Embrace Shabbat: Recent Episodes
Rabbi David Sutton
The Cleansing Power of Shabbat Preparations The Midrash ( Bereshit Rabbah 56:3) observes that in the Torah'saccount of עקידת יצחק – the story of Avraham Avinu placing his son, Yitzchak, on thealtar and preparing to slaughter him in compliance with Hashem's command – theTorah refers to Avraham's knife with the term מאכולת . A knife is occasionally called מאכולת , a term thatstems from the root א.כ.ל. ("eat"), because it is used to slaughter animals so their meetmay be consumed. In the specific contextof עקידת יצחק , however, the Midrash comments that this term alludes to thefact that the Jewish People, the descendants of Avraham Avinu, continue"eating" and benefiting from the merit of this great act of self-sacrifice andsubservience to the Divine Will, to this very day. The Vilna Gaon ( Kol Eliyahu , Parashat Vayera) raises thequestion of how to reconcile the Midrash's comment with the well-establishedprinciple of שכר מצוה בהאי עלמא ליכא – the reward for mitzvot is grantedin the next world, and not in this world. How do we benefit here in this world from the great mitzvah of עקידת יצחק , if our Sages teach that we receive reward for mitzvot only in the next world? The Gaon answers that the Midrash refers to the mitzvot for allthe extensive preparations that Avraham made to sacrifice his son. Of course, he never actually performed thesacrifice, as at the last moment Hashem ordered him to withdraw his knife. The rewards that we receive, then, are onlyfor the preparations – the three-day journey to Mount Moriah, tying Yitzchakupon the altar, preparing the knife, and so on. Preparing for any mitzvah yields very significant rewards. It is through the efforts we invest beforethe mitzvah is performed, in preparation for the act, that we earn greatmerit. This is especially true of Shabbat. The Torat Hayim (Eruvin 19a) writes that our preparation forShabbat parallels our preparation in this world for our lives in the eternalworld. As Shabbat is מעין עולם הבא – aglimpse of the next world, our preparations for Shabbat are to resemble ourpreparations for the afterlife. In orderfor a person to earn a share in the next world, he must be spiritual pure. Those whose souls have been contaminated inthis world must undergo a "cleansing" process before they earn entry into thenext world. Correspondingly, halachah requires us to bathe with warm water on Erev Shabbat as part of ourpreparations for Shabbat. This cleansingof our bodies represents the cleansing of our souls, a necessary prerequisitefor experiencing the beauty and splendor of the next world. It emerges, then, that preparing for Shabbat has a "cleansing" effectupon our souls. The hard work and effortwe invest in preparing for Shabbat, even bathing, has a very significantspiritual impact, preparing our souls to receive the special kedushah ofShabbat. Further insight into this "cleansing" power can be gleaned from aremarkable comment by the Ben Ish Hai. Halachah requires washing our hands each morning when we awaken in order to remove the tum'ah (impurity) that descends upon our hands as we sleep. The Ben Ish Hai explains this concept by wayof an analogy to the body's circulatory system. When a person's blood is not circulating properly, then this conditionis manifest specifically in the body's extremities – the fingers and feet. They turn blue and do not function properly,because the blood does not reach these outermost regions of the body. Similarly, the Ben Ish Hai writes, when aperson wakes up in the morning, most of the contamination that descended overthe course of the night leaves, but it remains on the body's extremities. Therefore, one is required to washspecifically the hands each morning. However, as the Ben Ish Hai proceeds to note, this gives rise to thequestion of why halachah does not also require washing one's feet eachmorning. If the tum'ah on thebody's extremities remain when one awakens, then why must he wash only hishands? The Ben Ish Hai answers that halachah does not require washingone's feet in the morning because this would not suffice to eliminate the tum'ah . Since the feet tread continuously on theground, the tum'ah on the feet is so powerful that it cannot be removedthrough washing. The exception to thisrule, the Ben Ish Hai adds, is the kohanim in the Bet Ha'mikdash ,who are required to wash their hands and feet before entering the Mikdash . The special sanctity of the Mikdash makes it possible to eliminate the tum'ah even from the feet, and soalthough we are not required to wash our feet each morning, the kohanim are required to wash their feet before entering the Bet Ha'mikdash . Remarkably, there is also a second exception – Erev Shabbat. The Ben Ish Hai writes that halachah requires us to wash, minimally, our face, hands and feet every Erev Shabbat inpreparation for Shabbat. The reason isthat just as the sanctity of the Mikdash makes it possible for the kohanim to eliminate the tum'ah from their feet, the special sanctity of Shabbatsimilarly has this unique ability. Shabbatpreparations offer us an opportunity that is otherwise reserved exclusively forthe kohanim in the Bet Ha'mikdash – to thoroughly cleanse oursouls and achieve a pristine level of spiritual purity. This theme of preparation closely relates to the sefirat ha'omer period, when we spend forty-nine days preparing for Matan Torah . The period of sefirat ha'omer is intended to serve as a period ofintensive preparation, because the more we prepare for the event of Matan Toraah , the greater and more enduringan impact the experience of Matan Torah will have upon us. Our Sages note that although Avraham had numerous servants, he himselfsaddled his donkey and made the necessary preparations for עקידת יצחק . Years later, when Bilam set out to place acurse upon Beneh Yisrael , he specifically saddled his own donkey, ratherthan asking one of his servants to do so, in an effort to "counter" Avraham'senthusiasm. Bilam keenly understood thepower of preparation, and sought to use this power for his evil plot to destroy Beneh Yisrael . We are to followthe inspiring example of Avraham, who utilized the power of preparation for thepurpose of serving Hashem and bringing kedushah into the world. Let us, then, joyfully and enthusiasticallyprepare for Shabbat each week, recognizing the great benefits and impact ofthese efforts.
Whenever we involve ourselves in some project or undertaking, it’s a good idea to properly appreciate the value of what we’re doing, in order to sustain our zeal and motivation to accomplish and achieve at the highest standard. This is true of Shabbat, as well. The more we understand and appreciate the immense value of Shabbat, the more driven we will be to enhance our Shabbat observance and bring it to a higher level. This is especially so as we prepare for the final Shabbat of the year. Performing any mitzvah is a great privilege. While we perform mitzvot first and foremost because we are obligated to do so, we must also recognize that it is a great privilege to serve the Almighty and accrue merits through the performance of a mitzvah . And one of the greatest rewards we earn through the performance of a mitzvah is the privilege of performing additional mitzvot . This concept is powerfully conveyed through a story told by the Ponevitcher Rav about a conversation he once had with the Hazon Ish. The Ponevitcher Rav occasionally traveled to the United States to raise money for the yeshiva, and after one of his trips, he asked the Hazon Ish about a curious phenomenon that he experienced. Every so often, when he approached a prospective donor to ask for a contribution, the man would ask him to come back the next day. “I just don’t understand,” the Ponevitcher Rav said. “If he wants to donate, then why doesn’t he just donate, and if he does not want to donate, then why doesn’t he just say so?” The Hazon Ish asked him what he thought the explanation was, and the Ponevitcher Rav said that perhaps people say this because they do not really wish to donate, and so they tell him to return the next day in the hope that he won’t, or that they would not be available when he comes. The Hazon Ish, however, said that this is not correct. The reason why they respond this way, he explained, is because they need a zechut (source of merit) with which to earn the mitzvah of supporting Torah study. If a person does not feel quite ready to donate, and so he asks the Rabbi to return the next day, it is because he needs an additional source of merit, such as another prayer, or another act of kindness, before he earns the great privilege of supporting Torah. Another story that illustrates this point is told by Rav Avraham Mordechai Shapiro, a famous student of Rav Aharon Kotler, in his work Imreh Mordechai . He tells that he was once in Tel-Aviv on a Friday in the 1950s, and he happened to be in front of a small shop. A customer came to the shop and asked to buy a pack of cigarettes. The shopkeeper looked at his watch, and told the man that he could not sell him the cigarettes because of the time. He explained that his practice was not to sell cigarettes after midday on Friday, because he did not want to facilitate Shabbat desecration. Rav Shapiro overheard this exchange, and was intrigued by the shopkeeper. He was further impressed when he saw that the shopkeeper had a volume of Mishnayot – Masechet Ma’aser Sheni – open on his desk as he sat waiting for customers. He approached the man and they started talking. The man told Rav Shapiro that his name was Yaakov, and that he used to be a butcher in the city of Minsk. Rav Shapiro mentioned that he was visiting from the United States. The man then asked if he knew anything about a certain Arkeleh Sislitzer. He had heard that this young man, Arkeleh, who was originally from Minsk, had gone to the United States and became very renowned among American Jewry. He wondered if Rav Shapiro had heard of him. Rav Shapiro soon realized that the man was referring to was his esteemed Rabbi – Rav Aharon Kotler. The man proceeded to tell him that during his years working as a butcher in Minsk, he would donate a few pennies for every kilo of meat he sold to hire tutors for children who had trouble learning. There was one orphan who exhibited an exceptional intellect, and at the age of 14, he was already too advanced for any Torah learning framework available in Minsk. And, as the Enlightenment movement was very influential in the city, he feared that this boy – Arkeleh – might come under the movement’s influence. So, the butcher donated the money to pay for tickets for him and for another student – whose name he did not remember – to travel to Slobodka and learn in the yeshiva there. Remarkably, this man had the privilege of sending 14-year-old Arkeleh Sislitzer to yeshiva, where he would eventually become the great Rav Aharon Kotler. Rav Shapiro told this story to Rav Yaakov Kaminetzky, who learned in Slobodka together with Rav Aharon Kotler. As he told this story, he asked Rav Yaakov if he knew the second boy whose trip to Slobodka was sponsored by this butcher. “You’re looking at him,” Rav Yaakov replied. This butcher obviously had a great zechut previously that enabled him to be the one to send two young men off to learn that eventually became gedolim that changed the face of America. Enhancing our observance of Shabbat has the ability to bring us great merit. The merit of this mitzvah is very powerful, and leads us to additional privileges and opportunity to earn rewards. In 2006, the community of Lakewood, NJ was graced by a visit by Rav Aharon Leib Steinman. This was a difficult time in Lakewood, when the community was struck by an unusually large number of tragedies. When Rav Steinman visited, the people of Lakewood asked what they could do to earn merit to improve the situation. Rav Steinman answered that Shabbat is the source of all blessing in the world, and so by accepting Shabbat a half-hour early, they will earn blessing. That Shabbat, the entire community of Lakewood accepted Shabbat a half-hour early. After the first hour of Shabbat, the local Hatzalah dispatcher noticed that he had not received any phone calls, and feared that there might be a problem with the communications system. Normally, within the first hour of Shabbat, Hatzalah would receive several calls of medical emergencies, but on that Shabbat, everything was silent. He checked the network and found that everything was in perfect working order. The silence continued throughout the night, and even throughout the next day. Hatzalah did not receive a single call that entire Shabbat. After Shabbat, Rav Malkiel Kotler excitedly phoned Rav Steinman and shared with him the news. On a typical Shabbat, he said, Hatzalah receives some 40 calls, but on that Shabbat, it did not receive any. This remarkable story should reinforce our appreciation for the great privilege that we have to observe Shabbat, and for the great blessings that we earn through this mitzvah . If we are looking to end the year the right way, and to begin the new year the right way, the best thing we can do is to enhance Shabbat, by beginning Shabbat a bit early, by spending it the right way, and by making it the spiritual and serene experience that it is meant to be. If we work to raise our standards of Shabbat observance, then we will access the great bounty of blessing that Shabbat offers us, and we will see the fulfillment of the wish תחל שנה וברכותיה – “May the year begin with its blessings.”
Welcome to Embrace Shabbat. The Yaarot Devash teaches that there are seven mazalot , which correspond to the seven days of the week, and Shabbat corresponds to a negative mazal . It is for this reason that other religions celebrate their Sabbath on Friday or Sunday, rather than Shabbat. They believe that connecting their day of rest to Shabbat will bring negativity upon them. However, as Jews, we believe that by celebrating Shabbat, we demonstrate that we do not believe in other forces, such as mazalot , controlling us. Rather, we know that it is HaKadosh Baruch Hu Who is in charge and determines the course of our lives. The Avudraham (as quoted in the Anaf Yosef in Ein Yaakov on Masechet Shabbat 119b) teaches that the mazal of Friday is named “ Tzedek ,” and it is accompanied by the angel Tzadkiel , a good angel. The power of this mazal remains in existence through the final moments of Erev Shabbat. The mazal of Shabbat is mahadim , from the root word edom - red. The Gemara teaches that one who is born under this mazal of redness has a bloodthirsty nature and will have a tendency to direct his energies to being a mohel, shochet, or murderer. Rav Wolbe explains that for such a person, his violent tendencies will not change. However, he can chanel it for a mitzvah , such as milah ; a positive action (though not a mitzvah ), such a preparing kosher meat; or murder. This mazal of redness is the mazal of Shabbat. The power of this mazal comes into effect right from the start of Shabbat and is accompanied by the malach is סמאל , a negative angel (it is preferred not to pronounce the name of this malach and therefore people refer to it as ס-מ ). The Avudarham explains the connection between these two angels and the famous Gemara in Shabbat: two angels accompany a person home from shul on Friday night, a good angel and a bad angel. The Avudarham explains that these two angles are the positive angel of Friday and the negative angel of Shabbat, who “change shifts” and walk a person home as Shabbat begins. When they reach his home, they check if the table is set, the bedroom is made up, and the candles are lit. Then, either the good angel blesses the home and the bad angel answers “Amen,” or vice versa. When we sing שלום עליכם מלאכי השרת on Friday night, we welcome in these two angels: Tzadkiel of Friday and the negative ס-מ of Shabbat. Commenting on the words ה' פֹּ֘קֵ֤חַ עִוְרִ֗ים , G-d opens up the eyes of the blind, the Chidah (Tehillim 146:8) explains that the root of the name ס-מ is סומה , a blind person ; he blinds others from seeing the difference between an aveira and a mitzvah . ה' פֹּ֘קֵ֤חַ עִוְרִ֗ים does not just refer to a blind person who cannot see, but also a person that is blinded by the yetzer hara and can’t see correctly . When a person does Teshuva , Hashem is ה' פֹּ֘קֵ֤חַ עִוְרִ֗ים , He opens up the eyes of the blind. On Shabbat, the angel of ס-מ brings darkness and negativity. Therefore, we light candles to symbolically light up that darkness. The Iyun Yaakov teaches that the two candles as well as the two angels represent Shamor and Zachur . It is our hope that lighting the two candles will bring light into our Shabbat. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. The Gemara in Masechet Shabbat 118b teaches: אָמַר רַבִּי יוֹחָנָן: כׇּל הַמְשַׁמֵּר שַׁבָּתכְּהִלְכָתוֹ, אֲפִילּוּ עוֹבֵד עֲבוֹדָה זָרָה [כְּדוֹר] אֱנוֹשׁ — מוֹחֲלִין לוֹ RabbiYochanan said: anyone who observes Shabbat properly, even if he worshipsidolatry, as in the generation of Enosh, he will be forgiven. Rashi explains that Enosh is specificallymentioned because in his generation, the people began serving avodah zara . The Rambam explains thedriving force behind Enosh's sin: at first, the people of the generationrecognized G-d's greatness, and felt that honoring His celestial beings wouldserve as a means of honoring Him, as the heavenly bodies serve as intermediariesthat assist G-d. With time, however, people forgot G-d- the original Source-and began serving the heavenly bodies themselves, thinking that the stars andmoon were controlling the world on their own. How, according to Rabbi Yochanan, can Shabbatserve as a counterforce to this belief?While Shabbat may serve as a reminder that G-d created the world in six daysand rested on the seventh, that belief does not counteract idolatry; a personmay believe that G-d created the world and put it in the hands ofintermediaries, with whom He wants us to communicate. How does Shabbat provethat a person should deal directly with G-d? The Sefer AhavatEitan, a commentary on the Ein Yaakov ,explains that when a person keeps Shabbat, he attests to the fact that G-dcontinues to run and supervise the world. Observing Shabbat demands of a personto put their parnassah in the handsof Hashem and trust that He will continue to sustain them. Therefore, when aperson keeps Shabbat, he attests to the fact that HaKadosh Baruch Hu deals withhim directly without any intermediary. The bracha of Shabbat only comes through refraining fromworking. On a deeper level, the Yearot Devash teaches that each day of the week has a differentmazal and the mazal of Shabbat is "Shabtai", the mazal of destruction. Peoplebelieved that order to appease this mazal, a person must be in a sad andmelancholy mood. Therefore, the Jewish people were happy and celebrated Shabbatto show that they were not influenced by the mazal, because they dealt directlywith HaKadosh Baruch Hu. When a person keeps Shabbat properly, he demonstratesthat he does not need to worry about mazalot or intermediaries, as they deal with HaKadosh Baruch Hu directly. It is for these reasons that Shabbat is a dayof strengthening Emunah. In addition to refraining from the 39 melachot , a person must guard Shabbat. A person can accomplishthis by pondering Hashem's hashgacha and supervision- that He deals with uswithout an intermediary. A person may think about the fact that they do notneed to worry about mazalot, which today refers to natural forces that appearto have some strength, because they don't actually do anything. May theseEmunah lessons strengthen us with every single Shabbat. Have a Shabbat Shalom, and bez'h throughkeeping Shabbat, our sins will be forgiven.
Welcome to Embrace Shabbat. Rav Gershon Edelstein zt"l, the Rosh Yeshiva of Ponevezh Yeshiva, shares a beautiful thought about Shabbat. In Beraishit it tells us, וַיְבָ֤רֶךְ אֱלֹהִים֙ אֶת־י֣וֹם הַשְּׁבִיעִ֔י וַיְקַדֵּ֖שׁ אֹת֑וֹ, G-d blessed the seventh day and He made it holy. Rav Edelstein points out that this is something that existed even before Matan Torah: Shabbat inherently had added blessing and kedusha. What is the added blessing? Shabbat is the mekor haBeracha , which refers to physical blessings. Shabbat provides bracha for a person’s body, their parnassah, their food and drink, and everything else needed for Shabbat and the rest of the year. In the merit of Shabbat, HaKadosh Baruch Hu gives us our parnassah. As the famous Chofetz Chaim teaches: when a person works on Shabbat, it is as if he put a seventh hole in an existing barrel. Nothing more will come out. Shabbat is the source of all physical blessings. וַיְקַדֵּ֖שׁ- Kedusha refers to the spiritual uplifting of Shabbat. On Shabbat, not only is the day itself holy, but a person themselves can become holier. This was true even before Matan Torah. Adam HaRishon and the avot kept Shabbat- inherently Shabbat brings Kedusha unto a person. Medrash Rabba (Beraishit 11:2) explains that this special kedusha refers to a person’s face. אֵינוֹ דוֹמֶה אוֹר פָּנָיו שֶׁל אָדָם כָּל יְמוֹת הַשַּׁבָּת, כְּמוֹ שֶׁהוּא דּוֹמֶה בְּשַׁבָּת. On Shabbat a person has a different face. The word פָּנִים, face, is connected to פְּנִים, your inside; a person’s face expresses what is going on inside of them. The Chofetz Chaim relates the following story to show that even a young child can recognize this. A father that was angry at his daughter during the week and was still walking around with an angry face. The girl said to her father, “Can you please have your Shabbat face on?” Even a little girl was able to pick up that there is a Shabbat face, there is something different there about the face of Shabbat. This concept that the face expresses what is inside explains why it is that there is a certain chein (grace) in young children. When we look at young children, we see a certain wholesomeness, because the child hasn’t sinned yet. Similarly, when Sarah Imeinu died, the Torah tells us that when she was 20, it was like she was a 7 in beauty. The obvious question is that 7 year olds are not beautiful! Why are we comparing her at 20 to be like a 7 year old? A seven year old has a wholesome beauty that does not have any sinful thought to it. Therefore, even though Sarah turned 20, it was still like she was stuck in a seven year old body. Let us tap into these two aspects of Shabbat: kedusha and bracha. May we have the holiness of kedusha and the physical blessings from our bracha. On Shabbat, we have to enhance and appreciate both of these things. Appreciate the physical blessing that Shabbat brings us. We start Shabbat off with kiddush, which has in it both aspects. We cannot eat before we say Kiddush, which means that we are acknowledging G-d’s holiness and the holiness of Shabbat before start the meal. May we merit to both gain from the kedusha, the holiness, and the bracha of Shabbat. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. ושמרו בני ישראל את השבת לעשות את השבת לדרתם , Bnei Yisrael should preserve Shabbat, to maintain Shabbat for their future generations. The Zohar highlights that the word לדרתם is written without a vuv , and therefore can be read as לְדִרֹתָם , for their dwellings . How does a person guarantee the continuation of their generations? לְדִרֹתָם - make Shabbat in their homes . We don’t appreciate the impact of Shabbat on our family’s continuity. In the early years of America, many people assimilated because they gave up on Shabbat. (We are not judging them. There were great challenges at the time.) Without Shabbat, the generations don’t continue. Rav Shach had a son who was not as strong as his father was. There was another Rosh Yeshiva who lived in the same apartment building, and all of his sons followed in his ways and became Roshei Yeshiva. Some once asked Rav Shach, “Why is it that you are a Rosh Yeshiva, but your son didn’t follow in your ways?” Rav Shach admitted that he made a mistake. When he was younger and was raising his children, he would finish the Shabbat meal very quickly so that he could go learn. The other Rosh Yeshiva spent time singing zemirot and making the Shabbat table into a special place. Rav Shach attributed it to this difference and learned from his mistake. There are stories about couples who came to him to ask for advice about their children who were going off the derech or assimilating. Rav Shach told them to turn Shabbat into a special time, and the kedusha of Shabbat will make an impact on the future generations. How does this work? Our Rabbis teach that Shabbat is strongly connected to the Beit HaMikdash. The 39 melachot (activities are prohibited on Shabbat) are the same activities that were performed in building the Mishkan. By guarding the 39 melachot of Shabbat, we are building the Beit HaMikdash in our own homes. We see many connections between the Beit HaMikdash and Shabbat in our homes today: 1. Lighting candles corresponds to lighting the Menorah. 2. The loaves of challah correspond to the 12 loaves of bread on the shulchan 3. At a minimum, a person must wash their hands and feet with hot water before Shabbat. Similarly, the Jewish people would wash their hands and feet at the kiyur before the service. 4. We have zemirot and wine at our Shabbat table. There is a concept of אין שירה אלא על היין , one only recites a song of praise over wine. In the Beit HaMikdash, song was always accompanied by wine and therefore kiddush , which is likened to song in the Beit HaMikdash, is recited over a cup of wine. 5. We wear special clothing on Shabbat, just like the kohanim wore special clothing in the Beit HaMikdash. 6. We mention arousing the Beit HaMikdash in our Friday night prayers. In Lecha Dodi we recite: מִקְדַּש מֶלֶךְ עִיר מְלוּכָה. קוּמִי צְאִי מִתּוךְ הַהֲפֵכָה. רַב לָךְ שבֶת בְּעֵמֶק הַבָּכָא , the Mikdash, city of royalty. Rise and get out of the rubble. You have been sitting in the valley of destruction for too long. 7. Further, many have a text in the Friday night prayers where they mention Yerushalayim- ופרושׂ עלינו ועל ירושלים עירך סוכת שלום or הַפּורֵש סֻכַּת שלום עָלֵינוּ וְעַל כָּל עַמּו יִשרָאֵל וְעַל יְרוּשלָיִם . We bring Yerushalayim into our prayers because our homes turn into a Beit HaMIkdash. The connection between the Beit Hamikdash and Shabbat explains how Shabbat ensures a continuation of the generations. There is nothing better for a person than being in a holy place. We don’t have the ability to enter the Beit HaMikdash today, but we do have the ability to keep Shabbat. When our homes are filled with kedusha from Shabbat, then our children are located in the Beit HaMikdash and that brings holiness upon us and ensures the future of our people. Have a wonderful day and a Shabbat Shalom.
Shabbat is a day especially suited for quality family time, as parents and children sit around the table together for long periods. One might wonder, is this just a nice custom that evolved, or is there a source in the Torah for this aspect of Shabbat? The Torah commands in Parashat Kedoshim, קדושים תהיו...איש אמו ואביו תיראו ואת שבתותי תשמורו – “You shall be sacred… Each person shall revere his mother and his father, and you shall observe my Shabbatot.” These verses incorporate three different commands: being “sacred,” respecting parents, and observing Shabbat. To explain the connection between these mitzvot , the Hatam Sofer writes that kedushah is preserved among the Jewish People through the parent-child relationship. Parents transmit to their children the laws, traditions, values and customs that make us a sacred people, and this transmission succeeds only if the children respect their parents and heed their guidance and instructions. This process occurs primarily on Shabbat, when parents are free from work and thus have time to sit with their children. Thus, the command of קדושים תהיו , being a sacred nation, is fulfilled through the mitzvot of respecting parents and Shabbat, as it is by children spending time listening to their parents on Shabbat that the principles of kedushah are transmitted and thereby preserved. Rashi, in his comments to these verses in Sefer Vayikra, gives a different explanation for the connection between the commands of Shabbat and respecting parents. He writes that the Torah juxtaposed these two commands to teach us that one should not violate Shabbat for the sake of respecting his parents. If his father or mother asks him to perform some action on Shabbat that constitutes a Shabbat violation, he must refuse the request. Although he is required to obey his parents, his parents are required to obey G-d, and thus G-d’s laws take precedence over the parents’ wishes. The Meshech Hochmah raises the question of why such an inference was necessary. Is it not obvious that we should not violate G-d’s word for the sake of fulfilling the wishes of another human being? Wouldn’t we have intuitively understood that our obligations to Hashem take precedence over our obligations to other people, who are also bound by His laws? The Meshech Hochmah answers that although it is evident that we may not transgress G-d’s laws to grant another person’s request, one might have nevertheless assumed that obeying parents marks an exception to this rule. As we know, the Ten Commandments were engraved on two stones, one which contained the five commandments that relate to our duties to Hashem ( מצוות בין אדם למקום ), and the other which contained the five commandments governing our responsibilities to other people ( מצוות בין אדם לחבירו ). Revealingly, the command to respect parents – כבד את אביך ואת אמך – was engraved on the right stone, the stone which contained the מצוות בין אדם למקום . The Meshech Hochmah explains that our entire religion is based upon our belief in the Revelation at Sinai. We were not present when G-d revealed Himself to our ancestors at Sinai, but those who were present told of this event to their children, who conveyed this information to their children, and so on. This is how we know of the Revelation and why we believe in our obligation to Torah – through the transmission from parent to child over the course of the generations. It emerges, then, that our entire faith hinges upon the parent-child relationship. As such, honoring parents involves more than our appreciation to our parents for all they’ve done for us. It is the key to the successful transmission of our mesorah (tradition). For this reason, one might have assumed that honoring parents’ wishes overrides our responsibilities to Hashem, since our entire religion depends upon respect for parents. Similarly, the Ramban writes in this commentary to Sefer Devarim that the memory of the Revelation is preserved for all time by parents telling of the event to their children. Children understand that parents would not tell them nonsense, and we therefore do not entertain any doubts about the truth of this event. The Hatam Sofer , elsewhere in his writings (responsa, Y.D. 356), observes that with the exception of the story of Bilam, we have eye-witness testimony to all the events recorded in the Torah. All Am Yisrael – 600,000 adult men, plus the women and children – witnessed the miracles of the Exodus and the Revelation at Sinai. And as for the earlier events, Adam clearly knew that he and the whole earth were created, and he told about it to his offspring, including Noach, whom he knew. Noach lived long enough to know the patriarchs, and thus they heard firsthand accounts about events such as the flood, the Tower of Babel, and so on. They transmitted all this information to their offspring, and thus all Beneh Yisrael received this tradition. In essence, then, our tradition is testimony to the truth of all these events. This point is made also by the Sefer Ha’ikarim , who emphasizes that our religion cannot be sustained without children respecting their parents. For this reason, he writes, the Torah commands in Parashat Ha’azinu, שאל אביך ויגדך זקניך ויאמרו לך – “Ask your father, and he will inform you; your elders – and they will tell you.” On this basis, the Sefer Ha’ikarim explains the severe punishment the Torah decrees upon a בן סורר ומורה , the wayward thirteen-year-old son who shows signs of complete disobedience and utter disregard for his parents’ authority, such as stealing their money and using it for self-indulgence. The source of our faith is our tradition, and so a child who severs the connection to his parents undermines the entire foundation of our religion. Therefore, Shabbat, which is the day to bolster our emunah , is the day of tradition, the day when parents and children are to strengthen their bonds to ensure the successful transmission of our mesorah . Shabbat is the day of kedushah , and as the Hatam Sofer teaches, kedushah is maintained through the relationship between parents and children, which is strengthened specifically on Shabbat. Let us, then, use Shabbat as a time to reinforce the bonds between the generations, between parents and children, which will have the effect of reinforcing our faith and thus reinforcing our special bond to the Almighty.
The Gemara in Masechet Berachot (18b) tells of a certain hasid (pious man) who once gave a significant sum of money to a poor person on Erev Rosh Hashanah, during a period of drought. When he arrived home, his wife became very angry that he gave away their money. The hasid left his home and went to sleep in the cemetery. (Rav Yisrael Salanter explained that the hasid felt himself harboring resentment towards his wife for her angry reaction, and he thus decided to undertake this drastic measure of sleeping in a cemetery to rid himself of his arrogance and negativity.) As he slept, he heard two spirits talking with one another. One went to find out what Hashem was decreeing upon the world for the coming year, and returned with the report that anything planted at the beginning of planting season would be destroyed by hail. Armed with this information, the hasid planted later than everybody else, and became wealthy. Rav Matisyahu Salomon explained that this hasid was slated to receive great blessing, but in order to receive it, he needed to first overcome tests and challenges. He first gave charity to help a needy person despite his own hardship, and then overcame the test posed by his wife’s angry reaction. By overcoming these challenges, he became worthy of the great bounty that G-d wished to give him. Life presents us with many challenges, and by withstanding them and passing our tests we prepare ourselves for receiving Hashem’s blessings. This is especially true about Shabbat, which is מקור הברכה – the source of all blessing. In order to access all the blessings that Shabbat makes available to us, we need to pass the difficult tests that Shabbat observance poses. Rav Shaul Semah of Lakewood told a story which he heard firsthand from the person involved. Rabbi Shalom Sklar, a Hassidic Rabbi, emigrated to the United States from Russia, and the Jewish Agency, which facilitated the resettlement of Jewish immigrants in the U.S. at that time, decided to send him to Chicago. Rabbi Sklar explored many different employment possibilities, but could not find a job. Every employer with whom he met said in no uncertain terms that if he would not work on Saturday, he would not have his job on Monday. He was intelligent, hard-working and talented, but nobody wanted to hire somebody who would not work on Saturday. Finally, he was hired to pluck feathers from geese to stuff blankets and pillows. This was a menial job, but he worked diligently and managed to keep the job for several months. But one Friday, his boss called him over and said that he had just received a very large order, and needed extra hours of work. As Rabbi Sklar was an exceptionally diligent worker, the boss wanted him to come into work on Saturday to produce the extra volume of merchandise. But Rabbi Sklar refused. “Why can’t you be like the others, who attend the early prayer services and then come into work?” the boss asked. “What’s the problem with that?” The Rabbi still refused, and he was fired. A short while later, whatever money he had ran out, and he did not even have any food. Finally, he stumbled upon a job shoveling coals into a heating furnace of an apartment building. He would go into the basement of the building each morning, clear out the furnace, and then shovel coals into the furnace. This entailed backbreaking work, but the Rabbi had no choice. A wealthy Jewish lawyer happened to live in a penthouse on the top floor of that building. One day, he mistakenly pressed the wrong button in the elevator, and ended up in the basement of the building, instead of the lobby. When he arrived at the basement, he saw a Hassidic Rabbi shoveling coals into the furnace. “Rabbi,” the attorney asked, “why are you shoveling coals?” Rabb Sklar explained that this was the only job he could find. “Clean yourself up and come into my office,” the lawyer said. “I want to speak with you.” Rabbi Sklar did as the man told him. He cleaned himself and went up to the office, where the lawyer’s secretary was told to let him in. He sat in the lawyer’s office, and the lawyer told him to look out the window at the Chicago skyline. “You see that building over there,” he told Rabbi Sklar, pointing. “I am planning to buy that building soon. I want to make you my 5% percent partner in this venture. You are a Rabbi, so you will be my ‘good luck charm’ in this enterprise.” “But I have no money,” the Rabbi said. “Don’t worry,” the lawyer assured him. “I will lend you the money, and you can pay me back with your earnings as a 5% partner after we sell the building.” The Rabbi agreed, and became this man’s partner. They embarked on numerous ventures together, and were very successful. Finally, they purchased a large piece of property on the outskirts of Chicago, which ultimately became the site of O’Hare International Airport. Practically overnight, Rabbi Sklar became a multimillionaire. He moved to Lakewood where he was a bastion of charity, extending generous assistance to all who needed it. He had to endure several grueling tests, losing his job because of Shabbat, and then having to perform backbreaking work, but these tests paved the way for Hashem’s blessings. Another story is told of a man named Mr. Friedman who opened a simple curtain business, and later developed it into a wholesale business. One day, at a trade show, he made an appointment with representatives from a large hotel chain. This was an opportunity to make a very large deal that would earn a huge profit. The meeting took place on Friday afternoon, and as the parties were negotiating, Mr. Friedman kept his eye on his watch to ensure that he would leave in time for Shabbat. Finally, as the hour drew late, he apologized to the hotel representatives, and said he needed to go. “We are leaving at the end of the trade show,” they said. “If you leave now, the deal is over.” The man explained he had no choice, and he left. He was not prepared to compromise Shabbat observance for the sake of a profit. On Monday, he received a call from the hotel chain. “After you left we reconsidered,” they said. “We realized that somebody could take advantage of us, which would cost us hundreds of thousands of dollars. But if you are so honest that you were prepared to lose all this money for the sake of your religion, then we can trust you.” They closed the deal. Before Hashem brings us blessing, He first has us withstand tests. Shabbat, the מקור הברכה , offers special tests for us to withstand, whereby we become deserving of great reward and the unlimited blessings that Hashem has in store for us.
Welcome to Embrace Shabbat. There is a special connection between Shabbat and Sukkot. The Midrash teaches that because Avraham Avinu enabled his guests to sit under the shade of a tree and be shielded from the sun’s heat, we merited the mitzvah of sukkah , sitting under the shadow of the schach. Avraham Avinu had an eshel , a tree, where he gave his guests food and drinks. When his guests thanked him after the meal, he told them, “Don’t thank me, thank the One that you ate from- the Creator.” Avraham Avinu understood the concept that we are at G-d’s table. That is the lesson of the sukkah. We sit out in nature, rather than in our homes, showing that we are in G-d’s home at the “table of nature.” Rav Meir Tzvi Bergman, son-in-law of Rav Shach and Rosh Yeshiva of Rashbi Yeshiva, teaches that after the war with the kings, Avraham Avinu refused to take any money from Sedom; he didn’t want the king of Sedom to claim that he made Avraham Avinu wealthy. Avraham Avinu always viewed himself like he was at the king’s table. If a person would be invited to the king’s table, they would never bring their own doggy bag of food- that would be insulting to the king’s kitchen! Similarly, Avraham Avinu said- “I cannot bring in something that looks like my own food. Everything that I have is from Hakadosh Baruch Hu- I cannot take anything from Sedom.” After the war, Malkei Tzedek gave Avraham Avinu a unique bracha- “ ברוך אברהם לקל עליון קונה שמים וארץ ,” blessed is Avraham to the G-d above, the One who acquires heaven and earth. This term was never previously used in the Torah. Rav Bergman highlights that on Friday nights, the Chazan uses a similar phrase in his repetition of מעין שבע . Why is this term from Avraham Avinu suddenly used? The Tur explains that the three prayers of Shabbat correspond to the three fundamentals of Emunah: Hakadosh Baruch Hu created the world, we received the Torah from Shamayim, and reward and punishment. The Rishonim teach that the three prayers of Shabbat also correspond to these three fundamentals of Emunah. On Friday nights, we say וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל־צְבָאָם , discussing the creation of the world. In our Shacharit prayers, we read: יִשמַח משֶׁה בְּמַתְּנַת חֶלְקו , corresponding to Matan Torah. At Mincha, we recite אַתָּה אֶחָד וְשִׁמְךָ אֶחָד , discussing the final reward and punishment. Rav Bergman further highlights this concept of Avraham Avinu with the connection between Shemirat Shabbat and Shabbat Beraishit. When a person is at a king’s house, they “do as the Romans do.” If the king is taking a day off from work, then they will take a day off too! We are in Hashem house- Hashem created the world in six days and rested on the seventh, we rest too when we are in His house! This is the message of the sukkah. The mitzvah of Sukkah is a direct merit for Avraham Avinu’s attitude toward the angels. We, too, are in the King’s house and are His servants! We leave our permanent dwellings and go into G-d’s dwelling. שם שמים שחל על הסוכה , G-d’s name is on the sukkah . The more that we feel that we are in G-d’s dwelling, the more that we can connect to Hakadosh Baruch Hu. We mention the Sukkah every Friday night with the words ופרוש עלינו סוכת שלומך because Shabbat is closely connected with the message of Sukkot. In fact, Rav Chaim Palagi asks why we don’t we need to sit in the sukkah on every Friday night if there is a סוכת שלום ? I once asked Rav Yaakov Hillel whether this shaila was meant literally, and he said that if we understood what incredible things happen on a kabalistic level on Friday night, we would fully understand Rav Chaim Palagi’s question. Of course we should be sitting in a sukkah! This year, Sukkot falls out on Shabbat. What a powerful time to drill in this lesson of קונה שמים וארץ . We are at G-d’s table with the Avraham Avinu outlook. We are servants and we don’t bring in doggy bags- we realize that everything is from the Boss. Have a wonderful day. Shabbat Shalom and Chag Sameach!
The Arizal taught us that the Ten Days of Repentance ( עשרת ימי תשובה ) have the power to atone for the sins we committed on each of the seven days of the week during the previous year. Leaving out the two days of Rosh Hashanah and the day of Yom Kippur, the period of עשרת ימי תשובה consists of seven days, and each of these seven days, the Arizal taught, is able to correct the mistakes made on that day during the year. On the Sunday of עשרת ימי תשובה , for example, we are able to atone for our sins committed on Sunday throughout the year. Each day of the week poses its own challenges, and we are prone to certain mistakes on each day of the week, and the period of the Ten Days of Repentance affords us the opportunity to correct the mistakes that we have made on each day. Accordingly, on Shabbat Shuvah, the Shabbat between Rosh Hashanah and Yom Kippur, we are able to earn atonement for all the mistakes made on the most important day of the week – Shabbat – throughout the year. And thus we should all be especially vigilant on Shabbat Shuvah to ensure that we observe Shabbat properly, both by avoiding all forms of forbidden activities (the שמור aspect of Shabbat) and by conducting ourselves with a level of kedushah that is appropriate for this sacred day (the זכור aspect). The unique importance of Shabbat Shuvah can be seen in a beautiful insight that I recently came across regarding the Shalom Alechem hymn which we traditionally sing on Friday night upon returning from the synagogue. In this hymn we greet the angels that have come into our home on Shabbat, and it is commonly understood that these angels represent the yetzer hara (evil inclination) and yetzer hatov (good inclination), the two forces within us that try to lead us, respectively, to sin and to good deeds. These angels come into our homes on Shabbat, and we hope that the angel representing the yetzer hatov blesses us and the angel representing the yetzer hara then answers “amen” to that blessing. But I saw a different interpretation, one which is based upon the well-known comment in Pirkeh Avot that every mitzvah we perform produces a protecting angel. Normally, although we create these angels, we do not earn the privilege of having these angels close to us. On Shabbat, however, the special sanctity of the day renders us worthy of having these angels which we have produced accompany us and join us in our home. These are the angels which we greet when we sing Shalom Alechem on Friday night. Understandably, the more significant and powerful the mitzvah is, the more distinguished and special the angels are. And thus when we sound and hear the shofar , we create especially powerful angels. The mitzvah of shofar is observed in a very special way, as everyone is together in the synagogue, concentrating intently and thinking thoughts of teshuvah . Indeed, the moments of the shofar blowing are among the most moving and serious times of the year in the synagogue. We can imagine, then, that the angels produced by our fulfillment of this mitzvah , which is done with such feeling, concentration, and thoughts of teshuvah , are particularly powerful. In fact, there is a Yehi Ratzon prayer which many people recite before the shofar blowing requesting that the angels created by the shofar sounds should ascend the heavens. It is told that Rabbi Efrayim Laniado, a Rabbi in Aleppo, Syria, would blow the shofar each year in the synagogue, but when he got older and did not have the strength to blow, he delegated this duty to his son, who was also experienced in sounding the shofar . Rav Efrayim prayed at home, and when he saw people returning from the synagogue, he asked them how his son blew the shofar . They told him that his son at first seemed anxious, and the sounds did not come out properly, but gradually the blowing grew stronger and steadier. The Rabbi asked his son about it when he came home, and his son explained that when he began blowing the shofar , he saw angels coming out of the shofar , and this worried him. “There is no need to worry,” the Rabbi said. “I see those angels every year.” We cannot even imagine the spiritual power of the shofar blowing and the feelings of teshuvah that accompany it, which is capable of producing very special angels, even more so than the other mitzvot that we perform. And these angels join us in our home on Shabbat Shuvah. Of course, we should endeavor to conduct ourselves properly every Shabbat, knowing that we are hosting angels in our homes. (It should be noted that according to one version of the Shalom Alechem text, we say not צאתכם לשלום – which indicates that the angels are leaving already then – but rather בצאתכם לשלום – “When you leave in peace” – in which case the angels do not necessarily leave then. It stands to reason that they remain in our homes throughout the entirety of Shabbat.) As we want these angels to grant us their blessing – as we sing, ברכני לשלום – we must certainly conduct ourselves on the highest standard possible. But this is especially vital on Shabbat Shuvah, when we are privileged to host in our home the angels of the shofar , the most distinguished and most powerful angels. Let us treat this Shabbat in a special way as we recognize that we are hosting these special angels, and thereby correct and elevate all the Shabbatot of the previous year. And through our observance we shall be deserving of complete redemption, as our Sages teach that our proper observance of two consecutive Shabbatot brings us our nation’s final redemption. תזכו לשנים רבות
Welcome to Embrace Shabbat. This week’s initiative is to strengthen our commitment to Hilchot Shabbat. The Mishnah teaches that when Rosh Hashanah falls on Shabbat, we do not blow the Shofar. The Gemara provides an explanation for this surprising law: because few are skilled in blowing the shofar, the Rabbis instituted this halacha to avoid one carrying their shofar to an expert to learn how to blow it properly. Despite the fact that this is a highly uncommon scenario, the Shofar is not blown. This seems incredibly strange, especially considering the fact that the Shofar is the most important and powerful tool that we use to usher in a good year for the entire Jewish people. To answer this question, we must first establish some background: The Gemara in Masechet Rosh Hashanah asks why the shofar is blown while the congregation is sitting and again while they are standing. It answers: כדי לערבב השטן , in order to confuse the Satan. Rashi explains that the Satan is confused by חיבוב מצוה , the endearment of the mitzvah. When the Satan sees the Jewish people blowing twice in order to satisfy the many opinions regarding shofar blowing, he becomes confused and his accusations are interrupted. Rav Matisyahu Solomon extends this concept of חיבוב מצוה to applying to all mitzvot throughout the year. When a person is painstakingly attentive to the details of the mitzvah, always taking care to complete the mitzvah in the best possible manner, that is חיבוב מצוה . In his Sefer Torah Lishmah (chapter 139), the Ben Ish Chai relates the following story: In Baghdad, it was difficult to procure a kosher lulav and etrog, and often there would be a singular set for the entire community to share. Throughout the holiday, people would push and shove through all hours of the day for a chance to fulfil the mitzvah of shaking the lulav and etrog. Once, someone came up with the idea of implementing a staggered schedule of times for people in the community to receive a turn with the kosher set, thus eliminating the pushing and shoving that would ensue. However, the Ben Ish Chai immediately rejected the idea. He said that the chaos is precisely what demonstrates the community’s חיבוב מצוה , endearment to the mitzvah; the noise of their tumult is what provides protection for them. With this background, Rav Aharon Kotler draws a connection to explain the reason for not blowing the shofar on Shabbat. Just as there is חיבוב מצוה on a positive command, there is also חיבוב מצוה on a negative command. In the case of blowing the Shofar on Shabbat, the mitzvah of Shabbat is so dear, that a person does not want to take any chances of violating a Halacha, and therefore refrains from blowing Shofar. That חיבוב מצוה of Shabbat has the power to confuse the Satan, who becomes shocked into silence by the Jewish people’s commitment and love for the mitzvah. The start of the new year is an opportune time for a person to demonstrate their חיבוב מצוה for Shabbat by committing to learning Hilchot Shabbat. In a regular year, a person can take a kabbalah upon themselves during the sounding of the shofar . This year commit to learning Hilchot Shabbat as one of your new year resolutions, whether by purchasing a new sefer, preparing a thought to share at the table, or any other undertaking related to Hilchot Shabbat. What a wonderful way to start the new year and secure a powerful defense attorney for Rosh Hashana. Have a Shabbat Shalom and a Shana Tova. May the merit of Shabbat protect us all. כי אשמרה ,שבת א-ל ישמרני If I guard Shabbat, G-d will protect me.
Many Rabbis throughout the generations have advised people to begin Shabbat ten minutes earlier than the time by which one is strictly required to begin Shabbat, as this practice renders one worthy of divine assistance and salvation. What is the concept underlying this practice? Why shouldn’t a person wait until the time written on the calendar? What is the significance of accepting Shabbat early? By accepting Shabbat before the time that is strictly required, we demonstrate how much Shabbat means to us and how eager we are to begin. This is not some kind of magical formula, whereby we start Shabbat a few minutes early and then earn Hashem’s help with all our problems. It is far deeper than that: beginning Shabbat early is meant to shape our entire outlook and perspective on Shabbat, which, in turn, has the effect of enhancing the entire Shabbat experience. Shabbat is referred to as a כלה – a bride. Each week, when Shabbat begins, we – the Jewish People – get married to Shabbat. And thus our preparations for, and anticipation of, Shabbat must resemble the way we prepare and look forward to a wedding. The closer one is to the simcha , the earlier he arrives at the wedding. The bride and groom arrive very early, and the immediate family members likewise show up well before the official starting time. Close friends and relatives ensure to arrive on time, while those guests who do not feel especially close to the bride or groom might show up late. If we truly see ourselves as the “groom” getting married to Shabbat, we will “show up” early, even before the scheduled time. We should look forward to Shabbat with eager anticipation much as a bride and groom eagerly anticipate their wedding day. In our Shabbat prayers, we say, חמדת ימים אותו קראת – Hashem called Shabbat “the most coveted of days.” The word חמדת brings to mind the final of the Ten Commandments – לא תחמוד – “You shall not covet.” Hashem “desires” and cherishes Shabbat the way we are naturally inclined to envy our fellow’s large house or luxury car. The Ba’al Ha’turim (Bereshit 2:2) comments that Hashem called Shabbat חמדת ימים in the Torah, in the pasuk which tells of how He ended the process of creation on the seventh day: ויכל אלוקים ביום השביעי מלאכתו אשר עשה – “G-d completed on the seventh day the work which He performed.” The Targum Yerushalmi , as the Ba’al Ha’turim cites (this does not appear in our version of the Targum Yerushalmi ), translates the word ויכל – which is commonly interpreted as “He completed” – as וחמד – “He desired.” The Shem Mi’Shmuel and Tzeror Ha’mor explain that the root כ.ל.ה. means “yearn” or “desire,” as in the pasuk in Tehillim (84:3), נכספה וגם כלתה נפשי לחצרות ה' . Thus, the phrase ויכל אלוקים ביום השביעי describes Hashem’s great love and affection for Shabbat. By the same token, the Shem Mi’shmuel adds, a bride is called כלה , because she is desired by her groom who yearns and longs for the moment when he will be married to his chosen soulmate. Hashem uses this same word to describe His “desire,” so-to-speak, for Shabbat. This is how much Hashem cherishes and anticipates Shabbat, as the Tzeror Ha’mor writes, חמד השם ביום ז' יותר מכל המלאכות שעשה – “Hashem desired the seventh day more than all the actions He performed [during the six days of creation].” And this is how much we, too, must cherish and anticipate Shabbat. Just as a bride and groom make a point of arriving early for their wedding, we, too, should endeavor to arrive early for our “wedding” and begin Shabbat a few minutes before time when we are strictly required to. Needless to say, accepting Shabbat early becomes an especially difficult during the winter months, when Shabbat begins in the afternoon and people need to return home and quickly prepare. But if we view Shabbat as our bride, we will do everything we can to arrive at our “wedding” early, to show our genuine love and affection for this חמדת ימים – the most precious of all the days.
Welcome to Embrace Shabbat. The Gemara in Masechet Brachot (14a) says: כָּל הַלָּן שִׁבְעַת יָמִים בְּלֹא חֲלוֹם נִקְרָא ״רַע ״, one who goes seven nights without a dream is called “evil”. The simple explanation is that if a person has no dreams for an entire week, he is called “evil.” On a deeper level, the Vilna Gaon explains that this world is but a dream. (Of course, he lived from 1720-1797, years before Row, Row, Row Your Boat popularized the line in 1852.) What is the Jewish concept of a dream? A dream is a collection of fantasies and thoughts that are not connected to reality, but seem very real. So too, this world is a dream; it seems like a reality, but it isn’t. Reality is the World to Come and spiritual pursuits. We live in a dream world, where we confuse other activities as reality. The Gaon of Vilna says that during the week, people are busy making a living. They are involved in worldly pursuits and can get caught up in the fantasy world of Olam Hazeh. However, at least once a week, on Shabbat which is called “ mein olam haba,” there should be a time to focus on the fact that “life is but a dream” and that reality is the world of spirit. He explains this Gemara in a brilliant way: whoever goes seven days , and passes through a Shabbat, without realizing that life is but a dream, is called “wicked.” At least once a week, a person must recognize that life is a dream. Shabbat is the time to contemplate and come to this realization. Elul is a month of contemplation, where a person recalibrates and identifies what is important in life. Shabbat has the same purpose. The Chidah writes that ideally, a person should set aside time for Cheshbon haNefesh every day. If not, they should at least spend the month of Elul doing so. I want to add that at least on Shabbat in the month of Elul, a person should ensure that they are engaging in this contemplation. The Chidushei HaRim was once asked whether a person is allowed to learn Mussar on Shabbat, as it may get a person down or anxious. He answered by quoting the passuk: וּמַלְתֶּם אֵת עָרְלַת לְבַבְכֶם , you should circumcise the foreskin of your heart. When a person learns Mussar, they are removing the foreskin off their heart. Just as the Brit Milah is allowed to be done on Shabbat, so too, learning Mussar, another form of circumcising the heart, can be done on Shabbat. This concept is closely tied to the theme of the month of Elul. The Rabbis cite various hints in the Torah for the month of Elul. Famously, אני לדודי ודודי לי , I am to my Beloved and my Beloved is to me, has the Roshei Teivot of Elul. A lesser known passuk with the same Roshei Teivot is brought down by the commentaries: ומל ה' אלוקיך את לבבך ואת לבב זרעך , Hashem will circumcise your heart and the heart of your children. Elul is a time when G-d comes down into this world. When we put in our effort and say that we are to our Beloved, G-d responds in kind. He will circumcise our hearts, but we have to take the first step- contemplating with Cheshbon HaNefesh. If a person did not do Cheshbon HaNefesh during the week, Shabbat is a time to contemplate and realize that “life is but a dream.” Focus on the reality- the world of spirit and the pursuit of Torah, mitzvot, and Olam Haba. Have a Shabbat Shalom and a Chodesh Tov.
Welcome to Embrace Shabbat. In his sefer Tefillah l’Moshe (page 191), Rav Moshe Kordevero, famously known as the Ramak, teaches that the air of weekdays is tamei , contaminated, while the air of Shabbat is tahor , pure. He draws a parallel to the difference between the air in Eretz Yisrael and the air of outside of Eretz Yisrael, as it says אוירא דארעא ישראל מחכים , the air of Eretz Yisrael brings wisdom . Negative forces exist in the air outside of Eretz Yisrael, just as they do during the mundane weekdays. However, on Shabbat, the air becomes holy. It is for this reason that we mention Yerushalayim in our Shabbat Arvit prayers; Shabbat has a certain aspect of Eretz Yisrael. This concept is also reflected in our recitation of Shalom Aleichem. As he left Eretz Yisrael, Yaakov Avinu dreamt of angels going up and down a ladder; the angels of Eretz Yisrael were leaving him as the angels of Chutz LaAretz were coming to accompany him. Similarly, on Friday night, the angels of the weekday leave and the new Shabbat angels come to a person’s home. We sing Shalom Aleichem, the angels of peace , to welcome the angels of Shabbat, angels of peace. Shabbat has a flavor of Eretz Yisrael. Rav Wolbe, quoting his brother-in-law, Rabbi Kreiswirth (they both married sisters, daughters of Rav Avraham Grodzinski, hy”d) explains the Chazal that teaches that the air of Eretz Yisrael brings one wisdom. Mekubalim teach that Moshe Rabbeinu personifies the trait of Netzach , eternity. Therefore, anything that he came in contact with lasted forever. For example, Moshe built the Mishkan, which will last forever. Because of this power, Moshe Rabbeinu could not build the Beit HaMikdash, as it would last forever and G-d wouldn’t be able to destroy it. When the Jewish people sinned, G-d would be “forced” to destroy the Jewish people instead, because of the eternal power of the Beit HaMikdash. This is one of the reasons why Moshe Rabbeinu couldn’t enter Eretz Yisrael. Instead, Moshe Rabbeinu went up to the mountain and looked at Eretz Yisrael. Rabbi Kreisworth teaches that by looking at Eretz Yisrael, Moshe Rabbeinu was able to uplift the air of Eretz Yisrael. Even after the Beit HaMikdash is destroyed, the air of Eretz Yisrael, which was uplifted and purified by Moshe Rabbeinu, has eternal powers until today. ישמח משה במתנת חלקו - Moshe Rabbeinu was the one who introduced Shabbat to the Jewish people. Therefore, just as the avir of Eretz Yisrael remains, the avir of Shabbat, touched by Moshe Rabbeinu, lasts forever. It still has its purity and kedusha . When a person merely breathes the air of Shabbat, he fills up with a different, holier air. We must be cognizant and ready for that wonderful kedusha that does not just come with the time of Shabbat, but also in the air of Shabbat. Have a wonderful day and a Shabbat Shalom.
Welcome to Embrace Shabbat. On this Shabbat before Tisha B’av, it is important to recognize the strong connection between Shabbat and the Beit HaMikdash. Every Friday night, we welcome in Shabbat with the singing of Lecha Dodi, written by Rabbi Shlomo Alkabetz: מִקְדַּש מֶלֶךְ עִיר מְלוּכָה. קוּמִי צְאִי מִתּוךְ הַהֲפֵכָה רַב לָךְ שבֶת בְּעֵמֶק הַבָּכָא. וְהוּא יַחֲמול עָלַיִךְ חֶמְלָה Beit HaMikdash, the city of G-d’s Kingdom, stand up from the overturned building. It is too long that you are sitting in the deep valley and G-d should have mercy on you. The continuing verses also talk about the Beit HaMikdash and the Geula. What is the connection between Shabbat and the Geula? Rav Shmuel Auerbach z”l quotes the passuk: אֶת־שַׁבְּתֹתַ֣י תִּשְׁמֹ֔רוּ וּמִקְדָּשִׁ֖י תִּירָ֑או ּ, you should guard my Shabbat and fear my Beit HaMikdash. The Gemara in Masechet Yevamot (6b) comments that the same term of fear applies to both the Beit HaMikdash and Shabbat. However, the “fear” should not be of Shabbat or the Beit HaMikdash themselves. Rather, just a person does not fear Shabbat, but the One Who commanded us to keep Shabbat, so too, a person should not fear the Beit HaMikdash itself, but the One Who dwells in the Beit HaMikdash. Shabbat and the Beit HaMikdash both have the shechina dwelling inside of them. There is a special fear and happiness that comes upon a person as Shabbat enters, and that same feeling should fill a person as they walk into the Beit HaMikdash. (Today, the Rishonim say that our shuls have the same status as a “mini-Beit HaMikdash” and therefore this sense of fear should fill a person as they walk into a shul). אימת שבת על עם הארץ - even an ignorant man has a sense of fear on Shabbat . Therefore, as Shabbat enters each week, a person should channel that special feeling to remembering the Beit HaMikdash, as a sense of the Beit HaMikdash comes into this world. While this, of course, applies to every Shabbat, it is especially relevant this week, the Shabbat before Tisha B’av. There is disagreement amongst the Rabbis with regard to our Minhagim on the Shabbat of the Nine Days. The Minhag Ashkenaz was not to wear Bigdei Shabbat on the Shabbat of the Nine Days. The Mekubalim, on the other hand, did wear special Shabbat clothing. Similarly, the Gaon of Vilna also said that one should wear Shabbat clothing. Today, the majority of people follow the custom of the Mekubalim and the Gaon of Vilna and wear Shabbat clothing. The Chatam Sofer established the German custom not to wear Bigdei Shabbat. He explained that the Mekubalim truly internalized the feeling of the Churban Beit HaMikdash during the week. Therefore, when the “mini-Beit HaMikdash” came down on Shabbat, they were sensitive to the extra feeling of Kedusha and became uplifted. Therefore, they did not have to show the external mourning through their weekday clothing on Shabbat. However, according to the Chatam Sofer, most people are NOT truly sensitive to the Chorban Beit HaMikdash during the week. Therefore, if a regular person would wear bigdei Shabbat , it would send the message that they felt the mourning during the week, but stopped mourning on Shabbat, which was simply not true. Therefore, they acted in a truthful manner and wore clothing on Shabbat, genuinely admitting that they were not fully in touch with the mourning of the Beit HaMikdash. Today, Sefardim mostly follow the custom of the Mekubalim and Ashkenazim are impacted by the minhag of the Vilna Gaon. We wear Bigdei Shabbat because in truth, we will not fully feel the intensity of the aveilut , even if we wear our weekday clothing on Shabbat. As a result, we instead focus on our observance of Shabbat and tapping into the feeling of its Kedusha. Therefore, this Shabbat is more important than ever to work on feeling the Kedushat Shabbat. Let us take advantage of this special Shabbat of the Nine Days, when we overlook the rules of mourning in order to be more sensitive to the holiness of Shabbat. Let us dedicate ourselves to being extra cognizant to this kedusha , perhaps even tapping into the holiness of the Mekubalim who felt the Beit HaMikdash being “rebuilt” every Shabbat. Tap into the true meaning of Shabbat and the Beit HaMikdash, a place where we could more potently recognize G-d, feel closer to Him, and learn His Torah. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. In this week’s parsha, Parshat Pinchas, it describes the Korban that is brought on Shabbat: וּבְיוֹם֙ הַשַּׁבָּ֔ת שְׁנֵֽי־כְבָשִׂ֥ים , on the Shabbat day, two lambs without a blemish . Generally, the Korban Tamid consists of one lamb, but on Shabbat it is doubled The Yalkut Shemoni on Shemot (261) explains that everything about Shabbat is doubled. This concept began with the double portion of mann that rained down in honor of Shabbat, a physical item that allowed Klal Yisrael to eat and survive. In a similar vein, the korban is spirituality doubled, thereby doubling the connection to Hashem. The language of the punishment for desecrating Shabbat is also doubled- מְחַֽלְלֶ֨יהָ֙ מֹ֣ות יוּמָ֔ת , those who desecrate Shabbat, die; they will die. Similarly, the reward for Shabbat is doubled; we are promised oneg and kavod , delight and respect. There is a positive and negative warning for keeping Shabbat- zachur and shamor . The mizmor of Shabbat is doubled, mizmor shir , two terms of song. Everything about Shabbat is doubled. Therefore, we have special actions on Shabbat that represent this double power. We light two candles, one for zachur and one for shamor . We also have lechem mishneh, two loaves of bread, to represent the double portion of mann that came down for Shabbat. This concept dates back to a previously-mentioned Midrash, where Shabbat complained that each day of the week had a pair, but it did not. Hashem promised that the Jewish people would be its pair. On Shabbat, everything is doubled to signify that Shabbat adds and enhances everything about our day. We receive a neshama yetaira , an additional soul, that provides us with a double force. This concept of double power does not only refer to Shabbat and the Jewish people, but also to the connection between G-d and the Jewish people. גוי ששבת חייב מיתה , a goy who observes Shabbat is guilty of death. A goy observing Shabbat can be compared to a stranger who walks into the king and queen’s room and interferes with their intimate time together. Shabbat is a special time of connection for G-d and the Jewish people. It is customary to read Shir HaShirim on Friday night to commemorate the love between G-d and the Jewish people on Shabbat. On Shabbat, everything becomes supercharged. Our brachot, neshama, reward, and, heaven-forbid, punishment. Like a “double coupon” at a Chinese auction, on Shabbat every bracha is supercharged, every bit of learning is supercharged, and everything that we do has an extra superpower. The two loaves at our Shabbat meals and the two candles on Friday night are there to remind us of the double power on Shabbat. Be’ezrat Hashem, we will reap the double reward of וקראת לשבת עונג , delight , and לקדוש ה' מכובד , and honor . Have a wonderful day and a Shabbat Shalom.
Welcome to Embrace Shabbat. In his commentary on Parshas Lech Lecha (14:19), the Baal HaTurim teaches that there are seven pesukim in the Torah that speak about brachos to HaKadosh Baruch Hu. These seven pesukim correspond to the seven brachos recited in the amida on Shabbos and the yamim tovim. They are also comprised of 100 words, which correspond to the 100 blessings that we recite each day. What is interesting is that during the week, the majority of the daily 100 blessings comes from the amida . Each amida has 19 blessings, and when recited three times a day, it completes over half of the daily amount. However, on Shabbat, there are only seven blessings in the amida, falling quite short of the recommended 100 daily brachot . While mussaf adds an additional five blessings, there are still around 30 missing brachot . It is interesting that, when commenting on the pesukim blessing HaKadosh Baruch Hu, the Baal HaTurim specifically points out that there are only seven brachot in the amida on Shabbat and Yom Tov. How can a person fulfill the recommendation to recite 100 blessings on those days? The Rabanim teach that a person is supposed to eat extra on Shabbat, and this is what helps to make up the extra brachot. A person is supposed to have fruit, delicacies, dessert, and the like in order to reach 100 brachot . Both Ashkenazim and Sefardim mention the 100 daily brachot in their pizmonim on Shabbat. In the zemer kol mekadesh shivii, the Ashkenaim recite סוֹעֲדִים בּוֹ לְבָרֵךְ שָׁלשׁ פְּעָמִים , we eat on it to make blessings three times. The Sefer HaTadir explains that the reason we have seudat shelishit is in order to make more brachot. In the pizmon אליו מי הקשה וישלם (written by the Ibn Ezra), the Sefardim also stress completing the 100 brachot and mention that in their zechut , we will merit Olam Haba. What is the difference between the 100 blessings on Shabbat, which are fulfilled through extra eating, and the 100 blessings of the weekday, which are fulfilled through our prayers? The sefer Yoma D’Nishmata explains that the purpose of our long 19-blessing amida during the week is to come to the realization that all of our work and activities come from HaKadosh Baruch Hu. We bless Him and recognize that our efforts are merely hishtadlut, and Hashem bestows the blessings upon us. Shabbat is m’ein Olam Haba, and therefore we just eat and praise HaKadosh Baruch Hu. It is for this reason that the Ibn Ezra connects Olam Haba to the 100 brachot in his piyut. Olam Haba is a time when we will be able to simply “eat”, “drink”, and appreciate HaKadosh Baruch Hu. Our fulfillment of reciting 100 brachot during the week and on Shabbat reflects these two approaches. During the week, our lengthy amida mentions our specific needs and our recognition that Hashem takes care of us through our work and activities. But on Shabbat, there are only seven brachot, because the amida emphasizes the hashkafot of creation, Matan Torah, and Mashiach; there is a completely different focus. Our connection to HaKadosh Baruch Hu on Shabbat, like Olam Haba, comes about through eating and drinking. Consequently, it is the extra brachot on food and drink that help comprise the daily 100 blessings. The sefer Yoma d’Nishmita concludes that this is why the seven pessukim that correspond to the seven brachot of the amida also hint to the 100 daily blessings. Further, it explains the Chazal that teaches that if someone accidentally recites the weekday amida on Shabbat, it is not a good sign. The entire essence of the tefillah is different; one is a humbling, requesting tefillah and the other a reminder of the hashkafot on Shabbat. Have a wonderful day.
Welcome to Embrace Shabbat. The Chidah teaches that וְשַבְתָּ עַד ה׳ אֶלוֹקֶיך ָ, return to Hashem, your G-d , can also be read as וְשַבָת עַד ה׳ אֶלוֹקֶיך ָ. Shabbat is a time of Teshuva. There are many sources that highlight and explain this connection. The Mishnah Berurah writes that Shabbat clothing represents the holiness of the day. We change into special Shabbat clothing, as it is not proper to greet royalty with dirty clothing. Similarly, our neshama is our clothing and we must do teshuva so that we can greet the Shabbat queen when we are “freshly laundered.” Additionally, Shabbat signifies the end of the week. Many people take time at night to contemplate their day and strive to make changes the following day. The same is true at the end of the week, month, and year. Shabbat is the end of the week, and it is therefore a time for Teshuva on the previous week. Thirdly, the Gemara teaches that even if a person worshipped idols, they are forgiven through Teshuva. Shabbat is a day that brings kapparah and one should engage in teshuva so they can be forgiven for any type of sin. The Chidah teaches further that Shabbat has the power to get rid of the tuma , which allows a person to do Teshuva. The Gemara teaches: כׇּל הַמִּתְפַּלֵּל בְּעֶרֶב שַׁבָּת וְאוֹמֵר ״וַיְכוּלּוּ״, שְׁנֵי מַלְאֲכֵי הַשָּׁרֵת הַמְלַוִּין לוֹ לָאָדָם מַנִּיחִין יְדֵיהֶן עַל רֹאשׁוֹ וְאוֹמְרִים לוֹ ״וְסָר עֲוֹנֶךָ וְחַטָּאתְךָ תְּכֻפָּר ״, one who prays on Erev Shabbat and recites vayechulu (the paragraph from Kiddush that speaks about creation) , the two angels who accompany the person, place their hands on his head and tell him, “your iniquity will be removed and your purposeful sin will be atoned.” This idea is based on a passuk in Yeshaya, which the Maharsha teaches was said by angels to tell someone that their teshuva was accepted. What is the connection between vayechulu and Teshuva? A person needs two witnesses in order to testify in court. Because וַיְכוּלּו ּ is a testament to a person’s belief that Hashem created the world in six days and rested on the seventh, they must be a kosher witness. Therefore, the angels remove a person’s sin so that they can serve as that witness. A further connection is in a Midrash brought in the Orchot Tzaddikim, Shaar HaTeshuva. The Shaar states that Teshuva is great because it reaches the kisei hakavod. When Moshe Rabbeinu went into the heavens, he found groups of angels with an open Sefer Torah. They were reading about the first day of creation and they spoke about the praise of Torah. Moshe went up to the second heaven, and saw angels reading about the work on the second day of creation and they paused to speak about the praise of Torah and of the Jewish people. In the third heaven, he found angels reading about the third day of creation and speaking about the praise of Yerushalayim. In the fourth one, he found angels reading about the fourth day of creation and speaking about the praise of Mashiach. In the fifth heaven, he found angels reading the fifth day of creation and speaking about the negativity of gehenom . In the sixth heaven, he found angels reading about the sixth day of creation and speaking about the praise of Gan Eden. When he got to the seventh heaven, the angels were reading about the seventh day of creation, beginning with the passuk וַיְכוּלּו ּ, and speaking about Teshuva. Teshuva reaches the kisei haKavod. The seventh heaven, which is the heaven in front of G-d and corresponds to Shabbat, is the heaven where the angels were discussing teshuva. We see from here the special connection between Shabbat and Teshuva. When a person does Teshuva on Shabbat, they are lifted up the highest of places, the kisei haKavod itself. B’ezrat Hashem, we should take advantage of this power of Teshuva which is connected to Shabbat. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. The Midrash famously teaches that during the six days of creation, Shabbat approached Hashem and complained, “each day of the week has a match. Sunday has Monday, Tuesday has Wednesday, and Thursday has Friday- but I don’t have a match!” Hashem responded that the Jewish people would be its match. The famous question is that just as people don’t necessarily get married in order, the days of the week don’t necessarily need to pair up in order. Perhaps Friday would match with Shabbat and Sunday would pair with Tuesday. What is the meaning of this Midrash? Rav Shimshon Raphael Hirsch explains by discussing the difference between a husband and wife. A wife actualizes that potential that her husband brings home. This can be seen with the development of a baby, where the wife actualizes her husband’s physical potential and carries the baby in her womb, or in day-to-day life, where the wife takes the money that the husband earns and transforms it into a nutritious meal. The power of a wife is in transforming the potential into action. The same is true in the setup of the days of the week. The first three days of creation set up a foundation for the last three days of creation. On the first day, light was created and on the fourth day, the luminaries were placed in the heavens. On the second day, water was created and on the fifth day, the fish and the birds, which need the water, were placed on earth. On the third day, the land was created and on the sixth day, the animals and man, which come from the earth and develop it, were created. The first three days created the potential for the latter three days to actualize their forces. Shabbat was alone. Hashem reassured it that He would match it with the Jewish people. Shabbat’s “job” is to bring out the beauty of the Jewish people. The neshama yetaira comes in, we don’t work, and the beauty of the Jewish people is revealed through Shabbat. It is for this reason that Shabbat is called a “kallah” and we bring in Shabbat with the pizmon of Lecha Dodi. We recite בּואִי בְשלום עֲטֶרֶת בַּעְלָה ּ, come in peace, the crown of her husband . A woman is her husband’s crown. Just as a crown indicates the greatness of the king, the wife is her husband’s crown and represents his greatness, and Shabbat is our crown. גַּם בְּשמְחָה וּבְצָהֳלָה , we accept Shabbat with happiness and joy; we show the excitement we have, like a Chatan has with his new wife. We end with תּוךְ אֱמוּנֵי עַם סְגֻלָּה , among the faithful, the Am Segulah . Hashem called the Jewish People “His עַם סְגֻלָּה ” at Har Sinai, when we became known as the Chosen Nation. The greatness of the Jewish people, the עַם סְגֻלָּה , is brought to fruition through Shabbat. Shabbat is the crown of Klal Yisrael because it brings out the best in us. This is even represented in Halacha. The Gemara Yerushalmi teaches that when a person buys food from an am haaretz , an unlearned man, they must take tithes from the room. However, on Shabbat, if the am haaretz claims that the food was tithed, a person can trust him because אימת שבת עליו , the fear of Shabbat is upon him . Rav Tzadok HaCohen explains that even the lowest person feels some kedusha on Shabbat. Surely, we will feel something on Shabbat. That feeling is the kallah bringing out the potential beauty of her husband. Similarly, the power of Shabbat brings out our greatness and reveal the special soul and עַם סְגֻלָּה status that we possess, but is hidden beneath the surface. Just as there is a delicious meal hidden inside the husband’s $100 bill which cannot be seen until the wife buys the food and cooks it, Klal Yisrael has special kochos that Shabbat reveals to the world. Have a wonderful day and a Shabbat Shalom.
Welcome to Embrace Shabbat. As we enter the summer season, it is important to speak about a challenge that many people face: wearing Bigdei Shabbat for the entire day, despite it being hot and uncomfortable. There is a source for wearing special Shabbat clothing in a passuk in Yeshayahu (58:13): וְקָרָאתָ לַשַּׁבָּת עֹנֶג לִקְד֤וֹשׁ ה’ מְכֻבָּד וְכִבַּדְתּו ֹ, you should call Shabbat “a day of delight,” Hashem’s holy day “honorable” and honor it. The Gemara (Shabbat 113a) explains the word וְכִבַּדְתּו ֹ, and honor it, to mean that one’s clothing on Shabbat should not be like their clothing during the week. Rabbi Yochanan would refer to his clothing as “ מְכַבְּדוֹתַי ,” my honor, showing that appropriate clothing was a sign of honor for Shabbat. Additionally, our Rabbis teach that one should have a special tallit for Shabbat that is separate from his weekday tallit . What is special about the tallit that it is singled out for Shabbat? There are many sources that speak about a Shabbat tallit and special Shabbat clothing: The Midrash (Beraishit Rabba) teaches that when ויברך אלוהים את יום השביעי , G-d blessed the seventh day, וּבֵרְכוֹ בָּעֲטִיפָה he blessed it with atifah , which the Rabbis explain refers to the concept of special Shabbat clothing. Similarly, when the Gemara (Shabbat 25b) speaks about preparations for Erev Shabbat, it cites Rabbi Yehuda bar Elai as using a bowl full of hot water to wash his face, hands and feet before wrapping himself in a tallit , like an angel. The Rambam teaches that one should pray Mincha and Kabbalat Shabbat with his tallit on (the Yemenites follow this custom). Furthermore, it is brought down in the seforim that one should wear his Shabbat clothing until after Havdalah, and some say until after Motzei Shabbat. But Shabbat is over already! There are no other laws about Kavod Shabbat that extend past Shabbat. What is special about it? The Tikunei Zohar (11b) says that on Shabbat, the neshama is cloaked in clothing of light. Originally, Adam HaRishon wore כתנות אור , clothing of light , but when he sinned, it changed into כתנות עור , leather clothing . Every Shabbat, we go back to the level of Adam HaRishon before the sin and receive a higher level of neshama. The passuk in Yeshaya (24:15) alludes to this: עַל־כֵּ֥ן בָּאֻרִ֖ים כַּבְּד֣וּ ה’ בְּאִיֵּ֣י הַיָּ֔ם שֵׁ֥ם ה’ אֱלֹהֵ֥י יִשְׂרָאֵֽל , therefore, honor Hashem with lights… The light refers to the special clothing that the neshama wear on Shabbat. Rav Wolbe teaches that the more holy something is, the more honor one must give it. There are two different types of kavod . There is a general kavod for Shabbat; Shabbat is holy, so one must honor it. But there is an additional respect that we need for ourselves; there is a self-respect that one develops from wearing Shabbat clothing, which symbolizes the extra kedusha that one receives. The Gemara (Shabbat 13b) says that when Naami told Rut, “Put on your clothing,” she was referring to the clothing of Shabbat. The Sefer Yoma d’Nishmita explains that since the purpose of Rut and Boaz getting together was to produce David HaMelech, who would ultimately fix the sin of Adam HaRishon, the clothing that Rut put on symbolized the כתנות אור that Adam wore pre-sin. We see from here the special importance of Bigdei Shabbat. It is for this reason that a person wears Shabbat clothing until after Shabbat and Seudat Reviit; they must remain in their special clothing until after the neshama yetaira leaves. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. In this week’s parsha it says: אֶת־שַׁבְּתֹתַ֣י תִּשְׁמֹ֔רוּ וּמִקְדָּשִׁ֖י תִּירָ֑אוּ אֲנִ֖י ה , you shall guard My Shabbat and fear my Beit HaMikdash; I am Hashem . The Sefer Yereim explains the passuk based on the Gemara in Yevamot that just as HaKadosh Baruch Hu commanded us to give fear and honor to the Beit HaMikdash, so too, He commanded us to have respect and honor for Shabbat. What does it mean to have fear of Shabbat? A person should be concerned about being עובר the mitzvot Shabbat . It is not that a person should be afraid of Shabbat; rather they should be afraid of HaKadosh Baruch Hu, Who warns about Shabbat. If a person does not learn Hilchot Shabbat, they are going to end up failing to keep Shabbat properly. A Rabbi once quipped that if a person wants to ensure that they will not be עובר on Hilchot Shabbat, they should tie themselves down to a chair. Where do we find a remez to the seriousness of Shabbat? The Zohar says that if you scramble the word בראשית , it spells ירא שבת , fear of Shabbat. The Ben Ish Chai explains that a person should be more fearful of Shabbat than any other mitzvah because there are so many issurim that a person can be עובר . When a person goes through Shabbat, they should picture that they are going through a minefield and will be facing a serious situation. Obviously a person should not be anxiety-ridden on Shabbat, but they should realize that there is something to be careful about and one must learn the laws properly. The Gemara in Masechet Taanit quotes a passuk in Sefer Malachi (3:20) וְזָרְחָ֨ה לָכֶ֜ם יִרְאֵ֤י שְׁמִי֙ שֶׁ֣מֶשׁ צְדָקָ֔ה וּמַרְפֵּ֖א , for those of your that fear My name, a shining sun of charity shall rise to bring healing. What does this mean? The Gemara explains that the sun on Shabbat is charity to the poor. Rashi explains that just as a cold person especially enjoys the heat of the sun, so too the poor people enjoy the tzedakah given to them on Erev Shabbat. When a person gives tzedakah to the poor, it is like they are shining the sun on the poor Shabbat observers. Further, the wording of the passuk is וְזָרְחָ֨ה לָכֶ֜ם יִרְאֵ֤י שְׁמִי ֙ שֶׁ֣מֶשׁ צְדָקָ֔ה , those who fear my name, is deliberately chosen. The Gemara derives that יִרְאֵ֤י שְׁמִי ֙ refers to those who keep Shabbat. In his sefer Gilyoney Hashas, Rabbi Yosef Engel concludes that a Shabbat observer is a יִרְאֵ֤י שְׁמִי ֙, from those who fear My name. In another interpretation of this phrase, the Zohar teaches that Shabbat is one of G-d’s names. (e.g., - the Ben Ish Chai says that you are not supposed to say “Shabbat” in the bathroom, bathhouse, or mikvah because it is G-d’s name and it has a holiness to it.) That is a further reason why there is yirah , fear of Shabbat. Shabbat is G-d’s Name and it is directly connected to HaKadosh Baruch Hu. Therefore, we have to fear Shabbat like the fear of the Beit HaMikdash. There is a deeper explanation, which we have mentioned in the past. Every Shabbat, we recite: ופרוש עלינו סוכת שלומך and על ירושלים עירך . There is a feeling of Yerushalayim that comes down upon us. Therefore, it is not just a loose connection that just like we fear the Beit HaMikdash, we fear Shabbat. On Shabbat, we are IN the Beit HaMikdash because Shabbat in time is like a Beit HaMikdash in space. On Shabbat we recognize that we are in a holy place, G-d is here and we have kedusha.
We are pleased to announce the release of a new book Bet HaLevi on Ahavat Yisrael. To order directly from Artscroll and get a 10% discount, click the link below https://www.artscroll.com/Books/BHAYH.html Welcome to Embrace Shabbat. There is a beautiful new sefer that came called Yoma d’Nishmita, written by Rabbi Yissachar Weissberg, who passed away at a young age. It is an unbelievable Hebrew sefer with over 500 pages on Shabbat and I plan on using it going forward. I did not know the author, but he was supposably a very great man, which is clearly seen from his work. In the first siman, he highlights two fundamental events that we are required to remember: zecher l’yetziat mitzrayim, we were taken out of Egypt, and zecher l’maaseh berashit, G-d created the world. Additionally, the Ramban teaches that we are required to remember Shabbat every single day. This is fulfilled in our prayers when we say “ היום יום ראשון, שני , etc.” The question is: why do we have to remember Shabbat every day? On a basic level, remembering Shabbat is important for Kavod Shabbat . When a person is thoughtful to shop and prepare for Shabbat everyday, he will not wake up on Friday and say, “Oh no! I need to prepare for Shabbat!” Therefore, a person’s entire week should revolve around Shabbat. This is reflected in the story of Shamai, who bought a cow for Shabbat everyday and if he found a better one the next day, he would replace it. The Ramban teaches that the reason a person should remember Shabbat is to lead them to constantly remember creation; then, he will praise HaKadosh Baruch Hu, Who is the Creator of the world, at all times. This question arises: why do we need to remember Shabbat, if the ultimate purpose is to remember creation; shouldn’t we just have the mitzvah to remember creation? To illustrate, we have a mitzvah to remember Yetziat Mitzrayim, not to remember Pesach, which will lead a person to remember leaving Mitzrayim. He answers that the only real way to believe in G-d and creation is through Shabbat. It is not an external, philosophical endeavor to believe in G-d and in creation; it has to come through Shabbat. Why? There are two types of Emunah: emunah b’sechel , intellectual knowledge, and emunah b’chush , Emuna developed through the senses. The Ramban writes that our Emunah does not come from something external, that we saw miracles in Mitzrayim, but because we saw G-d face to face at Matan Torah. וידעת היום והשבות אל לבבך - G-d opened the heavens and we saw that there was nothing else but Him. Shabbat is not just a mitzvah; it is a matana , a gift from G-d. On Shabbat, we can sense G-d, and therefore, we have a firm belief in Him because of it. It has a certain kedusha, and by keeping Shabbat, we automatically strengthen our Emunah. This is why Shabbat is called “a testimony.” A person cannot testify to something that they did not see, but through observing Shabbat, their belief becomes so clear, as if they saw it. The famous Maharal of Prague’s brother wrote in his sefer, Sefer HaChayim : G-d’s love for the Jewish people has the power to remove all doubts from their heart. He gave them Shabbat, which is a time that every Jewish person feels a G-dly influence that fills him up with simcha. He doesn’t even need to prepare; as soon as Shabbat enters, a deep happiness comes on him. He writes that his feeling comes from a source of prophecy. Even though we no longer have prophecy, G-d gifts us with this prophetic feeling of G-dliness so that we can survive galut. If we keep the laws of Shabbat properly, we will have such clarity and Emunah, which will allow us to remember G-d in creation. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. This is a special edition for Shabbat Chol HaMoed Pesach. There is a well-known Midrash that if the Jewish people keep even one Shabbat properly, the Geulah will come immediately, as it says היום אם בקולו תשמעו , today if you listen to My voice . היום refers to שמור את יום השבת לקדשו ; G-d will come if you listen to His voice and keep the day. There is a beautiful Midrash in Shemot Rabbah that teaches that Pharaoh said תכבד העבודה על האנשים , put a heavy workload on the Jewish people. The Jewish people held special scrolls that they would delight in reading as they rested on Shabbat. They knew from these scrolls that Hashem would redeem them. Pharaoh wanted to uproot that- הבה נתחכמה לו , let us outsmart him. Pharaoh’s first decree was to uproot the Shabbat. He knew that as long as the Jewish people were keeping Shabbat, he would not be able to subjugate them. Therefore, he tried to get rid of Shabbat so that he could keep them in galut . This concept does not just refer to Galut Mitzrayim, but every future galut . Keeping Shabbat allows the Jewish people to escape from galut . This is why we repeatedly say that Shabbat is zecher l’yetziat mitzrayim. What does Shabbat have to do with yetziat mitzrayim?! We must remember that G-d took us out because of zechut Shabbat. It was in the zechut of Shemirat Shabbat with those scrolls that allowed us to be redeemed. קרבה אל נפשי גאלה , come close to Me and I will be redeemed. Our Rabbis teach that this does not just refer to a national redemption for the entire Jewish people, but for a personal geulah from a person’s tzarot . Shabbat has the ability to take us out of our difficulties, as it allows us to strengthen our Emunah. The power of Shabbat stems from our learning Torah on Shabbat, which gives a person chizzuk . Pharaoh said: אל ישלוט דברי שקר . Rabbi Yaakov Kamenetsky gives a brilliant chiddush: Moshe Rabbeinu wrote 11 of the Mizmorei Tehillim. Among them is מזמור שיר ליום השבת , where it talks about טוב להודות לה . Surprisingly, this mizmor doesn’t talk about Shabbat, but about chizzuk and Emunah. Rav Kamenetsky suggests that this perek was written in order to give us chizzuk on Shabbat, because the chizzuk and the emunah that we got from Shabbat allowed us to be redeemed in Mitzrayim! Similarly, other commentators suggest that Moshe Rabbeinu wrote Iyov. This sefer , too , provides chizzuk on how to understand the challenges of life. We need Shabbat to help end our galut . We must appreciate how Shabbat, and specifically limud haTorah, will redeem us, by giving us chizzuk and Emunah. Have a Shabbat Shalom and a Chag Kasher v’Sameach.
Welcome to Embrace Shabbat. This week is Shabbat HaGadol. The Sefer Yafei LaLev explains why Shabbat HaGadol serves as an appropriate introduction to the holiday of Pesach. Quoting from the sefer Petach HaOhel , he highlights that the Jewish people are commanded to keep Shabbat, while a goy is not. In fact, a goy is actually חייב מיתה if he keeps Shabbat. Why? Shabbat is called שרביטו של מלך , the scepter of the king. While it is forbidden for a servant to use the scepter of the king, the king’s son may use it. He quotes Pirkei d’Rebbi Eliezer who compares this to a person who possesses a very dear vessel that he only wants to bequeath to his son. Shabbat is a special day that HaKadosh Baruch Hu only wanted to give to Klal Yisrael, his children. The exclusive day of Shabbat underscores that we are בנים לה' אלוקיכם , children of G-d . This is an important concept to highlight before the Yom Tov of Pesach. One of the main points of Yetziat Mitzrayim was to teach בני בכורי ישראל , Bnei Yisrael is Hashem’s first-born son. The letters of שבת actually stand for שם בן תקרא , the name of a son you will be called . On Shabbat, we are Hashem’s special children. ששת ימים תעבד , for six days you will work . For six days of the week, we are like slaves, but on Shabbat we graduate to the level of בן , a son, and don’t work. In the Haggadah we read אֲרַמִּי אֹבֵד אָבִי , which retells the story of Lavan haArami who tried to destroy Yaakov. The Chassidic Rabbis explain this passage on a deeper level. The yetzer Hara of the אֲרַמִּי , Lavan, is אֹבֵד אָבִי - he tries to destroy the realization that G-d is my Father. The emphasis on children on the night of the seder serves to combat that belief. It is not just our children that we focus on, but also that we are the children of HaKadosh Baruch Hu- בני בכורי . The rabbis teach that the night that Yitzchak Avinu gave the brachot to Yaakov was the night of Pesach. (There are many hints to this in the pessukim . For example, the two goats that Yaakov Avinu brought were actually the Korban Pesach and Korban Chagiga. Additionally, Yitzchak Avinu tells Esav, בא אחיך במרמה , your brother came with trickery . במרמה has the roshei teivos of אפיקומן ; since I ate the Afikoman already, I cannot eat from your food.) The night of the seder is the night where the concept of בן shines, whether it is Yitzchak giving Yaakov the brachot as his son or the Jewish people at large getting brachot from G-d. Shabbat HaGadol serves to strengthen our conviction in being בנים לה' אלוקיכם . As בנים , we are not subservient to the mazalot and therefore, we confidently took the sheep and tied it to our bedpost. Shabbat teaches us that we are children of G-d and therefore are above the mazal. The ancients believed that Shabbat was a day of destruction and, consequently, one who kept Shabbat was strengthening the force of destruction. However, we know that that we are not under the power of the horoscope; we deal directly with HaKadosh Baruch Hu- we are בנים לה' אלוקיכם . That is what Shabbat is all about- שם בן תקרא . Just as a slave is not allowed into the king when he is together with his son, Shabbat is solely for the Jewish people. We must strengthen our Emunah that we are G-d’s children. אף אל פי שחטאו , even if we sinned, בנים - we are his children. We can do teshuva. We can come back. A father never disconnects from his son. A person can get rid of their servant, but they cannot get rid of a child. Shabbat HaGadol serves to strengthen this important principle before Pesach. Shabbat HaGadol Shalom.
Welcome to Embrace Shabbat. In his sefer Yafei LaLev, Rav Yitzchak Palagi teaches that on Shabbat, a person receives an infusion of דעת . The Ramban explains that דעת is not just knowledge; it is the ability to connect to someone else. When Adam was intimate with Chava, the passuk says וְהָ֣אָדָ֔ם יָדַ֖ע אֶת־חַוָּ֣ה אִשְׁתּ֑ו ֹ, Adam “knew” his wife. דעת is all about connection. Similarly, when speaking about His love for Avraham Avinu, Hakadosh Baruch Hu says: כִּ֣י יְדַעְתִּ֗יו , for I love him. Rashi asks why the shoresh דעת is used to describe Hashem’s love. He explains that when a person loves someone, he wants to understand them well and get to know them more. דעת , knowledge, is the middah of connection. When speaking about Betzalel, Hashem says וָאֲמַלֵּ֥א אֹת֖וֹ ר֣וּחַ אֱלֹהִ֑ים בְּחׇכְמָ֛ה בִּתְבוּנָ֥ה וּבְדַ֖עַת , I am going to fill him with the spirit of G-d and skill, ability, and knowledge. On Shabbat, due to our neshama yetaira, we get a surge of דעת . What does it do? דעת fills a person with rachamim for others. The passuk says: אַ֥ךְ אֶת־שַׁבְּתֹתַ֖י תִּשְׁמֹ֑רוּ כִּי֩ א֨וֹת הִ֜וא בֵּינִ֤י וּבֵֽינֵיכֶם֙ לְדֹרֹ֣תֵיכֶ֔ם לָדַ֕עַת כִּ֛י אֲנִ֥י ה’ מְקַדִּשְׁכֶֽם ׃, You must keep My Shabbats because it's a sign between Me and you throughout the ages, that you may know that I, Hashem, have made you holy. When a person has דעת , they connect themselves to Hashem- ‘ אֲנִ֥י ה - Who is a merachem . Then, המרחם על הבריות מרחמים עליו מן השמים , when a person has rachamim on others, Hashem has rachamim on them. The Midrash teaches: הַיּוֹשֶׁבֶת בַּגַּנִּים חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵך ְ, you sit in the gardens, and your companions listen to your voice . On Shabbat, we sit together in shul and HaKadosh Baruch Hu tells us to lift up our voices and daven together with achdut . וּתְנוּ דַּעְתְּכֶם שֶׁלֹא תִשְׂנְאוּ זֶה אֶת זֶה , apply your דעת that you shouldn’t hate each other. The term דעת is also used when Moshe goes out to the Jewish people to feel their pain in Mitzrayim. Rashi elaborates that Moshe set his eyes and his heart to see the suffering of the Jewish people. Consequently, G-d, in kind, also placed His eyes and heart on the Jewish suffering. When we apply our דעת to our brothers, it arouses G-d’s דעת above. This all starts on Shabbat, which gives us the power of דעת , bringing about our rachamim and connection. At this time of the year, we always make our annual drive for Lev Chana, which provides clothing cards to families in need. We are counting on you to use your דעת to help us out. Imagine if the holidays were coming and you, your child, or your spouse still needed the clothing to fit in with everyone else; you wouldn’t want to feel out of place. To put yourself in someone else’s situation, you need דעת , which arouses the appropriate rachamim . Without דעת , a person cannot understand another’s situation or have mercy on them. A great person doesn’t just use their דעת for themselves, they apply it for others. You can send an email to rabbisutton@gmail.com with your pledge, send a check made out to Lev Chana to 1059 East 10th Street, or Zelle/Quickpay rabbisutton@gmail.com . Have a wonderful day and a Shabbat Shalom.
Welcome to Embrace Shabbat. The Gemara (Shabbat 31a) cites the passuk וְהָיָה אֱמוּנַת עִתֶּיךָ חוֹסֶן יְשׁוּעוֹת חׇכְמַת וָדָעַת וְגו ֹ and brings two different explanations. First, it draws a connection between each word of the passuk the tractates of the Mishnah : אֱמוּנַת corresponds to זְרָעִים עִתֶּיך ָ corresponds to מוֹעֵד . חוֹסֶן corresponds to נָשִׁים . יְשׁוּעוֹת corresponds to נְזִיקִין חׇכְמַת corresponds to קׇדָשִׁים , and דָעַת corresponds to טְהָרוֹת . Lastly it says: יִרְאַת ה׳ הִיא אוֹצָרו ֹ, fear of Hashem is the treasure house. The Gemara then brings an alternative explanation. After 120, a person is brought for judgment in the next world and is asked six questions. The Vilna Gaon teaches that the six words of this passuk also correspond to the six questions asked at this time of judgment. Did you deal honestly in business? This corresponds to אֱמוּנַת . Did you set aside time for Torah? Did you try to have children? Did you look forward to G-d’s salvation? Did you get involved in wisdom and 6. understand one thing from another? Again, all of that only works if יִרְאַת ה׳ הִיא אוֹצָרו ֹ, Yirat Hashem is your treasure house. The Gemara brings a mashal that illustrates this idea. A person asked his messenger to bring some wheat up to the attic. The messenger brought it up for him, and then the person asked, “Did you store it with some preservatives?” When the messenger answered that he did not, the man responded that it would have been better for him not to bring it up in the first place, for there is no purpose in worm-infested wheat. Likewise, Torah and mitzvot without Yirat Hashem have no purpose. That is why the first word of the Torah is בראשית , which, when scrambled, spells ירא שבת . According to the Yalkut Reuveini, Shabbat brings Yirat Shamayim. Similarly, there were seven candles on the Menorah in the Beit HaMikdash. Three branches jutted out on each side, corresponding to the six days of the week; the branch in the middle corresponded to Shabbat. In his sefer Yafei LaLev (letter 78), Rav Chaim Palagi teaches that when a person keeps Shabbat, he comes to recognize that Hashem created the world and continues to controls it. Shabbat, the seventh day, corresponds to the 7000 th year, which is Olam Haba, יום שכולו שבת . When a person realizes that G-d created the world and continues to control it and that there is reward and punishment, it will bring him to develop Yirat Shamayim - and that creates the treasure house to store all Torah and Mitzvot. Further, the Gemara tecaches that HaKadosh Baruch Hu tells us: מתנה טובה יש לי בבית גנזי ושבת שמה , I have a special present in My treasure house and it is called Shabbat. Another Gemara teaches that G-d has Yirat Shamayim in His treasure house. So which one is it- does G-d have Shabbat or Yirat Shamayim in His treasure house? The answer is that it is one and the same- the treasure house with Shabbat is the treasure house of Yirat Shamayim. The only way to store Torah is with Yirat Shamayim. (One who is interested in learning more about this concept can look at Nefesh HaChaim, Shaar Daled, Chapters 4-6 , where he discusses at length that you need Yirat Shamayim in order to keep your Torah preserved.) Shabbat is the preservative of everything that we do during the week, because Shabbat brings us to develop the critical quality of Yirat Shamayim. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. The sefer Yafei LaLev by Rav Yitzchak Palagi, son of Rav Chaim Palagi, brings many novel thoughts about Shabbat. He teaches the following: Yehoshua overtook the 31 kings that were in Eretz Yisrael. Each one of those kings correspond to a different negative force in the world. Every week, we are given the power to overcome these negative forces with the power of the 31 hours of Shabbat. From Chatzot on Friday to Shabbat is 6 hours; Shabbat itself has 24 hours; and an additional hour after Shabbat, when there is a continuation of Kedushat Shabbat, equals 31 hours. These 31 hours of Kedusha have the power to knock out those 31 negative forces. Therefore, it is ideal to eat Melaveh Malka in the hour after Shabbat, which has the power to knock out that additional force. Rav Palagi teaches that every Friday afternoon at Chatzot, Hashem sits on the כסא של רחמים , His throne of mercy. In our tefillos we say, קל מלך יושב על כסא רחמים . The numerical value of קל is 31, hinting to the fact that the King sits on his chair of mercy for 31 hours, connecting to the 31 hours of Shabbat. This is why we say in our Shabbat prayers: ביום השביעי נתעלה וישב על כסא כבודו , On Shabbat day, G-d sits on His throne of glory . This, too, takes place during the 31 hour period of Kedusha. We know that one should be careful not to get angry on Shabbat, as it says לא תבערו אש בכל מושבותיכם ביום השבת , do not ignite a fire in your dwellings on Shabbat. On the most basic level, this refers to Shabbat. However, Rav Palagi extends this idea to mean that one should not get angry during the 31 hours of Kedusha. The numerical value of לא in לא תבערו אש is 31. The Gemara teaches that the Satan tries to get us angry on Erev Shabbat, when we are preparing for Shabbat. Rav Palagi is teaching that a person must be careful with their anger from Chatzot on Friday until 1 hour after Shabbat, because whenever there is a force of Kedusha, there is also a force of tuma to counteract it. In these 31 holy hours, we have the ability to connect to HaKadosh Baruch Hu’s rachamim . Rather than get angry, we should sing zemirot on Shabbat. ואתה קדוש יושב תהילות ישראל , G-d is holy. He dwells in the songs of the Jewish people. The Tosafot in Sanhedrin quotes from the Geonim to explain why they only said Kedusha on Shabbat in Eretz Yisrael. The angels lost a wing and only had 6 wings- the seventh wing was given to the Jewish people on Shabbat, and therefore they sang praise to Hashem. Because the Jewish people sing praise to Hashem, G-d dwells within them. The final letters of the words קדוש יושב תהילות spell Shabbat. Shabbat is the time that G-d sits on His throne, because of the תהילות ישראל . I don’t have a source for singing songs on Erev Shabbat, but there is definitely a custom to sing on Motzei Shabbat. During these 31 special hours, G-d is sitting on His throne of mercy. At this holy time, we shouldn’t get angry, and then we will be able to knock out these negative forces- it is a time of song. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. When describing Shabbat in the Aseret HaDibrot (Parshat Yitro), the Torah says וַיָּ֖נַח בַּיּ֣וֹם הַשְּׁבִיעִ֑י , G-d rested on the seventh day. In his sefer Be’er Moshe (Yitro 71) , the Ozharover Rebbe points out that the passuk should have said וְנַח בַּיּ֣וֹם הַשְּׁבִיעִ֑י , G-d rested on the seventh day. וַיָּ֖נַח literally means and He caused others to rest. The Ozharover Rebbe quotes from the great mekubal Rav Yosef Gikatilla in his sefer Shaarei Orah . He explains that when a person keeps Shabbat properly, he turns into a “throne” for HaKadosh Baruch Hu. This is the meaning of וַיָּ֖נַח - G-d causes the Jewish people to rest when He rests His Name on them when they are shomer shabbat. Similarly, the sefer Netivot Shalom explains that in our Shabbat prayers we say, לָקל אֲשֶׁר שָׁבַת מִכָּל הַמַּעֲשים , to G-d, Who rested from all of the creations . He explains, ביום השביעי נתעלה וישב על כסא כבודו - On the seventh day, G-d got up and He sat on His throne. נתעלה indicates that the Jewish people are uplifted on Shabbat, as they become “G-d’s throne” and G-d dwells on them. Famously, Shabbat is referred to as מעין עולם הבא ; Shabbat is likened to the World to Come. The pleasure that tzaddikim receive in the World to Come is that the shechina rests upon them. That is what similarly takes place in a microcosm on Shabbat. In Tehillim (106:47), David HaMelech says, הוֹשִׁיעֵנוּ ה׳ אֱלֹקינוּ וְקַבְּצֵנוּ מִן־הַגוֹיִם לְהֹדוֹת לְשֵׁ֣ם קָדְשֶׁךָ לְהִשְׁתַּבֵּחַ בִּתְהִלָּתֶֽך ָ׃, save us Hashem, and gather us from among the nations, to praise Your holy name, to give You glory with Your praise. In his commentary on Tehillim, Rav Chaim Kanievsky explains that the phrase לְהִשְׁתַּבֵּחַ בִּתְהִלָּתֶֽך ָ is refering to the future. He quotes the Mabit (Beit Elokim, Shaar HaTefillah, Perek Bet) who says that in the future, there will be no prayers, as there will be no problems and no need to ask for anything. In the place of the requests will be pure shevach v’hodaah , praise. הוֹשִׁיעֵנוּ ה׳ אֱלֹקינוּ וְקַבְּצֵנוּ מִן־הַגוֹיִם - we ask Hashem to save us and gather us from the goyim, לְהֹדוֹת לְשֵׁ֣ם קָדְשֶׁך ָ, so that we only praise His Name in the World to Come. (We also pray for this each morning in our Shacharit prayers). This connects beautifully to the theme on Shabbat. As we know, there are no requests on Shabbat. Why? Simply, when one requests something that is bothering them, it causes them anguish. On a deeper level, Shabbat is מעין עולם הבא ; it is likened to Olam Haba, and therefore there are no problems on Shabbat! It is all about מזמור שיר ליום השבת טוב להודות לה . All we have to do on Shabbat is say thank you, because we have no needs. That is Olam Haba- the shechina is here and it is resting upon us. Tov l’hodot l’hashem. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. The Sefer Torat Shabbat quotes the following question from Rav Mordechai Ablechovitch: if Shabbat is a spiritual entity, how can it be the mekor haBracha, the source of incredible physical bounty? He answers that the bracha stems from Tosefet Shabbat . When a person infuses the physical weekday with holiness by taking in Shabbat early, the new spiritual entity brings about physical bounty. This does not only refer to the Tosefet Shabbat , which can be done from Plag HaMincha and on. A person can also fulfill Tosefet Shabbat by refraining from doing melcha after Chatzot on Friday. Stories abound about people who closed their shops early on Chatzot on Fridays and witnessed incredible wonders. Moshe Stern lived in the old Meah Shearim area and had a kitchen appliance store. Not only was he honest and knowledgeable about his goods, but he also was very good at repairing various appliances. Moshe had a custom to close his store after Chatzot on Friday. One Friday afternoon, he received a phone call an hour after Chatzot. The man on the other end was frantic- something was wrong with his refrigerator and he could not find anyone to come and fix it. The man begged Moshe Stern to come help him. However, Mr. Stern replied, “I am very sorry. I don’t work after Chatzot on Friday, so I cannot come fix your appliance,” The man pleaded and even promised to pay double or triple Moshe Stern’s going rate, but he wouldn’t budge. Moshe had a soft heart, and a few minutes later he arrived at the caller’s home dressed in his Shabbat finest, including his white kippah and Yerushalmi coat. Moshe bent down under the refrigerator, played around a little bit, and fixed the problem. The homeowner was overjoyed and asked what he owed Moshe. He answered, “You don’t owe me anything. I don’t work on Friday afternoon. I came to do a chesed, but I will not accept money after Chatzot.” The homeowner exclaimed, “But I promised you double or triple!” But Moshe Stern reiterated, “I don’t take money on Friday afternoon. You already gave me a wonderful payment- you gave me a chesed, and I am a wealthy man now.” And he turned and left. The homeowner from the story was not a chareidi Jew, and was in shock. He could not believe that something like this could happen. He was a journalist and wanted to pay the man back in a positive way. In his upcoming article, he wrote all of the details of the story. He spoke about the authentic Jew from Meah Shearim that would not take all the money in the world, but fixed the refrigerator as a chessed and did not waver in his principles. This caused a tremendous kiddush Hashem, notwithstanding the free advertisement. Obviously many people called Moshe Stern after Shabbat for his services. His addition to Shabbat on Friday afternoon clearly served as the tosefet Shabbat, bringing about the mekor haBracha.
Welcome to Embrace Shabbat. In his sefer Yafei LaLev , Rav Yitzchak Palagi, son of Rav Chaim Palagi, teaches that when a person is Shomer Shabbat, he is considered like a son who begs for something from his father and his father fulfills his will. This terminology- “like child who begs from his father”- is similarly used to describe the Bitachon connection. The Gemara in Taanit relates the incident of Choni HaMaagel who drew a circle on the ground and said, “I am not moving from here until You have mercy on Your children and answer my prayers for rain.” Rain began to trickle down, followed by powerful, furious rains. Choni then said, “this is not the rain that I wanted.” Subsequently, generous, benevolent rains fell. One of the Rabbis relayed to Choni, “if not for the fact that you were Choni, I would have excommunicated you. How dare you nag G-d like that! But, in truth, you are like a son who begs his father.” A son that is begging from his father can whine, and his father, with love for his child, will give in. A person that really sees G-d as his father and will beg and whine for his needs and will see G-d respond to him in kind, even if he asks in a seemingly improper way. The Sefarim teach that during the weekdays, we are like servants, and on Shabbat, we raise ourselves to the level of children. The Yafei LaLev teaches that this is the power of Shabbat. He quotes the Midrash on Parshat Beshalach (chapter 25) that teaches that when a person is Shomer Shabbat, גוזר גזירה והקדוש ברוך הוא מקיימה , he makes a decree and G-d fulfills it , as it says אם תשיב משבת רגלך … אז תתענג על ה , if you keep Shabbat … then you will delight on G-d. It says further, והתענג על ה' ויתן לך משאלות לבך , you will delight on G-d and He will give you all of your heart’s desires. This is an unbelievable concept. A tzaddik is always zoche to this level of צדיק גוזר גזירה והקדוש ברוך הוא מקיימה , the tzaddik decrees and G-d fulfills it . However, the Midrash is teaching that when a regular person keeps Shabbat, they can attain this lofty level. It is for this reason that when Rabbis are approached by people in need of yeshua, they advise the individual to strengthen themselves in Shabbat. It is not a random segulah that they pull out of a hat! Rather, they understand that through Shemirat Shabbat, whose entire essence is Bitachon and reliance on Hashem, a person can reach the level of a child whose desires will be fulfilled by their Father, Hashem. Bezrat Hashem, through the zechut of Shemirat Shabbat, we will be zoche to Hashem fulfilling all of our desires. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. Rav Gershon Edelstein, the Rosh Yeshiva of Ponevezh Yeshiva, shares a beautiful thought about Shabbat. In Beraishit it tells us, וַיְבָ֤רֶךְ אֱלֹהִים֙ אֶת־י֣וֹם הַשְּׁבִיעִ֔י וַיְקַדֵּ֖שׁ אֹת֑וֹ, G-d blessed the seventh day and He made it holy. Rav Edelstein points out that this is something that existed even before Matan Torah: Shabbat inherently had added blessing and kedusha. What is the added blessing? Shabbat is the mekor haBeracha , which refers to physical blessings. Shabbat provides bracha for a person’s body, their parnassah, their food and drink, and everything else needed for Shabbat and the rest of the year. In the merit of Shabbat, HaKadosh Baruch Hu gives us our parnassah. As the famous Chofetz Chaim teaches: when a person works on Shabbat, it is as if he put a seventh hole in an existing barrel. Nothing more will come out. Shabbat is the source of all physical blessings. וַיְקַדֵּ֖שׁ- Kedusha refers to the spiritual uplifting of Shabbat. On Shabbat, not only is the day itself holy, but a person themselves can become holier. This was true even before Matan Torah. Adam HaRishon and the avot kept Shabbat- inherently Shabbat brings Kedusha unto a person. Medrash Rabba (Beraishit 11:2) explains that this special kedusha refers to a person’s face. אֵינוֹ דוֹמֶה אוֹר פָּנָיו שֶׁל אָדָם כָּל יְמוֹת הַשַּׁבָּת, כְּמוֹ שֶׁהוּא דּוֹמֶה בְּשַׁבָּת. On Shabbat a person has a different face. The word פָּנִים, face, is connected to פְּנִים, your inside; a person’s face expresses what is going on inside of them. The Chofetz Chaim relates the following story to show that even a young child can recognize this. A father that was angry at his daughter during the week and was still walking around with an angry face. The girl said to her father, “Can you please have your Shabbat face on?” Even a little girl was able to pick up that there is a Shabbat face, there is something different there about the face of Shabbat. This concept that the face expresses what is inside explains why it is that there is a certain chein (grace) in young children. When we look at young children, we see a certain wholesomeness, because the child hasn’t sinned yet. Similarly, when Sarah Imeinu died, the Torah tells us that when she was 20, it was like she was a 7 in beauty. The obvious question is that 7 year olds are not beautiful! Why are we comparing her at 20 to be like a 7 year old? A seven year old has a wholesome beauty that does not have any sinful thought to it. Therefore, even though Sarah turned 20, it was still like she was stuck in a seven year old body. Let us tap into these two aspects of Shabbat: kedusha and bracha. May we have the holiness of kedusha and the physical blessings from our bracha. On Shabbat, we have to enhance and appreciate both of these things. Appreciate the physical blessing that Shabbat brings us. We start Shabbat off with kiddush, which has in it both aspects. We cannot eat before we say Kiddush, which means that we are acknowledging G-d’s holiness and the holiness of Shabbat before start the meal. May we merit to both gain from the kedusha, the holiness, and the bracha of Shabbat. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. Gemara Shabbat (119b) says that for one who prays on Erev Shabbat and recites “ וַיְכוּלּו ּ,” two angles accompany him, place their hands on his head, and say to him: וְסָר עֲוֹנֶךָ וְחַטָּאתְךָ תְּכֻפָּר , your sins will be removed and your unintentional sins have been atoned. What is it about accepting Shabbat and saying Kiddush that brings this kapara? The Maharsha explains that when a person recites Kiddush, they become a partner with G-d in creation. This invokes the power of that time in history: Adam HaRishon was forgiven for his sin at the same moment of knisat Shabbat. Just as Yom Kippur is a time of kaparah because it is when the Jewish people were forgiven for the sin of the Golden Calf in history, Erev Shabbat is a time of kaparah, as it was when Adam HaRishon was forgiven for his sin. The Chidah offers another explanation. When a person recites Kiddush, they testify that G-d created the world. In Jewish law, a person must be a kosher witness before testifying in court. Therefore, when a person testifies about the creation of the world in Kiddush, G-d forgives his sins so that he can be a kosher witness. The Ben Ish Chai brings another interesting explanation. A person must light at least two candles on Friday night. On a simple level, these two candles correspond to זכור and שמור , the positive and negative commandments on Shabbat. Additionally, the candles correspond to a husband and wife, who also represent positive and negative, because one is a giver and one is a receiver. On Erev Shabbat, the husband and wife become unified and are considered one body. A man has 248 organs, and a woman, because of her reproductive system, has 252 organs. Combined, the husband and wife have 500 organs, which is the numerical value of two candles ( נר = 250). This is one of the reasons that it says that Shemirat Shabbat is k’neged all of the mitzvot of the Torah; the light of Shabbat enlightens all of the limbs of a person’s body. חנון המרבה לסלוח , G-d is gracious and He is abundant in His forgiveness , also has the same numerical value of 500. This is another source for this surge of forgiveness that happens on Erev Shabbat. Lighting Shabbat candles is a tikkun for the sin of Chava, after which the two angels come down and bring kapara to the world. This is the source for those who go to the mikvah on Erev Shabbat. Just as there is a minhag to go to the mikvah on Erev Yom Kippur because it is a time of kaparah, people go to the mikvah on Erev Shabbat. A time of kaparah must be accompanied by introspection and teshuva; it does not happen automatically. The Sefer Iyun Yaakov says this hirhur teshuva is almost built into the Kiddush process. When a person realizes that HaKadosh Baruch Hu created the world and is in charge of everything, they immediately regret anything that they did wrong. Finally, Erev Shabbat is a time for kaparah because it is when we testify to the fact that G-d created the world. The concept of forgiveness seemingly doesn’t make any sense. A court cannot just forgive a person’s sins! The man sinned, so they get punished. מלך שמחל על כבודו אין כבודו מחול , a king cannot forgo their honor. So how is HaKadosh Baruch Hu able to forgive? The Gemara (Kiddushin 32a) explains that HaKadosh Baruch Hu controls the world and therefore can do whatever He wants; He doesn’t have to follow the rules of the world. But this can only be true if a person believes that HaKadosh Baruch Hu runs the world and is in charge of everything. When a person says Kiddush on Friday night and testifies that G-d created the world and controls everything, it “empowers” G-d to forgive them. Let us all take advantage of all of the reasons for Shabbat bringing a kaparah, recognizing all of the great powers that Erev Shabbat has to forgive. Have a wonderful day and Shabbat Shalom.
Welcome to Embrace Shabbat. In his sefer Yafei LaLev on Shabbat, Rav Chaim Palagi (letter 118) quotes the passuk קחו מאתכם תרומה לה' כל נדיב לבו , take from among you gifts to Hashem, everyone that is generous of the heart… . This passuk about donations to the mishkan is written right next to the topic of Shabbat. There are many reasons quoted as to why the topic of the Mishkan is next to Shabbat. One of them, simply, is to teach that the mishkan cannot be built on Shabbat; Shabbat overrides the mishkan. Additionally, the final words of this passuk, speaking about the man who is donating, have an interesting connection to Shabbat.When it comes to spending on Shabbat, a person should be a נדיב , generous. They shouldn’t count pennies when it comes Shabbat. Why? It is a statement of Emunah. The Gemara (Beitza 17a) teaches that a person’s livelihood is allocated on Rosh Hashana for the entire year, with the exception of Shabbat and other religious expenses. Therefore, whatever a person spends on Shabbat is not included on their account! They can spend without counting pennies! On Shabbat, a person should become a נדיב . Shabbat represents the mishkan in time, which is why the mishkan is not allowed to be built on Shabbat. There is a concept of the mishkan in time, place, and person; there is a holy place, a holy time, and a holy person. Every Shabbat, we have a mishkan in time, where G-d dwells. For this reason, a person must be a נדיב לב on Shabbat. Just as generosity brought the shechina down into the mishkan, generosity brings the shechina down into our Shabbat. Shabbat is about השראת השכינה - it is when G-d’s shechina dwells in the Jewish people. This concept is included week’s parsha, Parshat Shemot. The passuk says: את יעקב איש , Yaakov, a man, and his house came down to Mitzrayim. Rav Yitzchak Palagi (letter 112) quotes the Yalkut Reuveni that in the zechut of Shabbat, Hashem’s shechina went down with us to Mitzrayim, as it says את יעקב איש . The last letters spell שבת when read backwards. G-d’s shechina went down to the Mitzrayim with us in galut in the merit of Shabbat. Wherever we are, Hahsme is with us, but we need the zechut of Shabbat. One of the reasons why we go out to the fields to greet Shabbat with בואי כלה בואי כלה is because we must go out to greet the shechina, and then the guests of the shechina come into our homes. Furthermore, the nefesh yetaira that we have on Shabbat is connected to the shechina that comes into our homes. Shabbat signifies the spirituality of creation. The world was created as a spiritual creation, as a guf, but every guf needs a neshama. The neshama of the world is Shabbat; it infuses the world with spirituality. T We must reconize the special holiness that is inherent in Shabbat, prepare ourselves for it, and act in a respected way. Wherever there is holiness, there is kavod. Even in the darkest of places, like when Yaakov Avinu goes down to Mitzrayim, Shabbat brings the holiness to be with us. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. In his sefer Yafel LaLevi, Rav Yitzchak Palagi teaches that Shabbat is called אחד , One. This is referenced in Tehillim (139:16): ימים יוצרו ולא אחד בהם , days were created and there is not one amongst them. The Yalkut Tehilim comments that this refers to Shabbat, which is called “One.” This is similarly seen in Mincha on Shabbat, where we recite אתה אחד ושמך אחד . G-d is One and His name is One . The Zohar teaches that one of G-d’s names is Shabbat, and therefore G-d is one and His name, which is Shabbat, is also One. Shabbat contains the concept of unity. אין כלי מחזיק ברכה לישראל אלא השלום , there is no better vessel to receive blessing than Shalom . It is this characteristic that allows for Shabbat to be the source of all bracha, as all bracha stems from unity. ה' יברך את עמו בשלום - G-d blesses his nations through the fact that they have peace. Therefore, in order for Shabbat to be the source of all blessing, it first has to unite the Jewish people. The passuk in Shir HaShirim ( ח:יג ) says: הַיּוֹשֶׁ֣בֶת בַּגַּנִּ֗ים חֲבֵרִ֛ים מַקְשִׁיבִ֥ים לְקוֹלֵ֖ךְ הַשְׁמִיעִֽנִי , [G-d is sitting the garden and says,] “Oh, you who sit in the garden. I am listening, let me hear your voice. [Speak louder so that I can hear even better.]” Rav Natan in Medrash Shir HaShirim likens this passuk to a king who becomes angry at his slaves and throws them in jail. He is curious about their conversations and leans closer to their cell to listen. The king overhears the prisoners saying, “Our master, the king! He is our praise and our life! There should be nothing lacking for our master, the king, forever!” After hearing their beautiful remarks, the king replies, “My sons, raise your voices so that your friends above can listen!” (referring to the ministers). The nimshal is that although the Jewish people are busy with their work for six days of the week, on Shabbat they get up early to praise the king. They come to the Beit Knesset, read Kriat Shema, and listen as the chazan goes in front of the teiva and reads from the sefer Torah and maftir. HaKadosh Baruch Hu comes down with the angels and says to the Jewish people, “My children! Raise your voices so that the chaveirim can listen! Learn a little bit louder! Pray a little bit louder! I want the malachei haSharet to hear you.” He continues, “You mustn’t hate each other. You shouldn’t be jealous of each other or compete with one another. Otherwise, the angels will watch you and say, ‘Master of the universe, You gave the Torah to the Jewish people, but they are not dealing with it! Look! They have hatred, jealousy, and competition amongst them.’” You must make sure to always maintain shalom. This conversation specifically takes place on Shabbat. HaKadosh Baruch Hu first brings the malachim to shul, so that they can listen out for Shalom between fellow men. Rav Wolbe points out that the midrash warns that the malachim may argue that HaKadosh Baruch Hu gave the Torah to the Jewish people, but they are not dealing with it! The malachim do not complain that the Jewish people are not learning it properly or with the right intentions, but that they are not learning it at all! If the Torah is learned in an atmosphere of jealousy, hatred, or competition, it is not even considered learning and G-d is embarrassed to show it off to the angels. After observing in the synagogue, the malachim continue on to the people’s homes. (This is why we sing, “Shalom Aleichem Malachei HaSharet.” We are welcoming in the angels who are coming to observe the shalom in our homes.”) The angels are called “chaveirim,” because they are together in a chabura. But it is not a big deal for them to always get along with one another, because they have no jealousy, hatred, or competition! Previously, we quoted the conversation between the angels and G-d, when G-d wanted to give the Torah to the Jewish people. The angels asked G-d to give them the Torah, but G-d responded, “do you have jealousy? You don’t need the Torah.” If the angels were to visit a shul without shalom on Shabbat, G-d would be “embarrassed” because He gave the Jewish people the Torah to fix their bad middot, but they are not accomplishing that goal. Our greatness is that our talmidei chachamim, who learn Torah properly and thereby fix their middot, are also called chaveirim! For example, whenever the mishnah refers to someone who is knowledgeable in the laws of terumot and maasrot, it uses the term chaver. The Rambam explains that “chaver”- a friend- is used to describe the talmid chacham because he has a proper chevra; his friend group treats each other with loyalty. This is why on Shabbat, we cannot carry from a reshut haYachid to a reshut haRabim . It symbolizes that we cannot go from the private domain to the public domain. On Shabbat, the Jewish people’s souls are connected and therefore are symbolized by the reshut haYachid, the domain of oneness. The nations of the world are represented by the reshut haRabim , as they are dispersed throughout the world without unity. It is for this reason that we aren’t allowed to carry from the private area into the public area. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. In the story of Chanukah, the Greeks specifically targeted the mitzvot of Brit Milah, Rosh Chodesh, and Shabbat. These three mitzvot convey the important principle that HaKadosh Baruch Hu wants our actions. The Greeks thought it was haughty of the Jewish people to say that their actions make a difference, and they fought strongly against it. A story is brought down of a Greek that visited the Beit HaMikdash. He asked the Jews about some of their practices and what takes place in the Beit HaMikdash. They described the fire that comes down from Shamayim to keep the flame on the mizbeach lit. The Greek then asked why the kohanim add wood to the mizbeach each morning if G-d sends down a fire anyways. They answered, “It is a mitzvah for us to add wood; HaKadosh Baruch Hu wants our actions, and so He requires us to add the wood each day.” The Greek became enraged and shouted, “That is Jewish talk! Stop it! If I had permission from the Caesar, I would kill you all.” This “Jewish talk” communicating our belief that HaKadosh Baruch Hu wants our activities is what made the Greeks irate and it is for this reason that they specifically targeted Brit Milah, Shabbat, and Rosh Chodesh. The mitzvah of Brit Milah communicates that man is not born complete. The Sefer HaChinuch teaches that Hakadosh Baruch Hu created man in this way to show that He wanted our involvement in finishing the world- מעשה אדם עדיף . In his sefer Chomat Anach on Yeshaya (56:2), the Chidah teaches that Shabbat also transmits this concept. There are clear indicators from heaven- sunrise and sunset- that signify the start and end of Shabbat. However, it also needs the Jewish people to keep Shabbat- מעשה אדם עדיף . Every time we keep Shabbat, we must recognize the privilege that we have- HaKadosh Baruch Hu needs us to keep Shabbat in order for it to continue to exist. The same is true of Rosh Chodesh, where the Chachamim are in charge of instituting the calendar. This also infuriated the Greeks, which is why they banned it for the Jewish people. The Ohr HaChaim HaKadosh teaches that Hashem only made the world with the ability to last for one week. Shabbat is the neshama of creation; in order for the world to be reborn, we must keep Shabbat, which reinvigorates creation. מעשה אדם עדיף - our activities are greater and are activities are appreciated by HaKadosh Baruch Hu. Incredibly, the sefarim point out that every Chanukah has these three mitzvot embedded in it. Chanukah lasts for eight days, symbolizing Brit Milah. It also always includes a Shabbat and Rosh Chodesh Tevet. Embedded into every Chanukah are the three areas that the Greeks attacked because of our claim that G-d wants our actions. Furthermore, Milah, Shabbat, and Chodesh spell out משח , to anoint . מזמור שיר חנוכת also spells out משח . The anointing process is always done with oil. These two remazim point to the concept of the Menorah. The Midrash (Parshat Beha'alotcha) asks, “Why does G-d need us to light the menorah? He is the source of all light!” The Midrash gives a mashal of a blind man that is walking throughout a city with a seeing man. As they travel together, the seeing man leads the blind man and helps him overcome obstacles on the path. When they finally arrive at the blind man’s home, the seeing man asks the blind man to turn on the lights for him. The blind man asks, “You have been leading me the whole time! Why do you need me to turn the lights on now?!” The man answered that he wanted him to feel good about somehow paying him back for all that he had done. This is how HaKadosh Baruch Hu created the world. He gives us opportunities (i.e., mitzvot ) to “pay Him back” for the good that He has given us. This is the symbolism of lighting the menorah and of Torah SheBaal Peh. In addition to the written Torah that we were gifted with, we must toil and work at the Torah SheBaal Peh, and G-d appreciates all of the Chidushim that we come up with. This is also the message of Chanukah and Shabbat. There is something special about “Shabbat Chanukah” because it so strongly conveys this message of our actions making a difference. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. The Gemara in Masechet Shabbat 118b famously teaches: כל המענג את השבת, נותנים לו נחלה בלי מצרים, שֶׁנֶּאֱמַר: וְאז תתענג על יהוה והרכבתיך … והאכלתיך נחלת יעקב אביך״. Whoever delights in Shabbat will get an inheritance without boundaries, as it says, “then you will gladden yourself on G-d … and you will enjoy the heritage of your father Yaakov.” (Many recite this passuk as an introduction to Kiddush on Shabbos day). The commentator Anaf Yosef on the Ein Yaakov asks, “What are the mechanics behind this reward?” He explains that there are two kinds of people that work for a living. One works hard in his business and believes that it is his own strength and force that make him successful. While such a person observes the halachot of Shabbat, it is not an oneg for him because he becomes frustrated by his inability to work Because his hishtadlut for parnassah stops, and he suffers through Shabbat. Such a person has boundaries on his parnassah and abilities, and will not have the blessings of Shabbat. The second man that knows that his work during the week doesn’t really accomplish anything on its own. He works because it is Hashem’s command, but knows that Hashem is behind his success. Therefore, when Hashem tells him not to work on Shabbat, he is thrilled! Why should he work when he doesn’t have to?! For such a person, Shabbat is an Oneg and nachat ruach for him. In fact, his enjoyment of Shabbat indicates that even when working during the week, he is relying on G-d in his life. When a person fully relies on G-d, they are “ בלתי גבולי ”- without bounds- because HaKadosh Baruch Hu is without bounds. The Chovot HaLevavot teaches in the beginning of Shaar Bitachon that when a person relies on others, they are limited by the abilities of that person. If one relies on a doctor with a 70% success rate, they will only be able to achieve a 70% success rate. But if they rely on G-d, their success will have no boundaries. Observing Shabbat is an indication that a person is relying on G-d, Who has no boundaries. Therefore, the reward of an “inheritance without boundaries” is a perfect middah k’neged middah. What is special about Yaakov Avinu that he singled out as the father of Bitachon? Yaakov went through more challenges than any of the Avot. He experienced the challenge of Yosef, Dinah, Esav, and Lavan. He invested so much hishtadlut, but at the same time he realized that HaKadosh Baruch Hu was making everything happen. When we keep Shabbat, we connect ourselves to Yaakov Avinu who has an unlimited inheritance. Therefore, it is not enough to physically keep Shabbat, but וקראת לשבת עונג , we have to enjoy Shabbat. It has to be a delight! A person should not be waiting to get back to work and feel that Shabbat is interfering with their plans. They must understand that hishtadlut doesn’t accomplish anything, so if they are handed a “paid vacation,” they should enjoy it! A person’s attitude toward Shabbat indicates their bitachon level and whether their success will be with or without boundaries. Have a wonderful day and a Shabbat Shalom.
Welcome to Embrace Shabbat. Rav Yitzchak Palagi, son of Rav Chaim Palagi, brings down an interesting thought about the Seudot of Shabbat in his sefer, Yafei Lalev. He notes the differences between the three Shabbat meals. The Friday night meal is the most gala; the food is still warm, there is a variety of delicious dishes, and there is a lot of opulence. The Shabbat day meal is also a nice meal, where there may be leftover warm food on the fire and some new cold food and salads. Seudat Shlishit is usually a much lighter meal, typically of a little bit of tuna fish and some egg salad. It doesn’t have the same opulence as the first two seudot, simply because a person is already full by their third meal of Shabbat. Rav Palagi explains the depth of this seemingly mundane routine: The Midrash Rabba teaches in Parshat Pinchas (when discussing the routine of decreasing the amount of animals brought each day of Sukkot) that this diminishing teaches Derech Eretz. When a person visits his friend’s house as a guest, he is often served a tremendously opulent meal for his first meal. His next meal is often a little less extravagant and the following meal even less. Finally, his last meal consists of some vegetables or beans. Shabbat is like a guest that visits a person’s home. As a guest spends more time in his host’s home, the meals become increasingly simple. At first glance, this doesn’t sound very positive! What is the derech eretz in treating a guest well at the beginning of his trip and almost ignoring him by the end? Rav Wolbe explains that initially, a guest truly feels like a “guest.” He is served special meals and is given memorable treatment. However, he doesn’t want to feel like a guest! He wants to feel like family, where it is not a big deal every time he comes. The more time he stays there, the more accepted he becomes- and the meals reflect this. This is an even higher level of invitation, where the guest is treated like a regular member of the family and is part of the routine. So too, as the Shabbat meals continue, we no longer are treating it like something strange to us. The holiness of Shabbat becomes familiar and accepted and therefore, we slowly dwindle down the opulence of our meal. We don’t have to put on a show and therefore, we end with the highest, yet simplest, meal- Seudat Shlishit. Have a wonderful day and a Shabbat Shalom.
Welcome to Embrace Shabbat. In his sefer Yafei LaLev , Rav Chaim Palagi cites a set of pesukim from Parshat Beha'alotcha (Bamidbar 10:9-10): וְכִֽי־תָבֹ֨אוּ מִלְחָמָ֜ה בְּאַרְצְכֶ֗ם עַל־הַצַּר֙ הַצֹּרֵ֣ר אֶתְכֶ֔ם וַהֲרֵעֹתֶ֖ם בַּחֲצֹצְרֹ֑ת וְנִזְכַּרְתֶּ֗ם לִפְנֵי֙ יְהֹוָ֣ה אֱלֹֽהֵיכֶ֔ם וְנוֹשַׁעְתֶּ֖ם מֵאֹיְבֵיכֶֽם When you will be at war in your land against the enemy, you shall blow short blasts on the trumpets, and you will be remembered before Hashem, your G-d, and saved from your enemies. This is one instance when the shofar is blown. The Torah continues: וּבְי֨וֹם שִׂמְחַתְכֶ֥ם וּֽבְמוֹעֲדֵיכֶם֮ וּבְרָאשֵׁ֣י חׇדְשֵׁיכֶם ֒ * וּתְקַעְתֶּ֣ם בַּחֲצֹֽצְרֹ֗ת … וְהָי֨וּ לָכֶ֤ם לְזִכָּרוֹן֙ לִפְנֵ֣י אֱלֹֽהֵיכֶ֔ם אֲנִ֖י יְהֹוָ֥ה אֱלֹהֵיכֶֽם ׃- And on the days of your happiness - your holidays and Rosh Chodesh- you shall blow on your trumpets…and they shall be a reminder of you before Hashem. I am your G-d. This is the source for blowing the Shofar on Rosh Hashana and for themes of malchiyot, zichronot, and shofarot. When does וּבְי֨וֹם שִׂמְחַתְכֶ֥ם refer to? The Sifri comments: וביום שמחתכם-אלו השבתות . It refers to Shabbat. The Abudraham teaches that Shabbat is also called yemei simcha. The Rabbis argue whether a person should eat meat on Shabbat, as on a holiday. The Abudraham holds that Shabbat is a day of simcha, and as such, a person should eat meat! Further, the Shulchan Aruch teaches that both men and women must have a lit candle in their homes on Shabbat. The Rosh explains that where there is light, there is happiness, as it says, ליהודים הייתה אורה ושמחה , for the Jewish people there was light and happiness. The purpose of having candles lit in our homes is to foster a feeling of happiness on Shabbat, a time of simcha . He explains further that the simcha of Shabbat is what brings the Jewish people freedom and clarity. This is why Shabbat is connected to the passuk about being saved from the war against our enemies; on the yom simcha , Shabbat, we will be saved from our enemies and merit freedom because of our happiness. This can refer to physical enemies, but also any negative forces. There is nothing to be afraid of when a person taps into the power of happiness on Shabbat. Similarly, when Rosh Hashana falls out on Shabbat, the Shofar is not blown. Shabbat serves as the “Shofar.” וביום שמחתכם - it has the same power to help the Jewish people overcome their enemies. By appreciating Shabbat, a person comes to feel a deep sense of happiness. That simcha itself is a way of respecting Shabbat! By refraining from sharing any sadness or worry, and by celebrating through eating, drinking, and wearing special clothing, a person shows that Shabbat is special to them! It is the day where we testify to G-d’s Oneness as the Creator. We testify that G-d is the One that gave us the Torah and will eventually bring Mashiach. It is a great day for the Jewish people, and we show it by expressing our happiness. This can only be accomplished when a person contemplates the meaning of the day. A person must actively think about and appreciate that Shabbat is a time to be happy, and then we will merit true simcha on Shabbat. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. In line with the idea that Shabbat is a day dedicated to learning Torah, the Ramban highlights a useful schedule to structure the day with praying, eating, and learning. Throughout history, the Jewish people have struggled with returning to shul in the afternoon to pray and learn. The Gemara even discusses the issue of individuals who make meals at times when they should be returning to shul. In his sefer Ruach Chaim (289), Rav Chaim Palagi writes that it is proper for a person to pray Mincha Gedola on Shabbat and then have Seuda Shelishit. This was the recorded custom in many communities, such as Livorno, Gibraltar, Turkey, and Izmir. Many Gedolim tried to daven early on in the day so that they would have more time for learning. Either they would daven Mincha and learn for the rest of the day or they would have a kiddush in shul and remain to learn until Mincha Gedola, after which they would have their meal at home. Either way, by davening Mincha Gedola, they would spend more time learning in shul. It is interesting to see how this minhag evolved in the hopes of encouraging people to learn. They set up the day in a way that it would be feasible to fill the day with Torah. In a similar vein, Rav Yitzchak Tuvia Weiss relates the minhag of his community in Posing, Pressburg. They would pray at 7:15 in the morning so that they would recite Kriat Shema at the proper zman. After Shacharit, the congregants went home for a dairy meal and then returned to shul at 10:15 for Kriat HaTorah, Mussaf, and a shiur. What was the purpose of this broken up, convoluted schedule? If they would have an efficient schedule, the day would stretch on for too long with nothing to do. By sending everyone home to eat and then having them come back to shul to learn, it ensured that people were not left with long stretches of time and were productive with good things. Chassidim daven Shacharit late on Shabbat for the same reason. There is a risk of people getting into trouble if they start davening early and then leave shul. It is hard to fill a long day! Therefore, the Rabbis created a minhag where the learning, praying, and meals would take up most of the day. In both the Sefardi world of Rabbi Chaim Palagi and the European world of Rav Yitzchok Tuvia Weiss, there is the same focus on filling the day with productive activities. It is important to set up the day for success with a proper schedule for davening, learning, and mealtimes. Have a wonderful day and a Shabbat Shalom.
Welcome to Embrace Shabbat. In chapter 3 of the Kuzari , Rabbi Yehudah HaLevi discusses the power of prayer. He teaches that the three times of daily prayer are the ultimate purpose of our day, where we stand before Hashem and clarify our belief and faith in Him. Similarly, Shabbat is the ultimate purpose of the week, as it is also a time set forth to connect with G-d and serve Him with happiness. Prayer is for the soul what nourishment is for the body. The three daily prayers can be compared to eating three meals a day: just as one meal keeps a person full until the next time he eats, so too each prayer keeps a person’s soul nourished until the next time he prays. Rav Wolbe used to explain his reason for davening Mincha Gedola each day. He said that it was simply too difficult for him to daven Shacharit at 7:00 AM and Mincha at 6:00 PM. He was spiritually hungry! Therefore, he davened mincha in the middle of the day so that he didn’t have a big break between Shacharit and Mincha. The Kuzari explains the reasoning for this feeling of emptiness. The further removed a person’s soul is from the previous prayer, the weaker it becomes, because it comes into contact with worldly matters that are contrary to our faith system. During prayer, a person’s soul is cleansed from everything it encounters and becomes recharged. Each prayer gets a person back on track. However, the overwhelming amounts of impure elements that build up during the week cannot be fully cleansed through prayer. Shabbat serves as a weekly “detox” from the extra toxins that build up on the soul during the week. It is a day that rejuvenates a person by purifying them from the previous week and preparing them for the upcoming week. Similarly, Rosh Chodesh serves as a monthly cleanser and Yom Kippur as the ultimate cleanser. They are the finishing touches for the cleansing period that begins on Shabbat. In the second essay (letter 50), the Kuzari teaches that Torah is divided between fear, love, and joy, each of which can serve as an approach to connect to G-d. וְאֵין כְּנִיעָתְךָ בִימֵי הַתַּעֲנִית יוֹתֵר קְרוֹבָה אֶל הָאֱלהִים מִשִּׂמְחָתְךָ בַּימֵי הַשַּׁבָּתוֹת וְהַמּוֹעֲדִים - humbling on a fast day does not bring a preson any closer to G-d than their joy on Shabbat and the holidays if it is done with the proper intent and a full heart. Just as prayers require kavanah , without which they are not considered full-fledged prayers, so too serving G-d requires thought. A person must be happy with the mitzvah itself and happy with G-d Who commanded them to do the mitzvah . On Shabbat, a person should imagine that they were invited as a guest into G-d’s home. They should thank Him inwardly and outwardly, to the point that their genuine joy causes them to sing. That demonstrates true service and connection to G-d. The Torah did not leave a person’s joy in doing mitzvot to happenstance; it laid down specific guidelines and traditions for keeping Shabbat. It is not humanly possible for a person to figure out the exact, proper guidelines for keeping Shabbat. How much rest or movement should they be engaged in? What can they do or not do? Just as during a shemitah year the Torah specifies what a farmer and and cannot do, Hashem commended that a person stop working on Shabbat so that we can observe it properly. Keeping Shabbat itself is an expression of recognizing G-d’s kingdom and control. It is a nonverbal message that the observer believes that G-d made the world something from nothing. Through a person’s eating and drinking, he is able to come closer to Hashem, even more than the celibacy of a nazir who refrains from drinking wine! That is the power of Shabbat: we are able to come closer to HaKadosh Baruch Hu through focused, measured simcha, as laid out by the Torah. It is the joy that comes through an awareness of the Creator Who runs the world. This serves as the ultimate cleanser, a continuation of our daily prayers and a segway toward the great day of Yom Kippur. Let us appreciate what every Shabbat gives us. Have a wonderful day and a Shabbat Shalom.
Welcome to Embrace Shabbat. This week is the first Shabbat after the holiday season and it is important to recall and appreciate that every Shabbat has tremendous powers inherent in it, equal to or greater than the actual High Holiday season. The Gemara in Rosh Hashana (31a) teaches that in Mussaf on Shabbat, the Leviim would sing האזינו . They would break the shira up into portions that spelled הזיו לך , the shining is Yours. ה stands for האזינו , the ז stands for זְכֹר֙ יְמ֣וֹת עוֹלָ֔ם , the י stands for יַרְכִּבֵ֙הו ּ֙, etc. Similarly, when reading פרשת האזינו nowadays, the parsha is also divided into the same six portions to spell הזיו לך (the seventh portion corresponding to ך is not part of the actual shira of האזינו ). What is the message of הזיו לך , the shining in Yours? Rabbeinu Bachyeh teaches that it is an uplifting message regarding our redemption in the future. The exact same words of האזינו that were recited by the Leviim so long ago continue to be said until today! Similarly, we continue breaking up the shira in the exact same way of הזיו לך , the shining in Yours, going back to Ezra HaSofer, who saw in Ruach HaKodesh that we would still be reading the Sefer Torah b’Tzibbur until this day. Ezra arranged for האזינו to be read in these sections to indicate שיחזור הזיו והזוהר והכבוד והתפארת לישראל כמבראשונה , the shining light, honor, and glory will return to the Jewish people as in former days. All of the glory that we lost is going to come back. It is for this reason that we read Parshat Haazinu during the High Holiday season (either between Rosh Hashana and Yom Kippur or between Yom Kippur and Sukkot). It is always a special Shabbat of Teshuva. The Rishonim quote from Rav Saadia Gaon that the letters of הזיו לך also hint to aliyot given out on the High Holiday season. ה stands for the 5 aliyot of Rosh Hashana on a weekday, ז hints to the 7 aliyot of Rosh Hashana that falls out on Shabbat, י is for the Aseret Yemei Teshuva, ו stands for the 6 aliyot of Yom Kippur, ל stands for the 30 kolot , and ך is for 20 days of fasting that people used to fast over the 40 days of repentance. Built into הזיו לך is a strong connection to Aseret Yemei Teshuva , which is the time period in which it is read today. As mentioned, הזיו לך was also recited in the times of the Beit HaMikdash during Mussaf on Shabbat. Why? The Chidah provides a beautiful explanation. Yom Kippur atones for Chet HaEgel , where the Jewish people lost their crowns of glory. These crowns were given over to Moshe Rabbeinu, causing his face to have a constant glow. On Shabbat, G-d returns these crowns to the Jewish people, as reflected in the words ישמח משה במתנת חלקו , Moshe is happy with his portion being given back to the Jewish people. This concept is also seen in Parshat Vayakhel, where the topic of Shabbat is included right after the Torah discusses Moshe’s shining face. The Baal HaTurim comments that it is because the Jewish people’s faces shine like Moshe Rabbeinu’s. The Targum of the word קרני הוד is זיו - the shine is that of Moshe Rabbeinu’s face, which we get back every Shabbat. הזיו לך - you don’t have to wait for the High Holiday season. Every Shabbat, we shine again and regain that which was lost. In a certain way, we are redeemed and our glory returns. In Mincha on Shabbat we read אתה אחד ושמך אחד , reflecting the concept that G-d is One, which will take place in the times of Mashiach. הזיו לך - the glory is ours. Even though we are still in Galut, on Shabbat the glory comes back. Let us appreciate the greatness of every Shabbat. הזיו לך - the shining is yours. Shabbat Shalom.
The first appearance of the term וַיַּקְהֵ֣ל is after the sin of the golden calf, when G-d introduces the mitzvah of Shabbat. Our Rabbis explain the connection between these two events. Chet HaEgel stemmed from a lack of unity within the Jewish people. איוו לאלוהות הרבה - they yearned for many different G-ds. There was a division amongst the Jewish people due to their idol worship. Additionally, our Rabbis teach that they were interested in other types of immorality, which also influenced this divisiveness. Therefore, G-d introduced the concept of Shabbat to them in פרשת וַיַּקְהֵ֣ל , as a way to regroup and unify the Jewish people. Similarly, in the year following Shemitah , there is a mitzvah of Hakel, to gather the Jewish people. The purpose of this mitzvah is to bring the Jewish people together to keep the messages of Shemitah alive for the next six years. This mitzvah is specifically done on Sukkot following a Shemitah year because Shemitah can teach two important lessons to counteract divisiveness. Firstly, during Shemitah we are taught the lesson of bitachon . This counteracts the sin of the Golden Calf, where the Jewish people didn’t feel that they could deal directly with G-d. Secondly, during Shemitah, we control our desires by limiting our intake, because we are not involved in maintaining our fields. Evidently, Shabbat and Hakel have a similar job: to correct the mistake of not relying directly on G-d and the mistake of getting too involved in worldly matters. On Shabbat, we shut our stores to show our reliance on G-d and our belief that He deals with us directly. Additionally, our eating and drinking on Shabbat is not merely to engage in worldly pleasures, but for kedusha , to uplift the physicality. Sukkot teaches a similar lesson. Sukkot is about going into the sukkah , living with less, and relying on G-d. It is for this reason that the king gathers everyone for Hakel on Sukkot in the year after Shmitah. Additionally, many have the custom to read Kohelet (which also stems from the root of kehillah , to gather). The lessons of Kohelet involve the same idea: הבל הבלים הכל הבל . It speaks about the seven vanities that exist when the world is not uplifted. This Shabbat Chol HaMoed Sukkot we can tap into the lessons gleaned from Shabbat, the Sukkah, and Shemitah (this year follows the Shemitah year). Be’ezrat Hashem, we will internalize these two important messages: not chasing after the הבל , the emptiness and hot air of this world, and recognizing the need to rely on HaKadosh Baruch Hu. Have a Shabbat Shalom and a Chag Sameach.
Welcome to a special Shabbat Shuva edition of Embrace Shabbat. A close friend of over 20 years related the following story about how he became Shomer Shabbat: This man had a very successful retail store and, while he was religious at heart, he struggled with the nisayon of closing his store on Shabbat. During the busy season, he would pray at the first minyan, go to work, and then return to shul for mincha. However, this man was makpid to not accept an aliyah on a Shabbat that he was later going to work. How could he stand by the sefer Torah if he was going to be mechalel Shabbat later that day? He truly had a relationship with G-d and said to himself, “If I am messing up today, I cannot get an aliyah.” One Shabbat Shuva, the gabbai came over to him in shul to give him an aliyah. This man refused, explaining that he was going to work later that day. The Gabbai responded that he could not refuse an aliyah! The man finally gave in and accepted. When he got up to the sefer Torah, he started to cry. How could he go to work now if he was getting an aliyah?! And so, he didn’t go to work that Shabbat. Or any Shabbat afterwards. We cannot judge those people. Halevai , we should feel a relationship with G-d like this man, despite keeping his store open on Shabbat. Part of the process of doing Teshuva is trying to fix one’s sin. Sometimes the rectification is easy. For example, if a person stole money, he just needs to pay it back. But sometimes it is much harder. What happens if a person used faulty scales in his store and charged everyone a little more than he should. How can he pay everyone back? There was a grocer who had this problem. He went to Rav Elyashiv, who told him to donate toilet paper in shuls all around Yerushalayim. When a person is stuck without toilet paper, he would pay a lot to get out of his situation! By donating toilet paper, the man would be able to pay back the masses for what he took from them. How does a person do teshuva for being mechalel Shabbat and causing a lack of Shabbat in the world? By enhancing Shabbat for others. Last week, we made a pitch about giving out books on Shabbat to children and adults. I was very impressed when a man who watched the video took me up on the offer and emailed me that he wanted to place an order for his grandchildren’s schools. He is sponsoring for each family in the school to receive a Living Shabbat for Kids , Volume I and Volume II, and each staff member to receive a Living Shabbat and Embrace Shabbat for Adults. This man enhanced the Shabbat of so many families! You can do that too! You can either send me an email at rabbisutton@gmail.com or send money via Zelle to rabbisutton@gmail.com and leave a note that it is for the Shabbat Project. What a great way to fix a lack of Shabbat in the world, by helping other people increase their enjoyment of Shabbat. Be’ezrat Hashem, we should all be zoche to a happy and healthy year. תזכו לשנים רבות . The zechut of Shabbat should stand for us all- כִּי אֶשְׁמְרָה שַׁבָּת קל יִשְׁמְרֵנִי .
Welcome to Embrace Shabbat. We have mentioned in the past that Shabbat is our opportunity to advertise G-d to the world and that whoever keeps Shabbat becomes a partner with G-d in creation. One Friday night, a great Rabbi was asked to give a bracha to a person that was deathly ill. He replied that the person should wait until after Kiddush because at that point, the Rabbi would become a partner with G-d in creation and would have the right to voice his opinion. Every Friday night, we become a partner with G-d in creation and have the chance to voice our opinion! This opportunity is especially important before Rosh Hashana, when G-d recreates the world for us- we want to become a partner with G-d in creation! This seems like an impossible task. The world was created so long ago; didn’t we miss our opportunity? Although the person advertising for a company is not producing or selling, he still can get a share in the business. Rabbi Adess gives a mashal of three partners: one works in production, one works in sales, and one works in advertising. At the end of the year, they split the profits equally. Someone protests, “but the person advertising has nothing to do with the product!” He answers, “You are right, but if not for the advertising, no one would be buying the product.” The Jewish people are the advertisers of G-d- we do things to spread G-d’s word. In the past week, I have been advertising the opportunity we have to spread G-d’s word through “airborne propaganda.” Previously, this term referred to the act of dropping leaflets from airplanes during wartime in order to influence the enemy. We can utilize a similar tactic to “fight” against the war of heresy. We have to keep advertising! Over 30 years ago, I had a fellow by my house who worked in the world of advertising. I asked him a question that had been bothering me for a while: why does Coke continue to spend money on advertising- everyone knows about Coke! How long do they need to advertise for?” He answered with three reasons: Pepsi is also advertising! If Coke doesn't advertise, then Pepsi is going to advertise against them. People forget. They are fickle. There is always an emerging market. There are new people that didn’t hear about it. The same three concepts apply to our job of advertising: There is a world outside that is advertising that there is no g-d. People forget. What about the children? They are the emerging market! We can do so many different things to spread G-d’s word. And it doesn’t necessarily need to cost a lot of money! Last week, we raised over $25,000 to give out books on Emunah and Bitachon. Giving out books is such a great way to advertise our message. Each year, there is a fellow in our community, Mr. Avi Ben Dayan, who gives out thousands of copies of the book Aleppo: City of Scholars to graduating classes so that they can learn about their heritage. His brother, Mr. Charlie Ben Dayan, also gives out children’s books every single year to graduating preschoolers so that children can read about their heritage. There are so many other opportunities. You can order any book to spread awareness! Send an email to rabbisutton@gmail.com and say that you would like to order a bulk order of Rabbi Asher’s Living Emunah for Children to send to a school. Or that you would like to order Living Shabbat or Embrace Shabbat . It is important to fight the way that the enemy fights. There is a fellow that spends millions of dollars on propaganda a year and he is literally swaying countries! We have to fight back as well. If anyone is interested in giving out books to organizations, you can send me an email at rabbisutton@gmail.com to give a pledge. Just last week, people sent $5,000, $2,600, or $1,800 because of these videos. BH people are generous at the end of the year and it is a great zechut to give children books on Shabbat or Emunah. Have a Shabbat Shalom and a good year. We should only share good things together.
Welcome to Embrace Shabbat. In his sefer Yefei LaLev ( nefesh yetira b’Shabbat , letter 13) , Rabbi Yitzchak Palagi quotes three segulot for a long life: lighting Shabbat candles with olive oil; being מענג את השבת , delighting in Shabbat ( Kav HaChaim, Rav Chaim Palagi), and using wine for Kiddush on Friday night ( Pirkei d’Rebbe Eliezer) . Rabbi Palagi explains the source of these three segulot, based on the Sforno in Parshat Yitro. After listing the first five commandments, the Torah writes: למען יאריכון ימיך , so that you many live a long life . Many ascribe this reward to the last of the commandments: Kibbud Av v’Em. However, the Sforno explains that the reward of a long life is attributed to any of the first five commandments . While it may seem like למען יאריכון ימיך only applies to the last of the five, these commandments all involve kavod Hashem , which is rewarded with אריכות ימים . Therefore, Shemirat Shabbat also has the reward of אריכות ימים ! Furthermore, he quotes Beraishit Rabba (11:4) who says that Rabbi Yishmael bar Rabbi Yosi asked Rebbe why the people in Bavel live for such a long life. Rebbe explained that the people in Chutz LaAretz live in the zechut of Kibbud Shabbat, respecting Shabbat and Yom Tov. This is hinted to in the word שבת , which can be an acronym for שנים בזכותו תרבה , in the merit of Shabbat you will live many years. (Similarly, Sefardim have the custom to say תזכו לשנים רבות during the High Holiday season.) Shabbat also can stand for שנים בעבורו תוסיף , because of Shabbat, you will have years added to your life. While these segulot apply all year long, they are especially relevant during this High Holiday season. At a time that we are pleading with G-d for our lives and are begging to be written in the Book of Life, let us take advantage of this secret to a long life: Shabbat! We can utilize these three segulot to show our respect for Shabbat and kavod Hashem .: Many people make kiddush on Friday night on “Kiddush Wine,” a cheap bottle of sweet wine that you would not serve at a wedding. Until around 30-40 years ago, Jews were not wine connoisseurs; there was just no good Kosher wine available! Now that we have so many options, it is proper to honor Kiddush with a respectable bottle on Friday night. Light Shabbat candles with olive oil. If your wife is insistent on lighting with candles, you shouldn’t get into a shalom bayit issue over switching to olive oil, but this is another way to beautify Shabbat. The Arizal teaches that the husband should be the one to set up the Shabbat candles. (The Artscroll Eidut Mizrach siddur includes a prayer for men to say before setting up the candles. That is how important it is!) If a husband would like to take on this segulah , he should tell his wife that he will commit himself to setting up the glasses, buying the oil, and putting in the wicks- there is no extra hassle for the wife! All she needs to do is light them! Delight in Shabbat! There are many ways to be מענג את השבת , whether through learning, sleeping, or eating. Have a wonderful day and Shabbat Shalom.
Welcome to Embrace Shabbat. We previously cited the Chidah’s commentary on the passuk לְךָ֤ ה' הַצְּדָקָ֔ה וְלָ֛נוּ בֹּ֥שֶׁת הַפָּנִ֖ים , to You, Hashem, is the righteousness and the shame and embarrassment is on us. The Chidah highlights that the letters of בֹּ֥שֶׁת can be scrambled to spell שבת . Shabbat is the source of our בֹּ֥שֶׁת , embarrassment. How? Rav Avraham Schorr in his sefer Ha’Lekach v’Halibuv: Elul & Tishrei (page daled) quotes from his father’s sefer, Ohr Gedalyahu, that there are two sources for Jewish בושה . First, we are descendants of incredible forefathers- Avraham, Yitzchak, and Yaakov. How can a Jew who has such great lineage sin and act improperly?! Secondly, we stood at Har Sinai and reached such high levels of clarity. When we think about where we are holding now, it also brings a sense of בושה . The Gemara (Nedarim 20a) even teaches that one who doesn’t have a sense of בושה did not stand at Har Sinai! Rav Avraham Schorr teaches that Shabbat is a source for both of these aspects of בושה . The three meals of Shabbat correspond to the three forefathers, Avraham, Yitzchak, and Yaakov. As we connect more deeply to our avot on Shabbat, we feel a stronger sense of embarrassment, knowing where we have been and what we have done during the week. It is beneath our dignity to act in such a way- it just doesn’t fit! Secondly, all agree that the Torah was given on Shabbat (Masechet Shabbat 26b). Therefore, on Shabbat there is a heightened feeling of maamad Har Sinai, and we have a clarity of the level we used to be at. לְךָ֤ ה' הַצְּדָקָ֔ה וְלָ֛נוּ בֹּ֥שֶׁת הַפָּנִ֖ים - G-d, to You, Hashem, is the righteousness and the shame and embarrassment is on us. Where does the embarrassment come from? When a person receives charity from a wealthy individual, he doesn’t feel a deep sense of shame- this wealthy man has a lot of money to spare! Rabbi Schorr explains with an illustration from Sefer Divrei Shmuel: what would happen if someone would receive a large donation and then gamble away the money? For example, he takes the money that he received for his daughter’s wedding and gambles it away in Atlantic City. Now, THAT would be a בושה ! HaKadosh Baruch Hu gave us so much. Do we use it properly? On Shabbat, we connect to HaKadosh Baruch Hu, recognize our potential, and ask, “are we using it properly?” The Chidah teaches that בֹּ֥שֶׁת scrambled spells תשוב , return . On Shabbat, we can focus on these two sources of בושה , both stemming from our greatness. We are not ashamed of who we are; we are ashamed because we are so great and we are not using our resources the way we should. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. There is a passuk in Daniel 9:7 says that is included in the selichot prayers: לְךָ֤ ה' הַצְּדָקָ֔ה וְלָ֛נוּ בֹּ֥שֶׁת הַפָּנִ֖ים , to You, Hashem, is the righteousness, and the shame and embarrassment is on us. G-d is righteous and we have sinned, and therefore are embarrassed of our sins. The Chidah explains in the name of Rabbi Yonatan that G-d has gifted us with many segulot which have the power to easily cleanse us of our sins. For example, if one is Shomer Shabbat, he can quickly bring the Geula. This does not only refer to the Final Redemption, but a personal redemption, as well. We say in Kabbalat Shabbat: קָרְבָה אֶל נַפְשי גְאָלָה ּ, come close to My soul and it will be redeemed. Shabbat has the ability to bring a person his own personal redemption. There is a well-known concept that if the Jewish people keep two Shabbatot, the Geulah will come. This doesn’t only refer to a redemption for the entire Jewish people, but for each individual person. If a person properly keeps two Shabbatot, he can bring HIS Geulah . This is why the sefarim teach that we should be especially careful with the Shabbatot in Elul, because Shabbat can bring us a kapparah at the end of the year. לְךָ֤ ה' הַצְּדָקָ֔ה וְלָ֛נוּ בֹּ֥שֶׁת הַפָּנִ֖ים - G-d gave us these opportunities and it is a shame not to take advantage of them! The Chidah explains further that this concept is hinted to in the word בֹּ֥שֶׁת , which has the same letters as שבת and תשוב . Through Shabbat, a person can return in Teshuva. Therefore, לְךָ֤ ה' הַצְּדָקָ֔ה וְלָ֛נוּ בֹּ֥שֶׁת הַפָּנִ֖ים - We had Shabbat, but didn’t use it properly, so וְלָ֛נוּ בֹּ֥שֶׁת הַפָּנִ֖ים . It is a shame that G-d gave us such great opportunities and we didn’t take advantage of them. The Chidah also says that Shabbat is the letters of בֹּ֥שֶׁת because if we keep Shabbat properly, it causes embarrassment to the yetzer hara; he is embarrassed by what we ended up doing with this gift. Parshat Re’eh is always read on the Shabbat before Chodesh Elul because Re’eh is an acronym for ראה אלול הגיע , be cognizant that Elul has approached. It is read on Shabbat because it has the power to help us in our month of Elul, the month of teshuva. Many people have the custom to read Shir HaShirim every Friday afternoon. It contains beautiful pesukim of love between G-d and the Jewish people. One of the most famous hints to the month of Elul is found in Shir Hashirim: אני לדודי ודודי לי , I am to my beloved and My Beloved is to me. Our Rabbis teach that this means that we have to make the first move. When we are אני לדודי , then ודודי לי . Shabbat is about the relationship between a Chatan and Kallah. It is compared to a marriage between the Jewish people and Shabbat and between G-d and the Jewish people (as has been discussed previously. It is a triangulation between G-d, the Jewish people, and Shabbat). Let us take advantage of Elul and strengthen our Shemirat Shabbat in the last four Shabbatot of the year. We recently came out with a book called Living Shabbat for Children- Volume 2 which can be incorporated into our homes to foster chizzuk on Shabbat. The book contains 20 stories to make Shabbat enjoyable for children! You can also purchase Living Shabbat for Children- Volume 1 for another 20 stories, which will last you almost the entire year! Adults can enjoy Living Shabbat and Embrace Shabbat. Let us be mechazek ourselves to dedicate this year to Shabbat. Have a Shabbat Shalom and a Chodesh Tov.
Welcome to Embrace Shabbat. The Sefer Yafei LaLev ( nefesh yetaira b’Shabbat, Letter 25) quotes from the Yalkut Reuveni that Shabbat was created before the six days. The passuk states: ששת ימים עשה , [G-d made] six days. Interestingly, it doesn’t say say ב ששת ימים עשה , in six days [He] created , but that He created “six days.” Each day was its own individual creation, including Shabbat. Although Shabbat occurs last in the week, it was actually created before the entire world. As it says in Parshat Yitro, זכור את יום השבת לקדשו , remember Shabbat and make it holy. The passuk continues ששת ימים עשה . It mentions Shabbat before the six days because Shabbat was actually created first. Why? Shabbat is the source of all of the bracha and therefore nothing can be created before it. סוֹף מַעֲשֶׂה בְּמַחֲשָׁבָה תְּחִלָּה , the end action was thought of first. The end goal of Shabbat was created first בְּמַחֲשָׁבָה . We find a similar concept with the Jewish people. בראשית- בשביל ראשית . The Jewish people were also created before the entire creation בְּמַחֲשָׁבָה . It is for this reason that we have a special connection to Shabbat- we both preceded creation. The Sefer Yafei LaLev is bothered by a question from the Sefer Shemen Sasson in his commentary on the Arizal Shaar HaKavanot . The three days prior to Shabbat- Wednesday, Thursday, and Friday- get their Kedusha from the upcoming Shabbat. Similarly, Sunday, Monday, and Tuesday get their kedusha from the previous Shabbat. So, what happened at the beginning of creation? How were the first three days of creation able to exist without the kedusha from the prior Shabbat. Where did they get their source of life from? This idea from the Sefer Yafei LaLev sheds light on the issue. Shabbat was in existence prior to creation and therefore the first three days got kedusha from Shabbat. Shabbat is not only the end goal, but the intention from the beginning. Everything throughout the week stems from Shabbat. אך את שבתותי תשמורו - the Jewish people must keep two Shabbats in order for the geula to come. Why? We need a Shabbat as the source of kedusha for Sunday, Monday, and Tuesday, and a Shabbat that is the source of kedusha for the Wednesday, Thursday, and Friday preceding it. The Jewish people must keep two Shabbats because the entire week gets its nourishment from the Shabbat before and the Shabbat afterward. We must appreciate that Shabbat doesn’t come once a year, but once every seven days. This tremendous gift comes to our doorstep each week and we must take advantage of it! Shabbat is the source of our Emunah- it is not just a long afternoon of galvanizing with neighbors; it is a time to be mechazek ourselves with the idea that HaKadosh Baruch Hu is the Source of everything. Just like the farmers observe shemitah once every seven years, we have a shemitah once every seven days to give us that important message of Emunah. Emunah is the source of bracha. Because Shabbat is a day of Emunah, it is also a day that provides us with tremendous brachah. The middle of the week is merely a “sandwich” between the two Shabbat bookends. It matters what you put in your sandwich, but you need to have the “bread”- Shabbat. Have a wonderful day and a Shabbat Shalom.
Welcome to Embrace Shabbat. This year, Tisha B’av falls out on Shabbat. Although the fast is pushed off until the following day, there is significance in the fact that the ninth of Av falls out on Shabbat. The Shulchan Aruch uses a peculiar phrase in discussing the unique Seudat Shlishit of this Shabbat. Generally, the last meal before Tisha B’av is the Seudah HaMafseket, where it is customary to sit on the floor and eat an egg alongside another mourner’s food (e.g., lentil soup). Because on Shabbat we obviously don’t fast, the Shulchan Aruch refers to this Seudat Shlishit as כסעודת שלמה בשעתו , like the feast of Shlomo HaMelech in his time. Simply, this phrase is an exaggeration of the fact that we eat a luxurious meal, a king’s meal. Nevertheless, it is curious as to why the term כסעודת שלמה בשעתו is specifically used; what does Shlomo HaMelech have to do with this meal? Rav Moshe Wolfson explains this term based on the Arizal. The Zohar teaches that there are certain neshamot that come back into this world as another person in a later time period. The Arizal teaches that Shlomo HaMelech’s neshama returned to this world as Yirmiyahu HaNavi. Shlomo HaMelech built the Beit HaMikdash, but on opening day, it was already decreed that the Beit HaMikdash would be destroyed due to the fact that he married the daughter of Pharaoh. Later on in history, Shlomo HaMelech’s neshama returned to this world as Yirmiyahu HaNavi. Yirmiyahu was a prophesier of doom, who famously wrote Megillat Eicha. Shlomo HaMelech and Yirmiyahu are one and the same. Shlomo represents the height of the neshama , whereas Yirmiyahu is the lowest point of the soul. Generally, Tisha B’av is a “day of Yirmiyahu,” when we read Eicha; this represents Shlomo HaMelech’s soul in its destruction. However, Shabbat is a day of no destruction, where we regain the crowns that were lost at Chet HaEgel and receive a neshama yetaira. The Beit HaMikdash is “built” on Shabbat, which is why we speak about Yerushalayim and the Beit HaMikdash coming out of its ruins. When Tisha B’av falls on Shabbat, the Beit HaMikdash is being built and Yirmiyahu turns back into Shlomo HaMelech. This is why the term כסעודת שלמה בשעתו is used- it is like the Seudah of Shlomo HaMelech! Tisha b’Av turns around and rather than being a day of destruction, it becomes a day of kingdom, because on Shabbat there is no evil or negativity. This is another connection between this Shabbat and Shlomo HaMelech. Our Rabbis teach that the 22 days between Shiva Assar b’Taamuz and Tisha B’av correspond to the 22 days between Rosh Hashana and Shemini Atzeret. Hidden between these three weeks of destruction are the three weeks of the holiday season. We start the three weeks by reading Parshat Pinchas, which discusses all of the holidays and Korbanot, to symbolize that deep down, there are three weeks of rebuilding hidden behind the three weeks of destruction. We connect to HaKadosh Baruch Hu in a different way during these three weeks. תשע באב נקרא מועד - Tisha B’av is called a holiday. We don’t recite Tachanun on Tisha B’av because one day, it will become a holiday. The three weeks of Tishrei holidays start with Rosh Hashana and end with Shemini Atzeret, which is its own holiday that follows the seven days of Sukkot. Shemini Atzeret, the 22 day of Tishrei, is a day of Shlomo HaMelech. The ushpizin of Shemini Atzeret is Shlomo HaMelech, and we also read the Haftorah about Shlomo HaMelech on that day. Correspondingly, Tisha B’av, the 22 day of the three weeks, is also a day of Shlomo HaMelech- it is just hidden. On Shabbat, Shlomo HaMelech comes out in his full glory. Therefore, this Shabbat is a Shabbat where we can find HaKadosh Baruch Hu in a way that we cannot normally find him. Therefore, it is כסעודת שלמה בשעתו . We are able to connect to HaKadosh Baruch Hu within the ruins. May this Tisha B’av turn around and become a true day of Shlomo HaMelech in celebration. Shabbat Shalom and have a meaningful fast.
Welcome to Embrace Shabbat. Last week we brought ideas from the Sefer Yafei LaLev by Rav Chaim Palagi. He continues with another beautiful thought in אות ז where he writes: אחד נקרא שבת, Shabbat is called One. This means that one of the titles of Shabbat is “One.” We know that Hashem is One, השם אחד. The Zohar also teaches that one of G-d’s names is Shabbat. (For this reason, a person is not allowed to say the word Shabbat in the bathroom or any unclean place, because Shabbat is one of G-d’s names. This applies to the Mikvah as well. I met a man in the Mikvah in Deal who would say “GS” when he was talking to Ashkenazim and “SS” when he was talking to Sefardim. GS stands for Good Shabbos and SS stands for Shabbat Shalom, because he could not say ‘Shabbat’ in the Mikvah.) Rav Palagi says an unbelievable thought. In mincha on Shabbat we say, ,אתה אחד ושמך אחד- G-d is One and His name is One . G-d’s name is Shabbat. When we say אתה אחד ושמך אחד it means G-d is One and His name, which is Shabbat, is also One. Shabbat is referred to as One because it causes achdut , as the Midrash teaches: הַיּוֹשֶׁבֶת בַּגַּנִּים חֲבֵרִים, the friends are sitting in the garden . This refers to when the Jewish people are sitting together on Shabbat in Shul. The Gemara in Masechet Chagiga teaches that there are three that testify on each other: HaKadosh Baruch Hu, Shabbat, and the Jewish people. HaKadosh Baruch Hu and Shabbat testify on the Jewish people that they are One. HaKadosh Baruch Hu and the Jewish people testify on Shabbat that it is one and the Jewish people and Shabbat testify on HaKadosh Baruch Hu that He is One. אתה אחד refers to G-d, שמך אחד refers to Shabbat, and מי כעמך כישראל גוי אחד refers to the Jewish people. Every Shabbat at Mincha we mention about the three forces that are unified: G-d, Shabbat, and the Jewish people. What does it mean that Shabbat is One? On Shabbat, we are given the opportunity to connect to G-d as we separate from the external evil forces that seem contrary to G-d. We go back to the Source of our neshama , which is G-d, by disconnecting from these separating forces. This is why on Shabbat, we cannot carry from a reshut haYachid to a reshut haRabim . It symbolizes that we cannot go from the private zone to the public zone. Furthermore, the Jewish people are referred to as a reshut haYachid and the goyim are referred to as the reshut haRabim . Esav is called nefashot (plural), and the Jewish people are referred to as shivim nefesh (singular) because the Jewish people are one. We are connected to G-d without the outside forces, whereas the goyim are all disconnected by the various negative forces that they associate with. The Mishnah in Masechet Middot teaches that the Greeks breached the wall called חל. This wall was 10 tefachim high, about the height of the table, and it went around the Beit HaMikdash area. The Rosh explains that this wall turned the area of the Beit Hamikdash into a Reshut HaYachid; it was an Eiruv so that people could carry there. The Goyim wanted to undo the concept of a private territory. Shabbat is all about achdut. It is when we reconnect to our souls. אתה אחד ושמך אחד ומי כעמך ישראל גוי אחד בארץ.
Welcome to Embrace Shabbat. I stumbled upon a beautiful sefer from the Yafe LaLev- Rav Rachamim Nissim Yitzchak Palagi, son of Rav Chaim Palagi. Within the sefer , there is a section called Nefesh Yetaira b’Shabbat, which includes many chiddushim about Shabbat. The Yafe LaLev quotes the Tikunei Zohar who says that on Shabbat, a person must change his clothing, his candles, and his food, thereby demonstrating kavod Shabbat. Additionally, he teaches that one must add from kodesh to chol by extending Shabbat both before and after. The Zohar teaches that the more one adds to Shabbat, the more powerful one’s neshama yetira becomes. Incredibly, these two chiddushim are hinted to in the word שבת . A person should prepare a new שְׁ רַגָּא (the Zohar’s term for candle), (clothing) ב גדים , and ת בשילין (food). שבת references the three things that one is supposed to make noticeable on Shabbat. Additionally, שבת can also stand for שיעשו בו תוספת , you should make an addition on it, referencing the second chiddush of the Yafe LaLev. Rav Rachamim Nissim Yitzchak Palagi quotes the mekubalim that a person is called “Adam” (which is a higher title referring to man) when he observes Shabbat, as the passuk ( ישעיהו נו:ב ) says: ובן אדם יחזיק בה שמר שבת , when one keeps Shabbat, he gets the title of Adam. Furthermore, when Adam sinned, he was diminished. To return to his higher level, a person must receive the nefesh yetaira, which come from reading שנים מקרא ואחד תרגום . The passuk states: וַיִּקְרָא הָאָדָם שֵׁמוֹת . On a simple level, this can be explained as: Man gave names to all of the animals . However, שֵׁמוֹת can also be explained as שנים מקרא ואחד תרגום . A person becomes a man from reading שנים מקרא ואחד תרגום . Similarly, when discussing שנים מקרא , the Gemara states (Brachot 8a): לְעוֹלָם יַשְׁלִים אָדָם פָּרָשִׁיּוֹתָיו עִם הַצִּבּוּר שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם , an Adam should always complete שְׁנַיִם מִקְרָא with the congregation. That higher level of Adam comes from שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם . These are just two of the wonderous remazim and chiddushim about Shabbat that I saw in this beautiful sefer Yafe LaLev. B’ezrat Hashem we will continue with some more chiddushim next week. Have a Shabbat Shalom.
The Mishna in Masechet Shabbat (34a) teaches that one must give his family three reminders just before the onset of Shabbat: עשרתם, ערבתם, הדליקו את הנר . This means that they should tithe all produce before Shabbat (as produce grown in Eretz Yisrael is forbidden before the tithes are taken, and tithing is prohibited on Shabbat), prepare an eruv to allow carrying outside, and light the Shabbat candles. Commenting on this Mishna, the Gemara cites Rabbah Bar Rav Huna as saying: צריך למימרינהו בניחותא כי היכי דליקבלינהו מיניה – one must give these instructions בניחותא , calmly and softly, so that he will be obeyed. The Gemara here in teaching us a simple but fundamental psychological truism: people are far more likely to respond favorably to words and instructions communicated בניחותא – calmly and softly – than they are to words spoken harshly and angrily. This message is especially relevant late Friday afternoon, when there is a lot to get done and people are likely to be tense and uptight. Particularly then, one must make a special effort to speak בניחותא , and the reminders of the last-minute things that need to get done before Shabbat must be made in a calm, peaceful tone, rather than shouting frantically from one floor of the house to the other. When Beneh Yisrael encamped at Mount Sinai and G-d asked Moshe to convey to the people His instructions in preparation for Matan Torah , He said, כה תאמר לבית יעקב ותגיד לבני ישראל – “So shall you say to the House of Yaakov, and speak to the Children of Israel.” Rashi, citing Hazal , explains that G-d here refers to two groups. The term בית יעקב refers to the women, and G-d commands Moshe תאמר – to convey His instructions to the women softly. But when speaking to בני ישראל – the men – Moshe is commanded תגיד , to speak in a somewhat sterner tone. Speaking softly is always important, but especially so when talking to women. And thus the Gemara teaches that on Erev Shabbat, when the husband reminds his wife about the last-minute preparations, he must be especially careful to speak בניחותא , softly and pleasantly. The importance of speaking softly is discussed at length by the Ramban, in his famous אגרת המוסר , a letter written to his son conveying his instructions for life. He writes: תתנהג תמיד לדבר כל דבריך בנחת לכל אדם ובכל עת, ובזה תנצל מן הכעס, שהיא מדה רעה להחטיא בני אדם...וכאשר תנצל מן הכעס, תעלה על לבך מדת הענווה שהיא מדה טובה מכל המדות טובות...וכאשר תתנהג במדת הענווה...אז תשרה עליך רוח השכינה... Always have the practice of speaking all your words softly – to all people, and at all times – and this way you will be saved from anger, which is a negative attribute that causes people to sin… And when you are saved from anger, you will engender in your heart the attribute of humility, which is the greatest of all positive attributes… And when you conduct yourself with the attribute of humility…the spirit of the Shechinah will rest upon you… The Ramban emphasizes that we must “always” speak “all” our words softly, to “all” people and at “all” times – repeatedly stressing that there must be no exceptions. He explains that speaking softly helps us avoid anger, the most dangerous of all character traits, and avoiding anger helps us develop humility, the greatest of all character traits, which makes us worthy of the presence of the Shechinah . It emerges, then, that speaking softly is what enables us to experience the Shechinah , as it leads us to avoid anger, which in turn leads us to humility, through which we earn the Shechinah ’s presence. The Tiferet Shlomo noted that this concept is alluded to in Sefer Bamidbar, in the story of the seventy elders appointed by Moshe to help him lead the nation. The pasuk says, ותנח עליהם הרוח – “the spirit [of Hashem] rested upon them.” The word תנח has the same letters as נחת , and thus alludes to speaking softly and calmly. It is this quality, the Tiferet Shlomo teaches, that allows the רוח , the spirit of Hashem, to descend upon us. King Shlomo teaches us in the Book of Mishleh (25:15), ולשון רכה תשבור גרם – “A soft tongue breaks a bone.” Meaning, speaking softly and gently can “break” even the sternest and harshest person, and cause him to become more flexible and agreeable. Rav Eliezer Papo cites this verse on several occasions in his Pele Yoetz , and emphasizes that this is especially true in our times (he was writing some 180 years ago), when even young children are not so receptive to tough, stern instructions. If we want to be effective in reaching people and having our guidance accepted, we need to use a לשון רכה – a soft, gentle demeanor. The Pele Yoetz calls this message סמא דחיי טוב – an elixir of life. Softly spoken words can lead even the toughest people to bend and yield, whereas harshly spoken words generally make them tougher. And thus at all times and to all people, as the Ramban taught us, we need to speak calmly, pleasantly, and in a gentle tone. After the Gemara cites Rabbah Bar Rav Huna’s teaching, it quotes Rav Ashi as remarking that he had not heard this teaching, but he figured it out on his own. Rav Ashi prided himself for arriving at this truism because it is so vitally important and profound, even if it sounds simple and straightforward. Rav Haim Palagi wrote that מרגלא בפומיה – there was a “precious jewel” that was often in his mouth – meaning, a precious piece of wisdom which he would frequently share, and that was to always speak calmly and softly. This is, indeed, a “precious jewel” because it spares us from the worst of all maladies – anger – and leads us to the greatest of all blessings – the presence of the Shechinah . This is especially relevant as we prepare for Shabbat, the time when we receive an extra soul and are to experience special closeness with Hashem. In order to be worthy of this experience, we must ensure to avoid anger and speak to everyone gently and with humility. We might add that in the summertime, although Shabbat preparations are not as rushed are they are during the winter months, there is often a lot of different things going on, as the various members of the household are involved in many different kinds of activities, which can add a degree of pressure and stress. Also, Shabbat in the summertime is frequently spent with relatives, such that two or more families are likely to find themselves under a single roof. This can result in a fair amount of noise and commotion, which, in turn, can increase stress levels. We must remember the Ramban’s timeless exhortation to speak calmly לכל אדם ובכל עת – to everyone, and at all times, and this way we will succeed in maintaining a peaceful, joyous atmosphere in our homes, so that they will be worthy of the presence of the Shechinah throughout Shabbat and throughout the week.
Welcome to Embrace Shabbat. There is a curious difference noted in the different amidah prayers on Shabbat. On Friday night, we recite וינוחו בה , we will rest on it ( feminine form ). On Shabbat morning, we say וינוחו בו , we will rest on it ( masculine form ), and at mincha time we say וינוחו בם , we will rest on them . Why is there a change in the tenses? On Shabbat, there is a marriage between Shabbat and the Jewish people. During the engagement period, a kallah remains alone in her home. Later on, during Sheva Brachot, she comes into her chatan ’s house. (In previous generations, the sheva brachot were held in the chatan’s house. Even today, in the sefardi world, the Shabbat Chatan is held in the boy’s parent’s house.) After the week of sheva brachot , the chatan and kallah set up a house together. Shabbat parallels the three stages of the chatan and kallah ’s journey, where Shabbat is referred to as the kallah . On Friday night we say וינוחו בה - the kallah is in her house. On Shabbat day, we continue to וינוחו בו , the kallah goes into his house. Finally at mincha, we become a full-fledged couple, which is represented by the words וינוחו בם . Rabbi Dessler in Michtav MiEliyahu (Volume 5, page 429) gives another explanation: In Torah literature, the male is referred to as the משפיע , the giver. He works and gives his money over to his wife, the receiver. She then develops it further in the household. This is true biologically, as well, with the development of a child. On Friday night, we transfer the kedusha from our week-long mitzvot to Shabbat. וינוחו בה - Shabbat is the female because it “receives” our holiness. By the next day, Shabbat becomes stronger. וינוחו בו - it becomes a male and starts giving kedusha to Klal Yisrael. Finally, during mincha, a connection is forged between the giver and the receiver; Klal Yisrael unites with Shabbat and we feed off of each other to create “children”- the kedusha of Shabbat that will be infused into the coming week. According to Rav Dessler, these are the three levels of Shabbat: Shabbat as a recipient, Shabbat as a giver, and a level of mutual giving where Shabbat gives to us and we give to Shabbat to produce the “children” of the upcoming week. He expounds upon this idea with an explanation, al pi kabbalah, of a common custom described by his son. On Leil Shabbat, we cut the bottom challah, whereas on Shabbat day we cut the top challah. The upper challah symbolizes the male, and the lower one symbolizes the female. We are responsible for creating the kedusha of Shabbat; we cannot just sit back and rely on the fact that Shabbat is already kadosh . On Friday night, help out with preparations. Then during the daytime, we will be able to benefit from the kedusha that Shabbat gives back to us. Eventually, we will be able to partner together to create “children” that will carry the kedusha into the upcoming week. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. The passuk in Shir Hashirim (2:5) says: סַמְּכ֙וּנִי֙ בָּֽאֲשִׁישׁ֔וֹת רַפְּד֖וּנִי בַּתַּפּוּחִ֑ים כִּי־חוֹלַ֥ת אַהֲבָ֖ה אָֽנִי׃ Hold me up with bowls full of different types of fruits. Spread apples around me for a good fragrance, because I am lovesick. (Rashi) On the basic level, סַמְּכ֙וּנִי ֙ is our plead of Hashem to hold us up as one holds a sick person, because we miss Him so much in galut and therefore need strength. On a deeper level the Midrash explains that the word אֲשִׁישׁ֔וֹת is plural for fire- hold me up with two fires , referring to the Torah SheBichtav and Torah SheBaal Peh . As discussed previously, the Tikunei Zohar ( תיקון כ”ו ) “scrambles” the word בראשית to be spelled as ירא שבת . There is a fear that is within a Jewish person on Shabbat, which is why בראשית is the first word in the Torah. בראשית can also be scrambled to spell תרי אש , two fires. When a person makes havdalah on Motzei Shabbat, their candle must have two wicks- תרי אש . סַמְּכ֙וּנִי ֙- Hold me up because on Leil Shabbat the neshama yetaira comes down and dwells within a person. However, when Motzei Shabbat comes, the neshama yetaira leaves, as it says וינפש , woah , our extra soul has left and now we are weak. Therefore, we ask Hashem to hold us up with the fires of בורא האש , which symbolize the two Torahs- Torah SheBichtav and Torah SheBaal Peh . It is that knowledge that helps a person maintain their stamina throughout the week. Once a person loses their extra neshama, they compensate for their loss with the two fires. רַפְּד֖וּנִי בַּתַּפּוּחִ֑ים - Spread apples around me for a good fragrance . This corresponds to the fragrance of בורא מיני בשמים , whose purpose is also to provide strength after the neshama yetaira has left. בורא מאורי האש is recited on Motzei Shabbat because it was then that fire was created, as the original light was destroyed. After Adam HaRishon sinned in Gan Eden on Friday afternoon, the Zohar explains that בורא מאורי האש was instituted to strengthen the neshama yeteira. After learning this idea, I developed a question: On Motzei Shabbat that goes into Yom Tov, we say יקנה”ז , which stands for יין ,קידוש ,נר ,הבדלה, זמן . We say בורא מאורי האש on Saturday night because it is a regular Saturday night. However, we don’t smell בשמים because the neshama yetaira doesn’t leave when it goes into yom tov. Why the discrepancy? (If you have an answer, please reach out, but ensure that you have a source.) This idea teaches that the power of Shabbat comes from our neshama yetaira. We get weakened because the neshama yetaira leaves us, but we can strengthen it with the two fires- Beraishit and תרי אש , that we have in the havdalah candle on Motzei Shabbat. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. This week we celebrate Shabbat Erev Shavuot, a day when we prepare for Matan Torah. The Gemara Yerushalmi teaches: לֹא נִתְּנוּ שַׁבָּתוֹת וְיָמִים טוֹבִים לְיִשְֹרָאֵל אֶלָּא לַעֲסוֹק בָּהֶם בַּתּוֹרָה , the entire purpose of Shabbat and Yom Tov is to toil in Torah. Similarly, in Parashat Vayakhel, Hashem tells Moshe: עשה לך קהילות גדולות. ודרוש לפניהם ברבים הלכות שבת , make large groups for yourself and publicly give speeches in front of them on the laws of Shabbat. Hashem commands Moshe to gather the Jewish people to teach them about Shabbat. The Torah dedicates Shabbat as a day of learning because it is a day of ample time to engage in Torah study. Furthermore, as we discussed last week, menucha on Shabbat does not merely refer to time for relaxing; it refers to getting more spiritually connected to Torah. Rabbeinu Bachya teaches that on Shabbat, we are supposed to involve ourselves in דרכי ה' יתברך שהוא עסק הנפש , spiritual matters , as David HaMelech says: מה אהבתי תורתך כל היום היא שיחתי , Hashem I love your Torah. All of the days it is my talk. שיחה means my everyday conversational talk is about Torah. Rabbeinu Bachya asks: shouldn’t the passuk say בכל יום היא שיחתי , every day it is my conversational talk? Why does David HaMelech say כל היום , all the day? היום refers to Shabbat. The enjoyment of Shabbat is involving oneself in learning Torah כל היום , for entire day. On Shabbat, we are gifted with the neshama yetaira, which gives us the ability to learn more. It is for this reason that we ask the neshama yetaira on Motzei Shabbat: what chiddushim do you have? Commenting on the words ויכל אלוקים , the Targum Yerushalmi explains that ויכל comes from the word חמד , to covet. ויחל comes from כלתה נפשי , to desire . Shabbat is a coveted day that is deeply desired. The sefer חמדת ימים (page 114) quotes the Vilna Gaon who differentiates between טוב and חמדה . The word טוב refers to physical pleasures, whereas חמדה refers to עונג רוחני , spiritual delight. Interestingly, נחמד has the numerical value of 102. 17 x 6 is also 102. Each day of the week has a different טוב , which totals all of the goodness that is possible in the physical world during the six days of the week. Shabbat, חמדת ימים , includes all of the goods because spiritual good includes all physical goods. Physical enjoyment pales in the face of spiritual enjoyment. When we said Naaseh v’Nishmah at Matan Torah, G-d gave us two crowns. At Chet Egel, we lost them. Every Shabbat, Moshe Rabbeinu returns those crowns to us. As we approach Matan Torah, there is no better time to reconnect to those crowns than on Shabbat. We must reconnect to our learning and commit ourselves to another year of learning. Think about what extra learning you can add to your Shabbat learning schedule. That will become your Oneg Shabbat and will help you in the Yom HaDin of Shavuot. Shavuot is a day of judgment for the amount of chiddushim we will attain in the coming year. . Let us take advantage of our last Shabbat of the year. The Gemara says that we read the curses of Mishneh Torah before Shavuot because תכלה שנה וקללותיה , let the year and its curses end. We are starting a new year, the new Torah fiscal year. תכלה שנה וקללותיה - let’s use the last Shabbat of the Torah fiscal year dedicating our last Shabbat to this special activity of learning Torah. Have a Shabat Shalom and a Chag Sameach.
Welcome to Embrace Shabbat. Rabbi David Cohen, Rosh Yeshiva of Yeshivat Chevron, recently published Sefer Chemdat Yamim, a sefer based on his classes on Shabbat. When I visited him in Eretz Yisrael, I received a copy and over the next few weeks I would like to share tremendous chiddushim that are included this sefer: Rabbi David Cohen quotes Sefer Afikei Yehuda (Maggid of Slonim, 27th sermon) who asks: What is the meaning of the word מְנוּחָ֖ה on Shabbat? While on a simple level, מְנוּחָ֖ה refers to “rest,” there must be a deeper meaning when referring to מְנוּחָ֖ה on Shabbat. In Sefer Yirmiyahu ( מה:ג ), Baruch Ben Neria laments his lack of prophecy: “ וּמְנוּחָ֖ה לֹ֥א מָצָֽאתִי ,” I didn’t find menucha. Clearly, מְנוּחָ֖ה cannot be referring to rest. Baruch Ben Neria is worried that he cannot find prophecy , not rest. From here we see that menucha refers to a level of holiness and understanding of G-d. Similarly, in our tefillos we say: יום מנוחה וקדושה לעמך נתת מנוחה שלימה , You gave a day of rest and holiness to Your nation, a complete menucha . מנוחה cannot refer to a lack of activity, resting, or relaxing on Shabbat, because these activities would not be described as מנוחה שלימה , a complete resting. A lack of doing things is not complete! מנוחה on Shabbat refers to levels of kedusha. In his sefer Shabbat Melakata , Rav Shimshon Pincus explains that the source of all living things is spirituality. All physical objects can be broken down into atoms, which have a nucleus with protons, neutrons, and electrons. Ultimately, it is all gas- it is spiritual. Physicality distances a person from the Source of life, which is spiritual. When a person gets involved in physicality, he becomes weak because he is distancing himself from the Source. Chopping wood tires a person out because they feel so disconnected. On the flip side, when a person goes to sleep at night, their soul goes back to its Creator, and therefore they wake up refreshed, as they were able to bask in the light of spirituality for the weekend. The Gemara explains that when Esav said, עיף אנכי , I am tired, he was referring to the five terrible sins that he had committed. When a person is connected to Kedusha, he feels rested and refreshed, because he is by his Source. However, when a person is involved in physicality alone, he becomes disconnected because of the lack of spirituality. מנוחה on Shabbat refers to reconnecting to G-d. But how does G-d have menucha? In six days, G-d was involved in creating the physical world, as it says הַמַּשְׁפִּילִי לִרְאוֹת בַּשָּׁמַיִם וּבָאָרֶץ , He lowers Himself to heaven and earth . Being involved in creating the world, something is typically below G-d’s regular dignity, made G-d “tired.” After G-d became “tired,” Shabbat and said: וביום השביעי נתעלה וישב על כסא כבודו , On the seventh day, He lifted Himself and sat upon the throne of His honor. מנוחה refers to G-d going back to his “pre-creation state,” lowering Himself into the physical world. (We can’t understand this.) Regardless, there is a level of work and involvement during the weekdays, from which G-d engages in מנוחה on Shabbat. מנוחה on Shabbat is a positive concept, where we reconnect ourselves to our Source. Shabbat is not just about sitting on the beach and doing nothing; it is about gaining the spirituality that is going to refresh ourselves for the week. We don’t get refreshed by sleeping an extra 4 hours; we get refreshed by learning torah, singing zemirot, and by doing anything that is disconnected from the physical world. That is true מנוחה on Shabbat.
Welcome to Embrace Shabbat. Parshat Kedoshim begins אִ֣ישׁ אִמּ֤וֹ וְאָבִיו֙ תִּירָ֔אוּ וְאֶת־שַׁבְּתֹתַ֖י תִּשְׁמֹ֑רוּ, you shall respect your mother and father and keep My Shabbat. Shabbat is the source of all kedusha. In fact, the first mention of the word kodesh in the Torah is in connection to Shabbat- תחילה למקראי קודש. Kedusha means to be separated, uplifted, and set apart, which are all characteristics of Shabbat. Therefore, it is fitting to open the parsha of קְדֹשִׁ֣ים תִּהְי֑וּ, the parsha of holiness, with the source of all holiness- Shabbat. The passuk introducing the mitzvah of Shabbat begins with אִ֣ישׁ אִמּ֤וֹ וְאָבִיו֙ תִּירָ֔אוּ, respecting one’s parents. What is the connection between the two? This can be explained on a kabbalistic level. By keeping Shabbat, a person can positively enhance the Gan Eden of their parents or grandparents who have passed away. How? Shabbat is described as מעין עולם הבא, a microcosm of the World to Come. The World to Come is completely kadosh; it is a world where there is no eating or drinking and everything has a more lofty existence. In this world, Shabbat serves as a form of Olam Haba. Although we eat and drink, all of our mundane activities are uplifted through oneg Shabbat. By keeping Shabbat, which is described as מעין עולם הבא, a person can forge a stronger connection with his parents and grandparents in the Next World; he can honor his ancestors by crowning them and giving them respect through learning, praying, connecting to HaKadosh Baruch Hu, and keeping Shabbat properly. Rav Yaakov Kamenetsky explains the connection between honoring one's parents and Shabbat on a more basic level. Rav Yaakov was on a long international flight, where he sat next to a secular man in business class. Rav Yaakov’s grandson was constantly visiting him during the flight, waiting on him hand and foot, and serving him nonstop. The secular man noticed how much his grandson was honoring him and was amazed by what was going on. He remarked to Rav Yaakov, “I am lucky if my grandson calls me on Fathers Day! What is your secret?” Rav Yaakov answered that the secular belief is that man originates from the monkey, and each generation is one step further from being a monkey. Therefore, each succeeding generation is more advanced than the previous generation, as they further away from the simple ape in the evolutionary process. There is no reason why young people should honor old people, as they are way more advanced than their ancestors! On the other hand, the Torah view is that the previous generations are closer to creation. As time goes on, there is yeridat hadorot- the generations go down and become one step further away from these great events. Our mindset is that the previous generations are superior, because they are closer to holiness and to the Creator. It was for this reason that my grandson gave me so much respect. When one keeps Shabbat, he testifies to the fact that he believes in the fact that Hashem created the world. He will automatically come to recognize the previous generations as closer to the start of creation, and will therefore find his parents worthy of respect and admiration. Have a wonderful day and a Shabbat Shalom.
Welcome to Embrace Shabbat. On Pesach, we say in Dayenu: אִלּוּ הֶאֱכִילָנוּ אֶת־הַמָּן וְלֹא נָתַן לָנוּ אֶת־הַשַׁבָּת, דַּיֵּנו ּ, had G-d fed us the mann, but had not given us Shabbat, it would have been enough. What is the connection between mann and Shabbat? Although he lived before the giving of the Torah, Avraham Avinu kept the laws of Pesach, as it says: לושי ועשי עוגות , you should kneed and make matzot. Chazal teach that it was due to this action that the Jewish people merited the mann . The Torah teaches that mann was given in a town called אלוש , from the root word לושי , which means to knead. Avraham Avinu was able to transform the physical food into something spiritual, so that the holy angels could partake in his meal. In the merit of this action, the Jewish people were later able to eat the mann , a completely spiritual food, despite the fact that they were mortal human beings. Because Avraham was able to feed the spiritual angels tangible nourishment, his children were able to eat the spiritual food, which had adapted to physicality so that his descendants would be able to eat. Shabbat is on an even higher place. We take the physical food and transform it into a דבר שבקדושה , turning the gashmiyut into ruchniyut . אִלּוּ הֶאֱכִילָנוּ אֶת־הַמָּן - G-d “gave us the mann” , the ability to ingest ruchniyut into our physical bodies. וְלֹא נָתַן לָנוּ אֶת־הַשַׁבָּת - on an even greater level, He gave us Shabbat, where we can take physical food and turn it into something holy. וְלֹא נָתַן לָנוּ אֶת־הַשַׁבָּת - why is the terminology of G-d giving us Shabbat used? Rabbi Shur quotes from the Sfat Emet: מתנה טובה יש לי בבית גנזי - there is a gift that I have in my treasure house and it is called Shabbat. On Shabbat, the Jewish people merit to go into G-d’s treasure house. G-d doesn’t take out the treasure and bring it down. Rather, He allows the Jewish people to go into His treasure house every Shabbat. That is the gift of Shabbat- He lifts us up to that level. אִלּוּ הֶאֱכִילָנוּ אֶת־הַמָּן וְלֹא נָתַן לָנוּ אֶת־הַשַׁבָּת, דַּיֵּנו ּ- What is the connection between the mann and Shabbat? In order to be allowed into G-d’s special treasure house, a person must first be purified from the physicality of regular food. By eating the mann , the Jewish people were made into more spiritual beings, after which they were able to enter into that special zone called Shabbat. Then, they could take the physical world and uplift it. Every Shabbat, G-d gives us the gift of Shabbat, where we can exist in our mundane world, but on a different level of existence. We can drink and enjoy, while being brought into the special treasure house called Shabbat. How are we able to exist on these two planes? Because of the purification of the mann. By ingesting the spiritual food of angels into our bodies, we gained the ability to seemingly be down in this world, but also lift our existence on Shabbat to a higher level of existence called the בית גנזי , G-d’s treasure house. Shabbat Shalom.
Welcome to Embrace Shabbat. The passuk in Vayakhel ( ל״ה:ג ) states: לֹא־תְבַעֲר֣וּ אֵ֔שׁ בְּכֹ֖ל מֹשְׁבֹֽתֵיכֶ֑ם בְּי֖וֹם הַשַּׁבָּֽת , do not ignite a fire in all of your dwellings on Shabbat . Chazal teach that this passuk refers to the fire of anger that may be in a person’s heart on Shabbat. While a person should always try to refrain from getting angry, this is especially important on Shabbat, when we are gifted with a neshama yetaira . When a person becomes angry, they tear up their soul, and a person must be exceedingly careful to protect their neshama yetaira on Shabbat. What sets Shabbat apart in this way? The Igra d’Kallah, also known as the Bnei Yissaschar, explains that there are times when a person is actually required to become angry. For example, when watching another person sinning or doing something improper, it is a mitzvah for the bystander to be filled with anger. Of course a person must react with yishuv haDaat , but there is a time for every middah to be expressed. To illustrate this point, there is a famous story related about the Alter of Kelm. He had a special “anger jacket” that he would don at times when he would need to react in anger. He explained that just as the jacket is an external cloak that does not change a person, his anger was also external and only appeared on his lips, but not his heart. The Igra d’Kallah explains that this “permissible anger” (called כעס הפנים - anger on the face) is still forbidden on Shabbat. The Zohar teaches that a person can only have a happy countenance on Shabbat, to reflect the fact that they have the gift of having a connection with Hashemt. This can be likened to a person who wins a billion dollars and then receives a parking ticket; of course he won’t become upset! Similarly, Shabbat is a day of closeness to Hashem, so nothing should get a person angry. This is why Shabbat is the exception and there can be no anger at all. In his sefer Zach VeNaki (Ahavat Shalom edition- chapter 18, p.147), Rav Yosef Knappo [of the Rabbis of Mogador in Morocco] writes that every Friday night after completing Arvit, he has a custom of standing in front of the heichal and praying to Hashem. (Many people have this custom and ask for various personal requests. However, Rav Wolbe teaches that on Shabbat, a person is only supposed to pray for ruchniyut matters. He should not even pray for the refuah shelaima of another person because a person should not feel like he is lacking anything on Shabbat.) Rav Knappo would pray: : בָּרוּךְ ה' אַשֶׁר נָתַן מְנוּחָה לְעַמוֹ יִשְׂרָאֵל בְּיוֹם שַׁבָּת קוֹדֶשׁ. רִבּוֹנוֹ שֶׁל עוֹלָם, יְהִי רָצוֹן מִלְפָנֶיךָ שֶׁתַּצִילֵנִי מִכָּל כַּעַס וּמִכָּל מַחֲלוֹקֶת וּמִכָּל יָגוֹן וַאֲנָחָה וּמִכָּל עַצְבוּת וּמִכָּל חִלוּל הַשַׁבָּת חַס וְשָׁלוֹם, וְתִתֵּן לִי נַחַת רוּחַ לִסְבּוֹל כָּל מַכְעִיסַי וּמַקְנִיטַי לִכְבוֹד שִׁמְךָ הַקָדוֹשׁ, אָמֵן כֵּן יְהִי רָצוֹן. ובאמת שמדה זו מדה טובה וישרה, וכן ראוי לכל אדם לעשות, וכמו שאמרו רז"ל (סנהדרין מד:) לעולם יקדים אדם תפילה לצרה. עכ"ל, וע"ש עוד .] Blessed is Hashem Who granted rest to His people Israel on the holy day of Shabbat. Master of the Universe, may it be Your will that You rescue me from any anger, from any disputes, from any sorrow and groan, from any sadness, and from any desecration of Shabbat, God, forbid. Grant me the tranquility to bear all those who try to anger me and mock me, in honor of Your holy Name. Amen, so may it be [Your] will. He comments that this is not merely a personal prayer, but something that everyone should do, as it says, לעולם יקדים אדם תפילה לצרה , a person should always precede prayer to distress. Perhaps it would be nice to create a card with this tefillah to put in one’s Shabbat siddur so that a person can utilize this beautiful prayer. Have a wonderful day.
Welcome to Embrace Shabbat. In his sefer Daat Chochma u’Mussar (Volume 1, page 130), Rav Yerucham Levovitz cites one of the fundamentals of preparing for Pesach: חייב אדם לראות ולהראות את עצמו כאילו יצא ממצרים - in every generation a man is obligated to regard himself as though he personally had gone forth from Egypt . The main goal on the night of Pesach is for a person to attain the level of feeling they personally were liberated from Egypt. בעבור זה עשה ה' לי - G-d did it for me . All of the preparations and laws of Pesach are to bring a person closer to this goal. Rav Yerucham Levovitz questions why there are so many external acts if the ultimate purpose is just to cultivate a feeling. For example, in the Sefardic communities, there is a minhag to say MiShaarotam . After breaking the middle matzah, the afikoman is carried on their shoulders, questions are asked, and the whole scene is acted out. Can’t a person just sit in their house and imagine leaving Mitzrayim ? What is the purpose of all of these acts? He explains that these ציורים - pictures, actions, and images that we create- are extremely powerful in changing us and are therefore employed often in our avodat Hashem . For example, there are many external actions that the Rabbanim would perform to welcome in Shabbat. The Gemara in Bava Kamma 32b says that Rabbi Chanina would go out on Leil Shabbat to greet the Shabbat queen. Rashi states that this is similar to a person who goes out to greet a king. Rabbi Yerucham Levovitz says that these practices seem laughable! Is Shabbat walking in through the back door?! Why is Rabbi Chanina going out to the field to greet Shabbat? It is not a person! Wouldn’t it be better for a person to relax in their house and accept Shabbat serenely? We live in a world called עולם המעשה - the world of doing. Chazal teach that through our actions, we come to understand and accept Shabbat. We must go out to the field in order to feel like Shabbat is literally coming into our home. Rav Yerucham teaches that anyone who does not understand this is ignorant of the concept of how to internalize these critical ideas. These external actions prepare our inner world, our penimyut. The Sefer HaChinuch teaches that there are so many preparations and activities on Pesach because our efforts impact us. This idea can be applied to Shabbat, as well. We go out to greet the kallah by Kaballat Shabbat. In our shul, we have a custom to turn around by Lecha Dodi. This can be compared to a person turning around at a wedding to see the bride come in. Some people argue that it is not their custom to turn around by Lecha Dodi, however this is not a custom! People just naturally turn around to see the bride walk in, and therefore we should naturally turn around to see the “bride”- Shabbat- enter; it is not a halacha! The כוח הציור , the power of imagery, is a powerful tool for Pesach, Shabbat, and for so many other critical areas in our life. Going through the imagery and acting things out has the power to change us. Before taking three steps back in the amidah , the Syrian community has a custom to wave to one another. This is based on the fact that during the amidah, we are like angels. (This is why we keep our feet together.) It says: עושה שלום במרומיו , there is peace among the angels . We want to imitate the angels, and therefore we wave a sign of friendship to each other as we are about to start the amidah. That is the כוח הציור . Have a wonderful day, a Shabbat Shalom, and a Chag Kasher v’Sameach. Lastly, a reminder for those who want to give to Lev Chana, an organization which gives cards to needy families that they can redeem in certain clothing stores. Anyone who wishes to participate in this special mitzvah can: ● Click on the link below. ● Send a check to Lev Chana c/o Rabbi David Sutton 1059 E. 10th St. Brooklyn, NY, 11230 ● email me: rabbisutton@gmail.com with your pledge and we will bill you. ● Quickpay rabbisutton@gmail.com
Welcome to Embrace Shabbat. שֵׁ֣שֶׁת יָמִים֮ תֵּעָשֶׂ֣ה מְלָאכָה֒ וּבַיּ֣וֹם הַשְּׁבִיעִ֗י יִהְיֶ֨ה לָכֶ֥ם קֹ֛דֶשׁ שַׁבַּ֥ת שַׁבָּת֖וֹן לַיהֹוָ֑ה כׇּל־הָעֹשֶׂ֥ה ב֛וֹ מְלָאכָ֖ה יוּמָֽת׃ לֹא־תְבַעֲר֣וּ אֵ֔שׁ בְּכֹ֖ל מֹשְׁבֹֽתֵיכֶ֑ם בְּי֖וֹם הַשַּׁבָּֽת׃ (ויקהל ל״ה: א-ב) For six days your work shall be done, and the seventh day should be holy for you, a holy Shabbat for Hashem. Whoever does any work shall be put to death: Do not ignite a fire in all of your dwellings on Shabbat: The Pele Yoetz explains these pesukim based on a fundamental from the Baalei Mussar: a person’s preparations during the week determines the level of their neshama yetaira on Shabbat, as it says שבת משוש לבנו נהפך לאבל מחולנו- Shabbat, which is our delight because we receive a neshama yetaira, turns into mourning when we do not prepare properly during the week. What preparations are necessary? A person must understand that their work during the week is not the primary focus of their life. Rather, their learning and avodat Hashem should be their main focus. When a person is brought to the Beit Din in Shamayim, they are asked: נשאת ונתת באמונה, did you do business with Emunah, faith? This refers to believing in the fact that Hashem gave a person the power to make money, but He is in control behind the scenes. Based on this fundamental understanding, the Pele Yoetz explains the pesukim in Vayakhel: שֵׁ֣שֶׁת יָמִים֮ תֵּעָשֶׂ֣ה מְלָאכָה֒- for six days let the work be done. A person should develop the understanding that G-d is taking care of their parnasah, and then they will be able to devote their time to praying and learning. By developing this bitachon mindset during the week… וּבַיּ֣וֹם הַשְּׁבִיעִ֗י יִהְיֶ֨ה לָכֶ֥ם קֹ֛דֶשׁ- Shabbat will become a holy day and a person will receive their neshama yetaira. שַׁבַּ֥ת שַׁבָּת֖וֹן לַה- Then, the Kedusha of Shabbat will spill over into the weekdays. כׇּל־הָעֹשֶׂ֥ה ב֛וֹ מְלָאכָ֖ה יוּמָֽת- However, one who does melacha on Shabbat and conveys his belief that he is the one in control of his parnassah, then in Olam Haba he will not have the special appreciation that is created in this world on Shabbat. We tell him: לֹא־תְבַעֲר֣וּ אֵ֔שׁ בְּכֹ֖ל מֹשְׁבֹֽתֵיכֶ֑ם- do not bring gehenom into the יום שכולו שבת. The deciding factor on your Olam Haba all comes from Shabbat. Olam Haba is the place where we bask in Hashem’s presence. A person can create their Olam Haba by fusing their weekdays with bitachon, which then creates a Shabbat with a neshama yetaira, which then spills over into the weekday with more bitachon. This cycle continues and grows until the final יום שכולו שבת. It all depends on how a person conducts themselves during the week- שֵׁ֣שֶׁת יָמִים֮ תֵּעָשֶׂ֣ה מְלָאכָה֒. Do you do your hishtadlut, but understand that it is actually G-d that makes things happen? Then you will have all of the wonderful things in Olam Haba. Or, כׇּל־הָעֹשֶׂ֥ה ב֛וֹ מְלָאכָ֖ה- do you think that you are in control during the week. Then, יוּמָֽת, you will not have the special appreciation in Olam Haba that is cultivated during the week. רשעים בחייהם קרויים מתים- when the rasha is alive, he is called dead because he is disconnected. However, ואתם הדבקים בה' אלקיכם חיים כלכם היום- those who have bitachon and are connected to G-d are called “alive.” שֵׁ֣שֶׁת יָמִים֮ תֵּעָשֶׂ֣ה מְלָאכָה֒- may we have six days when we realize that the work is done by G-d and then וּבַיּ֣וֹם הַשְּׁבִיעִ֗י יִהְיֶ֨ה לָכֶ֥ם קֹ֛דֶשׁ- we will have a Shabbat of kedusha that will spill over with bracha to the whole week. Shabbat Shalom.
Welcome to Embrace Shabbat. In his sefer Ohr LeZion (page רלד ), Chacham Ben Zion quotes a passuk in Shemot (16:29): רְא֗וּ כִּֽי־ה’ נָתַ֣ן לָכֶ֣ם הַשַּׁבָּת֒ עַל־כֵּ֠ן ה֣וּא נֹתֵ֥ן לָכֶ֛ם בַּיּ֥וֹם הַשִּׁשִּׁ֖י לֶ֣חֶם יוֹמָ֑יִם See, that it is Hashem Who, having given your Shabbat, therefore gives you a double portion on the sixth day. He explains that a person shouldn’t worry about how they will be able to keep Shabbat or have enough food for the day. Hashem has commanded a person to keep Shabbat, and He therefore provides the parnassah that a person needs to follow its laws. Chacham Ben Zion continues that this principle does not only apply to the mitzvah of Shabbat. Rather Shabbat serves as an exemplar for all mitzvot : Hashem satisfies all of our needs so that we are able to carry out His mitzvot. As the Gemara teaches, מאן דיהיב חיי יהיב מזוני , the One that gives life, gives sustenance. When G-d grant’s a person life, He provides all of the necessary sustenance that comes along with it; when He gives a person a challenge, He also supplies everything that a person needs to deal with it. A story is told of a certain person that struggled mightily with parnassah. He had a few children and told his Rabbi that he and his wife could not afford to have any more children, as they would not be able to adequately provide for their child’s needs. The Rabbi replied that every child comes with his own pipeline of parnassah, and perhaps this child’s pipeline would give the family all of the parnassah that they needed. The couple listened to the Rabbi and had another child, who ended up becoming a multimillionaire and taking care of the whole family. This principle can be applied to all of the problems that a person grapples with. For example, when a person begins learning in Kollel, they sometimes worry how they will be able to support their family. Such a person should recognize that Hashem commanded a person to learn and have children, and therefore He will provide- just rely on Him! (Of course, not everyone is on the level to commit themselves to learning in Kollel, but this is just an example to highlight the point.) The Gemara in Masechet Kiddushin quotes Rav Shimon Ben Elazar who said: in all my days, I have not seen an animal with a trade. I have not seen a deer that is a leather worker or a cat that is a baker! And yet, all of their needs are taken care of. If this can be seen with animals, which were created to serve human beings, surely the same applies to people, who can be confident that they are able to earn a parnassah without any pain. Furthermore, for those who have higher levels of bitachon , their work will be blessed and they will not need to work as tirelessly as others. Hashem gives us the ability to fulfill His mitzvot. The same is true when it comes to tzedakah. When Hashem commands us to give tzedakah, He gives us the ability to do so, as well. The Pele Yoetz provides a visual to this commandment: imagine that someone slipped $1000 under their neighbor's door and asked, “Please give me back $100.” Of course the person would return the $100! Similarly, a person only has to give maaser , but the large majority of their money is provided for free from Hashem. I am involved in an organization named Lev Chana which gives cards to needy families that they can redeem in certain clothing stores. The cards are redeemable only in those stores, and only until the middle of Pesach, thus ensuring that all the money is spent on clothing for the Yom Tov. This is a beautiful way to bring joy to needy families before Yom Tov, whereby we earn Hashem’s blessings of peace and joy in our own families. Anyone who wishes to participate in this special mitzvah can write a check made out to Lev Chana and mail it to Lev Chana c/o Rabbi David Sutton, 1059 E. 10th St., Brooklyn, NY, 11230. One can also reply to this email, or email me directly at rabbisutton@gmail.com, and a bill will be sent. You can quickpay to the email address above as well. We have been giving this class every week for the past year for no charge. Now is the time that I ask for a little hakarat haTov to help me out on this mission. Thank you very much. Tizku l’mitzvot and have a Shabbat Shalom.
Welcome to Embrace Shabbat. The Gemara in Masechet Yoma 7b teaches that a person must touch their tefillin at all time, in order to maintain awareness of their presence. This halacha is derived from the tzitz , the Kohen Gadol’s golden headplate which reads Kodesh l’Hashem . Just as with the tzitz , which only mentions Hashem’s name once, the Torah instructs that it must be on the Kohen Gadol’s forehead constantly, surely the tefillin , which mentions G-d’s name 42 times (21 times in the shel yad and 21 times in the shel rosh ), must always be touched. Interestingly, the Gemara doesn’t require the Kohen Gadol to actually touch the tzitz ; wearing the tzitz is sufficient. Although derived from the halacha of the tzitz , it seems that the tefillin requires a more active “remembrance.” The Steipler in his Sefer Birkat Peretz on Parshat Tetzaveh explains that because the Kohen Gadol is in the Beit HaMikdash, he feels an added sense of yirat shamayim because of its tremendous kedusha . Therefore, even without the conscious action of touching the tzitz , it will always be on his mind. However, the tefillin must be touched from time to time. The Bach explains that when a person has a thought about tefillin , he must actively do something to ensure that it doesn’t leave his mind. Touching it and showing endearment will allow a person to remember it. The Sefer Toldot Yaakov Yosef in Parsha Beshalach ( אות ז ) teaches that a similar principle is found with Shabbat. Like the tefillin, a person may not take their mind off of Shabbat and must remember its kedusha at all times. In fact, the kedusha of Shabbat is greater than the tefillin , and therefore, a person is patur from wearing tefillin on that day. On Shabbat, a person may not have hesech hadaat from the kedusha of the day. This can explain why a person may not play tennis, ride their bicycle, or involve themselves with any other mundane activities on Shabbat- it will prevent them from remembering the kedusha at all times. Why must a person constantly have the tzitz and tefillin on their mind? There are two approaches: Brisker Rav- the presence of the name of G-d indicates that an item is holy. It is not the name itself that is holy, but rather the name serves as an indicator of an item’s kedusha . Therefore, the tzitz and tefillin , which are both holy, contain the name of G-d. In a similar vein, Shabbat also is inherently holy and therefore includes G-d’s name. Because of their intrinsic kedusha , a person is required to have the tefillin , tzitz , and Shabbat on their mind at all times. She’elot u’Teshuvot Shaar Efraim (chapter 20)- the tzitz and tefillin both contain the name of G-d and therefore a person must be cognizant of that, especially because they are wearing it on their head! It says about the tefillin shel rosh : וראו כל עמי הארץ כי שם ה' נקרא עליך ויראו ממך , the nations of the world will see that the Name of G-d is upon you and they will be afraid of you. The name of a G-d is upon a person when he wears the tzitz and tefillin . Similarly, the name of G-d is within a person who keeps Shabbat, and therefore a person must be cognizant of it at all times. How do we know this? The Zohar teaches us that “Shabbat” is one of G-d’s Names. The Ben Ish Chai teaches that a person is not allowed to say “Shabbat” in a bathroom, an unclean place because Shabbat is the Name of G-d. The Gemara says, “ מתנה טובה יש לי בבית גנזי ושבת שמה ,” I have a dear present in my treasure house and its name is Shabbat. The name of Shabbat is specifically mentioned because it is the Name of G-d. So why doesn’t a person need to touch Shabbat, as they must touch the tefillin? Shabbat is like the Beit HaMikdash. Just as a person doesn’t need to touch the tzitz because the Kedusha of the Beit HaMikdash causes them not to need a reminder, so too Shabbat has a built-in יראת שבת that prevents them from needing a reminder. On Shabbat, G-d’s name is within us. There is a powerful Kedusha that is inherent in the day, as the Brisker Rav teaches, or that is bestowed upon it because the name of G-d is associated with it. Just as a person may not forget about the kedusha of the tzitz or tefillin, they cannot forget about the kedusha of Shabbat. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. The Gemara in Masechet Shabbat 119a teaches: Rav Yannai would wear special clothing on Erev Shabbat and say, בואי כלה בואי כלה, come, bride. come, bride. Similarly, Rav Chanina would wrap himself in his clothing on Erev Shabbat and say, בּוֹאוּ וְנֵצֵא לִקְרַאת שַׁבָּת הַמַּלְכָּה, let us go and receive the Shabbat queen. Why is Shabbat referred to as a kallah and a queen? Rabbeinu Bachye on Parshat Shemot explains that the phrase אכלוהו היום, eat it today, referring to eating the mann on Shabbat, can be rearranged to spell כלה, indicating that Shabbat is a kallah. How? At a wedding, when the chatan recites הרי את מקודשת לי, holiness is bestowed upon the woman. Similarly, Shabbat is referred to as a kallah because the Jewish people, like a chatan, bestows kedusha upon the day. The sefer Iyun Yaakov says a beautiful thought demonstrating why Shabbat is referred to as a woman. A woman is lauded for protecting her husband from sin and helping him bring children into the world. Similarly, Shabbat protects a person from sin and allows them to have “children,” as there is a concept of פרו ורבו in learning. It is for this reason that we recite בואי כלה בואי כלה twice at the end of Lecha Dodi and the woman lights two candles when she brings in Shabbat; the duality of the positive and negative forces is represented by these two actions. The Siddur HaShlah cites the practice of some mekubalim to go out to the fields to accept Shabbat, as it says באו ונצא, let us go out. However, Shabbat does not come from the fields! It comes from the heavens! Wouldn’t it make more sense to accept Shabbat from the rooftops? באו ונצא does not refer to physically going out to greet Shabbat. Rather, it refers to their practice of ensuring that they are greeting Shabbat. By preparing, getting dressed, and adding from Shabbat to chol, the mekubalim demonstrate their commitment to ensuring that they greet Shabbat, rather than Shabbat greeting them. Like a chatan who goes out to greet his kallah, we ensure that we are ready beforehand and do not wait until the last minute. The Gemara relates the situation of a Rabbi whose wife was very difficult. If he asked for cereal, she gave him oatmeal. If he asked for oatmeal, she gave him cereal. She would only do the opposite of what he requested. One day, his son acted as his father’s messenger and went to ask his mother for food. Because his father wanted cereal, he asked his mother for oatmeal, so that his father would get the food that he desired. However, when the Rabbi found out, he scolded his son: מדבר שקר תרחק. When people questioned the Rabbi, he explained, “she takes care of my children and she protects me from sin. I owe her for these two things alone.” כי אשמרה שבת ק-ל ישמרני- If I keep Shabbat, G-d will protect me. Just as when a person treats their wife properly, G-d gives bracha, as it says ולאברהם היטיב בעבורה- G-d did good to Avraham because of her, so too with Shabbat. Because Avraham treated Sarah with respect, G-d rewarded him. So too, Shabbat is the mekor habracha, but a person must respect it. Happy wife- happy life. Happy Shabbat- happy life. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. The Gemara in Shabbat 119a compares observing Shabbat to the mitzvah of Hachnasat Orchim . It relates the story of Rabba bar Rav Huna who came to the house of Rabba bar Rav Nachman. Upon his arrival, they brought him a beautiful, lavish meal, and Rabba bar Rav Huna asked how they knew that he was coming! The host responded, “Are you more important than Shabbat? The meal was prepared in honor of Shabbat, not for you, as it says, וקראת לשבת עונג .” Similarly, the Gemara relates a second story demonstrating the connection between Shabbat and Hachnasat Orchim : Rav Nachman bar Yitzchak would rearrange the furniture in his house before Shabbat. He would explain, “If Rav Ami and Rav Asi would come to my house, I would arrange my house out of respect for them. So too, it is fitting to do so in deference to Shabbat.” The commentary Ahavat Eitam on the Ein Yaakov asks: from where does the Gemara equate kavod Shabbat to inviting guests? Perhaps Shabbat is more important than guests, as it says גדולה הכנסת אורחים מהקבלת פני השכינה , Hachnasat Orchim is even greater than accepting the shechina, but it doesn’t say that Shabbat is greater than accepting the shechina ! Perhaps a person should prepare lavish meals and rearrange furniture for a guest, and not for Shabbat! How is this principle derived from the two stories brought in the Gemara? Tikunei Zohar teaches that if a person accepts their “Shabbat guest,” which is their neshama yetaira , with a smile and excitement when their soul leaves the world, they will be accepted in shamayim with a similar excitement. In other words, the way that a person treats their neshama yetaira in this world will be mirrored in the next world. Accepting guests is similar to קבלת פני השכינה and the Zohar compares accepting Shabbat to hachnasat orchim . On Shabbat, we go back to the level of Adam HaRishon before his neshama yetaira was tainted by sin. Therefore, we welcome the “new you,” the pure soul that “visits” our home for Shabbat. Middah kneged middah, the way that a person receives their soul in this world on Shabbat is how they will be received when their soul returns in the next world. Rav Nosson Tzvi Finkel, the Rosh Yeshiva of the Mir Yeshiva, had a weekly chavrusa with a young man. A conflict arose and he was no longer able to learn with the boy during their regular time slot, so Rav Nosson Tzvi asked if the young man would be able to learn on Shabbat afternoon instead. Although the boy much preferred to lie down and rest, he agreed. On the first Shabbat of their new session time, the boy sat with Rav Nosson Tzvi Finkel, yawning and exhausted after eating such a heavy meal. However, the Rosh Yeshiva, who was older and weaker, learned with the same excitement and vigor as always! Finally, the boy mustered up the courage to ask, “Rebbi, where do you get the strength to learn like this? I am half your age and in better shape, but I am falling asleep!” Rav Nosson Tzvi answered that on Shabbat, his neshama yetira comes down as his guest. What would happen if he would return after Shabbat and the only thing he had to report is that he had some extra food and drink?! The neshama wants to be fed with words of Torah and we must feed a guest with what he is used to, as the Mesillat Yesharim says, הנפש לא תמלא , the soul is never fulfilled. The Jewish soul and body can be compared to a princess (soul) who is married to a farmer (body). As much as the farmer tries to please his princess, it just won’t be enough. He has no idea where she is coming from and what she is missing. She doesn’t want the bowl of oats that he lovingly prepares for her; she wants to have caviar and a rib steak! So too, the craving of the soul persists. The soul cannot be excited with caviar and rib steak! It is yearning for something so much deeper and loftier. The soul wants to learn! The soul wants some Gemara! Every week, we have this guest that comes into our hearts called our soul, and we must feed it appropriately. I learned by Rav Wolbe in Beer Yaakov when it was a deserted wilderness. There were some orange trees and a small, ancient shopping center that was around from the 1930s, but nothing much else available. There was also a nearby home for the mentally ill, and from time to time some of the patients would wander their way into and around the yeshiva, and it could become a little scary. Rav Wolbe would encourage taking solitary walks from time to time. Aside from the health benefits, he exhorted its benefits in allowing a person to think about himself, creation, and G-d. One day, a boy from the yeshiva went out on one of his first walks. After about five minutes, he came running back saying that he was scared. Rav Wolbe validated, “Yes, it was because you met someone on the road.” Thinking that Rav Wolbe was referring to one of the people from the institution, the boy answered, “No, I didn’t meet anyone.” They went back and forth, until finally, Rav Wolbe said, “You met someone you never met before- you met yourself. Your whole life, you were surrounded by friends and family. You were a stranger to yourself! So now you met this “stranger” and you went running home.” We have a guest that comes into our homes each Shabbat called “ourselves.” Get to know your “guest” by learning and contemplating together on Shabbat. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. חותמו של הקדוש ברוך הוא אמת - G-d’s signature is truth . The Gemara relates the story of a piece of paper that came floating down from heaven. Once uncovered, it revealed the word אמת . The Gemara concludes from this anecdote that G-d’s signature is אמת . אמת is not merely translated as “truth.” It refers to a constant, absolute existence. Even the word connotes dependency: א-ת with the מ in the middle. The Rambam teaches that G-d never changes. Everything is dependent on Him. Nothing else in the world can be labeled “truth,” because it will eventually cease to exist. אמת , on the other hand, refers to something that exists forever and never changes. ה' אלוקיכם אמת - G-d is truth. אַתָּה אֶחָד ושִׁמְךָ אֶחָד, וּמִי כְּעַמְּךָ יִשְׂרָאֵל, גּוֹי אֶחָד בָּאָרֶץ - G-d is true, the Jewish people are true, Shabbat is true. The Gemara in Masechet Chagiga teaches that Shabbat, Torah, and the Jewish people are all interrelated and testify on each other. G-d, the Jewish people, and Shabbat are emet and true witnesses for one another. HaKadosh Baruch Hu and Shabbat testify on Yisrael, Yisrael and Shabbat testify on HaKadosh Baruch Hu, and HaKadosh Baruch Hu and Shabbat testify on Yisrael. (The Chidah says that one of the reasons why a person’s sins are forgiven on Erev Shabbat is so that when we are called upon to testify, we will be a kosher witness.) Where is honestly seen in each of these? There is no question that Hashem is Emet. ונתן לנו תורתו תורת אמת - The Torah is emet , which is why Yaakov Avinu’s middah is אמת . The more Torah is part of a person, the more they personify אמת . A Yisrael ’s mind sees things in the correct way because of their connection to Torah. וְטַהֵר לִבֵּנוּ לְעָבְדְּךָ בֶּאֱמֶת - to serve G-d in truth, we need purity of the heart, which comes from being connected to the Torah that is true. ישראל ואורייתא וקודשא בריך הוא חד הוא - G-d, the Jewish people, and the Torah are all one. The more that we are connected to the Torah, the more we personify אמת . Shabbat - generally, a person is not allowed to trust an am haaretz (an ignorant person) with the laws of maaser . However, a person is allowed to trust such a person on Shabbat because the fear of Shabbat is within him, and therefore he will not tell a lie. Shabbat instills אמת into a person. The word בראשית , when unscrambled, spells ירא שבת . The fear of Shabbat is within Yisrael, and therefore we become truthful people. I heard the following idea from Rav Gedalia Zlotowitz, who repeated it in the name of Rav Yisrael Besser, in the name of one of his Rebbes: Why do we turn around in Lecha Dodi when we accept Shabbat on Friday night? On a simple level, we turn to accept Shabbat, who is coming into our hearts and homes. On a deeper level, we know that Shabbat is מעין עולם הבא , a microcosm of the World to Come. The World to Come is called עולם האמת , the world of truth, whereas our world is called עולם השקר , the world of falsehood. Gemara Pesachim 50a relates that after one of the tanaim had a near death experience, he came back and said that in shamayim , he saw an upside down world. People who appeared to be “on top” in this world, were actually on the bottom, and vice versa. When Shabbat starts, we enter into עולם האמת , the world of truth, and therefore, everyone turns around to symbolize this fact. The person who was in the front of the shul now sits in the back, and the person who was in the back of the shul is now in the front. We are turning around to show that symbolism- we are now entering the עולם האמת , the world of truth. This Gemara continues: וַאֲנַן הֵיכִי הָתָם? כִּי הֵיכִי דְּאִיתוּ אֲנַן הָכָא, הָכִי אִיתִינַן הָתָם Rabbi Yehoshua ben Levi asked: And how do we, the Rabbis, look there? Rav Yosef responded: Just as we are regarded here, so are we regarded there. Rabbi Wolbe explains that even in this world, a Talmid Chacham acts as if he is the עולם האמת . Therefore, the Rabbis do not move around in the Next World. This Gemara is only referring to the outside world when it relates that the people who are on the top slip to the bottom in the עולם האמת . Have a Shabbat Shalom.
Welcome to Embrace Shabbat. At the end of Parshat Ki Tisa, Moshe Rabbeinu descends from Har Sinai with the second luchot, and his face is shining so brightly that he necessitates a veil to cover it. The next parsha begins with the mitzvah of Shabbat. The Baal HaTurim explains the juxtaposition of these two concepts: every person’s face has a markedly different look from the rest of the week- it has a special shine. One of the explanations given for why Moshe Rabbeinu’s face shone is because the crowns that were removed from the Jewish people were given to Moshe. The Arizal teaches that every Friday night, the Jewish people are atoned from their sin and Moshe Rabbeinu then returns the crowns to them. ישמח משה במתנת חלקו - Moshe is happy because he can give up his portion and transfer the shine to the Jewish people. The paragraph of ישמח משה continues: וּשְׁנֵי לֻחות אֲבָנִים הורִיד בְּיָדו , He carried down two tablets of stone in his hands. There is a connection between Moshe Rabbeinu carrying down the luchot and his joy in giving away his special shine. At the end of Parshat Mishpatim, the Sforno questions the significance of the 40 days and nights that Moshe spent on Har Sinai. The number 40 has great significance throughout the Torah. It represents the concept of renewal and creation. For example, the Gemara teaches that it takes 40 days for an embryo to be fully formed in its mother’s womb. Additionally, there are 40 days between Rosh Chodesh Elul and Yom Kippur, signifying the new creation of Teshuva. (The Kaf HaChaim says that each word in אני לדודי ודודי לי ends in a י , which represents the 40 days that we need in order to create Yom Kippur.) The Seforno continues that Moshe Rabbeinu’s face shining is another indication that a new creation happened at Har Sinai; when a person learns Torah, they become a new creation. The same is true of Shabbat, when a person becomes a new creation. Our sins are forgiven on Friday night and therefore the shine returns because each person is renewed. It is for this reason that our tefillot on Shabbat include a discussion of Matan Torah and the shine that returns. Shabbat is a time to learn Torah because in order to unleash this new “you”, a person must learn Torah. פני שבת נקבלה - we are going to accept the “face” of Shabbat because every person receives a new face on Shabbat. For example, whereas a person must generally invite a new face, פנים חדשות , to Sheva Brachot, on Shabbat, פנים חדשות is not necessary because Shabbat IS the פנים חדשות . On a simple level, Shabbat is the “new guest” that is invited to Sheva Brachot. However, on a deeper level, everyone’s face is a new face on Shabbat because it has that special shine. The following two stories demonstrate this idea: When Rav Wolbe first came to the Mir Yeshiva in Europe, he thought that there were two mashgichim- one for Shabbat and one for the weekdays- because Rav Yeruchem Levovitz’s face was noticeably different on Shabbat. Rav Yaakov Kaminetsky z”l was a patient of my father. (As an aside, my father once walked in the waiting room of his dermatology office in Money and saw Rav Yaakov Kaminetsky sitting there. My father told the secretary that if she ever sees the Rabbi sitting in the waiting room, she must call him in right away. Rav Yaakov didn’t want to use his rabbinical prestige to skip the line; he chose to wait like everyone else.) One Shabbos, my father saw Rav Yaakov Kaminetsky at a Kiddush. He approached to greet the Rav, but Rav Yaakov didn’t recognize my father. My father introduced himself and Rav Yaakov said, “I apologize, but today is Shabbat and you don’t look the same on Shabbat. Your face on Shabbat is not like your face on the weekdays.” We can be zoche to that special face of Shabbat. B’ezrat Hashem, פני שבת נקבלה , we will not only appreciate our shining face on Shabbat, but the fact that it indicates our ability to change through Torah learning on Shabbat. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. The Gemara in Masechet Shabbat (119b) teaches: כׇּל הַמִּתְפַּלֵּל בְּעֶרֶב שַׁבָּת וְאוֹמֵר ״וַיְכוּלּוּ״, שְׁנֵי מַלְאֲכֵי הַשָּׁרֵת הַמְלַוִּין לוֹ לָאָדָם מַנִּיחִין יְדֵיהֶן עַל רֹאשׁוֹ וְאוֹמְרִים לוֹ ״וְסָר עֲוֹנֶךָ וְחַטָּאתְךָ תְּכֻפָּר״ Anyone who prays on Erev Shabbat and recites ״, וַיְכוּלּו ּ״ the two angels who accompany the person place their hands on his head and say to him: “Your sins, whether on purpose or accidental will be removed and atoned.” The Ben Ish Chai ( Sefer Ben Ish Chai, Second Year, Parshat Noach) asks why it is necessary to light two candles on Erev Shabbat. On a simple level, these two candles correspond to זכור and שמור and also facilitate shalom bayit in the home. However, there is an additional, deeper reasoning behind these candles. After lighting candles for shalom bayit on Erev Shabbat, the husband and wife become unified. The numerical value of נר is 250. A man has 248 organs, and a woman, because of her reproductive system, has 252 organs. Combined, the husband and wife have 500 organs, which is the numerical value of two candles ( נר ). The light of the mitzvah of lighting candles illuminates the couple and flows through their limbs. The passuk in Tehillim (36:10) says: כִּי עִמְּךָ מְקוֹר חַיִּים בְּאוֹרְךָ נִרְאֶה אוֹר , G-d is the source of life and by Your light, light is seen . The light of Shabbat brings light into a person’s entire body, both physically and spiritually. The Ben Ish Chai continues with an unbelievable chiddush on the words חנון המרבה לסלוח , He is gracious and increasingly forgiving . This phrase describing Hashem’s great compassion and forgiveness has the numerical value of 500 ( חנון is 114, המרבה is 252, and לסלוח is 134). On Erev Shabbat, when a woman lights the two Shabbat candles, she invokes the characteristic of G-d that brings forgiveness. When Man ate from the Eitz HaDaat, under the influence of Chava, three things were impacted: his body, his higher level soul, and the intermediary between the two. The three mitzvot given to women- lighting candles, family purity, and challah- are involved in rectifying the sin of Chava. Challah, which is made from flour and water, corresponds with the body, which is made out of dirt and water. The mitzvah of family purity, which has to do with blood, corresponds to the connecting force between body and soul. Finally, lighting Shabbat candles atones for the affected soul. On Leil Shabbat, when a woman lights Shabbat candles and brings about the tikkun for the sin of the Eitz HaDaat, the two angels come and say: ״. וְסָר עֲוֹנֶךָ וְחַטָּאתְךָ תְּכֻפָּר ״ After lighting Shabbat candles, she achieves forgiveness for herself and her family. The Ben Ish Chai comments on ותתפלל חנה that חנה stands for חלה, נידה, והדלקת הנר . When a woman does the special mitzvot for women, it is an opportune time to pray because she is engaging in an act that atones for the sin of Chava. Have a wonderful day and a Shabbat Shalom.
Welcome to Embrace Shabbat. The Gemara in Masechet Shabbat (119b) teaches: כׇּל הַמִּתְפַּלֵּל בְּעֶרֶב שַׁבָּת וְאוֹמֵר ״וַיְכוּלּוּ״, שְׁנֵי מַלְאֲכֵי הַשָּׁרֵת הַמְלַוִּין לוֹ לָאָדָם מַנִּיחִין יְדֵיהֶן עַל רֹאשׁוֹ וְאוֹמְרִים לוֹ ״וְסָר עֲוֹנֶךָ וְחַטָּאתְךָ תְּכֻפָּר״ Anyone who prays on Erev Shabbat and recites ״, וַיְכוּלּו ּ״ the two angels who accompany the person place their hands on his head and say to him: “Your iniquity ( עון ) has passed and your sin ( חטא ) has been atoned.” עון refers to sins that a person did on purpose and חטא refers to the sins that a person did accidentally. When one recites ״ וַיְכוּלּו ּ״ in Kiddush on Friday night, their purposeful and accidental sins are removed. The obvious question is: what is the connection between saying ״ וַיְכוּלּו ּ״ in Kiddush on Friday night and one’s sins being atoned? The Iyun Yaakov , the commentary on the Ein Yaakov , cites a number of explanations: The Kol Bo (chapter 35) teaches that if a person has evidence that he can use as testimony but refuses to give the information in court, he is subject to punishment, as the passuk teaches: אִם־ל֥וֹא יַגִּ֖יד וְנָשָׂ֥א עֲוֺנֽו ֹ, if he does not give information, then he is subject to punishment (Vayikra 5:1) . Accordingly, the Jewish people have knowledge that G-d created the world in six days and rested on the seventh and if they refuse to publicize this testimony, they are branded as sinners. Conversely, if they do promulgate this testimony, their sins will be forgiven. (In fact, some have the custom to recite וַיְכוּלּו ּ in pairs, in accordance with the concept that two witnesses are needed to testify in court.) When a person recites Kiddush, they testify to the fact that G-d created the world in six days and rested on the seventh day. When one testifies that G-d created the world, they will be naturally inclined to do Teshuva, and therefore their sins will be forgiven. Due to the rule of מלך שמחל על כבודו אין כבודו מחול , a king who relinquishes the honor due to him, his honor is not relinquished, G-d should not be able to forgive the sins of the Jewish people. A king cannot give up on his honor because it is not up to him to forgive; the entire country will fall apart. However, Gemara Kiddushin teaches that HaKadosh Baruch Hu owns the entire world, and therefore He can forgo His honor. Yet, the only way that a person can take advantage and tap into this power is if he believes in G-d’s control over the entire world. By reciting Kiddush on Friday night, a person testifies to the fact that G-d created the world and can do anything He wants, and that “empowers G-d” to forgo His honor. By reciting ״ וַיְכוּלּו ּ״, one’s sins are forgiven. If not for Shabbat, a person would continue to work, benefit, and profit throughout the weekend. However, because of the commandment of Shabbat, he stops himself. כל המעביר על מידותיו, מעבירין לו על כל פשעיו , one who goes against his middot, [G-d] overlooks all of his sins . When a person stops working on Friday afternoon, cuts his business short, and goes against his nature, his sins are forgiven. The Sefer Eitz Yosef asks: why does it say וְסָר עֲוֹנֶך ָ, your purposeful sins were removed [in the past] , וְחַטָּאתְךָ תְּכֻפָּר , and your accidental sins will be atoned [in the future]? The Rabbis teach that G-d protects a tzaddik. Therefore, when a person sins accidentally, it is because his soul was previously tainted from prior deliberate sins. It is very hard to protect oneself from sinning Shabbat- there are so many opportunities for Chilul Shabbat! The angels come to reassure a person that when they recited ״ וַיְכוּלּו ּ״ on Erev Shabbat, they were purified from all of the purposeful sins that they committed. That, in turn, will ensure that וְחַטָּאתְךָ תְּכֻפָּר , they will be protected from accident sins in the future. וְסָר עֲוֹנֶך - because your sins b’meizid were removed, וְחַטָּאתְךָ תְּכֻפָּר , there will be no mistaken sins in the future. Erev Shabbat is a time of purification, forgiveness and atonement. B’ezrat Hashem, we will be able to tap into this power when reciting Kiddush with kavanah on Friday night, concentrating on the fact that G-d created the world. Every once in a while, a person should take the time to translate Kiddush into English for their family, so that they can understand the power of the words and be proper witnesses, thereby ensuring that their sins will be forgiven. Have a wonderful day and a Shabbat Shalom.
Welcome to Embrace Shabbat. In last week’s parsha, Parshat Yitro, Rabbeinu Bachya teaches that it is incumbent upon a woman to daven for her children when she lights Shabbat candles. She should pray that Hashem grant her children the ability to learn and be lit up from Torah. Tefillah that is said alongside the performance of a mitzvah is especially powerful and likely to be answered. In the merit of lighting Shabbat candles, which provides physical ohr , her children should be בעלי תורה , lit up from the spiritual light bestowed upon a person from the Torah. The Sefer Kav Yashar (Chapter 81) teaches: הַכֹּל תָּלוּי בָּאִשָּׁה , everything depends on the woman. A woman has the ability to guide her children and her family along the right path. As it says in Parshat Yitro, כֹּה תֹּאמַר לְבֵית יַעֲקֹב - אֵלּוּ הַנָּשִׁים- וְתַגֵּ֖יד לִבְנֵ֥י יִשְׂרָאֵֽל . Hashem told Moshe to speak with the women first because they are the ones that teach their children the proper ways to act and how to follow the Torah path (Midrash Rabbah on Shemot 28:2). In his Igeret Teshuva , Rabbeinu Yonah expounds on the role of a woman. The woman is the one that sends her children off to school in the morning and continues to worry about them throughout the day. When the children return home after a difficult day at school, she is waiting with mercy, kindness, and compassion, ready to dole out soft words of encouragement. She has more of an opportunity to hear her child out and provide moral support. Additionally, she makes sure that her children don’t waste time and teaches them about fear of sin from their youth. Therefore, the modest women are the cause for the Torah learning and fear of G-d in their household. I recently heard the following incredible story while being menachem avel for a friend of mine, Mr. Michael Kaplan. He told me that at the funeral for his mother, a grandchild got up to speak and told the following story: At age 13, his grandmother asked him if he would agree to make a Yissachar-Zevulun contract with her. She agreed to give him a monthly stipend to cover his expenses in exchange for a chelek in his learning. This went on for years. He finished Masechtot and Shas, and said that it was the chizzuk of his grandmother that got him through the grueling hours that he invested. This grandmother was such a wise woman. She knew that this “contract” would show a chashivut for her grandson’s learning, which would give him the motivation to continue his hard work. Simultaneously, she even got a portion of the schar for his learning! It is incredible for a grandmother to have such intuition! נשים במאי זכיין , by what merit do women merit a portion in Torah? Through bringing their children to learn Torah in shul and sending her husband to study in the Beis Medrash. נר מצוה ותורה אור , a mitzvah is the receptacle for the oil, but the Torah is the light itself. A woman receives a chelek in Torah learning from encouraging her children and her husband. As we know, tefillah is the greatest hishtadlut of all. (Of course, a person cannot rely on miracles and must invest in basic hishtadlut , but tefillah is the main hishtadlut .) Therefore, the best time for a woman to pray her family is when she is lighting the Shabbat candles, because that is the נר מצוה ותורה אור , as the Gemara Shabbat (23b) teaches: one who becomes accustomed to lighting candles will be rewarded with children who are talmidei chachamim. Have a wonderful day and a Shabbat Shalom.
Welcome to Embrace Shabbat. The Yaarot Devash teaches that there are seven mazalot , which correspond to the seven days of the week, and Shabbat corresponds to a negative mazal . It is for this reason that other religions celebrate their Sabbath on Friday or Sunday, rather than Shabbat. They believe that connecting their day of rest to Shabbat will bring negativity upon them. However, as Jews, we believe that by celebrating Shabbat, we demonstrate that we do not believe in other forces, such as mazalot , controlling us. Rather, we know that it is HaKadosh Baruch Hu Who is in charge and determines the course of our lives. The Avudraham (as quoted in the Anaf Yosef in Ein Yaakov on Masechet Shabbat 119b) teaches that the mazal of Friday is named “ Tzedek ,” and it is accompanied by the angel Tzadkiel , a good angel. The power of this mazal remains in existence through the final moments of Erev Shabbat. The mazal of Shabbat is mahadim , from the root word edom - red. The Gemara teaches that one who is born under this mazal of redness has a bloodthirsty nature and will have a tendency to direct his energies to being a mohel, shochet, or murderer. Rav Wolbe explains that for such a person, his violent tendencies will not change. However, he can chanel it for a mitzvah , such as milah ; a positive action (though not a mitzvah ), such a preparing kosher meat; or murder. This mazal of redness is the mazal of Shabbat. The power of this mazal comes into effect right from the start of Shabbat and is accompanied by the malach is סמאל , a negative angel (it is preferred not to pronounce the name of this malach and therefore people refer to it as ס-מ ). The Avudarham explains the connection between these two angels and the famous Gemara in Shabbat: two angels accompany a person home from shul on Friday night, a good angel and a bad angel. The Avudarham explains that these two angles are the positive angel of Friday and the negative angel of Shabbat, who “change shifts” and walk a person home as Shabbat begins. When they reach his home, they check if the table is set, the bedroom is made up, and the candles are lit. Then, either the good angel blesses the home and the bad angel answers “Amen,” or vice versa. When we sing שלום עליכם מלאכי השרת on Friday night, we welcome in these two angels: Tzadkiel of Friday and the negative ס-מ of Shabbat. Commenting on the words ה' פֹּ֘קֵ֤חַ עִוְרִ֗ים , G-d opens up the eyes of the blind, the Chidah (Tehillim 146:8) explains that the root of the name ס-מ is סומה , a blind person ; he blinds others from seeing the difference between an aveira and a mitzvah . ה' פֹּ֘קֵ֤חַ עִוְרִ֗ים does not just refer to a blind person who cannot see, but also a person that is blinded by the yetzer hara and can’t see correctly . When a person does Teshuva , Hashem is ה' פֹּ֘קֵ֤חַ עִוְרִ֗ים , He opens up the eyes of the blind. On Shabbat, the angel of ס-מ brings darkness and negativity. Therefore, we light candles to symbolically light up that darkness. The Iyun Yaakov teaches that the two candles as well as the two angels represent Shamor and Zachur . It is our hope that lighting the two candles will bring light into our Shabbat. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. The Gemara relates the famous story of Yosef Mokir Shabbat: Yosef was a man who cherished Shabbat and lovingly spent enormous amounts of money to honor it with delicious foods and delicacies. In his neighborhood, there was a gentile who was extremely wealthy. A stargazer warned the gentile that Yosef would come to steal all of his money in the future, and as a result, the man sold all of his investments and used the money to purchase a jewel. He placed the jewel in his turban, so that he could watch and protect it at all times. One day, the gentile was walking across a bridge, when the wind blew off his turban and landed it in the water, where a fish swallowed it. A fisherman caught the fish and removed it from the water, but it was too close to Erev Shabbat to sell. Who would buy such a fish? The fisherman knew to bring it to Yosef, who cherished Shabbat and would always purchase delicacies to honor the day. Sure enough, Yosef purchased it, later finding the jewel inside. Of course, Yosef now inherited all of the gentile’s money, as the stargazer had predicted. He sold the jewel for thirteen attics filled with gold. The Olot Efraim , commonly known as Kli Yakar on Chumash , extrapolates a beautiful message from this story. In Judaism, the number thirteen symbolizes the thirteen ikariam , principles of faith. The Sefer Ikarim teaches that principles can be divided into three basic categories of our faith: G-d created the world in six days and rested on the seventh, which is symbolized through Shabbat. G-d gave us the Torah on Shabbat. There will be reward and punishment in Olam Habah, which is called יום שכולו שבת , the day that is completely Shabbat. Olam Haba comes in the 7,000th year, after 6,000 years of the world. Shabbat contains messages of these three fundamentals of faith, as seen in the Shabbat prayers. Friday night discusses faith of creation, as in זכר למעשה בראשית . On Shabbat Day, the prayers mention ישמח משה במתנת חלקו , which refers to the giving of the Torah. Finally, mincha includes אתה אחד ושמך אחד , G-d’s Name is One, which refers to the future when G-d’s Name will be One in Olam Haba. The Olot Efraim says that the “jewel” that Yosef found is symbolic of each one of these principles of faith. Each one is its own gem: The Gemara teaches that Avraham Avinu wore a gem around his neck that everyone would gaze at. This “jewel” was the fundamental of faith- that G-d created the world- that Avraham Avinu spread throughout the world. The Gemara frequently refers to a chiddush of Torah as a gem. For example, when a Rabbi would say a chiddush , another Rabbi would respond, “You had this gem and you didn’t want to share it with me?” Olam Haba is referred to as a gem, because it says that it is built as a house made of gems. These fundamentals of faith are our true assets; a person can lose everything, but their faith will remain intact. The gift of Shabbat gives us those “gems” of faith. The number thirteen is also featured in all three fundamentals of faith, explaining why Yosef sold the stone for thirteen attics full of gold. Through his gem: G-d created the world. Avodah Zara maintains that there are twelve mazalot , horoscopes. However, Hashem is above these concepts, and is represented by the number thirteen. When we appreciate the “number thirteen ,” that G-d is the 13th force above the 12 constellations, He will reveal His thirteen attributes of mercy to the Jewish people. The Torah has שלוש עשרה מידות שהתורה נדרשת בהן , i thirteen principles that it is approached through. There were i thirteen rivers of perfume in Olam Habah. The numerical value of echad , thirteen, is symbolized in all three of these gems. This is the meaning behind Yosef receiving the gem for Shabbat and selling it for thirteen attics full of gems. The gem was “the gem of Emunah,” which brings along thirteen “subcategories” of Emunah and, with it, thirteen attics full of gold. The true inheritance that we have is our emunah. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. In his sefer Yaarot Dvash (Volume 1, Essay 319) , Rav Yonatan Eybuschutz quotes the well-known concept that gehenom turns off on Shabbat. One of the reasons why we smell besamim - fragrances- on Motzai Shabbat is because our soul is sensitive to the stench that comes from the rekindling of the furnaces of gehenom . To offset that negative stench, we smell besamim. Our Rabbis also teach that those who keep Shabbat during their lifetime are given a respite from gehenom on Shabbat. However, this only applies to those who keep Shabbat. Additionally, the longer one keeps Shabbat, the longer this period of respite. For example, one who keeps an additional 72 minutes of Shabbat after nightfall will receive an corresponding 72 minutes of additional respite in the next world. The same is true in accepting Shabbat; if one takes in Shabbat early, it’s impact is also transferred to the next world. The question then arises as to why we must smell besamim on Motzai Shabbat if, seemingly, the fires of gehenom do not turn off completely due to the mechalelei Shabbat who do not have respite in the next world. The Yearot Devash explains that there are other gehenoms, aside from the gehenom of fire. There is also the cold gehenom sheleg , the gehenom of snow. The Vilna Gaon teaches that gehenom is created from a person’s actions. If a person ignites the fires of desire and anger in this world, they create a similarly heated gehenom in the Next World. However, if a person does mitzvot, but is cold and lazy in his performance, his lack of fiery passion creates a gehenom of snow in the Next World. Those who don’t keep Shabbat in this world switch from the fires of gehenom to the gehenom of snow on Shabbat in the Next World. Observance of Shabbat protects a person from both forms of gehenom because of the aspects of shamor and zachur. Zachur refers to all of the positive aspects of Shabbat, whereas shamor refers to all of the actions we refrain from on Shabbat. Because of these two components, Shabbat has the power to protect a person from both gehenoms and purify them. Even if a person sins with Avodah Zara, the worst possible sin, Shabbat forgives, atones, and purifies.
Welcome to Embrace Shabbat. In the introduction to his sefer on Hilchot Shabbat, Rabbi Yaakov Yechezkel Posen quotes a Midrash that describes two of the Torah’s qualities. On the one hand, the Torah illuminates a person and protects him from sinning. Just as a candle prevents a person from stumbling in the dark, similarly, the Torah prevents a person from “stumbling.” Secondly, the Torah also lights up a person’s path so that he can move forward successfully. In life, a person must balance two simultaneous responsibilities: סור הרע, stay away from evil, ועשה טוב, and do good. Without the Torah, a person doesn’t know what corruption and immorality to stay away from. The Mesillat Yesharim writes that this world can be compared to darkness, where a person may trip and fall if they do not have a guiding light. However, protecting oneself from “tripping” is not enough. A person must also forge a path ahead ועשה טוב, and do good. While these two aspects can be applied to the entire Torah, they are particularly connected to Shabbat. A person must observe two commandments on Shabbat: זכור ושמור. There are positive commandments, זכור, such as reciting Kiddush and strengthening ones Emunah by remembering that HaKadosh Baruch Hu created the world in six days and rested on the seventh and that He continues to control the world. Additionally, a person must refrain from the negative, שמור, by abstaining from the 39 melachot on Shabbat. Doing one aspect of Shabbat is not sufficient; a person must light up their life with the positive aspects of Shabbat, while simultaneously refraining from the negative commandments. Rabbi Posen adds an additional component. On Shabbat, a person lights two candles to symbolize זכור ושמור and the two aspects of Torah discussed in the Midrash. The Midrash compares these two components to a candle: for a person walking in the dark, a candle can serve two purposes. On the most basic level, it prevents a person from stumbling in the dark. Additionally, it gives a person the ability to run forward and reach his destination. On Shabbat, we light two candles to that the laws associated with זכור ושמור will protect us from the “stumbling blocks” of life that lie in our path, but also guide us to our ultimate purpose. Therefore, we usher in Shabbat with the two candles. The Midrash brings beautiful pesukim showing the power of these candles: ● נֵר לְרַגְלִי דְבָרֶךָ וְאוֹר לִנְתִיבָתִי- David HaMelech says to G-d: “Your words are like a candle to my feet, and a light to my path.” ● ואם תרוץ לא תכשל- when I run, I don’t stumble. ● נר ה' נשמת אדם- the candle of G-d is a person’s soul. Our neshama is compared to a candle. On Shabbat, a person receives a neshama yetaira, an additional soul. The additional candle on Shabbat symbolizes the additional soul. ● Hakadosh Baruch Hu says: נרי בידך ונרך בידי, My candle is in your hand and your candle is in My hand. Hashem’s candle is the Torah, as it says נר מצוה ותורה אור. A person’s candle is their soul. “If you watch My candle, I will watch your candle.” When a person learns Torah, it is as if he lights a candle in front of G-d and gives light to His soul. The two candles on Shabbat can represent these two souls; one candle symbolizes G-d’s soul, which is the Torah and the other candle symbolizes our soul. This Shabbat, contemplate these beautiful thoughts related to the two candles of Shabbat. It is an eye opening and beautiful addition to our understanding.
Welcome to Embrace Shabbat. The Gemara in Masechet Shabbat 118b teaches: אָמַר רַבִּי יוֹחָנָן: כׇּל הַמְשַׁמֵּר שַׁבָּת כְּהִלְכָתוֹ, אֲפִילּוּ עוֹבֵד עֲבוֹדָה זָרָה [כְּדוֹר] אֱנוֹשׁ — מוֹחֲלִין לוֹ Rabbi Yochanan said: anyone who observes Shabbat properly, even if he worships idolatry, as in the generation of Enosh, he will be forgiven. Rashi explains that Enosh is specifically mentioned because in his generation, the people began serving avodah zara . The Rambam explains the driving force behind Enosh’s sin: at first, the people of the generation recognized G-d’s greatness, and felt that honoring His celestial beings would serve as a means of honoring Him, as the heavenly bodies serve as intermediaries that assist G-d. With time, however, people forgot G-d- the original Source- and began serving the heavenly bodies themselves, thinking that the stars and moon were controlling the world on their own. How, according to Rabbi Yochanan, can Shabbat serve as a counterforce to this belief? While Shabbat may serve as a reminder that G-d created the world in six days and rested on the seventh, that belief does not counteract idolatry; a person may believe that G-d created the world and put it in the hands of intermediaries, with whom He wants us to communicate. How does Shabbat prove that a person should deal directly with G-d? The Sefer Ahavat Eitan, a commentary on the Ein Yaakov , explains that when a person keeps Shabbat, he attests to the fact that G-d continues to run and supervise the world. Observing Shabbat demands of a person to put their parnassah in the hands of Hashem and trust that He will continue to sustain them. Therefore, when a person keeps Shabbat, he attests to the fact that HaKadosh Baruch Hu deals with him directly without any intermediary. The bracha of Shabbat only comes through refraining from working. On a deeper level, the Yearot Devash teaches that each day of the week has a different mazal and the mazal of Shabbat is “Shabtai”, the mazal of destruction. People believed that order to appease this mazal, a person must be in a sad and melancholy mood. Therefore, the Jewish people were happy and celebrated Shabbat to show that they were not influenced by the mazal, because they dealt directly with HaKadosh Baruch Hu. When a person keeps Shabbat properly, he demonstrates that he does not need to worry about mazalot or intermediaries, as they deal with HaKadosh Baruch Hu directly. It is for these reasons that Shabbat is a day of strengthening Emunah. In addition to refraining from the 39 melachot , a person must guard Shabbat. A person can accomplish this by pondering Hashem’s hashgacha and supervision- that He deals with us without an intermediary. A person may think about the fact that they do not need to worry about mazalot, which today refers to natural forces that appear to have some strength, because they don’t actually do anything. May these Emunah lessons strengthen us with every single Shabbat. Have a Shabbat Shalom, and bez’h through keeping Shabbat, our sins will be forgiven.
Welcome to Embrace Shabbat. The Gemara in Masechet Shabbat 117b teaches: כָּל הַמְעַנֵּג אֶת הַשַּׁבָּת נוֹתְנִין לוֹ נַחֲלָה בְּלִי מְצָרִים, שֶׁנֶּאֱמַר: ״אָז תִּתְעַנַּג עַל ה׳ … וְהַאֲכַלְתִּיךָ נַחֲלַת יַעֲקֹב אָבִיךָ וְגו ֹ׳ Anyone who delights in Shabbat gets a boundless inheritance, as it says, “when you rejoice in Hashem … then I will give you the potion of the inheritance of Yaakov your father.” The Gemara continues to explain that the reward for delighting in Shabbat is specifically the portion of Yaakov, and not that of Avraham and Yitzchak, because the latter avot received brachot that gave a boundary to the land. Rather, a person who observes Shabbat merits to receive the blessing of Yaakov- וּפָרַצְתָּ יָמָּה וָקֵדְמָה וְצָפוֹנָה וָנֶגְבָּה - and you will spread out in all four directions. The Maharsha explains this reward to be measure for measure: when a person spends money on Shabbat without any concern for boundaries, he receives a reward without boundaries. Sefer Anaf Yosef on the Ein Yaakov quotes that there are two kinds of working people. The first invests in his parnassah excessively; he believes that he alone is in charge of his income. For such a person, Shabbat is not an oneg, but a waste of time because a person cannot make any money on that day. This man’s parnassah is bound by his ability to invest hishtadlut - his income reflects the hishtadlut he invests and nothing more. A second type of person works during the week to fulfil the command of Hashem. However, he knows that the efforts that he invests has no bearing on the income that he receives- it is just a fulfillment of Hashem’s command. Such a person is מענג את השבת , he enjoys Shabbat and it serves as a rest for him, as he never wanted to work in the first place! Because this person has bitachon and relies on Hashem, Who has no bounds, his parnassah consequently has no bounds, as well. The mitzvah of Shabbat is not just to observe the day, but to feel a sense of relaxation, knowing that parnassah comes from Hashem. When a person is able to take the day off and forget about their work, it shows that they are relying on Hashem. In short, one who relies on his own handiwork is limited to his own handiwork, as the Chovot HaLevavot teaches in Shaar Bitachon. For example, if one places their trust in a lawyer who has a 60% success rate, that becomes the person’s probability for success, as they are bound by laws and confines of nature. However, one who relies on HaKadosh Baruch Hu has no bounds- his success is unlimited. The litmus test to a person’s bitachon is their state on Shabbat. Do they feel the need to rush back to the office to finish their work or be the last to leave on Friday afternoon, or do they know that their efforts are not what bear fruit, but a basic level of hishtadlut. This is the middah k’neged middah : for one who is מענג את השבת , his boundaries are limitless. Have a Shabbat Shalom.
The more we appreciate the value and importance of Shabbat, the more eager we will be to invest time and effort into preparing for it each and every week. I once heard a relative of Rav Avraham Kalmanowitz tell a story of an experience that Rav Kalmanowitz had which gives us a greater appreciation for the merit of Shabbat observance. Rav Kalmanowitz was once at a meeting to raise funds for the yeshivot in Poland, and the Hafetz Haim, who was by then an elderly man, was also present. A man came into the meeting and approached the Hafetz Haim. His wife was in labor, and he wanted to receive a blessing from the great sage on her behalf. “We are now talking about raising money for yeshivot,” the Hafetz Haim told the man. “Why don’t you make a donation, and this should be a merit for your wife?” A half-hour later, the man came back and told the Hafetz Haim that there were complications, and the situation is serious. “The Mishnah teaches that there are three reasons why women do not survive childbirth,” the Hafetz Haim told the man. “They are because of negligence regarding the mitzvot of hallah , family purity, and Shabbat candle lighting. Nowadays, the mitzvah of hallah outside the Land of Israel is not required on the level of Torah obligation; it is required only by the enactment of the Sages. Family purity is something which people are very careful to observe. But the third mitzvah – Shabbat – is an area regarding which many people are not as careful as they should be. Many people are unaware of the many halachic details of Shabbat, and thus unknowingly violate the laws. For example, if a person gets a small stain on his shirt and rubs it off, this could constitute a Torah violation. If your wife is experiencing difficulty during childbirth, it could be this is because of laxity in this third area.” The man accepted the sage’s words, and said that he would commit himself to studying the laws of Shabbat so he and his wife can observe Shabbat properly henceforth. “This is a time of danger,” the Hafetz Haim added. “Your wife’s life is at risk, and committing yourself to learn in the future might not be enough of a merit.” He turned to Rav Kalmanowitz, who was standing next to him, and recalled that recently they – the Hafetz Haim and Rav Kalmanowitz – had gone together to a nearby town to speak to the barber, who had been closing his shop on Friday evening after the onset of Shabbat. Friday was a busy time in his shop, and he succumbed to the temptation of making extra money by leaving his shop open into the evening hours. The Hafetz Haim and Rav Kalmanowitz succeeded in persuading the barber to close his shop before the onset of Shabbat. “You have great merit for accomplishing this,” the Hafetz Haim told Rav Kalmanowitz. “You have the merit of Shabbat observance. I want you to make a legal transaction – with a handkerchief – to transfer that merit to this man’s wife, and this will help her during childbirth.” “But I was not the only one there,” Rav Kalmanowitz said. “Maybe you should give your merit.” “I’m already an old man,” the Hafetz Haim said. “I need my merits for myself. But you are still young and have many opportunities ahead of you.” Rav Kalmanowitz agreed, and he and the man made a kinyan – a formal legal acquisition – transferring Rav Kalmanowitz’s merit of Shabbat to the man. Soon thereafter, the man returned and jubilantly reported that his wife had delivered a healthy baby boy. He asked the Hafetz Haim if he could serve as sandak at the berit . The Hafetz Haim refused, insisting that Rav Kalmanowitz should be given this honor, as it was through the transfer of his merit that the delivery was successful. After this incident, Rav Kalmanowitz was bothered by a question. At the time this occurred, his wife was also sick. He gave his great merit of Shabbat to a complete stranger at a time when his wife desperately needed merits. Why, he wondered, did the Hafetz Haim urge him to transfer his merit to this stranger, instead of keeping them for his own wife? Rav Kalmanowitz went to Vilna and proceeded directly to the home of Rav Chaim Ozer Grodzinsky to receive an explanation. He told Rav Chaim Ozer of what had happened at the meeting with the Hafetz Haim. Rav Chaim Ozer replied that two things amazed him. First, he was amazed by how real the Hafetz Haim’s perception of the merit of Shabbat was. For the Hafetz Haim, this merit was a real, tangible asset that could be legally transacted. Secondly, Rav Chaim Ozer said, this incident made it clear to him just how brilliant a man the Hafetz Haim was. He could have told Rav Avraham to keep his merits for the sake of his wife. Instead, he did something better. By giving his merits to a stranger, he earned even greater merit. Handing over his merit to somebody he did not know was a great act of selfless kindness, and in this way he earned immense merit through which his wife could be saved. And thus the Hafetz Haim managed to find the merits to save the wives of both men. The merit of Shabbat observance is something real. It is an invaluable asset. Once we recognize the immense value and importance of Shabbat, we will recognize the value and importance of preparing for it extensively and having it on our minds all week long.
When We Keep Shabbat, Shabbat Protects Us There once lived a Jew named Sam Zeitlin who was an outstanding cyclist and vied to make the U.S. Olympic team. This was in the 1960’s, and Sam encountered a good deal of anti-Semitism as he tried to advance in cycling. One day, he was nearly knocked off his bicycle as he was training, and somebody approached him shouting, “We’ll get you next time, Jew.” Sam realized that as a Jew, he had no chance of making the U.S. Olympic team, and so he decided he would try to get to the Olympics with the Israeli team. He contacted the manager of the Israeli cyclist club and said that he could help raise the club to world class standard. They met, and Sam moved to Israel and became a very important member of the cyclist club. He worked very hard to train so he and the club could compete in the 1972 Olympics. However, during this period, he got to know several religious Jews, and eventually became friendly with a certain Rabbi in Bnei-Brak. He began learning about Jewish heritage, and before long he was wearing a kippah and tzitzit. Eventually, he became fully observant, hoping that his religious observance would not get in the way of realizing his dream of competing in the Olympics. However, the Israeli cyclist team told him that it could not accommodate him; tryouts and training sessions scheduled for Shabbat could not be moved. These were federation rules that could not be changed. Sam had already bought an airline ticket for the trip to Germany for the Olympics, but he decided to forget his dream. He was not willing to violate Shabbat for the sake of competing in the Olympics, despite the fact that this was his life’s dream. Once he decided to withdraw, all the members of the cyclist team dropped out, as well. Israel sent athletes to compete in other sports, but not cycling. On the tenth day of the Munich Olympics, the Black September terrorist group broke into the complex where the Israeli Olympic team was staying, and killed eleven athletes. Sam Zeitlin and the rest of the cyclist team were spared because of his commitment to Shabbat. Although they mourned the tragic death of their fellow Israelis, they saw how Shabbat observance has the power to protect. כי אשמרה שבת קל ישמרני – when we keep Shabbat, Shabbat keeps us. Another story is told of a Syrian Jew from Mexico named Jacobo Schrem. He had a building which he was trying to sell, but the building had a lot of empty space and was not very profitable. One Friday morning, he was meeting with a prospective buyer, trying to sell the building, but the negotiations were proceeding slowly. The group that was looking into the building was scheduled to leave the city the next day, and so this was his only opportunity to close the deal. As time passed, he realized that he might not finish the deal before Shabbat. Jacobo had just recently begun attending Torah classes at night in the Aram Soba Kollel in Polanco, and had not always observed Shabbat or attended synagogue. He was not sure whether he should leave the meeting to prepare for Shabbat, or remain to close the deal. He ultimately made the courageous decision to go home, and he lost the deal. While he felt proud of his commitment to Shabbat, he could not help but wonder whether this was the right decision and worth the price. Two weeks later, on Thursday morning, September 19, 1985, a powerful earthquake struck Mexico City, killing thousands of people and destroying hundreds of buildings. In the aftermath of the quake, the Mexican government moved major corporations and agencies into the relatively few buildings that had not sustained damage. Jacobo’s building was one of those buildings, and he sold it for a huge profit. Over the years, Jacobo never shared this story with anyone. But years later, at a siyum he held to celebrate the completion of his first Masechet, he told over this story to teach everybody about the blessings and rewards that result from Shabbat observance. One of the people in attendance was Rabbi Shea Deutsch, who now serves as Menahel of Yeshivat Orchot Chaim in Lakewood. Rabbi Deutsch told me that one Jacobo’s sons married the daughter of Rosh Kollel. He was thus rewarded both materially and with blessings in his family. כי אשמרה שבת קל ישמרני – we only gain from observing Shabbat.
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.
Welcome to Embrace Shabbat. The Medrash in Bereshit Rabba 3:7 teaches that HaKadosh Baruch Hu created worlds and destroyed them, until he made our world and said, “This one pleases me,” as the passuk says: וַיַּ֤רְא אֱלֹהִים֙ אֶת־כָּל־אֲשֶׁ֣ר עָשָׂ֔ה וְהִנֵּה־ט֖וֹב מְאֹ֑ד , And G-d saw all that He had made, and behold it was very good. In other words, this world was pleasurable to him, while others were not. The Maharal writes that at first glance, this Medrash seems very strange. Even a human artisan doesn’t build and destroy things; he properly repairs that which he created until it is perfected. A house is not built and then destroyed because the owner is unhappy with the final product! The plans are brought to the architect, who works with them to repair the house. Obviously, G-d did not make any mistakes, so what is the meaning behind this Medrash that teaches that G-d built worlds and destroyed them? He explains that HaKadosh Baruch Hu’s creations are a developmental process. His creations begin at a foundational level, and then continuously improve. For example, G-d first created animals, until Man was finally brought into the world, and G-d stood back and said, “This is what I wanted.” At that point, the prior creations were no longer important. This is the meaning of “G-d built worlds and destroyed them”- He created more basic forms and then continuously improved them until the primitive forms were no longer significant. Similarly, when the Jewish people received the Torah at Har Sinai, the world trembled. This was because the world was not considered “finished” until the Jewish people received the Torah. The Maharal says that this concept can also explain the relationship between the weekdays and Shabbat. Once Shabbat arrives at the end of the week, it is as if all of the previous “worlds”- or days- were destroyed. Everything until that point was insignificant because their purpose was only to bring a person to Shabbat- סוף מעשה במחשבה תחילה , the end goal was there at the beginning . This concept is analogous to the building of a house- the studs and framing are all but forgotten once the house is completed. The end goal- moving into the house and utilizing it- is the primary “world” and any previous “world” ceases to exist. This should be our mindset once we finally reach Shabbat at the end of the world. The world of chasing the dollar, the world of constant activity, the world of distraction and business- those worlds are to be destroyed once Shabbat arrives. Our job is to just appreciate the end goal, the purpose of all creation, and bask in the bracha of Shabbat. ויחל אלוקים ביום השביעי - the Talmid Yerushalmi teaches that ויחל can mean to end or to yearn , as in the passuk נכספה וגם כלתה נפשי , my heart yearned and wanted . ויחל אלוקים ביום השביעי - G-d yearned for the seventh day. After all of the melacha of the six days of creation, G-d looked forward to the end goal, the ultimate טוב מאד , when everything was finished and the purpose was actualized. May we appreciate that final world, the Olam of Shabbat, that disqualifies all previous worlds. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. The Gemara in Masechet Brachot teaches that there are three things in this world that are microcosms of Olam Habah, one of which is Shabbat. Similarly, the Zohar relates that HaKadosh Baruch Hu wanted to provide an example of Olam Habah in this world, and He therefore gifted the Jewish people with Shabbat. Furthermore, the Medrash אותיות דרבי עקיבא says that at the time of Matan Torah, HaKadosh Baruch Hu called to the Jewish people and said that He was giving them the Torah and if they observed the mitzvah of Shabbat, they would be rewarded with Olam Habah. They asked for an example of the reward, and HaKadosh Baruch Hu answered them, “Shabbat. Olam Habah is entirely Shabbat, and the example is Shabbat.” Shabbat is מעין עולם הבא- a taste of the world to come. The Gemara teaches: מתנה טובה יש לי בבית גנזי ושבת שמה, [Hashem said] I have a good gift in My treasure house and Shabbat is its name. The Marharal asks why Shabbat is the only mitzvah that is considered a “gift from the treasure house.” The Maharsha explains that G-d’s “treasure house” is Olam Habah, and Shabbat is the only mitzvah that emanates from that “treasure house.” However, the Maharal is still bothered about why Shabbat is singled out. He explains that generally, Olam Habah is given as a reward for performing a particular mitzvah; it is an outcome of a person’s actions. However, Shabbat is Olam HaBah itself- it is not an outcome of the mitzvah. Therefore, this term is used to highlight that the reward for Shabbat is above all. אות היא בני ובניכם, [Shabbat] is a sign betweeen Me and you. The Ohr HaChaim explains that Shabbat is merely an אות, a symbol, of the Shabbat to come. When Hashem grants us with a נשמה יתירה on Shabbat, He is providing us with a flavor of Olam Habah that will come in the future. סידורו של שבת explains in his introduction that the exact measurement given for Shabbat is 1/60th of Olam Habah. He explains that anything less than this amount would be batel b’shishim and not exist. Shabbat is the smallest possible amount of Olam HaBah, and the true reward is much greater. Rav Wolbe used to say that if a person wanted to “take his Olam Habah pulse,” he should check his connection to Shabbat. The more pleasure and enjoyment that a person gets from Shabbat, the greater their connection to Olam Habah. Olam Habah will be an entirely spritual experience, just like our experience with Shabbat. Yes, a person can connect with the eating and drinking of the day, but they should connect more on a spiritual level. Learn Torah and see “Wow! If this is how delicious learning Torah tastes, imagine what Olam Habah is going to taste like.” B’ezrat Hashem, we should all experience that great flavor of מעין עולם הבא, a microcosm of Olam Habah that Shabbat has to offer. Shabbat Shalom.
Welcome to Embrace Shabbat. Rashi, based on Chazal, famously teaches: מה היה העולם חסר, מנוחה, באת שבת - באת מנוחה, What did the world lack? Rest! Shabbat came — Rest came. The Alshich raises three questions on Rashi’s commentary: 1. מנוחה is not a form of מלאכה, so how could it be lacking in the world? 2. What do the words שבת וינפש refer to? 3. Why does the Torah use the term וינח ביום השביעי? It would be more gramatically correct to say ונח, and He rested, rather than וינח, and He caused to rest. Nothing physical can survive without a spiritual component. This can be seen most clearly with the human body, which immediately begins to decompose once its spirit leaves. Similarly, other living beings, such as flowers or trees immediately begin to rot once their spirit is removed. In the first six days of creation, the world was purely physical, without any spiritual component, and therefore would be destined to quickly decompose. HaKadosh Baruch Hu created Shabbat, the spiritual component to the world, which allowed it to continue to exist. This concept answers the three questions that Alshich raises. When Rashi states that the world was lacking menucha, he is referring to its ability to continue to exist without a spiritual component. Once Shabbat was instituted, the world could rest; it would not decompose. Additionally, the root of וינפש is נפש- G-d gave a “soul” to creation. The soul- Shabbat- was the holiness that was needed to keep creation going. Finally, this can explain the term וינח, and He caused it to rest. G-d didn’t rest; He gave creation spirituality- Shabbat- which allowed it to rest and stop decomposing. It had a state of relaxation and it stayed the way it was, no longer disappearing. This concept continues to repeat itself every week. If we would continue working non-stop, the world would decompose. Shabbat is what gives us and the world the ability to exist- everything needs a touch of spirit. In the outside world, “spirit” refers to alcohol. Some people need those kinds of spirits to stay alive. However, when we talk about spirits, we refer to kedusha, limud torah, and other spiritual actions- טוב להודות לה. These are the spiritual connections that we make over Shabbat - באת שבת - באת מנוחה Shabbat Shalom.
The Hatam Sofer , in one of his published derashot (109), comments that Shabbat is the מקור הברכה – the source of all blessing – but in order to receive the blessings made available by Shabbat, one must maintain an aura of peace and serenity in the home. The Mishnah in Masechet Uktzin comments, לא מצא הקב"ה כלי מחזיק ברכה אלא השלום – “The Almighty found no utensil capable of containing blessing like peace.” Peace is the receptacle we need in order to receive and retain blessing. Rav Wolbe drew a comparison to a person trying to fill a pitcher that has a hole on the bottom. No matter how much water he pours into the pitcher, it will never become full, because the water is not being contained. Similarly, if one becomes angry on Shabbat, then beyond the general destructive effects of anger, one also forfeits the blessings of Shabbat, as he does not have the receptacle he needs to contain them. We read in Tanach that David Ha’melech once extended the berachah , אתה שלום וביתך שלום וכל אשר לך שלום – “May you have peace, may your home have peace, and may there may be peace in everything you have.” All blessing depends on shalom ; without peace, we cannot enjoy blessing in any area of life. For this reason, we greet people on Shabbat with the wish of “ Shabbat shalom ,” blessing them a peaceful Shabbat, as this is the prerequisite for receiving all the blessings of Shabbat. The word איש (“man”) and אשה (“woman”) both share the letters אש – “fire” – but the word איש also has the letter yod , whereas אשה has instead the letter heh . Our Sages teach that if there is peace between husband and wife, then י-ה – Hashem – resides among them; but if not, then Hashem’s presence departs, leaving only אש – the destructive “fire” of discord. In light of this, the Ben Ish Hai (Parashat Naso) comments that domestic harmony is associated with the number 15 – the numerical value of the divine Name י-ה . Accordingly, the birkat kohanim (priestly blessing) contains 15 words, the 15 th of which is שלום . Moreover, the Ben Ish Hai adds, on each human finger, except the thumb, there are three sections (separated by two knuckles), and the thumb has two sections. Each hand thus has 14 sections, and when we hold a כוס של ברכה – the cup of wine over which a berachah was recited – we arrive at 15. Indeed, one of the segulot for achieving peace in the home is giving one’s wife the kiddush cup from which to drink. The Sages teach that when the three angels visited Avraham Avinu and he served them a meal, they gave Sarah the cup of wine after birkat ha’mazon , and, as Rashi comments, they asked Avraham where Sarah was, in order to endear her to him and thereby enhance their shalom bayit (marital harmony). Likewise, in ancient times people customarily ate two meals a day, for a total of 14, and on Shabbat we add a third meal – se’udah shelishit – to reach 15, so we can achieve the blessing of peace. Shabbat signifies the pinnacle of peace, and se’udah shelishit is the most important meal, as it marks the 15 th meal of the week and thus grants us the blessing of peace. The Gemara teaches, תלמידי חכמים מרבים שלום בעולם – “Torah scholars increase peace in the world,” because the Sages instituted the practice of כוס של ברכה and the requirement of se’udah shelishit , which have the effect of bringing peace to the home. Rav Wolbe once approached Rav Yechezkel Levenstein to ask for advice, as he felt he did not have as deep a connection as he wanted with the boys in the yeshiva. Rav Levenstein advised that when the boys lined up on Friday night to extend a “Shabbat Shalom” greeting, he should think when greeting each boy that he truly wants the boy to have a good Shabbat. This would help build the emotional bond which he sought. Shabbat is special time for building feelings of brotherhood and camaraderie, and these feelings are then able to extend throughout the week. The Ben Ish Hai tells of a man who returned home from the synagogue on the first night of Rosh Hashanah and noticed that his wife had forgotten to buy a pomegranate before the holiday. The pomegranate is one of the foods we customarily eat on Rosh Hashanah as a “ siman ” – as a good omen for the coming year. The pomegranate is laden with seeds, and thus expresses our wish that we should be “filled” with mitzvot . The man was very angry that his wife forgot such an important part of the Rosh Hashanah observance. When the Ben Ish Hai heard about the man’s reaction, he said, “What worse siman can there be on Rosh Hashanah then being angry? This is a bad omen for the entire year!” This is true of Shabbat, as well. Shabbat observance can bring us many wonderful blessings, and it is in fact the source of all blessings, but unless there is peace and serenity in the home, these blessings cannot be contained. For this reason, several halachot reflect the importance of peace in the home on Shabbat. One of the reasons given for the institution of the Shabbat candle lighting is shalom bayit , as people are generally in better spirits when the home is illuminated. Likewise, the Gemara establishes – and this law is codified in the Shulhan Aruch – that one should ensure to sharpen his knife on Erev Shabbat, because if it cannot cut properly on Shabbat, this would cause frustration and tension in the home. These halachot express how we must take proactive measures to avoid tension and arguments, and do everything we can to maintain a positive, upbeat atmosphere in the home during Shabbat. Let us work towards ensuring an aura of peace and harmony in the home especially on Shabbat, thereby creating the receptacle we need to receive the special blessings Shabbat offers us.
Welcome to Embrace Shabbat. The משנה עוקצין states: לא מצא הקדוש ברוך הוא כלי מחזיק ברכה לישראל אלא השלום , G-d did not find a vessel to hold blessing for the Jewish people other than peace. The Chidah explains this to mean that even if a person has his own personal merits and the merits of his forefathers, and even if G-d was already planning on bestowing blessings upon him, the blessings will not come to fruition unless the individual has peace. Peace is that vessel that holds life. Rav Wolbe explains with an analogy: a person can have the most expensive wine in the world, but without a vessel to hold it, the wine is worthless- it will just drop to the floor. Similarly in the spiritual world, all bracha requires a “vessel” and the Mishnah teaches that this vessel is peace. Sfat Emet highlights that on Shabbat specifically, this concept of Shalom is highlighted. We greet people with, “Shabbat Shalom,” and we recite, ופרוש עלינו סוכת שלומיך , May G-d spread upon us a sukkah of peace . Why is there a stronger connection between Shabbat and Shalom? If Shabbat is the mekor haBeracha , the source of all blessings, the only way to receive that blessing is with Shalom. It is for this reason that even before Shabbat begins, a person must work to bring Shalom into their life. The Gemara teaches that if a person only has enough money for wine for Kiddush on Friday night or for Shabbat candles, he should purchase the candles. Bringing light into one's home is the priority, as it increases Shalom Bayit. Without peace, the blessings that come with Shabbat will not be fulfilled. Shabbat begins with the lighting of Shabbat candles to bring Shalom in with the holiness of the day. Additionally, the Amida concludes with the bracha of Sim Shalom because a person can request healing, parnassah, the Beit HaMikdash, and anything else, but without Shalom, the brachot will not materialize. We must work on getting along with others in order for the bracha of Shabbat to come down. A person can have everything, the Chidah says, but אם אין שלום אין כלום , if there is no Shalom, there is nothing. Shalom extends beyond getting along with others. David HaMelech teaches this concept in his bracha to Naval: ואמרתם כה לחי ואתה שלום וביתך שלום וכל אשר לך שלום - You should say, “To life!” You should have peace, your family should have peace, your household should have peace, and everything that you have should have peace. The Malbim extrapolates that the first step to everything is ואתה שלום , a person must be at peace with themselves. Their emotions, desires, and wants must be put to rest, because if a person does not have inner peace, they cannot have peace with people or in other areas of their life. We start our Shabbat with ואתה שלום . Find inner peace and calmness. Realize that HaKadosh Baruch Hu is taking care of your life. Go into Shabbat in a peaceful state and when you have ואתה שלום , then you וביתך שלום will follow, and in the end you will have וכל אשר לך שלום , and then blessings can come down. Shabbat Shalom.
Welcome to Embrace Shabbat. – Strategy: Be Sensitive to Kedushat Shabbat Shabbat the source of Hashem in the universe The Beit HaLevi on Beresheet quotes a famous Medrash regarding Shabbat. During the six days of creation, Shabbat approached G-d and complained, “each day of the week has a match. Sunday has Monday, Tuesday has Wednesday, and Thursday has Friday. But I don’t have a match!” G-d responded that the Jewish people would be its match. What does this mean? By definition, “creating the world” required G-d to diminish his presence in the world. Whereas His Omnipresence previously embodied the entire universe, G-d had to retract some of Himself , as if to say , to make room for His creations. With each creation, His retreated further from the physical world. Our Rabbis teach that the root of the word עולם is העלם , hidden; in creating a world, G-d needed to hide Himself to make room for the existence of His creations. On Shabbat, G-d was finally able to reveal His existence in the world, as He rested from bringing any new creations into existence. That aspect of Shabbat, the ability to recognize G-d in the world, is what breathes life into the entire physical universe. Without Shabbat, there would be no world, as Shabbat and G-d would not be acknowledged! The Beit HaLevi provides a mashal to explain this system: in the physical world, a man and female work in tandem to bring a child into the world. Similarly, the Jewish people and Shabbat work together to create a recognition of G-d’s Oneness in the world. At the end of time, the Jewish people will be the source of the revelation of G-d in the world, as they were previously with the miracles of Yetziat Mitzrayim. Shabbat will spark this final revelation of G-d through the open miracles that will take place in the world through Jewish people. Therefore, on Shabbat we recite in Kiddush: תחילה למקראי קודש זכר ליציאת מצרים . Shabbat partnered with the Jewish people to publicize the miracles that reveal Hashem’s name in this world. Just as Adam HaRishon is called ראשון , first, because all future generations emerge through his existence, so too Shabbat is תחילה למקראי קודש , because all the kedusha and nisim in the world come as a result of zechut Shabbat . Rav Simcha Solovetichik, a Rosh Kollel and the great-grandson of the Beit HaLevi, uses his explanation to understand why the Shofar is not blown on Shabbat. According to classic reasoning, the Shofar is not blown on Shabbat Rosh Hashana to prevent a person from accidentally being mechalel Shabbat through carrying. The entire Rosh Hashana celebrates G-d’s revelation of Himself in the world, but there would be no revelation without Shabbat! Therefore, we refrain from blowing Shofar, which brings G-d into the world on Rosh Hashana, and honor Shabbat itself, which is the greatest revelation. Rav Simcha Soloveitchik also questions how the Beit HaLevi claims that there was no recognition of G-d until Shabbat. The Torah explicitly relates that Adam referred to G-d by name on Friday. He explained that Mekubalim teach that on Friday afternoon after Chatzot, the holiness of Shabbat is already felt in creation. Due to this hachana on Erev Shabbat, Adam HaRishon was able recognize Hashem and refer to Him by Name. Appreciate the power of Shabbat and have a Shabbat Shalom.
Welcome to Embrace Shabbat. This Shabbat is Shabbat Shuva, where we continue to celebrate and bask in the spiritual intensity of Rosh Hashana. Every Shabbat draws upon the mitzvot and holiness of the previous week and uses it to infuse the day with Kedusha. On Shabbat Shuva, the power of the mitzvah of Shofar from the previous week continues into Shabbat and uplifts the day even more than a typical week. Typically, the Amidah of a weekday or Yom Tov is said repeatedly in the Arbit, Shacharit, and Mincha prayers. For example, the identical weekday Amidah is recited three times daily at Arbit, Shacharit, and Mincha. On Rosh Hashana, a special Amidah is recited, but this exact tefillah is repeated throughout the day (with the exception of Mussaf, which is always different). On Shabbat, however, three completely different prayers are recited. Why? The highlight of Rosh Hashana is the Mussaf prayer, which is broken into three units: Malchiyot - Hashem is King, Zechronot- Hashem remembers, and Shofarot- the Shofar of Har Sinai. The Sefer Ikarim explains that these three sections parallel the three fundamentals ikarim of our Emunah (although there are famously 13 principles ikarim , they can be further organized into three major units): 1. The existence of G-d 2. He supervises, rewards, and punishes 3. The Torah came from Shamayim at Har Sinai, which is how Hashem reveals Himself in this world The Rishonim teach that the three prayers of Shabbat also correspond to these three fundamentals of Emunah: On Friday nights, we say וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל־צְבָאָם , the heaven and earth were finished, and all their array. We discuss the creation of the world - as the kiddush continues: זכר למעשה בראשית . By discussing the creation of the world, we attest to the fact that Hashem created the world and therefore controls everything. Malchiyot and Kiddush on Friday night both display this ikar Emunah : Hashem is the King of the world and is in control of everything. In our Shacharit prayers, we read: יִשמַח משֶׁה בְּמַתְּנַת חֶלְקו ... כְּלִיל תִּפְאֶרֶת בְּראשׁו נָתַתָּ. בְּעָמְדו לְפָנֶיךָ עַל הַר סִינַי. וּשְׁנֵי לֻחות אֲבָנִים הורִיד בְּיָדו - Moshe will rejoice with the gift of his portion … for a a crown of glory You placed on his head when he stood before You on Har Sinai with the two luchot in his hand. Our tefillot on Shabbat day attest to the third of the ikarim : Matan Torah. Finally, at Mincha we discuss the last of the ikarim : that Hashem supervises, rewards, and punishes. We say in our Amidah: אַתָּה אֶחָד וְשִׁמְךָ אֶחָד וּמִי כְּעַמְּךָ יִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ . Hashem’s Name will be One in the time of Mashiach, when the world will come to the realization that He is King. At that time, Hashem will judge the world and deliver reward and punishment. Our three prayers on Shabbat correspond to the three fundamentals of Emunah, which also correspond to our Rosh Hashana prayers. We can maintain the connection and clarity of Rosh Hashana every week on Shabbat. Like Rosh Hashana, Shabbat is a day of Emunah when we can tap into these three fundamentals. One of the Achronim suggests discussing each of the three ikrim at the three Shabbat meals. On Friday night, a person can talk about the wonders of creation, the delicious food, or the wonders of the human body. At the Shabbat day meal, talk about Har Sinai and the tremendous revelation at Har Sinai. Finally, by Seudat Shelishit, talk about the future, Mashiach, and the reward and punishment that will come. Let us extend the Emunah of Rosh Hashana to Shabbat each week by focusing on the words of our Tefillot. Then, we will concretize these three important fundamentals of our belief: Hashem exists and created the world; He watches, supervises, rewards, and punishes; and Hashem gave us the Torah, which dictates how we should live our lives. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. This week is the last Shabbat of the year, when we start getting ready for Rosh Hashana. The Sefer Rokeach quotes the Zohar that says that on Rosh Hashana there are two judgements: the first day is called דינא קשיא , a strict judgement, and the second day is called דינא רפיא , a lighter judgement. The numerical value of קשיא and רפיא is the same numerical value of שבת . What is the connection? What does Shabbat have to do with sweetening the judgement of Rosh Hashana? Rav Osher Dovid May in his sefer Shirat Natan quotes Rabbeinu Bachya who says that the power of simcha can turn over Hashem’s judgement to mercy. In Parshat Ki Tavo, one who gives his tithes and gifts to the poor asks, הַשְׁקִ֩יפָה֩ מִמְּע֨וֹן קׇדְשְׁךָ֜ מִן־הַשָּׁמַ֗יִם וּבָרֵ֤ךְ אֶֽת־עַמְּךָ֙ אֶת־יִשְׂרָאֵ֔ל , look down from the heavens from the place called מְּעוֹן and bless the Jewish people . Rashi comments that the word הַשְׁקִיפָה is generally used in a negative context, such as when G-d destroyed the Egyptians and turned over Sedom. This is the only time that it is used in a positive context, as a request from one who has properly given his tithes. Rabbeinu Bachyu explains that after completing this mitzvah , this man experienced incredible happiness that caused him to make this proclamation. It is this power of simcha that turns the judgement of justice into mercy. Rabbi May says that this, too, is the power of Shabbat. On Shabbat we proclaim ישמחו במלכותך , you are happy in Your Kingdom . It is a time that we proclaim that G-d is King and we are happy with His Kingdom, and that has the power to change justice into mercy. While it is important to be happy with Hashem’s Kingdom every Shabbat, it is especially critical in the last Shabbat of the year. ישמחו במלכותך - be happy with Hashem’s Kingdom . It is not just enough to say pessukim of malchuyot on Rosh Hashana. We have to truly feel happy and excited that Hashem is our King, and not begrudgingly go through the necessary motions. Shabbat is the “embassy” of Hashem’s Kingdom in this world. We express our joy in being a part of this “embassy,” and our excitement in being avdei Hashem , which turns Hashem’s judgement into mercy. This is the reason why Shabbat has the same numerical value of the two judgement days of Rosh Hashana. The power of our simcha on Shabbat turns the judgement into mercy, which is so necessary before Rosh Hashana. B’ezrat Hashem we will use this Shabbat express our joy in being servants of Hashem and that will bring us a wonderful, beautiful year. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. In his sefer שימוש חכמים , Rav Shach tells stories about his rebbe- Rav Elya Lopian. In one of those stories, he quotes Rav Elya speaking about his teacher- the Elder of Kelm- and his stringent observance l’chvod Shabbat. The Elder of Kelm had special clothing for Shabbat that he did not wear during the weekdays, as many of us do, as well. However, when his bigdei Shabbat became outdated and he necessitated new clothing, he would not downgrade his Shabbat clothing to his weekday wardrobe, in accordance with the principle of מעלין בקודש ולא מורידין , we go up in holiness and don’t go down. Furthermore, everything, down to his socks, was special for Shabbat. He had special Shabbat plates and dishes, as do many people today. However, he took it one step further: he had special pots for cooking his Shabbat food, just like he had special pots for cooking for Pesach. He would not use weekday pots to cook the special food for the meals. He describes the incredible effects of these holy customs. During the week, his color was slightly jaundiced. But on Shabbat, his face would turn into a reddish, ruddy color. That is the outcome of all of the hachanot for Shabbat. The more a person respects Shabbat and prepares for it properly, the more special Shabbat will become to him and the greater impact it will have. Hachana is the ikar - the main point is the amount of preparation that a person invests. This principle can be extended beyond Shabbat, as well. When counting from Nisan , Tishrei is the seventh month of the year, parallel to Shabbat, which is the seventh day of the week. Elul , the sixth month, correlates to Friday, the sixth day of the week. Just as a person must use Friday to prepare for Shabbat, Elul is a time to invest and prepare for Rosh Hashana. This power of hachana will transform a person’s Tishrei, Rosh Hashana, Yom Kippur, and Sukkot. Dayan Wosner, the great tzaddik of Bnei Brak, quoted the Shulchan Aruch’s ruling that Sephardim have a custom to get up early during the month of Elul and say Selichot. The Rama paskans that this is not the custom amongst Ashkenazim. Rav Dayan Wosner explains that while it is not the Ashkenazi custom to recite selichot during the entire month of Elul, everyone has the custom to get up early. Everyone has to do something different, change, and add. The more preparation you put in, the greater the product. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. In the month of Elul, we begin preparing for Rosh Hashana. In the mussaf prayers, we quote 30 different pesukim , many of which reference Hashem’s kingdom and grandeur. The fifth passuk reads: ה' מָלָךְ֮ גֵּא֪וּת לָ֫בֵ֥שׁ לָבֵ֣שׁ ה' עֹ֣ז הִתְאַזָּ֑ר אַף־תִּכּ֥וֹן תֵּ֝בֵ֗ל בַּל־תִּמּֽוֹט - Hashem is King, He clothes Himself in grandeur; Hashem wears strength, He girds Himself with strength. He makes sure that the world is established; he doesn’t falter. In addition to the Rosh Hashanah prayers, this passuk is recited each Friday in the shir shel yom . After Adam HaRishon was created, he opened his eyes, saw the beautiful creations surrounding him, and called out this passuk . We too, recite this prayer on Friday, the day that he was created, as well as on Rosh Hashanah, referring to Hashem as our King. The Chidah also makes a beautiful connection between this passuk and Shabbat. He quotes the Arizal who points out that גֵּא֪וּת לָ֫בֵ֥ש ׁ, when unscrambled, spell גואל שבת - He will redeem us in the zechus of Shabbat. This idea is similarly expressed in the Midrash אין ישראל נגאלין עד שישמרו את השבת , the Jewish people will not be redeemed until they keep Shabbat. By keeping the Shabbat at a high level- שמירה מעולה - a person demonstrates that HaKadosh Baruch Hu created the world, that He is the King, and אין עוד מלבד , there is no one else but Him. By extension, if Hashem is in full control and the world is His, He can forgive any sin. The Ramchal writes that Hashem can forgive any sin, regardless of the “rules” and the more one believes that He is in charge, the more likely that his sins will be forgiven. Therefore, the Chidah says, by keeping Shabbat and testifying to this concept, a person will bring the Geula closer. Hashem’s mercy will be invoked due to one’s observance of Shabbat, hastening the redemption. עז התאזר has the numerical value of 613, because Hashem will consider it like we kept his 613 mitzvot , as Shabbat is equal to all of the mitzvot. In addition to this passuk , Adam HaRishon also said Mizmor Shir l’Yom HaShabbat when he realized the power of forgiveness that comes with Shabbat. We must recognize the power of keeping Shabbat- we are testifying to Hashem’s Oneness and His power over everything, and that understanding allows and invokes Hashem’s ability to forgive, bringing the Geula closer. This is especially important as we get ready for Rosh Hashana. The Rabbis teach that one should be especially careful in the Shabbatot of Elul because if we keep the last two Shabbats of the year, it will bring the Geula. This warning does not just apply to the communal Geula, but also to individual, personal Geulaot. We all need to be redeemed from our difficulties- קָרְבָ֣ה אֶל־נַפְשִׁ֣י גְאָלָ֑ה ּ, come close to my soul and let me be redeemed. B’ezrat Hashem, in the zechus of our high level of Shemirat Shabbat - שמירה מעולה - we should be zoche to the ultimate full Geula, and until then, everyone’s own personal Geulot. Shabbat Shalom.
Rav Yechezkel Levenstein the sainted mashgiach reminisces “The first year that I came to Kelm I remember the first kabbalah ( resolution) we took on to prepare for Rosh HaShanah was to strengthen our Shabbat observance ( Ohr Yechezkel Yomim Noraim pg 330) Rav Yaakov Galinsky, in his work Ve’higadeta , relates something he heard from a student of the Chafetz Chaim. Each year, the student told, the Chafetz Chaim would deliver a brief, three-minute talk at the beginning of the month of Elul. As etrogim do not grow in Eastern Europe, the Jews in those regions would have to import etrogim . Many of the etrogim would become ruined during transport, and thus those that were suitable for the mitzvah were very expensive. Only the wealthy Jews were able to purchase their own etrogim , and most people used the etrog purchased by the synagogue. “During Elul,” the Chafetz Chaim would say, “people think to themselves, ‘If I was wealthy, I’d be able to purchase my own etrog . And if I was extremely wealthy, I’d be able to purchase an expensive etrog to fulfill the mitzvah on the highest level.’ This is what people would do for the mitzvah of etrog , which, according to the Torah, applies only one day – the first day of Sukkot. On the other days the mitzvah is only מדרבנן . Yet, the reward for just one word of Torah learning is greater than all the mitzvot – greater than etrog , shofar and matzah . It is worth all 613 mitzvot combined. In just five minutes of Torah learning, we achieve far more than even the highest quality etrog !” The Chafetz Chaim pointed out on this basis how much a student loses if he arrives even just five minutes late to the Bais midrash for learning in the morning. While Torah study is immensely valuable at any time, it is especially so on Shabbat. The Ben Ish Chai, in Parshat Shemot, writes that according to the Mekubalim, the power of Torah study on Shabbat is 1,000 times that of Torah learning on a weekday. It is doubtful whether a calculator can figure out the value of even just ten minutes of learning on Shabbat, when each word we learn has 1,000 times the value of all 613 mitzvot combined, and we can learn many words in ten minutes! Particularly during the month of Elul, when we must be trying to prepare ourselves for Rosh Hashanah and filling our “bank accounts” with merit, it is proper to take some time on Shabbat for learning. As mentioned, the value of even just 10 minutes is incalculable. And everyone is certainly able to devote 10 minutes for learning on Shabbat. There are many subjects that one can learn, but if we decide to allocate 10 minutes for learning on Shabbat, we should perhaps consider following the guidance of Rav Yisrael Salanter, who was once asked what a person should learn if he only has 10 minutes for study. He replied, “He should study mussar , and he will then realize that he has much more than 10 minutes.” And thus if we are going to allocate time for learning on Shabbat, which we all certainly should, it would be appropriate – particularly during Elul – to choose the subject of mussar , perhaps a page of one of the classic works of mussar such as Mesilas Yesharim and Sha’arei Teshuva . It is advisable to choose a section that deals with topics relating to teshuvah , Rosh Hashanah and Yom Kippur. Somebody once asked one of the Gerrer Rebbe if it is permissible to study mussar on Shabbat. After all, mussar often causes a sense of anxiety and despondency, which is inconsistent with the festive atmosphere of Shabbat. The Rebbe answered by citing the pasuk (Devarim 10:16) , ומלתם את ערלת לבבכם – “you shall circumcise the foreskin of your hearts.” Spiritual growth is likened to bris milah , in that it entails opening our hearts that resembles the act of removing foreskin. As the mitzvah of bris milah overrides the Shabbat prohibitions, the Rebbe explained, studying mussar similarly is allowed on Shabbat. Let us, then, take full advantage of this power of Torah study, and add even just 10 minutes of learning on Shabbat as part of our preparations for the Yamim Noraim .
Welcome to Embrace Shabbat. The Sefer HaChinuch brings a beautiful explanation for the reason behind a mitzvah in this week’s Parsha (Parshat Re’ah): ושמחת בחגך , rejoicing on holidays. He explains that by nature, a person must experience times of joy, just as they need food, rest, and sleep. Hashem, in His kindness, commanded us with mitzvah of ושמחת בחגך in order to provide us with an opportunity to accrue additional mitzvot. He specially chose to place this mitzvah of happiness in the context of the joyous holiday season, a time when we express our thanksgiving for the miracles that Hashem performed for us. He commanded us to support our physical body and give it what it needs, in order to make it “happy,” thereby allowing a person to focus on true happiness: rejoicing with Hashem. The Rishonim discuss whether this mitzvah is also extended to rejoicing on Shabbat, and reasons are brought to support both sides. For example, the Ibn Ezra, in his song כי אשמרה שבת , refers to Shabbat as יום שמחות , a day of happiness . The Baal Shem Tov questions why this mitzvah of ושמחת בחגך includes a component of satiating the body, such as with eating meat and drinking wine on Yom Tov. If the whole purpose is to help the soul rejoice, why is any time and effort devoted to helping the body be “happy?” He explains with a mashal : A pious man was thrown into jail on trumped up charges. He found himself surrounded by the lowest of the low: drunkards, bandits, and hooligans. Like Yosef HaTzaddik, the man became friendly with his fellow inmates and developed a close relationship with them over time. One day, a family member was getting married and he had such a desire to express his שמחה של מצוה . However, his friends had no way to appreciate his lofty happiness. How could they understand the concept of rejoicing for a holy event ? In an attempt to include his friends in his happiness, the man bought a bottle of vodka and invited the inmates to join in and rejoice. Soon, they were all drinking and dancing, of course for their superficial reasons, induced by the alcohol that they drank. However, now, he could dance alongside them, celebrating this joyous mitzvah. Our simple body does not connect to the high and lofty aspects of the yamim tovim . Therefore, we feed it with meat, wine, and other items of Oneg Shabbat . Of course, the ultimate goal is not merely to provide wine to the drunkard. Rather, it is to feed the physicality so that the soul can free itself from the shackles of his physicality and enjoy the true Shabbat Kodesh by singing zemirot and saying divrei Torah. ושמחת בחגך tasks a person with feeling happy, but with a rejoicing that is connected to spirituality. This concept applies equally to our weekly observance on Shabbat, a job that does not just end with enjoying the body, but with igniting the soul, as well. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. In his sefer Kol Ram , Rav Moshe Feinstein raises a question about the korbanot of the holidays and Shabbat discussed in Parshat Pinchas. The Torah teaches that שני כבשים , two sheep, must be brought on Shabbat. The Gemara in Masechet Yoma draws a connection between Shabbat and Yom Kippur: just as the goats on Yom Kippur must be identical in size, age, and expense, so too the two sheep of Shabbat must be identical in all aspects, as well. Rav Moshe Feinstein explains the message between these two identical sheep. Two aspects of Shabbat are highlighted in the Torah- זכור and שמור . The commandment of זכור refers to the positive commandments of Shabbat, such as making Kiddush and highlighting the fact that Hashem created the world and rested on the seventh day. שמור , on the other hand, refers to the negative commandments of Shabbat, including the 39 melachot and their many subcategories. These two commandments, זכור and שמור , correspond to the two identical sheep; both must be commemorated “identically.” For every ounce of effort that a person invests not to transgress a negative commandment of Shabbat, they must invest in a counterforce of positivity. When one focuses on the negative alone, they cause others to leave with a distaste toward Shabbat. Many Jews arrived in America in the early 1900s and were mosser nefesh to observe Shabbat. Yet, many of their children went off the derech and no longer kept Shabbat. How could this be? Rav Moshe Feinstein explains that these people came home after they lost their job and they said “It’s hard to be a Jew” You cannot give just the negative. You have to give the positive. Rav Elimelech Biderman relates that there were once two 6-year old boys that were playing, pretending to be fathers learning with a Gemara. Shuckling over the pages, one of the boys yelled out to the other “ אסור אסור אסור ,” and the other one parroted back “ אסור אסור אסור .” – “It is prohibited , “It is prohibited , “It is prohibited .This was their understanding of Gemara. The great Mashgiach, Rav Dov Yaffe, overheard this exchange between the two young boys. Before returning home for Kiddush, he rushed to the boys’ parents to let them know about the serious ramifications that could result from such a negative perception of Torah learning. A person’s impression of our religion, and specifically Shabbat, must always be positive. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. This week’s parsha includes the tefillah of Shema Yisrael. There is a beautiful Chatam Sofer that connects the first passuk of Shema Yisrael to a hierarchy of Kedusha in the world. When describing how G-d created the world, the Gemara (Ketubot) says: אף ידי , my hand . G-d used “a hand” in creating the world. However, when it comes to creating the Beit HaMikdash, it says כוננו ידך , your hands (in plural). When juxtaposed, these two pessukim show that HaKadosh Baruch Hu put twice as much power into the Mishkan as He did into the world itself. While G-d dwells in both, the Mishkan emerges as much holier than the world. Moving upward in this hierarchy of Kedusha, Shabbat falls above both the world and the Mishkan. When confronted with the choice between building the Mishkan/Mikdash on Shabbat and keeping Shabbat, Shabbat trumps building. This “kedusha hierarchy” is indicated within the word שמע . The ש stands for שבת , the מ stands for מקדש/משכן , and ע stands for עולם . Shabbat is above the מקדש/משכן , which is above the עולם . Next in the hierarchy lies ישראל , the Jewish people. If a person has a choice between Chillul Shabbat and saving a Jewish soul, they should save the Jewish soul. Accordingly, in the first passuk of Shema, after the word שמע comes ישראל . And then, above all, is ה' אלוקינו ה' אחד . This has implications for how a Jewish person should approach Kedusha: first a person must recognize G-d in the world. Then, they should look for G-d in the Mikdash and Mishkan (which today refers to our shuls). Then, find G-d in Shabbat. Finally, connect to the Jewish people and ה' אלוקינו ה' אחד . On Shabbat we say אַתָּה אֶחָד וְשִׁמְךָ אֶחָד וּמִי כְּעַמְּךָ יִשְׂרָאֵל , You are One and Your name is One and who is like the Jewish people. When the Jewish people go through Shabbat, they reach that level of connection to HaKadosh Baruch Hu, ה' אלוקינו ה' אחד . Similarly, on Friday night, we start off Lecha Dodi with the words ה ' אֶחָד וּשְׁמו אֶחָד לְשֵׁם וּלְתִפְאֶרֶת וְלִתְהִלָּה ּ . We mention Hashem’s Oneness in connection to Shabbat to show this concept. Hashem is recognized first as dwelling in the world, then in dwelling in the Mishkan/Mikdash, then in dwelling in Shabbat, and at the highest level, in the Jewish people themselves, as Chazal teach ושכנתי בתוכם . It doesn’t say בתוכו , “G-d dwells in the Mishkan,” but בתוכם , in the Jewish people. The Jewish people is a place of dwelling where ה' אחד is recognized. Shabbat provides the Kedusha to help us reach that level. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. On this Shabbat before Tisha B’av, it is important to recognize the strong connection between Shabbat and the Beit HaMikdash. Every Friday night, we welcome in Shabbat with the singing of Lecha Dodi, written by Rabbi Shlomo Alkabetz: מִקְדַּש מֶלֶךְ עִיר מְלוּכָה. קוּמִי צְאִי מִתּוךְ הַהֲפֵכָה רַב לָךְ שבֶת בְּעֵמֶק הַבָּכָא. וְהוּא יַחֲמול עָלַיִךְ חֶמְלָה Beit HaMikdash, the city of G-d’s Kingdom, stand up from the overturned building. It is too long that you are sitting in the deep valley and G-d should have mercy on you. The continuing verses also talk about the Beit HaMikdash and the Geula. What is the connection between Shabbat and the Geula? Rav Shmuel Auerbach z”l quotes the passuk: אֶת־שַׁבְּתֹתַ֣י תִּשְׁמֹ֔רוּ וּמִקְדָּשִׁ֖י תִּירָ֑או ּ, you should guard my Shabbat and fear my Beit HaMikdash. The Gemara in Masechet Yevamot (6b) comments that the same term of fear applies to both the Beit HaMikdash and Shabbat. However, the “fear” should not be of Shabbat or the Beit HaMikdash themselves. Rather, just a person does not fear Shabbat, but the One Who commanded us to keep Shabbat, so too, a person should not fear the Beit HaMikdash itself, but the One Who dwells in the Beit HaMikdash. Shabbat and the Beit HaMikdash both have the shechina dwelling inside of them. There is a special fear and happiness that comes upon a person as Shabbat enters, and that same feeling should fill a person as they walk into the Beit HaMikdash. (Today, the Rishonim say that our shuls have the same status as a “mini-Beit HaMikdash” and therefore this sense of fear should fill a person as they walk into a shul). אימת שבת על עם הארץ - even an ignorant man has a sense of fear on Shabbat . Therefore, as Shabbat enters each week, a person should channel that special feeling to remembering the Beit HaMikdash, as a sense of the Beit HaMikdash comes into this world. While this, of course, applies to every Shabbat, it is especially relevant this week, the Shabbat before Tisha B’av. There is disagreement amongst the Rabbis with regard to our Minhagim on the Shabbat of the Nine Days. The Minhag Ashkenaz was not to wear Bigdei Shabbat on the Shabbat of the Nine Days. The Mekubalim, on the other hand, did wear special Shabbat clothing. Similarly, the Gaon of Vilna also said that one should wear Shabbat clothing. Today, the majority of people follow the custom of the Mekubalim and the Gaon of Vilna and wear Shabbat clothing. The Chatam Sofer established the German custom not to wear Bigdei Shabbat. He explained that the Mekubalim truly internalized the feeling of the Churban Beit HaMikdash during the week. Therefore, when the “mini-Beit HaMikdash” came down on Shabbat, they were sensitive to the extra feeling of Kedusha and became uplifted. Therefore, they did not have to show the external mourning through their weekday clothing on Shabbat. However, according to the Chatam Sofer, most people are NOT truly sensitive to the Chorban Beit HaMikdash during the week. Therefore, if a regular person would wear bigdei Shabbat , it would send the message that they felt the mourning during the week, but stopped mourning on Shabbat, which was simply not true. Therefore, they acted in a truthful manner and wore clothing on Shabbat, genuinely admitting that they were not fully in touch with the mourning of the Beit HaMikdash. Today, Sefardim mostly follow the custom of the Mekubalim and Ashkenazim are impacted by the minhag of the Vilna Gaon. We wear Bigdei Shabbat because in truth, we will not fully feel the intensity of the aveilut , even if we wear our weekday clothing on Shabbat. As a result, we instead focus on our observance of Shabbat and tapping into the feeling of its Kedusha. Therefore, this Shabbat is more important than ever to work on feeling the Kedushat Shabbat. Let us take advantage of this special Shabbat of the Nine Days, when we overlook the rules of mourning in order to be more sensitive to the holiness of Shabbat. Let us dedicate ourselves to being extra cognizant to this kedusha , perhaps even tapping into the holiness of the Mekubalim who felt the Beit HaMikdash being “rebuilt” every Shabbat. Tap into the true meaning of Shabbat and the Beit HaMikdash, a place where we could more potently recognize G-d, feel closer to Him, and learn His Torah. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. Next week marks the beginning of the Nine Days, the period of time when we mourn the Churban Beit HaMikdash and resolve to improve ourselves in the areas that caused its destruction. In describing the Jewish people going into galut , the passuk in Eicha tells us: לֹ֥א מָצְאָ֖ה מָנ֑וֹח ַ , she did not find rest. The word מָנ֑וֹח ַ is derived from the word מנוחה , and the Gemara teaches that one of the reasons that the Jewish people went into galut was because they did not keep Shabbat. It is interesting the passuk uses the terminology of לֹ֥א מָצְאָ֖ה מָנ֑וֹח ַ rather than the simpler לא שבתו , they didn’t keep Shabbat . While Shabbat is מנוחה , it is strange that the passuk focuses on the outcome of Shabbat, rather than the day itself. People who keep Shabbat can be separated into two categories. There are those for whom observing Shabbat is a tircha , a bother. They complain about how it interferes with their life and prevents them from doing things that they enjoy. And then there are those from whom Shabbat is the biggest taanug , enjoyment. How is it that these two groups experience Shabbat so differently? There was a newly married woman who invites her husband’s family over for dinner for the first time. In her angst, she calls her neighbor and says that she wants to serve the most delicious dessert. Does her friend have any recommendations? As luck would have it, her neighbor has the recipe for a cake from the #1 chef in France. It was a winner, guaranteed! The woman takes down the recipe and under tremendous pressure, begins to make the cake. Unfortunately, she does not have many of the ingredients. But she is resourceful and manages to make appropriate substitutions for many of the ingredients. The recipe called for butter, so she replaces it with margarine. It calls for walnuts, and she throws some salted almonds into the batter. She’s out of honey, so she substitutes sugar. It is perfect! Her husband’s family sits down for the meal, and the cake is not edible. Between the salt from the almonds and the margarine instead of the butter- they can hardly eat it! She herself tastes the cake and sees that it is a disaster! After the meal, she calls her friend and starts screaming and yelling at her. “What did you do to me? My family came over for the first time and this is what you do to me?” Her rant goes on and on. Her friend is shocked! She asks, “Did you follow the recipe exactly?” Her friend says she didn’t, but imagine what would have happened had she actually followed the recipe! HaKadosh Baruch Hu gave us Shabbat and the recipe for מנוחה - follow שמירת שבת כהלכתה . If we start substituting what we think are the proper ingredients for מנוחה , the cake is not going to come out the way that it is supposed to. לֹ֥א מָצְאָ֖ה מָנ֑וֹח ַ- they didn’t find מנוחה because they didn’t follow the recipe. Shabbat is set up in a way that we can intuit whether or not we are following it properly. If a person feels the מנוחה and the special feeling of Shabbat, then they know they are following the recipe. If a person is not feeling it, they should question whether they are keeping Shabbat properly. Wise is a person who recommits themselves to learning Hilchot Shabbat- the Chief chef’s recipe. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. This week’s strategy is to focus on singing zemirot on Shabbat. We will share two beautiful thoughts that will serve as an incentive to focus more on singing zemirot Shabbat. The Sfat Emet on Parshat Noach quotes the Midrash that explains a passuk in Tehillim: הוציאה ממסגר נפשי- take me out of the shackles of my soul, להודות את שמך, to praise Your name. He explains this idea with a passuk in Yechekel: ששת ימי המעשה יהיה סגור. There are two gates that are closed during the weekdays, that are only opened on Shabbat: the gates of heaven and the gates of a person’s heart. When the gates of heavens are opened, our hearts are opened as well; when those gates are locked, we are not able to praise Hashem. הוציאה ממסגר נפשי- when those locks are unlocked, both the locks from the gates of heaven and the locks of my soul, then להודות את שמך, I can praise Your name. The Sfat Emet explains further with another passuk in Tehillim: פתחו לי שערי צדק, open for me the righteous gates, אבוא בם, I will go into them, אודה, and I will thank Hashem. Those gates, the שערי צדק, are open on Shabbat. In other words, on a regular weekday we don't have the capability to praise Hashem and unleash our true feelings. Only on Shabbat, when the נשמה יתירה comes down, then the shackles of our regular, mundane soul are unleashed and we are able to properly praise Hashem. That is our first incentive: on Shabbat, we have an ability to praise Hashem through the zemirot, something that we don’t have on a regular weekday. Furthermore, there is a beautiful peirush from the Sefer Noam Elimelech: In the last mizmor in Tehillim, David HaMelech says the word הללוהו six different times in conjunction with different instruments. Those six הַֽ֭לְלוּהוּs refer to the six days of the week. Then comes the seventh one: כֹּ֣ל הַ֭נְּשָׁמָה תְּהַלֵּ֥ל קה. That כֹּ֣ל הַ֭נְּשָׁמָה is the praise that comes from a human being without any instruments; it is just a pure song. He also notes that the last passuk is repeated twice. Simply speaking, we say it twice because it is the end of Tehilim and at the end of a unit, we often repeat. The Sefer Noam Eliezer says that the reason why we repeat this passuk is because we have two neshamas on Shabbat. Because this seventh הלל refers to the הלל of a human being on Shabbat, we say it twice for the double Neshama and the double power that we have to praise Hashem. This praise comes without an instrument. A person is able to praise Shabbat on his own, without the need for additional assistance. This idea is also brought down in the Sefer Torat Chesed, where he says that people might think that singing a song on a weekday is better than on Shabbat because it can include instruments. In truth however, the human song on Shabbat is greater. He says: יותר טוב כל האדם that is נשמע ביום השבת. There are no other sounds- it is just the pure human soul praising its creator. No physical activity, no instruments, no mundane aspects- it is a pure soul unleashed, and able to praise its Creator. Shabbat is the special time to sing and let out our Hallel. The Midrash says that the words כֹּ֣ל הַ֭נְּשָׁמָה תְּהַלֵּ֥ל קה refer to כל הנשימה, every single breath. Rav Wolbe used to say that at the conclusion of David HaMelech’s Tehillim, he reached the ultimate understanding: a person should say a bracha on every breath that they take. (In practice, we would be saying brachot all day and Hashem does not require us to do this.) It is interesting to note that the Gemara in Mesechet Brachot comments that his passuk is the source for blessing on smell because smell is something that the soul benefits from. The passuk כֹּ֣ל הַ֭נְּשָׁמָה is the passuk of Shabbat because that is when a person reaches the level of understanding that they need to say thank you for every breath. Rav Wolbe used to say that if someone, lo aleinu, has an asthma attack or another breathing ailment, they would appreciate every single breath. That is the level that we can get to on Shabbat. There is a story told of Rabbi Avigdor Miller, whose grandson once walked into his kitchen and saw Rabbi Miller’s head under the water in the sink. Rabbi Miller had filled the sink up to the top and put his head inside. He pulled it out after a few seconds or minutes and was gasping for air. His grandson did not understand what his grandfather was doing! Rabbi Miller said that he had just heard that the air in New York is polluted and for a moment, he didn’t appreciate New York air. Therefore, he wanted to show himself what it felt like to not even have “polluted air”. That way, he would appreciate Hashem’s air. That is the ultimate כֹּ֣ל הַ֭נְּשָׁמָה. For every soul and every breath, I need to say thank you. This concept is infused into Shabbat, when we are gifted with our neshama yetaira. הוציאה ממסגר נפשי, the locks of my soul are taken off זה השער להשם- the gates are open, צדיקים יבואו בו. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. This week’s strategy is to learn Hilchot Shabbat. The sefer Yismach Moshe brings a beautiful peirushon one of the zemirot of Shabbat, which gives us insight into the importance of learning Hilchot Shabbat. It is a famous song written by the author of the Kuzari, Rabbi Yehuda HaLevi, called “יום שבתון אין לשכוח”-the day of Shabbat, don't forget.The zemercontinues, זִכְרוֹ כְר ֵֽיחַ הַנִיח ֵֽחַ -remember it like the good fragrance that comes from a Korban. What is the connection between these two beginning statements?Yismach Moshe explains that by remembering Shabbat, we bring the Kedusha of Shabbat into the week. This concept is even stronger when a person learns Hilchot Shabbat. The Gemara in מנחותtells us: עולהזאת תורת ה, this is the law of the Olah. This teaches us that if you learn the laws of the Olah, it is considered as if you brought the Olah. This concept is called ונשלמה פרים שפתינו, we can bring the bulls with our mouth. We don’t have the Beit HaMikdash anymore, so when we learn the laws of the korbanot, it is considered like we brought the Korban. Similarly, the Chiddush brought here by Yismach Moshe is that when you learn the laws of Shabbat, it is like you kept Shabbat then and there, even if you are learning on a Sunday, Monday, or Tuesday! Therefore, says the יום שבתון אין לשכוח,פייטן. If we do not forget Shabbat during the week, then it will be as if we actually had Shabbat during the week! זִכְרוֹ, it is the remembrance of Shabbat, חַ כְר ֵֽיחַ הַנִיח ֵֽ that will bring the fragrance like the Korban. Just like when I discuss a Korban and it is considered as if I brought it, so too when I remember Shabbat, it is as if I brought Shabbat down. This is a tremendous concept-the Kedusha of Shabbat can be there during the week. A further advantage is brought by the Sefer Egli Tal. He tells us that there are certain sins that are so severe that simple Teshuva does not help. Even so, those severe sins can be atoned for with learning Hilchot Shabbat. It says about Shabbat, כל השומר שבת כהלכתו אפילו עובד עבודה זרה כדור אנוש, someone who keeps Shabbat properly, even though he worships idols like the generation of Enosh, he will be forgiven. The power of Shabbat brings that Kapparah. When a person toils to learn and understand Hilchot Shabbat, that will bring him Kapparah as well. So we have another advantage: learning Hilchot Shabbat gives us Kapparah from sins. One can say, “Do I really have to learn Hilchot Shabbat every single week?” The Sefer Otzrot Yerushalayim brings down an idea from one of the tzaddikim of the Jerusalem of Old, Rabbi David Baharan. He said that before Pesech, everyone is careful to learn Hilchot Pesach because the Shulchan Aruch tells us שואלים בהלכות פסח קודם לפסח שלושים יום, we need to spend thirty days before Pesach learning the intricacies of Hilchot Pesach. He added that Hilchot Shabbat is no different. Pesach only comes once a year, but Shabbat comes every single week! He says that three days before Shabbat, which is when Shabbat is supposed to be on your mind, you are supposed to be שואלין ודורשין בהלכות שבת. Rabbi Chaim Palagi says that if a person dedicates himself to learning Shabbat by diligently learning from a sefer, אני ערב בדבר, I am the co-signer, מובטח לו, he is guaranteed,שלא יבוא תקלה על ידו, he will not stumble in the laws of Shabbat. That is the power of Hilchot Shabbat-if you learn with the right intention of knowing the laws, the learning itself will protect you. שומר שבת כהלכתוbrings Kaparah. Lastly for this week’s installment on the importance of learning Hilchot Shabbat, the sefer Divrei Emuna tells us that when a person learns Hilchot Shabbat, he creates angels that will protect him from sinning. He gives a deeper understanding of what we learned from Rabbi Chaim Palagi (ie. that learning Hilchot Shabbat will protect you because it creates angels of protection.) The Maharsha quotes the Gemara (Mesechet Makkot) that says, בדרךרוצה לילךשהאדם , on a path that a man wants to take, בה מוליכין אותו, they escort him. If you want to go on the right path, they will escort you. The Maharsha asks, who is the they? It should say “if you want to go on the right path, He (ie. Hashem) escorts you.” What is the they? When you have a desire to do something right, that ratzoncreates positive angles and that will aid you to finish what you started, even though you did not do an action or even speak yet! Rav Wolbe says that you can have a fleeting ratzon, that is not real. For example, a person can say, “I want to finish shastonight.” Tonight is not a ratzon; it is a fantasy. A ratzon is real when you see something come out of it. Real will comes to fruition. If a person says that they want to keep Hilchot Shabbat, that is very nice. When they start learningHilchot Shabbat that is a real ratzon. That shows you are serious about your will to keep Shabbat. Now that you have the ratzon to keep Shabbat, you have created angels and those angels will protect you. In review, we have quite a few incentives for the important of learning Shabbat:1.When you learn Hilchot Shabbat during the week, it brings the Kedusha of Shabbat to the week. 2.Learning Hilchot Shabbat brings Kapparah, atonement, for previous sins, even serious sins. 3.Learning Hilchot Shabbat will create angels that will protect you from sinning on Shabbat. With all of these incentives, we should dedicate ourselves to learning Hilchot Shabbat. Go out and buy a sefer in English, learn it by the table or before the meal, and review. B’ezrat Hashem we will get all of those benefits of learning Hilchot Shabbat. Have a Shabbat Shalom.
Welcome to Embrace Shabbat. This week’s strategy is to uplift our speech on Shabbat. We will explain a deeper explanation of this concept. The term “uplift our speech” comes from a wording that we say in our prayers on the holidays: ורוממתנו מכל הלשונות, G-d uplifted us above all tongues (which means all languages). This simply means that our language, לשון הקודש, is a holier language and is uplifted. One of the things we praise G-d for is אתה בחרתנו מכל העמים-G-d chose us from all nations. He loves us, became appeased, and lifted us up above all languages. Rabbi Efraim Shapiro from Florida brings a novel explanation. He says that there are certain words that we use to capture and describe events, people, and emotions. A person can say, “That was an amazing dinner” or “That was delicious food” or “That was an awesome event”. These events all have existing words to describe them.However, there are certain occurrences that there really are no words for. For example, someone who marries off their daughter or has their first child or grandchild. If you ask the lady that waited for years for a child and finally has her first son, “How do you feel?”, there are no words for her to respond. Awesome? Elated? These words don’t capture the moment! ורוממתנו מכל הלשונותmeans that G-d gave us events that are above language, that can’t be captured with the human tongue; they cannot be captured with a mere word. A word does not have enough to capture that emotion. We thank G-d for giving us such events that are above words. It is not just great physical events that are above words because, but spiritual experiences, as well. For example, Neilah on Yom Kippur, how a person feels when they do a special act of kindness, or how a person feels when they learn for four hours straight. We can give many examples of spiritual accomplishments that words don’t capture. We are thanking G-d for that as well. There is a beautiful thought from Rav Wolbe that is in the same vein. Rav Wolbe quotes what was said at hissheva brachot by Rav Yitzchak Issac Sher of Slabodka. In a Sheva Brachot, we say, “G-d gave us קול ששון וקול שמחה” and many other terms of happiness. In there we say, קול חתן וקול כלה, the voice of a Hatan and the voice of a Kallah. Where does the sound of a Hatan and the sound of a kallah come into a list of terms of happiness? Does it mean the screaming kallah as she enters her circle of friends at her wedding. Or maybe the loud sounds of laughter from the Hatan? Does it mean the beat when they introducethe Hatan and Kallah? Is that the קול חתן וקול כלה? Rav Yitzchak Issac Sher explains that there are terms that we can use to describe happiness. שמחהis a term for happiness. ששוןis a term for happiness. There is internal happiness and external happiness. However, there is no word that describes the word of the happiness of the חתןand כלה. It is beyond words! Therefore there is a new term for happiness: קול חתן וקול כלה. How do you describe that look of a kallah as she walks down the chuppah. What is that term of happiness? Happy? Excited? Thrilled? There is no word! It is just called קול כלה. We have to create a word for it because there is no existing word. It is the “voice of the כלה” or the voice of the “חתן”. That is what ורוממתנו מכל הלשונותmeans. The happiness of the Hatan and Kallah is a spiritual happiness; it is something that we cannot describe. This is why when we accept Shabbat, the term that we use is בואי כלה בואי כלה. Sephardim even have the custom to sing the same tune of בואי כלה בואי כלהthat we sing by לכה דודיat awedding because Shabbat is similar. Shabbat is a רוממתנו מכל הלשונות. It is a day that there are no words to describe the feelings we experience. If a person who goes through Shabbat properly, does not have words to describe what he feels, whether it is his קבלת שבתwhich puts him in a different zone, his tefillah, seudot shabbat with zemirot, his learning before Shacharit on Shabbat morning or anything else. There are no words for his description of Shabbat.Shabbat is קול חתן וקול כלה. It is something that we cannot describe. We appreciate that Hashem gave us this great, indescribable gift and we say “uplift our speech”-we should be involved in things on Shabbat that there are no simple, mundane terms to describe. It is not a Shabbat of wildness and craziness. It is not even a Shabbat that is “thrilling and awesome.” It is a Shabbat where there are no words to describe our feelings. All we can say is “It is Shabbat.” I cannot describe what it is with words. It is the flavor of the food on Shabbat, the flavor of the zemirot is Shabbat. That is ורוממתנו מכל הלשונות-uplift our speech. Uplift our experience to the point that there is no speech to describe those feelings of Shabbat. Have a Shabbat Shalom.
ודבר דבר The Different Ways We Can Elevate Our Speech on Shabbat The prophet Yeshayahu (58:13) speaks of several things from which we are to refrain on Shabbat, including ודבר דבר , which the Gemara in Masechet Shabbat (113b) explains to mean שלא יהא דבורך של שבת כדבורך של חול – our speech on Shabbat must differ from our speech during the week. On Shabbat, we should not speak the way we speak on weekdays. This requirement is an especially demanding one. Wearing special clothing on Shabbat and refraining from our ordinary weekday activities on Shabbat are, comparatively speaking, easy, but speech is a different matter entirely. Our speech is our essence. The Torah tells that at the time when Adam was created, G-d “blew” a soul within him ( ויפח באפיו נשמת חיים ), and Targum Onkelos explains this to mean that He gave Adam רוח ממללא – the faculty of speech. Our speech is integrally connected to our soul, to the very essence of our beings. And thus changing our speech on Shabbat means changing our core essence on this day. Of course, as we know, anything G-d commands us to do must, by definition, be within our capabilities. Hashem gave the Torah to us flawed human beings, and not to angels, and thus any obligation must be within our reach. How, then, is it possible to observe this law of ודבר דבר , and ensure that our speech on Shabbat differs fundamentally from our speech during the week? The commentators offer several approaches to explain the concept of ודבר דבר , presenting us with different possibilities for applying this concept and elevating our speech on Shabbat. The Meiri explains that the Gemara refers to the content of our speech, instructing that we must refrain on Shabbat from vain, frivolous talk, and from speaking about business and financial matters. We should focus instead on Torah study, prayer, and speaking about the wonders of Hashem. This is certainly something all of us can do – we can try to give more attention on Shabbat to Torah matters and engage in meaningful conversation. In this way, our speech on Shabbat will be on a much higher level than it is during the week. The Radak, in his commentary to Sefer Yeshayahu, explains that our Sages here refer to the tone and quantity of our speech: שידבר בשבת בנחת וימעט בדברים – “that one should speak on Shabbat calmly, and speak less.” According to the Radak, we should try on Shabbat to speak in a calmer, more relaxed manner, and to speak less than we normally do. During the week, limiting our words is not necessarily a virtue. It is told that the Hafetz Haim was a great conversationalist, who would speak a great deal with people. When he was asked about this practice, he explained, “I wrote the book about lashon ha’ra [forbidden speech about other people], and therefore people might assume that I believe one should avoid talking altogether in order not to violate this prohibition. I specifically make a point of talking a great deal about permissible matters to show that I am not at all opposed to talking – as long as one speaks properly.” However, according to the Radak, on Shabbat it is appropriate to speak less than one does during the week. Interestingly, the Imreh Yehuda (Parashat Shelah) writes that it is customary to eat fish on Shabbat because fish do not make any sounds, and they thus symbolize the concept of limiting our words on Shabbat. The Imreh Yehuda also cites the Rebbe of Ropshitz who noted that the word “Shabbat” begins with “ Sha- “ – the sound people make when they want quiet, alluding to the minimizing of our speech on Shabbat. This point is also made by the Roke’ah , one of the Rishonim , who observed that the letter פ' does not appear anywhere in the section of ויכולו – the verses in Parashat Bereshit when Shabbat is mentioned for the first time in the Torah – or in the section in Parashat Pinhas that speaks of the special sacrifices offered on Shabbat. The reason, the Roke’ah explains, is because the name of the letter פ' is פה – “mouth.” Its absence from the verses discussing Shabbat indicates to us that we should endeavor to keep our speech on Shabbat to a minimum. Of course, we are encouraged to discuss matters of Torah and the like on Shabbat. It has been explained that for this reason King David began his מזמור שיר ליום השבת , the special chapter of Tehillim he wrote to be recited on Shabbat, by proclaiming, טוב להודות לה' ולזמר לשמך עליון – it is wonderful to express gratitude and praise to Hashem. Shabbat is not a time for silence, but rather to use our faculty of speech for lofty, spiritual matters, and to refrain as much as possible from other topics. Finally, the Panim Yafot explained the rule of שלא יהא דבורך של שבת כדבורך של חול to mean that the prayers which we recite on Shabbat should be recited at a higher level of concentration than our prayers during the workweek. This refers not only to special Shabbat prayers, but also to the sections of the prayers that are recited both on Shabbat and weekdays – such as the first three and last three berachot of the Amidah prayer. Even when we recite the exact same words as we do during the week, we should recite them differently, on a higher level, with greater concentration, focus and emotion. In summary, we have seen four different approaches to explaining the requirement to make our speech on Shabbat special: 1) To speak about Torah and spiritual matters, and avoid mundane topics as much as possible. 2) To speak in a calmer, more relaxed tone. 3) To speak less on Shabbat than we do during the week. 4) To raise the quality of our prayers on Shabbat. There are thus several different ways to apply this concept. I would encourage everyone to choose the approaches or approaches which he or she feels would work the best. This way, we will all ensure that our speech on Shabbat will have a unique quality, and we will raise our Shabbat experience to greater heights.
אתה אחד...ומי כעמך ישראל Understanding the Shabbat Minhah Prayer In the Amidah prayer recited during Minhah on Shabbat, we emphasize the theme of singularity – the fact that both Hashem and the Jewish People are unique: אַתָּה אֶחָד וְשִׁמְךָ אֶחָד. וּמִי כְעַמְּךָ כְּיִשְֹרָאֵל גּוֹי אֶחָד בָּאָרֶץ. . “You are one and Your Name is one, and who is like Your nation, Yisrael, a singular nation on earth?” Why do we focus on this particular theme at this time, at Minhah on Shabbat? The answer emerges from the comments of the Tur ( Orah Hayim 292) regarding the widespread custom to recite the verse, ) וַאֲנִי תְפִלָּתִי לְךָ ה'עֵת רָצוֹן (“And me, my prayer is to You, Hashem, at a time of acceptance”) when the Torah is taken from the aron (ark) at Minhah on Shabbat. We recite this verse, the Tur explains, because Shabbat afternoon is a very special עת רצון – an auspicious time for our prayers to be answered. Members of other nations generally spend their off-days drinking and partying, and so by the late afternoon hours, they are inebriated and involved in frivolity and nonsense. We, however, after feasting on our day of rest, return to the synagogue to pray and listen to the Torah reading. This contrast makes Shabbat afternoon an עת רצון , a time of special love and closeness between us and Hashem. King David speaks of this contrast in Tehillim (69), where he describes the drunkards who waste their time when they do not work ( יָשִׂיחוּ בִי יֹשְׁבֵי שָׁעַר וּנְגִינוֹת שׁוֹתֵי שֵׁכָר ), and then proclaims, the verse, וַאֲנִי תְפִלָּתִי לְךָ ה'עֵת רָצוֹן “ – that on his day off, he engages in prayer and devotion to Hashem. We therefore recite this pasuk on Shabbat afternoon as we prepare for the Torah reading, noting that this is a special time that demonstrates our nation’s singularity. More generally, one of the important themes of Shabbat is the unique relationship between us and Hashem. The Maharit (Rav Yosef of Trani) writes in one of his published lectures that just as through our observance of Shabbat we testify to Hashem’s singularity, likewise, on Shabbat Hashem testifies, as it were, to our singularity. When we spend our free time engaged in meaningful pursuits, Hashem celebrates, so-to-speak, our uniqueness, just as we proclaim on Shabbat Hashem’s singular stature as Creator and Ruler over the world. The Maharit notes that this relationship is expressed by the Gemara’s discussion in Masechet Berachot regarding Hashem’s tefillin . The Gemara comments that the Almighty wears tefillin , and inside the tefillin’s four sections are verses that speak of the unique stature of the Jewish Nation: 1) וּמִי כְּעַמְּךָ יִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ ". – “and who is like Your nation, Yisrael, a singular nation on earth” (Divrei Hayamim I 17) אַשְׁרֶיךָ יִשְׂרָאֵל מִי כָמוֹךָ עַם נוֹשַׁע בַּה’ מָגֵן עֶזְרֶךָ …. “Fortunate are you, O Yisrael, who is like you, a nation saved by Hashem?” (Devarim 33) 2) כִּי מִי גוֹי גָּדוֹל אֲשֶׁר לוֹ אלקים קְרֹבִים אֵלָיו כַּה’ אלקינוּ בְּכָל קָרְאֵנוּ אֵלָיו:(ח) וּמִי גּוֹי גָּדוֹל אֲשֶׁר לוֹ חֻקִּים וּמִשְׁפָּטִים צַדִּיקִם כְּכֹל הַתּוֹרָה הַזֹּאת אֲשֶׁר אָנֹכִי נֹתֵן לִפְנֵיכֶם הַיּוֹם: “For who is a great nation who has G-d close to them, like the way Hashem our G-d is close to us?” And who is a great nation that has statutes and justice like the entire Torah that I placed infront of you today” (Devarim 4) 3) אוֹ הֲנִסָּה אלקים לָבוֹא לָקַחַת לוֹ גוֹי מִקֶּרֶב גּוֹי …….. “Or has G-d [ever before] ventured to take for Himself a nation from the midst of another nation?” (Devarim 4) 4) וּלְתִתְּךָ עֶלְיוֹן עַל כָּל הַגּוֹיִם אֲשֶׁר עָשָׂה לִתְהִלָּה וּלְשֵׁם וּלְתִפְאָרֶת …. “And to make you supreme over all the nations that He made, for glory, for renown and for grandeur” (Devarim 26) These pesukim all speak of Beneh Yisrael ’s special stature. Our tefillin contain the pasuk , שמע ישראל ה' אלוקינו ה' אחד , proclaiming Hashem’s singularity, and His tefillin contains pesukim which proclaim our singularity. Of course, Hashem does not actually wear tefillin . However, tefillin signifies a connection, a close bond, and thus the Gemara speaks here of Hashem’s unique relationship with the Jewish People. We are bound to Him because we recognize and appreciate His uniqueness and singularity, and He is bound to us because He recognizes and appreciates our uniqueness and singularity. And thus just as we proclaim Hashem’s singularity by wearing tefillin , Hashem is described as wearing tefillin in that He recognizes and cherishes our singularity just as we recognize and cherish His. On Shabbat, we do not wear tefillin , because the purpose served by tefillin is served by Shabbat itself. Tefillin express our unique relationship with Hashem, and we therefore do not need tefillin on Shabbat, the entire observance of which revolves around this concept, our special bond with the Almighty. As mentioned, this bond is particularly manifest in the afternoon, when we return to the synagogue to pray and learn, showing that we use our free day not for indulgence and frivolity, but to nurture our relationship with Hashem. For this reason, the text of the Amidah prayer recited at Minhah on Shabbat contains several references to the verses contained in our and Hashem’s tefillin : אַתָּה אֶחָד וְשִׁמְךָ אֶחָד. וּמִי כְעַמְּךָ כְּיִשְֹרָאֵל גּוֹי אֶחָד בָּאָרֶץ. תִּפְאֶרֶת גְּדֻלָּה וַעֲטֶרֶת יְשׁוּעָה The phrase אתה אחד ושמך אחד , proclaiming the oneness of Hashem, resembles the pasuk , שמע ישראל ה' אלוקינו ה' אחד . The phrase ומי כעמך ישראל גוי אחד בארץ is one of the verses in Hashem’s “ tefillin ,” and the words תפארת and גדולה appear in other verses in His tefillin ( לתהילה ולשם ולתפארת , and ומי גוי גדול ). Later in this section of the Amidah of Minhah , we say about Shabbat, יַעֲקֹב וּבָנָיו יָנוּחוּ בוֹ. – “Yaakov and his sons shall rest on it.” This also relates to the theme of אחד – oneness. The Shelah Ha’kadosh notes that the letters of אחד in gematria 1 ( א ), 8 ( ח ) and 4 ( ד ). This word thus alludes to Yaakov, the father of the twelve tribes; the eight sons born from his two wives, Rachel and Leah; and the four sons born from his maidservants. This phrase in our Minhah prayer thus speaks of Yaakov and his sons who together comprise a single, unique unit, just as Hashem is singular and unique. Because we are אחד , together and unified, Shabbat is described in this prayer as a time of מנוחת שלום – “a rest of peace and tranquility.” As the Maharal explains, when we come together as one, we can experience true “peace and tranquility,” and this is the unique quality of our Shabbat experience. In truth, this theme of oneness features prominently in our prayers recited at the onset of Shabbat, as well. In the Lecha Dodi prayer, composed by the famous Kabbalist Rav Shlomo Alkabetz, we refer to Hashem as א-ל המיוחד – “the G-d who is unified,” and then declare, ה' אחד ושמו אחד – “He is one, and His Name is one.” We continue, לשם ולתפארת ולתהילה – “for renown, for grandeur and for glory” – a variation of one of the verses in G-d’s tefillin : לתהילה לשם ולתפארת . Already at the beginning of Shabbat, we emphasize the theme of אחד , the fact that Shabbat is our “ tefillin ,” an eternal testament to our unique, everlasting relationship between the unique, singular G-d with His unique, singular nation.
The Power of Shabbat in a Russian Prison Recognizing the special kedushah of Shabbat is often difficult for us. Even if we observe it properly, we are prone to overlooking its unique spiritual power and the effect it has upon us. As part of our effort to sensitize ourselves to this kedushah , it is worthwhile to read a number of excerpts from the book Unbroken Spirit , the autobiography of former Soviet dissident and Prisoner of Conscience Rabbi Yosef Mendelovitch. Rabbi Mendelovitch was born in 1947, and when he was ten years old, his father was arrested on trumped-up charges and sent to jail. It was then that young Yosef, who had never received any sort of religious education, prayed for the first time. He writes, “I discovered these simple truths, not through books or lectures, but from within my own being, and I know too it must have been implanted there by a divine hand.” Although he was never taught anything about prayer or any other religious observance, he arrived at Jewish practices on his own, from within his own soul. Just as the Midrash says that Avraham Avinu, who was raised by idol worshippers, studied Torah on his own, from his own soul, likewise, Yosef Mendelovitch intuitively arrived at several Jewish observances. In his autobiography, Rabbi Mendelovitch recalls how he was arrested for trying to leave Russia to move to Eretz Yisrael . After his arrest, his interrogator tried intimidating him, asking him, “Why are you trying to be a Jew? You were raised as a Russian, you were educated as a Russian, and you know more about Russian culture than I do. Your face doesn’t even look Jewish!” These questions lingered in Yosef’s mind for a while. He started asking himself what made him Jewish, and what he would need to do to act like a Jew. He knew next to nothing about Judaism, but he did what he could. He took a handkerchief, tied knots on the corners, and made it into a kippah which he put on his head. Seeing how this irritated the Russian officials, he felt encouraged to proceed further. He started praying. His next step was to observe Shabbat. How, he wondered, could he observe Shabbat in a Russian prison? He decided he would prepare for Shabbat. He asked the prison guard for a bucket of water and a rag, and he mopped the prison cell in honor of Shabbat – something the prison officials were very happy to see him to do. Yosef also washed the walls, and in the process, he found a nail which was left there by a previous inmate. He used this nail to scratch the images of candles. He remembered once seeing a postcard with a picture of a Jewish woman lighting candles, with the text of the berachah written on the bottom. Although he could not actually light candles, he figured he would at least have a picture of candles on the wall and pretend to light. He closed his eyes and imagined lighting the candles. When his eyes opened, he writes, he saw two flames. This man, in the darkest situation imaginable, sensed the kedushah of Shabbat. He did so by recognizing the unique quality of Shabbat and by doing everything he could to give honor to the day. Yosef Mendelovitch did not even learn about Shabbat, yet he intuitively understood that it is a sacred day, and he thus was able to experience that kedushah even in a Russian jail cell. The prison guards forced the inmates to work on Saturday, but Yosef devised a plan. He put in extra time working the rest of the week, and would hide the product of this extra work. Then, on Shabbat, he would pretend to work. In one passage in the book, Rabbi Mendelovitch beautifully describes the atmosphere he and his fellow Jewish inmates created through their observance of Shabbat: “Serenity descended upon us and made us feel as though we were elsewhere.” He writes that they would save scraps of bread during the week so they would have something extra for Shabbat, and even the prison guards could not help but be impressed by their Shabbat observance: “Their eyes betrayed not just wrath, but also envy of their existence, of Jews faithful to themselves and their tradition. Our home was bright and our faith was solid. Their corner was dark and devoid of both hope and faith. For all their plentiful food and butter and vodka, they sensed that our modest Shabbat was infinitely richer. They wondered at these strange people, so faithful to their tradition.” The sanctity of Shabbat can be felt anywhere – even in a Russian prison. The Kotzker Rebbe was once asked where Hashem could be found, and he answered, “Wherever you let Him in.” The same can be said of Shabbat. Its holiness can be found anywhere, under any circumstances, as long as one makes an effort to experience it. Elsewhere in the book, Rabbi Mendelovitch writes that he was once being transferred to a different prison. It was Sunday, and as his train pulled into the station, he looked out the window and saw young men and women sitting around playing cards and drinking vodka. He also saw a wife dragging her drunk husband as he kicked and cursed. As Yosef watched all this, he thought of the Soviet officials’ efforts to indoctrinate him by forcing him to take courses in prison about Russian culture. He then said to himself, “Is this all you could offer me as an alternative to the precious sanctity of Shabbat? Are not these drunks in more dire need of reeducation than I am?” When he was caught refusing to work on Shabbat, he proudly and fearlessly told the guard outright that as a Jew, he could not work on Saturday. The guard angrily bellowed, “How dare you! What do you think, you’re on vacation over here? You’re going to work immediately, or you’re going to rot forever and never see your Israel .” Yosef responded, “I’m not afraid of your threats. I fear only the Holy One, Blessed be He.” He describes the pride and joy he felt defying the Russian authorities by refusing to work on Shabbat. He told himself that he was likely the only Jew in the world who did not desecrate Shabbat despite being ordered to do so. There were countless Jews around the world who violated Shabbat without being threatened – yet he observed Shabbat despite being threatened. As he was being led to his cell, he imagined that the two guards who carried him, one on either side, were the two angels who accompany a person on Shabbat, bringing him to the Almighty’s Heavenly Throne. He writes, “I celebrated Shabbat in my silent, cold, bleak cache,” and he felt “detached from time and place.” Even under those conditions, Yosef Mendelovitch succeeded in experiencing the special serenity and holiness of Shabbat. Indeed, Shabbat stands out as a prominent and recurring theme throughout Rabbi Mendelovitch’s story. As a result of his refusal to work on Shabbat, the authorities eventually transferred him to solitary confinement, and he observed a 50-day hunger strike. His courageous defiance triggered a worldwide campaign to have him released, and Jews across the globe marched and rallied on his behalf. His rallying cry was “Let my people go” – the words used by Moshe Rabbenu when he confronted Pharaoh and demanded that he release Beneh Yisrael from Egypt ( שלח את עמי ). Later, he writes, when he was eventually freed and arrived in Eretz Yisrael , he realized that he was mistaken to use the words “Let my people go” as his rallying cry. Moshe’s demand to Pharaoh was, שלח את עמי ויעבדוני – “Let my people go so that they would serve Me .” Rabbi Mendelovitch acknowledged that when he began his struggle, he fought to be a Jew without recognizing what being a Jew meant. He eventually realized that the struggle to be free was for the purpose of ויעבדוני , so that he and his fellow Soviet Jews could serve Hashem. When the Soviet regime finally agreed to let him leave Russia , they summoned him and announced that he was “deprived” of his Soviet citizenship and was to be “deported immediately.” He jubilantly responded, “Thank G-d,” taunting them. As he was being driven to his plane, he turned to the colonel and said, “You arrested me for trying to fly to Israel – and now you yourself are buying me a ticket. I know you allowed some 300,000 Jews to leave the Soviet Union , but many more are left, and I’m telling you, if you don’t let them all go, the regime will collapse.” Rabbi Mendelovitch writes that he was surprised by his courage to threaten the colonel even while he was still in his hands. The colonel responded, “That might be true. We hadn’t imagined the strength of your willpower and determination.” In essence, the colonel was saying, “You amazed us.” He conceded defeat, acknowledging that a powerful empire had been defeated by this man’s resolve and courage. Yosef Mendelovitch’s passionate devotion to Shabbat played a huge role in cultivating this strength and courage. Despite having no religious background, and never having been taught about Shabbat, he sensed the special kedushah of the day and made unimaginable sacrifices to observe it to the best of his very limited ability. And this dedication helped inspire him and strengthen him to continue his campaign of defiance, making him a hero and symbol of greatness to this very day. He now lives in Eretz Yisrael , has completed his semicha studies, teaches in a yeshiva, and has children and grandchildren. He is a living, vivid and inspirational testament to the extraordinary power of Shabbat observance and of sacrifice for Shabbat. Towards the end of his book, Rabbi Mendelovitch observes that in a way it’s more difficult to live a free life than to live in prison. Indeed, for many of us it is far more difficult to envision the angels escorting us on Shabbat as it was for Rabbi Mendelovitch. Let us all try to have this appreciation, to recognize the special quality of Shabbat, and this will have a profound impact on the quality of our Shabbat experience which will, in turn, have a profound impact upon our entire week.
Avoiding Anger – The First Step The Gemara states in Masechet Shabbat (118b) that if a person properly observes Shabbat, then “even if he worships idols like in the generation of Enosh, he is forgiven.” Even if a person is steeped in idolatry like the generation of Enosh, the first generation to worship foreign deities, he can earn forgiveness through the proper observance of Shabbat. It emerges from the Gemara that Shabbat observance is the antithesis of idol-worship, and is thus capable of reversing the adverse spiritual effects of idol-worship. Several pages earlier (105b), the Gemara teaches, “Whoever tears his garments in anger, breaks utensils in anger, or discards his money in anger, should be considered in your eyes like an idol-worshipper.” Anger, the Gemara tells us, is associated with idol-worship. It thus follows that Shabbat, which stands as the counterforce, so-to-speak, to idol-worship, is a time when we must make a special effort to avoid anger. The Gemara proceeds to explain why unrestrained anger must be regarded with such severity: “For this is the craft of the evil inclination – it tells him today to do one thing, tomorrow to do another, until it tells him, ‘Go worship idols,’ and he goes and worships.” The yetzer ha’ra (evil inclination) does its work by causing a person to lose control over himself, and this is done most effectively through anger. Once a person loses restraint, to the point where he erupts in fits of rage, he comes under the control of the yetzer ha’ra , which can then gradually lead him to worship idols. The message being conveyed is that once a person surrenders to the yetzer ha’ra , even just slightly, by giving in on some minor matter, the battleground shifts, and the yetzer ha’ra then launches the next struggle, targeting a matter of greater severity. If the person continues surrendering, one step at a time, he can eventually end up worshipping idols. And thus the Hovot Ha’levavot teaches that one should not take lightly even small victories over the yetzer ha’ra – because the yetzer ha’ra does not take its own small victories lightly. To the contrary, it builds on each small victory in its quest for a much more significant victory. In a recent article in Yated Ne’eman , Rabbi Elchanan Jacobowitz tells of a conversation he had with Shalom Mordechai Rubashkin when he was in prison. On the first day in jail, the guard threw him his meal, and Mr. Rubashkin looked at it and saw it was not certified kosher. The next day, the warden saw that the inmate had not eaten his meal, and he asked him, “What’s wrong? You don’t want to eat?” “I do want to eat,” Mr. Rubashkin replied, “but I can’t.” “Why not?” the guard asked. “Because the food is not kosher,” Mr. Rubashkin explained. “So you don’t want to eat.” “I do want to eat, but I can’t.” This repeated itself after the next two meals were served. Both times, the guard asked Mr. Rubashkin why he didn’t want to eat, and Mr. Rubashkin replied that he wanted to eat but couldn’t because the food wasn’t kosher, and they spoke in circles. For about 40 hours, Mr. Rubashkin had not eaten a meal. Finally, the guard returned with a double-wrapped meal with kosher certification. Mr. Rubashkin said that this is how the yetzer ha’ra works. The kosher food was there the whole time, but he had to go through this test. The yetzer ha’ra was testing him to see if he would break. Mr. Rubashkin further reflected on the question he struggled with when he was first sent to prison. How strictly and unyieldingly should he insist on continuing all his religious customs and practices? Should he perhaps take a more flexible approach given his circumstances? He answered this question for himself when he recalled a story he heard as a child of two chassidic boys who sailed to the United States together from Europe. They befriended one another on the boat, and then bid each other farewell and parted ways at Ellis Island. One remained fully loyal to his chassidic upbringing as he grew and became an adult, whereas the other abandoned Judaism altogether. Some thirty years after arriving in the U.S., the two men happened to meet one another. After engaging in small talk and finding out about each other’s life, the non-observant man asked the other, “Honestly, I really admire you for sticking with your tradition all these years. But tell me, do you really need to wear that enormous, silly-looking kippah on your head? Can’t you wear something normal?” “That’s a great question,” the other fellow replied. “The yetzer ha’ra asked me that very question the morning after I arrived in New York. I thought about and realized that if I listened to the yetzer ha’ra and changed my kippah , the yetzer ha’ra would throw another challenge at me the next day. it isn’t going to stop. As soon as it pushes me one step away, it will begin its work pushing me to the next step. I realized I was much better off just fighting the same fight every single day, which is much easier than constantly having to fight new fights. And so I’ve been fighting this challenge of the kippah every day for the last 30 years, and I haven’t lost yet.” After recalling this story, Mr. Rubashkin decided that he was not going to change anything. Every small custom that he observed when his life was normal would continue to be observed in prison. If we meet challenges without surrendering, we become stronger and greater. Some have suggested that this is the reason why we eat boiled eggs at the Pesach seder – because unlike other foods, which get softer the more they are cooked, an egg gets harder. The egg thus symbolizes this special quality of the Jewish People, that the more we are “cooked,” and put to the test, the stronger and more resolute we become. This is the message being conveyed by the Gemara in its comment about anger. The easiest way for the yetzer ha’ra to get us in his clutches is by getting us angry. We are naturally driven to anger, and once we become angry, we lose control over ourselves and come under the control of our sinful inclinations. What can we do to avoid anger? How do we fortify ourselves to withstand the natural tendency to become angry at people who disturb us? Rabbi Ades said that the answer to this question is found in the Ramban’s famous letter of admonition, where he writes: תתנהג תמיד לדבר כל דבריך בנחת לכל אדם ובכל עת, ובזה תנצל מן הכעס שהיא מדה רעה להחטיא בני אדם. “Accustom yourself to always speak all your words softly, with all people and at all times, and you will thereby be saved from anger, which is a negative trait that causes people to sin.” If we get in the habit of always speaking in a soft, calm, gentle tone, we will be far less likely to become angry. Once a person’s anger is triggered, it is very difficult to tell him not to become angry. The trick is to train ourselves in general to be mild-mannered and calm. As Rav Ades explained, a person’s tone when he speaks is the thermometer, so-to-speak, of his mood, of his feelings. When a person is feeling upset and agitated, then even when he is asked a perfectly innocent, neutral question, he is likely to respond in an angry tone. And so by ensuring to speak softly, we accustom ourselves to feel calm and collected, and thereby avoid angry outbursts. Shabbat is the time especially suited to accustom ourselves to speak בנחת , to maintain a calm demeanor in all our interactions. If we continue waging this battle against the yetzer ha’ra , we will avoid further battles, and we will remain free from its control and protected from its persistent efforts to make us fail.
The Butcher’s Secret The Gemara in Masechet Shabbat (119a) tells that Rabbi Hiyya bar Abba once spent Shabbat in the home of a wealthy man in a town called Ludkiya. When Shabbat began, he related, a magnificent golden table was brought into the room. It was so large and ornate that 16 people were needed to carry it. It had 16 silver chains attached to it, and it had scores of beautiful utensils – bowls, cups, dishes and pitchers – and all different types of delicacies. When the table was brought, the people there recited the verse, לה' הארץ ומלואה – “The earth and its fill are G-d’s” (Tehillim 24:1). Later, when they removed this table, they announced the verse, השמיים שמיים לה' והארץ נתן לבני אדם – “The heavens, the heavens are G-d’s, but the earth He has given to people” (Tehillim 115:16). (The Maharsha explains that after everybody took their food from this large table, it was removed, and people ate on smaller tables.) Rabbi Hiyya marveled at this man’s opulence, and he turned to him and asked in what merit he earned such luxury. The man replied that he was a butcher, and whenever he saw an especially high-quality animal, he designated it for Shabbat. Rabbi Hiyya said, “Fortunate are you for earning this privilege, and blessed is the Almighty who granted you such a privilege.” The Gemara tells this story to provide proof for a statement which the Gemara had cited earlier regarding wealthy Jews in the Diaspora. Outside Eretz Yisrael , Jews do not have the merit provided by the mitzvot of tithing ( תרומות ומעשרות ), which are rewarded with wealth, but they have other mitzvot which they can perform through which to earn material blessing. One such mitzva is giving honor to Shabbat, as evidenced by this beautiful story of the butcher of Ludkiya. Additionally, however, there is a deeper lesson conveyed by this story. The work Shomreh Shabbat (by Rav Nachman Zev Orbach) offers a profound approach to understanding Rav Hiyya’s experiences in this man’s home, explaining that the golden table symbolizes Torah. The Hebrew word for “gold” – זהב – consists of the letters ז,ה,ב , which correspond to the numbers 7, 5, and 2, which represent the three days of the week when the Torah is read: Shabbat (the seventh day), Thursday (the fifth day), and Monday (the second day). This table was carried by 16 people and had 16 chains to symbolize the 16 aliyot that are read from the Torah each week (3 on Monday, 3 on Thursday, 7 Shabbat morning, and 3 Shabbat afternoon). When Shabbat began, Torah was brought to this butcher’s home. All week long, he worked hard to earn a living and support his family. On Shabbat, he finally had the opportunity to learn Torah, sing zemirot and devote time to his relationship with Hashem. And thus the people announced, לה' הארץ ומלואה – expressing the fact that the Shechinah , the Divine Presence which fills the earth, was now entering this man’s home, as he would be devoting his Shabbat to Torah. The Shomreh Shabbat explained that the table was taken away at the end of Shabbat, when the man again needed to tend to his butcher shop so he could earn a living. At this point, we would expect the Shechinah to depart from his home. But instead, the people announced, השמיים שמיים לה' – expressing the fact that the Shechinah would be remaining with this man even during the week. Rabbi Hiyya therefore turned to the man and asked, “How did you earn this?” He wondered how the butcher earned this special privilege of having G-d’s presence remain with him even after Shabbat, throughout the workweek, when he devoted his time to his business, rather than to Torah. The man explained that he earned this blessing by having Shabbat in mind throughout the week. He was always thinking about Shabbat, eagerly anticipating his weekly break from his mundane affairs, and the opportunity to devote his time to Torah and prayer. During the week, he occasionally turned to G-d and prayed that G-d bless him with success so that he could enjoy true peace of mind and serenity on Shabbat and devote the day to Torah. This is how he was able to extend the great blessing of Shabbat into the entire workweek. As he thought about and looked forward to Shabbat throughout the week, he lived with the Shechinah even as he tended to his worldly affairs during the week. We all need and long for Hashem’s presence, assistance and guidance throughout our lives. This story teaches us that we earn His presence by having Shabbat in mind even during the week, by living all week in eager anticipation of Shabbat, longingly awaiting the opportunity to devote ourselves to Torah. If Shabbat is on our minds during the week, then its special sanctity and blessing will be with us during the week, as well, and we will be worthy of Hashem’s special assistance. This is the great secret of the butcher of Ludkia – a secret that we are all well-advised to learn from and make good use of.
Entering a New Realm of Existence Parashat Toledot concludes with Rivkah instructing Yaakov Avinu to flee to her brother’s home and to remain there ימים אחדים , which literally means, “several days.” As we know, however, Yaakov remained with Lavan for twenty years – far more than a period of time we would describe as “a few days”! This phrase appears again later in the story, in Parashat Vayetze, where we read of Yaakov’s arrangement with Lavan that he would work for seven years in exchange for Rachel’s hand in marriage. The Torah says, ויהיו בעיניו כימים אחדים באהבתו אותה – Yaakov regarded these seven years as ימים אחדים – just a few days – because of his great love for her. Seemingly, the precise opposite should be true – if he truly loved Rachel and wished to marry her, then the seven years should have felt like an eternity, and not just several days. Rashi comments that indeed, the phrase ימים אחדים means seven years, and Rivkah’s intent was that Yaakov should live with Lavan for seven years. Thus, the seven years Yaakov worked to marry Rachel should have been the period of ימים אחדים that he was to spend with Lavan. The question remains, however, how could the term ימים אחדים be understood to mean seven years? The Beneh Yissaschar explains that the Biblical word ימים can indeed be used in reference to a year. For example, in Sefer Vayikra, the Torah tells that if a person sells a home in a walled city, ימים תהיה גאולתו – he has the option of buying it back for one year, a period referred to with the term ימים . And the word אחדים , the Beneh Yissaschar asserts, refers to Shabbat. Shabbat is אחד – one, or alone, as it has no “partner” among the other days of the week. As the Midrash comments, every two days of the week form a pair, but Shabbat stands alone, and its “partner” is the Jewish Nation. The phrase ימים אחדים , then, means “a year of Shabbatot” – a period which includes the same number of Shabbatot as the number of days in a year. This period, of course, is a period of seven years. And thus ימים אחדים means seven years, because it refers to an entire year of Shabbatot. Why did Yaakov need to work for this amount of time – for a year of Shabbatot? Rav Shalom Loewy of Lakewood explained based on the Mishnah’s ruling in Masechet Ketubot that when a couple decides to marry, the couple is given one year to prepare themselves for the wedding. Yaakov and Rachel were getting married on a higher spiritual plane; they were entering a special, spiritual marriage characterized by kedushah . As such, they needed to prepare for not just an ordinary year, but a year of Shabbatot. They needed an entire year of the spiritual power of Shabbat to elevate them to the level of kedushah they needed to reach in order to enter this very special marriage. Shabbat is called יומא דנשמתא – “the day of the soul”; it is the day of holiness and spirituality, when we live on a different plane. Therefore, as Yaakov and Rachel were planning to build a home on the foundations of kedushah , they needed not a regular year of preparation, but rather a year of Shabbatot, a year of living on the special, elevated standard of kedushah that Shabbat allows one to attain. This insight teaches us that Shabbat marks an entirely different realm of existence. Life on Shabbat is fundamentally different from life during the week. Life of Shabbat is sacred and spiritual, and occurs on a fundamentally different plane than our existence on weekdays. This concept has expression in practical halachah and custom. There is a widespread practice to recite kaddish for a departed family member from the Shabbat before the yahrtzeit until the yahrtzeit . For example, if the yahrtzeit falls on Tuesday, one recites kaddish from the Shabbat before (either from Friday night, or from Motza’eh Shabbat, depending on one’s custom) through Tuesday. The Hatam Sofer offered a fascinating explanation for this custom. He said that every person who passes on, Heaven forbid, actually has two yahrtzeit s – the more familiar yahrtzeit , which is observed on the calendar date of the person’s passing, and also the preceding Shabbat. On the Shabbat before a person dies, his נשמה יתירה , the extra soul with which he was endowed every Shabbat of his life, departed for the final time. Thus, the Shabbat marks the first yahrtzeit , in that it is the day when the person lost his נשמה יתירה for the final time. And for this reason, the Hatam Sofer suggests, the surviving family members begin reciting kaddish on the Shabbat before the yahrtzeit , commemorating the permanent loss of the deceased’s special soul of Shabbat. On Shabbat we live a completely different life, to the extent that when a person completes the final Shabbat of his life, the end of Shabbat marks the first stage of his “death,” as it is the end of his “Shabbat life,” if you will. The other halachic expression of this concept is a far more festive one – relating to the laws of a bride and groom. As we know, it is customary to celebrate a special Shabbat on the first Shabbat after a couple’s wedding, a Shabbat which is called either the “ Shabbat Hatan ” or the “ Shabbat Sheva Berachot .” Rabbi Loewy offered a beautiful explanation for this custom. He said that as every person receives a new, special soul on Shabbat, the first Shabbat after a couple’s wedding marks the “wedding” of these souls. It is the first time these souls are together as a married couple, and thus Shabbat is their second wedding day, the time when their extra souls are bound together. Since we enter a new realm of existence on Shabbat, a newly married couple gets married anew on Shabbat, as they wed on the lofty realm of Shabbat, which is separate and apart from our usual realm of existence. This insight sheds light on the halachah concerning the requirement of פנים חדשות (literally, “a new face”) at a sheva berachot celebration. The special blessings of sheva berachot are recited only if somebody attends who had not attended the wedding or a precious sheva berachot celebration. On Shabbat, however, this requirement is waived. Even if nobody new attends a sheva berachot celebration on the Shabbat after a couple’s wedding, the special blessings are recited, because Shabbat itself constitutes פנים חדשות – something new. In light of what we have seen, we understand this halachah more clearly. On the Shabbat after the wedding, the bride and groom themselves are different people, and they are getting married for the first time on the special plane of Shabbat. Everything is new and different on Shabbat, because Shabbat is a fundamentally different realm of existence, and thus פנים חדשות is not required for the recitation of the special blessings. Rabbenu Yonah writes (citing the verse in Mishleh, לתאווה יבקש נפרד ) that a relationship based solely on desire and physical drives will not endure. This is true not only of a married couple, but of all familial relationships. The strongest bonds between people are formed through a spiritual connection, through a connection of Torah, mitzvot and holiness. And therefore on Shabbat, when we live a spiritual existence, we are capable of creating especially strong bonds with our family members. The bonds created when a family goes to a restaurant on Sunday are not the same as the bonds created when a family spends time together around the Shabbat table. On Shabbat, we live in a spiritual realm, and so we are capable of creating particularly strong, meaningful and long-lasting bonds with one another. Let us try to appreciate this special realm of existence that we enter each week with the onset of Shabbat, and utilize this opportunity to elevate ourselves to higher levels of kedushah and to enhance our relationships with our family members, with our friends, and with Hashem.
A Song for Eternity Shabbat is מקור הברכה , the source of all sanctity. It is the most sacred period of time, and, when we observe it properly, it endows us with kedushah and fills our homes with a special element of kedushah that endures forever. A vivid example of this powerful impact of Shabbat is a story told by Rav Paysach Krohn of a Rabbi named Rabbi Yonah Lazar. In 1992, Rabbi Lazar left the Lakewood Yeshiva, where he had been learning, to lead a yeshiva in Kishinev, the capital of Moldova, a region in the former Soviet Union. A department of Agudas Yisrael worked to reestablish various yeshivot which existed before the Holocaust, and the yeshiva in Kishinev was one such institution. Rabbi Lazar went with another young Rabbi to rebuild the yeshiva and work to rejuvenate Jewish life in the city of Kishinev. Thank G-d, their efforts were successful, and numerous young men and women from the city went on to study in higher level institutions abroad. The highlight for the yeshiva’s students was the Friday night service, which was very moving and inspirational. The two young Rabbis taught the boys a number of Shabbat songs to make the experience exciting, including a Yiddish song composed by Rav Levi Yitzchak of Berditchev. The words of the song, translated into English, are, “If I had the strength, I would go in the streets and say out loud: Shabbat! Holy Shabbat!” The song is sung in a slow, haunting tune, and is customarily sung on “Shabbat marches” as part of the effort to spread awareness of the importance and value of Shabbat observance. The boys in Kishinev were electrified by this song. The Rabbis had the words translated into Russian to make it easier for the students to sing, and it became a weekly highlight, uplifting and inspiring the students. A number of years later, in December, 1993, Rabbi Lazar and his wife returned to the U.S. and moved to Los Angeles, where Rabbi Lazar worked as a 7 th grade teacher. Every Rosh Hodesh, he would tell his students stories of his experiences in Kishinev. One of the students’ grandfather, Rabbi Aron Twerski, heard about Rabbi Lazar’s experiences, and contacted him to inform him about his upcoming trip to Kishinev. Rabbi Twerski had ancestors buried in the city, and he wanted to visit their gravesites. He contacted Rabbi Lazar to offer to bring anything he wished to send to the yeshiva. Sometime later, Rabbi Lazar opened a book he had of memoirs from pre-war Kishinev, wondering if any mention is made of Rabbi Twerski’s ancestors. He came across a passage which depicted the unique warm, serene atmosphere on Friday night in Kishinev. The author of the memoir wrote that many of the laymen in the city would make a point of praying on Friday night in the yeshiva in order to hear the students’ spirited, soulful singing. He noted in particular the stirring experience of hearing Zecharya the watchmaker leading a rendition of Rav Levi Yitzchak’s song. It was at this moment, the author wrote, that everybody truly felt the sanctity of Shabbat. Anyone who has not witnessed this sight, he went so far to say, has not tasted the beautiful flavor of Shabbat. Rabbi Lazar was stunned. The song which he had taught to his students in Kishinev, and which stirred their souls and inspired them with the kedushah of Shabbat, is the same song which marked the highlight of the Shabbat experience in that exact spot, in the yeshiva of Kishinev, some 60 years earlier. The kedushah generated by the singing of Rav Levi Yitzchak’s song in pre-war Kishinev never left that site. It remained there for decades, and eventually had a profound impact, igniting the souls of young men who had not received a religious upbringing. This is the eternal, everlasting impact of the sanctity of Shabbat. This is true of kedushah generally. Rav Matisyahu Salomon told a remarkable story he heard of the Hazon Ish, who was once walking with a young Rabbi in Bnei -Brak when he suddenly stopped and smiled. The young Rabbi asked him why he was smiling, and the Hazon Ish explained that at that very spot, two students of the Ponevizh yeshiva were talking about Torah matters the previous Erev Shabbat, and he sensed the kedushah in that very spot. This impact of kedushah is real, and is something we can all bring to our homes. Many people have the custom when moving into a new home to have a חינוך הבית , a gathering where certain chapters of Mishnah, Zohar and other religious texts are read. The basis for this custom is the comment of the Zohar that if, during a house’s construction, the builders spoke inappropriately or had inappropriate thoughts, this generates a certain element of tum’ah (impurity) in the house. This is why the Torah warns that after Beneh Yisrael entered the Land of Israel, some houses might be stricken with tzara’at (a kind of “leprosy” that manifests itself on the walls of homes) which would require them to be dismantled. Since these houses were built by idolaters, they were contaminated with tum’ah and needed to be destroyed. Therefore, in order to counteract any possible impure effect of the people who built the new home, it became customary to recite certain Torah texts upon moving into a new home. Every Shabbat, we have the precious opportunity to inject our homes with a powerful and eternal element of kedushah . By observing Shabbat the way it is supposed to be observed, by sharing words of Torah and singing zemirot , we can bring holiness to the home, where it will remain and have a profound impact for many generations to come.
The Prophetic Experience of Shabbat Rav Chaim ben Betzalel, who was the brother of the Maharal of Prague, writes in his Sefer Ha’haim about the remarkable impact of the Shabbat experience. He writes that people are naturally prone to doubt the divine origin of the Torah, since, after all, we did not actually stand at Sinai, and we know of the event only through tradition. Without having personally witnessed G-d giving us the Torah, we can easily be plagued by doubt as to whether it actually occurred. Therefore, Rav Chaim writes, Hashem, in His great love for the Jewish People, sought to eliminate all lingering doubts about Ma’amad Har Sinai from their hearts, and He did so by giving us the mitzvah of Shabbat. He explains: שירגיש כל איש ישראל בעצמו שפע אלקי ואור פניו...ושמחה יתירה שנופל עליו בלי מתכוין, מיד בהכנסת השבת וליל של שבת כולה אור ועוז וחדוה במקומנו. בלתי ספק, שאין זה רק ניצוץ האור והשמחה המבהיק ממקום שהנבואה יוצאת משם. שאף על פי שאין לנו לא נביא ולא חוזה ואנחנו על אדמה טמאה, עם כל זאת לא עזב ממנו חסדו ואמתו, להשפיע עלינו אור אלקי, מידי שבת בשבתו. [Hashem gave us Shabbat] so that every Jewish person will feel within himself G-d’s bounty and the countenance of His face…and the special joy that descends upon him without even paying attention immediately when Shabbat begins; and throughout the entire night of Shabbat, there is light, rigor and exuberance in our places. Without doubt, this is only a spark of the pristine light and joy from the place where prophecy emerges. For although we have neither a prophet nor a seer, and we are on an impure land, nevertheless, His did not withhold from us His kindness and grace, [and He continues] to bestow divine light upon us, each and every Shabbat. The experience of Shabbat, he writes, is a “spark” of prophecy. We feel something unique and special within us, and this feeling is a small “spark” of actual prophecy, through which we know without any doubt or uncertainty that Hashem gave us the Torah at Sinai. The weekly Shabbat experience is an experience that qualifies as a kind of prophecy, which enables us to eliminate any lingering doubts we might have about the divine origin of the Torah. For this reason, perhaps, the Gemara teaches that Matan Torah occurred on Shabbat. Although there is some disagreement among the Sages as to the date of Matan Torah , there is no question that it was given on Shabbat. Since Shabbat reinforces our belief in the event of Matan Torah by elevating us to a certain level of prophetic insight, it was fitting that this event should take place on Shabbat. This passage in the Sefer Ha’haim brings to mind the comments of the Hayeh Adam in his Torat Moshe , describing a “test” that a person can conduct to determine if he is sufficiently G-d-fearing and religiously committed. The Hayeh Adam writes that if a person is sufficiently G-d-fearing and committed, then after he immerses in the mikveh before Shabbat and accepts Shabbat in his mind, he will feel the נשמה יתירה (extra soul) enter him. He will experience a sudden rush of fear of G-d and passionate love for the Almighty. The Hayeh Adam writes that this is בדוק ומנוסה – “tried and tested.” If a person does not experience this special feeling when Shabbat arrives, then this indicates that the purity of one’s soul is deficient. It is clear that even in the Hayeh Adam ’s time (he died less than 200 years ago), there were many Jews who tangibly sensed and felt the special kedushah of Shabbat each week. Even more recently, Rav Eliyahu Lopian wrote that the Alter of Kelm, in the final years of his life, had a pale complexion, but on Shabbat, some color returned to his face as a result of the sanctity of Shabbat. Similarly, Rav Shlomo Wolbe wrote that a number of smokers described to him how they feel no desire to smoke on Shabbat. The special sanctity and “prophetic quality” of Shabbat had such a powerful impact that they did not even feel any urge whatsoever to smoke, despite experiencing this urge throughout the week. The notion of Shabbat as a prophetic experience enhances our appreciation of the connection between Shabbat and the fundamentals of Jewish faith. Rav Yosef Albo, in his Sefer Ha’ikarim , writes that the basic tenets of Jewish belief can be reduced to three basic principles: belief in a Creator, belief in a system of reward and punishment, and belief in the divine origin of the Torah. Shabbat commemorates the creation of the world – thus reinforcing our belief in a Creator. It also commemorates the Exodus from Egypt , when G-d punished the Egyptians for enslaving Beneh Yisrael , and thus reinforces our belief in reward and punishment. In light of the Sefer Ha’haim ’s comments about the prophetic nature of Shabbat, we understand how Shabbat also reinforces the third fundamental tenet – the belief in a G-d-given Torah. If we prepare ourselves properly, we can experience a form of prophecy whereby we attain complete, unwavering faith in the event of Matan Torah . Shabbat is laden with extraordinary power. Is it up to us to put in the work to prepare ourselves so we can experience its profound effects and reach the exalted level of prophecy.
Shabbat in the Year 2100 One of the great challenges of our world is that things are constantly changing. Technology becomes old after just a few years; styles are outdated in a flash; what’s new quickly becomes old. Everything in our society is fragile and short-lived. The Rambam, in the very beginning of his major work, Mishneh Torah , discusses the fundamental tenets of Jewish faith, and mentions our belief that G-d is the only thing that endures forever, that never changes, and that is not dependent on anything or any factor. The Torah, which G-d wrote and which He gave us, is likewise eternal and not subject to change. It is therefore called תורת אמת – which is commonly translated as “the true Torah,” but actually refers to the Torah’s everlasting, consistent and unchanging nature. We are very fortunate in our ever-changing world to have something which we know with absolute certainty will never change and will forever remain in its current form. Our tefillin will always look the same, tzitzit will always look the same, and Torah will always remain the same. Even as everything in our world changes at dizzying speeds, we can feel secure in our eternally unchanging Torah. The same is true of Shabbat. The Gemara in Masechet Hullin (101) says that Shabbat is קביעא וקיימא – consistent and permanent. The holidays we observe occur on calendar dates, which are dependent upon the declaration of the new months by the Bet Din (rabbinic court). Shabbat, however, occurs every seven days, irrespective and independent of any factor in the universe. In a world that is constantly changing, we find comfort each week with the onset of Shabbat, which is one of the very few consistent, reliable, and unchanging features of life. In 1974, somebody approached a certain Jewish philanthropist and proposed the idea of having the Shabbat candle lighting time printed in the New York Times every Friday. This would have the effect of spreading awareness of the great mitzvah of Shabbat, and also instill pride in Jews everywhere over their faith. The man was sold on the idea, and for the next 25 years, he paid $2,000 a week to the New York Times to publish a notice in the corner of the Friday paper informing Jewish women of the proper time for Shabbat candle lighting in New York City. The notice also included a phone number for people to call for more information about Shabbat (1-800-SABBATH). In the spring of 1999, this philanthropist decided to stop sponsoring this project, and the candle lighting notice never again appeared in the New York Times, except once. One January 1, 2000, the New York Times ran three front pages in honor of the new millennium. It reprinted the front page from a century earlier, on January 1, 1900; it had the regular front page for that day, January 1, 2000; and it printed a fictional front page for January 1, 2100, in an attempt to foresee what the news might be one hundred years into the future. This imaginary front page included a fictitious article about the incorporation of Cuba as the 51 st state, and a piece covering a controversy as to whether robots should be allowed to vote. Interestingly, in the corner of the front page, there was a notice announcing the time of Shabbat candle lighting in New York City for that week. The production manager, an Irish Catholic, was asked about the inclusion of this notice, and he said, “We don’t know what will happen in the year 2100. It is impossible to predict the future. But of one thing you can be certain, that in the year 2100 Jewish women will be lighting Shabbos candles.” Remarkably, even this Catholic manager working for the New York Times recognized the unique consistency and permanence of Shabbat, and astutely observed that Shabbat is one of the very few things in our world that can be predicted with certainty. While everything around us constantly changes, we know with absolute confidence that every Friday night, we will have candles, special food, words of Torah, and beautiful zemirot . The width and pattern of the tie cannot be predicted, or the color and style of the furniture of the kinds of foods that we eat. But the Shabbat experience will always be the same, and this is something that we should always appreciate, each and every week.
נותן לחם לכל בשר כי לעולם חסדו Each morning, we begin the prayer service with the Pesukeh De’zimra section, a selection of praises from Tehillim that we recite in order to put us in the proper frame of mind for prayer. On Shabbat, we recite additional chapters of Tehillim as part of the Pesukeh De’zimra service, beyond those which we recite on weekdays. One of the chapters, chapter 136, is referred to by our Sages as the הלל הגדול – “the great Hallel .” It goes through many different miracles that Hashem performed, and after each it says, כי לעולם חסדו – “for His kindness is everlasting.” Interestingly, there is also another occasion when we recite this chapter – on Pesach, at the seder . For some reason, our Sages saw fit to add this chapter to our Pesach seder as well as to our weekly Shabbat prayer service, and we need to understand why this is. We also need to understand why this chapter is called הלל הגדול . It is considerably shorter than the Hallel we recite on Rosh Hodesh and holidays. Why is it called the “great Hallel ”? This second question was asked already by the Gemara, in Maseches Pesahim (118a). Rabbi Yohanan, as the Gemara cites, explains that the reason for the name הלל הגדול is found in one of the final verses of the chapter, which says, נותן לחם לכל בשר כי לעולם חסדו – “He gives food to every creature, for His kindness is everlasting.” As Rabbi Yohanan observes, Hashem is the Supreme Being who governs the entre earth, and yet He personally cares for each and every creature in the world, from the largest beasts to the smallest insects. This is the greatest miracle of all – that each and every day, G-d provides the needs of all creatures on earth. As we say in blessing of Boreh Nefashot , Hashem created people and animals with needs, and He fulfills those needs on an ongoing basis, each and every day ( בורא נפשות רבות וחסרונן ). After listing the great miracles that Hashem performed, we exclaim, נותן לחם לבל בשר – that He sustains all living creatures, which is the greatest miracle of all. G-d sustains His creatures in the most wondrous ways. Some creatures have a natural instinct to provide other creatures’ needs and meet their own needs through what’s called a “symbiotic relationship,” whereby they cooperate with one another. For example, there’s a certain large fish that preys on smaller fish, but occasionally its food gets wedged in its teeth, which makes it impossible for it to eat again. Hashem arranged that another fish has the instinct to come and feed off that food caught in this large fish’s teeth, thereby sustaining itself while enabling the other creature to continue living. This is a beautiful example of the verse, נותן לחם לכל בשר כי לעולם חסדו . In Hashem’s infinite kindness, He sustains all of creation in the most extraordinary ways. The Gemara adds that the phrase כי לעולם חסדו appears 26 times in this chapter, corresponding to the 26 generations that lived from the time of creation until the Torah was given at Sinai. (There were ten generations from Adam until Noah, another ten until Avraham, and then six generations from Avraham to Moshe Rabbenu.) Throughout those 26 generations, the Gemara teaches, the world did not deserve to be sustained. As the Mishna famously states, אם אין תורה אין קמח – we cannot obtain our material needs without Torah. And so until the Torah was given, the world did not deserve sustenance. Nevertheless, G-d continued providing all creatures with their needs, because of His infinite kindness. (The Maharal adds that 26 is also the numerical value of the Divine Name of הוי"ה , which is the Name that signifies G-d’s graciously sustaining the world.) The Rabbis thus explain that the word גדול refers to kindness, because true greatness is bestowing kindness upon others. And so this chapter is called הלל הגדול , because it speaks of G-d’s infinite kindness in feeding all His creatures. The Mechilta infers from this chapter of Tehillim that the miracle of every piece of bread we eat is as miraculous as the Exodus and the splitting of the sea. In the same chapter that gives praise to Hashem for these miracles, we give praise also for נותן לחם , that people have bread to eat. We take this daily miracle for granted, but in truth, this is the greatest miracle. The Mechilta says, מה כוחה של פרוסה זו – a simple piece of bread is, in truth, an extraordinary miracle. When Yaakov Avinu blessed his grandsons, Menashe and Efrayim, he makes reference to the angel that rescued him from all his situations of danger – המלאך הגואל אותי מכל רע – and to Hashem who sustained him like a shepherd caring for his flocks – האלוקים הרועה אותי . The Mechilta points out that while it is an angel that saves us from harm, Hashem Himself sustains us and provides us with our material needs. It is specifically in the area of parnasah , our sustenance, that we feel a special connection to Hashem. The true חסד of Hashem is felt primarily through His graciously providing us with food each day: נותן לחם לכל בשר כי לעולם חסדו . With this in mind, we can understand the special relevance of this chapter of Tehillim to Shabbat. Shabbat is the day when we are reminded of this concept, of נותן לחם לכל בשר – that Hashem graciously feeds and sustains the world. Rav Moshe Wolfson tells a story he heard from a person who, like many Jews who lived in the United States in the earlier part of the 20 th century, faced a very difficult test with regard to Shabbat observance. It was common for Jewish workers to be told on Friday afternoon that they would be fired if they did not come to work on Saturday. Many Jews could not withstand the pressure and worked on Shabbat, while others heroically remained steadfast to Torah and continued observing Shabbat despite the financial hardship entailed. The man who told Rav Wolfson this story was one such hero. Every time he found a new job, he would be fired on Friday afternoon after informing the employer that he would not be coming to work on Shabbat. This went on for a long time, until the family’s savings were depleted, and the family literally could not afford food. That Friday morning, when this man got up, he felt he could not do this anymore. The deprivation was simply too much to bear. He decided that he would tell his boss that he would return to work on Saturday. But as he walked to work, he saw a perfectly clean, fresh loaf of bread sitting on a garbage can. He took it to bring to his family, as this was enough to sustain them for a day. He then thought to himself, “Just as Hashem can send me this loaf of bread, he can send me my livelihood every day.” And he did not work the next day, Shabbat. This story, Rav Wolfson said, brings new meaning to the words of the Mechilta : מה כוחה של פרוסה זו . A simple loaf of bread can have extraordinary power. On Pesach, we recite הלל הגדול because it speaks of the miracles of the Exodus. On Shabbat, we recite this chapter because it speaks of the great miracle of parnasah , of how Hashem provides our needs and the needs of all people and animals, in the most wondrous and remarkable ways. נותן לחם לכל בשר – this is the greatest miracle of all. The Hida (Rav Haim Yosef David Azulai) comments that the phrase לכל בשר indicates that Hashem provides food for all people, בין טובים בין רעים – both the righteous and the wicked. Even on the day Beneh Yisrael worshipped the golden calf at the foot of Mount Sinai , Hashem provided them with manna from the heavens. Hashem is kind and gracious to all people. Even when we do not deserve our sustenance, He continues to provide it, patiently awaiting our repentance. On Shabbat, we use two loaves of bread to commemorate the manna, to remind ourselves that Hashem always sustains us under all conditions and circumstances, כי לעולם חסדו – because His kindness is infinite and boundless. Hopefully, this insight into the הלל הגדול will enhance not only our Shabbat prayers, but our entire Shabbat experience. As we sit down to the Shabbat table, and we see the wide array of delicacies that we are able to enjoy, we should think to ourselves and discuss with our families, נותן לחם לכל בשר כי לעולם חסדו – Hashem’s kindness is infinite and everlasting, and He continues to mercifully and lovingly sustain us, day in and day out, week after week, month after month, throughout our lives. Reflecting on Hashem’s kindness will infuse us with great joy and faith which will accompany us throughout Shabbat and throughout the coming week, and make our lives happier, calmer, and bereft of worry and anxiety.
Having the End in Mind Rabbenu Bahya, one of the great Torah commentators who lived approximately 800 years ago, cites in his Torah commentary (Vayikra 12:2) the proverb, תחילת המחשבה סוף המעשה – “The beginning of thought is the end of the action.” This means that when a process is completed, the end result is far more valuable than all the actions taken to prepare for it, as it was planned well before all the preparatory measures. Rabbenu Bahya gives the example of a person who wants to learn Torah, but he needs a bet midrash in which to study. He plans a building, lays the foundation, builds the structure, places a roof, makes the final touches, and then begins learning. The very first stage of the process is the מחשבה , the plan in the person’s mind of the end goal. The final stage – sitting and learning in the new bet midrash – was, in a sense, the very first stage, as this was the person’s goal from the outset. The same is true of the world’s creation. The end goal of the process of creation was that there would be human beings serving G-d in the world. This was the goal from the outset, but the creation of man was the last stage. First, G-d created the universe and everything in the world so it would be inhabitable by human beings. An example might be a couple planning a wedding, who begin with the vision of standing together under the hupa and celebrating together with their family and friends. All the preparations that are made lead towards this end goal, which was their plan at the very beginning. סוף המעשה – the final stage, the culmination, is תחילת המחשבה – the very first thoughts which the person had, which triggered the entire process which led to the realization of his plan. Right at the outset of Shabbat, we sing the famous לכה דודי prayer, which was written by the great Kabbalist Rav Shlomo Alkabetz, and in which we proclaim, סוף מעשה במחשבה תחילה – the end result of the world’s creation was in G-d’s mind, as it were, from the very beginning. Shabbat is the culmination of the process of creation, the end goal which Hashem had in mind when He first began creating our universe. Shabbat is the final day of the week because it is the end goal, the purpose of the preceding six days. There is a famous book called The 7 Habits of Highly Effective people written by Stephen Covey. The second habit that the author discusses in the book is “begin with the end in mind.” In order to get anywhere, a person needs to know where he is going. Whenever we engage in any activity, we need to have a clear idea of what our end goal is, the result that we seek to achieve through the things we’re involved in. The joke is told of a fellow who gets into a cab at the airport, hands the driver some money, and says, “I’m giving you a tip up front. Get me there fast.” “Where are you going?” the driver asks. “I don’t know,” the frantic passenger says. “Just get me there fast!” Quite obviously, this trip will not be all that successful. As the famous saying goes, “People don’t plan to fail. But they fail to plan.” In order to be successful, we need to have a plan from the outset of what we seek to achieve. In our spiritual lives, this idea is powerfully expressed by our weekly cycle. When we begin the week Sunday morning, we right away declare, היום יום ראשון בשבת – “Today is the first day until Shabbat.” And then on Monday morning we say, היום יום שני בשבת – “Today is the second day until Shabbat.” And so on. Right as we start the week, and then every day henceforth, we clearly declare that our end goal, the purpose of everything we do during the week, is to reach Shabbat. Just as at the time of creation Shabbat was במחשבה תחילה , the initial goal that was in mind from the outset, similarly, each and every week we work throughout the six days in order to arrive at Shabbat, which is our end goal. Why is this significant? What do we learn from this perspective on Shabbat, that it constitutes the culmination and the end goal of the six preceding days? Shabbat is מעין עולם הבא – a microcosm of the world to come. The weekly cycle represents life generally: just as we work during the six days of the week to reach Shabbat, so do we spend our lives in this world preparing for the eternal life in the next world. By viewing Shabbat as the culmination and end goal of the week, we remind ourselves that our entire lives are but a preparation for the next world. This concept is famously developed in the very first passage in the classic work Mesilat Yesharim : יסוד היסודות ושורש העבודה התמימה היא שיתברר ויתאמת אצל האדם מה חובתו בעולמו, ולמה צריך שישים מבטו ומגמתו בכל אשר הוא עמל כל ימי חייו. והנה, מה שהורונו חכמינו ז"ל הוא שהאדם לא נברא אלא להתענג על ה' וליהנות מזיו שכינתו, שזהו התענוג האמיתי והעידון הגדול מכל העידונים שיכולים להמצא. The most basic foundation and the root of the sincere service [of Hashem] is that a person clearly and firmly recognizes what his obligation is in the world, and towards what he should look and strive when exerting all the effort he exerts throughout his life. Now what our Sages z”l taught us is that a person was created solely to delight in Hashem and enjoy the radiance of His presence, which is the truest delight and the pleasure which is greater than all pleasures which can exist. The purpose of all of life is to experience the ultimate תענוג (“delight”), which is the delight of the next world. And thus on Shabbat, which represents the experience of the next world, we have the mitzvah of עונג שבת , to enjoy delights and pleasures. We are to work during the week to prepare for the great עונג of Shabbat to remind us that we are to spend our lives preparing for the great delights of the next world, that this is the end goal and ultimate purpose of life. Preparing for Shabbat, then, involves far more than the practical need to have things ready for Shabbat, and even more than giving honor to Shabbat. It affects our entire outlook on life, reminding us that our lives are to be spent in preparation for the next world. And just as the bulk of our preparation for Shabbat is done on Friday, similarly, we prepare for the seventh month – Tishri – primarily during the sixth month, Elul. And thus we are now preparing both for the final Shabbat of the year, and for the beginning of the new year. Let us use this time to reflect upon the יסוד היסודות , the most fundamental principle of religious life – that we are here in this world to prepare for the יום שכולו שבת , for our eternal life in the next world.
Experiencing the Bet Ha’mikdash Kedushah (sanctity) exists in three domains – time, place, and people. Shabbat is the holiest time, the Bet Ha’mikdash is the holiest place, and the kohen gadol is the holiest person. The implication of this concept is that the sanctity of Shabbat resembles the sanctity of the Bet Ha’mikdash . When we begin Shabbat, we enter into an area of time that is no less sacred than the place of the Bet Ha’mikdash . This is why right at the beginning of Shabbat, in the Lecha Dodi hymn, we make mention of the Bet Ha’mikdash : מקדש מלך עיר מלוכה קומי צאי מתוך ההפכה – “The Sanctuary of the King, the city of kingship, arise and leave your state of ruin.” Particularly during the month of Elul, as we prepare for Rosh Hashanah, when we celebrate the מלוכה , G-d’s Kingship over the world which is manifest most clearly in the Bet Ha’mikdash , it is worth examining this connection between Shabbat and the Bet Ha’mikdash , and reminding ourselves that we have the opportunity to experience the special kedushah of the Bet Ha’mikdash each and every week, on Shabbat. Appropriately, many of our customs and practices on Shabbat parallel features of the service in the Bet Ha’mikdash . Just as the kohanim wore special garments in the Bet Ha’mikdash , we wear our finest clothing on Shabbat. We light candles in our home on Shabbat just as the kohanim kindled the menorah in the Bet Ha’mikdash . Special bread was placed on the table in the Bet Ha’mikdash , and we prepare special loaves for Shabbat. (Many Kabbalists follow the practice of having twelve loaves on the Shabbat table, corresponding to the twelve loaves on the table in the Bet Ha’mikdash .) The kohanim were required to wash their hands and feet before entering the Bet Ha’mikdash to serve, and halachah requires bathing before Shabbat, minimally washing one’s hands and feet. The Leviyim sang songs of praise in the Bet Ha’mikdash as the sacrifices were being offered, and we sing songs of praise on Shabbat. The Sanhedrin used to convene specifically in the area of the Bet Ha’mikdash , in a special chamber called the לשכת הגזית , in order to emphasize the integral connection between the Torah and the Bet Ha’mikdash , and we likewise spend time learning Torah on Shabbat and make a point of speaking words of Torah at the Shabbat table. All these parallels serve to underscore the relationship between Shabbat and Bet Ha’mikdash , and show that Shabbat is to time what the Bet Ha’mikdash is to space. Kiddush as a Song of Praise An especially powerful association between Shabbat and the Bet Ha’mikdash appears in the commentary of the Rashbam to Masechet Pesahim (106a), and demonstrates just how real this concept is, how even as a matter of practical halachah, Shabbat is treated like the Bet Ha’mikdash . The Rashbam cites a fascinating comment of the She’iltit , which was written by the one of the Ge’onim , explaining the essence of kiddush that we recite when we begin the Friday night meal. The She’iltot explained that the kiddush text which we recite is actually a שיר – a song of praise, as we joyfully proclaim that G-d created the world. The Gemara in Masechet Berachot (and in Masechet Arachin) establishes, אין אומרים שירה אלא על היין – song of praise to Hashem is sung only over wine, and for this reason, the She’iltot explained, we must recite kiddush specifically over a cup of wine. To understand the significance of the She’iltot ’s remarks, we need to take a closer look at the rule of אין אומרים שירה אלא על היין . Tosafot (in Berachot) raises the question, is it really true that we cannot sing praise to Hashem unless we drink wine? Aren’t there numerous occasions when we recite Hallel even without wine? Tosafot answer that this rule refers specifically to offerings on the mizbe’ah (altar) in the Bet Ha’mikdash . The Leviyim would sing in the Bet Ha’mikdash only over wine, and not in the absence of wine. In light of Tosafot ’s explanation, the She’iltit ’s analysis of kiddush becomes striking. The She’iltit applies the rule of אין אומרים שירה אלא על היין , a rule which is relevant only in the Bet Ha’mikdash , to our Friday night kiddush . This can only be because in the view of She’iltot , every Jewish home attains the status of the Bet Ha’mikdash on Shabbat. Since our homes are all endowed with the special sanctity of the Bet Ha’mikdash , we apply the rule of אין אומרים שירה אלא על היין and require wine for our song of praise, kiddush . When we speak of our homes resembling the Bet Ha’mikdash on Shabbat, some people might dismiss this concept as an exaggeration, or as a poetic depiction of the sanctity of Shabbat. The She’iltit ’s comments, however, show us that this concept is very real, even in a strict halachic sense. When we recite kiddush on Friday night, we are standing alongside the altar singing a song of praise to Hashem, and for this reason we require a cup of wine. Once we recognize and appreciate this unique status of kedushah with which Shabbat is endowed, we will treat it with special respect and honor. Kedushah is commonly associated with kavod – respect. For example, the angels in heaven sing each day, קדוש קדוש קדוש ה' צב-אות מלא כל הארץ כבודו – connecting Hashem’s special holiness with כבודו – the honor that we must show Him. And thus in reference to Shabbat, the prophet Yeshayahu commands לקדוש ה' מכובד – we must show honor to “the sacred day of Hashem.” The special sanctity of Shabbat requires us to treat the day with honor, just as the special sanctity of Hashem requires us to give Him honor. An enlightening expression of this concept can be found in Rabbi Akiva Eiger’s notes to the Shulhan Aruch . The Torah formulates the command of kiddush with the pasuk , זכור את יום השבת לקדשו , which is understood to mean that we must verbally pronounce the sanctity of Shabbat. As such, on the level of Torah obligation, one fulfills his kiddush requirement by proclaiming the sanctity of Shabbat; the requirement to recite kiddush specifically over a cup of wine was enacted by our Sages. Rabbi Akiva Eiger clarifies that one can fulfill the Torah obligation of זכור את יום השבת לקדשו even without reciting the kiddush text, if he notes the special status of Shabbat. Moreover, Rabbi Akiva Eiger goes so far as to say that even wishing somebody “ Shabbat Shalom ” – or, as Ashkenazim greet one another, “Good Shabbos” – fulfills the Torah obligation. Later commentators explain that this greeting fulfills the obligation of זכור את יום השבת לקדשו because people do not normally mention the day when they greet another. It is very rare for somebody to wish his fellow “Good Sunday,” or “Good Wednesday.” Therefore, wishing somebody “Shabbat Shalom” is, in effect, an expression of the special status of Shabbat, and thereby shows honor to Shabbat. Even a simple greeting of “Shabbat Shalom” shows a recognition of the special sacred quality of Shabbat, and thus constitutes a minimal fulfillment of the command of זכור את יום השבת לקדשו . Of course, we should not feel content with a mere greeting, and must show respect to the sanctity of Shabbat by the way we conduct ourselves throughout the entirety of Shabbat. When we recognize the true extent of the kedushah of Shabbat, that it is, without any exaggeration, as sacred as the Bet Ha’mikdash , then we will naturally treat it with the respect that it deserves. We must relish the special privilege we have to experience the sanctity of the Temple Mount and the Bet Ha’mikdash each and every week, and by appreciating the special kedushah of Shabbat, we will be worthy of experiencing also the kedushah of the rebuilt Bet Ha’mikdash , speedily and in our days, amen .
Guarding Our Hearts and Eyes The Torah commands in the Book of Bamidbar (15), ולא תתורו אחרי לבבכם ואחרי עיניכם – “You shall not stray after your hearts and after your eyes.” This command is the source of the requirement to avoid inappropriate thoughts and inappropriate sights. The Sefer Ha’manhig (Laws of Tefillin ) writes that we place tefillin on our arms near our hearts, and on our heads near our eyes, in order to help us observe this command. By wearing tefillin near our hearts and eyes, we help protect ourselves from improper thoughts and sights. Our Sages teach that we do not wear tefillin on Shabbat because the purpose of tefillin is to serve as a sign of our special relationship with God, and Shabbat itself serves as such a sign. It thus turns out that Shabbat supplants the role of tefillin . If so, then we may conclude that Shabbat, like tefillin , has the ability to help us in our effort to avoid improper thoughts and improper sights. Another source of the connection between Shabbat and this requirement is a comment made by the Talmud Yerushalmi (Berachot): “The heart and the eye are two agents of sin. It is written (Mishleh 23), ‘Give Me your heart, and your eyes shall guard My paths.’ The Almighty said: If you give Me your heart and eyes, then I will know that you are Mine.” By working to avoid improper thoughts and sights, we show that we belong to the Almighty, that we are unwaveringly devoted to Him. Accordingly, on Shabbat, the day which expresses our unique relationship with Hashem, there is special importance to ensuring that we do not think improper thoughts or look upon improper sights. The requirement to guard our eyes involves more than simply avoiding forbidden sights. The Hovot Ha’levavot (in Sha’ar Ha’perishut , chapter 5) writes that a person can avoid improper sights by making a point of looking at, analyzing and appreciating G-d’s wondrous creations. When, for example, we look at a fruit, and appreciate its color, texture, composition, taste and general design, we are overcome with awe and gratitude for Hashem’s infinite wisdom and infinite kindness, and these feelings help us avoid impropriety. The Hovot Ha’levavot cites several verses from Tehillim in which King David marvels at the wonders of the natural world, such as כי אראה שמיך מעשה אצבעותיך – “For I see Your heavens, the work of Your fingers,” and השמיים מספרים כבוד קל – “The heavens tell of G-d’s glory.” The second of these verses is included in the series of chapters of Tehillim which we add to the Shabbat morning Pesukeh De’zimrah service, and indeed, most of the chapters which we add speak about the wonders of the natural world. One reason, of course, is that we observe Shabbat to commemorate G-d’s having created the world in six days, and thus it is appropriate on this day to speak about and reflect upon the wondrous world He created. But in light of the Hovot Ha’levavot ’s comments, there might also be another point of connection between these chapters and Shabbat. As Shabbat is the time to redouble our efforts to guard our eyes, we speak about the wonders of the natural world, because by looking upon these wonders we help avoid looking upon forbidden sights. The Hovot Ha’levavot ’s comments bring to mind an explanation given to another verse which is included in the chapters of Tehillim added on Shabbat: סור מרע ועשה טוב – “Turn away from evil and do goodness.” The Rabbis of Mussar explain this to mean that the way we avoid evil is by involving ourselves in good deeds. The more we focus our attention on טוב , on holy, worthwhile endeavors, the more protected we will be from רע , from evil and sin. This point is emphasized by the Rambam, in the conclusion of his section of laws dealing with forbidden relations. He writes that the way we avoid temptation in this area is by focusing our minds on words of Torah: יפנה עצמו ומחשבתו לדברי תורה, וירחיב דעתו בחכמה, שאין מחשבת עריות מתגברת אלא בלב פנוי מן החכמה. One should direct himself and his thoughts to words of Torah, and expand his mind in wisdom, for the thought of forbidden relations grows only in a heart that is devoid of wisdom . Rather than simply trying to avoid improper thoughts and sights, we are to actively engage our minds in Torah, and work to expand our knowledge and deepen our understanding of Torah. The human mind is created in such a way that it naturally needs to be filled with something. If we don’t ensure to fill it with Torah and a love for Hashem, then it will be filled by other matters. We must therefore make an effort to fill our minds with Torah and other positive, sacred thoughts, and this will protect us from inappropriate thoughts. The Rambam concludes by citing the pasuk in Mishleh which compares Torah to a woman, and instructs, באהבתה תשגה תמיד – that we must be “lovesick,” so-to-speak, from our emotional connection to Torah. This has been explained to mean that a man has room in his heart to truly love only one woman. The Rambam here is teaching us that if we make the Torah our beloved “wife,” then we will not have any space in our minds for impropriety. Shabbat is the time to increase our devotion to, and our love for, Torah study, which will have the effect of assisting us in our efforts to avoid improper thoughts and sights. The more we involve ourselves in meaningful and sacred pursuits, particularly the study of Torah, the better equipped we will be to stay away from things that are inappropriate. Finally, the Reshit Hochmah teaches that the way one succeeds in avoiding inappropriate thoughts and sights is by becoming a more generally spiritual person. He writes: בהיותו מסלק עיניו מהגשמיים, יחשוב ברוחניים...כי מדרך האדם מצד נשמתו להמשך אחר הרוחניים...וכשהוא חושב בגשמי הוא חוץ מטבעו. When he removes his eyes from physicality, he will think of spirituality… For it is natural for a person by virtue of his soul to be drawn after spirituality…and when he thinks of physicality, he is outside his nature. As we are endowed with a sacred soul, we are naturally drawn after spirituality, but our hearts and eyes lure us away from our essential nature when they are tempted by physicality. On Shabbat, we receive a נשמה יתירה – an extra soul – and so we are more strongly drawn after spirituality than we are on weekdays. And thus on Shabbat, we have the special ability to distance ourselves from inappropriate thoughts and sights, by focusing our minds and hearts on spiritual matters, on Torah and prayer, and this will infuse us with the sanctity and purity we need to withstand the difficult challenges that we so often confront over the course of daily life.
Lashon Ha’ra and Amalek Many people have the practice of reciting after Shaharit each morning a list of זכירות , commands mentioned in Tanach that require us to mention certain events. Among these are four commands that are formulated with the expression זכור את : זכור את היום הזה אשר יצאתם ממצרים ( “Remember this day on which you left Egypt” ) זכור את יום השבת לקדשו ( “Remember the day of Shabbat, to make it sacred” ) זכור את אשר עשה לך עמלק ( “Remember that which Amalek did to you” ) זכור את אשר עשה ה' אלוקיך למרים ( “Remember that which Hashem your G-d did to Miriam” ) The formulation זכור את shared by all these commands suggests some connection between them, and we therefore need to try to understand how these requirements all relate to one another. The relationship between the obligation to remember the Exodus from Egypt and the obligation to remember Amalek’s attack on the Jewish People is quite clear. The miracles of Yetziat Mitzrayim (the Exodus from Egypt ) demonstrated the truth of Hashgahah ( Providence ), that G-d exerts complete control over the world and over every detail of our lives. Amalek sought to oppose this belief. Our Sages compare Amalek’s brazen attack on Beneh Yisrael to a person who jumped into a tub of scalding water in order to cool it off for others. The entire world was awed at the miracles performed for Beneh Yisrael during the Exodus, and truly sensed G-d’s existence, and Amalek set out to “cool” this belief. This is why the Torah refers to Amalek’s attack with the phrase אשר קרך בדרך – “which cooled you along the way.” Amalek’s goal was to extinguish the flame of faith and inspiration that was ignited by the miracles of Yetziat Mitzrayim . We are therefore commanded to remember the Exodus, which teaches us of G-d’s absolute control over the world, and to remember the story of Amalek, the need to oppose the efforts to deny the concept of Hashgahah . Upon further reflection, this is also the relationship between the other two זכירות – the command to remember Shabbat, and the command to remember the punishment suffered by Miriam for speaking lashon ha’ra . Shabbat is observed זכר למעשה בראשית – to remember that G-d created the world, and also זכר ליציאת מצרים – to remember the Exodus from Egypt . Our observance of Shabbat reminds us that Hashem created the world and that He continues to govern and control every aspect of the world on an ongoing basis, constantly. And thus the command to remember Shabbat parallels the command to remember Yetziat Mitzrayim , as both involve the need to constantly reinforce our belief in Hashgahah . By the same token, the command to remember the story of Miriam, which demonstrates the severity of lashon ha’ra , parallels the command to remember Amalek. The pasuk says in Tehillim (12:5) in reference to people who speak lashon ha’ra : אשר אמרו ללשוננו נגביר שפתינו אתנו מי אדון לנו – “…those who said: We shall empower our tongues; our lips are ours – we have no master.” Rabbenu Yonah, in Sha’areh Teshuvah (3:201), explains that people speak lashon ha’ra because they feel that their mouths are entirely in their possession, that although their limbs are subservient to G-d’s will, their tongues have no “master,” and are fully under their control. Lashon ha’ra is thus equated with heresy, as it stems from a denial of Hashem’s control and authority over the faculty of speech. Just as here in the United States people subscribe to the belief in the “freedom of speech,” people who speak lashon ha’ra feel that speech is free of any control, and we can do with our mouths anything we like. This constitutes a denial of the fundamental belief in Hashgahah , the belief that Hashem is fully aware and fully in control of absolutely everything in our lives, including our speech. In this sense, the command to remember what happened to Miriam parallels the command to remember Amalek. We must be reminded of the gravity of lashon ha’ra , a sin rooted in the ideology of Amalek, which rejected the belief in Hashgahah . Interestingly enough, the Gemara in Masechet Megillah (13) comments that there was nobody who spoke lashon ha’ra like Haman, a descendant of Amalek. He painted a negative picture of the Jews, depicting them as strange, disloyal and harmful to the empire. He launched a campaign of anti-Semitic propaganda, very similar to the propaganda spread by the Nazis ימ"ש , who, as we know, originate from Amalek. The Gemara tells of how Haman spread lies about how the Jews threatened the country and therefore needed to be eliminated, similar to the lies spread by the Nazis about the Jews in their time. Haman pointed out that if a fly would fall into a Jew’s cup of wine, the Jew would simply remove the fly, but if Ahashverosh would touch the wine, they would spill it out. This is true, as we are forbidden from drinking wine (that is not מבושל ) if it was handled by a gentile, but this is not because we despise non-Jews or regard them as subhuman; rather, this is a safeguard against idolatry and assimilation. Haman had the power of lashon ha’a – of using his tongue for slander and for tarnishing people’s reputations. This is the power of Amalek, which stands in contrast to Yetziat Mitzrayim and Shabbat, which teach us of Hashem’s control over everything in the world, including our speech. This is the connection between the four commands of זכור את . We must remember Yetziat Mitzrayim and Shabbat, which remind us of the belief in Hashgahah , and we must also remember to resist the forces that represent the antithesis of this belief – the ideology of Amalek, and the sin of lashon ha’ra . The Megillah tells us that after feasting for 180 days, Ahashverosh then held a special seven-day feast for the people of Shushan, and on the seventh day, כטוב לב המלך ביין – “when the king’s heart was happy from wine,” he called for Vashti. The Gemara comments that clearly, Ahashverosh was “happy from wine” well before this 187 th day of feasting. This pasuk , the Gemara explains, must therefore be understood differently. It refers not to King Ahashverosh, but rather to the King of the universe. This seventh day was Shabbat, and although the Jews of Shushan sinned by participating in the royal feast, nevertheless, the King was “joyous” over their observance of Shabbat, their speaking words of Torah and singing words of praise to Hashem as they feasted. It was Shabbat that redirected their focus towards Hashem, and it was in the merit of Shabbat that they were saved from Haman’s decree. Haman, the power of Amalek, rose against them, but they defeated him in the merit of Shabbat, which represents the antithesis of Amalek. And thus Shabbat is a time when we ought to be especially vigilant in our efforts to avoid lashon ha’ra. Although lashon ha’ra is a grave offense any day of the week, Shabbat is especially designated as a time to reinforce our awareness of, and belief in, G-d’s Providence, and it is thus a time to reinforce our commitment to avoid lashon ha’ra , which constitutes a denial of this fundamental tenet. The theme of “remembering” is relevant to Shabbat in an additional sense, as well. The Torah commands in Sefer Devarim, השמר לך פן תשכח את ה' אלקיך – “Guard yourself, lest you forget Hashem your G-d.” Rabbenu Yonah ( Sha’areh Teshuvah , 3:27) explains this command as requiring us to have Hashem on our minds at all times, as this awareness will lead us to yir’at Shamayim and humility. The story is told of the Hafetz Haim who was riding in a carriage, and the driver let his horses eat other people’s food. The driver asked the Hafetz Haim to tell him if he saw anybody looking, and the Hafetz Haim immediately told them there was somebody. The driver looked around, did not see anyone, and so let his animals continue eating. The Hafetz Haim again told him he was being watched, and again the driver looked around and saw nobody. After this repeated itself several times, the driver grew suspicious, and he asked the Rabbi why he kept saying somebody was watching. The Hafetz Haim explained that Hashem watches us always, at all times, and this is something we need to be mindful of throughout the day, each day. When we live with this mindset, we conduct ourselves on a much higher standard, as we remain cognizant of the fact that we are not alone, and we are always being watched. On Shabbat, we experience a special, heightened awareness of Hashem’s presence in our lives. Shabbat is the time when we pay special attention to G-d and His involvement in all our affairs, and this naturally affects our behavior and speech. For this reason, as well, our standards of speech must be higher on Shabbat. As our awareness of Hashem is raised to a higher level, we conduct ourselves on a higher level. Let us utilize Shabbat as an opportunity to refine our conduct and our speech, to make a special effort to raise our standards and elevate the level of our speech, and this will have a profound impact that will continue to inspire us throughout the week.
גם זו לטובה There was a famous Tanna named Nahum Ish Gamzu, who was so named because whenever any misfortune befell him he would respond by saying, גם זו לטובה – “Even this is for the best.” The work Tomer Devorah (chapter 5) explains that the phrase גם זו לטובה implies a reversal and transformation. A person can transform something negative into something positive through his positive outlook, by understanding that even when G-d expresses His attribute of strict justice, He always acts with kindness. When we affirm this belief, that even misfortune is associated with G-d’s attribute of kindness, then we can transform the misfortune into good fortune. The Yitav Lev explains on this basis the famous story told of Nahum Ish Gamzu’s mission to bring a chest full of jewels to the king as a tribute. As Nahum slept in an inn overnight, the innkeeper secretly stole the jewels and replaced them with dirt. When Nahum brought the chest to the king, and the king opened it up and saw dirt, he was enraged and sentenced Nahum to execution. Just then, an angel came in the form of a royal advisor and informed the king that Nahum’s ancestor, Avraham Avinu, once waged a war which he won by throwing at the enemy dirt, which miraculously turned into arrows. The king’s soldiers tried throwing this dirt at their enemies in battle, and, sure enough, the dirt was miraculously transformed into arrows, enabling them to triumph. Nahum was showered with honor and gifts for presenting the king this miraculous dirt. By responding to every adverse situation with the attitude of גם זו לטובה , affirming that everything is for the best, Nahum was able to transform “dirt” into “arrows”; he converted a potentially catastrophic situation into a situation of great blessing. (The Yitav Lev added that as Avraham Avinu is associated with the quality of hesed , kindness, it is fitting that Nahum transformed the dirt into the dirt of Avraham Avinu, turning a situation of harsh judgment into one of great kindness.) This concept of transforming harsh judgment into kindness is one of the themes of Shabbat. Many people observe a custom, which is grounded in Kabbalistic sources, to dilute the wine before kiddush on Friday night by adding a small amount of water to the wine. The Ben Ish Hai composed a prayer to recite when observing this custom, asking that in the merit of our dilution of the wine, we should receive G-d’s blessings, and ימתקו כל הגבורות והדינים – all the harsh judgments issued against us should be “sweetened” and transformed into kindness. Wine symbolizes judgment, whereas water symbolizes kindness, and thus the diluting of wine with water represents our hopes that the harsh judgments will be “diluted” with G-d’s kindness. Right at the outset of Shabbat, as we prepare for kiddush , we perform this symbolic act, because Shabbat is a time of positivity, a time of גם זו לטובה , when we step back from the rigors and hardships of the workweek and affirm our unwavering belief that everything that happens is, in truth, good. This affirmation has the effect of “diluting” harsh judgments and transforming misfortune into good fortune. Indeed, as the Ben Ish Hai observes, the letters of the words גם זו are the same letters as those of the word מזוג – “diluted.” By declaring גם זו לטובה and trusting that even that which appears negative is actually positive, we “dilute” the harsh judgments and turn them into kindness. There is also another point of connection between the outlook of גם זו לטובה and Shabbat. The Sefer Ha’kuzari (3) explains that Nahum Ish Gamzu lived with this positive attitude because he recognized that misfortune serves to atone for our sins. Just as a person who has had a debt hanging over his head for a long time celebrates when he is finally able to pay off the debt, likewise, we should celebrate life’s difficulties, as they serve as “payment” for the sins we have committed. The hardships we endure have a cleansing effect, bringing us atonement, and this is why we should respond to unfortunate events in our lives with the attitude of גם זו לטובה , with an understanding that they are, in truth, beneficial for us. The underlying concept expressed here by the Sefer Ha’kuzari is that events which seem negative may in fact be positive. We have a very limited view of the world and of our lives, and we never know the full implications and long-term effects of anything that transpires. Indeed, the Peleh Yoetz writes that one cannot truly celebrate worldly accomplishments, because one never knows what is truly beneficial and detrimental. That which appears as a source of good fortune may ultimately prove to be detrimental to a person, whereas that which appears negative can turn out to be a magnificent blessing. Therefore, the Peleh Yoetz writes, one can truly celebrate only his spiritual achievements, the mitzvot he performs and the Middot he develops, as these are unquestionably good, and can in no way ever be detrimental. The attitude of גם זו לטובה , then, is built upon the concept of our limited vision and understanding, the recognition that we do not always know what is truly in our best interest, what is beneficial for us and what is detrimental to us. This concept, too, is closely related to Shabbat. As we know, the two loaves of bread that we have on the table on Shabbat serve to commemorate the manna, specifically, the double portion of manna that fell for Beneh Yisrael every Erev Shabbat in the desert. The Torah says in Sefer Devarim that G-d fed our ancestors manna in order to teach us that לא על הלחם לבדו יחיה האדם כי על כל מוצא פי ה' יחיה האדם – “a person does not live on bread alone; rather, a person lives on whatever G-d declares.” The Arizal ( Sefer Ha’likutim , Ekev) explains this to mean that we do not live only on what we feel is beneficial for us. Our lives and wellbeing depend not on “bread” – what we intuitively assume to be helpful and good for us – but rather on מוצא פי ה' – what G-d knows is helpful and good for us. Our knowledge is very limited, and we do not always know what is good for us and what isn’t. Case in point, G-d gave us the manna to sustain us, but Beneh Yisrael complained about it. The manna was perfect, especially designed to sustain Beneh Yisrael , but they saw it as something negative. The attitude of גם זו לטובה is one whereby we understand that even things which appear negative may in truth be in our best interest, because Hashem knows much better than we do what will help us and what is to our detriment. We have two loaves of bread on Shabbat to remind us of the manna and of this vital message of גם זו לטובה . We are shown that we need to trust in Hashem and firmly believe that He knows much better than we do what we need and what will benefit us, and therefore we can live with joy and confidence, trusting that גם זו לטובה – even that which appears detrimental is, in truth, beneficial. Shabbat, then, is a time of positivity, of “diluting” life’s hardships with the belief that everything Hashem does is for the best, and a time to remind ourselves of our limited knowledge and that ultimately Hashem, and not we, knows what we need and what is best for us.
Sacrificing for Shabbat In order to properly observe Shabbat, we need to make certain sacrifices. For many people, this means giving up something which is very dear to them for the sake of Shabbat observance. Many businessmen, for example, find it very difficult to close their businesses on Shabbat, because they will lose valuable income. Others find it challenging to avoid speaking about business on Shabbat, because this is what they enjoy speaking about. The story is told of a Rabbi who saw a boy smoking on Shabbat. He approached the young man and asked, “Tell me, if G-d would come and ask you for a cigarette, would you give Him one?” “Of course I would,” the boy replied. “Well,” the Rabbi said, “G-d does not smoke, and He does not want cigarettes. But if you refrain from smoking on Shabbat, it is like you’re giving Him a cigarette, because you’re parting with something that is very dear to you.” We show our devotion to G-d and to Shabbat by sacrificing what is dear to us for the sake of observing Shabbat. In more extreme cases, however, there are people who are prepared to make extraordinary sacrifices for the sake of Shabbat, such as sacrificing their livelihood, their dreams, or their prestige. Rabbi Fischel Schachter told the story of Alex Clare, a Jewish musician born in London who grew up without any religious education. He was a passionate and talented musician, who sang, played several different instruments, and composed songs. He naturally dreamt of a successful musical career. At the age of 22, Alex began learning about Judaism, and gradually began observing Shabbat and kashrut . And so when he was approached by a major recording company seeking to sign him to a contract, he made it clear to the company that he would be unable to perform on Shabbat. The company, recognizing Alex’s exceptional talent, agreed to the condition. Alex recorded his debut album, but he needed to promote it by performing concerts. As it turned out, however, every single event was scheduled for Friday night, and so he needed to turn down each one. Other outstanding opportunities presented themselves, but they were on Yom Tov, and so, with remarkable courage, Alex refused. Finally, the company told him that if he continued refusing to perform and promote the album, he would be guilty of a breach of contract, and his young music career would come to an end. Alex at this point was penniless, and was not able to even make his next rent payment. But he thought of the famous story of Rav Amnon, who sacrificed his life in order not to renounce his faith. Alex figured that if Rav Amnon could give his life for his religion, then he could give up his musical career for his religion. And he did. In an instant, all his dreams were shattered. He sacrificed that which was most dear to him – his aspirations of a career in music – for the sake of Shabbat. Several months later, he received a call from Microsoft, which wanted to use one of the songs from his album to promote their newest version of Internet Explorer. Needless to say, he happily agreed. Microsoft used the song in one of their ads, and it quickly became a popular hit around the world, reaching the top of the charts in several countries. Soon enough, his album sold six million copies. In an instant, Alex Clare became a multimillionaire. He thought he was sacrificing everything for Shabbat, but in truth, he lost nothing. Another story was told by Rav Yehuda Ades of the famous Israeli writer S.Y. Agnon, who was awarded the Nobel Prize for Literature in 1966. A religious Jew, Agnon faced a problem accepting the award, because the award ceremony took place on Shabbat. The Israeli Prime Minister at the time, Golda Meir, pleaded with Agnon not to shame the Jewish State by creating complications, but Agnon refused to compromise his observance of Shabbat. He informed the king of Sweden that he would be arriving late to the ceremony. He ensured to book a ground floor room in the Grand Hotel in Stockholm where he stayed, as he could not use the elevator. As soon as Shabbat ended on that December day, at 3:55 pm, S.Y. Agnon recited Arvit , followed by Havdalah . As it was Hanukah, he lit Hanukah candles. He quickly got dressed into his tuxedo and ran to meet the limousine, which sped to the ceremony accompanied by a motorcade. Agnon shaved in the limousine in order to save time. When he finally arrived at the ceremony and got up onto the stage, everybody in attendance noticed that Agnon wore on his head a black velvet kippah , as opposed to the top hat that the other men wore. As he received his prize from the Swedish king, Agnon recited the berachah which is recited upon seeing a king: ברוך אתה ה'...שחלק מכבודו לבשר ודם . The king asked him to explain the words he had just recited, and Agnon explained that all kingship originates from G-d, the one, true King over the world. The Talmud teaches that when one sees a king, he recites a blessing praising G-d for sharing His kingship, as it were, with human monarchs. He thus recited this blessing, acknowledging that G-d has shared some of His glory and majesty with the king of Sweden . The king later embraced Agnon. Agnon did not lose anything by insisting on observing Shabbat, and in the end, he created a remarkable קידוש השם (glorification of Hashem’s Name). We never lose when we observe Shabbat. Even when it appears as though we must make a difficult sacrifice for the sake of Shabbat, in the end we always gain.
Bringing Merit to the Deceased on Shabbat Shabbat is the day especially suited for quality family time, and in particular, to strengthen the bonds between parents and children. This objective can be realized by, and is no less important for, even those whose parents have, Heaven forbid, already departed from this world. The Peleh Yoetz , in his discussion of the mitzvah of honoring parents, makes the following remarkable comment: ועיקר הכבוד הוא שיהא מכבדו במותו וכל אשר בכחו למיעבד ליה נייח נפשא יעשה מדי יום יום ...ידמה כאלו נותן לו מטעמים כאשר אהב אביו בעבור תברכהו נפשו לא יגרע אפילו יום אחד כל ימי חייו מלומר קדיש וליתן צדקה עבור נפש הוריו. The primary honor [that one gives to his parent] is honoring him after his death. Anything a person is capable of doing to please his [parent’s] soul, he should do, each and every day… One should imagine that he is giving him the kind of delicacies that his father enjoys in order that his soul may bless him. He should not miss even a single day, throughout his entire life, when he does not recite kaddish or give charity for his parent’s soul. The Peleh Yoetz here uses the terminology used by Rivkah in instructing Yaakov to bring his father delicacies that he enjoyed so that he would receive his blessing. When a person performs good deeds in his deceased parent’s merit, he sends the parent “delicacies,” as the parent’s soul in the next world enjoys the benefits of these mitzvot , thus bringing great blessing. The Peleh Yoetz even composed a special prayer that one can recite as a source of merit for his deceased parent’s soul: יהי רצון מלפניך ה' אלקינ"ו ואלק"י אבותינו שתקבל ברחמים וברצון כל מעשה הטוב אשר אני עושה בין במחשבה בין בדבור בין במעשה ויהיה הכל לזכות ולמנוחת ולעילוי נפש רוח ונשמה של אבי ואמי וחמי וחמותי וכו' יהי רצון שתהא נפשו צרורה בצרור החיים . May it be the will before You, our G-d and G-d of our forefathers, that you shall accept with compassion and willingly every good deed that I perform, whether in thought, speech or action, and it shall all be for the merit, rest and elevation of the spirit and soul of my father, my mother, my father-in-law and my mother-in-law… May it be Your will that his spirit shall be bound in the bond of life. A person who had lost a parent once came to Rav Shlomo Wolbe, explaining that he felt heartbroken and unable to function. Rav Wolbe told him that when a child is away in camp for the summer, his parents send him “care packages,” even though he has everything he needs in camp, so that he would realize that they are still thinking about him and deeply care about him. When a person does mitzvot as a merit for his deceased parent, it is as though he sends a “care package,” showing his parent love and benefitting the soul. On Shabbat, one is given a special opportunity to benefit his deceased parent’s soul. The Kaf Ha’haim cites the comment of the Zohar (in Parashat Shelah) that a person receives an extra soul on Shabbat, and when that soul returns to the heavens and shares the new Torah insights that it thought of over the course of Shabbat, a crown is placed on the head of that person’s father in the heavens, and the father receives special honor on account of the new insight taught by his son on Shabbat. The Arizal taught that this concept is alluded to by the juxtaposition between the command to observe Shabbat and the command to honor parents, which are, respectively, the fourth and fifth of the Ten Commandments. Arriving at new Torah insights on Shabbat brings one’s deceased parent great joy and satisfaction, and thus there is a special connection between Shabbat and the mitzvah of honoring parents. And one should not think that this benefit can be achieved only by outstanding scholars who arrive at novel Torah insights. The Hida writes that even if a person learns something new which he did not know before, this qualifies as חידושי תורה – new Torah insights. Similarly, Rav Chaim of Volozhin ( Ma’aseh Rav ) taught that the term חידושי תורה refers even to understanding something with greater clarity than he did previously. This, too, brings great joy and honor to a deceased parent in the next world. The Hemdat Yamim adds another way in which one can fulfill the mitzvah of honoring parents after their passing. The Zohar (Parashat Terumah) speaks in great length about the immense value of bringing another Jew closer to Hashem. If a person knew the rewards earned by drawing somebody else closer to Torah observance, the Zohar comments, he would be chasing after such opportunities. The Zohar adds that when a person succeeds in leading his fellow closer to Hashem, an announcement is made in the heavens about the person’s deed, and his parents, too, are mentioned and given honor. Hence, the Hemdat Yamim writes, drawing one’s fellow closer to G-d has the same impact as arriving at new חידושי תורה on Shabbat, as it brings honor to one’s deceased parents. A person is thus able to bring merit to his parents anytime he has the opportunity to encourage his fellow to do a mitzvah . For example, if somebody is on his way to prayers or a Torah class on Shabbat, and along the way he meets his friend and encourages him to join, he brings his deceased parents honor. Just as parents receive great joy and satisfaction from their child when they hear glowing reports from his teachers, similarly, deceased parents receive great joy and satisfaction in the next world from the reports of their children’s good deeds. As the Arizal teaches us, this is true especially on Shabbat, due to the special connection that exists between Shabbat and honoring parents. The mitzvot one performs on Shabbat bring great blessing and honor to his deceased parents’ in the next world. Another way one brings honor to a deceased parent on Shabbat is by talking about their fine qualities and gaining inspiration from their memory. Somebody once asked Rav Shach why the shivah mourning period is traditionally spent speaking about the departed individual. Would it not be more beneficial for his soul to study in his merit the portions of Torah permissible for study by mourners? Rav Shach explained that to the contrary, the greatest possible benefit to a departed person’s soul is achieved through remembering his fine qualities, learning from his example, and emulating his conduct. On Shabbat, when families gathered around the table, there is an opportunity not only for the living family members to bond together, but also for bonding with departed family members by recalling their wonderful qualities and speaking about how much can be learned from them. This brings immeasurable merit to the departed souls, and helps strengthen our connection to our past, to previous generations, which is an essential component of preserving our faith, heritage and traditions.
Family Time on Shabbat: Preserving Tradition Shabbat is a day especially suited for quality family time, as parents and children sit around the table together for long periods. One might wonder, is this just a nice custom that evolved, or is there a source in the Torah for this aspect of Shabbat? The Torah commands in Parashat Kedoshim, קדושים תהיו...איש אמו ואביו תיראו ואת שבתותי תשמורו – “You shall be sacred… Each person shall revere his mother and his father, and you shall observe my Shabbatot.” These verses incorporate three different commands: being “sacred,” respecting parents, and observing Shabbat. To explain the connection between these mitzvot , the Hatam Sofer writes that kedushah is preserved among the Jewish People through the parent-child relationship. Parents transmit to their children the laws, traditions, values and customs that make us a sacred people, and this transmission succeeds only if the children respect their parents and heed their guidance and instructions. This process occurs primarily on Shabbat, when parents are free from work and thus have time to sit with their children. Thus, the command of קדושים תהיו , being a sacred nation, is fulfilled through the mitzvot of respecting parents and Shabbat, as it is by children spending time listening to their parents on Shabbat that the principles of kedushah are transmitted and thereby preserved. Rashi, in his comments to these verses in Sefer Vayikra, gives a different explanation for the connection between the commands of Shabbat and respecting parents. He writes that the Torah juxtaposed these two commands to teach us that one should not violate Shabbat for the sake of respecting his parents. If his father or mother asks him to perform some action on Shabbat that constitutes a Shabbat violation, he must refuse the request. Although he is required to obey his parents, his parents are required to obey G-d, and thus G-d’s laws take precedence over the parents’ wishes. The Meshech Hochmah raises the question of why such an inference was necessary. Is it not obvious that we should not violate G-d’s word for the sake of fulfilling the wishes of another human being? Wouldn’t we have intuitively understood that our obligations to Hashem take precedence over our obligations to other people, who are also bound by His laws? The Meshech Hochmah answers that although it is evident that we may not transgress G-d’s laws to grant another person’s request, one might have nevertheless assumed that obeying parents marks an exception to this rule. As we know, the Ten Commandments were engraved on two stones, one which contained the five commandments that relate to our duties to Hashem ( מצוות בין אדם למקום ), and the other which contained the five commandments governing our responsibilities to other people ( מצוות בין אדם לחבירו ). Revealingly, the command to respect parents – כבד את אביך ואת אמך – was engraved on the right stone, the stone which contained the מצוות בין אדם למקום . The Meshech Hochmah explains that our entire religion is based upon our belief in the Revelation at Sinai. We were not present when G-d revealed Himself to our ancestors at Sinai, but those who were present told of this event to their children, who conveyed this information to their children, and so on. This is how we know of the Revelation and why we believe in our obligation to Torah – through the transmission from parent to child over the course of the generations. It emerges, then, that our entire faith hinges upon the parent-child relationship. As such, honoring parents involves more than our appreciation to our parents for all they’ve done for us. It is the key to the successful transmission of our mesorah (tradition). For this reason, one might have assumed that honoring parents’ wishes overrides our responsibilities to Hashem, since our entire religion depends upon respect for parents. Similarly, the Ramban writes in this commentary to Sefer Devarim that the memory of the Revelation is preserved for all time by parents telling of the event to their children. Children understand that parents would not tell them nonsense, and we therefore do not entertain any doubts about the truth of this event. The Hatam Sofer , elsewhere in his writings (responsa, Y.D. 356), observes that with the exception of the story of Bilam, we have eye-witness testimony to all the events recorded in the Torah. All Am Yisrael – 600,000 adult men, plus the women and children – witnessed the miracles of the Exodus and the Revelation at Sinai. And as for the earlier events, Adam clearly knew that he and the whole earth were created, and he told about it to his offspring, including Noach, whom he knew. Noach lived long enough to know the patriarchs, and thus they heard firsthand accounts about events such as the flood, the Tower of Babel, and so on. They transmitted all this information to their offspring, and thus all Beneh Yisrael received this tradition. In essence, then, our tradition is testimony to the truth of all these events. This point is made also by the Sefer Ha’ikarim , who emphasizes that our religion cannot be sustained without children respecting their parents. For this reason, he writes, the Torah commands in Parashat Ha’azinu, שאל אביך ויגדך זקניך ויאמרו לך – “Ask your father, and he will inform you; your elders – and they will tell you.” On this basis, the Sefer Ha’ikarim explains the severe punishment the Torah decrees upon a בן סורר ומורה , the wayward thirteen-year-old son who shows signs of complete disobedience and utter disregard for his parents’ authority, such as stealing their money and using it for self-indulgence. The source of our faith is our tradition, and so a child who severs the connection to his parents undermines the entire foundation of our religion. Therefore, Shabbat, which is the day to bolster our emunah , is the day of tradition, the day when parents and children are to strengthen their bonds to ensure the successful transmission of our mesorah . Shabbat is the day of kedushah , and as the Hatam Sofer teaches, kedushah is maintained through the relationship between parents and children, which is strengthened specifically on Shabbat. Let us, then, use Shabbat as a time to reinforce the bonds between the generations, between parents and children, which will have the effect of reinforcing our faith and thus reinforcing our special bond to the Almighty.
Making Our Entire Week Sacred by Learning Torah on Shabbat At the conclusion of the Torah’s story of creation, it says, ויהי ערב ויהי בבוקר יום הששי – “It was evening and it was morning, the sixth day.” Rashi comments that the term יום הששי – “the sixth day” – refers to the special “sixth day” – the sixth day of Sivan when Beneh Yisrael received the Torah at Mount Sinai. It was only then, when we received and committed ourselves to the Torah, that the process of creation was finally complete, because the entire purpose of creation was for Beneh Yisrael to receive and embrace the Torah. Significantly, the very next pesukim speak about Shabbat ( ויכולו השמיים והארץ...ויברך אלוקים את יום השביעי... ). To explain the connection between these themes – Torah as the culmination of the process of creation, and Shabbat – Rav Yehonatan Eibshitz (in Tiferet Yehonatan ) cites the Midrash’s comment that Shabbat is designated as the time for learning Torah. When G-d gave Beneh Yisrael the Torah, the Midrash tells, the Torah complained, as it were, wondering how Beneh Yisrael will ever have time to learn, busy as they are with their work responsibilities. G-d assured the Torah that on Shabbat, when Beneh Yisrael refrain from work, they will have time to devote themselves to learning. Accordingly, the Torah speaks about Shabbat immediately after the pasuk that mentions יום הששי , the concept that the creation process was fully complete at the time the Torah was given, as it is Shabbat which ensures that we will spend time studying Torah so that the purpose of creation can be realized. The Peleh Yoetz cites the pasuk in Tehillim, כי אקח מועד אני משרים אשפוט , and explains it to mean that when G-d looks at the מועד , at the way we spend our Shabbatot and festivals, then משרים אשפוט – He can judge us accurately. In theory, we can excuse our neglect of Torah study on the basis of the pressures of earning a livelihood. Our demanding work schedules, we can perhaps claim, make it impossible for us to allocate time for learning Torah. However, Hashem looks at and takes into account the way we spend our time on Shabbat and holidays, when we are freed from the need to earn a livelihood. If we use this free time for Torah, then we demonstrate that we would, ideally, want to spend our workweek studying Torah, as well, and thus the time we spend working instead of learning is acceptable. The Hafetz Haim makes a similar point in his Shem Olam . Citing the famous pasuk in Mishleh, בכל דרכיך דעהו והוא יישר אורחותיך – “Know Him in all your ways, and He will straighten your paths,” the Hafetz Haim explains that if a person spends his time on Shabbat engrossed in Torah learning, then he shows that the purpose and goal of all his work during the workweek is to bring him to Shabbat, when he is free to study Torah. As such, G-d will consider this person as having spent his entire week learning Torah. Even the time he spent working for a living can be considered as time engaged in Torah since he worked for the purpose of being able to learn. This is the meaning of והוא יישר אורחותיך – Hashem will consider our entire workweek sacred, and will look upon all our activities during the week as lofty and meaningful pursuits, since we show on Shabbat that our true desire is to learn Torah. The Hafetz Haim writes, על ידי זה גם ששת ימי החול יהיו חשובין אצלו עבודת הש"י – by learning on Shabbat, we turn our mundane work during the week into עבודת ה' – the devoted service of the Almighty. Indeed, several sources indicate that Shabbat was customarily a time when people would devote significant amounts of time to Torah learning. The Rambam writes that after one prays, eats and rests on Shabbat, he should go to the bet midrash to learn. Likewise, the Or Zarua writes that the reason why the Sages established a brief Minhah prayer on Shabbat, with only three aliyot and without a haftarah , is because people would spend Shabbat afternoon learning Torah, and would thus recite Minhah late in the day, such that there was little time for Minhah . In principle, we should call seven aliyot and read a haftarah even at Minhah on Shabbat, but the Rabbis kept the service brief because we are to devote Shabbat afternoon to Torah learning. Another expression of the importance of learning Torah on Shabbat is found in a passage in the Kaf Ha’haim , where he discusses the question of ball playing on Shabbat. After addressing the halachic issues involved, the Kaf Ha’haim writes: וכל מי שיראת ה' על פניו יתבונן במה שאמרו ז"ל לא נתנו שבתות וימים טובים לישראל אלא לעסוק בהם בתורה, ואם כן איך יעזוב ביום הקדוש הזה את התורה הקדושה אשר לא יערכנה זהב וכו' ולעסוק בהבלים …… ומי יודע כמה עולה שכר לימוד השבת ויום טוב יותר מן החול … Anyone with fear of G-d will contemplate what the Sages said: Shabbatot and festivals were given to Yisrael only to engage in Torah. Therefore, how can one abandon on this day the sacred Torah, which is more valuable than gold, and engage in nonsense… Who knows how much greater the reward for learning on Shabbat and Yom Tov is than [learning] during the weekday… Shabbat and Yom Tov are occasionally described in the Torah with the term מקרא קודש . The work Ha’ketav Ve’ha’kabbala explains that the word מקרא means “invite.” Shabbat and Yom Tov are מקראי קודש in the sense that they are intended as occasions for “inviting” kedushah , to bring sanctity into our lives. The special meals that we eat, and the special clothing which we wear, are merely external stimuli aimed at awakening us to the special nature of the day. The essence of the day is not the meals and fine clothing, but rather kedushah . If we spend Shabbat only eating and resting, without learning Torah, then we are missing the primary and essential component of Shabbat, the entire purpose for which it is observed. It is meant as a time for bringing holiness into our lives, which we do, mainly, by devoting time to Torah study. Many sources teach that the word שבת may be read as an acrostic for the phrase ש ינה ב שבת ת ענוג – “sleep on Shabbat is a delight,” a phrase commonly understood as a source for the value of sleeping and resting on Shabbat. However, Rav Haim Palagi comments that the word שינה also refers to משנה , to studying Torah, which is also a “delight” on Shabbat. While it is certainly legitimate to enjoy rest, fine foods and socializing on Shabbat, we must not forget the essence of Shabbat, which is to be our primary point of focus on this day – Torah learning. During the winter, we have time on Friday night to study, and during the summer, we have time on Shabbat afternoon. We must remember that this is the purpose for which we observe Shabbat, and thus it behooves us all to allocate time for Torah learning on Shabbat, thereby bringing kedushah into our lives and transforming our activities of the entire week into lofty and holy endeavors.
Lashon Ha’ra : Reflecting Our Own Negativity It goes without saying that speaking lashon ha’ra (negative speech about others) is always forbidden, any day of the week. However, the Pele Yoetz writes, citing the scholars of Kabbalah, that there is extra special importance to avoiding lashon ha’ra specifically on Shabbat. He explains that on Shabbat, we are given the power to affect the highest worlds. Whereas our actions are always impactful, and wield considerable influence in the upper worlds, our deeds are particularly powerful on Shabbat, reaching the highest levels. This means that the mitzvot we perform on Shabbat have an especially powerful positive impact, and the sins we commit, Heaven forbid, have an especially harmful impact. The most common sin committed on Shabbat, the Pele Yoetz writes, is דברים האסורים – forbidden speech. On Shabbat we spend more time sitting together with other people, and we are thus more prone to speaking lashon ha’ra than we are during the busy frenzy of the workweek. Therefore, we need to pay special attention to avoid lashon ha’ra particularly on Shabbat, even more so than on other days of the week. One of the sources in Tanach for the requirement of avoid lashon ha’ra – negative speech about people – is the pasuk in Tehillim (34): מי האיש החפץ חיים אוהב ימים לראות טוב , נצור לשונך מרע ושפתיך מדבר מרמה.. Who is the man who desires life, who loves days in which to behold goodness? Guard your tongue against evil, and your lips from speaking deceit… The Arizal noted that the first letters of the words מ רע ו שפתיך מ דבר מ רמה spell the word מומם – “their blemish.” This allusion refers to the Gemara’s comment in Masechet Kiddushin (70a), כל הפוסל...במומו פוסל – whoever regularly finds fault in people is guilty of that same “blemish” for which he always criticizes others. If we are prone to speaking negatively about other people, this is often because we ourselves are guilty of that negative characteristic. This is the allusion of נצור לשונך מרע ושפתיך מדבר מרמה . If we fail to guard our tongues, and are routinely pointing out other people’s deficiencies, it is usually because we are plagued by those very deficiencies. Rabbenu Yonah ( Sha’areh Teshuvah , 3) illustrates this point by way of an example to a fly, which is attracted to filth. If we are “attracted” to people’s “dirt,” to their negative qualities, and this is what catches our attention and draws our interest, then it is because we are like a “fly,” we are small and insignificant. It is blemished people who always speak about the blemishes of others, whereas righteous people always speak about the fine qualities of others. Rabbenu Yonah tells a story in this context of people who were walking and came upon an animal carcass. The people remarked to one another about the strong, offensive stench emitted by the carcass, while a certain wise man who was with him commented, “Look at how white its teeth are!” People plagued by faults will notice the faults in others, while pious people will notice the admirable qualities of others. One of the clearest examples of this phenomenon was Korah, who confronted Moshe Rabbenu and challenged his leadership, asking, מדוע תתנשאו על קהל ה' – “Why do you raise yourselves above the congregation of Hashem?” Korah accused Moshe of asserting his authority over Am Yisrael out of a lust for power and prestige. Startlingly, Korah chose to accuse Moshe of the one fault from which the Torah explicitly testifies to Moshe’s being very far: והאיש משה ענו מאד מכל האדם אשר על פני האדמה . Moshe was the humblest man in the world. If Korah was going to choose a vice to falsely ascribe to Moshe, why would he select the one vice of which Moshe was clearly not guilty? Rav Yehuda Ades, Rosh Yeshivah of Yeshivat Kol Yaacov, answers based on the principle of כל הפוסל במומו פוסל . Korah himself was arrogant and craved power and prestige, and so he accused Moshe Rabbenu of this same vice. This is a very sobering concept. If we find that we are always pointing out and complaining about the faults of other people, it is because of our own faults. The higher we elevate ourselves, the less fault we find in others. Many years ago, when I was learning in yeshiva, there was a fellow who needed $10,000 for his wedding. He decided to ask ten friends, including me, to raise $1,000 each for the cause. I figured I would contact ten different people and ask each one to donate $100. My efforts were generally successful, but as I was slowly reaching my goal, I spoke to a certain person whose response was very disturbing. “All you care about is money,” this fellow said. “You’re just like all the other Rabbis who care about nothing besides money. They never call just to say hello, because money is the only thing they’re interested in.” Indeed, there are many people who think this way. They come to the synagogue and see a Rabbi visiting from Israel , and they know right away that he has come to collect money. And so they decide that money is the only thing the Rabbi really cares about. I needed an effective response, and Hashem sent to my mind an accurate analogy which I used to show this fellow why he was wrong. Let us imagine a man who runs a vibrant and successful hesed organization. He spends his days, and often his nights, working tirelessly to help people and families in need, including ill patients, family members of ill patients, people with financial troubles, the unemployed, and so on. Every two weeks or so, he needs to fill up his car with gas, and he goes to a certain gas station which is on the way from his house to his office. Once, when he pulls up at the gas station, the worker who always fills up his car turns to him and says, “You know, all you care about is gas. You never come here just to say hello, or for any other reason than to get gas. This is the only thing on your mind.” Of course, this is absurd. The man has a very full, busy life, which he devotes to helping people in need. He comes to the gas station because it is something he needs to do, not because this is the only thing on his mind. And so the man turns to the gas station attendant and says, “No, you have it backwards. You spend your entire day pumping gas. You’re the one who has gas on his mind the whole day, and that’s why you accused me of the same.” Similarly, if a Rabbi runs a yeshiva or some other institution, he is devoting his life to lofty and important goals. As a matter of necessity, he needs to raise money to support the institution, just as we all need to go the gas station from time to time to fill up our cars. It is only somebody who thinks about money all day, for whom money is the paramount matter of importance, who would accuse this Rabbi of thinking only about money. Whenever we feel inclined to make a negative remark about somebody, to point out another person’s faults, let us stop and honestly ask ourselves whether that person is really a mirror image of ourselves, if we are looking at him critically because we are guilty of the same faults. The Gemara famously comments, הרואה סוטה בקלקולה יזיר עצמן מן היין – somebody who sees the death of a sotah , a woman who committed adultery, should vow to abstain from wine to help ensure that he does not make the same mistake. Many commentators ask, shouldn’t the shocking sight of the sotah ’s death suffice to deter somebody from this sin? Why does specifically somebody who saw what happened to the sotah need to take precautions to guard against immorality? The answer given is that somebody who sees evil in others is, very likely, plagued with that same malady. And so if one sees the downfall of the sotah , he might very well have this same tendency from which he must work to protect himself. The implication of this concept is that we should feel ashamed to speak lashon ha’ra . If we indulge in speaking about the faults of other people, we are, in essence, announcing to everybody listening to us that we are guilty of those faults. Let us, then, focus our efforts on trying to perfect ourselves, rather than focusing on the imperfections of other people.
עיקרן של ישראל The Essence of the Jewish People The Sefer Ha’hinuch (306) gives the following explanation of the mitzvah of sefirat ha’omer , which requires counting the days from Pesach until Shavuot: לפי שכל עיקרן של ישראל אינו אלא התורה, ומפני התורה נבראו שמיים וארץ...והיא העיקר והסיבה שנגאלו ויצאו ממצרים כדי שיקבלו התורה בסיני ויקיימוה...נצטוינו למנות ממחרת יום טוב של פסח עד יום נתינת התורה להראות בנפשנו החפץ הגדול אל היום הנכבד הנכסף ללבנו... Since the entire essence of Yisrael is only the Torah, and heaven and earth were created for the Torah…and it is the essence and reason why they were redeemed and left Egypt – so they could receive the Torah at Sinai and observe it...we were commanded to count from the day after the holiday of Pesach until the day the Torah was given, to show in ourselves, in our hearts, the great yearning for this monumental day that we longed for…. The Sefer Ha’hinuch also makes this point later, in discussing the mitzvah of Hakhel , the assembly that was held every seven years, during Sukkot following the Shemitah year, at which the Torah would be read before the entire nation (Devarim 31:12). Interestingly, the mitzvah of Hakhel is somewhat similar to sefirat ha’omer , in that sefirat ha’omer requires counting seven sets of seven days, and Hakhel is observed after the Shemitah year, following a seven-year cycle. Consistent with this resemblance, the Sefer Ha’hinuch explains the mitzvah of Hakhel along similar lines to his understanding of sefirat ha’omer . He writes (612): כל עיקרן של עם ישראל היא התורה, ובה יפרדו מכל אומה ולשון להיות זוכין לחיי עד, תענוג נצחי שאין למעלה הימנו בנבראים, על כן, בהיות כל עיקרן בה, ראוי שיקהלו הכל יחד בזמן אחד מן הזמנים לשמוע דבריה, ולהיות הקול יוצא בתוך כל העם, אנשים ונשים וטף לאמור מה הקבוץ הרב הזה שנתקבצנו יחד כולנו, ותהיה התשובה, לשמוע דברי התורה שהיא כל עיקרנו והודנו ותפארתנו...ויכניסו הכל בלבם חשקה... The entire essence of Yisrael is the Torah, and it is through it that they are distinguished from all nations and peoples to earn eternal life, the everlasting delight that cannot be exceeded in all creation. Therefore, since it is their entire essence, it is appropriate that everyone assemble together at a certain time to hear its words, so the sound will be heard amidst the nation – men, women and children – saying, “What is this great assembly, that we have all assembled?” And the answer will be, “To hear the words of the Torah, which is our entire essence, our splendor and our glory”… And they will all bring the passion for it into their hearts… We might add that not coincidentally, in our times, the Siyum HaShas is celebrated every seven years, when thousands upon thousands of Jews assemble and are reminded that the Torah is the source of our splendor and glory, which is precisely the purpose of the septennial Hakhel gathering. Just as the Torah commands הקהל את העם – to gather the people every seven years to hear words of Torah, we are also commanded to assemble to hear words of Torah every Shabbat. We read towards the end of Sefer Shemot (35) that Moshe assembled the entire nation ( ויקהל משה את כל עדת בני ישראל ) and conveyed to them the command of Shabbat observance. The Midrash ( Yakut Shimoni ), commenting on this pasuk , writes that Hashem told Moshe to hold a large assembly to instruct the people the laws of Shabbat, so that they will learn from his example, and for all generations, Jews will assemble in large groups on Shabbat to learn Torah. And so just as the entire nation assembles every seven years for Hakhel , we are to hold smaller-scale assemblies every seven days, on Shabbat, for the exact same purpose – to learn Torah, for people to see the supreme importance and inestimable value of Torah, and recognize that it is עיקרן של ישראל . Every nation has certain characteristics that have come to define its culture. The Swiss are known for chocolate and watches. Italians are known for pizza and pasta. The French are known for fashion and wine. These kinds of features have a way of lending a nation its special identity and unique character. In fact, many years ago, there were commercials aired in the United States urging people to buy American cars, and the commercials said, “Baseball, hot dogs, apple pie and Chevrolet.” The idea was that just as baseball, hot dogs and apple pie are defining characteristics of American culture, purchasing an American car should also be part of this culture. The Jewish Nation has always been characterized by the sight of people sitting around a table studying. We have always been known as the עם הספר – “People of the Book.” Our very identity is associated with the study of our sacred texts. And every Shabbat, we are to strengthen this identity by devoting time to learning. American weekends are characterized by the sight of fathers who are off from work playing ball with their sons, teaching them how to shoot a basketball and how to hold a bat. For us, Shabbat afternoon should be a time characterized by the scene of fathers sitting with their sons and showing them how to learn Gemara. Shabbat is when we must reinforce our awareness of עיקרן של ישראל , that our nation’s essential and defining characteristic is our passionate love for, and unwavering commitment to, the study and practice of Torah.
Preparing for Shabbat All Week Long The story is told of a man whose wife delivered their first child, and that very day he rushed to meet with a certain tzadik and ask his advice for educating the child. “How old is your child?” the tzadik asked. “He was just born today!” the father exuberantly replied. “I came already now so I can get a head start on educating him properly.” “A head start?” the Rabbi said. “You’re already late. You need to begin preparing for your children’s education well before they are born.” There is a famous Talmudic adage, איזהו חכם? הרואה את הנולד – a “wise” person is somebody who anticipates and looks ahead to the future, and plans accordingly. Planning to raise and educate a child should occur already before the child is born. We should be anticipating what will unfold ahead of time, to whatever extent possible, and plan in advance, because the earlier a head start we get, the better the outcome will be. This is true of Shabbat, as well. The earlier in the week we start preparing, the greater the impact of the Shabbat experience will be. Rav Yisrael Salanter was once asked at which point in the year he began preparing for Yom Kippur. He answered, “On Motza’eh Yom Kippur.” As soon as Yom Kippur ended, he right away began preparing for the next Yom Kippur. Likewise, we should be preparing for Shabbat, at least one some level, all week long. The importance of advanced planning and preparation can be learned from the day of Tu Bi’Shvat, which is called ראש השנה לאילנות – “the new year for trees.” The significance of Tu Bi’Shvat can be understood by way of analogy to the concept of a “fiscal year” in tax law. When determining tax liability, one calculates his earnings and deductions by a certain date. Income received after that date is not taxable for that year, and expenses paid after that date cannot be deducted from one’s tax obligation for that year. This is, essentially, what Tu Bi’Shvat is. Certain percentages of one’s produce grown in Eretz Yisrael must be distributed to various groups of people ( kohanim , Leviyim , the poor, etc.), and the ‘fiscal year” for these obligations as they apply to fruits begins and ends on Tu Bi’Shvat. Fruits that began to bud before Tu Bi’Shvat must be tithed with the previous year’s produce, whereas fruits that began to bud after this date fall under the next year’s tithing obligations. Why is Tu Bi’Shvat the cutoff point? What is unique about this particular point of the year that makes it the beginning and end of the “fiscal year” for fruits? The Gemara explains that by Tu Bi’Shvat, which falls in the latter part of the winter season, the rains that fell during the previous months have already begun affecting the fruit tree, such that the sap has started rising up the tree in preparation to produce fruit. Although no signs of fruit can as yet be detected, nevertheless, the process is already unfolding by virtue of the winter rains which have produced sap that is now in its preparatory stages for forming fruit. This is an enlightening example of הרואה את הנולד . On Tu Bi’Shvat, the fruit trees are bare. There is no discernible sign of fruit. And yet, our Sages tell us to take a deeper look and realize that the fruit is on its way. Already at this very early stage of the fruit’s development – when the sap is rising in the tree –we consider the new year of fruit to have begun. The Torah tells us in the Book of Devarim, כי האדם עץ השדה – people are compared to trees. My esteemed father-in-law, Rabbi Nosson Scherman, explained that a child’s preschool and elementary school years parallel the period when the sap is rising up the tree. We cannot see a finished product, the child has not yet began achieving, but the process has been put into motion. The “fruit” appears when the child is grown and has reached adulthood, when he begins to achieve and succeed as a devoted husband and father, and as a committed Torah Jew. Everything that preceded that stage, even the stage of the “sap,” when this outstanding adult was just a young child, contributed to this final product. A child’s entire education helps form the “fruits” that we see in adulthood, much as the earliest stages of a fruit’s development play a vital and indispensable role in its coming into existence. Indeed, it is said in the name of righteous tzadikim that if a child has an elementary school teacher with genuine יראת שמיים (fear of G-d), this experience has a profound impact upon the child even in adulthood. So much so, that even if the child at one point leaves the path of Torah observance, the impact of the יראת שמיים imbibed during his childhood will eventually lead him back. The earliest stages of development have a profound effect on the final product. The same is true of Shabbat. The final product begins at the very earliest stages – as soon as the previous Shabbat ends. It might seem strange to us to begin preparing for Shabbat on the previous Motza’eh Shabbat. But the truth is that everything we do all week long contributes to our preparation for Shabbat. The kedushah of Shabbat is produced by the mitzvot we perform throughout the previous week, which begins immediately upon the conclusion of the previous Shabbat. And so indeed, we can begin preparing for Shabbat already on Motza’eh Shabbat – just as Rav Yisrael Salanter began preparing for Yom Kippur on Motza’eh Yom Kippur the previous year. There are a number of special prayers that many people have the custom to recite on Tu Bi’Shvat, and we have attached them to this email. One of these prayers is a prayer formulated by the Ben Ish Hai, asking that one should have a proper and beautiful etrog on Sukkot. Tu Bi’Shvat is observed seven months before Sukkot, and yet, according to the custom of the Ben Ish Hai, we begin thinking already now about our etrog on Sukkot. The Ben Ish Hai is teaching us about the importance of advanced planning and preparation. The seeds of the mitzvah of etrog which we will perform in another half a year are planted already now, on Tu Bi’Shvat. The etrog , which is shaped like a heart and symbolizes the purification of our hearts which we achieve during the High Holidays, is produced from the sap of Tu Bi’Shvat, from our prayers and efforts already now, many months earlier. Admittedly, most of us are not quite on the level to be preparing for the High Holidays in the middle of the winter, or to begin for Shabbat on the previous Motza’eh Shabbat. But the fundamental concept of preparation and looking ahead is something we can all put into practice. In terms of Shabbat, this is applied on the most basic level in the halachic requirement to designate for Shabbat special foods or drinks that we come upon during the week. But beyond that, it means recognizing that all the good deeds we perform throughout the week prepare us for Shabbat. The more we devote ourselves to Torah and mitzvot during the week, already from Motza’eh Shabbat, the more impactful our Shabbat experience will be. Of course, this lesson applies to all areas of life, and not only to Shabbat. Our Sages famously teach, מי שטרח בערב שבת יאכל בשבת, מי שלא טרח בערב שבת מה יאכל בשבת – “One who toiled on Erev Shabbat will eat on Shabbat; one who does not toil on Erev Shabbat – what will he eat on Shabbat?” The Mesilat Yesharim explains this as referring our preparation for the next world. We are to spend our lives in this world preparing for the next world by devoting our time and efforts to Torah and mitzvot . Only if we toil in this world will we be able to enjoy the delights offered in the next world. As the expression goes, what we put in is what we take out. Let us internalize and implement this lesson of Tu Bi’Shvat, and always remember the value of advanced preparation. The more we invest in preparing for Shabbat and for the other mitzvot we perform, the more meaningful they will be and the greater an impact they will have.
Singing in Dark Times The work Siduro Shel Shabbat draws a connection between singing zemirot on Shabbat and the Leviyim ’s singing in the Bet Ha’mikdash when sacrifices were offered. When a person brought a sacrifice seeking atonement for his sins, the singing of the Leviyim had the power to “sweeten” the harsh judgments that had been issued against the person on account of his wrongdoing. On Shabbat, too, we have the power through our soulful singing of zemirot to eliminate harsh sentences that may have been issued against us as a result of the misdeeds we had committed during the previous week. Our Rabbis teach that our three patriarchs – Avraham, Yitzhak and Yaakov – are associated, respectively, with the three groups that comprise Am Yisrael – kohanim , Leviyim and Yisraelim . Avraham is associated with the kohanim because the pasuk states in the Book of Bereshit (14), והוא כהן לקל עליון (“and he was a kohen to the Supreme God”), and according to some commentators, this description refers to Avraham. Yaakov was named “Yisrael,” and thus he is associated with the Yisraelim . As for Yitzchak, Rav Shach (in Be’zot Ani Bote’ah ) notes the comment of the Midrash, cited by the Bet Yosef ( Orah Hayim 292), that when Avraham and Yitzhak made their way to the Akedah , and Yitzhak learned that he was the sacrifice, he began singing to fulfill the requirement of signing at the time of a sacrifice. The Bet Yosef explains on this basis the phrase which we recite in Minhah on Shabbat, יצחק ירנן – “Yitzhak shall sing.” Yitzhak is associated with song because he sang as he was being prepared as a sacrifice. Accordingly, Yitzhak is associated with the Leviyim , who sang while the sacrifices were offered in the Bet Ha’mikdash . Remarkably, Rav Shach observes, as soon as Yitzhak discovered that he would be killed, he right away sang a song of praise to Hashem. Yitzhak’s reaction sets an example for all of us, Rav Shach adds, teaching us that we must work to maintain our joy and gratitude to G-d even in difficult times, even when our lives do not proceed the way we would have wanted them to. This is the message of the singing of the Leviyim , and this is the message of our singing on Shabbat. We are to train ourselves to “sing” and feel joyful and appreciative even in life’s darker moments. Rav Shach proceeds to tell the tragic but inspiring story of Rav Avraham ben Avraham, a Polish minister in the early 18 th century who converted to Judaism, and was killed by the Polish government for this “crime.” As he was taken away by the authorities to be executed, he sang a song to the prayer, אבל אנחנו עמך בני בריתך בני אברהם אוהבך...זרע יצחק יחידך שנעקד על גבי מזבחך – “But we are Your nation, the children of Avraham, Your beloved…the offspring of Yitzhak, Your singular one, who was bound upon Your altar.” Rav Shach tells that he knew in Europe a certain elderly man who had a very difficult life, and every year, on the night after Yom Kippur, Rav Isser Zalman Meltzer would come to this man’s home and dance with him while singing this song, which was sung by Rabbi Avraham ben Avraham as he was being led to his death. The message conveyed is that a Jew must be able to sing and rejoice despite the hardships and difficulties that he endures. Rav Shach noted that Rabbi Avraham ben Avraham knew with absolute faith and certainty that in a few moments he would ascend to the Heavenly Throne and enjoy eternal closeness with the Almighty, and this is why he was able to sing and rejoice. We, too, are capable of singing and rejoicing even when we experience hardship by fully believing that we are being lovingly cared for by our Father in heaven. Rav Shach tells in this context the story of a group of Jews who were being led to the gas chambers during the Holocaust, and they suddenly realized that it was Simhat Torah. A number of them mentioned to one another that although they did not have a Sefer Torah or any siddurim or Humashim , nevertheless, they still had their relationship with Hashem, and this was enough of a reason to dance. Indeed, even as they were being led to their death, they began dancing. Rav Shach said that he would forfeit his entire share in the next world to have been part of that remarkable group of Jews. According to some versions of this story, the Nazis were infuriated by the sight of Jews dancing as they were being led to the gas chambers, and so they threw them out of the chambers, and most members of this group survived the war. Singing joyfully when times are difficult wields tremendous power, and has the ability to eliminate harsh judgments. Indeed, Yitzhak emerged unscathed from the Akedah , and those Jews managed to survive the death camps. Just as the singing of the Leviyim lifted the spirits of the brokenhearted Jews who sought atonement, similarly, our singing on Shabbat has the capacity to lift the spirits of everyone around us – including ourselves – and enable us to remain joyful and optimistic despite the rigors, challenges and difficulties that we face over the course of our lives. By setting all our problems and hardships aside on Shabbat, and singing joyful songs of praise to Hashem despite life’s challenges, we can ascend to great spiritual levels and help ensure that we experience happiness and contentment regardless of the hardships we confront.
Raising Our Standards of Speech on Shabbat There are many qualities which are important for us to live by throughout our lives, all week long, but assume special significance on Shabbat. Thus, for example, we should always control our temper and avoid anger, but on Shabbat it is especially important not to become angry. We should live with emunah and speak about our faith in Hashem’s Providence all the time, but this is particularly important on Shabbat. The reason is because on Shabbat, we are like a citizen entering the royal palace. Although all citizens are expected to follow the laws of the kingdom at all times, wherever they are, visitors to the royal palace are expected to conduct themselves on an especially strict level, and to maintain the highest standards of respect and dignity. On Shabbat, we enter the King’s palace, as it were. We enter a sacred domain, where a higher standard is demanded. And thus Shabbat is a time when we must raise our level of speech and conduct to a standard that is befitting the royal palace. This concept is emphasized by the Vilna Gaon in the famous letter he sent to his wife and mother. The Vilna Gaon set out to travel to Eretz Yisrael , until, for unknown reasons, he decided to return home. But when he left, he sent a letter with a series of instructions for his family, and this letter has been preserved for posterity. In this letter, he emphasizes the importance of limiting one’s words, and admonishes his family not to spend too much time in the company of other people so that they do not speak excessively. He then adds: ובשבת ויום טוב אל תדברו כלל מדברים שאין נצרכים מאד, וגם בדברים הנצרכים למאד תקצרו מאד, כי קדושת השבת גדולה מאד. And on Shabbat and Yom Tov, do not speak at all about matters that are not vital, and even regarding vital matters be very brief, because the sanctity of Shabbat is very great. Although reticence is an important value at all times, on Shabbat one must bring this value to a higher level, due to the special sanctity of Shabbat. The Gaon also admonishes his family to read works of mussar (religious teaching), and then writes: וכל שכן בשבת, קדש קדשים, לא יתעסקו אלא בספרי מוסר. All the more so on Shabbat, which is the holy of holies – people should engage only in works of mussar . The Gaon instructs his family to read this letter each week, and especially on Shabbat, before and during the meal, as the admonitions in this letter will help ensure they avoid forbidden and vain speech during the Shabbat meals. The Gaon proceeds to instruct that the highest form of yisurim – “suffering” – which brings atonement is not fasting and other kinds of physical deprivation, but rather רסן פיו ותאותו – restraining one’s mouth and controlling one’s desire. Self-restraint, he writes, is כל פרי העולם הבא – the “fruits” from which our share in the next world grows. When we control what we say, and restrain ourselves when we feel inclined to say something foolish, offensive or inappropriate, we earn our share in עולם הבא . If, while sitting around the Shabbat table, we refrain from making an improper remark that we feel a desire to say, we earn more reward than we would by fasting. The Gaon then writes: כל רגע ורגע שהאדם חוסם פיו זוכה בשבילו לאור הגנוז שאין מלאך ובריה יכולים לשער. Each and every moment that a person blocks his mouth [from speaking something forbidden] he thereby earns the hidden light which no angel or creature can imagine. Shabbat is a time when we are able to rise above the level of angels, to the point where we even send the angels out of our homes right after welcoming them on Friday night, as they are not entitled to disturb our private, intimate encounter with Hashem. The Gaon here tells us that we are able to rise to this level by exercising self-restraint particularly in the area of speech. The special light which G-d created at the beginning of time – the אור הגנוז – was hidden away after the first Shabbat, which is the reason why we recite a berachah over a candle on Motza’eh Shabbat. The Gaon teaches us that we earn the privilege of experiencing this special light, which even the angels are unable to experience, specifically by controlling our mouths and refraining from inappropriate speech. Avoiding forbidden speech is so critically important that the Gaon proceeds to tell his wife that it is preferable for their daughter not to attend the synagogue, as this could lead to לשון הרע (negative speech). He writes: וגם בתך יותר טוב שלא תלך לבית הכנסת, כי שם רואה בגדים טובים ומתקנאת ומספרת בבית, ומתוך זה באין ללשון הרע ולשאר דברים . Also, it is better for your daughter not to go to the synagogue, because she will see there fine clothing and will be envious, and she will talk about it at home. This will result in negative speech and other things. The Gaon here teaches us that on Shabbat, we enter the קדש קדשים , the sacred domain, where an especially strict standard is required. We achieve this high standard not through fasting and self-denial, but by refining and limiting our speech, ensuring to speak appropriately and restraining ourselves when we feel inclined to speak inappropriately. If we work to raise our standards of speech on Shabbat, then we will be worthy of the אור הגנוז , the special light reserved for the righteous tzadikim , which will shine upon us forever, amen .
Cleaning Our Eyeglasses The Torah in Sefer Shemot (15:22-25) tells of Beneh Yisrael ’s experiences immediately following the splitting of the sea. After crossing the sea, they traveled for three days in the desert without finding any sources of water. They finally found water, but the water was foul-tasting and could not be drunk. Hashem performed a miracle and made the water sweet and refreshing so Beneh Yisrael could drink it. The place was called “Marah” ( מרה ) on account of the bitter ( מר ) taste of the water at this site before it was miraculously transformed. A number of commentators, including the Degel Mahaneh Efrayim , suggest a novel interpretation of this story. When the Torah tells that the people could not drink the waters כי מרים הם (“because they were bitter”), this refers not to the waters, but to the people. The people had an inner “bitterness” that resulted in the waters tasting bitter. The lesson being taught is that when a person looks at the world from a negative viewpoint, he will see everything as “bitter.” Even things which are in fact “sweet” will strike him as “bitter.” Rav Mordechai Gifter once illustrated this point by imagining a man visiting the Louvre Museum in Paris , which houses many of the world’s most spectacular works of art. As he toured the museum, he saw a group marveling at a rare work by Rembrandt. The man pushed through the crowd so he could see the picture from close up, and after surveying the painting he sneered, “This isn’t a nice painting. It looks like sour milk!” The people in the group thought this man had lost his mind. He then came across a group of people staring in amazement at a piece by Van Gogh. Once again, he looked carefully at the painting and expressed his disgust. “It looks like sour milk!” Finally, he went to the Mona Lisa, considered by many to be the most magnificent portrait ever painted. The crowd stood reverently, taking in the breathtaking beauty of this precious work of art. This man broke the awed silence by shouting, “This is a beautiful work of art? It looks like sour milk!” People began shouting at the man, until one person noticed something unusual about his eyeglasses. He walked over to the man, took off his glasses, and saw that there was sour milk splattered all over the lenses. This story, of course, never happened, but Rav Gifter told this tale to demonstrate how even the most beautiful things in the world can appear repulsive if we view them through dirty lenses. If we look at the world around us from a negative disposition, then everything will seem negative. We need to “clean our eyeglasses,” gain a fresh, positive perspective, and then our lives and the world will truly seem beautiful. How do we do this? How can we change our perspective from negativity to positivity? The answer lies in the Gemara’s comment in Masechet Bava Kama (82b) regarding Beneh Yisrael ’s three-day journey to Marah. The Gemara explains that when the Torah tells of Beneh Yisrael traveling for three days without finding water ( וילכו שלושת ימים במדבר ולא מצאו מים ), it really means that they went three days without learning Torah. This hiatus from Torah is what made them negative and bitter. In response to this episode, the Gemara teaches, it was instituted that the Torah should be read on Shabbat, Monday and Thursday, to ensure that we do not go through a three-day period without Torah study. The way we avoid “bitterness” and keep our glasses clean, so-to-speak, is through Torah study. Learning Torah helps us see things clearly so we live with a positive, upbeat perspective on the world. Several pesukim later, the Torah tells us that while Beneh Yisrael encamped in Marah, שם שם לו חק ומשפט – Moshe taught them several mitzvot , one of which, as Rashi comments, was the mitzvah of Shabbat observance. Shabbat is the time when we are to “clean our glasses,” refresh our perspective, and see life in an optimistic and positive light. Indeed, Shabbat is a time especially designated for Torah learning, because, as mentioned, it is through Torah study that we become able to view the world from a clear perspective and thereby eliminate negativity and bitterness. This is why the primary Torah reading takes place on Shabbat, the time when we are to “sweeten” our lives by changing our perspective and outlook. Rabbenu Yosef Haim of Baghdad (the Ben Ish Hai), in his work Ben Yehoyada , observes that the letters representing Sunday, Tuesday, Wednesday and Friday – the days when the Torah is not read – are א,ג,ד,ו , which spell the word דאגו (“they worry”). When we neglect to learn Torah, we view the world from a tainted, negative perspective, which brings us anxiety and tension. We are therefore to ensure not to go three days without hearing the Torah, and we are to make the most of the opportunity provided by Shabbat to delve into Torah in order to eliminate the anxiety that results from a negative outlook on life. The Torah continues by telling us that after Beneh Yisrael journeyed from Marah, they encamped in a place called Eilim, where they found twelve fountains of fresh water and seventy palm trees with luscious dates. Rashi comments that the twelve fountains were provided for the twelve tribes of Beneh Yisrael , and the seventy palm trees corresponded to the nation’s seventy elders. The Hafetz Haim noted that clearly, G-d had specifically arranged these resources for Beneh Yisrael well before their arrival there. Thus, while they complained in Marah about the bitter waters, they were just one stop away from a large supply of water and delicious fruit. The lesson, the Hafetz Haim remarked, is that when we find ourselves in a difficult situation and we are struggling, we must realize that we might very well be just one stop away from the blessings that we desire. Rather than complain about the “bitterness” in our lives, we should wait patiently and with faith in Hashem’s ability to help, and trust that the “sweetness” we wish for will yet arrive. Torah study, especially on Shabbat, has the power to inspire us with this faith and optimism so that we live happy, worry-free lives, without the “bitterness” of negativity and frustration. Rav Elimelech Biderman tells a story related by the grandson of Rav Zalman Brizel of an incident that once occurred at Rav Brizel’s seder table. One of the grandchildren was playing with the tablecloth at the seder , and pulled it down. The plate with the matzos – which Rav Brizel had worked so hard to bake – came crashing down on the floor, and all the matzos broke. Rav Brizel looked up to the heavens and expressed his gratitude to Hashem for his sweet, playful grandchildren. Rather than complaining about what happened, he instead looked at the positive side of the situation – that he had healthy, energetic and happy grandchildren. Indeed, there is a saying that some people use when children act mischievously: “If only the infertile women among Am Yisrael had such problems.” Rather than get upset and aggravated when our children misbehave, we should instead look at the situation from a positive outlook, and feel grateful that we have children who act like children. Shabbat is the time to reinforce this positive attitude on life. May we all succeed in keeping our eyeglasses clean, so we can see the world from a positive viewpoint, and we will then experience the true “sweetness” of life, each and every day.
The Special Shabbat Kedushah During the musaf prayer service on Shabbat, we recite a special kedushah prayer, which is lengthier than, and considerably different from, the standard weekday kedushah . This is true in both the Ashkenazic and Sephardic traditions, notwithstanding the differences between the text of the kedushah in these traditions. The Kolbo explains that the difference between the texts of the weekday kedushah and the special Shabbat kedushah reflects a fundamental difference between these recitations. On weekdays, we say that we recite the kedushah כנועם שיח סוד שרפי קודש – like the beautiful words of the angels, who sing kedushah in the heavens. This means that the primary kedushah is sung by the angels, and we merely follow their example. On Shabbat, however, we recite our own kedushah , so-to-speak. We are not just mimicking the kedushah of the angels, but rather reciting a kedushah prayer that is all our own. The Seventh Wing The Kolbo develops this idea further by noting the Midrash’s comment that the angels all have six wings, and each wing is used to sing on each day of the week. On Shabbat, the angels wonder how they will sing praise to Hashem, as they do not have a seventh wing with which to sing on this day. Hashem tells them that they do not need a seventh wing on Shabbat, because on this day, Am Yisrael is the “wing”; we are the ones assigned the task of singing praise to Hashem on Shabbat. Shabbat is our special day, when we assume the role assigned by the angels the rest of the week, and we sing the primary songs of praise on this day. The Kolbo cites in this context the pasuk in Yeshayahu (24:16), מכנף הארץ זמירות שמענו – “We have heard songs from the corner [or ‘wing’] of the Earth.” This means that on Shabbat, the primary songs of praise are heard not in the heavens, but rather from the Earth, where Am Yisrael assumes the role of the כנף – the wing in charge of singing praise to G-d. (Interestingly, the Torat Haim commentary to Masechet Sanhedrin explains on this basis the famous comment of the Midrash that each day of the week has a “partner,” and the partner of the seventh day, Shabbat, is the Jewish People. The conventional understanding is that each pair of days are partners of one another, and Shabbat, the seventh, is left without a partner, so Am Yisrael is assigned as its partner. The Torat Haim , however, explains that each day of the week has an angel’s wing associated with it, which is responsible for singing Hashem’s praises on that day, but the “wing” of Shabbat is not in the heavens, but here on Earth, as Am Yisrael assumes this role on Shabbat.) This role results in our assuming a unique stature of importance on Shabbat, which exceeds even that of the angels. Moshe Rabbenu tells Beneh Yisrael in Sefer Devarim, את ה' האמרת היום...וה' האמירך היום – “You have elevated Hashem today…and Hashem has elevated you today.” The Or Zarua (2:4) explains the word היום (“today”) in this pasuk as referring to Shabbat. On Shabbat, we “elevate” Hashem through our beautiful songs of praise, and as a result of this role which we fill, Hashem “elevates” us to a lofty stature high above the stature of the heavenly angels. שמע ישראל Somewhat mysteriously, the special kedushah recited during the Shabbat musaf prayer includes the pasuk , שמע ישראל ה' אלוקינו ה' אחד . Why is this verse added to the kedushah on Shabbat? How is this relevant to kedushah ? The common reason given for the inclusion of this pasuk , as the Kolbo and others explain (citing Rav Sar Shalom, one of the Geonim ), is that there was a period when the authorities forbade the Jews from reciting שמע ישראל , and guards were posted in the synagogues on Shabbat to enforce this edict. In order not to miss this important mitzvah , communities inserted the recitation of שמע ישראל in the kedushah of musaf , as the guards left the synagogues by that late stage in the service. The Rabbis decided to maintain this custom even after the edict was lifted as a commemoration of this miracle. There may, however, also be a deeper connection between שמע ישראל and the kedushah of musaf . The Gemara in Masechet Hagigah (3a) discusses the aforementioned verse in Sefer Devarim – את ה' האמרת...וה' האמירך – and explains it to mean that we “elevate” G-d through our recitation of שמע ישראל , and He “elevates” us by declaring, ומי כעמך ישראל גוי אחד בארץ – “Who is like Your nation, Yisrael, a singular nation on Earth.” It emerges, then, that the special “song” with which we give praise to Hashem on Shabbat, when we take over this responsibility from the angels, is the pasuk of שמע ישראל . Therefore, we insert this pasuk into the kedushah on Shabbat, which reflects the special status we attain on Shabbat, when we assume the role of singing praise, primarily through the verse of שמע ישראל . Moreover, the Gemara in Masechet Hulin observes that Am Yisrael are, in a sense, greater than the angels, as demonstrated by the different praises we give to Hashem. The angels, when they sing praise, declare, קדוש קדוש קדוש ה' , uttering G-d’s Name after reciting three words, whereas we sing praise by declaring, שמע ישראל ה' – uttering G-d’s Name after just two words. And thus the pasuk of שמע ישראל expresses Am Yisrael ’s special stature which exceeds that of the angels, and which is underscored specifically on Shabbat. Appropriately, then, we add the pasuk of שמע ישראל in our Shabbat musaf prayer. The notion that Am Yisrael rises to a special stature through Shabbat observance is highlighted by a passage in the Midrash cited by Tosafot , commenting on the Gemara in Hagigah. The Midrash comments that Am Yisrael and Hashem proclaim the greatness of Shabbat; Am Yisrael and Shabbat proclaim the greatness of Hashem; and Shabbat and Hashem proclaim the greatness of Am Yisrael . Tosafot comment that for this reason we recite in our Minhah prayer on Shabbat, ומי כעמך ישראל גוי אחד בארץ – Hashem’s declaration of the Jewish People’s singularity. When we observe Shabbat and use it as a time for praising Hashem, He, in turn, praises us, and proclaims our unique stature, which exceeds even that of the angels. Waiting for the Tzadik Earlier, we cited the pasuk from Sefer Yeshayahu that is understood as an allusion to Am Yisrael ’s role as the “wing” that gives praise on Shabbat: מכנף הארץ זמירות שמענו – “We have heard songs from the corner of the Earth.” This pasuk concludes with the words, צבי לצדיק – “yearning for the tzadik .” The Hid”a, citing one of the famous Kabbalists, explains this phrase based on a comment of the Midrash ( Yalkut Shimoni , Lech-Lecha) regarding the five special letters that appear differently when they are situated at the end of the word. The letters מ,נ,צ,פ,כ have a different form when they appear at the end of the word – ם,ן,ץ,ף,ך . The Midrash comments that all these letters are associated with a form of גאולה (redemption), and it cites pesukim in which each letter appears twice within a phrase. The letter כ' appears twice in the phrase ל ך -ל ך (Bereshit 12:1); מ' appears twice in כי עצמת ממ נו (Bereshit 26:16); נ' appears in הציל נ י נ א (Bereshit 32:12); פ' in פ קד פ קדתי (Shemot 3:16); and צ' in צ מח שמו ומתחתיו י צ מח (Zecharyah 6:12). These pairs, the Midrash explains, allude to the “double” quality of these letters, that they have two different forms in which they are written. Now the first three of these pesukim refer to Hashem’s assistance to the patriarchs, and the fourth refers to the Exodus from Egypt . These four are all redemptions that have already occurred. The fifth, however, the pasuk associated with the letter tzadik ( צ' ), speaks of the final redemption for which we still yearn. Accordingly, the phrase צבי לצדיק has been explained to mean that we yearn for the tzadik , for the fulfillment of the pasuk צ מח שמו ומתחתיו י צ מח , when our final redemption will unfold. This will happen in the merit of מכנף הארץ זמירות שמענו , our utilizing Shabbat as a time to give praise to Hashem, fulfilling the role assigned to us to serve as the “wing,” the instrument of praise, on this special day. Appropriately, then, after we recite שמע ישראל in the kedushah on Shabbat, we add a prayer for redemption: והוא יושיענו ויגאלנו . We ask that in the merit of our proclaiming שמע ישראל , our fulfilling our role of giving praise to Hashem on Shabbat, He should bring us our long-awaited redemption, speedily and in our days, אמן .
Becoming Greater Than the Angels The Talmud Yerushalmi (Yoma) tells of Shimon Ha’tzadik, the famous kohen gadol in the period of the Second Temple who served that role for forty years. In his final year, the Yerushalmi relates, Shimon informed people that he would not live until the next Yom Kippur. He explained that each year, on Yom Kippur, when he entered the קודש הקדשים – the inner chamber of the Bet Ha’mikdash – to perform the special Yom Kippur service, there was an elderly man who escorted him into and then out of the chamber. That year, however, the man joined him inside the קודש הקדשים , but did not walk out with him. This indicated to Shimon Ha’tzadik that this would be his final Yom Kippur, which it indeed was. The Yerushalmi raises the question of how it was possible for this to happen. The Torah in Sefer Vayikra explicitly states that it is forbidden for any person to join the kohen gadol in the Mikdash as he performs the Yom Kippur service: וכל אדם לא יהיה באוהל מועד בבואו לכפר בקודש . And, the Yerushalmi adds, this prohibition applies not only to human beings, but even to angels. They, too, are not permitted to be present in the Mikdash during the Yom Kippur service. How, then, was this mysterious man allowed to escort Shimon Ha’tzadik into and out of the sanctuary? The Yerushalmi answers that this figure was, in truth, not a man at all, but rather a representation of the Almighty Himself, who personally escorted Shimon Ha’tzadik. Why is it forbidden for anybody – including angels – to be present in the Mikdash at this time? Rav Moshe Twersky הי"ד explained that when the kohen gadol entered the קודש הקודשים on Yom Kippur, this was a precious moment of love and intimacy between Hashem and Am Yisrael . It was a private meeting comparable to the yihud room at a wedding, where the bride and groom spend some time together alone for the very first time. Nobody would think to enter the yihud room and disrupt these special moments of intimacy. By the same token, Rav Twersky said, the Torah forbids even the angels from disrupting the special moments of intimacy when the kohen gadol enters the inner chamber of the Bet Ha’mikdash on Yom Kippur. As we’ve mentioned on several occasions in the past, Shabbat is, at least in some sense, more sacred than Yom Kippur. This is reflected in the number of aliyot called to the Torah on these days: on Yom Kippur, we call six aliyot , whereas on Shabbat we call seven. The number of aliyot signifies the day’s level of sanctity, as evidenced by the fact that on ordinary weekdays when the Torah is read (Monday and Thursday), we call just three aliyot , and on Rosh Hodesh and Hol Ha’mo’ed, which have some level of kedushah , we call four aliyot . The next level is Yom Tov, when we have five aliyot , and then Yom Kippur and Shabbat, as mentioned. Thus, Shabbat is a moment of special closeness and affection between us and Hashem, no less than Yom Kippur. Shabbat, too, is a time when we enter the “ yihud room,” as it were, with the Almighty, to enjoy a time of special closeness when we are singularly focused on one another, just like a newlywed bride and groom. Rav Twersky answered on this basis the question that many have asked concerning the Shalom Alechem song which is traditionally sung on Friday night. In this song, we welcome the angels that accompany us home from the synagogue on Friday night, and we then ask them to bless us. This request is based upon the Gemara’s comment that when the angels see that our homes are properly arranged in honor of Shabbat, then they grant us their blessing. Surprisingly, however, immediately after we ask the angels for their blessing, we bid them farewell – צאתכם לשלום . Although some people omit this final stanza, and others change the text to בצאתכם , the prevalent custom is to recite צאתכם , as though we right away ask the angels to leave. Is it not discourteous to ask the angels to leave immediately after we have welcomed them and asked for their blessing? Rav Twersky answered that Friday night, like Yom Kippur, is a time of special closeness with Hashem, when we are together with Him in the “ yihud room,” so-to-speak. Like in the Bet Ha’mikdash on Yom Kippur, nobody – not even the angels – may be present and disrupt this intimate moment. Indeed, the Midrash ( Shemot Rabbah 25:11) comments that non-Jews are forbidden from observing Shabbat, because Shabbat is the Jewish People’s private meeting with G-d. The Midrash explicitly compares the Shabbat experience to a private meeting between a king and his queen. Just as nobody would dare come between them during their private moment, similarly, other nations are not allowed to disrupt the Jewish Nation’s moment of intimacy with the Almighty. This special time of intimacy that we enjoy with Hashem each week reflects our special stature, which exceeds even that of the angels. The Gemara in Masechet Shabbat (88) tells that when Moshe ascended to the heavens to receive the Torah, the angels protested, and they turned to G-d and said, מה לילוד אשה בינינו – “What is a mortal doing among us?” They insisted that the holy Torah belonged in the heavens, and not among flawed human beings. Moshe, however, argued that to the contrary, the Torah belongs on Earth, not in the heavens. Unlike the angels, human beings experience sinful tendencies and temptations. When we resist our yetzer ha’ra , our evil inclinations, and observe the mitzvot , we become even greater than the angels. And thus specifically we deserve the Torah, and specifically we deserve Shabbat, the period of special closeness with Hashem. We, who overcome our challenges and remain steadfastly committed to G-d’s laws despite the difficulty this entails, deserve the experience of Shabbat. This point was, in fact, at the center of the argument between Moshe and the angels. The Binah L’ittim notes that the angels asked G-d when they saw Moshe in the heavens, מה לילוד אשה בינינו – “What is a mortal doing between us ?” They claimed that Moshe had no right to disrupt their closeness with G-d. Moshe responded that to the contrary – it is Beneh Yisrael , and not the angels, who earn this special closeness by having to struggle with our innate imperfections and negative tendencies to follow G-d’s laws. This explains why the angels visit us specifically in our homes, and not in the synagogue. Our superiority over the angels is expressed in the home, when we eat and engage in ordinary, mundane affairs on an elevated plane, in the manner prescribed by the Torah. When we pray and withdraw from physical life, we resemble the angels, but when we engage in physical activities in a refined, spiritual manner, we earn a stature that exceeds that of the angels. This is another reason why the sanctity of Shabbat is greater than the sanctity of Yom Kippur. Whereas on Yom Kippur we become angelic, withdrawing from mundane, physical activities, on Shabbat we achieve something even loftier – elevating our physical activities to a higher plane. And thus the angels come to our homes every Shabbat and marvel at the way we are able to conduct ordinary, human life on a lofty, spiritual plane. They are then forced to concede that we are superior to them, and so they grant us their blessing. We then feel justified in sending them out of our homes so we can enjoy the privacy and intimacy with Hashem which we, and only we, rightly deserve. Moreover, the Gemara tells that after Moshe defeated the angels with his argument, the angels conceded defeat and gave Moshe gifts. On Shabbat, too, when the angels visit our homes and see that we elevate the physical realm, something which they are incapable of doing, they concede defeat, so-to-speak, and grant us their special blessing as a gift. As the Torah was given on Shabbat, each Shabbat we receive these gifts anew, as we reaffirm our superiority over the angels by elevating our physical lives and infusing them with kedushah . Interestingly, there was one other occasion when the angels voiced a complaint to G-d – when he decided to create the human being. Tradition teaches that the angels protested this decision, arguing that human beings, who are dishonest, selfish and fickle, do not deserve to exist. Every year, on Rosh Hashanah, the anniversary of the creation of man, we defeat the angels anew, by being allowed to continue existing, and every Shavuot, when we receive the Torah, we again defeat the angels’ objection to Moshe at Sinai. Shabbat combines these two triumphs. Shabbat is the commemoration and testimony of the world’s creation, and is also the day of Matan Torah . Hence, we might say that Shabbat marks a weekly celebration of our triumph over the angels. G-d sends them down to see how we elevate our earthly existence, and they must then concede that they were wrong, and that it was worthwhile for Hashem to create human beings and to give Beneh Yisrael the Torah. And thus Shabbat is the מקור הברכה , the source of all blessing, because it is the day when the angels, who opposed our creation and then opposed our receiving the Torah, have no choice but to recognize our superiority and grant us their blessing. This insight should enhance our appreciation for the special quality of Shabbat and for the extraordinary opportunity it provides. It is a period of time which we spend together in the “ yihud room” with the Almighty, when we are to focus our attention solely on Hashem. When a bride and groom enter the yihud room together, nothing would be more inappropriate than for them to pull out their phones and start checking their emails and text messages. Similarly, it would be wholly inappropriate to spend Shabbat, our “ yihud room,” speaking about business or about insignificant, trivial matters. This is a time that should be spent focusing on Hashem, on learning Torah and singing songs of praise to G-d, so we can cultivate our unique relationship with Him and elevate our lives to the highest spiritual level possible.
Wishing Shabbat Will Never End There is great benefit to prolonging Shabbat, both at the beginning – by accepting Shabbat several minutes earlier – and at the end – by finishing Shabbat a few minutes later. Of course, the challenge of prolonging Shabbat depends on the time of the year. In the summer months, accepting Shabbat early is not very difficult, but it is a challenge to end Shabbat late; in the winter, accepting Shabbat early is exceedingly difficult, but ending Shabbat later is relatively easy. The highest level is accepting Shabbat early even in the wintertime, and ending Shabbat late even in the summertime. The source of this concept is a comment made by Rabbi Yossi, cited by the Gemara in Masechet Shabbat (118b). Rabbi Yossi expressed his admiration for those people who, in his words, “begin Shabbat in Teverya and end Shabbat in Tzipori.” Rashi explains that Teverya is situated in a valley, where, in the days before the invention of clocks, it was difficult to determine when the sun set, as the horizon was obstructed by mountains. Therefore, people in Teverya would begin Shabbat early to ensure they accept Shabbat before sundown. Tzipori, by contrast, was on a hilltop, and people there would end Shabbat late, to ensure that the sun had really set and night had indeed fallen. The Hid”a, citing the Ri Mi’gash, added that it was possible to walk on Shabbat from one of these two cities to the other. Rabbi Yossi therefore expressed his admiration for those people who began Shabbat in Teverya, accepting Shabbat early, and then ended Shabbat in Tzipori, where people would end Shabbat late. This is the source for the concept that one earns special rewards for adding onto Shabbat at both ends, at the beginning and at the end. Rav Eliezer Papo (author of Pele Yoetz ), in his work Hesed La’alafim (263), cites Rav Haim Vital as teaching (based on Rav Hai Gaon) that there is great value to praying the Arvit prayer service on Motza’eh Shabbat slowly, with melodies, in order to prolong Shabbat. This is, indeed, the custom in some communities. Each minute that we extend Shabbat is immensely valuable, and thus just as one should endeavor to begin Shabbat several minutes early, we should try to end Shabbat several minutes later, as well. This tradition dates as far back as the time of the Exodus from Egypt. As we know, the Shabbat before Pesach is called “Shabbat Ha’gadol” (literally, “the Great Shabbat”), and several different reasons have been offered for why this Shabbat is given this name. One explanation, which is offered by the Maharit, citing his father, the Mabit, is that the final Shabbat before the Exodus was, in a sense, a “long” Shabbat, a Shabbat which never ended. Pharaoh allowed Beneh Yisrael a day off from their slave labor every week, on Shabbat, but once Shabbat ended, the people immediately returned to their backbreaking labor and harsh suffering. The final Shabbat in Egypt, however, never ended. It was the “long” Shabbat, in that Beneh Yisrael did not have to report for their labor when Shabbat ended. This should be our attitude every week as Shabbat draws to a close. Rather than be relieved that it is ending, we should wish that it could continue forever. We should long for the יום שכולו שבת , for the time when Shabbat will never end, when we will never be forced to return to the rigors and pressures of the workweek. Rabbi Dov Loketch of Congregation Agudas Yisrael Magen Avraham in Southfield, Michigan told in this context the memories which his father shared with him of his experiences as a child in Warsaw, Poland in the 1930s. Times were exceedingly difficult in Warsaw at that time, and many people were unable to earn a living. Rabbi Loketch’s grandfather was fortunate to operate a small coal store, through which he was just barely able to eke out a meager living for the family. Unable to afford an actual home, the family rented some space next to the coal store which served as their residence. There was just one room which served as their living space, and at night they would put out cots and partitions for sleeping. The father worked from early morning to late at night delivering coal, and the children would assist in the backbreaking work as soon as they returned home from school. Shabbat was an oasis of life when the family received a break from the grueling and bleak workweek. The coal store closed several hours before Shabbat, whereupon the entire family immediately got to work removing the thick layer of soot and dust that collected on the walls from the coal over the course of the week. They scrubbed and washed their humble living quarters, and the father, who was covered with grime and filth all week, transformed himself into a king for Shabbat. This transformation, however, was short-lived. As soon as Shabbat ended, the coal store reopened, and the harsh workweek resumed. Rabbi Loketch’s father recalled seeing his mother on late Shabbat afternoon looking out the window, seeing the sun poised to set, crying and praying, “Hashem, please don’t end Shabbat just yet. Please, let Shabbat continue for just a little longer.” We, of course, do not have to endure the harsh conditions of 1930s Poland, or the slave conditions of our ancestors in Egypt. Nevertheless, we, too, should have this feeling that we do not want Shabbat to end, that we want it to continue forever. We should look upon Shabbat as a schoolchild looks upon his summer vacation – counting down the days until it begins, and wishing it never ends. Shabbat is our “vacation” lovingly given to us by Hashem, who allows us one “off day” each week, when He guarantees to sustain us without us having to work. It is a time which we are given for spiritual rejuvenation, and which we should therefore cherish and wish would last forever. Once we appreciate this great gift of Shabbat, we will eagerly begin Shabbat early and end it late each week, thereby deriving the maximum benefit and blessings that it offers us.
The Cleansing Power of Shabbat Preparations The Midrash ( Bereshit Rabbah 56:3) observes that in the Torah’s account of עקידת יצחק – the story of Avraham Avinu placing his son, Yitzchak, on the altar and preparing to slaughter him in compliance with Hashem’s command – the Torah refers to Avraham’s knife with the term מאכולת . A knife is occasionally called מאכולת , a term that stems from the root א.כ.ל. (“eat”), because it is used to slaughter animals so their meet may be consumed. In the specific context of עקידת יצחק , however, the Midrash comments that this term alludes to the fact that the Jewish People, the descendants of Avraham Avinu, continue “eating” and benefiting from the merit of this great act of self-sacrifice and subservience to the Divine Will, to this very day. The Vilna Gaon ( Kol Eliyahu , Parashat Vayera) raises the question of how to reconcile the Midrash’s comment with the well-established principle of שכר מצוה בהאי עלמא ליכא – the reward for mitzvot is granted in the next world, and not in this world. How do we benefit here in this world from the great mitzvah of עקידת יצחק , if our Sages teach that we receive reward for mitzvot only in the next world? The Gaon answers that the Midrash refers to the mitzvot for all the extensive preparations that Avraham made to sacrifice his son. Of course, he never actually performed the sacrifice, as at the last moment Hashem ordered him to withdraw his knife. The rewards that we receive, then, are only for the preparations – the three-day journey to Mount Moriah, tying Yitzchak upon the altar, preparing the knife, and so on. Preparing for any mitzvah yields very significant rewards. It is through the efforts we invest before the mitzvah is performed, in preparation for the act, that we earn great merit. This is especially true of Shabbat. The Torat Hayim (Eruvin 19a) writes that our preparation for Shabbat parallels our preparation in this world for our lives in the eternal world. As Shabbat is מעין עולם הבא – a glimpse of the next world, our preparations for Shabbat are to resemble our preparations for the afterlife. In order for a person to earn a share in the next world, he must be spiritual pure. Those whose souls have been contaminated in this world must undergo a “cleansing” process before they earn entry into the next world. Correspondingly, halachah requires us to bathe with warm water on Erev Shabbat as part of our preparations for Shabbat. This cleansing of our bodies represents the cleansing of our souls, a necessary prerequisite for experiencing the beauty and splendor of the next world. It emerges, then, that preparing for Shabbat has a “cleansing” effect upon our souls. The hard work and effort we invest in preparing for Shabbat, even bathing, has a very significant spiritual impact, preparing our souls to receive the special kedushah of Shabbat. Further insight into this “cleansing” power can be gleaned from a remarkable comment by the Ben Ish Hai. Halachah requires washing our hands each morning when we awaken in order to remove the tum’ah (impurity) that descends upon our hands as we sleep. The Ben Ish Hai explains this concept by way of an analogy to the body’s circulatory system. When a person’s blood is not circulating properly, then this condition is manifest specifically in the body’s extremities – the fingers and feet. They turn blue and do not function properly, because the blood does not reach these outermost regions of the body. Similarly, the Ben Ish Hai writes, when a person wakes up in the morning, most of the contamination that descended over the course of the night leaves, but it remains on the body’s extremities. Therefore, one is required to wash specifically the hands each morning. However, as the Ben Ish Hai proceeds to note, this gives rise to the question of why halachah does not also require washing one’s feet each morning. If the tum’ah on the body’s extremities remain when one awakens, then why must he wash only his hands? The Ben Ish Hai answers that halachah does not require washing one’s feet in the morning because this would not suffice to eliminate the tum’ah . Since the feet tread continuously on the ground, the tum’ah on the feet is so powerful that it cannot be removed through washing. The exception to this rule, the Ben Ish Hai adds, is the kohanim in the Bet Ha’mikdash , who are required to wash their hands and feet before entering the Mikdash . The special sanctity of the Mikdash makes it possible to eliminate the tum’ah even from the feet, and so although we are not required to wash our feet each morning, the kohanim are required to wash their feet before entering the Bet Ha’mikdash . Remarkably, there is also a second exception – Erev Shabbat. The Ben Ish Hai writes that halachah requires us to wash, minimally, our face, hands and feet every Erev Shabbat in preparation for Shabbat. The reason is that just as the sanctity of the Mikdash makes it possible for the kohanim to eliminate the tum’ah from their feet, the special sanctity of Shabbat similarly has this unique ability. Shabbat preparations offer us an opportunity that is otherwise reserved exclusively for the kohanim in the Bet Ha’mikdash – to thoroughly cleanse our souls and achieve a pristine level of spiritual purity. This theme of preparation closely relates to the sefirat ha’omer period, when we spend forty-nine days preparing for Matan Torah . The period of sefirat ha’omer is intended to serve as a period of intensive preparation, because the more we prepare for the event of Matan Toraah , the greater and more enduring an impact the experience of Matan Torah will have upon us. Our Sages note that although Avraham had numerous servants, he himself saddled his donkey and made the necessary preparations for עקידת יצחק . Years later, when Bilam set out to place a curse upon Beneh Yisrael , he specifically saddled his own donkey, rather than asking one of his servants to do so, in an effort to “counter” Avraham’s enthusiasm. Bilam keenly understood the power of preparation, and sought to use this power for his evil plot to destroy Beneh Yisrael . We are to follow the inspiring example of Avraham, who utilized the power of preparation for the purpose of serving Hashem and bringing kedushah into the world. Let us, then, joyfully and enthusiastically prepare for Shabbat each week, recognizing the great benefits and impact of these efforts.
Shabbat Observance and of Supporting Shabbat Observance The more we recognize and appreciate the inestimable value of Shabbat observance, the greater our devotion to, and enthusiasm for, Shabbat will be. A story is told (in Ha’Shabbat Be’mehitzat Ha’Hafetz Haim , p. 57) of a man who suffered from a stomach ailment that led his doctors to warn him to avoid certain foods, including hamin (“cholent”) – the traditional Shabbat food that cooks on the fire through Friday night and is then eaten for Shabbat lunch. Our tradition affords great importance to eating such foods on Shabbat in order to publicly renounce the heretical view of the Karaites, who erroneously maintained that the Torah forbids leaving a fire burning on Shabbat. This man wanted to know whether he should forego on this custom in light of the doctor’s warnings that this food would cause him pain and discomfort in his stomach. He brought his question to the Hafetz Haim. The Hafetz Haim answered that if one eats לכבוד שבת , with the intention of giving honor to Shabbat, then שבת היא מלזעוק ורפואה קרובה לבוא . This expression means that Shabbat is not a time for praying on behalf of sick patients (unless somebody is seriously ill), and the Hafetz Haim was telling this patient that if he is genuinely committed to the honor of Shabbat, then Shabbat will not be a cause of cries of pain. To the contrary, ורפואה קרובה לבוא – the merit of honoring Shabbat will bring good health and will cure him of his ailments. “Are you sure?” the man asked. “Can I be certain that I won’t get sick from eating this food?” “If you are very concerned,” the Hafetz Haim said, “then listen to your doctors and don’t eat it.” Later Rabbis explained the Rabbi’s response to mean that if one has full, unquestioning faith in our Sages’ guarantees, then he will earn protection. But if a person entertains doubts, and is skeptical, then he will not earn full protection. (A similar point is made about the privilege of serving as sandak at a berit , which is said to be a segulah that brings wealth. Of course, not everybody who serves as sandak becomes wealthy, and the explanation given is that most people do not fully trust the power of this merit, and so they do not earn its special benefits.) Therefore, it behooves us to regularly reinforce our belief in the special powers and benefits of Shabbat observance, as this belief will ensure that we reap those benefits. On an earlier occasion, we told another story of the Hafetz Haim, who once advised Rav Avraham Kalmanovitch that he could “sell” his merit of Shabbat observance to a seriously ill patient, so he would be healed. For the Hafetz Haim, the merit of Shabbat was something real and tangible, no less than a material object. Just as one has property, such as a home, which he could sell, the merit of Shabbat observance is likewise an asset of immense value. It is told (in Rabbi Paysach Krohn’s Illuminations of the Maggid , p. 285) that the family of Rav Shayela Kerestirer (1851-1925) was once preparing for Shabbat on Friday, expecting a large group of guests, and they suddenly realized that they did not have enough money for the food they needed. Just then, a man from a wealthy family knocked on the door, and requested a blessing from the Rabbi on behalf of his father, who had taken seriously ill. The Rabbi told the young man that if his father would pay for all the Rabbi’s Shabbat needs, he would be healed. The man went home to tell his father what the Rabbi said, and the father agreed. He brought the Rabbi the money to cover all his Shabbat costs, and sure enough, the next week, the father was cured. Rav Shayela was later asked to identify the source of this concept, that one earns good health by supporting another person’s Shabbat. He replied by pointing to the compensation requirements that the Torah establishes in a case where one caused his fellow physical harm. These requirements include shevet – compensating for the income the victim lost as a result of his injury – as well as covering his medical costs (in addition to other payments). The Torah (Shemot 21:19) commands, רק שבתו יתן ורפא ירפא (“only he must pay his lost income, and for his cure”). This phrase may be understood to mean, “Even if one only gives money for another person’s Shabbat, then he will be healed.” This is the source of the notion that giving financial assistance to allow somebody to properly honor Shabbat brings merit that is capable of curing one’s illnesses. More generally, this story demonstrates that when we enable other people to perform a mitzvah , we share the merit of that mitzvah . For example, by supporting a yeshivah one earns a share in the merit of the Torah studied in the yeshivah. By supporting hesed projects, one earns the merit of the acts of kindness that he helped to facilitate. Likewise, by helping people to properly observe Shabbat, one earns the immense benefits of their Shabbat observance. A striking example of this concept appears in the Kaf Ha’haim (223), which rules, citing the Hid”a, that when a scholar publishes a new Torah book, this occasion warrants the recitation of the berachah of שהחיינו . The Kaf Ha’haim adds that this applies even to the sponsor of a Torah book. Since he facilitated the book’s publication, he is an equal partner in the merits of Torah being spread, and so he, too, may recite שהחיינו . Observing Shabbat, and helping others to properly observe Shabbat, is exceedingly valuable and offers great benefits. Let us appreciate these benefits and look for opportunities to both enhance our own Shabbat observance and help other people to enhance their Shabbat observance, so we can earn all the special blessings that Shabbat –the מקור הברכה (source of blessing) – has to offer.
Preparing Ourselves for the Kedushah of Shabbat Somebody recently asked me the question of what Shabbat is all about. Pesach is the time commemorating our freedom, so we have mitzvot to perform relevant to the celebration of our freedom. Shavuot is the time when we celebrate Matan Torah , and Sukkot is the time of joy, and the laws and customs of these holidays are intended to highlight these themes. But what about Shabbat? What is the theme of Shabbat, and what are we to do to achieve that objective? I answered, very simply, that Shabbat is about kedushah , sanctity. And unlike the Yamim Tovim, when we have mitzvot that we need to perform related to the holiday’s theme, there is nothing we need to do on Shabbat to receive its kedushah . The Peleh Yoetz writes that the extra soul we receive on Shabbat comes automatically, without us having to perform any action. This is in contrast to the other special occasions, when we are given specific mitzvot to perform. Indeed, Rav Yerucham Lebovitz commented that Shabbat is, in a sense, more difficult than the Yamim Tovim in that we do not have specific mitzvot – besides the recitation of kiddush – that we must observe. How, then, do we ensure to receive the full impact of the special kedushah of Shabbat? The answer is that the impact of the kedushah of Shabbat depends upon our preparing ourselves to receive this kedushah . The more worthy we are of kedushah when Shabbat begins, the more kedushah we will absorb over the course of Shabbat. How do we make ourselves worthy of kedushah ? Rav Ades of Yeshivat Kol Yaakov observed that the Jewish Nation today is not producing Torah giants of the same stature as Torah luminaries of previous generations. For example, the Arizal passed away at the age of 33, and he achieved extraordinary greatness in such a short lifespan. The Rama similarly passed away in his thirties, and yet managed to become one of the major arbiters of halachah , with his rulings included in the Shulhan Aruch . The Ba’al Ha’ma’or began writing his halachic works at the age of 19. The Malbim began writing his work at the age of 15. Why do we not have such power today? Rav Ades explained that our souls today are equally capable of receiving kedushah , and thus we could, in principle, achieve the same level of greatness as was achieved by the sages of earlier generations. However, our physical beings serve as an impediment to kedushah . In order to receive kedushah , we need to become receptacles of kedushah by preserving the purity of our bodies and our physical beings. The Torah commands in Sefer Vayikra (11:44), והתקדשתם והייתם קדושים (“You shall make yourselves holy, and you shall be holy”). Rashi explains this to mean, אדם מקדש עצמו מלמטה, מקדשין אותו מלמעלה ובעולם הבא – “A person sanctifies himself down below, then he is sanctified from above, and in the world to come.” The Sefat Emet writes that when Rashi speaks here of “the next world,” he refers to Shabbat. If we work to prepare ourselves for kedushah “in this world,” during the workweek, then we will receive the special kedushah on Shabbat, and it will make us holy people. The impact of the Shabbat experience depends upon our maintaining proper standards of holiness during the preceding week. The Midrash ( Vayikra Rabbah ) notes that Parashat Kedoshim, which begins with the command of קדושים תהיו (“You shall be holy”), appears immediately after the section of the Torah that deals with עריות (forbidden intimate relationships). The reason, the Midrash explains, is to teach us, כל מקום שאתה מוצא גדר ערוה אתה מוצא קדושה – sanctity is achieved through גדר ערוה , by implementing safeguards against promiscuity. Significantly, the Midrash speaks not of simply refraining from forbidden relationships, but rather of גדר ערוה – erecting safeguards, extra measures to protect against such misdeeds. Indeed, the Midrash proceeds to draw proof from the story of the Shunamite woman, who hosted the prophet Elisha in her home and observed that he was a “holy” person. The Midrash explains that the woman realized that Elisha was “holy” because he did not look at her ( שלא הביט בה בימיו ). The way to achieve holiness is through גדר ערוה , protective measures that guard against promiscuous conduct. One example that is commonly given to explain the concept of גדר ערוה is the line painted on the edge of the subway platform beyond which one is not permitted to stand. The line is painted not right at the edge of the platform, but rather a few feet away from the edge. The authorities do not want people to stand on the very edge of the platform, or even within a few feet of the edge, in order to avoid tragic mishaps. Similarly, we must keep a safe distance from forbidden relationships, and this will allow us to reach great heights of kedushah . One of the important safeguards that we must implement, as we see in the Midrash’s comments about Elisha, is שמירת העיניים – guarding our eyes to avoid improper sights. Indeed, the Tiferet Shelomo (Parashat Hayeh-Sarah) writes that the most important of all the safeguards is שמירת עיניים – guarding against improper sights. He cites as a source the pasuk in Sefer Bereishit, איה הקדשה היא בעיניים , which could be read to mean, “Where is holiness? In the eyes.” Kedushah is achieved, primarily, through guarding our eyes. Thus, the more we guard our eyes during the week, the more we will be able to absorb the kedushah that descends on Shabbat. The kedushah of Shabbat comes to us as a gift, but we cannot accept this gift unless we are properly prepared, and the way we prepare for receiving this gift is by guarding our eyes throughout the week. With the advent of technology, שמירת עיניים has become an especially difficult challenge in our generation. We must therefore make a special effort to guard our eyes, to avoid sights that should not be seen, and we will thereby turn ourselves into worthy recipients of the special kedushah of Shabbat, so we can reach greater heights of holiness each and every week.
Inspiration Through Zemirot Rav Michel Yehuda Lefkowitz zt”l (1913-2011), who was one of the great sages of Bnei-Brak, identified numerous benefits of singing zemirot at the Shabbat table. The first is what he described as רוממות – the uplifting effect that singing zemirot has upon us. He says that if a person pays close attention to the words of these beautiful hymns, he will be uplifted and connected to the upper worlds. When a person sings zemirot and understands the words, Rav Lefkowitz taught, then he will feel himself enveloped by sanctity and purity. Rav Lefkowitz would even instruct Rabbis who taught in yeshivot to tell their students that when they sing zemirot , the angels in the heavens sing with them. The inspirational feeling that one experiences as he sings zemirot stems from this reality – that he is connected to the upper worlds by singing together with the angels. Additionally, Rav Lefkowitz taught that besides concentrating on the meaning of the individual words of the zemirot , one should also take note of the theme of each song. There are many different kinds of zemirot . Some are prayers for the end of our long, bitter exile. Others express our emunah , our unbridled faith and trust in the Almighty’s providence and concern for us. There are also zemirot that speak of the importance of prayer and Torah learning. We can gain much from the experience of singing zemirot by being cognizant of the general theme of each song. Rav Lefkowtiz noted the example of Yedid Nefesh , the stirring prayer composed by Rav Elazar Azkari. When one considers the beauty and depth of the content of this prayer, he immediately recognizes that the author was, in Rav Lefkowitz’s words, “an angel of G-d.” By contemplating the ideas expressed in the zemirot , one connects to the sanctity of the great Sages who wrote them. Furthermore, Rav Lefkowitz said, singing zemirot has the effect of influencing everybody at the table. Even if they do not understand the words, they nevertheless receive inspiration from watching how one sings with passion and emotion. Rav Lefkowitz noted that the most effective way of influencing and inspiring people is not through speeches and discourses, but rather by expressing genuine, soulful devotion, such as through the emotional singing of zemirot . As the famous saying goes, דברים היוצאים מן הלב נכנסים ללב – “Words that come from the heart enter the heart.” If we sing from the heart, the words will penetrate the hearts of the others at the table, even if they do not understand or fully appreciate the zemirot . It is customary for talented singers to visit elderly Torah Sages and sing for them, and so when Rav Lefkowitz was older and a recognized Torah luminary, a certain singer visited him during Hol Ha’mo’ed and sang for him. Rav Lefkowitz said to the singer that he envied him. He explained that although our Sages teach that all Jews have a portion in the next world, many of them will not get there directly, and will have to first endure suffering before obtaining their share in the eternal world. However, those who make other people happy earn the privilege of proceeding directly to Gan Eden . The Gemara in Masechet Ta’anit (22a) tells that Rabbi Beroka Hoza’a once met Eliyahu Ha’navi in the market, and he asked the prophet to show him two people who were guaranteed a share in the next world. Eliyahu showed him two men who would approach people who were distressed and tell them jokes to lift their spirits. Such people are guaranteed a share in the next world. ( Tosafot in Masechet Ketubot 23b explain that when the Talmud tells of people who are guaranteed a share in the next world, it means they go there immediately, without having to stand judgment and without suffering.) And so, Rav Lefkowitz envied gifted singers who had the special ability to bring people joy. This, he remarked, is yet another benefit of zemirot . Soulful singing can bring joy to the people at the table, some of whom might be in distress, enduring hardship and difficulty. The words and melodies of the zemirot can lift people’s spirits and bring them happiness, which is a great source of merit for the singer. We might add that Shabbat is מעין עולם הבא , a glimpse of life in the next world. And so when we sing the beautiful zemirot at the Shabbat table, uplifting ourselves and everybody around us, we experience the next world right there and then. This spiritual experience is itself an experience of עולם הבא . There was once a young man from an outstanding family who studied in outstanding yeshivot, but for whatever reason, he was not succeeding in a mainstream yeshiva. He was enrolled in a yeshiva for youngsters with challenges, but there, too, he did not do well, and one Shabbat, he was found smoking a cigarette. The administrators of the yeshiva consulted with Rav Lefkowitz to receive his guidance. To their astonishment, Rav Lefkowitz asked whether the boy still sang zemiros on Shabbos with the other boys in the yeshiva. They said that he did, and Rav Lefkowitz then assured them that this boy retained a degree of spirituality and so he still had great potential. Sure enough, this young man gradually returned to the proper path and grew to become a devoted student and follower of Torah. As singing zemirot connects a person with the upper worlds and to spirituality, Rav Lefkowitz sensed that this boy could still return to a full-fledged Torah life, since he continued to sing zemirot . We can have a profound effect on our family members and upon everybody else at our Shabbat tables through zemirot . However, as Rav Nissim Yagen once remarked, one cannot inculcate into others what he himself does not possess. It is only if we work to be uplifted through the zemirot , by singing them with concentration and feeling, that we can uplift others. Understanding the great benefits of singing zemirot at the Shabbat table should motivate us to pay greater attention to this crucial aspect of the Shabbat experience, so we can, each and every week, receive the full spiritual impact of Shabbat, uplifting ourselves, our families, and everyone around us, and rising every Shabbat to new heights of kedushah and closeness to our Creator.
Halachic Sensitivity It is obvious that learning halachah is critical for proper observance of halachah . If a person does not know what is obligatory, permissible and prohibited, he will not know how to do what he is required to do and how to avoid what he is forbidden to do. But the Hazon Ish , in his Emunah Ve’bitahon (chapter 3), notes that it is vitally important to not only learn the bottom-line halachic rulings, but also to delve into halachah and thoroughly study the source material. When a person delves into a topic in halachah , he develops a certain emotional connection with that subject, a special feeling and love for that particular area of Torah. There is a certain supernatural bond, the Hazon Ish writes, that is forged between a person and an area of Torah that he studies in depth. People who have experienced this feeling know exactly what this means. For example, there are many people today, baruch Hashem , who have the beautiful custom to study some laws of lashon ha’ra (negative speech about others) each day. People who follow this custom develop not only the knowledge of what they are allowed and prohibited to say about others, but also a special affection for this area of halachah . Additionally, as they understand the background and source material of these halachot , they have a much stronger belief and greater appreciation for the laws than those who have not studied them in depth. If a person who has never delved into the depths of the laws of lashon ha’ra is told that something is forbidden to be said under a particular circumstance, he might likely react with skepticism, or even ridicule, and cynically say, “Come on, really? That is forbidden?!” Most of us have likely heard people react this way to hearing a halachah . The only way to develop a firm belief in halachic details and to treat them with the seriousness they deserve is by learning the background and the fundamental concepts that underlie the bottom-line “dos and don’ts.” The Hazon Ish gives the example of shaking a dusty garment to clean it on Shabbat, which constitutes a Torah violation, as opposed to chopping wood, which, in some instances, would be forbidden only מדרבנן (by force of Rabbinic enactment). When a person who has little background in the fundamentals of hilchot Shabbat hears this, he might find it ridiculous. If Shabbat is a day of rest, he will think, then why does the Torah forbid shaking off a piece of clothing, but not chopping wood? But when a person takes the time and goes through the trouble to learn the background of the halachot , it makes perfect sense. Without this in-depth study, a person will likely be unable to appreciate the truth of the halachot . An example I like to give has to do with the laws of בורר , separating on Shabbat. If a person is eating a salad on Shabbos and notices a pebble in the bowl, if he then removes the pebble from the bowl to make the salad edible, he has committed an act of Shabbat desecration no less severe than driving a car. A person who has never learned about the laws of Shabbat might find this very difficult to accept. It is only by delving into the topic that one gains an appreciation for the subject matter and an understanding of how the system works. The Hazon Ish gives the example of a noble, decent man who invited a guest to his home for Friday night dinner. Being very generous and hospitable, he was overjoyed and excited to host this guest. On Friday night, he noticed that he had forgotten to add kerosene to his lamp. (The Hazon Ish says that it was the Satan who caused this oversight in an attempt to lure the man to sin.) In his admirable concern for his guest’s comfort, he did not want the home to be cold and dark, and so he added kerosene to the lamp. If he had learned the halachot , he would have known that this action constitutes a violation of Shabbat which one must avoid even at the expense of his and his guest’s comfort. Studying halachot gives one the understanding and sensitivity needed to properly apply the laws of the Torah. An extreme example of this sensitivity is a story told by Rav Shlomo Wolbe of the Vilna Gaon. One Shabbat, the Gaon was sitting at his table eating nuts, and without realizing it, he started fiddling with the shells that he had removed. The shells covering nuts are considered muktzeh , and there are specific halachic restrictions on when and how they may be handled on Shabbat. When the Gaon realized that he had been handling muktzeh on Shabbat – something forbidden מדרבנן – he fainted. After the Gaon regained his consciousness and realized what happened, he fainted again. Finally, his wife took a shell and ate it to show that the shells were edible and thus not muktzeh , and the Gaon then felt calmer. For somebody with the Vilna Gaon’s level of halachic sensitivity, transgressing a Rabbinic prohibition, even inadvertently, is an earth-shattering experience. We cannot aspire to this level of halachic sensitivity, but it demonstrates how studying halachah brings the laws to life and helps us internalize the concepts and heighten our sensitivity. This is something that takes a good deal of time, work and effort. We are not naturally attuned to halachah . So often, when we first hear of a halachah , it sounds peculiar and far-fetched, but once we learn the background and begin to understand how this conclusion was reached, it makes perfect sense and becomes natural and intuitive. We were not born with knowledge, and acquiring knowledge is a lifelong process. Therefore, when we hear something new that might sound strange or difficult to accept, we must keep an open mind and be willing to learn. Rabbenu Yonah writes that the highest level of knowledge is the recognition of one’s lack of knowledge. It is only through this recognition that we are able to grow and learn more. Too often, our arrogance causes us to close our minds and refuse to accept something new. Or, we prefer blissful ignorance to the challenge of acquiring new information and then changing our conduct accordingly. This is like a patient who prefers not knowing the results of his blood test, because he does not want to hear about his high cholesterol. His cholesterol is at the same level whether he knows it or not, and so there is no wisdom or benefit in ignoring the reality. The same is true of halachah . We do not do ourselves any favors by knowingly remaining ignorant. We need to continue learning, each at his or her level and pace, so we can ensure that we live our lives the way we are meant to. The Steipler Gaon remarked that if we believed in hilchot Shabbat the way we believed in allergic reactions, we would be as careful with regard to the Shabbat prohibitions as we are with allergens. Unless we seriously study the laws of Shabbat, we will approach them as just an option, or a nice ideal to aspire to. We need to view halachah as reality, and this only comes through serious, devoted study. Let us, then, make an effort to devote time each week for studying the halachot of Shabbat, so we can enhance not only our observance of Shabbat, but our appreciation of, and sensitivity to, halachah generally.
We read in the Book of Bereshit that immediately following the world’s creation, G-d declared Shabbat a special day: ויברך אלוקים את יום השביעי ויקדש אותו – “G-d blessed the seventh day and made it sacred” (Bereshit 2:3). Shabbat was “blessed” and declared “sacred.” Indeed, a strong connection exists between these two concepts – berachah and kedushah . Namely, sanctity brings blessing. When we experience kedushah , we bring upon ourselves berachah . This is why, as we recite in birkat ha’mazon , our אבות הקדושים , our sacred patriarchs, were blessed בכל מכל כל – with abundant and endless blessing. As they epitomized kedushah , they earned unlimited berachah . I recently brought a group of women to meet with a number of outstanding Rebbetzins in Bnei-Brak. On one visit, we met with Rebbetzin Borenstein, the wife of Rav Shmuel Yaakov Borenstein, a revered Rosh Yeshiva in Bnei-Brak. The Rebbetzin spoke to the women about this vital message – that kedushah brings berachah , and she applied it to tzeniut (modesty). Rashi, in the beginning of Parashat Kedoshim (Vayikra 19:2), writes, מקום שאתה מוצא גדר ערוה אתה מוצא קדושה – avoiding all forms of promiscuous conduct brings holiness. Not surprisingly, then, many stories have been told of women who raised their standards of tzeniut as a source of merit when they confronted a difficult si tuation, and they earned the help they needed in this merit. By raising their level of kedushah , they brought upon themselves great blessing. Besides tzeniut , we experience kedushah also through the study of Torah, which is sacred, and through the proper observance of Shabbat, which is a sacred day. The Rebbetzin noted the Gemara’s comment in Masechet Betzah (16a) that a person’s finances are determined for the entire year on Rosh Hashanah, but his expenses for Shabbat, Yom Tov and Torah education for his children are not included in this allotted amount. This means that if, for example, G-d decreed that a person will have $300,000 to use over the course of the year, this does not include these expenses. He may spend as much as he needs on Shabbat, Yom Tov and his children’s Torah education without any concern, because these expenses are covered separately from the annual “budget” allocated for him at the beginning of the year. The Rebbetzin explained that Shabbat and Torah learning bring kedushah , and therefore, by extension, they bring berachah . We thus have no reason to fear spending money for Shabbat and Torah, since they bring us the blessing we need to cover these expenses. These three sources of kedushah all merge on Shabbat. For many, Shabbat is a time when men spend extra time learning Torah, and when women pay greater attention to proper standards of tzeniut in dress. Shabbat is a time of kedushah , and so it is when we raise the level of our devotion to Torah and modesty, the two main sources of kedushah . ( We should add that Gaon of Vilna wrote that the primary source of kedushah for a man is Torah learning, and for a woman is tzeniut .) And Shabbat is therefore the מקור הברכה , the source of all blessing, because it is a time when we experience kedushah at an especially high level. Earlier, we noted the description in birkat ha’mazon of the boundless berachah bestowed upon our patriarchs: בכל מכל כל . The gematria (numerical value) of the word בכל is the same as that of the word בן (“son”). The ultimate berachah that we earn through kedushah is the blessing of children who follow our traditions and grow to become committed Jews. My father-in-law, Rav Nosson Scherman, told me the story of Mr. Benzion Feldman, an outstanding figure who served as the treasurer of Yeshivat Torah Va’daas, and who passed away around thirty years ago. He was blessed with many outstanding children and grandchildren who became esteemed figures in the Orthodox Jewish world, despite raising his family under conditions that made it very difficult to maintain an observant lifestyle. During the 1930s and 1940s, American Jews endured great challenges in regard to Shabbat observance and to affording Torah education for their children, and yet Mr. Feldman succeeded in raising religiously devoted children. When he was asked to identify the secret of this success, he told two stories of how he withstood difficult challenges. Significantly, one had to do with his children’s Torah education, and the other involved Shabbat observance. Yeshiva tuition in those days, Mr. Feldman told, was $3 a month. While this might sound to us as a tiny sum, for many during the period of the Great Depression, this was a major sacrifice. Mr. Feldman was unable to pay this amount, and people told him that most parents did not make their tuition payments on time, and so he shouldn’t worry about it. At first he thought they were right, but he then realized that he owed it to the school and to the teachers to make his payments in a timely fashion. In order to come up with the money, he decided to forego on the 25-cent lunch he used to buy himself each day. He instead brought with him a piece of bread and an onion from home to work, and ate that as his lunch. This sacrifice for Torah education brought him the great berachah of outstanding children and grandchildren. Mr. Feldman earned a living by collecting leftover remnants of material from a factory towards the end of every week, on Thursday, and then peddling them. The owners of this factory were non-observant Jews, and one day they informed Mr. Feldman that they no longer had time for him on Thursday. They asked that he come collect the scraps of material on Saturday, instead. He explained to them that he observed Shabbat, and could not come to work on Shabbat. “Come’on, Feldman,” they said. “Who are you kidding? You’re not religious! You’re one of the boys, like us.” He insisted that he was observant, and he showed them his tzitzit . The factory owners were impressed, and they agreed to continue the arrangement whereby he came every Thursday. This, too, Mr. Feldman believed, brought him berachah . His insistence on observing Shabbat and experiencing the special kedushah of the day brought him blessing and resulted in his outstanding offspring. When a person sacrifices for Torah learning and for Shabbat, he earns blessing. My father-in-law also told me another story about Mr. Feldman. A fire once broke out in the Torah Va’daas building, which was then situated in Williamsburg , and the facility was evacuated. The yeshiva’s Rabbis stood outside watching the flames, and wept. They realized that the building would be unusable for an uncertain period of time, and they worried how they would be able to continue teaching their students. As they stood there weeping in anguish, Mr. Feldman was busy making arrangements to hire contactors to create makeshift classrooms in local synagogues that agreed to house the yeshiva in the interim. The students did not miss a day of learning, thanks to his efforts. This is what brings blessing – working to increase kedushah through Torah learning, Shabbat, and tzeniut . In the merit of our efforts to grow in these areas and increase our levels of kedushah , may we all be blessed like our sacred patriarchs בכל מכל כל , with all the blessings we could ever wish for, amen .
Sukkot Every Week When Shabbat and Yom Tov coincide, we recite in our prayers and in kiddush the blessing, ברוך אתה ה' מקדש השבת וישראל והזמנים – “Blessed are You, Hashem, who sanctifies Shabbat, Yisrael, and the holidays.” The Rabbis noted that Shabbat is mentioned in this blessing first, before Am Yisrael and the holidays, because Shabbat is the source of all other kedushah . Hashem made Shabbat sacred, and this is what enables us to become sacred people and the holidays to become sacred occasions. Shabbat is the source of all holiness. This leads us to the conclusion that all the Yamim Tovim are, somehow, rooted in Shabbat. Within the themes and observances of Shabbat we can find elements of all the holidays, because Shabbat is the source of their holiness. As we have just completed our celebration of Sukkot, we will focus here on the relationship between this holiday and Shabbat. Rav Haim Palagi, in his Nefesh Ha’hayim , notes the question raised by Rav Binyamin Halevi as to why we do not eat in a sukkah every Friday night. In our Friday night prayers, we proclaim that Hashem “spreads a sukkah of peace” upon us – הפורש סוכת שלום עלינו ועל כל עמו בית ישראל . As such, Rav Binyamin Halevi asked, it would seem appropriate to observe the mitzvah of sukkah each and every Friday night. I once had the opportunity to discuss this question with Rav Yaakov Hillel, Rosh Yeshivat Ahavat Shalom in Jerusalem . I noted that this question, at first glance, seem peculiar. Would we really consider applying the mitzvah of sukkah every week? Isn’t this notion far-fetched, even for a fleeting moment’s consideration? Rav Hillel explained that to the contrary, the Friday night experience closely resembles the protection provided by the “clouds of glory” in the wilderness, which we commemorate on Sukkot through the mitzvah of sukkah . The Zohar teaches that when Shabbat begins, G-d hovers over the Jewish Nation like a mother bird hovering over her nest to protect her chicks. Hashem actually spreads over us a סוכת שלום to protect us, much as He spread the “clouds of glory” around our ancestors to protect them in the desert, as we commemorate on Sukkot. This concept is developed by Rav Chaim of Tchernovitz, in his work Sidduro Shel Shabbat , where he emphasizes that the peace and security lovingly granted to us by Hashem on Friday night resembles the serenity enjoyed by the Jewish People as they traveled under the protection of the miraculous “clouds of glory” in the desert. Every week, on Shabbat, we reside in the צילתא דמהימנותא – “the shadow of faith” – just as on Sukkot. Rav Chaim of Tchernovitz proceeds to cite an additional teaching of the Zohar , that when women light the Shabbat candles on Friday night, they banish all the negative forces that are generated by the stress and anxiety of the workweek. Evil dwells amid sorrow and angst, whereas kedushah takes hold when there is joy and positivity. And thus with the onset of Shabbat, when the woman lights the candles which spread joy and serenity, the negative forces are blocked from the entering our homes. As in the wilderness, we are protected by a special spiritual covering that prevents harmful, negative forces from reaching us. On Shabbat, as opposed to all other special occasions, we have seven aliyot , calling seven men to the Torah. The seven aliyot testify to the supreme sanctity of Shabbat, which exceeds that of all other occasions. We call three aliyot on ordinary weekdays; four on Rosh Hodesh; five on Yom Tov; six on Yom Kippur; and seven on the holiest day – Shabbat. Moreover, the seven aliyot of Shabbat correspond to the seven Ushpizin – the “guests” that visit our sukkot . The concept of Ushpizin is relevant to Shabbat because Shabbat is a weekly Sukkot, when we are given special protection and experience special joy and serenity. Many people fail to recognize the unique kedushah of Shabbat, and to realize that the holiness of Shabbat exceeds that of Yom Kippur. Ironically, many Jews who disregard the kedushah of Shabbat ensure to observe Yom Kippur, which is on a lower level of sanctity. The Brisker Rav suggested that the reason for this is because people see observant Jews treating Yom Kippur with special sanctity, and so they, too, treat Yom Kippur as a special day. If we raise our awareness of, and sensitivity to, the unique, unparalleled sanctity of Shabbat, then we will not only enhance our own Shabbat experience, but will also influence our fellow Jews to treat Shabbat the way it is meant to be treated. Let us, then, ensure to contemplate and think about this unique aspect of Shabbat – the special protection, the סוכת שלום , in which Hashem envelops us each and every week when Shabbat begins. The special joy and festivity of Sukkot can be experienced every Shabbat, because on Shabbat, like on Sukkot, we are endowed with G-d’s supernatural protection and blessing. The more aware we are of this special quality of Shabbat, the more we will enrich our Shabbat experience and enjoy the happiness, contentment and peace the only Shabbat can provide.
Avoiding Anger – A Prerequisite for Blessing The Gemara in Masechet Berachot (18b) tells of a certain pious man who once gave charity to a poor man on Erev Rosh Hashanah during a period of drought and financial hardship. Although he and his wife were themselves struggling, he nevertheless decided to give charity. His wife was upset that he gave the poor man money, and her complaints made him angry. He decided to leave home, and he spent the night in the cemetery. (Rav Yisrael Salanter explained that when this man felt himself becoming angry, he decided he needed to undertake a drastic measure to overcome these spiritually harmful feelings, and so he went to a cemetery to remind himself of his mortality.) While he was in the cemetery, he heard the spirits speaking. One of the spirits said that during the coming year, everyone who plants early in the season will lose their crop. Armed with this knowledge, the man delayed his planting until later in the season, and as a result, he was successful. What lesson is this story intended to convey? Why did the Gemara tell us about this pious man and the information he heard as he spent a night in the graveyard? Rav Matisyahu Salomon explained that this story teaches that even a noble act such as giving charity on Erev Rosh Hashanah – even during a period of financial hardship – does not suffice to bring blessing. The man in this story received blessing not through giving charity alone, but by being tested after he gave charity. The charitable donation he made subjected him to the test of anger, and it was only after he overcame this test and restrained his anger that he earned blessing. This is a lesson that we can apply to Shabbat, as well. Shabbat is מקור הברכה – the source of all blessing. But in order to access that blessing, we need – in addition to other merits – to be placed in a situation where we feel inclined to become angry but abstain. Withstanding the test of anger allows the great bounty of the Shabbat blessing to descend upon us. Exercising self-control and restraint in moments of aggravation and frustration is a vital process of the process of bringing berachah upon ourselves and our homes. Hacham Yehuda Fataya (1859-1942), the foremost disciple of the Ben Ish Hai, was an outstanding scholar and Kabbalist. One year, on the night of Rosh Hashanah, he sat at his table with his family and guests, dressed in his beautiful white garb, when suddenly one of the guests accidentally pushed the candelabra off the table, extinguishing the candles. The room was instantly plunged into darkness. As a result, the Rabbi’s wife dropped the tray of fish she was carrying to the table, and everything spilled all over the floor. Hacham Yehuda stood up to help, but he slipped on the liquid of the fish and fell. His fine white clothing was soiled. All throughout, the Hacham retained his composure and did not become angry at all. A year later, Hacham Yehuda testified that he had enjoyed the best year he had ever experienced, during which he succeeded in all his endeavors and was privileged to arrive at remarkable new Torah insights. This special blessing resulted from his remaining calm in a situation which would normally lead to anger. The Ben Ish Hai told of a certain person who was especially vigilant with regard to the simanim – the special foods we eat on Rosh Hashanah as a sign of our hopes for the coming year, such as apple, dates, and so on. One year, after he sat down for the Rosh Hashanah meal, he looked around the table and noticed that his wife had forgotten about the pomegranates. He became angry and sharply berated his wife for her mistake. The Ben Ish Hai noted that while these foods are certainly worthwhile as a positive sign for the coming year, anger is most definitely and very negative sign for the coming year. Self-control is as valuable a siman on Rosh Hashanah as any food we eat. There was once a certain hasid , a close disciple of the Ba’al Shem Tov, who always cherished the mitzvah of etrog , ensuring each year to purchase an especially high-quality etrog . One year, however, there was a shortage of etrogim in the region, and he could not find an etrog . After much effort, he discovered that there was a certain wealthy man who was able to purchase an etrog . The hasid went to the man’s home and offered to pay any price for the etrog , but the man outright refused. There was no price he would be willing to accept in exchange for this prized possession. The hasid then made an offer the wealthy man could not refuse. He owned an extra pair of tefillin which he had received from the Ba’al Shem Tov. He did not need it, but would not part with it – until now. He offered to give the man the Ba’al Shem Tov’s tefillin in exchange for his etrog , and the man could not refuse. When the hasid returned home, his wife asked him how he managed to obtain an etrog , and he told her that he had sold the Ba’al Shem Tov’s tefillin . When his wife heard what he did, she was very angry. She had been urging him for years to sell the extra pair of tefillin so they could have some extra money, as they lived under very difficult conditions. He had always refused, but now he sold it just for an etrog . In her anger, she banged on the table, causing the etrog to fall. The pitom broke off as a result of the impact, thus disqualifying the etrog . The hasid could have valid ground to explode. Because of his wife, he was now left without the precious pair of tefillin and without an etrog . However, he managed to control his temper, he remained calm, and told his wife “I lost my tefillin ,I lost my etrog ,I will not lose my Shalom Bayit. Soon thereafter, the Ba’al Shem Tov appeared to this hasid in a dream. He told the hasid that when he traded the tefillin for an etrog , expressing his great love and affection for mitzvot , this caused a great stir in the heavens. However, when he controlled his anger after his wife caused the etrog to become invalid, this caused an even greater stir in the heavens, and brought down great blessing for the new year. This concept applies not only on the High Holidays and Sukkot, when our actions bring down blessing for the coming year, but also every Shabbat, which, as mentioned, is the source of all blessing. Every opportunity we are given to restrain our anger and resist the tendency to speak irritably is precious, particularly on Shabbat, as it enables us to access the great blessings of Shabbat. Indeed, the rush to prepare for Shabbat can often lead to stress and tension which can then result in anger. By overcoming this tendency, we bring upon ourselves the special and boundless blessings of Shabbat, and gain access to the extraordinary and invaluable spiritual power that this mitzvah offers us.
The Space Suit Our Sages impressed upon us the importance of לשון נקיה – speaking in a refined, dignified manner, and avoiding speaking דבר מגונה – inappropriate words. For example, the Gemara in Masechet Pesahim (3a) notes that in Parashat Noah, the Torah refers to non-kosher animals with the expression בהמה אשר לא טהורה – “animal that is not pure.” Rather than use the less refined term טמאה (“impure”), the Torah uncharacteristically chose the longer expression – אשר לא טהורה – to teach us that we should speak in a refined manner. Similarly, the Mishna in Masechet Ketubot (13a) uses the phrase מדברת – “speaking” – in describing the case of a woman who went into seclusion with a man other than her husband. The Mishna chose a euphemistic expression to avoid making direct reference to improper behavior, setting an example of dignified speech that we should follow. Another example is a pasuk in Sefer Bereshit (39:6) which tells that when Yosef worked as a slave in Potifar’s home, Potifar entrusted him with everything he had except his wife. However, rather than say this explicitly, the Torah referred to Potifar’s wife as הלחם אשר הוא אוכל – “the bread that he ate.” Once again, the Torah chose a euphemism rather than speak directly of matters involving the relationship between a husband and wife. The Pele Yoetz writes: יזהר לדבר בלשון כבוד ובלשון נקי ולכנות שם לדברים של גנאי כגון בעשיית צרכים יאמר לעשות צרכיו נכנס או לגדולים או לקטנים וכן כשמזכיר מקום הטנופת יקרא בשם בית הכסא או בית הככוד …. ישמע חכם ויוסיף לקח כי בדבריו של אדם ניכר האיש אשר הוא נבל נבלה ידבר איש כבוד כולו אומר כבוד . “One must ensure to speak in a respectable manner and with clean language, and to use euphemisms for undignified matters… “A wise man hears and adds lessons” – for through a person’s words it can be determined what kind of person he is. The debased person speaks in a debased manner, and a respectable person speaks only respectably. For example, halachic sources use the term בית הכסא – “room of the chair” – to refer to a restroom (which even in English is spoken of euphemistically, as a “bathroom” or “restroom”), rather than speak explicitly of what the room is used for. Indeed, the Rambam writes that the Torah’s language is called לשון הקודש – “the sacred language” – because it uses euphemisms for indecent matters, rather than assigning words for such things. Certain matters should be spoken of indirectly, without explicit mention, in order to maintain a dignified and respectable mode of speech. This is why the Pele Yoetz in this passage adds the proverb, ישמע חכם ויוסיף לקח – “A wise man hears and adds lessons” – urging us to determine on our own how precisely to apply this rule. Giving examples of words that should not be spoken could itself violate this rule and compromise our standards of dignified speech, and so we are told to use our common sense and intuitive sense of decency when deciding upon which words to use and which words to avoid. This rule applies also to crude and boorish speech. For example, we should avoid using words such as “stupid” and “idiot.” A Torah Jew does not use such words, and instead maintains a noble and honorable style of speech. With this in mind, let us turn our attention to the famous comments of the Rambam in Hilchot Dei’ot (6:1), where he writes that as people are normally influenced by the people around them, one should ensure to be in the company of righteous and knowledgeable peers. This way, he will come under positive influence, and not under the negative influence of sinners. If one lives in a place with people who act improperly, the Rambam adds, he must move to a different place, where he will come under positive influence. He then writes: If all the countries that he knows and hears about act improperly, like in our times…then he should live alone, in solitude. And if they are evil and sinful people who do not allow him to reside in the country unless he interacts with them and acts the evil way that they act, then he should go out into caves, shrubs and deserts rather than act in the way of the sinners. Applying this to the topic of proper speech, we live in a time and in a society where foul language is the norm. It is not even expected anymore that people – including leaders and public figures – speak in a respectable, dignified manner, and the vulgarity seeps into our vernacular in ways that we are not aware of. Case in point, I recently noticed how often decent, G-d-fearing people use the expression, “My bad” when they make a mistake. This expression is grammatically incorrect and stems from a different culture. It is all but impossible to live in today’s world without being affected by the debased style of speech which has, unfortunately, become standard. Reflecting on this problem brings to mind a story told of the Hazon Ish. A certain Gadol approached the Hazon Ish and asked why people do not follow the Rambam’s instructions that we cited earlier. Society has deteriorated to such a point that the only hope of avoiding negative influence, as the Rambam wrote, is to go live in “caves” and “deserts.” Why, this Rabbi asked, are we not all moving into deserts and creating our own isolated communities? The Hazon Ish replied that this purpose is served by yeshivot, which are “deserts” in a certain sense, oases of purity and holiness in a world overrun by contamination. The atmosphere in yeshiva is produced by Torah and kedushah , and it is therefore a place where people can go to escape the pervasive negative influences that abound. One Rabbi used as an example the 1969 moon landing. When human beings walked on the moon, they were, in one sense, on the moon, but in another sense, they were still on Earth. They wore oxygen tanks that were filled with oxygen from the Earth, and their space suits were especially designed for them here on Earth. This provides us with an instructive analogy for how we are to function in a spiritually hostile world. We go about our affairs in the world like an astronaut walking on the moon, wearing a space suit and oxygen tank to keep him alive. We need to equip ourselves with spiritual “oxygen” to help us retain our principles and our kedushah as we live in and interact with contemporary society The weekly Shabbat table is a very important part of this “space suit.” The sanctity of the Bet Ha’mikdash and Jerusalem descends upon our Shabbat tables, and the experience elevates us into a different zone, a different level of spiritual awareness. On Shabbat we are enveloped by Hashem’s סוכת שלום (“canopy of peace”), as the Clouds of Glory which encircled our ancestors in the wilderness return to protect and uplift us. The Shabbat table has been compared to Noah’s ark – a secure, isolated environment where we are protected from the raging floodwaters that cover the world. Let us, then, pay extra special attention to the level of our speech at the Shabbat table, so that it can provide us with the “space suit” that we need to protect ourselves from the inappropriate speech that is spoken all around us. If the speech at the Shabbat table is pristine, dignified and respectable, then the experience will serve as our “oxygen tank” during the coming week to spiritually sustain us. Please G-d, we will be worthy of ורוממתנו מכל הלשונות – of distinguishing ourselves from contemporary culture through our dignified speech, which will, in turn, elevate us to ever greater spir itual heights each day of our lives, amen .
The Value of Shabbat Preparation At first glance, the concept of “preparing for Shabbat” seems like a very simple, practical matter. Food and other necessities need to be prepared ahead of time, before the onset of Shabbat, and so it needs to get done. If one has people working for him, he can have them make the necessary preparations, and if not, then he needs to do the work himself, but the main thing is that preparations are made in time. From the teachings of our Sages, however, it is clear that this perspective is fundamentally incorrect. The Talmud tells of great Rabbis who had servants working for them but nevertheless made a point of preparing the food for Shabbat themselves. Indeed, the Shulhan Aruch rules that one should personally involve himself in Shabbat preparations, even if he has a full staff of housekeepers capable of making all the preparations for him. Why is it so important to personally get involved in the process of preparing the home for Shabbat? Rav Yerucham Levovitz explained that preparation is an indispensable prerequisite for receiving any kind of inspiration, and for reaching any kind of significant achievement. He notes the Rambam’s comments regarding prophecy, which could not be achieved without preparation. The Rambam specifies the kinds of preparation prophets needed to make in order to receive prophecy, and emphasizes that prophecy was an outright impossibility until all these stages of preparation were completed. Rav Yerucham explained that the need for preparation is built into the nature of the world. Just as we feel hungry when we do not eat, and we feel satiated when we eat, similarly, one cannot access prophecy without the required preparations, and is able to access prophecy after making those preparations. No kedushah (holiness) or spiritual growth can be achieved without putting in the work to prepare for it. This is true of the Yamim Noraim (High Holidays), as well. We gain inspiration from them, and grow from the experience, only if we prepare ahead of time, thinking about the themes and messages of these holidays and putting in the effort to apply those concepts. Once we make this effort, Hashem sends us His help and we will feel elevated and inspired. In developing this principle, Rav Yerucham writes: כל עבודת האדם היא רק להיות מוכן. כי הרי בההכנה, כל אחד לפי כוחותיו, הרי משרה עליו רוח שכינה מן מעלה. “All a person’s work is just to be prepared, for through the preparation, each person according to his capabilities, one brings upon himself the spirit of the Divine Presence from above. This is how we bring kedushah (sanctity) upon ourselves – through preparation. When it comes to Shabbat, preparing means both spiritual preparation – through preparing divreh Torah and contemplating the messages of Shabbat – as well as the “down-to-earth” preparations, such as preparing food and preparing the home. Even these simple acts of cooking and cleaning are immensely valuable and significant. The Gemara in Masechet Yoma comments that Avraham Avinu observed the entire Torah, even though it had not yet been given, and the Gemara adds that Avraham observed even the law of עירוב תבשילין . This law applies when Yom Tov falls on Friday, providing a permissible way to prepare for Shabbat on Friday. Although it is forbidden to prepare on Yom Tov for the next day, the law of עירוב תבשילין states that if one prepares some food before Yom Tov for Shabbat, then he is allowed to prepare further for Shabbat even on Yom Tov. By setting aside some food for Shabbat before Yom Tov, one is considered as having already begun his Shabbat preparations, thus allowing him to continue preparing thereafter. The message behind this law, as Rav Yerucham explains, is that it takes just a small, simple act to bring ourselves to the lofty level of Shabbat preparation, and this is something which Avraham intuitively understood even before the Torah was given. Even seemingly simple acts can elevate us to the level where we can absorb kedushah . And the more we involve ourselves in the preparation, the greater the impact will be. The more we show our yearning for Shabbat, our respect for Shabbat, and our anticipation of Shabbat by actively preparing for it, the more kedushah will be bestowed upon us. Every Shabbat, we receive a נשמה יתירה (“additional soul”), a special spirit of holiness, and the magnitude of this spiritual impact is proportional to the extent of our preparation ahead of time. Rav Yechezkel Sarna, the famed Rosh Yeshiva of the Chevron Yeshiva, noted that just as Hazal compared our world to an anteroom leading to a banquet hall – the world to come – similarly, the six days of the workweek are the “anteroom” leading to Shabbat, which resembles a banquet hall. Therefore, just as we are bidden to prepare ourselves in this world so we can reap the benefits of the next world, we must likewise prepare ourselves during the workweek so we can reap the great spiritual benefits of Shabbat. And the harder we work to prepare, the greater the benefits that we will reap. For this reason, Rav Sarna explained, Hazal teach, מי שטרח בערב שבת יאכל בשבת – “Whoever toiled on Erev Shabbat will eat on Shabbat.” They speak here not simply of preparing, but of “toiling.” The key is the hard work and effort that we invest in preparing. The harder we work, the more we will receive from the Shabbat experience. While this message is relevant and vitally important every week, it assumes special significance as we prepare for Shabbat Shuvah, the Shabbat between Rosh Hashanah and Yom Kippur. Tradition teaches that the angels which we will welcome into our homes on Shabbat are the angels created through the mitzvot we had performed during the previous week. On Rosh Hashanah we performed special mitzvot , such as listening to the shofar , reciting the special prayers, and engaging in introspection and teshuvah . As such, we have special angels that come to be with us on the Shabbat after Rosh Hashanah. And, on Shabbat Shuvah we read a special haftarah , the prophet’s proclamation of שובה ישראל עד ה' אלוקיך , calling upon us to repent and assuring us that our repentance is capable of penetrating the heavens and reaching the Divine Throne. This Shabbat offers us a special opportunity to achieve kedushah , more so than ordinary Shabbatot, and the more we prepare for it, the more we will be able to reap the unique benefits available to us on this Shabbat. Additionally, our Rabbis teach us that each day of the Ten Days of Repentance offers us the opportunity to correct and atone for our misdeeds on that day of the week throughout the previous year. This means that on Shabbat Shuvah, we are able to retroactively perfect all the Shabbatot of the previous year, and reverse all the mistakes we may have made with respect to proper Shabbat observance. This is a very special Shabbat, and so we must pay extra attention to our preparations, in terms of both our spiritual preparations and the “mundane” preparations of food and the like. The more of an effort we invest in these preparations, the more we will benefit from the unique opportunities offered by this especially holy and significant Shabbat.
Focusing on the Positive, Overlooking the Negative Hacham Yehuda Ades, Rosh Yeshivat Kol Yaakov, delivered numerous lectures on parenting which were compiled into a book, and in these lectures he emphasized the importance of complimenting children and refraining from criticizing. He told that he once took the staff of his yeshiva to Rav Shach for guidance on how to properly educate their students, and Rav Shach said, “In the majority of cases, it’s best to ignore.” He explained that a student will do many things wrong, and in the vast majority of cases, he won’t change because he is criticized. More often than not, the only effect criticism has is creating negative feelings. Therefore, educators need to learn to ignore minor infractions. Hacham Ades applied this message to parenting, as well. Of course, parents cannot overlook everything a child does wrong. However, there are many little things that we parents are tempted to criticize, but we would be best advised not to, such as how a young child sits or eats. Hacham Ades applied this message to marriage, as well. He, like many Rosheh Yeshiva, delivered classes to grooms preparing for marriage and to newly-married students about the proper way to approach the relationship with one’s spouse. He urged his students to be very careful about making even seemingly innocent critical comments, such as, “Why did you buy the chunky peanut butter?” or “Where did you put my cufflinks?” As an exercise, he would ask his students to make a list of such comments which they thought about making to their wives, but decided not to make. The average was about twenty such comments a day. We can imagine that husbands who are not trained to exercise caution in this regard likely make one hundred or perhaps more such comments every month. Rav Ades remarked that husbands who make these comments without discretion essentially turn their wives into a dartboard, because each and every negative comment is like a dart, an arrow that stabs the heart. A negative comment might seem innocent, but the truth is that it hurts, causes pain, and poisons the atmosphere in the home. This is something which is very appropriate for us to reflect upon during the month of Elul, when we are to be focusing on ways to improve ourselves. Many people make the mistake of thinking that Elul is a time to work only on lofty spiritual matters. The truth is, however, that our first order of business during Elul involves down-to-earth matters, such as our relationships with the people around us. And one of the most important things we can do to improve our relationships is to speak positively and avoid negativity as much as possible. Rav Ehrlenger was once asked by his father-in-law, Rav Wolbe, to deliver a class in his yeshiva during Elul. Upon hearing the request, Rav Eherlenger felt very excited, and eagerly waited to hear what subject his father-in-law wanted him to discuss in his talk. Much to his surprise, Rav Wolbe asked him to speak about the proper way to drive according to the Torah. Rav Wolbe explained that during Elul, we should not try to soar to the heavens and think only of lofty ideals. We need to focus our attention on our ordinary, day-to-day activities and see what we can do to improve our conduct when going about our normal routine – including the way we drive. Certainly, this is true also about avoiding negativity in our relationships. Rav Ades told that a woman, whose daughter was married to one of the Rabbi’s students, complained that her son-in-law never compliments her on the food she serves him. She told him that this disturbed her, and so he decided to speak to the young man without telling him of his conversation with his mother-in-law. As they spoke, the student complained that in his in-laws’ home, he is expected to make a “big deal” about everything, and to effusively praise everything served to him – even the salad. “Well,” Rav Ades said, “why don’t we go ahead and look at what’s entailed in making a salad? Let’s go to the grocery store, pick out all the vegetables, wait on line at the checkout, wash the vegetables, slice them, put them together in a bowl, add the right seasoning and then mix them.” He explained to the student that even making a salad takes time and effort. If a husband comes home to a home-cooked meal and does not appreciate it, as he thinks that the wife is just “doing her job,” then, in the Rabbi’s words, “he has no hope.” We need to pay attention to everything being done for us and appreciate it. Indeed, the Gemara says that a good guest looks around the table and thinks to himself, “The host did all this for me!” This must be our attitude in all areas of life – feeling grateful for all that is done for us, and not taking any of it for granted. Rav Ades further related that after his father passed away, a special gathering was held in his home to mark the sheloshim (passage of thirty days from the death), and a meal was served. One of the prominent Rabbis in attendance was Hacham Ovadia Hedaya, a renowned halachic scholar and dayan (rabbinical judge). Before he left, Hacham Ovadia made a point of going into the kitchen to thank Rav Ades’ mother for the meal and to compliment her on the quality of the food. While some might find it unusual for a Rabbi to enter the kitchen to thank the woman for preparing the food, Hacham Ovadia Hedaya felt that this was necessary in order to express his gratitude. On another occasion, Rav Ades related, he attended a sheva berachot celebration, and somebody picked up the liver, smelled it, and made a face, expressing his displeasure. The other guests naturally assumed that the liver was spoiled, and so nobody ate any liver. Rav Ades said that this was “murder,” embarrassing and offending the woman who worked hard to prepare the food for the event. He added that the next time he attended this kind of affair, he made a point of complimenting everything – the napkins, the plates, the arrangement, the rolls and everything else. Rav Ades observed how this influenced his children, who followed his example and grew accustomed to giving compliments and speaking positively. By focusing on the positive aspects of all things and refraining from speaking negatively, we can infuse our homes with positive energy and genuine joy. Moreover, Rav Ades noted, when we approach the people and things around us with a positive outlook, we build our own self-esteem. Negative people, who regularly look to criticize others, are often quick to criticize themselves, as well, leading to a feeling of emptiness and lowliness. Just as a fire cannot be told to burn some things but not others, similarly, a negative outlook cannot be directed only against others and not against oneself. When we look at others positively, we are able to look at ourselves positively, as well, and develop a healthy self-image. This applies at all times, but it is especially vital on Shabbat, when we take a step back to appreciate all the goodness that G-d has bestowed upon us. Moreover, with all the work that goes into preparing for Shabbat, it offers us the perfect opportunity to train ourselves in appreciation and gratitude. This is true of Rosh Hashanah, as well. On Rosh Hashanah, we should not try to raise our heads to the “clouds” and focus only on lofty, abstract, spiritual matters. We need to focus our attention on the down-to-earth aspects of our characters, among the most important of which is looking positively and gratefully at the people in our lives. If we try to look with positivity at the world and avoid negativity, we will live happier and more fulfilling lives, and enjoy stronger and happier relationships.
The Great Blessing and Merit of Shabbat Whenever we involve ourselves in some project or undertaking, it’s a good idea to properly appreciate the value of what we’re doing, in order to sustain our zeal and motivation to accomplish and achieve at the highest standard. This is true of Shabbat, as well. The more we understand and appreciate the immense value of Shabbat, the more driven we will be to enhance our Shabbat observance and bring it to a higher level. This is especially so as we prepare for the final Shabbat of the year. Performing any mitzvah is a great privilege. While we perform mitzvot first and foremost because we are obligated to do so, we must also recognize that it is a great privilege to serve the Almighty and accrue merits through the performance of a mitzvah . And one of the greatest rewards we earn through the performance of a mitzvah is the privilege of performing additional mitzvot . This concept is powerfully conveyed through a story told by the Ponevitcher Rav about a conversation he once had with the Hazon Ish. The Ponevitcher Rav occasionally traveled to the United States to raise money for the yeshiva, and after one of his trips, he asked the Hazon Ish about a curious phenomenon that he experienced. Every so often, when he approached a prospective donor to ask for a contribution, the man would ask him to come back the next day. “I just don’t understand,” the Ponevitcher Rav said. “If he wants to donate, then why doesn’t he just donate, and if he does not want to donate, then why doesn’t he just say so?” The Hazon Ish asked him what he thought the explanation was, and the Ponevitcher Rav said that perhaps people say this because they do not really wish to donate, and so they tell him to return the next day in the hope that he won’t, or that they would not be available when he comes. The Hazon Ish, however, said that this is not correct. The reason why they respond this way, he explained, is because they need a zechut (source of merit) with which to earn the mitzvah of supporting Torah study. If a person does not feel quite ready to donate, and so he asks the Rabbi to return the next day, it is because he needs an additional source of merit, such as another prayer, or another act of kindness, before he earns the great privilege of supporting Torah. Another story that illustrates this point is told by Rav Avraham Mordechai Shapiro, a famous student of Rav Aharon Kotler, in his work Imreh Mordechai . He tells that he was once in Tel-Aviv on a Friday in the 1950s, and he happened to be in front of a small shop. A customer came to the shop and asked to buy a pack of cigarettes. The shopkeeper looked at his watch, and told the man that he could not sell him the cigarettes because of the time. He explained that his practice was not to sell cigarettes after midday on Friday, because he did not want to facilitate Shabbat desecration. Rav Shapiro overheard this exchange, and was intrigued by the shopkeeper. He was further impressed when he saw that the shopkeeper had a volume of Mishnayot – Masechet Ma’aser Sheni – open on his desk as he sat waiting for customers. He approached the man and they started talking. The man told Rav Shapiro that his name was Yaakov, and that he used to be a butcher in the city of Minsk . Rav Shapiro mentioned that he was visiting from the United States . The man then asked if he knew anything about a certain Arkeleh Sislitzer. He had heard that this young man, Arkeleh, who was originally from Minsk , had gone to the United States and became very renowned among American Jewry. He wondered if Rav Shapiro had heard of him. Rav Shapiro soon realized that the man was referring to was his esteemed Rabbi – Rav Aharon Kotler. The man proceeded to tell him that during his years working as a butcher in Minsk , he would donate a few pennies for every kilo of meat he sold to hire tutors for children who had trouble learning. There was one orphan who exhibited an exceptional intellect, and at the age of 14, he was already too advanced for any Torah learning framework available in Minsk . And, as the Enlightenment movement was very influential in the city, he feared that this boy – Arkeleh – might come under the movement’s influence. So, the butcher donated the money to pay for tickets for him and for another student – whose name he did not remember – to travel to Slobodka and learn in the yeshiva there. Remarkably, this man had the privilege of sending 14-year-old Arkeleh Sislitzer to yeshiva, where he would eventually become the great Rav Aharon Kotler. Rav Shapiro told this story to Rav Yaakov Kaminetzky, who learned in Slobodka together with Rav Aharon Kotler. As he told this story, he asked Rav Yaakov if he knew the second boy whose trip to Slobodka was sponsored by this butcher. “You’re looking at him,” Rav Yaakov replied. This butcher obviously had a great zechut previously that enabled him to be the one to send two young men off to learn that eventually became gedolim that changed the face of America . Enhancing our observance of Shabbat has the ability to bring us great merit. The merit of this mitzvah is very powerful, and leads us to additional privileges and opportunity to earn rewards. In 2006, the community of Lakewood , NJ was graced by a visit by Rav Aharon Leib Steinman. This was a difficult time in Lakewood , when the community was struck by an unusually large number of tragedies. When Rav Steinman visited, the people of Lakewood asked what they could do to earn merit to improve the situation. Rav Steinman answered that Shabbat is the source of all blessing in the world, and so by accepting Shabbat a half-hour early, they will earn blessing. That Shabbat, the entire community of Lakewood accepted Shabbat a half-hour early. After the first hour of Shabbat, the local Hatzalah dispatcher noticed that he had not received any phone calls, and feared that there might be a problem with the communications system. Normally, within the first hour of Shabbat, Hatzalah would receive several calls of medical emergencies, but on that Shabbat, everything was silent. He checked the network and found that everything was in perfect working order. The silence continued throughout the night, and even throughout the next day. Hatzalah did not receive a single call that entire Shabbat. After Shabbat, Rav Malkiel Kotler excitedly phoned Rav Steinman and shared with him the news. On a typical Shabbat, he said, Hatzalah receives some 40 calls, but on that Shabbat, it did not receive any. This remarkable story should reinforce our appreciation for the great privilege that we have to observe Shabbat, and for the great blessings that we earn through this mitzvah . If we are looking to end the year the right way, and to begin the new year the right way, the best thing we can do is to enhance Shabbat, by beginning Shabbat a bit early, by spending it the right way, and by making it the spiritual and serene experience that it is meant to be. If we work to raise our standards of Shabbat observance, then we will access the great bounty of blessing that Shabbat offers us, and we will see the fulfillment of the wish תחל שנה וברכותיה – “May the year begin with its blessings.”
Seeing the Glass as 100 Percent Full The Torah in Sefer Devarim (24:9) introduces the prohibition of lashon ha’ra (speaking negatively about other people) by commanding us to remember how G-d punished Miriam for speaking lashon ha’ra about her brother, Moshe: זכור את אשר עשה ה' אלוקיך למרים (“Remember what Hashem did to Miriam”). Targum Yonatan translates this command as, הוו זהירין דלא למחשד חד בחבריה דלא ילקי – “Be careful that one does not suspect his fellow, so he will not be punished.” According to Targum Yonatan , it seems, Miriam’s sin was in wrongly suspecting Moshe of impropriety, and the Torah here thus warns us against viewing others negatively and suspiciously, which is the root cause of lashon ha’ra . Improper speech about other people begins with an improper outlook on other people, with an overly critical and negative attitude. On Shabbat, it is especially important to look upon the world and upon other people with a favorable disposition. The Midrash ( Bereshit Rabbah 9:4) tells of a king who built a magnificent palace, and when it was completed, he looked at it and felt great satisfaction. He said, “O palace! I wish that you will always find favor before me just as you find favor before me now!” Similarly, the Midrash comments, when G-d looked upon the world when it was completed, just as Shabbat was beginning, He expressed a wish, as it were, that it would always be מעלה חן בעיני – meaning, that He would always find His world pleasing and gratifying. Shabbat is the time to look upon the world favorably, to see how good the world is, to set aside our complaints and criticism and focus our attention on all the blessings and goodness that abounds throughout the world. In an edition of the weekly “Peninim on the Torah” pamphlet published by the Hebrew Academy of Cleveland, a story is told of Rav Chaim Shmuelevitz that powerfully conveys this message of living with a positive outlook. A distinguished Jerusalem resident who lived in an apartment opposite the Mir Yeshiva once approached Rav Shmuelevitz to voice a complaint. He had seen two students from the yeshiva go into a store near the yeshiva and read a secular newspaper. The man said that such behavior was wholly inappropriate for yeshiva students, and he ranted for several minutes about the gravity of this breach. Rav Shmuelevitz replied that indeed, this is something which the yeshiva must address and try to ensure is not repeated. “However,” he added, “let me ask you a question. You have been living in this area for quite some time. Have you ever taken the time to issue a compliment concerning the extraordinary diligence of our students, who can be found learning until very late at night? Do you ever laud the study of mussar , ethical character refinement, that exemplifies our yeshivah? What about the dignity and fear of Heaven displayed by our students? Are you quick to recognize that? No! It is only when you see something negative that you come running, quick to condemn and assail. Perhaps, if you will accustom yourself to seeing the good and positive and accentuating it – your criticism will be viewed as constructive – not disparaging.” Unfortunately, many people take note only of the negative conduct that they observe, and comment only about what they see that is wrong. Shabbat is the time to reverse this tendency by directing our attention towards all that is good about the world. If during the week we are prone to seeing the proverbial glass as “half empty,” on Shabbat we should be making a special effort to see the glass as “half full” – or, even better, as one person said, “The glass is 100 percent full – half of it is water, the other half is oxygen.” This should be our attitude on Shabbat – looking at everything that is beautiful about the world. Especially on Shabbat, we should recognize that the glass is not empty at all – it is completely full. The Shabbat table should be the “training ground” for positivity. It is an opportunity to speak about the fine qualities and achievements of people, rather than an opportunity to criticize, complain and condemn. The Shabbat table is a time to share joyful, uplifting stories about people’s piety and kindness, not stories of people’s mistakes and failings. Like Hashem on the first Shabbat, we should look at the world fondly and appreciate its beauty, and this should be the bulk of our conversation at the Shabbat table. One of the reasons why this is so difficult is because we are profoundly affected by the news, which reports mainly crimes and disasters. If we base our perception solely by what is published in the news, we will come away with a very negative, depressing and cynical view of the world. This is true of the Jewish community, as well. The news reports every time an Orthodox Jew is caught committing a crime, but does not report about all the remarkable acts of chesed performed by our communities, or the countless beautiful organizations and programs that help untold numbers of people and promote an aura of generosity and kindness. Of course, there are many problems in our communities and in the world that should disturb us and should not be ignored, but there is also an abundance of goodness that we must appreciate. We need to counteract the effects of the news media by working to focus our attention on all that is right about the world around us, and Shabbat is the time especially suited for this effort. Let us seize the opportunity presented by Shabbat to forge an upbeat, optimistic outlook on life, and this will help us eliminate lashon ha’ra from our midst and live much happier and more fulfilling lives.
Increasing the “Weight” of Shabbat The Rambam, in the third chapter of Hilchot Teshuvah , writes that our mitzvot are always being weighed against our sins, and we must always ensure that the weight of our mitzvot exceeds that of our misdeeds. However, the Rambam adds, not all mitzvot have the same weight; some are “heavier” than others. Various factors determine the relative “weight” of a mitzvah . First, some mitzvot are inherently “heavier” than others. For example, the Gemara comments that the mitzvah of Shabbat observance is equivalent to all other mitzvot combined. Due to its unique importance, Shabbat observance is especially valuable, and worth the same as the total value of all other mitzvot . Additionally, the degree to which one needs to struggle and exert effort to perform a mitzvah adds to its value and its “weight” on the scale. The greater the challenge that one needed to overcome in order to perform the mitzvah , the greater its value and its rewards are. But there is also another factor, one which Rabbi Ades explained by way of a story. A man once came to his Rebbe asking for help. He needed to marry off his daughter, but he did not have enough money. The Rebbe gave him a $100 bill and told him to go to the marketplace. “Seize the first investment that you chance upon,” the Rebbe instructed, “and you will make the money that you need.” The man had no business or entrepreneurial experience, but he faithfully followed his Rebbe’s instructions. He took the $100 bill and went to the market. He looked around, wondering when and how he would find something to invest in, when a certain wealthy and arrogant person whom he knew came along and asked, “What are you doing here? You don’t know anything about business!” The man told him about the Rebbe’s instructions, and he showed him the $100 bill. “Ok,” the other fellow said. “I have something to sell you. I am willing to sell you my share in the next world for your $100.” The man recalled what his Rebbe said – he should seize the first investment opportunity that comes his way, and this will bring him the money he needs. He obviously did not understand how buying another person’s share in the world to come could bring him money for his daughter’s wedding, but he trusted his Rebbe instructions, and so he made the purchase. He returned home, and his wife asked him what he purchased with the $100. When he told her that he bought another person’s share in the next world, she mocked him. “He’s never going to succeed,” she thought to herself. “How on earth does he expect to make any money by buying somebody’s portion in the next world? What a fool!” Meanwhile, the seller returned home and told his wife that he made an easy $100, by “selling” his share in the next world. “What?!” the wife bellowed. “I refuse to be married to a man who does not have a share in the world to come. You go buy it back right now!” And so the man had no choice but to track down the buyer and offer to buy back his share in the afterlife. But the man refused, as his Rebbe told him to buy the first merchandise that came his way. The seller told him to go speak to his Rebbe and ask for a solution. The man returned to his Rebbe and told him what happened. The Rebbe asked him how much money he needed for his daughter to get married, and he said $20,000. “If so,” the Rebbe said, “then tell the man you are demanding $20,000 in exchange for returning his share in the next world.” The seller was alarmed when he heard the demand, but he had no choice, so he paid the $20,000. The Rebbe’s words were fulfilled – the first investment the man came across ended up bringing him the money he needed. When the seller returned home after buying back his share in the next world, he told his wife that he needed to pay $20,000 for it. She was enraged. He explained that this is what the other man’s Rebbe said, and so he had no choice. The wife furiously ran to the Rebbe to ask for an explanation. How, she asked, could it be that her husband would have to pay $20,000 to buy back something he had sold two days earlier for just $100? The Rebbe explained, “When he first sold his share in the next world, he did not value it, and so it was worth very little. But then he realized just how precious the afterlife is, and so its price rose exponentially.” Rabbi Ades said that the same is true of our mitzvot . The more we value mitzvot , the more they are worth. If we treat them with respect and eagerly rush to perform them, demonstrating just how important we think they are, then they are extremely valuable and carry a great deal of “weight” on the Heavenly Scale. This is one of the reasons why it is so important to accept Shabbat early. Beyond the value of the extra ten minutes, we demonstrate how valuable Shabbat is in our eyes, thereby increasing its “weight” manifold. This concept can be found in numerous different sources. The Gemara in Masechet Shabbat tells that after Rabbi Shimon Bar Yohai and his son left the cave where they spent twelve years learning Torah, they saw people working the land, and could not believe that people would engage in worldly activities instead of Torah. As a result, they caused harm and destruction wherever they looked. Hashem told them to return to the cave, and one year later, they emerged and saw a man running right before Shabbat carrying two hadasim in honor of Shabbat. Rabbi Shimon turned to his son and said, “Look how beloved the mitzvot are to the Jews!” The man’s enthusiasm for Shabbat demonstrated his love and respect for the mitzvah , and this made his mitzvah especially powerful. Similarly, the Gemara in Masechet Sukkah tells that one year, before Sukkot, etrogim were very difficult to obtain, and Rabban Gamliel spent a large fortune for an etrog . The Gemara adds that this shows us the extent to which our Sages valued mitzvot . Another expression of this concept is the common custom to kiss one’s tzitzit strings at various points during the recitation of Shema , which, as the Shulhan Aruch explains, is intended to show our love for the mitzvot . By the same token, the Shelah Ha’kadosh writes that he has seen people kiss the matzah and marror before eating them at the seder , and there are people who kiss the sukkah each time they walk in and out during Sukkot, and who kiss the arba minim (four species) after using them on Sukkot – to show their love and affection for mitzvot . The Gemara in Masechet Rosh Hashanah teaches that we blow an additional set of shofar blasts on Rosh Hashanah כדי לערבב את השטן – in order to “confuse” the Satan . Rashi explains that by sounding a second series of blasts, we show that we are not merely getting the job done, but going beyond the strict call of duty to ensure to perform the mitzvah the best way and on the highest standard. And when we do this, Rashi writes, נסתתמו טענותיו – the Satan no longer has any claims against us. Rav Yerucham Levovitz suggested an analogy to a prosecuting attorney who sees during the court proceedings that the judge is smiling affectionately at the defendant. Once the prosecutor sees this, he can no longer make his case with any sort of confidence, realizing that the judge looks so favorably upon the defendant. Similarly, when we show how precious the mitzvot are in our eyes, Hashem looks upon us with an affectionate smile, as it were, and thus the Satan is silenced. By accepting Shabbat early, we show our great love for the mitzvah , that we can’t wait for Shabbat to begin and we can’t get enough of it. The great mitzvah of Shabbat is exceedingly valuable in its own right, but by rushing to welcome Shabbat early, we make it even more valuable and give it extra weight on the Heavenly Scale .
Seeing From the Heart My father-in-law, Rav Nosson Scherman, heard a student of Rav Eliyahu Dessler relate a story that Rav Dessler told about one of his experiences when he was a rav in London . He once delivered a class to a group of academics and professionals, who were not necessarily committed to religious belief or observance, and he discussed with them the techelet – the bluish dye that used to be applied to one of the tzitzit strings. Rav Dessler mentioned that Gemara, in Masechet Sotah (17a), explains the purpose of the techelet as intended to remind us of G-d’s Throne. The Gemara comments that the color of the techelet resembles the color of the sea, which itself resembles the heavens, which brings to mind G-d’s Heavenly Throne. One of the people in attendance questioned the Gemara’s comment, saying that it sounded far-fetched. Will the sight of the bluish techelet really have the effect of reminding a person of the Heavenly Throne? Rav Dessler replied that he had another word association that the would understand, but the answer might cause the man some embarrassment. The man said he was prepared to hear the answer, regardless of the discomfort it might cause. Rav Dessler proceeded to cite the Gemara’s ruling in Masechet Avodah Zarah (20b) that one should not look at colorful garments belonging to a woman whom he knows, even while they are hung up and not being worn, as this could evoke improper thoughts. “Can you understand this concept?” Rav Dessler asked the man. “Does it make sense that the sight of a woman’s clothing could evoke inappropriate associations?” The man agreed. Rav Dessler proceeded to explain that the Torah wants us to reach the level of religious sensitivity that we automatically associate a bluish color with the heavens and the Divine Throne. A person associates things he sees with things that occupy his mind. We are supposed to have G-d on our minds to such an extent that the color blue immediately conjures thoughts of the Heavenly Throne. This is the meaning of the pasuk (Bamidbar 15:39), ולא תתורו אחרי לבבכם ואחרי עיניכם – “You shall not stray after your heart and after your eyes.” The key to guarding our eyes is developing our heart, becoming more focused on G-d and on matters of holiness. We see through our heart; the associations we have when we look around are determined by what’s in our heart. And thus by developing our hearts the right way, we end up seeing the right things. Stories have been told of tailors who met somebody and the first thing they noticed was that the person’s pants were a bit too short or too along. Architects look at a building and immediately notice a slight misalignment in the structure. When Hacham Bentzion Abba Shaul flew to New York for the first time, he looked out the window as the plane approached the city and took note of the bridges and train tracks, contemplating how they might form an eruv . Our associations depend on where our minds and heart are. And thus we guard our eyes not only by avoiding situations where we might see inappropriate sights, but also by heightening the level of our spiritual awareness. Someone who longs for closeness to G-d looks at techelet and thinks of holiness. Someone with his mind on temptations looks at a dress and is tempted. The Orhot Tzadikim , in the Sha’ar Teshuvah section, cites a Midrashic passage that describes what Moshe saw as he ascended the heavens to receive the Torah. At each of the seven levels of the heavens, Moshe saw angels learning about creation. On the first level, they learned about the first day of creation; at the second level, they learned about the second day of creation; and so on. On the seventh level, where the Heavenly Throne is situated, the angels learned about Shabbat. Moshe stood there holding onto the Throne, and saw that the angels were also giving praise to Hashem for teshuvah , for granting people the ability to repent, return and earn forgiveness. The message conveyed by the Midrash is that on Shabbat we have a special opportunity to repent, to return to G-d, and to approach His Throne. This is the day when we experience particular closeness to G-d, and are thus able to mold our hearts to be more spiritually attuned and naturally drawn to kedushah . Whereas during the workweek our minds mind be preoccupied with our mundane affairs to properly focus on Hashem, on Shabbat we have the opportunity to redirect our attention onto lofty, spiritual matters. On Shabbat, then, the question posed to Rav Dessler by that university student cannot be asked. As we are situated right near the Heavenly Throne, so-to-speak, the sight of techelet will immediately remind us of G-d. This effect is especially significant on the Shabbatot during the month of Elul, as we prepare ourselves for Rosh Hashanah and heighten our awareness of Hashem. Elul is the time to reinforce our recognition that Hashem controls the world and has given us the Torah, which we are bound to study and observe. These thoughts bring our minds and hearts closer to the Heavenly Throne and “program” them to be more spiritually attuned. On Shabbat during Elul, especially, we are capable of achieving unique closeness with G-d and of strengthening our connection to kedushah . This is particularly so during the final two Shabbatot before Rosh Hashanah. Our Sages taught that if the Jewish People observe just two Shabbatot, the final redemption will arrive. Rav Yechezkel Levenstein explained this to mean that we are given a unique opportunity during the final two Shabbatot of the year to earn redemption. These Shabbatot are especially suited for thoughts of kedushah , for teshuvah , for redirecting our focus on the Heavenly Throne. By taking advantage of this opportunity, we can end the year and enter the High Holidays at the place where we want to be – by the Heavenly Throne, clinging to G-d, and basking in the glory of His Kingship.
Positive Talk and a Positive Attitude Lashon ha’ra – negative speech about others – is multifaceted, as many different forms of negative speech fall under this prohibition. One type of lashon ha’ra is noted by Rashi, in his commentary to Parashat Devarim (1:27). The Torah there describes how Beneh Yisrael complained to G-d after hearing the spies’ frightening report about Eretz Yisrael : וַתֵּרָגְנוּ בְאָהֳלֵיכֶם וַתֹּאמְרוּ בְּשִׂנְאַת יְדֹוָד אֹתָנוּ הוֹצִיאָנוּ מֵאֶרֶץ מִצְרָיִם לָתֵת אֹתָנוּ בְּיַד הָאֱמֹרִי לְהַשְׁמִידֵנוּ . You complained in your tents and said: It is because G-d hates us that He took us from the land of Egypt , in order to hand us over to the Emorites to destroy us. Rashi comments that the word ותרגנו refers to lashon ha’ra , specifically, to a person who complains. G-d loved Beneh Yisrael , and He freed them from Egypt and brought them to Eretz Yisrael in order to shower them with blessings. But Beneh Yisrael spoke negatively about the Almighty, attributing to Him malicious motives in bringing them out of Egypt . Rabbenu Yonah speaks of this form of lashon ha’ra in his famous work Sha’areh Teshuvah (3:231). He writes: פעמים יחשוב על חסדי ה' כי הם לנקם ושלם, כענין שנאמר (דברים א, כז): "ותרגנו באהליכם ותאמרו בשנאת ה' אותנו הוציאנו וגו' ". על כן התרחק מדרך הנרגנים, כי נתיבותיהם עקשו להם, כל דורך בה לא ידע שלום, ולדון לכף זכות למד לשונך … There are times when one thinks of G-d’s kindnesses as acts of vengeance and retribution, similar to that which is written, “You complained in your tents and said: It is because G-d hates us that He took us…” Therefore, stay far away from the way of the complainers, for their paths are crooked, and whoever follows it will know no peace. Train your tongue to judge favorably… Rabbenu Yonah cites in this context a verse from the Book of Mishleh (18:8): דִּבְרֵי נִרְגָּן כְּמִתְלַהֲמִים וְהֵם יָרְדוּ חַדְרֵי בָטֶן . He explains this to mean that the words of a נרגן – a complainer – are like a weapon piercing the other person’s flesh. The term נרגן , Rabbenu Yonah writes, refers to a person who constantly complains, and turns everything his fellow does into something offensive. His fellow acts innocently, but the נרגן views every action negatively, and always sees himself as the victim of other people’s wrongful conduct. His words of criticism and complaints “descend into the inner chambers of the belly” ( ירדו חדרי בטן ) – meaning, they cause the other person great pain and anguish. It is painful to be criticized for something one did without any negative intent. And a person who is a נרגן , who routinely views things from a negative perspective and complains, inflicts this pain upon people all the time. Rabbenu Yonah’s comments bring to mind a story told by Rav Yehuda Ades, Rosh Yeshivat Kol Yaakov, who delivered many classes to his students on the subject of shalom bayit – peace in the home. He once asked a young, newlywed man to keep a list of all the times he felt like making a critical remark but refrained from doing so. Remarkably, the man’s list contained an average of twenty remarks each day, or some 560 a month. This includes seemingly benign comments such as, “Why did you buy that lamp? Do we need another lamp?” Rav Ades said that each “little” comment like that is like a dart that pierces the other spouse’s heart. It’s an attack. There is nothing wrong with thinking that the other person did something wrong, but once it is done, no matter how noble one’s intentions or how confident one is that he or she is correct, the comment should not be made. All the little pieces of criticism add up to create tension and threaten an otherwise healthy relationship. Rav Ades once told of a young man who went shopping to help out his wife, and returned after two hours. As each item came out of the bag, his wife made a critical remark: “Chunky peanut butter? Nobody here eats chunky peanut butter! Why did you get the large size? That’s not what we use!” After all the bags were emptied, the young husband thought to himself, “I was trying to do something nice for my wife, and all I got was criticism.” He later told Rav Ades that if he had not heard the Rabbi’s talks about humility and patience in marriage, he would have stormed out of the house. We need to avoid the tendency to be a נרגן , to point out everything that is wrong, every flaw and every mistake, and to instead cultivate a positive outlook by focusing on all that is good about the people and things in our lives. This is true not only in marriage, but also in education. Rav Ades once brought the staff from his yeshiva to meet Rav Shach zt”l , and they asked for advice in educating their students. He said that in the vast majority of cases, it is best for a teacher to ignore wrongful behavior. Of course, sometimes a child needs to be corrected and reprimanded. But minor infractions, which are not terribly important in the long run, should be left alone without any comments. Too often, teachers and parents tell children to stop swinging back and forth on their chair, to stop eating with their hands, or to stop playing with their hair. And most of the time, these comments will have no meaningful positive impact upon the child’s behavior, but each one feels like a dart, dealing a strong emotional blow. One might, however, object to this approach, and say, “My parents and teachers criticized me all the time, and it made me a better person. Why should I think that this is wrong?” Rav Wolbe observed that times have changed, and educational methods that were effective in the past would not work now. In previous generations, he said, people were like stone and wood, and needed to be “chiseled” to be refined. Today, however, people are like balloons; one slight prick makes people “pop.” People nowadays are fragile, and a softer, delicate approach is needed. The pasuk says in Mishleh (16:28), וְנִרְגָּן מַפְרִיד אַלּוּף . The Midrash ( Bereshit Rabbah 20:2) explains this verse as referring to the snake in Gan Eden , which spoke evil about G-d to Havah. The snake told Havah that G-d does not want her or Adam to partake of the forbidden tree because He knows it would empower them, and in fact, He became the Creator only after eating this fruit. Nobody likes competition, the snake claimed, and this is why G-d told Adam and Havah not to partake of the fruit. The snake was the quintessential נרגן . G-d created the world out of sheer kindness; He derives no benefit at all from the world or its inhabitants. The world was created for us to enjoy it, and even the forbidden tree was created for Adam and Havah to enjoy, but only on Shabbat, not on Friday, when the sin took place. The snake turned G-d’s actions upside down, casting them in a negative light, as an expression of hostility and malice. And thus the people at the time of the sin of the spies are described with the same term – ותרגנו – because they, too, turned G-d’s kindness upside-down, and claimed that He acted out of hate. Rav Ades told that he once attended a sheva berachot and saw one of the young men make a face after smelling the liver. The other guests saw, and nobody ate the liver. They all complained about it. Just one look of disdain caused a great deal of negativity. Rav Ades decided that the next time he attended a sheva berachot , he would make a point of verbally noting everything good – the delicious rolls, the beautiful napkin arrangements, and so on. Rather than focus on what is wrong, he said, we ought to be focusing on what is right. A student once asked Rav Ades whether this emphasis on positivity and avoiding negativity is really effective. “After all,” the young man said, “I attended these classes and understand the importance of positivity, but my family members didn’t. What good is it if only I make a point of being positive?” Rav Ades answered the positivity is contagious. When a person ensures to highlight the positive and avoid pointing out the negative, he gradually creates a happy, positive atmosphere that will, invariably, affect everyone in the home. And when one creates this atmosphere, he transforms his home into Gan Eden . This message is always important, but it is especially important on Shabbat, which is מעין עולם הבא , a day when we are to experience the joy and bliss of the next world. Particularly on Shabbat, it is incumbent upon us to work to create a pleasant, joyous atmosphere in the home, which we do by giving compliments, pointing out everything good, and keeping silent about anything which is not quite the way we want it. Moreover, a great deal of effort is invested into Shabbat, whether it’s the countless hours of work spent during the week to earn money, or the shopping, cleaning and food preparation. After so much effort has been invested, critical comments are especially painful. “There’s too much salt.” “Where’s the ice?” “Hey, there’s no mustard!” “Where did my cufflinks go?” These comments highlight the negative, and can cause very hard feelings and poison the atmosphere in the home. We must make every effort to ensure that we focus on all that is good and avoid dwelling on the negative. As part of this effort that we should all be making, we have attached to this email a pamphlet prepared by Rav Ades’ son, Rav Avraham Haim Ades, with insights and guidance from Rav Ades relevant to education. It is our hope that this material, together with our concentrated efforts, will help us maintain a positive, joyful atmosphere in our homes, both on Shabbat and throughout the week.
Building Strength The word “ emunah ” is commonly translated as “belief,” referring to axioms which we accept as true, specifically, the thirteen fundamental articles of Jewish faith. Rav Yerucham Levovitz, however, in one of his published discourses (Elul-Tishrei, vol. 2), writes that technically, the word emunah means something else. The pasuk states in the Book of Yeshayahu (22:23), ותקעתיו יתד במקום נאמן – “I shall thrust him as a peg in a reliable place.” Rashi explains that the word נאמן (“reliable”) in this verse means that people can rely on the peg when they lean on it, and trust that it will support them. The word emunah , then, which is related to the word נאמן , means “firm” and “strong,” like a peg or pole firmly implanted in place that remains where it is even when strong pressure is applied. When a person has emunah , he clings tightly and steadfastly to G-d under all circumstances. He holds on tight even though the challenges and tribulations of life, even in periods of hardship. He continues praying to G-d and trusting in His kindness even when it seems that his prayers go unanswered, like Moshe, who prayed 515 times for the privilege of entering Eretz Yisrael , stopping only when Hashem told him to stop. One of the main objectives of Shabbat is to build emunah . What this means is that Shabbat builds our strength and resolve, empowering us to withstand whatever challenges we will confront during the coming week. This is the reason why on Motza’eh Shabbat we joyfully wish one another, שבוע טוב – “A good week” – and sing songs about Eliyahu Ha’navi and the arrival of Mashiah . After going through Shabbat, we are strengthened and emboldened, and so we feel upbeat and optimistic about the coming week. With our emunah bolstered, we look ahead with eager anticipation, trusting that the hardships and challenges of the past will remain there in the past as we embark upon a new week and a new beginning. This is also why once a month we recite ברכת הלבנה on Motza’eh Shabbat, which includes the proclamation, דוד מלך ישראל חי וקיים – affirming the eternity of the Davidic dynasty. It has been explained that David’s kingship was like the moon – large and successful in some periods, and small and lowly in others. We leave Shabbat with hope and optimism, and we thus look to the moon and fully trust that any setbacks we experience will be followed by good fortune and success, just like the moon always grows again after its period of decline. Rav Matisyahu Salomon, the esteemed Mashgiah of the Lakewood Yeshiva, delivered the final address at the Siyum Ha’Shas at Madison Square Garden in 1995, an event which was dedicated to the memory of the six million victims of the Holocaust. In his speech, Rav Salomon told the story of a Holocaust survivor who was asked by Rav Chaim Shmuelevitz how he was able to retain his faith after five years in a forced labor camp. The man explained that the Nazis did not allow the inmates to observe any mitzvot , and they carefully guarded them around the clock, but the one thing the Nazis could not take away from the inmates was the moon. Some of the inmates kept track of when Rosh Hodesh was and when ברכת הלבנה could be recited. As the laborers walked back to the barracks after their day of work, surrounded on both sides by soldiers, the inmates would whisper to one another that it was time for ברכת הלבנה , and they would hold hands and recite the berachah . The symbolism of this prayer, in which we ask that the moon should once again shine brightly without ever diminishing in size, kept them upbeat and preserved their emunah . This is how they held themselves in place and continued clinging to Hashem. The opposite of emunah , of unshakable faith, is ye’ush – despair, when a person no longer clings to Hashem, and instead just gives up. Rav Yaakov Galinsky tells the story of a Holocaust survivor who lost his entire family during the war, and fell into deep depression, to the point where he could not function. He simply lost all hope and the desire to build a new life for himself. Rav Galinsky urged the man to speak to the Hazon Ish . The man refused, until finally Rav Galinsky succeeded in dragging him to the great sage. The Hazon Ish listened attentively to the man’s heartbreaking story, and then responded with a story of his own. There was a woman living in a small European town who supported her family by traveling to the big city with a large bag of cash , purchasing goods at wholesale prices, and then selling them in her town for a profit. On one trip, however, she lost her bag of money. She searched all over, but it was nowhere to be found. In despair, she went to the local Rabbi and asked him to announce in the synagogue that a bag of money was lost. As it turned out, the bag had been found by a poor member of that Jewish community. The poor man heard the announcement, and he went to the Rabbi’s home and explained that according to halachah , he was not required to return the bag. He added that this bag was Hashem’s answer to his prayers for financial assistance so he could marry off his daughter. The Rabbi’s feeling was that the man was halachically correct, but just to be sure, he submitted the question to the leading halachic authority in Europe at that time, Rav Yitzchak Elchanan Spektor of Kovna. Rav Yitzchak Elchanan ruled that the man had to return to the money to the woman. He explained that normally, if a person loses something in a predominantly gentile city, the finder does not have to return the object to its owner, because the owner presumably despaired and lost hope of ever retrieving it. In this instance, however, the bag of money belonged to a married woman, and the Gemara (Gittin 57a) establishes that a husband is the de facto owner of anything his wife possesses. Since the husband was the true legal owner over this bag of money, and he never knew that it was lost and thus did not despair, the money belonged to him. “The same applies to you,” the Hazon Ish told the despondent survivor. He cited the Gemara’s comment, אפילו חרב חדה מונח על צווארו של אדם על ימנע עצמו מן הרחמים – even if an executioner’s blade rests on a person’s neck, he may not despair, and should still pray to Hashem to help him. We are all messengers of Hashem in this world, the Hazon Ish explained to the man, and only He decides what happens. Since we are His messengers, we have no permission to despair. As long as we are here in this world, we have a job to do. We have no right to lose hope as long as Hashem has not lost hope – just like the wife’s despair over her lost money was legally insignificant since her husband had not lost hope. During the weeks after Tisha B’Av, we experience the seven Shabbatot of nehamah (consolation), when we read special haftarot which contain the prophecies of redemption. Even though we went through another period of mourning and Tisha B’Av, and Mashiah has still not arrived, we are nevertheless upbeat and hopeful. We hang on to emunah with firm, steadfast determination, even after so many centuries. And Shabbat is what gives us this confidence and optimism. May we always gain strength from the Shabbat experience to hold steadfastly to Hashem throughout our lives, even in times when we struggle with difficult challenges, and we will then live with joy, contentment and positive energy under any circumstances.
Shabbat and Lashon Ha’ra About Hashem The prohibition of lashon ha’ra – negative speech about others – applies not only to speaking negatively about other people, but also to speaking negatively about Hashem. The Rambam makes the following remark in his conclusion to Hilchot Tum’at Tzara’at : זה דרך ישיבת הלצים הרשעים : בתחילה מרבין בדברי הבאי … ומתוך כך באין לספר בגנות הצדיקים .. ומתוך כך יהיה להן הרגל לדבר בנביאים …. ומתוך כך באין לדבר באלהים וכופרין בעיקר … This is the path of the evil scoffers – they first indulge in speaking nonsense…and they thereby end up speaking derisively about the righteous…and they thereby grow accustomed to speaking against the prophets…and they thereby end up speaking against G-d and becoming heretics . The ultimate lashon ha’ra is negative speech spoken about G-d Himself, criticizing His actions and claiming that He wishes us evil. In fact, the very first instance of lashon ha’ra in the world was negative words spoken about G-d. As the Midrash teaches, the snake in Gan Eden told Havah that the reason why G-d forbade partaking from the Tree of Knowledge was because it would empower Adam and Havah, making them like G-d Himself, and He did not want competition. The truth is that G-d prohibited eating from the tree for Adam and Havah’s benefit, because the tree’s fruit was detrimental to them. The snake, however, turned the command upside-down, claiming that G-d forbade eating its fruit because He did not want Adam and Havah to enjoy its benefits. Havah, unfortunately, believed the snake, as the Torah says, ותרא האשה כי טוב העץ למאכל – she viewed the tree as something beneficial for her. The root of her sin was accepting the snake’s lashon ha’ra about G-d, and believing that He does not want what is best for all people on earth. This is the gravest type of lashon ha’ra , which, the Rambam warns, can easily result from ordinary gossip and cynicism. The Hovot Ha’levavot writes in the introduction to the Sha’ar Ha’behinah section that Hashem deals kindly with all His creatures, as the pasuk states in Tehillim (145:9), טוב ה' לכל – “Hashem is good to all,” but unfortunately, רובם כעיורים מהכירן ומהבין גודל מעלותן – most people are “blind,” and fail to recognize G-d’s kindnesses. The Rambam similarly writes in his Guide for the Perplexed (3:12) that as Hashem is הטוב הגמור – “the ultimate goodness” – everything He does is unquestionably good, as indicated by the pasuk , טוב ה' לכל . Hashem performs only goodness, and it is only due to our misunderstanding, and because we fall prey to the lashon ha’ra of the snake, that we sometimes think He treats us unkindly. We are misled to accept negative talk about Hashem, and the claims that He works against us and does not have our best interests in mind. A striking example appears in this week’s parashah , Parashat Devarim (1:27), where Moshe recalls how the people reacted to the scouts’ frightening report about Eretz Yisrael by crying and exclaiming, בשנאת ה' אותנו הוציאנו מארץ מצרים – that G-d took them from Egypt because He “despised” them. Moshe reprimanded the people, noting how throughout their travels in the desert, G-d carried them like a nurse carries an infant – כאשר ישא האומן את היונק . He then said, ובדבר הזה אינכם מאמינים בה' אלוקיכם – they failed to believe that Hashem had only their best interests in mind. Like Havah, they believed that Hashem disliked them and sought to cause them harm, and refused to acknowledge that everything Hashem does is out of genuine love and concern. Rashi, in his commentary in Sefer Shemot, writes that this was Beneh Yisrael ’s mistake when they asked, היש ה' בקרבנו אם אין – “Is G-d in our midst, or not?” Despite seeing all the miracles G-d had performed them, they still questioned whether He was really accompanying and helping them. Rashi draws an analogy to a father carrying a child on his shoulders as they walked, and picking up and giving him everything he wanted. They then passed by another man, and the child asked him, “Have you seen my father?” The boy is riding on his father’s shoulders, and his father gives him everything he asks for; how can he not know where his father is? Similarly, G-d cared for Beneh Yisrael in miraculous fashion, yet they still questioned whether He cared about them. They fell prey to the lure of the snake, which tries to draw our attention to the negative side of everything in life so we think that Hashem does not care about us. We need to firmly believe that at all times, Hashem is “carrying” us and tenderly caring for us as a mother cares for her beloved infant. The most severe of all forms of lashon ha’ra is the claim of בשנאת ה' אותנו , that Hashem acts out of malice, and we must therefore constantly reaffirm our belief that כאשר ישא האומן את היונק – Hashem always cares for us like a mother caring for her young child. While this is true seven days a week, Shabbat is especially designated as a time for strengthening our belief in G-d’s absolute goodness, and for reminding ourselves that טוב ה' לכל – Hashem treats all of us kindly. The special chapter of Tehillim composed for Shabbat ( מזמור שיר ליום השבת ) begins: טוב להודות לה' ולזמר לשמך עליון, להגיד בבוקר חסדך ואמונתך בלילות. It is good to thank G-d and to sing praise to Your Name, O Supreme One; to speak in the morning of Your kindness, and of Your faith in the nights. Shabbat reminds us that even בלילות , during life’s dark periods, we must believe that Hashem is kind and performs only goodness. This message is especially prescient when Shabbat falls on Tisha B’Av. The 79 th chapter of Tehillim speaks about the destruction of the Bet Ha’mikdash , and it begins, מזמור לאסף אלקים באו גויים נחלתיך – “A song of praise by Assaf: G-d, gentile nations have come into Your territory…” The Midrash wonders why this chapter is introduced as a מזמור – a song of praise to Hashem – as opposed to a קינה – a lament, or dirge. The answer, the Midrash explains, is because Assaf was grateful for the fact that G-d expressed His anger by destroying the Mikdash rather than by destroying Am Yisrael . While this event was certainly tragic, even this calamity expressed G-d’s kindness, as by destroying the Mikdash , He spared the Jewish People. This is why on the afternoon of Tisha B’Av we get up from the floor and begin to experience comfort and consolation. We recognize that even the tragedy of the hurban (destruction) was, ultimately, for our benefit, and this brings us solace. Therefore, particularly when Shabbat falls on Tisha B’Av, we must reinforce our אמונתך בלילות , our belief in Hashem’s goodness even in dark times, that everything He does is done with love and kindness, and with only our very best interests in mind.
The Material and Spiritual Benefits of Shabbat Whenever we commit ourselves to something, we would do well to fully understand the benefits it offers us, as this motivates us to invest maximum effort in that goal. When it comes to Shabbat observance, then, it is worthwhile to reflect from time to time on the precious value of Shabbat, to remind ourselves that it is the מקור הברכה – the source of all blessings, as this will inspire us to work to observe Shabbat at the very highest standard we can. Rabbi Eliyahu Ha’kohen, in his work Otzerot Ha’Torah , tells a story related to him by a distinguished man whose father was the original developer of one of the cities in Israel during the early days when the country was being built. This developer built the first twenty homes in this city, and lived in Jaffa , which was quite a distance from the development site. The most expensive material needed for construction at that time was concrete, and the man invested a great deal of money to import the concrete needed for this construction project. The shipment arrived on a Friday afternoon, in open containers. As this was during the summer, when rain does not fall in Israel , the man didn’t think twice about leaving the containers exposed over Shabbat. As Shabbat drew nearer, however, dark clouds appeared on the horizon, signaling the threat of rain. The workers warned the man that rain would ruin the entire supply of concrete, and his investment would be lost. Nevertheless, the man sent them home. He did not even consider allowing Jewish workers to desecrate Shabbat by bringing large boards which would have to be transported by wagons. That Friday night, heavy rain fell. It seemed that the man’s entire investment was lost, and his financial future was in jeopardy. Nevertheless, he remained perfectly calm and observed Shabbat as usual. He had his Shabbat meal, sang zemirot , learned Humash with Rashi as he always did, and recited his normal portion of Tehillim. Only after Shabbat did he turn his attention to his concrete. He went to the site, and to his amazement, all the concrete was covered. He opened the covering and discovered that the material was all perfectly dry. He figured that Hashem must have sent him angels to cover the concrete. It was later discovered that an international concrete company that had been in the area had sent its workers to cover its supplies, and the workers mistakenly covered this man’s concrete. שומר מצוה לא ידע דבר רע – “One who observes a mitzva will know no evil” (Kohelet 8:5). One never loses by observing Shabbat; one can only gain. Another example is a story told by Rabbi David Ozeri of the Yad Yosef Torah Center which he heard during a recent trip to Israel . He was traveling with a friend, and on Friday night, they decided to pray in different minyanim . Rabbi Ozeri prayed at the main minyan of the Great Synagogue in Jerusalem , while his friend prayed in the small Sephardic minyan that is held elsewhere in the synagogue’s building. They then ate the Friday night meal together. Rabbi Ozeri’s friend related that he had arrived at his minyan a few minutes early, and so he began conversing with the man sitting in the seat next to him, who seemed like a “simple Jew.” (We should clarify that in truth, there is no such thing as a “simple Jew.” Rav Eliyahu Abba Shaul, son of Hacham Bentzion Abba Shaul, once described his grandfather to Rav Shelomo Zalman Auerbach as a “simple Jew,” referring to the fact that he worked and did not devote himself exclusively to Torah study. Rav Shlomo Zalman immediately interrupted him and said, “Even though he worked, I am sure he was not just a ‘simple Jew’!”) This fellow had emigrated to Israel as a child from Tripoli . He was a young schoolchild in Tripoli when the tyrannical regime of Muammar Kaddafi came to power, and the government issued an edict requiring all Jewish children to attend school on Saturday. The boy’s father made plans to leave the country, but in the meantime, until this could be arranged, he faced a grave problem. How could his son attend school on Shabbat without desecrating the holy day? The boy’s teacher was very strict, and would certainly not allow him to avoid writing on Shabbat. And if the father would be caught bribing the teacher, he would be sent to prison. That Sunday morning, the father went to school with boy, holding in his hand a beautifully wrapped gift, an expensive book. He went over to the teacher and said, “I wanted to thank you for all you do for my child. Thanks to you, he is receiving an outstanding education, and I want to express my gratitude for all your hard work.” He handed the teacher the gift, and said that if his son has a good month in school, he would bring another gift. Sure enough, the teacher left the boy alone every Saturday, and the father brought the teacher a book as a gift each month, ostensibly as an expression of gratitude for the fine education his child was receiving. This continued for several years, with the father giving a gift each month to his son’s teachers. Three years later, after the family moved to Israel , the father explained to his son that he hid a stack of money in the book each month to bribe the teachers without getting caught. Although the family did not have a lot of money, the father paid a considerable sum each month out of his savings so that his son would not have to violate Shabbat in school. The man told the American visitor that this had a significant impact upon him, and throughout his life he always treated Shabbat with the utmost respect and reverence. So much so, that as he walked the streets in Israel on Shabbat he could never understand how anyone could not observe Shabbat. When a person sacrifices for Shabbat, people take notice, especially his children, and this has a great impact. One of the unique merits of Shabbat observance is the positive influence it has on the people around us who are moved and inspired by our devotion and sacrifice. The way we conduct ourselves on Shabbat has a significant effect upon future generations. May the merit of the work and effort we invest into Shabbat bring us the inestimable benefits of this day and grant us access to all of the Almighty’s blessings, amen .
The Entire World is Ours Rav Elimelech Biederman tells the story of Rabbi Zalman Brizel, a respected Jerusalemite from an earlier generation, who was once walking down the street when somebody approached him and said, “You have a look on your face as though you own the whole world. You look so happy and content, as if everything around you belongs to you!” “That’s because I really do own everything all around me,” Rabbi Brizel replied. “All the stores and shops, everything you see on this entire street – it’s all mine. But Hashem knows how difficult it would be for me to have to manage all of it by myself, so in His infinite kindness, He hired people to take care of everything for me. I can prove it. Come with me.” Rav Zalman brought the man with him into the bakery, and he asked the man for some bread. The man behind the counter gave him bread, and Rav Zalman pulled a couple of coins out of his pocket and gave it to him. “You see?” he told the man. “All I need to do is give this man a few coins, and I get the bread I need.” They then walked into the bank, and Rav Zalman walked up to the counter and asked for some money. The clerk immediately gave him the money he requested. They left the bank, and Rav Zalman saw a taxicab ready to pick up passengers. He asked the driver to take him home, and the driver invited him into the car. Rav Zalman turned to the man and said, “You see? I’m a king. The whole world is mine. Everyone is here to serve me. Why shouldn’t I be happy all the time?” Rav Zalman in this story teaches us a new way to look at the world and at our lives. Hashem takes care of everything for us. All we have to do is pay a bit of money, and we get everything we need. Rather than compelling us to have to worry about everything, Hashem mercifully delegated our responsibilities to make our lives easier. Rav Brizel saw himself as a wealthy man, because he saw the world and all its inhabitants as ready to serve him and provide his needs. And with this outlook, he was able to live with joy and contentment. A person walks into a shop and decides to treat himself to an especially fancy cup of coffee, which costs him $4. Let us think for a moment how much was done for him to be able to enjoy that cup of coffee. The beans were planted, the field was tended to, the produce was harvested, the beans were processed, packaged and shipped, and then a company set up a store where the beans were boiled and filtered to create coffee. All this was done for just $4. It’s mind-boggling how many people worked so hard so this man could enjoy his cup of coffee, paying just $4 for all this effort. A person sits down to eat some spaghetti. The wheat was planted, harvested, ground and then processed into spaghetti, and then it had to be packaged, shipped and prepared for consumption. For just a few dollars, all this was done so this man could enjoy a plate of spaghetti. Shabbat is the time for us to reinforce this tenet of emunah – that the world is truly ours, and Hashem ensures that all the stores and businesses that serve us are properly managed so we do not have to work too hard and deal with too much pressure. Somebody told me of a special series of lectures that were delivered to a group of young aspiring entrepreneurs, explaining the secrets to success in business. Each speaker discussed one key to success. One businessman spoke of the importance of emunah . Another focused on ethics and honesty. There was a speaker who discussed the importance of paying taxes and respecting government authorities. One speech was given by a businessman who pointed to Shabbat as the secret of success, and he explained how he directly experienced the success brought about by Shabbat observance. When he first started out in business and opened a retail store, he explained, he did not observe Shabbat. He worked seven days a week in an effort to build up the business and make money. Gradually, however, as he came to understand the importance of observing Shabbat, he realized that he should not be working on Shabbat. He made an arrangement through a Rabbi to sign a formal contract assigning ownership over his business on Shabbat to a certain non-Jew. After considerable time and effort, he was able to find a manager whom he trusted and felt comfortable to leave in charge of the store on Shabbat. Later, he closed the store on Shabbat entirely. This process wrought a fundamental change in perception. The man realized that he did not have to personally tend to all the needs of the store, and was able to delegate responsibilities by hiring a manager. This led him to the idea of opening a second store and hiring a trusted manager to run it. One thing led to another, and eventually he became the owner of a large and successful chain of stores. His success, he told his audience, is directly attributable to Shabbat. The experience of Shabbat trains us in the skill of delegation, of relieving ourselves of the heavy burden of exclusive responsibility. Shabbat forces us to “delegate” responsibility over our livelihood to the Almighty. On Shabbat we are told to leave our businesses and professions alone and entrust them with Hashem. He is the best and most reliable manager. He tells us every Friday as Shabbat begins, “Go relax and enjoy yourself. I’ll take care of everything. You have a full day off. You don’t have to call or check in on anything.” People wish they had a trusted manager like this, who runs the enterprise capably and reliably so they can relax and not think or worry about the business at all. If not for Shabbat, this lecturer would still be working seven days a week on just one store. Thanks to Shabbat, he was able to free himself and trust that Hashem will care for his business, and now he has a thriving chain of stores. By not talking or thinking about our businesses or professions on Shabbat, we train our minds to think in these terms, to trust that the entire world is ours, and Hashem finds the people to take care of everything for us. This is the meaning of the pasuk in Tehillim (55:23), השלך על ה' יהבך והוא יכלכלך – “Cast your burden upon Hashem, and He will support you.” The Gemara in Masechet Rosh Hashanah (26b) tells that the Rabbis did not know what this pasuk meant until one of the Sages was traveling with a certain nomad who offered to carry the Rabbi’s heavy package for him, and he used the word יהבך for “burden.” The pasuk encourages us to give our “burden” to Hashem, to trust that He’ll take care of things for us. Although we have to put in a day’s work, we do not have to worry or fret beyond that. As Rabbi Brizel taught us, we are kings, and Hashem ensures that everything is in place for us as long as we do our small part. Let us, then, allow ourselves to withdraw completely from our businesses and jobs on Shabbat, and entrust our entire “to-do list” in the most capable “hands” that exist – our Creator. This weekly exercise will then enable us to live throughout lives with the confidence and security that all our needs are being cared for at all times, without any need for worry or anxiety.
Shabbat & Mindfulness Shabbat is called a day of מנוחה , “rest.” In the minhah prayer on Shabbat, we speak of this day being a time of מנוחה שלימה – “complete rest.” This includes both physical rest, a break from the hard work we do during the week, but also מנוחת הנפש – a state of emotional ease and serenity. The Saba of Kelm placed great emphasis on the importance of מנוחת הנפש , on living with a calm, serene feeling, rather than living with stress and anxiety. In one passage in his writings, the Saba specifies one particular factor as the most dangerous threat to a person’s עבודת ה' (service of G-d): כאשר ראיתי שכל עיקר המבלבל בעבודה הוא פיזור הנפש...על כן תתיעץ להתלמד על זה, לתת מחשבתך תמיד בדבר אשר אתה עוסק בו ולא לחשוב כלל בדבר אחר, ולא תהיה יושב כאן ומחשב באספמיא... As I have seen that the main disrupter to the service [of Hashem] is the scattering of the mind…you are therefore advised to train yourself to always place your thoughts on what you are currently involved in, without thinking at all of anything else, and to not sit here and think about Aspamia [something unrelated]. The Saba proceeds to urge us to use prayer as the time to train ourselves in this vital skill. While we pray, we should make a special effort to focus our minds exclusively on the words of the tefilah , and not on anything else. Mindfulness has always been a challenge, but never more so than in our day and age. We live in a world of constant distraction and multitasking, when people actually pride themselves on performing numerous tasks simultaneously, and feel more productive and accomplished when they do so. I imagine that for many people living in the 21 st century, the words of the Saba of Kelm sound archaic and outdated. Modern life, it is commonly assumed, necessitates multitasking, juggling phone calls, text messages and emails at all times. Nobody today just drives anymore; people need to make phone calls while driving. Wherever we are, we are constantly checking our phones and other gadgets to stay connected. We eat in front of screens so that we don’t waste time. We feel this desperate need to max ourselves out by doing as many things as we possibly can all at once. However, it is not only the Saba of Kelm who warned about the adverse effects of multitasking and a lack of mindfulness. A number of modern-day researchers have reached the conclusion that multitasking actually makes us less productive and more stressed. In an article published in Harvard Business Review entitled “How (and Why) to Stop Multitasking?” (May 20, 2010), author Peter Bregman writes: A study showed that people distracted by incoming email and phone calls saw a 10-point fall in their IQs . What’s the impact of a 10-point drop? The same as losing a night of sleep… Doing several things at once is a trick we play on ourselves, thinking we’re getting more done. In reality, our productivity goes down by as much as 40% . We don’t actually multitask. We switch-task, rapidly shifting from one thing to another, interrupting ourselves unproductively, and losing time in the process. You might think you’re different, that you’ve done it so much you’ve become good at it. Practice makes perfect and all that. But you’d be wrong. Research shows that heavy multitaskers are less competent at doing several things at once than light multitaskers. In other words, in contrast to almost everything else in your life, the more you multitask, the worse you are at it. Practice, in this case, works against you. In an article in the New York Times (June 6, 2010) entitled, “Attached to Technology and Paying a Price,” Matt Richtel writes: Scientists say juggling e-mail, phone calls and other incoming information can change how people think and behave. They say our ability to focus is being undermined by bursts of information. These play to a primitive impulse to respond to immediate opportunities and threats. The stimulation provokes excitement — an adrenaline squirt — that researchers say can be addictive. In its absence, people feel bored. While many people say multitasking makes them more productive, research shows otherwise. Heavy multitaskers actually have more trouble focusing and shutting out irrelevant information, scientists say, and they experience more stress. “The technology is rewiring our brains,” said Nora Volkow, director of the National Institute of Drug Abuse and one of the world’s leading brain scientists. “We are exposing our brains to an environment and asking them to do things we weren’t necessarily created to do,” It is true that modern life requires a degree of multitasking. I often find myself putting my phone on speaker during a conversation so I can go over my emails at the same time. To one extent or another, this is a reality of contemporary life. We must recognize, however, that this comes with a price, as it makes us less attentive to, and focused on, any given task. As an educator, I can attest that focus and attention has become an especially grave problem in today’s day and age. And so while some multitasking is undoubtedly a necessity of life, we should try to minimize it as much as possible. We might draw a comparison to jogging on concrete. Especially in urban neighborhoods, many joggers jog on paved sidewalks and roads, despite the fact that the human knee was made to run on soft surfaces such as vegetation. In G-d’s great wisdom and compassion, He gave us the miracle of knee replacement surgery to help those whose knees have been damaged by excessive jogging on asphalt. Running on concrete might be a necessity in the modern world for city folks, but they would be wise to try to minimize the adverse effects by jogging on softer surfaces whenever they can or to buy sneakers with special cushioning. The same is true about our multitasking habits. While this might indeed be an inescapable fixture of modern life, we should endeavor to minimize it to whatever extent we can, and endeavor to keep our minds exclusively focused on whatever individual task we are currently involved in. We might add that this point is relevant to both men and women. The following sentence appears on the Wikipedia page on the topic of multitasking: “Although the idea that women are better multitaskers than men has been popular in the media as well in conventional thought, there is very little data available to support claims of a real…difference.” It is true that the wide variety of responsibilities borne by women certainly requires a degree of multitasking, such as helping a child with homework while making a soup and making sure the chicken in the oven does not burn. But even for women, this should be seen as a necessity that ought to be minimized to whatever extent possible. This is one of the reasons why Shabbat, especially in our time, is an especially precious gift and special opportunity. With our computers turned off and all our gadgets put away for a full twenty-five hours, we are able to remain focused. The Shabbat table is the perfect opportunity to retrain our minds each week to give our full and undivided attention to people while speaking to them. We have a chance to talk to our family members and guests without interruptions, without shopping online or writing emails at the same time. Just as the Saba of Kelm spoke about utilizing the time of tefilah as an opportunity for mindfulness training, the 25-hour period of Shabbat is for us an invaluable opportunity. At least one day a week, we are able to focus on and enjoy what we are doing at the moment, without scattering our minds about. Rav Avigdor Miller would make a point of focusing on his food whenever he ate so he can enjoy the taste. Life becomes much richer and more fulfilling when we focus on and try to enjoy everything we do when we do it. A patient in a hospital was once visited at different times by two different Rabbis. He said that both Rabbis spent ten minutes with him, but “one of the two gave me all the time in the world for those ten minutes.” Focusing exclusively on the person we are with can make a world of a difference. Shabbat is the best opportunity we have to hone this precious skill. It is the time for us to work on achieving the מנוחת הנפש that so many of us lack, and which we so vitally need to live a truly productive, meaningful and fulfilling life.
Shabbat as Kaddish Rav Michel Yehuda Lefkowitz, one of the great sages of the generation, who passed away five years ago, often emphasized the importance of recognizing and appreciating the special sanctity of Shabbat. Many times, when people visited him and asked for advice, he urged them to sing zemirot on Shabbat and to explain the songs’ meaning to their children as a source of merit for Hashem’s help. Rav Lefkowitz studied in Yeshivat Hevron, where for many years, the Rosh Yeshivah, Rav Yechezkel Sarna, gave a weekly lecture on Friday night about the special kedushah of Shabbat, and Rav Lefkowtiz attended these lectures and wrote down the material after Shabbat. Two remarkable stories are told about Rav Lefkowitz that teach us the importance of recognizing this kedushah . The first story was told by Rav Steinberg, who was once walking after the prayer service on Shabbat morning through the streets of Bnei-Brak with a group of people, including Rav Lefkowitz. As they walked, they came upon a non-observant Jew who was tending to his garden. Taken aback by the sight of a Jew gardening on Shabbat, the young men stopped and spoke to the man about Shabbat observance. “What do you want from me?” the man said. “I am not observant, and besides, Shabbat is my only day off from work, so this is my only day to tend to my garden.” Realizing they were not going to dissuade the man from working in his garden on Shabbat, the group moved on. Rav Lefkowitz, however, remained for an extra few minutes, reciting Kaddish . He recited Kaddish without first reciting a chapter of Tehillim or the passage of רבי חנינא בר עקשיא אומר ; he simply recited Kaddish . The other people in the group found this strange, but they did not say anything, and just kept on walking. Some forty years later, Rav Steinberg thought again about this incident, and he came up with a possible explanation for the Rabbi’s decision to recite Kaddish at that time. The purpose of Shabbat is קידוש ה' –to glorify Hashem’s Name by publicizing the fact that He created the world in six days and rested on the seventh. If somebody publicly desecrates Shabbat, then he defames Hashem, as he conveys the message that he does not accept this tenet of faith. And so when Rav Lefkowitz observed a Jew publicly violating Shabbat, he sought to counteract this חילול ה' (defamation of G-d’s Name) through the recitation of Kaddish , which is a proclamation of the greatness of Hashem. He approached Rav Lefkowitz and asked if this was, indeed, why he recited Kaddish at that time. The Rabbi said he did not remember the story, but agreed that this would certainly be a reason to recite Kaddish . When we observe Shabbat, we essentially recite Kaddish for an entire day. Just by conducting ourselves differently, we bring honor to Hashem and glorify His Name. Hacham Ezra Attieh once expressed his amazement that there are people who do not observe Shabbat but ensure never to miss a Kaddish recitation after a parent’s passing. We all have a Father in heaven, Hacham Ezra said, and we should be no less careful about reciting Kaddish for Him, through our Shabbat observance, than about reciting Kaddish for our other parents. Recognizing this aspect of Shabbat will help us appreciate its significance, which will, in turn, enhance our Shabbat experience. The second story involved a certain kollel student who one morning looked especially fatigued. His Rosh Kollel approached him to ask him why he was so tired, and the student explained that he began taking a certain medication that caused fatigue. He said that he had a nervous habit of pulling his hair, and this habit posed a serious problem on Shabbat, as he invariably removed hairs as a result of the constant tugging. The student went to a therapist for help, and the therapist prescribed a drug which would help him stop pulling his hair. A side effect of the drug was drowsiness, and this is why the student was so tired in the kollel. The Rosh Kollel advised the student to consult with a Torah sage for advice before taking this medication which had such serious side effects. The student went to Rav Lefkowtiz and explained to him the situation. The Rabbi asked him if he found himself unable to stop pulling his hair even on Rosh Hashanah and Yom Kippur, and the man replied that on those days he managed to stop. “Evidently,” Rav Lefkowitz said, “you are capable of controlling yourself. It’s only because you do not properly appreciate the kedushah of Shabbat that you cannot stop on Shabbat.” He explained that Shabbat in a sense is even more sacred than Yom Kippur, as evidenced by the fact that on Shabbat we call seven people to the Torah for aliyot , whereas on Yom Kippur we call only six. (Many Rabbis have noted that the number of aliyot reflects a day’s status of kedushah . We have three aliyot on a normal Monday or Thursday, four on Rosh Hodesh and Hol Ha’mo’ed, five on Yom Tob, six on Yom Kippur, and seven on Shabbat.) And so if this student related to Shabbat with the proper attitude and mindset, he would be able to refrain from pulling his hair on Shabbat just as he was able on Rosh Hashanah and Yom Kippur. Rav Lefkowitz recommended that the student read books that discuss the special sanctity of Shabbat, and this will enable him to stop pulling his hair on Shabbat, without any medicine. The student followed his advice, and soon enough, he had no problem refraining from this habit on Shabbat. If we understood just how sacred Shabbat is, that it is a daylong recitation of Kaddish and even greater than Yom Kippur, we would approach it differently. We would be excited to prepare for and welcome it each week, and we would experience genuine joy throughout the entire day. The more we study and reflect upon the special kedushah of Shabbat, the more meaningful and impactful the experience will be for us and our families.
The Advertising Division of G-d’s Business The Torah (Shemot 31:17) describes Shabbat as an אות – a “sign” that Hashem created the world in six days and rested on the seventh: ביני ובין בני ישראל אות היא לעולם כי ששת ימים עשה ה' את השמיים ואת הארץ וביום השביעי שבת וינפש. “It [Shabbat] is forever a sign between me and the Children of Israel that G-d made heaven and earth in six days, and stopped and rested on the seventh day.” The Hafetz Haim famously explained the concept of Shabbat being a “sign” by way of an analogy to a shop. If the shop’s front door is locked, but the sign bearing the store’s name is still prominently displayed on the building, everyone knows that the store is still in business. Even if the owner or manager went on vacation for two weeks or a month, or if the facility is being renovated and is temporarily closed, as long as the sign is displayed, people know that the business has not closed down, and that it will, sooner or later, resume its operations. Similarly, the Hafetz Haim explained, Shabbat is the “sign” announcing that the “business” of Judaism is still open. Even if occasionally we “close,” and we fail to act as we should, as long as we observe Shabbat, we are still “open for business,” we are still devoted to Torah despite the temporary lapse. This analogy has profound implications. Businesses pay for large, elaborate signs in order to catch people’s attention and advertise themselves. If, as the Hafetz Haim teaches, Shabbat is the “sign” of our “business,” then this must mean that Shabbat is the way we “advertise” Hashem. This is how we publicize the basic fundamentals of Jewish faith – that Hashem created and governs the world. Each week, when Shabbat begins, we work in the advertising division of G-d’s business, spreading the word that He is our Creator and King. Advertising is a multibillion dollar industry. Google earns billions providing a search engine and countless other free features solely by having companies advertising their products and services on its pages. Waze, the internationally renowned navigation app, is profitable because businesses pay it to show their advertisements to people driving nearby. Newspapers make money not from subscriptions, but from advertisers. Businesses pay to have their ads placed in elevators and on top of taxicabs. People pay huge sums of money for advertising because, quite simply, it works. Publicizing one’s product or service is an effective way of attracting customers. And this is why G-d promises us such great rewards for observing Shabbat – because through our observance we “advertise” His “business.” There are number of things we can learn and understand about Shabbat based on this perspective. First, one of the rules of advertising is that the clearer and more direct the message is, the greater an impact it will have. While some companies may occasionally run a temporary vague advertising campaign to build anticipation (“It’s coming soon…”), as a general rule, companies want to send a clear, explicit message of what they are offering consumers. This is why we begin Shabbat with the recitation of Kiddush , in which we state very clearly and succinctly what it is we are advertising – that G-d is the Creator of the world. Right from the start, we send a clear and direct message. Other insights into the “advertising” value of Shabbat can be gleaned from a conversation I once had with a Shabbat guest many years ago, a ba’al teshuva who worked in advertising. I asked him why Coca Cola continues to shell out money for advertising, when everybody knows about and is very familiar with the company. He explained that Coca Cola continues to advertise for three reasons. First, people’s minds are feeble, and are prone to forgetting. If Coca Cola did not continue to advertise, then no matter how famous it is now, it would gradually fade from people’s consciousness. Secondly, there is stiff competition. Pepsi is continuing to advertise, and so Coca Cola needs to continue, as well, in order to keep up and not lose ground in the perennial battle for consumers. Finally, the market is always shifting. Today’s young children are tomorrow’s consumers, and so large, famous companies must continue to advertise to attract the new potential consumers. It occurred to me that all three factors are directly and profoundly relevant to the “advertising” role of Shabbat. First, we are forgetful, and we therefore need regular reminders about Hashem. We wear tzitzit all day as a reminder, and we likewise observe Shabbat each week to ensure that G-d’s control and authority over the world remains at the forefront of our consciousness. Secondly, there is, unfortunately, a great deal of “competition.” Society bombards us with the very opposite message, the message of unbridled indulgence and permissiveness as the means of enjoying a happy life. We need to counteract this dangerous message with the timeless, true message about Hashem and the kind of life He wants us to live. Thirdly, even if we are keenly aware of Hashem, we need to convey this message to our children, as the “market” is constantly shifting and the message therefore needs to be regularly repeated and reinforced. Two stories are told about Rav Baruch Ber Leibowitz, the famous Rosh Yeshivah of Kaminetz, that underscore the power of the message that is sent through Shabbat observance. Rav Baruch Ber once visited the United States to raise money for his yeshiva. The trip took place in the 1930s, at a time when Jewish immigrants faced enormous pressure to work on Shabbat, and many of those who heroically refused to compromise Shabbat observance suffered poverty and hardship. At one point during his trip, Rav Baruch Ber passed by a Jewish-owned store on Shabbat and noticed that the door was locked. He went over to the lock and kissed it. He exclaimed, “O holy lock! You proclaim that Hashem is our G-d and we are His servants!” On another occasion, when a Jewish immigrant told the Rabbi that he had decided to close his store on Shabbat, Rav Baruch Ber told him, “Go put your ear to the lock. You will hear it shouting, ה' הוא האלוקים – ‘Hashem is G-d!’” Those Jews who passed this test and made enormous financial sacrifices for the sake of Shabbat observance made a resounding proclamation that nothing in the world is greater than Hashem. This was the most effective advertisement possible. This is the opportunity we are given each and every week – to serve as G-d’s personal advertising agents. There are an unlimited number of ideas that marketing experts can devise to broadcast their message. We don’t necessarily need to resort to bumper stickers or billboards, but we can think of ways to enhance our Shabbat observance in order to “advertise” Hashem more effectively. But in truth, the mere observance of Shabbat itself sends a very strong message. This can be achieved simply by the sight of a family walking to or from the synagogue on Shabbat on a hot summer day dressed in suits and ties. They are not going to a wedding or banquet, but simply celebrating G-d’s special day, and this already powerfully conveys the message of G-d’s mastery over the world. Our Shabbat clothes loudly proclaim, ה' הוא האלוקים . As mentioned, advertising is a very lucrative industry. We are promised great rewards for accepting this vital role and “advertising” Hashem through our Shabbat observance. And the clearer and more beautiful the “signs” that we create through the enhancement of Shabbat, the more effective our “advertisement” will be, and the more we will be rewarded.
Coming Early and Staying Late Parashat Behaalotecha features something very unusual, which we do not find anywhere else in the Torah. A pair of verses in the middle of the parashah (10:35-36) is surrounded on both sides by two symbols – upside-down nun ’s, that look like parentheses and thus serve to set these verses apart from the rest of the text. Rashi explains, based on the Gemara, that these two verses are set apart because this is not where they truly belong. Their natural location in the Torah is somewhere else, but they were placed here כדי להפסיק בין פורענות לפורענות – in order to make a separation between the Torah’s accounts of calamities. In order that we do not read an uninterrupted series of unfortunate events, the Torah made an “interruption” by placing these two pesukim in between. As the Ramban notes, Rashi’s comments seem very difficult to understand. It is true that this pair of pesukim if followed by the accounts of two terrible disasters – the sin of the מתאוננים , when Beneh Yisrael complained as they traveled, and then קברות התאוה , when they demanded meat. However, there does not seem to be any calamity told before these two verses. How can they serve to separate stories of misfortune, when nothing unfortunate is told before these two verses? The Ramban explains that there is, in fact, a calamity told before these pesukim . The preceding verse (10:33) reads: ויסעו מהר ה' – the people journeyed from Mount Sinai . The Midrash interprets these words to mean that Beneh Yisrael left Mount Sinai כתינוק הבורח מבית הספר – “like a child running away from school.” They left gleefully, relieved that they would not be receiving any more mitzvot , just like children running rowdily out of class and out the building when the bell rings after a long day in school, overjoyed that they are now free from the responsibilities of school. This was indeed a tragedy, the Ramban explains, because if not for this sense of relief and “escape,” Beneh Yisrael would have entered the Land of Israel immediately, rather than wander through the wilderness for forty years. The sins that followed, such as the sin of the spies, on account of which Beneh Yisrael were condemned to spend forty years in the desert, would not have occurred if they had left Mount Sinai with the proper attitude and mindset. It turns out that the very first sin Beneh Yisrael committed after embarking from Mount Sinai was a lack of appreciation for what Mount Sinai was all about, for the great privilege of receiving, studying and observing the Torah. They viewed it as a series of restrictions and obligations that made life difficult, and so they rejoiced when it was “over,” when they knew that no more commands would be given. Sadly, this was true on the opposite end, as well. We read in Sefer Shemot (15:22) that Moshe brought Beneh Yisrael away from the shores of the Yam Suf after the miracle of the sea to continue their journey to Sinai: ויסע משה את ישראל מים סוף . Rashi explains that the Egyptian horsemen had adorned their chariots with extravagant gold and silver ornaments, and all these washed ashore after the Egyptian army drowned in the sea. Beneh Yisrael were preoccupied with the frantic search for riches, and showed no interest in advancing towards Mount Sinai to receive the Torah. Here, too, they failed to properly appreciate the great privilege that Torah affords us, and to recognize the fact that Torah and mitzvot are far more precious than any amount of even the most valuable jewels. As the Ma’aseh Hashem comments, the child who runs away from school at the end of the day does not run to school in the morning. And so just as Beneh Yisrael ran from Mount Sinai, they needed to be dragged to Mount Sinai when it was time to go there. The Mo’ed Le’chol Hai applies this concept to Yom Kippur, specifically, to the arvit service that is recited immediately upon the conclusion of Yom Kippur. If a person runs through this arvit , mumbling the words without concentration or feeling, then he acts like a child running from school, and demonstrates that he does not properly appreciate what Yom Kippur is all about. If he runs from Yom Kippur, then he must not recognize its inestimable value. The same is true of Shabbat. We should not treat Shabbat as a burden we begrudgingly bear, a necessity of life that we have no choice but to put up with. Shabbat must be approached as our most precious commodity, as a source of unparalleled joy and of boundless blessings. If this is our perspective, then we will neither enter Shabbat begrudgingly nor run away from it joyfully. Rather, we will begin Shabbat as early as we can on Friday and end it as late as we can on Motza’eh Shabbat . The extra ten minutes of Shabbat before or after are significant in expressing our feelings towards Shabbat, as they proclaim that we cherish every moment of this spiritual oasis in time, and we rush with eager anticipation to greet it. Rav Leib Bakst zt”l , an esteemed Rosh Yeshiva in Detroit , was once introduced to speak by being described as a person with great mesirut nefesh (devotion and sacrifice) for Torah. Rav Bakst objected. He said that if somebody is brought to an ice cream store that offers ice cream in one hundred different flavors, and he is told he can help himself to as much ice cream as he wishes, it does not take any mesirut nefesh for him to eat ice cream. Similarly, Rav Bakst said, if somebody truly appreciates the value and greatness of Torah, then it does not require any self-sacrifice whatsoever to devote himself to studying it. Shabbat is a source of physical and spiritual enjoyment, and so we should be eagerly rushing to begin Shabbat and not so quick to end it. The way we begin and end Shabbat demonstrates whether we view Shabbat as our most valuable treasure, or if we prefer material assets, like Beneh Yisrael at the shores of the Yam Suf . This time of year is especially suited for reflecting on our attitude to matters of spirituality such as Torah and Shabbat. We recently observed Shavuot, celebrating the great gift of the Torah. And our children recently finished the school year and began their summer vacations, offering us a clear picture of כתינוק הבורח מבית הספר , of what “escaping” from Torah might look like. Many of us spend the summer in a looser, more relaxed setting than during the rest of the year. This is an appropriate time to ask ourselves whether we, like schoolchildren, look forward to “escaping” from “Mount Sinai,” from our regular, rigorous schedule of tefillot and Torah study, if perhaps we do not value Torah and mitzvot to the extent that we should. The Hovot Ha’levavot comments that whenever we have any sort of experience we should try to extract something from the experience that can enhance our service of Hashem. The advent of summer vacation, and the glee on the faces of our children, can teach us about the need to view Torah learning and our religious duties with the proper perspective, as something precious which we should love and cherish, and not, Heaven forbid, as something we would like to run away from. And this is a message which we can apply to Shabbat. If a person is the first one to the bet midrash and the last one to leave, we know how much he treasures and values Torah learning. Likewise, if we begin Shabbat early and end it late, then we show how much we treasure and value the spiritual benefits of Shabbat. We can tell which wedding guests are truly happy to celebrate with the couple and their families by noting the time they arrive and the time they leave. Those closest to the bride or groom will arrive on time, or perhaps even early, and remain through the very end. Those who are not very interested in the celebration park by the closest fire hydrant, run in to wish the hosts mazal tov , and then run back out to their car. If we want to show what Shabbat means to us, how important we think it is and how much it offers us, then we come early and stay late. The extra ten minutes before and after speak volumes about how we view the 25 or so hours in between. Let us, then, show our enthusiasm and love for Shabbat by rushing to greet it on Friday afternoon and extending it a bit later on Motza’eh Shabbat , thereby expressing just how much the Shabbat experienc e means to us.
The Power of Preparation We just celebrated the holiday called “Shavuot,” which means “weeks.” Surprisingly, the holiday is named not after the event it commemorates – Matan Torah – but rather after the period that preceded it, the seven weeks of the omer period during which we prepare for this experience. The reason, as many commentators explain, is because the quality and impact of our kabbalat ha’Torah , our acceptance of the Torah on Shavuot, depends on the level of preparation beforehand. This message is conveyed through the Torah’s account of Matan Torah . The Torah tells, ויסעו מרפידים ויבאו מדבר סיני – “They journeyed from Refidim and arrived in the wilderness of Sinai” (Shemot 19:2). Rashi comments that the Torah here compares the nation’s departure from Refidim with their arrival at Mount Sinai , to indicate to us that both were accompanied by teshuvah . The Netziv, in his Ha’amek Davar , explains that teshuvah was vitally important as advanced preparation for the experience of Matan Torah , and this is the message the Torah seeks to convey in this pasuk . In order for the experience to have an impact, it must be preceded by a significant and focused process of preparation. This message underlies a famous story told in Maseches Bava Metzia (85b) of Rabbi Hiyya, who described how he worked to ensure that Torah would not be forgotten from Israel . He brought flax, planted it, and used the produce to prepare nets, which he then used to catch deer. He fed the meat to the poor, and then used the skins to prepare parchment scrolls, upon which he wrote the Torah and Mishnah. He brought these scrolls to places where there were no teachers, and he taught children, thereby ensuring the continuity of Torah knowledge. The commentators raised the question of why Rabbi Hiyya went through this long process to prepare the scrolls. If Torah was on the verge of being forgotten, then, seemingly, it would have made more sense to expedite the process as much as possible, and to try to obtain scrolls that had already been prepared. The answer is that preparation has an impact. Rabbi Hiyya’s pure, sacred intentions during the preliminary stages of planting the flax, catching the deer and preparing the parchment directly affected the quality of the Torah learning this process facilitated. If he had just obtained readymade parchment, the learning would not have had the same impact. He injected sanctity into the scrolls through his intentions over the course of the process of preparing them. The Vilna Gaon remarked (as cited by his brother) that if, when a synagogue is built, each and every nail is banged into place with the proper intentions, then one will not be able to pray in that synagogue without concentrating. The kedushah generated by the intentions with which it is built will have such an impact that people who pray in the building will automatically feel uplifted and inspired. This applies to Shabbat preparation, as well. The purer our intentions when we prepare for Shabbat, the more of an impact Shabbat will have upon us. Whether it’s the woman’s preparation of food, or the work done by the husband to earn money with which to purchase food for Shabbat, if the preparations are done with sincere and pure thoughts, these thoughts will affect the spiritual impact of the Shabbat experience. Of course, Shabbat is inherently sacred and will thus have some impact regardless of the preparations, but the quality and force of that impact depends upon the preparation. We read in Sefer Shemot (24:16) that at the time of Matan Torah , Hashem’s special cloud covered Mount Sinai for six days, and on the seventh, He summoned Moshe to the top of the mountain so He could teach him the Torah. The Tiferet Shlomo explains that Moshe needed six days of preparation before entering the מחנה שכינה – the Almighty’s domain. Correspondingly, the Tiferet Shlomo adds, we need six days of preparation before we can enter G-d’s domain on Shabbat. And the way we prepare during those six days directly affects the quality and effect of the experience. A striking expression of this concept appears in Rav Tzadok Ha’kohen’s Peri Tzadik (Parashat Beshalah). Rav Tzadok writes that the manna which Beneh Yisrael ate in the wilderness had the effect of infusing them with holiness, and this enabled them to receive the Torah the right way. Since manna was sacred food, which originated from the heavens, it had the effect of generating holiness within those who ate this food. Rav Tzadok noted that this is true also of any food that revolves around a mitzvah , and he explains on this basis the custom that many parents have to support their children for several years after the children get married. Since the money is given to the children to enable them to learn Torah, the children are facilitating their parents’ mitzvah of supporting Torah study when they eat this food. As such, this eating is a holy act, and this elevates the children to higher spiritual plane. Rav Tzadok’s comments apply to Shabbat food, as well. When a family and the guests partake of the food especially prepared in honor of Shabbat, they facilitate the mother’s mitzvah . This eating is something sacred, as it is through this eating that the mother’s mitzvah of preparing food for Shabbat is fulfilled. This eating then becomes something sacred, and it elevates everybody at the table. Whenever we enable somebody to do a mitzvah , we become holier. When we attend a Torah class and enable the Rabbi to fulfill the mitzvah of teaching, then we absorb kedushah not only from the Torah we learn, but also from our facilitating the Rabbi’s mitzvah . And so when we prepare for Shabbat with the proper intentions, for the sake of the mitzvah , then the Shabbat experience will uplift the entire household and elevate the family to higher levels of kedushah . A number of Rabbis have warned that one should not learn from a sefer that was printed with improper intentions, because these intentions undermine the spiritual impact of the learning. Thus, for example, Rav Yaakov Hillel warned that several editions of the Zohar were printed by people with insincere motives, and so these volumes should not be used for study. The intention one has in preparing for a mitzvah affects the quality and impact of the mitzvah . Rav Yerucham Levovitz once commented that if a person is already praying, he might as well pray with kavanah (concentration). We might say the same about Shabbat preparation. Since we’re in any event preparing for Shabbat, we might as well do so with the right intentions and mindset, which will raise the Shabbat experience to an entirely different plane of sanctity and spirituality. If we prepare with the right intentions, our children’s eating of the Shabbat food will assume the status of an אכילת מצוה – eating for a mitzvah , a lofty act of holiness. And the holier our intentions, the higher the level of holiness we will attain through the Shabbat experience.
Shabbat – The Time to Refocus The Torah commands us in Sefer Bamidbar (15:39) – in a pasuk which we recite twice daily as part of the Shema reading – that we must guard our eyes from seeing improper sights: ולא תתורו אחרי לבבכם ואחרי עיניכם אשר אתם זונים אחריהם “You shall not follow your heart and your eyes after which you might be led astray…” The Sefer Ha’hinuch lists this prohibition as one of the Torah’s 613 commands (387), and he explains that the Torah here indicates to us the proper perspective we ought to have towards worldly pleasures. Sins, the Sefer Ha’hinuch writes, are the product of an improper mindset, and so by ensuring to live with the proper mindset, we can help ensure that we avoid wrongdoing. The Torah therefore warns not to look upon sights that can lead us astray, which also means not pursuing worldly pleasures as ends unto themselves. We are to perceive physical pleasure as means of maintaining our health and helping us serve the Almighty. The root of sin is overly focusing on worldly pleasures, perceiving them as our ultimate goal which we pursue. The Torah teaches us this concept by way of the prohibition of לא תתורו because viewing inappropriate sights has the effect of drawing our focus and attention onto worldly pleasures. It takes us away from our focus on Torah and mitzvot – which ought to be our goals and highest priorities in life – and causes us to focus instead on physical gratification. The concept of שמירת עיניים (literally ;guarding our eyes), is also referring to maintaining our priorities and staying focused on that which should be our ultimate goal. For this reason, it is especially important to guard our eyes on Shabbat. Shabbat is the time when we take a break from our regular mundane activities, when we step back from our activities of the workweek which could easily distort our priority scale and draw our focus away from our ultimate goals. On Shabbat, we indulge in fine foods and drinks as part of a spiritual experience, in serving Hashem, thus reinforcing our sense of priorities and our understanding of what is the end and what is the means. Shabbat is the time when we elevate physical pleasure to a higher plane, thereby ensuring that although we engage in mundane activities throughout the week to support ourselves and our families, nevertheless, our highest priority and ultimate goal is not money and physical enjoyment, but rather spirituality and building a connection with Hashem. Especially on Shabbat, then, we must ensure not to look upon sights which can take our focus away from spirituality and draw our attention onto the physical pleasures of the world, as this would undermine one of the most important objectives of the Shabbat experience. Indeed, a close connection exists between Shabbat and שמירת עיניים . The Talmud Yerushalmi teaches that each of the Ten Commandments has an allusion in Shema . For example, the words שמע ישראל ה' אלקינו (“Hear, O Israel, Hashem our G-d”) parallels the first of the Aseret Ha’dibberot – אנכי ה' אלקיך (“I am Hashem your G-d”). The words ה' אחד (“Hashem is One”) parallels the prohibition against worshipping other deities ( לא יהיה לך אלהים אחרים ). The words ואספת דגנך , which speak of a person harvesting the grain he sowed( and not taking his friend’s grain), alludes to the prohibition against theft, taking other people’s property ( לא תגנוב ). The Yerushlami also mentions that the command of ולא תתורו אחרי לבבכם alludes to the prohibition against illicit relations ( לא תנאף ), and the next pasuk – למען תזכרו ועשיתם את כל מצוותי (“…in order that you remember to perform all My commands”) – parallels the command to remember Shabbat ( זכור את יום השבת לקדשו ), which is equal to all other mitzvot . According to the Yerushalmi, then, the prohibition of ולא תתורו is presented right before the command that refers to Shabbat – למען תזכרו . The reason is because in order to achieve the goals of Shabbat, the goals of resetting our priorities, we need to avoid sights that direct our focus in the wrong direction. A man who was considering purchasing his first luxury car once came to Rav Aharon Steinman for advice. Having achieved financial success, he wanted to buy a luxury car, but he was concerned that this might arouse the envy of others and this cause an עין הרע (“evil eye”). He asked the great sage whether or not this was a legitimate concern, or if he should buy the car without worrying. Rav Steinman replied by asking a seemingly unrelated question. “How many times have you finished Shas ?” The man, perplexed, replied that he had not finished Shas even once. “Then how many Masechtot (tractates of Talmud) have you completed?” “Very, very few,” the man said. “Then you have nothing to worry about,” the Rabbi assured. “Nobody will be jealous of you.” For the great sages, it is clear and obvious that the most important thing in life is Torah, not material wealth, and so it is only Torah achievement that could arouse envy. Another story is told of Rav Shach, who once met the great philanthropist Mr. Moshe Reichman. After meeting with the great sage and writing out millions of dollars’ worth of checks to support important Torah institutions, Mr. Reichman turned to Rav Shach and asked, “Whose share in the next world is greater – mine, or the Rabbis and scholars whom I am supporting?” “I can’t answer that question,” Rav Shach replied. “Only Hashem knows who will receive a greater portion of the next world. But what I can tell you with absolute certainty is that the Rabbis and scholars you support have a much greater portion of this world, because they spend their time studying Torah.” For Rav Shach, “quality of life” is determined not by one’s material blessings, but rather by the extent of his involvement in spirituality. The Mishna in Pirkeh Avot (6:4) says: כך היא דרכה של תורה: פת במלח תאכל ומים במשורה תשתה ועל הארץ תישן וחיי צער תחיה ובתורה אתה עמל. אם אתה עושה כן...אשריך בעולם הזה וטוב לך לעולם הבא. “This is the way of Torah: you eat bread with salt, drink water in rations, sleep on the floor, live a life of difficulty, and toil in Torah. If you do this…fortunate are you in this world, and it will be good for you in the next world . Rav Yaakov Kaminetzky explained this Mishna to mean that one must be prepared to endure hardship and poverty if this is necessary to properly devote oneself to Torah. Our highest priority should be spirituality, not physical comfort, and therefore we must be willing to make material sacrifices, even difficult sacrifices, for the sake of Torah. The Pele Yoetz notes the Mishna’s concluding comment, “If you do this…fortunate are you…” The good fortune of sacrificing for Torah is experienced only “if you do this” – meaning, by one who actually does so. Others may feel sorry for such a person, but the person himself feels fortunate and gratified. He recognizes and appreciates the unparalleled joy and beauty of Torah, and so he feels fortunate even when he sacrifices his material wellbeing and physical enjoyment for the sake of Torah. Shabbat is called מעין עולם הבא – an experience which, to some small degree, resembles the experience of the next world. As the next world is entirely spiritual, the concept of מעין עולם הבא includes the refocusing of our priorities, understanding the primacy of the spiritual over the physical. This is why we spend Shabbat involved in praying, learning and singing praise to Hashem, as well as elevating our physical activities to the lofty plane of spirituality. By observing Shabbat the right way, and utilizing this special opportunity to straighten our priorities and focus our attention on what’s really important in life and what our true goals are, we will absorb the unique kedushah of Shabbat and become better and holier people.
Smelling the Scent of Gan Eden The Mishna in Pirkeh Avot famously teaches that כל ישראל יש להם חלק לעולם הבא – every Jew has a share in the next world. The common understanding of this concept is that by performing mitzvot , we acquire our “ticket” which will grant us entry into עולם הבא after we depart from this world. Rav Chaim of Volozhin, however, in his Ruah Haim , explains differently. He writes that when a person plans to perform a mitzvah , already at that moment he is surrounded by a light of sanctity, and the person is, in Rav Chaim’s words, יושב כמו בגן עדן ממש מקום קדוש – “sitting as though he is actually in Gan Eden , in a sacred place.” And when he completes his performance of the mitzvah , this “light” which he created intensifies and then returns to the heavens, and this becomes the person’s Gan Eden which he enjoys after he departs from this world. Rav Chaim concludes by noting that by performing a mitzvah , הוא מסוכך בצל הקדושה וריח גן עדן נכנס עמו בחייו – “one is enveloped by the shade of sanctity, and the scent of Gan Eden enters into his life with him.” The Sefat Emet , in Parashat Toledot, writes that on Shabbat, which resembles the experience of the next world, the kedushah of all the mitzvot we performed throughout the previous week descends upon us. This is the concept of the נשמה יתירה – the “extra soul” with which we are endowed on Shabbat. This refers to the special dimension of sanctity which we receive as the kedushah of our mitzvot , which normally remains in the heavens, stored away until the afterlife, comes down and envelops us. The Sefat Emet explains on this basis the Gemara’s comment that one’s clothing on Shabbat should be different from the clothing he wears during the week. On Shabbat we wear the “clothing” of our mitzvot , which come to us from Gan Eden . These spiritual “garments” have the special “scent” of Gan Eden , as Rashi comments in Parashat Toldot. The Torah tells that Yitzhak smelled the fragrance of Yaakov’s garments – וירח את ריח בגדיו – and Rashi explains that this refers to the “scent of Gan Eden ” which accompanied Yaakov when he came before Yitzhak to receive his blessing. We wear these fragrant “garments” every Shabbat, and this is why we smell spices when Shabbat leaves, during Havdalah , to compensate for the special scent of Gan Eden which has just left us with the conclusion of Shabbat. The Sefat Emet cites in this context a remarkable story told in the Zohar (vol. 3, p. 186a) of Rabbi Yitzhak and Rabbi Yehuda, who once traveled together and arrived at a place called Kefar Sachnin, where Rav Hamnuna used to live. They lodged in his widow’s home, and when her son returned home from school, she told him to approach the guests to receive their blessing, as they were great tzadikim . The boy began making his way towards the Rabbis, but then he suddenly turned around. The boy told his told his mother that he did not want to go over to these men because they had not recited Shema that day, and he learned in school that one who did not recite Shema at its proper time is under a “ban” throughout the entire day. The Rabbis heard what the boy said, and were astonished. They blessed him and acknowledged that they had not recited Shema that day because they were preoccupied with a different mitzvah , explaining that a person involved in one mitzvah is exempt from others. They then asked the boy how he knew that they had not recited Shema , and he replied that he could tell from the scent of their garments which he smelled as he approached them. Indeed, as Rav Yaakov Hillel (in his commentary to Shivheh Ha’Ari ) cites from the Hid”a, each mitzvah has its own unique fragrance, and the Arizal was capable of recognizing which mitzvot people were involved in by smelling their garments. And the fragrant smells of all the mitzvot we perform throughout the week come down to us each and every week on Shabbat. A remarkable story is told in Artscroll’s biography of Rav Ovadia Yosef ( Maran HaRav Ovadia , by Rabbi Yehuda Heimowitz) that underscores the power of this “scent” of our mitzvot , and how the great tzadikim are capable of “smelling” this unique fragrance. We quote the story here with permission from Artscroll: Mr. Moshe Friedman was born in Poland in 1930, and his family survived the war through a series of miracles that brought them to Siberia . When the war was over, Moshe’s father heard that the Nazis ym”sh had made soap out of Jewish bodies, and he decided to return to Poland to buy as many of these bars of soap as he could and give these remains a Jewish burial. Father and son traveled back to their hometown, and spent days combing the streets and offering to purchase the townspeople’s Nazi-supplied soap. This part of Moshe Friedman’s life story was known to the family; the rest was not — until it became revealed through Harav Ovadia. Mr. Friedman moved to America, married, and had children. When he was getting on in years, one of his sons in-law, who is of Syrian descent, offered to accompany him to Eretz Yisrael. Mr. Friedman was delighted to visit the Holy Land , and especially to see gedolei Yisrael and receive blessings. One of the stops they made was at Harav Ovadia’s home. No sooner had Mr. Friedman walked into the study than Harav Ovadia asked, “Why do I detect the scent of Gan Eden on your clothing?” Mr. Friedman did not know what to answer. “What special deed have you done in your life?” Harav Ovadia asked. At first Mr. Friedman would not answer, but when Harav Ovadia kept repeating the question, he said, “Well, I have a several children whom I support so they can devote their lives to studying Torah.” “That’s not it,” Harav Ovadia said. “Others do that as well and their clothing doesn’t have the scent of Gan Eden. What else did you do?” Harav Ovadia sensed that Mr. Friedman knew the answer, but wasn’t willing to say it in front of others. He sent all the people present out of his room, including Mr. Friedman’s son-in-law. The only other person who remained was a young man named David, who acted as an interpreter, translating Mr. Friedman’s English and Harav Ovadia’s Hebrew. When everyone left, Mr. Friedman told Harav Ovadia a story that had happened on the last day he and his father had attempted to buy and bury human soap in Poland — a tale, he said, he had not shared with anybody. After spending a few weeks in Poland , they had already bought and buried all the soap they could find, and they decided it was time to rejoin their family in Siberia . The day they were planning to leave, however, a non-Jewish man approached the 15-year-old Moshe Friedman and asked, “Are you the one who is buying the human soap?” Moshe confirmed that he was. “I have a full box of such soap, and I’m willing to sell it to you.” The man named a price, but Moshe did not have enough money on him, and his father was nowhere in sight. “I don’t have money here,” he said, “but give me the soap, I’ll bury it, and I’ll bring you money later.” “No, I want the money up-front,” insisted the seller. Moshe thought for a while and then said, “Look, I have this pair of warm, woolen pants, and yours are thin cotton. I’m willing to trade my pants for yours if you’ll allow me to buy the soap.” The man quickly agreed to the deal; a pair of warm woolen pants were a premium commodity in the harsh European winters. After the two traded pants, Moshe buried the box of soap, and then rejoined his family in Siberia , undoubtedly shivering his way through the winter in those cotton pants. When Harav Ovadia heard this story, he said, “This explains why your clothes have the scent of Gan Eden. The neshamot of all the Jews whose remains you buried were all kedoshim, who died ‘al Kiddush Hashem’ and are therefore in Gan Eden, and these neshamot have been accompanying you throughout your life.” The humble Mr. Friedman never told his family of this exchange. When they asked about his visit to Harav Ovadia, he just said, “It was very inspiring.” In 2004, Mr. Friedman passed away, and David, the interpreter who had been in the room and now lived in the same community, came to console the mourners. “The story with the pants was so inspiring,” he remarked. “What story? What pants?” the mourners asked, befuddled. David was shocked that they hadn’t heard the story. True, Mr. Friedman had told Harav Ovadia that he hadn’t shared the tale with anybody, but David hadn’t realized that that included Mr. Friedman’s own family. He then retold the entire story, giving the family great comfort as they came to appreciate their father in a new light — all due to the ability of a gadol hador to detect the “scent of Gan Eden” on his clothing. Even in our times, we have with us the “scent” of Gan Eden , and we have great tzadikim who are capable of smelling it. Recognizing that this “scent” descends upon us every Shabbat should enhance our appreciation of the sacred quality of this day, and should inspire us to take full advantage of the unique spiritual opportunities offered by the special gift of Shabbat. (For more on this fascinating topic of the scent of Gan Eden , please visit http://www.learntorah.com/lt-shiur-details.aspx?id=9505 .)
How to Avoid Getting Upset on Shabbat Often, when I speak of the importance of not getting upset on Shabbat, people ask whether this implies that it’s acceptable to become agitated and upset on weekdays. This question was raised already by the Hid”a, in his work Ruah Haim . The context of the Hid”a’s discussion is the pasuk in Sefer Shemot, לא תבערו אש בכל מושבותיכם ביום השבת – “Do not kindle fire in all your residences on Shabbat day.” The Zohar interprets this pasuk as referring not only to the actual kindling of fire, but also to igniting the “fire” of anger and rage. The Torah here teaches us that we must avoid anger on Shabbat. The Hid”a asks, why are we told to avoid anger specifically on Shabbat? Is anger acceptable at other times? Should we conclude on the basis of the Zohar that there is nothing wrong with getting angry during the workweek? The Hid”a answers that certainly, anger is to be avoided at all times. The Zohar ’s intent, he explains, is that anger is especially harmful on Shabbat, as indicated by the Torah’s warning not to kindle a flame בכל מושבותיכם . Anger on Shabbat has a widespread destructive effect, causing harm in “all your residences,” and therefore special care must be taken on Shabbat not to lose one’s temper. The question remains, however, why is this the case? Why is anger especially severe on Shabbat? The experience of Shabbat is described as מעין עולם הבא – a “taste” or representation of the next world. On Shabbat, we are able to experience, one some level, the idyllic conditions of עולם הבא . And the Gemara (Pesahim 53) teaches that whereas in this world we respond to tragedy by reciting the berachah of דיין האמת , acknowledging the justice of G-d’s harsh decisions, in the future, we will recite over all events the berachah of הטוב והמטיב . In the next world, it will become perfectly clear how everything is good. We will not have to struggle to accept G-d’s judgment, because it will be obvious that everything He does is for the best. Events that here in this world seem tragic will seem to us as causes for joy, just like the happiest moments in this world. Similarly, the pasuk says that in the next world, יהיה ה' אחד ושמו אחד – “Hashem will be one, and His Name will be one.” Of course, Hashem already is only one G-d. However, in this world, we see a distinction between good and bad; between good fortune and misfortune. In the next world, however, יהיה ה' אחד – it will be clear and evident that everything is caused by Hashem, who is entirely good. Shabbat allows us to approach life and the world with this mindset, at least on some level. On Shabbat, we are able to recognize more clearly than during the week that everything that happens is for the best. And thus we recite in the Minhah prayer on Shabbat, אתה אחד ושמך אחד – “You are one, and Your Name is one.” We are able to truly appreciate the “oneness” of G-d, that there is no difference at all between that which appears to be good and that which appears to be bad. The story is told of Rav Efrayim Zalman Margoliyot, the author of Bet Efrayim and other important Torah works, who was an outstanding scholar as well as a very wealthy man. Once he bought an exquisite, very expensive decanter with a matching tray and cups, and gave them to his wife. His wife was enamored by the beautiful set of utensils, and decided to save them for Simhat Torah, when the entire community would come to their house to celebrate. Finally, Simhat Torah came, and one of the servants, a young orphan, was carrying the set to serve the guests. Unfortunately, she slipped and fell, and all the utensils smashed into smithereens. The young woman fainted from embarrassment, and the Rabbi’s wife was inconsolable. It was a terrible scene. The wife noticed that her husband, Rav Efrayim Zalman, remained perfectly calm, and showed no signs at all of being agitated or upset. She asked him why he was not reacting to what had just happened, and he replied, “Ask me next Simhat Torah.” Sure enough, the following year, during the Simhat Torah festivities, his wife turned to him and asked why had not gotten upset when the exquisite glass set broke the previous year. “Does it bother you now?” the Rabbi asked his wife. “No,” she replied. “I’ve gotten over it.” The Rabbi explained, “Exactly. I just figured it out more quickly than you did. I realized already then when it happened that it wasn’t such a big deal.” When we get caught in the moment, then we become upset. But if we can fast forward in our minds to the future, and try to see things from the future’s perspective, then we can take everything in stride. Shabbat is the time for us to have this “futuristic” perspective, to see everything clearly, within a broader picture, and in its proper proportion. If we can see all things from this vantage point, then we will remain calm and composed even when difficult challenges arise. But how do we do it? How can we avoid getting stuck in the moment, and see things from the proper perspective? Rav Elimelech Biederman, in his commentary to the Haggadah , tells the story of a religious advisor to a king who would react to all events by saying, גם זו לטובה – “This, too, is for the best.” The king found this practice irritating. After all, he thought, not everything is for the best. Some things are just plain bad. Once, the king went out to the woods with his men to hunt for sport. During the trip, somebody shot a bullet that pierced the king’s leg. Although it was not a life-threatening situation, the king was in excruciating pain and was bleeding. He heard his advisor say, “This, too, is for the best.” This was too much for the king. How could a serious bullet wound in the leg be good? He reprimanded his advisor and sent him away. Shortly thereafter, when the group was still in the woods, the king was captured by a band of cannibals, who tied him up and were about to kill him and eat his flesh. Just then, the leader of the band noticed the bruise on the king’s leg. He was afraid that the king might have an infection, and he and his men might get sick if they ate his flesh. They released the king and let him go. When the king later saw his advisor, the advisor said, “You see – if you weren’t shot in the leg, you would have been killed. And if you hadn’t sent me away, I would have been killed.” So often in life, we realize how situations that seemed unfortunate were, in fact, the source of great blessing. In our world, it is not always evident how everything is good. But each week, on Shabbat, we get a glimpse of the world to come, when such clarity will be attained. If we make a special effort on Shabbat to view everything from this עולם הבא perspective, then we will never become upset or angry. We will recognize that everything is truly for the best, and we will enjoy peace, serenity and joy regardless of the circumstances, and this beautiful experience will then profoundly impact our entire week and our entire lives.
Accepting Shabbat Ten Minutes Early Many Rabbis throughout the generations have advised people to begin Shabbat ten minutes earlier than the time by which one is strictly required to begin Shabbat, as this practice renders one worthy of divine assistance and salvation. What is the concept underlying this practice? Why shouldn’t a person wait until the time written on the calendar? What is the significance of accepting Shabbat early? By accepting Shabbat before the time that is strictly required, we demonstrate how much Shabbat means to us and how eager we are to begin. This is not some kind of magical formula, whereby we start Shabbat a few minutes early and then earn Hashem’s help with all our problems. It is far deeper than that: beginning Shabbat early is meant to shape our entire outlook and perspective on Shabbat, which, in turn, has the effect of enhancing the entire Shabbat experience. Shabbat is referred to as a כלה – a bride. Each week, when Shabbat begins, we – the Jewish People – get married to Shabbat. And thus our preparations for, and anticipation of, Shabbat must resemble the way we prepare and look forward to a wedding. The closer one is to the simcha , the earlier he arrives at the wedding. The bride and groom arrive very early, and the immediate family members likewise show up well before the official starting time. Close friends and relatives ensure to arrive on time, while those guests who do not feel especially close to the bride or groom might show up late. If we truly see ourselves as the “groom” getting married to Shabbat, we will “show up” early, even before the scheduled time. We should look forward to Shabbat with eager anticipation much as a bride and groom eagerly anticipate their wedding day. In our Shabbat prayers, we say, חמדת ימים אותו קראת – Hashem called Shabbat “the most coveted of days.” The word חמדת brings to mind the final of the Ten Commandments – לא תחמוד – “You shall not covet.” Hashem “desires” and cherishes Shabbat the way we are naturally inclined to envy our fellow’s large house or luxury car. The Ba’al Ha’turim (Bereshit 2:2) comments that Hashem called Shabbat חמדת ימים in the Torah, in the pasuk which tells of how He ended the process of creation on the seventh day: ויכל אלוקים ביום השביעי מלאכתו אשר עשה – “G-d completed on the seventh day the work which He performed.” The Targum Yerushalmi , as the Ba’al Ha’turim cites (this does not appear in our version of the Targum Yerushalmi ), translates the word ויכל – which is commonly interpreted as “He completed” – as וחמד – “He desired.” The Shem Mi’Shmuel and Tzeror Ha’mor explain that the root כ.ל.ה. means “yearn” or “desire,” as in the pasuk in Tehillim (84:3), נכספה וגם כלתה נפשי לחצרות ה' . Thus, the phrase ויכל אלוקים ביום השביעי describes Hashem’s great love and affection for Shabbat. By the same token, the Shem Mi’shmuel adds, a bride is called כלה , because she is desired by her groom who yearns and longs for the moment when he will be married to his chosen soulmate. Hashem uses this same word to describe His “desire,” so-to-speak, for Shabbat. This is how much Hashem cherishes and anticipates Shabbat, as the Tzeror Ha’mor writes, חמד השם ביום ז' יותר מכל המלאכות שעשה – “Hashem desired the seventh day more than all the actions He performed [during the six days of creation].” And this is how much we, too, must cherish and anticipate Shabbat. Just as a bride and groom make a point of arriving early for their wedding, we, too, should endeavor to arrive early for our “wedding” and begin Shabbat a few minutes before time when we are strictly required to. Needless to say, accepting Shabbat early becomes an especially difficult during the winter months, when Shabbat begins in the afternoon and people need to return home and quickly prepare. But if we view Shabbat as our bride, we will do everything we can to arrive at our “wedding” early, to show our genuine love and affection for this חמדת ימים – the most precious of all the days.
Shalom Bayit : Bringing the Divine Presence Into the Home The Shelah Ha’kadosh ( Sefer Shelah Ha’kadosh , Masechet Shabbat) writes that when people greet each other on Shabbat, they should not extend the usual greetings such as “good morning,” but should rather say, “ Shabbat shalom ” or “ Shabbat tov .” This way, the Shelah explains, one fulfills the command of זכור את יום השבת לקדשו – marking Shabbat as a special day. The notion of saying “ Shabbat shalom ” on Shabbat originates from the teachings of the Arizal. It is also noted by Rav Eliezer Papo, in Pele Yoetz (“ Berachot ” section), where he writes that when one greets his fellow “ Shabbat shalom ” on Shabbat, he should have in mind that he wishes to be blessed with peace in the merit of Shabbat. And although there are many who do not have the custom to greet one another with the blessing of “ Shabbat Shalom ,” the Sidduro Shel Shabbat (1:2:2) explains that this is because it became customary to sing “ Shalom Alechem ” when Shabbat begins. Singing “ Shalom Alechem ,” according to this custom, serves in lieu of the “ Shabbat Shalom ” greeting. It thus emerges that according to all traditions, the concept of “ shalom ” – peace – is a vital component of the Shabbat experience. The special importance of shalom bayit – peace in the home – can be seen in the Mishnah in Masechet Pesahim (3), which addresses the case of a person who travels on Erev Pesach to perform a mitzvah , and realizes en route that he still has hametz in his home. The Mishna rules that a person in this case should return home to eliminate his hametz , unless he does not have enough time before the onset of the holiday, in which case he should renounce ownership over the hametz in his mind. Interestingly, the Mishnah gives three examples of this kind of situation: a person traveling to offer his korban pesach ; a person on his way to perform berit milah on his son; a person going to an engagement party in his father-in-law’s home. The Yerushalmi raises the question of why the third mitzvah – celebrating an engagement with one’s father-in-law – is included in this list. The first two mitzvot mentioned – korban pesach and berit milah – are especially vital mitzvot . In fact, they are the only two mitzvot aseh (affirmative commands) for which one is liable to the severe punishment of karet if he neglects to observe them. Why would celebrating with one’s father-in-law be mentioned together with these two mitzvot ? The Yerushalmi presents the following answer: בוא וראה מה גדול הוא השלום שהוקש לשני דברים שחייבין עליהן כרת מילת בנו ושחיטת פסחו. Come see the greatness of peace – that it is compared to the two commands for which one is liable to karet: circumcising one’s son and slaughtering one’s pesach sacrifice! Indeed, the Yerushalmi observes, peace in the family is of no less vital importance as berit milah and korban pesach . Rav Michel Zilber, in his commentary to the Haggadah , writes that this concept taught by the Yerushalmi is actually expressed in the original korban pesach ritual performed by Beneh Yisrael in Egypt on the night of the Exodus. The day before they left, they underwent berit milah , slaughtered the korban pesach , and then mixed the blood of the circumcision with the blood of the sacrifice, and placed some of the blood on the door to their homes. The doorpost symbolizes shalom bayit , and thus the placement of blood on the doorpost indicated the fundamental link between these three mitzvot – the pesach sacrifice, berit milah , and shalom bayit . Our Sages teach that the Shechinah , the Divine Presence, resides in a home where a peaceful atmosphere is maintained. When a husband and wife live peacefully together, then the letter י' from the word איש and the letter ה' from the word אשה combine to form י-ה – one of the Names of Hashem – as the Shechinah descends into their home and resides among them. Furthermore, the Rabbis comment in Masechet Derech Eretz Zuta that peace is so critical that Hashem is even willing to have His Name erased for the sake of restoring peace to a strained relationship between husband and wife. In the case of a sotah – a wife whose husband suspects her infidelity – a special ceremony is performed in order to prove her innocence, and this ceremony includes the erasure of G-d’s Name into a cup of water, from which the woman then drinks. Hashem considers marital harmony so important that He commands us to erase His Name in order to alleviate suspicion so the couple can once again live in peace. As sacred as the Divine Name written on a scroll is, the Divine Name “written” upon a peaceful home is even holier. Masechet Derech Eretz also teaches that the mitzvah of maintaining peace exceeds other mitzvot in importance. The Torah speaks of many obligations that apply when certain situations happen to arise. For example, if a person happens to see his fellow’s animal struggling under a heavy load, then he has an obligation to remove the cargo. If a person happens to come across a birds’ nest, then he has an obligation to send away the mother bird before taking the eggs. When a person builds a new house, he has an obligation to erect a fence, and so on. When it comes to peace, however, the pasuk in Tehillim (34:15) instructs, בקש שלום ורדפהו – “Seek out peace and pursue it.” We need to be proactive to maintain peace. The mitzvah of shalom bayit is not one which arises in certain situations, when specific circumstances happen to present themselves. Rather, it must be “pursued” proactively. Masechet Derech Eretz notes the inspiring example of Aharon Ha’kohen, who, when he knew of two people embroiled in conflict, would approach each and ask, “Why are you fighting with him? He told me how much he likes you and wants to get along peacefully with you.” Aharon “pursued” peace by initiating a process whereby the two parties would abandon their hard feelings and restore peaceful relations. The story is told of a certain woman who used to attend Rabbi Meir’s class which he delivered to women each Friday night. One week, Rabbi Meir ended his lecture late, and the husband was incensed at his wife for returning home at such a late hour. In his fury, he told the wife he would not let her into the home unless she first spat in Rabbi Meir’s face. Rabbi Meir heard about what happened, and came up with a plan. He told the people around him that he suffered from a certain eye ailment, and that the doctor advised him to have somebody spit seven times into his eye. The woman came forward and spat seven times into Rabbi Meir’s eye. She then returned to her husband and reported that she spat not once, but seven times in Rabbi Meir’s face. When Rabbi Meir’s students asked him to explain how he could do such a thing, he said that if G-d is prepared to have His Name erased for the sake of restoring peace between husband and wife, then he should certainly not hesitate to compromise his dignity for this lofty purpose. Shabbat, a time when the Shechinah resides among us in an especially powerful way, must also be a time of peace in the home. When the family sits around the Shabbat table, the people are prone to quarrel and bicker. Singing “ Shalom Alechem ” and greeting one another “ Shabbat shalom ” should remind us of the central importance of shalom bayit on Shabbat. Peace is no less important than berit milah . We have all heard the heroic stories of Jews who endangered their lives and made remarkable sacrifices to perform the mitzvah of berit milah . We should be no less willing to make the sacrifices needed for the sake of peace. Shabbat is the time allotted to focus upon enhancing the peaceful quality of our homes, so that they become worthy receptacles of the Divine Presence and a suitable residence for the Almighty.
The Power of Zemirot Singing zemirot at the Shabbat table has immense power. This power stems not only from the fact that we sing Hashem’s praises in honor of Shabbat, but also because of the greatness of the songs’ authors. Our zemirot were written by outstanding tzaddikim who infused their works with their holiness. Just as our Sages teach that saying a deceased scholar’s words of Torah causes his lips to move in the upper worlds, similarly, when we sing zemirot , we stir the authors’ souls and access their spiritual power. This is why many authors embedded their names in the text of their zemirot , such as in the form of acrostics, symbolizing the fact that they invested part of their essence into the words. A remarkable story about the power of zemirot has been documented in various different books, and even inspired a popular song. The story is about a man named Dan who looked around the synagogue after the prayer service on Friday night to see if there was anyone who needed hospitality. His eyes caught a young man in the back of the synagogue who did not seem to have a place to go for dinner. He approached the young man, introduced himself, and invited him into his home. When the family sang Shalom Alechem , the man noticed that his guest was not singing along. Figuring the young man was shy, he decided not to ask him personal questions, and he conducted the conversation at the table accordingly, in an effort to ensure his guest would be comfortable. At one point during the meal, the host noticed his guest turning pages in a zemirot book on the table, as though he was searching for something. “Is there a song you would like to sing?” the host asked. “There was a song I heard in the synagogue tonight which I really liked,” the guest said. “It was something ‘dodi’.” The host immediately understood that the boy was referring to Lecha Dodi . Although this song is not normally sung at the Shabbat table, the man went over to the bookcase, took a siddur , and began singing Lecha Dodi . They sang the song, and the man noticed his guest smiling wide. After the next course, the boy asked if they could sing the song again, and so they did. He repeated his request several times, and the family sang Lecha Dodi over and over again, to the guest’s absolute and very visible delight. After the meal, the host decided to inquire about the guest’s background. “Where are you from?” the man asked. “Ramallah,” the boy replied. The man assumed that he did not hear the response properly, and that he boy was actually from Ramleh, a city in Israel, and not Ramallah, a Palestinian city in the West Bank. He mentioned to the boy that he has relatives there, in Ramleh. “No you don’t,” the guest said. “There are no Jews in Ramallah.” “I am very confused,” the host said. The boy explained that his name was Machmud Ibn-esh-Sharif, but he was Jewish. He had grown up in a Palestinian family in Ramallah, where he was taught to hate Jews and that killing them is courageous. As he got older, however, he started wondering why the Jews should be hated. Why did they, more than other people, deserve to be despised? Didn’t Islam teach treating people kindly? After a while, Machmud’s father threw him out of the house for asking these questions and casting doubts about these basic tenets. He decided he would run away and live among the Jews, to discover what they were really like. That night, he snuck back into his home to get some things and a knapsack, and his mother caught him. She looked very upset, and they started talking. Machmud explained to her that he wanted to live with the Jews, and perhaps even convert. “You don’t have to convert,” she told him. “You’re already Jewish.” Machmud’s mother explained that she was Jewish, and had married an Arab man and moved to Ramallah. According to the Jewish law, the child of a Jewish woman is a Jew, and so Machmud was a Jew. His mother then gave him some documents – his birth certificate and her Israeli identification card – so he could prove he was Jewish. She then gave him something else – a photograph. It was a picture of her grandparents by a grave in Northern Israel. When they arrived in Israel, they went searching for a grave of one of their ancestors, and they found it in the Northern Israeli city of Tzefat, and they took this photograph by the grave. As it happened, Machmud had the picture with him. He showed it to Dan, his host. Dan looked carefully at the picture, and could not believe his eyes. The grave was that of Rav Shlomo Alkabetz, the famous Kabbalist who lived in Tzefat at the same time of the Arizal. He was this Arab’s boy’s ancestor – and he was the author of Lecha Dodi . When the boy heard the words written by his holy ancestor sung in the synagogue, the song awakened his soul, and he felt a special attachment to it. This is the power of a niggun . Machmud eventually changed his name, enrolled in yeshiva, married a Jewish girl, and became a popular lecturer. Just as the Rabbis have warned of the negative influences of “non-kosher” music, which is impacted by the character and thoughts of the lyrics’ authors, conversely, our souls are elevated and inspired when we sing the words composed by great tzadikim . Each and every one of us can truly be touched by a niggun . A beautiful song was made about this remarkable story. The lyrics were composed by Rabbi Yechiel Spero, and the song is sung by Boruch Levine. It was recorded in the album entitled “Touched by a Niggun ,” produced by Yochi Briskman, who has graciously allowed us to attach the recording to this email. We hope and pray that we will all be inspired by this song and this story, and recognize the unparalleled power of singing the Shabbat zemirot , so that we, too, will be touched by their holy words and elevated by the sanctity of their authors.
Bringing Angels to Our Shabbat Tables The Pele Yoetz tells that Rav Yisrael Nijara, the famous paytan (poet) in Tzefat who is best known as the composer of י-ה רבון עלמא , once sat at his Shabbat table singing zemirot with his beautiful voice, and angels descended from the heavens to hear his magnificent songs of praise. It was a hot day, and so rolled up his sleeves, which was deemed disrespectful for a person of his stature. As a result, the angels all left. The Arizal, who was outside at the time, saw large crowds of angels leaving Rav Yisrael’s home, and he rushed to the home to inform Rav Yisrael that the angels left because of the way he was dressed. Rav Yisrael quickly dressed himself properly and resumed his singing, whereupon all the angels returned. When we sing zemirot at the Shabbat table, it is a very special time, when we are very close to Hashem to the point where the angels come to be with us and hear our singing. It is well-known that angels come and join us around the seder table on Pesach. The Zohar teaches that when we sit at the seder and read the Haggadah , the angels descend to hear us. This is one of the reasons given for why the paragraph of הא לחמא עניא is written in Aramaic. Tradition teaches that angels do not understand Aramaic, and so we use this language to ensure that the angels will not understand and thus won’t become jealous. Hacham Bentzion Abba Shaul zt”l once began crying as he spoke about this concept, noting how tragic it is that people speak nonsense and discuss vanity at the seder table, when we have the opportunity to be in the company of G-d’s angels. The truth is, however, that this is an opportunity we are given each and every Shabbat. In fact, י-ה רבון עלמא is written in Aramaic – perhaps for the same reason why הא לחמא עניא is written in Aramaic, so that the angels who are with us will not understand. What is the significance of singing on Shabbat? Why is singing zemirot so impactful that it even causes the angels to descend and join us at out Shabbat tables? The Torah says (Shemot 14:31-15:1) that after the miracle of קריעת ים סוף (the splitting of the sea), ויאמינו בה'...אז ישיר ישראל – the people rose to great heights of emunah – faith in Hashem – and this brought them to sing His praises. When we reinforce our emunah , we are moved and inspired to sing to Hashem. It has been suggested that this is the concept underlying the importance of zemirot on Shabbat. Shabbat is the day when we reinforce our emunah , when we heighten our awareness of Hashem’s existence and that He governs the world. And thus on Shabbat we sing to express our renewed love for Him and our appreciation for all He does. There is, however, a deeper explanation, as well. The number seven features prominently not only in Jewish tradition, but also in other cultures, and even in nature. Nearly all cultures in the world arrange time according to seven-day weeks, an observation made by the Sefer Ha’Kuzari to prove the truth of the Torah. Likewise, just as G-d created the universe in seven days, the rainbow has seven colors (red, orange, yellow, green, blue, indigo and violet). So much of nature revolves around sets of seven. This is true about music, as well. Most cultures use the octave system, which is built around seven basic notes ( Do-Re-Mi-Fa-Sol-La-Si), sometimes represented by the first seven letters of the alphabet (A, B, C, D, E, F, G). This is how music is understood not only here in America, but also in Italy, Spain, France, Romania, most Latin American countries, Greece, Bulgaria, Turkey, Russia, and all Arabic and Persian-speaking countries. These seven notes form the backbone of every piece of music ever composed. Rav Moshe Wolfson noted that there are seven “shepherds” – seven great tzadikim whom we invite into our sukkah over the course of the seven days of Sukkot: Avraham, Yitzhak, Yaakov, Yosef, Moshe, Aharon and David. The seventh, David, was the נעים זמירות ישראל – “singer of the sweet songs of Israel ,” the composer of Tehillim who would sing beautiful praises to G-d while playing his harp. Each “shepherd,” Rav Wolfson explained, perfected each of the seven notes. David, then, completed the process by perfecting the seventh and final note, and so he was able to create beautiful and stirring music. As the seven days of the week correspond to these seven tzadikim , the final day – Shabbat – corresponds to David. And so Shabbat is a day of song. It is the day when music is perfected and thus used for the sake of praising and bringing glory to Hashem. Likewise, the seven days of the week correspond to the seven openings in the human head – two eyes, two ears, two nostrils, and a mouth. Our Sages teach that the six days of the workweek are arranged in three pairs, but Shabbat stands on its own. As such, it corresponds to the mouth, the only opening of the head without a “partner.” Shabbat is represented by the mouth because it is the day designated especially for singing Hashem’s praises. Hacham David Laniado, in his book Li’kdoshim Asher Ba’aretz , tells that Rav Efrayim Laniado was once walking with his father, Hacham Shlomo Laniado, the Chief Rabbi of Aleppo some 200 years ago, during a funeral procession. Normally, when a funeral procession passed by, Hacham Shlomo walked four amot in the procession, as halachah requires. In this particular instance, however, the Hacham walked all the way to cemetery, in the pouring rain, and did not leave until the burial was completed. Rav Raphael asked his father why he had shown such honor for this particular individual, who was a simple water-carrier and was not known for any special piety or scholarship. Hacham Shlomo explained that as he began walking in the procession, he saw thousands of angels walking next to the coffin beautifully singing Tehillim. The face of one angel, he said, resembled the face of David Ha’melech. Upon seeing the great honor given to this man by the angels, the Hacham felt that he could not just turn around and leave. He remained until after the funeral. Rav Raphael was astounded that a simple water-carrier would receive such special honor. That night, before he went to sleep, he prayed that the answer should be shown to him in a dream. Sure enough, the water-carrier came to him that night in a dream and explained that although he was a simple, quiet and unlearned man, when he was young he committed the entire first sefer of Tehillim to memory. Each day throughout his life, when he finished his work, he would find a quiet corner in the synagogue and recite that first book of Tehillim. And for this he was given the honor of being escorted by angels along his journey to the next world. When we sing zemirot , we invoke the merits of the authors of these hymns. And when we recite Tehillim – which is appropriate on Shabbat – we invoke the great merit of David Ha’melech. But additionally, we bring down the angels, who eagerly come to hear our beautiful praises. This is especially relevant on Shabbat Ha’gadol, the Shabbat immediately preceding Pesach. Our Rabbis teach us that this is a particularly significant Shabbat, as it impacts upon all the Shabbatot of the year. Let us, then, make a special effort to sing zemirot with concentration and emotion this Shabbat, and we will then be worthy of being in the company of angels and of drawing ever closer to Hashem Himself.
Elevating Our Souls Through Soft, Gentle Speech The Gemara in Masechet Pesachim (3b) tells that there were once three kohanim serving in the Bet Ha’mikdash who received very small portions of the לחם הפנים , the special “showbread” which was placed on the table in the Mikdash and then distributed among the kohanim . The amount of bread was not enough for the kohanim to receive large portions, and on this particular occasion, three kohanim made a point of noting the diminutive size of their portions. One kohen remarked that he received a portion the size of a bean, another said he received one the size of an olive, and the third compared his piece to a lizard’s tail. The Gemara comments that it was later discovered that the third kohen descended from questionable lineage. His inappropriate manner of speech – comparing the hallowed bread in the Mikdash to a lizard’s tail – reflected something negative about his nature, which was confirmed when his problematic background was revealed. Indeed, the Shelah Ha’kadosh comments ( Sha’ar Ha’otiyot , Shin ), דיבור האדם מעיד עליו ועל שרשו – “A person’s speech testifies about him and his roots.” The Midrash ( Bamidbar Rabba 18) draws an analogy to a house that one uses to store straw, bringing more and more straw into the house without ever removing any of it, until eventually straw begins coming out of the windows. That which is inside, the Midrash observes, eventually makes its way out. The Midrash uses this analogy to describe Doeg and Ahitofel, two enemies of David Ha’melech. They harbored thoughts of heresy, and these evil thoughts eventually came out in the form of hostility towards David. The Mesilat Yesharim (11) cites this Midrash and explains that one who continuously fills a building with straw will not be able to hide its contents, because eventually straw will start coming out and will thus manifest itself. Likewise, people’s negative qualities will not remain concealed inside them forever; eventually, they will make their way out in the form of negative speech. As the Hovot Ha’levavot (2:5) writes, הלשון קולמוס הלב – the tongue is the pen of the heart, as it expresses one’s essence. Two stories about the great sage Rav Moshe Feinstein zt”l underscore how the use of one’s vocal faculties reflects his true innocence. Rav Moshe was known for, among other things, his unparalleled sensitivity to other people’s feelings, and these two stories reflect how this ingrained nature was expressed in the way he spoke – or, more accurately, how he did not speak. Once, when Rav Moshe was already an elderly man, he got into a car in front of the yeshiva, surrounded by students, and after the door was closed, the driver pulled away from the curb. A short while later, after the car had driven for a few blocks, Rav Moshe asked the driver if he could pull over to the side of the road. The driver agreed, and once the car was parked, Rav Moshe opened the door and pulled in his hand – which had been smashed by the student who had shut the door. The driver asked Rav Moshe why he didn’t say anything when it happened, and he explained that he did not want to upset the student, who would have felt terribly ashamed for hurting his Rabbi and would never have forgiven himself. He therefore remained silent until the car was out of the student’s view. The second story occurred after Rav Moshe received as a gift a new set of Talmud, after having studied from the same volumes for many years. This new set had large margins in which Rav Moshe could write his insights as he learned. Once, when Rav Moshe stepped away from his Gemara, a student came to look into the great Rabbi’s book, to see what he wrote about as he learned. The boy leaned over and accidently knocked over the inkwell, spilling blue ink all over the page of the Gemara. He was mortified, and stood there frozen, trying to think of how he would tell his Rabbi that he had just ruined his new volume. As he stood there, Rav Moshe returned and saw what happened. He gently placed his hand on the boy’s shoulder and said, “You know I think the Gemara looks better in blue, anyway.” The way a person speaks in times of personal pain and angst reflects the kind of person he is inside. And thus Rav Moshe’s calm, sensitive response to those who inadvertently caused him harm testified to the pure, noble soul within him. However, while one’s manner of speech reflects his essence, the opposite is also true – the way one speaks can help mold and shape his essence. Rav Yaakov Ades, Rosh Yeshivat Kol Yaakov, proved this point from the Ramban’s timeless exhortation to his son, in Iggeret Ha’Ramban : תתנהג תמיד לדבר כל דבריך בנחת לכל אדם ובכל עת, ובזה תנצל מן הכעס שהיא מדה רעה להחטיא בני אדם. “Always accustom yourself to speak all your words calmly, to all people and at all times, and this way you will be saved from anger, which is an evil trait which causes people to sin.” The pasuk in Iyov (18:4) says about anger, טורף נפשו באפו – that it tears apart the soul, and the Arizal (cited in Reshit Hochmah , Sha’ar Ha’anavah , 2) explained this literally, to mean that the soul is damaged and plagued as a result of anger. The Ramban here teaches us that we can avoid anger by ensuring to speak calmly under all circumstances, and to all people. Normally, we think that the way we speak is a function of our feelings and emotions. But the Ramban here teaches that to the contrary, we can control our feelings and emotions by the way we speak. As Rav Ades noted, while speech sometimes reflects a person’s essence, it can also affect a person’s essence. We can influence the nature of our souls by speaking the right way – in a calm, dignified and controlled manner. On Shabbat, we receive an extra soul – a soul that is loftier and more sacred than our ordinary souls. We have the responsibility to nurture and uplift this special soul, and we accomplish this by ensuring to speak properly throughout the Shabbat. And thus although calm, dignified speech is always important, it assumes special significance on Shabbat, when we are charged with the responsibility of caring for our special souls. Let us, then, begin already this Shabbat to be more careful about the way we speak on Shabbat. Many things can happen that make us upset, but we can control our emotions through a conscious effort to speak softly, gently and calmly under all circumstances and to all people. It might be too difficult to commit ourselves to speak calmly at all times, or even throughout the entire Shabbat, so we can begin by choosing one specific time-frame during Shabbat when we will be especially mindful about speaking calmly. These efforts will, hopefully, help us avoid the destructive effects that anger can have upon our souls and our families, and raise us to greater heights of sensitivity, compassion and understanding, not only on Shabbat, but throughout the week and throughout our lives.
The Special Power of Prayer on Shabbat The Zohar , in Parashat Vayakhel, calls Shabbat יומא דנשמתא – “the day of the soul.” On Shabbat, we receive an additional, special soul, and our Shabbat experience is intended to sustain and nourish this soul. This concept is one of the reasons for the special mitzvah of candle lighting on Friday night. The Ben Ish Hai, in his Ben Yehoyada (Berachot 44b), observes that the Shabbat lights consist of three components – נ ר (candle), פ תילה (wick), and ש מן (oil). The first letters of these words spell the word נפש – soul. We light candles at the outset of Shabbat because this is the day of the soul, which is compared to a candle. Rav Tzadok Ha’kohen, in his work Poked Akarim , adds that for this reason, our nourishment on Shabbat must come primarily from spiritual activity, rather than from our ordinary sources of physical nourishment. On Shabbat, our souls assume prominence, and we must therefore “nourish” them. And the primary source of nourishment for the soul is prayer. The Sefer Ha’kuzari ( Ma’amar 3) writes that the soul requires nourishment just as the body does, but whereas the body is nourished by food, the soul is nourished by prayer. And for this reason, we pray three times a day. When we go several hours without eating, our bodies become weak and we feel hungry; likewise, our souls become “hungry” after going several hours without prayer. Therefore, we must pray three times each day, in order to provide our souls with the “nourishment” they need. In fact, Rav Wolbe said that he found it difficult to wait until 6 or 7 in the afternoon to pray Minhah , since he prayed Shaharit early in the morning, and the break between prayers was too long. He therefore preferred praying Minhah Gedolah early in the afternoon. And just as we take small snacks during the day to satisfy our hunger, we can take spiritual “snacks” by reciting brief prayers to G-d throughout the day. As prayer sustains the soul, and Shabbat is “the day of the soul,” prayer assumes particular importance on Shabbat, and is especially powerful on this day. Every Jewish woman knows that the time of Shabbat candle lighting is a time especially suited for prayer, when prayers have special power. As the woman lights the candle, signifying our acceptance of our special Shabbat soul, we have a unique opportunity to have our prayers answered. A few years ago on Tisha B’Av, I heard a remarkable story from Rav Yitzhak Scheiner, an elderly Rosh Yeshivah from Jerusalem ( Rosh yeshiva of Yeshivat Kaminetz), which underscores the special power of prayer on Shabbat. A man named Moshe was in the Great Synagogue in Hertzliya and saw a young, religious Jewish man who bore a striking resemblance to an old friend of his – Zalman Oren, who was among the top ministers in David Ben Gurion’s government. He approached the man, and asked if he was an Oren. To his astonishment, the young man identified himself as Zalman Oren’s grandson. “Who would have imagined that Zalman Oren would have a religiously-observant grandson!” Moshe exclaimed. The young man proceeded to tell Moshe the amazing story of how this happened. His grandmother, though she was not observant, lit candles on Friday night and covered her eyes, just as she always saw her mother do. She would also utter a prayer for her children, just as all Jewish mothers pray for their children at the time of Shabbat candle lighting. Her prayer was that she would have grandchildren who would grow to be like David Ben Gurion – a man she revered. This was the one prayer she recited, and she recited it each week when she lit candles at the onset of Shabbat. She often wondered why she would pray if she was not religiously observant, but she nevertheless followed this practice, week after week, praying for grandchildren who would grow to be like Israel’s first Prime Minister. One day – 1 Marheshvan, 5713 (October 20, 1952) – her husband, a member of Ben Gurion’s cabinet and his closest aid, who always spoke of the Prime Minister with great reverence, returned home with a look of wonder and fascination on his face. He told his wife that Ben Gurion had that day gone to Bnei-Brak and met with the Hazon Ish (Rav Avraham Yeshaya Karelitz). “I do not have words to describe how he was affected by that meeting,” Mr. Oren said. Ben Gurion was always very calm and collected, he noted, but he was visibly moved and excited after his meeting with the Hazon Ish. He could not stop talking about him, and he even said, “If I had not seen him myself, I would never have believed that such people exist.” Mr. Oren and his family spoke about this incident for the next several days, and this had a profound impact upon his wife. The next Friday, she thought to herself, “If Ben Gurion thinks so highly of this man, then he must be someone special!” And so when she lit the Shabbat candles, the prayer she offered was different from the prayer she had been reciting every previous Friday. She prayed, “Master of the universe, may it be Your will that my descendants follow the example of Rabbi Karelitz. If Ben Gurion is impressed by him, he must be a very great person.” Every Friday henceforth, a tear formed in the corner of each eye as she prayed for her descendants to be like the Hazon Ish. Eventually, the short but heartfelt prayer bore fruit, and her grandson, whom Moshe spotted in that synagogue in Hertzliya, was following the example of the Hazon Ish. “My grandmother’s prayer was very simple prayer. She was not a great Rabbi, or the wife of a great Rabbi. Yet, her prayer was answered – and she now has a Torah-observant grandson.” This is the power of a tzaddik , and this is the power of a Shabbat prayer. When Rav Scheiner told this story, he added that he was raised to a Shabbat-observant family in Pittsburg, but he received no Torah education. He attended public school for both elementary school and high school, and, in his words, “Hashem took me to the moon and back to get me to yeshiva.” He attributes his improbable emergence as a Torah scholar to his mother’s tearful prayers when she lit the Shabbat candles, in which she pleaded to Hashem that her only son should remain loyal to Judaism. “I am a ben Torah because of those tears,” he said. Rav Wolbe, in his introduction to Aleh Shor , writes that he chose this name עלי שור for his work because it has the same gematria ( numerical value) as נ ר נ שמת and his mother’s name – ראזא רבקה Rosa Rivkah. It was only because of her dedication and self-sacrifice, Rav Wolbe said, that he became the person he was. I recall hearing Rav Wolbe reminisce about watching his mother pray for him when she lit the Shabbat candles on Friday night, a sight which left a deep impression on him. He did not have what we would consider today a strong Torah background, growing up in pre-War Germany, but he attributes his achievements to his mother’s heartfelt Shabbat prayers. A parent’s prayers for his or her children are always significant and powerful, but on Shabbat, the יומא דנשמתא , these prayers are especially potent. On this day, when we are endowed with a special soul, we are to nourish it with our prayers, prayers for spiritual greatness, and these prayers are laden with special power. Let us ensure to “feed” our souls on Shabbat with the “food” of prayer. And the more kavanah we have when we pray, the stronger and more radiant our souls will be.
Tosefet Shabbat – Creating Sanctity The requirement of tosefet Shabbat requires that we begin Shabbat sometime earlier than the moment when Shabbat would otherwise set in. One is able to begin Shabbat at the point of פלג המנחה (1 ¼ halachic hours before sundown), and halacha requires us to begin Shabbat at some point after פלג המנחה , before sundown. Several important concepts underlie this obligation of tosefet Shabbat . The first is expressed by Rashi in his commentary to Parashat Bereshit (2:2). The Torah tells that G-d completed the process of creation on the seventh day: ויכל אלקים ביום השביעי מלאכתו אשר עשה . Of course, as Rashi notes, the work actually was completed at the end of the sixth day. The Torah describes Hashem completing the work on the seventh, Rashi explains, because this is how it would have appeared to the human being. Rashi writes: בשר ודם שאינו יודע עתיו ורגעיו צריך להוסיף מחול על הקודש אבל הקב"ה שיודע עתיו ורגעיו נכנס בו כחוט השערה ונראה כאלו כלה בו ביום . A human being, who does not know his periods of time and seconds, must add from the weekday onto the holiness [of Shabbat], but the Almighty, who knows His periods of time and seconds – enters it with the precision of a hairsbreadth, and it thus appeared as though he finished on that day. Human beings are imperfect, and we are thus unable to determine the precise moment when one day ends and the new day begins. G-d could begin Shabbat at the precise moment when the sixth day ends, but we must add some time before the onset of Shabbat to ensure that we begin on time. This is the first reason underlying tosefet Shabbat – to demonstrate our concern for Shabbat observance by beginning early just to be safe. As Rabbenu Yonah writes, this is true of all mitzvot – when we implement safeguards to help avoid mistakes and ensure proper observance, we demonstrate our yirat Shamayim , our fear of Heaven, our genuine worry and concern about fulfilling G-d’s commands the right way. When we are waiting for the train, we do not stand right at the edge of the platform; we move a few feet away from the edge as a safety precaution. And this should be our policy also when it comes to mitzvot , especially when it comes to a mitzvah as important and as precious as Shabbat. Tosefet Shabbat thus serves as a precaution to ensure we begin Shabbat on time. Indeed, many communities had the practice of beginning Shabbat well before sundown for this reason, to avoid mistakes. Rav Yechiel Michel Epstein, author of the famous halachic work Aruch Ha’shulhan , writes that this was the practice in the community of Nevarduk, where he served as Rabbi. The second reason for tosefet Shabbat is discussed by the Or Ha’hayim Ha’kadosh , in his commentary to the Torah. In Parashat Ki-Tisa (Shemot 31:16), the Torah commands, ושמרו בני ישראל את השבת . The word ושמרו is commonly interpreted to mean “observe,” but the Or Ha’hayim explains it differently, as referring to eager anticipation. For example, the Torah in Sefer Bereshit (37:11) tells ואביו שמר את הדבר – Yaakov Avinu anticipated the time when Yosef’s dreams would be fulfilled. Likewise, the pasuk in Tehillim (130:6) speaks of how we long for G-d’s salvation משומרים לבקר – more than the nighttime guards long for the morning, when their shift ends. A שומר is somebody who eagerly waits for the end of his shift. Similarly, the Or Ha’hayim writes, the command ושמרו בני ישראל את השבת means that we should eagerly anticipate the arrival of Shabbat. The way this is done, the Torah then continues, is לעשות את השבת – “to make Shabbat.” The Or Ha’hayim explains that we “make Shabbat” by beginning Shabbat early. Remarkably, G-d empowers us with the ability to create a period of sanctity, to transform time from the weekday into Shabbat, into holiness. Even though Shabbat is scheduled to begin only at sundown, we can create Shabbat by accepting it ten minutes early. Just as a groom “sanctifies” and designates his bride by declaring the words הרי את מקודשת לי , and a person can make an animal or other material object sacred by verbally consecrating it, similarly, we can make time sacred through the mechanism of tosefet Shabbat . Thus, the Or Ha’hayim explains, the Torah here commands us to show our excitement and eager anticipation for Shabbat by “creating” a period of Shabbat even before it is scheduled to begin. Just like schoolchildren relish every opportunity to leave for recess early, we, too, should relish the opportunity to leave the mundane workweek early and rush into the “recess” of Shabbat. This special power to “create” Shabbat is highlighted by two fascinating halachot in the Shulhan Aruch ( Orah Haim 263). First, the Shulhan Aruch writes that if there is only a single Jewish community in a town, then once the majority of the community accepts the onset of Shabbat, even if this occurs well before sunset, the others are bound by their acceptance. When the majority of the community decides to begin Shabbat at a certain time, then G-d determines that Shabbat has begun in that part of the world, and thus everyone is bound by that decision. Similarly, the Shulhan Aruch rules that if a visitor arrives in a community on Friday afternoon and discovers that the community has begun Shabbat, he must drop his wallet and begin Shabbat. He is bound by the local community’s acceptance of Shabbat, because G-d follows the community’s decision to begin Shabbat early. Tosefet Shabbat not only testifies the special power that G-d has granted us, but also has a profound impact upon our children. After commanding us to show our anticipation for Shabbat by “creating” a period of tosefet Shabbat , the Torah writes, לדורותם לברית עולם – Shabbat is an eternal covenant, enduring for all generations. When our children see our excitement for Shabbat, that we are so eager to begin Shabbat that we cannot even wait until the time it is meant to begin, they become inspired and recognize the great importance and value of Shabbat. This excitement is what ensures that Shabbat will be a ברית עולם , an everlasting covenant, as it will leave an indelible impact upon our children and motivate them to remain loyal and devoted to Shabbat. In a somewhat similar vein, the Sifteh Kohen cites the Zohar ’s comment that the word לדורותם , which in this pasuk is written without the letter vav ( לדרתם ), may be read as לדירתם – “their households.” The Torah is alluding to us that we ensure the perpetuation of Shabbat throughout the generations by creating a special atmosphere in our homes on Shabbat, by generating excitement and enthusiasm. And we create this excitement by starting Shabbat early, demonstrating how eager we are for it to begin. A number of works mention that tosefet Shabbat is a segulah for childless couples to have children, and one of the sources is this pasuk in Parashat Ki-Tisa. (For other sources of this segulah , see Noam Shabbat , p. 182.) By “creating” Shabbat through the mechanism of tosefet Shabbat , we ensure לדורותם , that we will produce future generations that will continue to preserve and respect the sanctity of Shabbat. Accepting Shabbat early is thus not simply a “nice thing to do.” It is an outright halachic requirement, as well as a powerful expression of our love for Shabbat, which will leave a profound impact upon our children that will endure לדורותם , for all generations, inspiring our descendants to remain faithful to Shabbat and to our heritage.
Appreciating the Gift of Shabbat The Hagahot Ashri (Bava Metzia, chapter 2) tells the story of a man who purchased a bucket of lead from a store in order to seal his roof. He then decided not to seal his roof, and so he sold the bucket to somebody else. When the buyer began removing the contents, he noticed that the bucket was actually filled with silver, and had just a little lead on top to conceal the treasure. It appears that the bucket’s original owner had used it to hide his silver. The first man claimed that the bucket was his property, as the sale was made on false pretenses. Since he was unaware of what was actually contained in the bucket, the sale was void, and the bucket still belonged to him. The buyer, however, countered that once the transaction was made, it was final, and the seller could not renege upon learning of what the bucket contained. The case came before Rabbi Eliezer of Metz , who ruled in favor of the buyer, saying that he could keep the bucket. The seller, the Rabbi explained, never truly owned the bucket. When he first purchased it, he thought he was receiving lead, when in truth he was receiving silver. A person who does not know the value of what he acquires does not legally acquire it. As such, he never truly owned the bucket, and so the person who currently has possession over the bucket is legally entitled to keep it. Later Rabbis applied this concept to spirituality. Unless we recognize the true value of what we have, then we do not really have it. Shabbat is laden with immense spiritual power, but we cannot “own” this power unless we acknowledge its value. It behooves us, then, to remind ourselves of just how special, significant and sacred this day is, and once we have this appreciation, we will reap the incalculable benefits that Shabbat has to offer. The Midrash ( Pesikta Rabbati 14) tells the story of a Jew who came upon hard times and was forced to sell his hard-working cow. The animal was purchased by a non-Jewish man, who immediately began using the cow to plow his fields, and he was very pleased. However, when Shabbat came, the cow refused to work. Even after the new owner beat it multiple times, the cow would not move. The gentile rushed back to the previous owner to demand that the sale be annulled. The Jew went over to the cow and whispered something in its ear. It immediately began plowing. The new owner demanded that the Jew explain to him what he told the cow. The Jew said, “I explained that although it was not able to work on Shabbat while I owned it, now it is owned by somebody who is not Jewish, and so it is allowed to plow on Shabbat.” The non-Jew thought to himself, “If this animal was influenced by its Jewish owner and realized it couldn’t work on Shabbat, then certainly I, who was created in the Divine Image, and who is capable of thinking and understanding, is capable of recognizing my Creator and connecting to Him.” He converted to Judaism, studied Torah, and became one of the Sages of Israel. He was called Rabbi Yohanan ben Torta, as the word תורתא means “cow.” The fourth of the Ten Commandments, which is the command about Shabbat, instructs that it is forbidden to allow the members of one’s household or his animals to work on Shabbat: לא תעשה כל מלאכה אתה ובנך ובתך ועבדך ואמתך ובהמתך... Rav Tzadok Ha’kohen, in his work Tzidkat Ha’tzaddik , explains that a person’s holiness extends to his acquisitions. The man in the story had reached such a high level of piety and kedushah that his animal intuitively understood that it could not work on Shabbat. Specifically, he had such a keen understanding of the spiritual nature of Shabbat that his animal sensed this quality and could not perform work. Everything in our lives, including our material possessions, is connected to our souls, and so our spiritual awareness directly affects it. This is certainly true – and all the more so – of one’s spouse and children. The more we develop our spiritual sensitivity, the more of an impact we have upon our family. If the quality of one’s Shabbat observance can affect his animals, we can only imagine the impact it could have upon his family members. The man’s cow was affected not because it attended classes and lectures, but rather as a natural result of its owner’s deep spiritual awareness, which influences his entire household and all his belongings. By being sensitive to the kedushah of Shabbat, we naturally influence our families, without even having to say anything. This concept is alluded to by the prophet Yeshayahu, in a famous pasuk towards the very beginning of Sefer Yeshayahu: ידע שור קונהו וחמור אבוס בעליו, ישראל לא ידע, עמי לא התבונן. “An ox knows its master, and a donkey, its owner’s trough; Israel has not known, My nation has not understood.” The Hid”a and the Maharam Shif explain this pasuk to mean that righteous people have an impact upon their animals, such as cows and donkeys (the Midrash tells that Rav Pinhas Ben Yair’s donkey refused to eat produce that hadn’t been tithed), yet Beneh Yisrael were disloyal to Hashem and were not impacted by the kedushah around them. The reason, Yeshayahu says, is because עמי לא התבונן – the people did not contemplate and reflect upon the inestimable value of mitzvot . Since they did not recognize the value of mitzvot , they were not impacted by them. We read in the beginning of Sefer Melachim I that when David Ha’melech aged, clothing did not keep him warm. The Sages explain that this was a result of an incident that occurred many years earlier, when David tore a piece of material from Shaul’s garment. Since David failed to show proper respect to clothing, his clothing did not affect him the way it normally would. When we fail to properly appreciate something, it cannot affect us. The same is true of Shabbat. We need to understand, appreciate and respect the special value of Shabbat, its unparalleled spiritual power and the impact it can have. As Hashem told Moshe about Shabbat, מתנה טובה יש לי בבית גנזי – Shabbat is a special gift that He had stored in His treasury, a gift which He sends to our doorstep each and every Friday afternoon. If we recognize the inestimable value of this special gift, then it will have a profound impact upon us and our families.
A famous verse in Tehillim (34:15) instructs, סור מרע ועשה טוב – “Turn away from evil and perform goodness.” This admonition is commonly explained to mean that we must first “turn away from evil” before we seek to “perform goodness.” That is to say, we should not look to engage in exceptionally good deeds while we are still tainted by sin. For example, it is very noble to donate money to charity, but one must first ensure to avoid dishonesty in business before he seeks to perform great charitable acts. Indeed, the Bet Ha’levi comments that Parashat Mishpatim, which discusses civil law, appears in the Torah before Parashat Terumah, which speaks of donating materials for the Mishkan , to teach that one must first conduct himself in a just, honest manner before making charitable donations. Rav Shlomo Wolbe, however, taught that the Rabbis of Mussar explained the concept of סור מרע ועשה טוב differently. They said that the way to achieve סור מרע is through עשה טוב . If a person struggles with a certain negative trait, then instead of focusing on resisting that tendency, he is advised to instead focus on the opposite trait. For example, if a person has a short temper, then rather than focusing on avoiding anger, he should focus to engendering within himself patience. If a person finds that he often has a tendency to look at improper sights, then instead of trying to avoid looking at inappropriate sights, he should focus on accustoming himself to think about sacred matters, marvel at G-d’s world, contemplate Torah concepts, and so on. We live in a very cynical world, where many people frequently talk negatively, complaining and criticizing all the time. The best way to overcome this tendency, which plagues so many of us, is to focus on doing just the opposite – speaking positively, giving compliments and praise, and verbally expressing admiration and appreciation for people and things. Positive speech will gradually have the effect of eliminating negative speech. Shabbat is the time especially suited for this endeavor, for accustoming ourselves to speak positively. We begin Shabbat with the recitation of kiddush , in which we give praise to the Almighty for creating this beautiful world. We step away from our disappointments and difficulties of the workweek and take time to express our gratitude and appreciation for the beautiful world and our beautiful lives. This is the best thing we can do to overcome the tendency to speak negatively – to give praise. Shabbat begins with words of praise to Hashem, and it should continue with words of praise both to Hashem as well as to the people in our lives, and this will have a profound impact upon the quality of our speech throughout the week. On a recent trip to Bnei-Brak, I visited Rebbetzin Koledetsky, a daughter of Rav Chaim Kanievsky, with a group of women, one of whom asked for advice for maintaining shalom bayit (peace in the home). The Rebbetzin gave two suggestions. The first is ויתור – to accustom oneself to give in and not be insistent on having things the way he or she wants. Secondly, she said, everyone should give his or her spouse two compliments each day. To this I might add that just as on Shabbat we have two loaves of bread, we should double our compliments on Shabbat, and give our spouse four compliments. Shabbat is the time to work on increasing positivity in speech, and so it would be appropriate to be especially generous with our praise and compliments on Shabbat. The story is told in Artscroll’s biography of Rebbetzin Batsheva Kanievsky that one Friday morning, her husband, Rav Chaim, was making a siyum on several masechtot (Talmudic tractates) together with his havruta (study partner), Rav Tzvi Yabrov. The Rebbetzin brought coffee and cake from the kitchen for the celebration, as she did whenever Rav Chaim made a siyum , but this time she brought an extra-large glass of coffee that she had never used before. In the presence of all the men in the room, the Rebbetzin declared, “Chaim, the reason I brought in such a large glass is that you deserve extra coffee today because you made a siyum . I’m so proud of you!” Later, the Rebbetzin explained to Rav Yabrov that it is vitally important to give compliments, and it is particularly important for a wife to compliment her husband. She normally complimented Rav Chaim in private, she said, but once in a while she gave him praise in public, as well. The Rebbetzin then made a remarkable statement: “The words a wife uses to praise her husband are the most precious words she will say in her life. There is never a situation where one spouse gives another too much praise.” I recall once reading about a certain marriage counselor who said that he was able to predict the future success of a couple’s marriage when meeting with them by seeing the ratio of compliments to criticism. The more a couple’s compliments exceed their criticism, the greater the chances that they will enjoy a happy marriage. Praise and compliments are vital in a relationship, and it is the best way for us to overcome our natural negative tendencies. On Shabbat, when the family spends time together around the table, we have so many precious opportunities to enhance the quality of our speech. We should make a point of speaking pleasantly to one another, to compliment each another, to share words of Torah, and to greet each other in a warm, friendly fashion. One might wonder whether there is value is giving compliments after he is prompted by listening to a class on the importance of compliments. If the other person also heard the class, and knows that the compliment is given only because a Rabbi taught that compliments are valuable, what effect will the compliment have? (This reminds me of the humorous story of a young man who asked his Rabbi for advice as he and his wife were having marital problems. The Rabbi advised the young husband to bring his wife a bouquet of flowers. The man did as he was told, and as he handed her the bouquet he said, “Here, my Rabbi told me I should buy you flowers.” Quite obviously, this did not go over too well…) I can answer this question based on personal experience. Whenever I give a class about compliments, invariably, people approach me after the class to compliment me. Obviously, they do that because they just heard about the importance of compliments. But still, it leaves me with a good feeling. We all enjoy compliments and receive encouragement from them. A person told me about a certain businessman who was trying to make a sale, and so he repeatedly complimented the buyer. At one point the buyer said, “I know you’re complimenting me because you’re trying to make the sale, but it feels good, so keep it up.” As Rebbetzin Kanievsky said, spouses can never give each other too many compliments. This is true in all relationships, as well. Let us, then, work to overcome the negativity that abounds in this world through positive speech. Shabbat is the perfect opportunity to focus on giving compliments to the people around us, to give praise to Hashem, and to speak positively about everything in our lives.
Shabbat, which marks the culmination of the week, signifies completion. It is the time to take a step back from the humdrum of daily life and appreciate the larger picture. And for this reason, negativity has no place on Shabbat, because when we see the larger picture, we see nothing negative. משפטי ה' אמת צדקו יחדיו – “The judgments of Hashem are true; they are righteous all together” (Tehillim19:10). Hashem’s judgments are undoubtedly true, but they often do not appear as צדק – righteousness. The righteousness can be recognized only יחדיו , when we see the broader picture, how everything fits into place. So often an event seems negative and even tragic, but the day will come in the future when we will be shown the full picture, and we will see very clearly how even the seemingly negative events were beneficial and expressions of Hashem’s unlimited kindness. The Hebrew word רע (“bad”) comes from the word for “break,” as in the pasuk , תרעם בשבט ברזל (“Crush them with an iron staff” – Tehillim 2:9). Things appear “bad” only when they appear to us as “broken,” as isolated fragments. When we view them as puzzle pieces that fit seamlessly together, we can appreciate how they are all part of the Almighty’s master plan for the world. Shabbat is מעין עולם הבא , a glimpse into the next world. Although full clarity will be achieved only in the next world, we can experience a taste of this clarity even in our world, on Shabbat. And thus Shabbat is a time to appreciate the broader picture, that everything we experience is but a small segment of a vast reality which we do not yet see, and it is all good. This is why the word כל – “everything” – features so prominently in our Shabbat prayers, such as in the prayer, ה כל יודוך וה כל ישבחוך וה כל יאמרו אין קדוש כה' . Shabbat is a time of כל , to remind ourselves that when everything is taken into consideration, when we view events not in isolation, but rather as part of כל , we realize that it is all for the best. Parashat Mishpatim, which presents many of the Torah’s civil laws, begins with the introductory phrase, ואלה המשפטים אשר תשים לפניהם – “These are the statutes which you shall place before them.” The Zohar explains that on a deeper level, this pasuk means, אילין סדורין דגלגולא – that is, the Torah alludes here to the concept of gilgulim , that when a person dies without completing his mission, his soul returns to the world. Somehow, the Zohar found a connection between the משפטים , the Torah’s code of civil law, and the notion of gilgulim , the fact that souls return to the Earth when they have “unfinished business” to take care of. The Degel Machaneh Efrayim explains that the concept of gilgulim relates to משפטים because it is the reason why a litigant will occasionally lose his case in a Torah court even though he is correct. There are times when a person is rightfully entitled to compensation, but Torah law will not require the other party to pay. The Zohar teaches that this happens because of the larger picture, because of events in previous gilgulim of which we are unaware. This concept comes to light in a famous story told of the Baal Shem Tov, who once sent his distinguished disciple, the Maggid of Mezritch, to climb a tree next to a certain stream and remain there silently for a day to observe. The Maggid did as he was told, and he saw a wealthy man riding on a horse and stop by the spring to take a drink. As he got off the horse, his money bag fell from his pocket onto the ground. The man did not notice, and so after drinking he simply mounted his horse and rode off. Later, another person came along, saw the purse, took it, and went on his way. Then a visibly destitute man came to the stream and sat down to rest. As he sat there, the wealthy man, who in the interim had realized he had dropped his purse, returned. He saw the pauper and assumed that he must have taken the purse. The pauper denied seeing a purse, and the wealthy man was enraged. He beat the pauper in an effort to force him to confess. When he realized that no confession was forthcoming, he stopped beating the fellow and rode off. The Maggid was bewildered by what he saw. At the end of the day, he got down from the tree and returned to the Ba’al Shem Tov to report what had happened. The Ba’al Shem Tov explained to his student why the events unfolded this way. In a previous life, this wealthy man had borrowed money and refused to repay the loan. The lender took him to court, and the judge unjustly favored the borrower ruled in his favor. The man who took the wealthy man’s purse was, in his previous incarnation, the borrower, who now retrieved his money. The poor man was the reincarnation of the judge, who was beaten for issuing a biased and incorrect ruling. Another story of the Ba’al Shem Tov which illustrates this point is told, interestingly enough, by both the Hafetz Haim (in Sefat Tamim , chapter 4) and Rav Eliezer Papo, in Pele Yoetzi (chapter on theft) and in Orot Elim (pp. 200-201). The Ba’al Shem Tov was once visiting a certain wealthy merchant, who was a dear friend of the Rabbi. While he was there, he noticed a young horse, and he asked his host if he could have it as a gift. The merchant respectfully refused, noting the horse’s great value, as it was capable of performing the amount of work equivalent to that of four ordinary horses. The Rabbi then asked if he could instead go through the man’s IOU documents and take one as a gift. The man was, naturally, apprehensive, fearful that the Rabbi might seize control over a large debt owed to him. Nevertheless, he reluctantly agreed. The Ba’al Shem Tov went through the man’s documents, and took one piece of paper and showed it to the man. “Can I take this one?” he asked. The merchant took one quick glance at the document and breathed a sigh of relief. “Certainly,” he said. “This is a debt owed by somebody who died years ago. I’ll never get that money back, anyway.” The Rabbi thanked the man, took the paper, and tore it into pieces. The man then brought the Rabbi outside to see the horses, and discovered, to his dismay, that his prize horse had suddenly died. He turned to the Rabbi and asked for an explanation. The Ba’al Shem Tov told him that the man who owed him that debt returned to the world as a hard-working horse in order to pay off his debt through his work. Once the debt was transferred to the Rabbi, who tore up the document and waived the debt, the horse no longer had to work, and so it died. Of course, we are not the Ba’al Shem Tov, and thus we are not privy to this information. But stories like this remind us that there is far more to everything that happens than meets the eye, and if we would see the full picture, we would see how it all makes perfect sense. Some twenty-five years, somebody whom I know very well was in his 20’s and looking to get married. He was studying in Lakewood, and every week or two he drove to Brooklyn for a date. Nothing worked out. After dating around thirty or forty girls, he felt very down, and went to Rav Mordechai Schwab of Monsey for some advice and encouragement. “On Purim we wear masks,” the Rabbi told him, “but the truth is we wear masks all the time. I don’t really know who I am and who you are. We don’t know who we were in our previous lives.” It is quite possible that in a previous life, this young man was a boss who mistreated his secretaries, and maybe he fired forty women for no legitimate reason. He was thus required to spend some time with each of them, giving them attention and respect, to rectify the damage he had done in his previous life. In order to facilitate this process, Hashem sent shadchanim to suggest that he date these women, who had been reincarnated. Once we understand the concept of gilgulim , it becomes easier to accept life’s challenges and difficulties. Indeed, Rav Yaakov Hillel, one of the great Kabbalists of our time, remarked that the reason why the great Mekubalim revealed to us the concept of gilgulim is for this very purpose – to understand that we don’t understand, that there is so much background to everything that happens, of which we are unaware. This is especially true in our times, when we are approaching the arrival of Mashiah when all events will become clear and all questions will be answered. All the tragedies that appear to have no explanation – the Holocaust, terror attacks, and so on – will become clear, and we need to realize that there is so much more to every situation than what meets the eye. Rav Yehuda Ades would tell his students that we all need just to live our lives the proper way, and then Hashem will take us to where we need to be to fulfill our purpose in this world. Sometimes, though, we need encouragement to help us overcome life’s challenges, and this is when the concept of gilgulim can help us by reminding us that there is so much we do not see, and that one day everything will become clear. On a personal note, this mindset once helped me get through a very difficult period. I once worked as an eighth grade rebbe in a certain yeshiva. This was just my third year as an educator, and this was an especially challenging class. Eighth grade boys are always difficult to manage, and teaching this class, in particular, was a frustrating and gut-wrenching experience. One day, I thought to myself that perhaps in a previous life, I caused a group of men to waste a lot of time. Maybe I took them to the racetrack or brought them gambling. I have therefore been sent here to spend ten grueling months trying to force them – who have returned in the form of these eighth graders – to learn Torah. This is something we can do to help us remain calm and composed in any situation. If somebody dents our car and gets away with it, this does not seem fair, but it is likely that a score from a previous life is being settled. There is so much going on behind the scenes that we do not know. Once we trust that Hashem always has our best interests in mind even when we cannot see how, life will be so much easier to handle. Shabbat is the time to reinforce this belief. It is the מעין עולם הבא , the time when get a bit of the clarity of the next world. And so there is no room whatsoever for negativity on Shabbat, the day when we see the larger picture and are to recognize how everything is, in the grand scheme of things, only good.
There are several slight variations between the two texts of the Aseret Ha'dibberot (Ten Commandments) that appear in the Torah. Perhaps the most famous variation is that the text in Parashat Yitro commands, זכור את יום השבת - "Remember the day of Shabbat", whereas the text in Sefer Devarim commands, שמור את יום השבת - "Guard the day of Shabbat." Our Sages teach that these two commands of זכור and שמור were given בדבור אחד - simultaneously, in a single utterance, as both commands are vital components of the Shabbat observance. The Ramban explains that the command of זכור refers to the way we are to actively make Shabbat special, such as by reciting kiddush , whereas שמור refers to the Shabbat prohibitions, the actions which we are forbidden from performing on Shabbat. There are numerous references to these two commands both in our prayers and in our traditional customs, such as the two Shabbat candles that women customarily light, which correspond to the commands of זכור and שמור . The Sifra (also known as Torat Kohanim ), in the beginning of Parashat Behukotai, adds another dimension to the command of זכור . It comments that the command of שמור refers to being mindful of Shabbat, whereas זכור requires שתהא שונה בפיך - "that you study with your mouth." A number of commentators interpret the Sifra 's comment as referring to the study of the laws of Shabbat. According to the Sifra - a compilation of statements by the Tanna'im , equivalent to the Mishnah - there is a special requirement to study the laws of Shabbat. When it comes to other mitzvot , learning the relevant halachot is a matter of practical importance, in order to enable us to properly fulfill the mitzvot . But with regard to the mitzvah of Shabbat, it seems, learning the halachot is integral to the mitzvah itself. We are to study the laws of Shabbat not merely to facilitate the proper observance of Shabbat, but also in fulfillment of the Torah's command of זכור את יום השבת , as studying the laws of Shabbat is an important means of "remembering" Shabbat. If we take this concept to its natural next step, we arrive at a fascinating conclusion - that anytime we study the laws of Shabbat, even on a regular weekday, we fulfill the mitzvah of זכור את יום השבת . The Ramban writes that one of the ways we fulfill this command is by referring to the days of the week in relation to Shabbat. We name the weekdays not "Sunday," "Monday," "Tuesday," and so on, but rather, יום ראשון ("the first day"), יום שני ("the second day"), יום שלישי ("the third day"), etc. Each time we refer to a day of the week in this way, we fulfill the command of זכור את יום השבת , because we are at that moment being mindful of Shabbat and its special stature. (Just as a humorous aside, I once met a clerk named Domingo, who proudly told me that his name means "Sunday," and that he knows how to say "Sunday" in every language - and he indeed greeted me by exclaiming " Yom Rishon ! Zuntig !" I did not bother to tell him that this is not exactly accurate. "Sunday" and " Zuntig " come from the word "sun," as it was believed that the sun had a special status on Sunday, and "Domingo" means "day of the god," referring to the special religious significance afforded by other faiths to Sunday. The name יום ראשון , of course, means something entirely different.) Additionally, anytime we purchase something for Shabbat during the week, we fulfill this mitzvah . In light of the Sifra 's comment, we must conclude that learning the halachot of Shabbat during the week, too, fulfills the mitzvah of זכור את יום השבת . Since the study of these halachot reminds us of the special stature of Shabbat, we fulfill this special mitzvah every time we learn the laws of Shabbat - even during the week. Indeed, the Hafetz Hai writes that he knew of a certain great Rabbi who made a point of mentioning something relating to the halachot of Shabbat each day in his regular Torah class, in order to fulfill the mitzvah of זכור את יום השבת . How significant is learning the halachot of Shabbat? The Midrash tells that Hashem instructed Moshe to gather the people on Shabbat to instruct them about Shabbat observance, so that future generations would follow this example and assemble every Shabbat to study the halachot of Shabbat. If we observe this practice, the Midrash teaches, then we are considered as having proclaimed Hashem's Kingship over the world, as the pasuk says, ואתם עדי - "You are My witnesses." Studying the halachot of Shabbat, the Midrash is teaching us, constitutes "testimony" that Hashem is the Creator. Just as the recitation of kiddush on Shabbat - the more familiar way in which we fulfill the command of זכור את יום השבת - is regarded as a statement of testimony that Hashem created the world, studying the halachot of Shabbat, too, is considered testimony. This is how significant it is to study the laws of Shabbat. Through this study, we focus our attention on the uniqueness of Shabbat, which commemorates the world's creation, and we thus give testimony that Hashem is the world's Creator. In conclusion, we should note that the command of שמור can also be fulfilled during the week. The Hafetz Haim writes (in Shem Olam ) that whenever we take the Shabbat restrictions into account when making plans and drawing up our schedule, we fulfill the mitzvah of שמור את יום השבת . Another way we fulfill this mitzvah during the week, the Hafetz Haim adds, is by taking note of how actions we perform during the week are forbidden, or need to be done differently, on Shabbat. For example, if a person is making tea on a weekday, and he points out that on Shabbat he needs to prepare the tea differently, then he has fulfilled the command of שמור את יום השבת , as he is being mindful of the Shabbat restrictions during the week.
Bringing Blessing Through the Study of Hilchot Shabbat The Torah in Sefer Devarim commands us to remember the miracle of the manna, the food which fell from the heavens each day during Beneh Yisrael ’s forty-year sojourn through the wilderness. The reason given for the command to remember this miracle is: למען הודיעך כי לא על הלחם לבדו יחיה האדם כי על כל מוצא פי ה' יחיה האדם “…in order for you to know that a person does not live on bread alone; rather, a person lives on anything that leaves G-d’s mouth.” The manna teaches us that we do not require ordinary food to live. Hashem is the source of all life, and thus He sustains us, in whichever way He chooses. And this is why the Torah commands us to remember this miracle – so we always remember that Hashem has an infinite number of ways to sustain us. This lesson remains relevant and vitally important even today. Rashi (in Parashat Beshalah) tells that the people in the time of Yirmiyahu Ha’navi felt they could not allocate time for Torah study due to the challenges they faced earning a living. To demonstrate the fallacy of this belief, Yirmiyahu showed them the jar of manna that had been kept in the aron (ark) since the times of Moshe Rabbenu. The miracle of the manna proves that Hashem can sustain us in countless different ways. Our livelihood is entirely in His hands, and so we should never feel that we cannot afford the time to learn Torah because of the pressures of earning a living. Indeed, I knew a man named Mr. David Mizrahi (the father of Rav Yosef Mizrahi, of the Mishna Daily project) who kept a jar of cotton balls on his desk as a symbolic reminder of the manna. Whenever business was not going well, he would look at the jar, think about the manna, and feel reassured that his livelihood depends solely on Hashem, who has an infinite number of means of providing his sustenance. The Gemara tells in Masechet Berachot that a Heavenly voice proclaims each and every day that the entire world is fed through the merit of Rav Hanina ben Dosa. This voice is sounded even today; all mankind is sustained through the merit of Torah and mitzvot . Even though we make an effort and go to work for a living, the source of our sustenance is Hashem, who brings blessing to the world in the merit of the study of Torah and performance of mitzvot . The Torah describes Beneh Yisrael ’s daily collection of manna by saying, ויצא העם ולקטו דבר יום ביומו – “The people would go out and collect each and every day.” The Hatam Sofer noted the unusual use of the word דבר – “matter” or “word” – in this pasuk . Why does the Torah speak of Beneh Yisrael collecting a דבר each day? The Hatam Sofer answered based on the Gemara’s comment in Masechet Avodah Zarah (3b) that Hashem studies Torah, as it were, during the first three hours of every day, and later, during the last three hours, He gives the world’s inhabitants their sustenance. The Hatam Sofer explained that the angels, which are purely spiritual beings, need sustenance just as we human beings do, and this is why Hashem studies Torah for the first three hours of the day. Whereas we are sustained by food, angels are sustained by Torah, the spiritual blueprint of the world. During the forty years Beneh Yisrael spent in the wilderness, they resembled angels. The Gemara in Masechet Yoma (75b) says that the manna was “angelic food,” and it was fed to Beneh Yisrael because they lived an angelic existence during that period. It turns out, then, that the manna was “produced” through the דבר ה' , through the words of Torah which Hashem “studies,” so-to-speak, each day. Beneh Yisrael ’s daily ration of manna is thus referred to as דבר יום ביומו , because it was created by the words of Hashem’s Torah, the source of spiritual sustenance. The Hatam Sofer adds that this approach to the manna sheds light on the double portion that fell every Friday in the wilderness. While the manna on other days was produced by Hashem’s study of Torah, the double portion on Friday was produced by the specific study of hilchot Shabbat – the laws of Shabbat observance. This particular field of study is especially powerful, and yields more blessing than the study of other areas of Torah. And thus by engaging on Friday in the laws relevant to Shabbat, Hashem produced an extra portion of manna which descended that day. Whereas ordinary Torah study provides sustenance for that day, learning the laws of Shabbat provides sustenance for two days. Shabbat is the source of all blessing, and so by studying the laws of Shabbat, we tap into this source and bring upon ourselves abundant blessings. Similarly, the Rebbe of Sochatchov writes in his introduction to Igleh Tal that just as Shabbat observance is equivalent to the observance of all other mitzvot combined, the study of the laws of Shabbat is equivalent to the study of all other areas of Torah. There is a wonderful program to encourage and enable people to study the laws of Shabbat via email. One can send an email to shabbathalachot@gmail.com to receive each week a page of halachot relevant to Shabbat according to Sephardic tradition, or to shabboshalachos@gmail.com to receive material in accordance with Ashkenazic practice. This is an easy way to ensure to access the priceless blessings made available through the study of hilchot Shabbat each week. By involving ourselves in this unique field of study, we tap into the מקור הברכה , the source of all blessings, whereby we gain the spiritual nourishment that we need each and every day of our lives.
Why are We Here? Halachah forbids speaking on Shabbat about one’s business affairs and certain other matters. Leaving aside the halachic technicalities regarding the precise types of conversations that fall under this prohibition, let us address the more basic question as to the reason behind this halachah . Why is it forbidden to speak about one’s commercial ventures or his professional pursuits? It is clear that the Torah does not look down upon work and business. We work six days a week in order to support ourselves and our families, and this is perfectly acceptable. So why are we to avoid talking about it on Shabbat? If we abstain from the activities forbidden by the Torah on Shabbat, why are we not permitted to speak about them? Rav Elchanan Wasserman Hy”d , the famous disciple of the Hafetz Haim who led a yeshiva in Baranovich , Lithuania and was eventually murdered by the Nazis y”sh , once traveled to America to raise funds for his yeshiva. His attendant, with a lot of hard work and effort, managed to arrange a meeting for the Rabbi with a certain wealthy and influential secular Jew who owned a large textile factory. The moment Rav Elchanan walked into the room and his eyes met the factory owner’s, they recognized each other and warmly shook hands. They had studied together in elementary school in Europe before parting ways. Quite obviously, they now lived very different lives, as Rav Elchanan was a world-renowned Torah giant, and the factory owner moved to America and abandoned religious observance. “So, what brings you here?” the businessman asked the Rabbi. “The button on my jacked became loose, and so I came to America to have it tightened.” The man looked at Rav Elchanan incredulously. “What? You traveled halfway across the world, living for two weeks on a boat, to tighten the button on your jacket?” “Yes,” Rav Elchanan replied. “I own this entire textile factory,” the man said. “I can have a new jacket made for you in an hour.” “No,” the Rabbi said, “I just need to have my button tightened.” The owner called over one of his tailors, who spent a minute tightening the Rabbi’s button. Rav Elchanan warmly thanked the man and bid him farewell. He left the room without asking for anything else. His old friend stood there gaping in astonishment. Rav Elchanan’s attendant, too, was startled by what he just witnessed. He turned to the Rabbi and said, “It was very difficult to get a meeting with this man. How did you leave without even asking for a donation?” Rav Elchanan assured him that this would not be the last time he and his old friend would meet. Indeed, just a day or two later, the factory owner showed up at the home of Rav Elchanan’s host and asked to speak with him. “I cannot believe you came all the way here from Europe to have your button fixed,” he said. “Please tell me the truth.” “A person’s soul travels a vast distance to come reside in this world,” Rav Elchanan replied. “Just as it is absurd for a person to come to America from Lithuania to fix a button, it is similarly absurd for a soul to come from the highest point in the heavens down to this world to run a factory and have money clinking in the pocket. The soul comes here for something far more important – for the Torah and mitzvot which you were taught in your youth, but have since rejected. You are just tightening a button.” It is told that Rav Elchanan’s poignant words influenced the man, who made a considerable donation to the Rabbi’s yeshiva. The message conveyed by Rav Elchanan to his old friend is discussed at length by the Ramhal (Rav Moshe Haim Luzzato), in the first chapter of Mesilat Yesharim , where he emphasizes that this world serves as merely a gateway to our final destination, the eternal world of the afterlife. If the purpose of our coming into this world was to enjoy the physical and material delights that it offers us, the Ramhal writes, then why do we need a pure, sacred soul? Our souls are holier even than the angels, and they derive no benefit or satisfaction whatsoever from worldly pleasures. The very fact that we possess a soul proves that we exist for a purpose other than mundane, physical enjoyment. The Ramhal cites in this context the analogy drawn by the Midrash Kohelet (6) to a peasant who marries a princess. No matter how much he showers her with gifts, she is never satisfied. All she has known since birth is royalty. She was raised on the finest delicacies and had all her needs cared for by a team of devoted servants. Her peasant husband can bring her oatmeal made from the finest oats seasoned with the finest flavoring, and serve it to her in bed every morning, but this would not satisfy her. Similarly, our souls are accustomed to the pristine spirituality of the heavens. How could food, drinks and material luxury satisfy it? It has come down to this world to receive the kind of nourishment it needs – Torah and mitzvot . Only these “delicacies” can bring it satisfaction. Everything else, all the vain pleasures of the world, are just “buttons,” trivial and insignificant matters. Shabbat is called מעין עולם הבא – a taste, or glimpse, of the next world. It serves as a reminder of the world from where we came and to where we are destined to go. Shabbat reminds us that the money we work so hard to earn throughout the week is just a “button.” We did not come here for that. Our soul descended from the upper worlds for something far more significant than money – for Torah, for kedushah , for spirituality, for mitzvot , for hesed . This is what the soul needs, and this is why it came here. And thus we light special candles for Shabbat to remind us of our soul – נר ה' נשמת אדם – and the special nourishment that it requires. While during the week we are compelled to pay greater attention to the body, to our material needs, on Shabbat we shift our focus onto the soul and its needs. What’s more, on Shabbat we receive a נשמה יתירה – an extra soul, and we thus have two souls to “feed.” This is why Shabbat is a time for Torah study, prayer, songs of praise to Hashem, and general spiritual focus. It is a time to regain our perspective, to remember why we are here. One might ask, if this is the case, then why is there a special mitzvah to eat lavish meals in honor of Shabbat? If Shabbat is to be a day of spirituality, then why specifically on Shabbat are we obligated to enjoy fine foods and drinks? The Hafetz Haim, in his Be’ur Halachah (242), cites the Torat Hayim as explaining that the delicacies we enjoy on Shabbat are in fact symbols of the next world. We eat meat to remind us of the meat of the שור הבר , a special type of animal, which Hashem will prepare for the righteous in the eternal world. For the same reason, we eat fish, which commemorates the meat of the Livyatan (leviathan) which the tzadikim will enjoy in the future. We drink wine for kiddush to remind us of the special wine from Gan Eden which G-d is saving for the righteous. And the two loaves of bread bring to mind the manna, with which Hashem fed Beneh Yisrael in the desert and with which He will feed the righteous in the future. We eat delicacies on Shabbat not just to indulge, but rather to give us a taste of the joy and delights awaiting us in the next world. The enjoyment of Shabbat is intended for us to consider that if our Shabbat is this enjoyable, we cannot even imagine the enjoyment we will experience in the יום שכולו שבת – the eternal Shabbat, the next world. Thus, Shabbat is a time for spiritual focus, to redirect our attention onto the soul, the essence of our being, and the essence of our purpose in this world. We now understand why it is inappropriate to speak about our businesses and professions on Shabbat. Our work is just a “button.” Compared to the needs of the soul, our professional and commercial endeavors are trivial. We spend plenty of time during the week worrying about our “buttons.” On Shabbat, when we are to focus upon the needs of our soul, and contemplate the long journey it has taken to come to this world, it is ludicrous to worry about something as trivial as money. From the perspective we are to gain on Shabbat, the מעין עולם הבא , there is no need to talk about our work. Let us utilize Shabbat for its true purpose – to reflect upon our true purpose in this world, to remind ourselves of why we are here and how we are to spend our brief sojourn on Earth.
Homemade Emunah Many people have observed that the winning numbers of the recent multibillion dollar Powerball lottery add up to a sum of 102 (08+27+34+04+19+10), which is the gematria (numerical value) of the Hebrew word אמונה (1+40+6+50+5). Indeed, our faith is our source of wealth. It is the most valuable asset we could ever own, whose worth far exceeds that of any amount of money. The pasuk says in Tehillim (118:6), ה' לי לא אירא מה יעשה לי אדם – “Hashem is mine, I will not be afraid. What can a man do to me?” The simple meaning of this verse is that since Hashem protects us, we have no reason to fear other people. However, Rav Bloch from Monsey suggested a different interpretation, which he introduced by way of an analogy to a fellow who was traveling by train to a certain location. He was warned that pickpockets often prey on passengers, and so throughout the trip he kept putting his hand near his pocket to check that he had his wallet with him. Finally, he arrived at his destination, and while he was there he happened to come upon an enormous sum of money – millions of dollars. He immediately purchased a piece of material into which he placed the money, and he wrapped that material around his body, underneath his clothes, in order to safeguard it. On the way home, he does not bother checking his wallet on the train. Even if his wallet would be stolen, he figured, it would make no difference to him, because he had millions of dollars safely protected. Another example might be somebody who finds out he won the Powerball lottery, and when he rushes out to his car to go claim his prize, he sees a parking ticket on the windshield. The ticket does not disturb him for even a moment. He just won millions of dollars. A parking ticket means nothing. In this pasuk in Tehillim, David Ha’melech says ה' לי – he has Hashem, and this faith is far more valuable than anything in the world. At every moment of his life, he had just won the lottery, because he has Hashem with him. And so he was not afraid of anybody. Anything that anyone could do to him would be like a parking ticket after winning the billion dollar jackpot. The Gemara in Masechet Berachot (17b) tells that a Heavenly voice announces every day that Hashem sustains the entire world in the merit of Rabbi Hanina ben Dosa, who ate just one קב – an ancient measurement – of carob all week. Rabbi Hanina was impoverished, and all he could afford to eat all week was this amount of carob. The word קב has the gematria of 102, and thus alludes to emunah . The Gemara is telling us that Rabbi Hanina was able to overcome the hardships he endured with his קב – through faith. This was his “winning ticket” that made everything else seem trivial. By realizing that we have Hashem with us, no problem can upset us or get us down. And it was in the merit of Rabbi Hanina’s extraordinary level of emunah that Hashem sustained the entire world. Another example of Rabbi Hanina’s emunah is found in Masechet Ta’anit (25), where the Gemara tells that once his daughter mistakenly poured vinegar into the lamps of the Shabbat candles instead of oil, and she was very upset. Rabbi Hanina assured her everything would be fine. He told her that the One who decreed that oil should burn can also make vinegar burn. Sure enough, the candles continued burning throughout the entire Shabbat. Of course, few of us are on the level where we truly feel this way, where nothing disturbs us because of our emunah . How do we reinforce our belief that Hashem is always with us and helping us? The Mishna in Masechet Bava Metzia (38b) establishes that if somebody finds fruit , he should not replace them , even if he sees that they are no longer fresh, he should not exchange them with other, fresher fruits. The Gemara explains the reason for this halachah : אדם רוצה בקב שלו מתשעה קבים של חבירו – “A person prefers one קב of his own than nine קבין of his fellow’s.” In ancient times, people would grow their own fruits, and the Gemara here teaches that by nature, a person prefers a small amount of fruit which he grew over a larger amount grown by somebody else. We prefer our own handiwork over even greater quantities of other people’s handiwork. One home-baked cookie is preferable to nine from the bakery. The word קב , as we have seen, alludes to faith. Our Sages here teach that a single portion of “homemade emunah ” is more meaningful and inspirational than nine portions of somebody else’s. We derive far more strength from our own personal stories of Providence, from our own experiences when we felt Hashem helping and guiding us, than from other stories. We can hear many stories of others, but even altogether they have less of an impact than a single personal experience. This is the key to developing emunah : to produce our own קב , our own faith experiences. Rav Yechezkel Levenstein’s daughter, Rebbetzin Zlata Ginsburg, recalled that although her father did not generally buy lavish gifts for his children, there was one thing for which he gave generous rewards. He once handed her and her sister notebooks and told them to write down every time they saw Hashem’s Providence, promising to reward them for every entry. This led the daughters to keep their eyes open to see Hashem in their lives, and they filled many pages in their notebooks. This is how vitally important it is to look for Hashem’s Providence and to record our experiences. This is the קב שלו – our own personal experiences which inspire us and build our faith far more effectively than any other stories. Recently, I experienced the power of “homemade emunah .” I delivered a class on the importance of the סעודה רביעית – also known as מלוה מלכה – the meal on Motzaeh Shabbat, which should be accompanied by the singing of special songs and talk about Mashiah . When I researched the topic, I discovered that there are many beautiful songs with which I was not yet familiar. As I was looking into the song אל תירא עבדי יעקב , which is traditionally sung on Motzaeh Shabbat, I was told that there is a tune for this song used by the Syrian community, and I wanted to learn it and the other Motzaeh Shabbat melodies. Shortly thereafter, I happened to be speaking with my dear friend Rico Tuson ( responsible for disseminating tens of thousands of cd’s all around the world and the manager of learntorah.com ) who told me that Hazan David Shiro released an album containing traditional Syrian melodies. He gave me the album to listen to, and sure enough, the first group of tunes consisted of songs for Motzaeh Shabbat, including אל תירא עבדי יעקב . I wanted to hear the tunes, and Hashem sent them to me. This was my קב שלו , a personal experience of השגחה פרטית which served to bolster my emunah . ( Later I noticed that the haftarah of Perashat Bo , the week I received the cd quotes the pasuk אל תירא עבדי יעקב that is the source of that song) This is the motivation behind the Hashgahah Peratit Journal project, which has been started in memory of Mr. Charles Sultan. Mr. Sultan began keeping a journal after seeing a letter signed by Rav Moshe Feinstein and Rav Yaakov Kaminetzky, the leading sages of American Jewry in the late 20 th century, urging people to take note of Hashem’s involvement in their lives as a means of developing emunah . The letter emphasized that recognizing השגחה פרטית is one of the pillars of Jewish faith, and it is especially important as part of our efforts to educate our children in emunah . How beautiful it would be for a family if everyone kept such a journal, and then read selected stories around the Shabbat table. This would not only enhance the Shabbat experience, but also build our emunah and that of our children, as we all gain inspiration from the occasions in our lives when Hashem’s presence was seen and felt very clearly. We are attaching a pdf of the journal with this email, and anybody interested in receiving a single copy should send an email to info@dailyemunah.com . Those interesting in printing multiple copies for their institutions should contact Advanced Copy Center in Flatbush at 718-677-9781. The Gemara in Masechet Moed Katan (5a) comments, כל השם אורחותיו זוכה ורואה בישועתו של הקדוש ברוך הוא , which is commonly interpreted to mean that whoever pays close attention to his conduct, thinking very carefully about how he should act, earns G-d’s help in combating his evil inclination. (This explanation is given by the Mesilat Yesharim .) Rav Yaakov Hillel, ( Rosh Yeshivat Ahavt Shalom) however, explained the Gemara’s remark differently. He said that if a person carefully studies his life to see Hashem’s Hand guiding him and helping him, and recognizes G-d’s Providence in his daily life, then he is rewarded with Hashem’s help in overcoming his troubles. The more we develop our קב שלו , and recognize Hashem’s involvement in our lives, the more worthy we will be of His ongoing assistance and blessing.
The Unparalleled Enjoyment of Torah Learning on Shabbat וקראת לשבת עונג – we are obligated to enjoy ourselves on Shabbat by engaging in activities we find pleasurable. For that reason, there is a mitzvah to enjoy fine foods and drinks on Shabbat. Additionally, the Yalkut Reuveni (Vaethanan) observes that the word שבת may be read as an acrostic representing the words ש ינה ב שבת ת ענוג – “Sleep on Shabbat is enjoyment.” Indeed, many people enjoy naps on Shabbat afternoon. However, the work Noheg Ke’tzon Yosef (cited in Hedvat Shabbat ) notes that the word שינה can mean not only “sleep,” but also “study,” as in the words משנה and שינון . Torah study on Shabbat is pleasurable, and thus fulfills the mitzvah of עונג שבת . Many sources underscore the special delight that we experience when we learn Torah. David Ha’melech exclaims in Tehillim (119:92), לולא תורתך שעשועי אז אבדתי בעוניי – “If Your Torah had not been my delight, I would have been lost in my suffering.” It was the unique pleasure and joy of Torah that sustained David during his periods of hardship, and it is likewise what has sustained the Jewish People throughout our centuries of persecution and exile. However, while Torah learning is always a source of joy and delight, the sanctity of Shabbat adds special “flavor” to Torah learning, making learning on Shabbat an especially pleasurable experience. The pasuk in Shir Hashirim (4:11) describes Torah as דבש וחלב תחת לשונך – “honey and milk under your tongue” –and this verse is, incidentally, one of the reasons why we eat sweet dairy foods on Shavuot, to celebrate the special sweetness of Torah, which is compared to milk and honey. The Hid”a noted that the last letters of the words דב ש וחל ב תח ת spell the word שבת , alluding to the fact that the enjoyment of Torah study is experienced on Shabbat in an especially profound way. Likewise, the pasuk in Tehillim (94:19) speaks of how the comforting words of Torah provide succor and relief during times of distress: ברוב שרעפי בקרבי תנחומיך ישעשו נפשי . The Roke’ah (56) observes that the first letters of the words ש רעפי ב קרבי ת נחומיך spell the word שבת – another allusion to the unique joy of Torah learning on Shabbat. The Midrash ( Shemot Rabbah 5:18) relates that during the Egyptian bondage, Moshe Rabbenu gave Beneh Yisrael scrolls to read and study on Shabbat, so that the joy of study would lift their spirits and give them strength and encouragement amid their suffering. Pharaoh thus told Moshe to tell Beneh Yisrael , ואל ישעו בדברי שקר – “They shall not engage in words of falsehood” (Shemot 5:9). The Midrash explains the word ישעו as a reference to the special שעשוע – delight – of Torah study. He did not want Beneh Yisrael to be encouraged and uplifted by the joy of Torah study on Shabbat, and so he ordered them to discontinue their weekly Shabbat learning. As the Midrash comments, אל יהו משתעשעין ואל יהו נפישין ביום השבת – “Let them not delight and rest on Shabbat day.” Pharaoh understood that Torah study on Shabbat brings unparalleled joy, and he did want Benei Yisrael to experience this joy. In fact, Rabbi Biederman ( Be’er Ha’hayim – Hanukah) tells that the Hazon Ish said that if a non-Jew would realize the joy experienced by a Jew by studying Gemara on Shabbat morning, he would convert to Judaism to share in this joy: אם היה גוי יודע ומרגיש הטעם הנפלא שיש לאדם הלומד דף גמרא קודם תפילה ביום שבת קדש היה בא להתגייר לחסות תחת כנפי השכינה. If a non-Jew would realize and feel the wondrous flavor that a person experiences when learning a page of Gemara before prayers on the sacred day of Shabbat, he would come to convert and take refuge under the wings of the Shechinah . The Hid”a, in his Mahazik Berachah ( Orah Haim 290), writes that there is special value in arriving at a hiddush – a new Torah insight – on Shabbat. He cites the Arizal’s teaching that when a person arrives at a hiddush on Shabbat, this brings special delight to the souls of his deceased parents and ancestors in the next world. For this reason, the Arizal explained, the mitzvah of Shabbat is juxtaposed to the command of honoring parents, both in the Ten Commandments (Shemot 20, Devarim 5) and in Parashat Kedoshim (Vayikra 19:3) – because on Shabbat one has the special opportunity to help his parents’ souls. Indeed, the Pele Yoetz writes that the primary obligation of כבוד אב ואם – honoring parents – applies after the parent’s death, when the child can elevate the parent’s soul by studying Torah and performing mitzvot , thus helping the parent when the parent needs it the most. The Pele Yoetz describes a child’s Torah and mitzvot as “delicacies” ( מטעמים ) which bring his parents great joy and pleasure. And the Arizal teaches us that this is especially so on Shabbat, when our Torah study has greater power and brings greater joy – both to us and to our deceased forebears. The Hid”a adds that learning new material also qualifies as a hiddush , and thus all of us are able to experience the unique joy of hiddush on Shabbat by studying new Torah material that we had not learned before. A person once came to Rav Shlomo Wolbe for encouragement after the death of a parent. Rav Wolbe asked the man if he attended summer camp as a child, and the man answered that he did. “Did your mother send you care packages while you were in camp?” Rav Wolbe asked. Again, the man answered in the affirmative. “Well, when parents pass on to the next word,” Rav Wolbe said, “it’s the child’s turn to send care packages to them. By learning Torah and performing mitzvot , a person brings great joy and delight to his parents. Especially on Shabbat, we have the opportunity to experience unparalleled joy and to bring unparalleled joy to our deceased forebears through the study of Torah. Alongside the other delights of Shabbat – the fine foods and drinks, and the Shabbat nap – we should also make time for the greatest delight of all, the unique joy and exhilaration of Torah learning.
“And Behold, It Was Very Good”: Seeing the Positive At the very end of creation, just before the first Shabbat, G-d looked upon the world and saw that והנה טוב מאד – “Behold, it was very good” (Bereshit 1:31). Rav Yaakov Kaminetzky noted that the word והנה (“behold”) is generally used in reference to something unexpected. For example, the Torah says that when Rivka gave birth, והנה תומים בבטנה – “behold, there were twins in her stomach” (Bereshit 25:24). Pregnant women expect to deliver just one baby, and the onlookers were surprised when two infants exited her womb. Another example is when Yosef was told that הנה אביך חולה – “behold, your father is ill” (Bereshit 48:1). Our Sages teach that people in ancient times did not become sick before passing on, and so Yaakov’s illness was something unexpected. Similarly, the phrase והנה טוב מאד suggests an element of surprise, or something counterintuitive. There are many aspects of creation that we would hardly consider “good” – such as death, disease, war, and man’s negative tendencies. However, at the end of the process of creation, just as the first Shabbat was about to begin, G-d announced הנה טוב מאד – as opposed to what we might at first think, the world is not just good, but “very good.” The Hovot Ha’levavot (6:6) tells the famous story of a certain pious person who was walking with his students and passed by the carcass of a dog that emitted a strong stench. The students exclaimed, “This carcass is so smelly!” The pious man then said to them, “Look how white the teeth are!” The students immediately learned the lesson, and regretted focusing on the negative rather than finding something positive to say. The Hovot Ha’levavot noted that if this man was able to find something positive to say about a dead dog, then certainly we are capable of finding and focusing upon the positive aspects of all living people. And this was precisely the message the pious man wished to convey to his students – to accustom themselves to speak positively and see all that is positive about the world. Rabbenu Yonah mentions this story in his Sha’areh Teshuvah (3:217), and writes: כי דרך הישרים לכסות על כל פשעים ולשבח האדם כי נמצא בו דבר טוב “For it is the way of the upright to overlook all the wrongdoing and to praise a person for the good qualities found in him.” Rav Shimshon Pincus ( Tiferet Shimshon , p. 157) added that this pious man was not just trying to convey a lesson. When he saw the carcass, his mind naturally focused on the white teeth. The concept of והנה טוב מאד , of always seeing the good, was so ingrained in him, that his first instinct upon seeing a rotting animal carcass was, “Look how white its teeth are!” When Rav Povarsky, the Rosh Yeshivah of Ponevizh, eulogized Rav Eliyahu Dessler, he called him a חסיד (a pious man). He explained that the Hovot Ha’levavot , in telling this story, refers to the pious man as אחד מן החסידים (“one of the pious people”). Anyone who has this quality of looking for the positive aspects of every person and every situation is truly a חסיד , and therefore, Rav Dessler, who embodied this quality, should be considered a חסיד . Rav Meir Hadash z”l, the mashgiah in Yeshivat Hevron, studied in the yeshiva at the time when it was led by the Alter (“Elder”) of Slobodka (Rav Nosson Tzvi Finkel a”h). He told that one year, on Simhat Torah, a certain student in the yeshiva who was known for being unmotivated drank and became slightly inebriated. Feeling looser than usual, the student spoke of his spiritual ambitions and how much he would like to achieve in Torah and religious observance. Rav Hadash heard what the boy said, and later that day he went over to the Alter to excitedly tell him about how this young man truly desires to grow. The Alter replied, “When we came to Eretz Yisrael , all the boys were uplifted and inspired – but I didn’t see any uplifting or inspiration in this student. Thanks to what you told me, I see that he, too, is uplifted and inspired.” He then added that he wished he had known about this earlier, as he would have honored this student with the privilege of holding the Sefer Torah during the hakafot . The Alter decided to conduct hakafot sheniyot – additional hakafot on the night after Simhat Torah, a practice he did not normally observe, so he could give this young man the honor of dancing with the Sefer Torah. Rav Meir Hadash showed the Alter this story told by the Hovot Ha’levavot , noting how he, too, was capable of seeing the goodness within each and every individual. Rav Yehuda Mintzberg told that a certain great sage in Jerusalem became frail towards the end of his life and was forced to use a wheelchair. When his wheelchair was first brought to him and he was using it for the first time, he looked up to the heavens and said, “Thank you, Hashem. In my old age, when I am weak and my legs cannot carry me anymore, You provided me with this chair so I can get around!” At a moment when most people would become depressed, he saw the positive and felt joyful and appreciative. In any situation in life, a person can choose to see the “white teeth” instead of focusing on the negatives. The Gemara comments in Masechet Shabbat (58a) that a “good guest” is a guest who looks at all the bread, wine, meat and desserts at the table and thinks to himself, “My host went through all this trouble for me!” By contrast, the Gemara then teaches, a “bad guest” is a guest who looks at how little he ate and drank in contrast to everything on the table, and thinks to himself, “What do I have to be grateful for? My host did all this for his wife and children.” The Rabbis teach us that we are all “guests” at G-d’s “table,” and we should be “good guests” by looking at all the beauty and goodness in the world and feeling grateful. Rather than complain or think that G-d really does not do too much for us, we should train ourselves to see all the positives and feel appreciative. Rav Ades once attended a sheva berachot celebration, and he saw that a young man walked in and disliked the smell of the chopped liver. He commented on the liver’s unpleasant smell, and so none of the guests ate it, and it all went into the garbage. Rav Ades decided that from that time on, whenever he attended a sheva berachot , he will make a point of noting something beautiful and elegant– the rolls, the tablecloths, the glassware, etc. In order not to be influenced by that young man’s negativity, Rav Ades decided to go out of his way at every such event to observe the positive. This should be our attitude at all times, but especially on Shabbat, when we end our workweek and step back to recognize all the blessings in our life. This is the time to make a special effort to look beyond the problems and hardships and see all that is good and beautiful about our lives and the world, and give praise and thanks to the Almighty for all He does.
Shabbat and the Paradigm Shift Before Yosef’s brothers recognized the vizier of Egypt as Yosef, he dealt with them very harshly, casting serious accusations about them and framing them with theft. Finally, Yosef revealed to them who he was, and made it clear to them that he harbored no hard feelings towards them whatsoever. In an instant, they realized that the person whom they had assumed hated them and was working to ruin their lives was, in truth, their loving brother who deeply and sincerely cared for their wellbeing. The Torah (Bereshit 45:3) says that at that moment, ולא יכלו אחיו לענות אותו כי נבהלו מפניו – “His brothers were unable to respond to him, because they were terrified of him.” The Midrash ( Yalkut Shimoni ) comments that the brothers’ stunned reaction can teach us a lesson of what will happen to each and every one of us in the future: אמר ר' שמעון בן אלעזר אוי לנו מיום הדין אוי לנו מיום התוכחה ….. יוסף קטנו של שבטים היה ולא יכלו אחיו לענות אותו כי נבהלו מפניו , לכשיבוא הקב"ה ויוכיח כל אחד ואחד לפי מעשיו על אחת כמה וכמה. Rabbi Shimon ben Elazar said: Woe unto us on the day of judgment, woe unto us on the day of reproof… Yosef was the younger [brother] among the tribes, yet his brothers were unable to respond to him because they were frightened of him. When the Almighty comes and reproves each and every person according to his actions, all the more so. What exactly is the analogy drawn by the Midrash between Yosef’s revelation to his brothers and the events that will transpire at the time of the final judgment? The Imreh Emet explains that at the end of days, when we finally “meet” Hashem, all the concealed information about our lives will be revealed. When Yosef said the two words אני יוסף (“I am Yosef”), the brothers instantly understood everything. They realized that this man, who they thought was just a ruthless tyrant bent on persecuting them, was in truth working to help them, to bring them to repentance for the sin of selling him as a slave. He was orchestrating a situation whereby they would have to sacrifice themselves to save their younger half-brother, Binyamin – the precise opposite of what they had done to him. The brothers saw Yosef as an evil oppressor, when in truth he was their loving and devoted brother. Similarly, the Imreh Emet writes, when we will stand before G-d at the end of days, we will discover that all the times when it appeared that Hashem was trying to hurt us, Heaven forbid, He was, in truth, trying to help us. All the events in our lives that seemed harsh and cruel were really illusions, and were actually to our benefit. In modern terminology, this kind of experience – discovering a heretofore concealed piece of information which changes our entire perspective on something – is called a “paradigm shift.” The Merriam Webster Dictionary defines the term “paradigm shift” as “an important change that happens when the usual way of thinking about or doing something is replaced by a new and different way.” When something happens or is learned that causes us to look at something differently, we experience a paradigm shift. Interestingly enough, the example given by the Merriam Webster Dictionary for the usage of this term relates to the theory of evolution: “This discovery will bring about a paradigm shift in our understanding of evolution.” Without realizing it, the dictionary’s authors chose the perfect example of a paradigm shift. In the end of days, all people will discover Hashem, and this will cause a fundamental change in outlook, leading people to reject the underlying basis of evolutionary theory, which is that the world came into existence on its own, without a Creator. Recognizing the truth about Creation will bring about the ultimate paradigm shift – a dramatic change in how people view the world. They will look at the giraffe’s extended neck not as the result of its stretching to reach leaves, but rather as the way Hashem, in His infinite wisdom, created the giraffe from the outset. Every explanation will suddenly appear meaningless, as it will be revealed to have been predicated on fundamentally mistaken premises. Over the course of our lives, we often experience paradigm shifts, both big and small. An enlightening example is a story told by Rabbi Paysach Krohn in his Illuminations of the Maggid about an unusual event that once took place on visiting day in a certain summer camp. A stretch limousine pulled up in the parking lot, and two campers excitedly ran to the limousine. After several minutes, the limousine – to everyone’s shock – drove out of the parking lot and onto the grass, and continued until the entrance to the boys’ bunk. The window rolled down, and somebody was seen peering outside through the door. The limousine then drove to the camp director’s bungalow, and the passengers got out of the car, entered the bungalow, and remained there for a while. The reactions of the campers and guests were predictable. They all said sneeringly, “Look what you can do when you have money!” They naturally assumed that two campers had especially wealthy parents, who, due to their privileged status, allowed themselves the luxury of driving straight to the bunk and spending time with the camp director. People looked askance at what they assumed to be this grossly unethical conduct. Soon thereafter, however, word spread that this is not what happened at all. Those two campers came from an ordinary family, that was not wealthy. Unfortunately, their father was very sick and frail, and was not expected to live for much longer. Given his fragile condition, the father could not drive to the camp to visit his sons. However, some of the family’s friends donated money to hire a large limousine so the man could lie down comfortably and thus make the trip. When he arrived in the camp, his sons very much wanted him to see their bunk. As the man could not walk from the parking lot, the vehicle drove right up to the bunk so he could see it through the window. Then, the man needed to sleep in a proper bed, and so he was brought to the most comfortable bungalow in the camp, the one belonging to the director, where he took a nap. What at first appeared as an act of arrogance and entitlement was, in truth, the heartrending sight of a dying patient coming to see his children despite his ailing health. This is a paradigm shift – when a missing piece of information changes one’s entire outlook on a situation once he discovers it. Until he receives that information, he sees things incorrectly. We often fail to look at events in our lives from a positive angle because, like Yosef’s brothers, we are missing vital pieces of information. And just as Yosef’s brothers eventually realized that their seemingly harsh situation was being orchestrated and handled by their loving brother, we will similarly be shown that everything that happens to us is being done by our loving Father entirely for our benefit. Whether it’s national calamities such as the Inquisition, the Crusades and the Holocaust, or our personal struggles and misfortunes, we will, in the future, receive the missing information that will fundamentally change our outlook. The experience of Shabbat, as we know, is a taste of the next world, when everything will be clear. The future world is called יום שכולו שבת – “the day that is entirely Shabbat” – because we catch a glimpse of that world every Shabbat. And so each and every week, on Shabbat, we are given the special ability to experience a paradigm shift, to look upon our lives and look upon the world from a different, more positive, perspective. We are given the special ability to recognize that Hashem created the world and is governing our lives, always leading us at every stage to precisely where we need to go. By opening our minds to perceive our lives differently, and by opening our eyes to view the world from a positive outlook, we can experience a profound paradigm shift each and every Shabbat, which will then make our lives happier and more fulfilling.
אשרי העם שככה לו One of the great early Chassidic Rebbes, the Toldot Yaakov Yosef , described himself as somebody who was, by nature, a קפדן – meaning, he was easily angered. In order to address this problem, he consulted with his Rabbi, Rav Menachem Mendel of Vitebsk. To his surprise, Rav Menachem Mendel did not respond, and gave him no advice. Soon afterward, the Toldot Yaakov Yosef was traveling on a wagon together with a group of people, and they were stopped by a pauper who asked if he could join them. The Rebbe said that the wagon was full, but there was room in the back, with the baggage. The beggar happily agreed to sit with the baggage, despite the discomfort, and so he climbed in. During the journey, the Rebbe from time to time turned around to check on the pauper and to ask how he was managing. Each time, the pauper replied that he was fine. On one occasion, the poor man gave a different response, citing the pasuk , אשרי העם שככה לו – “Fortune is the nation that is like this.” The simple meaning of this phrase is that it introduces the next clause: אשרי העם שה' אלוקיו – “fortunate is the nation that Hashem is its G-d.” Meaning, this pasuk proclaims that we have the good fortune to be Hashem’s people. This poor beggar, however, gave a different interpretation. He explained the pasuk to mean that people who appreciate things the way they are – שככה לו – are fortunate. People enjoy happiness in life when they live with this mindset of ככה לו , of accepting reality as it is without complaining and without wishing things were different. The Rabbi’s fellow passengers thought this was a humorous reading of the verse, but he took this insight very seriously, as conveying a powerful lesson about how to avoid anger and hostility, teaching us to accept difficult situations without letting them disturb us. The Toldot Yaakov Yosef returned to his Rebbe and told him this story and the interpretation to this pasuk shared by this mysterious pauper. His Rebbe said that this man was Eliyahu Ha’navi, whom Hashem sent to teach him the secret to avoiding anger. As he so sincerely and eagerly wished to overcome his tendency to grow angry, Hashem came to his aid and sent him Eliyahu to teach him this profound lesson. The way we avoid anger is through the mindset of ככה לו – accepting every situation and recognizing that it is precisely the way it is supposed to be. On this basis, we understand more fully the particular importance of avoiding anger on Shabbat. The Abudarham (an early commentator to the siddur ) records the custom – which is still observed in some communities – to recite on Shabbat this pasuk , אשרי העם שככה לו אשרי העם שה' אלוקיו , at the time when the Torah is taken from the ark. One of the explanations given for this custom is that Shabbat is the day when we receive the Torah, and the Torah gives us this perspective of ככה לו , of accepting every situation in which we find ourselves. Indeed, the work Kav Ha’yashar (chapter 86) cites the Zohar as commenting that when the Jewish People come to the synagogue on Shabbat and pray properly, and they then return to their homes which are properly arranged in Shabbat’s honor, the angels sing the praises of Am Yisrael , exclaiming, אשרי העם שככה לו . This pasuk , and the message it expresses, is especially relevant on Shabbat. Shabbat is the time to reinforce our mindset of ככה לו , that everything is always precisely the way Hashem wants it to be, and we should therefore accept all difficult situations calmly and without anger. The Hid”a, Rav Haim Yosef David Azoulay, once wrote during his travels, כל עכבה לטובה – “Every delay is for the best.” One of the most common causes of anxiety and anger is being delayed. When we are forced to sit in traffic, when we miss a train or flight, or when somebody arrives later than they were supposed to, we instinctively feel tense and resentful. But in such situations we must remember the message of אשרי העם שככה לו – that this is precisely what was meant to happen. By reminding ourselves that Hashem always works everything out precisely the way it is supposed to unfold, we can avoid anger and remain calm and serene even when we find ourselves delayed. A story told in my family exemplifies this message. We have a tradition in the family that when my mother’s grandfather was on his way to the boat to sail to the United States, he stepped on a nail, which caused him to miss his boat. As it happened, that boat sank. אשרי העם שככה לו – we must remember that everything is precisely the way it is supposed to be, and therefore we have no reason to become frustrated or angry when things do not go the way we want them to. We recite each day in the korbanot section the Torah’s command of the קרבן תמיד , the daily sacrifice that was brought every morning and afternoon in the Bet Ha’mikdash . The Torah commands, את הכבש אחד תעשה בבקר ואת הכבש השני תעשה בין הערבים – “You shall make the first sheep [as a sacrifice] in the morning, and make the second sheep [as a sacrifice] in the afternoon.” The Hozeh of Lublin commented that the letters of the word כבש (“sheep”) can also be read to mean “restrain,” as in the Mishnah’s famous adage in the Pirkeh Avot , איזהו גבור הכובש את יצרו – “Who is mighty? He who restrains his inclination.” This pasuk , the Hozeh explained, alludes to the fact that besides actually offering sacrifices in the Bet Ha’mikdash , we also have another way of bringing an offering to Hashem – by exercising self-control both in the morning and in the afternoon. People are most prone to anger in the home. The home is often tumultuous and chaotic, and many situations arise in family life that can cause tension and frustration. Furthermore, as Rabbi Ades noted, people are generally subdued around their peers outside the home, and too self-conscious to express anger and frustration at the office or at social events. And so very often, when people arrive home, where they are uninhibited, they release all their pent-up anger. The Hozeh thus teaches that we must bring an offering of self-restraint twice each day – when we return home from the synagogue in the morning, and when we return home from work in the afternoon. These are the times which are especially conducive to anger, and we must therefore work to control our emotions and ensure to react calmly to whatever difficult situation presents itself in the home within the family. The way we achieve this self-restraint is through the mindset of ככה לו , the realization that everything is always precisely the way it is supposed to be. Rav Ades noted the practice observed by many people when they visit the sacred city of Tzefat to immerse in the Arizal’s mikveh . Although the water is very cold, and immersing in it is exceedingly difficult and uncomfortable, people observe this practice because the Arizal said that whoever immerses in his mikveh will earn the privilege of performing teshuvah before his passing. However, Rav Ades lamented, people fail to realize that they have the ability to immerse in the Arizal’s mikveh each and every day. We can turn our homes into a mikveh by remaining calm and not reacting when things aren’t happening in the home the way we want them to. Exercising restraint in the home has the same effect of spiritual cleansing as immersing in the Arizal’s mikveh , and brings a person just as much atonement, merit and blessing. Rav Ades further told that he once had a friend who considered going into self-imposed exile, as some Rabbis would occasionally do many years ago. Rav Ades asked the man, “Are you able to stay at home without becoming angry and upset?” The man confessed that he could not. “Then you are not interested in going into exile. You are interested in a picnic.” The way to earn atonement is not by leaving the home, but by remaining at home and developing the skill of remaining calm and serene in all situations.
Teaching Halachah Teaching halachah , whether it’s at the Shabbat table with one’s family, a teacher in the classroom, or a Rabbi with his congregants, is generally quite challenging. Many people enjoy studying Humash, Mussar and Aggadah (stories and teachings in the Midrash), but few people become excited over the story of Halachah . Rabbenu Yosef Haim of Baghdad (1835-1909), more commonly known as the Ben Ish Hai, the name of his most famous and most popular work, tells us how he sought to overcome this problem. The work Ben Ish Hai is a compendium of weekly lectures which Rabbenu Yosef Haim delivered each week over the course of two years in his synagogue in Baghdad. He delivered weekly lectures for much more than just two years – lectures which went on for two hours and which were attended by many hundreds of men, women and children – but he chose the lectures of a certain two-year period for publication in this work. The work Ben Ish Hai is unique in that it consists of halachic material, each section of which is introduced with a discussion of Aggadah related to that week’s parashah. Ingeniously, the Ben Ish Hai blends the halachic discussion into the section of Aggadah , finding a point of connection between the parashah and a practically relevant area of Halachah . In his introduction to this work, the Ben Ish Hai explains why he followed this system. He cites the Gemara’s comment in Masechet Sanhedrin (38) that when Rabbi Meir lectured, he would spend one-third of the lecture discussing Halachah , another third talking about topics in Aggadah , and the other third telling משלים (stories). The reason, the Ben Ish Hai explains, is because בהלכות בלבד אין לב המון העם נמשך אחריהם – laymen are not generally drawn to words of Halachah . They generally find Aggadah and stories more interesting, and are less likely to pay close attention to la halachic discourses. Therefore, Rabbi Meir would incorporate Aggadah and stories into his lectures, thereby keeping the people’s interest and attention so that they would learn and absorb the halachot he taught. The Ben Ish Hai proceeds to cite the story told in Masechet Sotah (40) of two Sages, Rabbi Abahu and Rabbi Hiyya bar Abba, who went to a certain place and delivered lectures. Rabbi Hiyya spoke about halachic matters, and he drew a much smaller crowd than Rabb Abahu, who lectured on Aggadah . Rabbi Hiyya felt dismayed over the low turnout to his lecture, and Rabbi Abahu consoled him by drawing a comparison to two merchants who came to a city, one peddling diamonds and the other cheap trinkets. The vast majority of the townspeople could not afford diamonds, and thus they naturally flocked to the second merchant. Similarly, masses will flock to hear a lecture on Aggadah , and only a few scholarly individuals will go hear complex halachic discourses. Rabbi Hiyya was selling “diamonds,” so-to-speak, teaching high-level, complex material, and so naturally, only those who could “afford” and understand such advanced material attended his lecture. Therefore, the Ben Ish Hai writes, a lecturer who wishes to teach Halachah to the masses must do so by incorporating halachic material in his talks on Mussar and Aggadah , and only in this way will he draw the people’s interest. Rather than teaching Halachah on its own, the Rabbi should try blending Halachah with lighter material so he can keep the audience’s attention. Every parent is a teacher. The Torah explicitly commands, ושננתם לבניך – that we must teach our children Torah. In order to fulfill this obligation effectively, we are well-advised to follow the Ben Ish Hai’s pedagogical approach. Pulling out a halachic text and reading it at the Shabbat table, even for just several minutes, is not likely to keep most children’s attention or arouse their enthusiasm. We need to try, to whatever extent possible, to incorporate halachic instruction within a context that will draw the children’s interest, such as through intriguing stories. At the Pesach seder , for example, Halachah requires parents to do certain unusual things כדי שישאלו התינוקות – in order to pique the children’s interest so they ask questions and get involved. Every Shabbat, too, parents should try to use their imagination and creativity to find a way to teach Halachah in a way that arouses interest. Just as medicine sometimes needs a sugar coating for children to be willing to take it, somewhat similarly, dry, complex halachic material needs to be “sugarcoated” with light, interesting subject matter in order for children to “ingest” it. The more we are able to teach Halachah in a fun and enjoyable way, the more successful we will be in conveying the material and leading our children towards a lifetime of halachic observance.
Zemirot : Expressing the “Perfection” of Shabbat The Torah in Parashat Vayishlah tells of Yaakov Avinu’s famous wrestle with an angel that attacked him in the middle of the night. The wrestle ends with Yaakov subduing the angel and having him pinned down, unable to escape. The angel then pleads, שלחני כי עלה השחר – “Let me go, for morning has risen” (Bereishit 32:27). Rashi, citing the Midrash and Gemara, explains that the angel needed to return to the heavens because that day was his turn to sing שירה – songs of praise to Hashem. The commentators raise the question as to the peculiar “coincidence” that the angel’s turn just happened to be that morning. Could it really be mere coincidence that on the morning when the angel was supposed to sing שירה in the heavens, he just happened to be caught by Yaakov Avinu in a headlock? The commentators explain that שירה is sung when one experiences perfection. It is an expression of joy evoked by the attainment of a perfect state of affairs. An angel achieves such a state when he fulfills his mission, and so after accomplishing what he was sent here to accomplish, he must return to the heavens to sing praise. The angel that wrestled with Yaakov was assigned the mission of presenting before Yaakov a test which he needed to struggle to overcome. Once Yaakov subdued the angel after a night-long struggle, the mission was completed. And once the mission was completed, the angel achieved a state of perfection, and he thus needed to sing שירה to the Almighty. The Mishna in Masechet Tamid (chapter 7) tells that the Leviyim would sing a chapter of Tehillim each day in the Bet Ha’mikdash . The Bet Ha’mikdash was a place of perfection, and so each and every day, שירה needed to be sung there. Shabbat is a time of perfection not only in the Bet Ha’mikdash , but in every Jewish home. In the Friday night Amidah prayer, we describe Shabbat as תכלית מעשה שמיים וארץ – the ultimate purpose of creation. Shabbat is the תכלית – the time when all of existence realizes its full purpose. Indeed, tradition teaches that already Adam Ha’rishon, on the very first Shabbat, recognized this quality of Shabbat, how the experience of Shabbat has the power to cleanse people of their sins and restore them to their original state of perfection. Adam was thus moved to sing מזמור שיר ליום השבת – the special song for Shabbat (Tehillim 92). Shabbat is מעין עולם הבא , the time when we experience a taste of the idyllic existence of the next world. Therefore, Shabbat must be a time of שירה , of spirited and heartfelt song of praise to Hashem. Just as שירה was sung each day in the Bet Ha’mikdash , it is sung everywhere on Shabbat, when we are able to experience to some degree the perfection of the Bet Ha’mikdash . This concept is expressed in the Lechah Dodi prayer, which is customarily sung as Shabbat begins on Friday night. In one of the stanzas of this prayer, we sing: התעוררי התעוררי כי בא אורך קומי אורי, עורי עורי שיר דברי כבוד ה' עלייך נגלה . Awaken, awaken, for your light has come; arise, my light – be awakened, be awakened, sing a song, for the glory of G-d has been revealed upon you. This stanza is based upon two verses: קומי אורי כי בא אורך, וכבוד ה' עלייך זרח. Arise, my light, for your light has come, and the glory of Hashem has shone upon you. (Yeshayahu 60:1) עורי עורי דבורה, עורי עורי דברי שיר. Awaken, awaken Devorah – awaken, awaken, sing a song. (Shofetim 5:12) Both these pesukim speak of periods of redemption, and call for singing in response. Whenever we experience redemption, when a grave crisis has passed and we now experience relief, we are to be inspired to sing שירה to Hashem. This is true both of the final redemption of Am Yisrael for which we pray, as well as to smaller, personal redemptions that we experience at various occasions throughout our lives. On Shabbat, we all experience a “redemption” of sorts. We are relieved from the stresses and pressures of the workweek, and are able to experience true serenity, calm and joy. Shabbat is therefore a time for שירה , to sing praise to Hashem and to thank Him for this “redemption” and state of perfection which we are given each and every week. In the future, when our final redemption comes, and the entire world reaches his long-awaited state of perfection, songs of praise will be sung each day not only in the Bet Ha’mikdash , but throughout the world. As we say in the musaf prayer on Rosh Hodesh: ובעבודת בית המקדש נשמח כלנו, ושירי דוד עבדך נשמע בעירך האמורים לפני מזבחך. We will all rejoice in the service of the Temple, and the songs of Your servant, David, which are sung before Your altar, will be heard in Your city. Once our redemption arrives, the world will be perfect, without tragedies or suffering. Hashem will be close to each and every one of us, and we will have perfect, pristine clarity, like the clarity of the Bet Ha’mikdash . And some degree of this clarity, and of this perfection, can be experienced every week on Shabbat. This is why even when the 17 th of Tammuz falls on Shabbat, or when the ninth of Av falls on Shabbat, the fast is delayed until Sunday. On Shabbat, there is no mourning or anguish; there is perfection. Normally, our last meal before Tisha B’Av is the meal of mourners, consisting of just bread, one cooked food, and water. When Tisha B’Av is observed on Sunday, however, halacha says that one’s final meal at the end of Shabbat can be כסעודת שלמה המלך בשעתו – like the feasts of King Shelomo. The name שלמה is related to the word שלמות – perfection. Many people have the custom to read King Shelomo’s song – שיר השירים – every week at the onset of Shabbat, expressing how the perfection of Shabbat is expressed through song. And this perfection is experienced even just before Tisha B’Av, when we would otherwise be sitting on the floor eating like mourners. The נשמה יתירה – the extra soul that we receive on Shabbat – is perfect. As a result, we are naturally moved to sing and give praise to Hashem. And even when we don’t find ourselves naturally inspired to sing, we should do so anyway, for, as the Sefer Ha’hinuch famously teaches, our hearts are affected by our actions. The more we sing on Shabbat, the more we will be aroused to continue singing, as we experience the unique “perfection” of Shabbat which evokes a strong desire to express our profound gratitude to the Almighty for all He has done for us and for the world.
Ignorance is Not Bliss We are allowed, and even encouraged, to learn life lessons from any person and any experience that offers such lessons. Our Sages teach that Yaakov Avinu said to Esav, עם לבן גרתי ותרי"ג מצוות שמרתי ולא למדתי ממעשיו הרעים – “I lived with Lavan and observed the 613 commandments, and I did not learn from his evil ways.” The simple meaning of the phrase ולא למדתי ממעשיו הרעים is that Yaakov was not influenced by Lavan’s sinfulness, and remained loyal to his values and principles despite living with Lavan for many years. Some Rabbis, however, understood this as a confession of sorts. Yaakov lamented that he did not learn the valuable lessons that could have been derived from observing Lavan’s evil ways. We have what to learn even from a wicked person like Lavan. In my own experience, I managed to learn a valuable lesson from one of the most notorious figures in the history of organized crime in the United States . When I was in 7 th or 8 th grade, I wrote a biography on a mob leader named Lucky Luciano. He was nicknamed “Lucky” because he survived a murder attempt. He was likely responsible for the deaths of many people. During World War II, he was able to help the government because the mob was in charge of the ports, and he helped find German spies. This service to the country earned him some degree of pardon for his crimes, and he lived the last years of his life peacefully in Sicily . Before his death, a journalist interviewed him and asked him if there was anything he learned over the course of his life as a criminal. “Looking back,” he said, “I put a great deal of effort into organized crime, into the mob. I probably could have put in the same amount of effort as I invested in earning the illegal dollar to earning the legal dollar.” Organized crime requires enormous effort, determination and managerial skill. Lucky Luciano could have invested all this into doing it the right way, and maybe could have built a Fortune 500 company. These were his parting words to the world. There is much to learn from these end-of-life reflections of a Mafia leader. Doing things the right way does not entail considerably more effort than doing things the wrong way. We do not have to sacrifice all that much to do things correctly. Some people are afraid, or reluctant, to study the laws of Shabbat because they fear they will be unable to properly observe all the intricacies. They feel that “ignorance is bliss” – they’re better off just not knowing, rather than learning information which is too difficult for them to practically apply. But this is a grave mistake. The same effort it takes to make an “illegal cup of tea” on Shabbat can be used to make a “legal cup of tea.” It is not that difficult or complicated. To the contrary, the more a person knows, the more he or she is able to do without concern. Of course, there is no right way to drive a car on Shabbat, but when we learn halachot , we discover the right way to do things so we can properly observe and enjoy Shabbat. The Hafetz Haim made a similar comment about the prohibition of lashon ha’ra . He said that a person who learns the laws of lashon ha’ra is much better off than somebody who does not. One who does not study these halachot cannot speak at all, as he does not know which speech is allowed and which is forbidden. But once a person learns the laws of permissible and forbidden speech, he can speak without concern. Indeed, it is told that the Hafetz Haim made a point of being a conversationalist, conversing at length with people, to demonstrate that thoroughly studying and meticulously observing the laws of lashon ha’ra does not prevent a person from speaking, but to the contrary, allows him to converse freely without concern of violating any prohibitions. This is a calculated strategy of the yetzer ha’ra – to make us think that studying halachot makes life more difficult and restrictive, so we feel intimidated and hesitant to learn. Rav Yerucham Levovitz taught this lesson to his students in the Mir Yeshiva in Europe , where he taught in the 1930s, through the example of decaffeinated coffee. His doctor told him that due to his heart condition, he needed to stop drinking coffee, as the caffeine was potentially harmful. Rav Yerucham, who enjoyed drinking coffee, had no choice but to avoid all coffee. One of his American students, however, went home for Pesach one year and brought back to the yeshiva a jar of decaffeinated coffee for Rav Yerucham. He explained to him that this was coffee he could drink, because it did not have any caffeine. “But how does it taste, if it has no caffeine?” the Rabbi asked. “It cannot possibly taste like ordinary coffee!” The Rabbi tasted the coffee, and to his surprise, it tasted like regular coffee, even though it had no caffeine and he was able to drink it without damaging his health. Rav Yerucham delivered an entire talk to his yeshiva on this topic, about the mistake he made. He had thought that it’s the caffeine – the forbidden substance – that gave coffee is enjoyable taste. He assumed that there was no way he could enjoy coffee without damaging his health. Similarly, the yetzer ha’ra makes us believe that anything good and enjoyable must be harmful. This way, we feel discouraged and frightened, and we despair and don’t even bother trying. But this is a terrible mistake. Just as patients who are not allowed caffeine are able to enjoy caffeine-free coffee without causing themselves harm, we can enjoy a pleasant life without causing ourselves spiritual harm. Ignorance is not bliss. Knowledge is not something to fear. We should not be afraid to continuously study and learn the halachot Shabbat, which will only enhance our Shabbat observance, and allow us to enjoy Shabbat each week to its very fullest.
Reversing the Curse of Adam The Torah tells in Parashat Bereshit of Adam and Havah’s punishments after violating G-d’s command and eating the fruit of the forbidden tree. Adam’s punishment was בזעת אפך תאכל לחם – the land would not easily produce food, and so he would have to work and struggle to earn a livelihood, and would eat ‘by the sweat of his brow,” only after hard work. We know that Hashem does not actually give us “curses.” A punishment, according to our belief, is an opportunity for rectification, to correct the mistake that was made and allow us to grow and recover. In what way, then, was Adam’s “curse” an opportunity for growth? The answer emerges from a closer look at Adam and Havah’s sin. When the snake first confronted Havah and tried persuading her to partake of the forbidden fruit, it claimed that Hashem forbade eating from the tree because those who eat from the tree are endowed with creative capabilities. Just as craftsmen in any field resent and are envious of their competitors, the snake contended, Hashem likewise does not want any competition, and it is for this reason that He told Adam and Havah not to eat the fruit that would make them into creators, and hence G-d’s competitors, as it were. Underlying the snake’s claim is the recognition of a human being’s innate desire to create and control. This is what motivated Adam and Havah to violate Hashem’s command and partake of the forbidden fruit. They wanted to be like G-d, to be a creator and exercise control like He does. In response, G-d punished Adam and Havah by making their creative endeavors difficult and challenging. A man becomes a “creator” primarily through work, by planting a seed and producing food, or, in our reality, by building a business or career. G-d decreed that man would encounter considerable difficulty and great challenges in his pursuit of a livelihood, in his quest to “create,” to remind him of his limited control and creative capacity, that he can never “compete” with the true Creator. Likewise, women would experience great pain and hardship in their primary area of creativity – childbirth and child-rearing. Both men and women will have to cry out to Hashem for help as they seek to “create,” in their respective areas of creativity, and they are thus reminded that there is only one actual Creator. Shabbat marks the ultimate reversal of this curse. The Zohar Hadash comments that G-d pronounced 39 curses after the sin of Adam and Havah: ten curses upon Adam, ten upon Havah, ten upon the snake, and nine upon the ground. (The commentators identify all these separate curses.) On Shabbat, we refrain from the 39 melachot (categories of forbidden activity), abstaining from all the curses that resulted from Adam and Havah’s sin. On Shabbat, we focus on the fact that Hashem is the sole Creator of the universe and exerts absolute control over everything in the world. We refrain from work to remind ourselves and proclaim that our sustenance, ultimately, results not from our creative efforts during the workweek, but rather from Hashem’s blessing. And this is why Shabbat is called מקור הברכה – the source of blessing. The source of all blessing is the recognition that all blessings come from Hashem, and not from our efforts. The Arizal taught that the epitome of this reversal of the 39 curses was Yaakov Avinu, who received from his father the blessing ויתן לך האלקים מטל השמיים ומשמני הארץ (“G-d shall grant you from the dew of the heavens and from the fat of the earth” – Bereshit 27:28). The word טל is the opposite of the word לט (“curse”) and has the numerical value of 39. Yaakov Avinu transformed Hashem’s curses into טל , heavenly blessing. He accomplished this, the Arizal taught, by observing Shabbat. And thus the prophet Yeshayahu (58:14) proclaims that if we properly observe Shabbat, then והאכלתיך נחלת יעקב אביך – we will be given the portion of Yaakov, the great blessings which he earned through his Shabbat observance. The 39 curses resulted from Adam and Havah’s desire to feel in complete control, and we reverse them by acknowledging that ultimately it is Hashem, and only Hashem, who exerts true control over the world and over our lives. Of course, we are supposed to invest work and effort throughout the workweek to secure a livelihood. The Mesilat Yesharim (chapter 21) writes that in truth, it makes no difference whether a person spends the week working or if he sits home and does nothing, as his livelihood depends entirely on G-d, who will give each person precisely what was decreed on Rosh Hashanah. However, G-d declared that we need to work and invest effort to secure a livelihood, and the Mesilat Yesharim calls this a “tax” we need to pay in order for G-d to provide us with our needs. Just as a person seeks to pay as little tax as possible, we should likewise not seek to work more than we need to for Hashem to grant us blessing. The Derech Etz Haim (by the author of Mesilat Yesharim ) thus teaches that one who truly recognizes that work is a curse, resulting from Adam and Havah’s sin, will choose הרע במיעוטו – the least possible amount of this “curse,” and work the minimum amount he needs to, realizing that his sustenance comes from Hashem. Hashem punished the snake by declaring that it would eat dirt – ועפר תאכל כל ימי חייך . Seemingly, this is a great blessing, as the snake will always have food readily accessible. Why, then, was this pronounced as a punishment? The Rabbis explain that this is a curse because the snake never has to turn to G-d to ask for its livelihood. The Gemara in Masechet Yoma comments that Hashem sustained Beneh Yisrael in the wilderness by sending them a daily ration of manna each morning, rather than giving them large amounts each year, so they would pray to Him each and every day. Every night, they would find themselves without food, and so they would turn to G-d in prayer to ask that He provide a new portion of manna the next morning. The Gemara compares this to a king who would give his favorite son small amounts of money each day to ensure that his son would come see him regularly, but gave his less favored son large yearly amounts, as he was not interested in maintaining a close relationship with him. The greatest blessing is turning to Hashem to provide our needs, and thus the greatest curse is that of the snake, who never needs to turn to Hashem for help. The two loaves of bread on our Shabbat table commemorates the manna. Shabbat is the day designated for contemplating this message, that our livelihood comes from Hashem, and He wants us to look to Him and rely on Him for our sustenance. In this way, we reverse the curse of Adam and Havah. We refrain from the 39 melachot , placing our trust in the Almighty and recognizing that He is the only Creator and the only One who truly exercises control. This is why it is so important to avoid speaking about our work and businesses on Shabbat. If we do not divert our attention from our professional and commercial endeavors on Shabbat, if this is what continues to occupy our minds even on Shabbat, then we have failed to internalize the message that Shabbat conveys – the message that our livelihood depends solely on Hashem. As this is the message of Shabbat, we are to dissociate ourselves entirely from our professions and businesses on Shabbat, reaffirming our belief that although we are supposed to work for a living, it is ultimately Hashem, and not our work, who brings us our material blessings.
The Secret to Avoiding Anger Anger is a particularly destructive quality, and Shabbat is a special time when we are to make an extra effort to avoid anger. This can prove to be a difficult challenge, though, as Shabbat is the time when family members spend long amounts of time together at the table, and can sometimes find themselves arguing and becoming angry at one another. Our Rabbis taught us that the greatest secret to avoiding anger, and overcoming the natural tendency to react to adversity with angry outbursts, is ויתור – giving in, recognizing that most grievances are not worth getting upset about, and most points of disagreement are not worth fighting over. When we train ourselves to give in rather than insist on how we feel things should be, we avoid anger and are much more likely to enjoy success in our endeavors. Twenty-four years ago, my parents faced a certain problem, and they went to consult with Rav Eliezer Shach, the famed Rosh Yeshiva of Ponevezh and leader of Klal Yisrael. They asked what they could do as a source of merit with which to earn Hashem’s help, and he answered that the greatest thing they could do is to give in when confronting situations that could potentially result in conflict. This quality is a great source of merit. Thus, ויתור helps us both naturally, safeguarding against anger and friction, and also supernaturally, by giving us a great source merit with which we earn Hashem’s blessings. As Rav Shach once wrote (in Michtavim U’ma’amarim , p. 122): נער הייתי וגם ב"ה עברתי הגבורות ולא ראיתי בחיי שמפסידים מויתור, ורק מרויחים מזה. I have been young and have also, thank G-d, passed my eightieth year, and never in my life have I seen people lose by giving in – one only gains from it! One example of ויתור is a story told of Rav Yaakov Kamenetsky, Rosh Yeshiva of Torah Vadaat and leader of American Jewry, who had six children, and followed different customs at the weddings of different children. Some people have the practice that the father and mother walk their child to the huppah , whereas others have the custom that the two fathers walk the groom and the two mothers walk the bride. Somebody observed that Rav Yaakov Kamenetsky followed one custom at some of his children’s weddings, and a different custom at the other weddings. When he was asked about the different customs he observed, he explained that at each wedding he agreed to follow the other family’s custom. He understood that this divergence of customs is simply not significant enough to warrant an argument, or any kind of tension between the families. And so at each wedding, he asked the other family what their preference was, and agreed to follow that custom. Perhaps the most striking example of ותור is Rachel Imenu, who relinquished her groom to her sister in order to spare her sister shame. To this very day, we reap the benefits of the merits Rachel earned through her heroic act of selflessness. רחל מבכה על בניה . She cries and pleads to Hashem on our behalf, asking that He help us in the merit of her ויתור , and this merit will bring us our final redemption. Rav Yosef Shalom Elyashiv was once asked why his esteemed father-in-law, Rav Aryeh Levine, was blessed with such outstanding children, grandchildren and great-grandchildren. He explained that when Rav Aryeh got married, he was so poor that he could not afford a gift to give his new bride in the yihud room, as is customary. Instead of a gift, he told his wife in the yihud room that throughout their marriage, he was committed to always give in and never to insist on his viewpoint. She replied that she, too, made the same commitment. This, Rav Elyashiv explained, was the secret to the peaceful home which they built together, a home which produced outstanding offspring. It all came as a result of their commitment to ויתור – to giving in instead of insisting on having their way. Rav Shlomo Levenstein tells of a young woman who was getting married, and, as is customary in Israel , her parents and her groom’s parents looked to purchase an apartment for the couple. They found an apartment in Bnei-Brak that was perfect – the right size, location, and price. However, when they brought the bride to see the apartment, she looked uneasy. The parents asked her what the problem was, and she explained that the apartment was perfect, but it was in the same building as an apartment in which her unmarried friend, and that friend’s unmarried older sister, lived. The bride was reluctant to move in with her husband to an apartment in this building, as this would cause anguish to her friend and her friend’s sister, who were still single. The girl’s father marveled at her sensitivity, but on the other hand, purchasing this apartment was the realistic option. The families decided to consult with Rav Chaim Kanievsky. They presented their question to Rav Kanievsky, who normally answers questions immediately, on the spot. On this occasion, however, Rav Kanievsky thought for several minutes, and then said that he could not answer this question. He advised them to consult with Rav Aharon Leib Steinman. The families went to Rav Steinman and presented to him their dilemma. After asking numerous questions about the situation, Rav Steinman said that they could not possibly cause such anguish to the bride’s friend and the friend’s sister, who would see this bride and her husband walking in and out of the building. Instead, Rav Steinman worked out an arrangement with the families whereby they would purchase the apartment and then rent it out while the newlywed couple lived somewhere else. Later, after the friend and her sister get married, the couple would move in. The families heeded the sage’s advice, and proceeded to purchase the apartment and begin renovating it in preparation for putting it up for rent. On the day of the couple’s wedding, the friend’s older sister got engaged. Soon thereafter, just as the renovations in the apartment were completed, the younger sister got engaged. The couple was thus able to move into the newly-renovated apartment. They joyfully went back to Rav Steinman to share with him the news, and he made a comment very similar to the remark we cited earlier in the name of Rav Shach: נער הייתי וגם זקנתי, ומעולם לא ראיתי אדם שויתר והפסיד מכך . I have been young and have also aged, and I have never seen a person who gave in and lost as a result. By giving in, rather than insisting on having things our way, we only gain. Of course, this quality of ויתור does not come naturally, and requires training. But there are many situations and circumstances that arise on a daily basis that give us opportunities to train ourselves and our children to give in. A Rabbi once told me that his two daughters used to argue every Friday over who gets the first shower. It was decided that they would draw lots for this privilege. The Rabbi, however, decided to “tweak” the system a bit, and told the children that whoever wins the drawing can choose who gets the shower first. Interestingly enough, the daughter who won the drawing decided to allow her sister to shower first, rather than exercise her right. This was a simple way of training the children to give in. Recently, somebody parked in front of my driveway, completely blocking my car, and I needed to drive on the sidewalk to a different driveway in order to get where I needed to go. This was a classic situation that lent itself to becoming angry and resentful. But with the quality of ויתור , we are able to tell ourselves, “In the grand scheme of things, how important is this? How much does this really matter to me, anyway? Is it worth my emotional energy to get worked off over this injustice?” The secret of ויתור is that it “nips it in the bud,” protecting us from anger by not allowing angry thoughts to even enter our minds in the first place. This is the technique we should be using every day, but especially on Shabbat, the day which is to be a day of peace, joy and serenity in the home. By training ourselves and our children in the quality of ויתור , we can avoid anger and thereby earn all the special blessings and benefits that a joyous, peaceful Shabbat has to offer.
The Segulah of Rushing to Greet Shabbat Tradition teaches that accepting Shabbat ten minutes early on Friday afternoon is a segulah that can bring help for different kinds of problems and crises. It is worth taking some time to reflect upon the concept of segulot in general, to ensure that we approach it in the proper way and with the correct mindset. We must not be misled into perceiving a segulah as a kind of magical, “hocus pocus” mechanism. When we say that accepting Shabbat early is a segulah for help, this does not mean that a person who has a problem can just begin Shabbat before the actual time and then feel as though he pressed the right button that has solved his dilemma. The concept of segulah is much deeper and more profound. A recent experience I had may help explain and clarify for us the nature of segulot . On a trip to Israel, I was privileged to meet and speak with Hacham Yehuda Ades, Rosh Yeshiva of Yeshivat Kol Yaakov. He told me that the previous night the yeshiva held a gathering for alumni for the purpose of giving them inspiration and also enlisting their help in raising funds for the yeshiva. A certain avrech (young married student) approached the Rosh Yeshiva afterward to discuss a certain personal problem that he was dealing with. He said that if Rav Ades would pray for him that this problem would be resolved, then he would commit to raising a certain sum of money for the yeshiva. Rav Ades told me that he agreed and prayed for the young man, but he was disturbed. He lamented the attitude that many people have, feeling that they can simply “buy” a tefilah from a Rabbi, as though the Rabbi has a warehouse of blessings like merchandise, and people simply need to pay him for some merchandise. In his great humility, Rav Ades added that he feels especially uncomfortable when people approach him to ask for his blessings and prayers, as he does not view himself as worthy of having his prayers answered. He remarked that forty years ago, he prayed with greater concentration, so perhaps then he was worthy of being asked to pray for people in need of help. Nevertheless, it sometimes happens that people donate money to his yeshiva and his prayers for them are effective. The reason, he explained, is twofold. Firstly, supporting Torah in itself, irrespective of the Rabbi’s prayers for the donor, connects a person to the realm of Torah and thus brings blessing. Torah is a great source of berachah , and thus connecting oneself to Torah learning, such as by supporting it, has the capacity to bring blessing. Indeed, the famed Mashgiach , Rav Shlomo Wolbe often told that when people would come to the Hafetz Haim asking that he bless them, he would respond, “Do you think I am a blessing factory? There is more berachah in a single chapter of Mishnayot than in my entire body. If you want berachah , go learn!” It is similarly told that Rav Elchahan Wasserman, a student of the Hafetz Haim, would tell those who approached him for a blessing, “Do everything the Torah tells you to do, and then your blessing is guaranteed.” On one occasion, when Rav Elchanan was visiting London and spent Shabbat with Rav Asher Sternbuch, his host asked him to bless his son, who was a schoolchild at the time, and Rav Elchanan replied that he would learn with the boy. The boy at first did not understand the segment of Gemara they were studying, and Rav Elchanan explained it to him. “This is his berachah ,” Rav Elchanan said. “He now understands the Gemara.” Secondly, Rav Ades said, donating to a yeshiva expresses אמונת חכמים , respect and reverence for, and trust in, Torah sages. This, too, is a great source of blessing. The Rabbi does not have magical powers, as though he has a “genie” in a bottle which he releases in exchange for some money. Rather, when one demonstrates his respect for Torah and Torah authority, he becomes worthy of the special berachah that the Torah brings into the world. The message the Rosh Yeshiva was expressing is that the significance and power of a segulah lies not in the act itself, but rather in the person’s connecting to a source of holiness and blessing. Rav Yitzhak Alfia ( Haddad ) (1878-1955) was a great scholar and Kabbalist who was born in Aleppo and later moved to Jerusalem. He composed a work named Kuntrus Ha’yehieli , which is well-known for introducing a program for a תענית דיבור , whereby one recites the entire Book of Tehillim three times in a single day and refrains throughout that day from all idle chatter. This work also contains a section about segulot , in which he notes a segulah to give charity when somebody in one’s family is seriously ill, Heaven forbid. Rav Alfia tells of a man named Rabbi Yaakov ben Yosef Menashe Sutton, who had a large family which he struggled to support. Yet, despite his financial hardship, whenever a family member needed to see a doctor, he would first make a charitable donation to Torah scholars equaling twice the fee for the medical treatment. He felt that when somebody in his family fell ill, he should first seek out Hashem’s assistance before seeking the help of a doctor, and as Hashem’s help is, without question, far more important, He deserved at least twice the amount the doctor received. Rav Alfia ) explained that when a person turns to Hashem and supports scholars beyond his capabilities, then Hashem treats him לפנים משרות הדין – granting him more than he deserves. Hashem will then ensure that the doctor gives the correct diagnosis and provides effective treatment. This is the proper attitude we should have towards Rabbis’ blessings and segulot . This is not “hocus pocus,” or a warehouse of blessings that a Rabbi puts up for sale and which we can then purchase. It’s about connecting to Torah and to Hashem in a serious and meaningful way, raising our awareness of Providence and G-d’s control over the world and over our lives, and this is what brings us the berachah we need. With this in mind, let us return to the segulah of accepting Shabbat ten minutes early on Friday afternoon. Rav Shlomo Levenstein, in his work U’matok Ha’or , comments that in the Friday evening Lecha Dodi prayer, we express our desire to go out to greet Shabbat: לקראת שבת לכו ונלכה כי היא מקור הברכה – “Come, let us go greet Shabbat, because it is the source of blessing.” We do not want to wait for Shabbat to come, but rather want to rush out to greet it, because we recognize that it is the source of all blessing. This is the meaning of the segulah of accepting Shabbat early. It means that we understand and appreciate the special sacred quality of Shabbat, and so we cannot wait for it to come. We run out to greet it with enthusiasm and excitement, rather than waiting indifferently for it to arrive. Indeed, Rav Chaim Kanievsky instructed that when one fulfills this segulah of beginning Shabbat early, he should spend the extra time reading Tehillim, praying or studying Torah. This is not some kind of magical force that we trigger by starting Shabbat ten minutes before other people do. Rather, it is about appreciating that Shabbat is special, that it has a unique dimension of kedushah that we wish to connect with, and this is what brings us berachah . Let us, then, raise our awareness of the special sanctity of Shabbat, appreciate the kedushah that it brings, and rush to welcome it on Friday afternoon with excitement fervor. We will then be able to connect and bond with its unique holiness, which is the greatest segulah of all.
“Seeing” Shabbat The Gemara in Masechet Eruvin (13b) cites a fascinating remark made by Rebbe (Rabbi Yehuda Ha’nasi): “The reason why I am cleverer than my colleagues is because I saw Rabbi Meir from the back. And if I had seen him from the front, I would be even cleverer.” Rebbe attributed his unique intellectual skills to the inspiration he received from seeing Rabbi Meir from behind. Simply looking upon a righteous sage has a profound impact upon a person. Elsewhere, we find that the opposite is also true. In the Book of Bereshit (27:1), we read that Yitzhak Avinu’s eyesight began failing when he reached old age, and the Midrash ( Tanchuma , Toldot 8) says that this is because he regularly looked upon his wicked son, Esav. The sight of a sinful person has a negative impact upon a person, and thus Yitzhak lost his eyesight due to his looking at Esav. Similarly, the Gemara (Megillah 28a) tells that Rabbi Yehoshua ben Korhah attributed his longevity to the fact that he never looked upon a wicked person. Another application of this concept appears in the Ha’amek Davar commentary (by the Netziv, Rav Naftali Tzvi Yehuda Berlin of Volozhin) to Vayikra (5:1). The Ha’amek Davar writes that when a person guards his eyes against inappropriate sights, he is rewarded with opportunities to see righteous people and righteous deeds, which will inspire and elevate him. Conversely, one who looks upon inappropriate sights is then shown further improper sights which will have an adverse effect upon him. This is also one of the reasons why the Torah requires that witnesses to a crime should be involved in punishing the perpetrator (Devarim 17:7). For example, when a person is found guilty of murder, the witnesses who testified about the crime are to take part in the execution. One reason for this law is to discourage false testimony, as people will be more hesitant to falsely testify if they know that they would have to be the ones punishing the defendant. Additionally, however, this is done to reverse the negative effects of seeing a sin being committed. Such a sight has a harmful spiritual effect upon a person, and thus the witnesses must play an active role in punishing the sinner in order to erase this negative impact. The story is told of a man who lived in a neighborhood that did not have a religious kindergarten. He asked the Hazon Ish (Rav Avraham Yeshaya Karelitz) whether it was appropriate to enroll his young child in the local secular preschool, as the boy was too young to be bused out of the neighborhood to a religious institution. The Hazon Ish advised the man to have the kindergarten staff place pictures of Torah sages on the walls, as the spiritual impact of seeing these images would ensure the child’s spiritual growth despite being in an environment that was not conducive to spirituality. Indeed, Rav Naftali Nussbaum was once asked whether one receives the benefits of seeing Torah sages by looking upon their pictures, and he answered in the affirmative. Although the impact is certainly greater when one sees a righteous individual in person, there is great benefit to seeing their pictures, as well. Rav Yissachar Frand tells that he once bought for his wife a book entitled A Day in the Life of Israel , which collected pictures taken by sixty of the greatest photographers in the world of different parts of Israel. The book contained a picture taken in a nursery for newborns in Bnei-Brak, and showed that one of the cribs had a picture book opened and displaying the pictures of the Hazon Ish, the Steipler Gaon and Rav Shach. The caption of the photo was, “Education starts early in Israel.” Even for newborns, the sight of great tzadikim has a profound spiritual impact. In the aforementioned passage in Masechet Eruvin, the Gemara cites as the source of this concept a verse from the Book of Yeshayahu (30:20), והיו עיניך רואות את מוריך (“Your eyes will then see your teacher”). Rashi, in his commentary to Yeshayahu, explains this as a prophecy of the time when Beneh Yisrael will be able to “look” upon the Almighty, who is our Teacher. In the future, we will have an experience resembling that of Matan Torah , the Revelation at Sinai, when Beneh Yisrael beheld a vision of G-d, in whatever sense this can be possible, as He taught them His commandments. At that time, we will have the privilege of not only studying the Almighty’s Torah, but studying it while “seeing” Him, which will be far more powerful and impactful, catapulting us to great spiritual heights. Every Friday, as Shabbat begins, we announce, פני שבת נקבלה , which literally means, “Let us greet the face of Shabbat.” The Shem Mi’Shmuel (Parashat Bo) explains that Shabbat has a “face,” an “appearance” of sorts. Of course, this is not a physical appearance; the world looks the same on Shabbat as it does at all other times. In a spiritual sense, however, Shabbat “looks” different than weekdays, and this special “appearance” inspires us and has a powerful spiritual impact upon us. This is one reason why, as our Rabbis teach, proper Shabbat observance has the ability to help us avoid inappropriate sights during the coming week. As the Ha’amek Davar noted, looking upon sacred sights leads us to look upon additional sacred sights and avoid inappropriate sights. Thus, the “appearance” of Shabbat, the special kedushah which we “see” and experience when we properly prepare for and observe Shabbat, inspires us and helps us to properly guard our eyes all week long.
Life is Like a Play The Gemara in Masechet Rosh Hashanah (11a) tells, כל מעשי בראשית...בדעתן נבראו – all of G-d’s creations were brought into existence with their consent. Rashi explains that G-d asked each and every creature whether it agreed to be created in its particular way, and they all consented. On this basis, Rav Moshe Greenwald (Hungary, 1853-1910), in his work Arugat Ha’bosem (Parashat Hayeh-Sarah), suggests a reason for why the ground is called ארץ . Already the Midrash comments that this word refers to the fact that רצתה לעשות רצון קונה – the ground “desired to fulfill its Creator’s will.” Rav Greenwald explains that when the ground was told it would exist down below, far from the Almighty, and would not enjoy the privileges given to the celestial beings to exist in the heavens near G-d, it readily agreed, without protest. It eagerly and happily accepted the role which G-d assigned to it, and voiced no objection. This is what the Midrash means when it said about the ground, רצתה לעשות רצון קונה . It desired to fulfill its G-d-given role even though this role was far less prestigious than other roles. Rav Greenwald writes that this is the meaning of the pasuk in Tehillim (101:6), עיני בנאמני ארץ – “My eyes are upon the faithful ones of the earth.” The נאמני ארץ , he explains, are those people who follow the example set by the ארץ , the ground, who happily accept the roles that Hashem gives them in this world, who recognize that Hashem has given them the precise tools and circumstances they need to fulfill their particular roles. Hashem has special love and affection for people who are happy with whatever their roles are, even if they are given “earthly” roles and not “heavenly” ones. The Torah says that after six days of creation, when the first Shabbat set in, the Almighty stepped back, as it were, looked upon the world, and saw that it was perfect. On each of the six days, one individual aspect of the universe was brought into existence. When the process was complete, it became clear how all the different pieces fit perfectly together, and every detail of creation had its particular place and specific function. Shabbat, then, is the time to recognize and acknowledge that we all have our assigned roles. Even if it appears that our assigned role is less honorable or significant than other people’s roles, this should not bother us at all. We are all here for the same ultimate purpose – to fulfill the specific role assigned to us by G-d. Shabbat is the time for us to recommit ourselves to, and lovingly embrace, our especially assigned role, without feeling envious of anybody else’s role. Rav David Ashear, in his Living Emunah , cites Rav Ephraim Wachsman as comparing life to a dramatic presentation. He writes: Imagine a show where the two main characters are a very wealthy man and a very poor man. The wealthy man is played by a new actor who is still breaking in to the profession, and who is earning just a few thousand dollars for the job. The poor man, however, is being played by a world-renowned actor who is receiving millions of dollars for the role. People in the audience might look at the wealthy character and think to themselves, “Wow, this fellow has everything he can ever want,” while feeling sorry for the pauper who lives such a difficult life and suffers abject poverty. Of course, nothing is further from the truth; the truth is that the person playing the poor man is a millionaire, and he earns his millions by playing the role assigned to him. Like actors on a stage, we all have specific roles to play here in this world. If we play the role correctly, whether it be living a noble life with modest means, or living a noble life in affluence, we earn great reward. But if the actor assigned the role of a pauper suddenly decides on stage to switch roles, he’d be fired. Likewise, if we reject our role, and try playing somebody else’s role, we end up forfeiting our reward. A fable is told of two oxen who stood together watching enviously at the majestic sight of eagles gracefully flying overhead. They both admired the beauty and grandeur of the eagles’ flight, and very much wanted to emulate them. The foolish ox stood at the edge of a mountain, and when it felt a gust of wind, it jumped into the air and attempted to fly. Of course, it quickly came crashing down to the ground. The wise ox, however, said to itself, “I obviously cannot fly like an eagle. I was not built with this ability. I am not equipped to fly. But I have other talents. I can do things that eagles can’t. I will try to plow the earth as gracefully as the eagle flies.” When we see somebody excel in a way we never can, we should not feel disheartened or envious. Instead, we should resolve to work harder and improve in the things we are good at, to do our job as well as that person does his or hers. This is an especially vital message in the area of child-rearing and education. Rav Ades noted the importance of parents empowering their children with self-esteem, and he said the way we do this is by emphasizing this point – that each and every person in this world has his or her own unique role to fulfill. When a child knows that he was created with special capabilities that nobody else has so that he can fulfill the role assigned only to him and to nobody else on earth, he feels confident even if his peers score higher grades than him or are better ball players than him. Rav Shlomo Wolbe ( Aleh Shur , vol. 1, p. 36) writes that no two people have the exact same qualities or the exact same missions in life. Each person has his or her particular role, and is born with specific qualities which are his or her tools to fill that role. And it is critically important for children to hone their G-d-given talents and develop their unique qualities so they can fulfill their particular roles as adults. Too often, children squander their unique talents because they look at other people’s qualities and capabilities, and, like the foolish ox, they try to “fly like the eagle.” We recite each morning a berachah thanking Hashem שעשה לי כל צרכי – “who has given me all my needs.” Rav Wolbe explains that this refers not only to our physical needs, but also to our talents and characteristics which enable us to perform our divinely-ordained role in this world. Part of emunah is acknowledging that Hashem has given us precisely what we need to do the job which we were placed in this world to perform, that He has sent us here with all the tools necessary to fill our roles. Rav Avraham Schorr noted that if a country’s President and defense establishment sent its military into enemy territory to carry out a military mission, but it did not equip the soldiers with proper provisions and ammunition, then this would be deemed a grave failure of leadership. Accordingly, we cannot possibly imagine that G-d put us here in this world to perform a role for which we are not properly equipped. To believe this would be to question G-d’s morality, Heaven forbid. He sent us each here to this world to do a particular job, and He has given each of us precisely what we need to do that job. Rav Ades explained that it is because of our arrogance that we sometimes refuse to accept our mission, and feel we should be doing somebody else’s job, which we consider more dignified and noble. If we were truly honest, we would acknowledge that since G-d gave us a particular role, it must, by definition, be the best role for us to fulfill. Building emunah is a lifetime of work. We must constantly strengthen and reinforce our belief. And Shabbat is the best time for this effort. On Shabbat we have the time to refocus our attention on emunah , and, additionally, as mentioned earlier, it is the time to step back and appreciate how every person and every detail in the world fits into place. Let us use Shabbat as an opportunity to remind ourselves and our children that life is like a play, and we are each here to fill our unique role, rather than try to fill the roles assigned to others.
Shabbat Preparations – The More We Put In, the More We Take Out The more we prepare for any mitzvah , the more long-term benefit it gives us. And Shabbat is no different. The more time, work and effort we invest in preparing for Shabbat, the greater the benefits that we will reap from the Shabbat experience. This concept can be easily seen in the structure of the week. The three days leading up to Shabbat – Wednesday, Thursday and Friday – are intended as the period of preparation for Shabbat, and the three days after Shabbat – Sunday, Monday and Tuesday – carry the sanctity of Shabbat that extends into the workweek. Revealingly, the impact of Shabbat lasts for the same number of days as the number of days spent preparing. The calculus is simple: the more we put into Shabbat, the more we get out of Shabbat. Similarly, the Talmud teaches that the חסידים הראשונים – righteous men of the earlier generations – would spend an entire hour preparing for prayer, and then devoted another hour to reflection after praying. The amount they invested in their prayers was the same amount of inspiration they received from the prayer experience. The Gemara in Masechet Shabbat (119a) tells that Rav Nahman bar Yitzhak, one of the great Talmudic Sages, was seen rushing about on Friday afternoon, making purchases and bringing things into the house. When asked to explain the frenzy, he replied that if Rabbi Ami and Rabbi Assi, the two leading Sages of the time, would come to visit him in his home, he would work frantically to get the house ready for his illustrious guests. Shabbat, Rav Nahman said, deserves no less respect than Rabbi Ami and Rabbi Assi. Accordingly, Rabbenu Bahya writes in his Torah commentary (Bereshit 18:6) that one should prepare for Shabbat the way he would prepare for the arrival of the greatest Sage of the generation. Rav Ephraim Wachsman tells that once the Skulener Rebbe fell ill and wanted to receive a blessing from the Satmar Rebbe. However, as he lived a distance from the Satmar Rebbe’s home, his students felt that it would be unwise for him to pay the visit in his frail condition. As it turned out, through the workings of Hashgahah (Providence), the Skulener Rebbe had to schedule an appointment with a doctor whose office was near the Satmar Rebbe’s home. When his car arrived at the doctor’s building, the driver realized that there was still a whole hour until the scheduled appointment, and so there was plenty of time to bring the Skulener Rebbe to the Satmar Rebbe’s home for a blessing. The Skulener Rebbe had fallen asleep in the car, and woke up when they arrived at the Satmar Rebbe’s home. His driver informed him that they had arrived at the Satmar Rebbe’s home and he could now receive the blessing he wanted before his doctor’s appointment. Much to the driver’s surprise, the Skulener Rebbe refused. He said he could not meet with such a great tzaddik without proper preparation. He would have to prepare himself before experiencing the sanctity of such a person, and he refused to go see the Satmar Rebbe on a minute’s notice. Beholding kedushah requires preparation. Shabbat, the holiest day of the week, thus requires a great deal of preparation in order for it to be experienced the right way. Similarly, Rav Chaim Shmuelevitz would not go to the Kotel unless he first spent a half-hour studying mussar . In order to receive the full impact of this encounter with holiness, he needed to spend time preparing. And the same is true of Shabbat. Whether it’s preparing the food, the house, or the divreh Torah for the meals, the amount of preparation invested before Shabbat affects the amount of inspiration we will receive from the experience of Shabbat. At the recent Shas-a-thon, where some 300 people assembled to study the entire Talmud in a single day, Rabbi David Ozeiry spoke and mentioned that he had been privileged to be introduced to Rabbi Mendel Tessler, a Holocaust survivor, who had come to study Gemara together with his son and grandson. This man, who on countless occasions during World War II thought he would not live another day, was given the opportunity to learn Torah with his grandchildren. He has also been involved in an organization that helps to bring more Jewish children into the world – which Rabbi Ozeiry described as the greatest possible revenge against Hitler y”sh . After this event, the Yad Yosef Torah Center invited Rabbi Tessler as a guest speaker, and he shared his remarkable story with the audience for over an hour. He was taken from his family at the age of fourteen, and brought to Auschwitz. He waited on line for the infamous Dr. Mengele to decide which way he goes – to the labor camp, or to the gas chambers. As he waited, he was informed that if he would say he was fourteen, he would certainly be killed, and so he should stand up tall and claim to be sixteen. This is what he did, and he was sent to the labor camp. He went into the barracks with some 900 boys, only about twenty of whom survived. He was then sent on a transport with about 180 people, and only about forty survived the trip. Rabbi Tessler also survived a death march. About a year-and-a-half later, his camp was liberated. The Nazis y”sh had put the inmates in a barn with haystacks on which to sleep, and locked the door. In the morning, American tanks rolled into the camp, and Rabbi Tessler walked out of the barn to see what was happening, and just then a U.S. troop shot at an SS soldier. A stray bullet hit Rabbi Tessler in the leg, and he ended up being sent to a hospital in Germany, where he underwent ten surgeries. He recalled thinking at that time that there were only four Jews left in the world. When he was finally able to walk out of the hospital on crutches, it was Shabbat, and he walked out with several other patients whom he had befriended. They heard that a few miles away, the Americans and Russians were playing a football game, and the boys planned to take a train to watch. This was the first time since the ordeal began that the group felt their spirits lifted and were interesting in having some fun and enjoying themselves. Rabbi Tessler knew that going to watch a football game was not in the spirit of Shabbat, but he very much wanted to go and to finally experience some enjoyment. As he stood at the train station, he recalled, he suddenly smelled the smoke of the train, and, miraculously, it smelled like his mother’s Shabbat food. Recalling the experience of Shabbat in his home, he could not bring himself to go on the train. All his friends boarded the train, and he was left alone, on crutches. He returned to his hospital bed and cried. If not for that moment, he said, if he had not remembered the special fragrance of his mother’s Shabbat food, he would have likely joined his friends and the many other survivors who left the path of Torah observance (and whom, of course, we cannot possibly judge, considering all the suffering they had endured). He remained loyal to Torah because of his mother’s Shabbat cooking. Just as Yosef was saved from sin by the image of his saintly father, Rabbi Mendel Tessler was saved by the aroma of his mother’s food. At 87 years old, now a great-grandfather, Rabbi Tessler told this story with tears rolling down his cheeks. This is what happens when parents invest great effort into preparing for Shabbat. This effort leaves a profound impact that lasts for years. It is thanks to Mrs. Tessler’s Shabbat preparations that her son remained observant and now learns Gemara with his children and grandchildren. Shabbat is especially powerful and can produce miracles. The more we invest in it, the more we will receive from it.