This article is about the day of rest in Judaism. For the general day of rest in Abrahamic religions, seeSabbath. For Sabbath in the Bible, seeBiblical Sabbath. For the Talmudic tractate, seeShabbat (Talmud).
Shabbat observance entails refraining fromwork activities, often withgreat rigor, and engaging in restful activities to honor the day. Judaism's traditional position is that the unbroken seventh-day Shabbat originated among the Jewish people, as their first and most sacred institution. Variations upon Shabbat are widespread in Judaism and, with adaptations, throughout theAbrahamic and many otherreligions.
According tohalakha (Jewish religious law), Shabbat is observed from a few minutes before the sun sets on Friday evening until the appearance of three stars in the sky on Saturday night, or an hour after sundown.[2] Shabbat is ushered in by lighting candles and reciting blessings over wine and bread. Traditionally, threefestive meals are eaten: The first one is held on Friday evening, the second is traditionally a lunch meal on Saturday, and the third is held later Saturday afternoon. The evening meal and the early afternoon meal typically begin with a blessing calledkiddush (sanctification), said over a cup of wine.
At the third meal akiddush is not performed, but thehamotzi blessing is recited andchallah (braided bread) is eaten. In many communities, this meal is often eaten in the period after the afternoon prayers(Minchah) are recited and shortly before Shabbat is formally ended with aHavdalah ritual.
Shabbat is a festive day when Jews exercise their freedom from the regular labours of everyday life. It offers an opportunity to contemplate the spiritual aspects of life and to spend time with family. The end of Shabbat is traditionally marked by a ritual calledHavdalah, during which blessings are said over wine (or grape juice), aromatic spices, and Havdalah candle lighting, separating Shabbat from the rest of the week.[3]
The wordShabbat derives from the Hebrew rootש־ב־ת. Although frequently translated as "rest" (noun or verb), another accurate translation is "ceasing [from work]."[4] The notion of active cessation from labour is also regarded[by whom?] as more consistent with anomnipotentGod's activity on the seventh day ofcreation according to Genesis.
A number of scholars propose acognateAkkadian wordšapattu oršabattu, which refers to the day of thefull moon. A lexicographic list found in thelibrary of Ashurbanipal glossesšabattu as "[the gods'] day of the heart's rest" (ūm nûḫ libbi), although this probably refers to the appeasement of the gods' anger.[5] Other scholars doubt that there is a connection between the biblical Sabbath and the Akkadianšapattu/šabattu, as the two words may not have a common etymology andšapattu refers almost exclusively to the fifteenth day of the month or the phenomenon of lunar alignment, not to the seventh day of a week.[6]: 32–33
Connection to Sabbath observance has been suggested in the designation of the seventh, fourteenth, nineteenth, twenty-first and twenty-eight days of a lunar month in an Assyrian religious calendar as a 'holy day', also called 'evil days' (meaning "unsuitable" for prohibited activities). The prohibitions on these days, spaced seven days apart (except the nineteenth), include abstaining from chariot riding, and the avoidance of eating meat by the King. On these days officials were prohibited from various activities and common men were forbidden to "make a wish", and at least the 28th was known as a "rest-day".[7][8] This theory has also been challenged on the grounds that the 'evil days' did not always fall every seven days and did not entail a general cessation of work.[9]
Seventh-day Shabbat did not originate with theEgyptians, to whom it was unknown;[16] and other origin theories based on the day ofSaturn, or on theplanets generally, have also been abandoned.[15]
Sabbath is given special status as a holy day at the very beginning of theTorah in Genesis 2:1-3.[17] It is first commanded afterThe Exodus from Egypt, in Exodus 16:26[18] (relating to the cessation ofmanna) and in Exodus 16:29[19] (relating to the distance one maytravel by foot on the Sabbath), as also in Exodus 20:8-11[20] (as one of theTen Commandments). Sabbath is commanded and commended many more times in the Torah andTanakh; double the normal number of animalsacrifices are to be offered on the day.[21] Sabbath is also described by the prophetsIsaiah,Jeremiah,Ezekiel,Hosea,Amos, andNehemiah.
The longstanding Jewish position is that unbroken seventh-day Shabbat originated among the Jewish people, as their first and most sacred institution.[10] The origins of Shabbat and a seven-day week are not clear to scholars; theMosaic tradition claims an origin from the Genesis creation narrative.[22][23]
The first non-Biblical reference to Sabbath is in anostracon found in excavations atMesad Hashavyahu, which has been dated to approximately 630 BCE.[24]
Judaism accords Shabbat the status of a joyous holy day. In many ways,Jewish law gives Shabbat the status of being the most important holy day in theHebrew calendar:[25]
It is the first holy day mentioned in the Bible, and God was the first to observe it with the cessation of creation (Genesis 2:1–3).
Jewish liturgy treats Shabbat as a "bride" and "queen" (seeShekhinah); some sources described it as a "king".[26]
TheSefer Torah is read during theTorah reading which is part of the Shabbat morning services, with a longer reading than during the week. The Torah is read over a yearly cycle of 54parashioth, one for each Shabbat (sometimes they are doubled). On Shabbat, the reading is divided into seven sections, more than on any other holy day, includingYom Kippur. Then, theHaftarah reading from the Hebrew prophets is read.
A tradition states that theJewish Messiah will come if every Jew properly observes two consecutive Shabbatoth.[27]
The punishment in ancient times for desecrating Shabbat (stoning) is the most severe punishment in Jewish law.[28] In addition, the divine punishment for desecrating Shabbat,kareth (spiritual excommunication), is the most severe of divine punishments in Judaism.[29]
On Shabbat an offering of two lambs was brought in the temple in Jerusalem.[30]
Honoring Shabbat (kavod Shabbat) on Preparation Day (Friday) includes bathing, having a haircut and cleaning and beautifying the home (with flowers, for example).Days in the Jewish calendar start at nightfall, therefore manyJewish holidays begin atsuch time.[31] According to Jewish law, Shabbat starts a few minutes before sunset. Candles are lit at this time. It is customary in many communities to light the candles 18 minutes before sundown (tosefet Shabbat, although sometimes 36 minutes), and most printed Jewish calendars adhere to this custom.
TheKabbalat Shabbat service is a prayer service welcoming the arrival of Shabbat. Before Friday night dinner, it is customary to sing two songs, one "greeting" two Shabbat angels into the house[32] ("Shalom Aleichem" -"Peace Be Upon You") and the other praising the woman of the house for all the work she has done over the past week ("Eshet Ḥayil" -"Woman Of Valour").[33] After blessings over the wine andchallah, a festive meal is served. Singing is traditional at Sabbath meals.[34] In modern times, many composers have written sacred music for use during the Kabbalat Shabbat observance, includingRobert Strassburg[35] andSamuel Adler.[36]
According torabbinic literature, God via the Torah commands Jews toobserve (refrain from forbidden activity) andremember (with words, thoughts, and actions) Shabbat, and these two actions are symbolized by the customary twoShabbat candles. Candles are lit usually by the woman of the house (or else by a man who lives alone). Some families light more candles, sometimes in accordance with the number of children.[37]
"Oyneg Shabes" and "Oneg Shabbat" redirect here. For the collection of documents from the Warsaw Ghetto collected and preserved by the group known by the code name Oyneg Shabes, seeRingelblum Archive.
Shabbat is a day of celebration as well asprayer. It is customary to eat three festive meals: Dinner on Shabbat eve (Friday night), lunch on Shabbat day (Saturday), and a third meal (aSeudah shlishit[38]) in the late afternoon (Saturday). It is also customary to wear nice clothing (different from during the week) on Shabbat to honor the day.
Many Jews attend synagogue services on Shabbat even if they do not do so during the week. Services are held on Shabbat eve (Friday night), Shabbat morning (Saturday morning), and late Shabbat afternoon (Saturday afternoon).
With the exception ofYom Kippur, days of public fasting are postponed or advanced if they coincide with Shabbat. Mourners sittingshivah (week of mourning subsequent to the death of a spouse or first-degree relative) outwardly conduct themselves normally for the duration of the day and are forbidden to display public signs of mourning.
Although most Shabbat laws are restrictive, the fourth of the Ten Commandments in Exodus is taken by the Talmud andMaimonides to allude to thepositive commandments of Shabbat. These include:
Honoring Shabbat (kavod Shabbat): on Shabbat, wearing festive clothing and refraining from unpleasant conversation. It is customary to avoid talking on Shabbat about money, business matters, or secular things that one might discuss during the week.[39][40]
Recitation ofkiddush over a cup ofwine at the beginning of Shabbat meals, or at a reception after the conclusion of morning prayers (see thelist of Jewish prayers and blessings).
Two homemadewhole-wheat challot covered by traditionalembroidered Shabbatchallah coverEating three festive meals. Meals begin with a blessing over two loaves of bread (lechem mishneh, "double bread"), usually of braided challah, which is symbolic of the double portion ofmanna that fell for the Jewish people on the day before Sabbath during their 40 years in the desert after the Exodus from Ancient Egypt. It is customary to serve meat or fish, and sometimes both, for Shabbat evening and morning meals.Seudah Shlishit (literally, "third meal"), generally a light meal that may bepareve ordairy, is eaten late Shabbat afternoon.
Enjoying Shabbat (oneg Shabbat): Engaging in pleasurable activities such as eating, singing, sleeping, spending time with the family, and marital relations. Sometimes referred to as "Shabbating".
Observing the closinghavdalah ritual in 14th-century Spain
Havdalah (Hebrew: הַבְדָּלָה, "separation") is a Jewish religious ceremony that marks the symbolic end of Shabbat, and ushers in the new week. At the conclusion of Shabbat at nightfall, after the appearance of three stars in the sky, thehavdalah blessings are recited over a cup of wine, and with the use of fragrant spices and a candle, usually braided. Some communities delayhavdalah later into the night in order to prolong Shabbat. There are different customs regarding how much time one should wait after the stars have surfaced until the sabbath technically ends. Some people hold by 72 minutes later and other hold longer and shorter than that.
Jewish law (halakha) prohibits doing any form ofmelakhah (מְלָאכָה, pluralmelakhoth) on Shabbat, unless an urgent human or medical need is life-threatening. Thoughmelakhah is commonly translated as "work" inEnglish, a better definition is "deliberate activity" or "skill and craftmanship". There are 39 categories ofmelakhah:[41]
plowing earth
sowing
reaping
binding sheaves
threshing
winnowing
selecting
grinding
sifting
kneading
baking
shearing wool
washing wool
beating wool
dyeing wool
spinning
weaving
making two loops
weaving two threads
separating two threads
tying
untying
sewing stitches
tearing
trapping
slaughtering
flaying
tanning
scraping hide
marking hide
cutting hide to shape
writing two or more letters
erasing two or more letters
building
demolishing
extinguishing a fire
kindling a fire
putting the finishing touch on an object, and
transporting an object (between private and public domains, or over 4cubits within public domain)
The 39melakhoth are not so much activities as "categories of activity". For example, while "winnowing" usually refers exclusively to the separation ofchaff fromgrain, and "selecting" refers exclusively to the separation of debris from grain, they refer in the Talmudic sense to any separation of intermixed materials which renders edible that which was inedible. Thus, filtering undrinkable water to make it drinkable falls under this category, as does picking small bones from fish (gefilte fish is one solution to this problem).
The categories of labors prohibited on Shabbat areexegetically derived – on account of Biblical passages juxtaposing Shabbat observance (Exodus 35:1–3) to making theTabernacle (Exodus 35:4 etc.) – that they are the kinds of work that were necessary for the construction of theTabernacle. They are not explicitly listed in the Torah; the Mishnah observes that "the laws of Shabbat ... are like mountains hanging by a hair, for they are little Scripture but many laws".[42] Manyrabbinic scholars have pointed out that these labors have in common activity that is "creative", or that exercises control or dominion over one'senvironment.[43]
In addition to the 39melakhot, additional activities wereprohibited by the rabbis for various reasons.
The termshomer Shabbat is used for a person (or organization) who adheres to Shabbat laws consistently. The (strict) observance of the Sabbath is often seen as a benchmark for orthodoxy and indeed has legal bearing on the way a Jew is seen by anorthodox religious court regarding their affiliation to Judaism.[44]
Teddy bear lamp in the collection of theJewish Museum of Switzerland. The cap can be twisted, which covers the lightbulb with a dark shell and dims the light in a way arguably acceptable on the sabbath[45]
Orthodox and some Conservative authorities rule that turningelectric devices on or off is prohibited as amelakhah; however, authorities are not in agreement about exactly which one(s). One view is that tiny sparks are created in a switch when the circuit is closed, and this would constitute lighting a fire (category 37). If the appliance is purposed for light or heat (such as anincandescent bulb or electric oven), then the lighting or heating elements may be considered as a type of fire that falls under both lighting a fire (category 37) and cooking (i.e., baking, category 11). Turning lights off would be extinguishing a fire (category 36). Another view is that completing an electrical circuit constitutes building (category 35) and turning off the circuit would be demolishing (category 34). Some schools of thought consider the use of electricity to be forbidden only byrabbinic injunction, rather than amelakhah.
A common solution to the problem of electricity involves preset timers (Shabbat clocks) for electric appliances, to turn them on and off automatically, with no human intervention on Shabbat itself. Some Conservative authorities[46][47][48] reject altogether the arguments for prohibiting the use of electricity. Some Orthodox also hire a "Shabbos goy", a non-Jew (who must not be regularly employed by the household in question) to perform prohibited tasks (like operating light switches) on Shabbat.
Orthodox and many Conservative authorities completely prohibit the use of automobiles on Shabbat as a violation of multiple categories, including lighting a fire, extinguishing a fire, and transferring between domains (category 39). However, the Conservative movement'sCommittee on Jewish Law and Standards permits driving to a synagogue on Shabbat, as an emergency measure, on the grounds that if Jews lost contact with synagogue life, they would become lost to the Jewish people.
A halakhically authorizedShabbat mode added to a power-operatedmobility scooter may be used on the observance of Shabbat for those with walking limitations, often referred to as a Shabbat scooter. It is intended only for individuals whose limited mobility is dependent on a scooter or automobile consistently throughout the week.
Seemingly "forbidden" acts may be performed by modifying technology such that no law is actually violated. InSabbath mode, a "Sabbath elevator" will stop automatically at every floor, allowing people to step on and off without anyone having to press any buttons, which would normally be needed to work. (Dynamic braking is also disabled if it is normally used, i.e., shunting energy collected from downward travel, and thus thegravitational potential energy of passengers, into aresistor network.) However, many rabbinical authorities consider the use of such elevators by those who are otherwise capable as a violation of Shabbat, with such workarounds being for the benefit of the frail and handicapped and not being in the spirit of the day.
Many observant Jews avoid the prohibition of carrying by use of aneruv. Others make theirkeys into atie bar, part of abelt buckle, or abrooch, because a legitimate article ofclothing orjewelry may be worn rather than carried. An elastic band with clips on both ends, and with keys placed between them as integral links, may be considered a belt.
Shabbat lamps have been developed to allow a light in a room to be turned on or off at will while the electricity remains on. A special mechanism blocks out the light when the off position is desired without violating Shabbat.
If a human life is in danger (pikuach nefesh), then a Jew is not only allowed, but required,[53][54] to violate any halakhic law that stands in the way of saving that person (excluding murder, idolatry, and forbidden sexual acts). The concept of life being in danger is interpreted broadly: for example, it is mandated that one violate Shabbat to bring a woman in active labor to a hospital. Lesser rabbinic restrictions are often violated under much less urgent circumstances (a patient who is ill but not critically so).
We did everything to save lives, despite Shabbat. People asked: "Why are you here? There are no Jews here," but we are here because the Torah orders us to save lives .... We are desecrating Shabbat with pride.
Various other legal principles closely delineate which activities constitutedesecration of Shabbat. Examples of these include the principle ofshinui ("change" or "deviation"): A violation is not regarded as severe if the prohibited act was performed in a way that would be considered abnormal on a weekday. Examples include writing with one's nondominant hand, according to many rabbinic authorities. This legal principle operatesbedi'avad (ex post facto) and does not cause a forbidden activity to be permitted barring extenuating circumstances.
Generally, adherents ofReform andReconstructionist Judaism believe that the individual Jew determines whether to follow Shabbat prohibitions or not. For example, some Jews might find activities, such as writing or cooking forleisure, to be enjoyable enhancements to Shabbat and its holiness, and therefore may encourage such practices. Many Reform Jews believe that what constitutes "work" is different for each person, and that only what the person considers "work" is forbidden.[56] The radical Reform rabbiSamuel Holdheim advocated moving Sabbath to Sunday for many no longer observed it, a step taken by dozens of congregations in the United States in late 19th century.[57]
More rabbinically traditional Reform and Reconstructionist Jews believe that thesehalakhoth in general may be valid, but that it is up to each individual to decide how and when to apply them. A small fraction of Jews in the Progressive Jewish community accept these laws in much the same way as Orthodox Jews.
The Talmud, especially in tractate Shabbat, defines rituals and activities to both "remember" and "keep" the Sabbath holy and to sanctify it at home and in the synagogue. In addition to refraining from creative work, the sanctification of the day throughblessings over wine, the preparation of specialSabbath meals, and engaging inprayer andTorah study were required as an active part of Shabbat observance to promote intellectual activity and spiritual regeneration on the day of rest from physical creation. According to many scribes, half of the day should be devoted to Torah study and prayer.[58] The Talmud states that the best food should be prepared for the Sabbath, for "one who delights in the Sabbath is granted their heart's desires" (BT, Shabbat 118a-b).[59][60]
AlthoughMuslims do not observe Saturday Sabbath, thename of Saturday in theIslamic calendar,السَّبْتas-Sabt, is etymologically-related to its Hebrew name, likewise meaning 'rest.'
Some hold the biblical sabbath was not connected to a 7-day week like theGregorian calendar.[64] Instead the New Moon marks the starting point for counting and the shabbat falls consistently on the 8th, 15th, 22nd, 29th of each month. Biblical text to support using the moon, a light in the heavens, to determine days includeGenesis 1:14,Psalm 104:19, andSirach 43:6–8 See references:[65][66][67]
Rabbinic Jewish tradition and practice does not hold of this, holding the sabbath to be based on the days of creation, and hence a wholly separate cycle from the monthly cycle, which does not occur automatically and must be rededicated each month.[68] Seekiddush hachodesh.
^Craveri, Marcello (1967).The Life of Jesus. Grove Press. p. 134.
^Joseph, Max (1943). "Holidays". InLandman, Isaac (ed.).The Universal Jewish Encyclopedia: An authoritative and popular presentation of Jews and Judaism since the earliest times. Vol. 5. Cohen, Simon, compiler. The Universal Jewish Encyclopedia, Inc. p. 410.
^Joseph, Max (1943). "Sabbath". InLandman, Isaac (ed.).The Universal Jewish Encyclopedia: An authoritative and popular presentation of Jews and Judaism since the earliest times. Vol. 9. Cohen, Simon, compiler. The Universal Jewish Encyclopedia, Incv. p. 295.
^Cohen, Simon (1943). "Week". InLandman, Isaac (ed.).The Universal Jewish Encyclopedia: An authoritative and popular presentation of Jews and Judaism since the earliest times. Vol. 10. Cohen, Simon, compiler. The Universal Jewish Encyclopedia, Inc. p. 482.
^"Jewish religious year: The Sabbath".Encyclopædia Britannica. Encyclopædia Britannica Online. 2009. Retrieved26 March 2009.According to biblical tradition, it commemorates the original seventh day on which God rested after completing the creation. Scholars have not succeeded in tracing the origin of the seven-day week, nor can they account for the origin of the Sabbath.
^One measure is the number of people called up to Torah readings at the Shachrit/morning service. Three is the smallest number, e.g. Mondays and Thursdays. Five on the Holy days of Passover, Shavuoth, Succoth. Yom Kippur: Six. Shabbat: Seven.
^TheTalmud (Shabbat 119a) describes rabbis going out to greet the Shabbat Queen, and theLekhah Dodi poem describes Shabbat as a "bride" and "queen". However,Maimonides (Mishneh Torah Hilchot Shabbat 30:2) speaks of greeting the "Shabbat King", and two independent commentaries on Mishneh Torah (Maggid Mishneh and R' Zechariah haRofeh) quote the Talmud as speaking of the "Shabbat King". The words "King" and "Queen" in Aramaic differ by just one letter, and it seems that these understandings result from different traditions regarding spelling the Talmudic word. Seefull discussion.
^Ferguson, Joey (20 May 2011)."Jewish lecture series focuses on Sabbath Course at Chabad center focuses on secrets of sabbath's serenity". Deseret News.'The more we are able to invest in it, the more we are able to derive pleasure from the Sabbath.' Jewish belief is based on understanding that observance of the Sabbath is the source of all blessing, said Rabbi Zippel in an interview. He referred to the Jewish Sabbath as a time where [sic] individuals disconnect themselves from all endeavors that enslave them throughout the week and compared the day to pressing a reset button on a machine. A welcome prayer over wine or grape juice from the men and candle lighting from the women invokes the Jewish Sabbath on Friday at sundown.
^"Sabbath's Consistent Lunar Month Dates". 4 February 2015. Retrieved27 December 2021.the sacred seventh-day Sabbaths are forever fixed to the count from one New Moon to the next, causing them to consistently fall upon the 8th, 15th, 22nd, and 29th lunar calendar dates.
^Cipriani, Roshan (1 October 2015).Lunar Sabbath: The Seventy-Two Lunar Sabbaths: Sabbath Observance By The Phases Of The Moon. Scotts Valley, California: CreateSpace Independent Publishing Platform.ISBN978-1517080372.[unreliable source?]
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