צָרִיךְ לִזָּהֵר מְאֹד לִהְיוֹת שָׂמֵחַ וְטוֹב לֵב
Joy on Shabbos, and Looking at the Good
Be very careful to be joyful on Shabbos. Its delight and joy bring freedom; in freedom the mind (da'as) is whole, and then fear of Heaven is complete, without the foolishness of the weekdays, and even 'fallen fears' are lifted. Hashem looks at the good in us, so we must look only at the good in others; and in His kindness there is both nature and providence, though in truth nature itself is His providence.
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הַמָּקוֹר · Original text
צָרִיךְ לִזָּהֵר מְאֹד לִהְיוֹת שָׂמֵחַ וְטוֹב לֵב בְּשַׁבָּת, כִּי מַעֲלוֹת וּקְדֻשּׁוֹת שַׁבָּת גְּדוֹלָה וִיקָרָה מְאֹד, כַּמּוּבָא, וּבִפְרָט בְּ"רֵאשִׁית־חָכְמָה" בְּשַׁעַר הַקְּדֻשָּׁה בִּתְחִלָּתוֹ, עַיֵּן שָׁם.
וְרָאוּי וְנָכוֹן לִלְמֹד בְּרֵאשִׁית־חָכְמָה בַּשַּׁעַר הַנַּ"ל, וְלָשׂוּם לִבּוֹ הֵיטֵב עַל כָּל הַדְּבָרִים הַנֶּאֱמָרִים שָׁם בְּעִנְיַן קְדֻשַּׁת וּמַעֲלוֹת שַׁבַּת־קֹדֶשׁ. כִּי יֵשׁ שָׁם כַּמָּה דְּבָרִים פְּרָטִיִּים יְקָרִים מִקְּדֻשַּׁת וּמַעֲלוֹת שַׁבָּת. כִּי כָל עִנְיָן וּמַעֲלָה הַנֶּאֱמָר שָׁם עַל שַׁבָּת הוּא דָּבָר בִּפְנֵי עַצְמוֹ, וְהָבֵן שָׁם הֵיטֵב, כְּדֵי שֶׁיִּתְלַהֵב לִבּוֹ לְקַבֵּל שַׁבָּת בְּשִׂמְחָה גְּדוֹלָה וַעֲצוּמָה כָּרָאוּי.
וְעַל־יְדֵי־זֶה הַיִּרְאָה בִּשְׁלֵמוּת, דְּהַיְנוּ עִם דַּעַת, כִּי בְּחֹל אֶפְשָׁר שֶׁיִּהְיֶה הַיִּרְאָה עִם כְּסִילוּת, בִּבְחִינַת (איוב ד׳:ו׳): הֲלֹא יִרְאָתְךָ כִּסְלָתֶךָ. וְעִקָּר הַכְּסִילוּת הוּא מֵחֲמַת הַשִּׁעְבּוּד שֶׁיֵּשׁ בְּחֹל, כִּי עַל־יְדֵי הַשִּׁעְבּוּד אֵין הַדַּעַת שָׁלֵם. וּכְמוֹ שֶׁכָּתוּב בְּמוֹאָב (ירמיהו מ״ח:י״א): שַׁאֲנַן מוֹאָב מִנְּעוּרָיו וְכוּ' וּבַגּוֹלָה לֹא הָלָךְ, עַל־כֵּן עָמַד טַעְמוֹ בּוֹ וְכוּ'; וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (מגילה יב:), כִּי עַל־יְדֵי שִׁעְבּוּד וְגָלוּת הַדַּעַת מְבֻלְבָּל.
אֲבָל בְּשַׁבָּת הוּא חֵרוּת, וּכְשֶׁיֵּשׁ חֵרוּת וְאֵין שִׁעְבּוּד וְגָלוּת, אֲזַי הַדַּעַת שָׁלֵם כַּנַּ"ל. וְעִקָּר הַחֵרוּת – עַל־יְדֵי הַתַּעֲנוּג וְהַשִׂמְחָה שֶׁל שַׁבָּת, בְּחִינַת (ישעיהו נ״ח:י״ד): אָז תִּתְעַנַּג עַל ה', הַנֶּאֱמָר בְּשַׁבָּת. וְעַל־יְדֵי־זֶה נַעֲשֶׂה חֵרוּת, בִּבְחִינַת (שם נה): כִּי בְּשִׂמְחָה תֵצֵאוּ, שֶׁעַל־יְדֵי שִׂמְחָה יוֹצְאִין לְחֵרוּת.
וּכְשֶׁיֵּשׁ חֵרוּת, הַדַּעַת בִּשְׁלֵמוּת כַּנַּ"ל, וַאֲזַי הַיִּרְאָה כָּרָאוּי, בִּבְחִינַת יָרֵא שַׁבָּת (ת"ז תי' ט), כִּי אָז הַיִּרְאָה בְּלִי כְּסִילוּת שֶׁיֵּשׁ בִּימֵי הַחֹל, כִּי עִקָּר הַכְּסִילוּת – מֵחֲמַת הַשִּׁעְבּוּד כַּנַּ"ל. וּבָזֶה מַעֲלִין הַיִרְאוֹת הַנְּפוּלוֹת, דְּהַיְנוּ מַה שֶּׁיְרֵאִים לִפְעָמִים מִשַּׂר וְכַדּוֹמֶה, כִּי עַל־יְדֵי הַדַּעַת מְרִימִין אוֹתָן. וְעִקָּר הַדַּעַת הוּא בְּשַׁבָּת עַל־יְדֵי הַשִּׂמְחָה, שֶׁעַל־יְדֵי־זֶה יֵשׁ חֵרוּת, וַאֲזַי הַדַּעַת בִּשְׁלֵמוּת כַּנַּ"ל:
וְהַכְּלָל, שֶׁצָּרִיךְ לִנְהֹג שִׂמְחָה גְּדוֹלָה בְּשַׁבַּת־קֹדֶשׁ, וְלִבְלִי לְהַרְאוֹת שׁוּם עַצְבוּת וּדְאָגָה כְּלָל. רַק לְהִתְעַנֵּג עַל ה' וּלְהַרְבּוֹת בְּתַעֲנוּגֵי שַׁבָּת בְּכָל מִינֵי תַּעֲנוּג, הֵן אֲכִילָה וּשְׁתִיָּה, הֵן מַלְבּוּשִׁים כְּפִי מַה שֶּׁיָּכוֹל. כִּי אֲכִילַת שַׁבָּת הִיא כֻּלָּהּ רוּחָנִיּוּת, כֻּלּוֹ קֹדֶשׁ, וְעוֹלָה לְמָקוֹם אַחֵר לְגַמְרֵי מִן אֲכִילַת חֹל, כַּמְבֹאָר בְּמָקוֹם אַחֵר (לעיל בסימן נז, ובסימן רעז, וע' זוהר ויקהל דף ריח ובמק"מ שם):
דֶּרֶךְ הַשֵּׁם יִתְבָּרַךְ – לְהַבִּיט עַל הַטּוֹבוֹת שֶׁעוֹשִׂין, וְאַף שֶׁנִּמְצָא בָּהֶם גַּם־כֵּן מַה שֶּׁאֵינוֹ טוֹב, אֵינוֹ מִסְתַּכֵּל עַל זֶה. כְּמוֹ שֶׁכָּתוּב (במדבר כ״ג:כ״א): לֹא הִבִּיט אָוֶן בְּיַעֲקֹב; מִכָּל־שֶׁכֵּן שֶׁהָאָדָם אָסוּר לוֹ לְהַבִּיט עַל חֲבֵרוֹ לְרָעָה, לִמְצֹא בּוֹ דַּוְקָא מַה שֶּׁאֵינוֹ טוֹב וּלְחַפֵּשׂ לִמְצֹא פְּגָמִים בַּעֲבוֹדַת חֲבֵרוֹ, רַק אַדְּרַבָּא, מְחֻיָּב לְהַבִּיט רַק עַל הַטּוֹב.
וְלָזֶה טוֹבָה גְּדוֹלָה שֶׁיֵּשׁ טֶבַע וְהַשְׁגָּחָה.
כִּי כְּשֶׁהָאָדָם עוֹשֶׂה טוֹב, אֲזַי מַנְהִיג אוֹתוֹ בְּהַשְׁגָּחָה. וּכְשֶׁהוּא אֵינוֹ טוֹב, וְאִם הָיָה מַנְהִיג אוֹתוֹ בְּהַשְׁגָּחָה – לֹא הָיָה יָכוֹל לְהַגִּיעַ לוֹ שׁוּם טוֹבָה, אֲזַי מַנִּיחַ אוֹתוֹ עַל הַטֶּבַע, וְיָכוֹל לִהְיוֹת שֶׁיִּהְיֶה לוֹ טוֹבוֹת עַל־פִּי הַטֶּבַע.
וְאִם לֹא הָיָה רַק הַשְׁגָּחָה, הָיָה אֶפְשָׁר שֶׁתִּתְבַּטֵּל הַהַשְׁגָּחָה לְגַמְרֵי. כִּי כְּשֶׁהָיָה רוֹאֶה יִתְבָּרַךְ, שֶׁאֵין הָאָדָם מִתְנַהֵג כָּרָאוּי, הָיָה כּוֹעֵס, וְהָיָה מֵסִיר הַהַשְׁגָּחָה לְגַמְרֵי. אֲבָל עַכְשָׁו מַנִּיחוֹ עַל־פִּי הַטֶּבַע, וּכְשֶׁהוּא חוֹזֵר לְמוּטָב, מַשְׁגִּיחַ עָלָיו כַּנַּ"ל.
וּבֶאֱמֶת אֵין אָנוּ יְכוֹלִין לְהָבִין מַהוּ טֶבַע וְהַשְׁגָּחָה, כִּי בֶּאֱמֶת גַּם הַטֶּבַע הִיא הַשְׁגָּחָתוֹ יִתְבָּרַךְ, וְזֶה אִי אֶפְשָׁר לָאָדָם לְהָבִין שְׁנֵי דְּבָרִים כְּאֶחָד, דְּהַיְנוּ הַטֶּבַע שֶׁבֶּאֱמֶת הִיא הַשְׁגָּחָתוֹ יִתְבָּרַךְ:
Hebrew text: Likutei Moharan Tinyana - rabenubook.com via Sefaria (Public Domain) · Sefaria. Names of Hashem are written in the customary form.
Transcripts
1-minute recap
Likutey Moharan Tinyana, Torah seventeen. Be very careful to be joyful on Shabbos.
Shabbos is very great and precious in holiness, so receive it with joy and a good heart.
The joy of Shabbos sets a person free. In freedom the mind is whole, and fear of Heaven becomes whole, without foolishness.
So show no sadness or worry on Shabbos. Delight in Hashem, with food, drink and fine clothing.
Hashem looks at the good in us. All the more must we look only at the good in others.
And even nature, truly, is His providence.
Our own reflection: greet Shabbos with joy, and look for the good in every person.
Explainer
Likutey Moharan Tinyana, Torah seventeen: joy on Shabbos, and looking at the good.
Rebbe Nachman opens: be very careful to be joyful and good-hearted on Shabbos. Its holiness is great and precious. He advises learning the Gate of Holiness in Reishis Chochmah, so the heart is kindled to receive Shabbos with great joy.
Why does it matter so much? On weekdays, fear of Heaven can be mixed with foolishness. The cause is servitude: under the yoke of the week, the mind is not whole. Servitude and exile confuse the mind.
But Shabbos is freedom. Its delight and joy are what set a person free, as the verse says: in joy you shall go out.
In freedom, da'as is whole, and then fear of Heaven is as it should be, without foolishness. Even fallen fears, like fear of an official, are lifted up through da'as.
So the rule: great joy on holy Shabbos, no sadness or worry at all. Delight in Hashem with food, drink and clothing, as much as you can. Shabbos eating is entirely holy.
Then a new teaching. Hashem looks at the good we do, and does not look at the bad mixed in. All the more must a person look at his friend only for the good, never hunting for flaws.
In this kindness there is nature and providence. When a person does good, Hashem leads him with providence. When he does not, Hashem leaves him to nature, so good can still reach him, until he returns.
Yet we cannot truly grasp this, for nature too is His providence. The mind cannot hold both as one.
Some reflections of our own, not a quotation. Prepare for Shabbos by learning about its greatness, and let no worry show on it. And look for the good in others, as Hashem looks for the good in us.
Full shiur
— Part 1: Joy on Shabbos, and Looking at the Good —
Likutey Moharan Tinyana, Torah seventeen. A shiur in one part: the joy of Shabbos and the whole fear of Heaven it brings; and looking only at the good.
Gold is Rebbe Nachman's own words, from Likutey Moharan Tinyana, Torah seventeen. Grey is a verse or teaching he quotes. Green is our own explanation. The Hebrew is the public-domain text from Sefaria; the English is our own paraphrase.
Rebbe Nachman begins: One must be very careful to be joyful and good-hearted on Shabbos, for the qualities and holiness of Shabbos are very great and precious. This is brought in the sefarim, and especially in Reishis Chochmah, at the start of the Gate of Holiness; see there.
He gives practical advice: It is fitting to study that gate of Reishis Chochmah, and to take to heart everything it says about the holiness and greatness of Shabbos. There are many precious details there, and each quality it mentions is a point in its own right. Understand it well, so that your heart is kindled to receive Shabbos with great and powerful joy, as is fitting.
Now he explains why joy matters so much. Through this, fear of Heaven becomes complete, meaning it comes with da'as. On weekdays fear can come mixed with foolishness, as in 'Is not your fear your foolishness?' The root of that foolishness is the servitude of the weekdays, for under servitude da'as is not whole. As it says of Moav: 'Moav was at ease from its youth, and never went into exile; so its taste remained in it.' And as the Sages teach: servitude and exile confuse the mind.
But Shabbos is freedom. When there is freedom, with no servitude or exile, da'as is whole. And freedom comes mainly through the delight and joy of Shabbos, as in 'Then you shall delight in Hashem', said of Shabbos. This brings freedom, as in 'For in joy you shall go out': through joy we go out to freedom.
He completes the chain: When there is freedom, da'as is complete, and fear of Heaven is as it should be. This is 'yerei Shabbos', fear on Shabbos: fear without the foolishness of the weekdays, which comes from servitude. Through this we raise the fallen fears, like the fear one sometimes feels of an official; da'as lifts them up. And da'as is greatest on Shabbos, through the joy that brings freedom.
Our explanation, step by step. Shabbos joy brings freedom. Free of the week's servitude, da'as is whole. With whole da'as, fear of Heaven is real, not foolish. And yerei Shabbos, fear of Shabbos, is the Tikkunei Zohar's reading of the Torah's first word, Bereishis, whose letters spell yerei Shabbos.
Our explanation. A fallen fear is fear of a person, an official, or the like. Its root is fear of Heaven that has fallen to a lower place. With clear da'as we see it for what it is, and lift it back up to fear of Hashem.
Then the practical rule: The rule is: conduct yourself with great joy on holy Shabbos, showing no sadness or worry at all. Only delight in Hashem, and add to the delights of Shabbos in every way, in food and drink and in clothing, as much as you can. For the eating of Shabbos is entirely spiritual and entirely holy, and it rises to a completely different place than weekday eating, as explained elsewhere.
A new teaching begins. The way of Hashem is to look at the good that people do. Even if there is also something not good in it, He does not look at that, as it says: 'He has not beheld iniquity in Yaakov.' All the more so, a person is forbidden to look at his friend for bad, searching for what is not good and hunting for flaws in his friend's service of Hashem. On the contrary, he is obligated to look only at the good.
And for this, it is a great kindness that there is both nature and providence. When a person does good, Hashem leads him with providence. When he is not good, and under providence no good at all could reach him, Hashem leaves him to nature, and through nature good things can still come to him.
If there were only providence, it could be removed altogether: seeing that a person is not acting properly, Hashem would be angered and withdraw His providence entirely. But now He leaves him to nature, and when he returns to the good, He watches over him again.
And he ends: But in truth we cannot understand what nature and providence are, for in truth nature too is His providence. A person cannot grasp two things as one: that nature is, in truth, His providence.
Our explanation. From below, nature and providence look like two ways Hashem leads the world. In truth they are one. Even when a person feels left to nature, Hashem is still watching, waiting for him to return. Just as He looks for our good, He keeps a path open for good to reach us.
Some reflections of our own, not a quotation. Learn about Shabbos before it comes, and greet it with joy. On Shabbos, let no worry show. And look for the good in others, as Hashem looks for the good in us.
This has been Likutey Moharan Tinyana, Torah seventeen.
Sources for this Torah
Texts used
Hebrew: Likutei Moharan Tinyana (Part II), Torah 17, edition 'Likutei Moharan Tinyana – rabenubook.com', public domain, via Sefaria — https://www.sefaria.org/Likutei_Moharan%2C_Part_II.17
English: our own paraphrase of the Hebrew, written for these videos. It is not copied from any published translation.
Verses and teachings of the Sages appear only as Rebbe Nachman quotes them inside this Torah.
How the text is shown
The Divine Name is shown as ה' and voiced as Hashem. Other Names are written in the customary form (אֱלֹקִים, קֵ-ל, קָהּ, שַׁ-דַּ-י, אֲדֹ-נָ-י, אֶקְיֶ-ה, צְבָקוֹת). No full Name is written or voiced.
Parenthetical source references inside the printed Hebrew are left off the screen to save space; the citation line names the source instead.
Long paragraphs are shown in consecutive pieces. Every Hebrew word on screen is from the edition above; nothing is reworded.
Cards labelled EXPLANATION (green), and every line marked 'our own reflection — not a quote', are our own words, not quotations.
Every on-screen quotation in the full shiur, by part
Part 1 — Joy on Shabbos, and Looking at the Good
Scene 3 · LM II:17 §1 · paragraph §1.1
צָרִיךְ לִזָּהֵר מְאֹד לִהְיוֹת שָׂמֵחַ וְטוֹב לֵב בְּשַׁבָּת, כִּי מַעֲלוֹת וּקְדֻשּׁוֹת שַׁבָּת גְּדוֹלָה וִיקָרָה מְאֹד, כַּמּוּבָא, וּבִפְרָט בְּ"רֵאשִׁית־חָכְמָה" בְּשַׁעַר הַקְּדֻשָּׁה בִּתְחִלָּתוֹ, עַיֵּן שָׁם.
EN (our paraphrase): One must be very careful to be joyful and good-hearted on Shabbos, for the qualities and holiness of Shabbos are very great and precious. This is brought in the sefarim, and especially in Reishis Chochmah, at the start of the Gate of Holiness; see there.
Scene 4 · LM II:17 §1 · paragraph §1.2
וְרָאוּי וְנָכוֹן לִלְמֹד בְּרֵאשִׁית־חָכְמָה בַּשַּׁעַר הַנַּ"ל, וְלָשׂוּם לִבּוֹ הֵיטֵב עַל כָּל הַדְּבָרִים הַנֶּאֱמָרִים שָׁם בְּעִנְיַן קְדֻשַּׁת וּמַעֲלוֹת שַׁבַּת־קֹדֶשׁ. כִּי יֵשׁ שָׁם כַּמָּה דְּבָרִים פְּרָטִיִּים יְקָרִים מִקְּדֻשַּׁת וּמַעֲלוֹת שַׁבָּת. כִּי כָל עִנְיָן וּמַעֲלָה הַנֶּאֱמָר שָׁם עַל שַׁבָּת הוּא דָּבָר בִּפְנֵי עַצְמוֹ, וְהָבֵן שָׁם הֵיטֵב, כְּדֵי שֶׁיִּתְלַהֵב לִבּוֹ לְקַבֵּל שַׁבָּת בְּשִׂמְחָה גְּדוֹלָה וַעֲצוּמָה כָּרָאוּי.
EN (our paraphrase): It is fitting to study that gate of Reishis Chochmah, and to take to heart everything it says about the holiness and greatness of Shabbos. There are many precious details there, and each quality it mentions is a point in its own right. Understand it well, so that your heart is kindled to receive Shabbos with great and powerful joy, as is fitting.
Scene 5 · LM II:17 §1, on Iyov 4:6, Yirmiyahu 48:11, Megillah 12b · paragraph §1.3
וְעַל־יְדֵי־זֶה הַיִּרְאָה בִּשְׁלֵמוּת, דְּהַיְנוּ עִם דַּעַת, כִּי בְּחֹל אֶפְשָׁר שֶׁיִּהְיֶה הַיִּרְאָה עִם כְּסִילוּת, בִּבְחִינַת: הֲלֹא יִרְאָתְךָ כִּסְלָתֶךָ. וְעִקָּר הַכְּסִילוּת הוּא מֵחֲמַת הַשִּׁעְבּוּד שֶׁיֵּשׁ בְּחֹל, כִּי עַל־יְדֵי הַשִּׁעְבּוּד אֵין הַדַּעַת שָׁלֵם. וּכְמוֹ שֶׁכָּתוּב בְּמוֹאָב: שַׁאֲנַן מוֹאָב מִנְּעוּרָיו וְכוּ' וּבַגּוֹלָה לֹא הָלָךְ, עַל־כֵּן עָמַד טַעְמוֹ בּוֹ וְכוּ'; וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, כִּי עַל־יְדֵי שִׁעְבּוּד וְגָלוּת הַדַּעַת מְבֻלְבָּל.
EN (our paraphrase): Through this, fear of Heaven becomes complete, meaning it comes with da'as. On weekdays fear can come mixed with foolishness, as in 'Is not your fear your foolishness?' The root of that foolishness is the servitude of the weekdays, for under servitude da'as is not whole. As it says of Moav: 'Moav was at ease from its youth, and never went into exile; so its taste remained in it.' And as the Sages teach: servitude and exile confuse the mind.
Scene 6 · LM II:17 §1, on Yeshayahu 58:14 and 55:12 · paragraph §1.4
אֲבָל בְּשַׁבָּת הוּא חֵרוּת, וּכְשֶׁיֵּשׁ חֵרוּת וְאֵין שִׁעְבּוּד וְגָלוּת, אֲזַי הַדַּעַת שָׁלֵם כַּנַּ"ל. וְעִקָּר הַחֵרוּת – עַל־יְדֵי הַתַּעֲנוּג וְהַשִׂמְחָה שֶׁל שַׁבָּת, בְּחִינַת: אָז תִּתְעַנַּג עַל ה', הַנֶּאֱמָר בְּשַׁבָּת. וְעַל־יְדֵי־זֶה נַעֲשֶׂה חֵרוּת, בִּבְחִינַת: כִּי בְּשִׂמְחָה תֵצֵאוּ, שֶׁעַל־יְדֵי שִׂמְחָה יוֹצְאִין לְחֵרוּת.
EN (our paraphrase): But Shabbos is freedom. When there is freedom, with no servitude or exile, da'as is whole. And freedom comes mainly through the delight and joy of Shabbos, as in 'Then you shall delight in Hashem', said of Shabbos. This brings freedom, as in 'For in joy you shall go out': through joy we go out to freedom.
Scene 7 · LM II:17 §1, on Tikkunei Zohar 9 · paragraph §1.5
וּכְשֶׁיֵּשׁ חֵרוּת, הַדַּעַת בִּשְׁלֵמוּת כַּנַּ"ל, וַאֲזַי הַיִּרְאָה כָּרָאוּי, בִּבְחִינַת יָרֵא שַׁבָּת, כִּי אָז הַיִּרְאָה בְּלִי כְּסִילוּת שֶׁיֵּשׁ בִּימֵי הַחֹל, כִּי עִקָּר הַכְּסִילוּת – מֵחֲמַת הַשִּׁעְבּוּד כַּנַּ"ל. וּבָזֶה מַעֲלִין הַיִרְאוֹת הַנְּפוּלוֹת, דְּהַיְנוּ מַה שֶּׁיְרֵאִים לִפְעָמִים מִשַּׂר וְכַדּוֹמֶה, כִּי עַל־יְדֵי הַדַּעַת מְרִימִין אוֹתָן. וְעִקָּר הַדַּעַת הוּא בְּשַׁבָּת עַל־יְדֵי הַשִּׂמְחָה, שֶׁעַל־יְדֵי־זֶה יֵשׁ חֵרוּת, וַאֲזַי הַדַּעַת בִּשְׁלֵמוּת כַּנַּ"ל:
EN (our paraphrase): When there is freedom, da'as is complete, and fear of Heaven is as it should be. This is 'yerei Shabbos', fear on Shabbos: fear without the foolishness of the weekdays, which comes from servitude. Through this we raise the fallen fears, like the fear one sometimes feels of an official; da'as lifts them up. And da'as is greatest on Shabbos, through the joy that brings freedom.
Scene 10 · LM II:17 §2 · paragraph §2.1
וְהַכְּלָל, שֶׁצָּרִיךְ לִנְהֹג שִׂמְחָה גְּדוֹלָה בְּשַׁבַּת־קֹדֶשׁ, וְלִבְלִי לְהַרְאוֹת שׁוּם עַצְבוּת וּדְאָגָה כְּלָל. רַק לְהִתְעַנֵּג עַל ה' וּלְהַרְבּוֹת בְּתַעֲנוּגֵי שַׁבָּת בְּכָל מִינֵי תַּעֲנוּג, הֵן אֲכִילָה וּשְׁתִיָּה, הֵן מַלְבּוּשִׁים כְּפִי מַה שֶּׁיָּכוֹל. כִּי אֲכִילַת שַׁבָּת הִיא כֻּלָּהּ רוּחָנִיּוּת, כֻּלּוֹ קֹדֶשׁ, וְעוֹלָה לְמָקוֹם אַחֵר לְגַמְרֵי מִן אֲכִילַת חֹל, כַּמְבֹאָר בְּמָקוֹם אַחֵר:
EN (our paraphrase): The rule is: conduct yourself with great joy on holy Shabbos, showing no sadness or worry at all. Only delight in Hashem, and add to the delights of Shabbos in every way, in food and drink and in clothing, as much as you can. For the eating of Shabbos is entirely spiritual and entirely holy, and it rises to a completely different place than weekday eating, as explained elsewhere.
Scene 11 · LM II:17 §3, on Bamidbar 23:21 · paragraph §3.1
דֶּרֶךְ הַשֵּׁם יִתְבָּרַךְ – לְהַבִּיט עַל הַטּוֹבוֹת שֶׁעוֹשִׂין, וְאַף שֶׁנִּמְצָא בָּהֶם גַּם־כֵּן מַה שֶּׁאֵינוֹ טוֹב, אֵינוֹ מִסְתַּכֵּל עַל זֶה. כְּמוֹ שֶׁכָּתוּב: לֹא הִבִּיט אָוֶן בְּיַעֲקֹב; מִכָּל־שֶׁכֵּן שֶׁהָאָדָם אָסוּר לוֹ לְהַבִּיט עַל חֲבֵרוֹ לְרָעָה, לִמְצֹא בּוֹ דַּוְקָא מַה שֶּׁאֵינוֹ טוֹב וּלְחַפֵּשׂ לִמְצֹא פְּגָמִים בַּעֲבוֹדַת חֲבֵרוֹ, רַק אַדְּרַבָּא, מְחֻיָּב לְהַבִּיט רַק עַל הַטּוֹב.
EN (our paraphrase): The way of Hashem is to look at the good that people do. Even if there is also something not good in it, He does not look at that, as it says: 'He has not beheld iniquity in Yaakov.' All the more so, a person is forbidden to look at his friend for bad, searching for what is not good and hunting for flaws in his friend's service of Hashem. On the contrary, he is obligated to look only at the good.
Scene 12 · LM II:17 §3 · paragraph §3.2, §3.3
וְלָזֶה טוֹבָה גְּדוֹלָה שֶׁיֵּשׁ טֶבַע וְהַשְׁגָּחָה. כִּי כְּשֶׁהָאָדָם עוֹשֶׂה טוֹב, אֲזַי מַנְהִיג אוֹתוֹ בְּהַשְׁגָּחָה. וּכְשֶׁהוּא אֵינוֹ טוֹב, וְאִם הָיָה מַנְהִיג אוֹתוֹ בְּהַשְׁגָּחָה – לֹא הָיָה יָכוֹל לְהַגִּיעַ לוֹ שׁוּם טוֹבָה, אֲזַי מַנִּיחַ אוֹתוֹ עַל הַטֶּבַע, וְיָכוֹל לִהְיוֹת שֶׁיִּהְיֶה לוֹ טוֹבוֹת עַל־פִּי הַטֶּבַע.
EN (our paraphrase): And for this, it is a great kindness that there is both nature and providence. When a person does good, Hashem leads him with providence. When he is not good, and under providence no good at all could reach him, Hashem leaves him to nature, and through nature good things can still come to him.
Scene 13 · LM II:17 §3 · paragraph §3.4
וְאִם לֹא הָיָה רַק הַשְׁגָּחָה, הָיָה אֶפְשָׁר שֶׁתִּתְבַּטֵּל הַהַשְׁגָּחָה לְגַמְרֵי. כִּי כְּשֶׁהָיָה רוֹאֶה יִתְבָּרַךְ, שֶׁאֵין הָאָדָם מִתְנַהֵג כָּרָאוּי, הָיָה כּוֹעֵס, וְהָיָה מֵסִיר הַהַשְׁגָּחָה לְגַמְרֵי. אֲבָל עַכְשָׁו מַנִּיחוֹ עַל־פִּי הַטֶּבַע, וּכְשֶׁהוּא חוֹזֵר לְמוּטָב, מַשְׁגִּיחַ עָלָיו כַּנַּ"ל.
EN (our paraphrase): If there were only providence, it could be removed altogether: seeing that a person is not acting properly, Hashem would be angered and withdraw His providence entirely. But now He leaves him to nature, and when he returns to the good, He watches over him again.
Scene 14 · LM II:17 §3 · paragraph §3.5
וּבֶאֱמֶת אֵין אָנוּ יְכוֹלִין לְהָבִין מַהוּ טֶבַע וְהַשְׁגָּחָה, כִּי בֶּאֱמֶת גַּם הַטֶּבַע הִיא הַשְׁגָּחָתוֹ יִתְבָּרַךְ, וְזֶה אִי אֶפְשָׁר לָאָדָם לְהָבִין שְׁנֵי דְּבָרִים כְּאֶחָד, דְּהַיְנוּ הַטֶּבַע שֶׁבֶּאֱמֶת הִיא הַשְׁגָּחָתוֹ יִתְבָּרַךְ:
EN (our paraphrase): But in truth we cannot understand what nature and providence are, for in truth nature too is His providence. A person cannot grasp two things as one: that nature is, in truth, His providence.
Hebrew phrases in the Explainer
Scene 2 · §1.1: צָרִיךְ לִזָּהֵר מְאֹד לִהְיוֹת שָׂמֵחַ וְטוֹב לֵב בְּשַׁבָּת,
Scene 3 · §1.3: כִּי בְּחֹל אֶפְשָׁר שֶׁיִּהְיֶה הַיִּרְאָה עִם כְּסִילוּת,
Scene 4 · §1.4: אֲבָל בְּשַׁבָּת הוּא חֵרוּת, וּכְשֶׁיֵּשׁ חֵרוּת וְאֵין שִׁעְבּוּד וְגָלוּת,
Scene 5 · §1.5: וּכְשֶׁיֵּשׁ חֵרוּת, הַדַּעַת בִּשְׁלֵמוּת כַּנַּ"ל, וַאֲזַי הַיִּרְאָה כָּרָאוּי,
Scene 6 · §2.1: וְהַכְּלָל, שֶׁצָּרִיךְ לִנְהֹג שִׂמְחָה גְּדוֹלָה בְּשַׁבַּת־קֹדֶשׁ, וְלִבְלִי לְהַרְאוֹת שׁוּם עַצְבוּת וּדְאָגָה כְּלָל.
Scene 7 · §3.1: מִכָּל־שֶׁכֵּן שֶׁהָאָדָם אָסוּר לוֹ לְהַבִּיט עַל חֲבֵרוֹ לְרָעָה,
Scene 8 · §3.2: וְלָזֶה טוֹבָה גְּדוֹלָה שֶׁיֵּשׁ טֶבַע וְהַשְׁגָּחָה.
Scene 9 · §3.5: כִּי בֶּאֱמֶת גַּם הַטֶּבַע הִיא הַשְׁגָּחָתוֹ יִתְבָּרַךְ,
Hebrew phrases in the 1-minute recap
Scene 2 · §1.1: צָרִיךְ לִזָּהֵר מְאֹד לִהְיוֹת שָׂמֵחַ וְטוֹב לֵב בְּשַׁבָּת,
Scene 3 · §1.4: אֲבָל בְּשַׁבָּת הוּא חֵרוּת, וּכְשֶׁיֵּשׁ חֵרוּת וְאֵין שִׁעְבּוּד וְגָלוּת, אֲזַי הַדַּעַת שָׁלֵם
Scene 4 · §2.1: וְהַכְּלָל, שֶׁצָּרִיךְ לִנְהֹג שִׂמְחָה גְּדוֹלָה בְּשַׁבַּת־קֹדֶשׁ, וְלִבְלִי לְהַרְאוֹת שׁוּם עַצְבוּת וּדְאָגָה כְּלָל.
Scene 5 · §3.1: דֶּרֶךְ הַשֵּׁם יִתְבָּרַךְ – לְהַבִּיט עַל הַטּוֹבוֹת שֶׁעוֹשִׂין, וְאַף שֶׁנִּמְצָא בָּהֶם גַּם־כֵּן מַה שֶּׁאֵינוֹ טוֹב, אֵינוֹ מִסְתַּכֵּל עַל זֶה.
Scene 6 · §3.5: כִּי בֶּאֱמֶת גַּם הַטֶּבַע הִיא הַשְׁגָּחָתוֹ יִתְבָּרַךְ,