Opinion & Comment
Time for Pleasure: The Mitzvah of Oneg Shabbos

Joyous Reunion

There was once a couple that shared such deep emotional ties, that others would use them as an example when wanting to describe an extremely intimate relationship. One day, much to their dismay, the ruling authorities assigned the husband to work in a distant land, forcing him to be separated from his beloved. Their only consolation was that once a week they would have the opportunity to be reunited.

The days before their first visit seemed like years, and when it finally arrived, both were overjoyed. In order to communicate her tremendous jubilation, the wife made every effort to insure that her husband would not lack anything on this special day, and prepared a table filled with the finest delicacies and treats she was able to obtain.

As the time for separation drew near, their hearts were distraught, and their only consolation was that in another seven days they would be together once again.

This story can help us to properly appreciate the mitzvah of oneg Shabbos. Before a neshomoh comes into this world, it clings to Hashem under His royal Throne of Glory. When the time comes for it to enter a human body, it experiences feelings of extreme sorrow at the prospect of leaving the state of bliss. However, the neshomoh finds some solace in the fact that every Shabbos it will return to a level of closeness analogous to that which it enjoyed before descending to this world.

"Shabbos was given primarily for the purpose of learning Torah," (Pesikta Rabba 23:9). Although spiritual endeavors play a central role in celebrating Shabbos, physical pleasures also have a major if not equally important place. Engaging in all sorts of oneg expresses the rapture of Shabbos by including the body in the delight of this special day.

Chilul Shabbos

Cries of "Chilul Shabbos!" in pained response to visible desecration of Shabbos, conjure up pictures of an ill- fated tourist who took a wrong turn into Mea Shearim on Shabbos afternoon.

Rav Zeira saw different implications in these words. Although talmud Torah is a essential part of Shabbos, if he saw talmidim discussing Torah in the beis medrash instead of participating in the Shabbos meal, he would tell them to stop being mechallel Shabbos. When he saw their bewildered expressions, he explained that ignoring the seuda was tantamount to profaning Shabbos (Shabbos 119b according to the Tur 288:7).

In the summer while delivering his Shabbos morning shiur, Rav Sheishes would sit his talmidim in an area where the sun would beat down on them when the time of the seuda would arrive. When the weather got colder, he would seat them in a place that would get chilly by the time of the meal. These acts served as gentle reminders to notify their teacher when it was time for the Shabbos seuda.

Creating the balance between engaging in spiritual and physical pleasure is a fundamental part of Shabbos. Those actively involved with earning a living and who do not have much time to learn Torah during the week should try and set aside extra time for Torah learning on Shabbos. Conversely, Torah scholars who make do with little food and sleep during the week in order to toil over words of Torah should try and to eat and sleep more on Shabbos (Rema 290:2 in the name of the Yerushalmi).

Other considerations also determine one's level of oneg Shabbos. Each person must be honest with himself about both his level of faith and income and, based on that, should decide how much money to allocate to Shabbos expenses. People of limited means can fulfill the mitzva of oneg Shabbos by eating three meals consisting of bread and an inexpensive main course, such as a small fried fish. Individuals who possess adequate funds to obtain whatever they want, should base their decision on their means and preference (Mishna Berurah 242:1).

Bon Apetit

When dining at someone else's table, one must make sure not to slight his host's honor even in the most minute fashion. Eating with relish shows that being at their table is a pleasurable experience, while reluctantly nibbling at a few morsels is a sign that he is not enjoying the seuda.

In order to insure that the Shabbos seuda will be consumed with a hearty appetite, our Sages decreed that on erev Shabbos one should refrain from having a meal during the last quarter of the day.

At times one may have to stop eating a little earlier. Those with a slow metabolism may not feel hungry unless they hold themselves back from partaking of a meal even before this time. In the winter too, when the days are short and the last quarter of the day goes by very quickly, it may be worthwhile to refrain from eating even earlier. In any case, one may not sit down to a meal that is larger than what he is generally accustomed to eating on weekdays, unless it is for the sake of a mitzva whose appointed time is erev Shabbos, like a bris milah (Shulchan Oruch 249:2).

"There were two families in Yerushalayim. One used to have seudas on Shabbos and one on erev Shabbos. Both families were totally destroyed because of their actions" (Gittin 38b). We understand why the second family was wiped out, for large meals on erev Shabbos lessen one's desire for the Shabbos seuda. What did the first family do wrong by eating a seuda on Shabbos?

The rabbonim of Yerushalayim had established set hours for communal Torah learning every Shabbos. Since the first family went overtly against the decree of the rabbis and ate during this time, this was considered a disgrace to the King's glory.

Some explain that the first family was punished for making their main meal on Shabbos night. Our Sages established that the principal seuda on Shabbos is the one consumed during the day and not the one eaten on Friday night, to the extent that an entire family was wiped out for favoring the night seuda over that of the day (Rashi ibid..)

Change in Schedule

"If you call the Shabbos a delight, the holy day of Hashem shall be honorable . . . " (Yeshayohu 58:13). During the week, our busy schedules do not always allow us to eat our meals at our leisure and at the time we would like. On Shabbos we are not involved with everyday activities and have the flexibility to arrange our eating schedule. When, then, is the best time to dine?

"Rav said that a person should have his Shabbos seuda earlier than the weekday meal, and Shmuel said to have it later " (Shabbos 119a). The poskim agree that in essence Rav and Shmuel are not in dispute. Rav is referring to someone with a faster metabolism whose food gets digested quickly, and who is already beginning to feel hunger pangs in the early morning. Shmuel is talking about an individual with a slower digestive system, who feels full from the night meal until later in the morning (Tur 288).

"Rav Popo's children asked him, `We who dine on meat and wine every day, what change can we make in our routine to honor the Shabbos?'"

Rav Popo replied that they should eat earlier or later. Here the poskim run into a sticky problem. What should a person do if he always eats at the optimum time? Should he nonetheless change his schedule in deference to the honor of Shabbos, or should he eat at the time he is accustomed to?

Halochoh lema'aseh, someone who eats average meals during the week fulfills the mitzva of oneg by serving finer foods on Shabbos, and he may eat at the same time to which he is used.

However, those wealthy individuals who "make every day like Shabbos" and always dine lavishly, are obligated to change their schedules. An earlier starting time will almost inevitably result in a longer seuda, which is another way to honor Shabbos. Alternatively, starting somewhat later will make one just that little bit hungrier and he will consume the Shabbos seuda with a greater appetite (Bach and Mogen Avrohom, Orach Chaim 288:7).

The affluence of modern society has provided us with other refinements that we can use to create a more pleasant Shabbos atmosphere. Fine porcelain, polished silverware and a silver goblet next to an attractive challah cover all set Shabbos apart from the rest of the week. Fresh flowers, delicate lighting and dining in a more spacious or decorated room also help to infuse one's home with the radiance and warmth of Shabbos (Oruch HaShulchan 288:15).

Opportunity Knocks

Anyone who fulfills his obligation to eat three seudas on Shabbos will be saved from three devastating punishments: the pains that will accompany the coming of Moshiach, the judgment of Gehennom and the war of Gog and Mogog (Shabbos 118a). Although oneg Shabbos is a very important mitzva, the effort involved in eating three seudas does not seem commensurate to this tremendous reward. How can our Sages promise such outcomes for something that is so apparently simple?

Although the neshomoh is taken from underneath Hashem's Throne of Glory, after many years of physical existence it generally cannot go back there without some type of transition period. Gehennom purifies man's soul and allows it to return to its place of origin clean of all the filth it acquired in this world. In the same vein, the final Redemption cannot take place without mankind first experiencing a time of transformation.

Even while residing in this world, we possess the means to pave the way towards our final destiny. Oneg Shabbos provides us with the same form of transition without having to undergo its painful counterpart, for it takes worldly pleasures and transforms them into spiritual delights. Having experienced this satisfaction while still in our physical existence, we are ready to receive reward for our mitzvos.

In the merit of fulfilling the mitzva of oneg Shabbos, may we be spared the travails of Gehennom and see the outcome of the war of Gog and Mogog -- the arrival of Moshiach tzidkeinu, speedily in our days. Omen.

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