In the world of Kiruv there are two well known factors that stand unique in their ability to draw Jews back to Judaism - Torah and Shabbos. Experiencing a Shabbos or learning a seemingly irrelevant area of Talmud somehow compels the newly exposed to further explore their Judaism. What is it about Shabbos and Torah that is has this "magical" effect? Before we answer the above question we will ask two more.

The recent parshiyos have focused on the building of the Mishkan and the vessels within. The Talmud tells us that the commandment to build the Mishkan was given so that it should to serve to rectify the sin of the Golden Calf. Although we are told that there is the reality that certain parshiyos were not written in order - when there is a change, there is an explanation for it. Therefore, we need to understand why is the story of the Golden Calf situated in middle of the parshiyos dealing with the building of the Mishkan? Should it have not preceded it?

A parallel question is applicable with regard to the Sin of Adam. The Talmud tells us that the sin occurred on the first Friday of Creation, and yet it is not mentioned until after the Torah writes about Shabbos. Why?

The latter two questions have one response, and with it we can address the first. Rabbi Yitzchak Hutner explains that the reason why the events of the Sin of Adam and the Golden Calf are listed in the Torah out of order, is Hashem's way of telling us that He loves us. Hashem created for us literally "sanctuaries" from sin. There is no one who hasn't sinned, and therefore there is no mitzvah that we perform whose sanctity is not affected by the imperfections of the person performing it. Except for two mitzvohs, Shabbos and Mishkan. By the Torah listing these mitzvohs prior to the sin, Hashem is letting us know that these mitzvohs remain unaffected by sin. G-d has set aside sanctuaries within physical creation of the universe and the physical creation of time that allows the mitzvah being preformed to remain untainted by our sins. The medrash tells us that Shabbos is called a mattanah tovah, a "good present", hidden away from the effects of the world by Hashem, and given to us.

We can possibly infer from the above, that the same concept applies to Torah. Torah preceded the Creation of the world, before the possibility of sin even existed. This being the case, one can say that Torah as well, created in the vacuum of sin, remains above the effects of sin.

We can now address our original question. It is no wonder that Torah and Shabbos has this "magical effect." Being exposed to and fulfilling mitzvohs that forever retain the highest levels of sanctity has the direct effect of pealing away the layers of sin the dull the Jewish soul. The one hosting or teaching can in no way compromise on the holiness of the Torah or Shabbos he is giving over because they remain above the effects of his personal deficiencies. It is specifically these mitzvohs that can accomplish what no amount of seminars trying to convey the logic of being religious can accopmplish. These mitzvohs have the special power to reignite the Jewish soul and bring him closer to his Father in Heaven. May we all be affected by the blessings of Shabbos and Torah.