Opinion & Comment
Signs of Distinction: Creating the Shabbos Atmosphere

After a full day's journey, you finally arrive at the royal palace. Entering the gates, you gaze in amazement at the breathtaking magnificence of these regal surroundings. The closer you get to the king's chamber the more awestruck you become by the stunning architecture, the lavish tapestries and the ornate furniture. Finally you enter the king's chamber. Upon the royal throne sits the monarch bearing a diamond- studded scepter, crowned in splendor and glory.

Palaces, thrones, crowns and scepters all distinguish and set apart the king from the rest of his nation. On Shabbos we find ourselves in the presence of the Shabbos Queen. How should we behave to show the proper honor to Hashem's Royalty?

" . . . And you shall honor it [Shabbos], by not following your own ways, not pursuing business, and not speaking about vain matters" (Yeshaya 58:13). Just as a person going to speak to the king must make sure that his clothing, speech, and every action are aimed at honoring the monarch, so too we are directed to distinguish Shabbos from the rest of the week through changes in our apparel, speech and even the way we walk.

The prophet even instructs us to completely alter our mind- set, with the onset of Shabbos. We must rest assured that our physical work is done -- the highest level of pleasure that a person can hope to achieve in this world (Smak, Positive Mitzva 281). Herein lies our opportunity to show our heightened awareness of being in the presence of the Shabbos Queen.

Majestic Garments

" . . . And you shall honor it . . . " When in the presence of royalty, one is obligated to reflect the splendor of his surroundings through his own attire. This garb is more than a silent reflection of the glorious figure before whom he stands. Through elegant clothing, one connects to the grandeur of the king. From the words of the prophet, our Sages derive that Shabbos attire should be finer than weekday apparel (Shabbos 113a).

What should a person do if he cannot obtain special Shabbos clothes, or alternatively, if he always wears fancy clothes?

In addition to insuring that his clothing be clean, pressed and in good repair, he should demonstrate that Shabbos is different from other days by wearing his garments in a more relaxed manner. In the times of the gemora affluent individuals, who did not need to engage in arduous manual labor and were not afraid of soiling their garments, would drape down their clothes. By dressing in such a fashion, even someone who cannot afford special Shabbos clothes shows that he has internalized the spirit of total tranquility that characterizes Shabbos.

Slow Down

" . . . not following your own ways..." How does one change his ways? Even the manner in which one walks should reflect the tranquility of Shabbos. During the week, a person should not take strides that are more than an amoh (forty- eight centimeters according to Rav Chaim No'eh), for doing so takes away one five- hundredth of his eyesight (ibid. 113b). This loss of vision is restored when one gazes at the Shabbos candles before making kiddush on Friday night (Shulchan Oruch 273:10).

On Shabbos one should not run, for walking slowly portrays the complete serenity of the day (Mishna Berurah 301:1). However there are certain exceptional cases where one is allowed to take larger strides, even on Shabbos.

"You should pursue Hashem like a roaring lion . . . " (Hoshei'a 11:10). Exerting one's entire being for the sake of fulfilling Hashem's commandments is an even greater expression of Divine glory than physically resting on Shabbos. Therefore our Sages permitted running for the sake of a mitzva.

Similarly, one is allowed to do a momentary act of tremendous physical strain in order to avoid exerting oneself in a lesser fashion for a longer period of time. Therefore, if one has a choice of leaping over a stream of water or taking a lengthy circuitous route, he may opt to jump and avoid the effort of additional traveling. In order to perform a mitzva or, under certain circumstances, even for the sake of one's livelihood, it is permitted to wade through the water if this will prove less strenuous (Shulchan Oruch 301:4-6).

Hopping, skipping, jumping and running are sources of tremendous delight for children of all ages. In this case the mitzvah of oneg Shabbos overrides portraying complete serenity. Anyone who enjoys the above activities is not only permitted to engage in them, but doing them is considered to be a mitzva (Mogen Avrohom 301:3 unlike Bach).

After a large serving of cholent and a double portion of dessert, a short stroll is just the thing to help get the food down. Since a person's intention is merely to aid digestion and not to exercise, this stroll is permitted. In the same vein, one may take a walk before the meal in order to build up an appetite for the upcoming Shabbos seuda.

Business Matters

" . . . not pursuing business . . . " Imagine looking out the window Shabbos morning and seeing your Jewish neighbor walking around his property, checking for areas that require repair. Such acts which merely hint of work are not considered melochoh per se, but since they do not convey the spirit of complete menuchas Shabbos, they are prohibited. Although thinking about such activities is technically permitted, in order to experience oneg Shabbos to its fullest, a person should try to imagine that "all of his work is done" and avoid even the slightest thought of melochoh.

A tzaddik was strolling one Shabbos when he noticed a breach in the fence surrounding his field. He temporarily forgot that it was Shabbos and decided to fix it. As soon as he remembered what day it was, he regretted having made such plans on Shabbos. In order to atone for his thought, he took it upon himself never to fix the fence, regardless of the fact that animals would have easy access to his crops. As a reward for his stringency, Hashem performed a miracle for him, and a tzelaf (caper) tree grew there, providing himself and his family with a generous livelihood (Shabbos 150b).

While some poskim permit reading newspapers on Shabbos, one must be careful to ignore advertisements offering jobs, products or any other type of service that is forbidden on this holy day (ibid. 29:46). Because of the almost complete impossibility of reading a paper without glancing at the advertisements, it is highly praiseworthy to avoid (the non-Torah sections of) newspapers altogether on Shabbos. (Even during the week, one should stay away from periodicals that espouse world views contradictory to Torah ideals (Mishna Berurah 307: 63, Ketzos HaShulchan 107:43).

While personal business is forbidden, "spiritual dealings" (cheftzei Shomayim) are permitted, and even considered a mitzva. Therefore, matters such as making shidduchim and finding a rebbe for one's children may be discussed on Shabbos. So, too, one may sell aliyos or pledge money in order to raise funds for a shul or any other tzedokoh cause. Since all of these actions are in line with the nature of the day, our Sages understood that they would not diminish a person's menuchas Shabbos (Shulchan Oruch 306:1-8).

Small Talk

" . . . not speaking about vain matters." One's speech on Shabbos should reflect the distinctive nature of this exalted day. Saying "Good Shabbos" in place of the usual "Good Morning," and avoiding distressful topics, show that even the casual aspects of one's conversation have been influenced by the sanctity of the day (Mishna Berurah, 307:3-5).

Although normally one may not specifically refer to melochos and acts that are forbidden on Shabbos, under certain very specific conditions, a non-Jew may be directed or induced to do a melochoh. However since these halachos are extremely complex, a halachic authority should always be consulted.

When the grandmother of the holy Tanna Rabi Shimon bar Yochai would say extra words on Shabbos, Rabi Shimon would gently remind her that, "Today is Shabbos." (Vayikra Rabba 34:16 as cited in Tosafos Shabbos 113b). Based on this story, the poskim warn that although those who enjoy small talk have a mitzva to engage in it on Shabbos, a person should focus his conversation on loftier matters (Mishna Berurah 307:4, See also Radak on above verse).

Poskim of five hundred years ago wrote that after shul, groups would gather together (outside of the beis haknesses) to chat about affairs of state. Although this is a semi-mitzva for those who enjoy such discussions, one should not join these groups out of social pressure if he does not get pleasure from doing so (Terumas Hadeshen 1:61). However, if a person gets satisfaction from the fact that he is making the speaker happy, he may listen even if he ordinarily does not enjoy such conversations (Shaar Hatzion 307:6).

A Distinctive Atmosphere

After enumerating all of the above conditions, the prophet Yeshayohu continues, "Then you shall delight yourself in Hashem, and I will carry you on the high places of the earth, and feed you from the limitless inheritance of your forefather Yaakov, for Hashem has spoken (58:14)."

In order to make Shabbos into a truly uplifting experience, it is not enough for a person to be familiar with the forbidden melochos; he must create an atmosphere of total tranquility. The way one eats, dresses, walks, talks, and his general conduct all set the tone of Shabbos, so that a person may truly "delight in Hashem."

In the merit of studying, practicing and internalizing these special aspects of Shabbos observance, may we experience the limitless inheritance of Yaakov Ovinu: this holy day which is the queen and bride of the Jewish people and a taste of the world to come. May we understand the hidden treasure that Hashem has bestowed upon us and feel the true menucha that Shabbos brings to all who truly cherish it.

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