The Basics of the

Friday Night Service

Part II:
Shalom Aleichem
By Rabbi Joshua Flug

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standard source sheet as well as a source
sheet containing some of the main sources
and their English translations

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I. Introduction- This shiur outline will discuss the minhag to recite Shalom Aleichem on
Friday night. It will contain the background to this recitation, the meaning of the
phrases and some of the controversy surrounding this prayer.
II. The Source for Reciting Shalom Aleichem
a. The prayer started to appear in siddurim in the 17th century. It seems to be based on
a statement of a Beraisa. The Beraisa states that two angels accompany a person
home on Friday night from Shul, one good angel and one bad angel. When he
returns home and find the candles lit, the table set and the bed made, the good angel
says "May it be His will that it should be this way next Shabbos" and the bad angel
responds Amen against his will. If not, the bad angel says "May it be His will etc."
and the good angel responds Amen against his will. {}
b. There is a version of welcoming the angels in the sefer "Minhag Tov" which was
authored in the 13th century. {}
c. Explaining the Beraisa:
i. Rambam (1135-1204) is of the opinion that angels have no physical
presence. Any reference in Tanach to an angel is either a reference to a
force in nature that acts on G-d's behalf or to a prophetic vision. {}
ii. Based on Rambam's understanding of angels, R. Yitzchak Aramah (c. 1420-
1494) explains the Beraisa. He notes that as we perform difficult tasks,
those tasks become easier the next time. That is why when prepares
properly for Shabbos, the preparations for the next Shabbos become easier.
The two angels presented in the Beraisa are the two contradictory forces that
a person encounters continuously: The intellectual force and the physical
force. The intellectual force pulls him in the direction of observing mitzvos
and that is what is referred to as the yetzer hatov. The physical force pulls
him in the direction of satisfying his physical needs and that is the yetzer
harah. When a person prepares for Shabbos, he is pulled in that direction
and therefore, he is encouraged to act that way for future weeks and the
physical force is weakened (that is what is meant that he responds Amen
against his will). The same is true if the opposite happens. {}
iii. Rambam also writes that if a person surrounds himself with mitzvos, he will
constantly be reminded to perform mitzvos. Those mitzvos serve as angels.
{}
1. R. Tzvi Hirsch Chayes writes that the Beraisa should be understood
based on Rambam's statement. {}
2. Ostensibly, what he means is that observance of kavod Shabbos or
lack thereof produces a "malach" that will push one in the direction
of continuing on the same path in future weeks. This is similar to R.
Aramah's explanation.
 iv. There are a few indications in the Beraisa that support the view of R.
Aramah and R. Chayes:
1. Angels are messengers and can't be classified as good or bad. R.
Aramah notes that for this reason, one should assume that these
angels are really inclinations that can be channeled for good or for
bad.
2. The Beraisa states that when "he finds the candles lit." It seems that
it is a reference to the person as opposed to the angels or it would
have said "they find the candles lit."
v. Ramban (1194-1270) disagrees with Rambam regarding his explanation of
angels. According to Ramban, there are appearances in Tanach of angels
that have a physical presence. {}
1. As such, one can assume a more literal interpretation of the Beraisa.
Many of the Chassidic explanations of Shalom Aleichem assume a
literal interpretation of the Beraisa.
d. How the Beraisa relates to Shalom Aleichem:
i. For those who follow Rambam, the purpose of Shalom Aleichem is to
recognize the two forces. There is no real ceremony of welcoming the
angels.
ii. For those who follow Ramban, it is possible that Shalom Aleichem is a
welcoming ceremony for the angels.
III. Controversies Surrounding Shalom Aleichem
a. R. Ya'akov Emden (1697-1776) notes that there are a number of questionable
components of Shalom Aleichem: {}
i. It is not proper to pray to angels.
ii. How do we have the audacity to tell the angels to leave?
iii. What is the meaning of "mimelech"? Why is there an extra "Mem"?
iv. Based on these objections, he writes that he recites an abridged version of
Shalom Aleichem, only so as not to abolish it completely: This version
includes only the first stanza and without the "Mem"
b. It is reported that R. Moshe Sofer (1762-1839) did not recite Shalom Aleichem.
The reason that he gave is based on a discussion regarding addressing angels during
the week. The Gemara states that before one enters the bathroom, he should tell the
angels who accompany him to wait for outside for him. {} We don't recite this
anymore because we don't consider ourselves holy enough to have angels
accompany us on a regular basis. For this reason, Chasam Sofer writes that since
 we are not on the level to have the angels accompany us, there is no reason to recite
Shalom Aleichem. {}
i. R. Avraham Yitzchak Kook (1865-1935) explains why we continue to recite
Shalom Aleichem despite the fact that we don't address the angels during the
week. He suggests that during the week the angels accompany people when
they don their tefillin. Therefore, when people donned tefillin the entire day,
they had angels accompany them. On Shabbos, there is no requirement to
don tefillin and therefore, the angels come automatically. {}
c. How to understand "Mimelech"
i. R. Zeligman Ber (19th century) writes that R. Emden's intent in changing the
it to "Melech" was to connect "Elyon" to "Melech" so that it reads that
angels of above, of the King of Kings. Based on this change, one should not
pause between "Elyon and Melech." {} [Following this approach would
require one to come up with a new tune as the current tunes pause after
Elyon.]
ii. R. Chanoch Zundel (d. 1876) explains the original text of "mimelech" that
we are identifying the angels as coming as agents sent by G-d. {}
iii. R. Moshe Kalfon (1874-1950) understands that mimelech refers back to
Shalom Aleichem, i.e. you should be granted peace from G-d. Therefore, it
makes sense to recite mimelech in the first stanza, but not the rest.
However, he writes that to avoid confusion, one should recite melech
throughout the stanzas. {}
d. Is it appropriate to pray to the angels?
i. The Talmud Yerushalmi contrasts the way we approach a ruler with the way
we approach G-d. When someone needs a favor from a ruler, he tries to find
someone who has connections to present the case before there can be any
personal contact. When someone needs something from G-d, he should not
use the angels as intermediaries, but rather, he should call out to G-d
directly. {}
ii. R. Ya'akov Emden quotes this comment of the Yerushalmi as a general
objection to Shalom Aleichem. {}
iii. R. Chanoch Zundel notes that many Acharonim refrain from reciting
"Malachei Rachamim" or "Machnisei Rachamim" at Selichos for this reason.
{}
iv. The Vilna Gaon (1720-1797) is quoted as having objected to "Barchuni
L'Shalom" for this reason. He added that angels are not decision makers and
cannot decide whether one should receive a beracha or not. Therefore, there
is no purpose in asking the angel for the beracha that next week should be
good because it is not up to them to decide. {}
 v. R. Yisrael Bruna (1400-1480) justifies the practice of reciting "Machnisei
Rachamim" because we are not really asking for the angels to intervene, but
we are talking to G-d directly in a humble manner. We don't feel worthy to
talk to him directly, so we address Him as if we are addressing the angels. {}
This would also be the justification for reciting Barchuni.
e. Is it appropriate to recite Tzeischem L'Shalom to the angels?
i. This is another objection of R. Emden. {}
ii. Chasam Sofer also writes that it is not appropriate to say "Tzeischem
L'Shalom" to angels. {}
iii. R. Shmuel Loew (c. 1720-1806) writes that we are not asking the angels to
leave. The angels remain with us the entire Shabbos. Rather, we are saying
that when you leave it should be in peace. {}
iv. R. Yehuda Leib Alter (Sefas Emes 1847-1905) suggests that there are two
sets of angels: Angels that accompany us throughout the week and angels
that accompany us on Shabbos. We first greet that angels of Shabbos and
then we wish farewell to the angels of the weekdays. {}
v. R. Shmuel Borenstein (1856-1926) writes that there are two sets of angels,
one set that brings the neshomah yeseirah down from the heavens and the
angels that accompany each person on Shabbos. We say Tzeischem
L'Shalom to the angels from above because once they deliver the neshomah
yeseirah they return to the heavens. {}
IV. Other Discussions Relating to Shalom Aleichem
a. R. Yisrael Chaim Friedman (19th Century) notes that the reason why some have the
minhag to repeat the stanzas three times is to give it a greater emphasis. We find the
same idea regarding hataras nedarim and many other recitations in our liturgy. {}
b. Why do we recite "Malachei HaShareis" in the first stanza and "Malachei
HaShalom" in the rest of the stanzas?
i. R. Yitzchak Y.Y. Safrin (1806-1874) writes that that "Malachei HaShareis"
refers to the entire cadre of angels. "Malachei HaShalom" refers to the
angels that accompany a person over the course of Shabbos. {}
1. One can present a similar answer based on R. Borenstein's theory that
there are two sets of angels.
ii. R. Yisrael Friedman (1854-1934) suggests an answer based on R. Aramah's
approach. He notes that the struggle between the intellectual and physical
forces only exists during the week. Once Shabbos enters, both forces are
channeled towards Shabbos because there is a mitzvah to enjoy Shabbos.
Therefore, when one comes home and finds that everything was prepared for
 Shabbos properly, the Malachei HaShareis, who normally struggle with each
other, become Malachei HaShalom because they make peace on Shabbos. {}
c. Should one recite Shalom Aleicheim when Shabbos and Yom Tov coincide?
i. R. Efraim Z. Margulies (1762-1828) writes that if Rosh HaShanah occurs on
Shabbos, one should recite Shalom Aleichem but with trepidation for the
Yom HaDin. {}
ii. R. Meshulam Finklestein notes that common practice is to refrain from
reciting Shalom Aleichem on Yom Tov. {}
iii. R. Shalom Rokeach (The First Belzer Rebbe 1779-1905) is reported to have
refrained from reciting Shalom Aleichem at the Pesach seder when it
occurred on Shabbos because on the night of the Exodus, G-d didn't use
angels (Ani v'lo malach). {}
iv. R. Shmuel Borenstein writes that on Sukkos one does not recite Shalom
Aleichem because there is no need for angels to transport the neshomah
yesierah on Sukkos when we are in the "tzila d'meihemnusah" of G-d. {}
v. R. Yekusiel Y. Halberstam (1905-1994) notes that his great-grandfather, R.
Chaim Halberstam (1793-1876) didn't recite Shalom Aleichem on Yom Tov
or Chol HaMoed. He posits the reason for his great-grandfather's practice is
that Yom Tov is on a higher spiritual plane than Shabbos and therefore, one
should not perform certain activities specific to Shabbos on Yom Tov. {}
 ‫‪ .4‬עקידת יצחק פרשת משפטים שער מז‬ ‫‪ .1‬שבת קיט‪:‬‬

‫‪ .2‬ספר מנהג טוב אות לו‬

‫‪ .3‬מורה נבוכים ב‪:‬ו‬

‫‪ .5‬רמב"ם הל' תפילין ומזוזה ו‪:‬יג‬

‫‪ .6‬חידושי מהר"ץ חיות שבת קיט‪:‬‬

‫‪ .7‬רמב"ן בראשית יח‪:‬א‬

‫ובספר מורה הנבוכים )ב מב( נאמר כי‬
‫הפרשה כלל ופרט‪ .‬אמר הכתוב תחלה כי‬
‫נראה אליו השם במראות הנבואה‪ ,‬ואיך‬
‫היתה המראה הזאת‪ ,‬כי נשא עיניו במראה‬
‫והנה ג' אנשים נצבים עליו‪ .‬ויאמר אם נא‬
‫מצאתי חן בעיניך‪ ,‬זה ספור מה שאמר‬
‫במראה הנבואה לאחד מהם הגדול שבהם‪.‬‬
‫ואם במראה‪ ,‬לא נראו אליו רק אנשים‬
‫אוכלים בשר‪ ,‬איך אמר "וירא אליו ה'"‪ ,‬כי‬
‫הנה לא נראה לו השם לא במראה ולא‬
‫במחשבה‪ ,‬וככה לא נמצא בכל הנבואות‪,‬‬
‫והנה לדבריו לא לשה שרה עוגות‪ ,‬ולא‬
‫עשה אברהם בן בקר‪ ,‬וגם לא צחקה שרה‪,‬‬
‫רק הכל מראה‪ ,‬ואם כן בא החלום הזה‬
‫ראיית מלאך ודבור ה'‪ ,‬ככתוב בדברי משה‬ ‫ברוב ענין כחלומות השקר‪ ,‬כי מה תועלת‬
‫בתחילת נבואתו )שמות ג ב ‪ -‬ד(‪ ,‬ובדברי‬ ‫להראות לו כל זה‪:‬‬
‫זכריה )ג א ‪ -‬ב(‪ ,‬עוד אגלה בו דברי אלהים‬
‫חיים ברמיזות )עיין שמות ג ב(‪ .‬וענין ויאכלו‬ ‫וכן אמר )שם( בענין "ויאבק איש עמו"‬
‫‪ -‬אמרו חכמים )ב"ר מח יד( ראשון ראשון‬ ‫)להלן לב כה( שהכל מראה הנבואה‪ .‬ולא‬
‫מסתלק‪ .‬וענין ההסתלקות תבין אותו מדבר‬ ‫ידעתי למה היה צולע על ירכו בהקיץ‪,‬‬
‫מנוח אם תזכה אליו‪.‬‬ ‫ולמה אמר )להלן לב לא( כי ראיתי אלהים‬
‫פנים אל פנים ותנצל נפשי‪ ,‬כי הנביאים לא‬
‫‪ .8‬סידור בית יעקב הנהגת ליל שבת‬ ‫יפחדו שימותו מפני מראות הנבואה‪ .‬וכבר‬
‫ראה מראה גדולה ונכבדת מזאת‪ ,‬כי גם‬
‫את השם הנכבד ראה פעמים רבות במראה‬
‫הנבואה )עיין להלן כח יג‪ ,‬לא ג(‪:‬‬

‫והנה לפי דעתו זאת יצטרך לומר כן בענין‬

‫לוט‪ ,‬כי לא באו המלאכים אל ביתו‪ ,‬ולא‬
‫אפה להם מצות ויאכלו‪ ,‬אבל הכל היה‬
‫מראה‪ .‬ואם יעלה את לוט למעלת מראה‬
‫הנבואה איך יהיו אנשי סדום הרעים‬
‫והחטאים נביאים‪ ,‬כי מי הגיד להם שבאו‬
‫אנשים אל ביתו‪ .‬ואם הכל מראות נבואתו‬
‫של לוט‪ ,‬יהיה "ויאיצו המלאכים וגו' קום‬
‫קח את אשתך"‪" ,‬ויאמר המלט על נפשך"‬
‫)להלן יט טו יז(‪" ,‬והנה נשאתי פניך" )שם‬
‫כא(‪ ,‬וכל הפרשה כלה מראה‪ ,‬וישאר לוט‬
‫בסדום‪ .‬אבל יחשוב שהיו המעשים נעשים‬
‫‪ .9‬ברכות ס‪ :‬ורש"י‬ ‫מאליהם‪ ,‬והמאמרים בכל דבר ודבר‬
‫מראה‪ ,‬ואלה דברים סותרים הכתוב‪ ,‬אסור‬
‫לשומעם אף כי להאמין בהם ‪...‬‬

‫הנה בכל מקום יתעוררו החכמים להודיענו‬

‫כי ראיית המלאך איננה נבואה ואין הרואים‬
‫מלאכים והמדברים עמם מכלל הנביאים‬
‫כאשר הזכרתי בדניאל‪ ,‬אבל היא מראה‪,‬‬
‫‪ .10‬מנהגי חתם סופר ה‪:‬ו‬ ‫תקרא "גלוי עינים"‪ ,‬כמו ויגל השם את עיני‬
‫בלעם וירא את מלאך ה' )במדבר כב לא(‪,‬‬
‫וכן ויתפלל אלישע ויאמר ה' פקח נא את‬
‫עיניו ויראה )מ"ב ו יז(‪:‬‬

‫אבל במקום אשר יזכיר המלאכים בשם‬

‫"אנשים" כענין הפרשה הזאת ופרשת לוט‪,‬‬
‫‪ .11‬עולת ראיה ח"ב עמ' לט‬
‫וכן ויאבק איש עמו )להלן לב כה(‪ ,‬וכן‬
‫וימצאהו איש )שם לז טו(‪ ,‬על דעת רבותינו‬
‫)תנחומא וישב ב( הוא כבוד נברא‬
‫במלאכים‪ ,‬יקרא אצל היודעים "מלבוש"‪,‬‬
‫יושג לעיני בשר בזכי הנפשות כחסידים‬
‫ובני הנביאים‪ .‬ולא אוכל לפרש‪ .‬והמקום‬
‫אשר תמצא בו ראיית ה' ודבור מלאך‪ ,‬או‬
 ‫‪ .16‬מבוא לסדור עבודת הלב‬ ‫‪ .12‬סדור עבודת ישראל‬
‫וגם יעב"ץ בסדורו התרעם עליהם ובפרט‬
‫על הפיוט שלום עליכם ועל מה שנמצא בו‬
‫ממלך מ"ה שאין לו הבנה וקשר בענין‬
‫וע"כ כדי שלא לשנות המנהג מכל וכל‬
‫הנהיג הוא לומר שלום עליכם מלאכה‬
‫השרת מלאכי עליון מלך וכו' ולא ממלך‬
‫ובתקון הזה תיבת מלאכי סמוכה היא אל‬
‫עליון מלך מ"ה והפירוש מלאכים של עליון‬
‫שהוא מלך מ"ה‪ .‬ובתקון הזה הדפסתיו‪,‬‬
‫אך יש ליזהר מאד שלא להפריד בדבור‬
‫בין עליון מלך מ"ה‪ ,‬כדי שלא יבוא לידי‬
‫חרוף ח"ו‪.‬‬

‫‪ .13‬עיון תפילה עמ' שיג‬

‫‪ .17‬תוספת מעשה רב‪ ,‬שאלתות ס' קכח‬

‫‪ .14‬שואל ונשאל או"ח ב‪:‬ב‬

‫‪ .15‬ירושלמי ברכות ט‪:‬א‬

‫רבי יודן אמר משמיה דידיה בשר ודם יש‬
‫לו פטרון אם באת לו עת צרה אינו נכנס‬
‫‪ .18‬שו"ת מהר"י ברונא ס' רעד‬ ‫אצלו פתאום אלא בא ועמד לו על פתחו‬
‫של פטרונו וקורא לעבדו או לבן ביתו והוא‬
‫אומר איש פלוני עומד על פתח חצירך‬
‫שמא מכניסו ושמא מניחו אבל הקב"ה‬
‫אינו כן אם בא על אדם צרה לא יצווח לא‬
‫למיכאל ולא לגבריאל אלא לי יצווח ואני‬
‫עונה לו מיד‪.‬‬
‫‪ .22‬שם משמואל פרשת כי תבוא‬ ‫‪ .19‬חתם סופר פרקי אבות א‪:‬טו‬

‫‪ .20‬מחצית השקל או"ח רסב‪:‬א‬

‫ולענ"ד פשוט דאע"ג דהמלאך נשאר אצל‬
‫האדם כל יום השבת מ"מ אין לשנות נוסח‬
‫צאתכם לשלום כי הוא על דרך ברוך אתה‬
‫בצאתך ואע"ג דאין יציאת המלאכים עתה‬
‫מ"מ אומר צאתכם לשלום על זמן היציא'‬
‫כשתהיה‪.‬‬

‫‪ .21‬שפת אמת ויצא תרס"א‬

‫‪ .23‬ליקוטי מהרי"ח ח"ב כו‪:‬‬

‫‪ .29‬שם משמואל שבת חול המועד סוכות שנת תרעג‬ ‫‪ .24‬היכל הברכה בראשית טז‪.‬‬

‫‪ .25‬גנזי ישראל ח"ב עמ' רב‬

‫‪ .30‬דברי יציב א‪:‬קכג‬

‫‪ .26‬מטה אפרים תקפג‪:‬א‬

‫‪ .27‬מגן האלף תקפג‪:‬א‬

‫‪ .28‬מנהגי מהריי"ו סדר פסח‬

 1. Shabbat 119b (Soncino Translation)
It was taught, R. Jose son of R. Judah said:
Two ministering angels accompany man
on the eve of the Sabbath from the
synagogue to his home, one a good
[angel] and one an evil [one]. And when
he arrives home and finds the lamp
burning, the table laid and the couch [bed]
covered with a spread,
the good angel exclaims,
‘May it be even thus on another Sabbath [too],’ and the evil angel unwillingly
responds ‘amen’. But if not, the evil angel exclaims, ‘May it be even thus on
another Sabbath [too],’ and the good angel unwillingly responds, ‘amen’.

2. Akeidat Yitzchak, Parshat Mishpatim no. 47

And when one trains
oneself to distance
himself from desire or to
abhor the frightful, even
though this comes with
difficulty at the beginning,
the training leads one to
acquire this ability and
when it is acquired, one
can perform these actions
perfectly… We find this
idea in many places in the
Talmud. They said in
Tractate Shabbat that two
angels, one good and one bad accompany one from the synagogue on Friday
night … It is clear that that the heavenly angels have no bad qualities at all.
Rather they are the two forces found constantly in a person, the good one is
the intellectual force, which represents form. The bad one is the physical
force, which represents matter as [Rambam] states in the Guide 2:10. They
are called by the rabbis the good inclination and the evil inclination. When a
person intends to serve his Creator and remembers to sanctify and honor
Shabbat, which is equivalent to all mitzvot, he has begun to respond to his
evil inclination and train himself to perform good and now, whenever he
desires to continue doing good, he has compounding strength and the evil
inclination, which has begun to fall, won't be able to overcome, but rather
will answer "amen" against his will and assist this individual [fulfill his goal.]

3. Rambam, Hilchot Tefillin U"Mezuzah 6:13

The rabbis stated: Anyone who has
tefillin on his head and his arm,
tzitzit on his garment and a mezuzah on his house it is assumed that he will
not violate any transgressions because he has many reminders and these
are the angels that protect him from transgression as it states "The angel of
G-d camps around those who fear Him and rescues them."

4. Talmud Yerushalmi, Berachot 9:1

R. Yudan
stated in
his own
name: If a
person has a crisis involving a human ruler, he can't enter to speak to him
unannounced. Rather he must wait at the door of the ruler and call to his
servant or to a member of his household and that individual will say "there is
a person waiting at the door of your courtyard." The ruler will then decide
whether to allow him to enter or to ignore him. Regarding the Holy One,
Blessed be He, this is not the case. "If a person is in a crisis, he should not
call out to Michael or Gavriel (the angels), but rather he should call out to me
and I will respond immediately."

5. Shut Mahari Bruna no. 174

That which we recite in the prayers "Na
Middah Nechonah," "Midat Rachamim,"
and "Machnisei Rachamim," is only to
show humility and servitude that one
speaks in front of the King by
addressing his advisors to speak to the
King because he is embrassed on the matter to approach the King. This is
not at all use of an intermediary.

6. Machatzit HaShekel 262:1

In my opinion, it
is clear that
although the
angel remains with the person the entire Shabbat, nevertheless, one should
not change the line that states "go in peace" because it said in the same
manner as it states "You will be blessed when you come and you will be
blessed when you leave." Even though the angels are not leaving now,
nevertheless, one says "go in peace" refering to the time when they will
leave.

7. Likutei Maharich Vol. II, Page 26b

That which is
customary to recite
each stanza three
times, [its purpose] is
to reinforce the idea, as Avudraham states that for this reason we mention
Eliyahu HaNavi three times and we also recite "Shalom Aleichem" three
times at Kiddush Levanah. This is also the language of the rabbis "this
sickle, this sickle, this sickle."