Noticeably, Hashem first issued the command to build the Mishkan in Parshios Terumah and Tetzaveh. In Parashas Ki Sissa, He reiterated the laws of Shabbos. Moshe Rabbeinu, on the other hand, begins Parshas Vayakhel with the laws of Shabbos. Afterwards, he gives a recounting of the construction of the Mishkan. Why did Moshe alter from Hashem’s derech, way? Gur Aryeh explains that Moshe did not relate all the laws of the Mishkan at one time, but rather, over a few days. He feared that, if he did not complete delivering the laws before Shabbos, they – not knowing that the meleches ha’Mishkan does not supersede Shabbos – might err. Thus, he did not give the instructions for the Mishkan until he had completed the laws of Shabbos.
The Chida (Machazik B’rachah 250:1), quoted in Nifleosecha Asicha, writes that Hashem uses the perspiration one produces as a result of his exertion for Shabbos preparations to wipe away sin, as He does with tears (Arizal). Therefore, one should expend energy for Shabbos Kodesh, because that physical energy is transformed into spiritual merit.
Horav Raphael Dovid Auerbach, zl (Rosh Yeshivas Shaar HaShomayim), relates that he once visited Horav Yechezkel Abramsky, zl, on Erev Shabbos. He noticed that the table was set for Shabbos, candles prepared, with the challos under the cover as if Shabbos was about to begin soon. He asked if this was by choice or a practice that he accepted upon himself. Rav Abramsky replied that he had for years accepted this practice because of an incident that had occurred years earlier.
His grandfather through marriage (his wife’s grandfather) was the illustrious Ridbaz, Rav Yaakov Dovid ben Zev, Rav of Slutzk and author of a commentary on the entire Yerushalmi. At one point, the Ridbaz was very ill, such that his life hung in the balance. Rav Abramsky sat next to him. He noticed at one point that the Ridbaz turned to the wall and began to speak in a whisper, “Ribono Shel Olam! What is it that you want from me? I study Torah all day. I wrote an extensive commentary on Yerushalmi (which literally made it available to a larger crowd). Do You want me to write a commentary on Bavli? I will do that also – despite the fact that a plethora of commentaries are already available.”
He was then silent for a few moments. He suddenly woke up and called for his Rebetzin. “I ask of you that, from now on, every erev Shabbos, when I return from Shacharis, you prepare the table for Shabbos. I was ‘told’ that my refuah is dependent on that.” The following week and every ensuing week, this was the practice in their home. The Ridbaz was healed and continued learning, studying and writing. “As a result,” said Rav Abramsky, “I also accepted this practice upon myself.”
Preparing for Shabbos early is in and of itself an act of anticipation. It bespeaks our deep yearning for Shabbos and how much we cherish it. Indeed, long before we light the flames of the candles, our heart is already prepared to greet the Shabbos Queen. This attitude should only get stronger as the Shabbos continues.
A well-known g’vir, wealthy Jew, by the name of Reb Isseril had a store in which he sold the finest imported silks. He lived in Cracow, Poland, which was, at the time, a city inhabited by a large Jewish population. Indeed, it was one of the most major influential cities in Europe. Reb Isseril was accustomed to closing his shop by midday erev Shabbos. Regardless of the opportunity for greater profit, he was closed. Once, a distinguished nobleman, who had purchased expensive silks and was both well-connected and well-off, visited the shop as Reb Isseril was in the process of closing up. The nobleman pleaded with him to remain open just for one quick lucrative sale. He said he would make it worth his while. Reb Isseril refused to budge. He was prepared to relinquish what would have been a large profit. Shabbos came first.
Reb Isseril’s actions did not go unnoticed in the Heavenly sphere. As a result of his unyielding commitment to Shabbos, he was rewarded with a son whose brilliance and Torah commentary would illuminate the Jewish nation even to this very day. Horav Moshe ben Isserlis, zl, was called this because he was Reb Isserlis’s son. We know him by the acronym, Rama.
A young boy in Bnei Brak was a yeled peleh, wonder, in his acumen, his yiraas Shomayim, fear of Heaven, and the manner in which he davened. He grew up to lead one of the most prominent yeshivos in Eretz Yisrael. Anyone who is aware of his spiraling spiritual growth cannot but wonder to what it may be attributed. His mother finally relented and explained the circumstances surrounding her son’s birth.
Her due date and all signs pointed to a Shabbos birth. Halachically, chillul Shabbos is permitted for a childbirth, since it involves the health of mother and child. The woman left Bnei Brak using the services of a non-Jewish monit, taxi. As they neared Petach Tikvah where the hospital was located, she asked the driver if he would wait with her on the side of the highway for the duration of Shabbos. If she would be able to hold back on the labor pains until after Shabbos, good. If not, they were close to the hospital. She did not want to give birth on Shabbos if she did not absolutely have to. She would, of course, reimburse the driver for his time. They waited, and Hashem waited. Only after Shabbos was over did her labor pains begin in earnest, and the driver stepped on the gas and drove her to the hospital.
A child born under such conditions, exemplifying mesiras nefesh, dedication and self-sacrifice for Shabbos Kodesh, is worthy of having the Shechinah rest His Presence on him. Notably, when the driver saw this woman’s mesiras nefesh, he refused payment.
