A ‘Shabbosdike’ Year: What the Rebbe Said About This Kvius

As Rosh Hashanah 5787 approaches, with its first day falling on Shabbos, a michtav kloli from the Rebbe written ahead of the identical kvius of 5750 takes on striking relevance. Rather than treating the calendar arrangement as a technical detail, the Rebbe presents it as one of the defining features of the coming year, carrying a message meant to shape the months that follow.

The picture the Rebbe gives is unmistakably one of elevation and bracha. A year whose ‘head’ is Shabbos is to become permeated with Shabbosdikeit, not only through added Torah, tefillah and mitzvos, but through the way a Yid works, earns a parnasa and conducts ordinary weekday life. And because the kedusha of Shabbos comes together with its bracha, the Rebbe concludes with blessings for a good and sweet year in both gashmiyus and ruchniyus.

The letter, dated Chai Elul 5749, was addressed ‘To The Sons and Daughters of Our People Israel, Everywhere,’ and begins with the special significance of Chai Elul and the heightened preparations during the final twelve days of the year for Rosh Hashanah and the coming year.

The Rebbe then turns directly to what distinguishes the approaching year: ‘One of the main features that distinguishes the coming year is the fact that the first day of the new year, the first day of Rosh Hashanah, occurs on Shabbos.’

The significance of this, the Rebbe explains, begins with the very meaning of Rosh Hashanah. Rosh Hashanah is not merely the first day of the year, but the ‘head’ of the year. Just as the head directs and gives life to all the limbs of the body, the resolutions and spiritual influence of Rosh Hashanah are meant to ‘govern’ every day of the year that follows.

‘Thus it is particularly significant that the ‘head’ of the incoming new year is Shabbos and makes all the year ‘shabbosdik,” the Rebbe writes.

The Rebbe goes on to explain two aspects of Shabbos which are both meant to become part of the character of the coming year.

The first is the kedusha of Shabbos, which raises a Yid above ordinary weekday matters. Shabbos is a day separated from mundane activity, with the time ordinarily occupied by work instead devoted to Torah, tefillah and avodas Hashem.

But the Rebbe emphasizes that the holiness of Shabbos does not remain confined to purely spiritual matters. On Shabbos, even a Yid’s physical needs become part of the mitzvah. Eating, drinking, sleeping and physical enjoyment are themselves elevated through Oneg Shabbos and become permeated with the kedusha of the day.

That combination, the Rebbe explains, becomes the lesson for the entire year: increased Torah and mitzvos together with bringing that same holiness into the ordinary parts of life.

The Rebbe develops the point further by explaining that just as there is a ‘Shabbos’ within time, there is also a dimension of ‘Shabbos’ among Yidden themselves. The Jewish people are distinguished and sanctified from the nations of the world, while talmidei chachomim are described by Chazal as ‘Shabbos,’ because their primary occupation is Torah.

The purpose, however, is not for this holiness to remain removed from the physical world. The ultimate purpose is for the kedusha to permeate the material world itself, transforming it into a dwelling place for Hashem.

Returning to the coming year, the Rebbe summarizes that ‘The Shabbos-Rosh Hashanah of the coming year should set the life pattern for each day of the week, and for the entire year, in full harmony with the spirit of Shabbos-Kodesh.’

The practical result, the Rebbe writes, should be a visible increase throughout the year in all areas of Yiddishkeit, including taking on a new hiddur mitzvah, adding an additional period of Torah study, and increasing in tefillah.

At the same time, every Yid, man or woman, young or old, is called upon to bring additional ‘Shabbosdikeit’ into weekday life as well, until ‘every thought, word, and action is permeated with Shabbosdikeit.’

The Rebbe gives the example of business and parnasa. Even involvement in worldly affairs should be filled with a spiritual purpose, with one’s work directed toward being able to give tzedaka, learn Torah without financial worries, provide a Torah education for one’s children, and fulfill the other needs of a Jewish home.

With such an approach, the Rebbe notes, even one’s involvement in business will itself be conducted in a way that does not interfere with Torah learning and mitzvos.

The michtav kloli then turns from the kedusha of Shabbos to its bracha.

‘And since the kedushah of Shabbos goes together with the brachah of Shabbos,’ the Rebbe writes, these resolutions will immediately draw down Hashem’s blessings ‘in all matters,’ particularly a kesiva vachasima tova for ‘a good and sweet year, both materially and spiritually.’

The Rebbe concludes with the ultimate fulfillment of Shabbos, when Hashem will bring all Yidden to ‘the ultimate completeness of Shabbos-kodesh,’ to ‘the day that is all Shabbos and rest for life everlasting.’