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Kabbalas Shabbos, This Service Is Characterized by the Recitation of a Series of Special Psalms and by the Joyous Singing of the Celebrated Piyut, Lecha Dodi

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Kabbalas Shabbos, This Service Is Characterized by the Recitation of a Series of Special Psalms and by the Joyous Singing of the Celebrated Piyut, Lecha Dodi KAB B A L AS SH A B B OS : Welcoming the Sabbath in Body and Spirit By Elchanan Adler One of the highlights of the Shabbos liturgy is the prayer service used to usher in the Sabbath. Commonly known as Kabbalas Shabbos, this service is characterized by the recitation of a series of special Psalms and by the joyous singing of the celebrated piyut, Lecha Dodi. Notwithstanding its widespread acceptance, the Kabbalas Shabbos service finds no explicit reference in the Shulchan Aruch.1 This is because the initiators of this service were the mekubalei Tzefas — the mystics in 16th century Safed — whose unique and innovative prac- tices associated with ushering in the Sabbath were only gradually incorporated into the liturgy of Jewish communities far and wide.2 However, although the for- mal structure of Kabbalas Shabbos originated in the 16th century, its thematic Summer 5761/2001 JEWISH ACTION underpinnings have clearTalmudic halachic Kabbalas Sha b b o s is initiated Other mekubalei Tzefas viewed any precedent. This article will trace the by the recitation of "Mizmor shir leyom outdoor area as acceptable for the wel- Talmudic antecedents for Kabbalas ha’ S habbos" (Orach Hay i m 261:4) or coming ceremony, such as the syna- Shabbosand present two interpreta- po s s i b l y , Lecha Dod i ’s final stanza, gogue courtyard.9 tions of the Talmudic passages, which “Bo ’iy v’sh a l o m .” 4 reflect different perspectives regarding The ver y expression “Kabbalas Sha b b o s” this institution. carries a different definition when used in Understanding the a liturgical sense than it does in a halachic Imagery of Lecha Dodi co n t e x t . 5 In the halachic sense, the term Halachic and Liturgical “ka b b a l a ” is best ren d e r ed “ac c e p t a n c e ” or In this light we may begin to appre- Kabbalas Shabbos “co m m i t m e n t ” as, for example, in the ciate the background of the celebrated ex p r essions “kabbalas ol malchus shamay- hymn “Lecha Dodi” authored by Rabbi In order to appreciate the rai s o n im ” (accepting the yoke of the Hea ve n l y Shlomo Alkabetz, a ranking figure d’ê t r e of the Kabbalas Sha b b o s se r vice, it Kingdom) and “kabbalas ta’a n i s ” (t h e among the mekubalei Tzefas.10 The is necessary to distinguish between two commitment to fast). Hence, halachic phrase “Bo’iy chalah” contained in the di f f e r ent contexts in which the term Kabbalas Sha b b o s rep r esents the point in climactic stanza of Bo’iy v’shalom” is Kabbalas Sha b b o s is used — one time when one “ac c e p t s ” upon oneself the taken from Rabbi Yanai’s declaration, halachic, the other liturgical.3 In a Sabbath restrictions. By contrast, the as recorded in the Gemara. The sec- halachic sense, Kab b a l a s Sha b b o s rep r e- liturgical Kabbalas Sha b b o s ev okes the ond stanza which begins, “Likras sents the point in time when one image of “wel c o m i n g ” the Sabbath as in Shabbos lechu v’neilcha,” as well as the becomes bound by the Shabbos res t r i c - the expression “kabbalas panim” — refrain “Lecha Dodi likras kallah...,” tions pertaining to melacha – pro h i b i t - receiving a guest.6 must certainly have been intended as literal references to what was then the common practice of gathering an Talmudic Kabbalas entourage to “go out” and greet the Shabbos Sabbath. Even the image of the field is implicitly invoked by the words The Talmudic basis for staging a wel - “Lecha Dodi” which, in their original coming ceremony in honor of the Sab b a t h source in Shir Hashirim (7:12), are fol- stems from the practices of two Amo ra i m lowed by “neitzei ha’sodeh” (“Let us go — Rabbi Chanina and Rabbi Yanai — out to the field”). described in the Gem a r a Shabbos (119a): It should be noted that even after the “Rabbi Chanina would enrobe himself Kabbalas Sha b b o s se r vice was incorpo- on the eve of the Sabbath and say, ‘Let us rated within a beis haknessessetting, it go out to greet the Sabbath Que e n . ’ was not uncommon for the tz i b b u r to Rabbi Yanai would don fine clothing and recite Bo ’iy v’sh a l o m , if not the entire sa y , ‘Come O bride, come O bride.’” se r vice, outdoors on the shul patio. ed labor. An example is a woman’s For the mekubalei Tzefas, this Indeed, Rabbi Hayyim ben Isr a e l lighting Shabbos candles, which consti- Talmudic passage served as the source Ben v eniste (1603-1673), author of the tutes, under normal circumstances, the for the liturgical Kabbalas Shabbos halachic codex K’nesses Hag e d o l a h , halachic acceptance of Shabbos and its which, for them, entailed a trek to the rep o r ts that when he assumed the rab- attendant restrictions. In a liturgical outskirts of the city to formally greet binate in Tir ye and discover ed that the sense, Kabbalas Sha b b o s refers specifi- the Sabbath Queen. The field was co n g r egation remained indoors for the cally to the introd u c t o r y service held thought to be the optimum venue for en t i r e Kabbalas Sha b b o s , he re- i n t r o- on Friday evenings prior to Maa r i v to this reception because of its natural duced the older custom of stepping herald the onset of Shabbos. It must ability to promote a contemplative outside when welcoming the Sha b b o s . 11 be emphasized that these two expres - mental state as well as for its mystical The Aruch Has h u l c h a n ob s e r ves that, sions of Kabbalas Sha b b o s do not nec- associations.7 In fact, Rabbi Yitzchak in his time, this practice had been all essarily coincide. Thus, while the Kab - Luria — the AR”I HaKadosh— is but forgotten.12 What remains today as balas Sha b b o s se r vice begins with the reported as having formally invoked the only vestige of this ancient mi n h a g recitation of “Lechu neran e n a , ” the the image of the field by declaring at is the widespread practice of turning to the outset, “Bo’u v’neitzei likras Shabbos the rear of the sh u l at the recitation of Rabbi Adler is a rosh eys h i v a at Yes h i va s malkesa lachakal tapuchin kadishin” — Bo ’iy v’shalomto symbolically direct our Rabbeinu Yi t z chak Elchanan, Yes h i v a “ Let us go out toward the Sabbath ga z e wes t w a r d — the direction of the Uni ve r s i t y Queen to the field of holy fruit.”8 setting sun, or towa r d the door.13 Summer 5761/2001 JEWISH ACTION In sum, the custom initiated by the coming ceremony of these two sages “since he then has license to run.”18 mekubalei Tzef a s of engaging in an outdoor was to arouse a meditative state of joy- To justify this exoneration, the ce r emony of Kab b a l a s Shabbosis consistent ous anticipation which mirrors the awe Gemara invokes the practice of Rabbi with their reading such an interpret a t i o n and joy experienced by one who is Chanina who would declare, “Let us go into the aforementioned practices of Rabbi about to greet a distinguished celebrity out to greet the Sabbath bride queen.”19 Ch a n i n a and Rabbi Yan a i . 14 such as a king, or a bride and groo m . 17 A cursory reading of this Talmudic passage suggests that the Gemara An Alternate Perspective understood Rabbi Chanina’s practice as involving a physical act — a call to on “Bo’u V’neitzei” a procession of disciples to proceed in haste to greet the Shabbos queen. Quite a different image emerges Apparently, the impending approach from the Rambam’s description of the of royalty calls for nothing less than an welcoming ceremony. enthusiastic and spirited reception.20 “O ne should be seated solemnly long- Additionally, it is also clear that this ing for the welcoming of the Shabbos as gesture was not meant to be limited to if one would go out to greet the king. a small cadre of pious individuals but The sages of old would gather their disci- beckoned the participation of every ples on er ev Sha b b o s and would enrob e Jew. Accordingly, Rabbi Chanina’s th e m s e l v es and say ‘let us go out towa r d practice is cited by the Gemara as an Shabbos the king” (Hilchos Sha b b o s 30 : 2 ) . illustration of a situation in which one The Rambam includes the formal wel - would be exonerated from liability coming ceremony within the larger context while hurrying to greet Shabbos in a of the mi t z va h of ke v od Sha b b o s – honor- Implications of Rabbi spirited manner.
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