“You shall mention the day of Shabbos to sanctify it, (Exodus 20:8)” is number four on the top ten list of the Ten Commandments. Chazal derive from this verse that there is a requirement to sanctify the day of Shabbos. How should one perform this action, must it be verbally declared or would mental intention suffice? Furthermore, the Gemarah in Pesachim 117b informs us that in order to fulfill the obligation of kiddush the formula must include mention of yitziat mitzrayim, the Exodus. Why must one include the miracle of the Exodus in kiddush? How does that relate to “sanctifying” Shabbos?
The Semag, Sefer Mitzvot Gadol, (Rabbi Moses ben Jacob of Coucy' early 13th century, Coucy, France) in positive commandment 29, learns from our verse “that it is a positive commandment from the Torah to sanctify the day of Shabbos with words.” Similarly, Maimonides (1194-1263), in his Sefer HaMitzvot positive commandment 155, says that one is required to verbally express the holiness and greatness of Shabbos. The Minchas HaChinuch concludes from these sources that in order to fulfill the obligation of kiddush one is required to make a verbal declaration, and mental thought would not be adequate.
Now that we know how to fulfill the mitzvah of kiddush, we must discover when to perform the mitzvah. Many of us are familiar with the Friday night blessings over a cup of wine in which we discuss the holiness of Shabbos, thereby satisfying the need for a verbal declaration. That is why these blessings are called kiddush. However, the Magen Avraham (171:1) (Rabbi Abraham "Abeleh" Gombiner of Kalisz, Poland (c. 1637-1683)) writes that one satisfies his obligation of kiddush with the recitation of the Friday night Silent Amidah where the holiness of Shabbos is mentioned in the middle blessing (note that this discussion is only on a Biblical, Torah level, for on a Rabbinic level the declaration must be performed utilizing a cup of wine). Therefore if one is fasting, or for medical reasons is unable to eat or drink on Shabbos, one can satisfy one’s Biblical obligation of kiddush via his prayers. The Minchat Chinuch (Rav Yoseif Ben Moshe Babad 1801-1874, Tarnopol/Tzfat) asks a gevaldig (tr. bangin’) question on this Magen Avraham based on the Talmud in Pesachim that we quoted earlier. We noted that there is an obligation to mention the Exodus during kiddush. If so, how can the Magen Avraham claim that one fulfills one’s obligation during the Amidah if there is no mention of the Exodus in the Amidah! (Remember there is no “zecher l’yitzyat mitzray”m” like there is in the Amidah of the Shabbos morning). This question further emphasizes the necessity to include the Exodus in Kiddush. Yet, getting back to our earlier Q, what does the Exodus have to do with Kiddush?
Perhaps we can understand the relationship between Shabbos and the Exodus based on the Sefer HaChinuch’s (anonymous medieval work on the 613 precepts) understanding of the Mitzvah of kiddush (commandment 31). The Chinuch explains that the purpose for verbalizing kiddush is “in order that we should be awakened as the result of an action to remember the greatness of Shabbos and to reaffirm our faith in the continual creation of the world.” In other words, mental intent does not suffice to fulfill the obligation of kiddush. We require an action to solidify and concretize our belief in G-d and creation. [Similarly, the Ibn Ezra (1092-1167) in Deuterono1my 30:14 explains that if you want the Torah to be in your heart it must be spoken upon your mouth.] As we are very aware, thought alone is insufficient to keep us committed, but rather our thoughts must lead to actions.
The Ramban (Deuteronomy 5:15) applies this idea to the Exodus. The Exodus reiterates our belief in the creation of the world. For if one should ever doubt that G-d created the world, chas v’shalom, one need only look at story of the Exodus where G-d, before our very own eyes, displayed his Divine Providence. The Exodus reaffirms our belief in the creation of the world, similar to kiddush where the verbal requirement concretizes the holiness of Shabbos.
In the Kuzari, Rabbi Yehudah haLevi (11th century) explains that Shabbos is a living testament and confirmation to G-d’s creation of the world. The Ramban emphasizes that by observing Shabbos it is as if one is testifying to G-d’s creation. This might explain why one is required to verbalize kiddush, for we are serving as witnesses to the creation of the world. Witnesses, according to halacha, must articulate their words verbally, and mental intention is not sufficient.
In our life we often have positive intentions and think to do good things. We must realize that the thought needs to be expressed in actions and deeds for them to have a lasting impression.