“And Moshe said, “Eat it today (ha’yom) for today (ha’yom) is Shabbat to Hashem. Today (ha’yom), you will not find it in the field.” (Shemot 17:25)
During their travels
in the desert, Bnai Yisrael was sustained by mun – manna. The mun fell in the morning. A portion suitable for the day’s consumption
was collected. However, on the eve of
the Shabbat – Erev Shabbat – a double portion of mun fell. This double portion sufficed for Friday and
Shabbat. In our pasuk, Moshe explains
that on Shabbat the mun will not descend and the people are to eat the mun
collected the previous day.
On Shabbat day we are
required to eat three meals. One is
eaten on the night of Shabbat and two are eaten on the day of Shabbat. The Talmud explains that the obligation to
eat three meals on Shabbat is reflected in our pasuk. In his instructions to the people, Moshe uses the term “today” – ha’yom
– three times. Each use of the term ha’yom
is a reference to one of the Shabbat meals.[1]
What is the nature of
this obligation to consume three meals on Shabbat? Shabbat is essentially a day on which we refrain from creative
labor – melachah. Through abstaining
from melachah we acknowledge that Hashem created the universe in six days and
“rested” on the seventh. How is the
obligation to consume three meals related to the theme of Shabbat?
Maimonides includes
his discussion of the obligation to partake of three Shabbat meals in his
discussion of Oneg Shabbat – indulging oneself on Shabbat. Indulging ourselves on Shabbat, is an
extension of our obligation to honor Shabbat.
Through fulfilling the obligation of Oneg, we demonstrate that Shabbat
is a special day. It is evident from
Maimonides’ treatment of the three Shabbat meals that they are an expression of
the obligation of Oneg Shabbat.[2]
Maimonides explains
that the obligation of Oneg Shabbat was established by the Sages.[3] This does not seem to be consistent with the
Talmud’s assertion that the requirement of the meals is reflected in our pasuk. According to the Talmud, it seems that at
least this element of Oneg – partaking of three meals – is actually contained
in the Torah! Based on this
consideration, some authorities argue with Maimonides and assert that the
obligation of three Shabbat meals is a Torah level requirement.[4]
There is an obvious
reconciliation between the position of Maimonides and the Talmud’s treatment of
the obligation of the Shabbat meals.
Often, the Sages relate laws that they create to passages in the Torah. This is not intended to imply that the law
is actually derived from the passage.
Instead, the Sages are attaching their decree to a theme or message
contained in the passage.
Aruch HaShulchan is
not completely satisfied with this response.
He observes that the Talmud provides numerous admonitions regarding the
importance of the three Shabbat meals.
Maimonides himself admonishes us to be careful to not in any way detract
from these meals. Aruch HaShulchan
argues that the Talmud’s stress on the importance of the three Shabbat meals is
not consistent with the thesis that these meals are a requirement established
by the Sages.
It should be noted
that one can argue that this question is not completely compelling. It is not uncommon for the Sages to provide
extensive admonitions regarding their decrees.
This is intended to reinforce decrees that we might be tempted to treat
lightly – precisely because they were established by the Sages. However, Aruch HaShulchan does not suggest
this explanation for the Sages’ admonitions in this instance. Instead, he provides an interesting
alternative.
Aruch HaShulchan
suggests a novel resolution of the apparent contradiction between Maimonides
and the Talmud. As noted above, the
Talmud explains that the three-time use of the term ha’yom in our pasuk
reflects the obligation to eat three meals on Shabbat. Aruch HaShulchan notes that according to
Tur, Hashem actually caused each person to be supplied with three portions of mun
for Shabbat. By providing these three
portions, Hashem communicated that it is appropriate to consume three meals on
Shabbat.
Based on Tur’s
comments, Aruch HaShulchan offers a simple resolution of the apparent
contradiction between the Talmud and Maimonides’ assertion that Oneg Shabbat
and the obligation of three Shabbat meals is a decree of the Sages. He explains that the requirement of three
meals may have been established by Moshe.
Moshe based his decree on the pattern of the mun. A triple portion of mun was provided for
Shabbat. Moshe made the obvious
deduction that through providing this triple portion Hashem communicated that
it is appropriate to partake of three meals on Shabbat. Therefore, although the obligation of three
Shabbat meals is a decree of the Sages – perhaps from Moshe – it is reflected
in the Torah.
This explains the Talmud’s admonitions regarding the
importance of these three Shabbat meals.
Although the meals are required by a decree of the Sages, they are
reflected in the Torah – in the pattern of the mun. This decree is qualitatively different than most other decrees of
the Sages. Other decrees are designed
to reinforce laws of the Torah. Because
these more common decrees are safeguards for and reinforcement of Torah laws
they are treated less stringently than the Torah laws they reinforce. In contrast, the requirement of three
Shabbat meals is not merely a reinforcement of the Torah law. It is a reflection of a theme in the Torah
itself.[5]
“And Moshe and Aharon said to all of Bani Yisrael, “In the evening you will know that Hashem took you out of Egypt.” (Shemot 17:8)
How are the three Shabbat meals an expression of Oneg Shabbat? In order to answer this question we must consider this pasuk. Bnai Yisrael complained to Moshe that they did not have adequate food. Moshe responded that Hashem would provide them with food in the evening and in the morning. In the evening, quail would descend upon the camp of Bnai Yisrael. The quail would provide the people with meat. In the morning the mun would appear. They would collect the mun and have food for the day. However in introducing this solution, Moshe and Aharon began with the pasuk above. They explained that in the evening – with the descent of the quail upon the camp – the people would recognize that Hashem had redeemed them from Egypt.
The commentaries are
concerned with an obvious problem. How
did the descent of the mun reinforce the message that Hashem had taken Bnai
Yisrael out of Egypt? Certainly, the
sudden descent of the quail was a miracle.
But it was not nearly as great as the wonders that the people had
already observed during the exodus from Egypt.
It cannot be compared to the plaques or the splitting of the Reed Sea!
Sforno explains that
Bani Yisrael experienced both physical and spiritual bondage in Egypt. They were slaves. Their labor and their very bodies were not their own. But their spiritual and emotional bondage
was as great – perhaps greater – than their physical bondage. In Egypt, they had developed the habits,
attitudes, and outlook of slaves. Their
complete redemption required their liberation from their servitude to the
Egyptians and also their development of attitudes and habits fitting a free
people.
Sforno notes that
according to the Talmud, Bnai Yisrael did not have set times for eating. They were dependant upon their masters to
provide them with food and the opportunity to eat. After the exodus from Egypt, Moshe established fixed meal times
for Bnai Yisrael.[6]
Why were these fixed
meal times important? The constant
anxiety and preoccupation of Bnai Yisrael over food was a remnant of their
emotional bondage. In order for Bnai
Yisrael to continue to develop into a free people, it was important that they
shed this anxiety and preoccupation and replace it with a sense of security essential
to a free person.
Sforno explains that
the quail and the mun addressed this problem.
The quail descended in the evening and the mun appeared in the
morning. Set and regular evening and
morning meals were instituted through the pattern of the mun and quail. Moshe suggested that this constancy and
regularity would free the people of their anxiety and preoccupation with
food.
According to Sforno,
this is the meaning of the above pasuk.
Moshe and Aharon prayed that through the descent of the quail and the
appearance of the mun in the morning, the people would be further liberated
from their emotional and spiritual bondage.
They were not asserting the descent of the quail was a greater miracle
than the wonders that the people had already observed. They prayed for this miracle to help the
Bnai Yisrael continue on their path of liberation from the bondage of
Egypt. Moshe and Aharon prayed that
through this miracle the people would realize that Hashem was not only
redeeming them from their physical bondage but also from their emotional and
spiritual bondage.[7]
This insight provides
a simple answer to our question. How
are the three meals Shabbat meals an expression of Oneg Shabbat? According to the Talmud – as understood by
Sforno – the pattern of the mun and quail established a fixed pattern of meals
for Bnai Yisrael. This pattern
consisted of two daily meals – one in the morning and one in the evening. The triple portion of mun for Shabbat was an
exception to this weekday pattern. The
triple portion indicated that it is appropriate to have a third meal on
Shabbat. Because this third Shabbat
meal is an addition to the daily weekday pattern, it is an expression of the
special character of the day.[8]
[1] Mesechet Shabbat 117b.
[2] Rabbaynu Moshe ben Maimon
(Rambam / Maimonides) Mishne Torah,
Hilchot Shabbat 30:9.
[3] Rabbaynu Moshe ben Maimon
(Rambam / Maimonides) Mishne Torah,
Hilchot Shabbat 30:1.
[4] Rav Yechiel Michal HaLeyve
Epstein, Aruch HaShulchan, Orech Chayim
291:1.
[5] Rav Yechiel Michal HaLeyve
Epstein, Aruch HaShulchan, Orech Chayim
291:1
[6] Mesechet Yoma 75b.
[7] Rabbaynu Ovadia Sforno, Commentary on Sefer Shemot, 17:8.
[8] There is well-known custom
to refer to the third meal as Shalos
Seudos – three meals. This
appellation seems to be inaccurate. The
third meal is a single meal, not three meals!
I recall that Mr. Meyer Twersky A”H once explained this custom. He explained – based on sources I do not
recall – that it is this third meal that gives all of the meals their unique
Shabbat character. The Torah recognizes a set of two meals as appropriate for
weekdays and a set of three meals as appropriate for Shabbat. The Shabbat set of three meals only emerges
and becomes fully evident with our participation in the third meal. This third meal gives all of the Shabbat
meals their special character as the set of three Shabbat meals. Therefore, it is appropriate to refer to
this third meal as Shalos Seudos –
all three meals derive their special Shabbat character from this third meal.