Rabbi Doniel Staum, LMSW
Rabbi, Kehillat New Hempstead
Rebbe/Guidance Counselor – ASHAR
Principal – Ohr Naftoli- New Windsor
STAM
TORAH
TORAH
PARSHAS
BESHALACH/SHABBOS SHIRAH
BESHALACH/SHABBOS SHIRAH
TU
B’SHVAT 5776
B’SHVAT 5776
“A SONG OF VALUES”
During the 1990s a Jewish advertising
executive inNew York
had an epiphany[1].
If he could get funding to advertise the time for lighting Shabbos candles each
Friday in the New York Times – considered the world’s most prestigious newspaper
– it would raise a great deal of Jewish awareness and pride.
executive in
had an epiphany[1].
If he could get funding to advertise the time for lighting Shabbos candles each
Friday in the New York Times – considered the world’s most prestigious newspaper
– it would raise a great deal of Jewish awareness and pride.
He contacted a Jewish philanthropist and
sold him on the idea. It cost almost two thousand dollars a week, but he
did it. And for the next five years, each Friday, Jews around the world would
see ‘Jewish Women: Shabbat candle lighting time this Friday is -.
Eventually the philanthropist had to cut back on a number of his projects, and in
June 1999, the little Shabbat notice and stopped appearing in the Friday
Times. From that week on it never appeared again, except once.
sold him on the idea. It cost almost two thousand dollars a week, but he
did it. And for the next five years, each Friday, Jews around the world would
see ‘Jewish Women: Shabbat candle lighting time this Friday is -.
Eventually the philanthropist had to cut back on a number of his projects, and in
June 1999, the little Shabbat notice and stopped appearing in the Friday
Times. From that week on it never appeared again, except once.
On January 1, 2000, the NY Times ran a
Millennium edition. It was a special issue that featured three front pages. One had the news fromJanuary 1, 1900 . The second was the
actual news of the day,January
1, 2000 . And then they had a third front page projecting future
events ofJanuary 1, 2100 .
This fictional page included things like a welcome to the fifty-first
state:Cuba
as well as a discussion whether robots should be allowed to vote.
Millennium edition. It was a special issue that featured three front pages. One had the news from
actual news of the day,
1, 2000
events of
This fictional page included things like a welcome to the fifty-first
state:
as well as a discussion whether robots should be allowed to vote.
In addition to the
fascinating articles, on the bottom of the Year 2100 front page, was the
candle lighting time inNew York
for January 1, 2100. Nobody paid for it. It was added by the Times.
fascinating articles, on the bottom of the Year 2100 front page, was the
candle lighting time in
for January 1, 2100. Nobody paid for it. It was added by the Times.
The production manager of the New York
Times – an Irish Catholic – was asked about it. He replied, “We don’t know
what will happen in the year 2100, as it is impossible to predict the
future. But of one thing we can be certain. In the year 2100 Jewish women will
still be lighting Shabbos candles!”
Times – an Irish Catholic – was asked about it. He replied, “We don’t know
what will happen in the year 2100, as it is impossible to predict the
future. But of one thing we can be certain. In the year 2100 Jewish women will
still be lighting Shabbos candles!”
The Shabbos when parshas Beshalach is read
has the unusual distinction of being titled with a special name based on the
Torah reading, “Shabbos Shirah – the Shabbos of song”. Aside from the fact that
no other Shabbos receives a unique title based on the Torah reading[2],
every Shabbos is a day of song as we sing in the liturgy of Friday night, “בשבת
יושבת בזמר ושבחה, שבת מנוחה – We spend the Shabbos in song and praise –
Shabbos of contentment.” Why is this Shabbos granted a special name and what is
the significance of the name?
has the unusual distinction of being titled with a special name based on the
Torah reading, “Shabbos Shirah – the Shabbos of song”. Aside from the fact that
no other Shabbos receives a unique title based on the Torah reading[2],
every Shabbos is a day of song as we sing in the liturgy of Friday night, “בשבת
יושבת בזמר ושבחה, שבת מנוחה – We spend the Shabbos in song and praise –
Shabbos of contentment.” Why is this Shabbos granted a special name and what is
the significance of the name?
As G-d created the world, throughout the initial
six days of creation the world seemed to be an end unto itself. It was a
magnificent creation, with endless depth and brilliance in every facet and
nuance, and it seemed complete and perfect. However, on the seventh day when
G-d desisted from creating further, and ‘rested’ as it were, G-d demonstrated
that the entire world was only a means to a greater end. As soon as Shabbos
began there was a drastic shift of perspective and it became abundantly clear
that what had seemed to be the focal point was only secondary and tangential. With
the arrival of the Shabbos, it became clear that the entire cosmos and
everything contained in it was only created as a means for one to achieve
eternal rest through the fulfillment of Torah and mitzvos, symbolized by the
holy Shabbos.
six days of creation the world seemed to be an end unto itself. It was a
magnificent creation, with endless depth and brilliance in every facet and
nuance, and it seemed complete and perfect. However, on the seventh day when
G-d desisted from creating further, and ‘rested’ as it were, G-d demonstrated
that the entire world was only a means to a greater end. As soon as Shabbos
began there was a drastic shift of perspective and it became abundantly clear
that what had seemed to be the focal point was only secondary and tangential. With
the arrival of the Shabbos, it became clear that the entire cosmos and
everything contained in it was only created as a means for one to achieve
eternal rest through the fulfillment of Torah and mitzvos, symbolized by the
holy Shabbos.
The greatness of Shabbos can only be
appreciated by one who contains intellect and has the ability to prioritize. It
is a realization that can only be understood by one with wisdom and an
appreciation of values.[3]
appreciated by one who contains intellect and has the ability to prioritize. It
is a realization that can only be understood by one with wisdom and an
appreciation of values.[3]
During the time of the exodus of Klal
Yisroel fromEgypt
there was a ‘furtherance’ and second level of the “shift of perspective” that
had occurred at the time of the genesis. Though G-d ‘rested’ on the seventh
day, symbolizing the radical shift of perspective, the entire world was not
privy to understanding that transformation. It was only those who were destined
to be the Chosen People who would be able to comprehend the depth of the
symbolism of Shabbos.
Yisroel from
there was a ‘furtherance’ and second level of the “shift of perspective” that
had occurred at the time of the genesis. Though G-d ‘rested’ on the seventh
day, symbolizing the radical shift of perspective, the entire world was not
privy to understanding that transformation. It was only those who were destined
to be the Chosen People who would be able to comprehend the depth of the
symbolism of Shabbos.
Throughout their bitter enslavement in the
Egyptian exile, it seemed that the mighty and dominant Egyptians were the
Chosen People, while the pitiful lowly Jews were nothing but a band of
contemptible slaves. However, with the miracles of the plagues and the exodus,
culminating with the Splitting of the Sea, the world realized that their
earlier conclusions were deeply flawed. It was Klal Yisroel who was destined to
become the Chosen Nation, while the Egyptians were only nebulous pawns in the saga
of the Jews’ ascent to greatness.
Egyptian exile, it seemed that the mighty and dominant Egyptians were the
Chosen People, while the pitiful lowly Jews were nothing but a band of
contemptible slaves. However, with the miracles of the plagues and the exodus,
culminating with the Splitting of the Sea, the world realized that their
earlier conclusions were deeply flawed. It was Klal Yisroel who was destined to
become the Chosen Nation, while the Egyptians were only nebulous pawns in the saga
of the Jews’ ascent to greatness.
When the exodus occurred, the
transformation that had occurred that first Shabbos of creation repeated
itself, as the lowly and tangential became the focal point! The shift of
perspective symbolized by the original Shabbos could only be realized and
appreciated by Klal Yisroel, who themselves had experienced the same shift of perspective
in the eyes of the nations of the world.
transformation that had occurred that first Shabbos of creation repeated
itself, as the lowly and tangential became the focal point! The shift of
perspective symbolized by the original Shabbos could only be realized and
appreciated by Klal Yisroel, who themselves had experienced the same shift of perspective
in the eyes of the nations of the world.
With this idea in mind, the vernacular of
the Kiddush recited on Friday Night takes on new meaning: “Blessed are You… and
with love and favor gave us His holy Shabbos as a heritage, a remembrance of
creation. For that day is the prologue to the holy convocations, a
memorial from the exodus fromEgypt
For us did You choose and us did you sanctify from all the nations.”
the Kiddush recited on Friday Night takes on new meaning: “Blessed are You… and
with love and favor gave us His holy Shabbos as a heritage, a remembrance of
creation. For that day is the prologue to the holy convocations, a
memorial from the exodus from
For us did You choose and us did you sanctify from all the nations.”
Prima
facie, the connection between Shabbos and the exodus seems perplexing. However,
as we have explained, our connection with Shabbos and the exodus are
inextricably bound, for it was at the moment of the exodus that it became
apparent that we were the Chosen Nation who were responsible to safeguard the Shabbos
and what it symbolizes. The fact that, “For
us did You choose and us did you sanctify from all the nations” demonstrated
that the “remembrance of creation” was OUR heritage – and ours alone!
facie, the connection between Shabbos and the exodus seems perplexing. However,
as we have explained, our connection with Shabbos and the exodus are
inextricably bound, for it was at the moment of the exodus that it became
apparent that we were the Chosen Nation who were responsible to safeguard the Shabbos
and what it symbolizes. The fact that, “For
us did You choose and us did you sanctify from all the nations” demonstrated
that the “remembrance of creation” was OUR heritage – and ours alone!
With this in mind, perhaps we can
understand why this Shabbos is titled “Shabbos shirah”. The concept of shirah[4] has little expression in this world. One can
only truly sing shirah when he is able to appreciate ‘the bigger picture’ and
how every detail that transpired makes sense. In this world, it is extremely
rare that we are granted such an opportunity. Therefore, the concept of shirah
is primarily reserved for the future when the purpose and direction of all
events will be universally realized.
understand why this Shabbos is titled “Shabbos shirah”. The concept of shirah[4] has little expression in this world. One can
only truly sing shirah when he is able to appreciate ‘the bigger picture’ and
how every detail that transpired makes sense. In this world, it is extremely
rare that we are granted such an opportunity. Therefore, the concept of shirah
is primarily reserved for the future when the purpose and direction of all
events will be universally realized.
However,
such a moment did occur when Klal Yisroel merited the incredible miracles at
the Splitting of the Sea. When the young nation saw their former captors dead
on the shores of the sea, they were able to realize how the entire process of
exile and redemption – all of the vicissitudes, suffering, and pain, together
with the triumph, vengeance, and miracles – were all part of a Master Plan that
ultimately was orchestrated for their benefit. At that moment of ultimate
clarity, “when a maid witnessed greater prophecy than Yecheskel ben Buzi[5]”,
the nation was able to unite and sing shirah in complete elation.
such a moment did occur when Klal Yisroel merited the incredible miracles at
the Splitting of the Sea. When the young nation saw their former captors dead
on the shores of the sea, they were able to realize how the entire process of
exile and redemption – all of the vicissitudes, suffering, and pain, together
with the triumph, vengeance, and miracles – were all part of a Master Plan that
ultimately was orchestrated for their benefit. At that moment of ultimate
clarity, “when a maid witnessed greater prophecy than Yecheskel ben Buzi[5]”,
the nation was able to unite and sing shirah in complete elation.
Every
Shabbos is a microcosm and foreshadowing of the future utopian world. When
Shabbos begins we cease to involve ourselves in the matters that consume our
lives throughout the six days of the week. In so doing we devote ourselves to a
higher purpose. On Shabbos we enjoy a twenty-five hour sublime experience when
we are intellectually and emotionally transported to a different world.
Shabbos is a microcosm and foreshadowing of the future utopian world. When
Shabbos begins we cease to involve ourselves in the matters that consume our
lives throughout the six days of the week. In so doing we devote ourselves to a
higher purpose. On Shabbos we enjoy a twenty-five hour sublime experience when
we are intellectually and emotionally transported to a different world.
Shabbos
grants us the opportunity to step back and see life from a metaphysical vantage
point which transcends the mundane of life. In that sense Shabbos is inherently
a day of Shirah, for Shabbos is a day when we see life from a perception of
perfection and completion. “A
psalm, a song for the Shabbos day: It is good to thank G-d and to sing praise
to Your Name, O Exalted One.”
grants us the opportunity to step back and see life from a metaphysical vantage
point which transcends the mundane of life. In that sense Shabbos is inherently
a day of Shirah, for Shabbos is a day when we see life from a perception of
perfection and completion. “A
psalm, a song for the Shabbos day: It is good to thank G-d and to sing praise
to Your Name, O Exalted One.”
Parshas Beshalach contains, not only the
Song of the Sea, but also the commandment and observance of the first Shabbos
observed by the new nation after the exodus.
Song of the Sea, but also the commandment and observance of the first Shabbos
observed by the new nation after the exodus.
That first Shabbos observed by Klal Yisroel
marked the continuation of the transformation that had occurred 2,448 years
prior when G-d ‘rested’ that first Shabbos. Shabbos is a day of song for it is
a window into a future world of perfection. And Klal Yisroel – the nation which
observes Shabbos – maintained, and maintains the vision of that utopia
throughout the millennia.
marked the continuation of the transformation that had occurred 2,448 years
prior when G-d ‘rested’ that first Shabbos. Shabbos is a day of song for it is
a window into a future world of perfection. And Klal Yisroel – the nation which
observes Shabbos – maintained, and maintains the vision of that utopia
throughout the millennia.
The holiday of Chamisha Asar (Tu) B’Shvat
celebrates the rebirth and revival of the earth after the lengthy desolate
winter. In Eretz Yisroel, the majority of the winter rains have already fallen,
and the sap now begins its ascent up the tree in anticipation of spring[6].
celebrates the rebirth and revival of the earth after the lengthy desolate
winter. In Eretz Yisroel, the majority of the winter rains have already fallen,
and the sap now begins its ascent up the tree in anticipation of spring[6].
The irony is that winter is still very much
a reality. The buds have not yet opened, the winter rains have not completely
ceased to fall, and the sounds of spring are still a few weeks away. Yet we
celebrate the advent of spring because we understand that beneath the surface
the ‘groundwork’ for spring is being laid.
a reality. The buds have not yet opened, the winter rains have not completely
ceased to fall, and the sounds of spring are still a few weeks away. Yet we
celebrate the advent of spring because we understand that beneath the surface
the ‘groundwork’ for spring is being laid.
It is not a coincidence that the holiday of
Tu B’Shvat always coincides with the week of Shabbos Shirah[7].
If every Shabbos is a day of celebration when we feel ‘a taste of the future’,
Shabbos Shirah celebrates the commencement of our involvement in that process.
Tu B’Shvat always coincides with the week of Shabbos Shirah[7].
If every Shabbos is a day of celebration when we feel ‘a taste of the future’,
Shabbos Shirah celebrates the commencement of our involvement in that process.
The holiday of Tu B’Shvat symbolizes this
idea as well. It is a day which celebrates future glory by enjoying a ‘taste’
of that beauty even before its time has arrived, because the foundations are
being laid.
idea as well. It is a day which celebrates future glory by enjoying a ‘taste’
of that beauty even before its time has arrived, because the foundations are
being laid.
When Shabbos Shirah literally coincides
with Tu B’Shvat it is a day of complete and perfect song, a day which
foreshadows a world which will achieve ultimate perfection and eternal rebirth.
It is a day which contains a window into a time when all will realize that
Torah and mitzvos, which may seem secondary and tangential in this world, are in
reality the priority and focal point. As for everything else that money (and Mastercard)
can buy, it is all transient and fleeting.
with Tu B’Shvat it is a day of complete and perfect song, a day which
foreshadows a world which will achieve ultimate perfection and eternal rebirth.
It is a day which contains a window into a time when all will realize that
Torah and mitzvos, which may seem secondary and tangential in this world, are in
reality the priority and focal point. As for everything else that money (and Mastercard)
can buy, it is all transient and fleeting.
“Then Moshe and the Children of Israel will
sing”
sing”
“A psalm, a song for the Shabbos day”
[1] A friend of
mine emailed me this beautiful story. I have been trying to verify its
authenticity, but so far have been unable to do so. Still in the hope that it
is true, and because its message is definitely true, I am including it.
mine emailed me this beautiful story. I have been trying to verify its
authenticity, but so far have been unable to do so. Still in the hope that it
is true, and because its message is definitely true, I am including it.
[2] With the
exception of “Shabbos Bereishis” all other Shabbosos that have a unique name,
derive their titles from the haftorah (reading from the Prophets) or an added
Torah reading.
exception of “Shabbos Bereishis” all other Shabbosos that have a unique name,
derive their titles from the haftorah (reading from the Prophets) or an added
Torah reading.
[3] See Pachad
Yitzchak, Shabbos 1- quoted in Stam Torah, parshas Ki Sisa 5768
Yitzchak, Shabbos 1- quoted in Stam Torah, parshas Ki Sisa 5768
[4] an extreme
level of ‘song’ expressed with soulful, uninhibited and unbridled joy, and a
feeling of connection with G-d
level of ‘song’ expressed with soulful, uninhibited and unbridled joy, and a
feeling of connection with G-d
[5] Wording of
the Medrash; Yechezkel, one of the great prophets, and merited a vision of the
Chariot of G-d, as it were.
the Medrash; Yechezkel, one of the great prophets, and merited a vision of the
Chariot of G-d, as it were.
[6] R’ Tzadok
explains that even those Jews living in the Diaspora celebrate Tu B’Shvat,
because the blessings of the entire world commence and are rooted in the
blessings of Eretz Yisroel.
explains that even those Jews living in the Diaspora celebrate Tu B’Shvat,
because the blessings of the entire world commence and are rooted in the
blessings of Eretz Yisroel.
[7] Tu B’Shvat
always falls out the week before or after Shabbos Shirah.
always falls out the week before or after Shabbos Shirah.