Embrace Shabbat

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 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.

For many businessmen, the halachic prohibition against talking about commercial matters on Shabbat ranks among the most difficult aspects of Shabbat observance. Businessmen spend most of the week actively involved in running their operations, investing the effort they need to invest to earn a respectable living. Their enterprises are a high priority for them, as they should be. Somehow, on Shabbat a businessman is expected to forget about his business, to refrain entirely from speaking about it, and, ideally, even from thinking about it. How is this possible? Rav Yaakov Abuhasera (an ancestor of the Baba Sali), in his Abir Yaakov , answers this question in the context of his discussion of the pesukim toward the beginning of Parashat Vayakhel. There Moshe Rabbenu tells Beneh Yisrael , ששת ימים תעשה מלאכה וביום השביעי יהיה לכם קודש – “Work shall be done for six days, and the seventh day shall be sacred for you…” Rav Yaakov notes that Moshe Rabbenu here tells the people not that they should perform work during the week – “ ta ’ aseh melachah ” – but rather that work should be done – “ te ’ aseh melachah .” Moreover, Rav Yaakov asks, why does Moshe even have to tell the people to work for six days? Isn’t a person allowed to choose not to work? He answers that there is a fundamental difference between “ ta’aseh melachah ” and “ te’aseh melachah .” The expression “ ta’aseh melachah ” refers to a person working with the belief that he produces the results. When Moshe instructs, “ te’aseh melachah ,” he refers to working with the understanding that ultimately, the outcome depends on the Almighty, that the results occur on their own, so-to-speak, due to Hashem’s control, and not because of the person’s efforts. When a person approaches work with this perspective, then we are able to properly observe Shabbat. If we see our work as being done during the other six days, then we can observe Shabbat as a sacred day. Rav Miller explained this concept by way of a story told of a prison inmate who sat around all day, every day, doing nothing. Finally, one of the guards approached him and told him he was going to provide him a way to do something meaningful and feel he is contributing something to the world. He dug a hole in the wall of the prison cell and thrust a pole through it. He then attached a wheel to the end of the poll, and explained to the prisoner that the pole is attached on the other end to a mill. The prisoner should turn the wheel as often as he can, and in this way he would be grinding grain and producing something for the world. The prisoner was pleased, and for many years he spent hours upon hours turning the wheel. He felt gratified knowing that he was doing something for the world’s benefit. One day, however, he was allowed out of the prison, and he saw that the pole was not really attached to anything on the other side of the wall. All that turning was accomplishing nothing. According to some versions of this story, the man took his own life out of depression and despair. Rav Miller explained that although we tend to assume that we are producing results through our work, the truth is that we are accomplishing nothing. We just “turn the wheel,” putting in the effort we need to put in, and Hashem produces the results. The important difference between us and the prisoner in the story is that we have no reason to feel depressed about this reality. To the contrary, we should feel gratified knowing that we are doing what Hashem told us to do – to put in effort to earn a livelihood. But at the same time, we must recognize that “ te’aseh melachah ” – it is Hashem, and not we, who produces the results. This is how a businessman can properly observe Shabbat without worrying or even thinking about his business. If he views his commercial efforts as nothing more than hishtadlut , going through the motions by investing effort, but this effort has nothing to do with the end result, then he will have no trouble stopping when Shabbat begins. He will understand that Hashem commanded him to make an effort for six days, and then not to make any effort on Shabbat. Since in any event it is Hashem, and not he, who produces the results, there is no difference in his mind between working during the week and desisting from work on Shabbat. On both occasions, he does what Hashem commands and trusts that Hashem will provide him with his needs. On several occasions in the Torah, we find Hashem’s promise to bless מעשה ידיך – “your handiwork.” Hashem blesses our work only when view it as the work of our “hands,” but not of our minds. If we put in an effort, but we do not invest all our thoughts and emotions into the work, recognizing that in any event the results depend on Hashem, then we will be blessed. Hashem’s blessing depends upon our realization that although we perform the actions, the success is brought only by Hashem. The Ben Ish Hai conveyed this lesson by way of an analogy to a man walking in the woods who is suddenly confronted by a tiger. He has no weapons with him, and the only thing he is carrying is his walking to stick. Left with no choice, he points his stick at the tiger and shouts, “Boom!” At that moment, the tiger drops to the ground, dead. As it happened, at the very moment the man shouted, a hunter who saw what was happening shot the tiger in order to save the man. We are like that man. We do what we can to earn a living, but we are not the one who “kills the tiger.” The result is brought about only by Hashem. If this is our attitude during the workweek, then we will be able to truly enjoy and appreciate the special serenity of Shabbat. Rabbi Ades applied this concept to tefillah . Many of us find it difficult to block out from our minds everything that is happening in our lives – all our worries, pressures and concerns – and focus exclusively on prayer. Rabbi Ades said that this is because we do not truly believe that the success of our efforts depends on Hashem. Once we have this firm belief, then we understand that Hashem wants us to make an effort throughout most of the day, but when the time for tefillah comes our job is not to make an effort but to turn to Him and ask Him to continue providing us with our needs. Only if we mistakenly feel that we determine the outcome of our work will we continue worrying about our needs during prayers. The seven branches of the menorah are seen as symbols of the seven days of the week. The middle lamp, which remained lit at all times, symbolizes Shabbat, and the other six branches were kindled from this miraculous lamp, symbolizing the fact that the six days of the week receive their blessing from Shabbat. The day on which we do not work is the source of the blessing which we receive on the days when we do work. We bring Hashem’s berachah onto our “handiwork” when we recognize that our work is only that – actions we perform with our hands. We are just thrusting the stick, but Hashem is shooting the tiger. If we live with this perspective, we will be able to truly experience the kedushah of Shabbat, and this will, in turn, bring us greater blessing during the week.

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.