Chabbat

See also: Sabbath

“Remember the day of the rest, to sanctify it. You will work six days, and you will make all your work. But the seventh day is the day of the rest of the Eternal, your God: you will make any work, neither you, neither your sons, neither your daughter, neither your servant, neither your maidservant, neither your cattle, nor the foreigner who is in your doors. Because in six days the Eternal made the skies, the ground and the sea, and all that is contained there, and it rested the seventh day: this is why the Eternal blessed the day of the rest and sanctifié." has it; -- ”

The chabbat or Sabbath (Hebrew: שבת - abstention ) or shabbes in Yiddish is the day of rest assigned at the seventh day (figure 7 says cheva in Hebrew) of the Jewish week, which begins Sunday.
Il is observed, of the Friday before laying down it sun with the Saturday after the exit of stars, by much of Juif S, independently of their degree of practice. There exist tables (lou' hot) hours known as distributed in the majority of the communities. The chabad.org site proposes an online version of it.

The chabbat is also official public holiday in Israel, and in addition to the stores, public transport does not function.

The word gave " sabbat" in French, " sabbath" in English, " sabt " (السبت) in Arabic, " chabat" (Շաբաթ) in Armenian, " sabado" in Spanish, and " ŝabato" in Esperanto.

In a more indirect way, " Saturday " in is derived starting from " sambe-di " as old French, like " Samstag ", " samedi" in German, through the Gothic, " sambaz-TAC " then " samez-TAC ".

The concept d'" sabbatical year " there is also associated, although the concept also derives from the Jewish concept of the year of fallow Chemitta .

Etymology

The Racine billitère of chabbat is shev (שב), from where lashevet (לשבת), to sit down. Shabbat , although usually returned by " repos" , thus rather " means; abstention (of work) " , " cessation" , which comprises a nuance of rest, but not necessarily, as in shevita , which means " (to do it) grève" -- it is an active and desired abstention. On the other hand, there is no relationship (immediate) between chabbat (שָׁבַת) and cheva (שְּבַע).
Yom chabbat thus does not mean " the seventh jour" , which says yom hachevii (יוֹםהַשְּׁבִיעִי), but " the day of abstention" , even if it falls the seventh day each week.

This answers in addition the theological question why God the omnipotent one would have rested. That being, if the abstention from creative activity were chosen by God in order to allow the free will (inter alia), the abstention from the human daily activities is for the man the occasion to rest, and of " to regenerate its âme".

Biblical institution of the chabbat

The chabbat finds its origin in the creation of the world itself

Genèse 2:2 - 3: God completed at the seventh day His work, which it had made, and It abstained from at the seventh day all its work, which it had made .
And God blesses the seventh day, and It sanctified it, because in this day, It abstained from all Its work which it had created by doing it .

The observance of the shabbat is mentioned in many occurrences in the Torah, most notable being Exode 20:8 - 11 and Deutéronome 5:12 - 15.

Exode 20:8 - 10
Souviens the day of the rest, to sanctify it .
You will work six days, and you will make all your work.
But the seventh day is the day of the rest of the Eternal, your God: you will make any work, neither you, neither your sons, neither your daughter, neither your servant, neither your maidservant, neither your cattle, nor the foreigner who is in your doors .
Because in six days the Eternal made the skies, the ground and the sea, and all that is contained there, and It rested the seventh day: this is why the Eternal blessed the day of the rest and sanctified it.

Le Shabbat is presented here like a hyphen between the human one and the divine one, creature and Créateur , marking the two rates/rhythms, them synchronizing, each one on its scale. " Be holy as I am Saint"

Deutéronome 5:12 - 15
Observes the day of the rest, to sanctify it, like the Eternal, your God, ordonné.
Tu has it to you will work six days, and you will make any tone ouvrage.
Mais the seventh day is the day of the rest of the Eternal, your God: you will make any work, neither you, neither your sons, neither your daughter, neither your servant, neither your maidservant, neither your ox, neither your ass, neither none of your animals, nor the foreigner who is in your doors, so that your servant and your maidservant rest as toi.
Tu you will remember that you were slave with the country of Egypt, and that the Eternal, your God, made you leave to strong hand and wide arm: this is why the Eternal, your God, ordered to you to observe the day of the repos.

The chabbat is not only the tribute with " God Créateur" ( " Elohim "), it is also that with " God Sauveur" ( " YHWH " ), which requires the abolition of the barriers not only professional but so social in this day. However, as points out it the Shema Israel, YHWH Is Elohim, It Is One, and these apparently different verses seem it only because of inaptitude of the man to seize " the image globale".

There exist other important occurrences with, and.

Other direct quotations in Tanakh include, Ezéchiel (CH. 20,22,23) and, without counting many allusions and quotations whose shabbat is not the central subject.

Statute in the Judaism

the chabbat is the basic principle of the Judaism.
Observer the chabbat, to cease any work with the approach of the night of Friday evening, it is to make the profession of faith publicly that God created the universe on the basis of nothing, that Its Spirit dominates the matter, that He Is the Master of our labor force, of our life.
Source: Choulhan Aroukh shortened of the Chief rabbi E. Weill zatsal, quoted by Joseph-Elie Charbit, in Siddour Pata' H Eliyahou

The Tanakh and the Siddour (delivers Jewish prayers) describe three roles in Shabbat:

a commemoration of the redemption of the Jews of slavery in Egypt;
a commemoration of the creation of the world by God, and of the abstention which It made at the seventh day;
a first impression of the world to the Messianic times.

Although the majority of the other cultures and religions do not regard Shabbat as one day holy (except the Sabbatarianistes), the Judaism grants on the contrary a preeminent statute to him, almost unequalled, within the religious celebrations:

the chabbat is the first holy day mentioned in Tanakh, and God was the FIRST TO OBSERVE it (cf supra).
the liturgy qualifies the chabbat been engaged ( kala ), the arrival of the chabbat, Friday evening, being compared with that of one promised in marriage, that everyone must accuillir at the entry of the hearth or the Synagog, and of queen ( malka ), that a feast accompanies for its departure ( Mélavè Malka , cf will infra).
the Sefer Torah is read at the time of the Lecture of the Torah, integral part of the office of Saturday morning, and the reading is longer than those of Monday and Thursday (founded by Ezra).
La Torah, comprising 54 parachiot is entirely read during the annual cycle, at a rate of a paracha per chabbat (sometimes two).
À chabbat, the reading is divided into seven sections, once again more than the number of sections read at the time of an other celebration, including Yom Kippour .
Après the Torah is read the Haftara, passage of the prophetic books.
Rabbi Chimon bar Yohaï taught that the Messie would come the day when all the Jews will observe correctly two chabbats consecutive (Talmud, treated chabbat 118).

if it is on the teaching of this Wise that the Zohar is based, a message should not be seen there exclusively esoteric: the impeccable observance of Shabbat requires already strongly considerable efforts on behalf of a person (some never observed only one chabbat of their life); the observance of Shabbat by the unit of people, included there equivalents and apostates, and this during more chabbat, therefore not for " to mark a coup" but continuously, even routine, would amount saying of these people which it has of so great virtues which the kingdom of God would be already on ground. (see also Mitzvah and Principles of faith of the Judaism)

the worst of the punishments inflicted at biblical times was inflicted at which did not observe the chabbat.

Observance

Shabbat is one day of celebration as much as prayer. Three sumptuous meals (or, at least, better than the ordinary one), the shalosh seoudot , are offered at the end of each office:

Seouda richona for Erev chabbat , Friday evening
Seouda chenit after chaharit + Moussaf , saturdays, a little after midday
Seouda chlichit , between Minha and Arvit of Motsei chabbat (the prayer of the evening which encloses chabbat), in end of the afternoon the best food products are reserved for chabbat. In certain less favoured mediums, it is the only day when one eats meat, although there is not strict a obligation to consume some, as it would be the case with Yom Tov.

" Melave Malka" represent the last meal at the exit of shabbat intended to delay the departure of this holy day: only more the practitioners add this last meal. The multitude of faithful is also more important in Shabbat than in week (even if it does not equalize Yom Kippour). It is for certain the only day of " practical religieuse" , a little like the Sunday mass among Christians.

The chabbat being one rejoicing and feastday, all Jeûne is prohibited. Any other fast that of Yom Kippour (which is not a day of mourning in spite of the signs external of mortification) falling a chabbat must be deferred to previous Thursday, in general. In the same way, endeuillés in period of Chiv' ah must act " normalement" with chabbat, without openly expressing the signs external of mourning (like the Qeri' ah). They remain however compelled with mourning into private, not being washed and réfrénant themselves of any merry or sexual activity.

Mandatoires activities

the rabbis interpret Shamor vezakhor (Guard and remember) by a series of prohibitions of activities ( shamor ) and activities specific to date ( zakhor ). , chamor and zakhor being symbolized by the lighting of two candles before the entry of the chabbat (not later that 18 minutes before the hour envisaged of sunset). It is about a Mitzvah specifically reserved to the women (the wife or the mother).

Although the majority of the chabbatic laws are restrictive (cf will infra), the Talmud sign that the fourth of the Ten commands contains allusions to the positive regulations of the chabbat, namely:

the recitation of the kiddouch chel yom chabbat (sanctification of the day of chabbat) on a cut of Wine cachère, at the beginning of the chabbat, before the first meal ( Séouda richona , cf supra) and after the prayers of the morning, at the time of the second meal ( séouda chènit , cf supra).

to eat three sumptuous meals (cf supra), the first two meals having to be started with two braids of 'hallah (traditional bread). The third meal, the Seoudah chlichit , is generally light and often Parve (" neutre") or halavi (dairy), which contrasts with the precedents.

the recitation of the Havdalah , or " séparation" , at the end of the night of Saturday, realized on a cut of wine, spices odorous and a candle with two wicks.

the delight of the chabbat ( Oneg chabbat ), obligation to benefit from this day and to be delighted some: beautiful clothes, good shoes, good food etc are recommended, and, to a certain extent, the marital reports/ratios, in so far as the union is legitimate and that each partner tests pleasure of it.

the honoration of the chabbat ( Kavod chabbat ), by making an effort during the week in order to prepare each chabbat to come. This can include a shower the vendrerdi evening (before Shabbat), a haircut, clothing special, preferably beautiful and comfortable, but also abstain from holding of the unpleasant conversations.

Prohibited activities

See 39 categories of activity prohibited chabbat

The Jewish law prohibited any form of melakha (plur. " melakhot") in Shabbat.
Cette occurrence, which one generally translates by " travail" corresponds neither to the usual definition, nor with the definition Physique of work. It comes from Gen. 2:2 - 3

Gen 2:2: וַיִּשְׁבֹּתבַּיּוֹםהַשְּׁבִיעִי, מִכָּל - מְלַאכְתּוֹאֲשֶׁרעָשָׂה
Vayichbot bayom hachevyi mikol- melakhto acher ESA ( And He abstained from at the seventh day all its “melakha” that He had made )
Gen 2:3: כִּיבוֹשָׁבַתמִכָּל - מְלַאכְתּוֹ, אֲשֶׁר - בָּרָאאֱלֹהִיםלַעֲשׂוֹת
Ki bo Shabbat mikol melakhto asher will bara Elokim la' assot ( because in this day It abstained from all the “melakha” that Elohim had created to do it )

the Wise ones taught that there are three degrees of creation:

the beri' has , creation ex nihilo or of novo
the will yetsira , formation
the assi' has , completion, passage of the form to the function.

On the basis of juxtaposition of corresponding biblical passages, they prohibited all the activities which had been necessary to the construction of the Tabernacle, in other words, the " activities; of finition" , or which, according to another interpretation, makes it possible to exert a control on the environment.

39 prohibited work with Shabbat

According to the Michna chabbat 7:2, these activities are:

- To plow
- To sow
- To harvest (or gather)
- To bind in sheaves (to pile up)
- To beat cereals to release them
- To winnow with the wind
- To sort to separate grains and waste
- To screen for sorting
- To grind
- To knead
- To cook with the furnace
- To mow
- To wash the wool
- To comb the wool
- To dye the wool
- To spin
- To warp
- To make loops of weaving to bind
- To weave two wire
- To separate two wire from the screen
- To make a node
- To demolish a node
- To sew two points
- Découdre
- To capture
- To cut down the animal (to kill)
- To skin or cut up
- To tan
- To scrape
- To trace features, to regulate, withdraw the hairs
- To cut out the skin
- To write more than two signs or letters
- To erase more than two signs or letters (To scrape the parchment to write above)
- To build
- To demolish (in order to build)
- To extinguish a fire
- To light a fire
- To finish a work
- To transport of a field deprived in a public domain, or at a distance of more than four bent in the public domain. Not to carry a bag.

Additional prohibition: Not to put Tefilines (phylactères).

Statute of prohibitions

Each melakha involves derived prohibitions. For example, " to produce a feu" extends to any form from current; " découdre" involve " déchirer" , etc Consequently, the majority of the daily activities are interdites.
Réaliser a toledah (production, i.e. directly derived activity) made incur a sorrow as severe as the achievement of a melakha. Activities more indirectly derived, instituted by the Wise ones under the name of chevout , are liable to lighter sorrows.

In addition, the melakhot are not activities as well as " categories of activités". For example, the " tri" for to separate grains and waste , which should refer to the agricultural work, is to be included/understood with the direction talmudic, i.e. separation between edible and inedible : to filter water to make it drinkable, remove the core of fishings, the edges of fish, etc the Gefilte fisch , traditional the " stuffed carp " was invented by the Ashkénaze S to mitigate this situation.
Autre example, to use a switch falls under the activity from " construire" or " démolir" (the Hebrew word to define that can be interpreted like " to destroy for reconstruire"). The traditional solution is the use of preset timers, although this one does not achieve the unanimity among the Posqim.

In light, the Talmud prohibits practically any activity of work and counts thirty-nine prohibited activities which are adapted to the modern world by the Wise ones (to cook, salt food, to write, extinguish a fire, to transport an object out the city, to use electricity -- if a light is lit, it is not extinguished, etc)

Limits with these prohibitions

In any situation where its life is in danger ( pikoua' H nefech ), a Jew has the to have to transgress any religious rule being able to compromise the rescue of this life . Although not held for the chabbat, this rule was instituted after the death of Hassidim which had refused to deny a chabbat at the time of the revolt the Macchabées.
Les rules of chevout can be transgressed in less situations (ex: a seized up patient).
Il is essential to specify that it is not not about a distorsion to the rules tolerated, but of a owe human and religious.

Other legal principles determine with exactitude which activity constitutes a desecration of the chabbat.

Example: principle of the shinouï (change) - a normally severe violation, like the writing, would not be it if the act were carried out in an unusual way for one day of week, for example, to write left hand for a droitier.
This principle only applies however in post-facto ( bedi avad ) and in very specific circumstances.

If the orthodoxe fringes and " traditionalistes" of the Judaism adheres to these prohibitions in a literal way, the movements progressists think that, if these prohibitions should be studied, like leaves the Jewish Law, it is in last spring with each one to choose which to follow, or if they should be followed. They tolerate for example the writing at ends of leisure, since that contributes to the " Oneg chabbat ".

To thwart legally with the Law

When a human or medical need arises, without being an emergency, it is possible to carry out acts prohibited at first sight by modifying the technology which carries them out in order not to enfreindre the law:

"the elevator chabbatique" stop on all the floors, avoiding with people pressing on the buttons of call and stage.

the timers avoid using the switches. One can also leave the light or the apparatus to function all the day. Not to confuse with some " interrupteurs" special, made of kind with not to light/extinguish the light if the switch inopportunely was activated.

it is allowed to wear only its clothing. How to carry its keys? Certain monks found the solution in the " incorporant" , for example by attaching them to their belt, so that they are regarded as clothing.

Although dialectically and technically irreproachable, these artifices are not always in l'" spirit of the jour" , and much of rabbinical authorities tend to restrict them with the weak or sick people, or the practical situations (like the keys)…

Allowed activities

The following activities on the contrary are encouraged in Shabbat:

To pass the chabbat in family.

To assist with the offices synagogaux to attend with the prayer and the Reading of the Torah.

To return visit to the family and to the friends (endéans the distance from allowed walk , unless a Erouv was not instituted;

To invite hosts ( hakhnassat or' him , " to make enter invités" -- hospitality, in other words);

To sing the Zemirot of chabbat, songs especially conceived for the chabbat, generally during or after the meals.

To read, study, discuss Torah, its comments, which it is about the Michna, of the Talmud, or later Sages, to contemplate the Halakha or the Midrach.

To have marital relationship with its wife, in particular Friday evening. The Shoulhan Aroukh speaks about it like " double Mitzvah " , considering it combines the Procréation with the rejoicing of the chabbat, both regarded as commands toranic.

According to the Judaism reformed, " one should avoid the usual activities or professions when it is possible (what makes indignant the orthodoxe ones) and to engage only in activities getting of the joy, the rest and holiness to date. " (according to the shamash.org site).

Practices karaïtes

Just like the Jews rabbanites, the Karaïtes devote any entireties to the prayer in the synagogs. However, their prayers different, quasi-exclusivement make up from biblical passages. They also practice total prostration, which the other Jews make normally only with Rosh Hashana and Yom Kippour.

With the difference of the Jews rabbanites, Karaïtes do not accommodate Shabbat in the light of the candlesticks. On the contrary, estimating that it is about one infringment to prohibition to make a fire at Shabbat, as stated in the Torah, some apply this one to the letter, and extinguish any domestic, natural or artificial fire. However, as other readings of this passage exist, it is not a question there of a universal habit among Karaïtes.

In addition, Karaïtes abstain from sexual relationships with their partners during the chabbat.

Perceptions of Chabbat in the other abrahamic religions

In New Testament

In Coran

Sourate 2: 65. You knew certainly those of yours which transgressed the Sabbath. Eh well We said to them: " Be contemptible monkeys! " 66. We thus did that an example for the cities which surrounded it then and an exhortation for the piles.

Sourate 16: 123. Then you revealed We: " Am the religion of Abraham which was dedicated exclusively to Allah and was not number of the associateurs". 124. The Sabbath was imposed only on those which diverged about it. At the Day of Resurrection, your Lord will certainly judge about that from which they diverged.

Traditions

The one day principle holy, devoted to God with the detriment of the daily occupations, was adopted in all the abrahamic religions. Moreover all the texts are of agreement as for the term Sabbath and to its significance related to the creation of the skies and the ground.

the first Christians, (see Judeo-Christian) , of the Jews converted with the teaching of Jesus de Nazareth, followed the whole of the Jewish Law and in particular the Sabbath. But very early in the history of the Christianity, the Sabbath was moved with the Sunday, Sunday in order to mark the theological and historical rupture with the Judaïsme.

Those which one calls the judéos-nazaréens continued to follow the Sabbath. It is current minority.

the Moslem instituted it Friday even. However, according to the Tongdian of Of Huan (a Chinese text written about the 9th century of the common era), volume 192 & 193, like according to contemporary sources not-Moslem women, they observed it during at least the two centuries which even followed the death of Muhammad the day of Chabbat, in a way rather close to that prescribed in the Judaism: " In addition to prohibition relating so much to work than the trade, it is common for the Moslems of drinking in this jour."

Following the Reform, certain Protestant currents make return to the Jewish Law and thus to the Sabbath. Particularly in Eastern Europe.

the Adventist church of the Seventh Day, as well as other mobilities of Christianity, instituted the Christian Sabbath of Friday evening at the Saturday evening.

However, all these observances can strongly differ from the Jewish tradition.

See too

Kiddouch
Hauled
Gefilte fisch
Tcholent
Lecture of the Torah
Haftara
Havdala
Christian Sabbat

External bonds

French bonds:

Article chabbat on jewpedia (wiki)
Blessings to be recited during the lighting of the lights of Chabbat
to know the schedule of lighting of the candles everywhere in the world
time in the Jewish life

English bonds:

Online Shabbat Guide
FAQ butt Shabbat shamash.org
FAQ butt Shabbat askmoses.com
Shabbat one Judaica Guide
Information one Shabbat from the Union off Orthodox Congregations
off has more detailed summary the laws off Shabbat of the Torah.org site, on the basis of Shoulhan Aroukh.
The Laws off Shabbat (37-share coil study race has) by Rabbi Daniel Schloss
Honoring Shabbat

Random links: