Shabbat - what is it? Jewish Shabbat. Shabbat: the main Jewish holiday

Questions and answers on the laws of Shabbat

The section contains Rabbi Yisroel Barenbaum's answers to questions asked by women in his lessons.

R. worked on the text. Yisroel Barenbaum, as well as Risha Kuravskaya, Edna Emirgova and Leah Beinish.

Preparing Salads on Shabbat

Is it permissible to tear off the leaves of lettuce sold in pots on Shabbat?

It is permissible to pluck fruit or leaves from a branch plucked before the start of Shabbat. It is prohibited to tear anything from a plant growing in the ground or in a pot. The exception is situations when the plant was grown in the ground, and then transferred to a pot and did not have time to germinate there (stayed there for less than a day). In practice, salads in pots are indeed sometimes grown in beds and only then transferred to pots. But, since it is not known how long they spent in the pots, tearing off the leaves is strictly prohibited.

Is it possible to check greens on Shabbat?

On Shabbat it is permissible to check food for insects, but it is forbidden to kill them. Therefore, salting and soaking leaves to kill insects is also prohibited. If, as a result of the inspection, a large insect is discovered, it can be removed by beshinui - in an inconvenient, unusual way (since any animal is muktse on Shabbat, and moving it in the usual way is prohibited). If the insect is small, its separation will be considered borer, even if it is taken together with a large piece of leaf. In this case, you should either shake off the insect (thus, the selected plant will remain in your hand), or cut the head of lettuce into pieces; then it will be possible to take leaves that are clean from insects, and then throw away the remaining unwanted pieces.

How to properly cut vegetables for salad, what size should the pieces be?

Here we are faced with melekhet tokhen (to crush), which is the reverse of melachi lash (to knead, i.e. to combine individual parts into a whole). We are not talking about melekhet mekhateh (cutting) here at all, since this type of melachi involves precisely cutting out parts of a certain size, in cases where the size itself is fundamentally necessary (cutting clothes, cutting out a cork or patch).

Now the rules:
Products that do not grow from the earth, such as meat, cheese, eggs, are allowed to be cut even very finely on Shabbat. It is also possible to grind flour products since they (being in grain form) have already been ground.

According to the law, vegetables and fruits can be cut even very finely just before eating. Nevertheless, Shulchan Aruch HaRav recommends being strict - and even then cutting vegetables larger than usual (according to R.S.Z. Oerbach: larger than the size that a person swallows without chewing). Then it is not necessary to do this immediately before starting a meal.

According to R. Tzemach Tzedek, cutting very thinly is just as problematic as cutting finely (although many modern rabbis dispute this psak).

In principle, crushing that does not result in the separation of the fruit into pieces (for example, smearing an avocado or banana) is also not covered by this prohibition. However, some Poyskim also condition this action on the preliminary boiling of the food (i.e., they allow boiled potatoes to be crushed and smeared, etc.). According to all opinions, even raw fruit can be smeared in an unusual way - with the back end of a spoon or fork. This is allowed even if the fruit breaks into separate parts.

You cannot grind food with special devices for grinding (grater, egg slicer) on Shabbat, because this is considered uvdin-dekhol (everyday activity).

Is it possible to make sauces and salad dressings on Shabbat?

Liquids are allowed to be mixed together on Shabbat. There is no prohibition on lash (kneading) in this. Ketchup and mayonnaise are also quite liquid products and can be mixed.

Lemon juice (according to the opinions of the achronim) can only be squeezed onto solid food (in salad, on fish) or in dishes where solid food is the main part of it (food with gravy), and lemon juice is intended to improve the taste of precisely this - the solid part product. However, it is forbidden to squeeze it into liquid or into an empty container, even if you plan to then put solid food in it. You can squeeze the lemon completely (without leaving any juice in it) only immediately before a meal.

Let's talk about the sauce. It is forbidden to add any juice to vinegar, because it begins to sour and becomes part of the vinegar, and it is forbidden to prepare vinegar on Shabbat. But you can add water to vinegar, both to weaken its strength and to increase its quantity. By the same logic, you can add oil to vinegar.

Juicing on Shabbat

When is juice allowed to be squeezed?

You can extrude in two cases:
a) on solid food;
b) for the sake of the product that is squeezed, and not for the sake of the juice itself. For example, if to your taste pickle After squeezing the brine out of it, it will taste better - this is allowed.

When squeezing juice on Shabbat in the permitted manner (if it does not happen immediately before a meal), you should not squeeze any fruit to the end (for fear of violating the borer prohibition), but always leave some juice in the fruit itself.

Is it possible to squeeze lemon juice onto sugar?

If they plan to add sugar to tea, then the situation is controversial, because the juice will eventually end up in the liquid and is squeezed out precisely for this purpose (and as you know, juice can only be squeezed into dishes where solid food is the main food). Chaei Adam and many who follow him are inclined to allow this option. R. Tsemach Tzedek believes that this permission is very doubtful. The solution is this: you can squeeze the juice before Shabbat or put a regular slice of lemon in your tea.

Is it possible to suck juice from fruits?

You can also add to the question sucking liquid from bread that is dipped in sauce, or sucking fat from meat.

Shulchan Aruch HaRav, citing disputing opinions (Ktsot HaShulchan arguing with Mishna Brura), summarizes: the custom is to allow sucking, and in this there is someone to rely on; but a blessing will come to the one who instructs (not to suck the juice even from the fruit lying in the mouth).

Peeling garlic on Shabbat

Is it possible to separate garlic cloves on Shabbat?

One of the forbidden works on Shabbat is called Dash: peeling, which is usually done specifically to (improve) the storage of the product (although the Poisky are somewhat uncertain about this definition). For example, husks from grains, pods from beans, etc. The Torah forbade peeling them from the husks or pods. Therefore, although in our time nuts and seeds and much more have begun to be cleaned industrially - since this is done solely for the convenience of their consumption - they are not subject to this ban.

Concerning garlic: The opinion of the Jerusalem Talmud, and some Poiskim cite it as lealacha, that on Shabbat it is forbidden due to Melechet Dash to remove the outer husk from a head of garlic. In order to avoid violating the prohibitions of Shabbat, the head can be cut into several parts with a knife, and then the cloves can be removed. Peeling individual cloves on Shabbat is permitted according to all opinions.

Also, there are those who prohibit picking dates from their clusters and corn from the cob. Although these restrictions are highly controversial.

Making tea on Shabbat

How to brew tea on Shabbat?

If you are not looking for humrot, tea can be brewed either bekli shlishi (in the third vessel) or beiruy mikli sheni (by pouring water from the second vessel onto the tea bag). In other words, the bag can either be immersed in water poured into a kli shishi, or placed in a kli shishi and filled with water from a kli sheni. For example: a saucepan or boiler in which water is heated - Kli Rishon. A thermos into which boiling water was poured directly from a saucepan or kettle before Shabbat is called kli sheni. A ladle, which is used to scoop up water and which does not linger there at all, is a klisheni. Accordingly, the water flowing from it is iruy mikli sheni.

(It is customary in the world to rely on Avnei Nezer, who gave permission to draw clean water even from a pan standing directly on the fire/blech. Any other food should be scooped up by removing the pan from the heat in order to avoid the prohibition of “stirring food over the fire.” However, regarding water, his Heter (relaxation) is not indisputable. Ktsot HaShulchan does not recommend relying on this opinion).

Now let's turn to how to remove a tea bag from a glass. When you take it out of the bag, drops drip and, therefore, questions arise regarding the prohibition of borer. These drops are dripped into tea, and therefore are used by us. That’s why they are considered the desired part – ohel, and the bag – psolet. And although the drops here are an incidental result of the action that is not significant for us, nevertheless it should be prohibited, since this is a dog reisha (guaranteed to happen). And since this is fraught with a violation of the Torah prohibition, it is difficult to rely on ambiguous relief. One of the acceptable options is to remove the bag from the glass with a spoon in such a way that drops are not guaranteed to drip from the bag into the glass (in this case, it’s not scary if a few drops do fall into the glass).

According to the Alter Rebbe, pouring tea from glass to glass, leaving the bag in one of them is a solution only if both glasses are in your hands. If we leave a cup with a bag in our hand and pour out the tea we need, we choose the bag we don’t want, which is prohibited.

The third option is to drink tea without removing the bag.

Is it possible to pour cold, clean, leaves-free tea leaves into the second vessel and drink this tea without sugar?

Can. We try not to put any products in the second vessel for fear that there is cooking for some of them (except those clearly listed). But we know for sure that any liquids cannot be boiled in the second vessel.

From the point of view of the law, what is better to use – a tea bag or tea leaves?

There is an opinion according to which brewing tea in any form - even in a kli shishi - is prohibited (the authors of this opinion consider tea to be an easily brewed product, since it is still brewed in a third or any other vessel). And although we do not consider this opinion to be the main one (from experience, tea always gives a certain color and taste; but it does the same in cold water) and we allow tea to be brewed under certain conditions, there is still a place for khumra here. Those. refrain from brewing tea on Saturday, and only dilute the tea leaves prepared before Saturday. Accepting this kind of humrot is a personal matter for everyone.

Is it possible to put sugar or salt in boiling water?

Sugar can be placed in cliches. There is also no problem stirring it.
Salt, in principle, has a similar status, but there are opinions that do not recommend putting it in klisheni while the water in it is warmer than 45 degrees.

Should Kli Sheni be dry?

The kli sheni, when water is poured into it from the Kli Rishon (or when immersed in the Kli Rishon), must be dry, or the liquid/drops of water in it must be cooked and boiled and still warm. Therefore, you can lower the ladle into the water over and over again, since the water you just collected is still warm. If several minutes have passed and the water has cooled, the cliches should be wiped dry for the next use.

Spreading food

1. According to Ramo, it is better to be careful and not to smear those foods that are commonly eaten ( butter or mashed potatoes). You can smudge them only to fill empty space, but no more. That is, you can spread the butter on an empty piece of bread, but you should not smooth it out after that.

2. It is always possible to spread and smear foods that are not usually spread, as long as this does not violate the prohibition of tohen, as explained earlier.

Salting on Shabbat

It is prohibited to salt foods on Shabbat.

Regarding the use of salt on Shabbat, all types of food are divided into those that:

1. Salt changes their nature (makes them softer, removes bitterness, etc.). This group includes: cucumbers, onions, beans, etc. Such products can be salted only in one of two methods:
a) after adding salt, immediately put it in your mouth; b) after salting, immediately season with mayonnaise, oil or vinegar (vegetable salad).

2. Salt does not change their nature (their condition), for example eggs, meat, fish. You can salt these foods for the next meal, or even earlier, if there is a pressing reason for this (for example, the food has not yet cooled down, and therefore there is a preference to salt it right now - this is possible).

Salt that has stuck together into lumps can be rubbed with your hands or a spoon (but not with special devices for grinding).

Washing dirty dishes

After the meal, dirty dishes are left behind, which spoils the Sabbath atmosphere for household members. Can it be washed even if it is no longer used this Shabbat?

When washing dishes on Shabbat, the prohibition on preparing for weekdays on Saturday may be violated. If washing dishes is necessary for the Shabbat itself: flies will fly on it and spoil Shabbat, or it spoils the atmosphere with its appearance - and there is no way to remove it - it can be washed. The second option is to wash the dishes that are likely to be used on this Shabbat. Even if you only need one fork, you can wash any number of forks. It is written about glasses in the Shulchan Aruch that since a person drinks something all the time, one glass will certainly be needed, and therefore you can wash glasses even after the second meal, even if there are clean glasses.

Is it possible to soak dirty dishes on Shabbat?

As you know, it is forbidden to do anything on Shabbat for the sake of everyday life if we want to save ourselves time on weekdays. It’s another matter when, without doing something on Shabbat, we won’t be able to do it later (we’ll miss the opportunity). For example, if we do not soak the dishes on Shabbat, after it is over it will be much more difficult to wash them. On this issue, a number of rabbis believe that if the food has not yet stuck, you can fill such dishes with water on Shabbat. If the dirt has already stuck and dried, then there is no reason to soak the dishes on Shabbat, except to save time, which is prohibited.

Have you heard that some families dilute dishwashing liquid with water in advance? Is it necessary to do this?

There is no need to do this. Although there were authorities who recommended diluting even liquid soap in water beforehand. Small bubbles that form when washing with soap and immediately burst are not problematic if they are not created on purpose. But you should not blow bubbles on Shabbat.

A wet sponge got into the sink

A wet sponge (or rag) got into the sink on Shabbat, what should I do?

1. Firstly, while it is lying there, you cannot turn on the water in the tap, because... so you wash it, it falls under the prohibition of washing.

2. Secondly, a wet sponge (the kind that a person usually squeezes out on weekdays) is muktse.

3. Thirdly: by picking it up you can violate the prohibition of sohet (squeezing). Therefore, it should be taken (because of the sokhet) with some object, for example, a fork, and do it beshinui - not in a standard way, for example, holding it (the fork) unusually between the fingers (because of muktse).

Kitchen appliances

Is it possible to open an oven that is turned off on Shabbat?

Can. The whole controversy on this subject is related to the oven, which maintains heat, in which the thermostat operates. It should be opened precisely when the heating is turned on (or at least if it can be turned on at that moment, and this cannot be checked). And there are no issues with opening the oven when it is turned off.

Also, you cannot close a working oven if it turns out that the food in it is not ready (you need to remove the food to close it). Just like you can’t close the lid of a pan with undercooked food on the fire. By doing this you will violate the prohibition of mevasheel (cooking).

Is it possible to move it to Shabbat? food processor?

A combine is an item that you will not use for anything other than its primary purpose. Those. it is not just a kli shemlahto leisur (an object with a purpose prohibited on Shabbat), but muktse mechamat hissaron kis (a stricter form of muktse associated with material damage). Therefore, the food processor can only be moved in unusual ways, such as with your elbow.

Cut, measure, tear off

Is it possible to tear off foil or cling film on Shabbat?

In this situation, there are two divergent opinions - the Alter Rebbe and the Mishnah Berura.

According to the Alter Rebbe, film, paper, etc., since they are not full-fledged vessels, are in principle permitted to be torn on Shabbat. Full vessels cannot be broken on Shabbat. For example, you cannot break a bottle or break a chair. It is forbidden to tear film, paper, or cotton wool, only if this makes it easier to use, due to the prohibition of metaken kli (for example, it is more convenient for us to use a piece rather than the entire roll). If we tear for any other purpose, for example, to save money (for example, by tearing a bookmark, we will turn it into two bookmarks), then we can tear as much as we want. It all depends on the kavana (intention) of the person.

Is it possible to tear along the tear line or perforation?

Perforation doesn't change anything. Now, if you only needed paper that was torn specifically for this purpose, and torn otherwise did not fit, as happens, for example, when cutting, this would be prohibited under the article mehateh. However, with perforated cardboard bags, this is not the case. Perforation, applied to packaging and toilet paper, for easier tearing, and nothing more. WITH toilet paper there is another problem - it is torn (no matter whether it is perforated or not), making it more convenient to use. This is called Metaken Kli, and it is prohibited. But if tearing is not aimed in any way at improving what is being torn, there is no problem.

Is it okay to open juice, milk and tissue packages?

However, the main (most substantiated and authoritative) opinion (R.S.Z. Oerbach) on this matter is this: when opening these objects along prepared lines and perforations, we do this not because it will be more convenient to use them (and then it would be metaken kli), but because it’s easier to open them this way. And just as it makes no difference how to tear a plastic bag or paper packaging in order to quickly remove something - you can do it yourself in a convenient way. This is also allowed in our examples. To prove that you are opening the pack for the sake of accessing the contents, without the goal of making it more convenient to use, you can be careful and tear it when opening it. However, even this is not necessary.

The problem arises with those vessels that people usually save for later use. Then when you open it for the first time you create them, which is problematic. If you and most people in your city throw away such boxes and cans after emptying, then this problem does not arise. In this case, you need to make sure that the letters are not torn.

Is it possible to tear off garbage bags on Shabbat?

Garbage bags must not be torn off. While the bags are in a roll, they are inconvenient to use, which means that the tearing is done for ease of use.

Should I make a hole in a tin can before opening it on Shabbat?

There is no difference between a can and a bag. Everything that we immediately throw away (no matter a metal vessel, plastic, glass or paper) does not require special damage to the container. Chazon Ish speaks of the need for preliminary damage to the vessel being opened, but his opinion was not accepted. Such a humra will be necessary if you live in the Russian outback and use empty tin cans after emptying (for growing seedlings ).

Is it possible to tear a drawing?

You cannot tear a drawing that carries information. A drawing made simply for beauty is not scary to tear up on Shabbat. This line is often difficult to discern. Therefore, it is better to avoid tearing pictures.

How to open plastic Coca-Cola bottles with plastic caps and rings?

Eat different technologies and different opinions.

In modern bottles with drinking water and other drinks with plastic lids, the ring was soldered to the lid after the lid was produced. This is similar to the example given in the Shulchan Aruch about clothes that are sewn up for washing and can be torn on Shabbat. With metal lids, the ring was never separated from the lid itself. It follows from this, says R. Shlomo Zalman, that according to the logic of things, when we open a bottle, we complete this cap. Previously, it was not functional; it could not be unscrewed or tightened, because... the ring was in the way. Now, by tearing off the ring, we make the lid more functional. Therefore, in his opinion, it is prohibited to open bottles with metal caps. They say that the Rebbe opened bottles on Shabbat, closed with metal caps too. Those who have seen it can, of course, rely on it, even without an explanation as to why this is possible.

What you can definitely do with any bottles is to ask a non-Jew to open them. You can also ask for it directly.

What should you do if you forgot to remove the tax stamp from a bottle of wine before Shabbat?

Gluing and unsticking are derived prohibitions from the prohibition of sewing and tearing what is sewn. Anything that is glued (or sewn) without the expectation that it will someday be unglued (or torn off) cannot be unglued on Shabbat. The Shulchan Aruch says that one can tear off something that was sewn on with the intention of being torn off in the future. But this should not be done in front of illiterate people who tend to make incorrect and far-reaching conclusions.

Can I use scissors on Shabbat?

A kitchen knife is not considered muktse because it is used to cut food. Kitchen scissors, which are used to cut food, are also not muktse. Stationery scissors are muktse by default, but they are called muktse shemlahto leisur (muktse, which is prohibited for its intended purpose). This is a light type of muktse, for which there is a rule: it can be used in permitted actions, or in order to free up the space it occupies. For example, you can pick up a cheap cell phone if you want to see what time it is or free up the space where it is. For the same reason, scissors, like a knife, can be used to cut a bag of food, since it can be torn on Shabbat.

The exception is muktse, which are expensive or easily perishable items (expensive nail scissors or a shechita knife, which is never used to do anything other than shechita). This is strict muktse. It cannot be used on Shabbat.

By the way, a burning Chanukkiah or a candlestick is a strict muktse, and an ordinary table lamp, according to most opinions, is a light muktse, and according to some opinions, not muktse at all. According to many authorities (R. Moishe Feinstein, for example), table lamp you can rearrange or direct it so that it does not shine in an undesired direction or, conversely, direct its light in the desired direction.

What to do if there is a price tag or tag left on a new suit?

Can be torn or cut with scissors. The tag was placed on the suit after sewing was completed, so tearing it off does not indicate the end of sewing. It doesn't add anything, it only makes it worse. If you forgot to cut off the tag before the start of Shabbat or Yom Tov, you should definitely do this before going out into the street wearing such clothes. You cannot go out like this even on Yom Tov, since this transfer does not relate to the needs of the holiday.

Shabbat and non-Jews

Can a non-Jewish nanny violate the laws of bishul (cooking) when preparing food for a child? For example, she adds boiling water from the boiler directly to the baby formula.

As a rule, baby formula and cereals are already cooked, and therefore, we are talking about the law of bishul ahar bishul (re-cooking). According to the Alter Rebbe's psak in the Shulchan Aruch HaRav, dry cooked foods can be immersed and dissolved even in a kli rishon (a container heated over a fire) if it is removed from the heat - even more so, it is permissible to pour boiling water over them (iruy mikli rishon). This opinion is shared by most other Poiskis. However, later, in the Siddur, the Alter Rebbe revised this position and categorically forbade dissolving dry foods in the Kli Rishon or through the iruy Mikli Rishon.

Thus, instructing a non-Jew to perform this action without explaining exactly how he should do it, according to Psak A.R. in the Siddur, it is impossible, and it is absolutely necessary to specify the order: to pour this porridge into the klisheni. (The consideration “a Jew has an authorized way to perform the same task”, which allows a non-Jew to entrust a wide range of tasks in the field of food preparation, does not apply. But more on that later)

It should also be said how to do this without violating the lash ban.
However, in the situation of bediawad, when the porridge has already been brewed incorrectly, it can be eaten, since according to most opinions it is allowed even by lehathila.

The nanny still continues to prepare food for the child on Shabbat in a prohibited manner, what should I do?

You need to let her know that you don't want her to do that. If such admonitions do not help, you are obliged to fire her.

How can you hint to a non-Jew on Shabbat about the need to turn on the light?

First, a few introductory concepts. If a non-Jew did something for a Jew that is prohibited by the Torah, the results of this cannot be used by all Jews on Shabbat. If he violated the prohibition of the sages for the Jews, the results of his action are prohibited from being used during Shabbat only by those people for whom he did it. Namely, to the owner of the house, all his household members and family guests.

However, there is a huge difference whether a non-Jew turned on the light for you or put it out:
If a non-Jew turned off the light, he did not create anything new, he simply removed an existing obstacle. In the language of the Talmud this is called “driving away the lion.” In this case, it is permitted to use the indirect results of the non-Jew’s actions that led to the absence of interference.

Is there any way to hint about turning off the lights? Halakha in general view is this: if this non-Jew is not your employee, then you cannot ask him or directly order him to do something forbidden. And it doesn’t matter whether you do this with your voice or call him to action with gestures. It is also impossible to express an order or request in a veiled way, for example by saying: “It would be nice if someone turned off the light.” But if you present the problem without any call to action (“it seems like it’s starting to rain”; “it’s very difficult to sleep with the light on”, etc.), then the initiative to act in this case belongs entirely to the non-Jew - “he figured it out on his own.” The non-Jew does what we need on his own initiative, although he was clearly led to understand the necessity of this action.

If we are talking about a non-Jew who works for you for a time wage, then any hint, even a very subtle one (“it’s a pity that you didn’t turn off the light in the nursery last Saturday”), is prohibited. For our hired worker, any hint is considered a call to action, and there is no way to tell him about the inconvenience. You can’t tell him about this in advance, before Saturday.

The exception is if the light on causes the child, and not the parent, severe discomfort and suffering. The objective, serious needs of a child are equated with the needs of a sick adult, and in order to alleviate this suffering, one can directly ask a non-Jew to turn off the light. Initially, we should not plan for such situations. You cannot leave a light on and then ask a non-Jew to turn it off.

In contrast to everything that has been said, if a non-Jew turned on, and did not extinguish, a light for you, regardless of your words, actions or other initiative, it is forbidden to use this light during the entire Shabbat.

The exception is if a non-Jew accidentally turns off the light on Shabbat and immediately turns it back on. For what reason, for whom did he do it? In principle - for you, for your use. But he corrects his mistake, and this is enough, as the Mishnah Berura writes, to consider that he is doing this for his own benefit, so one can be allowed to use this light.

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In what cases can you come to an agreement with a non-Jew before the Sabbath begins?

You can agree if this is done to fulfill a mitzvah (tzorekh mitzvah). For example, if we enter or exit a building in order to take part in a meal or have time for prayer. In this case, you can even say directly to a non-Jew: “Please open the door for me,” i.e. you can ask to break the prohibition of the sages. The Alter Rebbe believes that asking a non-Jew to bring beer to a meal on Shabbat is also a tzoreh mitzvah (giving money, of course, is not allowed here). But not fruits, for example. Tzorekh choleh (buying medicine for a sick person) is equivalent to a tzorech mitzvah.

The nanny was working with the children in the light, and before leaving she asks if she should turn it off. How can you answer this if light is not needed?

Any answer like “we have trouble with the light” or “we can’t turn it off ourselves” in relation to the nanny is a hint. Therefore, you need to completely avoid answering or say “do as you want.”

Can a non-Jewish nanny take out the trash on Shabbat?

As already mentioned, if this is a nanny that you pay on a timely basis (by the hour, day or week), then she can only take out the trash on her own initiative. Any hint, even by presenting facts, is not permissible in this case. It doesn’t matter where the garbage is left - on the landing or inside the apartment. If you can’t bear it, you can’t ask or hint about it to her either.

Can a non-Jewish nanny braid her child's hair on Shabbat?

Of course, she cannot, because she is doing it for the sake of the Jew. Even if she does this solely on her own initiative, the Jewish child will somehow benefit from the result of her labor. Therefore, you need to explain to the nanny that you can’t do this.

They say that before Shabbat you can say to a non-Jew: “On Saturday I may be hinting at something, and you should understand these hints.”

This only makes the situation worse. Then this is not a hint, but a conventional sign. But signs cannot be given in the same way as instructions for action.

Hygiene on Shabbat

Is it possible to use wet wipes on Shabbat?

On this issue you can find a dispute between modern rabbis, but I will express the point of view that seems to me unambiguous, despite other opinions.

It is common knowledge that it is forbidden to wash on Tisha Beav and Yom Kippur. But in Tisha Be'av it is permissible to place a damp cloth against a person, which has been wet beforehand and has dried a little; on Yom Kippur, the Shulchan Aruch HaRav rules, even a dried cloth should not be applied to the body for fear that the cloth may still be so wet that the prohibition of squeezing will be violated. Why is Yom Kippur stricter, Tisha Be'av? Only because on Yom Kippur all Shabbat restrictions also apply. Conclusion: If it is forbidden to apply a barely damp cloth to oneself on Yom Kippur, the same is forbidden to do on Shabbat. Moreover, there we are only talking about applying, and in the case of napkins they also wipe the body - i.e. There is also pressure on them when used. A person is certainly interested in the water released when wiping with a damp cloth, because... It is this that makes it easier and better to wipe away dirt. Therefore, in this situation it is the Torah prohibition that is violated.

The formal definition is this: if, after applying/wiping a hand with a damp cloth, the other hand feels wet, the Torah prohibition on squeezing is violated.
All the wet wipes I've seen so far have been very wet. But even if you do find very dry napkins, the Alter Rebbe’s instruction that you should refrain from using them will still apply to you, because. this is you
you maneuver on the verge of violating the Torah prohibition (and in most cases, you cross this line).

Tip for moms: Buy special sprays to moisturize the skin of babies, apply them (or plain water) and wipe with a regular paper napkin. Then your goal is to collect the water, not squeeze it out. Doing this (not with a soaking wet napkin) is allowed.

Does it matter what material is woven or non-woven?

Doesn't matter. What has absorbed liquid is squeezed out, and this is a problem.

Can I use air freshener on Shabbat?

It is possible if you direct the jet into the air and not at objects. The law prohibits giving objects a new scent on Shabbat. Moreover, according to the Mishnah Berura, one can add a scent to the body, but according to the Alter Rebbe, there is no difference between a body, a wig or other objects. But, according to the Alter Rebbe, you can add the smell that is already inherent in the object. Therefore, perfume can be used on Shabbat if the smell of perfume applied before Shabbat has not yet disappeared from the body.

What deodorant can you use on Shabbat?

It is best to use a roll-on or spray. The use of deodorant is allowed by many rabbis, because its task is not to impart an odor, but, first of all, to combat unwanted odor. However, it is better to rely on the rule proposed for perfumes: use deodorant if the smell from the previous application has not yet dissipated. Or use unscented deodorant on Saturday. Although, as I said, many rabbis allow it to be used without this condition.

You should not use gel paste deodorant on Saturday for fear of violating the prohibition of mamarayah (smoothing).

Is it possible to comb your wig and brush your teeth on Shabbat?

Let's start from afar. At the end of the 19th and beginning of the 20th centuries, assimilation and a massive departure of Jews from traditions proceeded at a rapid pace. Therefore, any dubious innovation was perceived with hostility by the rabbis in those days. For example, in connection with this, the rabbis announced, with completely different arguments, bans on several new things, although later, in the middle of the 20th century, with a retrospective, careful analysis, not a single convincing argument was found for these bans. As a result, several prohibitions entered Jewish practice, which are very difficult to cancel, since custom has the status of law. For example, the prohibition of brushing your teeth on Shabbat cannot be sufficiently justified either because of the squeezing of the brush (especially if the bristles are synthetic), or because of the squeezing of the toothpaste from the tube, or because of blood from the gums (unless the person has such sore gums that when cleaning of them is guaranteed there will be blood).
But still: this permitted action was accepted by all Jewish communities as prohibited.

Now about the status of the custom. A custom is still not a law of the Torah, and not even a prohibition of the sages. The difference between them is in emergency situations. Custom, i.e. An action performed regularly by everyone can only apply to ordinary everyday situations. Non-standard situations, by definition, do not happen regularly, so there is not and cannot be any established norm in relation to them.
Therefore: if there is a non-standard compelling reason that prompts you to brush your teeth, this can be resolved even with a brush and toothpaste. However, in normal situations, this should be avoided and liquid mouthwash should be used.

Another example of the prohibition of those years: combing a wig. A wig is not living hair, and tearing hair out of a wig does not violate Jewish law.

But there is an exception: if the wig looks very bad, then combing it is prohibited according to Torah law. This is metaken kli - improvement of an item. If you are embarrassed to go outside wearing such a wig, it means that it is not functional and, by combing your hair, you seem to be creating it anew. Conclusion: if the wig looks really bad, it cannot be combed on Shabbat according to the Law. If, in general, it is in decent condition, then the attitude towards it, by virtue of custom, is the same as towards hair, which can be combed on Shabbat with a soft brush, but not with a comb.

Washing on Shabbat

The sages forbade washing on Shabbat with water heated on Shabbat, even in the permitted way.

Water heated before Shabbat, or, according to R. Moishe Fainstein, even on Shabbat itself but not for non-Jews, can be washed, but only certain parts (less than half the body). Only after wiping these parts of the body can you proceed to washing the next ones.

Moscow tap water* just has the status of water heated by a non-Jew for non-Jews, and therefore it can be used to wash certain areas of the body.

In case of poor health of an adult or great need for children, you can allow them to wash with such water (heated before Shabbat, or on Shabbat itself by non-Jews for non-Jews) entirely.

It is customary to try to avoid washing/immersing all/most of the body on Shabbat, even on cold water. However, this custom does not apply to non-standard situations, – such as bad feeling, great heat, dirty children...

Wet hands should not even be brought to the fire or to very hot appliances in order to avoid violating the prohibition of washing with water heated on Shabbat.

*Using a tap hot water Moscow heating plant should be opened either only the valve with hot water, or sequentially: from the beginning tap with cold water, and then gradually adding hot water and making sure that the mixed water is not warmer than 40 C.

When drying your hair with a towel, you should try to ensure that the water squeezed out of your hair is immediately absorbed into the towel.

Of course, it is forbidden to use any kind of sponge on Shabbat.

Applying creams

Is it possible to wash your hands liquid soap on Shabbat?
Can I use oils or creams on my skin on Shabbat?

Everything that is fluid is permitted for use.

The use of all types of soaps, creams and ointments that do not have a liquid consistency is associated with two prohibitions:

1. Solid soap is prohibited for use because when soaping it changes its state of aggregation: it turns from solid to liquid (like melting ice), which is prohibited to do directly with your hands. But it is allowed indirectly. Therefore, you can put soap in water on Shabbat itself so that soapy water will form there over some time.

2. The use of pasty creams or ointments on Shabbat is fraught with violation of the prohibition of memareah (smoothing). Therefore, it is allowed to put the cream in “pieces”, “slaps”, without smearing and smoothing it. Applying the cream and rubbing it into the skin until completely absorbed is allowed by some major modern authorities. In case of urgent need, you can be allowed to rely on this opinion.

Bouquet of flowers on Shabbat

What to do on Shabbat with a bouquet of flowers?

On Shabbat, you should not place flowers in water if any of the buds may open. If all the buds are open as much as possible, and water has been poured into the vase in advance, you can put flowers in it.

Flowers that close in the evening and open in the morning cannot be placed in water on Shabbat.

If guests brought flowers on Shabbat, they can be placed in a vase. It is important to know whether they came with flowers (violation of the prohibition of the sages) or arrived (violation of the prohibition of the Torah). If a person did not know the laws of Shabbat and brought flowers, they can definitely be placed in a vase. If guests have probably arrived and, accordingly, brought flowers, it is better to take precautions. But I think that if refusal to accept a bouquet offends a person, then it is better to put the flowers in water poured into a vase before Shabbat. Reason: whether it is prohibited for use is debatable, but the possibility of offending a person is certainly there.

It is prohibited to add water to a vase on Shabbat, but it is permitted on Yom Tov.

Snow and everything connected with it

Can children play in the snow on Shabbat?

Snow, even if it falls on Shabbat, is not considered muktse. Therefore, if it is cold enough outside that the snow does not melt from the warmth of your hands (and/or you are wearing gloves and you are not causing the snow to melt), then picking up the snow is allowed.

Making snowballs is no different from making cutlets, which is allowed on Yom Tov, despite the prohibition on building. Common sense does not indicate any difference, because both are created in order to be destroyed in the near future. Nevertheless, the opinions of modern rabbis on this matter are divided, and therefore, in my opinion, an adult should refrain from doing this. But children (before their bar mitzvah) should not be prohibited from making snowballs. According to all opinions, already made snowballs can be thrown and broken even by adults. However, you cannot sculpt a snow woman, since it is made for more than a day, and not in order to be immediately destroyed.

Is it possible to sled inside a fenced area?

You can talk about sleds (if they are pulled by a person) only where there is an area with an eruv, for example in a camp. The Gemora says that moving on a stretcher is considered uvdin de chol (everyday business), and that on Shabbat and Yom Tov it is not letzoreh mitzvah that it is forbidden to do this. Strollers, bicycles and sleds are usually included in this category. However, custom allows children to be transported in strollers, bicycles and sleds designed specifically for them.

Mittens and gloves on Shabbat

Custom allows you to wear mittens and gloves on Saturday. However, it is more correct to sew or firmly tie them to the sleeves in order to make them part of the clothing, in case a person, walking down the street, accidentally takes off and carries one of them. If this has not been done in advance and it is very cold outside, you can put them on while going outside.

What and where to wear on Shabbat

Laws related to the transfer of objects inside a residential entrance and a properly fenced yard on Shabbat.

If more than one Jewish family lives in any fenced courtyard or staircase, which also has the status of a courtyard by law, then no objects (except what a person is wearing) may be taken from the apartment to the staircase and from the staircase to the courtyard and back. clothes and jewelry) until an eruv is made in it (an eruv is a common food stored in a certain way, which conditionally unites all Jewish families living in this yard into one). If, in addition to two or more Jewish families, there are also non-Jews living in this house, then it is necessary to properly “rent” their right to use the territory, and only after that it is allowed to make an eruv.

In the aisles of a staircase or a properly fenced yard (without bringing objects into another room), you can carry it without an eruv.

Is it possible to take off the rubber band with the keys when opening the door to the apartment?

If the keyhole is through, then it is already considered part of the apartment, and by inserting a key into it, we thereby introduce part of the key into the apartment, which is often problematic, as explained above. If a person does not remove the belt with the keys from himself, leaving it clothed on his body, this problem does not arise.

Breastfeeding on Shabbat

Laws breastfeeding on Shabbat. Using a mechanical breast pump.

It is forbidden to collect on Shabbat breast milk into any container. If a woman suffers from excess milk, she can express it on the ground or into a sink, i.e. to where it will no longer be used. If the process of manually expressing milk causes pain and inconvenience to a woman, then it is allowed to use a mechanical breast pump. The only rule is that there should not be more than 15 ml of milk in the bottle.

According to the Alter Rebbe, it is strictly forbidden to express even a drop of milk into a child’s mouth (he must suck it himself).

Medicines on Shabbat

Treating yourself on Saturday, including taking medications, is a separate prohibition of the sages.

The exception is for patients belonging to the category of chole sheein bo sakana - i.e. seriously ill: those whose whole body is weak due to illness or those who need bed rest. For example, this category includes patients with the flu (due to weakness of all the muscles of the body), people who have severe migraine headaches (leading to general weakness), patients with a body temperature of 38 ° C or higher. Those who are at risk of losing (even partial) functionality of any organ of the body can also receive treatment and take medications.

In this context, even someone who does not yet have the above symptoms, but is likely to become so if they do not receive the necessary treatment, is considered sick in this context.

Medication cycles: If skipping one day of taking medications taken as part of a treatment course (if it is impossible or unsatisfactory to take them immediately before and immediately after Saturday) is fraught with negative consequences, leading a person to one of the above-described states of “seriously ill”, he is allowed to take them on Shabbat.

Vitamins: are considered a medicine and are prohibited if in your city, as a rule, they are not taken by healthy people for preventive purposes, but only by people in need of treatment.

If certain pills do not cure, but only relieve the symptoms of the disease for a short time, there is reason to allow them to be taken on Shabbat.

On Shabbat it is allowed to dilute soluble effervescent tablets and powders.

Israel – secular state, religious freedom reigns here. Every Jew in the country observes Shabbat as he wishes. Some strictly follow all the rules, some do not follow them at all.

Tourists are not at all required to observe any Jewish Sabbath norms, but they will have to be taken into account.

In hotels in Israel

In some hotels you can see an interesting picture - elevators whose buttons do not work. These elevators travel automatically between floors. This is an attempt to observe the norms of Shabbat, because you cannot press buttons.

Typically, only a few elevators in the hotel operate on this Saturday schedule, while the remaining elevators operate as usual.

Sometimes in hotel corridors and lobbies the electric lights are turned off and candles are lit. Lighting candles is one of the important Sabbath traditions in Israel.

The menu in hotel restaurants on Saturday may differ from regular days; there may not be fresh boiled eggs or toast for breakfast.

Of course, each hotel chooses for itself whether to introduce some special features in honor of Shabbat or not. In any case, all hotel services are working normally, you can receive any service.

On the streets of Israel

The main thing for tourists is that public transport does not work. Rail traffic stops completely. Bus lines are closed with limited exceptions. Ask your hotel reception about which lines are operating in the city where you are staying on Saturday.

Some streets are completely closed to traffic on Saturday. Fortunately, there are only a few such streets, so follow the road signs.

Some cities in Israel even have special roadside electronic signs counting down the time until the start of Shabbat.

Taxis work, which somewhat softens the situation. But don’t forget about the +25% surcharge on taxi driver services at this time.

Many attractions are closed and there are no rules. For example, on Shabbat it is open and the area around it is crowded. Inquire in advance about the operating mode of the object of interest.

All emergency services and medical facilities are operating as usual on Saturday.

K abalat Shabbat (literally "receiving the Sabbath") means welcoming the Sabbath on Friday evening. This makes Friday night special for Jews—especially Jewish families. Having a family meal together on Friday is everyone's responsibility, with no excuses. Even for many secular Jews who for a long time did not observe any of God's decrees - gathering at home on the Sabbath is an event of the greatest importance. It became an integral part of Jewish culture. This article is an overview of the traditions and reasons why Shabbat is important and the impact it has on the entire Jewish community.

Firstly - Why does Shabbat start on Friday evening? The very idea of the Sabbath first appears in the story of creation, when describing the movement of the time of day: “and there was evening, and there was morning: the sixth day.” And then all the days are described in the same way, starting in the evening. So, with the appearance of the first three stars in the sky, Shabbat begins.

Shabbat Traditions

Not all families follow all of these traditions, but lighting two candles and eating bread and wine is the most common part of the family meal.

1) The lady of the house lights two candles and recites the blessing on Shabbat - thus representing the two references to the ten commandments in the Torah, which include two regulations about Shabbat - remembering it and observing it.

2) The father places his hands on the heads of each of his children and blesses them - the most touching part of the traditional Jewish Shabbat, which helps parents express and affirm the love for their children during this special family time.

3) The family sits together at the table and the head of the family says kiddush over a cup of wine. This is the blessing and sanctification of Shabbat: “Blessed are You, Lord, King of the universe, Who created the fruit grapevine» . The kiddush cup is a reminder of two different reasons to keep Shabbat, one to follow God's pattern of creating the world in seven days, and the other to remember that they were delivered from slavery. Kiddush commemorates the creation as well as the miraculous exodus from Egypt.

4) Two loaves of bread - “challah” - are traditionally broken with a blessing: “Blessed are You, Lord, King of the universe, Who brought forth bread from the earth.”. The bread is broken, dipped in salt and given to each family member. The two loaves are served in memory of the double portion of manna that was given to the Israelites every Friday so that they would not collect manna on Shabbat. Salt is always on the table in memory of the absence of the Temple - and the table is like an altar in the Temple, because there was always salt on the sacrifices on the altar.

5) Sometimes songs or blessings are sung, depending on how traditional the family is - either about the Sabbath itself, or from the Psalms or Proverbs 31 (about the godly wife), as praise to the wife.

6) At the end of the meal, thanksgiving for the food is often said, along with a special blessing for each type of food, always centered on two components - bread and wine.

Doesn't remind you of anything?

As you may have noticed, many aspects of the Jewish Shabbat are full of messianic significance! Particularly when we read in Hebrews that Yeshua Himself is our rest, and “entering into rest” is the way of experiencing the new freedom of salvation that we have in Him. When we consider that the story of the Exodus is about the Jewish people emerging from slavery, through deliverance through blood and unleavened bread, into a covenant with God, and then into the Promised Land, how amazing it is to note the parallels in Shabbat traditions with the coming salvation of the Messiah! The Kiddush cup, symbolizing the blood of deliverance, and the broken bread of salvation and provision, which we receive before “entering the rest” of Shabbat. Isn't this wonderful?

“More than the Jews kept the Shabbat, the Shabbat kept the Jews”

I love traditions that help honor every member of the family, especially those who sometimes don't get as much respect as others. Shabbat traditions helped Jewish families to survive in the most difficult times, in times of trials and persecution, throughout two thousand years of exile.

While many other peoples, being oppressed, cruelly tortured and scattered, fell apart and were destroyed by these sufferings, the Jewish people, somehow, by adhering to their God-ordained culture, survived. Actually, it was well said: “More than the Jews kept the Shabbat, the Shabbat kept the Jews.”

Loving the Giver more than the gift

But, unfortunately, over time, the praise of the Sabbath has reached god-like status. In the Middle Ages, when Christian persecution of the Jewish people was particularly severe, a song called "Lekha Dodi" (come, my beloved) was written about the Sabbath as if in anticipation of the coming of the "Queen of the Sabbath", and words from the Song of Solomon were spoken in reference to the Sabbath itself . The Song of Songs is seen as an analogy for the love of God and His people, rather than the people of God and the Sabbath. The Sabbath is a holy and precious gift, but it cannot replace God Himself, and all honor should be given to the Creator, not to His gifts.

Of course, all people have a tendency to love (more visible) gifts instead of the One who gave them, but this is idolatry. Think about your life for a moment and remember the times when you do the same. Each of us is in this battle of keeping God at the center of our love and praise, but when God is not first, things go wrong. We're missing out on the best.

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God, in His mercy, has kept the Jewish people strong, united, and culturally united over the centuries in no other way than by miraculous means. Following His wisely given laws and commandments, such as keeping the Sabbath, made their preservation possible in many ways. But let us pray that the people of Israel will once again be filled with hunger for Him who gave the commandments, and not be satisfied with the commandments themselves. Let's pray for the awakening of His people - for life from the dead! Pray with us this Shabbat for the Jewish people around the world, for revelation and salvation, and for them to truly “enter into His rest.” Amen.

Exodus 20 and Deuteronomy 5
http://www.chabad.org/library/article_cdo/aid/261818/jewish/A-Brief-History-of-Shabbat.htm

Jews have a weekly holiday that is celebrated every Friday at sunset. It is called “Shabbat Shalom”, which translated means “Hello Saturday”. Every Jew reveres the sixth day of the week, which reminds him of his spiritual purpose in life. Let's find out Shabbat - what kind of holiday it is and how it is celebrated in Israel.

"Peaceful Saturday"

Shabbat shalom is a festive Friday dinner celebrating the Sabbath. Why is this particular day of the week considered holy for Jews? Because it is one of the foundations of the unity of the Jewish people. This holy day reminds the Jews that they were once slaves in Egypt. But later the Almighty brought the people out from there so that they could receive the Torah at Sinai. The Sabbath is a symbol of the Jews emerging from physical slavery and gaining spiritual freedom. Celebrating the Sabbath is also a direct fulfillment by the Jews of God’s 4th commandment: “ Remember Saturday evening to make it holy. Work 6 days, and devote the 7th day to your Almighty...» For a religious Jew, the “Day of Rest” - Shabbat - is very important. What kind of holiday is this for Israel? We can say that Israel “stands” on Shabbat. On Saturday, clinics, government agencies and most shops are closed in the country. Public transport does not walk on the streets of Israel from 15.00 (winter) and from 16.00 (summer) every Friday. People can only get to the place by taxi, which operate at increased (Saturday) rates.

Jewish Sabbath, the seventh day of the week, a day of rest and joy dedicated to the Lord (Exodus 16:23).
The holiness of the seventh day was revealed to Israel during their wanderings in the desert after the exodus from Egypt. According to the Bible, in response to the murmuring of the hungry Israelites, God gave them manna; at the same time, He commanded that every day the Israelites prepare a daily portion, and on the sixth day - a double portion, so that there would be enough for the seventh day, on which manna would not be sent down; and Moses declared to the people that the seventh day was “the holy Sabbath of the Lord” (Ex. 16:4–30).

“Say to the children of Israel this: You shall keep My Sabbaths, for this is a sign between Me and you throughout your generations, that you may know that I am the Lord who sanctifies you; and keep the Sabbath, for it is holy to you: whoever defiles it shall be put to death; whoever begins to do business in it, that soul must be destroyed from among his people; For six days let them do work, and on the seventh a Sabbath of rest, dedicated to the Lord: whoever does work on the Sabbath day shall be put to death; and let the children of Israel keep the Sabbath, keeping the Sabbath throughout their generations, as an everlasting covenant; This is a sign between Me and the children of Israel forever, because in six days the Lord created the heavens and the earth, and on the seventh day He rested and was refreshed” (Ex. 31:13-15)

“This is a sign between Me and the children of Israel forever, because in six days the Lord created heaven and earth, and on the seventh day He rested and was refreshed.” (Exodus 31:17) The Jewish Sabbath prayers say: “Neither did You give the Sabbath to the nations of the world, nor did You give it to the idolaters, but only to Israel, Your people whom You have chosen.”

Initially, the day of rest was considered the period of time from sunset on Friday to sunset on Saturday, but subsequently the custom spread in the Christian world to dedicate the next day, Sunday, to “Sabbath rest.”

In biblical times, the term "Sabbath" meant:
- a day of rest established by God (Lev 16:31),
- a full week (Lev 23:15),
- and the seventh year (Lev 25:4).

Keeping the Sabbath was an exclusively Hebrew custom that developed during the Jews’ wanderings in the desert, as a sign of obedience and submission to God, who freed the Jews from Egyptian slavery, brought them closer to himself and made them the chosen people. In the tabernacle of the covenant, and subsequently in the Temple in Jerusalem, the Sabbath ritual was accompanied by the sacrifice of two lambs in addition to the daily morning burnt offering and evening sacrifice (Num. 28:9), the renewal of showbread (Lev. 24:8), and the calling of a “holy assembly.” people (Lev. 23:2).

In the later practice of synagogue services, this day was distinguished from other days of the week by special prayers. Along with ritual regulations, prohibitions are also associated with the Sabbath (for example, against all slave labor). Of the prohibited works, only a few are mentioned - collecting firewood, lighting a fire, plowing, sowing, trading. Since the 2nd century. BC. These prohibitions received increasing attention, and the rabbis compiled a list of 39 main types of work, which included numerous other actions prohibited on the Sabbath. This “installation of a fence around the Torah” was intended to protect workers from exploitation, since it clarified what actions could not be required of a worker, and at the same time clarified what actions were permitted and even obligatory (for example, rescuing a sick person). In the Middle Ages, when some Jews were forcibly converted to Christianity, non-observance of the Sabbath was considered by the Inquisition as one of the most convincing proofs of the sincerity of newly baptized Christians. However, the forcibly converted Jews of Spain and Portugal, especially women, resorted to all sorts of tricks to avoid violating the Sabbath regulations. The lighting of Shabbat candles was done in such a way that Christian neighbors could not notice it: instead of lighting special candles, new wicks were inserted into ordinary candles. On Saturday they put on clean clothes; women refrained from weaving and spinning, and if they visited a Christian neighbor, they pretended to work; men went out into the fields, but did not work there; traders left their children in the shops in their place.

Shabbat laws in Judaism

Saturday is a holiday for Jews, and on this day it is prescribed to eat three times. It is recommended that the master of the house participate in the preparations for Shabbat, even if he has servants who could make all the preparations. In honor of Shabbat, one should wear special clothes, walk and even speak differently than on weekdays.

Shabbat meeting

Celebrating Shabbat is a tradition rooted in the deep past. Its integral attributes are a table covered with a tablecloth, two lit candles, challah (traditional bread in the shape of a braid), and kosher wine.

Lighting candles

Shabbat, according to Jewish tradition, comes at sunset on Friday. However, 18 minutes before sunset, a woman (usually the wife of the head of the family) must light at least two Shabbat candles, of which one corresponds to the verse “remember the Sabbath day” (Ex. 20:8), and the other - “keep the Sabbath day” (Deut. 5:12).

When lighting the candles, the following blessing is said:

“Blessed are You, Lord our God, Master of the Universe, Who sanctified us with His commandments and commanded us to light the Shabbat candles.”

After the candles are lit, it is customary to greet each other with the words “Shabbat Shalom!” From the moment of taking Shabbat (for women when lighting candles, for men no later than sunset) and until the end of Shabbat, 39 categories of “labor” cannot be performed, including lighting and extinguishing fire.

Prayers

After lighting the candles, men go to the synagogue for the Minchah, Shabbat and Maariv prayers.

After returning home from synagogue on Friday evening (or after praying at home), the family gathers at the Shabbat table to sing the traditional hymn “Shalom Aleichem.”

It is customary that after this the father blesses the children. This ceremony emphasizes his role as a spiritual guide. A child who comes to his father every week for a blessing learns to respect him. The father places both hands on the child’s head (when there are two children, he places a hand on each head) and, if it is a son(s), says : “May God make you like Ephraim and Menasha!” To his daughter(s) he says: “May God make you like Sarah, Rivka, Rachel and Leah!” Then he continues: “May the Lord bless you and protect you, and may the Lord be gracious to you and have mercy on you. The Lord will favor you and send you peace!”

Consecration of the day

The consecration of the day is said over a glass of wine or grape juice(kiddush). The head of the family pronounces the blessing:

“And there was evening and there was morning, the sixth day. And the heavens and the earth were completed with all their host. And G‑d finished on the seventh day His work in which He was engaged, and on the seventh day He did not do any of the work with which He was busy, and G‑d blessed the seventh day and sanctified it, for on that day He did not do any from His works, which He was engaged in before, and which He intended to accomplish after that. Hearken, my Lords and teachers!

BLESSED ARE YOU, O LORD OUR GOD, LORD OF THE UNIVERSE, WHO CREATED THE FRUIT OF THE GRAPE VINE!
BLESSED ARE YOU, O LORD OUR GOD, LORD OF THE UNIVERSE, WHO HAS SANCTED US WITH YOUR COMMANDMENTS AND HAS BEEN BLESSED TO US. AND WHO GAVE US AS AN INHERITANCE, BY LOVE AND FAVOR, HIS HOLY SATURDAY IN MEMORY
ABOUT THE CREATION OF THE WORLD, THE FIRST OF THE HOLY HOLIDAYS, REMINDING
ABOUT THE EXIT FROM EGYPT, FOR YOU CHOSEN US AND SANCTIFYED US AMONG ALL THE NATIONS. AND HIS HOLY SATURDAY, BY LOVE AND BENEFITS, GAVE US AN INHERITANCE. BLESSED ARE YOU, O LORD, WHO SANCTIFIES THE SABBATH!”

Kiddush is performed by one person on behalf of all those present, but everyone, if they want, can do it for themselves.
When reciting the blessing over the wine, the challah should remain covered.
At the end of Kiddush, everyone present responds with “Amen.” The head of the family takes a sip of wine and pours from his goblet for everyone else. They should not, however, pronounce the blessing on the wine themselves.

Hand washing

After the consecration of the day, the washing of hands follows. Each participant in the Shabbat meal must rinse the right and left sides three times. left hand(brush). Then you should wipe your hands while saying:

“Blessed are you, Lord our God, Ruler of the Universe, who has sanctified us with His commandments and commanded us to wash our hands!”

meal

On the Shabbat table there should be two challahs covered with a special napkin - in memory of the two daily norms of manna from heaven, which after the Exodus God allowed the Jews to collect on the eve of Shabbat.

The head of the family takes off the napkin, makes a mark on the challah with a knife, then places both hands on the challah and says:

“Blessed are you, Lord our God, Ruler of the Universe, Who brings forth bread from the earth.”

Having said the blessing, the head of the family cuts the challah where he made the mark, dips it in salt and eats it. Then he cuts the challah further and distributes the cut pieces to the rest of the meal. Next comes the meal itself, which, if possible, should consist of tasty, varied and plentiful food. There are no strict rules about this, and each community has its own cuisine.

End of Shabbat

At the end of the Sabbath, at the evening meal, a special prayer is said over a cup of wine - havdalah. The word "havdalah" literally means "separation" or "division" in Hebrew. This is precisely the meaning of the short, but beautiful with its rituals and symbolism, the service of the end of Shabbat. Havdalah is what separates Shabbat from other days, separating the sacred from the everyday.

By ancient tradition Havdalah begins the moment darkness falls and at least three stars become visible. With the onset of such darkness, the Havdalah candle is lit. This candle is special, wicker and with several wicks. The candle burns brightly, like a torch, illuminating the entire room. Looking at the flame of a candle, we remember the words written in the book of Tehilim - Psalm 19: 9 “The commandments of the Lord are righteous, they make glad the heart; The commandment of the Lord is bright, it enlightens the eyes.” The Havdalah candle reminds us that it was on the first day of the week, which begins now, that God created light. Along with the light, darkness was also created.

After the candle has been lit, a glass of kiddush is raised, a passage from the book of the prophet Isaiah is read, and a prayer of blessing the grape fruit is said. The glass is overfilled on purpose, because a full glass is a symbol of joy, and as a sign of excessive joy, wine is spilled over the edge onto the saucer under the glass. The fruit of the vine recalls the past, how in the ancient times of the temple gifts and outpourings were offered to God on His altar. The fruit of the grape also reminds us of the blood sacrifices that were made for the sins of people. Not forgetting that the source of salvation and redemption is God himself, read an excerpt from the book of Isaiah:

“Behold, God is my salvation: I trust in Him and do not fear; for the Lord is my strength, and my song is the Lord; and He was my salvation. And with joy you will draw water from the fountains of salvation" (Yeshayahu - Isaiah 12)

A box with fragrant spices inside is passed around the room. The aroma of spices also reminds ancient temple. After all, it was inside, in the holy monastery, that there was an altar of incense, on which aromatic herbs were burned. The smoke from the incense rose upward, symbolizing the prayers of Israel directed to the Almighty.

A glass is raised and a prayer of separation is said.

Blessed are You, Lord our God, Ruler of the universe, who separates between the holy and the ordinary, between light and darkness, between the seventh day and the six days of creation. Blessed are You, Lord, who separates between the holy and the ordinary.

After saying this prayer, the glass is drunk and the candle is extinguished in the wine spilled on the saucer. Thus, the Havdal ceremony ends and, according to tradition, everyone sits down to dinner. Songs are sung at the table, passages from the Tanakh and stories are remembered, which are then discussed among friends and relatives.

Jews believe that Shabbat is not only an “eternal union” between God and His people, but also a universal phenomenon: it serves as a guarantee of a better world. The teachers of the Talmudic era eloquently describe the meaning of the Sabbath: “If Israel keeps one thing - the Sabbath properly, the Messiah will not be slow to come.”

Christians(with the exception of the Sabbatarians) believe that the laws of the Sabbath, together with the other commandments of the Law of Moses, were abolished by the sacrifice of Jesus Christ on Calvary, and the Sabbath remains only a spiritually understood duty of the Christian to devote himself and his time to serving God. At the same time, creed Orthodox Church makes a distinction between Shabbat (Saturday) and God's Day (Sunday). Roman Catholic Church practically identifies the Old Testament Saturday and Sunday, and this tradition is followed by many Protestants, who consider Sunday to be the New Testament Sabbath.

For those who consider themselves "yehudim meshichim" (Messianic Jews) the meaning and ritual of Havdalah are, of course, inseparable from the person of the Messiah Yeshua. Read all the objects used in this ritual, and the traditions accept the symbolism associated with the Messiah and His life. For those who believe, the deeper meaning of Havdalah is revealed and they begin to see not just superficially, but deeper, gaining a more personal and profound understanding of God.

The candle flame recalls the famous words of the Messiah - "...I am the light of the world; whoever follows Me will not walk in darkness, but will have the light of life." (Yochanan 8:12) Putting out the candle in wine symbolizes His death. The wine itself reminds us of the blood of Yeshua, shed for the sins of people. The aromatic spices remind us that Yeshua was actually dead, and was embalmed and then buried. I remember that Yeshua did not remain in the grave, but shone again on the third day, resurrected and then ascended, promising us to return to the moment of the most difficult trials of his people. Thus, even the ritual objects of Havdalah strengthen faith in the Messiah Yeshua and inspire a life dedicated to God.

The Sabbath is seen as a sign of the covenant between God and Israel

Shabbat, or Shabbat (Hebrew:שַׁבָּת) - the seventh day of creation, also the seventh day of the week, the Jewish Saturday. In Judaism, Shabbat is a holy day, which is commanded to honor and observe as a sign that G-d created this world for seven days, and on the seventh he rested. The word itself "Shabbat"/"Shabbat" comes from the Hebrew root verb "lishboah" and means “rested”, “ceased activity”, which has a common root with "sheva"- “seven” (hence, for example, "shviit"- the commandment of observing the seventh, “Sabbath” year). Traditionally, Shabbat is a day of rest, a day of Sabbath rest: on Shabbat it is forbidden to perform 39 types of activities (the so-called 39 types of work). Jews celebrate Shabbat as a holiday: they celebrate Shabbat by lighting candles, have meals with Shabbat songs, and dedicate Shabbat spiritual growth, study Torah, spend time with family and close friends, certainly wishing each other "Shabbat Shalom!" (traditional Shabbat greeting, wishing peace on Shabbat) or “gut Shabes!” (in Yiddish - "Happy Saturday!"). Keeping the Sabbath is considered one of the basic commandments of Judaism: by observing the Sabbath and staying away from work on this day, a Jew proclaims the belief that G‑d is the Creator of the world, who controls all processes in it.

SATURDAY - Shabbat, seventh day of the week

Saturday, the seventh day of the week, the day of rest... In Hebrew, all days are named by the number of their removal from Saturday - the first, second, etc., but only one day has a proper name - Saturday.

According to the Torah, the commandment to observe the Sabbath was established by the Almighty, Who, having completed the Creation of the world in six days, blessed and sanctified the seventh day. We read in the book of Shemot, in the chapter about the Jews receiving the Ten Commandments on Mount Sinai: “Remember the Sabbath day, to sanctify it. Work for six days and do whatever you want. But the seventh day is the Sabbath of the Most High: You shall not do any work, neither your son, nor your daughter, nor your servant, nor your maidservant, nor your cattle, nor your stranger who is within your gates. For in six days the Most High created the heavens, the earth, the sea and everything in them, and on the seventh day he rested. Therefore, the Most High blessed the Sabbath day and sanctified it.”

The Torah calls the Sabbath a holiday on which it is forbidden to do work - even in the midst of the harvest season; In addition, it is forbidden to light a fire on Saturday. Anyone who violates these prohibitions is severely punished by the court. In those places in the Torah where holidays are listed, the Sabbath is mentioned first. The Prophet Yeshayahu foresaw that the Jewish people would be exalted if they considered the Sabbath as their delight, G-d's holy day (see 58:13).

Devoid of everyday worries, the Sabbath day is reserved for spiritual pursuits. The Sabbath prayer declares: “Let all who keep the Sabbath, the people who sanctify the seventh day, rejoice in Your kingdom... You have called this day the adornment of days.”

Jews at all times were so zealous about keeping the Sabbath commandment that in the eyes of foreigners, keeping the Sabbath became the most characteristic feature Jewishness. The Romans called the Jews “sabatorians,” subbotniks. Seneca, Tacitus, Ovid openly mocked the Jews for their attachment to this day. It is interesting that the hatred of foreign rulers towards the Jews was always accompanied by prohibitions on the Sabbath. However, all these persecutions in ancient times ended with the adoption of a seven-day week with a final day of rest by all the peoples of the Mediterranean. Week, but not Saturday. Keeping the Sabbath remained a purely Jewish commandment.

We present to your attention a selection of articles and audio lessons on the topic of “Shabbat” presented on the Toldot Yeshurun website.

article r. Moshe Pantelata

R's answer Benzion Zilber

Rav Yitzchak Zilber's memories of observing the Sabbath in camp

chapter from the book “Queen Saturday” b. Moshe Pantelata

article by the head of the Moscow yeshiva "Torat Chaim" r. Moshe Lebel