Reflections on
Shabbat Prayer #11
“Shalom Aleichem”:
The Liturgical
Poem
Marking the
Beginning
of the Friday
Night Shabbat Meal
R. Yaakov Bieler
Although many could not think of
reciting Kiddush on Friday nights without first singing “Shalom
Aleichem,” the custom to sing this Piyut (liturgical poem) is in
fact only of relatively recent origin. Aryeh Leiv ben Shlomo Gordon, in
his commentary Iyun Tefilla,[1]
writes,
This
Piyut is neither found in the Siddurim of the Rishonim
(the Rabbinic luminaries who lived between 1000 and 1700 CE) or of the Teimanim
(Yeminite Jews whose traditions are considered among Judaism’s most ancient.)
And its recitation was initiated by the Kabbalists 180 years ago.[2]
And Sepharadim also say it.
Nevertheless,
even if mystics were the first to incorporate “Shalom Aleichem” into the
Friday night home rituals, the fact that its underlying concept is derived from
a fairly straight-forward Talmudic Aggada (poetic, philosophical, theological,
historical, exigetical material as opposed to Halachic discussions and
dicta) suggests that in addition to whatever esoteric meanings some may have
attributed to the poem’s words, there are ideas and concepts that are
accessible to Jews on every level of observance and learning. Consequently a careful
consideration of its concepts and underlying ideas has the potential to
significantly enhance our experience of Shabbat.
Shabbat 119b
Said
R. Chisda in the name of Mar Ukba: Everyone who prays on Friday evening
and recites VeYechulu,[3]
two Serving Angels accompany him and rest their hands upon his head and say to
him: (Yeshayahu 6:7) “…And your iniquities will depart and your sins
will be atoned.”
It was taught: R. Yose bar Yehuda says,
“Two Serving Angels accompany a person on Friday evening from the synagogue to
his home, one good and one ‘Ra’ (evil.)[4]
And when he comes to his home and finds a light lit, a covered/set table and a
made bed, the good Angel says, ‘Let it be the Divine Will that the same should
be true for another (the upcoming) Shabbat.’ And the evil Angel
proclaims, ‘Amen’ against his will. And if not, the evil Angel says,
‘Let it be the Divine Will that the same should be true for another Shabbat’
and the good Angel proclaims ‘Amen’ against his will.
Several themes
emerge from R. Yose bar Yehuda’s presentation:
a) It is assumed that ideally the way to
usher in Shabbat is by praying with the community in a designated place
rather than alone in one’s home. The community should ideally be the entity
that each of us experience as welcoming the Shabbat rather than doing
this as individuals.
b)
Every Mitzva
in which one engages always carries with it at least two possibilities with
regard to ongoing observance: either one will incorporate the Commandment’s
regular and proper observance into his lifestyle, or he will do so irregularly
and/or improperly, and it will be a cause for religious frustration and
annoyance rather than inspiration and spiritual growth. Furthermore, just
because someone has done something correctly over the course of a long period
of time, does not necessarily guarantee that such a pattern will continue.
Freedom of choice is such that each instance is new and contains within it the
seeds for compliance and continuation or rebellion and rejection.[5]
c)
The externalities
of one’s environment contribute greatly to the spiritual atmosphere that one
experiences. Consequently, if Shabbat lights are absent, the Shabbat
meal is not what is could/should be, the house is messy and obviously
unprepared for Shabbat observance, then this will take a certain toll
upon one’s inner mindset and experience; and of course the converse is also
true. The Talmudic dictum that perhaps sums this verity up in the most succinct
manner is: (Avoda Zora 3a) Whomever troubles himself on Friday, will eat
on Shabbat; someone who does not trouble himself on Friday, from where
will he eat on Shabbat?[6]
d)
The principle
enunciated by Ben Azai in Avot 4:2, “...One Mitzva drags
along/precipitates another Mitzva, and one transgression drags
along/precipitates another transgression, applies not only to different
Commandments and sins, but to the same ones as well. In other words, even
though we have free will and each action can be completely independent of the
next, nevertheless the manner in which I perform a Commandment or transgress a
sin can and usually does profoundly affect the way I observe the same ritual when
the next opportunity presents itself. The kind of Shabbat I strive to
have one week will very much impact on the one that I have the following week.
Consequently, if we keep in mind
these and associated ideas at the advent of Shabbat when we greet those
coming home from shul, including the Angels that we can imagine
accompany them, and we sing:
Peace be upon you
ministering angels, angels of the Exalted One...
May your coming be
for peace...
Bless me for
peace...[7] (i.e., I dearly
hope that I have done enough in
preparation to merit your blessing and all
that such a blessing implies)
May your departure
be to peace...
we are essentially
praying that the Shabbat that is beginning should not only be an
exceptional experience in its own right, but that it will be able to be
assessed objectively by outside spiritual observers as a touchstone for both Shabbatot to come, as well as our total
Jewish spiritual experience. With good reason we should sing “Shalom
Aleichem” with gusto and intense Kavana.
[1] Siddur Otzar HaTefillot, Nussach Seforad, Vol. 1, Israel-America Offset, Tel Aviv, 5720, p. 313a.
[2]
Since the volume in which this commentary
appears was first published in 1915, the prayer therefore must have first
became widespread during the 18th century.
[3] Verses from Beraishit 2:1-3, that are recited as part of the Friday evening Ma’ariv service. See ArtScroll Siddur, pp. 340, 346.
[4] While it might appear that an “evil angel” is an oxymoron in the sense that a servant of God ought to do His Will, which by definition would be good, the Heavenly array includes angels of destruction such as Gavriel, who destroyed Sodom and Amora, the Destroyer who carried out the plague of the firstborn in Egypt, and Satan who is empowered to sorely test Iyov. These entities are doing the Will of God; however their mandates involve destruction and punishment. Ultimately, if punishments secure atonement for the sinner or serve as deterrents for potential sinners, they are serving a good purpose in the long run, even if in the short term they bring about discomfort and even destruction.
[5] This is the theme of the Mishna in Avot 2:4 quoting Hillel, “Do not believe in yourself (that what you do and who you are is secure and stable) until the day of your death.” This is expanded upon in Berachot 29a where the Talmud discusses a powerful example of this principle: Behold, Yochanan, the High Priest, served in this capacity for 80 years (!) and in the end became a Sadeucee.
[6] Although the quotation is taken out of context, i.e., it appears as a metaphor for all Divine Commandments within a give-and-take between HaShem and the nations of the world regarding whether the latter would be given a second chance in order to deserve entrance into the World to Come, nevertheless, what applies to all other Mitzvot certainly applies to Shabbat itself.
[7] Sepharadim add an additional stanza beginning “BeShivtechem LeShalom” (Dwell [with us] for peace)...