Raboyseyee and Ladies,
Shabbis Observance & Telephone:
“Telephone,” a game played by children and adults, is also called “Chinese whispers” in the UK, Australia, and New Zealand, and there’s no single inventor, but rather a game that evolved through cultural transmission. It’s played azoy: Messages are whispered from person to person and then the original and final messages are compared. This sequential modification of information is called transmission chaining in the context of cultural evolution research, and is primarily used to identify the type of information that is more easily passed on from one person to another. In real life, players form a line or circle, and the first player comes up with a message and whispers it to the ear of the second person in the line. The second player repeats the message to the third player, and so on. When the last player is reached, they announce the message they just heard, to the entire group. The first person then compares the original message with the final version. Although the objective is to pass around the message without it becoming garbled along the way, part of the enjoyment is that, regardless, this usually ends up happening. Errors typically accumulate in the retellings, so the statement announced by the last player differs significantly from that of the first player, usually with amusing or humorous effect. Reasons for changes include anxiousness or impatience, erroneous corrections, or the difficult-to-understand mechanism of whispering.
And that all being mostly copied and pasted from the most reliable sources found on the internet, the heylige Ois is here to tell you that the game dates back to Matan Toirah, some 3300 years back, and all other similarly played games -no matter what you call them- are but copy cats. And that being said, how is this introduction at all relevant to our parsha? Let’s find out.
Given the number of times the heylige Toirah discusses Shabbis observance, one would think that zicher the RBSO also mentioned -at least once- how to properly observe it. But did He? Not! For the observant Jew, our entire life revolves around the Shabbis. Where are going? Whom are we having over? Are the kids coming? Are we going there? Exactly when does it start? When does it end? What time shall we make it? Shall we plan a vacation around the Shabbis? How will our hotel room get opened? How will we enter our cruises cabins? The questions are limitless and this week with Shabbis leading into Pesach coming up -a phenomenon we will not encounter again until the year 2045, mamish twenty years away, we will be discussing Shabbis observance. FYI, in the 21st century alone, this has occurred four times: in 2001 (5761), 2005 (5765), 2008 (5768), and 2021 (5781). After this year, future such Shabbosim will occur in, 2045 (5805), 2048 (5808), 2052 (5812), 2072 (5832), 2075 (5835), 2079 (5839), and 2099 (5859). Of course, the Moshiach may arrive before any of those dates, -efsher in a TESLA? Omen! How will we eat challah on Shabbis hagodol this year? And where? What to do with leftovers? Must we consume all of it? Until what time may we have it? How will we burn our chomatze on Shabbis?
Ober did the RBSO provide details about Shabbis observance? Not! And the bottom line is azoy: Though the heylige Toirah itself doesn’t provide a comprehensive, detailed explanation of how to observe Shabbis -grada we get little- though we are instructed not to lite a fire in our surroundings – words from this week’s parsha of Vayakhel, our rabbis went to work and my oh me did they come up with a guidebook. Not one, but I dare says that many dozens of seforim and books have been published over the years detailing Shabbis observance. New ones come out yearly; it’s the gift that keeps on giving aspiring writers who keep thinking of new nuances for Shabbis observance.
What does the heylige Toirah tell us? The basics only: To “remember” and “observe” the day of rest (Shmois 20:8-11 and Devorim 5:12-15). That’s it folks: It doesn’t lay out specific guidelines for how to keep Shabbis. The RBSO left out the details; He left us with perhaps the biggest lacuna in the entire heylige Toirah. What to do? What happened next? How did our holy sages figure out how to observe Shabbis? Were they correct?
Recognizing the great opportunity, our sages, relying on various oral traditions -mouth to mouth transmissions- and only later -much later- compiled and elaborated on the Shabbis in texts like the heylige Mishneh and Gemora. Our sages of yore, starting with the Ta’n’na’im (the early Sages of the Mishneh) and later the Amoraim (the sages of the Gemora), took the broad framework of Shabbis in the Toirah and developed a detailed body of law (Halacha) to guide the Jewish people. They used several methods to deduce these laws and figured out how to observe Shabbis through a combination of close textual analysis, interpretation of the heylige Toirah’s commandments, and the development of oral traditions passed down through generations. And just like that, we got the early version of shimras Shabbis (rules for the observance of the Shabbis). This process of interpreting and expanding upon the Toirah’s commandments is a central aspect of Jewish law (Halocho). The bottom line: The heylige Toirah is seen as the foundation, and the sages’ interpretations fill in the details needed for daily observance.
By way of example, the Mishneh (Shabbis 7:2) outlines 39 categories of work (melochis) that are prohibited on Shabbis, based on the work involved in building the Tabernacle, such work outlined again in very colorful detail in our parsha. The heylige Gemora and later rabbinic writings -which, as mentioned above, keep on being published, new ones each year- further explain the application of these rules. In other words, what was initially transmitted orally for many generations by playing the early game of ‘telephone,’ was later redacted into the oral tradition, which was then written down and is essential in fleshing out the heylige Toirah’ s commandments and guiding the Yiddin on their observance.
Ober, what has the work needed to build the tabernacle got to do with Shabbis? It’s azoy. One primary method employed by our sages was derosho, a form of biblical exegesis that seeks deeper meanings beyond the literal text. Limoshol, the famous Lamed-Tes melochis (the 39 Prohibited Activities). What? So happens that the heylige Toirah mentions “do no work” (Shmois 20:10, Devorim 5:14), but doesn’t specify what constitutes “work.” The sages looked at the work involved in building the Tabernacle, which required specific tasks to create it. They derived 39 categories of prohibited activities (melochis) based on these tasks, considering what activities were needed to create the sacred space. Shoin, and just like that, activities like cooking, lighting a fire, and carrying outside, were categorized as work, and thus prohibited on the Shabbis. Of course, these 39 have somehow morphed into many hundreds of things we are no longer permitted to do on Shabbis and exactly how that run-away train was not stopped over the years, is for another day.
Adding another tool into their armamentarium of available logic, they also compared pisukim across the heylige Toirah. For example, they looked at the commandments related to rest in both Exodus and Deuteronomy, noticing nuances between the two texts. Through these comparisons, they were able to refine the understanding of what “rest” means, distinguishing between prohibited work and permitted activities (like eating or resting). In other words, they added the tool now known as ‘Comparing Pisukim.’ Were they done? Not! To make these tools sticky and create a following, they also added the ‘Oral Tradition.’ Recall that since childhood, we were taught that according to our traditions -and who are we to argue with traditions- that alongside the written Toirah, the RBSO also gifted Moishe the ‘oral tradition’ which explained how to interpret and apply the commandments. This tradition, as mentioned on page one, was passed down verbally and was eventually written down in texts like the Mishneh (around 200 CE) and the Gemora (around 500 CE). In fact, the entire tractate Shabbis is dedicated entirely to the laws of proper Shabbis observance. As an aside, lest you think that the Gemora is the final word on Shabbis observance, that is not the case because the heylige Gemora records many a disagreement on how to apply certain Shabbis laws. In our times, at least at times, Shabbis matter boil down to consult your local rabbi whose opinion may again differ from another rabbi. In the end, some issues have never been resolved and await the arrival of either Eliyahu Hanove (Elijah) or the Moshiach himself. Perhaps he will tell us if we may schmear sunscreen on ourselves on Shabbis, and also address the tearing of toilet paper when needed. Those and hundreds more questions await him. So happens that were shul bathrooms to offer decent sized Shabbis toilet paper, there would be no need to even consider tearing toilet paper. Veyter.
The bottom lines of all this: Utilizing various methods -some listed above – and others- to include analyzing parallel laws, relying on oral traditions, and debating various legal opinions—the sages gradually constructed a detailed and comprehensive understanding of how to observe the Shabbis. While the Toirah provided the framework, our sages filled in the gaps, ensuring that Shabbis observance was consistent and meaningful for the Yiddin. The heylige Toirah gives us the broad command, the sages figured out the specifics based on their deep understanding of the texts and traditions. The bottom line: It’s emes! The majority of the specific laws regarding Shabbis observance were discovered, derived, or formulated by the rabbis.
One thing is zicher: The RBSO takes the Shabbis very seriously. Next: Parshas Vayakhel is mamish a repeat of Parshas Teruma. In Teruma, the RBSO gave Moishe very specific instructions about the building of the Mishkan. Why repeat them here and why listen to the laining this week? Ver veyst! Of course, we all know that they heylige Toirah does not repeat information, not even one word or letter, unless there is a good reason. Mistama there is, ober, exactly what that reason is, ver veyst and one thing is zicher: many proffer explanations.
At your level, all you need to know is that in Teruma, the Yiddin were instructed to build and in this week’s parsha, seemingly after a successful building campaign and after the plans were approved by the various Midbar zoning committees, the project gets underway. The Mishkan and all its accoutrements will be built.
Let’s learn innaveynig: “And Moishe assembled all the congregation of the children of Israel, and said to them: These are the words which the Lord has commanded, that you should do them. Six days shall work be done, but on the seventh day there shall be to you a holy day, a Shabbis of solemn rest to the Lord; he who does any work therein shall be put to death. You shall kindle no fire throughout your habitations upon the Shabbis day.”
Epes these instructions ring familiar and mistama you’re wondering why the mitzvah of Shabbis is repeated here, and in general, why Shabbis observance gets so much Toirah play. Didn’t we already encounter this mitzvah when the RBSO came down and gave the Yiddin the Aseres Hadibrois (Ten Commandants)? Wasn’t it number four on that list? And guess what? In fact, Shabbis observance has previously been mentioned in four other places in Shmois (16:23, 20:7-10, 23:12, and 31:13-17) and will be repeated again later in Sefer Devorim. Why was it necessary to relay this command to the Yiddin once more, and why specify kindling fires? Ober Raboyseyee, to the real students of the heylige Toirah, extraneous and redundant words are the keys which the RBSO left us to unlock the doors to its treasures and the repetition of the Shabbis instructions may be one of those keys.
Ober why taka all these reminders and what is the connection between the mishkan project and Shabbis? Says Rashi, and who knew more, azoy: Moishe reminded the Yiddin that it was forbidden to work on Shabbis before commanding them to construct the Mishkan in order to teach them that even the necessities of the Mishkan do not override the heylige Shabbis. Says the Ramban: the mitzvah of Shabbis is repeated here in order to emphasize the importance of the RBSO’s day of rest and that even building the mishkan is not דוחה (does not push away) the Shabbis. No great news here except this point. Following the Eygel debacle, the Yiddin were on their best behavior. Wiping out three thousand a few parshas back, put a shtikel scare into them. Still in repentance mode, they were quite eager to serve the RBSO properly, they wanted to build the Mishkan now! Maybe even on Shabbis. Ober said the RBSO, chap-nisht (slow down) and reminded them that the heylige Shabbis may not be violated.
Efsher we can kler (speculate) that the RBSO knew, of course He did, that the Yiddin would have trouble with this mitzvah, that Shabbis observance as He envisioned it, would be challenging. Efsher He looked ahead and saw that Yiddin would be taking hot showers on Shabbis, mamish opening their hotel rooms with their electronic keys, albeit with a shenui, schmeering sunscreen all over their bodies before sitting out at the pool on Shabbis and Yom Tov while staring at the halb-nakite (scantily dressed) hot shiksa meydlich. Mistama He also knew that certain Yiddin wouldn’t use the klei shaynee when making coffee on the heylige Shabbis or efsher worse, would be tearing open packets of artificial sweetener, or even worse and as mentioned earlier, tearing toilet paper because the pre-cut paper was either too small or efsher a shtikel too rough on their delicate michilas (rear ends). Maybe He knew that yeshiva bochurim would come down late on Friday night to have some hot chulent, remove the pot from the blech and not put it back when it was still sizzling hot, ver veyst. Oy, there are so many examples of chillul Shabbis, nebech. What to do? He sprinkled gentle and not so gentle keep-the-Shabbis-reminders into a healthy number of parshas; eight to be exact. Of course this is all speculation.
How important is Shabbis observance? Very! Says the heylige Gemora (Shabbos 118b) azoy: if all the Yiddin would properly observe two Shabbosim, they would immediately be redeemed. What’s pshat redeemed? Seemingly, were this to happen and avada it’s only hypothetical, the Moshiach would make a sudden appearance, answer all open questions, and we would all live happily ever after.
Ober says another heylige Gemora (Yerushalmi) azoy: when all the Yiddin will keep just one Shabbis, the geula (redemption) in the form of Moshiach, will immediately come. Efsher you recall that way back in the 80’s, the Jewish pop star singer Mordechai ben David, not to be confused with Moshiach who is referred to as ben Dovid, wrote and sang the givaldige song by that name: ‘just one Shabbis and we’ll all be free.’ Find it here: http://www.youtube.com/watch?v=Cu7TR_VaPPk
Which is it, one Shabbis or two to bring the Moshiach? Said The Alter Rebbe (one of the early Lubavitcher Rebbes) azoy: it’s but one Shabbis. Settled! Ober that one Shabbis contains two Shabbises, or two levels of Shabbis, whatever that means. The first level of Shabbis is ‘non-doing,’ the cessation from everyday work and the second level is ‘doing,’ filling the day with prayer, Toirah study, and song. And despite Shabbis clocks, timers, hot plates, warming drawers and a healthy number of goyim to turn things on and off in a pinch, seemingly the keeping of even one Shabbis by all Yiddin, continues to elude us. In the meantime, alas, we’re still here.
In case you’re taka wondering when Moshiach is coming or scheduled to make an appearance, nu that too depends on which theory talks to you. In case you run out of loshoin horo at the Shabbis tish, -some say this never happened in the past and will never happen in the future, you can debate the following theories about his arrival. Some scholars believe that the RBSO has set aside a specific date for his arrival ober others suggest that his coming, will be determined mamish, only by the conduct of mankind. In other words: He is never coming! Some believe that he will come in a time when he is most needed. When is that? Times like now when the world and specifically college campuses are full of hate -full of chomos as it was in the days of Noiach- and worse. Ober others say farkert: He might show up in a time when he is most deserved because the world is so good. In other words: He’s never coming! Got all that? No? Let’s chaizir the suggested Moshiach arrival days.
- if the Yiddin (all) were to do tshuvah (repent) for a single day
- Were the Yiddin to observe a single Shabbis properly
- Were the Yiddin to observe two consecutive shabbosim properly
- in a generation that is totally innocent
- in a generation that is totally guilty
- in a generation that loses hope; in a generation where children are totally disrespectful towards their parents and elders
And if all those don’t work and they haven’t until now, some suggest that he will come before the Jewish year 6,000. For those counting, we are in the year 5784. Still plenty of time to party hearty. According to some, the RBSO observed 120 years of bad behavior before opening the proverbial flood gates.
Perhaps you’re taka wondering how it’s possible that just by keeping one or even two Shabossim, the Moshiach, who has eluded us for over 5700 years, would suddenly make an appearance and redeem us. Are you? Nu, guess what, you’re not alone. And even if emes, why is Shabbis connected to his arrival? And what has this to do with our parsha? Seemingly it is and the answer may well lie in our parsha, lommer lernin.
Said Reb Shimshon Pinkus (Shabbos Malkasa 3:7) azoy: There are many comparisons between the Beis HaMikdash and the heylige Shabbis. First and foremost, the main purpose of the Mikdash was to bring atonement for our sins. And the first ever Mikdash was the Mishkan that was built in this week’s parsha and avada you recall that the Mishkan was built to atone for the giferlich sin of the Eygel (golden calf). Similarly, in the Friday night davening when the chazzan interrupts our talking (for a second) and proclaims “Vayichulu,“ two angels place their hands on our heads and remove our sins. Angels place their hands on our head? So says the heylige Gemora (Shabbos 119b), check it out. In any event, angels’ hands on your head is zicher better than the rebbe’s hands on your other head, if you chap. Gishmak!
Ok we chap that the Mishkan was built to atone for the Eygel sin ober how is this connected to Shabbis? What does the sin of the Eygel have to do with Shabbis? Ober listen to this mamish gishmak pshat. Said the Or Hachaim azoy: It is significant to note that this mitzvah of Shabbis comes on the heels of the ugly Eygel myseh. Says the heylige Toirah (Bamidbar 15:23), azoy: “When you sin and do not do all of the mitzvis…”. Ober which sin could the Yiddin have committed to have transgressed all of the mitzvis? Idolatry! And how many times has the heylige Ois told you that idolatry is considered tantamount to a rejection of all 613 commandments, the gantze Toirah. And how to fix this?
Seemingly, one wishing to atone for the grievous sin of idol worship must atone by performing all 613 commandments. Ober let’s get practical. For most of us, the observance of even a few is a burden. You cheat and cut corners on the ones you do perform; how can it be expected that you would keep all 613? Ober you need not feel bad because even the greatest people cannot accomplish this feat. Moreover, certain mitzvis are time and place specific and out of our reach. What to do? Say our wise ones: By keeping the heylige Shabbis, one is considered to have kept all 613 mitzvis. It’s all encompassing. Therefore, says the Or Hachaim, Moishe, following the Eygel myseh gathered the Yiddin for atonement. And the atonement was a reminder to keep the Shabbis. Mamish gishmak.
Is there taka a connection between the Mishkan and the heylige Shabbis? Indeed there is! In the Mikdash the Yiddin set up the oil and wicks and lit the menorah, they ate certain parts of the korbonois (sacrifices), the Kohanim were obligated to wear special priestly garb, and they washed their hands and feet before performing the service. As Shabbis enters, we set up and light candles, we eat three meals, wear special Shabbis clothing and by showering or bathing, wash at least our hands, feet and face for Shabbis. Of course, some are more machmir (strict) about washing up or showering and do this on Shabbis as well.
A gittin Shabbis-
The Heylige Oisvorfer Ruv
Yitz Grossman
