R. Yehudah HaChassid's Relocation

R. Yehudah Hachasid was a very prominent sage in 12th century Germany. Famed as one of the leaders of the Chassidei Ashkenaz and author of the "Sefer Hachassidim," R. Yehudah HaChassid was no small figure in Jewish history.
R. Yehudah HaChassid was born in the medieval Jewish town of Speyer, Germany, scion of a prestigious Ashkenazi family dwelling there. The yeshivah he established - in which he taught his famous pupil R. Elazar from Garmiza (Worms), the "Rokeach" - was not in Speyer, but in Regensburg, a town about a three hour drive away.
What spurred his move from the hubbub of Jewish life, Speyer?
In an interesting historical documentation, the Maharsha"l (R. Shlomo Luria, 16th century Poland) writes:
"...R. Yehudah HaChassid from Speyer who was exiled from his birthplace to Regensburg as a result of the story with his wife. He warned her not to touch his 'box' while impure; she accidentally forgot and touched it. Holy secrets were written in the pamphlets contained in this box..."
שו"ת מהרש"ל סי' כ"ט
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Where Does it Say in the Torah to Await Moshiach?

The opening words of the Aseres Hadibros are "I am Hashem your G-d who took you out of the land of Egypt..." Now, of all the wonders that G-d performed, why did He choose to the Exodus as His principal acheivement. Hashem created the world - why didn't He mention that? Additionally, one could ask, what "commandment" lies in these words - surely they are not mere introductory phrases?
The Gemara (שבת לא, א) says that when a person comes up to heaven he is asked "did you await the redemption?" Where in the Torah is one commanded to do so?
Right here. "Hashem says 'Just as I wish for you to believe that I redeemed you from Egypt, I command you to believe me that I am the Lord your G-d; in the future I will gather you together and deliver you.' So it shall be, may He, in His mercy, redeem us for a second time..."
סמ"ק מצוה א' עם הגהות רבינו פרץ
פרי דוד - הובא ב"ילקוט משיח וגואלה" (חלק ט"ז) יתרו כ, כ אות קל"א
ועי' ספר שומר אמונים (ראטה) דרוש הגואלה שדן בדברי הסמ"ק
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Challah's Virtues

The Hebrew words "זו היא מצות החלה – this is the mitzvah of challah" has the same gematria as 613. For whoever does the mitzvah of challah properly, it's as if he has fulfilled all 613 mitzvos.
Furthermore, if you take the letter that comes before [or after] each of the letters of the word "חלה," you get "זכו - they merited." In the merit of the mitzvah of Challah, the Jews were granted entry to the Land of Israel.
הגהות מיימוני סוף ספר זרעים

Shabbos Snooze Button

The Rama"h (או"ח סי' רפ"א) writes:
"It is customary to go to Shul later on Shabbos than during the week because by the daily [korban] tamid the Torah uses the word 'in the morning,' whereas by the Shabbos korban it just says '...and on the day of Shabbos' [without the word 'morning']. This textual change indicates [that on Shabbos one] delays."
It's not all about coming to Shul later. The Mordechai (שבת פ' כל כתבי רמז שצ"ח), who is the source of this statement, quotes in the name R"i B. R. Yehudah in the city of Rome from the mouth of R. Hai Gaon that "on Shabbos we sleep more." Indeed, the Shalo"h (מס' שבת פרק נר מצוה) writes "On the day of Shabbos, do not get up early in the morning as on the regular days of the week..."
ועי' דרכי משה סי' רפ"א סק"א ובב"ח, דרישה סק"א ופרישה סק"א שם, ושאר נו"כ שו"ע
ועי' שו"ע אדה"ז סי' רפ"א וערוך השולחן סי' רפ"א
ועי' מנהגי מהרי"ל הל' שבת סי' ל"ז, הובא בהג"ה על השל"ה שם
ועי' שו"ת רדב"ז ח"ב סי' תרי"ד
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Braided Challos

Speaking of the Challos, most Challos you'll find are braided; some with three braids, some with four, and even with six. This seems to be the accepted way of making "Challah" for Shabbos.
Why the braids?
One reason given is that we wish to fulfill the words of the Shabbos hymn "Azamer Be'shvachin" that we recite Friday night. Part of the liturgy mentions how we have 12 breads on the table, reminiscent of the twelve breads of lechem hapanim in the Beis Hamikdash. Indeed, there are those that have the custom to place 12 rolls of bread on the table.
However, not everyone practices so; accordingly, how do they justify the recital of the words "the 12 breads?" For this, we make braided challos, specifically two six-breaded challos, thus having 12 "rolls" for the Shabbos.
ספר עיון תפילה
ועי' בלקוטי מהרי"ח סדר ליל שבת
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Challah

One can find in any Jewish home a special loaf of bread just for the Shabbos; many people call it "Challah." Walk into a Jewish bakery Friday afternoon and you'll see the shelves stocked with piles of these golden delicacies.
"Challah" is the name of the mitzvah in the Torah to take a portion of dough and give it to the kohen prior to baking bread. How did these Sabbatical loaves receive that appellation?
The Ramah writes (שו"ע או"ח ס' רמ"ב) of a custom to knead dough "the size of challah (i.e. a large enough amount that would obligate one to take challah)" erev Shabbos to make loaves for lechem mishneh. The Ramah explains that this is for the honor of Shabbos, but the Magen Avraham there (סק"ד) explains that there is an idea of fulfilling the mitzvah of Challah as well, see there.
This could possibly be the reason for the title of the Sabbatical bread.
Another explanation offered: By giving this name to the bread, the fulfillment of the mitzvah is ensured.
אשל אברהם, הובא בטעמי המנהגים עניני שבת אות רנ"ב
ועי' במחצית השקל שם. משנ"ב שם ובביאור הלכה. ועי גם בלקוטי מהרי"ח סדר התנהגות ערב שבת וסדר סעודת ליל שבת
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"Gut Shabbos!"

Jews are oft accustomed to greeting each other with a hearty "good Shabbos" when encountering one another on the holy day.
This greeting is not by chance. It is written "One who meets their friend on Shabbos should not say 'good morning' like they would on a regular weekday, rather they should say 'good Shabbos.' About this it is written 'Remember (זכור) the day of Shabbos to sanctify it," i.e. always mention (זכור) the Shabbos."
It is told of R. Shlomo Zalman Aurebach that he would be careful not to say "Gut Shabbos" on the way to Shul Friday night so as not to fulfill the mitzvah of kiddush.
של"ה מסכת שבת ד"ה בענין ועשה טוב
ועי' בהגהות רעק"א לשו"ע סי' רע"א הל המג"א סק"א בא"ד וכן משמע מתוס'. ועי' בביאור הלכה שם סוף ד"ה דאיתקיש
ועי' בשו"ת תשובה מאהבה ח"ב סי' רל"ט (לשו"ע סי' רס"ג) ד"ה ואף אנא אמינא בסוגריים דנשים יוצאות בזה חיובן דהדלקת נרות
ספר תשובות והנהגות (שטרנבוך) ח"ד או"ח סי' נ"ט
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