Essen ti a

A Complete Guide to Beliefs, Customs, and Rituals

George Robinson

ATRIA PAPERBACK new york london toronto sydney Rejoice in Your Festivals: The Jewish Year 81 festival, for example, cooking. Work that can be done before the festi­ val without impairing the quality of the food should not be delayed until the festival. For example, it would not be permissible to grind wheat to make bread for the festival. On the other hand, contemporary rabbis have ruled that it is permissible to grind coffee beans by hand, because fresh ground coffee tastes better and therefore adds to one's enjoyment of a yam tov I holiday (literally "a good day"). But one is not permitted to prepare food during a holiday for use after the holiday. As we will see momentarily, the prohibition against working on I the Sabbath is much stricter. The reason for the difference can be found in the Torah. In Leviticus 23:3 the Jews are enjoined to "do no manner of work" on Shabbat; four verses later, they are told that on the festivals "you shall do no manner of servile work," in other words, work as an employee, bondsman, or slave.

SHABBAT

In the Torah it is written, "On the seventh day God finished the work . . . and ceased from all the work . . ·. and God blessed the seventh day and declared it holy, because on it God ceased from all the work of cre­ ation ..."(Genesis 2:2-3) Most people reading that passage find it a bit of a shock. "On the sev­ enth day God finished the work. . . ." But what did God create on the seventh day? Didn't God "cease ... from all the work of creation" on the seventh day? What God c~eated on the seventh day, the ancient rab­ bis tell us, was . . . rest. The Hebrew word used here is menuhah, and "rest" is an inadequate translation. To say that Shabbat Menuhah means a "Sabbath of rest" only tells half the story. In the Shabbat liturgy we are given a more complete, many layered understanding of the word. It is, the Minkhah I efternoon ser­ vice tells us, "a rest of love freely given, a rest of truth and sincerity, a rest in peace and tranquility, in quietude and safety." Yet, at the same time, it is a rest yoked in the same breath to "holiness." And inextricably linked to that concept is the fact that this rest comes from the Almighty and exists so that we might glorify God's name, to bring holiness to God. Shabbat is the only Jewish holiday whose timing does not depend on the calendar at all-seven days are seven days, regardless of the phases 82 ESSENTIAL JUDAISM of the moon. Like the Creation itself, it is beyond human influence. And its observance, in turn, informs the way most of the other holidays are celebrated. The Sabbath is the only day of observance mentioned in the Ten Commandments. In the first version of the Decalogue we are enjoined to "Remember the Sabbath day and keep it holy" (Exodus 20:8); in the second version, we are told to "observe" the Sabbath (Deuteronomy 5: 12). What more compelling evidence can one find for the paramount importance of this day? But not to work? An enforced rest? The rabbis who began to codify Jewish law (halakhah) during the time of the Second Temple specified thirty-nine categories of prohibited activities-and objects associated with those activities are /literally, set aside-based on the activi­ ties that were involved in the building of the Tabernacle as described in the Tanakh, the Hebrew Bible. (For a complete list, see sidebar below.) One should not handle a hammer or money. One should not rearrange the books on a shelf. What sort of holiday is this?

THE THIRTY·NINE CATEGORIES OF FORBIDDEN WORK

The establishes thirty-nine categories of work forbidden on the Sabbath. Ostensibly, these categories were based on the description of the building of the Ark of the Covenant found in the Torah. (From these categories, the rabbis derived numerous other subcategories; they also would add prohibitions of their own in order to protect the Sabbath from desecration.)

A. Agricultural work 1. Plowing the land 2. Sowing seeds on the land 3. Cutting or harvesting crops 4. Binding or gathering crops

(The next four categories each involve separating the useful from the useless.}

5. Threshing 6. Winnowing 7. Selecting Rejoice in Your Festivals: The Jewish Year 83

8. Sifting 9. Grinding l 0. Kneading 11. Baking

B. Working with clothing/fabric 12. Shearing 13. Bleaching 14. Carding 15. Dyeing 16. Spinning 17. Inserting thread into a loom 18. Weaving 19. Taking off a finished product from a loom 20, Separating threads 2 l. Tying a (permanent) knot 22. Untying a knot (in order to re-tie it) 23. Sewing 24. Tearing

C. Working with leather or parchment; writing 25. Catching game/hunting .26. Slaughtering 27. Skinning or flaying 28. Tanning 29. Scraping 30. Marking out (e.g., in preparation for cutting) 31. Cutting 32. Writing 33. Erasing (for the sake of writing again)

D. Construction work · 34. Building 35. Demolishing (for the sake of building) 36. A final hammer blow-any ad that completes or makes usable a finished product

E. Working with fire 37. Kindling 84- ESSENTIAL JUDAISM

38. Extinguishing (when done for a positive purpose, as in the manu­ facture of charcoal) 39. Carrying-from the public domain to the private or vice versa

We are commanded in the Torah "Six days shall you labor and do all your work." To abstain from labor on the seventh day is, as Abraham Joshua Heschel says in his magnificent little book The Sabbath: Its Mean­ ing for Modern Man, "not a depreciation but an affirmation of labor, a divine exaltation of its dignity." We are suddenly lifted out of the pro­ cess of time, removed from the world of natural and social change. Instead of creating the world anew, we are at one with the world cre­ ated. We are not beasts of burden. We should not live to work. We should not be chained to routine. Shabbat unchains us. As Heschel states,

Tq set one day a week for freedom, a day on which we do not use the instruments which have been so easily turned into weapons of destruction, a day for being with ourselves, a day of detachment from the vulgar, of independence of external obligations, a day on which we stop worshipping the idols of technical civilization, a day on which we use no money, a day of armistice in the eco­ nomic struggle with our fellow men and the forces of nature-is there any institution that holds out a greater hope for [humanity's] progress than the Sabbath? (p. 28)

Shabbat is meant to be a day of peace, Shabbat shalom, the peace of the Sabbath. It offers us a chance for peace with nature, with society, and with ourselves. The prohibitions on work are designed to make us stop-if only for one day of the week-our relentless efforts to tame, to conquer, to subdue the earth and everything on it. The prohibition against maldng fire is also said by the rabbis to mean that one should not ldndle the fires of controversy against one's fellow humans. And, finally, the Sabbath offers us a moment of quiet, of serenity, of self­ transcendence, a moment that allows us to seek and perhaps achieve some kind of internal peace. Shabbat is also a time of joy, of good food and wine (even if the food preparation must be done beforehand). Judaism is most decidedly not an ascetic religion. It is no accident that it is considered a Rejoice in Your Festivals: The Jewish Year 85

(loosely, a commandment; but see Chapter 4 for a more detailed expla­ nation) to have sexual relations with your spouse on the Sabbath. The concept of oneg shabbatljoy in the Sabbath is so crucial that any sadness is banished. Fast days are postponed a day if they should fall on Shabbat (except for Yorn Kippur). Active mourning is expressly forbid­ den on the Sabbath. Funerals are put off until Sunday and mourners do not sit shivah on Shabbat. (See the section "Death and Mourning,'' in Chapter 3, p. 184.) Indeed, the only time they can leave their homes during the week of mourning is to come to synagogue for the Sabbath observance. On Friday night, they sit outside the sanctuary during Kab­ balat Shabbatl Welcoming the Sabbath, entering after L'kha Dodi has been sung; worshippers greet them with the words, "May God console you among the other mourners of Zion and Jerusalem." In the post-biblical literature the Sabbath is depicted in two related guises, as a bride (kallah) and as a queen (malkah). These two personifi­ cations of the day can tell us a bit more about how we are to understand this unusual-indeed, unique-religious holiday. There is a Midrash (a rabbinic commentary in parable form) about Shabbat ha-Kallahlthe Sabbath Bride. When God created the days of the week, each of them was given a mate-Sunday had Monday, Tuesday had Wednesday, and Thursday had Friday. Only the Sabbath was alone. The Sabbath pointed this out to God, whose answer was to give it to the people Israel as their mate, a bride. (Interestingly, in Hebrew the days are numbered rather than named, with one exception, Shabbat, providing more evidence of how this "bride" stands out from the rest of the wee~.) Why ·a bride? As Samuel Dresner, a contemporary Conservative rabbi, points out, "The symbol of a bride is love, devotion, and joy­ an inward feeling." One prepares for the Sabbath with all the fervor and yearning with which one prepares for a bride. Shabbat ha-Malkah I the Sabbath Qyeen evokes different feelings. If the Sabbath Bride may be said to represent the "remember" part of the Decalogue's commandments regarding the Sabbath, the Sabbath Queen represents "observe." She is the stern avatar of the laws governing the day. The Sabbath, Dresner writes, "cannot be observed haphazardly." One does not achieve the peace of the Sabbath without observing the rules that lead to that rest. A Jew "makes" Shabbat; it doesn't just come at the end of the week. 86 ESSENTIAL JUDAISM

Both of these facets of Shabbat are essential to a full realization of the day. A Sabbath without the Bride would be a cold, lifeless recitation of rules and prayers with nothing motivating them but rote ~nd subjuga­ tion to a higher will. A Sabbath without the Queen would be without substance or focus, short-lived good feelings with nothing to show for them. The Jewish observance of the Sabbath is an attempt to find an appropriate balance between these two aspects of the day. An example of that balance: The rabbis of the Gaonic period (sixth to twelfth centuries) cautioned: "There is nothing more important, according to the Torah, than to preserve human life. . . . Even when there is the slightest possibility that a life may be at stake one may disre­ gard every prohibition of the law." This doctrine, called pikuakh nefesh/ saving a soul applies to the laws governing Shabbat and the festi­ vals; a doctor must act to save another person, even though it means she is "working" on the Sabbath. A sick person may not fast if it threat­ ens his life. But the Sabbath was designed to be "a delight," as our liturgy tells us. It is a time when families and friends gather together for meals, songs, and stories. The Friday night rituals of candle lighting, maldng (blessing the wine for the holiday), and ha-Motzi/blessing the bread are followed the next day by the tradition of the se'udah sh'lishitlthird meal, on Shabbat afternoon, another festive gathering, often accompanied by and lively discussion, and finished off with more singing of z'mirotlsongs. Even as the Sabbath ends, there is a tradition that allows us to extend the pleasure, the melaveh malkah Ifarewell to the ~een, when Jews gather to reluctantly bid goodbye to the Sabbath after , with more songs, food, and wine. As Heschel observes, the Sabbath is the one day on the Jewish calen­ dar for which there are no appurtenances necessary to partake of its holiness-no shefar to blow as on Rosh Hashanah, no "four species" to wave as on Sukkot, no matzah, no tefWin, not even the Tabernacle. Just a group of Jews and the Sabbath, all holiness in itself. On the other hand, there are many Shabbat customs and traditions that enrich the celebration of this day. On Erev Shabbatlthe eve ef the Sabbath, as the Sabbath approaches, all must be made ready. One should not still be preparing by late Friday afternoon. The house should be cleaned and an elaborate and festive meal prepared, with guests invited. Traditionally observant Hasidic Rejoice in Your Festivals: The Jewish Year 87

men will go to the mikveh I ritual bath to immerse' and purify themselves physically and spiritually for the Sabbath. The -at least two, although in families with chil­ dren there may be additional ones for each child-should be lit eigh­ teen minutes before sunset (although, intriguingly, in Jerusalem Shab­ bat starts forty minutes before sunset), and the blessing said:

Barukh atah Adonai Eloheinu Melekh ha-olam asher kid'shanu b'mitzvotav v'tzivanu l'hadklik ner shel Shabbat.

Blessed are You Adonai our God, Ruler ef the Universe, who sanct!fied us with Your commandments and commanded us to kindle the lights ef the Sabbath.

Although this has traditionally been considered a mitzvah that should be performed by a woman, the obligation actually rests with the entire household, both men and women, and a leader of the family should light candles, regardless of gender. With eyes covered, 3 that family member then recites the blessing over the candles. The holiday has begun. William Helmreich, a, sociologist who was raised in an Orthodox family, evokes the Shabbatot of his childhood in the following passage, in which he lovingly recounts what would happen next in his home:

There was something exquisite in [the candle-lighting] ceremony. One could sense in it the quiet of the approaching Sabbath, which above all meant rest and closeness to God. The house was silent; no radio could be played, no telephone answered, no light turned on or off, for any use of electricity was considered work. The can­ dles would eventually burn themselves out, and our home would be darkened and serene. -Wake Up, Wake Up, to Do the Work ef the Creator, pp. 4-5

There should be wine for kiddush and two loaves of khallah, the braid-shaped bread that is traditional on the Sabbath, which are kept covered until the blessing over the bread is pronounced. The two loaves are in recognition of the double portion of manna that fell in the wilderness the day before Shabbat so that the Israelites wouldn't have to 88 ESSENTIAL JUDAISM gather it on the day of rest. Similarly, the plate below the khallot and the cover over them represent the layers of dew which rested above and below the manna and kept it fresh. After kiddush, the loaves are uncov­ ered. Before they can be eaten, there must be the ritual washing of hands (see Chapter 1, p. 22). From the time the blessing for the wash­ ing of hands is spoken until the khallah is eaten, there should be silence-except for the pronouncement of the blessing over the bread-so that the continuity between these acts is undisturbed. It is also said that Sabbath angels come to visit each Jewish home on Friday night, bringing the blessing of peace for the duration of the Sabbath. It is to those angels that we sing Shalom Aleichem I Welcome, ministerin3 an3els, one of the most familiar and beloved of Shabbat songs. Shabbat is one of the most companionable of days. After the morning service, worshippers gather for kiddush, often sponsored by a member of the congregation who has a simkhaljoyous event to celebrate. At the very least, wine and a little cake are served, but often a more elaborate and festive repast is offered, just short of a full meal. Lunch after wor­ ship will be another feast, with the same sequence of kiddush, hand washing, and motzi, the blessing over the bread, experienced at dinner the previous night. In the late afternoon, there will be a se'udah sh'lishitlthird meal, eaten in conjunction with Torah discussion after the afternoon service. This is a light meal, which may be eaten at home or at the synagogue, often accompanied by soft, sad music to underline our reluctance to see the Sabbath end. The day has already been sancti­ fied, so there is no kiddush. Finally, when three stars have appeared in the sky, usually about an hour after the time of the previous night's can­ dle lighting, Shabbat is over. and we "make" Havdalah (See Chapter 1, p. 44). On the Sabbath, legend has it, each of us acquires an extra soul, a neshama yeterah, the better to savor the day. Indeed, the reason we smell the pungent spices of the Havdalah ritual is to revive us after our extra soul has departed. Finally, it is said that the Sabbath is a taste from God of olam ha-bah I the World to Come, of paradise, a time in which it will always be Shabbat. It is significant that a Jewish conception of paradise centers not on place but on time, a Messianic Age when all time will be sacred.