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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 for Shabbat 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.
The Great Blessing and Merit of Shabbat
vendredi 9 février 2024 • Durée
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.”
Rosh Hashana on Shabbat
vendredi 15 septembre 2023 • Durée
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.
Accepting Shabbat Ten Minutes Early
vendredi 1 septembre 2023 • Durée
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.
Elul Life is but a dream
vendredi 18 août 2023 • Durée
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.
The Air of Shabbat
vendredi 11 août 2023 • Durée
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.
Shabbat Hazon
vendredi 21 juillet 2023 • Durée
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.
Shabbat Double Coupons
vendredi 7 juillet 2023 • Durée
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.
Shabbat and 100 Blessings
vendredi 30 juin 2023 • Durée
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.
Shabbat Teshuva
vendredi 16 juin 2023 • Durée
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 atime of Teshuva. There are many sources that highlight and explain this connection. The Mishnah Berurah writes that Shabbatclothing represents the holiness of the day. We change into special Shabbatclothing, 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 theShabbat queen when we are "freshly laundered." Additionally, Shabbat signifies the end of theweek. Many people take time at night to contemplate their day and strive tomake 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 forTeshuva on the previous week. Thirdly, the Gemara teaches that even if aperson worshipped idols, they are forgiven through Teshuva. Shabbat is a daythat brings kapparah and one shouldengage in teshuva so they can be forgiven for any type of sin. The Chidah teaches further that Shabbat hasthe power to get rid of the tuma ,which allows a person to do Teshuva. The Gemara teaches: כׇּל הַמִּתְפַּלֵּל בְּעֶרֶב שַׁבָּת וְאוֹמֵר ״וַיְכוּלּוּ״, שְׁנֵימַלְאֲכֵי הַשָּׁרֵת הַמְלַוִּין לוֹ לָאָדָם מַנִּיחִין יְדֵיהֶן עַל רֹאשׁוֹוְאוֹמְרִים לוֹ ״וְסָר עֲוֹנֶךָ וְחַטָּאתְךָ תְּכֻפָּר ״, one who prays on Erev Shabbat and recitesvayechulu (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 andyour purposeful sin will be atoned." This idea is based on a passuk in Yeshaya, which the Maharshateaches 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 totestify in court. Because וַיְכוּלּו ּ is a testament to a person's belief that Hashem created the world insix 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 broughtin the Orchot Tzaddikim, Shaar HaTeshuva. The Shaar states that Teshuva isgreat because it reaches the kisei hakavod. When Moshe Rabbeinu went into theheavens, he found groups of angels with an open Sefer Torah. They were readingabout the first day of creation and they spoke about the praise of Torah. Moshewent up to the second heaven, and saw angels reading about the work on thesecond day of creation and they paused to speak about the praise of Torah andof the Jewish people. In the third heaven, he found angels reading about thethird day of creation and speaking about the praise of Yerushalayim. In thefourth one, he found angels reading about the fourth day of creation andspeaking about the praise of Mashiach. In the fifth heaven, he found angelsreading the fifth day of creation and speaking about the negativity of gehenom . In the sixth heaven, he foundangels reading about the sixth day of creation and speaking about the praise ofGan Eden. When he got to the seventh heaven, the angels were reading about theseventh day of creation, beginning with the passuk וַיְכוּלּו ּ, and speakingabout Teshuva. Teshuva reaches the kisei haKavod. The seventh heaven, which is the heaven in front ofG-d and corresponds to Shabbat, is the heaven where the angels were discussingteshuva. We see from here the special connection between Shabbat and Teshuva.When a person does Teshuva on Shabbat, they are lifted up the highest ofplaces, the kisei haKavod itself.B'ezrat Hashem, we should take advantage of this power of Teshuva which isconnected to Shabbat. Have a Shabbat Shalom.
