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.

Welcome to Embrace Shabbat. As we enter the summer season, it is important to speak about a challenge that many people face: wearing Bigdei Shabbat for the entire day, despite it being hot and uncomfortable. There is a source for wearing special Shabbat clothing in a passuk in Yeshayahu (58:13): וְקָרָאתָ לַשַּׁבָּת עֹנֶג לִקְד֤וֹשׁ ה' מְכֻבָּד וְכִבַּדְתּו ֹ, you should call Shabbat “a day of delight,” Hashem's holy day “honorable” and honor it. The Gemara (Shabbat 113a) explains the word וְכִבַּדְתּו ֹ, and honor it, to mean that one's clothing on Shabbat should not be like their clothing during the week. Rabbi Yochanan would refer to his clothing as “ מְכַבְּדוֹתַי ,” my honor, showing that appropriate clothing was a sign of honor for Shabbat. Additionally, our Rabbis teach that one should have a special tallit for Shabbat that is separate from his weekday tallit . What is special about the tallit that it is singled out for Shabbat? There are many sources that speak about a Shabbat tallit and special Shabbat clothing: The Midrash (Beraishit Rabba) teaches that when ויברך אלוהים את יום השביעי , G-d blessed the seventh day, וּבֵרְכוֹ בָּעֲטִיפָה he blessed it with atifah , which the Rabbis explain refers to the concept of special Shabbat clothing. Similarly, when the Gemara (Shabbat 25b) speaks about preparations for Erev Shabbat, it cites Rabbi Yehuda bar Elai as using a bowl full of hot water to wash his face, hands and feet before wrapping himself in a tallit , like an angel. The Rambam teaches that one should pray Mincha and Kabbalat Shabbat with his tallit on (the Yemenites follow this custom). Furthermore, it is brought down in the seforim that one should wear his Shabbat clothing until after Havdalah, and some say until after Motzei Shabbat. But Shabbat is over already! There are no other laws about Kavod Shabbat that extend past Shabbat. What is special about it? The Tikunei Zohar (11b) says that on Shabbat, the neshama is cloaked in clothing of light. Originally, Adam HaRishon wore כתנות אור , clothing of light , but when he sinned, it changed into כתנות עור , leather clothing . Every Shabbat, we go back to the level of Adam HaRishon before the sin and receive a higher level of neshama. The passuk in Yeshaya (24:15) alludes to this: עַל־כֵּ֥ן בָּאֻרִ֖ים כַּבְּד֣וּ ה' בְּאִיֵּ֣י הַיָּ֔ם שֵׁ֥ם ה' אֱלֹהֵ֥י יִשְׂרָאֵֽל , therefore, honor Hashem with lights… The light refers to the special clothing that the neshama wear on Shabbat. Rav Wolbe teaches that the more holy something is, the more honor one must give it. There are two different types of kavod . There is a general kavod for Shabbat; Shabbat is holy, so one must honor it. But there is an additional respect that we need for ourselves; there is a self-respect that one develops from wearing Shabbat clothing, which symbolizes the extra kedusha that one receives. The Gemara (Shabbat 13b) says that when Naami told Rut, “Put on your clothing,” she was referring to the clothing of Shabbat. The Sefer Yoma d'Nishmita explains that since the purpose of Rut and Boaz getting together was to produce David HaMelech, who would ultimately fix the sin of Adam HaRishon, the clothing that Rut put on symbolized the כתנות אור that Adam wore pre-sin. We see from here the special importance of Bigdei Shabbat. It is for this reason that a person wears Shabbat clothing until after Shabbat and Seudat Reviit; they must remain in their special clothing until after the neshama yetaira leaves. Have a Shabbat Shalom.

Welcome to Embrace Shabbat. In this week's parsha it says: אֶת־שַׁבְּתֹתַ֣י תִּשְׁמֹ֔רוּ וּמִקְדָּשִׁ֖י תִּירָ֑אוּ אֲנִ֖י ה , you shall guard My Shabbat and fear my Beit HaMikdash; I am Hashem . The Sefer Yereim explains the passuk based on the Gemara in Yevamot that just as HaKadosh Baruch Hu commanded us to give fear and honor to the Beit HaMikdash, so too, He commanded us to have respect and honor for Shabbat. What does it mean to have fear of Shabbat? A person should be concerned about being עובר the mitzvot Shabbat . It is not that a person should be afraid of Shabbat; rather they should be afraid of HaKadosh Baruch Hu, Who warns about Shabbat. If a person does not learn Hilchot Shabbat, they are going to end up failing to keep Shabbat properly. A Rabbi once quipped that if a person wants to ensure that they will not be עובר on Hilchot Shabbat, they should tie themselves down to a chair. Where do we find a remez to the seriousness of Shabbat? The Zohar says that if you scramble the word בראשית , it spells ירא שבת , fear of Shabbat. The Ben Ish Chai explains that a person should be more fearful of Shabbat than any other mitzvah because there are so many issurim that a person can be עובר . When a person goes through Shabbat, they should picture that they are going through a minefield and will be facing a serious situation. Obviously a person should not be anxiety-ridden on Shabbat, but they should realize that there is something to be careful about and one must learn the laws properly. The Gemara in Masechet Taanit quotes a passuk in Sefer Malachi (3:20) וְזָרְחָ֨ה לָכֶ֜ם יִרְאֵ֤י שְׁמִי֙ שֶׁ֣מֶשׁ צְדָקָ֔ה וּמַרְפֵּ֖א , for those of your that fear My name, a shining sun of charity shall rise to bring healing. What does this mean? The Gemara explains that the sun on Shabbat is charity to the poor. Rashi explains that just as a cold person especially enjoys the heat of the sun, so too the poor people enjoy the tzedakah given to them on Erev Shabbat. When a person gives tzedakah to the poor, it is like they are shining the sun on the poor Shabbat observers. Further, the wording of the passuk is וְזָרְחָ֨ה לָכֶ֜ם יִרְאֵ֤י שְׁמִי ֙ שֶׁ֣מֶשׁ צְדָקָ֔ה , those who fear my name, is deliberately chosen. The Gemara derives that יִרְאֵ֤י שְׁמִי ֙ refers to those who keep Shabbat. In his sefer Gilyoney Hashas, Rabbi Yosef Engel concludes that a Shabbat observer is a יִרְאֵ֤י שְׁמִי ֙, from those who fear My name. In another interpretation of this phrase, the Zohar teaches that Shabbat is one of G-d's names. (e.g., - the Ben Ish Chai says that you are not supposed to say “Shabbat” in the bathroom, bathhouse, or mikvah because it is G-d's name and it has a holiness to it.) That is a further reason why there is yirah , fear of Shabbat. Shabbat is G-d's Name and it is directly connected to HaKadosh Baruch Hu. Therefore, we have to fear Shabbat like the fear of the Beit HaMikdash. There is a deeper explanation, which we have mentioned in the past. Every Shabbat, we recite: ופרוש עלינו סוכת שלומך and על ירושלים עירך . There is a feeling of Yerushalayim that comes down upon us. Therefore, it is not just a loose connection that just like we fear the Beit HaMikdash, we fear Shabbat. On Shabbat, we are IN the Beit HaMikdash because Shabbat in time is like a Beit HaMikdash in space. On Shabbat we recognize that we are in a holy place, G-d is here and we have kedusha.

We are pleased to announce the release of a new book Bet HaLevi on Ahavat Yisrael. To order directly from Artscroll and get a 10% discount, click the link below https://www.artscroll.com/Books/BHAYH.html Welcome to Embrace Shabbat. There is a beautiful new sefer that came called Yoma d'Nishmita, written by Rabbi Yissachar Weissberg, who passed away at a young age. It is an unbelievable Hebrew sefer with over 500 pages on Shabbat and I plan on using it going forward. I did not know the author, but he was supposably a very great man, which is clearly seen from his work. In the first siman, he highlights two fundamental events that we are required to remember: zecher l'yetziat mitzrayim, we were taken out of Egypt, and zecher l'maaseh berashit, G-d created the world. Additionally, the Ramban teaches that we are required to remember Shabbat every single day. This is fulfilled in our prayers when we say “ היום יום ראשון, שני , etc.” The question is: why do we have to remember Shabbat every day? On a basic level, remembering Shabbat is important for Kavod Shabbat . When a person is thoughtful to shop and prepare for Shabbat everyday, he will not wake up on Friday and say, “Oh no! I need to prepare for Shabbat!” Therefore, a person's entire week should revolve around Shabbat. This is reflected in the story of Shamai, who bought a cow for Shabbat everyday and if he found a better one the next day, he would replace it. The Ramban teaches that the reason a person should remember Shabbat is to lead them to constantly remember creation; then, he will praise HaKadosh Baruch Hu, Who is the Creator of the world, at all times. This question arises: why do we need to remember Shabbat, if the ultimate purpose is to remember creation; shouldn't we just have the mitzvah to remember creation? To illustrate, we have a mitzvah to remember Yetziat Mitzrayim, not to remember Pesach, which will lead a person to remember leaving Mitzrayim. He answers that the only real way to believe in G-d and creation is through Shabbat. It is not an external, philosophical endeavor to believe in G-d and in creation; it has to come through Shabbat. Why? There are two types of Emunah: emunah b'sechel , intellectual knowledge, and emunah b'chush , Emuna developed through the senses. The Ramban writes that our Emunah does not come from something external, that we saw miracles in Mitzrayim, but because we saw G-d face to face at Matan Torah. וידעת היום והשבות אל לבבך - G-d opened the heavens and we saw that there was nothing else but Him. Shabbat is not just a mitzvah; it is a matana , a gift from G-d. On Shabbat, we can sense G-d, and therefore, we have a firm belief in Him because of it. It has a certain kedusha, and by keeping Shabbat, we automatically strengthen our Emunah. This is why Shabbat is called “a testimony.” A person cannot testify to something that they did not see, but through observing Shabbat, their belief becomes so clear, as if they saw it. The famous Maharal of Prague's brother wrote in his sefer, Sefer HaChayim : G-d's love for the Jewish people has the power to remove all doubts from their heart. He gave them Shabbat, which is a time that every Jewish person feels a G-dly influence that fills him up with simcha. He doesn't even need to prepare; as soon as Shabbat enters, a deep happiness comes on him. He writes that his feeling comes from a source of prophecy. Even though we no longer have prophecy, G-d gifts us with this prophetic feeling of G-dliness so that we can survive galut. If we keep the laws of Shabbat properly, we will have such clarity and Emunah, which will allow us to remember G-d in creation. Have a Shabbat Shalom.

Welcome to Embrace Shabbat. This is a special edition for Shabbat Chol HaMoed Pesach. There is a well-known Midrash that if the Jewish people keep even one Shabbat properly, the Geulah will come immediately, as it says היום אם בקולו תשמעו , today if you listen to My voice . היום refers to שמור את יום השבת לקדשו ; G-d will come if you listen to His voice and keep the day. There is a beautiful Midrash in Shemot Rabbah that teaches that Pharaoh said תכבד העבודה על האנשים , put a heavy workload on the Jewish people. The Jewish people held special scrolls that they would delight in reading as they rested on Shabbat. They knew from these scrolls that Hashem would redeem them. Pharaoh wanted to uproot that- הבה נתחכמה לו , let us outsmart him. Pharaoh's first decree was to uproot the Shabbat. He knew that as long as the Jewish people were keeping Shabbat, he would not be able to subjugate them. Therefore, he tried to get rid of Shabbat so that he could keep them in galut . This concept does not just refer to Galut Mitzrayim, but every future galut . Keeping Shabbat allows the Jewish people to escape from galut . This is why we repeatedly say that Shabbat is zecher l'yetziat mitzrayim. What does Shabbat have to do with yetziat mitzrayim?! We must remember that G-d took us out because of zechut Shabbat. It was in the zechut of Shemirat Shabbat with those scrolls that allowed us to be redeemed. קרבה אל נפשי גאלה , come close to Me and I will be redeemed. Our Rabbis teach that this does not just refer to a national redemption for the entire Jewish people, but for a personal geulah from a person's tzarot . Shabbat has the ability to take us out of our difficulties, as it allows us to strengthen our Emunah. The power of Shabbat stems from our learning Torah on Shabbat, which gives a person chizzuk . Pharaoh said: אל ישלוט דברי שקר . Rabbi Yaakov Kamenetsky gives a brilliant chiddush: Moshe Rabbeinu wrote 11 of the Mizmorei Tehillim. Among them is מזמור שיר ליום השבת , where it talks about טוב להודות לה . Surprisingly, this mizmor doesn't talk about Shabbat, but about chizzuk and Emunah. Rav Kamenetsky suggests that this perek was written in order to give us chizzuk on Shabbat, because the chizzuk and the emunah that we got from Shabbat allowed us to be redeemed in Mitzrayim! Similarly, other commentators suggest that Moshe Rabbeinu wrote Iyov. This sefer , too , provides chizzuk on how to understand the challenges of life. We need Shabbat to help end our galut . We must appreciate how Shabbat, and specifically limud haTorah, will redeem us, by giving us chizzuk and Emunah. Have a Shabbat Shalom and a Chag Kasher v'Sameach.

Welcome to Embrace Shabbat. This week is Shabbat HaGadol. The Sefer Yafei LaLev explains why Shabbat HaGadol serves as an appropriate introduction to the holiday of Pesach. Quoting from the sefer Petach HaOhel , he highlights that the Jewish people are commanded to keep Shabbat, while a goy is not. In fact, a goy is actually חייב מיתה if he keeps Shabbat. Why? Shabbat is called שרביטו של מלך , the scepter of the king. While it is forbidden for a servant to use the scepter of the king, the king's son may use it. He quotes Pirkei d'Rebbi Eliezer who compares this to a person who possesses a very dear vessel that he only wants to bequeath to his son. Shabbat is a special day that HaKadosh Baruch Hu only wanted to give to Klal Yisrael, his children. The exclusive day of Shabbat underscores that we are בנים לה' אלוקיכם , children of G-d . This is an important concept to highlight before the Yom Tov of Pesach. One of the main points of Yetziat Mitzrayim was to teach בני בכורי ישראל , Bnei Yisrael is Hashem's first-born son. The letters of שבת actually stand for שם בן תקרא , the name of a son you will be called . On Shabbat, we are Hashem's special children. ששת ימים תעבד , for six days you will work . For six days of the week, we are like slaves, but on Shabbat we graduate to the level of בן , a son, and don't work. In the Haggadah we read אֲרַמִּי אֹבֵד אָבִי , which retells the story of Lavan haArami who tried to destroy Yaakov. The Chassidic Rabbis explain this passage on a deeper level. The yetzer Hara of the אֲרַמִּי , Lavan, is אֹבֵד אָבִי - he tries to destroy the realization that G-d is my Father. The emphasis on children on the night of the seder serves to combat that belief. It is not just our children that we focus on, but also that we are the children of HaKadosh Baruch Hu- בני בכורי . The rabbis teach that the night that Yitzchak Avinu gave the brachot to Yaakov was the night of Pesach. (There are many hints to this in the pessukim . For example, the two goats that Yaakov Avinu brought were actually the Korban Pesach and Korban Chagiga. Additionally, Yitzchak Avinu tells Esav, בא אחיך במרמה , your brother came with trickery . במרמה has the roshei teivos of אפיקומן ; since I ate the Afikoman already, I cannot eat from your food.) The night of the seder is the night where the concept of בן shines, whether it is Yitzchak giving Yaakov the brachot as his son or the Jewish people at large getting brachot from G-d. Shabbat HaGadol serves to strengthen our conviction in being בנים לה' אלוקיכם . As בנים , we are not subservient to the mazalot and therefore, we confidently took the sheep and tied it to our bedpost. Shabbat teaches us that we are children of G-d and therefore are above the mazal. The ancients believed that Shabbat was a day of destruction and, consequently, one who kept Shabbat was strengthening the force of destruction. However, we know that that we are not under the power of the horoscope; we deal directly with HaKadosh Baruch Hu- we are בנים לה' אלוקיכם . That is what Shabbat is all about- שם בן תקרא . Just as a slave is not allowed into the king when he is together with his son, Shabbat is solely for the Jewish people. We must strengthen our Emunah that we are G-d's children. אף אל פי שחטאו , even if we sinned, בנים - we are his children. We can do teshuva. We can come back. A father never disconnects from his son. A person can get rid of their servant, but they cannot get rid of a child. Shabbat HaGadol serves to strengthen this important principle before Pesach. Shabbat HaGadol Shalom.

Welcome to Embrace Shabbat. In his sefer Yafei LaLev, Rav Yitzchak Palagi teaches that on Shabbat, a person receives an infusion of דעת . The Ramban explains that דעת is not just knowledge; it is the ability to connect to someone else. When Adam was intimate with Chava, the passuk says וְהָ֣אָדָ֔ם יָדַ֖ע אֶת־חַוָּ֣ה אִשְׁתּ֑ו ֹ, Adam “knew” his wife. דעת is all about connection. Similarly, when speaking about His love for Avraham Avinu, Hakadosh Baruch Hu says: כִּ֣י יְדַעְתִּ֗יו , for I love him. Rashi asks why the shoresh דעת is used to describe Hashem's love. He explains that when a person loves someone, he wants to understand them well and get to know them more. דעת , knowledge, is the middah of connection. When speaking about Betzalel, Hashem says וָאֲמַלֵּ֥א אֹת֖וֹ ר֣וּחַ אֱלֹהִ֑ים בְּחׇכְמָ֛ה בִּתְבוּנָ֥ה וּבְדַ֖עַת , I am going to fill him with the spirit of G-d and skill, ability, and knowledge. On Shabbat, due to our neshama yetaira, we get a surge of דעת . What does it do? דעת fills a person with rachamim for others. The passuk says: אַ֥ךְ אֶת־שַׁבְּתֹתַ֖י תִּשְׁמֹ֑רוּ כִּי֩ א֨וֹת הִ֜וא בֵּינִ֤י וּבֵֽינֵיכֶם֙ לְדֹרֹ֣תֵיכֶ֔ם לָדַ֕עַת כִּ֛י אֲנִ֥י ה' מְקַדִּשְׁכֶֽם ׃, You must keep My Shabbats because it's a sign between Me and you throughout the ages, that you may know that I, Hashem, have made you holy. When a person has דעת , they connect themselves to Hashem- ‘ אֲנִ֥י ה - Who is a merachem . Then, המרחם על הבריות מרחמים עליו מן השמים , when a person has rachamim on others, Hashem has rachamim on them. The Midrash teaches: הַיּוֹשֶׁבֶת בַּגַּנִּים חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵך ְ, you sit in the gardens, and your companions listen to your voice . On Shabbat, we sit together in shul and HaKadosh Baruch Hu tells us to lift up our voices and daven together with achdut . וּתְנוּ דַּעְתְּכֶם שֶׁלֹא תִשְׂנְאוּ זֶה אֶת זֶה , apply your דעת that you shouldn't hate each other. The term דעת is also used when Moshe goes out to the Jewish people to feel their pain in Mitzrayim. Rashi elaborates that Moshe set his eyes and his heart to see the suffering of the Jewish people. Consequently, G-d, in kind, also placed His eyes and heart on the Jewish suffering. When we apply our דעת to our brothers, it arouses G-d's דעת above. This all starts on Shabbat, which gives us the power of דעת , bringing about our rachamim and connection. At this time of the year, we always make our annual drive for Lev Chana, which provides clothing cards to families in need. We are counting on you to use your דעת to help us out. Imagine if the holidays were coming and you, your child, or your spouse still needed the clothing to fit in with everyone else; you wouldn't want to feel out of place. To put yourself in someone else's situation, you need דעת , which arouses the appropriate rachamim . Without דעת , a person cannot understand another's situation or have mercy on them. A great person doesn't just use their דעת for themselves, they apply it for others. You can send an email to rabbisutton@gmail.com with your pledge, send a check made out to Lev Chana to 1059 East 10th Street, or Zelle/Quickpay rabbisutton@gmail.com . Have a wonderful day and a Shabbat Shalom.

Welcome to Embrace Shabbat. The Gemara (Shabbat 31a) cites the passuk וְהָיָה אֱמוּנַת עִתֶּיךָ חוֹסֶן יְשׁוּעוֹת חׇכְמַת וָדָעַת וְגו ֹ and brings two different explanations. First, it draws a connection between each word of the passuk the tractates of the Mishnah : אֱמוּנַת corresponds to זְרָעִים עִתֶּיך ָ corresponds to מוֹעֵד . חוֹסֶן corresponds to נָשִׁים . יְשׁוּעוֹת corresponds to נְזִיקִין חׇכְמַת corresponds to קׇדָשִׁים , and דָעַת corresponds to טְהָרוֹת . Lastly it says: יִרְאַת ה׳ הִיא אוֹצָרו ֹ, fear of Hashem is the treasure house. The Gemara then brings an alternative explanation. After 120, a person is brought for judgment in the next world and is asked six questions. The Vilna Gaon teaches that the six words of this passuk also correspond to the six questions asked at this time of judgment. Did you deal honestly in business? This corresponds to אֱמוּנַת . Did you set aside time for Torah? Did you try to have children? Did you look forward to G-d's salvation? Did you get involved in wisdom and 6. understand one thing from another? Again, all of that only works if יִרְאַת ה׳ הִיא אוֹצָרו ֹ, Yirat Hashem is your treasure house. The Gemara brings a mashal that illustrates this idea. A person asked his messenger to bring some wheat up to the attic. The messenger brought it up for him, and then the person asked, “Did you store it with some preservatives?” When the messenger answered that he did not, the man responded that it would have been better for him not to bring it up in the first place, for there is no purpose in worm-infested wheat. Likewise, Torah and mitzvot without Yirat Hashem have no purpose. That is why the first word of the Torah is בראשית , which, when scrambled, spells ירא שבת . According to the Yalkut Reuveini, Shabbat brings Yirat Shamayim. Similarly, there were seven candles on the Menorah in the Beit HaMikdash. Three branches jutted out on each side, corresponding to the six days of the week; the branch in the middle corresponded to Shabbat. In his sefer Yafei LaLev (letter 78), Rav Chaim Palagi teaches that when a person keeps Shabbat, he comes to recognize that Hashem created the world and continues to controls it. Shabbat, the seventh day, corresponds to the 7000 th year, which is Olam Haba, יום שכולו שבת . When a person realizes that G-d created the world and continues to control it and that there is reward and punishment, it will bring him to develop Yirat Shamayim - and that creates the treasure house to store all Torah and Mitzvot. Further, the Gemara tecaches that HaKadosh Baruch Hu tells us: מתנה טובה יש לי בבית גנזי ושבת שמה , I have a special present in My treasure house and it is called Shabbat. Another Gemara teaches that G-d has Yirat Shamayim in His treasure house. So which one is it- does G-d have Shabbat or Yirat Shamayim in His treasure house? The answer is that it is one and the same- the treasure house with Shabbat is the treasure house of Yirat Shamayim. The only way to store Torah is with Yirat Shamayim. (One who is interested in learning more about this concept can look at Nefesh HaChaim, Shaar Daled, Chapters 4-6 , where he discusses at length that you need Yirat Shamayim in order to keep your Torah preserved.) Shabbat is the preservative of everything that we do during the week, because Shabbat brings us to develop the critical quality of Yirat Shamayim. Have a Shabbat Shalom.

Welcome to Embrace Shabbat. The sefer Yafei LaLev by Rav Yitzchak Palagi, son of Rav Chaim Palagi, brings many novel thoughts about Shabbat. He teaches the following: Yehoshua overtook the 31 kings that were in Eretz Yisrael. Each one of those kings correspond to a different negative force in the world. Every week, we are given the power to overcome these negative forces with the power of the 31 hours of Shabbat. From Chatzot on Friday to Shabbat is 6 hours; Shabbat itself has 24 hours; and an additional hour after Shabbat, when there is a continuation of Kedushat Shabbat, equals 31 hours. These 31 hours of Kedusha have the power to knock out those 31 negative forces. Therefore, it is ideal to eat Melaveh Malka in the hour after Shabbat, which has the power to knock out that additional force. Rav Palagi teaches that every Friday afternoon at Chatzot, Hashem sits on the כסא של רחמים , His throne of mercy. In our tefillos we say, קל מלך יושב על כסא רחמים . The numerical value of קל is 31, hinting to the fact that the King sits on his chair of mercy for 31 hours, connecting to the 31 hours of Shabbat. This is why we say in our Shabbat prayers: ביום השביעי נתעלה וישב על כסא כבודו , On Shabbat day, G-d sits on His throne of glory . This, too, takes place during the 31 hour period of Kedusha. We know that one should be careful not to get angry on Shabbat, as it says לא תבערו אש בכל מושבותיכם ביום השבת , do not ignite a fire in your dwellings on Shabbat. On the most basic level, this refers to Shabbat. However, Rav Palagi extends this idea to mean that one should not get angry during the 31 hours of Kedusha. The numerical value of לא in לא תבערו אש is 31. The Gemara teaches that the Satan tries to get us angry on Erev Shabbat, when we are preparing for Shabbat. Rav Palagi is teaching that a person must be careful with their anger from Chatzot on Friday until 1 hour after Shabbat, because whenever there is a force of Kedusha, there is also a force of tuma to counteract it. In these 31 holy hours, we have the ability to connect to HaKadosh Baruch Hu's rachamim . Rather than get angry, we should sing zemirot on Shabbat. ואתה קדוש יושב תהילות ישראל , G-d is holy. He dwells in the songs of the Jewish people. The Tosafot in Sanhedrin quotes from the Geonim to explain why they only said Kedusha on Shabbat in Eretz Yisrael. The angels lost a wing and only had 6 wings- the seventh wing was given to the Jewish people on Shabbat, and therefore they sang praise to Hashem. Because the Jewish people sing praise to Hashem, G-d dwells within them. The final letters of the words קדוש יושב תהילות spell Shabbat. Shabbat is the time that G-d sits on His throne, because of the תהילות ישראל . I don't have a source for singing songs on Erev Shabbat, but there is definitely a custom to sing on Motzei Shabbat. During these 31 special hours, G-d is sitting on His throne of mercy. At this holy time, we shouldn't get angry, and then we will be able to knock out these negative forces- it is a time of song. Have a Shabbat Shalom.

Welcome to a special Shabbat Shuva edition of Embrace Shabbat. A close friend of over 20 years related the following story about how he became Shomer Shabbat: This man had a very successful retail store and, while he was religious at heart, he struggled with the nisayon of closing his store on Shabbat. During the busy season, he would pray at the first minyan, go to work, and then return to shul for mincha. However, this man was makpid to not accept an aliyah on a Shabbat that he was later going to work. How could he stand by the sefer Torah if he was going to be mechalel Shabbat later that day? He truly had a relationship with G-d and said to himself, “If I am messing up today, I cannot get an aliyah.” One Shabbat Shuva, the gabbai came over to him in shul to give him an aliyah. This man refused, explaining that he was going to work later that day. The Gabbai responded that he could not refuse an aliyah! The man finally gave in and accepted. When he got up to the sefer Torah, he started to cry. How could he go to work now if he was getting an aliyah?! And so, he didn't go to work that Shabbat. Or any Shabbat afterwards. We cannot judge those people. Halevai , we should feel a relationship with G-d like this man, despite keeping his store open on Shabbat. Part of the process of doing Teshuva is trying to fix one's sin. Sometimes the rectification is easy. For example, if a person stole money, he just needs to pay it back. But sometimes it is much harder. What happens if a person used faulty scales in his store and charged everyone a little more than he should. How can he pay everyone back? There was a grocer who had this problem. He went to Rav Elyashiv, who told him to donate toilet paper in shuls all around Yerushalayim. When a person is stuck without toilet paper, he would pay a lot to get out of his situation! By donating toilet paper, the man would be able to pay back the masses for what he took from them. How does a person do teshuva for being mechalel Shabbat and causing a lack of Shabbat in the world? By enhancing Shabbat for others. Last week, we made a pitch about giving out books on Shabbat to children and adults. I was very impressed when a man who watched the video took me up on the offer and emailed me that he wanted to place an order for his grandchildren's schools. He is sponsoring for each family in the school to receive a Living Shabbat for Kids , Volume I and Volume II, and each staff member to receive a Living Shabbat and Embrace Shabbat for Adults. This man enhanced the Shabbat of so many families! You can do that too! You can either send me an email at rabbisutton@gmail.com or send money via Zelle to rabbisutton@gmail.com and leave a note that it is for the Shabbat Project. What a great way to fix a lack of Shabbat in the world, by helping other people increase their enjoyment of Shabbat. Be'ezrat Hashem, we should all be zoche to a happy and healthy year. תזכו לשנים רבות . The zechut of Shabbat should stand for us all- כִּי אֶשְׁמְרָה שַׁבָּת קל יִשְׁמְרֵנִי .

Welcome to Embrace Shabbat. We have mentioned in the past that Shabbat is our opportunity to advertise G-d to the world and that whoever keeps Shabbat becomes a partner with G-d in creation. One Friday night, a great Rabbi was asked to give a bracha to a person that was deathly ill. He replied that the person should wait until after Kiddush because at that point, the Rabbi would become a partner with G-d in creation and would have the right to voice his opinion. Every Friday night, we become a partner with G-d in creation and have the chance to voice our opinion! This opportunity is especially important before Rosh Hashana, when G-d recreates the world for us- we want to become a partner with G-d in creation! This seems like an impossible task. The world was created so long ago; didn't we miss our opportunity? Although the person advertising for a company is not producing or selling, he still can get a share in the business. Rabbi Adess gives a mashal of three partners: one works in production, one works in sales, and one works in advertising. At the end of the year, they split the profits equally. Someone protests, “but the person advertising has nothing to do with the product!” He answers, “You are right, but if not for the advertising, no one would be buying the product.” The Jewish people are the advertisers of G-d- we do things to spread G-d's word. In the past week, I have been advertising the opportunity we have to spread G-d's word through “airborne propaganda.” Previously, this term referred to the act of dropping leaflets from airplanes during wartime in order to influence the enemy. We can utilize a similar tactic to “fight” against the war of heresy. We have to keep advertising! Over 30 years ago, I had a fellow by my house who worked in the world of advertising. I asked him a question that had been bothering me for a while: why does Coke continue to spend money on advertising- everyone knows about Coke! How long do they need to advertise for?” He answered with three reasons: Pepsi is also advertising! If Coke doesn't advertise, then Pepsi is going to advertise against them. People forget. They are fickle. There is always an emerging market. There are new people that didn't hear about it. The same three concepts apply to our job of advertising: There is a world outside that is advertising that there is no g-d. People forget. What about the children? They are the emerging market! We can do so many different things to spread G-d's word. And it doesn't necessarily need to cost a lot of money! Last week, we raised over $25,000 to give out books on Emunah and Bitachon. Giving out books is such a great way to advertise our message. Each year, there is a fellow in our community, Mr. Avi Ben Dayan, who gives out thousands of copies of the book Aleppo: City of Scholars to graduating classes so that they can learn about their heritage. His brother, Mr. Charlie Ben Dayan, also gives out children's books every single year to graduating preschoolers so that children can read about their heritage. There are so many other opportunities. You can order any book to spread awareness! Send an email to rabbisutton@gmail.com and say that you would like to order a bulk order of Rabbi Asher's Living Emunah for Children to send to a school. Or that you would like to order Living Shabbat or Embrace Shabbat . It is important to fight the way that the enemy fights. There is a fellow that spends millions of dollars on propaganda a year and he is literally swaying countries! We have to fight back as well. If anyone is interested in giving out books to organizations, you can send me an email at rabbisutton@gmail.com to give a pledge. Just last week, people sent $5,000, $2,600, or $1,800 because of these videos. BH people are generous at the end of the year and it is a great zechut to give children books on Shabbat or Emunah. Have a Shabbat Shalom and a good year. We should only share good things together.

Welcome to Embrace Shabbat. In his sefer Yefei LaLev ( nefesh yetira b'Shabbat , letter 13) , Rabbi Yitzchak Palagi quotes three segulot for a long life: lighting Shabbat candles with olive oil; being מענג את השבת , delighting in Shabbat ( Kav HaChaim, Rav Chaim Palagi), and using wine for Kiddush on Friday night ( Pirkei d'Rebbe Eliezer) . Rabbi Palagi explains the source of these three segulot, based on the Sforno in Parshat Yitro. After listing the first five commandments, the Torah writes: למען יאריכון ימיך , so that you many live a long life . Many ascribe this reward to the last of the commandments: Kibbud Av v'Em. However, the Sforno explains that the reward of a long life is attributed to any of the first five commandments . While it may seem like למען יאריכון ימיך only applies to the last of the five, these commandments all involve kavod Hashem , which is rewarded with אריכות ימים . Therefore, Shemirat Shabbat also has the reward of אריכות ימים ! Furthermore, he quotes Beraishit Rabba (11:4) who says that Rabbi Yishmael bar Rabbi Yosi asked Rebbe why the people in Bavel live for such a long life. Rebbe explained that the people in Chutz LaAretz live in the zechut of Kibbud Shabbat, respecting Shabbat and Yom Tov. This is hinted to in the word שבת , which can be an acronym for שנים בזכותו תרבה , in the merit of Shabbat you will live many years. (Similarly, Sefardim have the custom to say תזכו לשנים רבות during the High Holiday season.) Shabbat also can stand for שנים בעבורו תוסיף , because of Shabbat, you will have years added to your life. While these segulot apply all year long, they are especially relevant during this High Holiday season. At a time that we are pleading with G-d for our lives and are begging to be written in the Book of Life, let us take advantage of this secret to a long life: Shabbat! We can utilize these three segulot to show our respect for Shabbat and kavod Hashem .: Many people make kiddush on Friday night on “Kiddush Wine,” a cheap bottle of sweet wine that you would not serve at a wedding. Until around 30-40 years ago, Jews were not wine connoisseurs; there was just no good Kosher wine available! Now that we have so many options, it is proper to honor Kiddush with a respectable bottle on Friday night. Light Shabbat candles with olive oil. If your wife is insistent on lighting with candles, you shouldn't get into a shalom bayit issue over switching to olive oil, but this is another way to beautify Shabbat. The Arizal teaches that the husband should be the one to set up the Shabbat candles. (The Artscroll Eidut Mizrach siddur includes a prayer for men to say before setting up the candles. That is how important it is!) If a husband would like to take on this segulah , he should tell his wife that he will commit himself to setting up the glasses, buying the oil, and putting in the wicks- there is no extra hassle for the wife! All she needs to do is light them! Delight in Shabbat! There are many ways to be מענג את השבת , whether through learning, sleeping, or eating. Have a wonderful day and Shabbat Shalom.

Welcome to Embrace Shabbat. We previously cited the Chidah's commentary on the passuk לְךָ֤ ה' הַצְּדָקָ֔ה וְלָ֛נוּ בֹּ֥שֶׁת הַפָּנִ֖ים , to You, Hashem, is the righteousness and the shame and embarrassment is on us. The Chidah highlights that the letters of בֹּ֥שֶׁת can be scrambled to spell שבת . Shabbat is the source of our בֹּ֥שֶׁת , embarrassment. How? Rav Avraham Schorr in his sefer Ha'Lekach v'Halibuv: Elul & Tishrei (page daled) quotes from his father's sefer, Ohr Gedalyahu, that there are two sources for Jewish בושה . First, we are descendants of incredible forefathers- Avraham, Yitzchak, and Yaakov. How can a Jew who has such great lineage sin and act improperly?! Secondly, we stood at Har Sinai and reached such high levels of clarity. When we think about where we are holding now, it also brings a sense of בושה . The Gemara (Nedarim 20a) even teaches that one who doesn't have a sense of בושה did not stand at Har Sinai! Rav Avraham Schorr teaches that Shabbat is a source for both of these aspects of בושה . The three meals of Shabbat correspond to the three forefathers, Avraham, Yitzchak, and Yaakov. As we connect more deeply to our avot on Shabbat, we feel a stronger sense of embarrassment, knowing where we have been and what we have done during the week. It is beneath our dignity to act in such a way- it just doesn't fit! Secondly, all agree that the Torah was given on Shabbat (Masechet Shabbat 26b). Therefore, on Shabbat there is a heightened feeling of maamad Har Sinai, and we have a clarity of the level we used to be at. לְךָ֤ ה' הַצְּדָקָ֔ה וְלָ֛נוּ בֹּ֥שֶׁת הַפָּנִ֖ים - G-d, to You, Hashem, is the righteousness and the shame and embarrassment is on us. Where does the embarrassment come from? When a person receives charity from a wealthy individual, he doesn't feel a deep sense of shame- this wealthy man has a lot of money to spare! Rabbi Schorr explains with an illustration from Sefer Divrei Shmuel: what would happen if someone would receive a large donation and then gamble away the money? For example, he takes the money that he received for his daughter's wedding and gambles it away in Atlantic City. Now, THAT would be a בושה ! HaKadosh Baruch Hu gave us so much. Do we use it properly? On Shabbat, we connect to HaKadosh Baruch Hu, recognize our potential, and ask, “are we using it properly?” The Chidah teaches that בֹּ֥שֶׁת scrambled spells תשוב , return . On Shabbat, we can focus on these two sources of בושה , both stemming from our greatness. We are not ashamed of who we are; we are ashamed because we are so great and we are not using our resources the way we should. Have a Shabbat Shalom.

Welcome to Embrace Shabbat. There is a passuk in Daniel 9:7 says that is included in the selichot prayers: לְךָ֤ ה' הַצְּדָקָ֔ה וְלָ֛נוּ בֹּ֥שֶׁת הַפָּנִ֖ים , to You, Hashem, is the righteousness, and the shame and embarrassment is on us. G-d is righteous and we have sinned, and therefore are embarrassed of our sins. The Chidah explains in the name of Rabbi Yonatan that G-d has gifted us with many segulot which have the power to easily cleanse us of our sins. For example, if one is Shomer Shabbat, he can quickly bring the Geula. This does not only refer to the Final Redemption, but a personal redemption, as well. We say in Kabbalat Shabbat: קָרְבָה אֶל נַפְשי גְאָלָה ּ, come close to My soul and it will be redeemed. Shabbat has the ability to bring a person his own personal redemption. There is a well-known concept that if the Jewish people keep two Shabbatot, the Geulah will come. This doesn't only refer to a redemption for the entire Jewish people, but for each individual person. If a person properly keeps two Shabbatot, he can bring HIS Geulah . This is why the sefarim teach that we should be especially careful with the Shabbatot in Elul, because Shabbat can bring us a kapparah at the end of the year. לְךָ֤ ה' הַצְּדָקָ֔ה וְלָ֛נוּ בֹּ֥שֶׁת הַפָּנִ֖ים - G-d gave us these opportunities and it is a shame not to take advantage of them! The Chidah explains further that this concept is hinted to in the word בֹּ֥שֶׁת , which has the same letters as שבת and תשוב . Through Shabbat, a person can return in Teshuva. Therefore, לְךָ֤ ה' הַצְּדָקָ֔ה וְלָ֛נוּ בֹּ֥שֶׁת הַפָּנִ֖ים - We had Shabbat, but didn't use it properly, so וְלָ֛נוּ בֹּ֥שֶׁת הַפָּנִ֖ים . It is a shame that G-d gave us such great opportunities and we didn't take advantage of them. The Chidah also says that Shabbat is the letters of בֹּ֥שֶׁת because if we keep Shabbat properly, it causes embarrassment to the yetzer hara; he is embarrassed by what we ended up doing with this gift. Parshat Re'eh is always read on the Shabbat before Chodesh Elul because Re'eh is an acronym for ראה אלול הגיע , be cognizant that Elul has approached. It is read on Shabbat because it has the power to help us in our month of Elul, the month of teshuva. Many people have the custom to read Shir HaShirim every Friday afternoon. It contains beautiful pesukim of love between G-d and the Jewish people. One of the most famous hints to the month of Elul is found in Shir Hashirim: אני לדודי ודודי לי , I am to my beloved and My Beloved is to me. Our Rabbis teach that this means that we have to make the first move. When we are אני לדודי , then ודודי לי . Shabbat is about the relationship between a Chatan and Kallah. It is compared to a marriage between the Jewish people and Shabbat and between G-d and the Jewish people (as has been discussed previously. It is a triangulation between G-d, the Jewish people, and Shabbat). Let us take advantage of Elul and strengthen our Shemirat Shabbat in the last four Shabbatot of the year. We recently came out with a book called Living Shabbat for Children- Volume 2 which can be incorporated into our homes to foster chizzuk on Shabbat. The book contains 20 stories to make Shabbat enjoyable for children! You can also purchase Living Shabbat for Children- Volume 1 for another 20 stories, which will last you almost the entire year! Adults can enjoy Living Shabbat and Embrace Shabbat. Let us be mechazek ourselves to dedicate this year to Shabbat. Have a Shabbat Shalom and a Chodesh Tov.

Welcome to Embrace Shabbat. The Sefer Yafei LaLev ( nefesh yetaira b'Shabbat, Letter 25) quotes from the Yalkut Reuveni that Shabbat was created before the six days. The passuk states: ששת ימים עשה , [G-d made] six days. Interestingly, it doesn't say say ב ששת ימים עשה , in six days [He] created , but that He created “six days.” Each day was its own individual creation, including Shabbat. Although Shabbat occurs last in the week, it was actually created before the entire world. As it says in Parshat Yitro, זכור את יום השבת לקדשו , remember Shabbat and make it holy. The passuk continues ששת ימים עשה . It mentions Shabbat before the six days because Shabbat was actually created first. Why? Shabbat is the source of all of the bracha and therefore nothing can be created before it. סוֹף מַעֲשֶׂה בְּמַחֲשָׁבָה תְּחִלָּה , the end action was thought of first. The end goal of Shabbat was created first בְּמַחֲשָׁבָה . We find a similar concept with the Jewish people. בראשית- בשביל ראשית . The Jewish people were also created before the entire creation בְּמַחֲשָׁבָה . It is for this reason that we have a special connection to Shabbat- we both preceded creation. The Sefer Yafei LaLev is bothered by a question from the Sefer Shemen Sasson in his commentary on the Arizal Shaar HaKavanot . The three days prior to Shabbat- Wednesday, Thursday, and Friday- get their Kedusha from the upcoming Shabbat. Similarly, Sunday, Monday, and Tuesday get their kedusha from the previous Shabbat. So, what happened at the beginning of creation? How were the first three days of creation able to exist without the kedusha from the prior Shabbat. Where did they get their source of life from? This idea from the Sefer Yafei LaLev sheds light on the issue. Shabbat was in existence prior to creation and therefore the first three days got kedusha from Shabbat. Shabbat is not only the end goal, but the intention from the beginning. Everything throughout the week stems from Shabbat. אך את שבתותי תשמורו - the Jewish people must keep two Shabbats in order for the geula to come. Why? We need a Shabbat as the source of kedusha for Sunday, Monday, and Tuesday, and a Shabbat that is the source of kedusha for the Wednesday, Thursday, and Friday preceding it. The Jewish people must keep two Shabbats because the entire week gets its nourishment from the Shabbat before and the Shabbat afterward. We must appreciate that Shabbat doesn't come once a year, but once every seven days. This tremendous gift comes to our doorstep each week and we must take advantage of it! Shabbat is the source of our Emunah- it is not just a long afternoon of galvanizing with neighbors; it is a time to be mechazek ourselves with the idea that HaKadosh Baruch Hu is the Source of everything. Just like the farmers observe shemitah once every seven years, we have a shemitah once every seven days to give us that important message of Emunah. Emunah is the source of bracha. Because Shabbat is a day of Emunah, it is also a day that provides us with tremendous brachah. The middle of the week is merely a “sandwich” between the two Shabbat bookends. It matters what you put in your sandwich, but you need to have the “bread”- Shabbat. Have a wonderful day and a Shabbat Shalom.

Welcome to Embrace Shabbat. This year, Tisha B'av falls out on Shabbat. Although the fast is pushed off until the following day, there is significance in the fact that the ninth of Av falls out on Shabbat. The Shulchan Aruch uses a peculiar phrase in discussing the unique Seudat Shlishit of this Shabbat. Generally, the last meal before Tisha B'av is the Seudah HaMafseket, where it is customary to sit on the floor and eat an egg alongside another mourner's food (e.g., lentil soup). Because on Shabbat we obviously don't fast, the Shulchan Aruch refers to this Seudat Shlishit as כסעודת שלמה בשעתו , like the feast of Shlomo HaMelech in his time. Simply, this phrase is an exaggeration of the fact that we eat a luxurious meal, a king's meal. Nevertheless, it is curious as to why the term כסעודת שלמה בשעתו is specifically used; what does Shlomo HaMelech have to do with this meal? Rav Moshe Wolfson explains this term based on the Arizal. The Zohar teaches that there are certain neshamot that come back into this world as another person in a later time period. The Arizal teaches that Shlomo HaMelech's neshama returned to this world as Yirmiyahu HaNavi. Shlomo HaMelech built the Beit HaMikdash, but on opening day, it was already decreed that the Beit HaMikdash would be destroyed due to the fact that he married the daughter of Pharaoh. Later on in history, Shlomo HaMelech's neshama returned to this world as Yirmiyahu HaNavi. Yirmiyahu was a prophesier of doom, who famously wrote Megillat Eicha. Shlomo HaMelech and Yirmiyahu are one and the same. Shlomo represents the height of the neshama , whereas Yirmiyahu is the lowest point of the soul. Generally, Tisha B'av is a “day of Yirmiyahu,” when we read Eicha; this represents Shlomo HaMelech's soul in its destruction. However, Shabbat is a day of no destruction, where we regain the crowns that were lost at Chet HaEgel and receive a neshama yetaira. The Beit HaMikdash is “built” on Shabbat, which is why we speak about Yerushalayim and the Beit HaMikdash coming out of its ruins. When Tisha B'av falls on Shabbat, the Beit HaMikdash is being built and Yirmiyahu turns back into Shlomo HaMelech. This is why the term כסעודת שלמה בשעתו is used- it is like the Seudah of Shlomo HaMelech! Tisha b'Av turns around and rather than being a day of destruction, it becomes a day of kingdom, because on Shabbat there is no evil or negativity. This is another connection between this Shabbat and Shlomo HaMelech. Our Rabbis teach that the 22 days between Shiva Assar b'Taamuz and Tisha B'av correspond to the 22 days between Rosh Hashana and Shemini Atzeret. Hidden between these three weeks of destruction are the three weeks of the holiday season. We start the three weeks by reading Parshat Pinchas, which discusses all of the holidays and Korbanot, to symbolize that deep down, there are three weeks of rebuilding hidden behind the three weeks of destruction. We connect to HaKadosh Baruch Hu in a different way during these three weeks. תשע באב נקרא מועד - Tisha B'av is called a holiday. We don't recite Tachanun on Tisha B'av because one day, it will become a holiday. The three weeks of Tishrei holidays start with Rosh Hashana and end with Shemini Atzeret, which is its own holiday that follows the seven days of Sukkot. Shemini Atzeret, the 22 day of Tishrei, is a day of Shlomo HaMelech. The ushpizin of Shemini Atzeret is Shlomo HaMelech, and we also read the Haftorah about Shlomo HaMelech on that day. Correspondingly, Tisha B'av, the 22 day of the three weeks, is also a day of Shlomo HaMelech- it is just hidden. On Shabbat, Shlomo HaMelech comes out in his full glory. Therefore, this Shabbat is a Shabbat where we can find HaKadosh Baruch Hu in a way that we cannot normally find him. Therefore, it is כסעודת שלמה בשעתו . We are able to connect to HaKadosh Baruch Hu within the ruins. May this Tisha B'av turn around and become a true day of Shlomo HaMelech in celebration. Shabbat Shalom and have a meaningful fast.

Welcome to Embrace Shabbat. Last week we brought ideas from the Sefer Yafei LaLev by Rav Chaim Palagi. He continues with another beautiful thought in אות ז where he writes: אחד נקרא שבת, Shabbat is called One. This means that one of the titles of Shabbat is “One.” We know that Hashem is One, השם אחד. The Zohar also teaches that one of G-d's names is Shabbat. (For this reason, a person is not allowed to say the word Shabbat in the bathroom or any unclean place, because Shabbat is one of G-d's names. This applies to the Mikvah as well. I met a man in the Mikvah in Deal who would say “GS” when he was talking to Ashkenazim and “SS” when he was talking to Sefardim. GS stands for Good Shabbos and SS stands for Shabbat Shalom, because he could not say ‘Shabbat' in the Mikvah.) Rav Palagi says an unbelievable thought. In mincha on Shabbat we say, ,אתה אחד ושמך אחד- G-d is One and His name is One . G-d's name is Shabbat. When we say אתה אחד ושמך אחד it means G-d is One and His name, which is Shabbat, is also One. Shabbat is referred to as One because it causes achdut , as the Midrash teaches: הַיּוֹשֶׁבֶת בַּגַּנִּים חֲבֵרִים, the friends are sitting in the garden . This refers to when the Jewish people are sitting together on Shabbat in Shul. The Gemara in Masechet Chagiga teaches that there are three that testify on each other: HaKadosh Baruch Hu, Shabbat, and the Jewish people. HaKadosh Baruch Hu and Shabbat testify on the Jewish people that they are One. HaKadosh Baruch Hu and the Jewish people testify on Shabbat that it is one and the Jewish people and Shabbat testify on HaKadosh Baruch Hu that He is One. אתה אחד refers to G-d, שמך אחד refers to Shabbat, and מי כעמך כישראל גוי אחד refers to the Jewish people. Every Shabbat at Mincha we mention about the three forces that are unified: G-d, Shabbat, and the Jewish people. What does it mean that Shabbat is One? On Shabbat, we are given the opportunity to connect to G-d as we separate from the external evil forces that seem contrary to G-d. We go back to the Source of our neshama , which is G-d, by disconnecting from these separating forces. This is why on Shabbat, we cannot carry from a reshut haYachid to a reshut haRabim . It symbolizes that we cannot go from the private zone to the public zone. Furthermore, the Jewish people are referred to as a reshut haYachid and the goyim are referred to as the reshut haRabim . Esav is called nefashot (plural), and the Jewish people are referred to as shivim nefesh (singular) because the Jewish people are one. We are connected to G-d without the outside forces, whereas the goyim are all disconnected by the various negative forces that they associate with. The Mishnah in Masechet Middot teaches that the Greeks breached the wall called חל. This wall was 10 tefachim high, about the height of the table, and it went around the Beit HaMikdash area. The Rosh explains that this wall turned the area of the Beit Hamikdash into a Reshut HaYachid; it was an Eiruv so that people could carry there. The Goyim wanted to undo the concept of a private territory. Shabbat is all about achdut. It is when we reconnect to our souls. אתה אחד ושמך אחד ומי כעמך ישראל גוי אחד בארץ.

Welcome to Embrace Shabbat. I stumbled upon a beautiful sefer from the Yafe LaLev- Rav Rachamim Nissim Yitzchak Palagi, son of Rav Chaim Palagi. Within the sefer , there is a section called Nefesh Yetaira b'Shabbat, which includes many chiddushim about Shabbat. The Yafe LaLev quotes the Tikunei Zohar who says that on Shabbat, a person must change his clothing, his candles, and his food, thereby demonstrating kavod Shabbat. Additionally, he teaches that one must add from kodesh to chol by extending Shabbat both before and after. The Zohar teaches that the more one adds to Shabbat, the more powerful one's neshama yetira becomes. Incredibly, these two chiddushim are hinted to in the word שבת . A person should prepare a new שְׁ רַגָּא (the Zohar's term for candle), (clothing) ב גדים , and ת בשילין (food). שבת references the three things that one is supposed to make noticeable on Shabbat. Additionally, שבת can also stand for שיעשו בו תוספת , you should make an addition on it, referencing the second chiddush of the Yafe LaLev. Rav Rachamim Nissim Yitzchak Palagi quotes the mekubalim that a person is called “Adam” (which is a higher title referring to man) when he observes Shabbat, as the passuk ( ישעיהו נו:ב ) says: ובן אדם יחזיק בה שמר שבת , when one keeps Shabbat, he gets the title of Adam. Furthermore, when Adam sinned, he was diminished. To return to his higher level, a person must receive the nefesh yetaira, which come from reading שנים מקרא ואחד תרגום . The passuk states: וַיִּקְרָא הָאָדָם שֵׁמוֹת . On a simple level, this can be explained as: Man gave names to all of the animals . However, שֵׁמוֹת can also be explained as שנים מקרא ואחד תרגום . A person becomes a man from reading שנים מקרא ואחד תרגום . Similarly, when discussing שנים מקרא , the Gemara states (Brachot 8a): לְעוֹלָם יַשְׁלִים אָדָם פָּרָשִׁיּוֹתָיו עִם הַצִּבּוּר שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם , an Adam should always complete שְׁנַיִם מִקְרָא with the congregation. That higher level of Adam comes from שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם . These are just two of the wonderous remazim and chiddushim about Shabbat that I saw in this beautiful sefer Yafe LaLev. B'ezrat Hashem we will continue with some more chiddushim next week. Have a Shabbat Shalom.

Welcome to Embrace Shabbat. There is a curious difference noted in the different amidah prayers on Shabbat. On Friday night, we recite וינוחו בה , we will rest on it ( feminine form ). On Shabbat morning, we say וינוחו בו , we will rest on it ( masculine form ), and at mincha time we say וינוחו בם , we will rest on them . Why is there a change in the tenses? On Shabbat, there is a marriage between Shabbat and the Jewish people. During the engagement period, a kallah remains alone in her home. Later on, during Sheva Brachot, she comes into her chatan 's house. (In previous generations, the sheva brachot were held in the chatan's house. Even today, in the sefardi world, the Shabbat Chatan is held in the boy's parent's house.) After the week of sheva brachot , the chatan and kallah set up a house together. Shabbat parallels the three stages of the chatan and kallah 's journey, where Shabbat is referred to as the kallah . On Friday night we say וינוחו בה - the kallah is in her house. On Shabbat day, we continue to וינוחו בו , the kallah goes into his house. Finally at mincha, we become a full-fledged couple, which is represented by the words וינוחו בם . Rabbi Dessler in Michtav MiEliyahu (Volume 5, page 429) gives another explanation: In Torah literature, the male is referred to as the משפיע , the giver. He works and gives his money over to his wife, the receiver. She then develops it further in the household. This is true biologically, as well, with the development of a child. On Friday night, we transfer the kedusha from our week-long mitzvot to Shabbat. וינוחו בה - Shabbat is the female because it “receives” our holiness. By the next day, Shabbat becomes stronger. וינוחו בו - it becomes a male and starts giving kedusha to Klal Yisrael. Finally, during mincha, a connection is forged between the giver and the receiver; Klal Yisrael unites with Shabbat and we feed off of each other to create “children”- the kedusha of Shabbat that will be infused into the coming week. According to Rav Dessler, these are the three levels of Shabbat: Shabbat as a recipient, Shabbat as a giver, and a level of mutual giving where Shabbat gives to us and we give to Shabbat to produce the “children” of the upcoming week. He expounds upon this idea with an explanation, al pi kabbalah, of a common custom described by his son. On Leil Shabbat, we cut the bottom challah, whereas on Shabbat day we cut the top challah. The upper challah symbolizes the male, and the lower one symbolizes the female. We are responsible for creating the kedusha of Shabbat; we cannot just sit back and rely on the fact that Shabbat is already kadosh . On Friday night, help out with preparations. Then during the daytime, we will be able to benefit from the kedusha that Shabbat gives back to us. Eventually, we will be able to partner together to create “children” that will carry the kedusha into the upcoming week. Have a Shabbat Shalom.

Welcome to Embrace Shabbat. The passuk in Shir Hashirim (2:5) says: סַמְּכ֙וּנִי֙ בָּֽאֲשִׁישׁ֔וֹת רַפְּד֖וּנִי בַּתַּפּוּחִ֑ים כִּי־חוֹלַ֥ת אַהֲבָ֖ה אָֽנִי׃ Hold me up with bowls full of different types of fruits. Spread apples around me for a good fragrance, because I am lovesick. (Rashi) On the basic level, סַמְּכ֙וּנִי ֙ is our plead of Hashem to hold us up as one holds a sick person, because we miss Him so much in galut and therefore need strength. On a deeper level the Midrash explains that the word אֲשִׁישׁ֔וֹת is plural for fire- hold me up with two fires , referring to the Torah SheBichtav and Torah SheBaal Peh . As discussed previously, the Tikunei Zohar ( תיקון כ”ו ) “scrambles” the word בראשית to be spelled as ירא שבת . There is a fear that is within a Jewish person on Shabbat, which is why בראשית is the first word in the Torah. בראשית can also be scrambled to spell תרי אש , two fires. When a person makes havdalah on Motzei Shabbat, their candle must have two wicks- תרי אש . סַמְּכ֙וּנִי ֙- Hold me up because on Leil Shabbat the neshama yetaira comes down and dwells within a person. However, when Motzei Shabbat comes, the neshama yetaira leaves, as it says וינפש , woah , our extra soul has left and now we are weak. Therefore, we ask Hashem to hold us up with the fires of בורא האש , which symbolize the two Torahs- Torah SheBichtav and Torah SheBaal Peh . It is that knowledge that helps a person maintain their stamina throughout the week. Once a person loses their extra neshama, they compensate for their loss with the two fires. רַפְּד֖וּנִי בַּתַּפּוּחִ֑ים - Spread apples around me for a good fragrance . This corresponds to the fragrance of בורא מיני בשמים , whose purpose is also to provide strength after the neshama yetaira has left. בורא מאורי האש is recited on Motzei Shabbat because it was then that fire was created, as the original light was destroyed. After Adam HaRishon sinned in Gan Eden on Friday afternoon, the Zohar explains that בורא מאורי האש was instituted to strengthen the neshama yeteira. After learning this idea, I developed a question: On Motzei Shabbat that goes into Yom Tov, we say יקנה”ז , which stands for יין ,קידוש ,נר ,הבדלה, זמן . We say בורא מאורי האש on Saturday night because it is a regular Saturday night. However, we don't smell בשמים because the neshama yetaira doesn't leave when it goes into yom tov. Why the discrepancy? (If you have an answer, please reach out, but ensure that you have a source.) This idea teaches that the power of Shabbat comes from our neshama yetaira. We get weakened because the neshama yetaira leaves us, but we can strengthen it with the two fires- Beraishit and תרי אש , that we have in the havdalah candle on Motzei Shabbat. Have a Shabbat Shalom.

Welcome to Embrace Shabbat. This week we celebrate Shabbat Erev Shavuot, a day when we prepare for Matan Torah. The Gemara Yerushalmi teaches: לֹא נִתְּנוּ שַׁבָּתוֹת וְיָמִים טוֹבִים לְיִשְֹרָאֵל אֶלָּא לַעֲסוֹק בָּהֶם בַּתּוֹרָה , the entire purpose of Shabbat and Yom Tov is to toil in Torah. Similarly, in Parashat Vayakhel, Hashem tells Moshe: עשה לך קהילות גדולות. ודרוש לפניהם ברבים הלכות שבת , make large groups for yourself and publicly give speeches in front of them on the laws of Shabbat. Hashem commands Moshe to gather the Jewish people to teach them about Shabbat. The Torah dedicates Shabbat as a day of learning because it is a day of ample time to engage in Torah study. Furthermore, as we discussed last week, menucha on Shabbat does not merely refer to time for relaxing; it refers to getting more spiritually connected to Torah. Rabbeinu Bachya teaches that on Shabbat, we are supposed to involve ourselves in דרכי ה' יתברך שהוא עסק הנפש , spiritual matters , as David HaMelech says: מה אהבתי תורתך כל היום היא שיחתי , Hashem I love your Torah. All of the days it is my talk. שיחה means my everyday conversational talk is about Torah. Rabbeinu Bachya asks: shouldn't the passuk say בכל יום היא שיחתי , every day it is my conversational talk? Why does David HaMelech say כל היום , all the day? היום refers to Shabbat. The enjoyment of Shabbat is involving oneself in learning Torah כל היום , for entire day. On Shabbat, we are gifted with the neshama yetaira, which gives us the ability to learn more. It is for this reason that we ask the neshama yetaira on Motzei Shabbat: what chiddushim do you have? Commenting on the words ויכל אלוקים , the Targum Yerushalmi explains that ויכל comes from the word חמד , to covet. ויחל comes from כלתה נפשי , to desire . Shabbat is a coveted day that is deeply desired. The sefer חמדת ימים (page 114) quotes the Vilna Gaon who differentiates between טוב and חמדה . The word טוב refers to physical pleasures, whereas חמדה refers to עונג רוחני , spiritual delight. Interestingly, נחמד has the numerical value of 102. 17 x 6 is also 102. Each day of the week has a different טוב , which totals all of the goodness that is possible in the physical world during the six days of the week. Shabbat, חמדת ימים , includes all of the goods because spiritual good includes all physical goods. Physical enjoyment pales in the face of spiritual enjoyment. When we said Naaseh v'Nishmah at Matan Torah, G-d gave us two crowns. At Chet Egel, we lost them. Every Shabbat, Moshe Rabbeinu returns those crowns to us. As we approach Matan Torah, there is no better time to reconnect to those crowns than on Shabbat. We must reconnect to our learning and commit ourselves to another year of learning. Think about what extra learning you can add to your Shabbat learning schedule. That will become your Oneg Shabbat and will help you in the Yom HaDin of Shavuot. Shavuot is a day of judgment for the amount of chiddushim we will attain in the coming year. . Let us take advantage of our last Shabbat of the year. The Gemara says that we read the curses of Mishneh Torah before Shavuot because תכלה שנה וקללותיה , let the year and its curses end. We are starting a new year, the new Torah fiscal year. תכלה שנה וקללותיה - let's use the last Shabbat of the Torah fiscal year dedicating our last Shabbat to this special activity of learning Torah. Have a Shabat Shalom and a Chag Sameach.

Welcome to Embrace Shabbat. Rabbi David Cohen, Rosh Yeshiva of Yeshivat Chevron, recently published Sefer Chemdat Yamim, a sefer based on his classes on Shabbat. When I visited him in Eretz Yisrael, I received a copy and over the next few weeks I would like to share tremendous chiddushim that are included this sefer: Rabbi David Cohen quotes Sefer Afikei Yehuda (Maggid of Slonim, 27th sermon) who asks: What is the meaning of the word מְנוּחָ֖ה on Shabbat? While on a simple level, מְנוּחָ֖ה refers to “rest,” there must be a deeper meaning when referring to מְנוּחָ֖ה on Shabbat. In Sefer Yirmiyahu ( מה:ג ), Baruch Ben Neria laments his lack of prophecy: “ וּמְנוּחָ֖ה לֹ֥א מָצָֽאתִי ,” I didn't find menucha. Clearly, מְנוּחָ֖ה cannot be referring to rest. Baruch Ben Neria is worried that he cannot find prophecy , not rest. From here we see that menucha refers to a level of holiness and understanding of G-d. Similarly, in our tefillos we say: יום מנוחה וקדושה לעמך נתת מנוחה שלימה , You gave a day of rest and holiness to Your nation, a complete menucha . מנוחה cannot refer to a lack of activity, resting, or relaxing on Shabbat, because these activities would not be described as מנוחה שלימה , a complete resting. A lack of doing things is not complete! מנוחה on Shabbat refers to levels of kedusha. In his sefer Shabbat Melakata , Rav Shimshon Pincus explains that the source of all living things is spirituality. All physical objects can be broken down into atoms, which have a nucleus with protons, neutrons, and electrons. Ultimately, it is all gas- it is spiritual. Physicality distances a person from the Source of life, which is spiritual. When a person gets involved in physicality, he becomes weak because he is distancing himself from the Source. Chopping wood tires a person out because they feel so disconnected. On the flip side, when a person goes to sleep at night, their soul goes back to its Creator, and therefore they wake up refreshed, as they were able to bask in the light of spirituality for the weekend. The Gemara explains that when Esav said, עיף אנכי , I am tired, he was referring to the five terrible sins that he had committed. When a person is connected to Kedusha, he feels rested and refreshed, because he is by his Source. However, when a person is involved in physicality alone, he becomes disconnected because of the lack of spirituality. מנוחה on Shabbat refers to reconnecting to G-d. But how does G-d have menucha? In six days, G-d was involved in creating the physical world, as it says הַמַּשְׁפִּילִי לִרְאוֹת בַּשָּׁמַיִם וּבָאָרֶץ , He lowers Himself to heaven and earth . Being involved in creating the world, something is typically below G-d's regular dignity, made G-d “tired.” After G-d became “tired,” Shabbat and said: וביום השביעי נתעלה וישב על כסא כבודו , On the seventh day, He lifted Himself and sat upon the throne of His honor. מנוחה refers to G-d going back to his “pre-creation state,” lowering Himself into the physical world. (We can't understand this.) Regardless, there is a level of work and involvement during the weekdays, from which G-d engages in מנוחה on Shabbat. מנוחה on Shabbat is a positive concept, where we reconnect ourselves to our Source. Shabbat is not just about sitting on the beach and doing nothing; it is about gaining the spirituality that is going to refresh ourselves for the week. We don't get refreshed by sleeping an extra 4 hours; we get refreshed by learning torah, singing zemirot, and by doing anything that is disconnected from the physical world. That is true מנוחה on Shabbat.

Welcome to Embrace Shabbat. Parshat Kedoshim begins אִ֣ישׁ אִמּ֤וֹ וְאָבִיו֙ תִּירָ֔אוּ וְאֶת־שַׁבְּתֹתַ֖י תִּשְׁמֹ֑רוּ, you shall respect your mother and father and keep My Shabbat. Shabbat is the source of all kedusha. In fact, the first mention of the word kodesh in the Torah is in connection to Shabbat- תחילה למקראי קודש. Kedusha means to be separated, uplifted, and set apart, which are all characteristics of Shabbat. Therefore, it is fitting to open the parsha of קְדֹשִׁ֣ים תִּהְי֑וּ, the parsha of holiness, with the source of all holiness- Shabbat. The passuk introducing the mitzvah of Shabbat begins with אִ֣ישׁ אִמּ֤וֹ וְאָבִיו֙ תִּירָ֔אוּ, respecting one's parents. What is the connection between the two? This can be explained on a kabbalistic level. By keeping Shabbat, a person can positively enhance the Gan Eden of their parents or grandparents who have passed away. How? Shabbat is described as מעין עולם הבא, a microcosm of the World to Come. The World to Come is completely kadosh; it is a world where there is no eating or drinking and everything has a more lofty existence. In this world, Shabbat serves as a form of Olam Haba. Although we eat and drink, all of our mundane activities are uplifted through oneg Shabbat. By keeping Shabbat, which is described as מעין עולם הבא, a person can forge a stronger connection with his parents and grandparents in the Next World; he can honor his ancestors by crowning them and giving them respect through learning, praying, connecting to HaKadosh Baruch Hu, and keeping Shabbat properly. Rav Yaakov Kamenetsky explains the connection between honoring one's parents and Shabbat on a more basic level. Rav Yaakov was on a long international flight, where he sat next to a secular man in business class. Rav Yaakov's grandson was constantly visiting him during the flight, waiting on him hand and foot, and serving him nonstop. The secular man noticed how much his grandson was honoring him and was amazed by what was going on. He remarked to Rav Yaakov, “I am lucky if my grandson calls me on Fathers Day! What is your secret?” Rav Yaakov answered that the secular belief is that man originates from the monkey, and each generation is one step further from being a monkey. Therefore, each succeeding generation is more advanced than the previous generation, as they further away from the simple ape in the evolutionary process. There is no reason why young people should honor old people, as they are way more advanced than their ancestors! On the other hand, the Torah view is that the previous generations are closer to creation. As time goes on, there is yeridat hadorot- the generations go down and become one step further away from these great events. Our mindset is that the previous generations are superior, because they are closer to holiness and to the Creator. It was for this reason that my grandson gave me so much respect. When one keeps Shabbat, he testifies to the fact that he believes in the fact that Hashem created the world. He will automatically come to recognize the previous generations as closer to the start of creation, and will therefore find his parents worthy of respect and admiration. Have a wonderful day and a Shabbat Shalom.

Welcome to Embrace Shabbat. On Pesach, we say in Dayenu: אִלּוּ הֶאֱכִילָנוּ אֶת־הַמָּן וְלֹא נָתַן לָנוּ אֶת־הַשַׁבָּת, דַּיֵּנו ּ, had G-d fed us the mann, but had not given us Shabbat, it would have been enough. What is the connection between mann and Shabbat? Although he lived before the giving of the Torah, Avraham Avinu kept the laws of Pesach, as it says: לושי ועשי עוגות , you should kneed and make matzot. Chazal teach that it was due to this action that the Jewish people merited the mann . The Torah teaches that mann was given in a town called אלוש , from the root word לושי , which means to knead. Avraham Avinu was able to transform the physical food into something spiritual, so that the holy angels could partake in his meal. In the merit of this action, the Jewish people were later able to eat the mann , a completely spiritual food, despite the fact that they were mortal human beings. Because Avraham was able to feed the spiritual angels tangible nourishment, his children were able to eat the spiritual food, which had adapted to physicality so that his descendants would be able to eat. Shabbat is on an even higher place. We take the physical food and transform it into a דבר שבקדושה , turning the gashmiyut into ruchniyut . אִלּוּ הֶאֱכִילָנוּ אֶת־הַמָּן - G-d “gave us the mann” , the ability to ingest ruchniyut into our physical bodies. וְלֹא נָתַן לָנוּ אֶת־הַשַׁבָּת - on an even greater level, He gave us Shabbat, where we can take physical food and turn it into something holy. וְלֹא נָתַן לָנוּ אֶת־הַשַׁבָּת - why is the terminology of G-d giving us Shabbat used? Rabbi Shur quotes from the Sfat Emet: מתנה טובה יש לי בבית גנזי - there is a gift that I have in my treasure house and it is called Shabbat. On Shabbat, the Jewish people merit to go into G-d's treasure house. G-d doesn't take out the treasure and bring it down. Rather, He allows the Jewish people to go into His treasure house every Shabbat. That is the gift of Shabbat- He lifts us up to that level. אִלּוּ הֶאֱכִילָנוּ אֶת־הַמָּן וְלֹא נָתַן לָנוּ אֶת־הַשַׁבָּת, דַּיֵּנו ּ- What is the connection between the mann and Shabbat? In order to be allowed into G-d's special treasure house, a person must first be purified from the physicality of regular food. By eating the mann , the Jewish people were made into more spiritual beings, after which they were able to enter into that special zone called Shabbat. Then, they could take the physical world and uplift it. Every Shabbat, G-d gives us the gift of Shabbat, where we can exist in our mundane world, but on a different level of existence. We can drink and enjoy, while being brought into the special treasure house called Shabbat. How are we able to exist on these two planes? Because of the purification of the mann. By ingesting the spiritual food of angels into our bodies, we gained the ability to seemingly be down in this world, but also lift our existence on Shabbat to a higher level of existence called the בית גנזי , G-d's treasure house. Shabbat Shalom.

Welcome to Embrace Shabbat. The passuk in Vayakhel ( ל״ה:ג ) states: לֹא־תְבַעֲר֣וּ אֵ֔שׁ בְּכֹ֖ל מֹשְׁבֹֽתֵיכֶ֑ם בְּי֖וֹם הַשַּׁבָּֽת , do not ignite a fire in all of your dwellings on Shabbat . Chazal teach that this passuk refers to the fire of anger that may be in a person's heart on Shabbat. While a person should always try to refrain from getting angry, this is especially important on Shabbat, when we are gifted with a neshama yetaira . When a person becomes angry, they tear up their soul, and a person must be exceedingly careful to protect their neshama yetaira on Shabbat. What sets Shabbat apart in this way? The Igra d'Kallah, also known as the Bnei Yissaschar, explains that there are times when a person is actually required to become angry. For example, when watching another person sinning or doing something improper, it is a mitzvah for the bystander to be filled with anger. Of course a person must react with yishuv haDaat , but there is a time for every middah to be expressed. To illustrate this point, there is a famous story related about the Alter of Kelm. He had a special “anger jacket” that he would don at times when he would need to react in anger. He explained that just as the jacket is an external cloak that does not change a person, his anger was also external and only appeared on his lips, but not his heart. The Igra d'Kallah explains that this “permissible anger” (called כעס הפנים - anger on the face) is still forbidden on Shabbat. The Zohar teaches that a person can only have a happy countenance on Shabbat, to reflect the fact that they have the gift of having a connection with Hashemt. This can be likened to a person who wins a billion dollars and then receives a parking ticket; of course he won't become upset! Similarly, Shabbat is a day of closeness to Hashem, so nothing should get a person angry. This is why Shabbat is the exception and there can be no anger at all. In his sefer Zach VeNaki (Ahavat Shalom edition- chapter 18, p.147), Rav Yosef Knappo [of the Rabbis of Mogador in Morocco] writes that every Friday night after completing Arvit, he has a custom of standing in front of the heichal and praying to Hashem. (Many people have this custom and ask for various personal requests. However, Rav Wolbe teaches that on Shabbat, a person is only supposed to pray for ruchniyut matters. He should not even pray for the refuah shelaima of another person because a person should not feel like he is lacking anything on Shabbat.) Rav Knappo would pray: : בָּרוּךְ ה' אַשֶׁר נָתַן מְנוּחָה לְעַמוֹ יִשְׂרָאֵל בְּיוֹם שַׁבָּת קוֹדֶשׁ. רִבּוֹנוֹ שֶׁל עוֹלָם, יְהִי רָצוֹן מִלְפָנֶיךָ שֶׁתַּצִילֵנִי מִכָּל כַּעַס וּמִכָּל מַחֲלוֹקֶת וּמִכָּל יָגוֹן וַאֲנָחָה וּמִכָּל עַצְבוּת וּמִכָּל חִלוּל הַשַׁבָּת חַס וְשָׁלוֹם, וְתִתֵּן לִי נַחַת רוּחַ לִסְבּוֹל כָּל מַכְעִיסַי וּמַקְנִיטַי לִכְבוֹד שִׁמְךָ הַקָדוֹשׁ, אָמֵן כֵּן יְהִי רָצוֹן. ובאמת שמדה זו מדה טובה וישרה, וכן ראוי לכל אדם לעשות, וכמו שאמרו רז"ל (סנהדרין מד:) לעולם יקדים אדם תפילה לצרה. עכ"ל, וע"ש עוד .] Blessed is Hashem Who granted rest to His people Israel on the holy day of Shabbat. Master of the Universe, may it be Your will that You rescue me from any anger, from any disputes, from any sorrow and groan, from any sadness, and from any desecration of Shabbat, God, forbid. Grant me the tranquility to bear all those who try to anger me and mock me, in honor of Your holy Name. Amen, so may it be [Your] will. He comments that this is not merely a personal prayer, but something that everyone should do, as it says, לעולם יקדים אדם תפילה לצרה , a person should always precede prayer to distress. Perhaps it would be nice to create a card with this tefillah to put in one's Shabbat siddur so that a person can utilize this beautiful prayer. Have a wonderful day.

Welcome to Embrace Shabbat. In his sefer Daat Chochma u'Mussar (Volume 1, page 130), Rav Yerucham Levovitz cites one of the fundamentals of preparing for Pesach: חייב אדם לראות ולהראות את עצמו כאילו יצא ממצרים - in every generation a man is obligated to regard himself as though he personally had gone forth from Egypt . The main goal on the night of Pesach is for a person to attain the level of feeling they personally were liberated from Egypt. בעבור זה עשה ה' לי - G-d did it for me . All of the preparations and laws of Pesach are to bring a person closer to this goal. Rav Yerucham Levovitz questions why there are so many external acts if the ultimate purpose is just to cultivate a feeling. For example, in the Sefardic communities, there is a minhag to say MiShaarotam . After breaking the middle matzah, the afikoman is carried on their shoulders, questions are asked, and the whole scene is acted out. Can't a person just sit in their house and imagine leaving Mitzrayim ? What is the purpose of all of these acts? He explains that these ציורים - pictures, actions, and images that we create- are extremely powerful in changing us and are therefore employed often in our avodat Hashem . For example, there are many external actions that the Rabbanim would perform to welcome in Shabbat. The Gemara in Bava Kamma 32b says that Rabbi Chanina would go out on Leil Shabbat to greet the Shabbat queen. Rashi states that this is similar to a person who goes out to greet a king. Rabbi Yerucham Levovitz says that these practices seem laughable! Is Shabbat walking in through the back door?! Why is Rabbi Chanina going out to the field to greet Shabbat? It is not a person! Wouldn't it be better for a person to relax in their house and accept Shabbat serenely? We live in a world called עולם המעשה - the world of doing. Chazal teach that through our actions, we come to understand and accept Shabbat. We must go out to the field in order to feel like Shabbat is literally coming into our home. Rav Yerucham teaches that anyone who does not understand this is ignorant of the concept of how to internalize these critical ideas. These external actions prepare our inner world, our penimyut. The Sefer HaChinuch teaches that there are so many preparations and activities on Pesach because our efforts impact us. This idea can be applied to Shabbat, as well. We go out to greet the kallah by Kaballat Shabbat. In our shul, we have a custom to turn around by Lecha Dodi. This can be compared to a person turning around at a wedding to see the bride come in. Some people argue that it is not their custom to turn around by Lecha Dodi, however this is not a custom! People just naturally turn around to see the bride walk in, and therefore we should naturally turn around to see the “bride”- Shabbat- enter; it is not a halacha! The כוח הציור , the power of imagery, is a powerful tool for Pesach, Shabbat, and for so many other critical areas in our life. Going through the imagery and acting things out has the power to change us. Before taking three steps back in the amidah , the Syrian community has a custom to wave to one another. This is based on the fact that during the amidah, we are like angels. (This is why we keep our feet together.) It says: עושה שלום במרומיו , there is peace among the angels . We want to imitate the angels, and therefore we wave a sign of friendship to each other as we are about to start the amidah. That is the כוח הציור . Have a wonderful day, a Shabbat Shalom, and a Chag Kasher v'Sameach. Lastly, a reminder for those who want to give to Lev Chana, an organization which gives cards to needy families that they can redeem in certain clothing stores. Anyone who wishes to participate in this special mitzvah can: ● Click on the link below. ● Send a check to Lev Chana c/o Rabbi David Sutton 1059 E. 10th St. Brooklyn, NY, 11230 ● email me: rabbisutton@gmail.com with your pledge and we will bill you. ● Quickpay rabbisutton@gmail.com

Welcome to Embrace Shabbat. שֵׁ֣שֶׁת יָמִים֮ תֵּעָשֶׂ֣ה מְלָאכָה֒ וּבַיּ֣וֹם הַשְּׁבִיעִ֗י יִהְיֶ֨ה לָכֶ֥ם קֹ֛דֶשׁ שַׁבַּ֥ת שַׁבָּת֖וֹן לַיהֹוָ֑ה כׇּל־הָעֹשֶׂ֥ה ב֛וֹ מְלָאכָ֖ה יוּמָֽת׃ לֹא־תְבַעֲר֣וּ אֵ֔שׁ בְּכֹ֖ל מֹשְׁבֹֽתֵיכֶ֑ם בְּי֖וֹם הַשַּׁבָּֽת׃ (ויקהל ל״ה: א-ב) For six days your work shall be done, and the seventh day should be holy for you, a holy Shabbat for Hashem. Whoever does any work shall be put to death: Do not ignite a fire in all of your dwellings on Shabbat: The Pele Yoetz explains these pesukim based on a fundamental from the Baalei Mussar: a person's preparations during the week determines the level of their neshama yetaira on Shabbat, as it says שבת משוש לבנו נהפך לאבל מחולנו- Shabbat, which is our delight because we receive a neshama yetaira, turns into mourning when we do not prepare properly during the week. What preparations are necessary? A person must understand that their work during the week is not the primary focus of their life. Rather, their learning and avodat Hashem should be their main focus. When a person is brought to the Beit Din in Shamayim, they are asked: נשאת ונתת באמונה, did you do business with Emunah, faith? This refers to believing in the fact that Hashem gave a person the power to make money, but He is in control behind the scenes. Based on this fundamental understanding, the Pele Yoetz explains the pesukim in Vayakhel: שֵׁ֣שֶׁת יָמִים֮ תֵּעָשֶׂ֣ה מְלָאכָה֒- for six days let the work be done. A person should develop the understanding that G-d is taking care of their parnasah, and then they will be able to devote their time to praying and learning. By developing this bitachon mindset during the week… וּבַיּ֣וֹם הַשְּׁבִיעִ֗י יִהְיֶ֨ה לָכֶ֥ם קֹ֛דֶשׁ- Shabbat will become a holy day and a person will receive their neshama yetaira. שַׁבַּ֥ת שַׁבָּת֖וֹן לַה- Then, the Kedusha of Shabbat will spill over into the weekdays. כׇּל־הָעֹשֶׂ֥ה ב֛וֹ מְלָאכָ֖ה יוּמָֽת- However, one who does melacha on Shabbat and conveys his belief that he is the one in control of his parnassah, then in Olam Haba he will not have the special appreciation that is created in this world on Shabbat. We tell him: לֹא־תְבַעֲר֣וּ אֵ֔שׁ בְּכֹ֖ל מֹשְׁבֹֽתֵיכֶ֑ם- do not bring gehenom into the יום שכולו שבת. The deciding factor on your Olam Haba all comes from Shabbat. Olam Haba is the place where we bask in Hashem's presence. A person can create their Olam Haba by fusing their weekdays with bitachon, which then creates a Shabbat with a neshama yetaira, which then spills over into the weekday with more bitachon. This cycle continues and grows until the final יום שכולו שבת. It all depends on how a person conducts themselves during the week- שֵׁ֣שֶׁת יָמִים֮ תֵּעָשֶׂ֣ה מְלָאכָה֒. Do you do your hishtadlut, but understand that it is actually G-d that makes things happen? Then you will have all of the wonderful things in Olam Haba. Or, כׇּל־הָעֹשֶׂ֥ה ב֛וֹ מְלָאכָ֖ה- do you think that you are in control during the week. Then, יוּמָֽת, you will not have the special appreciation in Olam Haba that is cultivated during the week. רשעים בחייהם קרויים מתים- when the rasha is alive, he is called dead because he is disconnected. However, ואתם הדבקים בה' אלקיכם חיים כלכם היום- those who have bitachon and are connected to G-d are called “alive.” שֵׁ֣שֶׁת יָמִים֮ תֵּעָשֶׂ֣ה מְלָאכָה֒- may we have six days when we realize that the work is done by G-d and then וּבַיּ֣וֹם הַשְּׁבִיעִ֗י יִהְיֶ֨ה לָכֶ֥ם קֹ֛דֶשׁ- we will have a Shabbat of kedusha that will spill over with bracha to the whole week. Shabbat Shalom.

Welcome to Embrace Shabbat. In his sefer Ohr LeZion (page רלד ), Chacham Ben Zion quotes a passuk in Shemot (16:29): רְא֗וּ כִּֽי־ה' נָתַ֣ן לָכֶ֣ם הַשַּׁבָּת֒ עַל־כֵּ֠ן ה֣וּא נֹתֵ֥ן לָכֶ֛ם בַּיּ֥וֹם הַשִּׁשִּׁ֖י לֶ֣חֶם יוֹמָ֑יִם See, that it is Hashem Who, having given your Shabbat, therefore gives you a double portion on the sixth day. He explains that a person shouldn't worry about how they will be able to keep Shabbat or have enough food for the day. Hashem has commanded a person to keep Shabbat, and He therefore provides the parnassah that a person needs to follow its laws. Chacham Ben Zion continues that this principle does not only apply to the mitzvah of Shabbat. Rather Shabbat serves as an exemplar for all mitzvot : Hashem satisfies all of our needs so that we are able to carry out His mitzvot. As the Gemara teaches, מאן דיהיב חיי יהיב מזוני , the One that gives life, gives sustenance. When G-d grant's a person life, He provides all of the necessary sustenance that comes along with it; when He gives a person a challenge, He also supplies everything that a person needs to deal with it. A story is told of a certain person that struggled mightily with parnassah. He had a few children and told his Rabbi that he and his wife could not afford to have any more children, as they would not be able to adequately provide for their child's needs. The Rabbi replied that every child comes with his own pipeline of parnassah, and perhaps this child's pipeline would give the family all of the parnassah that they needed. The couple listened to the Rabbi and had another child, who ended up becoming a multimillionaire and taking care of the whole family. This principle can be applied to all of the problems that a person grapples with. For example, when a person begins learning in Kollel, they sometimes worry how they will be able to support their family. Such a person should recognize that Hashem commanded a person to learn and have children, and therefore He will provide- just rely on Him! (Of course, not everyone is on the level to commit themselves to learning in Kollel, but this is just an example to highlight the point.) The Gemara in Masechet Kiddushin quotes Rav Shimon Ben Elazar who said: in all my days, I have not seen an animal with a trade. I have not seen a deer that is a leather worker or a cat that is a baker! And yet, all of their needs are taken care of. If this can be seen with animals, which were created to serve human beings, surely the same applies to people, who can be confident that they are able to earn a parnassah without any pain. Furthermore, for those who have higher levels of bitachon , their work will be blessed and they will not need to work as tirelessly as others. Hashem gives us the ability to fulfill His mitzvot. The same is true when it comes to tzedakah. When Hashem commands us to give tzedakah, He gives us the ability to do so, as well. The Pele Yoetz provides a visual to this commandment: imagine that someone slipped $1000 under their neighbor's door and asked, “Please give me back $100.” Of course the person would return the $100! Similarly, a person only has to give maaser , but the large majority of their money is provided for free from Hashem. I am involved in an organization named Lev Chana which gives cards to needy families that they can redeem in certain clothing stores. The cards are redeemable only in those stores, and only until the middle of Pesach, thus ensuring that all the money is spent on clothing for the Yom Tov. This is a beautiful way to bring joy to needy families before Yom Tov, whereby we earn Hashem's blessings of peace and joy in our own families. Anyone who wishes to participate in this special mitzvah can write a check made out to Lev Chana and mail it to Lev Chana c/o Rabbi David Sutton, 1059 E. 10th St., Brooklyn, NY, 11230. One can also reply to this email, or email me directly at rabbisutton@gmail.com, and a bill will be sent. You can quickpay to the email address above as well. We have been giving this class every week for the past year for no charge. Now is the time that I ask for a little hakarat haTov to help me out on this mission. Thank you very much. Tizku l'mitzvot and have a Shabbat Shalom.

Welcome to Embrace Shabbat. The Gemara in Masechet Yoma 7b teaches that a person must touch their tefillin at all time, in order to maintain awareness of their presence. This halacha is derived from the tzitz , the Kohen Gadol's golden headplate which reads Kodesh l'Hashem . Just as with the tzitz , which only mentions Hashem's name once, the Torah instructs that it must be on the Kohen Gadol's forehead constantly, surely the tefillin , which mentions G-d's name 42 times (21 times in the shel yad and 21 times in the shel rosh ), must always be touched. Interestingly, the Gemara doesn't require the Kohen Gadol to actually touch the tzitz ; wearing the tzitz is sufficient. Although derived from the halacha of the tzitz , it seems that the tefillin requires a more active “remembrance.” The Steipler in his Sefer Birkat Peretz on Parshat Tetzaveh explains that because the Kohen Gadol is in the Beit HaMikdash, he feels an added sense of yirat shamayim because of its tremendous kedusha . Therefore, even without the conscious action of touching the tzitz , it will always be on his mind. However, the tefillin must be touched from time to time. The Bach explains that when a person has a thought about tefillin , he must actively do something to ensure that it doesn't leave his mind. Touching it and showing endearment will allow a person to remember it. The Sefer Toldot Yaakov Yosef in Parsha Beshalach ( אות ז ) teaches that a similar principle is found with Shabbat. Like the tefillin, a person may not take their mind off of Shabbat and must remember its kedusha at all times. In fact, the kedusha of Shabbat is greater than the tefillin , and therefore, a person is patur from wearing tefillin on that day. On Shabbat, a person may not have hesech hadaat from the kedusha of the day. This can explain why a person may not play tennis, ride their bicycle, or involve themselves with any other mundane activities on Shabbat- it will prevent them from remembering the kedusha at all times. Why must a person constantly have the tzitz and tefillin on their mind? There are two approaches: Brisker Rav- the presence of the name of G-d indicates that an item is holy. It is not the name itself that is holy, but rather the name serves as an indicator of an item's kedusha . Therefore, the tzitz and tefillin , which are both holy, contain the name of G-d. In a similar vein, Shabbat also is inherently holy and therefore includes G-d's name. Because of their intrinsic kedusha , a person is required to have the tefillin , tzitz , and Shabbat on their mind at all times. She'elot u'Teshuvot Shaar Efraim (chapter 20)- the tzitz and tefillin both contain the name of G-d and therefore a person must be cognizant of that, especially because they are wearing it on their head! It says about the tefillin shel rosh : וראו כל עמי הארץ כי שם ה' נקרא עליך ויראו ממך , the nations of the world will see that the Name of G-d is upon you and they will be afraid of you. The name of a G-d is upon a person when he wears the tzitz and tefillin . Similarly, the name of G-d is within a person who keeps Shabbat, and therefore a person must be cognizant of it at all times. How do we know this? The Zohar teaches us that “Shabbat” is one of G-d's Names. The Ben Ish Chai teaches that a person is not allowed to say “Shabbat” in a bathroom, an unclean place because Shabbat is the Name of G-d. The Gemara says, “ מתנה טובה יש לי בבית גנזי ושבת שמה ,” I have a dear present in my treasure house and its name is Shabbat. The name of Shabbat is specifically mentioned because it is the Name of G-d. So why doesn't a person need to touch Shabbat, as they must touch the tefillin? Shabbat is like the Beit HaMikdash. Just as a person doesn't need to touch the tzitz because the Kedusha of the Beit HaMikdash causes them not to need a reminder, so too Shabbat has a built-in יראת שבת that prevents them from needing a reminder. On Shabbat, G-d's name is within us. There is a powerful Kedusha that is inherent in the day, as the Brisker Rav teaches, or that is bestowed upon it because the name of G-d is associated with it. Just as a person may not forget about the kedusha of the tzitz or tefillin, they cannot forget about the kedusha of Shabbat. Have a Shabbat Shalom.

Welcome to Embrace Shabbat. The Gemara in Masechet Shabbat 119a teaches: Rav Yannai would wear special clothing on Erev Shabbat and say, בואי כלה בואי כלה, come, bride. come, bride. Similarly, Rav Chanina would wrap himself in his clothing on Erev Shabbat and say, בּוֹאוּ וְנֵצֵא לִקְרַאת שַׁבָּת הַמַּלְכָּה, let us go and receive the Shabbat queen. Why is Shabbat referred to as a kallah and a queen? Rabbeinu Bachye on Parshat Shemot explains that the phrase אכלוהו היום, eat it today, referring to eating the mann on Shabbat, can be rearranged to spell כלה, indicating that Shabbat is a kallah. How? At a wedding, when the chatan recites הרי את מקודשת לי, holiness is bestowed upon the woman. Similarly, Shabbat is referred to as a kallah because the Jewish people, like a chatan, bestows kedusha upon the day. The sefer Iyun Yaakov says a beautiful thought demonstrating why Shabbat is referred to as a woman. A woman is lauded for protecting her husband from sin and helping him bring children into the world. Similarly, Shabbat protects a person from sin and allows them to have “children,” as there is a concept of פרו ורבו in learning. It is for this reason that we recite בואי כלה בואי כלה twice at the end of Lecha Dodi and the woman lights two candles when she brings in Shabbat; the duality of the positive and negative forces is represented by these two actions. The Siddur HaShlah cites the practice of some mekubalim to go out to the fields to accept Shabbat, as it says באו ונצא, let us go out. However, Shabbat does not come from the fields! It comes from the heavens! Wouldn't it make more sense to accept Shabbat from the rooftops? באו ונצא does not refer to physically going out to greet Shabbat. Rather, it refers to their practice of ensuring that they are greeting Shabbat. By preparing, getting dressed, and adding from Shabbat to chol, the mekubalim demonstrate their commitment to ensuring that they greet Shabbat, rather than Shabbat greeting them. Like a chatan who goes out to greet his kallah, we ensure that we are ready beforehand and do not wait until the last minute. The Gemara relates the situation of a Rabbi whose wife was very difficult. If he asked for cereal, she gave him oatmeal. If he asked for oatmeal, she gave him cereal. She would only do the opposite of what he requested. One day, his son acted as his father's messenger and went to ask his mother for food. Because his father wanted cereal, he asked his mother for oatmeal, so that his father would get the food that he desired. However, when the Rabbi found out, he scolded his son: מדבר שקר תרחק. When people questioned the Rabbi, he explained, “she takes care of my children and she protects me from sin. I owe her for these two things alone.” כי אשמרה שבת ק-ל ישמרני- If I keep Shabbat, G-d will protect me. Just as when a person treats their wife properly, G-d gives bracha, as it says ולאברהם היטיב בעבורה- G-d did good to Avraham because of her, so too with Shabbat. Because Avraham treated Sarah with respect, G-d rewarded him. So too, Shabbat is the mekor habracha, but a person must respect it. Happy wife- happy life. Happy Shabbat- happy life. Have a Shabbat Shalom.