ייִדישער מחשבֿה אויף איוב 3:19

The mitzvah of Shabbath lends itself to distinction between the resting of the Israelite and the resting of slave and beast, the latter being an end in itself, compassion and graciousness towards them, while the former is not an end in itself, for a free man can rest whenever he wishes to do so, so that (for the free man) it is a means to other ends. First of all, the mitzvah of (resting on) Shabbath, like all the restraints of holiness, exalts the Israelites to perceive themselves as a kingdom of priests and a holy nation, resting on the day that G-d rested from the labors (of creating) heaven and earth. In this respect, Shabbath is a sign between the L-rd and Israel; that is, a sign of the covenant between us. And, in another respect, there is in the mitzvah of (resting on) Shabbath a great benefit vis-à-vis character enhancement, national well-being and perpetuation of the faith. Every man rests sometimes from his labors and enjoys his rest. But if everyone rested on the day he chose, no benefit would accrue from these private restings aside from the enjoyment of each individual. But if the entire nation rests on the same day, they can gather together to eat and drink and to converse with each other, increasing love among them. They can also hear Torah and tochachah ("chastisement") from the elders and the sages. And the Sabbath day "equalizes" rich and poor, master and slave. "Small and great are (alike) there, and the slave is free of his master" (Iyyov 3:19). This serves to distance pride from the rich and to remind them that we are all children of one Father.