A Royal Farewell
A monarch paid a short visit to a tiny island in his empire.
Months of planning and preparation were invested to ensure
that the king would receive the honor that befits his royal
status. Everything about his visit was grand, but the most
striking part was the send-off: a two hundred-piece orchestra
played a newly- composed piece to accompany the king's
ceremonious departure.
"Hashem is King; He is cloaked in Splendor" (Tehillim
93,1). On Friday morning we say this chapter of Tehillim,
as we begin to prepare ourselves for a fresh encounter
with the royalty of Shabbos. After kabolas Shabbos we
repeat these words, as the majesty of Shabbos actually
descends upon us.
After a full day of experiencing her majesty, we cannot
simply get up and begin the new week without offering an
appropriate farewell. What can we do to honor Hashem, who is
already "girded in strength?" The following three ideas are
all incorporated in Tehillim 144 and 67 which some
communities sing prior to nightfall on Shabbos.
The Chasam Sofer once remarked that after Torah study, music
is the next most powerful medium through which to achieve
Divine closeness. For this reason, music played a central
role in the Temple service. Certainly our farewell to Shabbos
should include some musical aspect.
Loshon hora is one of the most serious transgressions
of the Torah. As destructive as it is however, the opposite
trait, i.e. distancing oneself from slander, is even more
powerful. If this is so, our good-bye to Shabbos should
definitely express something of the importance of the mitzvah
of shemiras haloshon.
As Shabbos ebbs away we experience a longing that this day
should remain with us a few minutes longer. This feeling is
manifested in the practical halochoh. When faced with
the question of either making Havdoloh or performing
another mitzvah, the other mitzvah takes precedence based on
the principle of "delaying the departure of Shabbos is
preferable" (Pesochim 105b).
Saying these chapters of Tehillim accomplishes all
three of these aims. Singing them provides a musical escort
to Shabbos, while keeping the members of the shul occupied,
decreasing their opportunity to speak loshon hora. At
the same time, singing these verses helps lengthen Shabbos
for a few more minutes, enabling us to fully appreciate the
last moments of this special day. (Mishnah Berurah
297,).
Back to Gehennom
Mystical writings reveal that during Shabbos, neshomos
of the departed are granted leave of Gehennom.
After Shabbos they return for another week.
When does this transition take place? Our Sages tell us that
until the chazan says "Borechu" at the start of
Ma'ariv, the neshomos are still out of
Gehennom. For this reason the custom is to extend the
recitation of these words (see Rema 293:3).
Kabbalistic teachings bring out additional significance of
this practice. They say that by extending the saying of
Borechu, one draws the blessing of Shabbos into the
upcoming week. Doing so saves oneself and one's family from
danger, and draws the prosperity of Shabbos into the upcoming
week (Shaarei Teshuvoh 233:2, in the name of Rav Chaim
Vital).
A Spirit of Impurity
Any time kedushoh withdraws from amongst us, an impure
spirit is left in its place. The gemora tells us that
the 91st chapter of Tehillim, Yosheiv beseiser Elyon,
has the ability to halt this pattern. Therefore, at a
funeral, when the neshomoh departs from the body,
these verses are repeated many times. So, too, at night
before going to sleep, when the soul temporarily leaves the
body in order to ascend to the heavens, this chapter is
recited.
"At the onset of Shabbos, every Jew is given a neshomoh
yeseiroh, additional capacity to his neshomoh"
(Beitza). At the end of Shabbos, its departure leaves a
vacuum for impure elements to fill. In order to facilitate
our safe return to weekday activity we again take advantage
of the effect of Yosheiv beseiser Elyon.
If a holiday falls during the week we do not recite this
prayer. Since this chapter contains the words "maaseih
yodeinu" the work of our hands, and work is forbidden on
the chag, it is inappropriate to say it as we approach
the upcoming holiday. On a deeper level, the protection that
these words offer is unnecessary in the atmosphere of added
holiness that the upcoming festival brings (Siddur
Yaavetz).
A Time for Redemption
After reciting this chapter of Tehillim, we say
kedushoh desidra, omitting the words "and redemption
will come to Tzion" (since the night is not a time for
redemption). This marks the end of a forty-eight hour period
during which the redemption cannot occur, as our Sages have
revealed that Moshiach will not come on erev
Shabbos or Shabbos. To celebrate our renewed possibility for
redemption we sing "Eliyahu Hanovi," the prophet who will
herald this auspicious day (according to Tur 295).
The gemora Yerushalmi writes that some women have the
custom not to do any melochoh on motzei
Shabbos. Although this custom was not taken on fully, a small
vestige of it remains. The general minhag is not to do
any melochoh before reciting kedushoh desidra
(Tosafos Pesochim 50b).
A Good Start
"Behold! G-d is my redemption, I will believe in Him and I
won't be afraid! For G-d is my might and praise, [I called
out] `Hashem!' And He was a salvation for me"
(Yeshayohu 12:2).
One cannot help but feel a sense of loneliness when
approaching the conclusion of a time of special intimacy with
our Creator. The custom is to say a number of verses that
speak of Divine redemption and salvation before reciting
Havdoloh. These words, if allowed to penetrate the
heart, have the power to strengthen us for the upcoming week
until the next Shabbos, when we will once again have the
opportunity to experience Hashem's splendor.
On Rosh Hashanah, the beginning of the year, we eat foods
that portend a successful new year. Similarly, on motzei
Shabbos, at the start of a new week, we look for signs of
prosperity. In addition to the pesukim recited before
Havdoloh, many have the custom to say "Veyitein
lecho," a collection of verses enumerating the blessings
that Hashem showers upon us. Concluding Shabbos with these
words ensures that we will start off the new week on the
right foot.
Offspring and Wealth
Many have the custom to sing "Hamavdil Bein Kodesh Lechol"
immediately after reciting Havdoloh. This piyut
was originally intended to be recited after Yom Kippur,
as seen by the frequent reference to forgiveness, but it
eventually found its way into the motzei Shabbos
prayers.
We are accustomed to say "Our offspring and our wealth may He
increase like dust and stars" in the refrain of this
piyut. Seemingly, asking for blessing for our children
before our finances, shows that we value them more than our
material belongings. This is in contrast to the tribes of Gad
and Reuven, who asked for pasture for the sheep before
requesting land for their children.
However, the Chasam Sofer changes the wording of this song.
He writes that the correct wording is, "Our wealth and our
offspring may He increase like dust and stars." Asking for an
abundance of children should be preceded with a prayer for
money to support them.
How does this differ from the mistake of Gad and Reuven?
Since our request is that we should have appropriate
financial means specifically to support our children, it is
not considered to be placing materialism before their
wellbeing. (Responsa Chasam Sofer). Notwithstanding
this, the general custom is to say "our offspring and our
wealth," as is printed in most siddurim.
Extra Perception
"Thus, the heaven and the earth and their whole host were
completed. G-d blessed the Seventh Day, and He declared it
holy. Then G-d completed with the Seventh Day His work that
He had made, and with the Seventh Day He ceased from all the
work that He had made, for it was on this day that God ceased
from all the work that He had been creating"
(Bereishis 2:1-3)
These verses are commonly referred to as Vayechulu,
and are recited as part of the liturgy of Shabbos. Although
every prayer is important, special significance is attributed
to this one, for someone who says these verses is considered
a partner with G-d in Creation (Shabbos 119b). Where
lies the power in this seemingly simple passage?
There is a major difference between what G-d made during the
first Six Days of Creation, and what He made on the Final
Day. Everything brought into being during the first Days of
Creation was easily recognizable to the senses. On the
Seventh Day, G-d created menuchoh -- rest, which is a
spiritual concept. It is impossible for humans to appreciate
this Divine act without understanding what Shabbos is.
The most effective way to bring about appreciation of any
concept is through speech. Thus, saying specific verses, i.e.
reciting Vayechulu, which testifies to the existence
of Shabbos, encourages man to fully appreciate its essence
(Maharsha, ibid.). By doing this, man is assisting, as
it were, in the creation of Shabbos (and becoming a partner
in Creation).
Equally as difficult as recognizing the majesty of Shabbos at
its inception, is perceiving the significance of its
departure on motzei Shabbos. Only someone with a
heightened level of sensitivity can fathom the stark contrast
between the two days. Thus, our Sages added the
tefilloh of Atoh chonantonu (You endowed us
with understanding) in the conclusion of the Shabbos
prayers.
In the merit of properly differentiating between the arrival
and departure of the Shabbos queen, may we merit to see the
ultimate revelation of His Majesty with the speedy rebuilding
of His Palace in Yerushalayim.
