Note: This concludes the instructions for returning to a state of ritual purity after giving birth.
אֲמַר לֵיהּ: בַּתְּחִילָּה קְבָעוּהָ בַּתְּפִלָּה.
הֶעֱשִׁירוּ — קְבָעוּהָ עַל הַכּוֹס.
הֶעֱנוּ — חָזְרוּ וּקְבָעוּהָ בַּתְּפִלָּה.
וְהֵם אָמְרוּ: הַמַּבְדִּיל בַּתְּפִלָּה צָרִיךְ שֶׁיַּבְדִּיל עַל הַכּוֹס.
[Rabbi Yoḥanan] said to [Rav Shemen bar Abba]: Initially, they established that havdala is to be recited in the Amida prayer.
When they became wealthy, they established that havdala is to be recited over the cup of wine.
When they became impoverished, they again established that it was to be recited in the Amida prayer.
And they said: One who recites havdala in the Amida prayer must recite havdala over the cup of wine as well.
(ז) אֵיזֶהוּ עֹנֶג זֶהוּ שֶׁאָמְרוּ חֲכָמִים שֶׁצָּרִיךְ לְתַקֵּן תַּבְשִׁיל שָׁמֵן בְּיוֹתֵר וּמַשְׁקֶה מְבֻשָּׂם לְשַׁבָּת הַכּל לְפִי מָמוֹנוֹ שֶׁל אָדָם. וְכָל הַמַּרְבֶּה בְּהוֹצָאַת שַׁבָּת וּבְתִקּוּן מַאֲכָלִים רַבִּים וְטוֹבִים הֲרֵי זֶה מְשֻׁבָּח. וְאִם אֵין יָדוֹ מַשֶּׂגֶת אֲפִלּוּ לֹא עָשָׂה אֶלָּא שֶׁלֶק וְכַיּוֹצֵא בּוֹ מִשּׁוּם כְּבוֹד שַׁבָּת הֲרֵי זֶה עֹנֶג שַׁבָּת. וְאֵינוֹ חַיָּב לְהָצֵר לְעַצְמוֹ וְלִשְׁאל מֵאֲחֵרִים כְּדֵי לְהַרְבּוֹת בְּמַאֲכָל בְּשַׁבָּת. אָמְרוּ חֲכָמִים הָרִאשׁוֹנִים עֲשֵׂה שַׁבַּתְּךָ חֹל וְאַל תִּצְטָרֵךְ לַבְּרִיּוֹת:
(ח) מִי שֶׁהָיָה עָנֹג וְעָשִׁיר וַהֲרֵי כָּל יָמָיו כְּשַׁבָּת צָרִיךְ לְשַׁנּוֹת מַאֲכַל שַׁבָּת מִמַּאֲכַל הַחל. וְאִם אִי אֶפְשָׁר לְשַׁנּוֹת מְשַׁנֶּה זְמַן הָאֲכִילָה אִם הָיָה רָגִיל לְהַקְדִּים מְאַחֵר וְאִם הָיָה רָגִיל לְאַחֵר מַקְדִּים:
(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.
1) What is the relationship between the individual and the collective in each of these sources? What is gained/lost when change happens at the individual/collective level?
2) What seem to be the motivating factors for these class-based alterations in ritual? What remains unaddressed? How do you imagine the experience of those who practiced these variations?
3) While not mentioned explicitly, how might we understand God's relationship to class in light of these sources?
4) What rituals might we draw on today to make an awareness of class present in our lives? How might Shabbat, havdalah, or other rituals, be opportunities for equity, education, and spiritual growth around class?
