The Sanhedrin legislated a prohibition against all forms of buying, selling, trading and other commerce for a variety of reasons. The Sabbath must be a day when all business stops. Note 7. It is interesting to note that the prohibition against commerce is one of the few types of legislation actually recorded in the Bible.
Even throwing a toothpick into a fire is considered a violation of the Sabbath under this category. This is another category of work mentioned specifically in the Torah, as we find Ex. The use of fire is one of the prime ways in which man demonstrates his mastery over nature.
Indeed, the use of fire is one of the cornerstones of human civilization. It is fire that allows man to extract energy, his most basic requirement, from nature. Thus, in a sense, it is also a prototype of Sabbath work. Note Obviously, this category forbids such acts as striking a match or turning on a stove. It also prohibits smoking on the Sabbath.
An automobile engine works by burning gasoline. Turning on the ignition and stepping on the accelerator causes it to burn. It is therefore forbidden to drive a car on the Sabbath. Heating a piece of metal so that it glows is also in the category of burning. Note 11 When an electric light is turned on, its filament is heated white hot, producing light.
This is therefore forbidden on the Sabbath. In general, any use of electricity violates the spirit of the Sabbath, since it involves extracting energy from nature. According to many authorities, electricity has the same status as fire with regard to the Sabbath. In any case, the practice of all observant Jews is to avoid turning any electrical appliance on or off. Since a telephone also works by electricity, it also should not be used.
Thus, for example, one may not turn down the gas on Shabbos. Similarly, it is forbidden to turn off the lights or any other electrical appliance. The Sabbath, however, may be violated wherever there is any possible danger to human life.
Therefore, in case of fire, anything necessary must be done where life may be endangered. For example, putting together a machine is in this category, even when no other type of work is done. Smoothing a stone and planing wood is also in this category. It therefore precludes all forms of sculpture and shopwork. Sharpening a knife is also in this category. This heading also forbids us to cut or tear paper in any way. To take a very mundane example, one may not tear toilet paper on the Sabbath.
Religious Jews therefore only use pre-cut paper. Putting the finishing touch on any article is also in this category. Thus, for example, one may not put new laces into shoes. Any form of adjustment comes under this heading. Thus, one may not wind a clock or set a watch. It is similarly forbidden to tune any kind of musical instrument.. The Rabbis forbade the use of all musical instruments on the Sabbath.
The same is true of setting the sails on a boat. For this reason, the Sanhedrin forbade the riding of small boats on the Sabbath. One may, however, ride a large ship piloted by non-Jews, as long as he does not embark or disembark on the Sabbath.
There is a special rabbinic enactment that swimming is not permitted on the Sabbath. The main objective of writing is the keeping of records, and therefore, the spirit of the law forbids any activity normally requiring a written record. Thus, the Sanhedrin forbade all sorts of business activity, as well as marriage and divorce on the Sabbath. Breaking apart or tearing through words or letters also is included in the spirit of this category.
Although it is permitted to tear a package to get the food inside, this should be avoided when it involves tearing through the writing on the package. Likewise, when words are stamped on the edge of a book as is the case with most library books , these letters are separated when the book is opened, and this should not be done unless the book is urgently needed.
The prohibition against cooking does not prevent us from eating hot food on the Sabbath. Indeed, part of our Sabbath joy Oneg Shabbos consists of eating hot food. However, this must be prepared in such a manner that no act of cooking actually takes place on the Sabbath.
Hot cooked food may then be kept on this tin. Under some conditions, it is also permitted to rewarm food that is already cooked. Note 24 These laws appear very complex when put in writing, while being very simple in actual practice.
The best thing is to see how a true Sabbath observer prepares hot food for Shabbos. Pasting, taping and stapling paper are also included. Thus, one may not seal an envelope nor attach a postage stamp on the Sabbath.
Fastening something with a safety pin, however, is permitted, since this is only a temporary fastening. If a knot is not made to be permanent, however, it may be untied. This is true even if it is a permanent type knot. Cutting material for a dress would fall under this category.
So would cutting out pictures or newspaper articles. Also included is anything that encourages plants to grow. Thus, one may not water plants on the Sabbath. Agriculture is again one of the main ways in which man shows his dominance over nature. This category is therefore also one of those mentioned in the Torah, as we find Ex. Such activities as plucking a flower and plucking a fruit from a tree come under this heading. The same is true of mowing a lawn.
It was also legislated that we do not handle any growing flowers or plants. It is also forbidden to climb a tree or smell a growing flower.
The use of animals as well as plants is forbidden since there is the concern that one might forget and inadvertently pluck a branch for use as a switch. Gathering fallen fruit into piles, or placing them into baskets also falls under this heading.
This is even true in a private enclosed yard where carrying is permitted. This includes all activities where food is separated from its inedible portions by means of the wind. The prime example is winnowing grain, where it is thrown up in the air, allowing the chaff to blow away. Thus, for example, if one is eating berries, he may not pick out the bad ones before eating the good ones. One may, however, eat the good ones and leave the bad. This category also forbids one to pick the bones out of fish.
This is one reason for the custom of eating Gefilte Fish on Shabbos, since its bones are already removed. Grinding coffee or pepper, filing metals, and crushing substances in a mortar, all fall under this heading. Its spirit also forbids the grating of cheeses and vegetables and the grinding of fish and meat, as well as herbs used for medicine.
The Sanhedrin therefore legislated to forbid the use of all nonvital medicines and treatments except for a sick person. An initial exception, however, was made in cases of acute pain and actual illness, where necessary medical treatments may be used.
Where life is actually in danger, the Sabbath may be violated in any necessary manner. Our sages teach us that it is better to violate one Sabbath in order that another may live to keep many.
The spirit of this law also prohibits the use of lipstick and eyeshadow. However, there are permanent cosmetics that can be put on before the Sabbath and last the entire day. The prime example involved setting up a loom for weaving. A chain of threads was looped across the loom to hold the warp. The spirit of the law even forbids the opening of an umbrella even when it will not be carried outside , since it affords the same protection from the elements as a tent.
The prime example is trapping an animal. Eyebrow plucking is also forbidden. The spirit of the law also forbids the combing of hair on the Sabbath, since this normally also pulls out hairs. Using a soft brush, however, is permitted. Swatting a fly or mosquito is also included, as is wounding or bruising an animal or human being. Deadly snakes and wasps, which pose a danger to human life, may be killed on the Sabbath. Note : Jews observe Shabbat in a variety of ways. This article explains the most traditional and strict interpretations of what is and is not permitted on Shabbat.
In the Mishnah , the Rabbis enumerated 39 major categories with hundreds of subcategories of labor that were forbidden avot melachah based on the types of work that were related to the construction of the Tabernacle in the wilderness, which ceased on the Sabbath Shab. Activities that cannot be performed on the Sabbath are basic tasks connected with preparing the showbread of the Temple sowing, plowing, reaping, binding, threshing, winnowing, selecting, grinding, sifting, kneading, baking , work related to making the coverings in the Tabernacle and the vestments used by the Kohanim shearing sheep, bleaching, carding, dyeing, spinning, stretching material, making two loops — the beginning of sewing, threading needles, weaving, separating, tying a knot, untying a knot, sewing, tearing , activities concerned with writing and the preparation of parchment from animal skin trapping or hunting, slaughtering, skinning, curing hides, scraping pelts, marking out a hide to make ready for cutting, cutting , writing, erasing, constructing building, demolishing , kindling a flame lighting or extinguishing , carrying from private to public domain, and vice versa , and putting the finishing touches to a piece of work already begun before the Sabbath.
The Rabbis decreed that one not only should avoid forbidden acts but also must not do anything that 1 resembles a prohibited act or could be confused with it, 2 is a habit linked with a prohibited act, or 3 usually leads to performing a prohibited act.
Other activities that by extension are prohibited on the Sabbath include the following:. Any items that may not be used on the Sabbath may not even be handled on that day, lest one unintentionally perform one of the forbidden types of work. Even the Sabbath candlesticks are muktzeh and thus should not be touched on the Sabbath after the candles have been lit. These include weekday chores such as packing suitcases and rearranging furniture, which are not in keeping with enjoyment of the restful spirit of the Sabbath , opening mail, and discussing business issues or matters of everyday concern.
One is forbidden to even think about or make plans for the week ahead, such as preparing equipment, mapping out a route, readying a briefcase for the next day, or setting the table for a party on Saturday night. For an activity to be considered as work forbidden on the Sabbath, the violation must be intentional. Therefore moving a chair from one place to another is permissible, even though it may produce an impression on the ground. Similarly, walking on the grass is allowed, even though this may result in some of it being crushed underfoot and thus technically constitute the prohibited activity mentioned above or the forbidden cutting of blades of grass.
The Midrash cites what it considers to be scriptural proof for each of these items. Why, then, if the sages themselves recognized that more than thirty-nine activities were prohibited on the Sabbath, were thirty-nine banned behaviors chosen and not another number? Also, why did the rabbis in such places as Mishnah Shabbat 73a and the Babylonian Talmud, Shabbat 49b call the number arba'im chaser achat, "forty minus one"? Why did they not simply say thirty-nine?
The Significance of the Number Forty The number forty is a symbolic figure associated in Jewish thought with a long period or large number of difficulties. It reminds Jews, for example, of the forty years of struggle, exertion and challenges faced by the Israelites as punishment for accepting the wrong-headed assessment of the ten spies sent to evaluate the land of Canaan and for the Israelites' refusal to rely on the divine assurances and advance in armed battle to conquer the land.
The number also recalls the forty days and nights when the flood raged and destroyed all earthly inhabitants; only Noah, his family and the animals he sequestered on the ark were saved. The number forty brings to mind the forty days and nights that Moses spent on Mount Sinai, with no one but God, without food and drink. This was a period of deep mental and physical exertion, in which he obtained the Decalogue from God, learned its meaning and brought it to the Israelites.
The Meaning of the Words "Forty Minus One" The unusual phrase "forty minus one" appears to have special meaning, for if it did not, the number thirty-nine would have been used. Aside from being employed in reference to the Sabbath in Mishnah Shabbat , "forty minus one" is also utilized as the count for the lashes inflicted as punishment upon certain criminals for certain crimes in Mishnah Makkot The rabbis were conscious of the severity of the thirty-nine lashes and the enormous strain and bodily destruction it produced, as they stated in Mishnah Makkot Only a few rather strong men, undoubtedly, could endure so many harsh beatings.
It is, therefore, more than likely that they rarely inflicted the full count of thirty-nine lashes. Indeed, the rabbis required that a doctor examine and evaluate a prisoner's physical condition before lashes were inflicted, and, if the doctor determined that the criminal could not stand the large number of whippings, the amount was reduced. Thus, it should be clear that the number "forty minus one" is more symbolic than real.
Why, then, did the rabbis choose the phrase "forty minus one"? It seems that the rabbis wanted to say two things.
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