Shabbat & Torah Learning There are three mitzvot which the Torah commands that serve as אותות – “signs” that proclaim our belief in the one, true G-d. These mitzvot are berit milah , Shabbat, and tefillin . Rabbenu Bahya (Bereshit 17:24) explains that these mitzvot “are testimony and a sign of [G-d’s] oneness and [our] faith, and thus it is improper for anyone among Israel to be without two of them, for all matters are confirmed through two witnesses.” These three “signs” correspond to the three realms of holiness – people, space and time. The three realms of kedushah are highlighted during the Yom Kippur service in the Bet Ha’mikdash , when the holiest person (the kohen gadol ) enters the holiest place (the קודש הקדשים ) at the holiest time (Yom Kippur). Similarly, the berit mila signifies the sanctity of the person; Shabbat signifies the sanctity of time; and the tefillin – an object of holiness – signifies the sanctity of place. Additionally, however, all these mitzvot share another common denominator, namely, they all facilitate knowledge and understanding of Torah. Rabbi Akiva Eiger (responsa, 1:42) writes that the external berit milah has the effect of opening the “clog” in our hearts so we can properly understand Torah. The physical state of circumcision impacts upon our inner, spiritual beings. For this reason, as Rav Haim Palagi notes, we thank Hashem in birkat ha’mazon על בריתך שחתמת על בשרנו ועל תורתך שלימדתנו – “for Your covenant that You have stamped upon our flesh, and for Your Torah which You have taught us,” clearly establishing a link between berit milah and Torah. We might suggest an analogy to radio waves, or a satellite dish. Even though radio waves are present in the air, we cannot hear them unless we have an antenna. Programs are broadcast via satellite, but one cannot view them without a satellite dish. Berit milah serves as our “antenna” which enables us to learn and internalize the words of the Torah. Tefillin , too, serves to facilitate our study of Torah, as the Torah itself teaches: והיה לאות לידך ולזכרון בין עיניך למען תהיה תורת ה' בפיך. It shall be placed as a sign upon your arm and as a reminder between your eyes, in order that G-d’s Torah shall be in your mouth. (Shemot 13:9) Indeed, the Hida writes in Birkeh Yosef that studying Gemara, Rashi and Tosafot each day is obligatory just as wearing tefillin is required each day. Since the entire purpose of tefillin is to facilitate Torah learning, it follows that Torah learning itself constitutes a daily obligation. (The Hida specifies the study of Talmud with its commentaries likely because the aforementioned verse speaks of the goal of תורת ה' בפיך – the Torah being “in your mouth,” referring to the תורה שבעל פה – the oral law, which consists of Talmud and its commentaries.) Shabbat, too, serves as an opportunity for us to study Torah, as the Sifteh Kohen writes (Shemot 19:12): ולזה ניתנה תורה בשבת לומר שעיקר לימוד התורה הוא בשבת . This is why the Torah was given on Shabbat – because the main Torah learning is done on Shabbat . Shabbat is to be our primary time of engagement in Torah learning. Women are not obligated to study Torah, but nevertheless, the Gemara teaches in Masechet Sotah that women earn reward for Torah by enabling and helping their children and husbands to learn. The share they earn through the work they invest and sacrifices they make for Torah is equal to that of the men who engage in Torah. And for this reason, Hacham Bentzion Abba Shaul teaches, women recite birkat ha’Torah each day, as they are no less included in the rewards for Torah than men. (In fact, as one Rabbi once remarked, women actually receive greater reward, as they are rewarded for the entire time their husbands are away learning, whereas the husbands do not earn reward for the time they sleep during the class, or when they need to take a break.) However, since women are not obligated in the actual study of Torah as men are, they have different “signs” facilitating their share in Torah. Instead of berit mila , tefillin and Shabbat, their three “signs” are niddah , hallah and candle lighting. Niddah refers to family purity, but more broadly relates to modesty and personal piety. This mitzvah has the effect of producing children who excel in Torah. The Midrash tells of a woman named Kimhit, who conducted herself in an especially modest way, and in reward she had seven sons who all served in the position of kohen gadol in the Bet Ha’mikdash . Interestingly, the Midrash attributes this privilege not to Kimhit’s husband’s good deeds, but rather to Kimhit herself, because the woman’s conduct has the primary influence upon the children. The Midrash here teaches us that a woman’s modesty has a direct impact upon the spiritual achievement of her children, as it brings holiness into the home. And the mitzvah of hallah , in ancient times, involved giving portions of dough to a kohen , to support him so he could learn Torah. Thus, this mitzvah , too, serves to facilitate Torah learning. (We might add that the Hazon Ish was quoted by Rabbi Yaacov Galinsky as saying that the highest level of charity is giving food directly to a Torah scholar.) Finally, the mitzvah of candle lighting begins Shabbat, the time best suited for Torah learning. Indeed, the Gemara teaches that those who properly observe the mitzvah of Shabbat candles are rewarded with children who become Torah scholars, because Shabbat has the special power to facilitate achievement in Torah. The Ben Ish Hai noted that these three mitzvot are alluded to in the name חנה , the name of the woman whose prayers for a son serve as the model of tefillah . The name represents the words ח לה, נ דה, ה דלקת הנר , because the most opportune time for a woman to pray is when performing these special mitzvot , which have the unique ability to generate kedushah in her home. These three mitzvot , like the man’s three “signs,” correspond to the realms of people, time and place. Modesty lends sanctity to the person; the Shabbat candles relate to the sanctity of time; and hallah has the capacity to transform the kitchen, and the home generally, into a receptacle for kedushah and into a sanctuary of sorts. Women may find it difficult for their husbands to spend time away from the home studying Torah, especially on Shabbat. We need to remember, however, that a wife fully shares in the husband’s reward for learning by enabling him to study. Especially on Shabbat, the primary time for learning, everyone must make a special effort to facilitate Torah study, which is the ultimate aim and objective of the Shabbat experience. Let us, then, all ensure to use Shabbat for its proper purpose – to be a sacred time of Torah learning, which thereby lends a quality of kedushah to every second of every day, throughout the entirety of our lives.