Feature Tidbit Big Shabbat, Little Shabbat If you would have given us the Shabbat, but not brought us near to Har Sinai, DAYEINU - there would be sufficient cause for us to thank and acknowledge G-d. Shabbat is a significant part of the Torah, but it preceded the Giving of the Torah by a few weeks. Shabbat is many things to us, but to no small extent it is the ETERNAL SIGN (and reminder) between G-d and the People of Israel, that He created the world in six days and that He "rested" on the seventh. We were introduced to Shabbat in the context of the Manna; this took place after Y'tzi'at Mitzrayim (the Exodus) and after the Splitting of the Sea, but before our arrival at Sinai. Even before we left Egypt, we received our first communal mitzva, that of sanctifying the months of the year and setting up the Jewish Calendar. The Torah makes a point of telling us that, "G-d spoke to Moshe and to Aharon IN THE LAND OF EGYPT, saying... HACHODESH HAZEH LACHEM... If Shabbat is a prime example of the Sanctification of Time, then so are the Holidays, whose sanctity is a direct consequence of the fulfillment of the mitzva of KIDDUSH HACHODESH. There are several differences between Shabbat (big Shabbat) and the Yamim Tovim (little Shabbats, partly because of their fewer restrictions - some Categories of Melacha are permitted - and because the punishment for violation is less severe than for Shabbat), but one specific difference to focus on now. To be sure, both Shabbat and Yom Tov manifest the special relationship between G-d and His People. Shabbat resulted from G-d's actions and He "included" us in picture by commanding us to observe Shabbat. We didn't make Shabbat; He did. Yom Tov, on the other hand, is very much our doing. By G-d's command, WE are the ones who create the calendar and its holy days. There is a logic to this based on the fact that WE were slaves in Egypt and WE went out of there to freedom. (Of course, G-d took us out, but He turned over the setting up of the Calendar to us.)WE stood at Sinai and received the Torah, and WE followed Him through the Midbar. As He "included" us in the specialness of Shabbat, we, so to speak, "include" G-d in the celebration of the Chagim when we rejoice in the proper spiritual manner. The mutuality of Shabbat and Holidays is a fulfillment of the part of G-d's promises (at the beginning of Va'eira) of V'LAKACHTI... and I will take you unto Me as a nation, and V'HAYITI... and I will be to you, G-d. There are other mitzvot that reflect the same idea, but perhaps none as beautifully as Shabbat and Chagim. Things get interesting when Shabbat and Yom Tov clash. I'm not referring to Yom Tov falling on Shabbat, or on Friday or on Sunday. Then there is "interplay" between Shabbat and Chag with respect to cooking, lighting candles, saying havdala, davening, Torah reading, and other issues. All of these recognize the higher Kedusha of Shabbat and the special nature of Yom Tov. And everything seems to work out nicely. I would like to take a look at a situation that might have occurred last Friday evening, IF we had a Sanhedrin, and IF the Moon would have been visible (it almost was). Scenario: Kiryat Shmoneh (could happen anywhere in Israel, but K-8 makes things more interesting), Friday evening following the 29th of the month, and it has been calculated that the Moon might be visible. A fellow - let's call him Yossi - was in shul for Mincha and Kabbalat Shabbat and now someone is giving a five minute dvar Torah before Maariv. Yossi takes the opportunity to go outside and stretch his legs. Outside, he looks to the western horizon where the Sun has recently set. The changing colors are beautiful, the air is cool and clear, and - wait! What's that? A tiny sliver of light in the sky. The WORD OF THE MONTH in Torah Tidbits mentioned that the Moon might be visible. It even gave the approx. position in the sky, and what Yossi is seeing could be it. Yes, Yossi says with a touch of pride, I am observing the first visibility of the lunar crescent. No one is around at this moment to share his experience with, and then the sky clouds up at that point and the Moon (if that's what it was) can no longer be seen. Yossi is OBLIGATED to get into his car and drive to Jerusalem to appear before the committee of Sanhedrin judges and testify that he saw the L'VANA B'CHIDUSHA, the Moon in its newness. He will be questioned in detail about what he saw, and it might turn out that he will be one of two witnesses whose testimony will allow the Head of the Sanhedrin to proclaim the day as Rosh Chodesh. Holidays during the coming month will be fixed based on Rosh Chodesh. Let's go back a step. Yossi will be driving to Yerushalayim on Shabbat! How is this allowed? To make the question even stronger, know that the judges of Sanhedrin will have been given accurate computer charts and computations confirming that the Moon would be visible exactly where Yossi claimed to have seen it. In other words, Yossi's testimony will not tell the Sanhedrin anything it doesn't know. But the Sanhedrin cannot act upon their informed knowledge. Eye-witness testimony is required. And Yossi and at least one other witness have provided that requirement. G-d had so many choices, so to speak, as to how to handle this situation. He could of had Yossi wait until after Shabbat. He could have allowed the Sanhedrin to act on their knowledge, rather than insist that Yossi "violate" the Shabbat. But He didn't. He gave us, the Jewish People, permission to push Shabbat aside in order to be able to fix our calendar according to the rules (His rules). Actually, we do not push Shabbat aside; G-d does (so to speak). Why? Is it because the mitzva of Kiddush HaChodesh predated our receiving of the Shabbat? Remember that Shabbat really came first. It comes from Creation. The calendar, the months, the Holidays come from Y'tzi'at Mitzrayim and later. But that's not the point. Neither is level of sanctity. What is the point (maybe) is that G-d is showing us how very much He "enjoys" having us as His partners. And not secondary partners, as we are with Shabbat. With the Calendar and the Holidays, we are the main partners. What we say, goes. Even if we make a mistake, Rosh Chodesh is when we say it is. Using calculations and computers for fixing the calendar means that G-d and His creations - the Sun, Moon, Earth - determine what's what. Requiring eye witnesses gives us the active role in the process. That (apparently) is what G-d wants for us. [The Bo Homepage]
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