Shabbat HaGadol – Parshat Tzav / Moshe Maizlech

What is it about the shabbat before Pesach that merits the special designation “The Great Shabbat?” Shabbat 113b explains that the Jewish people would be redeemed if we all observed two Shabbatot. Initial understanding may be two different or consecutive weeks. However, on a deeper examination, it may be alluding to two separate aspects of Shabbat well lived and appreciated. Lev. 19:3 say “And observe My Shabbatot,” in plural form meaning Shabbat contains a natural plurality.

There are the well-known qualifiers of zachor and shamor. Their ideas lead us to the difference between the ways in which we serve G-D; through ahava and through yira, love and reverence. Zachor requires us to enhance Shabbat through prescribed observance. Like all affirmative mitzvot, these are expressions of our love for Hashem. Additionally, shamor obligates us to protect Shabbat by refraining from behavior inconsistent with the day’s innate holiness. When we control ourselves, when we obey the laws that restrict our activity and safely keep us from the deterrents to a spiritual life, we can serve G-D with reverence.

Another ‘special’ shabbat is Shabbat Shuva. This focuses on our shortcomings in doing what Hashem asks of us. It stresses for us to take our yiras shemayim more seriously, while HaGadol stresses the love between G-D and His people. Shabbat Shuva calls us to the attribute of reverence and HaGadol binds us to our Creator with strands of ahava. Serving G-D with love is loftier, a more elevated state, than using reverence alone. Yes, all Shabbatot are a special gift from Hashem, these two stand out because of the unusual bounty they bring us in prelude of the coming week. Of these two, the one prior to Pesach is the greater one due to the attribute of love, which is superior to reverence.

The second version of the Aseret Hadibrot shifts Shabbat’s emphasis from antiquity to our start as am Yisroel. We remember how we were slaves and then given safe passage out of Mitzrayim. We appreciate the distinctions G-D made during that, deflecting the hardship and pain of each makot away from his chosen, sending it only to the oppressor. Meaning, Pesach connects us with a greater subtle belief – G-D’s providence. Our sense of the extent of His providence (unlike non-Jews), His constant involvement and local presence – creates a deep attachment, a more intense and immediate relationship.

Belief in providence is then the more sophisticated way of belief. This together with belief in His existence, we have the “Two Shabbatot,” the tools necessary for acquiring our national redemption.

Shabbat was first described as the seventh day. Only with the arrival and choice of the Jewish people does Torah bind a new label to this day and call it Shabbat. This “Shabbat” day will be an eternal sign, an active and vibrant connection to Hashem and am Yisroel. This is part of the “Two Shabbatot” concept that leads to our redemption, which is derived from the two reasons for Shabbat given by the two versions of the Aseret Hadibrot: creation and exodus.

Pesach is also called “Shabbat” (Lev. 23:12) because it marks the time we entered into the special relationship with G-D. The Shabbat preceding the beginning of the holyday is the conjunction of two time periods focusing on this relationship.

It is truly the greatest of Shabbatot – Shabbat HaGadol.

May you all be showered with endless brachot and success from Hashem for your part in spreading the light of Halacha and truth of Torah to as many as possible. Let us pray that the words of Malachi will come about in our time – “Lifnei Bo Yom Hashem Hagadol Vehanorah” when we will experience the great day of the ultimate redemption.

Shabbat Shalom – and chag kosher l’Pesach.