Preparation And Simcha On Yom Tov

 

Even though certain labors are permitted on Yom Tov, they are only permitted for Yom Tov needs.  We already explained that the very essence of the permitted Yom Tov melakhot is that they contribute to the celebration of the holiday, rather than detracting from it (chapter 98).  It follows that it is forbidden to do melakha on Yom Tov for the purpose of the following day - whether the following day is a weekday, Shabbat, or even the second day of the holiday itself.

 

This prohibition is learned from the verse "And they prepared what they brought" (Shemot 16:5).  The gemara explains: Weekdays prepare for Shabbat (or Yom Tov), but Shabbat (or Yom Tov) does not prepare for the weekdays  (Beitza 2b).  This very same verse is a source for the muktza prohibition of moving objects that were not prepared before Shabbat or Yom Tov (Pesachim 47b).

 

In fact, these two prohibitions are closely related.  They both relate to the interdependence between the holy and the profane, between Shabbat and Yom Tov on the one hand and the weekdays on the other.  In Judaism, the holy and the secular aspects of life are not independent but rather interdependent.  Holiness can only be manifested through the material, and is thus dependent on the material world for its expression.  And what we call "secular" or "material" actually depends for its very existence on a spiritual connection to God.

 

When we say that weekdays prepare for Shabbat or Yom Tov, we mean not that they may but rather that they must.  In order to emphasize that holiness is rooted in the material world, halakha creates a firm dependence of Shabbat and Yom Tov on the weekdays from a material point of view, by permitting the use of only those objects that are ready for use before the holy day enters.  This is the prohibition of muktza.

 

And when we say that Shabbat and Yom Tov do not prepare for weekdays, this is because the dependence of weekdays on the holy days is a spiritual one, not a material one.  That is why cooking on Yom Tov for the following day is forbidden.  (This is the same point we made in chapter 88.)

 

The further prohibition for Shabbat and Yom Tov to prepare one for the other is due to the subtle difference between the two kinds of holiness.  As we explain in more detail in the next chapter, the holiness of Shabbat is inner, that of Yom Tov, comparatively outer.  The outer, public aspect of holiness is closer to the revealed material world; this is one way of understanding the fact that in some cases we do permit Yom Tov to prepare for weekdays in a passive way, as the Kitzur explains in the first se'if.

 

CHAPTER 102 - EIRUV TAVSHILIN

 

Although normally it is forbidden to prepare food on Yom Tov for the purpose of the following day, cooking on Yom Tov for Shabbat is permitted by specially designating some cooked dish before the holiday enters.  This dish is called an eiruv tavshilin, literally a "mingling of cooked dishes."

 

Although eiruv tavshilin is a Rabbinical mitzva, our Sages based it on two different verses from the Torah, which relate to the two distinct aspects of this mitzva.

 

One aspect of the eiruv tavshilin is for the honor of Shabbat.  Although on a normal Friday everyone is busy preparing for Shabbat, when Friday is Yom Tov we are occupied with enjoying the holiday, and there is a danger we will neglect Shabbat preparations.  We overcome this danger by setting aside a bit of cooked food on Thursday afternoon, and designating it as the beginning of our Shabbat preparations.  Then, "well begun is half done," and we are sure to continue and complete our Shabbat preparations on Yom Tov itself.

 

This aspect is based on the commandment to  "Remember the Sabbath day" (Shemot 20:8) - we need to remember it when we are likely to forget it.

 

The other aspect of eiruv tavshilin is the opposite - for the honor of Yom Tov.  Preparing for Shabbat in the normal way would constitute a neglect of Yom Tov, as well as a seeming abuse of the special permission to cook on Yom Tov, permission that is primarily intended to augment the enjoyment of Yom Tov itself.  By "mingling" our Shabbat meals with those of Yom Tov (this is the literal meaning of "eiruv") each dish is partially designated for the honor of Yom Tov as well, and in this way there is no disrespect for the holiday.

 

This aspect is based on the directive "What you will bake, bake; and what you will cook, cook" (Shemot 15:23), regarding the manna in the desert - bake on Yom Tov for Shabbat only what you have already begun to bake beforehand (Beitza 15b).  This mitzva was given to the Jews in the desert when we found a double portion of manna on erev Shabbat - which was the twenty-second of Iyar (Shabbat 87b). When erev Shabbat was a holiday, then a triple portion would fall on Thursday; the verse hints that in that case, preparations need to begin on Thursday, and not be delayed until Yom Tov.

 

This dual aspect of eiruv tavshilin, independently safeguarding the honor of Shabbat and that of Yom Tov, sensitizes us to the subtle differences between these two holy days.  Another custom that sensitizes us to this subtle distinction is the special wording for havdala when Yom Tov falls after Shabbat:  "ha-mavdil bein kodesh le-kodesh," "Who distinguishes between sanctity and sanctity," that is, between the sanctity of Shabbat and the distinct sanctity of Yom Tov.  What exactly is this difference between the two kinds of holiness?

 

The sanctity of Shabbat is mainly inner and private, exemplified by the "neshama yeteira," the extra soul we receive on that day (Beitza 16a); that of Yom Tov is more external and public, exemplified by the particular emphasis on sharing with others on holidays.  (See Zohar Yitro, II:88b and Rambam Yom Tov 6:18.)  While rejoicing together with others is an important value in Judaism, we have to leave sufficient time also for private spiritual growth, which requires proper preparation.  Conversely, a person shouldn't become so absorbed in his private spiritual growth that he neglects the more public and social aspects of serving God.

 

The gemara tells us that Avraham Avinu kept the entire Torah - even including eiruv tavshilin (Yoma 28b)!  Avraham's spiritual journey was in some ways a very lonely one, and at its beginning he was the only person in the world to acknowledge God (Bereshit Rabba, beginning of Lekh Lekha).  But he never forgot the importance of public kiddush hashem, and his tent was always open to the four winds to receive guests and invite them to join in God's service.  (See Iyun Yaakov in the Ein Yaakov on Yoma 28b, Igrot Rayah 110.)

 

 

CHAPTER 103 - YOM TOV REJOICING

 

HONOR, DELIGHT AND JOY (KAVOD, ONEG, AND SIMCHA)

 

We are required to honor Yom Tov, and delight and rejoice in it.  We honor the day by appropriate preparation: trimming the hair, washing, wearing elegant clothes, and so on.  We delight in it, as on Shabbat, by eating delicious meals.  And we rejoice in it with special enjoyments that create a special feeling of joy, like sweets for the children, new clothing and jewelry for the women, and meat and wine for the men.

 

The main difference between the rejoicing of Yom Tov and that of Shabbat was discussed in chapter 99, se'if 32.  There we explained that the aspect of honor on Yom Tov can be likened to a testimonial dinner, where the formal clothing, elaborate display and fancy foods are all meant to dignify the honoree, and not necessarily to delight those in attendance.  On the other hand, the Shabbat delight is like a private meal, where formalities are dispensed with and everything is directed towards the enjoyment of the guest.

 

MILK FOODS AT SHAVUOT

 

While it is considered a mitzva to eat meat in order to enjoy the holiday, there is an ancient custom to eat one dairy meal on Shavuot, usually in the morning.  Many meanings have been suggested for this practice.  Here is an idea, which is based on our previous explanation of the symbolism of milk in the halakha, from chapter 46.

 

We explained in chapter 36 that blood represents the negative, bestial qualities of the animal.  That's why we have to remove the blood by salting before we may eat the meat, to rid the meat of its "bloodthirsty" aspect.

 

Yet milk, according to Jewish tradition, is formed directly from the blood!  It is true that the transformation of the blood into food for the infant removes its negative symbolism - but not completely.  A slight hint of the previous aspect remains latent in the milk, ready to be reawakened if the milk is cooked together with meat.  This fusion "reminds" the meat of the blood that was removed from it, and the milk of its previous association with the cow's flesh as blood.  The "stigma" of the milk due to its former status is only completely removed when the milk is drunk, thus being assimilated to holiness by becoming part of the human body, abode of the divine soul (chapter 46).

 

This status of milk can be likened to the status of the Jews as they prepared to receive the Torah on Shavuot morning.  The period from Pesach to Shavuot, when we count the omer from day one to Shavuot eve, day forty-nine, recalls the process of spiritual ascent we went through between the Exodus and the giving of the Torah.

 

Our tradition tells us that the Jews in Egypt were sunk in "forty-nine gates of impurity."  They had sunk almost as low as the wicked Egyptians, who passed the lowest, fiftieth gate.  Each day, the Jews ascended one level, until they reached the pinnacle of personal growth as they prepared to receive the Torah (chapter 120).

 

The Jews in Egypt were close to the level of blood, of coarseness and impurity.  In order to be prepared to receive the Torah, they had to go through a period of personal growth and repair.  This is an example of the principle that "good conduct is a prerequisite for Torah."  (See chapter 29.)

 

As the day of Matan Torah (receiving the Torah) arrived, the Jews had transformed their characters completely, and reached the highest level of character development.  This corresponds to the level of milk, a food that is completely permissible and completely ready to serve holiness.

 

But even milk is not holy in itself; it merely has the potential for holiness, which is realized when we drink it.  Likewise, character development is an important value in Judaism and an essential prerequisite for holiness - but in itself it is not holy.  After the period of personal preparation, we must actualize our potential through accepting the Torah.  Only then do we ascend from elevation of the character to elevation of the spirit.

 

PROVIDING FOR THE NEEDY ON YOM TOV

 

There is a particular requirement to provide for the needy on Yom Tov, and one who fails to do so has not fulfilled the mitzva of rejoicing in the holiday.  This is different from Shabbat, where the obligation to help others exists but is not a prerequisite for Shabbat indulgence. 

 

This distinction was explained in chapter 98, se'if 32.