Labor is a craft, but perfect rest is an art
Rabbi Abraham Joshua Heschel
Rabbi Abraham Joshua Heschel
(א) וַיְכֻלּ֛וּ הַשָּׁמַ֥יִם וְהָאָ֖רֶץ וְכָל־צְבָאָֽם׃(ב) וַיְכַ֤ל אֱלֹהִים֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מְלַאכְתּ֖וֹ אֲשֶׁ֣ר עָשָׂ֑ה וַיִּשְׁבֹּת֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מִכָּל־מְלַאכְתּ֖וֹ אֲשֶׁ֥ר עָשָֽׂה׃(ג) וַיְבָ֤רֶךְ אֱלֹהִים֙ אֶת־י֣וֹם הַשְּׁבִיעִ֔י וַיְקַדֵּ֖שׁ אֹת֑וֹ כִּ֣י ב֤וֹ שָׁבַת֙ מִכָּל־מְלַאכְתּ֔וֹ אֲשֶׁר־בָּרָ֥א אֱלֹהִ֖ים לַעֲשֽׂוֹת׃
(1) And the heaven and the earth were finished, and all the host of them.(2) And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made.(3) And God blessed the seventh day, and hallowed it; because that in it He rested from all His work which God in creating had made.
(טז) וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת לַעֲשׂוֹת אֶת הַשַּׁבָּת לְדֹרֹתָם בְּרִית עוֹלָם.(יז) בֵּינִי וּבֵין בְּנֵי יִשְׂרָאֵל אוֹת הִוא לְעֹלָם כִּי שֵׁשֶׁת יָמִים עָשָׂה יהוה אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ וּבַיּוֹם הַשְּׁבִיעִי שָׁבַת וַיִּנָּפַשׁ.
(16) The children of Israel shall keep the sabbath, to make the sabbath for their generations, a perpetual covenant.(17) It is a sign between Me and the children of Israel for ever; for in six days the LORD made heaven and earth, and on the seventh day He ceased and rested (souled).’
The Sabbath- Rabbi Abraham Joshua HeschelHe who wants to enter the holiness of the day must first lay down the profanity of clattering commerce, of being yoked to toil...He must say farewell to manual work and learn to understand that the world has already been created and will survive without the help of man. Six days a week we wrestle with the world, wringing profit from the earth; on the Sabbath we especially care for the seed of eternity planted in the soul. The world has our hands, but our soul belongs to Someone Else. Six days a week we seek to dominate the world, on the seventh day we try to dominate the self.
(ו) , כי הנפש תלאה ותעכר המחשבה בהתמדת עיון הדברים העכורים כמו שילאה הגו בעשות המלאכות הכבדות עד שינוח וינפש ואז ישוב למזגו השוה, כן צריכה הנפש גם כן להתעסק במנוחת החושים
(6)...Thus, just as the body becomes exhausted from hard labor, and then by rest and refreshment recovers, so is it necessary for the mind to have relaxation
But what about rest, menuchah? Rest means many things to different people and the crush of the modern world buffeting us has changed its definition for many. There is a significant body of halakhah governing Shabbat. Discussions of these laws comprise two major tracts of the Talmud, Shabbat, and Eruvin, and include almost 200 chapters in the Shulhan Arukh,an important code[collection] of Jewish Law.
For the traditionally observant Jew, these are the laws that one abides by, to refrain from the 39 categories of forbidden actions and the post-rabbinic rulings that apply those categories to the modern world. But what of those whose lives are not guided by halakhah? Their Shabbat observance is based on the fulfilling the precepts of Shabbat joy and rest according to varied interpretations.
- George Robinson, Shabbat Rest and Renewal, My Jewish Learning
For the traditionally observant Jew, these are the laws that one abides by, to refrain from the 39 categories of forbidden actions and the post-rabbinic rulings that apply those categories to the modern world. But what of those whose lives are not guided by halakhah? Their Shabbat observance is based on the fulfilling the precepts of Shabbat joy and rest according to varied interpretations.
- George Robinson, Shabbat Rest and Renewal, My Jewish Learning
Rabbi Dov Ber, the Maggid of Mezritch, used to say that the word Shabbat is related to the Hebrew world shov, to return, as it is an opportunity to remove from one’s mind all worldly concerns and return and reclaim the self. Any area where a person may have veered from the path during the previous week, the Sabbath is the time for realignment.- Pinchas Taylor, The Nature of Jewish Rest, Chabad
(א) הוֹאִיל וֶהֱיוֹת הַגּוּף בָּרִיא וְשָׁלֵם מִדַּרְכֵי הַשֵּׁם הוּא. שֶׁהֲרֵי אִי אֶפְשָׁר שֶׁיָּבִין אוֹ יֵדַע דָּבָר מִידִיעַת הַבּוֹרֵא וְהוּא חוֹלֶה. לְפִיכָךְ צָרִיךְ לְהַרְחִיק אָדָם עַצְמוֹ מִדְּבָרִים הַמְאַבְּדִין אֶת הַגּוּף. וּלְהַנְהִיג עַצְמוֹ בִּדְבָרִים הַמַּבְרִין וְהַמַּחֲלִימִים. וְאֵלּוּ הֵן:
... לֹא יֹאכַל אָדָם עַד שֶׁיֵּלֵךְ קדֶם אֲכִילָה עַד שֶׁיַּתְחִיל גּוּפוֹ לָחֹם. אוֹ יַעֲשֶׂה מְלַאכְתּוֹ אוֹ יִתְיַגֵּעַ בְּיֶגַע אַחֵר. כְּלָלוֹ שֶׁל דָּבָר יְעַנֶּה גּוּפוֹ וְיִיגַע כָּל יוֹם בַּבֹּקֶר עַד שֶׁיַּתְחִיל גּוּפוֹ לָחֹם וְיִשְׁקֹט מְעַט עַד שֶׁתִּתְיַשֵּׁב נַפְשׁוֹ וְאוֹכֵל.
... לֹא יֹאכַל אָדָם עַד שֶׁיֵּלֵךְ קדֶם אֲכִילָה עַד שֶׁיַּתְחִיל גּוּפוֹ לָחֹם. אוֹ יַעֲשֶׂה מְלַאכְתּוֹ אוֹ יִתְיַגֵּעַ בְּיֶגַע אַחֵר. כְּלָלוֹ שֶׁל דָּבָר יְעַנֶּה גּוּפוֹ וְיִיגַע כָּל יוֹם בַּבֹּקֶר עַד שֶׁיַּתְחִיל גּוּפוֹ לָחֹם וְיִשְׁקֹט מְעַט עַד שֶׁתִּתְיַשֵּׁב נַפְשׁוֹ וְאוֹכֵל.
Since by keeping the body in good health one follows the ways of God, for it is impossible to understand or know anything about the Creator when one is ill, it is a man's duty to shun whatever is harmful to the body and cultivate health-preserving habits. They are as follows: ... He should not eat before taking a walk to stimulate the body, or engaging in manual work, or doing some other exercise. The gist of the matter is: Strenuous exercise should be taken every day in the morning till the body begins to get warm. Then he should rest a little until he is refreshed, and eat.
(א) שְׁמוֹנָה דְּבָרִים צָרִיךְ הַמִּתְפַּלֵּל לְהִזָּהֵר בָּהֶן וְלַעֲשׂוֹתָן. וְאִם הָיָה דָּחוּק אוֹ נֶאֱנַס אוֹ שֶׁעָבַר וְלֹא עָשָׂה אוֹתָן אֵין מְעַכְּבִין. וְאֵלּוּ הֵן. עֲמִידָה. וְנֹכַח הַמִּקְדָּשׁ. וְתִקּוּן הַגּוּף. וְתִקּוּן הַמַּלְבּוּשִׁים. וְתִקּוּן הַמָּקוֹם. וְהַשְׁוָיַת הַקּוֹל. וְהַכְּרִיעָה. וְהִשְׁתַּחֲוָיָה:
(1) In reciting prayers, eight points should be heeded and observed. If, however, these were disregarded, owing to stress, or disability or even wilfully, the recital of the prayers would not be debarred [deemed ineffective]. The points are as follows: one should stand; with face towards the Temple; the body should be in correct posture; the clothing adjusted; one should stand in a proper place; the voice should be properly modulated; and genuflection and prostration be correctly performed.
(ד) תִּקּוּן הַגּוּף כֵּיצַד. כְּשֶׁהוּא עוֹמֵד בִּתְפִלָּה צָרִיךְ לְכַוֵּן אֶת רַגְלָיו זוֹ בְּצַד זוֹ וְנוֹתֵן עֵינָיו לְמַטָּה כְּאִלּוּ הוּא מַבִּיט לָאָרֶץ. וְיִהְיֶה לִבּוֹ פָּנוּי לְמַעְלָה כְּאִלּוּ הוּא עוֹמֵד בַּשָּׁמַיִם וּמַנִּיחַ יָדָיו עַל לִבּוֹ כְּפוּתִין הַיְמָנִית עַל הַשְּׂמָאלִית וְעוֹמֵד כְּעֶבֶד לִפְנֵי רַבּוֹ בְּאֵימָה בְּיִרְאָה וָפַחַד. וְלֹא יַנִּיחַ יָדָיו עַל חֲלָצָיו:
(4)Correct posture. When standing in prayer, the feet should be in line; the eyes lowered as if one were looking towards the ground; while the heart should be uplifted as if one were in heaven; the hands should be placed over the heart, close together, the right over the left. The worshipper should stand, like a servant in his master's presence, in awe, fear and dread. He should not place his hands on his hips.
(י) כְּרִיעָה כֵּיצַד. הַמִּתְפַּלֵּל כּוֹרֵעַ חָמֵשׁ כְּרִיעוֹת בְּכָל תְּפִלָּה וּתְפִלָּה. בִּבְרָכָה רִאשׁוֹנָה בַּתְּחִלָּה וּבַסּוֹף. וּבְהוֹדָיָה בַּתְּחִלָּה וּבַסּוֹף. וּכְשֶׁגּוֹמֵר הַתְּפִלָּה כּוֹרֵעַ וּפוֹסֵעַ שָׁלֹשׁ פְּסִיעוֹת לַאֲחוֹרָיו. וּכְשֶׁהוּא כּוֹרֵעַ נוֹתֵן שָׁלוֹם מִשְּׂמֹאל עַצְמוֹ וְאַחַר כָּךְ מִימִין עַצְמוֹ וְאַחַר כָּךְ מַגְבִּיהַּ רֹאשׁוֹ מִן הַכְּרִיעָה. וּכְשֶׁהוּא כּוֹרֵעַ בְּאַרְבַּע הַכְּרִיעוֹת כּוֹרֵעַ בְּבָרוּךְ וּכְשֶׁהוּא זוֹקֵף זוֹקֵף בַּשֵּׁם. בַּמֶּה דְּבָרִים אֲמוּרִים בְּהֶדְיוֹט. אֲבָל כֹּהֵן גָּדוֹל כּוֹרֵעַ בִּתְחִלַּת כָּל בְּרָכָה וּבְסוֹף כָּל בְּרָכָה. וְהַמֶּלֶךְ כֵּיוָן שֶׁשָּׁחָה בָּרִאשׁוֹנָה אֵינוֹ מַגְבִּיהַּ רֹאשׁוֹ עַד שֶׁגּוֹמֵר כָּל תְּפִלָּתוֹ:
(10)Genuflection. The worshiper bends the knees five times in every [Amidah] prayer,****Prayer, recited standing. at the beginning and at the end of the first blessing; at the beginning and the end of the thanksgiving blessing (which begins "We thank Thee"); and after the conclusion of the prayer. The knees are then bent, the worshiper steps backwards three paces, and with knees bent, bows to the left, then to the right, and then raises his head. When he bends the knees the first four times, he does so while uttering the word "Blessed" and resumes the erect posture at the word "O Lord." This rule applies to the layman. The high priest however bends the knees at the beginning and end of every blessing. The king bows his head at the beginning of the [Amidah] prayer and does not raise it till he has concluded it.
(יב) כָּל הַכְּרִיעוֹת הָאֵלּוּ צָרִיךְ שֶׁיִּכְרַע בָּהֶן עַד שֶׁיִּתְפַּקְּקוּ כָּל חֻלְיוֹת שֶׁבַּשִּׁדְרָה וְיַעֲשֶׂה עַצְמוֹ כְּקֶשֶׁת. וְאִם שָׁחָה מְעַט וְצִעֵר עַצְמוֹ וְנִרְאֶה כְּכוֹרֵעַ בְּכָל כֹּחוֹ אֵינוֹ חוֹשֵׁשׁ:
(12) In all these genuflections, the worshiper should bow till all the vertebrae of the spinal column become prominent, and his body assumes the shape of a bow. If however he bowed slightly and made an effort which caused strain, so that it is evident that he bows as low as he can, he need not be apprehensive [as to whether he had fulfilled his duty].
(יג) הִשְׁתַּחֲוָיָה כֵּיצַד. אַחַר שֶׁמַּגְבִּיהַּ רֹאשׁוֹ מִכְּרִיעָה חֲמִישִׁית יֵשֵׁב לָאָרֶץ וְנוֹפֵל עַל פָּנָיו אַרְצָה וּמִתְחַנֵּן בְּכָל הַתַּחֲנוּנִים שֶׁיִּרְצֶה. כְּרִיעָה הָאֲמוּרָה בְּכָל מָקוֹם עַל בִּרְכַּיִם. קִידָה עַל אַפַּיִם. הִשְׁתַּחֲוָיָה זֶה פִּשּׁוּט יָדַיִם וְרַגְלַיִם עַד שֶׁנִּמְצָא מֻטָּל עַל פָּנָיו אַרְצָה:
(13)Prostration. After he has raised his head, subsequent to the fifth genuflection, the worshiper seats himself on the floor and "falls upon his face" and offers all the supplications he pleases. Genuflection, wherever mentioned, always refers to bending the knees. Kidah means "falling on the face" [with knees bent]. Hishtahvayah means stretching out the hands and feet, so that one is lying prone with face to the ground.