Halacha L’Moshe MiSinai
Volume 2: Number 19
February 27, 2006
Mitzvah 20: Resting on Shabbat
Mitzvah 20 – It is a positive commandment to rest from work on Shabbat.
Hafetz Hayim: Scripture states, “but on the seventh day you shall rest” (Ex. 23:12) By this commandment we are also ordered and enjoined about our domestic animals, that they should rest from work. To tell a non-Jew to do some work is forbidden by the Sages. ( it is in the category of Shevut) It is in force everywhere and at every time for both men and women.
One of the drives that all human beings must deal with is the drive for power. We need to feel that we are in control of our lives. We like to feel that the world is not random, and we are being buffeted by a thousand winds that blow, but that we have made ourselves strong, we have build strong houses, we have stored up food and supplies. We have made fur coats and down blankets to keep us warm and waterproof jackets to keep the rain off of our backs and heads. We do all of this with money, the fruit of our labor. Sometimes we actually make something we need, but usually we purchase it from others with the money we have earned. Judaism is very clear that work is an important value and earning a living is an important part of life. Money is neither good or bad in Judaism. It is a fact of our lives (Judaism says a lot about how we make money and how we spend money, but not about the morality of having it) Judaism does insist, however, that the drive to have money not take over our lives. We control the drives, the drive does not control us. We control our drive for power with Shabbat.
Ancient Romans thought that the Jews were the laziest people they had ever met. In the pagan world, the more you worked, the more money you made and the more power you had. Power was a gift from the gods. It showed that the gods favored you. The very idea of taking one day out of seven off from work was absurd to the pagan mind. Jews understood that the quest for money and things could consume a life and make it shallow and empty, so we set this Shabbat time apart to remember that there are some very important things that are not found in what we make and what we earn.
Shabbat rest is about having time with our family without the distractions of a job that must be done. Shabbat rest is about having fun without having to worry about how we will pay for it. Shabbat rest is about being a part of nature and not just rushing by on our way to the next important meeting. To be sure, there are laws about rest. Some seem to make a lot of sense; you should not carry money, ride in a car, cook food, write or do laundry. These are everyday activities and not in keeping with the holiness of Shabbat. But taking a long hike, carrying a handkerchief outside or watching TV seem to be activities that don’t require breaking a sweat. Why are they forbidden?
The Torah tells us that we must not do “melachah” on Shabbat, but it never defines what “melachah” is. The only way the Sages had to determine what “melachah” is all about was to notice that the commandment to refrain from it was written just before they began to construct the Mishkan, the portable sanctuary in the wilderness. The Sages determined that there were 39 different activities that were involved with building the Mishkan, so they declared these 39 activities forbidden. Over the centuries, other activities, that were connected with these 39 also became forbidden as Shevut, not part of the command but close enough to be included in the prohibition of work. A third category, involves things that we don’t do because they may lead to a prohibited activity. For example, we don’t carry a pen on Shabbat because we may forget ourselves and stop to write something down.
Resting on Shabbat is an art form. It is not just a series of laws. We have to find our own way to balance the holiness of the day and the prohibition against work One can not take on the “mountain” of laws of Shabbat overnight. We grow in our observance of Shabbat as we discover how it makes our lives better. Herman Wolk, the famous playwright notes that after Shabbat is over, and he returns to the daily panic of a Broadway play, that, after his Shabbat rest, he is able to step back from the pressure, and often makes his best contributions on Saturday night.
Shabbat is not just about making one day in seven holy, it is also about making the other six days more productive and richer.
Next week: Mitzvah 21: Rejoicing on the Festivals.
Monday, February 27, 2006
Monday, February 20, 2006
Halacha L’Moshe MiSinai - Volume 2: Number 18
Halacha L’Moshe MiSinai
Volume 2: Number 18
February 20, 2006
Mitzvah 19: Declaring the Shabbat Holy
Mitzvah 19 – It is a positive commandment to declare Shabbat holy with words.
Hafetz Hayim: Scripture states, “Remember the Sabbath day, to keep it holy” (Ex. 20:8) and the Sages add, “Hallow it with words, on its arrival, with Kiddush and at its departure with Havdalah. It is a law of the Sages to recite the Kiddush over wine or over bread; and it is likewise a law of the Sages to recite Havdalah at its departure over wine or some other acceptable beverage. It is forbidden to taste anything before Kiddush or Havdalah. The Prophets declared two additional Mitzvot, namely “delight and honor”. One honors Shabbat by washing face and hands in warm water and wearing clean clothing. He makes it a delight by eating enjoyable food and drink. It is a duty to have three meals on Shabbat and the more one spends for Shabbat the more praiseworthy he is. (within ones means however) Whoever makes Shabbat a delight will be given a boundless heritage, and will be granted his heart’s wishes; and he will be saved from the servitude of foreign powers. It is also a mitzvah to arrange the table for a meal after the departure of Shabbat, even through no more than an olive’s amount is necessary for the meal to “escort the Shabbat queen on her way. Rambam wrote that it is also part of the positive commandment, of remembering the day, to remember Shabbat every day. Therefore when one mentions the days of the week, he is to say “the first day after Shabbat, The second day after Shabbat” and so on. So also in other matters, if he chances to get something good, he should designate it for Shabbat, saying explicitly, “this is for Shabbat.” It is in force everywhere and at every time for both men and women.
There is almost no end to the possibilities of ways to honor Shabbat. Shabbat is not only one of the Ten Commandments, but it is designated by G-d as holy from the first chapters of the Torah, literally from the creation of the world. It is also a taste of what the world with be like in the messianic era. It is so important that the entire week should revolve around it. In fact, the weekdays do not have Hebrew names, as we see above, the days are just numbered. Only the seventh day has a name, “Shabbat”.
Next week we will list the rules of Shabbat, today is for the joy of Shabbat. The Mitzvah is to make the 25 hours of the day, as joyful and festive as possible. One begins and ends Shabbat with wine. Kiddush is recited at the beginning, declaring that the day that is beginning is holy. And ending with Havdalah, marking the end of holy time and the beginning of secular time. Abraham Joshua Heschel declares that all week long we work and live in a world of space. On Shabbat, we transfer our lives into the realm of time. Holy time is time spent in joy and celebration. That is why we dress our best for Shabbat, eat the best foods, and visit with friends. We put our work aside and get back to a less complicated world where we can do the things we enjoy; reading, playing, praying and sleeping.
It is not enough to feel this joy in our hearts, we need to speak of our plans aloud. We need to declare that we could be doing something else but we choose to spend our time enjoying the sacred time.
To fully enjoy Shabbat there are three meals, dinner Friday night, Lunch on Saturday morning and a Seudah Shelishit, a third meal late Saturday afternoon. After Shabbat, there is a Melavah Malka, a meal to escort the Shabbat Queen on her way. This is done after Havdalah.
In fact, when it comes to making Shabbat a “delight” the format is one of a wedding ceremony. Just as one is supposed to be happy and joyful when attending a wedding, so to are we supposed to be happy and joyful on Shabbat. But Shabbat is not just “any” wedding, it is a royal wedding, Shabbat is a queen who will wed the royal groom, the people of Israel. L’cha Dodi is the wedding march and the Psalm for Shabbat, Psalm 92, is the ceremony. Just as a wedding has wine and a festive meal, so too Shabbat begins with wine and a festive meal. As a guest at this ceremony, our duty is to make the bride and groom happy, and that comes from being joyful ourselves. Honor and joy are the primary hallmark of Shabbat and our first responsibility as we begin and end our weekly celebration
Next week: Mitzvah 20: Resting on Shabbat
Volume 2: Number 18
February 20, 2006
Mitzvah 19: Declaring the Shabbat Holy
Mitzvah 19 – It is a positive commandment to declare Shabbat holy with words.
Hafetz Hayim: Scripture states, “Remember the Sabbath day, to keep it holy” (Ex. 20:8) and the Sages add, “Hallow it with words, on its arrival, with Kiddush and at its departure with Havdalah. It is a law of the Sages to recite the Kiddush over wine or over bread; and it is likewise a law of the Sages to recite Havdalah at its departure over wine or some other acceptable beverage. It is forbidden to taste anything before Kiddush or Havdalah. The Prophets declared two additional Mitzvot, namely “delight and honor”. One honors Shabbat by washing face and hands in warm water and wearing clean clothing. He makes it a delight by eating enjoyable food and drink. It is a duty to have three meals on Shabbat and the more one spends for Shabbat the more praiseworthy he is. (within ones means however) Whoever makes Shabbat a delight will be given a boundless heritage, and will be granted his heart’s wishes; and he will be saved from the servitude of foreign powers. It is also a mitzvah to arrange the table for a meal after the departure of Shabbat, even through no more than an olive’s amount is necessary for the meal to “escort the Shabbat queen on her way. Rambam wrote that it is also part of the positive commandment, of remembering the day, to remember Shabbat every day. Therefore when one mentions the days of the week, he is to say “the first day after Shabbat, The second day after Shabbat” and so on. So also in other matters, if he chances to get something good, he should designate it for Shabbat, saying explicitly, “this is for Shabbat.” It is in force everywhere and at every time for both men and women.
There is almost no end to the possibilities of ways to honor Shabbat. Shabbat is not only one of the Ten Commandments, but it is designated by G-d as holy from the first chapters of the Torah, literally from the creation of the world. It is also a taste of what the world with be like in the messianic era. It is so important that the entire week should revolve around it. In fact, the weekdays do not have Hebrew names, as we see above, the days are just numbered. Only the seventh day has a name, “Shabbat”.
Next week we will list the rules of Shabbat, today is for the joy of Shabbat. The Mitzvah is to make the 25 hours of the day, as joyful and festive as possible. One begins and ends Shabbat with wine. Kiddush is recited at the beginning, declaring that the day that is beginning is holy. And ending with Havdalah, marking the end of holy time and the beginning of secular time. Abraham Joshua Heschel declares that all week long we work and live in a world of space. On Shabbat, we transfer our lives into the realm of time. Holy time is time spent in joy and celebration. That is why we dress our best for Shabbat, eat the best foods, and visit with friends. We put our work aside and get back to a less complicated world where we can do the things we enjoy; reading, playing, praying and sleeping.
It is not enough to feel this joy in our hearts, we need to speak of our plans aloud. We need to declare that we could be doing something else but we choose to spend our time enjoying the sacred time.
To fully enjoy Shabbat there are three meals, dinner Friday night, Lunch on Saturday morning and a Seudah Shelishit, a third meal late Saturday afternoon. After Shabbat, there is a Melavah Malka, a meal to escort the Shabbat Queen on her way. This is done after Havdalah.
In fact, when it comes to making Shabbat a “delight” the format is one of a wedding ceremony. Just as one is supposed to be happy and joyful when attending a wedding, so to are we supposed to be happy and joyful on Shabbat. But Shabbat is not just “any” wedding, it is a royal wedding, Shabbat is a queen who will wed the royal groom, the people of Israel. L’cha Dodi is the wedding march and the Psalm for Shabbat, Psalm 92, is the ceremony. Just as a wedding has wine and a festive meal, so too Shabbat begins with wine and a festive meal. As a guest at this ceremony, our duty is to make the bride and groom happy, and that comes from being joyful ourselves. Honor and joy are the primary hallmark of Shabbat and our first responsibility as we begin and end our weekly celebration
Next week: Mitzvah 20: Resting on Shabbat
Monday, February 13, 2006
Halacha L’Moshe MiSinai - Volume 2: Number 17
Halacha L’Moshe MiSinai
Volume 2: Number 17
February 13, 2006
Mitzvah 18: Respect for Synagogues
Mitzvah 18 – It is a positive commandment to be in reverent awe of the sanctuary.
Hafetz Hayim: Scripture states, “You shall keep my Sabbaths and venerate my sanctuary.” (Lev. 19:30) Synagogues and houses of Torah study are called “little sanctuaries” (see Ezekiel 11:16) We have to avoid in them any frivolous laughter or levity, or any idle talk. No business calculations are to be reckoned there, nor are they to be slept in. Their holiness is very severe. It is in force everywhere and at every time for both men and women.
In the United States, we are not very experienced in what it means to have a place that is designated as holy. We seem to think that one location is essentially no different from any other location. We might even think that in places that are “special” to us, it is still OK to act in them as if they were any other place. We do not have a sense of a spiritual location where everyday behavior is no appropriate.
Still, a synagogue or a Beit Midrash, a place of Torah Study, is considered a place that is unlike any other place. When we are talking to a friend, when we are in synagogue the conversation is just different. Even when we are talking to our spouse, our conversation is on a deeper level when we talk in the place where we pray. We have a sense that somehow, this space is different, it is not just another coffee shop or lounge. Somehow we shy away from the ribald jokes and speech and sense that, here, even the humor is different.
Everyone does not agree with this assessment, of course. There are many who disparage the synagogue and do what they can to show their contempt for the sacred space. They tell off color jokes, ignore those who pray around them. Make inappropriate comments about the congregation, its officers and its spiritual leaders. This Mitzvah is addressed to them and informs them that such actions are not only inappropriate but a violation of the holiness of that location.
Most people, however, do not act either in an overly pious manner in shul, nor do they publicly disparage the synagogue. Most people don’t know what it means to be in a holy space. They don’t dress as if it is holy space, they don’t act as if it is holy space, nor do they speak as if they are in holy space. They just don’t know what to do and they are uncomfortable and feel out of place. Some who feel this way leave the synagogue and never return, convinced that there is nothing for them within the walls. Therefore it is important that we who value this holy space take the time and effort to make such people feel at home in the synagogue. The help them understand what they can do to feel at home in the synagogue and to discover for themselves the holiness that is here. It is also important that we treat everyone in the synagogue with the respect and concern that we show for the humashim and siddurim. How can we expect G-d to be concerned for us and for our lives, if we do not show concern for the people around us who are praying as well.
The essence of this Mitzvah is not so that the synagogue and clergy will merit the proper respect, the issue is that we feel the holiness of the place and to have that holiness infuse our lives when we are there, so we will share the inherent holiness that is there. Synagogue is not the place for gossip, rumors, slander, business discussions or conversations that belong in the street. We need to foster a reverential atmosphere in synagogue, so that everyone who prays can feel included.
Next week: Mitzvah 19: Declaring the Shabbat Holy
Volume 2: Number 17
February 13, 2006
Mitzvah 18: Respect for Synagogues
Mitzvah 18 – It is a positive commandment to be in reverent awe of the sanctuary.
Hafetz Hayim: Scripture states, “You shall keep my Sabbaths and venerate my sanctuary.” (Lev. 19:30) Synagogues and houses of Torah study are called “little sanctuaries” (see Ezekiel 11:16) We have to avoid in them any frivolous laughter or levity, or any idle talk. No business calculations are to be reckoned there, nor are they to be slept in. Their holiness is very severe. It is in force everywhere and at every time for both men and women.
In the United States, we are not very experienced in what it means to have a place that is designated as holy. We seem to think that one location is essentially no different from any other location. We might even think that in places that are “special” to us, it is still OK to act in them as if they were any other place. We do not have a sense of a spiritual location where everyday behavior is no appropriate.
Still, a synagogue or a Beit Midrash, a place of Torah Study, is considered a place that is unlike any other place. When we are talking to a friend, when we are in synagogue the conversation is just different. Even when we are talking to our spouse, our conversation is on a deeper level when we talk in the place where we pray. We have a sense that somehow, this space is different, it is not just another coffee shop or lounge. Somehow we shy away from the ribald jokes and speech and sense that, here, even the humor is different.
Everyone does not agree with this assessment, of course. There are many who disparage the synagogue and do what they can to show their contempt for the sacred space. They tell off color jokes, ignore those who pray around them. Make inappropriate comments about the congregation, its officers and its spiritual leaders. This Mitzvah is addressed to them and informs them that such actions are not only inappropriate but a violation of the holiness of that location.
Most people, however, do not act either in an overly pious manner in shul, nor do they publicly disparage the synagogue. Most people don’t know what it means to be in a holy space. They don’t dress as if it is holy space, they don’t act as if it is holy space, nor do they speak as if they are in holy space. They just don’t know what to do and they are uncomfortable and feel out of place. Some who feel this way leave the synagogue and never return, convinced that there is nothing for them within the walls. Therefore it is important that we who value this holy space take the time and effort to make such people feel at home in the synagogue. The help them understand what they can do to feel at home in the synagogue and to discover for themselves the holiness that is here. It is also important that we treat everyone in the synagogue with the respect and concern that we show for the humashim and siddurim. How can we expect G-d to be concerned for us and for our lives, if we do not show concern for the people around us who are praying as well.
The essence of this Mitzvah is not so that the synagogue and clergy will merit the proper respect, the issue is that we feel the holiness of the place and to have that holiness infuse our lives when we are there, so we will share the inherent holiness that is there. Synagogue is not the place for gossip, rumors, slander, business discussions or conversations that belong in the street. We need to foster a reverential atmosphere in synagogue, so that everyone who prays can feel included.
Next week: Mitzvah 19: Declaring the Shabbat Holy
Sunday, February 5, 2006
Halacha L’Moshe MiSinai - Volume 2: Number 16
Halacha L’Moshe MiSinai
Volume 2: Number 16
February 5, 2006
Mitzvah 17: Respect for the Aged and for Scholars
Mitzvah 17 – It is a positive commandment to rise up before an aged person, and to honor a Torah scholar, getting up before him.
Hafetz Hayim: Scripture states, “You shall rise up before sevah, a man of hoary head, and honor the presence of zaken, an old man.” (Lev. 19:32) The term “sevah” means someone of very advanced age, even if he is not a man of wisdom. One is duty-bound to stand before him – even a wise scholar who is very young; but he is not obligated to stand up to his full height before him (the old man) but only enough to honor him. The term “zaken” means “one who has acquired wisdom. Even if he is very young, one is to stand up to his full height before him, from the time he comes close to the time he has left his presence. One is likewise duty bound to give honor to his Torah teacher even if he has not learned most of his knowledge from him. If the teacher is willing to overlook this honor, it may be left aside. But it is a great wrong to disparage or disgrace Torah scholars, or to hate them. Whoever disgraces them shall have no share in the world to come. It applies everywhere and at all times, for both men and women.
In our modern times it seems a bit quaint to talk about honor due to the elderly or the scholar. Consider, however, the people we do choose to honor. We show honor to politicians, sports heroes, and financially successful businessmen and women. I certainly do not say that these people do not deserve our respect. But this mitzvah is about more than just respect.
Judaism is a faith that values wisdom. That is the ultimate value in the Jewish point of view. The wisest figures therefore are the elderly, who have a lifetime of practical wisdom, and Torah scholars who have worked hard to acquire the wisdom of our ancestors.
It the case of the elderly, the mark of civilization, according to Judaism, is the way we treat those who have served their community and are not in advanced old age. They need our love and support. They are often compared to a Torah Scroll that is worn from use and can no longer be repaired. We are to keep that scroll safe and to treat it with respect. So too those who have taught us valuable lessons of life. Perhaps this is why Jewish families are so concerned about their elderly parents and grandparents. Even during the Holocaust, many died because they refused to leave elderly parents alone and vulnerable. The Talmud had little good to say about those who abandoned their elderly parents in their old age. They were quick to remind everyone that we should honor the aged because someday we ourselves would grow old and deserve that respect.
Torah Scholars deserve respect because they represent the line of tradition from Moses to our own times. They are our advocates before G-d and the fair judges that we can rely on for proper justice. Today, we don’t pay scholars very much in comparison to other jobs, but we certainly owe them the honor that comes from years of concentrated study. This honor is the best way that we can convince our children that they too can merit this honor if they would only study hard at the sides of these great men and women. In past centuries, this study was only open to men, but, thankfully, we live in a time where both men and women can aspire to the honor of Torah Scholarship. A humble sage can defer the honor of having people stand in his presence, but the rest of us need to make sure that scholars are a well respected guild in our community.
Next week: Mitzvah 18: Respect for Synagogues
Volume 2: Number 16
February 5, 2006
Mitzvah 17: Respect for the Aged and for Scholars
Mitzvah 17 – It is a positive commandment to rise up before an aged person, and to honor a Torah scholar, getting up before him.
Hafetz Hayim: Scripture states, “You shall rise up before sevah, a man of hoary head, and honor the presence of zaken, an old man.” (Lev. 19:32) The term “sevah” means someone of very advanced age, even if he is not a man of wisdom. One is duty-bound to stand before him – even a wise scholar who is very young; but he is not obligated to stand up to his full height before him (the old man) but only enough to honor him. The term “zaken” means “one who has acquired wisdom. Even if he is very young, one is to stand up to his full height before him, from the time he comes close to the time he has left his presence. One is likewise duty bound to give honor to his Torah teacher even if he has not learned most of his knowledge from him. If the teacher is willing to overlook this honor, it may be left aside. But it is a great wrong to disparage or disgrace Torah scholars, or to hate them. Whoever disgraces them shall have no share in the world to come. It applies everywhere and at all times, for both men and women.
In our modern times it seems a bit quaint to talk about honor due to the elderly or the scholar. Consider, however, the people we do choose to honor. We show honor to politicians, sports heroes, and financially successful businessmen and women. I certainly do not say that these people do not deserve our respect. But this mitzvah is about more than just respect.
Judaism is a faith that values wisdom. That is the ultimate value in the Jewish point of view. The wisest figures therefore are the elderly, who have a lifetime of practical wisdom, and Torah scholars who have worked hard to acquire the wisdom of our ancestors.
It the case of the elderly, the mark of civilization, according to Judaism, is the way we treat those who have served their community and are not in advanced old age. They need our love and support. They are often compared to a Torah Scroll that is worn from use and can no longer be repaired. We are to keep that scroll safe and to treat it with respect. So too those who have taught us valuable lessons of life. Perhaps this is why Jewish families are so concerned about their elderly parents and grandparents. Even during the Holocaust, many died because they refused to leave elderly parents alone and vulnerable. The Talmud had little good to say about those who abandoned their elderly parents in their old age. They were quick to remind everyone that we should honor the aged because someday we ourselves would grow old and deserve that respect.
Torah Scholars deserve respect because they represent the line of tradition from Moses to our own times. They are our advocates before G-d and the fair judges that we can rely on for proper justice. Today, we don’t pay scholars very much in comparison to other jobs, but we certainly owe them the honor that comes from years of concentrated study. This honor is the best way that we can convince our children that they too can merit this honor if they would only study hard at the sides of these great men and women. In past centuries, this study was only open to men, but, thankfully, we live in a time where both men and women can aspire to the honor of Torah Scholarship. A humble sage can defer the honor of having people stand in his presence, but the rest of us need to make sure that scholars are a well respected guild in our community.
Next week: Mitzvah 18: Respect for Synagogues
Subscribe to:
Posts (Atom)