שְׁאִלְתָּא, דְּמִחְיָבִין בֵּית יִשְׂרָאֵל לְמֵינַח בְּיוֹמָא דְשַׁבַּתָּא. דְּכַד בַּרְיֵהּ הַקָּדוֹשׁ בָּרוּךְ הוּא לְעַלְמֵהּ, בַּרְיֵהּ בְּשִׁתָּא יוֹמִין וְנָח בְּיוֹמָא דְשַׁבַּתָּא, בַּרְכֵהּ וְקַדְשֵׁהּ, כְּמָאן דְּבָנָא בֵיתָא וְגָמַר לַעֲבִדְתֵּהּ וַעֲבִיד יוֹמָא טָבָא. כָּךְ אַמְרֵי אֱנָשֵׁי, כִּלּוּל בָּתֵּי, דִּכְתִיב: וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי. וְאוֹמֵר רַחֲמָנָא נוּחוּ בְּיוֹמָא דְּשַׁבְּתָא כִּי הֵיכִי דְּנָחֵי בֵּיהּ אֲנָא דִּכְתִיב וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל כֵּן בֵּרַךְ ה' וְגוֹ'. A Question.9Sections 2 and 3 of “In the Beginning” and the fourth section of “Noah” were taken from the She’iltot of R. Ahai, a distinguished Babylonian scholar who left Palestine in the middle of the eighth century. See Jewish Encyclopedia 1:279. Why are the House of Israel required to rest on the Sabbath day? They do so because when the Holy One, blessed be He, created His world, He completed the work of creation in six days and rested on the Sabbath day; He blessed that day and sanctified it, just as one who completes the building of his home commemorates the event with a celebration called a hilul (a ceremony of dedication upon the completion of a home), as it is written: And on the seventh day God finished (va-yikhal) His work (Gen. 2:2). Furthermore, the Merciful One declares: “Rest on the Sabbath day, just as I rested upon it,” as it is said: And He rested on the seventh day, wherefore the Lord blessed the Sabbath day and hallowed it (Exod. 20:11).
וְאָסוּר לֵישֵׁב בְּתַעֲנִית, וּמְחַיְבִינָן לְעַנּוּגֵי בֵהּ בְּמַאֲכָל וּבְמִשְׁתֶּה וְלִקְרוּיֵה בִּכְסוּת נְקִיָּה, שֶׁנֶּאֱמַר: אִם תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ וְגוֹ' (ישעיה נח, יג). It is forbidden, also, to fast on the Sabbath day. One is required to delight on that day by eating (and) drinking, and to honor it by wearing clean clothes, as it is said: If thou turn away thy foot because of the Sabbath, from pursuing thy business on My holy day; and call the Sabbath a delight, and the holy of the Lord honorable; and shall honor it, not doing thy wonted ways; nor pursuing thy business, nor speaking (vain) words; then shalt thou delight thyself in the Lord (Isa. 58:13).
וְאָמְרוּ, וְקָרָאתָ לַשַּׁבָּת עֹנֶג, שֶׁלֹּא תָהֵא אֲכִילָתְךָ בַּשַּׁבָּת כְּבַחֹל, אֶלָּא עַנְּגֵהוּ, שֶׁבִּשְׂכָרוֹ כְּתִיב: אָז תִּתְעַנַּג עַל ה' (ישעיה נח, יד). Our sages declared: Call the Sabbath a delight indicates that you should not eat on the Sabbath day as you do on a weekday, rather you should delight in it. Of its reward it is written: Then thou shalt delight in the Lord.
וְלִקְדוֹשׁ ה' מְכֻבָּד (ישעיה נח, יג), שֶׁלֹּא תִּתְנַהֵג בּוֹ מִנְהַג קַלּוּת רֹאשׁ, אֶלָּא קַדְּשֵׁהוּ וְכַבְּדֵהוּ בְּכָל דָּבָר. The words And the holy of the Lord honorable mean that you should not behave frivolously on the Sabbath day but should hallow it and honor it in every respect.
וְכִבַּדְתּוֹ (ישעיה נח, יג), בִּבְגָדִים נָאִים וּבִכְסוּת נְקִיָּה, שֶׁלֹּא תַעֲשֵׂהוּ כַּחֹל, כְּהָא דְרַבִּי יוֹחָנָן קָרֵי לְמָאנֵהּ מְכַבְּדוּתֵהּ. וְאָמַר רַב הוּנָא, מִי שֶׁיֵּשׁ לוֹ לְהַחֲלִיף, יַחֲלִיף. וְאִם לָאו, יְשַׁלְשֵׁל בְּגָדָיו. And thou shalt honor it signifies that you should wear beautiful clothes and clean garments on the Sabbath to distinguish it from a weekday. Hence R. Yohanan called his garments “his honor.” R. Huna said: Anyone possessing a change of clothing should change (his apparel), but if not, he should at least lower his garments.10On the Sabbath the outer garment was to be worn full length rather than tucked in as when at work on weekdays.
מֵעֲשׂוֹת דְּרָכֶיךָ (ישעיה נח, יג), שֶׁלֹּא יְהֵא הִלּוּכְךָ בַשַּׁבָּת כְהִלּוּכְךָ בַּחֹל. Not doing thy wonted ways implies that your gait on the Sabbath should not be as on a weekday.
וְדַבֵּר דָּבָר (ישעיה נח, יג), כִּי הַאי דְּאִמֵּהּ דְּרַבִּי שִׁמְעוֹן בַּר יוֹחַאי הַוְיָא מִשְׁתַּעְיָא מִלֵּי סַגִּי בַּשַּׁבָּת. אָמַר לָהּ: יוֹמָא שַׁבַּתָּא הִיא, וְהִיא שָׁתְקָה. אָמַר רַבִּי חֲנִינָא, מִדֹּחַק הִתִּירוּ שְׁאֵלַת שָׁלוֹם בַּשַּׁבָּת. Nor speaking (vain) words indicates that you should not converse on the Sabbath day as on a weekday. Once the mother of R. Simeon the son of Yohai was chattering on the Sabbath day, so he reminded her: “It is the Sabbath day.” Thereupon, she ceased talking. R. Hanina declared: With difficulty the sages permitted greetings to be exchanged on the Sabbath (to avoid the harmful consequences caused by resentment, etc.).
בְּרָם, צָרִיךְ לְמֵילַף, מָאן דְּבָעֵי לְמֵיזַל לִדְבַר מִצְוָה אוֹ לִתְפִלָּה אוֹ לְבֵי מִדְרָשָׁא, מִי שָׁרֵי לִפְסֹעַ פְּסִיעָה גַּסָּה בַּשַּׁבָּת? מִצְוָה עָדִיף אוֹ דִּלְמָא כְּבוֹד שַׁבָּת עָדִיף? תָּא שְׁמַע, דְּאָמַר רַבִּי תַנְחוּם אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, לְעוֹלָם יָרוּץ אָדָם לִדְבַר מִצְוָה וַאֲפִלּוּ בַּשַּׁבָּת. וְאָמַר רַבִּי זֵירָא, מֵרֵישׁ כִּי חֲזֵינָא לְרַבָּנָן דְּקָא רַהֲטֵי לְפִרְקָא בַּשַּׁבָּת, אֲמֵינָא קָא מְחַלְּלֵי רַבָּנָן שַׁבַּתָּא. כֵּיוָן דְּשַׁמְעֵית לְהָא דְאָמַר רַבִּי תַנְחוּם, אֲנָא נַמֵּי רָהִיטְנָא, וּמַסִּיקְנָא בִּשְׁמַעְתָּא, אַגְרָא דְפִרְקָא, רִהֲטָא. אִי נַמֵּי אַמְרֵי מִמְּצוֹא חֶפְצְךָ, חֶפְצְךָ אֲסוּרִין. חֶפְצֵי שָׁמַיִם אֲסוּרִין אוֹ לָא? תָּא שְׁמַע, דְּאָמַר רַבִּי אֶלְעָזָר, פּוֹסְקִים צְדָקָה לַעֲנִיִּים בַּשַּׁבָּת. וְאָמַר רַבִּי יַעֲקֹב בַּר אִידִי אָמַר רַבִּי יוֹחָנָן, הוֹלְכִין לְבָתֵּי כְנֵסִיּוֹת וּלְבָתֵּי מִדְרָשׁוֹת בַּשַּׁבָּת לִפְקֹחַ עַל עִסְקֵי הָרַבִּים. וְאָמַר רַבִּי יוֹחָנָן, מְפַקְּחִין פִּקּוּחַ נֶפֶשׁ בַּשַּׁבָּת. However, we must inquire: Is one who desires to go to fulfill a religious obligation or to prayer or to the house of study permitted to trot hastily on the Sabbath? Is the performance of a religious duty superior, or is the honor of the Sabbath superior? Observe what R. Tanhuma stated in the name of R. Joshua the son of Levi: “A man must always hasten to fulfill a commandment, even if it is on the Sabbath.” R. Ze’era said: “When I first observed the rabbis hastening to a lecture on the Sabbath, I was certain that they were guilty of profaning the Sabbath. However, after I heard the statement made by R. Tanhuma (in the name of R. Joshua the son of Levi), I also hastened, and I ascended in learning.” In fact, the merit earned by attending a lecture derives from one’s eagerness to hear it. Indeed, they insist that the phrase from pursuing thy business indicates that you are prohibited from pursuing your personal interests, but the question remains whether the interests of heaven are a religious duty (mitzvah) or not. Listen to what R. Eleazar said: “We may decide the allotment of charity to the poor on the Sabbath.” And R. Jacob the son of Idi stated that R. Yohanan had declared: “We may go to the synagogue or to the house of study to discuss the needs of the community on the Sabbath.” And R. Yohanan added that matters of life and death may be discussed on the Sabbath.
וְאָמַר רַבִּי שְׁמוּאֵל בַּר רַב נַחְמָן אָמַר רַבִּי יוֹחָנָן, הוֹלְכִין לְאִסְטַרְטִיאוֹת וּלְקַרְקִיסָאוֹת לְפַקֵּחַ עַל עִסְקֵי רַבִּים בַּשַּׁבָּת. וְתָנָא, רַבִּי מְנַשֶּׁה מְשַׁדְּכִין עַל הַתִּינוֹקוֹת לְאָרֵס, וְעַל הַתִּינוֹק לְלַמְּדוֹ סֵפֶר וּלְלַמְּדוֹ אֻמָּנוּת בַּשַּׁבָּת. וְדַבֵּר דָּבָר: דִּבּוּר אָסוּר, הִרְהוּר מֻתָּר. R. Simeon the son of Nahman, in the name of R. Yohanan, expressed the opinion that we may also go to theaters and places of amusement to discuss community problems on the Sabbath. And R. Manasseh taught that we are permitted to discuss the betrothal of a girl, the education of a boy, or the teaching of a trade on the Sabbath. Hence and speaking (vain) words implies that mere conversation is forbidden but that the discussion of vital matters is permitted.
וְכֵן אַמְרֵי, אָסוּר לְעִנּוּיֵי עִנּוּי הָרְשׁוּת. אֲבָל חָזָא חֶלְמָא וּבְעֵי לְמֵיתַב בְּתַעֲנִית מִשּׁוּם בַּטּוּלֵי חֶלְמָא, שַׁפִּיר דָּמֵי, דְּאָמַר רָבָא בַּר מַחְסְיָא אָמַר רַב חָמָא בַּר גּוּרְיָא אָמַר רַב, יָפָה תַּעֲנִית לַחֲלוֹם כָּאֵשׁ לִנְעֹרֶת. וְאָמַר רַב יוֹסֵף, וּבוֹ בַיּוֹם. וְאָמַר רַב חִסְדָּא, וַאֲפִלּוּ בַּשַּׁבָּת. They say also that it is forbidden to afflict oneself on the Sabbath by a self-imposed fast. However, if one has had a dream, he is permitted to fast in order to negate its effect. Rabba the son of Mehasia stated that R. Hama the son of Guria declared in the name of Rav that fasting is as efficacious for voiding a dream as fire for consuming flax. However, R. Joseph explained that the fast must take place on the day of the dream, and R. Hisda added: Even if it is the Sabbath day.
אִי נַמֵּי בְּרַם צָרִיךְ לְמֵילַף, הַאי דְיָתִיב בְּתַעֲנִיתָא בְּמַעֲלֵי שַׁבַּתָּא מַהוּ לְאַשְׁלוּמֵי, כֵּיוָן דְּקָא עַיִיל לַשַּׁבָּת כְּשֶׁהוּא מְעֻנֶּה אָסוּר, אוֹ דִלְמָא כֵּיוָן דְּאַשְׁלוּמֵי תַעֲנִית, שַׁבָּת הוּא דְּקָא עֲבִיד וּבְשַׁבָּת גּוּפָא לָא מִעְנַי שַׁפִּיר דָּמֵי? תָּא שְׁמַע, דְּאָמַר רָבָא, כִּי הֲוֵינַן בֵּי רַב נַחְמָן, אִבַּעְיָא לָן, הַנֵּי בְנֵי בֵי רַב דְּיָתְבֵי בְתַעֲנִיתָא בְּמַעֲלֵי שַׁבַּתָּא, מַהוּ לְאַשְׁלוּמֵי, מִי אָסוּר לִכָּנֵס בַּשַּׁבָּת כְּשֶׁהוּא מְעֻנֶּה אוֹ לָא? לָא הֲוָה בְּיָדָן. כִּי אֲתָאן בְּבֵי רַב יְהוּדָה בָּעֵינָן מִנֵּהּ וְלָא הֲוָה בִידֵהּ. אָמַר רָבָא, נֶחֱזֵי אֲנָן תִּשְׁעָה בְּאָב שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת, מְבִיאִין לוֹ בֵּיצָה מְגֻלְגֶּלֶת בְּלֹא מֶלַח וְאוֹכְלָהּ, כְּדֵי שֶׁיִּכָּנֵס לַשַּׁבָּת כְּשֶׁהוּא בְתַאֲוָה, In any event, we must learn whether one is permitted to complete a fast on a Friday. We might say it is forbidden to complete the fast, for then one would enter the Sabbath in a weakened condition; but, on the other hand, we might contend that it is permitted to complete the fast, since one would not be fasting on the Sabbath. Listen to what Rabba said concerning this matter: “When we were visiting R. Nahman one day, he propounded the question, ‘May students who fast on a Friday complete their fast; that is, may a person begin the observance of the Sabbath while in a weakened condition?’ We were not able to answer this query. When we came to the home of R. Judah, we asked him, and he was unable to answer. Rabba then said: ‘Let us consider this question in relation to the ninth day of Ab.11The ninth of Ab is a fast-day commemorating the destruction of the Temple. If the ninth day of Ab occurs on a Friday, an unsalted, roasted egg may be brought and eaten, so that one might enter the Sabbath free from hunger.’”12The fast would thus be concluded before the Sabbath began.
דִּבְרֵי רַבִּי יְהוּדָה שֶׁאָמַר בְּשֵׁם רַבִּי עֲקִיבָא. אָמַר רַבִּי יְהוּדָה, מַעֲשֶׂה הָיָה וְהָיִינוּ יוֹשְׁבִין לִפְנֵי רַבִּי עֲקִיבָא בְּתִשְׁעָה בְּאָב שֶׁחָל לִהְיוֹת עֶרֶב שַׁבָּת, וְהֵבִיאוּ לוֹ בֵּיצָה מְגֻלְגֶּלֶת וּגְמָעָהּ בְּלֹא מֶלַח, וְלֹא מִפְּנֵי שֶׁתָּאַב לָהּ, אֶלָּא לְהַרְאוֹת בָּהּ הֲלָכָה לְתַלְמִידָיו. R. Judah expounded the law on this subject in the name of R. Akiba. “Once, we were sitting before R. Akiba on the ninth day of Ab which was the eve of the Sabbath and a roasted egg was brought to him and he ate it without salt. He did this, not because he had any particular desire for the egg, but in order to demonstrate the law to his disciples.”
רַבִּי יוֹסִי אוֹמֵר, מִתְעַנֶּה וּמַשְׁלִים, וְאָמַר עוּלָא, הֲלָכָה מִתְעַנֶּה וּמַשְׁלִים. However, R. Yosé was of the opinion that the fast should be completed. R. Ulla concurred in the opinion that the law permitted the completion of a fast on a Friday.