The Torah stresses the importance to keep the Shabbos 8 different times, and in our Parasha it is the third time. Thus, the language differs, and we need to analyze the message. The Verse says: “Speak to the Bnei Yisrael and say: However, you must keep My Shabbos, for this is a sign between Me and you throughout the ages, that you may know that I Hashem have consecrated you.” [Shemos 31:13] Rashi explains the strange language in the middle of the Verse: “However, you must keep My Shabbos”, which seems out of place; Rashi explains quoting from Chazal that every time the expressions “however” and “only” appear, they come to exclude something. In this case the words come to exclude the construction of the Mishkan from taking place on Shabbos. We must understand why Rashi chose to explain the significance of “however” and “only” as excluding or minimizing, when it is seemingly coming to expand upon the prohibitions of Shabbos and not limit them. The Verse [16] states: “The Bnei Yisrael shall keep the Shabbos, to observe the Shabbos throughout the ages as a covenant for all time.” The Zohar points that the orthograph of the word “throughout the ages” [ם יכ ותֹר ד ל [is misspelled and as it is missing the letter “vav”. It could then be translated instead “in your houses” as in Hebrew, “Dira” signifies “a house”, meaning that it is not enough to keep Shabbos by not performing prohibited work, rather one should also make a beautiful dwelling in his heart for the Shabbos. The Bas Ayin explains the Zohar; as significant as the Mishkan was, its assembly did not take precedence over Shabbos, for on Shabbos no constructive work for the Mishkan was permitted. In their explanation of this concept, the sages explain that this is derived from the statement “However, you shall keep my Shabbos,” which appears in the Verse following the command to build the Mishkan. Through the classical use of specific words in the Torah and writings of Chazal as “codes” for deeper ideas, the Bas Ayin analyzes this Verse and explains that the Hebrew word “however” alludes in a deep way to the learning of Torah. The Bas Ayin then expands upon an explanation of Chazal of the word “however,” which excludes Shabbos from days that construction of the Mishkan can take place. This teaching alludes to the lesson that one who wishes to experience Shabbos properly must prepare during the week with the diligent study of Torah. In other words, to experience the bliss of Shabbos which the Zohar compares to the “Olam Habba” and to deserve to keep it properly, it takes a full week of preparation. The Kamarna Tzadik explains; that in truth, the Bnei Yisrael have no place in this world as we are a breed between Human and Angel. Therefore, throughout the ages nations have tried to destroy us as we represent the conscience of the world. However, Hashem has delimited clear boundaries where we are safe and untouchable. Actually, when we live within these margins the world’s nation are happy to serve us. These limits are expressed by the Shabbos, on our right it’s the resting day of Ishmael [Friday], and our left it is the resting day of Eisav [Sunday]. If these boundaries are respected, we can flourish without attracting hatred. Otherwise, the nations will remind us that we crossed into their world and it is unacceptable. The Bas Ayin reveals that the secret to a proper preparation is to prepare the heart so the Shabbos can also dwell there. Heart in Hebrew is “Lev” written “lamed” and “beis,” which hints to the Torah that begins with the “beis” and concludes with the letter “lamed”. How does one prepare a “beautiful dwelling in his heart” for Shabbos? When one elevates himself during the weekdays with the study of the Torah. The Zohar says that Shabbos is the source of all blessings covering all aspects of life. The weekdays draw their sustenance from the Shabbos. Whichever success or failure occurring in a weekday is related to Shabbos. The soul of the Jewish people is Shabbos, as a body cannot live without the soul, so too Jews cannot live without Shabbos. Here’s a story illustrating the message! Shalom Aleichem and Eishet Chayil had already been sung. The candle flames reflected a yellow sun in the ruby wine of the decanter. A hush settled over the room as all edged closer to the Shabbos table to hear Father recite the kiddush. Father took a deep breath and . . . fell asleep in his seat! “Tatteh! Tatteh! Father! Father!” the family called. No response. Mother put her hand on his shoulder and shook him, but that didn’t help either. “Wake up! Wake up!” the children screamed frantically. Deciding he had fainted, the adults also began to worry, and someone ran to get the doctor. He came, but he too found it impossible to either arouse him from his deep slumber or to understand what had happened to him. He suggested to let him sleep it off. Someone else would have to make kiddush. The head of the family, a miller by trade, did not wake up till morning. He was astounded and embarrassed to hear what had happened. But the next Friday night it happened again. And again. And . . . “Oh, no! Not again!” cried out the miller in frustration. He rose from his chair, where he had fallen asleep over the Shabbos table, and stretched his stiff limbs. “What is happening? Nothing helps! I cannot go on like this. Tomorrow I’m going to the Rebbe!” The next day he went to Zichlin, to his Rebbe, Rabbi Shmuel Abba, and told him the whole story. Bursting into tears, he begged to be cured from this bizarre affliction. “It seems,” said the Rebbe, “that you have somehow violated the Shabbos, which is why you are being prevented from honoring it.” The Chassid became even more upset. “I don’t understand. I am so careful with the laws of Shabbos. Violating the Shabbos? I can’t imagine how that ever might have happened.” Brokenhearted, the Jew returned home. When he told his family all the Rebbe had said, they were astonished. Everyone knew how careful he was about keeping Shabbos. But then, one of his older sons spoke up. “Father, I have to tell you that the Rebbe’s words revealed genuine divine inspiration because, unfortunately, they are true. One Friday night, when I was up late, I saw you get up in the middle of the night. You were obviously still half asleep. I saw you light a candle so you could see your way to get a drink of water, and then you extinguished it when you were finished. The next morning it was clear that you had no recollection of what had happened, and not wanting to shame you or show disrespect, I never said anything. But now that the Rebbe himself has referred to it, I realize I am obligated to divulge what I saw.” The man immediately set forth for Zichlin again. He told the Rebbe what his son had reported, and the Rebbe said, “That’s it. How can a Jew allow himself to forget the holiness of Shabbos, under any circumstances? There are two primary obligations toward the Shabbos: to ‘remember’ it (Exodus 20:8) and to ‘safeguard’ it (Deuteronomy 5:12), both of which, our sages tell us, were declared by the Almighty ‘in a single utterance.’ ‘Remember’ is accomplished through speech, by expressing the holiness of Shabbos in the words of the kiddush. ‘Safeguard’ is for the mind and heart, to be continually aware of Shabbos’s holiness throughout the entire day, that it not be transgressed. But you failed to ‘safeguard’ the Shabbos, so you have forfeited the right to ‘remember’ her.” “Please, Rebbe,” sobbed the man, “tell me how to repent. Give me a remedy. Save me from this unbearable affliction!” “There is nothing I can do for you. The only ‘remedy’ there is for you is if you are challenged by a test in Shabbos observance, and you stand up to it. Then the Shabbos will be appeased of your insult.” These final words made the Chassid feel a little better. He trusted the Rebbe, and resolved to stand up to the trial, no matter what it might be. Shortly thereafter a summons came from his poritz, the nobleman from whom he leased his mill in exchange for an annual rent and a percentage of its income. The latter informed him that he planned to greatly expand the flour mill’s capacity, and that to recoup the large amount of money that he would have to invest, it would be necessary for the mill to operate on Saturdays as well, starting now. “That’s impossible,” the Jew declared firmly. “I only work six days, never on Shabbos.” “Oh, come on,” said the nobleman, “I know you Jews. You can get around it if you want to. I heard that a Rabbi can make some kind of contract where you can stay home, but the mill stays open and I don’t lose the income.” “I’ve never employed such a leniency in relation to Shabbos, and I never will,” the miller firmly declared. The nobleman raised his voice. “Stubborn fool! I’ll give you the two months it will take to complete the renovations to start to operate the mill on Saturday. If you do not, I’ll throw you out.” The poritz carried out his threat and evicted the miller. Bereft of his income, he and his family soon fell on to hard times. Even basic food for the children became hard to supply. What is more, his “Shabbos disease” still afflicted him. But the chassid persisted in his determination not to fail the Shabbos again. Meanwhile, the mill’s owner had completed the expansion of the mill and had found a manager who was willing to work a seven-day week. But right from the start it did not work out. Unusual accidents kept occurring, and all sorts of problems arose. Huge losses piled up. The situation was bizarre, and everyone realized it. The nobleman was forced to admit to himself that his problems must be connected to his having ruined the livelihood of the Jewish miller. So, he sent for his former tenant and, after revealing the mill’s desperate situation, offered to lease it to him as before. “And what about my Shabbos?” the Chassid asked. “Look,” he answered, “after all the unusual problems and sharp losses, I realize that G-d is with you. Do however you see fit.” So, the Jew returned to the mill, and was soon blessed with more success than he had ever had. Also, his affliction disappeared at the same time, just as the Rebbe had said. But even with his new wealth, reciting kiddush on Shabbos night remained his greatest pleasure

By Rabbi Fridmann * [email protected] * 305.985.3461

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