"And you shall keep the Sabbath" (Exodus 31:14). One who cooks on the Sabbath: if unintentionally, he may eat it; if intentionally, he may never eat it, neither he nor others. What is the reasoning of Rabbi Yochanan the Sandal-maker? As Rabbi Chiyya expounded at the entrance of the house of the Patriarch: "And you shall keep the Sabbath, for it is holy to you" — just as holy things are forbidden to eat, so the product of Sabbath labor is forbidden to eat. If so, just as holy things are forbidden in benefit, so the product of Sabbath labor should be forbidden in benefit? Scripture teaches "to you" — it shall be yours. One might think this applies even unintentionally; Scripture teaches "those who profane it shall be put to death" — I spoke of the intentional, not the unintentional. Rav Acha and Ravina disagree about this. One said: the product of Sabbath labor is forbidden by Torah law, as we said. The other said: the product of Sabbath labor is forbidden by rabbinic law, for the verse says "it is holy" — it is holy, but its products are not holy. "And you shall keep the Sabbath." This is what Rabbi Shimon ben Menasya used to say: "To you the Sabbath is handed over, and you are not handed over to the Sabbath." "For it is holy to you" teaches that the Sabbath is holy for Israel. What is it about so-and-so that his shop is closed? It is because he keeps the Sabbath. And not only that, but one who keeps the Sabbath testifies about the One who spoke and the world came into being, that He created His world in six days and rested on the seventh. And so it says, "You are My witnesses, says the LORD, and I am God" (Isaiah 43:12).
The Sabbath Is Handed to You, and You Are Not Handed to It
Yalkut Shimoni on Torah 390:6
וּשְׁמַרְתֶּם אֶת הַשַּׁבָּת. הַמְּבַשֵּׁל בַּשַּׁבָּת, בְּשׁוֹגֵג יֹאכַל, בְּמֵזִיד לֹא יֹאכַל עוֹלָמִית לֹא לוֹ וְלֹא לַאֲחֵרִים. מַאי טַעְמָא דְּרַבִּי יוֹחָנָן הַסַּנְדְּלָר. כִּדְדָּרַשׁ רַבִּי חִיָּיא אֲפִיתְחָא דְבֵי נְשִׂיאָה. וּשְׁמַרְתֶּם אֶת הַשַּׁבָּת כִּי קֹדֶשׁ הִיא לָכֶם, מַה קֹּדֶשׁ אָסוּר בַּאֲכִילָה אַף מַעֲשֵׂה שַׁבָּת נַמִי אָסוּר בַּאֲכִילָה. אִי מַה קֹּדֶשׁ אָסוּר בַּהֲנָאָה אַף מַעֲשֵׂה שַׁבָּת אָסוּר בַּהֲנָאָה, תַּלְמוּד לוֹמַר לָכֶם, שֶׁלָּכֶם תְּהֵא. יָכוֹל אֲפִלּוּ בְּשׁוֹגֵג, תַּלְמוּד לוֹמַר מְחַלֲלֶיהָ מוֹת יוּמָת, בְּמֵזִיד אָמַרְתִּי וְלֹא בְשׁוֹגֵג. פְּלִיגֵי בָּהּ רַב אָחָא וְרַבִינָא. חַד אֲמַר, מַעֲשֶׂה שַׁבָּת דְּאוֹרַיְיתָא כִּדְאָמְרָן. וְחָד אֲמַר, מַעֲשֵׂה שַׁבָּת דְּרַבָּנָן, דַּאֲמַר קְרָא קֹדֶשׁ הִיא, הִיא קֹדֶשׁ וְאֵין מַעֲשֶׂיהָ קֹדֶשׁ. וּשְׁמַרְתֶּם אֶת הַשַּׁבָּת. זֶהוּ שֶׁהָיָה רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אוֹמֵר. לָכֶם שַׁבָּת מְסוּרָה וְאֵין אַתֶּם מְסוּרִין לַשַּׁבָּת. כִּי קֹדֶשׁ הִיא לָכֶם מַגִּיד שֶׁהַשַּׁבָּת קְדוֹשָׁה לְיִשְׂרָאֵל, מַה לִּפְלוֹנִי שֶׁחֲנוּתוֹ נְעוּלָה, שֶׁהוּא מְשַׁמֵּר אֶת הַשַּׁבָּת. וְלֹא עוֹד אֶלָּא שֶׁהַמְּשַׁמֵּר אֶת הַשַּׁבָּת מֵעִיד עַל מִי שֶׁאָמַר וְהָיָה הָעוֹלָם שֶׁבָּרָא עוֹלָמוֹ בְּשִׁשָּׁה וְנָח בַּשְּׁבִיעִי, וְכֵן הוּא אוֹמֵר (ישעיה מג, יב) "וְאַתֶּם עֵדַי נְאֻם ה' וַאֲנִי אֵל".