Shabbat, often referred to as the Jewish Sabbath, is the seventh day of the week in Judaism, observed as a day of rest and spiritual rejuvenation. Derived from the Hebrew verb meaning “to cease, to rest,” Shabbat is a cornerstone of Jewish life, commanded by God as a sacred time set apart from the ordinary week. This unique day is not merely about ceasing work; it encompasses two interconnected commandments: zachor (to remember) and shamor (to observe), shaping both the spiritual and practical aspects of Shabbat observance.
Origins of Shabbat in the Torah
The foundation for Shabbat is laid in the opening chapters of the Book of Genesis (Bereishit), where the creation story is recounted. Although the term “Shabbat” isn’t explicitly mentioned, the concept is intrinsically there: God, after creating the world in six days, rested on the seventh day (shavat mi-kol melaʾkhto), blessed it, and declared it holy. This divine act of ceasing work after creation establishes a precedent for humanity to follow, setting the seventh day apart as special.
The explicit introduction of Shabbat to the Israelites occurs during their wanderings in the desert, detailed in the episode of the manna. For five days, God provided manna, their daily sustenance, in amounts sufficient for each day. On the sixth day, a double portion appeared, ensuring they had enough to last through the seventh, on which no manna would fall. The Israelites were instructed to remain in their dwellings on the seventh day, learning that it was “a Shabbat of the Lord,” a day to be honored by abstaining from their usual labor of gathering food.
Further emphasizing its significance, the Book of Exodus (Shemot) links Shabbat observance to the humane treatment of all, mandating rest for slaves and animals alike, even during critical agricultural seasons like plowing and harvesting. Deuteronomy (D’varim) reiterates this humanitarian aspect, explaining that Shabbat is kept so that slaves may rest, echoing God’s command. The paramount importance of Shabbat is further underscored when God’s instructions for building the Tabernacle begin with a reminder to observe Shabbat, highlighting its precedence even over the construction of the Sanctuary. Shabbat is presented as a signifier of God’s sanctification of Israel and a commemoration of His six-day creation.
The Essence and Nature of Shabbat
Shabbat stands as one of Judaism’s most recognized yet often misunderstood observances. To those unfamiliar with its intricacies, it might appear as a day burdened with restrictions, or simply a day of prayer akin to the Christian Sabbath. However, for those who observe Shabbat, it is a source of profound joy, eagerly anticipated throughout the week – a time to disconnect from weekday anxieties and dedicate oneself to spiritual growth and elevated pursuits.
Jewish tradition, literature, poetry, and music often personify Shabbat as a bride or queen, beautifully captured in the popular hymn Lecha Dodi. A well-known saying encapsulates its importance: “More than Israel has kept Shabbat, Shabbat has kept Israel.” Shabbat’s core essence lies in rest and spiritual enrichment. The very term “Shabbat” originates from the root Shin-Bet-Tav, signifying ceasing, ending, or resting.
It is crucial to understand that Shabbat is not solely a day of prayer. While synagogue attendance and prayer are significant components, prayer itself is not unique to Shabbat. Observant Jews pray three times daily throughout the week. Similarly, while festive meals are central to Shabbat, eating is a daily necessity, elevated on Shabbat with more elaborate and leisurely dining experiences. Prayer on Shabbat follows a similar pattern – enhanced and more focused but not the defining characteristic.
In contemporary Western societies, the five-day work week is so ingrained that we often overlook the revolutionary concept of a weekly day of rest in ancient times. No other ancient civilization mirrored the practice of a weekly respite. In antiquity, leisure was a privilege reserved for the wealthy elite, never extended to the laboring classes. The very notion of regular weekly rest was unprecedented. The ancient Greeks even viewed the Jewish observance of a “holiday” every seventh day as a sign of laziness.
Zachor: Remembering Shabbat’s Significance
The commandment to “remember Shabbat” (zachor) goes beyond simply not forgetting to observe it. It entails actively recalling and internalizing the profound significance of Shabbat, both as a commemoration of God’s creation and as a remembrance of the Israelites’ liberation from slavery in Egypt.
Exodus 20:11, which records the initial institution of the Fourth Commandment, explains, “For in six days the Lord made the heavens and the earth, the sea, and all that is in them, but he rested on the seventh day. Therefore the Lord blessed the Sabbath day and made it holy.” By resting on Shabbat and sanctifying it, we actively remember and acknowledge God as the Creator of the universe and all life within it. We also emulate God’s example by abstaining from work on this day, mirroring His act of ceasing from creation. This act of emulation poses a powerful question: if God’s work could be set aside for a day of rest, how can we deem our own endeavors too critical to pause temporarily?
In Deuteronomy 5:15, Moses reiterates the Ten Commandments, adding a second layer to the meaning of zachor: “Remember that you were slaves in Egypt and that the Lord your God brought you out of there with a mighty hand and an outstretched arm. Therefore the Lord your God has commanded you to observe the Sabbath day.”
The connection between the Exodus and resting on the seventh day lies in the concept of freedom. As previously mentioned, leisure in ancient societies was a class-based privilege; slaves were denied days of rest. Thus, by observing Shabbat, we are reminded of our freedom. More broadly, Shabbat liberates us from the burdens of our weekday lives – deadlines, schedules, and commitments. During the week, we are often bound by our jobs, financial obligations, and the need for sustenance. Shabbat offers a release from these constraints, mirroring the liberation of our ancestors from Egyptian bondage.
These dual meanings of Shabbat – creation and liberation – are encapsulated in the kiddush prayer, recited over wine to sanctify Shabbat or a Jewish holiday. The Friday night kiddush specifically refers to Shabbat as both zikkaron l’ma’aseh bereishit (a memorial of the work of creation) and zeicher litzi’at mitzrayim (a remembrance of the exodus from Egypt).
Shamor: Observing the Prohibitions of Shabbat
A comprehensive understanding of Shabbat necessitates exploring the concept of prohibited activities, often misunderstood by those outside of Shabbat observance.
Many perceive “work” through a modern lens, equating it with physical exertion or employment. Using this definition, actions like turning on a light might seem permissible due to minimal physical effort, while a rabbi leading Shabbat services might be considered “work” as it is their profession. However, Jewish law prohibits the former and permits the latter, leading some to question its logic.
The misunderstanding stems from applying a 20th-century English definition of “work” to Jewish law. The Torah prohibits “melachah” (מְלָאכָה), a Hebrew term often translated as “work,” but carrying a nuanced meaning distinct from the English word. Grasping the concept of melachah is crucial to understanding Shabbat restrictions.
Melachah generally encompasses creative acts or actions that exert control or dominion over one’s environment. The term might be related to “melech” (king). The quintessential example of melachah is God’s act of creating the universe, which He ceased on the seventh day. It is important to note that God’s creative “work” did not involve physical exertion; He spoke, and creation came into being.
The term melachah is primarily used in scripture within the context of Shabbat and holiday restrictions. Its other significant use is in describing the construction of the Tabernacle and its sacred vessels in the wilderness (Exodus Ch. 31, 35-38). Significantly, the Shabbat restrictions are reiterated during the Tabernacle construction narrative (Ex. 31:13), implying that the work of building the sanctuary had to cease for Shabbat. From this, rabbinic tradition inferred that the activities prohibited on Shabbat are analogous to the labors involved in constructing the Tabernacle.
Based on this, rabbinic scholars identified 39 categories of prohibited acts, all derived from the types of labor required for building the sanctuary:
| Category | Examples |
|---|---|
| Agriculture | Sowing, Plowing, Reaping, Binding sheaves, Threshing, Winnowing |
| Preparation of Food | Selecting, Grinding, Sifting, Kneading, Baking |
| Garment Making | Shearing wool, Washing wool, Beating wool, Dyeing wool, Spinning, Weaving, Making two loops, Weaving threads, Separating threads |
| Leather Working | Tying, Untying, Sewing two stitches, Tearing, Trapping, Slaughtering, Flaying, Salting meat, Curing hide, Scraping hide, Cutting hide up |
| Writing | Writing two letters, Erasing two letters |
| Building | Building, Tearing down a building |
| Fire | Extinguishing a fire, Kindling a fire |
| Final Touches | Hitting with a hammer |
| Transporting | Transporting an object from private to public domain |
These 39 categories form the basis of Shabbat prohibitions. Any activity that falls under these categories, operates on the same principle, or serves the same purpose is also prohibited. Furthermore, rabbinic law extends these prohibitions to include handling tools or implements associated with these forbidden acts (e.g., avoiding handling a hammer or pencil), travel beyond a certain distance, engaging in commerce, and other weekday activities that might detract from the spirit of Shabbat. The use of electricity is also generally prohibited, as it is considered analogous to fire or related to other prohibited categories.
The question of using a car on Shabbat, frequently debated by those less observant, is unequivocally clear for observant Jews. An automobile, powered by an internal combustion engine, operates by burning fuel, directly violating the Torah prohibition against kindling fire. Additionally, driving involves transporting an object in the public domain, another Torah violation, and typically entails travel exceeding rabbinically permitted distances. For these reasons, and others, driving a car on Shabbat is clearly forbidden.
As with virtually all Jewish commandments, the Shabbat restrictions are superseded by the imperative to save a life (pikuach nefesh). If violating Shabbat is necessary to preserve human life, it is not only permitted but required.
A Glimpse into a Typical Shabbat
Around 2 or 3 PM on Friday afternoon, observant Jews conclude their weekday work to begin Shabbat preparations. The atmosphere is akin to preparing for a cherished guest: homes are cleaned, families bathe and dress in their finest clothes, the best tableware is set out, and festive meals are prepared. Crucially, any tasks that cannot be done during Shabbat must be completed beforehand: lights and appliances are set on timers (if used), refrigerator light bulbs might be removed to prevent activation upon opening the door, and preparations for subsequent Shabbat meals are finalized.
Shabbat, like all Jewish days in the Jewish calendar, commences at sunset, a principle derived from the creation narrative in Genesis Ch. 1, which states, “And there was evening, and there was morning, one day.” This indicates that a day begins with the evening, i.e., sunset. Shabbat candles are lit and a blessing is recited no later than eighteen minutes before sunset. This ritual, often performed by the woman of the household, officially marks the beginning of Shabbat. Typically, two candles are lit, symbolizing the dual commandments of zachor and shamor.
The family then attends a brief evening synagogue service (approximately 45 minutes – considered brief in Jewish liturgical terms).
Following services, the family returns home for a festive and leisurely dinner. Before the meal, it is customary for parents to bless their children. Then, the head of the household recites Kiddush, the prayer over wine sanctifying Shabbat. The blessing over bread is recited over two loaves of challah, a rich, braided egg bread. The family then enjoys dinner. While there are no strictly prescribed dishes, Shabbat meals often feature stews or slow-cooked foods, due to the prohibition against cooking on Shabbat. Food prepared mostly before Shabbat and then reheated or kept warm is permissible.
After dinner, birkat ha-mazon (grace after meals) is recited. While said daily, on Shabbat, it is performed in a relaxed manner, often with uplifting melodies.
By the time these observances are complete, it might be 9 PM or later. Families then spend an hour or two engaging in conversation, Torah study, or quiet activities before retiring for the night.
Shabbat morning services commence around 9 AM and extend until approximately noon. After services, kiddush is recited again, followed by another leisurely and festive meal. A typical Shabbat afternoon dish is cholent, a slow-cooked stew. By the time birkat ha-mazon concludes this meal, it is around 2 PM. The afternoon is spent in Torah study, conversation, leisurely walks, playing board games, or other restful pursuits. A short afternoon nap is also common. Traditionally, a third, lighter meal is eaten in the late afternoon before Shabbat ends.
Shabbat concludes at nightfall, specifically when three stars are visible, roughly 40 minutes after sunset. At the conclusion of Shabbat, a concluding ritual called Havdalah (separation, division) is performed. Blessings are recited over wine, fragrant spices, and a candle. A final blessing acknowledges the distinction between the sacred and the secular, between Shabbat and the work week.
As demonstrated, Shabbat is a day rich in meaning and observance, providing a welcome respite from the week’s demands. Properly observed, it is a day of deep relaxation and spiritual enrichment, where the typical weekday activities of television, driving, and shopping are not missed.
Sources: Judaism 101; Encyclopaedia Judaica. © 2008 The Gale Group.
