Weekly Sabbath

NOTE: Some of the Jewish traditions associated with the Weekly Sabbath are steeped in Kabbalah beliefs.  More information on the Kabbalah aspects of the Weekly Sabbath can be found here at Chabad.org.

Shabbat – The Centerpiece of Jewish Life

To the Jewish person, the Sabbath (“Shabbat” or “Shabbos”) is the centerpiece of Jewish life. The Talmud (Jewish religious law) says that the Law of Shabbat is equal to all the other commandments in the Torah.

The term “shomer Shabbat” (Shabbat observer) is synonymous with “religious Jew” in Jewish circles.

Shabbat is a day of rest and celebration that begins on Friday at sunset and ends on the following evening after nightfall.

Shabbat Queen

Jewish sages teach that Shabbat is a “queen” who graces each Jewish home for the duration of Shabbat with her regal presence. As such, before Shabbat begins, Jewish people will bath, dress in their finest clothes and make certain their homes are clean and ready for the “queen”. According to the Jewish Talmud (Jewish law), Jewish families actually receive an additional soul (the soul of the queen) in their home every Shabbat.

Jewish Definition of Work

Jewish law divides the mitzvot (commandments) of Shabbat into 2 different categories:

• Zachor (remember) – these are the positive commandments, telling Jewish people what they should do on Shabbat
• Shamor (guard) – these are the negative commandments, telling Jewish people what they are forbidden to to on Shabbat

Jewish people have 2 different words to describe “work” in the Hebrew language:

• Avodah – this is a general term for “work” and can be used for any type of activity that could be called “work”
• Melachah – this is a specific term for “work” that is forbidden on Shabbat and is based on the activities which were necessary for the construction of the Mishkan (Tabernacle)

The 39 Melachot

The Jewish people’s interpretation of “work” (melachah), which is forbidden on the Sabbath according to the Torah, is very exhaustive.  The Jewish sages have developed 39 general categories of labor, called the “39 Melachot”, that are forbidden on Shabbat according to their Jewish law.

These 39 categories of labor are divided into 6 groups. Each of these groups are classified according to the Mishkan’s (tabernacle dwelling) activities with which they are associated.

Field Work includes the following:

• Sowing
• Plowing
• Reaping
• Gathering and Binding
• Threshing
• Winnowing
• Selecting
• Grinding
• Sifting
• Kneading
• Baking

Making Material Curtains includes the following:

• Shearing Wool
• Cleaning
• Combing
• Dyeing
• Spinning
• Stretching the Threads
• Making Loops
• Weaving Threads
• Separating the Threads
• Tying a Knot
• Untying a Knot
• Sewing
• Tearing

Making Leather Curtains includes the following:

• Trapping
• Slaughtering
• Skinning
• Tanning Hide
• Smoothing
• Ruling Lines
• Cutting

Making the Beams of the Mishkan includes the following:

• Writing
• Erasing

The Putting up and Taking down of the Mishkan includes the following:

• Building
• Demolishing

The Mishkan’s Final Touches include the following:

• Extinguishing a Fire
• Kindling a Fire
• Striking the Final
• Hammer Blow
• Carrying

Electricity on Shabbat

Jewish people interpret the command “You shall not ignite a fire in any of your dwelling places on the day of Shabbat” to mean that no flames are to be lit on Shabbat. As such, use of electrical appliances that create a spark or flame to ignite are forbidden on the Sabbath according to Jewish law.

This list includes, among other things, stoves, microwave ovens, light switches, refrigerators that light up when opened, and running the hot water tap (as the hot water heather then turns on to heat the new water that enters the tank).

In general, almost any electrical appliance is forbidden on Shabbat by most Jewish communities. That said, certain electrical appliances may be turned “on” before Shabbat, but not “used” during Shabbat.

For example, an electric stove may be turned on, but the flame may not be adjusted during Shabbat. A hearing aid may be turned on ahead of Shabbat, but must not be turned off during Shabbat. Also, elevators may be used if they are programmed, ahead of Shabbat, to stop at each floor, and, entering the elevator will not cause a closing door to open.

Jewish people also believe that an electrical item may be taken advantage of if it’s use is initiated by a non-Jewish person (Gentile), so long as the Jewish person does not ask the Gentile to operate the electrical item for them.

For example, an electrical door may be entered through if the door is opened by a Gentile and remains open long enough for the Jewish person to enter.

Money Handling on Shabbat

According to Jewish law, the handling of money is forbidden on the Sabbath.  That said, the Jewish people do have ways of dealing with services rendered to them on the Sabbath.

If a Jewish person has services rendered to them by another Jewish person on Shabbat, they are not permitted to pay them. 

The exception to this law is for those services that are part of a “contract” that also includes services rendered either before or after Shabbat. In this case, a lump sum may be paid to the person either before or after Shabbat. This process is called a “havla’ah” (which means literally “absorbed”).

However, if a Jewish person has services rendered to them by a non-Jewish (Gentile) person on Shabbat, they are expected to pay them, and they may pay the person either before or after Shabbat, but not on Shabbat.

That said, voluntary gifts (gratuity) can be given to those Jewish people who perform a service rendered on Shabbat that is also, occasionally, rendered to the same person on days other than Shabbat.  However, the gift (gratuity) must be given after Shabbat.

More information on the Jewish laws concerning money handling on the Sabbath can be found here at Chabad.org.

Carrying on Shabbat

According to Jewish law, it is forbidden to carry items from one domain to another (communal living area) or to carry an item for more than 4 cubits within a public domain if no eiruv (rabbinically certified border) is present.

Clothing that stays on a person throughout the entire Shabbat is not under this Jewish law, however items such as reading glasses or sunglasses, which can be removed when not needed, are not permitted to be “carried” according to this rule.

More information on the Jewish laws concerning carrying on the Sabbath can be found here at Chabad.org.

Muktzeh (Set Aside)

Similar to the Jewish laws concerning carrying objects, the Jewish people also have a set of laws concerning items that must be set aside on Shabbat. According to Jewish law, the idea of “Muktzeh” (set aside) originates with Nehemiah who declared that items not needed for Shabbat should be set aside so that people would not be tempted to use them (and thus “work”) on Shabbat.

More information on the Jewish laws concerning Muktzeh on the Sabbath can be found here at Chabad.org.

Pikuach Nefesh (Saving a Life) on Shabbat

Any course of action that is taken to help a person who is critically ill is permitted on the Sabbath. This action, called “pikuach nefesh” (saving a life) includes any actions taken that, even in retrospect, turn out to not have been necessary to save a life.

Jewish law states it is always considered better to err on the side of violating the Sabbath rather than potentially putting someone’s life in danger. In fact, a person who chooses to first consult their rabbi before saving the life is considered a “murderer”, due to putting their personal piety ahead of saving the life… and the rabbi consulted is considered a disgrace for not teaching his congregants the importance of saving a life on Shabbat.

Of course, it is considered prudent to prepare everything a sick person needs for them before the Sabbath begins to minimize or eliminate the violation of the Sabbath (working) while caring for the sick person during the Sabbath.

Medication on Shabbat

Medications are generally permitted to be taken on Shabbat for life threatening cases.  But for non-life threatening cases, medication use is regulated. This is due to Jewish law forbidding the grinding of herbs or preparation of medications on the Sabbath.

These cases fall into 1 of 3 different conditions:

• Michush kal – this is for a person with a minor illness, such as a cold or cough. In this case, one is not to transgress the Jewish laws in preparing or taking medication.
• Tzaar gadol – this is for a person in significant pain, but not weakened or incapacitated. In this case, the person can mix their medicine with their food, so long as the medicine was prepared before Sabbath. However, this person may not prepare medication or undergo any treatments for their ailment on Shabbat, unless the treatment is given by a non-Jewish person (Gentile). The exception being if a person is on a schedule of medication for said ailment (that began before Shabbat), they may continue to take their dose of that medication on Shabbat.
• Choleh she’ein bo sakana – this is for a person in severe pain who cannot function (such as a person with a migraine headache). This person may violate the Jewish laws if needed for treatment, ask a non-Jewish person (Gentile) to give them their treatment, and take medication as needed.

Rules for Pet Owners

Jewish law takes pet care into consideration on Shabbat by dividing the subject up into 4 areas:

• Feeding – Feeding pets is required per the Torah in Deuteronomy 11:15 “I will give grass in your fields for your animal, and you shall eat and be satisfied”. Jewish law points out that feeding animals is mentioned before feeding people in this verse. Jewish law also permits helping an animal with medical issues on Shabbat.
• Trapping – Dealing with “trapping” pets who manage to escape on Shabbat is forbidden, according to Jewish law. If your pet is prone to running off, it is forbidden to put a leash on them in a public area due to the possibility of the pet getting free and causing its owner to violate Jewish Shabbat law by having to run after the pet. Also, windows and doors may not be closed on Shabbat to keep a pet from running off (they need to be secured before Shabbat begins).
• Walking Your Pet – Walking a pet is permitted so long as the owner does not need to carry the animal or any of its accessories in a public area. You may use a leash and collar, but it must be clear you are walking the animal and not carrying the leash. As such, the leash should always remain taut, never sagging, with no more than a handbreadth of extra leash dangling from your hand.
• Touching and Petting – According to Jewish law, a pet is a Muktzah (an item with no practical use that should be “put aside” on Shabbat). As such, traditional Jewish law prohibits petting, holding or stroking a pet is forbidden unless the pet is in pain or discomfort. In theses cases, touching the animal is permitted to ease its pain. Also, although animal litter is also Muktzah, it is permitted to clean it if it is in your home and disturbing your Shabbat rest.

Shabbat Meal Preparation

Each Shabbat, the Jewish people prepare 3 meals in advance of the start of Shabbat. The 1st and 2nd meals (Shabbat dinner Friday night and Shabbat lunch Saturday afternoon) are usually quite big and extravagant (fine wine and tender meat). The 3rd meal, eaten at the end of Shabbat, is usually lighter.

The Shabbat dinner table is covered with an elegant tablecloth and Shabbat candles, dishes and 2 covered challahs (bread) are placed on the table. Generally, special dishes are set aside for Shabbat meals.

Meals must be prepared before the start of Shabbat, but can be kept warm overnight on the stove. However, the source of heat must be covered – traditionally with a “blech” (Yiddish for “tin”). Food placed on the stove for Shabbat must be at least 1/3 to 1/2 fully cooked and all salt, spices and liquid must be added before Shabbat begins.

Also, the controls of the stove are to be covered with blech to keep anyone from adjusting the knobs. Jewish people believe adjusting the knobs counts as “work”, which is forbidden on the Sabbath. However, food on the stove can be rearranged so long as it meets the following criteria:

• The food being moved is completely cooked
• The part of the stove, covered in blech, on which the food sits is still hot to the touch
• The food has not cooled down to room temperature

Cold, wet food, even if fully cooked, cannot be placed into a pot on the stove. Cold, non-wet food can, however, be placed near the source of heat, but not on the blech, in order to take the chill off – but it must never become hot (over 113 degrees F) while sitting there.

On Shabbat, in addition to prohibitions on cooking, the Jewish people also have a prohibitions against squeezing fruit, selecting, kneading, grinding, mashing and other kitchen activities.

More information on the Jewish laws concerning the Sabbath can be found here at Chabad.org.

Evening Service Before Sundown

Jewish people will attend either a Friday evening Shabbat service at their synagogue, or a Saturday morning Shabbat service (or sometimes both).

The service held at a synagogue on Friday eve, before Shabbat begins, is called “Kabbalat Shabbat” (Welcoming the Shabbat).

The service starts with 6 Psalms being sung (representing the 6 days of the week) followed by a deeply mystical (Kabbalistic) song welcoming the Shabbat Queen, called “Lechah Dodi”. This is then followed by 2 more Psalms that relate to Shabbat.

Next, depending on the customs of the congregation, either a section of the Zohar (Kabbalah text compiled by 2nd century Jewish sage Rabbi Shimon bar Yochai) is read discussing the mystical (Kabbalistic) dynamics of the entry of Shabbat, or, a chapter of the Mishnah (Jewish oral law) is read that consists of basic Shabbat laws (according to Jewish oral law).

This service is then followed by the standard evening synagogue service, with slight variations suited specifically for Shabbat.

The Amidah (literally means “standing”), or “Shemonah Esrei” (the 18+1 benedictions recited while standing), is then read.  NOrmally, this would consist of prayers of praise, petition and thanks.

However, unlike the daily Amidah which consists of 19 blessings, the Shabbat Amidah only consists of 7 blessings. This is because the middle blessings (petitions), that concern the worshipper asking YHVH to meet their needs, are omitted due to their belief that those blessings do not match up with the theme of Shabbat, which is resting in YHVH’s provisions. These blessings are replaced with a single blessing that thanks YHVH for the gift of Shabbat while proclaiming the holiness of Shabbat.

Sections of scripture are then recited by the congregation concerning the creation of the world in 6 days followed by YHVH resting on the Sabbath. This is followed by a short Shabbat prayer, another Psalm, and finally the Aleinu (prayer that literally means “it is our duty”).

Babylonian Influence – Definition of Nightfall

For the Jewish people, the start of the new day is marked when the sun sets (shekiah) and 3 stars are visible in the night sky (tzeit hakochavim).  This “fuzzy” time period is known as “bein hashmashot”.

For the weekly Shabbat and the observed holy days, the new day starts at the earliest sign of sunset (even before the 3 stars are sighted) and lasts until sunset the following day when at least 3 stars are clearly visible.  In other words, they give themselves a little “buffer” time before and after the officially marked start and end of the day.

If a child is born during the “fuzzy” time, Jewish people will consult a rabbi concerning the child’s birth date – especially if it is a boy, as the Torah requires all boys to be circumcised on the 8th day after their birth.

If a person passes away during this “fuzzy” time, a rabbi is also consulted regarding the date of the person’s death, as this will affect when the mourning period (yahrtzeit) officially begins and ends.

Candle Lighting Time

Candle lighting time for the eve of Shabbat (Erev Shabbat) is 18 minutes before sunset (shekiah).

Some Jewish communities start Shabbat early in the summer. In such communities, everyone is expected to follow the custom of the community and light before the community begins Shabbat.

In addition, several communities, such as in Jerusalem, use a year-round standard which is more than 18 minutes for candle lighting. In such communities, everyone is expected to follow the local custom and light Shabbat (Shabbos) candles at the time the rest of the community lights.

Candle Lighting Procedure

The Shabbat candles are placed on or near the table for the Shabbat dinner. A certain amount of money is then placed in the charity box (to be given at the synagogue).

Unmarried women will light 1 Shabbat candle.  Married women will light 2 Shabbat candles.  If the family has children, an additional candle will be lit by each child, with children lighting their candles before their mother lights her candles.

The person lighting the candles extends their hands and draws them in a circular motion toward themselves a few times,  ending with covering their eyes with their hands.  Then, with their eyes covered, they repeat this prayer:

• Ba-ruch a-tah A-do-nai Elo-hei-nu Me-lech ha-olam, asher kid-sha-nu b’mitz-vo-tav v’tzi-vanu l’had-leek ner shel Shabbat Ko-desh.

• Blessed are You, Lord our God, King of the universe, who has sanctified us with His commandments, and commanded us to kindle the light of the holy Shabbat.

While their eyes are covered, they can also take a moment to pray for whatever is on their heart.  Finally, they uncover their eyes and greet their family with “Good Shabbos,” or “Shabbat Shalom.”

When the woman of the house is finished reciting the blessing, Shabbat is begun and all of its rules (Jewish laws and traditions) are then strictly followed. The candles and candlesticks may not be moved until Shabbat has ended.

In the case of being in a place where open flames are not possible (such as in a hospital), electric light bulbs may be used in place of Shabbat candles.

Kiddush (Sanctification)

To fulfill the commandment “Remember the Sabbath day to sanctify it”, a ritual consisting of reciting words while drinking wine is then conducted. This ritual consists of 3 parts:

• 3 verses from Genesis are recited telling how YHVH rested on the 7th day and sanctified it
• The blessing for wine
• A blessing thanking YHVH for the gift of Shabbat

The actual procedure is as follows:

• The Shalom Aleichem (literally means “peace upon you”) hymn is sung to welcome the Shabbat angels (those ministering angels from YHVH that visit the family during Shabbat)
• The ode to the Woman of Valor (Eishet Chayil) is then recited (from Proverbs 31)
• The Kiddush cup is then rinsed, dried and filled to the brim with Kosher wine (or Kosher grape juice)
• Everyone is gathered around the Shabbat dinner table
• The Kiddush cup is raised (preferably in the right hand) and the Kiddush is read aloud
• The participants are to gaze at the Shabbat candles during the first 4 words of the Kiddush blessing
• Then, the participants are to look at the wine in the cup while saying the wine blessing
• All the participants then say “Amen” at the end of the wine blessing
• The person holding the cup during the blessing is to drink at least 1.5 ounces from the cup
• Finally, each of the participants are to have 1 sip from the cup

There are a few other Jewish laws concerning Kiddush that are to be observed:

• No one is to eat or drink between the time the Shabbat begins until the Kiddush is performed
• If no Kosher wine or grape juice is available, the Kiddush can be recited over challah (bread), but hands should be washed before Kiddush and the blessing for wine should be replaced with the Hamotzie (blessing for bread)
• If someone sips from a cup of wine, that wine should not be used for Kiddush unless fresh wine is added to it

When the Kiddush ends, the participants ritually wash their hands to eat bread. The head of the household takes the challahs (bread) and scores each with a knife. He then says the Hamotzie (blessing on bread) and then slices one of the loaves of challah. Each participant then eats a piece of the challah dipped in salt.

Shabbat Morning Services

Many Jewish people will attend Shabbat services at their synagogue on Saturday morning. These services are very similar to services held during mo’edim (set apart holy days) with the exception that no shofar is blown, the services are much shorter, and a meal is usually enjoyed at the end of the service.

The service generally consists of the following in this order:

• Introductory Hymns – selection of Psalms and other praises to YHVH, where some are sung quietly, while some are sung out loud in unison, and they are generally ended with a “kaddish” (hymn of praise).
• The Shema and Its Blessings – a collection of verses that include Deuteronomy 6:4-9, Deuteronomy 11:13-21 and Numbers 15:37-41, all focusing on the statement “Hear, O Israel, God is our Lord, God is one”
• Amidah and Chazzan’s (Vocalists) Repetition – a series of prayers from an “Amidah” (Jewish prayer book) said silently while standing, then repeated in unison led by a chazzan (a person trained in the vocal arts of singing prayers)
• Torah Reading and Haftorah – everyone stands as a Torah scroll is removed from the ark at the front of the sanctuary and brought to the “bimah” (raised table) so that the weekly Torah (first 5 books of scripture) and Haftorah (writings other than the first 5 books of scripture, generally from the books of the prophets) sections can be read
• Musaf (Additional) Amidah and Chazzan’s (Vocalists) Repetition – another series of prayers from an “Amidah” (Jewish prayer book) said silently while standing, then repeated in unison led by a chazzan (a person trained in the vocal arts of singing prayers)
• Psalms – a section of the Psalms is read
• Kiddush – a prayer over wine is made and then everyone is invited to enjoy a light meal

Ethics of the Fathers

During the summer, it is traditional for Jewish people to spend time in the late afternoon on Shabbat studying a chapter from the Jewish collection “Ethics of the Fathers”, which gives their (Jewish) interpretation of the Torah concerning ethics and interpersonal relationships.

Sabbath Ends

According to Jewish law, the time when the Sabbath (Shabbat) ends at Tzeit Hakochavim (Nightfall).  This is defined as the point at which at least one cluster of three small stars is observable in the night time sky with the naked eye.

Havdalah Ceremony

After the Sabbath ends, the Jewish people believe the “Shabbat Queen” departs, and as such they hold a special ceremony for her departure called a “Havdalah” (separation).

For the ceremony, a Siddur (Jewish prayer book – for reciting prayers if they are not memorized), a cup, a plate to put under the cup, some wine or grape juice, a candle (multi-wick if possible) and aromatic herbs (whole cloves are very popular) are all needed. The process goes as follows:

• The cup is placed on top of the plate on the table
• The cup is filled to the rim with the wine (or grape juice) and allowed to overflow a little bit onto the plate
• The cup is then lifted into the air (preferably with the right hand) by the person who will recite the blessings
• The blessing over wine is recited (participants answer “amen”)
• This is followed by some selections from Isaiah, Psalms and Esther
• When the selection from Esther (Esther 8:16) is recited, the participants also recite this selection and add “so be it for us!”
• The wine is then set down and the blessing over the incense and candles is recited (participants answer “amen”)
• The blessing over the aromatic herbs is then recited (participants answer “amen”)
• Every person is then given a chance to take a whiff of the herbs, with the fragrance signifying the revival and soothing of the soul as Shabbat departs
• The blessing over the candles is then recited (participants answer “amen”)
• Every person is then to look at their fingernails in the light of the candles, signifying how they believe God gave Adam two stones to rub together to harness fire
• The cup of wine is lifted again and the final Havdalah blessing is recited (participants answer “amen”)
• The one who recited the blessing then drinks at least 1.5 ounces of wine from the cup
• The Havdalah candle is then extinguished by being dipped into the wine that overflowed onto the plate that was under the cup
• Many Jewish families will then dip their finger into the overflowed wine and run it across their forehead over their eyes in reference to Psalm 19:9 declaring “The command of the Lord is clear, enlightening the eyes”
• Traditionally, women do not drink of the leftover wine in the Havdalah cup

Once the sun has set on Shabbat, no one is to eat or drink anything until after the Havdalah ceremony is completed, unless a proper meal (with bread) was started before the sun set, in which case it may be continues to its end. Also, none of the 39 Melachot are permitted until after the Havdalah ceremony is completed.

If more than 3 ounces of wine are drunk from the cup, the “Al Hamichyah” (After-Blessing on Special Foods) is recited.

Havdalah is usually followed by a farewell party for the Shabbat Queen that consists of a light meal, stories of righteous people from the scriptures and special after-Shabbat songs. These special hours that follow Shabbat are called “Motzaei Shabbat” and are considered to be bittersweet, due to the Shabbat Queen’s departure, but full of joy looking forward to the next week.

More details on the Jewish traditions surrounding the Weekly Sabbath can be found here at Chabad.org.