Showing posts with label כי תשא. Show all posts
Showing posts with label כי תשא. Show all posts

Wednesday, February 24, 2016

Tisa 5631 Second Ma'amar



How to Take Advantage of the Shabbos Neshama Yeseira/נשמה יתירה Experience

Chazal[1]  tell us that although every mitzvah was given to the nation of Israel publicly, Shabbos was given privately as the Torah tells us in this week’s parshah, “בֵּינִי וּבֵין בְּנֵי יִשְׂרָאֵל אוֹת הִוא .../It is a sign between Me and the children of Israel …” (31:17) What do Chazal mean when they say that Shabbos was given to us privately?  Obviously, the nations of the world know about Shabbos.  In answer to this question, Chazal explain that although the nations of the world know about Shabbos, there are aspects of Shabbos that the nations of the world do not – cannot - know about.  There is an aspect of Shabbos called, “נְשָׁמָה יְתֵרָה/additional soul,” which only Jews can experience.  Only Jews can experience it because Shabbos was given only to the nation of Israel to experience.  
 
The Torah alludes to the additional soul in the words, “... וּבַיוֹם הַשְּׁבִיעִי שָׁבַת וַיִּנָּפַֽשׁ/… and on the seventh day He rested and was refreshed.” (Shmos 31:17)  In a play on the word “וַיִּנָּפַשׁ/He was refreshed,” Chazal say that it suggests, “וַוי אָבְדָה נֶפֶשׁ/Woe, the soul is lost.,”  Chazal therefore translate the pasuk, “Since He rested, woe, the soul is lost.”  This Chazal is difficult.  The plain meaning of the Chazal is that the additional soul is lost as a result of His resting.  How can this be?  The additional soul is given specifically when He rests.  It takes leave when Shabbos ends.

The Sfas Emes explains that Chazal’s hint derives specifically because we experience Shabbos.  Since we experience the additional soul on Shabbos and feel its loss when Shabbos ends, we know that it exists.  In the words of Chazal, “Since He rested, woe the soul is lost.”  Only because we experience Shabbos can we experience the loss of the additional soul when Shabbos ends.

The Ba’al Shem Tov takes this idea a step further.  The Ba’al Shem Tov[2] says that knowing about the additional soul can help us to serve God better.  The Torah’s allusion to the additional soul – it leaves when the day ends – is given on Shabbos specifically (שבת וינפש), to encourage us to take advantage of it.  The additional soul helps us experience a closeness to God that we would otherwise not be able to experience.  To take advantage of this gift we need to cultivate a sensitivity towards it.

The Sfas Emes explains further, that cultivating a sensitivity towards experiencing the additional soul thereby being sensitive to its loss with the onset of the coming week, can lead us to repentance.  After such an enlightening experience, who would not want to forsake his sins in its favor.  The end result of this sensitivity is that the enlightenment spills over to the following week making it easier for us to experience and serve God during the weekdays as well.  May we merit it!


[1]Beitza 16a
[2]Zikaron Zos Ki Sisa addenda

Friday, February 18, 2011

Tisa 5632 First Ma'amar

In this week's parsha God commands us to keep the Shabbos, "אך את שבתותי תשמורו ... לדעת כי אני ה' מקדשכם/Only keep My Shabbosim to know that I am God Who sanctifies you." (Shmos 31:13) and a few pesukim later, "ושמרו בני ישראל את השבת לעשות את השבת לדורותם ברית עולם/The children of Israel will keep the Shabbos to make the Shabbos throughout their generations an eternal covenant." (Shmos 31:16)  The word שמור/keep connotes guardingWhat does the Torah mean when it tells us to "keep/guard" the ShabbosIt cannot be understood literally because it is the Shabbos that "keeps/guards" us, not the other way around.  

In order to understand how we "guard" Shabbos, the Sfas Emes teaches us a deeper understanding of what Shabbos is.  The Sfas Emes explains elsewhere[1] that Shabbos can be defined as a state of Godly revelation.  This state occurs naturally on the day that we call Shabbos.  However, it is not bound only to that day.  In fact, Godliness permeates the Creation.  So, we can say that an aspect of Shabbos permeates the Creation.  We are not generally aware of this because it is hidden.  On Shabbos it is more revealed.

This hidden Godliness is alluded to by the word את in the pasuk, "את שבתותי תשמורו/Keep My Shabbosim."  This is because Chazal in many places understand the word את to include things that are subordinate to the main object of the pasuk.[2]  The main object of this pasuk is Shabbos.  The word את includes that aspect of Shabbos that is hidden in the Creation.  

It is this hidden holiness that the Torah enjoins us to guard.  How?  Our mission is to recognize and reveal the Godliness that is in everything.  Not only is this Godliness inherent in everything, it is the motive force within our very actions.  Our activities, although physical, have a spiritual component.  In fact, the spiritual component of our actions is really the main thing.  What is this spiritual component?  Everything that we do either brings us closer to God or distances us from Him.  Many times an action is neutral and it is our intent that makes all the difference.  Do we eat solely for the physical pleasure or do we eat to live in order to perform God's mitzvos?  The former hides the spiritual.  The latter reveals it.

The Sfas Emes teaches that when the purpose of our actions is to satisfy the will of God, we are acting for the sake of Shabbos which is the same as saying for the sake of revealing the hidden Godliness within our actions.  This is the meaning of the pasuk, "לעשות את השבת/to make the Shabbos."  Everything we do should be for the purpose of reaching that state of revelation that is called Shabbos.  In this way we "guard" Shabbos, keeping it vibrant within the Creation.

We learn this concept also from the word אך in the pasuk, "אך את שבתותי תשמורו/Only keep My Shabbosim."  Chazal[3] teach us that אך/Only connotes exclusion.  For example we find, the word אַךְ/only regarding purifying vessels that we receive from non-Jews, “אַךְ אֶת־הַזָּהָב וְאֶת־הַכָּסֶף .../only the gold and silver …” (Bamidbar 31:22)  From the word אַךְ/only we learn that the gold must be pure.  It must not have any rust on it.  אַךְ/Only tells us that only unsoiled gold can be purified.

So too, the "אך/only" in "אך את שבתותי תשמורו/Only keep My Shabbosim" teaches us that we should see through the physical that hides the spiritual that is inherent in our actions and in everything.  When we do this, we will see holiness everywhere.

Chazal[4] teach us that God considers Shabbos His gift to us.  What is the gift?  If Shabbos is simply a cessation from work, then there is nothing that is being given.  The Sfas Emes explains that the gift is the ability to connect to the aspect of Shabbos that is within everything.  This connection is alluded to by the words at the end of the pasuk, "... לדעת כי אני ה' .../… to know that I am God …"  דעת/Knowledge, in the Torah connotes attachment, connection.


[1] Teitzei 5631 First Ma'amar
[2] Viz. Pesachim 22b, Rebbi Akiva teaches us that that we should be in awe of Torah scholars.  He learns this from the word את in the pasuk, "את ה' א-להיך תירא/Fear God, your Lord."
[3] Yalkut Shimoni 1:785
[4] Shabbos 10b