The Torah commands in Parashat Mishpatim (Shemot 23:12), “U’ba’yom Ha’shebi’i Tishbot” – that we must rest on the seventh day, Shabbat. Earlier, as part of the Ten Commandments, the Torah had introduced a Misvat Lo Ta’aseh (prohibition) forbidding the performance of Melacha – certain types of constructive activity – on Shabbat. Here, the Torah introduces a Misvat Aseh (affirmative command) obligating one to observe Shabbat as a day of rest. The Sefer Ha’hinuch draws our attention to the fact that the Torah mentions the Misva of Shabbat no fewer than twelve times, in order to underscore its great importance and the severity of the sin of Shabbat desecration. The Ramban (Rav Moshe Nahmanides, Spain, 1194-1270) writes that the Misvat Aseh of “U’ba’yom Ha’shebi’i Tishbot” demands more than simply refraining from the thirty-nine categories of forbidden activity on Shabbat. He notes that it is possible for a person to refrain from all these activities but still miss the entire purpose of Shabbat – to serve as a day of relaxation and enjoyment. For example, a person can spend the entire day rearranging his house, moving furniture from one place to another, or cleaning out the garage, without performing any of the thirty-nine Melachot. The Ramban writes that the command “U’ba’yom Ha’shebi’i Tishbot” requires that we not only refrain from the technical prohibitions of Shabbat, but also observe the day as a day of relaxation and rest. This comment of the Ramban reflects a broader concept, which is a crucially important principle regarding Torah life. Beyond the technicalities of the Torah’s laws, there are also overarching ideals that must characterize and inform the way we live. Thus, on Shabbat, we are required to not only abstain from the specific forbidden activities, but also to lend Shabbat a distinct aura and character. The Ramban makes this point regarding two other commands, as well. One is the command of “Kedoshim Tiheyu” – “You shall be sacred” (Vayikra 19:2). The Ramban explains that a person can refrain from prohibited intimate relationships, and prohibited foods, but still live an “unholy life” by marrying many wives and overindulging in intimacy, or by gluttonously overindulging in permissible food and wine. The command of “Kedoshim Tiheyu” obligates us to live a “sacred” life by exercising moderation in our indulgence in physical pleasures. The Ramban writes that one who overindulges without violating any technical prohibitions is a “Nabal Bi’rshut Ha’Torah” – one who acts “repugnantly” within the parameters of what the Torah permitted. The Torah therefore issued the command of “Kedoshim Tiheyu” to instruct that we must conduct ourselves in a holy, refined manner even with regard to that which is technically allowed. The other context in which the Ramban makes this point is the command of “Ve’asita Ha’yashar Ve’ha’tob Be’eneh Hashem” – “You shall do that which is upright and good in G-d’s eyes” (Debarim 6:18). The Ramban explains that it is possible for one to technically observe the Torah’s interpersonal code, doing nothing that can legally be defined as stealing or harming one’s fellow, but still act unethically. A person is able to deceive people, or act unjustly, even while avoiding technical Halachic violations. The Torah therefore commanded, “Ve’asita Ha’yashar Ve’ha’tob Be’eneh Hashem,” that we act in a just, moral, kindhearted and sensitive manner even beyond the technical laws governing interpersonal conduct. As in regard to the Misva of Shabbat observance, the Ramban demonstrates that Torah commitment entails both strict adherence to all the relevant technical Halachic details, as well as following the spirit of the law, recognizing the overarching values which the Misvot are meant to express, and conducting ourselves according to those values.