causes
man
not
to
be
able
to
see
or
feel
if
he
is
advancing
in
the
work
or
standing
still
in
the
same
state
as
when
he
began
the
work.
Sometimes,
a
person
sees
the
opposite—that
he
has
regressed.
That
is,
before
he
began
the
work
of
bestowal,
he
had
more
passion
for
Torah
and
work,
and
now
he
sees
that
his
motivation
for
the
work
has
weakened.
This
is
so
because
each
week
is
considered
one
degree.
In
the
middle
of
the
degree,
it
is
impossible
to
see
the
situation
as
it
truly
is,
for
it
is
like
a
turning
wheel,
where
that
which
was
below
before,
ascends
upward,
and
that
which
was
above,
descends,
and
as
a
result
of
all
this,
the
machine
moves
forward.
Only
at
the
end
of
the
work,
when
Shabbat
arrives,
it
means
he
has
completed
the
six
workdays
that
pertain
to
this
Shabbat.
Then
it
is
considered
that
ZA,
which
are
vessels
of
bestowal,
have
entered
Malchut.
This
is
called
Shabbat.
For
this
reason,
although
the
six
workdays
belong
to
ZA,
they
still
do
not
shine
in
Malchut
because
the
heart
of
our
work
is
in
Malchut,
as
it
is
written,
“to
correct
the
world
in
the
kingdom
[Malchut]
of
Shadai
[the
Lord].”
It
follows
that
the
work
of
the
Kelim
is
to
eject
the
will
to
receive
for
oneself
and
install
instead
the
desire
to
bestow.
This
is
called
the
work
of
the
weekdays,
which
is
the
correction
of
the
Kelim.
This
work
is
forbidden
on
Shabbat
because
Shabbat
is
called
“the
time
of
dining,”
when
the
light
can
shine
inside
the
Kelim.
This
is
why
it
is
written,
“He
who
did
not
toil
on
the
eve
of
Shabbat,”
meaning
did
not
prepare
the
vessels
of
bestowal,
“from
where
will
he
eat
on
Shabbat?”
since
he
has
no
Kelim
where
the
meal,
which
is
the
delight
and
pleasure,
can
clothe.
By
this
we
will
understand
what
we
asked,
Why
can
He
not
give
them
the
meal
as
a
gift
or
almsgiving?
since
with
a
gift
or
almsgiving,
there
are
no
vessels
of
bestowal
there,
where
the
delight
and
pleasure
can
enter,
due
to
the
Tzimtzum.
Yet,
we
find
that
Shabbat
is
called
“a
gift,”
as
our
sages
said
(Beitza
16),
“‘To
know
that
I
the
Lord
sanctify
you.’
The
Creator
said
to
Moses:
‘Moses,
I
have
a
good
gift
in
My
treasury,
whose
name
is
Shabbat,
and
I
wish
to
give
it
to
Israel,
go
and
let
them
know.’”
This
is
perplexing.
Why
did
He
say,
“He
who
did
not
toil
on
the
eve
of
Shabbat,
from
where
will
he
eat
on
Shabbat”?
In
the
work,
we
should
also
ask,
But
He
could
have
given
them
the
Shabbat
meal
as
a
gift,
since
Shabbat
is
called
“a
gift,”
which
means
that
it
is
possible
to
give
the
Shabbat
even
without
work?
However,
we
should
ask
about
what
our
sages
said,
that
the
Creator
said
to
Moses,
“Go
and
let
them
know.”
We
should
ask,
For
what
purpose
did
He
have
to
give
them
a
fore
notice
about
the
gift?
We
understand
that
if
we
want
something
in
return
for
the
gift,
then
they
should
be
notified
so
they
will
meet
the
conditions
required
for
the
giving
of
the
gift.
Therefore,
it
means
that
here,
too,
when
He
said,
“Go
and
let
them
know,”
He
must
be
demanding
something
in
return
for
the
gift.
Yet,
we
must
understand
how
one
can
ask
something
in
return
for
a
gift,
since
if
the
receiver
of
the
gift
gives
something,
it
is
no
longer
considered
a
gift?
We
should
interpret
that
when
He
said,
“Go
and
let
them
know,”
He
gave
them
awareness
that
since
He
wants
to
give
them
a
gift,
there
was
fear
that
it
would
be
stolen
from
them.
Therefore,
the
Giver
of
the
gift
required
that
they
would
make
a
safe
place
for
the
gift
where
no
one
would
be
able
to
take
this
important
gift
away
from
them.
Otherwise,
the
Giver
of
the
gift
would
not
even
be
able
to
notify
them
of
the
importance
of
the
gift,
since
those
who
should
not
hear
would
probably
hear
that
it
is
important
and
would
be
able
to
take
the
gift
away
from
them.
Therefore,
in
order
for
Him
to
give
them
the
gift,
He
first
needed
to
let
them
know
that
He
wants
to
give
them
a
gift,
as
it
is
written,
“Go
and
let
them
know,”
“and
I
will
notify
them
of
the
importance
of
the
gift
so
they
will
be
able
to
enjoy
the
gift.”
Then
he
let
them
know
that
they
should
do
much
preparation
for
the
gift,
so
it
is
kept
from
the
external
ones,
to
prepare
a
place
for
the
gift.
It
follows
that
the
condition
He
had
set
in
order
to
give
them
the
gift
was
that
they
would
prepare
a
safe
place
for
the
gift.
This
is
not
regarded
as
giving
a
present
in
return
for
the
preparation.
What
is
the
keeping
from
the
external
ones?
It
is
that
if
they
prepare
vessels
of
bestowal,
in
these
vessels
they
will
receive
the
Shabbat,
which
is
called
“a
gift.”
This
is
called
“keeping
from
the
external
ones,”
whose
whole
grip
is
on
the
vessels
of
reception.
This
is
not
so
with
vessels
of
bestowal;
from
these
they
run
away.
This
work
of
preparing
the
Kelim
is
called
“weekdays,”
where
on
each
day
we
must
admit
the
implied
Kelim
into
the
Sefirot
of
ZA,
which
are
called
HGT
NHY.
When
the
work
of
bestowal
is
through,
the
light
of
Shabbat
arrives,
which
is
called
“a
meal,”
and
dresses
in
the
Kelim
that
were
acquired
during
the
six
workdays.
It
follows
that
the
whole
of
the
revealing
of
the
work
is
apparent
on
Shabbat,
which
is
called
“the
meaning
of
the
One,”
when
Malchut,
called
“vessels
of
reception,”
has
been
turned
into
bestowal
during
the
work
of
the
six
workdays.
That
is,
the
work
of
the
vessels
of
bestowal
that
they
acquired
during
the
weekdays
enter
the
Shabbat.
This
means
that
the
fact
that
Shabbat
is
called
“Malchut
that
shines
in
Gadlut
[greatness/adulthood]”
is
due
to
the
preparatory
work
prior
to
the
reception
of
the
gift.
At
that
time
the
light
of
Shabbat,
which
is
called
“a
gift,”
can
clothe
in
these
vessels
of
bestowal.
Then,
the
external
ones
have
no
control
because
the
vessels
of
reception,
to
which
the
external
ones
grip,
are
absent.
Hence,
Shabbat
is
called
“And
all
the
judgments
pass
away
from
her.”
This
is
why
a
gift
is
called
Shabbat,
since
the
Creator
did
not
give
the
Shabbat
in
return
for
labor,
but
gave
the
Shabbat
as
a
gift.
And
the
reason
why
we
need
to
work
during
the
six
workdays
is
in
order
to
make
a
place
for
her,
meaning
a
safe
place
where
the
external
ones
cannot
hold
her,
since
on
Shabbat,
the
vessels
of
bestowal
have
already
been
corrected
and
they
flee
from
a
place
where
they
see
that
the
vessels
of
bestowal
govern.
For
this
reason,
Shabbat
is
called
“holy,”
for
the
external
ones
run
from
the
Kedusha
of
the
Shabbat,
when
everything
shines
in
vessels
of
bestowal
because
of
the
preparation
during
the
six
workdays.
According
to
the
above,
we
should
interpret
what
is
written,
“Moses
will
rejoice
with
the
gift
of
his
share.”
We
should
understand
why
it
is
written,
“He
who
hates
gifts
shall
live”
(Proverbs
15:27).
If
so,
then
what
is
the
meaning
of
“Moses
will
rejoice
with
the
gift
of
his
share,”
if
“He
who
hates
gifts
shall
live”?
The
answer
is,
“For
You
have
called
him
a
faithful
servant.”
What
is
“a
faithful
servant”?
It
is
as
our
sages
said,
“Be
as
slaves
serving
the
rav
[great
teacher]
not
in
order
to
receive
reward,”
meaning
that
all
of
one’s
work
is
only
to
bestow
and
not
to
receive
anything.
It
follows
that
the
fact
that
he
does
receive
is
because
the
Creator
wants
to
give
him.
Thus,
his
reception
is
called
“receiving
in
order
to
bestow.”
It
follows
that
the
gift
he
is
receiving
is
not
because
he
wants
to
receive
for
himself,
but
because
he
wants
to
bestow.
Since
it
is
the
will
of
the
Creator
to
do
good,
he
therefore
accepts
the
delight
and
pleasure,
to
satisfy
His
wish,
since
he
wants
to
delight
the
Creator.
But
what
does
the
Creator
need?
Certainly,
it
is
for
the
purpose
of
creation
to
be
carried
out
in
full.
Therefore,
he
accepts
the
King’s
gift
in
order
to
please
the
King.
This
is
the
meaning
of
the
words,
“For
you
have
called
him
a
faithful
servant.”
Now
we
can
interpret
the
words
of
The
Zohar,
which
asks,
“What
is
the
Shabbat?”
and
replies,
“Shin-Bat,
since
the
three
Vavs
in
the
Shin
imply
the
three
fathers,
HGT,
and
Malchut,
called
Bat
[daughter],
crowns
in
them,”
since
in
her
is
the
majority
of
the
Hochma,
as
it
is
written,
“Keep
us
like
the
pupil
of
the
eye,”
which
is
the
heart
of
the
eye.
There
are
three
colors
in
the
eye,
which
are
HGT,
and
the
fourth
color
is
a
black
dot,
which
is
Malchut.
In
the
three
Vavs,
each
Vav
implies
the
six
workdays,
which
is
the
time
of
work,
when
a
person
must
provide
for
himself
vessels
of
bestowal.
Indeed,
each
and
every
day,
a
person
must
walk
on
three
lines,
implied
by
the
three
Vavs
in
the
Shin.
In
other
words,
by
walking
on
the
right
and
left
each
day,
we
come
to
the
middle
line,
which
consists
of
both.
In
other
words,
we
begin
to
walk
on
the
right,
called
“the
state
of
wholeness,”
and
then
shift
to
counting,
when
he
begins
to
count
the
profit
he
has
gained
through
the
labor.
Afterward,
he
returns
to
the
right.
Through
this
turn
of
left
and
right,
we
arrive
at
the
middle
line,
born
out
of
the
two
lines.
Then,
through
the
work
of
the
three
Vavs,
we
come
to
the
state
of
Shabbat,
where
Shabbat
is
called
“the
dot
of
Malchut,”
which
is
black,
and
is
called
“a
black
dot
[or
point],”
since
the
Tzimtzum
was
on
Malchut,
which
is
called
“the
receiving
Kli.”
For
this
reason,
the
light
does
not
shine
on
her
own
self.
However,
through
the
correction
of
the
three
Vavs,
which
is
the
work
on
the
six
workdays
in
their
three
lines,
she
can
receive
the
light
that
belongs
to
her
essence,
which
is
the
light
of
Hochma.
She
is
called
Bat-Ayin
[“pupil”
but
also
“daughter
of
the
eye”],
where
Ayin
[eye]
is
called
Hochma,
and
in
the
black
dot,
the
light
of
Hochma
is
revealed.
This
is
the
Shabbat,
where
through
the
workdays,
the
Shabbat
appears.