Parshat Vayakhel-Pikudei and Hachodesh Shabbat Mevorchim Nissan and Chazzak

Parsha Halacha – Parshat Vayakhel-Pikudei and Hachodesh Shabbat Mevorchim Nissan and Chazzak

Greeting the Queen

The Kaballat Shabbat Prayers

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The Torah portion of Vayakhel (Pikudei) begins with Moshe gathering the Jewish people to teach them about Shabbat, as the verse says,^[1] “Moshe assembled the entire congregation of the sons of Israel, and said to them… ‘Six days you shall work, but the seventh day must be holy to you, it is a Shabbat…”

“Six Days You Shall Work”

The commentaries discuss why the verse says that work may be done for six days when this seems obvious. They offer many explanations:

Sanctify the Shabbat, and Your Work Will be Taken Care Of

The Ohr HaChaim points out that the verse uses the reflexive form of the verb תֵּעָשֶׂה מְלָאכָה which means “work shall be done.” As such, the verse can mean, “If you sanctify the Shabbat, G-d will bless your week so that your (hard) work gets done by others.”

Even Holy Work

The Bechor Shor writes that “Six days you shall work” refers to holy work, i.e., mitzvot. As such, the verse is teaching us that on Shabbat even work that is for the sake of a mitzvah is forbidden. Similarly the Chizkuni says that the work of the six days is referring to the building of the Mishkan and even that must cease on Shabbat.

Shabbat Is for Torah Study

According to the Shach al HaTorah the verse is intimating that, although one may be busy during the week and not have sufficient time for Torah study, on Shabbat one should make up for this and dedicate time for this study. In this merit G-d will lighten one’s workload during the week (see above regarding תֵּעָשֶׂה) so that he will have more time to study then as well.

Work the 39 Melachot in the Six Days

The Ba’al HaTurim says that the gematriyah (numerical value) of the word שׁ֣שֶׁת is 1,000 and that the words ארבעים חסר אחת , which mean 40 minus one, i.e., 39, has the same gematriyah of 1,000. As such, the Torah is alluding to the fact that the 39 types of labor may be done during the week but not on Shabbat.

Be Part of the Community, Both During the Week and on Shabbat

The Lubavitcher Rebbe points out^[2] that this verse comes after the verse that Moshe gathered the Jewish people. This alludes to the fact that both during the six work days as well as on Shabbat, the Jewish people must be in a state of unity. One may have thought that unity is only possible when involved in holy matters (for example, on Shabbat) but that when we’re involved in physical pursuits (i.e., during the weekdays), each person is on his own. Conversely, some people may think that they can be unified with other Jews during the week by assisting them in their affairs but that Shabbat is a day to spend time in solitude – praying and studying Torah while cleaving to the Creator–and, as such, Shabbat isn’t a day for unity. This is why the verse mentions both the work days and the Shabbat in the context of unity – to teach us that one must join with other Jews when involved in physical as well as spiritual matters.

In fact, the “work of the six days” can be interpreted to refer to the work of assisting other people. This relates to a teaching of the Maggid of Mezritch that was given over by Reb Levi Yitzchok of Berditchov^[3] on the Mishnah,^[4] כָל תּוֹרָה שֶׁאֵין עִמָּהּ מְלָאכָה, סוֹפָהּ בְּטֵלָה וְגוֹרֶרֶת עָוֹן (“Any Torah that isn’t accompanied by work will be lost and will bring to sin”). The word מְלָאכָה can mean “involvement.” As such, the Mishna can mean that if one studies Torah but it doesn’t lead him to be involved in helping others (Ahavat Yisrael) then his Torah isn’t genuine.

Gathering to Daven

The verse “Six days you shall work,” refers to Shabbat and the holidays (Yamim Tovim) as מִקְרָא קֹדֶשׁ/Mikra’ei Kodesh. According to the Ramban,^[5] the word מִקְרָא means a gathering (see Numbers 1:16, I Samuel 9:13,and Isaiah 4:5), and מִקְרָא קֹדֶשׁ means a holy gathering or convocation. Mikra Kodesh therefore means that on Shabbat and holidays “the Jewish people should be called together and gathered to sanctify it. It is (therefore) a mitzvah upon the Jewish people to assemble in the House of G-d on a festival (or Shabbat) day, to sanctify the day publicly, with prayer and praise to G-d, in clean garments.” It thus emerges that davening as a group is part of the Biblical definition of Shabbat.

The rest of this article will focus on the Kabbalat Shabbat prayers of Friday night.

Kabbalat Shabbat Prayers

On Friday night as Shabbat begins, the widespread custom of the Jewish people is to say the Kabbalat Shabbat, which consists of the following prayers:

● The six Psalms of Psalm 95 to 99 as well as Psalm 29.

● Ana Bekoa’ach (composed by Rabbi Nechunya ben HaKaneh ^[6])

● Lecha Dodi (composed by Rabbi Shlomo Elkabatz of 16^th Century Tzfat)

● Psalms 92 and 93

● Mourners’ Kadish

● Kegavna (a section in the Zohar) according to Nusach Sefard or Bameh Madlikin (the second chapter of Tractate Shabbat) according to Nusach Ashkenaz and the Sefardim.

● Many also have the custom to recite Shir Hashirim before the above Psalms.

Here is the origin of saying the six psalms mentioned above and some of the customs associated with that. G-d willing, we will discuss the other parts of this prayer at another point in time.

Reasons for the Six Psalms

As mentioned above, the Kabbalat Shabbat services begin with six Psalms. This custom is first mentioned by the students of Rabbi Moshe Cordovero.^[7] Several reasons are given for reciting these:^[8]

● Praising G-d

“These Psalms recount the songs, praise, strength, and the glory given to the Holy One, blessed be He. It is proper conduct that anyone who comes to receive the presence of a king first recounts the praise of his qualities and the splendor of his great majesty.”^[9]That is,, since on Shabbat we are in the presence of G-d (more so than during the week), it is proper to sing His praises as Shabbat begins.

● Six Days of the Week

The Siddur Ya’avetz (by Rabbi Yaakov Emden) writes that these six Psalms correspond to the six days of the week.

● Moshe’s Chapters

The Sefat Emet (Rabbi Yehudah Aryeh Leib Alter – the second Rebbe of Ger) points out^[10] that these Psalms (with the exception of Psalm 29) were composed by Moshe Rabeinu. We recite them because on Shabbat, every Jew receives a glimmer of the soul of Moshe which imparts within us a yearning towards the Torah just as a chatan yearns for his beloved kallah.

● The Great Shabbat

The Aruch HaShulchan points out^[11] that these Psalms all mention how G-d’s glory will be revealed in the future (Messianic) time. Since every Shabbat is a small taste of that era, it’s it is appropriate to pray for the redemption at this time.

● Six Hours and Six Wings

According to the Shem Mishmuel^[12] (Rabbi Shmuel Borenstein, the second Rebbe of Sochatchov), the last six hours of Friday (from midday until sundown) are the transitional period between the weekdays and Shabbat during which the holiness of Shabbat begins to shine, corresponding to the six wings of the Seraphim. In turn, the six Psalms we recite at Kabbalat Shabbat correspond to these six hours.

● The Soul of Shabbat

As we accept the Shabbat, the additional soul of Shabbat enters us. As such, the six letters which begin these six Psalms ( ל, ש, י, מ, י, מ) have the same gematriyah (380) as the word נפש, soul [Shela].^[13]

Five Prayers and Five Soul Levels

According to the Kabbalists[14] there are five levels of the Shabbat soul just as there are five levels of the regular soul. The five levels enter us at different times, specifically;

1) The level of Nefesh enters when we say “Bo’i Kallah” in the “Lecha Dodi.”

2) The level of Ru’ach enters when we say “Baruch Hashem Hamevorach Le’olam Va’ed” on Friday night.

3) The level of Neshama enters when we say “Ufros Aleinu Sukkat Shlomecha” before the Amidah on Friday night.

4) The level of Chaya enters when we say “Nishmat kol Chai” and before the Amidah on Shabbat morning.

5) The level of Yechidah enters us when we say the word “Ayeh” in the kedusha of Musaf on Shabbat morning.

To be Said with Great Joy and Singing

The Yesod VeShoresh Ha’Avodah (by Rabbi Alexander Susskind of 18^th-century Grodno) writes,^[15] “One should say the Psalms of Kabbalat Shabbat with exceedingly great joy. Certainly, the words of these Psalms help a person feel enthusiasm in his heart toward his Creator with tremendous joy, when he brings them forth from his mouth and recites them with all his strength and with great fervor.”

Similarly, the Kitzur Shela writes,^[16] “One should go with joy to welcome the Shabbat, and recite the Psalms with joy; and he should say the song ‘Lecha Dodi’ with great joy, in song and while standing.”

May We Soon Experience the Day Which Is Completely Shabbat and Tranqility Forever!

[1] Exodus 35:2.

[2] Torat Menachem vol. 39, page 204. See also Likutei Sichot vol. 17 page 232.

[3] Sefer HaShichot Kayitz 5700, page 115.

[4] Avot 2:2.

[5] Levit. 23:2

[6] Responsa of the Rashba, vol.1 , 220

[7] Seder HaYom by Rabbi Moshe ben Machir.

[8] Piskei Teshuvot vol. 3a, page 257.

[9] Piskei Teshuvot ibid, not 31 quoting the Tikunei Shabbat.

[10] Parshat Ki Tissa, 5662.

[11] Siman 242:40 and 267:2.