Shabbat plays a unique role within Jewish law as it includes both positive and negative orders. Both forms of order supposedly share the same normative content: they both prohibit work on Shabbat – one as a command not to do something, in which one is required not to act; and the other, an order to do something, whereby one must do something in order to not act on Shabbat. Maimonidesʼ ruling on the matter states that the Shabbat order is utterly positive and, in fact, presents the avoidance of acts or the non‐action altogether as one form of action. Thus, he suggests that the command to not do is not identical to a conscious and primary rejection of action. Referring to Franz Rosenzweigʼs approach to the difference between absence, nothingness, and negation – as well as Giorgio Agambenʼs analysis of potential and being as sharing a dualistic relationship – I analyse the positive order of Shabbat as an exemplary form of primary rejection. Referencing Hermann Cohenʼs interpretation of Shabbat, I demonstrate that the communal dimension of Shabbat could make the primary rejection involved in it easier, as it grants the believer a social position within a community of believers.

中文翻译：

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主动采取行动或不采取行动：对作为第一次拒绝形式的Shabbat日采取回避措施的双重反省1

安息日在犹太法律中起着独特的作用，因为它既包括正面命令，也包括负面命令。两种形式的命令据称具有相同的规范性内容：它们都禁止在安息日工作-一种作为不做某事的命令，其中一项是不得行动。另一种是做某事的命令，其中一个人必须做某事才能不对安息日采取行动。迈蒙尼德斯在此事上的裁决指出，安息日的命令是完全正面的，实际上，它表示完全避免采取行动或不采取行动是一种行动形式。因此，他建议不这样做的命令与有意识的，主要的行动拒绝并不相同。提到弗朗兹·罗森茨威格（Franz Rosenzweig）关于缺席，虚无，和否定-以及乔治·阿甘本（Giorgio Agamben）对潜能的分析以及存在二元关系的分析–我分析了安息日的积极秩序，作为主要排斥的一种典型形式。引用赫尔曼·科恩（Hermann Cohen）对“安息日”的解释，我证明了“安息日”的公共维度可以使参与其中的主要拒绝变得更加容易，因为它使信徒在信徒社区中具有社会地位。