The Sabbath (or Shabbat, as it is called in Hebrew) is one of the best known and least understood of all Jewish observances. People who do not observe Shabbat think of it as a day filled with stifling restrictions, or as a day of prayer like the Christian Sabbath. But to those who observe Shabbat, it is a precious gift from G-d, a day of great joy eagerly awaited throughout the week, a time when we can set aside all of our weekday concerns and devote ourselves to higher pursuits. In Jewish literature, poetry and music, Shabbat is described as a bride or queen, as in the popular Shabbat hymn Lecha Dodi Likrat Kallah (come, my beloved, to meet the [Sabbath] bride). It is said "more than Israel has kept Shabbat, Shabbat has kept Israel."
Shabbat is the most important ritual observance in Judaism. It is the only ritual observance instituted in the Ten Commandments. It is also the most important special day, even more important than Yom Kippur. This is clear from the fact that more aliyot (opportunities for congregants to be called up to the Torah) are given on Shabbat than on any other day.
Shabbat is primarily a day of rest and spiritual enrichment. The word "Shabbat" comes from the root Shin-Beit-Tav, meaning to cease, to end, or to rest.
Shabbat is not specifically a day of prayer. Although we do pray on Shabbat, and spend a substantial amount of time in synagogue praying, prayer is not what distinguishes Shabbat from the rest of the week. Observant Jews pray every day, three times a day. See Jewish Liturgy. To say that Shabbat is a day of prayer is no more accurate than to say that Shabbat is a day of feasting: we eat every day, but on Shabbat, we eat more elaborately and in a more leisurely fashion. The same can be said of prayer on Shabbat.
In modern America, we take the five-day work-week so much for granted that we forget what a radical concept a day of rest was in ancient times. The weekly day of rest has no parallel in any other ancient civilization. In ancient times, leisure was for the wealthy and the ruling classes only, never for the serving or laboring classes. In addition, the very idea of rest each week was unimaginable. The Greeks thought Jews were lazy because we insisted on having a "holiday" every seventh day.
Shabbat involves two interrelated commandments: to remember (zakhor) Shabbat, and to observe (shamor) Shabbat.
Shemot 20
8 Remember Yom HaShabbos, to keep it kodesh.
Shemot 23
10 And shesh shanim thou shalt sow thy land, and shalt gather in the crops thereof;
11 But the shevi’it thou shalt leave it shamat (unplowed) and let it lie fallow; that the evyon (poor) of thy people may eat; and what they leave the beasts of the sadeh shall eat. In like manner thou shalt deal with thy kerem (vineyard), and with thy zayit (olive) grove.
12 Sheshet yamim thou shalt do thy work, and on the yom hashevi’i thou shalt rest; that thine shor (ox) and thine chamor (donkey) may rest, and the ben of thy amah (handmaid), and the ger, may be refreshed.
13 And in all things that I have said unto you be circumspect; and make no mention of the shem elohim acherim, neither let it be heard out of thy mouth.
Shemot 31
12 And Hashem spoke unto Moshe, saying,
13 Speak thou also unto the Bnei Yisroel, saying, Verily My Shabbatot ye shall be shomer over; for it is an ot (sign) between Me and you throughout your dorot; that ye may have da’as that I am Hashem Who doth set thee apart as kodesh.
14 Ye shall be shomer Shabbos therefore; for it is kodesh unto you; every one that is chillul Shabbos (desecrates Shabbos) shall surely be put to death; for whosoever doeth any work therein, that nefesh shall be cut off from among his people.
15 Sheshet yamim may work be done; but in the Yom HaShevi’i is Shabbos HaShabbaton, kodesh to Hashem; whosoever doeth any work in the Yom HaShabbos, he shall surely be put to death.
16 Wherefore the Bnei Yisroel shall be shomer Shabbos, to observe Shabbos throughout their dorot, for a brit olam.
17 It is an ot between Me and the Bnei Yisroel l’olam; for in sheshet yamim Hashem made Shomayim and HaAretz, and on Yom HaShevi’i He rested (shavat, ceased working), and was refreshed.
18 And He gave unto Moshe, when He had made an end of speaking with him upon Mt. Sinai, two Luchot HaEdut (Tablets of the Testimony), Luchot Even (Tablets of Stone), written with the Etzba Elohim (Finger of G-d).
[VAYYAKHEL]
35 And Moshe assembled kol Adat Bnei Yisroel, and said unto them, These are the Devarim which Hashem hath commanded, that ye should do them.
2 Sheshet yamim shall work be done, but on the Yom HaShevi’i shall be to you [plural] Kodesh Shabbos Shabbaton to Hashem; whosoever doeth work therein shall be put to death.
3 Ye shall kindle no eish throughout your habitations upon Yom HaShabbos.
The Sabbath (or Shabbat, as it is called in Hebrew) is one of the best known and least understood of all Jewish observances. People who do not observe Shabbat think of it as a day filled with stifling restrictions, or as a day of prayer like the Christian Sabbath. But to those who observe Shabbat, it is a precious gift from G-d, a day of great joy eagerly awaited throughout the week, a time when we can set aside all of our weekday concerns and devote ourselves to higher pursuits. In Jewish literature, poetry and music, Shabbat is described as a bride or queen, as in the popular Shabbat hymn Lecha Dodi Likrat Kallah (come, my beloved, to meet the [Sabbath] bride). It is said "more than Israel has kept Shabbat, Shabbat has kept Israel."
Shabbat is the most important ritual observance in Judaism. It is the only ritual observance instituted in the Ten Commandments. It is also the most important special day, even more important than Yom Kippur. This is clear from the fact that more aliyot (opportunities for congregants to be called up to the Torah) are given on Shabbat than on any other day.
Shabbat is primarily a day of rest and spiritual enrichment. The word "Shabbat" comes from the root Shin-Beit-Tav, meaning to cease, to end, or to rest.
Shabbat is not specifically a day of prayer. Although we do pray on Shabbat, and spend a substantial amount of time in synagogue praying, prayer is not what distinguishes Shabbat from the rest of the week. Observant Jews pray every day, three times a day. See Jewish Liturgy. To say that Shabbat is a day of prayer is no more accurate than to say that Shabbat is a day of feasting: we eat every day, but on Shabbat, we eat more elaborately and in a more leisurely fashion. The same can be said of prayer on Shabbat.
In modern America, we take the five-day work-week so much for granted that we forget what a radical concept a day of rest was in ancient times. The weekly day of rest has no parallel in any other ancient civilization. In ancient times, leisure was for the wealthy and the ruling classes only, never for the serving or laboring classes. In addition, the very idea of rest each week was unimaginable. The Greeks thought Jews were lazy because we insisted on having a "holiday" every seventh day.
Shabbat involves two interrelated commandments: to remember (zakhor) Shabbat, and to observe (shamor) Shabbat.
Shemot 20
8 Remember Yom HaShabbos, to keep it kodesh.
Shemot 23
10 And shesh shanim thou shalt sow thy land, and shalt gather in the crops thereof;
11 But the shevi’it thou shalt leave it shamat (unplowed) and let it lie fallow; that the evyon (poor) of thy people may eat; and what they leave the beasts of the sadeh shall eat. In like manner thou shalt deal with thy kerem (vineyard), and with thy zayit (olive) grove.
12 Sheshet yamim thou shalt do thy work, and on the yom hashevi’i thou shalt rest; that thine shor (ox) and thine chamor (donkey) may rest, and the ben of thy amah (handmaid), and the ger, may be refreshed.
13 And in all things that I have said unto you be circumspect; and make no mention of the shem elohim acherim, neither let it be heard out of thy mouth.
Shemot 31
12 And Hashem spoke unto Moshe, saying,
13 Speak thou also unto the Bnei Yisroel, saying, Verily My Shabbatot ye shall be shomer over; for it is an ot (sign) between Me and you throughout your dorot; that ye may have da’as that I am Hashem Who doth set thee apart as kodesh.
14 Ye shall be shomer Shabbos therefore; for it is kodesh unto you; every one that is chillul Shabbos (desecrates Shabbos) shall surely be put to death; for whosoever doeth any work therein, that nefesh shall be cut off from among his people.
15 Sheshet yamim may work be done; but in the Yom HaShevi’i is Shabbos HaShabbaton, kodesh to Hashem; whosoever doeth any work in the Yom HaShabbos, he shall surely be put to death.
16 Wherefore the Bnei Yisroel shall be shomer Shabbos, to observe Shabbos throughout their dorot, for a brit olam.
17 It is an ot between Me and the Bnei Yisroel l’olam; for in sheshet yamim Hashem made Shomayim and HaAretz, and on Yom HaShevi’i He rested (shavat, ceased working), and was refreshed.
18 And He gave unto Moshe, when He had made an end of speaking with him upon Mt. Sinai, two Luchot HaEdut (Tablets of the Testimony), Luchot Even (Tablets of Stone), written with the Etzba Elohim (Finger of G-d).
[VAYYAKHEL]
35 And Moshe assembled kol Adat Bnei Yisroel, and said unto them, These are the Devarim which Hashem hath commanded, that ye should do them.
2 Sheshet yamim shall work be done, but on the Yom HaShevi’i shall be to you [plural] Kodesh Shabbos Shabbaton to Hashem; whosoever doeth work therein shall be put to death.
3 Ye shall kindle no eish throughout your habitations upon Yom HaShabbos.