וּבְנֵ֣י הַנֵּכָ֗ר הַנִּלְוִ֤ים עַל־יְהוָה֙ לְשָׁ֣רְת֔וֹ וּֽלְאַהֲבָה֙ אֶת־שֵׁ֣ם יְהוָ֔ה לִהְי֥וֹת ל֖וֹ לַעֲבָדִ֑ים כָּל־שֹׁמֵ֤ר שַׁבָּת֙ מֵֽחַלְּל֔וֹ וּמַחֲזִיקִ֖ים בִּבְרִיתִֽי׃
또 나 여호와에게 연합하여 섬기며 나 여호와의 이름을 사랑하며 나의 종이 되며 안식일을 지켜 더럽히지 아니하며 나의 언약을 굳게 지키는 이방인마다
Ramban
MOSES COMMANDED US A LAW. The meaning thereof is that Israel will always “take” [receive His words] and say “Moses commanded us a Law and this will be an inheritance of the congregation of Jacob, for all the children of Jacob shall possess it forever and observe it, for it shall not be forgotten out of the mouths of their seed.”59Above, 31:21. And our Rabbis interpreted60Tanchuma, Vayakheil 8. that he did not say “an inheritance of the house of Jacob” or “the seed of Jacob” — he stated of the congregation of Jacob in order to suggest that many [strangers] would join them and the Torah will always be an inheritance of Jacob and of all who congregate to him, these being the strangers that join themselves to the Eternal, to minister unto Him,61Isaiah 56:6. and they shall cleave to the house of Jacob,62Ibid., 14:1. and they will all be called “His congregation.”
Ibn Ezra
And he that putteth his trust, etc. We see here how this chapter is connected with the preceding; comp. whosoever keepeth the Sabbath etc. (56:6).19I. E. seems to consider the keeping of the Sabbath as a sign of our trust in the Lord, since he finds in the words and he that putteth a trust in me a reference to the words that keepeth the Sabbath from polluting it.
Rabbeinu Bahya
Sabbath is the first commandment given to Israel before the Torah was given. It is the basis of our faith and is equated with all other commandments combined. The Sabbath affirms our belief that G'd created the world in six days and rested on the seventh.
Our sages (Shabbat 119) state that Jerusalem was destroyed only on account of desecration of the Sabbath. They derive this from Ezekiel 22,26: ”they have closed their eyes to My Sabbaths so that I became profaned in their midst.” Jeremiah 17,27 warned the Jewish people concerning the observance of the Sabbath telling them that both Jerusalem and the dynasty of the house of David would survive only by merit of Sabbath observance. Failing such observance, the prophet warns that the city would be burned and that the fire would not be extinguished.
Concerning the positive value of Sabbath observance, we are told in Shabbat 118 that if the Israelites (all of them) were to observe only two Sabbaths they would be redeemed from exile immediately. They base this on the wording in Isaiah 56,4אשר ישמרו את שבתותי , “who will observe My Sabbath days.” Even as few as two such Sabbaths qualify for the plural used by the prophet in describing the result of such observance as being: “I will give them My house and within My walls a monument and a name better than sons and daughters; I will give them an everlasting name, etc.” The passage concludes with the words: “I will bring them to My sacred mount and let them rejoice in My house of prayer.”
On the subject of Sabbath observance our sages in Shabbat 118 continue that if someone observes the laws of the Sabbath meticulously he will be forgiven such sins as the type of idolatry committed by the first generation of idolaters, the people at the time of Enosh, seeing that the prophet said אשרי אנוש יעשה זאת...שומר שבת מחללו, “hail to (even someone like Enosh) who does this and makes sure not to desecrate the Sabbath” (Isaiah 56,2). The sages substitute the word מחול לו, for the word מחללו, in the verse, i.e. he who does not desecrate it (מחללו), will be forgiven (מחול לו) for his sins.
The plain meaning of the text, i.e. why the Torah here speaks about the Sabbath in the plural, is simply because there are many Sabbath days in the course of a year as distinct from the other festivals which occur only once a year.
Our sages (Shabbat 119) state that Jerusalem was destroyed only on account of desecration of the Sabbath. They derive this from Ezekiel 22,26: ”they have closed their eyes to My Sabbaths so that I became profaned in their midst.” Jeremiah 17,27 warned the Jewish people concerning the observance of the Sabbath telling them that both Jerusalem and the dynasty of the house of David would survive only by merit of Sabbath observance. Failing such observance, the prophet warns that the city would be burned and that the fire would not be extinguished.
Concerning the positive value of Sabbath observance, we are told in Shabbat 118 that if the Israelites (all of them) were to observe only two Sabbaths they would be redeemed from exile immediately. They base this on the wording in Isaiah 56,4אשר ישמרו את שבתותי , “who will observe My Sabbath days.” Even as few as two such Sabbaths qualify for the plural used by the prophet in describing the result of such observance as being: “I will give them My house and within My walls a monument and a name better than sons and daughters; I will give them an everlasting name, etc.” The passage concludes with the words: “I will bring them to My sacred mount and let them rejoice in My house of prayer.”
On the subject of Sabbath observance our sages in Shabbat 118 continue that if someone observes the laws of the Sabbath meticulously he will be forgiven such sins as the type of idolatry committed by the first generation of idolaters, the people at the time of Enosh, seeing that the prophet said אשרי אנוש יעשה זאת...שומר שבת מחללו, “hail to (even someone like Enosh) who does this and makes sure not to desecrate the Sabbath” (Isaiah 56,2). The sages substitute the word מחול לו, for the word מחללו, in the verse, i.e. he who does not desecrate it (מחללו), will be forgiven (מחול לו) for his sins.
The plain meaning of the text, i.e. why the Torah here speaks about the Sabbath in the plural, is simply because there are many Sabbath days in the course of a year as distinct from the other festivals which occur only once a year.