The Kuzari beautifully outlines three reasons/concepts that are put together on the day of Shabbos. Firstly, Shabbos sees us bear testimony to the Exodus from Egypt. When we keep Shabbos we are declaring that HaShem took us out of Egypt to be His people to observe His Torah. Likewise, the same goes for being some form of witness to HaShem’s Creation of the world. Though we were not present to witness such an event, our observing the Shabbos is a reflection of HaShem’s resting on Shabbos in the Creation of the world, which thereby affirms our belief in Creation, as well as being an open manifestation of this event. The second point which the Kuzari highlights is that Shabbos is the only mitzvah which we merited to physically experience. On Shabbos the manna did not fall, which means that we were given a glimpse of the expression of the ‘restfulness’ and uniqueness of the day of Shabbos in real life. And thirdly, and arguably most importantly, Shabbos recreates the Divine revelation that we were privileged to experience at Har Sinai. This last point is why, as the Brisker Rav highlights, the three acts of preparation for Shabbos - mental preparation, change of clothes, and going out to greet the Shabbos - are taken straight from the pre-Mattan Torah preparations. Furthermore, this is why Shabbos and the Mishkan/Beis HaMikdash have so many similarities; for the Mishkan too served to house/reflect the revelation of Mattan Torah. For example, both Shabbos and the Mikdash share the attributes of song, clothes, candles, washing, easy death penalties, and reverence, amongst other things.
In short, Shabbos sees us enjoy a direct connection to HaShem; one which we can experience. This is why we call Shabbos a taste of the Next World and the source of blessing. And vitally, just like the Next World is all about enjoyment, so too on Shabbos we are told to enjoy - put all you weekday thoughts out of your head, sing, learn Torah, and enjoy the food and menucha.
In Shalom Aleicheim, why in the world do we say tzeitchem leshalom (‘go in peace’) to our angel guests on Friday night; they have just arrived - why are we booting them out? Here are four great answers for you...
1) We are saying that 'when you angels do go, then go in peace'
2) We want the angels out right away. For their holiness is too much for us; we do not want them to see us sin so we tell them that it's best that you go now
3) We ask the angels of the week to go, to allow only the angels of Shabbos to remain with us (Chofetz Chaim)
4) Rav Pinkus used to give a different answer; one which really brings out the nature of Shabbos (it’s based on Rav Avigdor Miller)...
The day of Shabbos in the dimension of time mirrors the Beis Hamikdash in the dimension of space. Just as the Mikdash is the medium of intimate connection and relationship with HaShem, so too is this connection the essence of the day of Shabbos. This is why if Tisha B’Av falls on Shabbos, we do not fast at all - for on Shabbos we have the closeness that the Mikdash offered. This is also why, by the way, the Mikdash and Shabbos have many similarities (mitzvah of lighting candles, shirah, special clothes, mitzvah to wash oneself, etc.). Moreover, we find that on Shabbos and in the Mikdash any small act can result in the death penalty (flicking a switch, or doing an avodah with a stain on garments respectively); because their importance in our relationship with HaShem causes this severity [just like a heart operation allows for the least leeway due to its importance.]
This gives us a new answer to the Shalom Aleichem mystery...The Torah says regarding the atoning service on Yom Kippur in the Mishkan that ‘no person is to be in the Ohel Moed’ during this service (Vayikra 16:17). And since Shabbos parallels the Mishkan/Mikdash, just like in the Mishkan HaShem wants everyone out, so too on Shabbos does HaShem want every angel out of our houses so we can have a direct connection/relationship with Him on that day: tzeischem le’shalom!
The Ohr Hachaim (Tazria) also discusses the reason as to why a baby’s bris is on the eighth day. In his second answer, he bases himself on the Midrash Rabbah (Devarim 6:1) which says, referring to a bris being on the eighth day, that ‘HaShem had mercy on each child and waited for him until he has strength.’ The Ohr Hachaim explains that this does not mean physical strength. Rather, the point is that the baby acquires a certain spiritual strength. How is this, and what does the eight days have to do with this? The Ohr Hachaim continues that the eight days is a way of ensuring that, whichever day he’s born on, the baby ‘experiences/lives through’ one Shabbos before his bris. Such is the power of a Shabbos that it is from this Shabbos that the baby gleans his special spiritual strength to physically survive and spiritually internalise (on a subconscious level) his bris milah.
When Hashem promises the land of Israel to Avraham and his descendent and He wants him to see the land, He says to him: SA NA EYNECHA UR’EH, “Lift up your eyes and see …”(Gen. 13,14) the land in all directions.
Similarly when Hashem turns down Moshe’s request to enter into the Promised Land, Hashem says to him to ascend the cliff: VESA EYNECHA, “…and lift up your eyes…”(Deut. 3,27) and see the land in all directions.
When Hashem tells Avraham and Moshe to see the land He uses the expression “to lift up your eyes”. When one wants to see the real Israel he must lift up his eyes. If he looks with his ordinary sight at Israel he s
Horav Yissachar Frand, Shlita, tells the story of the Z'vilerRebbe, Horav Gedaliah Moshe Goldman, who was interred in a Siberian labor camp during World War II. It was a miserable, back-breaking experience, but at least the one solace was that it was not a Nazi extermination camp. One Shabbos, the commandant summoned both the Rebbe and another Jew, a frail, old man, to his office. "You are both free to go. All you have to do is sign these papers and go," he said.
Rav Gedaliah Moshe reached for the papers and stopped. How could he write on Shabbos? True, it was a release, but could he desecrate the holy Shabbos? After all, as bad as it was, it was not life-threatening. He was young and strong. Even if he would be detained there for a few more years, he would survive.
"No, I am sorry, sir. While I appreciate your kind gesture, I cannot desecrate my Shabbos," the Rebbe replied.
"Are you insane?" the commandant screamed. " I am granting you freedom. How can you waste such an opportunity?"
"I understand and appreciate your kindness, but it is my day of rest. I may not write."
"If you do not sign, you will rot in this place," the commandant responded with disgust. He then pushed the papers to the old Jew and said, "Okay, now, you sign the release papers."
"I am afraid that I cannot sign either. The same law applies to me," the old man said.
"You two are both insane," the commandant said in disgust and retrieved the papers.
"Wait!" said Rav Gedaliah Moshe. "I will sign his papers. Let him go free."
"I do not understand. You just told me that you cannot write on Shabbos. Yet, you are willing to sign his papers. Have you taken total leave of your senses? Why are his papers different from yours?"
"There is a major difference," the Rebbe explained. "I am young and strong. I can survive here. He, on the other hand, is old and weak. He will not make it. Therefore, if he is not prepared to sign, I will sign for him."
The commandant was so impressed by this act of selflessness that he allowed them both to leave without demanding their signatures.
We all know the story, HaShem created tablets containing the 10 Commandments which were in many ways beyond the physical and miraculously spiritual in their disposition (which reflected the lofty state of the Jewish people at that time). Moshe came down the mountain and saw the Jews rejoicing around the golden calf and subsequently broke the tablets… Eventually G’d forgave the Jewish people, but as a natural consequence of our lowered state, the two tablets we were to receive were now very physical (made of stone). But what happened to the original smashed tablets – the ones that represented the greatest level of holiness of the Jewish people - C’ish echad b’lev echad (like one man with one heart) accepting G’d’s Torah? They were put together with the second tablets carved by Moshe. This is so that the Jewish people could constantly focus on what they could achieve if they focused on their goal. Ie. They saw where they were (stone tablets representing physicality) and saw where they could be (“Holy tablets” carved by G’d).
Especially at this time of year, when dreaded exams are looming – we often think “I wish I would have started work 3 months ago!” or “I should have known that if I went out last night I wouldn’t get out of bed!” The truth is that if we had only been real with ourselves then we could have strategized for the future. Although we do not have the tablets to focus on today, and have difficulty saying “I’d better knuckle down because in 2 years time I’ll want to do my Masters!” We do have something that allows us to regain our focus on where we should be heading – Shabbos - a day of introspection, evaluation and reflection which should be used to take a step back from the busy week and focus on where we want to head and plan for how we want to get there. Have a Good Focused Shabbos
The verse states...“For six days labour may be done, and on the seventh day is a complete day of rest, a holy convocation; you shall not do any work” (vayikra 23:3)
The mitzvah of shabbos is written in the Torah 5 times. Each time it is introduced with the same statement that on 6 days labour is permitted, three times it says labour may be done – tay’oseh melochoh - תעשה מלאכה whilst the other two times it says you shall work – ta’avod – תעבד. In addition the first three times it is written, the day of Shabbos is described as a day of complete rest – shabbos shabbosson - שבת שבתון where the other two times it is described as shabbos – שבת.
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This website is dedicated to the memories of
Moshe Shlomo ben R'Shmuel | Shlomo ben R'Chaim | Aryeh Leib ben Pinchas Tzvi
