Correcting Adam's Mistake Through Our Positive Attitude
We begin Shabbat with the recitation of kiddush over a cup of wine, which serves to rectify the sin of Adam Ha'rishon in Gan Eden, as according to many opinions the forbidden fruit of which he partook was a grape. But in truth, the connection between kiddush and Adam's sin runs even deeper.
We begin kiddush by reciting the pesukim of ויכלו השמיים והארץ, but we first recite the final two words of the previous pasuk - יום הששי. (The Arizal taught that one should also recite the beginning of this pasuk - ויהי ערב ויהי בקר. Some have the custom of reciting these words in an undertone, while others recite them aloud.) The reason we add these words is because the first letters of the words יום הששי ויכלו השמיים spell the Divine Name of Havayah (י-ה-ו-ה). The different Names with which we refer to the Almighty reflect the different ways in which He is perceived. The Name of Havayah refers to G-d's attribute of mercy, and our ability to clearly see how He controls everything and is behind all events that transpire in the world. This is the reason why we do not pronounce the Name as it is meant to be pronounced. We live in a world in which G-d is not easily seen, when His control and kindness are often difficult to discern. In the future, when the world will be redeemed, G-d's presence will be perfectly clear, and then we will be able to properly pronounce the Name of Havayah.
The connection between this Name and the time of Mashiah is indicated by a pasuk in Tehillim, which foresees the time when G-d will reveal Himself and all nations of the world will recognize and accept His rule over the earth. At that time, the pasuk describes, ישמחו השמיים ותגל הארץ - both heaven and earth will rejoice. The Sifteh Kohen notes that the first letters of these words spell the Name of Havayah, because at that time Hashem will be clearly seen and recognized, such that even the heavens and earth will celebrate His rule.
Shabbat is מעין עולם הבא, a model of what the next world will look like. Every week, on Shabbat, we experience a slight degree of ישמחו השמיים ותגל הארץ, and are given a taste of the time when G-d will be easily discernible and when we and all mankind will celebrate and rejoice over His kingship. And thus we begin Shabbat with a reference to the Name of Havayah, as Shabbat offers us a glimpse into the future world when G-d's presence will be clearly seen.
We make this reference to Havayah specifically when we recite kiddush, which, as mentioned, serves to rectify the sin of Adam Ha'rishon in Gan Eden. The reason behind this connection lies in a deeper understanding of this sin.
We read in Megillat Ester that Haman was on top of the world, raised to the position of second-in-command in the world's most powerful empire, and invited to feast together with the king and queen. His exuberance, however, lasted only for a few moments, because as soon as he passed by Mordechai, who refused to bow to him, Haman felt frustrated. He said, וכל זה איננו שווה לי - "all this is worth nothing to me." Amazingly, as much as Haman had, it was "worth nothing," because he did not have everything he wanted. From his perspective, if he didn't have everything, then he had nothing. The Arizal noted that the final letters of the words in this phrase -זה איננו שווה לי - spell the Name of Havayah. Significantly, however, the Name is spelled backwards, and by the letters at the end of the words. Haman's attitude was the precise opposite of Havayah, which refers to the recognition of Hashem's goodness. Haman denied Hashem's goodness even when he enjoyed virtually all the blessings in the world. And thus the Name appears inverted, and at the end of the words, as Haman "concealed" G-d's attribute of kindness, denying it even when it was clearly evident.
This was also the mistake made by Adam Ha'rishon in Gan Eden. The Gemara in Masechet Hulin (136) raises the question of where in the Humash we may find an allusion to Haman, and it answers that such an allusion is found in the story of Adam's sin, when Hashem said to him after he ate from the forbidden tree, המן העץ אשר צויתיך לבלתי אכול ממנו אכלת. The word "ha'min" (המן) may be read as "Haman," thus alluding to Haman. Rav Leib Chasman explains that Adam, like Haman, felt that he had nothing if he did not have everything. He was given all the trees in the garden except one, and this was not enough for him; he needed to have the forbidden tree, as well. And when Hashem asked him why he ate the forbidden fruit, Adam blamed it on his wife: האשה אשר נתתה עמדי היא נתנה לי מן העץ. Instead of feeling grateful for the wife Hashem gave him, he instead blamed her for his mistake.
On Friday night, we are to rectify this mistake. We therefore recite kiddush over wine - an allusion to the forbidden fruit eaten by Adam - and make mention of the Shem Havayah. As we usher in the מעין עולם הבא, we proclaim that Hashem's grace and kindness is ever present. Whereas Adam overlooked G-d's kindness even when it was evident, we proclaim G-d's kindness even when it is not evident. And whereas Adam complained about his wife and blamed her for his mistake, we recite kiddush with our wives at our side, as we sing Eshet Hayil and express our appreciation for our helpmate.
Rabbi Ades told that there was once a certain great Rabbi who was always cheerful and always wore a smile on his face. Another Rabbi, who was far from this level of שמחת חיים (joy of life), approached him to ask how he can live this way.
"Why is it that you are always happy and smiling," he asked, "while I so often feel upset?"
"I'll explain it to you," the Rabbi said. "When I am on my way to a wedding, I feel so grateful that I was invited. Then I enter the room and sit in the back, feeling very honored to be able to participate in the affair. Then the host comes and brings me to the head of the table next to him, and I feel ever so grateful for this undeserved honor. And at the huppah, when they ask me to recite a berachah, I am at a loss for words, overcome by appreciation for all the honor given to me which I do not deserve. But when you walk into a wedding, you walk straight up to the front and expect to be noticed. When you are not noticed, or not given the honor you want, you feel embittered. This is the difference."
When we feel entitled to everything we want, we can never be happy. But if we realize we are not entitled to anything, and everything we have is an undeserved blessing from Hashem, then we will rejoice over and celebrate everything we have in life. And we will then rectify the sin of Adam Ha'rishon.
If we approach life from this perspective, and recognize that if Hashem denies us a certain "tree" it must be for our benefit, that everything we have is a blessing and everything we don't have is not supposed to be ours, then we will avoid negativity and always remain upbeat and happy. The time for working on this attitude is Shabbat, the מעין עולם הבא, and be'ezrat Hashem this positive attitude and joy will remain with us throughout the week, as well.
