Rabbis' Blog

This Shabbat will mark 3,330 years from the day we received our first Mitzvah from G-d.

Before whisking the Jews out of Egypt, it was necessary to introduce some basic elements of divinity to them, so that they should be worthy of deliverance. On the first day on Nissan, 15 days before the Exodus, G-d communicated to Moshe the mitzvah of setting up the Jewish calendar. The Jewish calendar guidelines in place today are embedded in the divine communique to Moses 3,330 years ago.

A year later, on the same day, the young Jewish nation celebrated the inauguration of the Mishkan (Tabernacle) service, in the Sinai Desert. This edifice served as the prototype for the subsequent Holy Temples built in Jerusalem. As Aharon the High Priest concluded the inaugural service, a divine cloud descended upon the Mishkan, representing the permanent revelation of G-d in the midst of the Israelite camp.

Ever since, the divine energy never departed the Jewish scene. Even after the destruction of the Temples, we are capable of creating a space in which divinity is readily apparent.

The fact that these two incidents, the establishment of the Jewish calendar and the inauguration of the Tabernacle occurred on the same day, emphasizes their correlation to each other and their relevance to us today 3,330 years later.

Jewish months are determined by the lunar cycle. The barely visible crescent represents new beginnings and a full moon represents great achievements. The reflexive changes in the moon’s size are due to its posturing in reflecting the light of the sun – the dependable luminary of our sky.

To serve as a platform for Divine revelation one needs to be in a position to reflect G-d’s light as it is transmitted to us through Torah. Through constant study and Mitzvah observance, one can become a conduit through which true goodness and kindness can radiate.

This dynamic also sheds light on how the idea of redemption can be applied and relevant in all times. Humans are chronically shackled to the needs of the physical body. A surgeon performing a life-saving operation, an officer on a search and rescue mission or a scholar in the midst of a major academic discovery all need to pay close attention to their nutrition and sleeping behaviors. An exhausted body can sabotage even the greatest endeavors.

Nevertheless, within this physical “exile” we are capable of attaining great divine accomplishments, just as the Israelites started keeping a Jewish calendar while still enslaved by Pharaoh. As long as we are always aware of our potential to reflect the Divine, thus making this world a true dwelling place for G-d, redemption will always be attainable.

Hosting guests for Shabbat dinner on Friday evening is always a source of pride and pleasure for our family. Shainy prepares a delicious spread and the table is set to perfection. One week, a young boy came over with his family and was amazed at seeing the table set as if it was Thanksgiving. 

“Do you do this every week?” he asked.

“Every week.”

“Wow! You guys do Shabbat right!”

His genuine compliment was greatly appreciated but it also got me thinking about what it means to “do Shabbat right.”

In this week’s parshah Moshe communicates to the Jewish people the instructions for building the Mishkan - an edifice to serve as a divine dwelling place within the Israelite camp. In preface, Moshe reminds the people of the importance of keeping Shabbat.

“Work shall be done for six days and the seventh day shall be holy for you - a complete rest from work.”

Lest their enthusiasm inspire them to prepare G-d’s home 24/7, the Torah clarifies that construction of the Mishkan must halt on Shabbat. But there is an additional reason for mentioning Shabbat in this context.

Contrary to common perception, the definition of “work” in relation to Shabbat observance has nothing to do with making a living or physical exertion. In fact, the specifics of Shabbat observance are modeled after a defined set of labors that were employed in the construction of the Mishkan. These specifics are discussed at length in the Talmud and the Code of Jewish Law.

Beyond providing the Halachic template for Shabbat observance, this verse also teaches us the proper Jewish work ethic with one curious grammatical nuance. Why does the Torah employ the passive expression “Work shall be done” instead of the active “You shall work?”

About resting on Shabbat our sages declare: One must regard himself as if all work has been done. One should not only take a break from work - one needs to feel as if there is no work left to be done! How is this practical?

The secret of “doing Shabbat right” is embedded in the passive expression of “work shall be done.” Take the work you do during the week seriously and give it all you got. But the stress and preoccupation that comes along with it is unnecessary, spiritually numbing and emotionally draining. Being mindful that success is a blessing from G-d and that work is merely a natural channel for the Divine blessing to flow into our universe, is a sure way to erase stress and anxiety from the experience.

“Doing Shabbat right” is not limited to observing the relevant laws starting Friday at sundown through nightfall the next day. A peaceful and spiritually uplifting Shabbat depends on a more focused and spiritually balanced work week.

Conversely, when observed properly according to Jewish law, Shabbat redefines the workweek. It’s divine energy permeates every fiber of our being and every moment of our lives allowing us to live up to our greatest potential.