Tag Archives: Shabbat (Tractate)

An In-Depth Look at Eating Dairy on Shavuot

This Saturday night comes the festival of Shavuot, commemorating the Divine Revelation at Sinai and the giving of the Torah. There is a well-known custom to eat dairy foods on the holiday. Although it isn’t clear exactly where this custom came from, there are many beautiful explanations for it. Below are some of them.

Cheese & Coffee

The classic and most oft-cited answer for eating dairy on Shavuot is as follows: Since the Jewish people received the Torah on Shavuot, they were now bound by the laws of kashrut. This meant that whatever meat they had available was not kosher. Therefore, they had to consume dairy products. The consensus among the Talmudic sages is that the Torah was given on Shabbat, which means the people would not have been able to shecht fresh meat (Shabbat 88a). So, they ate dairy.

This standard explanation is actually problematic, for it is also forbidden to milk a cow on Shabbat or to make cheese (Shabbat 95a). Although the Israelites could have had cheese from before, making cheese requires rennet which, to be kosher, must be extracted from a kosherly-slaughtered cow. Whatever cheese they had would not have been kosher either! Perhaps they ruled that since only very little rennet is required—certainly less than 1/60th of the cheese’s total mass, although it is a davar hamaamid, a vital ingredient—and that they had produced that cheese inadvertently—not being bound by kosher law at the time—it would be okay.

Or, perhaps they reasoned like Rabbeinu Tam (Rabbi Yakov ben Meir, 1100-1171) who held that rennet was not the issue with non-kosher cheese. He argued that in our day and age all cheese is pretty much kosher, even that made by gentiles, though it is certainly better to be stringent and avoid those made with non-kosher rennet (see Tosfot on Avodah Zarah 35a). It should be noted that the halacha today is not in accordance with Rabbeinu Tam’s lenient position. Although over 90% of the cheese on the market is made from artificial rennet anyway, Jewish communities long ago accepted the prohibition of gevinat akum, not to consume any cheese not made or supervised by Jews.

Of course, it is possible that the Israelites at Sinai didn’t eat cheese at all, but had other dairy products such as butter, which would have been made before Shabbat, and would have been fine to consume. Today, on our fixed Jewish calendar, Shavuot can never coincide with Shabbat (at least not the first day of Shavuot). Because of this, as with other yom tovs, it is common to have a barbeque since cooking on a holiday, unlike on Shabbat, is permitted. Now, most people who had stayed up all night studying (as is customary on Shavuot) are unlikely to start grilling in the wee hours of the morning, nor could they stomach a heavy meat meal. In many synagogues, after staying up in study all night, the community then prays at the earliest possible hour, has a quick breakfast Kiddush—breakfast generally being a dairy meal—and then everyone is off to get some sleep. This is the simplest and most practical reason for the custom of a dairy meal on Shavuot.

Alternatively, others have the custom to have a dairy meal in the evening, before the all-night study session. This is because eating a heavy meat meal will make it hard to stay awake all night. It is better to have a light dairy meal, probably with a strong coffee. Jewish historian and scholar Elliot Horowitz presented a fascinating theory that the practice of staying up all night on Shavuot (as well as Hoshanah Rabbah) only became popular starting in the 16th century because it was in this century that coffee was introduced to the Ottoman Empire! Similarly, among Ashkenazis the practice didn’t take hold until decades later, when coffee was first brought to Europe. (See Horowitz’s 1989 paper, “Coffee, Coffee Houses, and the Nocturnal Rituals of Early Modern Jewry.”)

Mountain of Cheese

In Psalm 68, which is recited on Shavuot, we read:

When God scattered kings therein, it snowed in Tzalmon. A mountain of God is the mountain of Bashan; a mountain of peaks [har gavnunim] is the mountain of Bashan. Why do you look askance, you mountains of peaks? The mountain which God has desired for His abode? God will dwell therein forever. The chariots of God are myriads, even thousands upon thousands; God is among them, as in Sinai, in holiness.

In this passage, we see how God’s chosen mountain, Sinai, is called by other names. The Midrash (Shemot Rabbah 2:4) elaborates:

[Mt. Sinai] has five names: Har HaElohim, Har Bashan, Har Gavnunim, Har Horev, Har Sinai. “Har HaElohim” because there Israel accepted Hashem as their God. “Har Bashan”, since everything a person eats with their teeth [b’shinav] comes from the merit of the Torah, which was given on this mountain… “Har Gavnunim” because it is pure like cheese [gevinah], free of all blemishes. “Har Horev” since here the Sanhedrin was given the authority to pronounce the death penalty [harev]… “Har Sinai” since henceforth there was hatred [sinah] for idol worshippers [who did not accept the Torah].

We see that one of the names for Sinai is “mountain of cheese”, which is another reason to consume dairy products on Shavuot. Better yet, the gematria of cheese (גבינה) is 70, alluding to the “seventy faces” of Torah, as well as the seventy names for God, and the seventy names for Israel—all revealed at Sinai.

Interestingly, in the Talmud, Rav Kahana adds that Sinai comes from the word nes, “miracle”, since the Jewish people witnessed the greatest miracle there (Shabbat 89a). The Sages countered his point by saying: Then it should’ve been called Har Nisai! Another Midrash adds that Sinai comes from the word sneh, the burning bush through which Moses first encountered God on that mountain (Pirkei d’Rabbi Eliezer, ch. 41).

Suckling Milk

We read in the Torah that when Moses was born, his mother hid him from the Egyptians for three months (Exodus 2:2). Since we know that Moses’ birthday was the 7th of Adar, three months later would be the 7th of Sivan. According to one opinion in the Talmud, the Torah was actually given on the 7th of Sivan, even though today we celebrate Shavuot on the 6th of Sivan (Shabbat 88a). Whatever the case, Shavuot is the day when Moses was placed into the River and discovered by Pharaoh’s daughter.

We then read in the Torah that Moses’ sister, Miriam, who was a servant of Pharaoh’s daughter, told her: “Shall I go and call you a nurse of the Hebrew women, that she may nurse the child for you?” (Exodus 2:7) Miriam brought Yocheved, and Moses was nursed by his own mother despite being raised in the Egyptian palace (Sotah 12b). So, another reason to eat dairy on Shavuot is in commemoration of baby Moses being reunited with his mother and continuing to nurse from her. In fact, the entire nation standing on Mt. Sinai on Shavuot is likened to a newborn baby, for this is the officially birthday of the Jewish people. At that moment, the Jewish people “nursed” directly from God. And there is an allusion to this in Psalm 68, cited above.

There, the first verse refers to God coming upon Mt. Sinai using the Name Shaddai. The first time this Name appears in the Torah is when God reveals Himself to Abraham: “…I am El Shaddai, walk before me, and be pure, and I will make My covenant between Me and you, and will multiply you exceedingly.” (Genesis 17:1-2) Later we read how Isaac blesses Jacob and says: “May El Shaddai bless you and make you fruitful, and multiply you, that you may be a congregation of peoples.” (Genesis 28:3) Finally, Jacob invokes the Name Shaddai when he blesses his own children: “…And by Shaddai you will be blessed, with blessings of heaven above, blessings of the deep that couches beneath, blessings of the breasts [shaddaim], and of the womb.” (Genesis 49:25)

In all of these cases, we see that El Shaddai is associated with blessings of fertility and reproduction. The last verse in particular makes this explicit, connecting Shaddai with shaddaim, “breasts”. In fact, later in the Torah (Deuteronomy 32:13), God states that He “suckles” us with sweet honey, and the Name used is once again Shaddai (though it should be mentioned that it is typically read as saddai, “My field”). In short, El Shaddai is a Name of fertility and reproduction, and symbolic of the Jewish people—children of God—“suckling” and sustaining ourselves from God’s blessings. The association with milk is quite clear.

Better yet, the Torah itself is compared to nourishing milk (Song of Songs 4:11). And, fittingly, the gematria of “milk”, halav (חלב) is 40, alluding to the 40 days and nights that Moses ascended Mt. Sinai to bring down the Torah. Forty is the value of the letter mem, which is unique in that it has an “open” (מ) and “closed” (ם) form. The open mem is incomplete, searching for meaning and for its purpose, while the closed mem is complete, a full circle (or square). The open mem’s value is only 40, while the closed mem is 600. The difference between them is 560, the value of parpar (פרפר), “butterfly”, the ultimate symbol of transformation and metamorphosis. All of this alludes to a person’s own growth, transformation, and completion through Torah.

Chag sameach!

The 24 Ornaments of a Bride and Tikkun Leil Shavuot

In this week’s parasha, Emor, we read the command to count the days between Pesach and Shavuot. The Torah doesn’t explicitly say why we should do this. The Zohar (III, 97b) comments on the parasha that when the Torah says to count sheva shabbatot temimot (“seven complete [or pure] weeks”) there is a hint in there that we are supposed to become tamim, “pure”.  The point is to purify ourselves over these seven weeks in preparation for the great revelation at Sinai which took place on Shavuot. The Sages always describe the Sinai Revelation as a wedding between God and His people. In fact, the Zohar compares the counting of the seven weeks to a woman’s counting of seven “clean days” following menstruation and before immersing in the mikveh, after which she can reunite with her husband.

On the next page, the Zohar goes on to describe the “wedding”, where God is the “groom” and the Jewish people are the “bride”. The Zohar alludes to an ancient teaching that a bride should be adorned with 24 ornaments on her wedding day. This actually goes back to the Garden of Eden, where God made Eve and adorned her with 24 ornaments before her marriage to Adam. The Midrash (Beresheet Rabbah 18:1) brings Scriptural proof for this, citing Ezekiel 28:13, which says:

You were in Eden, the garden of God; every precious stone was your covering: the ruby [odem], the topaz [pitdah], and the diamond [yahalom], the beryl [tarshish], the onyx [shoham], and the jasper [yashfe], the sapphire [sapir], the carbuncle [nofech], and the emerald [varkat or bareket], and gold [zahav]; the workmanship of your settings and of your sockets was in you, in the day that you were created they were prepared.

If we count the precious stones and metals in the verse, we find only ten, not 24. However, one of the minor principles of Torah interpretation is when a general statement is introduced followed by a specific list, the general statement both includes the specific list, and adds to it (כְּלַל וּפְרַט, עָשָׂה אֶת הַכְּלַל מוֹסֶפֶת לַפְּרַט). So, since the verse begins with a general statement (“every precious stone”) and then goes on to list ten precious materials, we actually learn from this that there was a total of twenty precious materials. Rabbi Shimon ben Lakish held that one should also add “every precious stone” as a special stone of its own, meaning there were eleven stones, and since we double that, we have a total of 22. Plus, the verse goes on to speak of “your settings and your sockets”, bringing us to a total of 24 ornaments!

Alternatively, there is another Scriptural verse which brings us the 24 ornaments more simply and directly (though without mentioning Eden), listing explicitly what each specific piece of jewellery was. This is Isaiah 3:17-23, which says how the daughters of Zion were adorned with

…the anklets [‘achasim], and the ribbons [shvisim], and the crescents [saharonim]; the pendants [netifot], and the bracelets [sheyrot], and the veils [ra’alot]; the headdresses [pe’erim], and the armlets [tza’adot], and the sashes [kishurim], and the corselettes [batei hanefesh], and the amulets [lehashim]; the rings [taba’ot], and the nose-rings [nizmei ha’af]; the aprons [mahalatzot], and the shawls [ma’atafot], and the hair-coverings [mitpachot], and the girdles [charitim]; and the robes [gilyonim], and the fine linen [sadinim], and the headscarves [tzenifot], and the mantles [redimim]…

A count of these brings us 21. In addition, the verse that follows speaks of perfume [bosem], a belt [chagorah], and hair curls [petigil], giving us a total of 24 ornaments.

Elijah confronts the priests on Mount Carmel

Kabbalistically, these 24 ornaments have tremendous meaning. The sefirah of Chessed, which represents love and kindness, has three inner states, each of which is made up of 24 parts. (The gematria of Chessed [חסד] is 72, and dividing that number by three gives us 24.) This is why Eliyahu poured an extra three measures of water (water being Chessed) on his altar when he went head-to-head with the idolatrous priests (see I Kings 18). The altar which he built was actually made up of precious stones, too (I Kings 18:31-32), and then he had water poured from a jug called a kad (18:34). The gematria of kad (כד) is, as we might expect, 24.

That word is the exact same used when the Torah introduces Rebecca: “And it came to pass, before [Eliezer] had done speaking, that, behold, Rebecca came out… with her jug [kadah] upon her shoulder.” (Genesis 24:15). Kabbalistically, Rebecca is the embodiment of Chessed (see Zohar I, 137a) and she graciously provides water for Eliezer and all of his camels. Eliezer realizes that she is the perfect one for Isaac, and immediately proceeds to adorn her with all kinds of jewellery: “And it came to pass, as the camels had done drinking, that the man took a golden nose-ring of half a shekel weight, and two bracelets for her hands, of ten shekels weight of gold…” (Genesis 24:22) After the marriage was arranged, Eliezer gave the soon-to-be bride even more jewellery: “And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rebecca…”

If one looks carefully at these verses in Genesis 24 (not a coincidental number), and applies the classic rules of interpretation, they will find that Eliezer also brought for Rebecca 24 ornaments in preparation for her wedding! Rebecca went on to marry Isaac, and they had the purest love of all the forefathers and figures in the Torah. In fact, the first time that the Torah describes a husband loving his wife is with Isaac and Rebecca (Genesis 24:67). This is one reason why there was an old custom to adorn a Jewish bride with 24 ornaments. Alternatively, a husband may fulfil this special segulah by purchasing 24 adornments or pieces of jewellery for his wife—not necessarily all at once! (It is especially good to get white gold, since it is symbolic of Chessed, while yellow gold is the opposite, Gevurah.)

24 Ornaments of the Jewish People

If a bride is adorned with 24 ornaments, and the Jewish people were God’s “bride” at Sinai on Shavuot, what were our 24 ornaments? The Kabbalists teach us that these are the 24 books of the Tanakh! The Ba’al HaTurim (Rabbi Yakov ben Asher, 1269-1343, on Exodus 31:18) comments that every Torah scholar is adorned with these 24 books just as a bride is adorned with 24 ornaments. And this is why, the Zohar states, one should stay up all night on Shavuot and study Torah, especially the 24 books of the Tanakh (Zohar I, 8a; though in Zohar III, 98a there is an alternate suggestion to study the Oral Torah at night and the Tanakh in the day). In so doing, one is spiritually adorning himself in preparation for the wedding (as well as adorning the Shekhinah herself).

Today, it has become the norm in all synagogues and yeshivas around the world for everyone to stay up all night and learn Torah, as the Zohar instructs. This practice was initially popularized by the kabbalists of Tzfat in the 16th century. The earliest reference to a tikkun leil Shavuot, a fixed text of study for the night of Shavuot, comes from a letter of Rabbi Shlomo HaLevy Alkabetz (c. 1500-1576), most famous for composing Lecha Dodi. He was born to a Sephardic family in Thessaloniki, or Salonica (then in the Ottoman Empire, now the second largest city in Greece).

In 1533, Rabbi Yosef Karo (1488-1575) settled in Salonica (he was born in Toledo, Spain before the Expulsion), and the two became close. One Shavuot night, they stayed up together studying Torah as the Zohar states. (In addition to Tanakh, they learned a little bit of Mishnah). Suddenly, the Shekhinah filled Rabbi Karo and spoke out of his mouth! Such revelations would continue for most of his life, and are recorded in his book, Maggid Mesharim. On that Shavuot night, the Shekhinah revealed many secrets and instructions. Among other things, She instructed the pair to move to Israel. In 1535, they did so and settled in Tzfat, the centre of Jewish mysticism.

In Tzfat, the pair would meet the Ramak (Rabbi Moshe Cordovero, 1522-1570), who later married the sister of Rabbi Alkabetz. When he was twenty years old, the Ramak heard a Heavenly Voice instructing him to seek out Rabbi Alkabetz and learn Kabbalah with him. He did so, and went on to become the preeminent Kabbalist of Tzfat. He was succeeded in the position by the Arizal (Rabbi Isaac Luria, 1534-1572).

Meanwhile, Rabbi Yosef Karo (1488-1575) went on to publish the Shulchan Arukh, still the central code of Jewish Law. Interestingly, he did not write anything about a tikkun leil Shavuot in the Code. He believed that it was a practice for Jewish mystics, not for the average Jew. Nonetheless, the custom spread very quickly, first in Tzfat, then across all of Israel. When the Shelah HaKadosh (Rabbi Isaiah Horowitz, 1555-1630), who was born in Prague, moved to Israel in 1626 he wrote how all the Jews living in the Holy Land stay up all night on Shavuot. The Shelah put together a text of study of his own for the night of Shavuot. In addition to portions from the 24 books of the Tanakh, he added the first and last verse of every Mishnaic tractate, and the first and last verse of Sefer Yetzirah, along with the Zohar passage from this week’s parasha with which we began, and a recitation of the 613 mitzvot.

In the ensuing centuries, the custom spread further across the entire Jewish world. Various other tikkun texts have arisen over that time. Today, it is normal for many synagogues not to follow any tikkun at all, but simply to have lectures on different topics by multiple speakers, or to learn whatever Torah text people wish, and this is appropriate as well. Having said that, the original Kabbalistic way—as suggested in the Zohar, practiced by the early Tzfat mystics, and affixed by the Arizal—is to study specific portions from the 24 books of the Tanakh, together with mystical commentaries on them. (This is the version we used in our Tikkun Leil Shavuot, which has the proper text of study in both Hebrew and English, along with commentaries from the Zohar and Arizal.)

Rectifying Sinai and Purifying Our Souls

On a simple level, the word tikkun may refer to a “fixed” text of Torah, such as that which a ba’al kore uses to study the weekly parasha before reading it publicly in the synagogue. On a mystical level, “tikkun” refers to a spiritual rectification. When it comes to tikkun leil Shavuot, it is commonly taught that staying up all night in study is a spiritual rectification for what happened at Sinai over three millennia ago. At that time, the people had fallen asleep before God’s great revelation. Though some say they slept so that they would have energy to witness the tremendous event, others state that they were wrong to fall asleep so casually the night before the biggest day of their lives. Would a bride sleep so soundly the night before her wedding? Therefore, when we stay up all night on Shavuot, we are spiritually rectifying the mistake that the Jewish people made.

If we delve a little deeper, we might find an even greater tikkun on the night of Shavuot. The Talmud (Shabbat 146a) tells us: “When the Serpent came upon Eve, it infused in her a spiritual contamination [zuhama]. When Israel stood at Mount Sinai, the zuhama was removed.” Eve was the first to be decorated with 24 ornaments in the Garden of Eden, but then fell from grace and was spiritually contaminated. In a cosmic rectification, the Jewish people were “decorated” with 24 books of the Tanakh on Shavuot, and that impurity was removed. Each year since, we have a tremendous opportunity to cleanse ourselves of our own spiritual impurities on this special night, by immersing ourselves in the purifying words of our holy books.

Shalom Aleichem: To Sing or Not to Sing?

This week’s parasha, Vayak’hel, begins with God’s command for Israel to observe the Sabbath. One of the most famous symbols and songs of Shabbat is undoubtedly Shalom Aleichem, traditionally sung before the evening Kiddush. The lyrics of Shalom Aleichem welcome the Sabbath angels into our homes, and for many, serve to set the atmosphere of Shabbat itself. Yet, some of our wise rabbis in the past have cautioned against singing this song!  Where did Shalom Aleichem come from, and who composed it? When did Jews start singing this song, and why?

A Mystery Song

Much of the beloved Kabbalat Shabbat service is of very recent origin. For example, Lecha Dodi, through which we welcome in the Sabbath, was composed by Rabbi Shlomo HaLevi Alkabetz (c. 1500-1576). In fact, the eight verses of Lecha Dodi form an acrostic, the initials spelling his name. Born in Greece, Rabbi Alkabetz later moved to Tzfat, the capital of Jewish mysticism. He studied with Rabbi Yosef Karo (c. 1488-1575), famed composer of the Shulchan Arukh, and was the brother-in-law of the Ramak (Rabbi Moshe Cordovero, 1522-1570), who led the Tzfat Kabbalists before the arrival of the Arizal (Rabbi Itzchak Luria, 1534-1572). Many practices and customs of Judaism as we know them today originated in this incredible circle of Jewish mystics in Tzfat. One of these is the Kabbalat Shabbat prayer service.

Although Rabbi Alkabetz certainly wrote Lecha Dodi, there is little evidence that the wider Kabbalistic circle of Tzfat recited it in his own day. Contrary to popular belief, the Arizal did not sing this song. We know the Arizal’s teachings and practices from the writings of his students, namely his primary disciple, Rabbi Chaim Vital (1542-1620). In Pri Etz Chaim, Rabbi Vital makes it abundantly clear, and repeats multiple times, exactly how the Arizal would perform Kabbalat Shabbat (see, for example, Sha’ar Shabbat, ch. 6):

The Arizal would go out into the fields, and recite Psalm 20 (with the most important verse there being the tenth, which starts Hashem l’mabul yashav, the initials spelling a Name of God, יל״י). He would then say Bo’i Kalah, “come my Bride” three times (based on a teaching in the Talmud, Shabbat 119a). Following this, he would recite Psalm 92 (Mizmor shir l’yom haShabbat), which also contains hidden Names of God. That would be it for Kabbalat Shabbat. Rabbi Vital explains what happens next:

And when you come home from the synagogue after praying Arvit, stand at your place at the meal table, and say “This is the meal of the Holy Apple Orchard”… and after this, encircle the table around the right, silently. Then, take in your hands two bundles of hadas [myrtle branches], and join them together, and say the blessing [besamim] on them, and smell them. And afterwards, encircle the table a second time with the branches in hand, silently. Then say “Zachor v’shamor b’dibbur echad ne’emru”. Then say Kiddush.

After eating the meal, recite some passages from the tractate Shabbat, then birkat hamazon, then say again “Zachor v’shamor b’dibbur echad ne’emru”. Then say the blessing on the hadas a second time. In the morning, for the second Shabbat meal, do the same as you did the previous night [during the first meal], and do the same for the third meal [seudah shlishit].

‘Sabbath Queen’ by Abigail Sarah Bagraim

Thus, while we find some words that remind us of Lecha Dodi, such as “bo’i kalah” and “zachor v’shamor b’dibbur echad” (rearranged by Alkabetz in Lecha Dodi so that “shamor” comes first, to spell his name “Shlomo”), there is no mention of an entire Lecha Dodi. Nor is there any mention of singing Shalom Aleichem (or Eshet Chayil for that matter).

The Arizal did teach that one should say the words “shalom aleichem” three times at the end of Birkat Levanah, the blessing on a new moon recited once a month (Sha’ar Rosh Chodesh Chanukah v’Purim, ch. 3). This is still done today. The Arizal explained that saying shalom aleichem three times serves to remove any kitrug, spiritual “prosecution”. Based on this, some believe that whoever composed the song Shalom Aleichem incorporated this teaching of the Arizal. This is probably why some (especially Sephardis) have the custom to sing only the first three stanzas of Shalom Aleichem, thus saying the words “shalom aleichem” three times. Alternatively, this may be why many others (especially Ashkenazis) have the custom to recite each stanza of Shalom Aleichem three times.

The Origin of Shalom Aleichem

So where and when did Shalom Aleichem first appear? It seems the earliest source is Seder Tikkunei Shabbat, a work first published in Prague in 1641. I found a 1650 Krakow edition, and its Kabbalat Shabbat service and meal table ritual is nearly identical to what is generally practiced today. There are the six Psalms before Lecha Dodi, then Lecha Dodi itself, followed by two more Psalms. Then there is Shalom Aleichem, with all four stanzas—each to be read three times—followed by a prayer called Ribbon Kol HaOlamim, and then Eshet Chayil.

Cover of Tikkunei Shabbat

The cover page of the text says it is based on the teachings of the Arizal. It isn’t clear who exactly put the book together, though it appears to mention a “Rabbi Isaiah Nasi”. That may be Rabbi Isaiah Horowitz (Shelah HaKadosh, 1555-1630), a renowned Kabbalist who was born in Prague and lived for a time in Krakow. He got hold of the teachings of the Arizal, and towards the end of his life travelled to Tzfat in hopes of learning directly from the Arizal’s disciples. Considering that Seder Tikkunei Shabbat was first published twenty years after the Shelah left Europe, and eleven years after he died, it may have been put together by someone else, based on his teachings, which were in turn based on the Arizal.

Still, we do not know who it was that composed Shalom Aleichem. Whatever the case, within a century it had become popular enough that there were those who opposed singing it. One of these opponents was Rabbi Yakov Emden (1697-1776). He published his own siddur, where Shalom Aleichem is missing. He pointed out several issues with the song, including the absurd request for angels (and not God Himself) to bless us (although earlier Jewish works don’t necessarily have a problem with this), and the strange wording of the song, especially the word “mimelekh”. Amazingly, modern versions of Rabbi Emden’s Beit Yakov siddur do include Shalom Aleichem! The earliest Beit Yakov siddur I could find was from 1881, which has Shalom Aleichem in full, though without that problematic word mimelekh.

Shalom Aleichem, with commentary, in an 1881 Beit Yakov siddur

The commentary in this version of Beit Yakov explains that the custom of singing Shalom Aleichem is based on the Talmudic statement (Shabbat 119b) that when one comes home from the synagogue on Friday evening he is followed by two angels:

Rav Chisda said in the name of Mar Ukva: “One who prays on Shabbat evening and recites Vaykhulu, the two ministering angels who accompany the person at all times place their hands on his head and say to him: ‘And your iniquity has passed, and your sin has been atoned.’” [Isaiah 6:7] It was taught [in a Baraita]: Rabbi Yose bar Yehuda says: “Two ministering angels accompany a person on Shabbat evening from the synagogue to his home, one good angel and one bad angel. And when he reaches his home and finds a candle burning and a table set and his bed made, the good angel says: ‘May it be Your will that it shall be like this for another Shabbat.’ And the bad angel answers against his will: ‘Amen.’ And if the person’s home is not prepared for Shabbat in that manner, the bad angel says: ‘May it be Your will that it shall be so for another Shabbat,’ and the good angel answers against his will: ‘Amen.’”

It is these angels that Shalom Aleichem is apparently referring to. The angels are welcomed into the home, asked to give us their blessing, and to head back out. We see above that one of the angels is a kategor, a “prosecutor”. As we learned from the Arizal, saying shalom aleichem three times eliminates kitrug, “prosecution”, thus neutralizing that “bad” angel.

As for the argument that the song is requesting blessings from angels, I believe the second argument regarding the strange wording of mimelekh actually serves to neutralize the first argument. This line is meant to remind the singer and the audience that, of course, we are really just request a blessing from God Himself—through His messenger angels (something that happens many times in the Torah)—hence the words “From the King of Kings, the Holy One, blessed be He” (מִמֶּלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא). We are welcoming the angels that are coming our way mimelekh, “from the King”, and who are blessing us mimelekh, “from the King”.

To summarize, Shalom Aleichem probably did not emerge among the early Tzfat Kabbalists, nor was it recited by the Arizal as some believe. It had only become widely popular by the middle of the 18th century. The identity of the author remains unknown.

So, should we recite Shalom Aleichem, or not? For those who have reservations (like Rabbi Emden, and apparently also the Vilna Gaon) and feel strongly that it should be skipped (or wish to mirror the early Tzfat Kabbalists as closely as possible), they have on whom to rely. However, it is difficult to avoid such a deeply-rooted and widely-accepted custom. Ultimately, the song is based on a Talmudic passage, speaks only of positive things, and affirms God is the “King of Kings”. It is a mystical, albeit mysterious song, and a beautiful, peaceful way to start the Sabbath festivities.