Shabbat Segulot
1. The segula of separating challah for Shabbat on Friday The Mishnah Berurah, the Ben Ish Chai in the name of the Arizal, and other Chazal explain at length the significance of separating challah specifically on Friday: “Adam Ha-Rishon, who was created on Friday, was called the ‘challah of the world.’ Because of the sin of the Etz Ha-Da'at, Chavah spoiled this ‘challah dough’ on Friday. Women rectify this act through the mitzvah of Hafrashat Challah specifically on Friday—Erev Shabbat.” 30 Rare Segulot of Hafrashat Challah 2. Reading Shir Ha-Shirim every Erev Shabbat—Tikun Shlomo Ha-Melech Shir HaShirim on Erev Shabbat – Tikkun of Shlomo HaMelech According to the Sephardic Minhag 3. Bathing in hot water before Shabbat The holy Arizal (may his merit protect us) taught that a person effects a great and wondrous rectification on Erev Shabbat, both for his body and for the worlds, by washing in hot water in the following order: face—hands—body, from top to bottom. 4. Shabbat clothing After bathing, one should put on Shabbat clothing—special, beautiful garments for prayer. The Midrash Reuveni explains that the clothing a person wears on Shabbat is the clothing he will wear in Olam Ha-Ba (the World to Come). The Midrash reveals that when Balak asked Bilaam to curse the Jews (chas veshalom), Bilaam replied: “How can I curse them when they are wearing Shabbat clothing?” From this we learn that Shabbat clothing protects against curses. At the same time, Shabbat clothing should not be worn on weekdays. Moreover, it is said that white clothing on Shabbat atones for the sin of gilui arayot—the sin of forbidden sexual relations. The sages promise women who put on their Shabbat clothing before lighting the candles that they will be happy. 5. Shabbat candles—a segula for having children The holy Zohar teaches that a woman lights the candles because she symbolizes Binah—the mother—in this world. By lighting the candles, she arouses the Supernal Mother above—Binah—to grant additional souls, holy souls, to the sons of G-d—in other words, to kindle the higher spiritual lights. Therefore, a woman should light the candles with special kavanah (intention), with joy in her heart, recognizing that this is an honor and a great merit. In this merit, the Almighty will send her sons who will become lights for the world, and her husband’s life will be extended. Therefore, a woman should be careful when performing this mitzvah, lighting the candles with awe and concentration. Shabbat Candles—a Segulah for the Birth of Sons 5. Shabbat candles Rabbi Mordechai Eliyahu (may his merit protect us) taught that one should light the most beautiful candles for Shabbat, as it is written: “Ki ner mitzvah ve-Torah or”—“For a mitzvah is a lamp, and Torah is light” (Mishlei 6:23). This is a segula for parnassah tovah and for one’s children to become talmidei chachamim. 1) It is preferable to light the candles with olive oil, since olive oil symbolizes anointing and wealth (the blessing Yaakov gave to Asher); 2) The husband should prepare the candles—this is a segula for deriving nachat from one’s children; Segulot of Rav Mordechai Eliyahu 6. Lighting the Shabbat candles 10 minutes early The great Torah leaders of Israel would accustom Jewish women to accept Shabbat 10 minutes early, in order to demonstrate to the Almighty that we await and value the gift He has given us—Shabbat. Shabbat candles represent kavod Shabbat (honoring Shabbat). Measure for measure: when we treat Shabbat like the most honored guest and eagerly invite it into our home, Hashem, who sent this guest to us, rewards us in return. The Kabbalist Rabbi Meir ben Gabbai says: “Whoever adds from the weekday to the holy, thereby enlarging the boundary of holiness… and is careful with this mitzvah—the Almighty will grant him salvation in his time of distress.” It is transmitted in the name of the Arizal that lighting Shabbat candles before the designated time is a segula for having children. The Segula of Accepting Shabbat 10 Minutes Early 7. The segula of looking at the Shabbat candles during Kiddush There is a beautiful custom to observe on Friday night: to look at the Shabbat candles before beginning Kiddush. Many different segulot are associated with this. The Gemara notes that it is very beneficial for the eyes and brings them healing. The mekubalim reveal another secret: they connect the two Shabbat candles with raising children, and those who observe this custom will not experience difficulties in raising their children. The Gemara says: “One who is accustomed to lighting Shabbat candles will have children who become Torah scholars.” The two candles symbolize husband and wife. A man has 248 limbs in his body, while a woman has 252 (four more because of the female reproductive system). Together, husband and wife have 500 limbs. The gematria of the word “ner” (candle) is 250; two candles, totaling 500, represent the union between husband and wife that brings forth children. Interestingly, the phrase “Pru Urevu” (“Be fruitful and multiply”) also has the numerical value 500. This is one reason why women should light the Shabbat candles near the place where the Shabbat meal will take place. 8. Kavanah on the Name of Hashem for success throughout the week During Shabbat Kiddush we say: יום הַשִּׁשִּׁי. וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל צְבָאָם “Yom ha-shishi, vayechulu ha-shamayim ve-haaretz vechol tzvaam.” If we examine the rashei tevot (initial letters) of the three words: “Vayechulu ha-shamayim ve-haaretz”, we see that they form the abbreviation of the Name וה׳׳ו—and one should have the kavanah that Hashem send help from Heaven, good fortune, and blessing. 9. A segula for memory during Kiddush Rabbi Ovadiah Yosef (may his merit protect us) would, during Kiddush after the blessing over the wine, and while reciting the blessing for the Shabbat day, draw out the word “zikaron” with the kavanah of remembering the Creation of the world. This is a segula for a good memory. 10. The Shabbat table 1) The table should stand in the north (a segula for wealth), and the candles in the south, just as the table and the Menorah stood in the Temple. (The holy Zohar) 2) The secret of the white tablecloth on the Shabbat table It is written in Parashat Beshalach (16:13): - “Uva-boker hayetah shichvat ha-tal saviv la-machaneh. Va-ta'al shichvat ha-tal saviv la-machaneh”— “and in the morning there was a layer of dew around the camp. The layer of dew evaporated, and behold—on the surface of the wilderness there was something fine, flaky, fine as frost on the ground.” The Midrash says that the manna fell onto the dew, שִׁכְבַת הַטָּל “shichvat ha-tal”, which had been spread over the ground like a white cloth. Moreover, the manna was also covered from above by a layer of dew, so that it lay between two white coverings. These two layers of frost preserved the manna in fresh condition and protected it from spoiling. Since the Shabbat challot on the table represent the manna, the bread from Heaven that the Jews ate in the wilderness, we follow the same pattern: we cover the Shabbat table with a pristine white tablecloth, place the challot on it, and cover them with a white challah cloth. 3) The following should remain on the table throughout Shabbat: a knife, salt, challot, and a bottle of wine; 4) It is beneficial to place a small bag of hyssop (za'atar) on the Shabbat table; 5) Apples on the Shabbat table are a segula for shefa (abundance), longevity, and shalom bayit. The Chiddushei Ha-Rim quotes the Maggid of Kozhnitz as saying that one should eat an apple during the first Shabbat meal. Eating an apple on Saturday night is said to guarantee prosperity and abundance throughout the week; 11. The segulot of the four Shabbat meals The four Shabbat meals—the four supports of the Merkavah It is written in Tehillim (39:5): - “Hodi'eini Ado-nai kitzi u-middat yamai mah hi eda meh chadel ani”—“Make known to me, O L-rd, my end and the measure of my days—what it is, so that I may know when I will cease to live.” King David asks the Almighty to reveal the exact date of his death, but the Almighty reveals only the day of the week—the eve of Shabbat—and only because David Ha-Melech was blessed. In remembrance of this, every Motzaei Shabbat David Ha-Melech held a meal at which he praised Hashem for remaining alive. Observing the four Seudot (meals) on Shabbat serves to arouse Heavenly compassion through the four supports of the Merkavah—the Heavenly Chariot: Avraham, Yitzchak, Yaakov, and David Ha-Melech. – In the merit of the first Shabbat meal, Avraham Avinu will save us (Klal Yisrael) from the severity of Gehinnom; – In the merit of the second meal, Yitzchak Avinu will save us from the birth pangs of Mashiach; – In the merit of the third meal, Yaakov Avinu will save us from the dangers of the war of Gog and Magog; – In the merit of the fourth meal, Melaveh Malkah, David Ha-Melech will save us from punishment in the grave (Chibut Ha-Kever). 4 Shabbat Meals – 4 Supports of the Merkavah 12. The segula of tasting the Shabbat dishes The holy Arizal advised tasting the Shabbat dishes before Shabbat, as it is said: “Those who taste them will merit life.” The Future Redemption—Geulah—is also called Shabbat: “the day that is entirely Shabbat and rest for everlasting life.” Since one day of the Creator is like a thousand years, as King David said: “For a thousand years in Your eyes are like a single day” (Tehillim 90:4), the seventh millennium (the era of the Final Redemption) is, as it were, the Almighty’s “Shabbat.” Accordingly, today, when we are in the sixth millennium, we have Friday (the eve of Shabbat): beginning in the year 5501, the morning of Friday began, and beginning in 5751, it was already Friday afternoon. Therefore, the time has come to “taste” the Shabbat dishes—the dishes of Redemption. On a deeper level, the Shabbat dishes represent the apprehension of the secrets of Torah in the final generations—the study of Kabbalah. Tehillim 90 – the AriZal and Shabbat Dishes 13. Three drops of water in the Kiddush cup There is a minhag to add three drops of water to the Kiddush cup. Wine (which is red) represents Gevurah (judgment), while water (which is white) represents Chesed—thus the judgments are sweetened. 14. A segula for refuah shleimah Rabbi Mordechai Eliyahu taught that the glass of water from which these three drops were taken is a segula for refuah shleimah (complete healing); it is beneficial to drink this water afterward. The Secrets of Jewish Wine 15. The segula of eating fish on Shabbat Tehillim 23:2 - “Binot deshe yarbitzeni, al mei menuchot yenahaleni”—“He makes me lie down in green pastures.” Rabbi Tzvi Elimelech Dinov, the Bnei Yissaschar, taught that there is a custom to eat fish on Shabbat because of the three blessings that G-d pronounced during Creation: The first blessing was given to the fish, when G-d said: “Be fruitful and multiply, and fill the waters of the seas” (Bereishit 1:22). The second blessing was given to man: “Be fruitful and multiply, and fill the earth” (Bereishit 1:28). The third blessing was given to Shabbat: “G-d blessed the seventh day and sanctified it” (Bereishit 2:3). When we eat fish on Shabbat, we merit joining these three blessings, given to man, Shabbat, and fish, and fulfilling them through us, as it is written: “A threefold cord is not quickly severed” (Kohelet 4:12). We find an interesting allusion to this in the verse: “Binot deshe yarbitzeni, al mei menuchot yenahaleni”—“He makes me lie down in green pastures” (Tehillim 23:2). The Almighty is portrayed as a shepherd who cares for His people and provides for their needs. The word “deshe” (green pastures) is an acronym for “dagim” (fish), “Shabbat,” and “adam” (man). Through the simple act of eating fish on Shabbat, Hashem’s constant care flows upon us in this world, uniting the three things that were blessed at Creation. 18 тевета йорцайт раби цви элимелех из 9. The segula of repeating at the Shabbat table the phrase: “Whoever eats dag on dag will be saved from dag.” By this idiom, the Arizal meant the following: “Dag” (דג)—in Hebrew, “fish.” The gematria of the word “dag” is 7 (the seventh day of the week); The letters of the word “dag” form an acronym for “Dino shel Gehinnom”—the judgment of the Heavenly Court by which the sinner’s soul is sent to Gehinnom; Thus, the meaning of the phrase “Whoever eats dag on dag will be saved from dag” is explained by the Arizal as follows: “One who eats ‘dag’ (fish) on ‘dag’ (on the seventh day—Shabbat) will be saved from ‘dag’ (the suffering of Gehinnom).” 10. A segula for parnassah—reading Tehillim 23 three times during the third meal 11. The segula of the Ben Ish Chai Rachel Buzuki, granddaughter of the Rishon LeZion—the mekubal Rabbi Mordechai Eliyahu, conveys the beloved Ben Ish Chai segula for Shabbat: when a woman places the challot on the Shabbat table, she should recite a verse from the prophet Yechezkel (41:22) in order to bring Heavenly blessings into her home:אֵלַי זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי יְהֹוָה
“Elai ze ha-shulchan asher lifnei Ado-nai”—(this is the table that stands before the L-rd) 12. Reading Parashat Ha-Mann twice on Erev Shabbat Reading Parashat Ha-Mann twice on Friday: the Gaon Yanuka once spoke of his weekly Friday practice of reading Parashat Ha-Mann twice. Since the manna fell twice on Friday—the first time for Friday, and the second time for Shabbat—it is beneficial to read Parashat Ha-Mann twice on Friday as well. (The Gaon Yanuka) Parashat HaMan in the format of "Shnayim Mikra ve-Echad Targum" - Aramaic 13. A segula for parnassah on Erev Shabbat—reading “Bameh Madlikin” The Gaon Yanuka shared a precious teaching: there is great merit in reading on Friday afternoon the second chapter of the Mishnayot of Shabbat, “Bameh Madlikin u’Vameh Ein Madlikin” (“With what may one light, and with what may one not light”). Today, many people neglect this practice. But Rabbi Pinchas of Koretz, of blessed memory, taught: “One who does not read ‘Bameh Madlikin’ on Erev Shabbat will lack a livelihood throughout the week.” (The Gaon Yanuka) 14. Eating before Shabbat—a loss of wealth The Gemara (Gittin 38b) says that many families lost their wealth because they entered Shabbat after eating a large Friday afternoon meal and had no appetite for the Shabbat meal. We learn this from the Torah’s account of the manna: those who tried to gather more than the allotted amount found it filled with worms. This teaches us that what is destined for a person cannot be increased through exertion, as the Torah says: “An omer per person.” Moreover, for those who lived with faith, the manna fell near their homes, proving that excessive striving is false, while faith is truth. (The Gaon Yanuka) 15. The segula of reading the entire Sefer Tehillim on Shabbat Rabbi Hai ben Sherira, author of “Shimush Tehillim”—the last great Gaon of Pumbedita (the Talmudic Academy in Babylonia)—teaches that reading the entire book of Tehillim once on Shabbat is equivalent to reading Tehillim for 1,750,000 hours on weekdays. Prayers 1. Prayer before putting on Shabbat clothing: כָּל כְּלִי יוּצַר עָלַיִךְ לֹא יִצְלָח וְכָל לָשׁוֹן תָּקוּם אִתָּךְ לַמִּשְׁפָּט תַּרְשִׁיעִי זֹאת נַחֲלַת עַבְדֵי יְה וְצִדְקָתָם מֵאִתִּי נְאֻם יְה: “Kol kli yutzar alayich lo yitzlach vechol lashon takum itach la-mishpat tarshii zot nachalat avdei Ado-nai ve-tzidkatam me-Iti—ne'um Ado-nai”— “Any weapon fashioned against you shall not prevail, and you shall condemn every tongue that rises against you in judgment. This is the heritage of the servants of the L-rd, and their righteousness is from Me”—the word of the L-rd. The “Midrash Peliah” (the wondrous Midrash) explains that the custom of reciting this particular verse before putting on Shabbat clothing arose because Bilaam was unable to curse the Jews because they were wearing Shabbat clothing: “Any weapon fashioned against you shall not prevail, and you shall condemn every tongue that rises against you in judgment.” (Collected by the site from the teachings of Rabbi Yitzchak Cohen, Rabbi Yisrael Yakobov, Rabbi Emmanuel Mizrachi, and Rabbi Alexander Tzvi Sypkov)
