Transcript

וקראת לשבת עונג לקדוש ה' מכובד וכיבדתו מעשות דרכיך ממצוא חפצך ודבר דבר.

This passuk of course at the end of Perek Nun-Chet here in Yeshayahu is remarkable for the divrei kabbalah about Shabbos. Chazal darshen word by word, phrase by phrase the end of the passuk: וכיבדתו מעשות דרכיך ממצוא חפצך ודבר דבר. Vechibadeto, the Gemara in Shabbos Kuf-Yud-Gimmel: שלא יהא מלבושך של שבת כמלבושך של חול. How does, how is that indicated in the phrase vechibadeto? How do you know that vechibadeto, to accord respect to Shabbos, refers specifically to malbushei Shabbos? כי הא דרבי יוחנן קרי למאני מכבדותי. Rebbi Yochanan used to refer to clothing as mechabdutei. It's a source of dignity. What other way is there externally to manifest dignity and kavod if not through one's clothing? So hence vechibadeto refers to malbusha: שלא יהא מלבושך של שבת כמלבושך של חול. Me-asos derachecha, the mem in all these phrases means to abstain from, vechibadeto to respect Shabbos, to accord kavod to Shabbos, me-asos derachecha means abstaining from asos derachecha. And so the Gemara understands derech as uv-lechtecha va-derech, it means when a person is traveling. So me-asos derachecha means that again, a person confers, he accords kavod to Shabbos in abstaining from derech. What does that mean, that a person doesn't move on Shabbos? No: שלא יהא הילוכך של שבת כהילוכך של חול. The same way one's dress on Shabbos is different than one's dress on chol, so too the way one walks on Shabbos is different than the way one walks on a yom chol. The Gemara here in amud bais explains that that refers to the issur of p'sia gasa on Shabbos, that a person is supposed to walk b'nachas on Shabbos, he's not supposed to be striding with long strides unless it's for a devar mitzvah. Mimtzoh cheftzecha, again וכיבדתו מעשות דרכיך ממצוא חפצך and the mem means the same thing, to abstain. The Gemara darshens: חפציך אסורים חפצי שמים מותרים. What's an example of chafetzecha asurim? Rashi says:

כי הא דאמרינן בעירובין לא יטייל אדם לסוף שדהו בשבת לידע מה היא צריכה אחר השבת.

A person shouldn't survey his field to see what work needs to be done after Shabbos. What's an example of cheftzei shamayim mutarim? Rashi says: כגון פוסקין צדקה ומשדכין על התינוקות ליארס. Allocating tzedakah and to arrange a shidduch even though the arranging of the shidduch can involve financial negotiations. V'daber davar: שלא יהא דיבורך של שבת כדיבורך של חול. What does that mean? So this is a machlokes Rashi and Tosafos. Rashi says:

שלא יהא דיבורך של שבת כדיבורך של חול כגון מקח וממכר וחשבונות.

Can't talk business, can't talk money. By extension you can't talk about anything that it's assur to do on Shabbos. Be it assur mi-d'oraisa, be it assur mi-derabbanan, that can't be the subject of conversation on Shabbos. Tosafos is massig: ואין נראה לרבינו תם דהא כבר נפקא ממצוא חפציך. Tosafos assumes that mimtzoh cheftzecha doesn't only mean conducting the business but it even means talking about it. about the business. אלא אומר רבינו תם, Rebbeinu Tam has a pshat oyom v'norah. K'de'amar b'Vayikra Rabbah, רבי שמעון בן יוחאי הווה ליה אימא סבתא va'hava mishtaya sagi. He had an old mother and she was talking a lot. Apparently from the next part of the story, one gets the impression that maybe she was a little bit disoriented and didn't realize that it was Shabbos. So רבי שמעון בר יוחאי says to her: Imma, Shabbata. Says to her very gently. Says to her: Imma, it's Shabbos. Shatka. So her reaction to hearing that it's Shabbos is to be quiet, she stops talking. Why is that meila if she was writing rachmana litzlan and he tells her Shabbos so we understand, so the reaction to hearing that it's Shabbos is that you stop writing. But why is the reaction to hearing that it's Shabbos that you stop talking? Says Rebbeinu Tam, משמע שאין כל כך לדבר בשבת כמו בחול. A person is not supposed to talk a lot on Shabbos. A person is supposed to be mema'et b'dibbur on Shabbos. What dabber davar means, שלא יהא דיבורך של שבת כדיבורך של חול, doesn't only mean the subject matter of the dibbur on Shabbos, but it just means the quantity of speech on Shabbos. A person is supposed to be mema'et b'dibbur on Shabbos. Uv'Yerushalmi aminan, בטורח התירו בשאילת שלום בשבת. Chazal had to work hard to come up with a hetter of she'elat shalom on Shabbos. Rav Nevenzahl in his notes to the Mishnah Berurah quotes another Yerushalmi, an even more astounding Yerushalmi. The Yerushalmi says that betorach hitiru to talk in learning on Shabbos. In Shulchan Aruch, be'emes both Rashi and Tosafos are represented. The Mechaber says unequivocally, categorically, that we can't talk about anything which is assur to do on Shabbos. You can't talk about business, can't talk about money, can't talk about anything which involves a melacha, be it de'oraysa be it derabbanan. And then the Mechaber says also and not to be מרבה בשיחת דברים בטלים. Again, because Tosafos's diyuk was משמע שאין כל כך לדבר בשבת כמו בחול. It's not a total absolute issur, it's an issur of being marbe. Being marbe. And the Mechaber paskens that way. The Rema says that if sippur shemuos is a source of oneg for someone, so for that person it's mutar. But the Rema says for another person for whom talking about, ich veis current events is not a source of oneg, so for him it's assur. For him it takei is אסור מדין דבר דבר, even if he wants to be mehane the other person. Because if for him it's not a source of oneg, it's included in the issur of dabber davar. So clearly these dinim,

שלא יהא מלבושך של שבת כמלבושך של חול, שלא יהא הילוכך של שבת כהילוכך בחול, חפציך אסורים חפצי שמים מותרים, שלא יהא דיבורך של שבת כדיבורך של חול,

clearly the common denominator and the thrust of all these dinim is that Shabbos is supposed to be different. Shabbos should be marked. Shabbos should be singled out that it's different. The emes is there's something more to it than that. And let's begin with the Rebbeinu Tam about שלא יהא דיבורך של שבת כדיבורך של חול. What's the inyan, what's the inyan of having to be mema'et b'dibbur on Shabbos? The first Rema in Shulchan Aruch quotes from the Rambam in Moreh Nevuchim:

שויתי ה' לנגדי תמיד הוא כלל גדול בתורה ובמעלות הצדיקים אשר הולכים לפני האלוקים כי אין ישיבת האדם ותנועותיו ועסקיו והוא לבדו בביתו כישיבתו ותנועותיו ועסקיו והוא לפני מלך גדול.

The way a person sits, the way he moves, the affairs that he's involved in, there's one standard that he upholds when he's in the privacy of his home, but there's a very different standard that he upholds when he's in the presence of a great king. The way he sits, the way he moves, the affairs in which he's involved is very different. Now listen very carefully to the next few words in the Rama:

ולא דיבורו והרחבת פיו כרצונו והוא עם אנשי ביתו וקרוביו כדיבורו במושב המלך.

The way a person speaks, but also harchavat piv. What is harchavat piv? Literally means, right, how wide his mouth opens. So what does that mean? How much he talks, right? Harchavat piv. To be marchiv, right? Leharchiv et hadibbur means to elaborate, to expound upon something. So harchavat piv kirtzono means that a person when he's bemoshav hamelech is mema'et bedibbur. Mema'et bedibbur. The Gra on this phrase in the Rama, the Rambam is metzayen a gemara in Berachot, the top of

סמ"ך א' עמוד א'. ואמר רב הונא אמר רב משום רבי מאיר לעולם יהיו דבריו של אדם מעוטין לפני הקדוש ברוך הוא.

Shene'emar, a mefurash pasuk in Kohelet:

אל תבהל על פיך ולבך אל ימהר להוציא דבר לפני האלוקים כי האלוקים בשמים ואתה על הארץ על כן יהיו דבריך מעטים. לעולם יהיו דבריו של אדם מעוטין לפני הקדוש ברוך הוא.

So there's an inyan that when a person is bemoshav hamelech, he speaks very sparingly, counts every word, measures every word. Says Rabbeinu Tam: dabber davar. אין כל כך להרבות בדיבור דשבת כמו דחול. So the pshat is again what we've been learning basically every week. Shabbos, Shabbos,

ישמחו במלכותך שומרי שבת. ויום השביעי נתעלה וישב על כסא כבודו.

Shabbos is a day of malchut shamayim. Shabbos is a day of gilluy malchut shamayim above and beyond whatever is present during sheshet yemei hama'aseh. Mimeila says Rabbeinu Tam: dabber davar. Dabber davar. You can't talk. Bekoshi, bekoshi you can talk on Shabbos.

לעולם יהיו דבריו של אדם מעוטין לפני הקדוש ברוך הוא.

That sense, that sense of לפני הקדוש ברוך הוא which is accentuated, which is magnified on Shabbos, so mimeila, that's what generates this din of dabber davar. It's interesting, one of the tchunos, one of the characteristic trademark traits of a talmid chacham, of a chacham is also devarav mu'atin. The inyanim hamerubim but the devarim hamu'atin. The sefarim quote that the Zohar Hakadosh says that a talmid chacham is bevechinat Shabbos. That a talmid chacham all week long is bevechinat Shabbos. So all week long he has this inyan of dabber davar, of not to be marbeh bedibbur. The emes is, hashtah de'asinu lehachi, the din of שלא יהא מלבושך של שבת כמלבושך של חול. The gemara has it, it's both in Bava Kamma and in Shabbos, de'amar Rabbi Chanina. Rabbi Chanina retzai. באו ונצא לקראת כלה מלכתא. Let's go mekabbel kalla malketa. Says Rashi: כאדם המקבל פני המלך. Rabbi Yanai. Yannai misateif vekai ואמר בואי כלה בואי כלה. So Rabbi Yannai says that to go be mekabel pnei hamelekh, a person has to be misateif. There is a chiyuv to be mislabesh in a certain way when a person goes to be mekabel pnei hamelekh. And therefore, רבי ינאי מעטף וקאי. And the Rambam quotes it in his description in the beginning of perek lamed in Hilchos Shabbos:

איזהו כבוד זה שאמרו חכמים שמצוה על אדם לרחוץ פניו ידיו ורגליו בחמין בערב שבת לכבוד שבת ומתעטף בציצית ויושב בכובד ראש מיחל להקבלת פני השבת כמהו שהוא יוצא לקראת המלך.

So the din of שלא יהא מלבושך של שבת כמלבושך של חול also reflects a din of malkhus. And that is why you have the same din of tikkun malbush and the Rambam quotes in perek hey of Hilchos Tefillah in anticipation of davenning where a person is going to be omeid lifnei hamelekh. חפציך אסורים חפצי שמים מותרים. So this we've discussed in previous weeks how this reflects the fact not just that a person should not be osek bechefatzav, but that since Shabbos is a day of malkhus shamayim and therefore the notion of our being עבדי הקדוש ברוך הוא is accentuated. So the pshat is that a person does not have chefatzekha. The reason a person does not attend to his chefatzin is because on Shabbos a person is not supposed to know of his chefatzin. They do not exist. All that exists is heftzei shamayim. Emet is even the din of שלא יהא הילוכך בשבת כהילוכך בחול and the shiur for that is psiah gassa. So the Gemara in Berakhos, Rashi in Berakhos says differently in terms of the pshat in the din. But in light of everything we are saying, the Gemara in Berakhos has the same din when a person leaves the beis knesses after davenning. It is the same din and mamash the same lashon, the same shiur that it is אסור לפסוע פסיעה גסה. So שלא יהא הילוכך בשבת כהילוכך בחול also the same way in tefillah a person cannot run, a person has to benachas, the same din on Shabbos. But what about the previous part of the pasuk of וקראת לשבת ענג לקדוש ה' מכבד, which is of course the source for Oneg Shabbos? Pashtus is the source for shalosh seudos, kiyum in Oneg Shabbos. Is that also part of this ma'arakha that all these dinim are rooted in responding, reacting to malkhus shamayim? Or maybe it is a different din? Lefum rihata, how can the din of vekarasa lashabbos oneg, to enjoy yourself, that אכלו מעדנים ושתו מטעמים, how is that going to be an expression of malkhus shamayim? So ella mai, lakhura like the pshat is as follows. Al derekh mashal, when we read the description in the beginning of the Megillah, suudas Achashverosh:

והשקיה כדת אין אנס כי כן יסד המלך לעשות כרצון איש ואיש.

So clearly the orders are to be mehaneh everyone, right? The Gemara says that everyone had a wine which was aged corresponding to their age. That everything was tailored and individualized to Every yachid. So what was that an expression of? That was an expression of the emphasis is really on everyone's hana'ah? Clearly not, right? Clearly in the context of Seudas Achashveirosh, the fact that the melech is doing that is an expression of his malchus. Clearly that's the pshat in Seudas Achashveirosh. The fact that everyone is given kirtzon ish va'ish, that the hana'ah is tailored, is geared to kol yachid veyachid is be'emes an expression of the all-encompassing malchus of Achashveirosh who was hosting the party. That's clear. An expression of the כבוד מלכותו יקר גדולתו. And the emes is that's what the pshat in Oneg Shabbos is as well. Oneg Shabbos is it's the Ribbono Shel Olam's banquet and it's a reflection of kvod malchuso that it's kirtzon ish va'ish. Based on this we can understand and appreciate ad kedei kach that we could even borrow the phrase again from the first perek in Bava Kamma of meshulchan gavo'ah kazachnu. Seudas Shabbos is meshulchan gavo'ah. Puk chazi, the Gemara in Beitzah with which we're all familiar,

כל מזונותיו של אדם קצובים לו מראש השנה ועד יום הכיפורים.

A person's budget is allocated during Aseres Yemei Teshuva. If a person spends wastefully, he can run out, rachmana litzlan. He can run out. A person has to be careful spending money. His budget is allocated. Chutz, says the Gemara, מהוצאת שבתות והוצאת ימים טובים. Another exception which is not nogei'ah to us now, והוצאת בניו לתלמוד תורה. But חוץ מהוצאת שבתות וימים טובים. So what's the pshat? The pshat is all week long a person eats, it's his meal, comes out of your own expense account. Shabbos and Yom Tov, what did we just explain? Shabbos and Yom Tov we just explained that the Seudas Shabbos again with the mashal of מלכותא דארעא כעין מלכותא דרקיעא, that Shabbos and Yom Tov the Seudah is the Ribbono Shel Olam's Seudah. It's the Ribbono Shel Olam's Seudah, so I go shopping erev Shabbos, so I'm buying the food for his Seudah. That should come out of the Ribbono Shel Olam's budget, not out of my budget. And that's what the Gemara says,

כל מזונותיו של אדם קצובים מראש השנה ועד יום כיפורים חוץ מהוצאת שבתות וימים טובים.

Ad kan the pshat. Just in conclusion, just tell you one quick he'arah benogei'ah to the Gemara here of חפציך אסורים חפצי שמים מותרים. So the Gemara says here in Kesubos daf hey that tana d'vei Menashya

משדכין על התינוקות ליארס בשבת ועל התינוק ללמדו ספר או ללמדו אומנות.

That these are examples not of cheftzecha but rather of cheftzei shamayim. And this is what the paytan refers to in the zemiros of Mah Yedidus of חפציך אסורים וגם לחשוב חשבונות, right? Mimtzoh cheftzecha. Hirhurim mutarin, right? The Gemara says דיבור אסור הרהור מותר. הרהורים מותרים ולשדך הבנות v'sinok lelamdo sefer, right? That's what it says, that משדכין על התינוקות ליארס בשבת ועל התינוק ללמדו ספר. So again, חפציך אסורים וגם לחשוב חשבונות, הרהורים מותרים ולשדך הבנות v'sinok lelamdo sefer lamnatzei'ach binginos. So what's the next phrase, lamnatzei'ach binginos? So the Rav zichrono livracha said besheim Reb Chaim that the peshat is like this. The Mishna says in Nedarim that if a person is, if you mudar hana'ah from someone, so he can teach you תורה שבעל פה, but he can't teach you Torah she'bichsav. Because תורה שבעל פה is מה אני בחנם אף אתם בחנם, he can't charge for, so he's not giving you any hana'ah. But Torah she'bichsav, one is allowed to get paid for, so therefore it's a form of hana'ah, so it's assur. Why is there a difference between Torah she'bichsav and תורה שבעל פה? What is it that makes it permissible to take money for Torah she'bichsav? So the Gemara has two possibilities. Either the Gemara says, well, generally who's learning Torah she'bichsav? Little children. Little children are learning Torah she'bichsav. So basically the melamed is not getting paid for teaching, he's getting paid for babysitting. So that's it's schar shimmur, it's not for the teaching. Then the Gemara has another peshat which says no, regardless of how old the talmidim are, the schar is for the trop, for the pisuk ta'amim. For whatever reason, it's not clear why, but for whatever reason, that's not included in the issur of מה אני בחנם אף אתם בחנם. Okay, so said Reb Chaim, so that's the peshat. So veshinok lelamdo sefer, what's the chiddush that you can make arrangements for tinok lelamdo sefer? The chiddush obviously is you're going to be negotiating a salary, you're going to say, and I'll pay you, don't worry, I'll give you whatever the going rate is. Lamnatzei'ach binginos, even though lamnatzei'ach binginos means the conductor, even though he's going to be teaching him the trop, even though he's going to be teaching him the trop and that's the basis for the hetter for getting paid, so that means that there's money involved, אף על פי כן it's mutar because that's bechlal cheftzei shamayim, it's not bechlal chafatzecha.