parshaמפרשי הפרשה

כלי יקר — זכור את יום השבת לקדשו

To whom does the suffix 'לקדשו' refer? Shabbat is already inherently holy — 'מקודש ועומד' — so who is being sanctified by the act of remembering?

וזה שאמר 'לקדשו', כי לא אמר 'קדש את יום השבת' כי כבר הוא מקודש ועומד, אלא 'לקדשו' שב אל ה' יתברך שהזכיר למעלה בלא תשא. כי על ידי השבועה הוא מחלל את השם, ולעומת זה זכירת יום השבת מועלת לך לקדש את ה' יתברך על ידי שתזכור כי ששת ימים עשה ה' את השמים ואת הארץ בשמו יתברך כמו שנאמר 'כי ביה ה' צור עולמים'.

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כלי יקר

כלי יקר על שמות כ׳:ח׳

Kli Yakar on Exodus 20:8

Yitro

Q — To whom does the suffix 'לקדשו' refer? Shabbat is already inherently holy — 'מקודש ועומד' — so who is being sanctified by the act of remembering?

A — Kli Yakar's startling read: 'לקדשו' refers not to Shabbat but to *Hashem*. The Decalogue moves through קדושת שם ה' — the second commandment forbids other gods, the third forbids taking His name in vain (chillul Hashem). The fourth continues the theme: remembering Shabbat sanctifies Hashem's name, because remembering Shabbat means remembering that 'כי ביה ה' צור עולמים' — Hashem created all worlds *with His name*. The mitzvah is constructed as the positive counterpart to 'לא תשא': not taking the name in vain is chillul-avoidance; remembering Shabbat is active kiddush.

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