Unlocking the Power of Shabbat: Insights from Rabbi Pincus

Shabbat, the holy day of rest, is much more than just time for relaxation and renewal. Rabbi Shimshon Pincus, z"l, through his deeply engaging words, reveals to us the essence of Shabbat and the spiritual depths embedded within it. In his book, *Shabbat Malchata*, the Rabbi explains the uniqueness of Shabbat and its deep connection to Hashem and the Jewish people.

In this series of articles, we will present the teachings of Rabbi Pincus, delving together into his remarkable insights about Shabbat. Join us on a spiritual journey where we will explore how Shabbat can enrich our lives and offer us a new and deeper meaning.

So what is the essence of Shabbat? Here are the Rabbi’s words from the introduction to *Shabbat Malchata*:

"What is the essence of Shabbat? We know what the essence of the holidays is—whether it's a time of freedom or a time of joy or a day of judgment—but what is the essence of Shabbat?!"

We are familiar with the essence and significance of the Jewish holidays: Passover is the time of our exodus from slavery to freedom, Shavuot is the time of receiving the Torah, and Rosh Hashanah is the day of judgment for all who inhabit the world. We understand the meanings of these holidays, but we hardly know the internal essence of Shabbat. So what is the essence of Shabbat?

"Shabbat, in its precise definition, is the day of Hashem, with no other name. A day when the uniqueness of the Name spreads over all of reality, and all creation rests and is nullified, and there is nothing besides Him."

The definition of Shabbat is: the day of the Holy One, Blessed be He. A day when the fact that the Name is one, the Creator of all worlds, with no one else like Him—spreads across all of reality.

"Certainly, all the commandments are also about nullification to His will, but still—there are commandments on one side and the acceptance of the divine presence on the other, and there is a difference between one commandment and another, such as someone who eats matzah being engaged in a specific act of commandment, but someone who goes up to the Temple—it’s a different type of commandment, and the commandments are distinct from each other."

Indeed, while the essence of all commandments is to nullify oneself to the will of Hashem, there is a difference between the types of commandments. For instance, the commandment of eating matzah is one type, whereas ascending to the Temple during the pilgrimage festivals is an acceptance of the divine presence.

"And it’s not that seeing faces in the courtyard is a superior commandment, but rather that the essence of this commandment is different—it is the acceptance of the divine presence in practice, as our sages emphasized regarding the Temple: 'It is not the Temple you should fear, but rather the One who warned about the Temple,' meaning that the Temple is not a matter of commandments like other commandments, but rather dealing directly with the One who commanded the commandments."

Going up to the Temple is a direct acceptance of the divine presence, and it is considered a commandment of a different nature, as if it is really engaging with the Creator of the world.

"Thus is the reality of Shabbat—a reception of the divine presence. The very essence of Shabbat is the reality of the sanctification of the Name, which all who are in it and belong to it engage in the acceptance of the divine presence in its most straightforward sense."

Shabbat is likened to the Temple. Just as ascending to the Temple is an attachment to the divine presence, so too Shabbat is a reality of a Temple—everyone who is in it and belongs to it is involved in the acceptance of the divine presence.

"And truly, how foolish we are for not treating Shabbat as a 'business' matter."

Since the essence of Shabbat is the acceptance of the divine presence, how unfortunate that this day passes us by week after week without grasping its strength and greatness.

"When King Solomon dedicated the Temple, he prayed a long prayer in which he detailed the merits of this great and holy house, which is the place of His glory, and everyone who seeks Hashem should theoretically find Him in this house to say before Him every prayer and request for everything a person needs, as it is written (1 Kings 8): 'If there is famine in the land, if there is pestilence, if there is blight or mildew, if there is locust or caterpillar, if their enemy besieges them in the land of their gates—whatever plague, whatever sickness there is; any prayer, any supplication, which shall be made by any man, or by all Thy people Israel, which shall be known every man the plague of his own heart, and shall spread forth his hands toward this house. Then hear Thou in Heaven Thy dwelling place, and forgive, and act, and give to every man according to all his ways, whose heart Thou knowest; for Thou, even Thou only, knowest the hearts of all the children of men.'"

The Temple was the seat of honor of Hashem, and anyone in the world who wanted salvation would come to the House of Hashem and seek help. When the Temple stood—there was a clear address for whom to approach, just as one goes to a great physician in the capital.

"And for this our hearts are pained, and for this our eyes are darkened on Mount Zion, for when the Temple stood, we had a clear address to whom to approach, similar to someone traveling to the capital to visit a great doctor, this is how the people of the world would ascend to Jerusalem to seek from Hashem for every plague and sickness and trouble."

When the Temple was destroyed—we were left orphans, and when we face troubles or doubts—how can we attain closeness to Hashem, as we did during the time of the Temple?!

"But today, for any instance or any doubt that comes our way throughout life—who can we ask in Heaven to seek from Him, to stand before His glorious throne and find closeness to Hashem like we had in the time of the Temple, for if the Temple were built correctly on the mountaintops, who is there who would not ascend the mountain of Hashem to stand in His holy place and seek closeness to Hashem?!"

If the Temple were built, surely for every trouble we would ascend to the holy place of Hashem to request His salvation.

"But of this, King Solomon said (Ecclesiastes 1): 'What has been will be again,' and so too regarding the terrifying closeness to Hashem that existed when the Temple stood—this closeness also exists today—and it is the essence of the holiness of Shabbat, for Shabbat is literally the Temple of Hashem, and all who seek Hashem will find Him—on His holy Shabbat."

The deep closeness that existed in the Temple still exists today, on Shabbat. *Shabbat Kodesh* is truly considered like the Temple, and all who seek Hashem will find Him—on His holy Shabbat.

In conclusion, the words of Rabbi Shimshon Pincus in *Shabbat Malchata* open up for us a window into a rich and meaningful spiritual world. Understanding the essence of Shabbat, as he presents it, allows us to connect in a deeper way to the meaning of this holy day of rest. With each chapter of this article series, we will delve deeper into Shabbat’s depth and learn how to apply Rabbi Pincus’s insights in our daily lives. Join us for the continuation of this journey, and understand how Shabbat can become a time of true closeness to Hashem and a source of spiritual strength in our lives.

Rabbi Yitzhak Fanger in a must-watch lecture – the beauty and charm of keeping Shabbat: