(This is the weekly dvar Torah from Rabbi Gottlieb of Shomrei Emunah who is taking a year sabbatical in Eretz Yisroel)
The Power and Passion of Shabbos
The unique feature of Rosh Hashanah this year is, of course, that we only blow the shofar on the second day of Yom Tov. On Shabbos, however, Chazal (Rosh Hashanah 29b) ruled that we must refrain from this important mitzvah because we are afraid “shema ya’avirenu daled amos b’reshus ha-rabbim” – lest someone carry the shofar in the public domain and thereby violate the Shabbos. This phenomenon occurs every few years and, in fact, just three years ago the first day of Rosh Hashanah also fell out on Shabbos.
HaRav Yaakov Ettlinger (Minchas Ani, pp. 482 – 486), one of the giants of 19th century German Jewry, has a remarkable essay on this phenomenon where he points out a striking historical pattern.
R. Ettlinger notes that, according to his calculation, some of the worst tragedies in Jewish history occurred during years in which Rosh Hashanah fell out on Shabbos. He maintains, for example, that the destruction of both the first and second Beis HaMikdash took place in such years.
On the other hand, he also determines that some of the greatest events in our history – such as being forgiven for the sin of the golden calf, inaugurating the Mishkan, and entering the Land of Israel for the first time – also transpired in years where Rosh Hashanah came out on Shabbos.
Why is it that events of such extreme – good or bad – tend to take place during years when Rosh Hashanah and Shabbos converge? R. Ettlinger suggests the following powerful explanation.
Shofar is more than just a mitzvah, it is also a lifeline. The sound of the shofar connects us to the spiritual heroism of Akedas Yitzchok and, at the same time, has the unique ability to “bring” our prayers “lifnai v’lifnim,” to the holiest of heavenly abodes.
We arrive at Rosh Hashanah each year fa’shmutzed and sullied by the sins of the past year and therefore, more than just an obligation, we need the shofar; we desperately need the zechus, the great merit, of the shofar to bring us a new year of blessing.
But what happens when we can’t blow the shofar? What will save us this year? R. Ettlinger answers that Shabbos can be our zechus.
It all depends on how we observe Shabbos over the coming year.
If we carefully observe all of the mitzvos and are punctilious in avoiding the prohibited activities, then Shabbos itself will be our saneigor, our greatest advocate, and usher in a year of great beracha.
But if, on the other hand, we aren’t careful in our observance of Shabbos then we look like fakers. After all, we didn’t blow the shofar because we were so worried about perhaps, maybe – “shema ya’avirenu” – violating Shabbos; if we fall short in keeping Shabbos over the coming year then it appears as if our concern on Rosh Hashanah was actually nothing more than a convenient excuse not to blow the shofar. Such behavior not only leaves us bereft of the merits of both shofar and Shabbos, but is also a kateigor, an indictment against us of such gravity that it could even lead to the worst of catastrophes.
And this, maintains R. Ettlinger, is the explanation of the “all-or-nothing” pattern of Jewish history during years in which Rosh Hashanah fell out on Shabbos. When we lived up to the demands of Shabbos we merited great blessing; when we didn’t we paid a difficult price.
It’s important to stress, as well, that technical compliance with all of the halachos of Shabbos – by no means a simple feat – isn’t enough. Beyond behavior, it’s also a question of attitude.
Chazal teach us that we were given Shabbos as a “matanah tovah,” a special gift from God. Similarly, the Chafetz Chayim used to compare Shabbos to a wedding ring given to symbolize Hashem’s special love for Am Yisroel. When Shabbos coincides with a holiday – as it does this Rosh Hashanah – we repeatedly add the word “b’ahavah,” with love, to our prayers, because Shabbos represents the special love that Hashem has for the Jewish people. And, lehavdil, like any other relationship, love expressed must be reciprocated, and therefore we must observe Shabbos with similar love and passion.
Unfortunately, I am afraid that too often we lose sight of this critical dimension. We are increasingly careful about the dos and don’ts, but on this Rosh Hashanah we must ask ourselves: Do we truly appreciate the beauty of the Shabbos? Are we genuinely excited for Shabbos? Do we sincerely love Shabbos?
When observed with passion, Shabbos has the power to recharge our spiritual batteries and the potential to generate unlimited blessing.
Without the full merit of shofar this year, R. Ettlinger teaches that it is Shabbos which will determine our success. May we be worthy of this challenge and may the new year be one of great blessing, filled with health and happiness, for all of us, the Jewish people, and the entire world. Shanah Tovah.
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