The Parsha begins with an exhortation to observe Shabbos: "For six days work will be done and the seventh day shall be holy for you, a day of complete rest for Hashem, whoever does work on it shall be put to death. " The commentaries ask that the wording of the Torah in this passuk needs explanation; it should have said, "for six days you will do work" in the active sense, rather than saying that work will be done in the passive form .
They explain that the Torah is teaching us about the attitude a person should have that will enable him to have the fortitude to refrain from doing melacha (prohibited activity) on Shabbos: Throughout the week a person is required to work in order to earn his livelihood, he cannot sit back and expect G-d to provide for him if he puts in no effort. He is required to put in hishtadlus because of the decree that Hashem placed upon mankind after the sin of Adam HaRishon. However, in truth , all his hishtadlus (effort) is not the reason for his success, rather Hashem is its sole Source. On Shabbos, Hashem commands us to refrain from creative activity to acknowledge this and that all the work we do in the week is only part of the gezeiras hishtadlus (decree to work). However, if one comes to believe that his physical efforts are in fact the cause of his livelihood then he will find it very difficult to refrain from working on Shabbos; he thinks that the more he works the more he will earn and therefore it is logical for him to work on Shabbos as well as the rest of the week. In response to this erroneous attitude, the Torah tells us that one should view the work that he does in a passive sense - that in truth he does not do the work, rather that it is done for him. Hashem, so-to-speak, does the work and provides for each person's livelihood. If one recognizes this then he will find it far easier to refrain from working on Shabbos because he realizes that in truth his work is not the cause of his livelihood .
It seems that this lesson is not limited to avoiding the 39 melachas that are forbidden by the Torah. There is a Rabbinical prohibition of speaking about melacha that one plans to do in the rest of the week . Doing so also shows a level of lack of appreciation of the lesson of Shabbos that Hashem provides one's livelihood. Moreover, whilst it is technically permissible to think about melacha on Shabbos, it is nonetheless praiseworthy to avoid such thoughts completely . Such a level reflects a true appreciation of how Shabbos is a reflection on the fact that Hashem runs the world, and that one's own thoughts of melacha are of no benefit.
This idea is brought out in the Gemara in Shabbos: The Gemara tells of a righteous man who saw that there was a hole in the fence of his field on Shabbos. He thought about fixing it after Shabbos, and then remembered that it was Shabbos and felt guilty about thinking about melacho on Shabbos. As a show of regret he then decided never to fix that fence and as a reward a miracle occurred and a tzlaf tree grew from which he was able to support himself and his family . There are two difficulties with this Gemara: Firstly, why did he refrain from ever fixing the fence - what was the benefit of doing so and how could it rectify his initial mistake? Secondly, what was the significance of the reward he received, how was that a measure for measure response to his decision never to build the fence?
It seems that we can answer these problems through the principle we are discussing. When this righteous man saw the fence, he thought about fixing it, momentarily forgetting the lesson of Shabbos, that Hashem is the Source of one's livelihood and that man's efforts are worthless without Hashem's help. In order to rectify this 'error' he decided to never fix the fence to demonstrate that he did indeed recognize that his own efforts were not the cause of his livelihood. As a reward for this attitude, Hashem showed him measure for measure that he was correct, and provided him with a new source of income, the tzlaf tree without any input from the man himself! This proved that Hashem can provide a person with his livelihood regardless of his hishtadlus.
Throughout the week it is very difficult to see through the illusion that man's hishtadlus is not the true cause of his livelihood, and that Hashem is the sole Provider. Shabbos provides man with the opportunity to see clearly that all his hishtadlus is ultimately unnecessary . On Shabbos whilst the rest of the world continues striving to earn their living through effort, observant Jews rest from such activity, recognizing that Hashem runs the world without needing man's input. As we have seen, this attitude does not only express itself through avoidance of melacha, it even extends to refraining from speaking about melacha. The highest level is to even avoid thinking about melacha that needs to be done. All these prohibitions are supposed to instill in us the realization that all our accomplishments throughout the week only come about because Hashem so desires. May we all merit to observe Shabbos free of action, speech and thought about melacha.
Showing posts with label Shabbos. Show all posts
Showing posts with label Shabbos. Show all posts
Tuesday, March 13, 2012
Sunday, February 5, 2012
SHABBOS AND HONORING ONE'S PARENTS - YISRO
The highlight of Parshas Yisro is the Ten Commandments. The fourth Mitzvo is to remember the Shabbos , and the fifth is honoring one’s parents . This juxtaposition may not seem to be of great significance, however, this is not the only time in the Torah that these two seemingly unrelated Mitzvos are juxtaposed. In Parshas Kedoshim, the two Mitzvos are actually mentioned in the same verse: “Every man: Your mother and father shall you revere; and My Sabbaths shall you observe – I am HaShem, your G-d.” Chazal do indeed extrapolate lessons from this verse – they explain that even though one must honor and revere his parents, this obligation does not extend itself to the point where he should listen to his parents’ command to break Shabbos or any other Mitzvo in the Torah. The commentaries ask why the Torah chooses Shabbos in particular to teach that honoring one’s parents does not override other Mitzvos. Indeed, Shabbos is considered one of the most severe Mitzvos to transgress in terms of its punishment.
Rav Yaakov Kamenetsky zt”l offers a drush explanation as to the juxtaposition of these two Mitzvos. This explanation can perhaps also be used to answer why the verse chose Shabbos in particular when informing us that honoring parents does not override Mitzvos. In his old age, Rav Kamenetsky was once on an airplane with some of his grandchildren. He was sitting next to another elderly man who was a secular Israeli professor. The professor noticed how much Rav Kamenetsky’s grandchildren were honoring and serving him. He told Rav Kamenetsky that his own grandchildren did not give him any honor or respect; he asked the Rabbi what was the difference between the two of them? The Rav answered, that the secular belief is that man originates from apes, therefore each generation is one step further from being an ape. It is logical that each generation is more advanced than its predecessors and consequently there is no reason why young people should honor old people, in fact it should be the reverse – the old should look up to the more ‘advanced’ young. That is why the professor’s grandchildren accorded him no honor.
In contrast the Torah point of view is that the further one goes back in history, the closer one gets to the Act of Creation and Adam HaRishon. Adam HaRishon was the most holy man, being that he was created by HaShem himself, so-to-speak. Each generation after him is one step further away from that great Act of Creation. Accordingly, each generation views the previous ones as being superior. That, Rav Kamenetsky explained, was why his grandchildren gave him so much respect.
With this elucidation, Rav Kamenetsky explained the juxtaposition of the Mitzvos of honoring one’s parents and keeping Shabbos. Shabbos represents belief in the Act of Creation in that it commemorates how HaShem created the world in six days and then rested. Observing Shabbos demonstrates a recognition that HaShem created the world. When a person has that recognition, he will automatically come to the accompanying realization that each generation is closer to that Act of Creation and therefore worthy of respect. That is the connection between the two Mitzvos – they both emanate from a belief in HaShem’s creation of the world.
Rav Kamenetsky’s explanation can also be used to explain why Chazal chose Shabbos in particular when teaching that honoring parents does not override the Mitzvos of the Torah. As the Ohr HaChaim explains, the end of the verse, “I am HaShem” shows us that honoring one’s parents does not override any Mitzvos because all Mitzvos come from the necessity to do HaShem’s will, including honoring one’s parents. Yet the Torah made a specific mention of Shabbos because the message of Shabbos is intrinsically connected to honoring one’s parents. A person who honors one’s parents recognizes Creation, and it follows that he should also observe the Shabbos which represents the ultimate commemoration of Creation.
This view of elder generations illuminates to us the Torah attitude towards the past, and its stark contrast to that of the secular world. The secular view emphasizes the value of progress whilst often deemphasizing adherence to past values. The Torah view stresses adherence to the values that were passed down since Mattan Torah (the Giving of the Torah). It approaches changes in the modern world in the context of those values. Thus, whilst there have often been valid new approaches and movements in Jewish history they always stay within the context of the values of Mattan Torah. This ides is demonstrated by the Hebrew word for progress – kadima. The root of this word is kedem which means the past. This teaches us that the Torah view is that progress is based on adherence to the values of the past. Those values are very much relevant to the present. We have seen how the Mitzvos of Shabbos and Honoring one’s parents are intrinsically connected – both emphasize the belief in the act of Creation. In turn, they teach us to rest on the seventh day and to respect our elders as being closer to the great moment of Creation. May we all internalize these lessons and keep both Mitzvos to our greatest ability which in turn will strengthen our recognition as G-d as the sole Creator.
Rav Yaakov Kamenetsky zt”l offers a drush explanation as to the juxtaposition of these two Mitzvos. This explanation can perhaps also be used to answer why the verse chose Shabbos in particular when informing us that honoring parents does not override Mitzvos. In his old age, Rav Kamenetsky was once on an airplane with some of his grandchildren. He was sitting next to another elderly man who was a secular Israeli professor. The professor noticed how much Rav Kamenetsky’s grandchildren were honoring and serving him. He told Rav Kamenetsky that his own grandchildren did not give him any honor or respect; he asked the Rabbi what was the difference between the two of them? The Rav answered, that the secular belief is that man originates from apes, therefore each generation is one step further from being an ape. It is logical that each generation is more advanced than its predecessors and consequently there is no reason why young people should honor old people, in fact it should be the reverse – the old should look up to the more ‘advanced’ young. That is why the professor’s grandchildren accorded him no honor.
In contrast the Torah point of view is that the further one goes back in history, the closer one gets to the Act of Creation and Adam HaRishon. Adam HaRishon was the most holy man, being that he was created by HaShem himself, so-to-speak. Each generation after him is one step further away from that great Act of Creation. Accordingly, each generation views the previous ones as being superior. That, Rav Kamenetsky explained, was why his grandchildren gave him so much respect.
With this elucidation, Rav Kamenetsky explained the juxtaposition of the Mitzvos of honoring one’s parents and keeping Shabbos. Shabbos represents belief in the Act of Creation in that it commemorates how HaShem created the world in six days and then rested. Observing Shabbos demonstrates a recognition that HaShem created the world. When a person has that recognition, he will automatically come to the accompanying realization that each generation is closer to that Act of Creation and therefore worthy of respect. That is the connection between the two Mitzvos – they both emanate from a belief in HaShem’s creation of the world.
Rav Kamenetsky’s explanation can also be used to explain why Chazal chose Shabbos in particular when teaching that honoring parents does not override the Mitzvos of the Torah. As the Ohr HaChaim explains, the end of the verse, “I am HaShem” shows us that honoring one’s parents does not override any Mitzvos because all Mitzvos come from the necessity to do HaShem’s will, including honoring one’s parents. Yet the Torah made a specific mention of Shabbos because the message of Shabbos is intrinsically connected to honoring one’s parents. A person who honors one’s parents recognizes Creation, and it follows that he should also observe the Shabbos which represents the ultimate commemoration of Creation.
This view of elder generations illuminates to us the Torah attitude towards the past, and its stark contrast to that of the secular world. The secular view emphasizes the value of progress whilst often deemphasizing adherence to past values. The Torah view stresses adherence to the values that were passed down since Mattan Torah (the Giving of the Torah). It approaches changes in the modern world in the context of those values. Thus, whilst there have often been valid new approaches and movements in Jewish history they always stay within the context of the values of Mattan Torah. This ides is demonstrated by the Hebrew word for progress – kadima. The root of this word is kedem which means the past. This teaches us that the Torah view is that progress is based on adherence to the values of the past. Those values are very much relevant to the present. We have seen how the Mitzvos of Shabbos and Honoring one’s parents are intrinsically connected – both emphasize the belief in the act of Creation. In turn, they teach us to rest on the seventh day and to respect our elders as being closer to the great moment of Creation. May we all internalize these lessons and keep both Mitzvos to our greatest ability which in turn will strengthen our recognition as G-d as the sole Creator.
Monday, March 28, 2011
BRIS MILA: WHY THE EIGHTH DAY - TAZRIA
Parshas Tazria discusses one of the most well-known and observed mitzvos is that of bris mila (circumcision). It stresses that the Mila must take place on the eight day, and the Gemara learns out that this is the case even if the eight day falls on Shabbos one must perform the Mila even though it involves one of the Melachos (creative activites) that are usually prohibited on Shabbos. What is the significance of having the bris on the eight day in particular?
In order to answer this question it is instructive to analyze the significance of certain numbers in Jewish thought. The world was created in six days, and on the seventh day, HaShem 'rested', thereby creating the concept of Shabbos, the day that we refrain from physical creation and focus on more spiritual pursuits. Accordingly, the number 'six' symbolizes the physical world, whereas seven represents the infusion of spirituality into the physical world. On Shabbos we strive to elevate physicality through using the physical world leshem shamayim (for the sake of Heaven). Thus, there is an emphasis on eating good food, and dressing nicely, but not for selfish reasons, rather to use the physical world as a kli (tool) for connecting to HaShem. The number, 'eight' symbolizes spirituality that is beyond this world, going beyond the laws of nature. Removing part of our body represents elevating ourselves beyond our natural physical drives. Some commentaries write that one of the reasons for bris mila is that it weakens man's natural physical lusts (see Moreh Nevuchim, Rabbeinu Bachaye). In this vein, bris mila represents a Jew's disassociating himself from the regular laws of olam hazeh (this world), and clinging to a completely different level of existence.
The idea that bris mila represents transcending olam hazeh is seen in the Torah's account of HaShem's command to Avraham Avinu with regard to this mitzvo. HaShem tells Avraham, "walk before me and be complete." Rashi explains that Hashem was instructing Avraham to perform bris mila and thereby attain completion. Immediately after this, HaShem tells Avraham that He is changing his name, which up till that point, was Avram, to Avraham. HaShem was taking Avraham to a whole new level of existence, and bringing him out of the limits of mazal which had thus far prevented him from having children. It seems clear from the pessukim that this promise and the promise of an eternal bris between HaShem and Avraham's descendants were dependent upon Avraham making his own covenant with HaShem, that of bris mila. Thus, we see that bris mila is intrinsically connected to the fact that the Jewish people live on a whole different plane of existence.
Rav Dessler zt"l applies this explanation of the difference between '7' and '8' to clarify a difficult Yalkut. The Yalkut tells us: "Shabbos and mila argue with each other. Shabbos says, 'I am greater than you' and mila says, 'I am greater than you'... from the fact that mila overrides Shabbos , we know that mila is greater than Shabbos." Rav Dessler explains that there are two ways in which a person can go about his avodas HaShem. One is to be involved in the physical world and elevating it for the sake of Heaven. There are numerous mitzvos that fit this category, for example, giving tzedoko (charity) is a way of using one's money to connect to HaShem, and as we mentioned above, Shabbos is the primary example of elevating physicality. The second way of growing in spirituality is by removing oneself from physicality, and thereby separating from his natural taivas (desires). Mila represents this form of avodas Hashem.
Rav Dessler points out that there is a great danger in the first type of spirituality where one tries to elevate gashmius (physicality) in that a person can easily fall into the trap of thinking he is elevating the physical world, however, in truth, he is really being pulled after his physical desires and the yetser hara is tricking him into thinking that he is doing it leshem shamayim. The second form of spirituality of removing oneself from gashmius does not pose this threat because one avoids the risks of being trapped. Rav Dessler writes further, that the only way that a person can be sure that he can use the physical world in the correct way is by also somewhat removing himself from it for a time.
With this understanding, Rav Dessler explains the meaning of the Yalkut. Shabbos represents the form of avodas Hashem where one uses the gashmius for spiritual purposes, whereas mila represents serving HaShem by weakening one's attachment to the physical world. Mila 'overrides' Shabbos in that it avoids the risks of being trapped by the yetser hara into becoming overly attached to the phsyical world whilst performing seemingly spiritual activities.
We have seen that bris mila represents separation from the physical world as a way of becoming closer to HaShem, and how this form of avodas Hashem is essential to one's spiritual growth. In this vein, my Rebbe, Rav Yitzchak Berkovits shlita points out that despite the stress on being involved with the physical world for spiritual reasons, the main way of achieving greatness is through involvement in purely spiritual endeavors. The great Torah Sages did not become great through eating leshem shamayim all the time. They became great by developing an overriding interest in spirituality and a disinterest in the physical world. Numerous stories are told of how unimportant food to Gedolim such as the Chazon Ish zt"l and Rav Yechezkel Levenstein zt"l. May we merit to emulate them and learn from the mtizvo of bris mila to focus on learning, davenning, and growth, as the main ways of becoming great.
In order to answer this question it is instructive to analyze the significance of certain numbers in Jewish thought. The world was created in six days, and on the seventh day, HaShem 'rested', thereby creating the concept of Shabbos, the day that we refrain from physical creation and focus on more spiritual pursuits. Accordingly, the number 'six' symbolizes the physical world, whereas seven represents the infusion of spirituality into the physical world. On Shabbos we strive to elevate physicality through using the physical world leshem shamayim (for the sake of Heaven). Thus, there is an emphasis on eating good food, and dressing nicely, but not for selfish reasons, rather to use the physical world as a kli (tool) for connecting to HaShem. The number, 'eight' symbolizes spirituality that is beyond this world, going beyond the laws of nature. Removing part of our body represents elevating ourselves beyond our natural physical drives. Some commentaries write that one of the reasons for bris mila is that it weakens man's natural physical lusts (see Moreh Nevuchim, Rabbeinu Bachaye). In this vein, bris mila represents a Jew's disassociating himself from the regular laws of olam hazeh (this world), and clinging to a completely different level of existence.
The idea that bris mila represents transcending olam hazeh is seen in the Torah's account of HaShem's command to Avraham Avinu with regard to this mitzvo. HaShem tells Avraham, "walk before me and be complete." Rashi explains that Hashem was instructing Avraham to perform bris mila and thereby attain completion. Immediately after this, HaShem tells Avraham that He is changing his name, which up till that point, was Avram, to Avraham. HaShem was taking Avraham to a whole new level of existence, and bringing him out of the limits of mazal which had thus far prevented him from having children. It seems clear from the pessukim that this promise and the promise of an eternal bris between HaShem and Avraham's descendants were dependent upon Avraham making his own covenant with HaShem, that of bris mila. Thus, we see that bris mila is intrinsically connected to the fact that the Jewish people live on a whole different plane of existence.
Rav Dessler zt"l applies this explanation of the difference between '7' and '8' to clarify a difficult Yalkut. The Yalkut tells us: "Shabbos and mila argue with each other. Shabbos says, 'I am greater than you' and mila says, 'I am greater than you'... from the fact that mila overrides Shabbos , we know that mila is greater than Shabbos." Rav Dessler explains that there are two ways in which a person can go about his avodas HaShem. One is to be involved in the physical world and elevating it for the sake of Heaven. There are numerous mitzvos that fit this category, for example, giving tzedoko (charity) is a way of using one's money to connect to HaShem, and as we mentioned above, Shabbos is the primary example of elevating physicality. The second way of growing in spirituality is by removing oneself from physicality, and thereby separating from his natural taivas (desires). Mila represents this form of avodas Hashem.
Rav Dessler points out that there is a great danger in the first type of spirituality where one tries to elevate gashmius (physicality) in that a person can easily fall into the trap of thinking he is elevating the physical world, however, in truth, he is really being pulled after his physical desires and the yetser hara is tricking him into thinking that he is doing it leshem shamayim. The second form of spirituality of removing oneself from gashmius does not pose this threat because one avoids the risks of being trapped. Rav Dessler writes further, that the only way that a person can be sure that he can use the physical world in the correct way is by also somewhat removing himself from it for a time.
With this understanding, Rav Dessler explains the meaning of the Yalkut. Shabbos represents the form of avodas Hashem where one uses the gashmius for spiritual purposes, whereas mila represents serving HaShem by weakening one's attachment to the physical world. Mila 'overrides' Shabbos in that it avoids the risks of being trapped by the yetser hara into becoming overly attached to the phsyical world whilst performing seemingly spiritual activities.
We have seen that bris mila represents separation from the physical world as a way of becoming closer to HaShem, and how this form of avodas Hashem is essential to one's spiritual growth. In this vein, my Rebbe, Rav Yitzchak Berkovits shlita points out that despite the stress on being involved with the physical world for spiritual reasons, the main way of achieving greatness is through involvement in purely spiritual endeavors. The great Torah Sages did not become great through eating leshem shamayim all the time. They became great by developing an overriding interest in spirituality and a disinterest in the physical world. Numerous stories are told of how unimportant food to Gedolim such as the Chazon Ish zt"l and Rav Yechezkel Levenstein zt"l. May we merit to emulate them and learn from the mtizvo of bris mila to focus on learning, davenning, and growth, as the main ways of becoming great.
Sunday, February 20, 2011
SHABBOS - VAYAKHEL
The Parsha begins with an exhortation to observe Shabbos: "For six days work will be done and the seventh day shall be holy for you, a day of complete rest for Hashem, whoever does work on it shall be put to death. " The commentaries ask that the wording of the Torah in this passuk needs explanation; it should have said, "for six days you will do work" in the active sense, rather than saying that work will be done in the passive form .
They explain that the Torah is teaching us about the attitude a person should have that will enable him to have the fortitude to refrain from doing melacha (prohibited activity) on Shabbos: Throughout the week a person is required to work in order to earn his livelihood, he cannot sit back and expect G-d to provide for him if he puts in no effort. He is required to put in hishtadlus because of the decree that Hashem placed upon mankind after the sin of Adam HaRishon. However, in truth , all his hishtadlus (effort) is not the reason for his success, rather Hashem is its sole Source. On Shabbos, Hashem commands us to refrain from creative activity to acknowledge this and that all the work we do in the week is only part of the gezeiras hishtadlus (decree to work). However, if one comes to believe that his physical efforts are in fact the cause of his livelihood then he will find it very difficult to refrain from working on Shabbos; he thinks that the more he works the more he will earn and therefore it is logical for him to work on Shabbos as well as the rest of the week. In response to this erroneous attitude, the Torah tells us that one should view the work that he does in a passive sense - that in truth he does not do the work, rather that it is done for him. Hashem, so-to-speak, does the work and provides for each person's livelihood. If one recognizes this then he will find it far easier to refrain from working on Shabbos because he realizes that in truth his work is not the cause of his livelihood .
It seems that this lesson is not limited to avoiding the 39 melachas that are forbidden by the Torah. There is a Rabbinical prohibition of speaking about melacha that one plans to do in the rest of the week . Doing so also shows a level of lack of appreciation of the lesson of Shabbos that Hashem provides one's livelihood. Moreover, whilst it is technically permissible to think about melacha on Shabbos, it is nonetheless praiseworthy to avoid such thoughts completely . Such a level reflects a true appreciation of how Shabbos is a reflection on the fact that Hashem runs the world, and that one's own thoughts of melacha are of no benefit.
This idea is brought out in the Gemara in Shabbos: The Gemara tells of a righteous man who saw that there was a hole in the fence of his field on Shabbos. He thought about fixing it after Shabbos, and then remembered that it was Shabbos and felt guilty about thinking about melacho on Shabbos. As a show of regret he then decided never to fix that fence and as a reward a miracle occurred and a tzlaf tree grew from which he was able to support himself and his family . There are two difficulties with this Gemara: Firstly, why did he refrain from ever fixing the fence - what was the benefit of doing so and how could it rectify his initial mistake? Secondly, what was the significance of the reward he received, how was that a measure for measure response to his decision never to build the fence?
It seems that we can answer these problems through the principle we are discussing. When this righteous man saw the fence, he thought about fixing it, momentarily forgetting the lesson of Shabbos, that Hashem is the Source of one's livelihood and that man's efforts are worthless without Hashem's help. In order to rectify this 'error' he decided to never fix the fence to demonstrate that he did indeed recognize that his own efforts were not the cause of his livelihood. As a reward for this attitude, Hashem showed him measure for measure that he was correct, and provided him with a new source of income, the tzlaf tree without any input from the man himself! This proved that Hashem can provide a person with his livelihood regardless of his hishtadlus.
Throughout the week it is very difficult to see through the illusion that man's hishtadlus is not the true cause of his livelihood, and that Hashem is the sole Provider. Shabbos provides man with the opportunity to see clearly that all his hishtadlus is ultimately unnecessary . On Shabbos whilst the rest of the world continues striving to earn their living through effort, observant Jews rest from such activity, recognizing that Hashem runs the world without needing man's input. As we have seen, this attitude does not only express itself through avoidance of melacha, it even extends to refraining from speaking about melacha. The highest level is to even avoid thinking about melacha that needs to be done. All these prohibitions are supposed to instill in us the realization that all our accomplishments throughout the week only come about because Hashem so desires. May we all merit to observe Shabbos free of action, speech and thought about melacha.
They explain that the Torah is teaching us about the attitude a person should have that will enable him to have the fortitude to refrain from doing melacha (prohibited activity) on Shabbos: Throughout the week a person is required to work in order to earn his livelihood, he cannot sit back and expect G-d to provide for him if he puts in no effort. He is required to put in hishtadlus because of the decree that Hashem placed upon mankind after the sin of Adam HaRishon. However, in truth , all his hishtadlus (effort) is not the reason for his success, rather Hashem is its sole Source. On Shabbos, Hashem commands us to refrain from creative activity to acknowledge this and that all the work we do in the week is only part of the gezeiras hishtadlus (decree to work). However, if one comes to believe that his physical efforts are in fact the cause of his livelihood then he will find it very difficult to refrain from working on Shabbos; he thinks that the more he works the more he will earn and therefore it is logical for him to work on Shabbos as well as the rest of the week. In response to this erroneous attitude, the Torah tells us that one should view the work that he does in a passive sense - that in truth he does not do the work, rather that it is done for him. Hashem, so-to-speak, does the work and provides for each person's livelihood. If one recognizes this then he will find it far easier to refrain from working on Shabbos because he realizes that in truth his work is not the cause of his livelihood .
It seems that this lesson is not limited to avoiding the 39 melachas that are forbidden by the Torah. There is a Rabbinical prohibition of speaking about melacha that one plans to do in the rest of the week . Doing so also shows a level of lack of appreciation of the lesson of Shabbos that Hashem provides one's livelihood. Moreover, whilst it is technically permissible to think about melacha on Shabbos, it is nonetheless praiseworthy to avoid such thoughts completely . Such a level reflects a true appreciation of how Shabbos is a reflection on the fact that Hashem runs the world, and that one's own thoughts of melacha are of no benefit.
This idea is brought out in the Gemara in Shabbos: The Gemara tells of a righteous man who saw that there was a hole in the fence of his field on Shabbos. He thought about fixing it after Shabbos, and then remembered that it was Shabbos and felt guilty about thinking about melacho on Shabbos. As a show of regret he then decided never to fix that fence and as a reward a miracle occurred and a tzlaf tree grew from which he was able to support himself and his family . There are two difficulties with this Gemara: Firstly, why did he refrain from ever fixing the fence - what was the benefit of doing so and how could it rectify his initial mistake? Secondly, what was the significance of the reward he received, how was that a measure for measure response to his decision never to build the fence?
It seems that we can answer these problems through the principle we are discussing. When this righteous man saw the fence, he thought about fixing it, momentarily forgetting the lesson of Shabbos, that Hashem is the Source of one's livelihood and that man's efforts are worthless without Hashem's help. In order to rectify this 'error' he decided to never fix the fence to demonstrate that he did indeed recognize that his own efforts were not the cause of his livelihood. As a reward for this attitude, Hashem showed him measure for measure that he was correct, and provided him with a new source of income, the tzlaf tree without any input from the man himself! This proved that Hashem can provide a person with his livelihood regardless of his hishtadlus.
Throughout the week it is very difficult to see through the illusion that man's hishtadlus is not the true cause of his livelihood, and that Hashem is the sole Provider. Shabbos provides man with the opportunity to see clearly that all his hishtadlus is ultimately unnecessary . On Shabbos whilst the rest of the world continues striving to earn their living through effort, observant Jews rest from such activity, recognizing that Hashem runs the world without needing man's input. As we have seen, this attitude does not only express itself through avoidance of melacha, it even extends to refraining from speaking about melacha. The highest level is to even avoid thinking about melacha that needs to be done. All these prohibitions are supposed to instill in us the realization that all our accomplishments throughout the week only come about because Hashem so desires. May we all merit to observe Shabbos free of action, speech and thought about melacha.
Monday, January 17, 2011
SHABBOS AND HONORING ONE’S PARENTS - YISRO
The highlight of Parshas Yisro is the Ten Commandments. The fourth Mitzvo is to remember the Shabbos , and the fifth is honoring one’s parents . This juxtaposition may not seem to be of great significance, however, this is not the only time in the Torah that these two seemingly unrelated Mitzvos are juxtaposed. In Parshas Kedoshim, the two Mitzvos are actually mentioned in the same verse: “Every man: Your mother and father shall you revere; and My Sabbaths shall you observe – I am HaShem, your G-d.” Chazal do indeed extrapolate lessons from this verse – they explain that even though one must honor and revere his parents, this obligation does not extend itself to the point where he should listen to his parents’ command to break Shabbos or any other Mitzvo in the Torah. The commentaries ask why the Torah chooses Shabbos in particular to teach that honoring one’s parents does not override other Mitzvos. Indeed, Shabbos is considered one of the most severe Mitzvos to transgress in terms of its punishment.
Rav Yaakov Kamenetsky zt”l offers a drush explanation as to the juxtaposition of these two Mitzvos. This explanation can perhaps also be used to answer why the verse chose Shabbos in particular when informing us that honoring parents does not override Mitzvos. In his old age, Rav Kamenetsky was once on an airplane with some of his grandchildren. He was sitting next to another elderly man who was a secular Israeli professor. The professor noticed how much Rav Kamenetsky’s grandchildren were honoring and serving him. He told Rav Kamenetsky that his own grandchildren did not give him any honor or respect; he asked the Rabbi what was the difference between the two of them? The Rav answered, that the secular belief is that man originates from apes, therefore each generation is one step further from being an ape. It is logical that each generation is more advanced than its predecessors and consequently there is no reason why young people should honor old people, in fact it should be the reverse – the old should look up to the more ‘advanced’ young. That is why the professor’s grandchildren accorded him no honor.
In contrast the Torah point of view is that the further one goes back in history, the closer one gets to the Act of Creation and Adam HaRishon. Adam HaRishon was the most holy man, being that he was created by HaShem himself, so-to-speak. Each generation after him is one step further away from that great Act of Creation. Accordingly, each generation views the previous ones as being superior. That, Rav Kamenetsky explained, was why his grandchildren gave him so much respect.
With this explanation, Rav Kamenetsky explained the juxtaposition of the Mitzvos of honoring one’s parents and keeping Shabbos. Shabbos represents belief in the Act of Creation in that it commemorates how HaShem created the world in six days and then rested. Observing Shabbos demonstrates a recognition that HaShem created the world. When a person has that recognition, he will automatically come to the accompanying realization that each generation is closer to that Act of Creation and therefore worthy of respect. That is the connection between the two Mitzvos – they both emanate from a belief in HaShem’s creation of the world.
Rav Kamenetsky’s explanation can also be used to explain why Chazal chose Shabbos in particular when teaching that honoring parents does not override the Mitzvos of the Torah. As the Ohr HaChaim explains, the end of the verse, “I am HaShem” shows us that honoring one’s parents does not override any Mitzvos because all Mitzvos come from the necessity to do HaShem’s will, including honoring one’s parents. Yet the Torah made a specific mention of Shabbos because the message of Shabbos is intrinsically connected to honoring one’s parents. A person who honors one’s parents recognizes Creation, and it follows that he should also observe the Shabbos which represents the ultimate commemoration of Creation.
This view of elder generations illuminates to us the Torah attitude towards the past, and its stark contrast to that of the secular world. The secular view emphasizes the value of progress whilst often deemphasizing adherence to past values. The Torah view stresses adherence to the values that were passed down since Mattan Torah (the Giving of the Torah). It approaches changes in the modern world in the context of those values. Thus, whilst there have often been valid new approaches and movements in Jewish history they always stay within the context of the values of Mattan Torah. This ides is demonstrated by the Hebrew word for progress – kadima. The root of this word is kedem which means the past. This teaches us that the Torah view is that progress is based on adherence to the values of the past. Those values are very much relevant to the present. We have seen how the Mitzvos of Shabbos and Honoring one’s parents are intrinsically connected – both emphasize the belief in the act of Creation. In turn, they teach us to rest on the seventh day and to respect our elders as being closer to the great moment of Creation. May we all internalize these lessons and keep both Mitzvos to our greatest ability – and doing so will enable to keep all the Torah.
Rav Yaakov Kamenetsky zt”l offers a drush explanation as to the juxtaposition of these two Mitzvos. This explanation can perhaps also be used to answer why the verse chose Shabbos in particular when informing us that honoring parents does not override Mitzvos. In his old age, Rav Kamenetsky was once on an airplane with some of his grandchildren. He was sitting next to another elderly man who was a secular Israeli professor. The professor noticed how much Rav Kamenetsky’s grandchildren were honoring and serving him. He told Rav Kamenetsky that his own grandchildren did not give him any honor or respect; he asked the Rabbi what was the difference between the two of them? The Rav answered, that the secular belief is that man originates from apes, therefore each generation is one step further from being an ape. It is logical that each generation is more advanced than its predecessors and consequently there is no reason why young people should honor old people, in fact it should be the reverse – the old should look up to the more ‘advanced’ young. That is why the professor’s grandchildren accorded him no honor.
In contrast the Torah point of view is that the further one goes back in history, the closer one gets to the Act of Creation and Adam HaRishon. Adam HaRishon was the most holy man, being that he was created by HaShem himself, so-to-speak. Each generation after him is one step further away from that great Act of Creation. Accordingly, each generation views the previous ones as being superior. That, Rav Kamenetsky explained, was why his grandchildren gave him so much respect.
With this explanation, Rav Kamenetsky explained the juxtaposition of the Mitzvos of honoring one’s parents and keeping Shabbos. Shabbos represents belief in the Act of Creation in that it commemorates how HaShem created the world in six days and then rested. Observing Shabbos demonstrates a recognition that HaShem created the world. When a person has that recognition, he will automatically come to the accompanying realization that each generation is closer to that Act of Creation and therefore worthy of respect. That is the connection between the two Mitzvos – they both emanate from a belief in HaShem’s creation of the world.
Rav Kamenetsky’s explanation can also be used to explain why Chazal chose Shabbos in particular when teaching that honoring parents does not override the Mitzvos of the Torah. As the Ohr HaChaim explains, the end of the verse, “I am HaShem” shows us that honoring one’s parents does not override any Mitzvos because all Mitzvos come from the necessity to do HaShem’s will, including honoring one’s parents. Yet the Torah made a specific mention of Shabbos because the message of Shabbos is intrinsically connected to honoring one’s parents. A person who honors one’s parents recognizes Creation, and it follows that he should also observe the Shabbos which represents the ultimate commemoration of Creation.
This view of elder generations illuminates to us the Torah attitude towards the past, and its stark contrast to that of the secular world. The secular view emphasizes the value of progress whilst often deemphasizing adherence to past values. The Torah view stresses adherence to the values that were passed down since Mattan Torah (the Giving of the Torah). It approaches changes in the modern world in the context of those values. Thus, whilst there have often been valid new approaches and movements in Jewish history they always stay within the context of the values of Mattan Torah. This ides is demonstrated by the Hebrew word for progress – kadima. The root of this word is kedem which means the past. This teaches us that the Torah view is that progress is based on adherence to the values of the past. Those values are very much relevant to the present. We have seen how the Mitzvos of Shabbos and Honoring one’s parents are intrinsically connected – both emphasize the belief in the act of Creation. In turn, they teach us to rest on the seventh day and to respect our elders as being closer to the great moment of Creation. May we all internalize these lessons and keep both Mitzvos to our greatest ability – and doing so will enable to keep all the Torah.
Wednesday, March 10, 2010
SHABBOS - VAYAKHEL
for more about my kollel and my Rebbe, who I quote a great deal in these Divrei Torah, see: www.thejerusalemkollel.com
The Parsha begins with an exhortation to observe Shabbos: "For six days work will be done and the seventh day shall be holy for you, a day of complete rest for Hashem, whoever does work on it shall be put to death.[1]" The commentaries ask that the wording of the Torah in this passuk needs explanation; it should have said, "for six days you will do work" in the active sense, rather than saying that work will be done in passive form[2].
They explain that the Torah is teaching us about the attitude a person should have that will enable him to have the fortitude to refrain from doing melacha (prohibited activity) on Shabbos: Throughout the week a person is required to work in order to earn his livelihood, he cannot sit back and expect G-d to provide for him if he puts in no effort. He is required to put in hishtadlus because of the decree that Hashem placed upon mankind after the sin of Adam HaRishon. However, in truth , all his hishtadlus (effort) is not the reason for his success, rather Hashem is its sole Source. On Shabbos, Hashem commands us to refrain from creative activity to acknowledge that Hashem is the only Source of our livelihood and that all the work we do in the week is only part of the gezeiras hishtadlus (decree to work). However, if one comes to believe that his physical efforts are in fact the cause of his livelihood then he will find it very difficult to refrain from working on Shabbos; he thinks that the more he works the more he will earn and therefore it is logical for him to work on Shabbos as well as the rest of the week. In response to this erroneous attitude, the Torah tells us that one should view the work that he does in a passive sense - that in truth he does not do the work, rather that it is done for him. Hashem, so-to-speak, does the work and provides for each person's livelihood. If one recognizes this then he will find it far easier to refrain from working on Shabbos because he realizes that in truth his work is not the cause of his livelihood[3].
It seems that this lesson is not limited to avoiding the 39 melachas that are forbidden by the Torah. There is a Rabbinical prohibition of speaking about melacha that one plans to do in the rest of the week[4]. Doing so also shows a level of lack of appreciation of the lesson of Shabbos that Hashem provides one's livelihood. Moreover, whilst it is technically permissible to think about melacha on Shabbos, it is nonetheless praiseworthy to avoid such thoughts completely[5]. Such a level reflects a true appreciation of how Shabbos is a reflection on the fact that Hashem runs the world, and that one's own thoughts of melacha are of no benefit.
This idea is brought out in the Gemara in Shabbos: The Gemara tells of a righteous man who saw that there was a hole in the fence of his field on Shabbos. He thought about fixing it after Shabbos, and then remembered that it was Shabbos and felt guilty about thinking about melacho on Shabbos. As a show of regret he then decided never to fix that fence and as a reward a miracle occurred and a tzlaf tree grew from which he was able to support himself and his family[6]. There are two difficulties with this Gemara: Firstly, why did he refrain from ever fixing the fence - what was the benefit of doing so and how could it rectify his initial mistake? Secondly, what was the significance of the reward he received, how was that a measure for measure reward for his decision never to build the fence?
It seems that we can answer these problems through the principle we are discussing. When this righteous man saw the fence, he thought about fixing it, momentarily forgetting the lesson of Shabbos, that Hashem is the Source of one's livelihood and that man's efforts are worthless without Hashem's help. In order to rectify this 'error' he decided to never fix the fence to demonstrate that he did indeed recognize that his own efforts were not the cause of his livelihood. As a reward for this attitude, Hashem showed him measure for measure that he was correct, and provided him with a new source of income, the tzlaf tree without any input from the man himself! This proved that Hashem can provide a person with his livelihood regardless of any unnecessary hishtadlus.
Throughout the week it is very difficult to see through the illusion that man's hishtadlus is not the true cause of his livelihood, and that Hashem is the sole Provider. Shabbos provides man with the opportunity to see clearly that all his hishtadlus is ultimately unnecessary[7]. On Shabbos whilst the rest of the world continues striving to earn their living through effort, observant Jews rest from such activity, recognizing that Hashem runs the world without needing man's input. As we have seen, this attitude does not only express itself through avoidance of melacha, it even extends to refraining from speaking about melacha. The highest level is to even avoid thinking about melacha that needs to be done. All these prohibitions are supposed to instill in us the realization that all our accomplishments throughout the week only come about because Hashem so desires. May we all merit to observe Shabbos free of action, speech and thought about melacha.
[1] Vayakhel, 35:2.
[2] See Parshas Yisro, 20:9 where the Torah says, "you will work" and Parshas Ki Sisa, 31:15 where it says, "work will be done".
[3] See Tallelei Oros, Parshas Vayakhel, p.279; Darchei Mussar, Parshas Vayakhel, p.136-7.
[4] Simun 307, Sif 1. An exception to this is when the melacha involves a Mitzvo of some kind (See Mishna Berurah, sk.,1 for details of this heter.
[5] Simun 306, Sif 8.
[6] Shabbos, 150b, as explained by the Taz, Simun 307, sk.14, in the second explanation which he writes is the ikar pshat.
[7] As was pointed out earlier this does not mean that one need not do any physical hishtadlus - after Adam HaRishon's sin, there is a decree that man must 'work by the sweat of his brow'
The Parsha begins with an exhortation to observe Shabbos: "For six days work will be done and the seventh day shall be holy for you, a day of complete rest for Hashem, whoever does work on it shall be put to death.[1]" The commentaries ask that the wording of the Torah in this passuk needs explanation; it should have said, "for six days you will do work" in the active sense, rather than saying that work will be done in passive form[2].
They explain that the Torah is teaching us about the attitude a person should have that will enable him to have the fortitude to refrain from doing melacha (prohibited activity) on Shabbos: Throughout the week a person is required to work in order to earn his livelihood, he cannot sit back and expect G-d to provide for him if he puts in no effort. He is required to put in hishtadlus because of the decree that Hashem placed upon mankind after the sin of Adam HaRishon. However, in truth , all his hishtadlus (effort) is not the reason for his success, rather Hashem is its sole Source. On Shabbos, Hashem commands us to refrain from creative activity to acknowledge that Hashem is the only Source of our livelihood and that all the work we do in the week is only part of the gezeiras hishtadlus (decree to work). However, if one comes to believe that his physical efforts are in fact the cause of his livelihood then he will find it very difficult to refrain from working on Shabbos; he thinks that the more he works the more he will earn and therefore it is logical for him to work on Shabbos as well as the rest of the week. In response to this erroneous attitude, the Torah tells us that one should view the work that he does in a passive sense - that in truth he does not do the work, rather that it is done for him. Hashem, so-to-speak, does the work and provides for each person's livelihood. If one recognizes this then he will find it far easier to refrain from working on Shabbos because he realizes that in truth his work is not the cause of his livelihood[3].
It seems that this lesson is not limited to avoiding the 39 melachas that are forbidden by the Torah. There is a Rabbinical prohibition of speaking about melacha that one plans to do in the rest of the week[4]. Doing so also shows a level of lack of appreciation of the lesson of Shabbos that Hashem provides one's livelihood. Moreover, whilst it is technically permissible to think about melacha on Shabbos, it is nonetheless praiseworthy to avoid such thoughts completely[5]. Such a level reflects a true appreciation of how Shabbos is a reflection on the fact that Hashem runs the world, and that one's own thoughts of melacha are of no benefit.
This idea is brought out in the Gemara in Shabbos: The Gemara tells of a righteous man who saw that there was a hole in the fence of his field on Shabbos. He thought about fixing it after Shabbos, and then remembered that it was Shabbos and felt guilty about thinking about melacho on Shabbos. As a show of regret he then decided never to fix that fence and as a reward a miracle occurred and a tzlaf tree grew from which he was able to support himself and his family[6]. There are two difficulties with this Gemara: Firstly, why did he refrain from ever fixing the fence - what was the benefit of doing so and how could it rectify his initial mistake? Secondly, what was the significance of the reward he received, how was that a measure for measure reward for his decision never to build the fence?
It seems that we can answer these problems through the principle we are discussing. When this righteous man saw the fence, he thought about fixing it, momentarily forgetting the lesson of Shabbos, that Hashem is the Source of one's livelihood and that man's efforts are worthless without Hashem's help. In order to rectify this 'error' he decided to never fix the fence to demonstrate that he did indeed recognize that his own efforts were not the cause of his livelihood. As a reward for this attitude, Hashem showed him measure for measure that he was correct, and provided him with a new source of income, the tzlaf tree without any input from the man himself! This proved that Hashem can provide a person with his livelihood regardless of any unnecessary hishtadlus.
Throughout the week it is very difficult to see through the illusion that man's hishtadlus is not the true cause of his livelihood, and that Hashem is the sole Provider. Shabbos provides man with the opportunity to see clearly that all his hishtadlus is ultimately unnecessary[7]. On Shabbos whilst the rest of the world continues striving to earn their living through effort, observant Jews rest from such activity, recognizing that Hashem runs the world without needing man's input. As we have seen, this attitude does not only express itself through avoidance of melacha, it even extends to refraining from speaking about melacha. The highest level is to even avoid thinking about melacha that needs to be done. All these prohibitions are supposed to instill in us the realization that all our accomplishments throughout the week only come about because Hashem so desires. May we all merit to observe Shabbos free of action, speech and thought about melacha.
[1] Vayakhel, 35:2.
[2] See Parshas Yisro, 20:9 where the Torah says, "you will work" and Parshas Ki Sisa, 31:15 where it says, "work will be done".
[3] See Tallelei Oros, Parshas Vayakhel, p.279; Darchei Mussar, Parshas Vayakhel, p.136-7.
[4] Simun 307, Sif 1. An exception to this is when the melacha involves a Mitzvo of some kind (See Mishna Berurah, sk.,1 for details of this heter.
[5] Simun 306, Sif 8.
[6] Shabbos, 150b, as explained by the Taz, Simun 307, sk.14, in the second explanation which he writes is the ikar pshat.
[7] As was pointed out earlier this does not mean that one need not do any physical hishtadlus - after Adam HaRishon's sin, there is a decree that man must 'work by the sweat of his brow'
Tuesday, August 11, 2009
SHABBOS - MENUCHA
In order to appreciate Shabbos properly, it is essential to develop an understanding of the idea of 'menucha' that is so central to this holy day. The Torah states: "And on the seventh day, G-d completed the work which He had done, and He rested on the seventh day from all the work that He had done." This passuk poses a difficult problem. It informs us that G-d rested on the seventh day, implying that He did nothing. Yet it also says that on this same day He 'completed' His work of creation, indicating that He did actually create something on Shabbos, and that this final act of creation caused the completion of the world. The Medrash, brought by Rashi, explains that G-d did indeed created something on Shabbos. He created the concept of menucha (rest) through His 'act' of resting. We see from here, that Hashem's menucha did not merely entail an absence of action, rather it involved some kind of active effort. This understanding leads us to ask, what was the active element in Hashem's menucha?
The Beis HaLevi zt"l addresses this question. He begins by explaining the fundamental difference between the first six days and Shabbos. In the first six days, Hashem was actively creating completely new forms of existence from nothing. On Shabbos, He refrained from creating new things, however He did not sit idly, so to speak, and do nothing. What did He do on Shabbos? The Beis HaLevi explains that Hashem is constantly recreating the world. We acknowledge this in birchos krias shema. We say "and in His goodness, He renews the works of creation every day, constantly." This means that Hashem is constantly creating the world anew. If He stopped doing this for one instance then the world would cease to exist. This process began on the first Shabbos of creation, and it is this that is described as Hashem's menucha. It contrasted with the previous six days in that Hashem refrained from creating new things, yesh m'ayin, rather He recreated the world in its previous form. Thus, Hashem's menucha did not constitute a mere refraining of activity, rather it represented a change from creating new things, to recreating them in their previous form. This was the 'creation' of the seventh day.
We are commanded to emulate Hashem's resting on Shabbos by refraining from melacha. However, it is not sufficient to merely do nothing, rather we also must emulate Hashem's menucha. In what way can we do this based upon the Beis HaLevi's explanation of menucha? The Torah tells us that on these six days we must do melacha. This means that we must be involved in creative activity, in this way we emulate Hashem's creation of the first six days. On Shabbos, we must refrain from such activity, however this does not mean that we do nothing. Rather we must emulate the way that Hashem 'rested'. He recreated the world, enabling it to maintain its previous state. In a similar way, on Shabbos, we must actively maintain all the 'creation' of the previous six days, and not let it all go to waste. This means that a significant part of Shabbos menucha is to consolidate one's achievements from the previous six days. In a practical sense, this means that one should go over his previous week, assessing how he grew, and where he faltered. In this way he can prevent the previous week's events from being lost, and he can use them as a springboard for the following week.
Rav Hirsch zt"l points out that this a fundamental aspect of one's avodas Hashem. He learns this out from the Mitzvo of Terumas Hadeshen, the raising up of the ashes, whereby a Kohen must move the ashes from the altar to the ground next to the altar. Rav Hirsch points out that this is the first avoda (service) of the day in the Mishkan, but it is really a continuation of the previous day's avoda. This alludes to us that today's avoda should be a continuation of the previous day's accomplishments. Each day of growth and avodas Hashem should not be contained in a vacuum, isolated from the past. Rather a person must consolidate on this previous accomplishments and build on them in the new day. Shabbos seems to encompass this idea to a greater extent than the other days, because it is the one day when we are free from distractions and are therefore able to step back and assess where we are holding in our avodas Hashem.
Shabbos is the day of rest, however we have seen that the 'rest', involved does not constitute mere inactivity. Rather it require an active effort to contemplate the previous week's accomplishments and failings. May we all merit to attain true Shabbos menucha.
Saturday, June 6, 2009
SHABBOS - THE TWO LEVELS OF SHABBOS
Every Shabbos, observant Jews throughout the world retire from their hectic daily lifestyles and refrain from creative activity. However, it is very important to develop an accurate understanding of the true meaning of 'Shabbos rest'; what does it mean to properly 'observe' Shabbos in all aspects?
The commentaries note that proper observance of Shabbos involves far more than merely relaxing after a hard week. The earliest source of this idea is the Torah itself: "The Children of Israel shall observe the Sabbath, to make the Sabbath an eternal covenant for their generations." Some commentaries explain that the instruction to 'make' the Shabbos means that a person needs to make an active effort in order to properly fulfill Shabbos . In this vein, they write that there are two aspects to observing Shabbos - one is refraining from forbidden melacha (creative activity),and the other is making Shabbos a positive spiritual experience.
The Ksav Sofer zt"l uses this approach to explain an enigmatic Medrash; the Medrash says; "When did Yisroel observe the Sabbath in a fitting manner? In the desert..." The Ksav Sofer asks what the Medrash means by the phrase, 'in a fitting manner. He explains, "it seems to me that the Mitzvo of Shabbos is to observe it for the sake of Hashem, because Hashem blessed the seventh day and made it Holy. And one should not keep the Shabbos and refrain from activity in order to rest from his work; one who rests from his work because he worked hard does not keep Shabbos in a fitting manner.." He continues that when the Jewish people were in the desert they effectively refrained from melacha the whole week because they did not need to work to support themselves. Therefore, their observance of Shabbos must have involved far more than merely refraining form melacha because that would not express any uniqueness about Shabbos itself. What did they do on Shabbos? He explains that that their shemiras Shabbos (Shabbos observance) represented an acknowledgement that Hashem created the world in six days and rested on the seventh. Accordingly, they focused on strengthening their emuna and relationship with Hashem.
In a similar vein, the Chofetz Chaim zt"l explains that their are two levels of shemiras Shabbos. We begin one of the famous Shabbos zemiros (songs), 'Kol Mekadesh Shevii', praising those who keep Shabbos, "All who sanctify the seventh day in a fitting manner; All who properly guard Shabbos from desecrating it." The Chofetz Chaim asks that this verse seems to repeat itself with its two descriptions of Shabbos observers. He answers that it is describing two levels of people with regard to their observing of Shabbos. The second part of the verse refers to people who are careful not to desecrate Shabbos by doing forbidden melacha, however they do not make it more Holy through their thought, speech and actions. The first part refers to those who do elevate the Shabbos in such a way, therefore they are described as those who sanctify Shabbos. The zemer continues, telling us that these people will receive great reward according to their actions. The Chofetz Chaim explains that both levels of people will receive great reward for keeping Shabbos, however the degree of reward varies according to the positive actions exerted to make it a Holy day.
The Radak explains further what it means to make Shabbos a more positive holy experience. He writes that there is a Mitzvo to eat good food on Shabbos in order to distinguish it from other days. He continues that "this will help him remember the Creation and that Hashem began the world from nothing and that He rested on the seventh day. From this [awareness] he will praise G-d and glorify Him in his mouth and heart, and his soul will feel pleasure on it (Shabbos)." The Radak tells us that the purpose of Shabbos is to remind us of Creation and thereby arouse ourselves to praise Hashem.
In this vein, my Rebbe, Rav Yitzchak Berkovits Shlita recommends devoting some time on Shabbos to contemplating the wonders of Creation and developing ones sense of Emuna and wonderment at the miracle of Creation. Without an active effort at such contemplation there is a significant risk that Shabbos will remain merely as a day to rest and recuperate when it is meant to fulfill so much more.
In a more general sense, it is very important to involve oneself in spiritual pursuits on Shabbos. Merely sleeping away the Shabbos is not a true fulfillment of this Holy day. Moreover, throughout the week, a person may excuse himself to some degree from learning Torah because he is busy supporting his family. However, on Shabbos there is no such excuse and it is essential to devote as much time as possible to learning on Shabbos. The Ben Ish Chai writes that every word of Torah learnt on Shabbos is rewarded one thousand times more than Torah learnt in the other days of the week!
Shabbos is many Jew's favorite day of the week - this should not simply be because one has more time to rest on Shabbos. Rather Shabbos gives us that unique opportunity to develop our relationship with Hashem. May we all merit to keep Shabbos in the most fitting manner.
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