Shabbatשַׁבָּת

Shabbat is one of the oldest institutions of Israelite religion. The Torah anchors it in the Ten Commandments in two versions: zachor (“remember”) in Exodus and shamor (“observe”) in Deuteronomy.^1,2

In the Second Temple period Shabbat became a prominent marker of Jewish identity in the Hellenistic and Roman world. Rabbinic literature then worked out its laws in detail; the Mishnah devotes an entire tractate, Shabbat, to it and lists 39 principal categories of prohibited work (avot melakhah).³

The Friday-evening liturgy Kabbalat Shabbat (Psalms 95–99 and 29 and the hymn Lecha Dodi by Shlomo Alkabetz) arose in the kabbalistic circle of Safed in the 16th century and spread to most rites.

Exodus grounds Shabbat in creation: “for in six days the Lord made heaven and earth… and rested on the seventh day”. Deuteronomy connects it with freedom: a slave could not afford rest, a free person can – and must grant it to servants and animals as well.^4,5,6

Exodus calls Shabbat a “sign” (ot) and an “everlasting covenant” between God and Israel. Isaiah urges calling Shabbat a “delight” (oneg), hence the custom of enjoying the best food, clothing and calm on Shabbat.^7,8

In Jewish thought Shabbat is often described as an “island in time”: for one day a person stops reshaping the world and acknowledges that he is not its owner. Modern authors (e.g. A. J. Heschel) speak of a “cathedral in time”.

Before Shabbat the house is cleaned, food is cooked in advance and people dress festively. Before sunset at least two candles are lit – according to one interpretation they correspond to the words zachor and shamor.

Friday evening: prayer in the synagogue; at home the song Shalom Aleichem, in many families the blessing of the children and the recitation of Eshet Chayil (Proverbs 31) in honor of the wife, then kiddush, hand-washing, the blessing over two challot and a festive dinner with the singing of zemirot.⁹

The Talmud relates that two angels accompany a person home from the Friday-evening prayer; the song Shalom Aleichem draws on this image.¹⁰

Saturday: the morning service with the reading of the weekly Torah portion (parashah) and the haftarah, the midday meal (in Ashkenazi families often cholent, in Sephardi ones dafina or hamin), rest, study, the third meal (seudah shlishit) and finally havdalah.

According to the Shulchan Arukh, lighting the Shabbat candles is an obligation of the household; traditionally the woman lights them, and if she is not present, the man. Candles are usually lit 18 minutes before sunset, and in Jerusalem, by local custom, 40 minutes.¹¹

Orthodox practice observes the 39 categories of prohibited activity (melakhot) together with their rabbinic extensions: fire is neither kindled nor extinguished, there is no cooking, writing or commerce, nothing is carried in the public domain without an eruv; electrical appliances are not switched on.^3,12

When life is in danger the Shabbat restrictions are set aside (pikuach nefesh) – saving a life takes precedence.

From the 1950s the Conservative (Masorti) movement in the USA permitted driving to the synagogue and the use of electricity; Reform Judaism treats the Shabbat prohibitions as a matter of individual choice and emphasizes rest and community. Many secular Jews celebrate only the Friday-night dinner.

At home: the blessing over the candles, Friday night kiddush, HaMotzi over the challot, Birkat Hamazon after the meal, and on Saturday evening havdalah.

The sages derive the obligation of kiddush from the word “remember” (zachor) – the remembering is to be done in words over wine.^13,14

In the synagogue: Kabbalat Shabbat with the hymn Lecha Dodi, the evening prayer, on Saturday the morning prayer with the Torah reading, the additional Musaf prayer and the afternoon Minchah. On Shabbat the central blessing of the Amidah is replaced by a blessing on the sanctity of the day.¹⁵

Two candles (in some families as many as there are family members), a kiddush cup, two challot under a cover, and a havdalah candle with a spice box.

The two challot (lechem mishneh) recall the double portion of manna that fell on Friday so that the people would not need to gather on Saturday.^16,17

The cover over the challot is explained in various ways: as an image of the dew that covered the manna, or as consideration for the bread, so that it does not “see” that the kiddush over wine takes precedence.

The Talmud derives the obligation of three Shabbat meals from the threefold “today” in the account of the manna.^18,17

Shabbat is like a holiday every week. For six days people work and go to school; on the seventh day the family rests, sits together at the table, sings and is in no hurry to go anywhere.

Children often help set the table, cover the challot and, on Saturday evening, hold the braided candle during havdalah. On Friday evening parents bless them by placing their hands on their heads.