Divrei Torah to Enhance Your Shabbos Table: Shabbos Kodesh
(Adapted from a ma’amer written by R’ Yisrael Rot shlita)
The Torah tells us at the beginning of Parshas Bereishis (2:1-3):
ויכולו השמים והארץ וכל צבאם, ויכל אלוקים ביום השביעי מלאכתו אשר עשה וישבות ביום השביעי מכל מלאכתו אשר עשה, ויברך אלוקים את יום השביעי ויקדש אותו כי בו שבת מכל מלאכתו אשר ברא אלוקים לעשות.
“The heavens and the earth and all their hosts were completed. G-d completed on the seventh day His work which He had made, and He rested on the seventh day from all His work which He had made. And G-d blessed the seventh day and sanctified it, because on it He rested from all His work which G-d created and made.”
On Friday night we mention in Shemonah Esrei:
אתה קדשת את יום השביעי לשמך, תכלית מעשה שמים וארץ, וברכתו מכל הימים, "וקדשתו מכל הזמנים", וכן כתוב בתורתך: ויכולו השמים והארץ וכל צבאם: ויכל אלקים ביום השביעי מלאכתו אשר עשה וישבת ביום השביעי מכל מלאכתו אשר עשה ויברך אלקים את יום השביעי ויקדש אותו כי בו שבת מכל מלאכתו אשר ברא אלקים לעשות.
“For Your Name's sake You sanctified the seventh day, the culmination of the creation of heaven and earth; You blessed it above all the days and sanctified it above all times.”
We then continue:
“And so it is written in Your Torah: ‘The heavens and the earth were completed… and G-d blessed the seventh day and sanctified it.’”
A question immediately arises. The pasuk certainly teaches us that Shabbos possesses sanctity, but where do we find in these words that Shabbos is holier than all other sacred times? How does the pasuk prove our declaration that Hashem “sanctified it above all times”?
Rabbi Eliyahu Baruch Finkel zt"l brings down a beautiful explanation in the name of Rabbi Meshulam Dovid Soloveitchik zt”l:
The unique greatness of Shabbos lies in the source of its holiness. The sanctity of the Yomim Tovim depends upon Klal Yisrael. Through Beis Din's establishment of the calendar, the Yomim Tovim become holy. Shabbos, however, is fundamentally different. Its holiness is not dependent upon man. Hashem Himself sanctified Shabbos during the six days of Creation.
This is reflected in the wording of our tefillos. On Yom Tov we conclude the berachah, “Mekadesh Yisrael V’Hazemanim” - “Who sanctifies Yisrael and the zemanim,” because the holiness of the Yomim Tovim comes through the sanctification of Yisrael. On Shabbos, however, we simply say, “Mekadesh HaShabbos” - “Who sanctifies the Shabbos,” because Hashem alone established its holiness.
Accordingly, the wording of the Friday night Shemonah Esrei becomes clear. When we cite the pasuk, “And G-d blessed the seventh day and sanctified it,” we are demonstrating precisely why Shabbos is “sanctified above all times.” Since Hashem Himself sanctified it, its holiness surpasses that of every other sacred occasion.
The Greatness of Tosefes Shabbos
This insight teaches us a profound lesson regarding the greatness of Tosefes Shabbos, the mitzvah of accepting Shabbos before its official beginning.
By accepting Shabbos early, a person is not merely adding another moment of holiness. He is extending the holiness that Hashem Himself invested into the seventh day from the very beginning of Creation. If so, it is impossible to overstate the greatness of this mitzvah.
To illustrate this idea, R’ Yisrael Rot shlita relates a powerful parable:
A man in Europe committed a serious offence against the law and was brought before the courts. The judges imposed an unusually harsh sentence: he was ordered to make substantial monthly payments to the government treasury for the remainder of his life.
The man feared that in his old age he might be unable to meet these obligations. Therefore, he calculated the estimated total sum he would owe over the next fifty years. He liquidated his savings, borrowed enormous amounts of money, and entrusted the entire sum to his attorney with instructions that the required payment be transferred each month to the government treasury.
When the Minister of Finance learned of the man's extraordinary dedication to fulfilling the court's decree, he was deeply impressed. “If this individual is willing to go to such lengths,” he declared, “there can be no doubt that he has abandoned his former ways.” Concluding that the punishment had already accomplished its purpose, the authorities completely cancelled the sentence and exempted him from all future payments.
The lesson is clear.
If such a mode of conduct has such a powerful impact down here in this world, how much more so will have an impact in Heaven. One who serves Hashem beyond the minimum obligation demonstrates exceptional loyalty and devotion. Such a person is regarded as a faithful servant. When someone accepts Shabbos before the required time, he proclaims that he wishes to place himself under the Kingship of Heaven even earlier than necessary. His actions reveal his love and dedication.
This explains the statement of the Pri Megadim (siman 256) who writes that one who adds from the weekday onto the holy is granted added life.
Similarly, the sefer Rimzei Shabbos writes: “One who expands the borders of Shabbos and shortens the domain of the weekday will find that his troubles are diminished and his blessings increased.”
The Ben Ish Chai, in his commentary Ben Yehoyada, explains that the Gemara's promise, “Whoever delights in Shabbos is granted an inheritance without boundaries,” applies specifically to those who enhance Shabbos through Tosefes Shabbos.
The Seforim HaKadoshim further teach that harmful spiritual forces were created during the twilight period of erev Shabbos. Through the sanctity of Tosefes Shabbos, their influence is weakened and nullified.
An extraordinary story was related by Rabbi Yechezkel Abramsky zt"l concerning his grandfather, the renowned Ridvaz zt"l. While serving as Rav of the great city of Slutsk, the Ridvaz became critically ill and lay upon his deathbed.
One day he fell asleep and experienced a remarkable vision. He saw the Heavenly Court assembled, deliberating his fate. The judgement appeared to be that his time in this world had come to an end.
The Ridvaz pleaded before the Heavenly Court. He argued that he was in the midst of composing his monumental commentary on the Yerushalmi. If he were taken from this world now, the work would never be completed and would be lost to future generations.
The Heavenly Court answered that another Talmud Chacham would arise and complete the work.
The Ridvaz then pleaded further. He explained that he supported many widows and orphans and attended faithfully to their needs. Who would care for them once he was gone?
Again, Heaven replied that others would take his place and continue these acts of kindness.
At that point the Ridvaz offered one final argument.
“Already from Thursday night,” he said, “the tablecloth upon my table is spread in honour of Shabbos Kodesh. Long before Shabbos arrives, my household and I prepare for it and accept it with the proper measure of Tosefes Shabbos.”
When the judges of the Heavenly Court heard these words, the verdict changed. They ruled that in the merit of his extraordinary honor for Shabbos he should remain in this world for many additional years.
Indeed, he recovered. He completed his commentary on the Yerushalmi, merited to settle in Eretz Yisrael, and eventually served as the Rav of Tzefas. Rabbi Yechezkel Abramsky himself later adopted this practice, following the example of his illustrious grandfather.
My dear friends, let us elevate the honour of Shabbos. Let us welcome Shabbos early and add to its holiness. In that merit, may Hashem shower us with abundant salvations, blessings, and success. Yet our motivation should be even higher than the rewards promised.
We should bring in Shabbos early simply because we love Shabbos.
Because when a Jew eagerly hastens to welcome the Queen, extending her holiness and longing for her arrival, that itself is the greatest testimony to the preciousness of Shabbos Kodesh.
