The observance of the Shabbat involves
positive mitzvot and Torah prohibitions, as well as a host of
Rabbinic laws, customs and special prayers. The Torah teaches us that
the observance of the Shabbat is a testimony to G-d's creation of the
world, to G-d's special relationship to the Jewish people and to the
Exodus from Egypt. It is the touchstone of faith, and one of the most
central components of a Torah way of life. The halachah considers the
observance of the Shabbat to be a "litmus test" of allegiance to the
Torah; in the words of the Talmud (Chullin 5a), "One who
(deliberately) transgresses the Shabbat in public is like a pagan."
The Talmud in Tractate Shabbat (145a), expressing a similar idea,
states that "even he who has worshipped idols like the generation of
Enosh, gains atonement by observing Shabbat".
Shabbat is one of the most conspicuous features of an observant way
of life and involves a tremendous change in daily habits for a
secular Jew. On the Shabbat one may not engage in business, answer
the phone, watch television, or drive a car. In order to observe
the Shabbat correctly, food must be prepared in advance of Shabbat,
the table must be set in a particular way, candles must be lit and,
in general, the home environment must be attuned to the
requirements of halachah. Aside from the strict halachic
requirements, it is also necessary to have an atmosphere conducive
to the observance and enjoyment of Shabbat. All of this calls for
the cooperation of all the members of the household.
Following is an overview of some of the activities forbidden on the
Shabbat and the symbolism of these prohibitions.
The 39 Melachot Prohibited on Shabbat
In prohibiting work on the Shabbat the Torah does not use the
term "avodah" (labor) as it does regarding the work of the Jews
during their enslavement in Egypt. The use of the term "avodah"
would imply that physical exertion is prohibited, and would be
similar to the scientific definition of work (Work = Force X
Displacement). The term used in the context of Shabbat is
"melacha", which implies a more subtle definition of work,
similar to its use in regards to the building of the Mishkan
(Tabernacle), where "melacha" actually means "skillful,
constructive activities".
The Torah juxtaposes the mitzvot of the Mishkan with the prohibition
of work on Shabbat, four times. (Shmot 31:13 and 35 Rashi ad loc.;
Vayikra 19:30 and 26:2) This juxtaposition implies that the
"melachot" of Shabbat are the same activities involved in the
construction of the Mishkan. The Oral Law lists 39 major categories
of melacha that are forbidden on Shabbat, and points out that this
number is alluded to by the fact that the word "melacha" occurs (in
its meaning of "work") 39 times in the Bible. (Shabbat 49b) Based
on his analysis of the 39 melachot, Rabbi S.R.Hirsch describes a
melacha as "an act resulting in a significant increase in the utility
of some object" and as "an act that shows human mastery over the
world by a constructive exercise of intelligence". Rabbi Hirsch
explains that the Torah is teaching us that we are not absolute
masters over the world, by restricting our interference with the
natural world for one day a week, Shabbat. The melachot all result in
a significant increase in the utility of some object (e.g. cooking),
thus showing our mastery over the world by a constructive exercise of
our intelligence.
(Commentary on Shmot 20:10 and Horeb, also The Sabbath, by Dayan
I. Grunfield)
The following are the major categories of activities that are
forbidden on Shabbat by the Torah (avot melachot). Each of the
following categories includes other forbidden activities as
subcategories (toldot). (The av melacha is boldfaced, and the
description of the toldot follows.) For instance the prohibition of
"sowing", not only prohibits actually planting a seed or a sapling,
but also includes irrigation, pruning, moving a plant into the
sunlight, and anything that causes the plant to grow.
1. Sowing:
anything that encourages growth of plants
2. Ploughing: improving
soil for agricultural purposes
3. Harvesting: removing produce from
its source of sustenance or place of growth
4. Making sheaves:
gathering agricultural produce from its place of growth
5. Threshing:
extracting of "food" from its "husk"
6. Winnowing: separating of
"food" from its "husks" using wind
7. Selecting: removing "waste"
from "food"
8. Grinding: making large particles into small particles
by grinding or chopping
9. Sifting: separating fine and coarse
particles using a sieve
10. Kneading: combining solid particles into one mass using a liquid
11. Baking: using heat to effect a change of state
12. Shearing:
removal of fur or hair from a live animal
13. Washing: laundering or
cleaning of absorbent materials
14. Combing: separating tangled fibers
15. Dyeing: permanently coloring materials
16. Spinning: twisting
individual fibers into one thread
17. Setting up the loom
18.
Threading the loom
19. Weaving: weaving of fibers, or basket-weaving,
knitting etc.
20. Unravelling woven threads
21. Tying: tying a
permanent or an artisan's knot
22. Untying: untying any of the
aforementioned knots
23. Sewing: permanent bonding of two materials
24. Tearing: tearing permanently bonded materials for a constructive
purpose
25. Hunting: capturing or trapping animals
26. Slaughtering:
killing or wounding a living creature
27. Flaying: stripping the skin
from a carcass
28. Salting: preserving or hardening of a substance
using salt or chemicals
29. Tanning: softening and preparing leather
30. Scraping: smoothing a surface by scraping
31. Cutting: cutting
materials to a specific size or shape
32. Writing: writing, drawing or
marking
33. Erasing in order to write
34. Building: constructing
dwellings or making implements
35. Demolishing in order to build
36.
Extinguishing: putting out or diminishing a fire
37. Burning: igniting
or increasing a fire
38. Finishing touches: completing or touching-up
an object
39. Carrying: carrying from a private to a public domain and
vice versa, or carrying in the public domain (Mishnah, Tractate
Shabbat 7:2)
Appendix 1: The Laws of Shabbat
A summary follows of some of the legal and pragmatic requirements for
the observance of the Shabbat in a halachically "uncontrolled"
environment, together with some solutions to common problems
encountered by the baal teshuvah.
1. Benefit From a Transgression of
Shabbat
Well meaning and sincere family members will try to create a Shabbat
atmosphere for the baal teshuvah. Unfortunately, they may be ignorant
of the laws governing the cooking and heating of food on Shabbat as
well as other laws of Shabbat. During Greg's first Shabbat at home
after a year in Yeshivah, his mother brought out a surprise for him
after kiddush; a cholent which his mother had cooked that morning. It
is essential to know the basic halachot governing the benefit from
transgression of Shabbat. Obviously, the baal teshuvah should also
bear in mind the halachot regarding honor for parents and should be
sensitive to the feelings of others, who although ignorant, have good
intentions.
a. If a Jew transgressed any one of the melachot, neither he or
anyone else may derive any benefit from his actions on Shabbat.
(Shulchan Aruch, Orach Chaim, 318:1)
b. Even if the transgressor was
unintentional the product is forbidden. (Ibid.)
c. It is forbidden
to benefit from the transgression even if it was not intended for
anyone in particular. (Ibid.)
d. If a Rabbinic prohibition was
transgressed unintentionally, then it is permitted to benefit from
the melachah. (Mishnah Berurah, ad loc., 3)
e. If a Rabbinic
prohibition was transgressed, but the object was not altered, (e.g.
carrying does not cause a change in the object, cooking does cause a
change) it is permitted to benefit from the object. (Biur Halachah,
ad loc.)
2. Candle Lighting
a) Both men and women are obligated to ensure that they have Shabbat
candles lit in their house. The mitzvah has a special association
with women and therefore a woman has preference in lighting the
candles. (O.C. 263:2-3)
b) It is customary to light two candles,
one symbolizing "Remember the Shabbat day to keep it holy", the
other symbolizing "Guard the Shabbat day". The custom of many
families is to light an extra candle for every child born. (O.C.
263:1 Ramah, Responsa Mishneh Halachot 7:35)
c) The candles
should be lit close to where the
Shabbat meal is being eaten, but they do not have to be on the table.
(O.C. 263, Mishnah Berurah 2 and 45)
d) The times of candlelighting are generally published in local
Jewish newspapers and in Hebrew calendars, and vary according to
custom. If the local custom is not known, or if a person does not
have access to the candle lighting times, he should light candles a
half-hour before sunset. (O.C. 261:2, Mishnah Berurah 23).
e) A
person who will not be in his home for the evening meal, and will
therefore, not be able to benefit from the Shabbat candles, should
nevertheless light candles where he lives, and not say a blessing.
If he makes a blessing on the candles he must ensure that he has
some benefit from them after nightfall. (O.C. 263:9 Mishnah Berurah
41)
f) A guest may fulfill his obligation to light the
Shabbat candles through the candle lighting of the hosts.
g) A blessing is recited at the time of lighting the
Shabbat candles. (The blessing is found in most Siddurim) Men recite
the blessing before lighting the candles. Women first light the
candles, then cover their eyes, and then recite the blessing. After
the blessing is said, she uncovers her eyes and enjoys the light of
the candles. (Men generally say the evening prayers and hence accept
Shabbat at the time of prayers; women, who generally do not recite the
evening service, accept Shabbat when they light the candles. This
distinction is the reason for the differences in the procedure of
candle lighting for men and women. O.C. 263:5 Ramah)
3. Laws and Customs of the Meals
a) Both men and women are obligated to sanctify the
Shabbat with words. This obligation is fulfilled by saying the
kiddush. (O.C. 271:2)
b) The kiddush (printed in siddurim) must be recited while holding a
full cup (of at least 86cc. Some are stringent to use 137cc. and
some use 150cc.) of wine or grape juice. After the kiddush, one
should drink at least a "cheekful" of wine immediately. (O.C.
271:10,13) The cup should not be a disposable utensil, unless
nothing else is available. (Igrot Moshe, O.C. 3:39) Any unbroken,
clean cup may be used for kiddush, however it is correct to obtain a
beautiful cup, especially for the mitzvah of kiddush. (O.C. 271:9,
Mishnah Berurah 44; O.C. 673, Mishnah Berurah 78)
c) The cup should
be held in the right hand while reciting the kiddush. Some have the
custom to remain seated for the entire kiddush, some stand for the
first paragraph (on Friday night) and sit for the rest, and some
have the custom to stand for the entire kiddush. (O.C. 271:10) Any
of these customs is halachically acceptable.
d) The kiddush should
be recited at the same place that the meal will be eaten, and must
be immediately followed by the meal. (O.C. 173:1,3)
e) Most kosher
wines are either cooked or pasteurised and consequently there is no
problem of "stam yeinam". If the wine is neither pasteurised, nor is
"yayin mevushal" printed on the label it is possible to boil the
wine before Shabbat. For a more detailed discussion of this issue
refer to the chapter entitled Kashrus, in the section called Kosher
Food and Hechsherim.
f) A blessing should be made over two whole
loaves of bread following kiddush and the washing of the hands. The
loaves should be kept covered until they are cut, and should be
placed on a covering or board. The two loaves symbolize the double
portion of Mannah that fell on Friday, which was covered above and
below by a layer of dew. (O.C. 274:1)
g) If wine is not available, the kiddush at night may be recited
over the bread. Wash and say the appropriate blessing, say kiddush
while holding the loaves and substitute the blessing for wine with
the blessing for bread. For kiddush during the day, bread may not
be used, however, kiddush may be recited over any alcoholic
beverage, reciting the appropriate blessing in place of the
blessing for wine. (O.C. 272:9)
h) One is obligated to eat a third meal on Shabbos in the afternoon.
No kiddush is made at this meal, however one should use two, whole
loaves for the blessing over the bread. If one still feels quite
full he may fulfill the third meal by having cake or fruits. One
should start the third meal before sundown. (Orach Chaim 291:1-5)
4. Prayers and Torah Reading
It is correct to pray together with a community (minyan) and to hear
the reading of the Torah on Shabbos (Orach Chayim 90:9, 282:1). If
the ba`al teshuvah`s family does not live near an Orthodox synagogue
he should not refrain from staying home for Shabbos since the
obligation to pray with a minyan is not an actual requirement, but is
rather an appropriate thing to do because one's prayers are more
acceptable together with those of the community (Iggros Moshe, Orach
Chayim 1:31). The obligation to read the Torah on Shabbos according
to some Poskim is actually a communal obligation and therefore as an
individual he is not obligated to make extraordinary efforts to hear
the Torah reading.
5. Havdalah
a) It is obligatory to sanctify the Shabbat at its conclusion by
reciting the havdalah (printed in siddurim). (O.C. 296:1) b)
Havdalah is recited over wine (as above, regarding kiddush), or if
wine is not available, over beer, or any important beverage. (296:2)
c) One should attempt to obtain spices for havdalah, such as cloves,
cinnamon, nutmeg or any natural fragrant spice. The blessing of
"boreih minei besamim" should be recited regardless of the type of
spice used. (O.C. 297:1, Mishnah Berurah 1)
d) One should attempt to
obtain a candle with more than one wick, or two candles held
together, for the blessing on fire. (O.C. 298:1,2)
e) If neither
spices or candles are available, havdalah may nevertheless be
recited without them. (O.C. 297:1, 298:1)
Suggested further reading:
Sabbath: Day of Eternity - Aryeh Kaplan
The Sabbath - Dayan I. Grunfield
