Parashat Ki Tavo: Shabbatot Before the Geulah

Good morning, everyone.

We are now just before the second-to-last Shabbos of the year. Our Sages teach us a profound concept:“אִלּוּ שָׁמְרוּ יִשְׂרָאֵל שְׁתֵּי שַׁבָּתוֹת — מִיָּד נִגְאָלִין.”“If only the Jewish nation would fully observe two Shabbatot, they would be redeemed immediately.”

What does this mean? Why two? Why not just one?

Our Rabbis explain that the first Shabbat is the test: can we keep it with full attention to halachic detail — every nuance, every restriction, every elevation of kedushah? If we pass that test, then comes the second Shabbat — and by keeping it again with the same wholeheartedness, we demonstrate that we truly grasp the greatness of Shabbat.

And in that merit — Miyad nigalim — redemption comes.

But this isn't only on a national scale. This teaching also applies to each individual Jew.Every one of us is in need of some form of geulah, a personal salvation. Whether it’s health, clarity, parnassah, or peace of mind — each of us seeks a Yeshua. So what does “shomer Shabbat” mean for us?

Yes, we keep Shabbat. We don’t do melachah. But shmirat Shabbat goes beyond the basics. It means preserving the sanctity of Shabbat at a higher level:

• Lighting candles earlier.

• Avoiding mundane or secular talk.

• Approaching tefillah with deeper kavannah.

• Feeling the oneg — the joy and serenity of Shabbat.

I think many of you feel it: that deep, calming peace that descends as Shabbat comes in. It’s not just a break — it’s a neshamah yetera, a spiritual elevation. And now, as we stand before the last two Shabbatot of the year, we have a chance to show Hashem how much we treasure this divine gift.

If we guard these two Shabbatot with new depth and kavannah, we open the gates for a personal geulah.

A Story of Redemption

This brings to mind a powerful story brought by Rav Biderman, shlita:

In America, there was a secular Jewish man who had been sentenced to 15 years in prison. His only visitor was the Jewish chaplain, a rabbi who would bring him books. With time on his hands, the prisoner began reading and slowly grew more interested in Torah. He told the rabbi, “I want to learn the laws of Shabbat.”

The rabbi brought him a sefer, and the next time he came, the man was glowing:“I read that if we keep two Shabbatot, we’ll be redeemed immediately! That means I’m getting out!”

The rabbi gently tried to temper his enthusiasm. “That teaching is about the national redemption,” he said, “Mashiach, the geulah for all of Am Yisrael.”But the prisoner insisted: “No. I believe it’s personal. If I keep two Shabbatot fully — I’ll be freed.”

Weeks passed. The rabbi couldn’t visit for three weeks. When he returned on the fourth week, he asked about the man — and was told: He’d been released.

Stunned, the rabbi found out what had happened. The judge on his case was retiring and decided to review his old rulings. When he reached this case, he realized there had been a legal error in the original trial — a procedural flaw when witnesses were brought in. The judge, a deeply honest man, reversed the sentence. The prisoner was freed immediately.

Why was he freed?Because he had simple emunah.He believed — without doubt — in Hashem’s promise.“If I keep Shabbat, I will be redeemed.”And it was so.

Parashat Ki Tavo – Gratitude, Emunah, and First Fruits

This week’s Parashat Ki Tavo opens with the mitzvah of Bikurim, bringing the first fruits to the Beit HaMikdash. When a person saw the first fig, olive, pomegranate, or date growing — he would tie a red string around it. When it ripened, he would place it in a beautiful basket and travel up to Yerushalayim to bring it as an offering.

This is referred to as “Reishit pri admatcha” — the first of your fruits.

Our Sages teach:

“Bereshit bara Elokim” — in the beginning, Hashem created the world.But why?“Bishvil reishit” — for the sake of that which is called “reishit” — the Jewish people, the Torah, and the mitzvah of Bikurim.

The world was created so that a Jew would bring one fig to Hashem.Why is that so significant?

Because Bikurim is the antidote to the dangerous thought of “kochi v’otzem yadi” — “my strength and my effort produced this success.”No. The Torah teaches: when you finally see the fruits of your labor, your hard-earned produce, your livelihood — you take the very first and best of it, and bring it to Hashem. You make a public declaration of gratitude, recalling the story of Yaakov, Lavan, Mitzrayim, Yetziat Mitzrayim — and you say:

“Heigadeti hayom — I proclaim today before Hashem.”Today, I recognize that everything I have is a gift from Hashem.

The Rosh Hashanah Connection

Why does the Torah use the word “hayom” — today?

Because “hayom” is a hint to Rosh Hashanah, which is called “Hayom harat olam” — the birthday of creation.

On Rosh Hashanah, we declare: Hashem is King.And how can we truly accept His kingship?

Only if we recognize that everything we have comes from Him. Our health, our children, our livelihood, our talents, even our challenges — all are from Hashem. And when we recognize that, we feel a deep, joyful gratitude.

The Torah tells us:

“V’samachta b’chol hatov” — You shall rejoice in all the goodness.True simcha comes when we know we are in Hashem’s hands.

Even when things don’t go as we hoped, we can still feel that trust: Hashem knows what He’s doing. He guides us every step of the way.

Every Day, Like the First

The parsha also tells us:

“Hayom hazeh Hashem metzavcha” — “This day, Hashem commands you…”

Rashi explains: Just as on Rosh Hashanah we commit to a fresh start, we must approach every mitzvah as if it’s the first time.

Think of a young woman lighting Shabbat candles for the very first time — the awe, the emotion, the holiness. That’s how we’re meant to feel each time.

As we approach Rosh Hashanah and these final weeks of the year, let us embrace the two remaining Shabbatot with love, detail, and renewal. Let us deepen our gratitude, strengthen our emunah, and recognize Hashem as the source of all.

And may we, each of us, merit our own personal geulah.