Parshat Beshalach 5777
Rabbi Jablinowitz
We read in this week's parsha the parsha of the "mahn". In this parsha we are taught about the mitzvah of Shabbos, and that the "mahn" didn't fall on Shabbos. The pasuk says (Chapter 16, Pasuk 5), V'Hayah Bayom Hashishi V'Hachinu es Asher Yavi'u, And on the sixth day, Erev Shabbos, they shall prepare that which they will bring. As the pasuk continues and explains, a double portion of "mahn" fell on Shabbos as a preparation for Shabbos since they were not meant to go out and collect "mahn" on Shabbos.
The Medrash Rabbah on Bereishis (42, 3) teaches that whenever we have the words Vayehi Bimei, as in (Bereishis, Chapter 14, Pasuk 1), Vayehi Bimei Amrafel, it indicates a time of difficulty. The same idea is presented in the Gemara Megillah 10B on the words Vayehi Bimei Achashveirosh. But, contrasts the Medrash, when it says the word V'Hayah it indicates a time of joy.
The Sfas Emes teaches that this is the p'shat in our pasuk as well. When our pasuk says V'Hayah Bayom Hashishi V'Hachinu es Asher Yavi'u, the word V'Hayah indicates a time of joy. According to our pasuk, when one fills himself with joy in preparation for Shabbos, then he is properly prepared for Shabbos. The real preparation for Shabbos is to be filled with joy and anticipation.
This idea in the Sfas Emes parallels a similar idea he expresses elsewhere. The Tur in Siman 581 brings a Medrash which teaches that after we have done Teshuva on Yom Kippur we spend the next few days preparing for Succos so that when Succos arrives we have no sins. It is only on Succos that the count of aveiros starts anew. The Taz on Shulchan Aruch asks, how could it be that the preparation for Succa and lulav is greater than the actual performance of the mitzvah itself? While I'm preparing for the mitzvah of Succa and lulav I am aveirah-free, but come the days of the performance of the mitzvos and we're back to doing aveiros?
The Sfas Emes answers that this is not difficult. The preparation for the mitzvah is greater since it makes the mitzvah possible. Without removing one's self from all the distractions of the world one would not be in a position to fulfill the mitzvos in the first place. Further, the actual performance of the mitzvah takes just a moment; while putting one's self in the proper frame of mind to fulfill the mitzvah requires great effort and is accomplished over time. And to get all the details of a mitzvah totally correct is quite difficult; who knows if we're adequately fulfilling our obligation. But the desire and interest to do a mitzvah can't be mistaken. The sincerity and desire for a mitzvah is pure and real.
He makes his point further by quoting the Gemara in Yoma 29A Hirhurei Aveirah Kashin M'Aveirah. Thinking about a sin is worse than the sin itself. The preoccupation with the sin and the pollution of one's mind with the sin is worse than the actual physical act itself. If this is true with an aveirah, it is all the more true with a mitzvah where the reward is greater than the punishment for a sin. The preoccupation with performing a mitzvah is greater than the mitzvah act itself. It has a greater impact on the person and has a longer lasting effect than the actual physical act.
This is what the Sfas Emes is teaching us about Shabbos as well. The real preparation for Shabbos is having the proper mind set for the mitzvah of Shabbos. When one approaches Shabbos with joy and anticipation, it is a more fundamental preparation than any physical act of preparing and enables one to properly fulfill all the obligations of Shabbos.
Good Shabbos
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