(1) The heaven and the earth were finished, and all their array. (2) On the seventh day God finished the work of making, and ceased on the seventh day from all the work of doing. (3) And God blessed the seventh day and declared it holy, because on it God ceased from all the work of creation that had been done.
Paradigm for Community, Gerald A. Klingbeil Revue Biblique, Vol. 117, No. 4 (OCTOBRE 2010) at 502. "[T]he unit of seven days is significant in biblical narrative and ritual texts and often refers to crucial moments of transition (as, for example, in the case of ritual acts such as mourning rites [Gen 50: 10; 1 Sam 31:13], ordination rites [Exod 29:35-37; Lev 8:33-35], purification rites [Lev 12:2; 14:8, 38; 15:13, 19, 24, 28; etc.]). Based on this important unit of creation time, transitional periods require similar time periods in order to achieve transition, which in turn are often associated with holiness and purity concerns."
(1) ויכל אלהים ביום השביעי AND ON THE SEVENTH DAY GOD FINISHED — R. Simeon says: Flesh and blood, who cannot know exactly their times and moments must add to the ordinary days at the expense of the holy, but the Holy Blessed One, who exactly perceives the times and moments, entered into it [the seventh day] within a hair's breadth and it only appeared as though the work finished on the day [of rest]. Another explanation: What did the world lack? Rest! Shabbat came, rest came; and the work was finished and completed.
(2) וינח ביום השביעי, seeing that all the ingredients of the physical world had already been put in place. When something is complete מנוחה, a state of productive rest, a period devoid of conflicting demands, tensions, becomes possible.
(1) וינח ביום השביעי AND GOD RESTED ON THE SEVENTH DAY — If one may say so, GOD had resting noted [in the Torah about the seventh day] to teach from this an inference, from lesser to stronger, that [if God rested from labor] that, as regards a human being, whose work is performed only by labour and toil — that they also should rest on Shabbat (as mentioned in Mekhilta d'Rabbi Yishmael 20:11:2).
(13) Speak to the Israelite people and say: Nevertheless, you must keep My Shabbatot, for this is a sign between Me and you throughout the ages, that you may know that I the LORD have consecrated you.
(ב) אֲבוֹת מְלָאכוֹת אַרְבָּעִים חָסֵר אֶחָת. הַזּוֹרֵעַ. וְהַחוֹרֵשׁ. וְהַקּוֹצֵר. וְהַמְעַמֵּר. הַדָּשׁ. וְהַזּוֹרֶה. הַבּוֹרֵר. הַטּוֹחֵן. וְהַמְרַקֵּד. וְהַלָּשׁ. וְהָאוֹפֶה. הַגּוֹזֵז אֶת הַצֶּמֶר. הַמְלַבְּנוֹ. וְהַמְנַפְּצוֹ. וְהַצּוֹבְעוֹ. וְהַטּוֹוֶה. וְהַמֵּסֵךְ. וְהָעוֹשֶׂה שְׁנֵי בָתֵּי נִירִין. וְהָאוֹרֵג שְׁנֵי חוּטִין. וְהַפּוֹצֵעַ שְׁנֵי חוּטִין. הַקּוֹשֵׁר. וְהַמַּתִּיר. וְהַתּוֹפֵר שְׁתֵּי תְפִירוֹת. הַקּוֹרֵעַ עַל מְנָת לִתְפֹּר שְׁתֵּי תְפִירוֹת. הַצָּד צְבִי. הַשּׁוֹחֲטוֹ. וְהַמַּפְשִׁיטוֹ. הַמּוֹלְחוֹ, וְהַמְעַבֵּד אֶת עוֹרוֹ. וְהַמּוֹחֲקוֹ. וְהַמְחַתְּכוֹ. הַכּוֹתֵב שְׁתֵּי אוֹתִיּוֹת. וְהַמּוֹחֵק עַל מְנָת לִכְתֹּב שְׁתֵּי אוֹתִיּוֹת. הַבּוֹנֶה. וְהַסּוֹתֵר. הַמְכַבֶּה. וְהַמַּבְעִיר. הַמַּכֶּה בַפַּטִּישׁ. הַמּוֹצִיא מֵרְשׁוּת לִרְשׁוּת. הֲרֵי אֵלּוּ אֲבוֹת מְלָאכוֹת אַרְבָּעִים חָסֵר אֶחָת:
(2) The [number of] principal Melakhot [kinds of work] is forty minus one. [The forbidden Melakhot are]: Sowing, plowing, reaping, binding sheaves, threshing, winnowing, sorting, grinding, sifting, kneading, baking, shearing wool, whitening it, combing it, dyeing it, spinning, weaving, making two loops, weaving two threads, separating two threads, tying [a knot], untying [a knot], sewing two stitches, tearing for the purpose of sewing two stitches, hunting a deer, slaughtering it, skinning it, salting it, curing its hide, scraping it, cutting it, writing two letters, erasing for the purpose of writing two letters, building, demolishing, extinguishing a flame, lighting a flame, striking with a hammer, carrying from one domain to another. These are the principal Melakhot - [they number] forty minus one.
(ח) הֶתֵּר נְדָרִים פּוֹרְחִין בָּאֲוִיר, וְאֵין לָהֶם עַל מַה שֶּׁיִּסְמֹכוּ. הִלְכוֹת שַׁבָּת, חֲגִיגוֹת וְהַמְּעִילוֹת, הֲרֵי הֵם כַּהֲרָרִים הַתְּלוּיִין בְּשַׂעֲרָה, שֶׁהֵן מִקְרָא מֻעָט וַהֲלָכוֹת מְרֻבּוֹת. הַדִּינִין וְהָעֲבוֹדוֹת, הַטָּהֳרוֹת וְהַטֻּמְאוֹת וַעֲרָיוֹת, יֵשׁ לָהֶן עַל מַה שֶּׁיִּסְמֹכוּ. הֵן הֵן גּוּפֵי תּוֹרָה:
(8) Dissolving vows flies in the air, there is no basis for it. Laws concerning shabbat and festival-offering and stealing from holy-designated things, these are like mountains hanging from a hair: they have few verses and many laws. Judgment and service and purity and impurity and improper sexual relations, they have plenty to be based on. They themselves are the body of Torah.
שׁבת to cease, desist; to rest.
— Qal - שָׁבַת 1 he ceased, desisted; 2 he desisted from labor, rested; PBH 3 he observed the Sabbath, he spent the Sabbath; NH 4 he struck, was on strike (properly ‘he stopped working’).
— Niph. - נִשֽׁבַּת ceased.
— Hiph. - הִשֽׁבִּית 1 he caused to cease, put an end to; 2 he removed, exterminated, destroyed; NH 3 he locked out (workers).
— Hoph. - הֻשְׁבַּת PBH 1 was made to cease, was stopped; PBH 2 he ceased, perished; NH 3 was locked out (from his work). [JAram. שְׁבַת (= he rested; he observed the Sabbath), Arab. sabata (= he cut off, interrupted, ceased, rested). Akka. shabātu, which prob. means ‘to complete, cease, desist’. cp. שֶׁבֶת ᴵ.] Derivatives: שַׁבָּת, שְׁבוּת ᴵᴵ, שְׁבִיתָה, שׁוֹבֵת, מִשְׁבָּת, מֻשְׁבָּת.
(11) For in six days Adonai made heaven and earth and sea, and all that is in them, and rested on the seventh day; therefore Adonai blessed the day of Shabbat and sanctified it.
(א) ויברך אלהים את יום השביעי כל יום שביעי העתיד ברכו שיהיה יותר מוכן משאר הימים בנפש יתרה לאור באור החיים כאמרם כיון ששבת וינפש אבדה יתרה:
(1) ויברך אלהים את יום השביעי, God blessed every future Shabbat in order that it would be more favorably disposed than the other days to allow the "extra soul” to "bask in the light of life [based on Job 33:30]." As the sages said [see below] concerning שבת וינפש [Exodus 31:17], this refers to the extra soul lost when Shabbat ends.
ברך ᴵᴵ to bless.
— Qal (occurs only in the pass. part. - בָּרוּךְ , q.v.).
— Niph. - נִבְרַךְ he blessed himself, wished himself a blessing.
— Pi. - בֵּרַךְ 1 the blessed; 2 he greeted; 3 (euphemistically) he cursed.
— Pu. - בֹּרַךְ was blessed.
— Hith. - הִתְבָּרֵךְ 1 he blessed himself; 2 (pl.) they blessed each other. [Phoen. ברך (= to bless), Aram. בָּרֵךְ, Syr. בַּרֵךְ (= he blessed), Ugar. brk (= to bless), Arab. bāraka (= he blessed), Akka. karābu (= to bless — a metathesis form), Ethiop. mekrāb (= temple). M.H. Goshen, referring to the fact that parallelism of the bases brk ║ mrr is well established in Ugaritic and that mrr very prob. means ‘to strengthen’, suggests that the orig. meaning of ברך was ‘to be strong’, whence developed the meaning ‘to bless’.] Derivatives: בָּרוּךְ, בְּרָכָה, הִתְבָּרְכוּת, מְבֹרָךְ.
(א) וַיְבָרֶךְ וַיְקַדֵּשׁ והאמת כי הברכה ביום השבת היא מעין הברכות והוא יסוד עולם וַיְקַדֵּשׁ אֹתוֹ כי ימשוך מן הקדש
(1) And he blessed [...] and he sanctified: And the truth is that the blessing on the Shabbat day is the source of blessings and it is the foundation of the world; "and God sanctified it," that it should draw from the holy.
חמשה אחד מששים אלו הן אש דבש ושבת ושינה וחלום אש אחד מששים לגיהנם דבש אחד מששים למן שבת אחד מששים לעולם הבא שינה אחד מששים למיתה חלום אחד מששים לנבואה
There are five matters in our world which are one-sixtieth of their most extreme manifestations. They are: Fire, honey, Shabbat, sleep, and a dream. The Gemara elaborates: Our fire is one-sixtieth of the fire of Gehenna; honey is one-sixtieth of manna; Shabbat is one-sixtieth of the World-to-Come; sleep is one-sixtieth of death; and a dream is one-sixtieth of prophecy.
קדשׁ to be holy, be sacred.
— Qal - קָדַשׁ 1 was set apart, was consecrated; 2 was forbidden.
— Niph. - נִקֽדַּשׁ 1 was hallowed, was sanctified, 2 was consecrated, was dedicated.
— Pi. - קִדֵּשׁ 1 he hallowed, sanctified; 2 he dedicated; consecrated; 3 he declared holy; 4 he cleansed, purified; 5 he devoted, assigned; PBH 6 he sanctified the Sabbath or the festivals; PBH 7 he pronounced the benediction of Kiddush; PBH 8 he made something prohibited; PBH 9 he betrothed, wedded.
— Pu. - קֻדַּשׁ 1 was hallowed, was sanctified; 2 was dedicated was consecrated; PBH 3 was betrothed, was wedded.
— Hith. - הִתְקַדֵּשׁ 1 he kept himself separated, purified himself; 2 he became sanctified; 3 he prepared himself; PBH 4 it was forbidden (as food).
— Hiph. - הִקְדִּישׁ 1 he set apart as holy, devoted as holy; 2 he regarded as holy; 3 he designated, appointed; NH 4 he dedicated.
— Hoph. - הֻקְדַּשׁ 1 was set apart as holy, was devoted as holy; MH 2 was regarded as holy; NH 3 was designated, was appointed; NH 4 was dedicated. [Related to Ugar. qdsh (= sanctuary), Phoen. קדש (= holy), מקדש (= sanctuary, holy place), Aram.-Syr. קַדֵּשׁ (= he hallowed, sanctified, consecrated), Palm. קדש (= to sanctify, consecrate), Arab. qadusa (= was holy, was pure), quaddasa (= he hallowed, sanctified, consecrated; he went to Jerusalem), quds (= purity, holiness), al-quds (= Jerusalem; lit.: ‘the holy place’), Akka. quddushu (= to cleanse, to hallow, sanctify,), Aram.–Syr. קְדָשָׁא (= ear or nose ring; orig. ‘holy thing’). The orig. meaning of this base prob. was ‘to separate’.] Derivatives: קֹדֶשׁ, קָדֵשׁ, קֽדֵשָׁה, קֽדֻשָׁה, קֻדֽשָׁא, קָדוֹשׁ, קִדּוּשׁ, קַדִּישׁ, הֶקְדֵּשׁ, הַקְדָּשָׁה, אַקֽדַּשָׁה, הִתְקַדּֽשׁוּת, מִקֽדָּשׁ, מְקֻדָּשׁ. cp. the second element in קֽדַשְׁנוּן.
(8) Remember the day of Shabbat and keep it holy. (9) Six days you shall labor and do all your work, (10) but the seventh day is a Shabbat for Adonai your God: you shall not do any work—you, your son or daughter, your male or female slave, or your cattle, or the stranger who is within your settlements. (11) For in six days Adonai made heaven and earth and sea, and all that is in them, and rested on the seventh day; therefore Adonai blessed the day of Shabbat and made it holy.
ותניא אידך וראיתם אותו וזכרתם ועשיתם ראיה מביאה לידי זכירה זכירה מביאה לידי עשיה
And it is taught in another baraita: The verse states: “That you may look upon it and remember all the commandments of the Lord and do them.” This teaches that looking at the ritual fringes leads to remembering the mitzvot, and remembering them leads to doing them.
שַׁבָּת m.n. (pl. שַׁבָּתוֹת) 1 day of rest, Sabbath. 2 week, i.e. the seven days from Sunday to Sabbath (the JAram. and Syr. loan words also have both meanings: ‘Sabbath’, and ‘week’; cp. also Gk. sabbaton and sabbata, which also have both these meanings). 3 feast, festival. 4 of years, i.e. a period of seven years. 5 the Sabbathical year, ‘shemittah’. PBH 6 ‘Sabbath’, name of the first Mishnah and Talmud tractate of the order מוֹעֵד. [Derived from שׁבת and lit. meaning ‘day of rest’. Aram.–Syr. שַׁבְּתָא, Arab. sabt, Ethiop. sanbat, are Heb. loan words. So are Gk. sabbaton (whence L. sabbatum, It. sabato, Old Provençal–Catalan dissapte, Spanish–Portuguese sábado, Serbo–Croatian subota, Czech and Slovak sobota, Russ. subbóta, etc.), and its Gk. vulgar var. sambaton, whence VL sambatum, Rumanian sîmbǎtǎ, Old Slavic so̧bota, Hungarian szombat (= Saturday), and sambatīdiēs (= the day of Sabbath), whence Old Fren. sambe-di, whence Fren. samedi (= Saturday), and prob. through the medium of the Gothic — the first element in Old High Ger. sambaz-tac, middle High Ger. samez-tac, Ger. Samstag (= Saturday). However, also Akka. shabbatu, shappatu, and Egypt. smdt, in the sense ‘15th day of the month’ (but not in the meaning ‘7th day of the week’, nor in that of ‘7th or 14th day of the month’, as supposed by many scholars), are borrowed from ancient Hebrew. As shown by the above facts, the name שַׁבָּת and the idea it conveys are of Hebrew origin.] Derivatives: שַׁבּֽתַאי, שַׁבָּתוֹן, שַׁבַּתִּי, שַׁבַּתְיָן. cp. סַמֽבַּטְיוֹן.
(13) Speak to the Israelite people and say: Nevertheless, you must keep My Shabbatot, for this is a sign between Me and you throughout the ages, that you may know that I, Adonai, have consecrated you. (14) You shall keep the sabbath, for it is holy for you. The one who profanes it shall be put to death: whoever does work on it, that person shall be cut off from among his kin. (15) Six days may work be done, but on the seventh day there shall be a Shabbat of complete rest, holy to Adonai; whoever does work on the sabbath day shall be put to death. (16) The Israelite people shall keep Shabbat, observing Shabbat throughout the ages as a covenant for all time: (17) it shall be a sign for all time between Me and the people of Israel. For in six days Adonai made heaven and earth, and on the seventh day ceased from work and was refreshed.
(20) And hallow My sabbaths, that they may be a sign between Me and you, that you may know that I the LORD am your God.
(3) כי אות היא ביני וביניכם FOR IT IS A SIGN BETWEEN ME AND YOU — This is a mark of distinction between us, that I have chosen you and given to you the day of my rest for [your own] repose.
(12) Observe the sabbath day and keep it holy, as Adonai your God has commanded you. (13) Six days you shall labor and do all your work, (14) but the seventh day is a Shabbat of Adonai your God; you shall not do any work—you, your son or your daughter, your male or female slave, your ox or your ass, or any of your cattle, or the stranger in your settlements, so that your male and female slave may rest as you do. (15) Remember that you were a slave in the land of Egypt and Adonai your God freed you from there with a mighty hand and an outstretched arm; therefore Adonai your God has commanded you to make the day of Shabbat.
(א) וטעם על כן צוך לעשות את יום השבת צוה שתעשה כן ביום השבת כך פירש ר"א ואינו נכון ואנו אומרים בקדוש היום "כי יום זה תחלה למקראי קדש זכר ליציאת מצרים" כאשר נאמר בו זכר למעשה בראשית והרב אמר בספר המורה (ב לא) כי המאמר הראשון הוא כבוד היום והדורו וכאשר אמר (שמות כ יא) על כן ברך ה' את יום השבת ויקדשהו ועל כן הזכיר טעם כי ששת ימים עשה ה' אבל בכאן יזהיר אותנו לשמור השבת בעבור היותנו עבדים במצרים עובדים כל היום על כרחנו ולא היתה לנו מנוחה והוא יצונו עתה לשבות ולנוח כדי שנזכיר חסדי השם עלינו בהוציאו אותנו מעבדות למנוחה והנה בשבת בכללה שני טעמים להאמין בחידוש העולם כי יש אלוה בורא ולזכור עוד החסד הגדול שעשה עמנו שאנחנו עבדיו אשר קנה אותנו לו לעבדים גם זה אינו מחוור אצלי כי בהיותנו שובתים ולא נעשה מלאכה ביום השביעי אין לנו בזה זכרון ליציאת מצרים ואין לרואה אותנו בטלים ממלאכה ידיעה בזה רק היא כשאר כל המצות אבל יהיה בו זכר למעשה בראשית שנשבות ביום ששבת השם וינפש והראוי יותר לומר כי בעבור היות יציאת מצרים מורה על אלוה קדמון מחדש חפץ ויכול כאשר פירשתי בדבור הראשון (שם שם ב) על כן אמר בכאן אם יעלה בלבך ספק על השבת המורה על החדוש והחפץ והיכולת תזכור מה שראו עיניך ביציאת מצרים שהיא לך לראיה ולזכר הנה השבת זכר ליציאת מצרים ויציאת מצרים זכר לשבת כי יזכרו בו ויאמרו השם הוא מחדש בכל אותות ומופתים ועושה בכל כרצונו כי הוא אשר ברא הכל במעשה בראשית וזה טעם על כן צוך ה' אלהיך לעשות את יום השבת והנה לא פירש כאן טעם השביתה כי ששת ימים עשה ה' וגו' שכבר הוזכר זה פעמים רבות בתורה אבל אמר בקצרה ויום השביעי שבת לה' אלהיך שהוא יתברך שבת בו וינפש ובאר להם כי מיציאת מצרים ידעו שהוא אמר והיה העולם ושבת ממנו.
The reason Torah says "therefore Adonai your God has commanded you to 'make' the day of Shabbat" is that God commands that you shall establish this on the day of Shabbat. This is the reasoning of Rabbi Ibn Ezra. This explanation is not correct. We say, in the 'Santification of the Day [Kiddush on Shabbat]' "for this day is the first of the holy gatherings, a remembrance of the Exodus from Egypt" just as we say in the Kiddush that Shabbat is "a remembrance of the work of Creation." The Rambam said in his book, a Guide for the Perplexed, that the first statement (in Exodus 20:11) is for the honor of the day and its elevation, as it says "therefore, Adonai blessed the day of Shabbat and santified it" in order to connect it to "for in six days God made [heaven and earth, etc]. Here, however, God wants us to observe Shabbat because we were slaves in Egypt, working every day, against our will and without rest. God commands us now to cease and to rest in order that we will remember the compassion of the Name in bringing us out of servitude to freedom to rest. Therefore, regarding Shabbat in general, there are two reasons to establish it: 1) to acknowledge the Creation of the world, that there is a God of Creation, and 2) to remember, in addition, the great compassion that God has shown us, God's servants, when God specifically covenented with us for God's service [as a result of the Exodus]. This explanation, too, is not clear to me. For, when we rest and do not work on the seventh day we don't find in this practice an obvious memorial of the Exodus from Egypt, just as those who see us refraining from work do not gain knowledge of this event from our rest. In this regard, it is like all the commandments. However, a memorial of the Work of Creation does arise when we rest on the day that God "rested and was revitalized (Ex. 31:17)." It is more fitting to say that the Exodus of Egypt teaches that God precedes, creates, exercises Divine will and is without limitations as I explained regarding the first commandment (Ex. 20:2). Scripture says here that if doubt should arise in your heart regarding Shabbat, which teaches about creation, divine will and unlimited power, you shall remember what you saw with your own eyes during the Exodus of Egypt, for it is proof and a memorial for you. Accordingly, Shabbat is a reminder of the going out from Egypt and the Exodus from Egypt is a memorial of Shabbat. They who remember it will say: "God creates all signs and wonders and makes everything according to Divine will for Adonai is the One who created everything in the work of Creation." This is the reason Scripture says "Adonai your God commands you to make the day of Shabbat" Therefore, this Torah passage does not connect the reason for the resting to "for in 6 days God made heaven and earth, etc," because this reason has previously been mentioned many times in Torah. Instead, this passage says briefly "the seventh day is a Shabbat to Adonai your God," on which God blessed Shabbat and was refreshed. Moses explains this to them so that, because of the Exodus of Egypt, they would know that God spoke, the world came into being, and then God rested from this act of creation.
Paradigm for Community, Gerald A. Klingbeil Revue Biblique, Vol. 117, No. 4 (OCTOBRE 2010) at 499. [T]he greatest difference between Exod 20 and Deut 5 concerns the final motivation clause of the Sabbath commandment (Exod 20:11; Deut 5:15). The texts simply use two seemingly distinct motivations for the keeping of the Sabbath. While Exod 20:11 focuses on creation and God's rest as a paradigm for humanity's rest, Deut 5:15 highlights [Adonai's] mighty deliverance of Israel from Egypt, and thus emphasizes liberation, which is part and parcel of the larger concept of redemption. As already suggested this is most likely due to the changed historical situation, roughly forty years after the first proclamation of [Adonai's] ten words. When considering this changed situation, it must be noted that the different motivation clauses are not contradictory, but seem to complement each other. In other words, Deut 5:15 makes something explicit that is already present in Exod 20, and appears in another Sabbath commandment in the Book of the Covenant (Exod 23:12) which highlights God's compassion for the oppressed and [God's] interest in liberation, which is rooted in creation.
(א) אָמַר רַבִּי יוֹסֵי בְּר' חֲנִינָא, אֵימָתַי שָׁמְרוּ יִשְׂרָאֵל אֶת הַשַּׁבָּת כְּשֵׁם שֶׁרָאוּי לָהּ, תְּחִלָּה כְּשֶׁנְּתָנָהּ לָהֶן בְּאָלוּשׁ, מִנַּיִן, שֶׁנֶּאֱמַר (שמות טז, ל): וַיִּשְׁבְּתוּ הָעָם בַּיּוֹם הַשְּׁבִיעִי, וְאַתְּ סָבוּר שֶׁמָּא לְרָעָתְךָ נָתַתִּי לְךָ אֶת הַשַּׁבָּת, לֹא נָתַתִּי לְךָ אֶלָּא לְטוֹבָתְךָ, כֵּיצַד, אָמַר רַבִּי חִיָּא בְּר' אַבָּא אַתְּ מְקַדֵּשׁ אֶת הַשַּׁבָּת בְּמַאֲכָל וּבְמִשְׁתֶּה וּבִכְסוּת נְקִיָּה וּמְהַנֶּה אֶת נַפְשֶׁךָ, וַאֲנִי נוֹתֵן לְךָ שָׂכָר, מִנַּיִן (ישעיה נח, יג): וְקָרָאתָ לַשַׁבָּת עֹנֶג וגו', מַה כְּתִיב אַחֲרָיו (ישעיה נח, יד): אָז תִּתְעַנַּג עַל ה' (תהלים לז, ד): וְיִתֶּן לְךָ מִשְׁאֲלֹת לִבֶּךָ.
(1) Rabbi Yossi ben Chanina said: "Israel observed Shabbat appropriately for the first time when she was given to them at Alush (Num. 33:13). What's the proof? For it is said (Ex. 16:30): "The people rested on the seventh day." [God says to Israel]: "You might think that I gave you Shabbat to vex you, but I have only given it to you for your benefit." How is this so? Rabbi Chiyya ben Abba said: "You sanctify Shabbat with food and drink, fresh clothes, lifting your spirit and I am granting you reward as well." What's the proof? Scripture says (Isaiah 58:13) "You shall call Shabbat a delight, etc,." What is written after this (Isaiah 58:14)? "Then you will seek the favor of Adonai," and (Ps. 37:4) "Adonai will grant the petitions of your heart."
(2) Happy is the man who does this, The man who holds fast to it: Who keeps the sabbath and does not profane it, And stays his hand from doing any evil. (3) Let not the foreigner say, Who has attached himself to the LORD, “The LORD will keep me apart from His people”; And let not the eunuch say, “I am a withered tree.” (4) For thus said the LORD: “As for the eunuchs who keep My sabbaths, Who have chosen what I desire And hold fast to My covenant— (5) I will give them, in My House And within My walls, A monument and a name Better than sons or daughters. I will give them an everlasting name Which shall not perish. (6) As for the foreigners Who attach themselves to the LORD, To minister to Him, And to love the name of the LORD, To be His servants— All who keep the sabbath and do not profane it, And who hold fast to My covenant— (7) I will bring them to My sacred mount And let them rejoice in My house of prayer. Their burnt offerings and sacrifices Shall be welcome on My altar; For My House shall be called A house of prayer for all peoples.”
רבי חנינא מיעטף וקאי אפניא דמעלי שבתא אמר בואו ונצא לקראת שבת המלכה רבי ינאי לביש מאניה מעלי שבת ואמר בואי כלה בואי כלה
The Gemara now returns to the issue of delight in and deference to Shabbat. Rabbi Ḥanina would wrap himself in his garment and stand at nightfall on Shabbat eve, and say: Come and we will go out to greet Shabbat the queen. Rabbi Yannai put on his garment on Shabbat eve and said: Enter, O bride. Enter, O bride.