Oneg Shabbos

(2) 2. After the morning meal, we establish learning, to read in Prophets and expound on Agadah. And it is forbidden to establish a meal during that time. RAMA: And workers and homeowners who do not toil in Torah during all the days of the week, should toil more in Torah on Shabbos than Torah scholars who toil in Torah all days of the week. And the Torah scholars should engross more in the enjoyment of eating and drinking, a bit, because they pleasure in their studies all days of the week. [Beis Yosef Siman 288 in the name of the Yerushalmi]

(1) Four things have been enjoined regarding the Sabbath: two on biblical authority, and two on the authority of the sages and clearly expressed by the Prophets. The Torah says: Remember (Exodus 20:8) and Observe (Deuteronomy 5:12); the Prophets clearly speak of Honor and Delight, as it is written: "Call the Sabbath a delight, and the Lord's sacred day an honor" (Isaiah 58:13).

(2) What is meant by honor? The sages explained this by declaring that each person should wash his face, hands and feet with hot water on Friday in honor of the Sabbath, and then enwrap himself in a fringed garment and be seated with dignity in expectation of the Sabbath, receiving it as if he were coming out to meet the king. The ancient sages used to assemble their disciples on Friday, put on their best clothes, and say: "Come, let us go out to meet King Sabbath."

(3) We honor the Sabbath by wearing clean clothes. One must not wear weekday apparel on the Sabbath. But if he does not have [an additional set of clothing] to change, he should lower his garment, so that his [style of] dress is not like that of the week. And Ezra ordained that the people should wash their clothes on Thursday, on account of the honor of the [coming] Shabbat.

(4) In deference to the Sabbath, it is forbidden to arrange for a festive meal to take place on Friday; it is, however, permissible to eat and drink until nightfall. Nevertheless, in deference to the Sabbath, one should refrain from having a regular meal the entire afternoon, that he may enter the Sabbath with a desire to eat.

(5) One should spread his Sabbath table on Friday, even if he requires no more than an olive's bulk of food; so too, he should set his table at the end of the Sabbath, even if he requires only a minute amount of food, in order to honor the Sabbath both at its entrance and departure. One should also set the house in order on Friday before sunset in honor of the Sabbath. A lamp should be lit, a table spread, and a bed properly arranged. All these are marks of respect for the Sabbath.

(6) Even a person of high rank, who does not as a rule buy things at the market or engage in household chores, should himself perform what is necessary for the Sabbath, for this is his way of showing respect. Some of the ancient sages used to chop wood for the cooking; others used to cook or salt meat or twine wicks or light lamps; others used to go out and buy food and drinks for the Sabbath, although none of them would usually do such things on weekdays. The more anyone honors the Sabbath in this manner, the more praise he deserves.

(7) What is meant by Sabbath delight? The sages explained this by declaring that one should prepare rich food and fragrant beverages for the Sabbath as much as he can afford. The more anyone spends for the Sabbath and the preparation of varied tasty food, the more praise he deserves. If, however, he cannot afford this, he may fulfill the Sabbath-delight requirement by preparing anything like a vegetable stew in honor of the Sabbath. He is not obligated to strain himself, begging from others, in order to eat much on the Sabbath. The ancient sages said: "Rather make your Sabbath a weekday [with regard to festive meals] than be dependent on people."

(1) On Shabbos, One Should Complete [the Quota] of 100 Blessings [by Reciting Blessings] on Fruits, 2 Seifim: 1. One must amply partake of fruits and sweets, and enjoy various fragrances if he possesses them, in order to reach the sum of 100 blessings. RAMA: If one is accustomed to sleeping during the afternoon during the week, he should not neglect [this practice] on Shabbos, because it is pleasurable for him. (Tur)

(2) 2. Some say that a person who is harmed by eating, such that it is their delight not to eat, should not eat. Rem"a: And so with one who finds delight in weeping, in order that their pain will leave their heart: such a person is permitted to weep on Shabbat. (Igur in the name of the Shibolei haLeket)

(7) What is meant by Sabbath delight? The sages explained this by declaring that one should prepare rich food and fragrant beverages for the Sabbath as much as he can afford. The more anyone spends for the Sabbath and the preparation of varied tasty food, the more praise he deserves. If, however, he cannot afford this, he may fulfill the Sabbath-delight requirement by preparing anything like a vegetable stew in honor of the Sabbath. He is not obligated to strain himself, begging from others, in order to eat much on the Sabbath. The ancient sages said: "Rather make your Sabbath a weekday [with regard to festive meals] than be dependent on people."

(8) If a person is comfortably rich and all his days are like Sabbath, he should eat different food on the Sabbath as a mark of distinction from the weekday food. If no change is possible, he should at least modify the schedule of his meals by eating later or earlier than usual.

(9) One should eat three meals on the Sabbath: one in the evening, one in the morning, and one in the afternoon. And he must be careful with these three meals, to not lessen from them at all. And even a poor person who is supported by charity must eat three meals. But if he was sick from an abundance of eating or was constantly fasting, he is exempt from three meals. And he is required to fix each meal of the three on wine and to break [bread] on two loaves. And likewise on holidays.

(10) The eating of meat and the drinking of wine on Shabbat is considered a delight (oneg) for him; and that is so long as he can afford it. But it is forbidden to fix a meal on wine on Shabbat and festivals at the time of [a] study hall [session]. Rather this was the custom of the early righteous ones: They would pray the morning and additional service in the synagogue, then go to their home and eat the second meal, and then return to the study hall to read (from the Bible) and study (from the Mishnah), and pray the afternoon service; and afterwards fix a meal on wine and eat and drink until the conclusion of Shabbat.

(11) One must not travel more than three Persian miles (12 miles) beginning on Friday morning, so that he may arrive home when the day is still high and prepare his Sabbath meals; otherwise, his family would not know that he is coming home, in order to prepare food for him. Needless to say, if he is going to be the guest of others he should arrive early; otherwise, he would embarrass them, since they would have nothing prepared that is suited for guests.

(12) It is forbidden to fast, to cry out, to supplicate and to request mercy on Shabbat. And even for such [grave] troubles that the community would [ordinarily] fast and sound the trumpet because of them—on Shabbat and festivals we do not fast and sound trumpets, aside from a city that is surrounded by idolaters or a [flooding] river, or a ship that is mangled (about to sink). About these [cases] we sound trumpets on the Shabbat to [encourage others to] aid them and we supplicate and request mercy for them.

(13) We do not besiege cities of idolaters less than three days before Shabbat in order that the minds of the men of war be settled and will not be frightened or preoccupied on Shabbat. But for a matter of a commandment, one may set sail on the sea even on the eve of Shabbat (i.e. Friday). But one must stipulate with [the gentile ship captain that this is on the condition that] he rests, (i.e., stops the ship on Shabbat); and [even] if he does not rest. However, from Tyre to Sidon and similar [cases], it is permitted to set sail on the eve of Shabbat even for an optional matter. And in a place where it is customary not to set sail on the eve of Shabbat at all, we may not set sail [on it].