Advanced Talmud for Everyone: The Joys of the Sabbath

... Even though the Sabbath day counts [as one of the days of mourning, even though public mourning practices are not observed on the Sabbath], the Festival doesn't count [as one of the days of mourning, rather, it abruptly interrupts the mourning period] since there is no mourning at all [i.e., not even private mourning, during the Festival] because about them [the Festivals] "Gladness" (simchah) is written, whereas about the Sabbath "Gladness" (simchah) is not written, [so] even though [mourning practices] are not observed, the [Sabbath day] counts [as one of the days of mourning.

(13) If you refrain from trampling the sabbath, From pursuing your affairs on My holy day; If you call the sabbath “delight,” The LORD’s holy day “honored”; And if you honor it and go not your ways Nor look to your affairs, nor strike bargains— (14) Then you can seek the favor of the LORD. I will set you astride the heights of the earth, And let you enjoy the heritage of your father Jacob— For the mouth of the LORD has spoken.

To rest on the seventh day of the week is a positive command, for it is written: "On the seventh day you shall rest" (Exodus 23:12). Anyone who works on it negates a positive command while transgressing a negative command, for it is written: "You shall do no work" (Exodus 20:10). What penalty does he deserve for doing work? If he did it voluntarily, willfully, he deserves kareth; if he acted in the presence of witnesses who forewarned him, he is stoned; if he acted unintentionally, he must bring a standard sin-offering.

“These are the mitzvot which the Lord commanded Moses for the children of Israel at Mount Sinai” (Leviticus 27:34). The word “these” underscores that a prophet is not permitted to introduce any new element related to the Torah and its mitzvot from here on.

(1) It is a rabbinic positive precept to visit the sick, comfort the mourners, escort the dead, dower the bride, accompany the [departing] guests — — as well as to cheer the bride and the groom, and to assist them in whatever they need. Even though all these precepts are of rabbinic origin, they are implied in the biblical verse: "You shall love your neighbor as yourself" (Leviticus 19:18); that is, whatever you would have others do to you, do to your brothers in Torah and precepts.

And it is written "Remember the Sabbath day to sanctify it," while Deutoronomy (5:12) has "Guard the Sabbath day to sanctify it." Our sages comment on this (TB R"H 27a): "'Remember' and 'Guard' were said simultaneously." They were not concerned about other linguistic changes [between the commandments in Exodus & Deutoronomy]. [Our Sages] of blessed memory explained this one, because "remember" is a positive commandment -- that we are to remember the Sabbath day and sanctify it without forgetting it -- but they interpret "guard" as a negative commandment; since the biblical words "guard," "lest," and "don't" always imply a negative commandment (TB Eruvin 96a). ["Guard" instructs us to] be careful to observe it and sanctify it, that we do not desecrate it. It was not appropriate for Moses to change G-d's words from a positive to negative comment... And only one who is not familiar with Talmud will deny this reason. They [our sages] said (TB Brachot 20b) that women are biblically obligated in making Kiddush from the [double] language of "remember" and "guard" [from which we derive that] all who are obligated in in "guarding" are obligated in "remembering." Hence, because women are obligated in "guarding," they are obligated in "remembering," since they are obligated in all negative commandments, and they would [ordinarily] not be obligated in "remembering," since that is a positive time-bound precept, from which women are [normally] exempt.

It is taught in a baraita: The two versions of the fifth of the Ten Commandments, “Remember the Shabbat day” (Exodus 20:8) and “Keep the Shabbat day” (Deuteronomy 5:12), were spoken by God simultaneously in a single utterance, something that the human mouth cannot speak and the human ear cannot hear...

“Remember” and “observe” were spoken in a single utterance in order to teach the halakha that Rav Adda bar Ahava says; as Rav Adda bar Ahava says: Women are obligated to recite kiddush sanctifying the seventh day, by Torah law, even though it is a positive, time-bound mitzva, since the verses state: “Remember,” and: “Observe,” indicating that anyone who is obligated to observe, i.e., is prohibited from performing labor on Shabbat, is obligated to remember, by reciting kiddush. And these women, since they are obligated to observe, they also are obligated to remember.

(12) The Sages forbade moving some things on Shabbat in the way that he does on [weekdays]. And for what reason did they [promulgate] this prohibition? They said, "And just like the prophets prohibited and commanded that your going on Shabbat not be like your going on [weekdays] and that the speech of Shabbat not be like the speech of [weekdays]—as it is stated (Isaiah 58:13), 'and speak a word'—all the more so should the carrying of Shabbat not be like the carrying of [weekdays. This would be] so that it not be like a weekday in his eyes, and he come to pick up and fix vessels from one corner to another or from one house to another, or store rocks, and that which is similar to it. As he is surely idle and sits in his house and will seek something with which to occupy himself. And it will come out that he would not have rested, and would nullify the reason [for Shabbat]; as it is stated (Exodus 22:12 and Deuteronomy 5:13), 'in order that he will rest.'"

(13) And also when one seeks to move vessels the use of which is for forbidden work, it is possible that that he will occupy himself with them a little and come to do forbidden work. Moreover since some of the people are not craftsmen, but are rather idle all of their days—such as travelers and those that sit on [street] corners—and rest from work all of their days; if it would be permissible to go and to speak and to carry like other days, it would come out that they would not rest a resting [on Shabbat] that is recognizable. Hence resting from these things (as opposed to resting from work) is a resting that is the same with every person. And on account of these things did they [promulgate] the prohibition of carrying. And they prohibited a person on Shabbat from carrying anything but vessels that they need, as will be explained.

And with regard to that which is stated about Shabbat, “And you shall honor it,” Rav said: To honor Shabbat, make the Shabbat feast earlier than on other days, in order to show that one delights in eating it. And Shmuel said: To honor Shabbat, make the Shabbat feast later, so that one’s appetite will be greater. The sons of Rav Pappa bar Abba said to Rav Pappa: People like us, for whom meat and wine is found on our table every day, in what manner can we change it on Shabbat? He said to them: If you are accustomed to eating your meal early, make it later on Shabbat; if you are accustomed to making it late, make it earlier on Shabbat. This difference will underscore the uniqueness of Shabbat.

(3) This rule only applies if the direction of the place where water can be procured is in front of the traveller. But if it is in his rear, he is only obliged to retrace his steps a mile. If he has passed on from the place where there is water beyond this distance, he is not obliged to go back, but wipes his hands and recites the prayers. The statement that for prayers only the hands need to be cleansed refers to all services except the morning service. For this service, the face, the hands and the fee should first be washed, and then the prayers are recited. If water is not accessible, one wipes the hands only, and recites the prayers.

(11) Although one is not bound to purchase a garment and wear it, so as to insert fringes therein, still it is not right for a pious man to release himself from the observance of this commandment. He should always endeavour to be robed in a garment that requires fringes, so as to fulfill this precept. He should be especially heedful of this, during prayer. For scholars it is particularly disgraceful to recite the prayers without being so robed.

Our sages taught: Only stand in prayer in the state of seriousness - not in a state of laughter or levity or involvement in mundane matters, so that the Holy One will hear His prayer

(16) What is to be understood by concentration of the mind? The mind should be freed from all extraneous thoughts and the one who prays should realize that he is standing before the Divine Presence. He should therefore sit awhile before beginning his prayers, so as to concentrate his mind, and then pray in gentle tones, beseechingly, and not regard the service as a burden which he is carrying and which he will cast off and proceed on his way. He should, accordingly, also sit awhile, after concluding the prayers, and then leave. The ancient saints were wont to pause and meditate one hour before the service, one hour after the service and take one hour in its recital.

And the status of the High Priest during the entire year is like that of everyone on a Festival

(7) And a home would be prepared for him (the High Priest) in the Temple and it would be called the Chamber of the High Priest. And his residence in the Temple all his days was the source of his splendor and honor. He would never leave [the Temple] except to go to his home, and only at night or for a moment or two during the day. And he would have [another home] in Jerusalem and no other.

(5) Synagogues and houses of study must be treated with respect. They are swept and sprinkled to lay the dust. In Spain and the West (Morocco), in Babylon and in the Holy Land, it is customary to kindle lamps in the synagogues and to spread mats on the floor on which the worshippers sit. In the lands of Edom (Christian countries) they sit in synagogues on chairs [or benches].

We learned in the mishna that spitting on the Temple Mount is prohibited through an a fortiori inference. Rav Beivai said that Rabbi Yehoshua ben Levi said: Anyone who spits on the Temple Mount, even today, it is as if he spit in the pupil of God’s eye, as it is stated: “And My eyes and My heart shall be there perpetually” (I Kings 9:3). Rava said: Spitting in a synagogue is permitted, just as in the case of shoes. Just as wearing shoes is prohibited on the Temple Mount but permitted in a synagogue, so, too, spitting is prohibited on the Temple Mount but permitted in a synagogue.