Rabbi
Doniel Staum, LMSW
Rabbi,
Kehillat New Hempstead
Social
Worker, Yeshiva Bais Hachinuch/ASHAR
STAM
TORAH
PARSHAS
KI SISA 5774
“A
DAY OF TRANSFORMATION”
Rabbi Yaakov Yosef Herman zt’l was a
person of incredible faith, and legendary adherence to Torah. For many years Rabbi
Herman lived on the Lower East Side of Manhattan. This was during the early
1900s when keeping Torah and mitzvos was not in vogue in America
In her beautiful book, “All for the
Boss”, Rebbitzin Ruchama Shain a’h, the daughter of Rabbi Herman, documented
and captured the greatness of her father’s life and the challenges he faced and
overcame.
She relates that one Friday evening, a
policeman knocked on the door of their apartment with an urgent message for her
father. “Mr. Herman, there is a fire raging in your fur store! The fire
department is doing its best to douse the flames, but I would advise you to get
there as soon as possible.” Rabbi Herman thanked the officer but replied that
it was his Sabbath and he would not be able to come down to the store until the
following evening.
The policeman was incredulous, “Won’t you
at least come down to survey the damage?” Rabbi Herman politely shook his head
and thanked the officer again.
The rest of Shabbos passed like any other.
Rabbi Herman showed absolutely no sign of anxiety or concern. He sang Shabbos
zemiros, repeated Torah thoughts, and did not even hurry to recite havdalah
after Shabbos was over.
After Shabbos, Rabbi Herman traveled down
to Seventh Avenue where his fur store was
located, expecting to see it gutted. To his amazement, his store had been
untouched. It was the adjoining fur store that had gone up in flames and
reduced to rubble.
“And you (Moshe) speak to the Children of Israel
saying, ‘But my Shabbos you are to observe; for it is a sign between Me and you
for your generations, to know that I am Hashem Who sanctifies
you.”[1]
The Torah makes it clear that Shabbos is
not only about acting in certain ways and refraining from certain activities, but
it must also be a cognitive experience. Through Shabbos observance a Jew should
come to realize and understand that G-d is the source of all holiness and
sanctity.
This idea is especially apparent from the laws
governing the many prohibitions of Shabbos. Although there are specific labors
that are forbidden on Shabbos, performing any of the forbidden labors does not
automatically render one liable for desecrating Shabbos. The doer’s personal
objective must be taken into account. The rule is, “מלאכת מחשבת אסרה תורה – calculated
(i.e. planned) labor is forbidden by the Torah.”
In other words, whether
a specific labor is forbidden or not is partially contingent on the motive of
the doer. Thus two people may perform the same action, yet one will be liable
for desecrating Shabbos, while his counterpart will be exempt. It all depends
on what their intent was when they performed the action.[2]
Rabbi Yitzchok Hutner zt’l explains this
concept in his characteristically profound and poignant manner[3]:
The status of a vessel or a tool is
dependent on its purpose. A small leather pouch may be used for money or to
store marbles. If it is used to store money it becomes a wallet; if it is used
for marbles it is a toy.
There is a prohibition on Shabbos of “hotza’ah”
- to transport objects from domain to domain. However, one only transgresses
this prohibition if one transports an object of value. If the transported item
does not possess any value, carrying it does not violate a Biblical
prohibition. Therefore, transporting a vessel may not be forbidden in and of
itself. It will depend on the motive of the carrier and whether there is
anything in the vessel.
For example, if one transports an empty
silver goblet, he has transgressed the violation of carrying because the goblet
is his object of interest, and therefore is valuable to him. However, if the
goblet is filled with wine then he is not (Biblically) liable for transporting
the goblet since his primary intent was to transport the wine[4].
This is true even if the goblet is more valuable than the wine. Halacha is
concerned with the value of an object in regard to the specific act being performed.
In regard to this specific act, the doer was not really interested in the
goblet. He was only using it to facilitate the transportation of the wine which
he wanted to drink along the way. Therefore, he is not liable for carrying the
goblet.
This example demonstrates the concept of “מלאכת מחשבת” in regard to the prohibitions of Shabbos.
It is not merely the act that matters, but also the motive and intent of the
doer.
Rabbi Hutner continues
that the concept of determining what is the “ikkar- priority” and what
is the “tafel- accessory” is not merely one of the myriad laws regarding
the prohibitions of Shabbos. Rather this concept is fundamental in regards to
understanding the essence of Shabbos, and the role it plays in the life of a
Jew.
The Mishna[5]
states that G-d created the physical world with “ten utterances”. Throughout
the initial week of creation, utilizing those utterances G-d created,
fashioned, and formed the entire natural world and everything therein. However,
when the world stood complete at the conclusion of the six days, it lacked
purpose and direction. It was essentially, a creation without meaning. With the
onset of Shabbos, G-d invested into the world a new concept, i.e. holiness! At
that point, it immediately became apparent that creating holiness was the purpose
of creation. Holiness was preeminent; the rest of creation was an accessory. It
suddenly became clear that the world - which until now seemed like an end unto
itself - was merely a “vessel”, a conduit for holiness, and a means to reach a
higher goal and purpose.
There is only one being created that could
appreciate and grasp this concept, man. Every other being, survives based on
instinct and nature, and therefore cannot realize the transiency of the
temporal world around them. Only man, endowed with cognition, can appreciate
the significance of Shabbos and the message it espouses. One who has the ability
to ponder and comprehend the significance and purpose of life can understand
that this whole world is merely a vessel, and a means to a greater existence.
The ability to appreciate the message and
significance of Shabbos was essentially created on the sixth day when G-d
created man with intellect and the ability to think. Without the creation of
man, the message of Shabbos could not have been understood. Shabbos essentially
caused there to be a drastic shift in the purpose of creation and that change
was only appreciated in the mind of man.
The verse in Parshas Vayakhel states “You
shall not ignite a fire in any of your surroundings on the day of Shabbos.[6]”
Zohar notes that this prohibition is not merely a warning against igniting
physical fires, but also for igniting ‘emotional fires’. On Shabbos one is
obligated reach such a state of contentment that he cannot be moved to anger.
On the words of the verse, “For six days
work shall be done and the seventh day is a day of complete rest, it is sacred
to Hashem[7],”
Rashi comments that complete rest implies, “מנוחת מרגוע ולא מנוחת עראי - A
permanent resting; not a temporary resting“.
Rabbi Chaim Shmulevitz zt’l[8]
explains that a “temporary resting” refers to one who is not permanently altered
by the Shabbos experience. Although he observes Shabbos, and perhaps even
sanctifies Shabbos, it does not have a lasting effect on him, but fades away
with the puff of the extinguished havdalah candle. A ‘permanent resting’ refers
to one who achieves a complete transformation. The Shabbos experience has such
a profound affect upon him that he emerges from Shabbos a more elevated person
than he was when it began. He becomes invigorated and revitalized with a
newfound ability to confront the challenges of the week with faith, tranquility,
and serenity.
How do such transformations occur? It
begins in one’s mind, when one has his priorities straight. Throughout the week
one often feels that the labors he engages in are an end unto themselves. He
becomes tense with pressures of deadlines, angry because of missed
opportunities and failed endeavors, and anxious with the uncertainties of
tomorrow. But then Shabbos begins! The sun sets on Friday afternoon and the
world is enveloped with holiness and sanctity. Suddenly, one is reminded that
all of his weekly activities are secondary. He remembers that this world is
merely a receptacle, a medium through which one can achieve holiness and
ulterior purpose.
That realization which begins in the
recesses of one’s mind eventually manifests itself in one’s conduct and how he
lives his life. It begins with an understanding of what is the vessel and what
it the content.
As the sun sets on Friday and darkness
descends on the world, suddenly, there is light!
“My
Shabbos …to know that I am Hashem Who sanctifies you.”
“A
permanent resting; not a temporary resting”
[1] Shemos
31:13
[2] One
whose intent was to accomplish something forbidden on Shabbos, he will be
liable for desecrating Shabbos. But if his intent was to do something permitted
on Shabbos, but in doing so he unwittingly transgressed a law, he will be
exempt.
[3] Pachad
Yitzchok, Shabbos, mama’ar 1:4-5
[4] he is
only liable for carrying the wine
[5] Avos 5:1
[6] Shemos
35:3
[7] Shemos
31:15
[8] Sichos
Mussar 5731, mama’ar 12
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