Chasidut for Shabbat 236:14
אמר ליה רב יוסף לרב יוסף בריה דרבה אבוך במאי זהיר טפי אמר ליה בציצית יומא חד הוה קא סליק בדרגא איפסיק ליה חוטא ולא נחית ואתא כמה דלא רמיה ואמר אביי תיתי לי דכי חזינא צורבא מרבנן דשלים מסכתיה
R. Jose also said: I have never in my life said anything from which I retracted.<span class="x" onmousemove="('comment',' Rashi refers this] to his opinions on other people: even if unfavourable he did not retract even in the owner's presence, because he did not state them in the first place without being perfectly sure of their truth. ');"><sup>37</sup></span> R. Nahman said: May I be rewarded<span class="x" onmousemove="('comment',' Lit., 'may it (sc. reward) come to me ');"><sup>38</sup></span> for observing three meals on the Sabbath. Rab Judah said: May I be rewarded for observing devotion in prayers.<span class="x" onmousemove="('comment',' I did not pray mechanically. — The same phrase is used in a derogatory and possibly opposite sense elsewhere, v. Ber. 55a, B.B. 164b. ');"><sup>39</sup></span> R. Huna son of R. Joshua said: May I be rewarded for never walking four cubits bareheaded.<span class="x" onmousemove="('comment',' Cf. infra 156b. ');"><sup>40</sup></span> R. Shesheth said: May I be rewarded for fulfilling the precept of tefillin.<span class="x" onmousemove="('comment',' V. Glos. Rashi: he never walked four cubits without wearing his tefillin; similarly with respect to fringes. ');"><sup>41</sup></span> R. Nahman also said: May I be rewarded for fulfilling the precept of fringes. R. Joseph asked R. Joseph son of Rabbah: Of what is thy father most observant? Of fringes, he replied. One day he was ascending a ladder<span class="x" onmousemove="('comment',' Or, stairs. ');"><sup>42</sup></span> when a thread [of his fringes] broke, and he would not descend until [another] was inserted. Abaye said: May I be rewarded for that when I saw that a disciple had completed his tractate,
Kedushat Levi
Exodus 31,12. “Hashem said to Moses, to say: but you are to observe My Sabbath days for the Sabbath is a sign between Me and you, etc;” our sages in the Talmud Beytzah 16 learned from this verse that when one gives a gift to one’s fellow man one needs to inform him of this fact; they quote the fact that G’d gave the Jewish people the gift of the Sabbath, but made a point of informing them beforehand. In the parlance of our sages, G’d told the people that He had kept a valuable gift hidden in His treasure chamber, a gift called Sabbath. What did G’d mean by referring to the Sabbath as a valuable gift? He referred to the light and the holiness that emanates from the celestial regions and supplies people with something we loosely refer to as רוח הקודש, holy spirit, also known as ערבות, a name for pleasurable sensations as experienced in the celestial regions.
Actually, we are meant to be looking forward to the special gifts experienced on the Sabbath throughout the six working days, and therefore we should concern ourselves with the preparations for the Sabbath not only on the Sabbath but every day. The degree in which we experience the gift of holy spirit just described on the Sabbath reflects the efforts we have made during the week to welcome the Sabbath when it comes.
When we read in Exodus 16,5 –concerning the first Sabbath the Israelites experienced in the desert when the manna did not fall but they received an extra portion of the preceding day- והכינו את אשר יביאו, ”they are to prepare what they are going to bring home on that day,” this is an instruction to prepare oneself for the Sabbath on the weekday. Our sages have coined a famous phrase when they said מי שאינו טרח בערב שבת מהיכן יאכל בשבת?, “if someone did not make the necessary effort on the Sabbath eve, how he is going to have something to eat on the Sabbath?”
In spite of the fact that we human beings made an effort to provide for our needs, the Sabbath is still considered a valuable gift. The reason is that all man’s efforts notwithstanding, he is not entitled to an automatic gift of holiness nor is he entitled to be the recipient of outpourings of G’d’s largesse. If G’d’s gift of the Sabbath is entirely gratuitous, why do we need to put in so much effort into preparing for the Sabbath? The reason is that G’d’s gift of the Sabbath is in danger of being wasted unless the recipient has provided a receptacle that ensures that it can be put to good use. [If someone receives a bouquet of flowers but does not have a vase to put these flowers in to fill it with water to preserve them, the gift is wasted. Ed.]
Observance of the Sabbath consists of two separate aspects, called by the Torah: זכור ושמור “to remember,” and “to keep,” in the two versions of the Ten Commandments. (Exodus 20 and Deuteronomy 5 respectively) In kabbalistic parlance the זכור aspect refers to the masculine side of the table of emanations, whereas the שמור aspect belongs to the feminine side. [The “masculine” aspect refers to the spiritual aspect, whereas the “feminine” aspect refers to the materialistic aspect. Ed.] Some people observe the Sabbath primarily on account of the physical pleasures it affords, i.e. a rest from back-breaking labour in the field during the weekdays, consuming more and tastier food, spending “quality” time with one’s family, etc. Others view the Sabbath as a day that affords them an opportunity to provide their Creator with pleasure and satisfaction for having created him.
The most revealing comment about the value of honouring the Sabbath by sanctifying it through reciting Kiddush and not violating any of its negative commandments, is found in the Talmud (Shabbat 118) where the sages say that anyone doing this will have all his previous sins forgiven even if he had been the type of idolater that was current in the generation of Enosh (Adam’s grandson). The reason why observance of the Sabbath is such a powerful means of man rehabilitating himself in the eyes of the Lord through observing its laws, is that each transgression he commits, is an act of distancing himself from his holy origins, his roots, leaving a stain on his soul. Observing the laws of the Sabbath is an act of returning to one’s roots thereby removing stains on his soul. The additional spiritual light that G’d bestows on us on the Sabbath also acts as therapy for a soul that has been injured. This then is the מתנה טובה, “the valuable gift” G’d bestows upon us every Sabbath. If someone observes the Sabbath exclusively in order to take advantage of the “window” for immediate forgiveness for his sins this is “good,” but it is a far cry from observing the Sabbath optimally. Hence his observance is called “observing the feminine aspect of the Sabbath.”
Clearly, when someone observes the Sabbath for such considerations it is a good thing, but even if he observes the Sabbath for the sake of receiving spiritual rewards this is not yet the “optimal” manner in which to observe the Sabbath, it is still part of the aspect of the Sabbath we have called the “feminine” aspect. We have mentioned a number of times that serving G’d, i.e. including through Sabbath observance, that the highest level of such service must always revolve around his “giving” something to His Creator not around his “receiving” something from Him. This “giving” must not be confused with presenting sacrifices on the altar. It need not be a tangible gift; in fact it cannot be a tangible gift seeing that G’d has no use for tangible gifts, seeing everything in the universe is His by definition? Sabbath observance, just as any other form of service, including prayer, must be designed to please the Lord and give Him satisfaction in order to qualify as keeping the “masculine, זכור aspect of the Sabbath.” When David said in psalms 68,35 תנו עוז לאלוקים, “give might to G’d!,” he emphasized the need for man to give something to G’d that will confirm and reinforce His power as being actual not only potential through His creatures responding to Him and seeking His nearness. This may be done through performance of commandments physically.
Actually, we are meant to be looking forward to the special gifts experienced on the Sabbath throughout the six working days, and therefore we should concern ourselves with the preparations for the Sabbath not only on the Sabbath but every day. The degree in which we experience the gift of holy spirit just described on the Sabbath reflects the efforts we have made during the week to welcome the Sabbath when it comes.
When we read in Exodus 16,5 –concerning the first Sabbath the Israelites experienced in the desert when the manna did not fall but they received an extra portion of the preceding day- והכינו את אשר יביאו, ”they are to prepare what they are going to bring home on that day,” this is an instruction to prepare oneself for the Sabbath on the weekday. Our sages have coined a famous phrase when they said מי שאינו טרח בערב שבת מהיכן יאכל בשבת?, “if someone did not make the necessary effort on the Sabbath eve, how he is going to have something to eat on the Sabbath?”
In spite of the fact that we human beings made an effort to provide for our needs, the Sabbath is still considered a valuable gift. The reason is that all man’s efforts notwithstanding, he is not entitled to an automatic gift of holiness nor is he entitled to be the recipient of outpourings of G’d’s largesse. If G’d’s gift of the Sabbath is entirely gratuitous, why do we need to put in so much effort into preparing for the Sabbath? The reason is that G’d’s gift of the Sabbath is in danger of being wasted unless the recipient has provided a receptacle that ensures that it can be put to good use. [If someone receives a bouquet of flowers but does not have a vase to put these flowers in to fill it with water to preserve them, the gift is wasted. Ed.]
Observance of the Sabbath consists of two separate aspects, called by the Torah: זכור ושמור “to remember,” and “to keep,” in the two versions of the Ten Commandments. (Exodus 20 and Deuteronomy 5 respectively) In kabbalistic parlance the זכור aspect refers to the masculine side of the table of emanations, whereas the שמור aspect belongs to the feminine side. [The “masculine” aspect refers to the spiritual aspect, whereas the “feminine” aspect refers to the materialistic aspect. Ed.] Some people observe the Sabbath primarily on account of the physical pleasures it affords, i.e. a rest from back-breaking labour in the field during the weekdays, consuming more and tastier food, spending “quality” time with one’s family, etc. Others view the Sabbath as a day that affords them an opportunity to provide their Creator with pleasure and satisfaction for having created him.
The most revealing comment about the value of honouring the Sabbath by sanctifying it through reciting Kiddush and not violating any of its negative commandments, is found in the Talmud (Shabbat 118) where the sages say that anyone doing this will have all his previous sins forgiven even if he had been the type of idolater that was current in the generation of Enosh (Adam’s grandson). The reason why observance of the Sabbath is such a powerful means of man rehabilitating himself in the eyes of the Lord through observing its laws, is that each transgression he commits, is an act of distancing himself from his holy origins, his roots, leaving a stain on his soul. Observing the laws of the Sabbath is an act of returning to one’s roots thereby removing stains on his soul. The additional spiritual light that G’d bestows on us on the Sabbath also acts as therapy for a soul that has been injured. This then is the מתנה טובה, “the valuable gift” G’d bestows upon us every Sabbath. If someone observes the Sabbath exclusively in order to take advantage of the “window” for immediate forgiveness for his sins this is “good,” but it is a far cry from observing the Sabbath optimally. Hence his observance is called “observing the feminine aspect of the Sabbath.”
Clearly, when someone observes the Sabbath for such considerations it is a good thing, but even if he observes the Sabbath for the sake of receiving spiritual rewards this is not yet the “optimal” manner in which to observe the Sabbath, it is still part of the aspect of the Sabbath we have called the “feminine” aspect. We have mentioned a number of times that serving G’d, i.e. including through Sabbath observance, that the highest level of such service must always revolve around his “giving” something to His Creator not around his “receiving” something from Him. This “giving” must not be confused with presenting sacrifices on the altar. It need not be a tangible gift; in fact it cannot be a tangible gift seeing that G’d has no use for tangible gifts, seeing everything in the universe is His by definition? Sabbath observance, just as any other form of service, including prayer, must be designed to please the Lord and give Him satisfaction in order to qualify as keeping the “masculine, זכור aspect of the Sabbath.” When David said in psalms 68,35 תנו עוז לאלוקים, “give might to G’d!,” he emphasized the need for man to give something to G’d that will confirm and reinforce His power as being actual not only potential through His creatures responding to Him and seeking His nearness. This may be done through performance of commandments physically.
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Kedushat Levi
When we keep this in mind we may be better able to understand a strange statement in Shabbat 118 according to which if the entire Jewish people were to observe just two consecutive Sabbath days properly the messiah would arrive immediately. The Talmud quotes Isaiah 56,4-7 in support of this; we read thereכה אמר ה' לסריסים אשר ישמרו את שבתותי.....והביאותים אל הר קדשי ושמחתים בבית תפלתי, “thus says the Lord, as for the eunuchs who keep My Sabbaths,………I will bring them to My sacred Mountain and let them rejoice in My House of Prayer, etc.” Why did the Talmud choose to interpret Isaiah’s words as applying to the observance of two Sabbaths? Why would not the collective observance by all the Israelites of a single Sabbath suffice to bring on the redemption?
We have a rule that there is a spiritual awakening that occurs in the “lower” regions of the universe, just as there is a parallel spiritual awakening originating in the celestial regions. Translated loosely, the difference between these two “awakenings” is their origin. Spiritual awakenings can be the result of good deeds performed by man here on earth, or they can be the result of inspiration from above.
[I have heard that the difference between a psalm commencing with the words לדוד מזמור, and one commencing with מזמור לדוד, is that in the former the holy spirit had already entered David before he commenced composing, whereas in the latter type he commenced composing, as a result of which he was granted holy spirit. Ed.]
Whereas it is easy to understand the merit accruing to us if we by our own efforts decided to observe the Sabbath in deed and thought, the question is why we deserve credit when our Sabbath observance was inspired by G’d and not by our own efforts? We must remember that when G’d favours us with the inspiration to observe the Sabbath, (or some other commandment) He does so because of something good we must have done or our forefathers must have done. We have pointed out repeatedly that G’d “takes pride” in His creatures having performed the commandments. He does so when they did so without having to be prompted. This is proof that they did so enthusiastically. As a result of such enthusiasm by the person or persons or congregations when they perform G’d’s commandments, G’d is encouraged to provide stimulus for further mitzvah performance. [This is what the sages in Avot 4,2 call שכר מצוה מצוה, “the reward for performance of a commandment is the encouragement provided with the help of heaven to perform additional commandments.” Ed.] G’d’s largesse need not necessarily manifest itself in material benefits but it can take the form of human beings becoming endowed with greater intellectual capacity as a result of which they will desire to observe more commandments and with greater enthusiasm.
When the Talmud spoke about the observance of two Sabbaths being a requisite for the redemption following immediately on the heels of these two Sabbaths, the Talmud referred to the second such Sabbath being the result of G’d having inspired the people so that they can intensify the Sabbath observance and do so with greater enthusiasm than when they observed the first of these Sabbaths. When we attain the level of awareness so that we please the Creator by the way in which we observe His commandments, we truly deserve to be redeemed.
We have a rule that there is a spiritual awakening that occurs in the “lower” regions of the universe, just as there is a parallel spiritual awakening originating in the celestial regions. Translated loosely, the difference between these two “awakenings” is their origin. Spiritual awakenings can be the result of good deeds performed by man here on earth, or they can be the result of inspiration from above.
[I have heard that the difference between a psalm commencing with the words לדוד מזמור, and one commencing with מזמור לדוד, is that in the former the holy spirit had already entered David before he commenced composing, whereas in the latter type he commenced composing, as a result of which he was granted holy spirit. Ed.]
Whereas it is easy to understand the merit accruing to us if we by our own efforts decided to observe the Sabbath in deed and thought, the question is why we deserve credit when our Sabbath observance was inspired by G’d and not by our own efforts? We must remember that when G’d favours us with the inspiration to observe the Sabbath, (or some other commandment) He does so because of something good we must have done or our forefathers must have done. We have pointed out repeatedly that G’d “takes pride” in His creatures having performed the commandments. He does so when they did so without having to be prompted. This is proof that they did so enthusiastically. As a result of such enthusiasm by the person or persons or congregations when they perform G’d’s commandments, G’d is encouraged to provide stimulus for further mitzvah performance. [This is what the sages in Avot 4,2 call שכר מצוה מצוה, “the reward for performance of a commandment is the encouragement provided with the help of heaven to perform additional commandments.” Ed.] G’d’s largesse need not necessarily manifest itself in material benefits but it can take the form of human beings becoming endowed with greater intellectual capacity as a result of which they will desire to observe more commandments and with greater enthusiasm.
When the Talmud spoke about the observance of two Sabbaths being a requisite for the redemption following immediately on the heels of these two Sabbaths, the Talmud referred to the second such Sabbath being the result of G’d having inspired the people so that they can intensify the Sabbath observance and do so with greater enthusiasm than when they observed the first of these Sabbaths. When we attain the level of awareness so that we please the Creator by the way in which we observe His commandments, we truly deserve to be redeemed.
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Kedushat Levi
Exodus 31,16. “the Children of Israel are to observe the Sabbath, etc.;” this verse helps us understand a statement by the Talmud in Shabbat< 118 according to which “if the Jewish people were only to observe two Sabbaths the Messiah would already have come.” When an Israelite observes the Sabbath properly, the spiritual uplift derived from that experience will leave its mark during the six weekdays following, so that in effect he has observed two Sabbaths, i.e. on the day that G’d had sanctified at the end of His creative activity, and the one to which His creatures, have given sanctity during the days following. Not only that; if one has served G’d during the six working days, “observing” the negative commandments of the Sabbath on the following Sabbath becomes very much easier. As a result, he will almost automatically observe every Sabbath in the future also and be looking forward to it.
When we keep these considerations in mind we will also have less difficulty in answering a question posed in the Jerusalem Talmud Taanit 1,1 that even the observance by the Jewish people of a single Sabbath is sufficient to usher in the messianic age. [The question raised by the reader of this statement is if the Jerusalem Talmud disagrees with the Babylonian Talmud in Shabbat 118 that we quoted previously. Ed.] What the Jerusalem Talmud means is simply that once the first Sabbath has been observed optimally, observing the next Sabbath is so easy that it represents no additional achievement in terms of overcoming Satan’s attempts to deflect us from our purpose. At any rate, essentially it is the collective observance by the Jewish people of a single Sabbath which will result in the messiah coming shortly thereafter. This is the meaning of the words: ושמרו בני ישראל את השבת לעשות את השבת, “the Children of Israel are to observe the Sabbath to ‘“make it into a Sabbath.’”
When we keep these considerations in mind we will also have less difficulty in answering a question posed in the Jerusalem Talmud Taanit 1,1 that even the observance by the Jewish people of a single Sabbath is sufficient to usher in the messianic age. [The question raised by the reader of this statement is if the Jerusalem Talmud disagrees with the Babylonian Talmud in Shabbat 118 that we quoted previously. Ed.] What the Jerusalem Talmud means is simply that once the first Sabbath has been observed optimally, observing the next Sabbath is so easy that it represents no additional achievement in terms of overcoming Satan’s attempts to deflect us from our purpose. At any rate, essentially it is the collective observance by the Jewish people of a single Sabbath which will result in the messiah coming shortly thereafter. This is the meaning of the words: ושמרו בני ישראל את השבת לעשות את השבת, “the Children of Israel are to observe the Sabbath to ‘“make it into a Sabbath.’”
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