Rabbi Yitzchak Breitowitz: The Supernatural Nature of Shabbos

[Music] okay good evening everyone tonight this year is sponsored by carol goncher they're her son binyamin israel then hanita is undergoing surgery right now to remove the brain tumor and we're praying for him for shalema in israel and may all the words of torah that we say tonight be a success for his good health today i'm going to kind of continue with what i talked about last week which is really a departure from the parshat tashavua last week we spoke about the idea of shabbos as a hospital for the soul that you know we suffer various sicknesses of the soul whether it's hedonism whether it's depression whether it's anger or resentments and shabbat is a mechanism that allows us to connect to akadeshwar and achieve a certain amount of inner healing ref cook said the same about eric israel somebody once asked drift cook how come there was so much much locus in eric israel cook answered how come there are so many sick people in hospitals the concept is at least in theory not always in practice the hospital is where sick people go to get better again and hopefully that will be the case and eric israel is where also sick people come to get better in a spiritual way and by the same token we developed the theme last week that shabbos in time is what eric israel is in place we have a time placed continuum and shabbos ii is a place of refuat or a place or a time of refuata nefesh of an inner healing of the soul i want to continue on that a little bit because i think shabbos sometimes gets a little short shrift in our treatment uh because you know we go over the parsha most partially oats don't talk about shabbos so i think it's worthwhile to develop the theme a little bit more and i want to share with you a very amazing madrid which assumes an amazing chronology that you would not gather you know we know of course adam harishon was created on friday and just a few hours after his creation before shabbos he had already eaten he and khabar had eaten from the fruit of the tree of knowledge and they were expelled from ghanaian again one has to keep in mind that although the torah does describe shabbos before the sin of other marishan according to our sages other marijuana experienced the first shabbos outside of the garden of eden he was already expelled from the garden of eden late friday afternoon but you know friday is always a busy time and that particular friday was an extraordinarily busy time according to the madrish this is just a it'll blow your mind in terms of what happened on that friday not only were adam and eve expelled but they had children cayenne and hevel were born on that friday so obviously there was no nine-month pregnancy they were born right after right the gemara even has a lotion adam and java lay down as two people and they got up as four people meeting cain and heaven and not only were cain and have all born on that friday but they were fully mature on that friday and not only were they fully mature but cayenne killed havel shabbos even began so imagine this adam and java are created they are expelled from the garden of eden they give birth to cayenne the hevel kai and the heb will grow up i don't know how much time cayenne had to be a farmer and heaven had to be a shepherd but somehow on that friday they already were doing their thing cayenne kills seven so then the medrash goes on and says that other marishan bumped into cayenne knowing that cairn had killed his brother other marishan's own son another mauricion asks cayenne what's going on between you and god i know you did something pretty bad and god wanted to punish you what happened and kayan's language was a sisi chuva i did shiva venispasharti and i made a deal i made a plea bargain with god i got a reduced sentence and adam marison then said i didn't know there's such a thing called shiva because i also have a sin that i committed eating from the eights that does i didn't know that there's such an aspect of forgiveness and the sun is about to go down and adam said ms marsha liyo a song of shabbos and what's the first line of that song this is them sadiq base tov le hodos leshem it is good now the standard translation is it is good to give thanks to god but the medrash is interpreting lahoda not to mean give thanks but to confess your sins like vedoi it is good to confess your sins to god because god forgives those who are penitent so this is quite a remarkable measure first of all it's remarkable in terms of the chronological sequence of everything being squeezed into that friday second of all it's very interesting that it's cayenne that taught adam harishan the kawak of shiva in other words if we ask ourselves who is the first person in human history to do shiva for sin it actually would not be adam it would be his son cain and adam learned from cayenne the third thing that's interesting is that adam experiences chuva with the coming of shabbos because at one end you might say what does chuva and shabbos have to do with each other he says ms marshall yamashavas a song of shabbos tov it is good to confess your sins to god what does that have to do with shabbos now a fourth aspect is let's focus on the very unusual language that cayenne employs cayenne employs a term asisi chuva i did shiva venus pascharti and i made a deal with god that's kind of an unexpected language that's kind of what you have in a criminal court when you know if you plead guilty you'll get a reduced sentence we call that a plea bargain and in fact by the way most criminal cases certainly in the united states and my guess is in israel as well never go to trial rather the guy pleads guilty because that way he gets a reduced sentence he would rather plead guilty and get a year instead of going to trial and maybe getting 20 years so even though he might be innocent but you know people don't want to take a chance but lagabe hashem one would have expected a language i did shiva and i was forgiven right i did chuba and i was reconciled it's an unusual language i did shiva and i made a deal with god i made a compromise the word peshara is compromise what is the meaning of all of that so the deceiver shalom the slenimer rebbe offers a beautiful explanation of what is going on cayenne kills his brother eva mclookus did cayenne intend to murder hevel or there was cayenne just beating hevel and hebel died again we don't really know because after all cayenne was not necessarily even familiar with how people die you know he hadn't ever seen it before but whether it was considered to be mazed intentional or shogek unintentional is not really important for our purposes but cayenne calls out to god and cayenne says avonie minnesota my sin is greater than i can bear and again pay attention to the metaphor he is describing sin as a weight as an albatross as something that's weighing you down you can't move forward you're stuck he's telling god this is more than i can bear i can't bear the distance i can't bear the separation i can't bear the estrangement he says i will be a nov and not the ours i will be a wanderer in the earth and everyone that finds me will kill me so then the siba shalom says he's not just saying my life is at risk people are going to kill me he's saying when i'm cut off from god i will go here and there looking for something to assuage my pain drinking drug sex workaholism because when you're cut off from god when you're cut off from meaning when you're in hashem is starving you look for something to take away the pain but nothing ever takes away the pain and you're looking and you're looking at connotes the idea of incessant wandering around for how you'll call mozilla and every one that finds me will kill me again the necessary says he's not referring to people killing him but he means every experience of diversion or distraction is going to kill me a little bit more right there's an expression in english death by a thousand cuts every day i'm going to die a little bit more so now we have to look at what cayenne is doing here cain is not simply asking for secret service protection cayenne is talking about the emptiness the utter devastation of a person that is cut off with god the fact that one is weighted down the fact that one is incessantly looking for distractions and indeed that is the modern that is the phenomenon that is the predicament of modern man that wants to kill the pain of meaningless meaninglessness and therefore he begs god give me something give me a chance give me an ability to redeem myself so what does the torah say god gave cayenne a sign so he will not be smitten by those who would destroy him this is the source of the english expression the mark of cain and there are different interpretations again the simple interpretation was that god literally put a mark on his forehead as if to say hands off don't hurt him rashi brings a very nice madrid that he gave cayenne a watchdog or guard dog a pit bull so if anybody tried to attack him he would be protected but both of those explanations are learning that the torah is talking about his concern for his physical welfare but says the nasiva shalla that there's a deeper possible meaning i'll pick a bella cayenne is saying what is my life if i'm cut off from you so god said to cayenne i'll give you an opportunity to reconnect to me and that is shabbos which is called the sign shabbos is called a sign between god and the jewish people and by extension to cayenne even though this is prima tantora in other words shabbos was given to cayenne to cayenne as a way of hashem accepting his truva phenomenal god gave cayenne a sign so that cain would not be destroyed by life yeah it is a very difficult question because cayenne technically of course of course he's prior to noah but he's not a jew so cayenne would fall under the category of a ben noah and eben noah is not supposed to keep shabbos completely but i think there are two possible answers to this answer number one is really the approach of raviol schwartz may be well who takes the position that although a non-jew should not keep all of the laws of shabbos the 39 malachos he should violate something but a non-jews should also connect to the spiritual idea of shabbat shabbas is not a foreign idea to the non-jew in fact he even suggests that non-jews make special meals and they light candles and they recite prayers that are equivalent to kids so that might be one implication the other implication might be that the prohibition and this is a machokas of non-jews and shabbos kicks in only after the jewish people are given shabbos meaning to say prior to the existence of the jewish people a non-jew could partake in shabbos like anyone else you don't have that discrimination yet so that might be two two approaches but rav schwarz's approach which is uh very very relevant to contemporary noahites non-jews is a very very interesting one because the traditional yeshivasu way of understanding non-jews and shabbos is that non-jews should not be connected to shabbos at all shabbos is not for them shabbos is only for the jews his kiddish and i think it is a fidish is that shabbos does belong to the non-jew as well but the details have to be distinct distinct from how a jewish person keeps shabbat and that's why he has a whole oh yeah that's why he has a whole seder of how non-jews keep shabbos okay but this is very phenomenal so now that ishalam says if we understand that shabbos was given to cayenne as hashem accepting his truva and giving him a chance to reconnect we can now understand what he means when he tells adam harishan i did shiva and i made a deal i made a compromise with god what is a compromise you get some of what you want and you do not get everything that you want so cayenne is telling god if i'm cut off from you my life is meaningless every experience is just a mindless frustrating digression or distraction to take away the pain that's in my heart and it's unbearable god's answer is for six days of the week maybe that's going to be your situation but i'll give you a day where you can become connected to me once again that's my that's the compromise shabbos was the compromise during the week sometimes like hashem a religious jew has numerous opportunities to connect to hashem during the week as well in fact tuesday night we have here connecting to hashem we dive in every day we say bragos but still overall sometimes a person might be disconnected but shabbos is that great chance and now we understand the connection between shabbos and repentance because shabbos was given to cayenne because of his repentance and that's why other marishan says miss marsha lee omashabas how wonderful is shabbos tov la hodos leshem it is good to confess your sins to god because with chuva god gives you a second chance and shabbos is that great chance it's a wonderful thing i often say you know i teach uh in the ishiba i teach in the ursa maya to shiva so guys who are in yeshiva some degree they experience shabbos like the whole week i mean basically their job the whole week is to sit and learn torah so they don't always recognize how different shabbos is from the restaurant i mean even the yeshiva shabbos is of course different but the difference may not be so pronounced but for those who are in the working world and those who are in environments that are not totally holy and they could get dragged down and they could get adversely affected shabbos is literally a lifeboat it's an oasis it is the sign that god gave to cayenne to say that as far as you are from the almighty shabbos you come back and i'll take you back and i'll welcome you back and that's a tremendous tremendous tremendous gift and although obviously on shabbos one is supposed to rest and eat well but if one uses shabbos only for sleep or only for eating and drinking it's not so much that it's a sin but it's a squandered opportunity because there's so much potential that shabbos can have to bring us closer to our code that was the gift that cain gave us the root of the word shabbat decides ceasing also to return well it's connected uh shabbat has the shin vase in it and the shin bays is shove to return and indeed in supreme kazidis they say that shabbos could be an abbreviation shabbat bo and shabbat you return but it's interesting so shabbos is a man of chuba but it's a different type of cuba so for example on shabbos you're not supposed to confess your sins you're not supposed to accept on your kipper you're not supposed to dwell on the negative it's not a shuba that's based on renouncing the negativities it's a chuba that's based on the love that i have for god and the love that god has for me it is a chuba that really accentuates the positives of the relationship rather than focusing on sin so on shabbos we don't focus on sin and repent because of our sins but we focus on relationship we focus on being connected with hashem and even the eating and the drinking the concept is we're hashem's guests on shabbos so to speak we're eating at his table eating his meal and and the like so that's why even the eating of shabbos has a certain elevated holiness so now i want to point out something about the shabbos liturgy that's a very very interesting point uh all of us know that the standard amida standard we call shimon esre although it doesn't have 18 blessings you have three standard blessings right the blessing of the patriarchs and the blessing of resurrection of the dead and the blessing of god's holiness those are the standard three and then you have the last three in which you ask hashem to accept our service we give gratitude to hashem and we ask hashem for the blessing of peace right so you have three the first three and the last three but then on shabbos and yamcha you have a middle bracha that talks about the holiness of the day and it ends on shabbos makadesha shabbas that god sanctifies shabbos and on yamcha if it says israel he sanctifies israel and the holy days on rosh hashanah mikhail israel the day of remembrance on yom kippur mikhail israel so whether it's shabbos yamcha regular yamcha of shala srigarlan pesachwa sukas or whether it's rosh hashanah yom kippur we have a middle broker and that middle barakah is given the name kadusha yom it expresses the holiness of the day now the one thing you need to know about kedushatayam is that normally that middle bracha is identical for mayrav for chakras and from inch it's different for musa but my rib chakras mintra the kedusha's hayon bracha is identical and that's true uh rosh that's true on yamcha golem that's true on rosh hashanah that's true on yom kippur the only day of the jewish calendar in which the kedusa saiyan bracha takes a different form is shabbos now the latter half the second half of the kidusa-sayam bracha is indeed the same for my riff chakras that's the paragraph that begins and locano villa cayo voceno haseno right our god and the god of our forefathers accepts our rest that is the same and that ends because but the beginning paragraph is distinct for mahrif for chakras for mincha and you know maybe we don't notice this all the time but this is an extremely unusual liturgical structure friday night it begins with ataki dashta that you sanctified us and it talks about god creating the world shabbos morning chakras yes moshe moshe rejoices and brings down the tablets and you are one god and we are one and who is like your nation israel a unique nation in the world so the question becomes what is the significance of a different petit a different opening for kedusa-sayom which differs between myriad chakras and minha in a way that is really unparalleled for any other sacred day in the jewish calendar even yom kippur yum kippur is a long governing with the vedoi but the ketucha taiyon bracha is identical from chakras uh indeed even ila again mustafa is always a little different so i want to offer to you the two interpretations interpretation number one is based on rav david as he's called was a spanish rishon who wrote extensively on the sinner on the liturgy and is often quoted in the shogunate the he's one of the great great commentators on the liturgy and he says the following idea this is very very interesting idea very beautiful idea he says shabbat is kind of a double marriage in some ways you know on one hand we talk about shabbos is the bride and we are the groom we are the hassan and shabbos is the bride this is based on a medrash that says that shabbos was complaining that every day of the week has a partner sunday has monday tuesday is wednesday thursday is friday shabbos is number seven it has no partner hashem says kinesis israel will be your partner and that's why shabbos is called the bride right the famous song come my beloved to greet the bride pine let us accept let us greet the faith shabbos is the kaala and we are the hassan and the original meaning of kabbalah shabbos that's that was started in the 1500s by the arizona and his students they would literally leave the show and go out into the fields you can see in spot where they went out and when and then in truth the old men of khasna was that the hassan would leave the to go to the kala and bring the kaala to the that's exactly right we go out to greet the shabbos today we it's attenuated somewhat we just turn towards the door but that's at least the beginning of going out but in a sense our sexual identity is a little confused because if vis-a-vis the shabbos we are the hassan and shabbos is the kaala there's another marriage taking place in which god is the son and we become the kaala there's a certain marriage that takes place between god and the jewish people this is the message of shiroshima many people have a beautiful custom that they read the song of songs friday afternoon right before shabbos and what is the song of songs it's a love story but it's a metaphor for the love that god has for the jewish people in which god is described as the male and the jewish people are described as the female now in marriage there are actually three stages of marriage stage number one is called eru sin now again that's important to not to be confused here in modern hebrew abrasion just means engagement but we're not using modern hebrew here in the language of the torah and in the language of hazau arisin is actually marriage that means that a man gave a woman a ring or some money and betrapped her married her and she was a nation she was a married woman if she committed adultery she could be killed but they didn't consummate the marriage for a whole year in those days she would remain in her father's home and only a year later would they consummate the marriage and the like so stage one is called erusen that's the giving of a ring it doesn't have to be a ring but it says giving of the ring and at that point she's married but there's not yet a union stage two is a greater degree of intimacy and that's called ni-sui now today we do it at the same time but there used to be a year apart nisuain is when the khatan brings the kala into his home and that is a much greater level of joy and stage three is when the marriage is actually consummated and that is the height of intimacy and union so you have arisen which is also called kidushin which is the initial marriage relationship then you have nissuen which is bringing the kala into his home and then you have consummation which is called khibor heber is union for you they become like one flesh so that would run wants to say in a very daring metaphor that as shabbos progresses we go through all of these different stages of marriage with god when we begin shabbos god is sanctifying us like giving a ring to the kaala that's why the friday night blessing says ataki dashta you have sanctified that's a lush incuducian we start off as an arusa shabbos morning we achieve the second level of god bringing us into his home whatever that means spiritually and we know that the icker simbra the primary sembra of marriage is not at the air sin but it's when the hassan brings the khal into the home and that's why the chakra stabbing begins yes moshe moshe rejoices that's a remus to the simbra of nissuan but as shabbas progresses and as we are about to leave shabbos sula we achieve the greatest intimacy of all it is as if there's consummation now i confess i don't fully understand what this means other than the general idea that there are increasing layers of intimacy and connection and since intimacy is described as hayula basar we become one the theme of minha is you are one and we are one we are one with each other so the abu dhabi sees that filot of shabbos as expressing increasing and ascending and deepening levels of intimacy and connection starting with kidushin and moving to simchas nisuwen kinisal the beetho and culminating with consummation togetherness unity that of course is why sudha shalitius has on some levels a bit of a nostalgic almost sad tone a lot of the nigunim the light of the song that we sing in sudocillicious are a bit sad and yearning because you've reached such a level of closeness with god but shabbos is almost over and then it's going to be hard to hold on to it and that's why abdullah begins with an interesting passage yeshua see it's not part of abdullah but it's customary that we recite it tale yeshua see god is the god of my salvation eftach i have trust in him followers i will not be afraid what's the reference i will not be afraid like why is that so appropriate because by the time shabbos is over we've achieved something very special very close but we're going to lose it and when you're about to lose something precious you're afraid that maybe you won't get it again and all of the goodness that you achieved in all of the levels that one experienced are going to be gone so god's message to the jewish shabbos is leaving is be strong have faith have faith in god have faith in yourself that you can hold on to this you can hold on till next shabbos comes and sunday monday tuesday is living off the radiance of this shabbos and by the time it's wednesday thursday friday it's living off the radiance of the new shabbos and therefore don't be afraid you can hold on cayenne also was condemned to six days where he would feel distant from god but it was the memory of shabbos and the gift of shabbos that was given to him that gave him the strength to hold on and even feel connected to god during that week so this is the abu dharam's take on the three philosophers that it's three ascending and deepening levels of intimacy and connection the second answer i want to share is from the tour and the tour says that the three filos of shabbos represents the three pivotal shabbats in jewish history or in one case in the jewish future there are three great shabboses that the world experienced or will experience the first shabbos is shabbos gracious that god made the world in six days and god rested on chavez that's the shabbos of creation the second great shabbos was the shabbos that god gave us the torah you know god gave us the torah on shavuot the ten commandments but that happened to be on shabbos so shabbos braces shabbos matantora and the third great chavez hasn't happened yet and that is called the yom shekulow shabbas that's not just a day anymore but that's the day of the eternal shabbos and that refers to the coming of the mashiach and the redemption of the jewish rural people and indeed the whole world and may it come here so the tour says that's why friday night we talk about bajulu that god made the world in six days and arrested on shabbos that's why shabbos morning we talk about moshe coming down from harsinai with the two tablets of stone matan torah and that's why shabbis minha we talk about god is one because what is mashiach described as by omaha on that day god will be recognized as one usher and his name will be one you are one your name is one says the torah that's mama so he looks at the thematic progression a little differently that we're moving from creation to revelation to redemption right creation shabbos voracious revelation the shabbos of matan torah and redemption the yom shakula shabbas of mashiach it's interesting those of you that are conversant with the jew modern jewish philosophy may recall the work of franz rosenschweick and his most famous book written in german but translated in english is called star of redemption in which he claims that the three fundamental principles of judaism is that god created the world that god revealed his will at mount sinai and that there will eventually be a redemption the truth is he didn't invent that that goes back to our yosef alberta jose valbo disagreed with the rambam who says there are thirteen principles of faith albus said there's only three principles of faith that god created the world that god revealed his will at mount sinai montantora and that there's an ultimate reward and punishment which is essentially the role of redemption and rosenstein wrote his whole book based on it now whether he saw the tour or knew of the tour that i don't know but the tour says that's exactly the progression of the prayers of tafilat shabbas so i just want to add something superimposed on top of the tour and that is when the tour says friday night is about creation and shabbos morning is about revelation and shabbis minha is about redemption this is not just referring to historical events or even future events but it's referring to a metamorphosis and a progression that we ourselves can experience every single shabbos meaning every single shabbos we go through a creation stage or we might again i don't want to say we do because it depends on whether we're connected to this but if you're thinking about it you can go to a creation stage a revelation stage and a redemption stage in other words these are internal processes that each and every one of us can access let me explain what i mean the initial stage of creation is the idea that on shabbos a person can feel as if they were recreated like all the burdens of the weak can vanish you're like a newborn baby you're like a child that's why it's a very common phenomenon that people are often extraordinarily tired friday night because during the week there's kind of an adrenaline that keeps you moving and moving and moving and moving in shabbos the adrenaline drains away and you feel like a newborn baby free of all those responsibilities what a magnificent feeling it is to know that the world does not own you that you're free from whatever those pressures are unless it is literally a matter of life and death many of you know the novelist who just died very recently uh herman walk aloha shalom who was a very very popular novelist in fact he died it was over 100 years old i think his last novel his last novel i think he wrote when he was maybe 100 or 99 real really up there and herman welk was an observant jew he was a religious jew and many many years ago he actually wrote a book about judaism called this is my god very very good book and i think just a few years ago he updated it in some way and i remember and this is my god he tells the following story that's very very instructive he actually came from a religious home he was raised orthodox but of course he was raised when there were no yeshivas so he never had an advanced jewish education but he was raised to be a shamer shabbos and in the course of his professional advancement he kind of left it a little bit but then he came back and he writes that one of his novels was being made into a broadway show i think it was the king mutiny and they were working 18-hour days and finally the show was it was going to open up on broadway saturday night at 8 o'clock so around 2 30 in the afternoon he told his collaborator i'll see you i gotta go now now people are working around the clock so the collaborator figured he was going to the bathroom or going to get a cup of coffee so when walk said at 2 30 i'll see you later he figured he was taking a 15-minute break so he told him okay but be back within a half an hour so herman woke said you don't understand i'm not going for 15 minutes i'm not going for half an hour i am going for 28 hours i will be back one half an hour before opening tomorrow night all right it's opening 8 30 i'll be able to be here at eight o'clock so herman welk said that his collaborator looked at him open-mouthed he couldn't even process the information your play is going to be on broadway in 30 hours and you're simply saying i'm going to leave for 28 or 21 without 28 hours that's unbelievable and herman walk said that he realized then for the first time what shabbos really means that shabbos actually says you can just quote nancy reagan on drugs but but there's a good phrase just say no the world doesn't own you if it's not a matter of life and death if somebody is not going to die you just don't have to do it that's an amazing thing we create in our lives so many commitments so many obligations and shabbos says at some point in your life you can say that's it that that's actually the meaning six days shall you work in the seventh day you shall rest so cause i'll interpret six days shall you work meaning when shabbos enters it should be in your mind as if all of your work is finished now very few people enter shabbos with all of their work finished but psychologically i'm not connected to them so that's stage one that is the shabbos of creation you are recreated into a new being without any of the obligations that we're distracting you and dragging you down and that's a wonderful gift it is a wonderful gift but it's not enough because if all that shabbos is giving you is freedom if all that shabbos has given you is liberation if all that shabbos is giving you is the ability to throw away your responsibilities the question is what do you do with that freedom how do you direct yourself just like with pesach pesach is the holiday of freedom is the holiday of commitment and we link pesach on shibuya we link pesach by the counting of the omer because what is the lesson freedom without responsibility is simply the freedom of the wild animal human dignity and certainly jewish dignity requires that we use our freedom for something higher than simply not having responsibility and hence therefore the same way that a pesach has to be linked to a chevus by the counting of the elmer we have to move from the shabbos of creation which is the one that frees me from my burdens to the shabbos of matan torah to take that freedom and use it to serve god to learn his torah to do his mitzvos to live a life of holiness and dedication beyond yourself so you see the progression i'm liberated from all of those things that pull me down but i then have to use my freedom in a positive constructive holy and noble way that's the relationship of shabbos gracious and shabbas matan torah in fact this dichotomy might explain another liturgical subtlety that perhaps you've noticed and that is friday night shabbos is referred to in the feminine we say the israel may the jewish people rest in her shabbos is called a her but shabbos morning where you're saying the same raqqa this is received you know except our arrest you say we should rest in him shabbos is masculine and people ask the question how come friday night shabbos is referred to by the feminine ba her and shabbos day uh it is referred to by the masculine bow him but based on this understanding we can we can kind of see a partial explanation that is friday night we're looking at shabbos as the mother that has given birth to us we've been recreated so shabbos is the mother that gave birth to us but shabbos day where we're talking about the discipline and the direction so again obviously in any individual family it may differ but in the traditional halachic structure it is the father that teaches the sun torah and therefore if shabbos morning is about torah and submission to torah then shabbos becomes the father that is teaching right so friday night shabbos is the mother that gives birth to us shabbos morning shabbos is the father that instruction teaches us yeah just to bring it down a little bit to reality everything you're saying makes so much sense but if they say friday night it's like the dream is the coolest mind that's all about this creation yes that's right that's the main that's the main thing yeah the largest part of the service is kriya satora that's the major major part of the dubbing yeah that's right and this now we understand why kriya satore is connected to the shabbos morning service rather than the friday night service now there is however one missing piece in the equation and that is you know we talk about the idea that we're in gullis gullis exile and godless is understood in many many different ways uh there is a godless for the years that we didn't have our land even now there's a godless because we don't have a base of mikdash we don't have a mashiach but all of this is a goddess that's external to us but the morale writes that the deepest type of golos is a godless that exists within our own souls in which we are estranged from god but even more fundamentally there's kind of an estrangement within ourselves you know there's a quotation that is attributed to two different very different sources some say it's from a visual salanther and some say it's from nahum of breslau so if you have hasidim and misnogden claiming the same idea then it must be a pretty valid idea because everybody wants to take credit for it and the idea is there is no distance in the world as great as the distance between the head and the heart there are many many truths that we know intellectually but we're not able to get our emotional personalities in sync with those ideas we know for example that we should be more loving we should be more kind we shouldn't lose our tempers we shouldn't be selfish we shouldn't be egotistical most of us know those ideas in our head and we know that they're good and we know that they're right but somehow we're not able to get our emotions in sync and that is a form of gullus estrangement separation dichotomy in which the emotions are functioning on one level and the cognitive cognition is focusing on a different level so when we talk about mashiach we talk about goula goula is all about unity but the unity occurs on so many different levels there is the unity between god and the jewish people there is the unity that exists between jews to overcome the sinatra the irrational groundless hatred and then there is a unity within the fragmented aspects of ourselves that have to come together and therefore when the torah says that sudah shall i not well that but really is about the shabbos of redemption in terms of what that means in terms of us means that we can achieve a holistic integration of emotion and minds you god are one shimbak [Music] we can achieve oneness as well but even more importantly oneness within ourselves and therefore the gift of minha sudashit the waning away of shabbos is that we try to get our feelings and our emotions in synchronization with our cognition so that we live lives of integrity authenticity truth that what we what we do and what we say is a reflection of the totality of our personality and not only one fragment of it and that takes time you need a whole shabbos so to speak to progress to that level so the point i'm making is that the trilogy the three steps that the tour articulates which is the step of creation revelation redemption are eternal processes my first exposure to shabbos is one of relief i am free the second is one of commitments and the third is one of integration bringing it all bringing it all together and we now understand that internal redemption is really a precondition for external redemption if enough of us achieve that state of holistic integration then hashem brings his presence into the world and that's why khazal very much say that the observing of shabbos is a key to redemption now there are two versions of it the the famous passage in the babylonian talmud says that if the jewish people would keep two shabboses they would be redeemed there is of course the famous mordechai ben david song just one shabbos and we'll all be free and people ask him how can you say just one shabbos and we'll all be free if the babylonian talmud says you've got to have two shabboses so he points out pointed out that although the babylonian intolerance says the jewish people have to keep two shabboses the jerusalem palmer says they only have to keep one shabbos and since he wrote the song in eric israel he followed the talmud you show me but for our purposes it really doesn't make a difference if it's one shabbos if it's two shabboses some say it has to be two shabboses because you keep the first shabbos that changes your weak you then have a week based on that shabbos which then elevates the next shabbos okay whether it's one or two the one thing you see for sure is that shabbos is a precursor and a condition for redemption because it allows me to achieve my inner redemption and when i achieve my inner redemption if enough of us achieve that inner redemption then the basa mikdash comes down meena shamayim and it brings us all of those brahos that we need so again all i can say is ghazal tell us i have a precious gift in my treasure house the shabbos shema and it is shabbos may we be to see the treasure of shabbos to grow from it to learn from it to cherish it to love it and ali they talk we should be zoha to a shiak the building of the basa mikhtash the ending of the plagues and the mageifos and the distractions that consume so much of our lives so we can dedicate ourselves to what really matters and that is the love of hashem and the service of hashem so have a shuttle [Music] is [Music] my