ציטירנדיקער פּירוש אויף שמות 31:14

wer den Schabbat entweiht. Exod. 31, 14. Auf die Übertretung der bis hierher genannten Verbote erfolgt wiederum im Falle der Vorsätzlichkeit nach vorausgegangener Verwarnung die Strafe der Steinigung, auf die der nachfolgenden nur die Geisselstrafe.

וביום השביעי יהיה לכם קודש שבת שבתון, “and the seventh day shall be holy for you, a day of complete rest.” In this passage Moses does not warn the people that they are to observe the Sabbath, i.e. ושמרתם את השבת “you shall observe the Sabbath” (Exodus 31,14 or 31,13).
It appears therefore that we derive from here that the mystical dimension of the Sabbath is not to be revealed to the masses. When the Torah used the expression ושמרתם את השבת instead of ושמרתם את יום השבת, this is an indication that in chapter 31 the Torah addressed itself to the philosophical and hidden meanings of the Sabbath. Seeing that in our paragraph Moses spoke to all the people, including women and children, this was not the time and place to reveal hidden meanings of the Sabbath. In 31,13, on the other hand, G’d had instructed Moses with the words דבר אל בני ישראל, “speak to the Children of Israel,” implying that he should reveal to them both the obvious as well as the hidden meanings of the Sabbath legislation. The manner in which the Torah phrases what went on here is a hint to us not to reveal hidden meanings of the Torah to people who are not on the spiritual level enabling them to appreciate such meanings.
There is another proof for what we just said from the Talmud in Megillah 3. The Talmud says that when Onkelos was engaged in translating the Torah, a heavenly voice was heard to exclaim: “who is this who reveals the hidden dimensions of the Torah?” If restrictions are in place when one merely translates the written text of the Torah, how much more so must one be careful not to reveal the mystical dimensions of the Torah which have not been spelled out for all to see in the text to people not on the appropriate spiritual level? Anyone who becomes guilty of violating this principle is known as a מגלה סתרים, someone revealing mysteries. Only slanderers do something like that (Proverbs 11,13).

How then can I deal with the explicit warning that anyone desecrating the Sabbath laws is subject to legal execution? (Exodus 31,14.) Only preparatory activities associated with the circumcision are forbidden even on the Sabbath, whereas the circumcision itself overrides the Sabbath provided it is performed on the eighth day. (If the baby was born at dusk on Friday evening, the circumcision is deferred until the day after the Sabbath. If there is some doubt about the baby having a proper foreskin, the removal of that is also not performed on the Sabbath. (Sifra)

זכור — This word REMEMBER which opens this commandment here and שמור “observe” which opens it in Deuteronomy (5:12) were spoken in one utterance. Similar is, (Exodus 31:14) “Everyone that profaneth it (the Sabbath) shall surely be put to death”, which apparently is in contradiction with (Numbers 28:9) “And on the Sabbath day [ye shall offer] two lambs”, a command necessitating actions which, if done for any other purposes on the Sabbath, would involve a profanation of that day. Similar is, (Deuteronomy 22:11) “Thou shalt not wear a garment of two kinds, [as of woollen and linen together]” and (Deuteronomy 22:12) “Thou shalt make thee tassels”, for the performance of which command wool and linen may be employed in combination. Similar is, (Leviticus 18:16) “The nakedness of thy brother’s wife” (the prohibition of marriage with her), and (Deuteronomy 25:5) “her husband’s brother shall come unto her” (he shall marry her). — This is the meaning of what is said (Psalms 62:12) “One thing did God speak, these two things did we hear” (Mekhilta). זכור — This word expresses the verbal action without any reference to a particular time (the infinitive), similar to, (Isaiah 22:13) אכול ושתו “to eat and to drink”; (II Samuel 3:16) הלוך ובכה “to go and to weep”; and the following is its meaning: take care to remember always the Sabbath day — that if, for example, you come across a nice article of food during the week, put it by for the Sabbath (Beitzah 16a).