Demolishing Trapping Shearing Slaughtering Skinning Tanning Smoothing In order to present some idea of Sabbath rest, we will here outline the thirty-nine categories of ritual work. This is only the barest of outlines, and is meant to present the spirit, rather than the details of the law. For the latter, the appropriate codes should be consulted.
This is one of the few categories of work that is actually mentioned in the Torah. It is also the very first type of work that was prohibited. As we discussed earlier, the initial commandment of the Sabbath was given in connection with the Manna.
Obviously, this is carrying. Thus, when Moses told the people Ex. Note 1. The Torah also gives an account of a man who was put to death for gathering wood on the Sabbath.
Here again, according to some commentators his violation of the Sabbath involved carrying. Note 2. In a third place, the Prophet Jeremiah specifically warns his people not to carry on the Sabbath. Carrying is really the prototype of all other types of Sabbath work.
Note 4 As mentioned earlier, the definition of such work is any act where man demonstrates his mastery over nature. But the first act by which man demonstrates such mastery is by taking things from nature and carrying them where he needs them. This was the deed of the man gathering wood. Therefore, if we are to relinquish our mastery over nature, the first requirement is that we not carry anything away.
In a sense, by not carrying, we also relinquish our ownership of everything in the world. A main sign of ownership is that one may take something wherever he pleases. On the Sabbath, we give up something of this ownership. Nothing may be removed from the house. When a man leaves his house, he may carry nothing but the clothing on his back. It is G-d, not man, who owns all things. This category absolutely forbids all carrying in the street. Even such trivial things as a key or a handkerchief must be left at home.
Certainly pocketbooks, purses, wallets and key-chains may not be carried. The only thing one may carry outdoors are things that are actually worn. We can get some idea how serious carrying on the Sabbath is from the following law. This was legislated by the Sanhedrin for a most interesting reason.
Suppose that a synagogue has only one Shofar, and it became lost or damaged. Imagine the embarrassment and breach of ceremony involved in not being able to sound the Shofar on this most solemn day of Rosh HaShanah. But this would involve a gross violation of the Sabbath.
To avoid this problem the Sanhedrin decreed that the Shofar never be sounded on the Sabbath at all. Note 5. Carrying in a private home is permitted on the Sabbath. It is only in a public domain that it is forbidden. The spirit of the law, however, forbids the carrying or handling of unnecessary objects, even indoors. The Sanhedrin therefore legislated the categories of Muktza, things which may not be handled on the Sabbath. These include such useless things as pebbles and stones.
They also include things which may not be used on the Sabbath, such as pencils, candles and money. Note 6. The spirit of the law also forbids the transfer of ownership, even inside a building. The Sanhedrin legislated a prohibition against all forms of buying, selling, trading and other commerce for a variety of reasons. The Sabbath must be a day when all business stops. Note 7. It is interesting to note that the prohibition against commerce is one of the few types of legislation actually recorded in the Bible.
Even throwing a toothpick into a fire is considered a violation of the Sabbath under this category. This is another category of work mentioned specifically in the Torah, as we find Ex. The use of fire is one of the prime ways in which man demonstrates his mastery over nature. Indeed, the use of fire is one of the cornerstones of human civilization. It is fire that allows man to extract energy, his most basic requirement, from nature.
Thus, in a sense, it is also a prototype of Sabbath work. Note Obviously, this category forbids such acts as striking a match or turning on a stove.
It also prohibits smoking on the Sabbath. An automobile engine works by burning gasoline. Turning on the ignition and stepping on the accelerator causes it to burn. It is therefore forbidden to drive a car on the Sabbath. Heating a piece of metal so that it glows is also in the category of burning.
Note 11 When an electric light is turned on, its filament is heated white hot, producing light. This is therefore forbidden on the Sabbath.
In general, any use of electricity violates the spirit of the Sabbath, since it involves extracting energy from nature. According to many authorities, electricity has the same status as fire with regard to the Sabbath. In any case, the practice of all observant Jews is to avoid turning any electrical appliance on or off. Since a telephone also works by electricity, it also should not be used. Thus, for example, one may not turn down the gas on Shabbos.
Similarly, it is forbidden to turn off the lights or any other electrical appliance. The Sabbath, however, may be violated wherever there is any possible danger to human life. Therefore, in case of fire, anything necessary must be done where life may be endangered. For example, putting together a machine is in this category, even when no other type of work is done. Smoothing a stone and planing wood is also in this category.
It therefore precludes all forms of sculpture and shopwork. Sharpening a knife is also in this category. This heading also forbids us to cut or tear paper in any way. To take a very mundane example, one may not tear toilet paper on the Sabbath. Religious Jews therefore only use pre-cut paper. Putting the finishing touch on any article is also in this category. Thus, for example, one may not put new laces into shoes. Any form of adjustment comes under this heading.
Thus, one may not wind a clock or set a watch. It is similarly forbidden to tune any kind of musical instrument.. The Rabbis forbade the use of all musical instruments on the Sabbath.
The same is true of setting the sails on a boat. For this reason, the Sanhedrin forbade the riding of small boats on the Sabbath. One may, however, ride a large ship piloted by non-Jews, as long as he does not embark or disembark on the Sabbath. There is a special rabbinic enactment that swimming is not permitted on the Sabbath. The main objective of writing is the keeping of records, and therefore, the spirit of the law forbids any activity normally requiring a written record.
Thus, the Sanhedrin forbade all sorts of business activity, as well as marriage and divorce on the Sabbath. Breaking apart or tearing through words or letters also is included in the spirit of this category. First, switching on a light does not create electric power; the power exists already. Second, there is no combustion in the filament of an electric light.
Nevertheless, Orthodox Jews do not use electric appliances on the Sabbath, believing that the prohibition against kindling a fire was not based on the physical effort involved in rubbing two stones together to produce a spark but rather on the thought and planning that resulted in its generation.
An exception is the refrigerator, which may be opened and closed because any electric current that this produces is incidental and without conscious intent. However, many observant Jews unscrew the refrigerator bulb for the Sabbath.
Lights that have been kindled before the Sabbath, such as the Sabbath candles, are allowed, as are an oven for keeping previously cooked food warm and a burner to keep water warm for coffee or tea. Similarly, it is permitted to leave an electric appliance running during the Sabbath and to use a timer to automatically turn an appliance on or off, as long as the timer is set before the Sabbath begins.
One mechanism to ease the difficulty of complying with the prohibition against work on the Sabbath was the concept of the Shabbos goy — a non-Jew hired by an observant family to perform certain activities forbidden to Jews on the Sabbath, such as starting a fire and turning lights on and off. However, the proliferation of electronic timers has virtually eliminated the need for the Shabbos goy. The rabbis of antiquity used prohibitions to shape a Shabbat experience in which creative activity is set aside to make time for matters of the spirit.
First of two parts. We use cookies to improve your experience on our site and bring you ads that might interest you. Join Our Newsletter Empower your Jewish discovery, daily. Although there are no specific requirements or customs regarding what to eat, meals are generally stewed or slow cooked items, because of the prohibition against cooking during Shabbat.
Things that are mostly cooked before Shabbat and then reheated or kept warm are OK. After dinner, the birkat ha-mazon grace after meals is recited. Although this is done every day, on Shabbat, it is done in a leisurely manner with many upbeat tunes.
By the time all of this is completed, it may be 9PM or later. The family has an hour or two to talk or study Torah, and then go to sleep. The next morning Shabbat services begin around 9AM and continue until about noon. After services, the family says kiddush again and has another leisurely, festive meal. A typical afternoon meal is cholent, a very slowly cooked stew. My recipe is below. By the time birkat ha-mazon is done, it is about 2PM.
The family studies Torah for a while, talks, takes an afternoon walk, plays some checkers, or engages in other leisure activities. A short afternoon nap is not uncommon. It is traditional to have a third meal before Shabbat is over. This is usually a light meal in the late afternoon. Shabbat ends at nightfall, when three stars are visible, approximately 40 minutes after sunset. At the conclusion of Shabbat, the family performs a concluding ritual called Havdalah separation, division.
Blessings are recited over wine, spices and candles. Then a blessing is recited regarding the division between the sacred and the secular, between Shabbat and the working days, etc. For details, see Havdalah Home Ritual. As you can see, Shabbat is a very full day when it is properly observed, and very relaxing. You really don't miss being unable to turn on the TV, drive a car or go shopping.
Cholent is a traditional Shabbat dish, because it is designed to be cooked very slowly. It can be started before Shabbat and is ready to eat for lunch the next day. The name "cholent" supposedly comes from the French words "chaud lent" meaning "hot slow.
Soak the beans and barley until they are thoroughly softened. Sprinkle the flour and spices on the meat and brown it lightly in the oil. Cut up the potatoes into large chunks. Slice the onions. Put everything into a Dutch oven and cover with water. Bring to a boil on the stove top, then put in the oven at degrees before Shabbat begins.
Check it in the morning, to make sure there is enough water to keep it from burning but not enough to make it soggy. Other than that, leave it alone. By lunch time Shabbat afternoon, it is ready to eat. This also works very well in a crock pot on the low setting, but be careful not to put in too much water! I can't correct my mistakes or add new material if it's on your site.
Click Here for more details. What's Nu? Current Calendar About. Shabbat is a joyful day of rest Shabbat is two commandments: to remember and to observe A traditional dish is cholent, slow-cooked stew.
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