From Shem Mishmuel on Parshat Eikev
Why (asks the Chidushei Harim quoted by the Avnei Nezer) do we not say the prayer for knowledge (Chonen Hada’at) in the Shabbat Amida (standing prayer)? Even though we do not make our standard prayer requests on Shabbat, we do make spiritual requests — “Sanctify us with Your commandments, grant us our portion in Your Torah, . . . .” Wisdom is surely a spiritual request; why is that blessing not said?
The Shem Mishmuel answers:
The faculty called Da’at is neither an intellectual faculty nor a character trait. Rather, it is the bridge between the intellect and character. Da’at is what connects the mind with the heart. One is using Da’at when he has so internalized an idea or belief that it translates into his activities, emotions and character. One who does not have Da’at might know or understand something very well — but it is a detached knowledge. He knows it the way he might know of the political affairs of a distant country. Da’at is deeply internalized knowledge.
Shabbat is a day of connections and unity. The expression “Vayekhulu hashamayim vehaaretz,” usually translated “The Heavens and earth were finished,” can be read as “The Heavens and earth were connected,” [with “Vayekhulu” deriving from the root “Kaf lamed lamed,” meaning joined together as a group, a “kelal”]. Just as the Heavens and the earth are connected in the world at large, mind and character are connected within man’s parallel inner world.
This connection of mind and character is the Da’at we spoke of earlier. Shabbat is a day of Da’at. Concerning Shabbat the Torah uses the expression, “to know — “Lada’at — that I am G-d who sanctifies you.” This is also born out by experience, for people feel more spiritually aware on Shabbat, more emotionally charged about things of the spirit. This even manifests itself halakhically. The Yerushalmi tells us that because of “the awe of Shabbat,” normally unscrupulous people are less willing to tell a lie on Shabbat and can therefore be trusted about ma’asrot (tithes).
It is therefore unnecessary to pray for Da’at on Shabbat because it already comes naturally.
The Shem Mishmuel ends with an important caution. Even though Da’at is readily available on Shabbat it does not just automatically enter us. He likens this to one who is blessed with a table of good food. He only benefits from it if he picks up his silverware and begins to eat. We likewise must have the will to use the blessings of Shabbat and connect our beliefs and ideas with our character, emotions and activities. Shabbat is a day of readily available Da’at, but we must will to avail ourselves of it.
