פרק מיוחד: תוספת שבת

00:01 All right, this is Igris, and we are gonna talk today about Tosefet Shabbos. This is a special episode by, uh, by special request, reminding those who listen live and those who listen on the recording, if you have an inyan that you're particularly interested in us delving into, we'll, uh, get it on the roster. And whether or not it's from exactly fifty years ago, we'll look at a letter and try to figure out the Rebbe's clearly. So now, because we have a special request, the special request was how does Chassidut handle Tosefet Shabbos? Do we take Shabbos in early? Do we bring Shabbos out late? Uh, what does it mean to add on to Shabbos? Is this something that we do? And if so, how do we do it? That was the question. The, uh, there is nothing, as far as I know, in our year from exactly fifty years ago, Tuv Shin lamed gimel, but there is a letter in Tuv Shin tes vav. And it's a long letter. We're not gonna read the whole thing. This long letter, uh, in this long letter, this individual, Shimon Jakobovits, he clearly asked the Rebbe a bunch of questions, uh, several of them relating to Minag Chabad in shuls, 'cause he's building Chabad shuls, and the Rebbe answers them. And there's actually a gem in here that we'll have to do some other time. Maybe you can just look at when you get a second by yourself. This, I'm putting it on the screen. There's a gem

00:58 in here that discusses the, um, that discusses the question that came up in our shul one time about a year ago, where someone wanted to say Baruch Hu after davening, and it wasn't on Friday night. Uh, here the Rebbe explains why it's not our Minag, um, to say Baruch Hu after Shacharis, after, you know, in-- You go to most shuls, they throw in a spare Baruch Hu for anybody who showed up late. The Rebbe has a whole paragraph in here describing why it's our, not our Minag to do that and why it is our Minag on Shabbos for Kabbalistic reasons. Anyway, we're going all the way to the bottom of the letter, where another question was asked about Minag Chabad, and the Rebbe gives an answer. So he says here, . You asked me about Shabbos coming in and Shabbos going out, and that Shmirat Shabbos is supposed to be twenty-six hours long, not just twenty-four hours long. and your language, he said in the words of the writer, this is Yadua Umov'an. So this writer had written to the Rebbe saying, "It's Yadua Umov'an. It's known and it is well, Umov'aken, Umova i guess. Yadua Umov'aken. It's known and it is brought as such that we're supposed to be keeping Shabbos for twenty-six hours." The Rebbe says, . "I've only ever heard that about Yom Kippur," says the Rebbe. "I've never heard of this idea of twenty-six hours for Shabbos. I've heard about it for Yom Kippur." This is something that's printed in Hayom

02:12 Yom, that we have a Minag to make our Yom Kippur twenty-six hours. But when it comes to Shabbos, I've never heard of this idea of specifically extending Shabbos long enough that it becomes twenty-six hours. especially if you look in the Siddur. which was written after the Shulchan Aruch of the Alter Rebbe, so it is more definitive in nature because it was kind of his final say. when it talks there about bringing in Shabbos, it never says anything about twenty-six hours, so it doesn't sound like this is an inyan. The Rebbe says, "Even when it comes to the s-- twenty-six hours of Yom Kippur, we should be lenient. We're not talking about literally keeping twenty-six hours." "We can consider a small amount of an hour like an hour." So as long as you have more than twenty-five hours, even by a couple of minutes, just a slightly long Maariv or Ne'ila, as it were, uh, as long as it's a little bit longer than twenty-five hours, you fulfill the inyan of having twenty-six hours even on Yom Kippur. So the Rebbe seems to be shail of this idea that Shabbos should be doke twenty-six hours. And as for the idea of Tosefet Shabbos, he doesn't specifically say one way or another, but doesn't sound like there is a, there is loud enthusiasm for making Shabbos longer in this paragraph. Uh, the Rebbe then says that he hopes that you'll use the, uh, the uh, yard site properly for becoming a, uh, a better Hasid and succeeding

03:30 in all things and all good. Okay, so the point of our letter here, of course, is this section in the middle about the twenty-six hours. I'm going over to our review sheet now or our source sheet over here. Where do we have Tosefet Shabbos? The Rebbe's never heard of twenty-six hours. Um, he didn't say he's never heard of twenty-six hours. He said he wasn't told that it's an inyan of twenty-six hours specifically. What then is an inyan? Let me make this a little bit bigger. It's a little small. Here we go. This is in Shulchan Aruch Harav. This is in siman two sixty-one, four, and the second paragraph you have is in two ninety-three, sif one. says the Alter Rebbe, and he brings a lot of sources for this. Okay, so there is a that it's a mitzvah that is a Torah commandment to add to Shabbos, to make Shabbos and Yom Tov a little bit longer, and when it comes in and when it comes out. So it sounds like that the Alter Rebbe thinks that there is a mitzvah , at least there's a from a lot of there's a mitzvah for us to make Shabbos longer on the way in and longer on the way out, meaning that we bring it in early on Friday, we bring it out late on Saturday night. And he has we learn this from Yom Kippur. Okay, so we learn it from the idea of Yom Kippur having to be brought in a little bit early.

04:47 This only tells me that I have to bring it in a little early, that Shabbos needs to, Shabbos and Yom Tov needs to be brought in a little early on Friday. And how do I know that I also need to delay Shabbos going out? How do I know that the ma'ariv should run a little long on Saturday nights? Because it says in the posuk this should only apply to Yom Kippur. How do I know Yom T-- Yom Tov ? And Shabbos is how do I know Shabbos? So the Alter Rebbe brings that we absolutely need to have Tosefet Shabbos on the way in and on the way out. If you're bringing in Shabbos exactly at shkiya and you are leaving Shabbos exactly at tzeit, you seem to be doing something wrong, at least based on where we are right now. Now, how do we make Shabbos long on the end? Now, you get this is the, uh, this is in, um, two ninety-three, the first sit there. «Neh again, shem achron tefillas aravis mitzvot Shabbos.» We have a minute to do ma'ariv late on mitzvot Shabbos. So for all of the people who are standing over the ma'ariv every week saying, "Come on, we gotta hurry up," the minute is to be a little late. Not, not, maybe not very late, but I think it's to be a little late. «Ki delei zeh mechel al haKodesh,» 'cause that's mitzvah Shabbos on the other end. «Naval iki yef tiya Shabbos u'musha aseitz gimel kechavim k'tanim.» The

05:52 truth is that we, uh, we actually automatically do this because as he says here in Shulchan Aruch, that technically Shabbos is over at tzeis kechavim of three small stars. As soon as three small stars are in the sky, Shabbos is over. You might be familiar with the fact that our tzeis is three medium-sized stars, and that is the tzeit Shabbos on the way out. So it sounds like the entire world does tzeit Shabbos on the way out automatically, because I don't know of anybody who ends Shabbos when they see three small stars. We end Shabbos when we see three Benetti stars, three, uh, three stars in a row that are medium-sized, and that is sort of your automatic tzeit Shabbos on the way out. Which means that the only real question on the table is how to... Is, is how exactly how long, how to, uh, have a tzeit Shabbos on the way in. I brought you some poskim here, a little selection of poskim and how long they say you should be adding to Shabbos on Friday. There's Nigres Meshe that says that you should bring Shabbos in at least two minutes before shkiya. The Avnei Nezer wants four minutes. The Minchat Elozor wants five minutes. The Sde Yahavetz wants twelve minutes. And the Biur Halacha wants fourteen minutes, which is approximately the length of Ben Ish Chai. So if you add the time you're bringing it in early, plus your Ben Ish Chai, you're gonna really be bringing in Shabbos about thirty minutes

06:52 before tzeis. Okay, so there are opinions in poskim about how much long-- about how much before shkiya you need to do this. What do we do? Uh, there's a Likutei Debarim, and, uh, I went looking for this in Lashon HaKodesh because you know me, if I can find a translation, I'll do it. But unfortunately, this is in the Hesafes to volume three, and they didn't translate the Hesafes. I didn't know that. When they put out the Lashon HaKodesh edition, they're missing the Hesafes. So, so here we go, friends. «The Shabbos of a ben Torah darf zein fulle sechs un zwanzig sha'a.» The Pri HaChadash writes that the, that the Shabbos of a ben Torah should be a complete twenty-six hours. Got that? So back here, when, uh, when somebody wrote to the Rebbe saying that it was, uh, Yadua Umuvakem, that, uh, that Shabbos is twenty-six hours long, he was probably quoting Likutei Debarim, and the Rebbe says there's no such opinion. But it's in Likutei Debarim, that a ben Torah needs to have a full twenty-six-hour Shabbos. Uh, the tal, twenty-six is k'neged Shem Havayah because twenty-six is the same gematria as Shem Havayah. Das meint. «Azoyf de heilike fun un zwanzig sha'a fun Shabbos Kodesh, fun fier un zwanzig sha'a fun Shabbos Kodesh,» that the holiness of the twenty-four hours of Shabbos Kodesh, «me darf men meys iz zayn a shabed funaf mikhel al ha-- mikhel al haKodesh un meys iz zayn a shabed l'chairev.» So he says that this means you need

08:03 to add a full hour before Shabbos and a full hour after Shabbos on top of the twenty-four holy hours of Shabbos. There's twenty-four hours that are Kodesh, and I add an hour of heller in front and an hour of heller in back. Sounds from this like the Pri HaChadash wants a full hour before Shabbos and a full hour after Shabbos, at least for a ben Torah. «Damit darf zein dem einek un, in, in die, uh, unkem-- unke mendigimechel.» This will then bring the einek Shabbos into the coming days of the week. I brought the rest of it here just because it's really interesting. He, uh, he goes on to describe what he wants Bnei Torah to be doing on Shabbos. He says that Shabbos is «mine'emis varachon kol hayamim,» that Shabbos is the source of berakhah for the entire week, so we need to, uh, act appropriately on Shabbos. And he says that during those twenty-six hours, he wants the ben Torah to be spending all their time in Kedushah and Torah and avodah. They should be learning, um, or they should be do-- or they should be, um, they, he says that they're allowed to eat a little bit and they're allowed to sleep. Uh, «avodah darf men aiv, demne, aiv essen un shlafen,» certainly we do need to eat and sleep, but all of the extra time he wants us to spend in learning and davening. And he says down here in this final paragraph that if you have a ben Torah who

09:02 doesn't do this, and he goes on long walks or he engages in divrei batelim, uh, what do you expect the simple Jews to do? The simple Jews are gonna look at this guy and say, "This is how we spend Shabbos?" He says there's no justification for it. Maybe a short walk for thirty minutes here or there, but Shabbos is a time that needs to be spent entirely. Shabbos is not... You know, people think Shabbos is relaxation time. I think we know better. Shabbos is not a time for relaxation. It's twenty-six hours of intense avodah with, uh, uh, an allowance for the occasional rest and a little bit of food. But the Pri HaChadash is not at all satisfied by the idea that people relax on Shabbos, and he doesn't really wanna see it. Anyway, the Pri HaChadash here says that he wants twenty-six hours with an hour before and an hour after. That's a very strong tzeit Shabbos. Believe it or not, the Rebbe has a sicha on this, but it's a sicha from much later than our letter, when the Rebbe quotes this Likutei Debarim. The sicha is in the year... I don't think I meant that. I definitely meant that should be a four. Mem Gimel. Uh, Tamuz Mem Gimel, volume three. You'll find it in Toras Menachem volume three, page seven hundred and thirty-five. The Rebbe quotes Likutei Debarim and he elaborates. Uh, he says, «Chayas ha'olam baShabbes hi b' mechinas machshavtesh el haKadosh Baruch Hu.» That the chayas of the world

10:01 on Shabbes is from God's machshavtes. «L'ma'alah b' mechinas dibur,» which is above, «b' mechinas dibur. Zeh hu nister esrim eitz ha'ma'amar. Aliyah b' mechinas machshavah. Aaliyah b' mechinas machshavah.» Just very quickly, what this means is that God made the world with speech, and on Shabbos, the, He ascends out of that mode of speech, and the only thing keeping the world going is machshavah. This, by the way, does answer a, a sort of classic question, Chassidus, which is that if God rests on Shabbos, then why doesn't the world cease to exist every Shabbos? This shows up in a lot of Ma'amarim from the Alter Rebbe, but it's in other places too, is that if God is resting from creation, we have a rule that God has to constantly be making the world, and if He wasn't constantly recreating the world at every second, the world would stop being. And we also know for sure that God does not create on Shabbos, so why doesn't the world cease to exist? The answer given in Chassidus is that God ceases to create through dibur, but He continues creating through machshavah. Now, what's the difference? Um, practically speaking, there, there is a practical difference. The things that I'm willing to tell Sruly, the things I'm willing to tell Sruly are not deeply personal. Uh, the better I know him and the closer we are, the more personal things I'll tell him But there's definitely a line between what I will tell him and what I'll think. There's certain things

11:03 that are my thoughts, those are very, very personal, and those things I wouldn't share even with a very, very close friend. So we have different levels of friends and who we talk to, but we only share, but we only share our deepest, deepest ideas with ourselves. So, Aveshter makes the world through Dibor, and depending on how close you are to God, he speaks to you a little bit more personally. So he speaks to the Jewish people during the week more personally than he speaks to the non-Jewish people, speaks to them more personally than he speaks to the rocks. There is a, there are dargahs to it, but at the end of the day, God's kiviyachol innermost thoughts, his private thoughts that he wouldn't share with anybody else, those are not expressed at all in creation during the week. Those are expressed on Shabbos, and since the Jewish people keep Shabbos and we're aluf machshava, we have access to a level of thought, to a, a personal conversation with God that transcends Dibor. So that's what that means. That's, um, I didn't expect to get into there, but we should understand what the words mean in the sefer. Okay, so it's a for- it's a form of machshava, that's what Shabbos is. This is why Shabbos is associated with Shem Havayah. Shabbos leHavayah kmash kasuv, Vayichal Elokim. So we say Vayichal Elokim, it says in the Torah, Vayichal Elokim, we say it in, uh, we say it in Kiddush, we say it in davening, that God

12:03 finished doing his work. Vayichal Elokim can also mean that Elokim ceases on Shabbos. Elokim's not there anymore. I'm sure you're familiar with the idea that Elokim is the name of God that serves as sort of a shield or a covering over Shem Havayah. So Shem Elokim disappears or it goes away for Shabbos, and we get access to pure Shem Havayah. There's nowhere of the Shem Elokim to God is not hiding in Shem Elokim. He's not hiding behind his words. He's not hiding behind verbal conversation, kiviyachol. You're getting access just to his machshava, which is Shem Havayah. When God makes the world, he uses the word Elokim over and over again to, uh, thirty-two times, as a matter of fact, to demonstrate that he's making the world with Shem Elokim, with, uh, Dibor. That's when you have . Here's the part that has to do with us. And that is why, that, that's why the says in the that there should be a of an hour before and an hour after, equaling twenty-six hours total, because Shabbos is an inyan of Shem Havayah. Shem Havayah is Gematria twenty-six, and the entire idea of what's happening on Shabbos is a . Shem Elokim isn't hiding it anymore. So we need to keep a Shabbos that is twenty-six hours long, and there he's quoting . And here in the brackets, he qualifies exactly the way he qualified in that early letter. This is twenty-four, this is twenty-four hours of, uh, of twenty-four, the twenty-four hours of twenty-four-hour period.

13:24 There should also be two extra hours of . One before, one after. Because even though it is enough to put a small amount from one hour, a part of an hour is considered a complete hour. Since this, since this piece is a of a very important piece, because it has a holiness of Shabbos, So here's what he's saying. He's saying that if I add one minute to, uh, if I go into Shabbos one minute early, that one minute is one minute of the hour that I was supposed to have added, right? So I added one minute instead of fifty-nine minutes. But that one minute is a minute of Kedushah, and everything in is gonna be batel to Kedushah. So if I add Shabbos one minute early, that's the same as adding an hour early because it drags the rest of the hour along with it. Same thing on the way out. So it sounds like the Rebbe only requires a . That the, then he's also saying the in theory would only require a . That when they say an extra hour on the way in, an hour on the way out, this is going to line up with all of our sheets as we saw above, even the wants only an extra two minutes. That as long as Shabbos is brought in a little bit early or a little bit late, even a very small amount, that schleps the rest of the hour along with it because that little piece of the hour is

14:34 kodesh, and everything in in that hour is gonna be batel to the kodesh. So all the other minutes are batel to the kodesh minute. Um, this is obviously what we've, maybe not obviously, this is exactly what we do on Yom Kippur. So the, the, the, the, the Halakha has its practice. The Halakha, the Minhag has its practice on Yom Kippur, is we do keep twenty-six hours, as the Rebbe notes up here, and as also noted in HaYom Yom, that, uh, that we do this on Yom Kippur by keeping a small amount of the twenty-sixth hour. We go, we have twenty-five hours plus a minute, and that schleps the rest of the twenty-sixth hour in so we can keep Yom Kippur for, in theory, twenty-six hours. Now, uh, it is important to note, despite everything I just said, that Chassidim do not bring Shabbos in early. We, we don't do it. It has been the custom for a long time not to do it, and there is actually, uh, I couldn't find this written anywhere. I think it's a verbal testimony that one of the years then when they were doing the Pegisha, which was the campus Shabbaton in its earliest years for a while, then they called it a Shabbaton, and then they switched it back. Now they call it a Pegisha again. The Pegisha, where they would bring, uh, college, college students to seven seventy to meet the Rebbe. One year, in, in deference to those college students who were tired, and I think

15:30 they wanted an early dinner, they asked the Rebbe if they could bring in Shabbos early, and the Rebbe told them, "No, it is not the Minhag of Chassidim to bring Shabbos in early." So, uh, why don't we do it? I have a couple ideas here, and then I have a couple ideas from Rav Ryan. I have a couple that I got on my own from, uh, from just looking into the dinim. Uh, one of them is it's possible that we do it automatically because there is a that a Shabbos is anything before . As you know, we, uh, we, we bring Shabbos in at um, because there's a, there's a or there's a, there's a disagreement over when exactly is, when exactly is, and when exactly is. And we keep the strictest opinion by bringing Shabbos in at . But it is possible, and some authorities do actually bring this that everybody who starts Shabbos at is automatically doing a because it's any time before . So one possibility is that Chassidim don't bring in Shabbos early because we don't need to. When we bring it in at we are bringing it in earlier than . Another possibility that you find in is that you don't necessarily have to accept Shabbos verbally in order to do . can be accomplished by not doing . So as, as long as you're not doing up until the moment of even if you aren't accepting Shabbos, saying Shabbos, even if you're still gonna daven Mincha, uh, as long

16:34 as you stopped doing at least a minute before itself, you would sort of automatically add a that would fulfill the Rebbe's requirements. Maybe that's another reason why we don't need to bring it in early. Rav Ryan, uh, I have a link here so you can look at it yourselves. Rav Ryan actually answers. Somebody wrote to Rav Ryan saying, "Why don't we do ?" And he brought a list of answers. I don't understand all of them, to be perfectly honest, but I'll tell you some of the ones that make a little bit of sense to me. Uh, one of them is that our minhag is to daven Maariv after . So, uh, in order to preserve that minhag, the Alter Rebbe brings it over in that some says, even if you're not gonna be able to daven with a minyan, it's better to daven without a minyan after than it is to daven with a minyan before . There's a very strong Chabad minhag. Somebody had given that such a strong minhag to daven Maariv after , there might not be room for a Shabbos because Shabbos would bump us into a Maariv that's too early. Um, he also says that there are very complex dinim when it comes to bringing Shabbos in early. Uh, for example, you need to make sure that you remember afterwards. There's, uh, there's dinim regarding when exactly you're allowed to make kiddush. There's dinim regarding when you're allowed to do Mincha vis-à-vis Mincha. And people aren't familiar with the dinim,

17:31 so perhaps we don't bring in Shabbos early because it is, uh, it introduces Halakha complexity. Another possibility that he brings is that if the Kehillah brings Shabbos in early, it'll inconvenience everybody in the entire town. If our shul decided that we were going to bring Shabbos in early, everybody who's shayach to our Kehillah would be forced to follow us. That is a din, by the way. Um, this is not necessarily a practical din in an area like this, where there is literally a shul every block and you can associate with any number of Kehillahs. But, um- My parents in Cherry Hill, they have really just one minyan on their side of town, and they bring in Shabbos early, and the halacha is that they're not allowed to work after that minyan comes in. They're pretty much stuck. The women have to light Shabbos candles when the Kehilla brings it in. So bringing in Shabbos early can be very inconvenient if you do it on a town scale. And, uh, the Rav Brand seems to think it could get in the way of our Limud HaChasidus, but I, I confess to not understanding exactly how that would be because I think you can bring Shabbos in early and still sit down with a sefer. So I, I don't understand that exactly, but, um, maybe because you'd have to have your Suda earlier. I'm not sure what he means. I am sham. Okay, so we had to summarize everything, uh, all together. Somebody writes to the Rebbe

18:28 asking about Teseveh Shabbos being in Dafka twenty-six hours. As the Rebbe clarifies later on in the sefer, and as we got from the Kut HaDibburim, there certainly is an inyan of having Shabbos be twenty-six hours long, but that doesn't necessarily mean you need an hour in front and an hour behind. It should suffice to have even a few minutes. Those few minutes shlepped along the rest of the hours. The idea of having Chaf Bav Shais is specifically because of Shema Vayah, and Shema Vayah has to do with Shabbos. And as far as our custom of, the custom of Hasidim, we do not bring Shabbos in early. Um, but that doesn't mean we don't do Teseveh Shabbos. We probably accomplish it either through bringing it in at Shkia like the rest of the world, which is earlier than Tese, through just stopping doing Melacha a minute before Shabbos, which might be a nice custom to pick up, or, uh, or, or through, um, yeah, one of those two ways. Otherwise, it's one of Rav Brand's things saying that, uh, that we Dafka don't do it because it could get in the way of some of our Limud and Hagim. Uh, practically speaking, this is not a Halacha L'maisa here, uh, so I don't have to do practically speaking, and that's one of the that's the great privilege of it not being a Halacha L'maisa. But anyway, this certainly is a, uh, it's an inyan in Shulchan Aruch, it's a possible Deoraisa, and, uh, it's hard to

19:23 imagine we don't at least take it somewhat seriously. I assume using one of these two methods may probably that at least at the Deoraisa level accomplished by the fact that we bring it in before Tese. Okay.