During Sukkot, we circle the sanctuary in a processional, carrying the lulav and etrog, while reciting a prayer with the repeated refrain “hosha na”—please save us! On Shabbat, we don’t use the lulav and etrog, so we don’t do the processional. Nevertheless, we still do recite a hoshana prayer based, as is fitting, on our observance of Shabbat.
Summarizing, it points out the following characteristics of the Jewish people vis-à-vis Shabbat:
G-d treats us like the apple of His eye because we study Torah, in particular the laws of Shabbat. These include laws about what is forbidden on Shabbat, and the boundary of how far one may walk outside the city on Shabbat. We restrain ourselves on Shabbat, following the Torah’s commands that we “Remember” and “Guard” Shabbat (as mentioned in the two different versions of the 10 commandments). We anticipate Shabbat by beginning our celebration (18 minutes) earlier than sunset. We use our work-week in order to prepare for Shabbat. We enjoy every minute of Shabbat, as a delight and honor. We change our clothes, prepare special food and drink, and save our delicacies for Shabbat. We enjoy three meals on Shabbat, use two challahs on Shabbat. We are aware of the “four domains” (which determine where one may carry on Shabbat). We light candles, recite Kiddush, recite the seven blessing Amidah, and read seven aliyot on Shabbat, and—here’s the cherry on top—“we will inherit the Messianic time which will be entirely Shabbat.”
What are we to make of a prayer like this? It’s obviously repetitive, and has a very stilted style. It’s unlikely that a prayer like this would be written today. But there is an important point being made—every single act we do to “remember and guard” Shabbat is an act that can be used as a basis to entreat G-d’s salvation. This tells us something about us—how incredibly empowered we are; something about G-d—how sensitive G-d is to our actions; and something about Shabbat—that the observance of Shabbat is of crucial, perhaps even cosmic, significance.