וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ, כְּתִיב (משלי י, כב): בִּרְכַּת ה' הִיא תַעֲשִׁיר וְלֹא יוֹסִיף עֶצֶב עִמָּהּ. בִּרְכַּת ה' הִיא תַעֲשִׁיר, זוֹ הַשַּׁבָּת, שֶׁנֶּאֱמַר: וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי. וְלֹא יוֹסִיף עֶצֶב עִמָּהּ, זֶה הָאֵבֶל, הֵיךְ מָה דְאַתְּ אָמַר (שמואל ב יט, ג): נֶעֱצַב הַמֶּלֶךְ עַל בְּנוֹ. “God blessed the seventh day and sanctified it, because on it He rested from all His labor that God created to make” (Genesis 2:3).
“God blessed the seventh day and sanctified it” – it is written: “The blessing of the Lord, it will enrich, without adding toil with it” (Proverbs 10:22). “The blessing of the Lord, it will enrich” – this is Shabbat, as it is stated: “God blessed the seventh day.” “Without adding toil [etzev] with it” – this is mourning, just as it says: “The king is in grief [ne’etzav] over his son” (II Samuel 19:3).1Mourning the dead is not observed on Shabbat.
וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי וגו', רַבִּי יִשְׁמָעֵאל אוֹמֵר בֵּרְכוֹ בַּמָּן וְקִדְּשׁוֹ בַּמָּן, בֵּרְכוֹ בַּמָּן, שֶׁכָּל יְמוֹת הַשַּׁבָּת הָיָה יוֹרֵד עֹמֶר, בְּעֶרֶב שַׁבָּת שְׁנֵי עֳמָרִים. וְקִדְּשׁוֹ בַּמָּן, שֶׁלֹא יָרַד בּוֹ כָּל עִקָּר. רַבִּי נָתָן אוֹמֵר, בֵּרְכוֹ בַּמָּן, וְקִדְּשׁוֹ בַּבְּרָכָה. רַבִּי יִצְחָק אָמַר בֵּרְכוֹ בַּמָּן, וְקִדְּשׁוֹ בַּמְקוֹשֵׁשׁ, וּבֵרְכוֹ בָּעֲטִיפָה. רַב הוּנָא אָמַר צָרִיךְ לְהַחֲלִיף. רַבִּי חִיָּא בְּשֵׁם רַבִּי יוֹחָנָן אָמַר צָרִיךְ לְעַרֵב. אָבִין בַּר חִסְדָּאי אָמַר צָרִיךְ לְשַׁלְשֵׁל. רַבִּי יִרְמְיָה וְרַבִּי זְעֵירָא הֲווֹן מְהַלְּכִין כַּחֲדָא, וְאִסְתַּלְּקַת גּוּלְתֵיהּ דְּרַבִּי יִרְמְיָה וְשִׁלְשְׁלָהּ רַבִּי זְעֵירָא, הָדָא אָמְרָה צָרִיךְ לְשַׁלְשֵׁל. רַבִּי אֶלְעָזָר אוֹמֵר בֵּרְכוֹ בְּנֵר, וּבִי הָיָה הַמַּעֲשֶׂה, פַּעַם אַחַת הִדְלַקְתִּי אֶת הַנֵּר בְּלֵילֵי שַׁבָּת וּבָאתִי וּמָצָאתִי אוֹתוֹ בְּמוֹצָאֵי שַׁבָּת דָּלוּק וְלֹא חָסַר כְּלוּם. בֵּרְכוֹ בְּאוֹר פָּנָיו שֶׁל אָדָם, קִדְּשׁוֹ בְּאוֹר פָּנָיו שֶׁל אָדָם. לֹא דוֹמֶה אוֹר פָּנָיו שֶׁל אָדָם כָּל יְמוֹת הַשַּׁבָּת, כְּמוֹ שֶׁהוּא דּוֹמֶה בְּשַׁבָּת. בֵּרְכוֹ בַּמְּאוֹרוֹת, רַבִּי שִׁמְעוֹן בַּר יְהוּדָה אִישׁ כְּפַר עַכּוֹ אוֹמֵר מִשּׁוּם רַבִּי שִׁמְעוֹן, אַף עַל פִּי שֶׁנִּתְקַלְּלוּ הַמְּאוֹרוֹת מֵעֶרֶב שַׁבָּת, אֲבָל לֹא לָקוּ עַד מוֹצָאֵי שַׁבָּת, אַתְיָא כְּרַבָּנָן וְלָא אַתְיָא כִּדְרַבִּי אַמֵּי, דְּאָמַר רַבִּי אַמֵּי אָדָם הָרִאשׁוֹן לֹא לָן כְּבוֹדוֹ עִמּוֹ, מַה טַּעַם (תהלים מט, יג): וְאָדָם בִּיקָר בַּל יָלִין נִמְשַׁל כַּבְּהֵמוֹת נִדְּמוּ. וְרַבָּנָן אָמְרֵי, לָן כְּבוֹדוֹ עִמּוֹ, וּמוֹצָאֵי שַׁבָּת נִטַּל מִמֶּנּוּ זִיווֹ וּטְרָדוֹ מִגַּן עֵדֶן, הֲדָא הוּא דִכְתִיב (איוב יד, כ): מְשַׁנֶּה פָנָיו וַתְּשַׁלְּחֵהוּ. כֵּיוָן שֶׁשָּׁקְעָה חַמָּה בְּלֵילֵי שַׁבָּת, בִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לִגְנֹז אֶת הָאוֹרָה, וְחָלַק כָּבוֹד לַשַּׁבָּת. הֲדָא הוּא דִכְתִיב: וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אוֹתוֹ, בֵּרְכוֹ בְּאוֹרָה, כֵּיוָן שֶׁשָּׁקְעָה הַחַמָּה בְּלֵילֵי הַשַּׁבָּת הִתְחִילָה הָאוֹרָה וְהָיְתָה מְשַׁמֶּשֶׁת, הִתְחִילוּ הַכֹּל מְקַלְּסִין, הֲדָא הוּא דִכְתִיב (איוב לז, ג): תַּחַת כָּל הַשָּׁמַיִם יִשְׁרֵהוּ וְאוֹרוֹ עַל כַּנְפוֹת הָאָרֶץ, מִפְּנֵי מָה וְאוֹרוֹ עַל כַּנְפוֹת הָאָרֶץ, אָמַר רַבִּי יְהוּדָה בַּר רַבִּי סִימוֹן, אוֹר שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא בְּיוֹם רִאשׁוֹן, אָדָם צוֹפֶה וּמַבִּיט בּוֹ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, כֵּיוָן שֶׁהִסְתַּכֵּל הַקָּדוֹשׁ בָּרוּךְ הוּא בְּאַנְשֵׁי דּוֹר הַמַּבּוּל וּבְאַנְשֵׁי דּוֹר הַפְלָגָה שֶׁמַּעֲשֵׂיהֶן מְקֻלְקָלִין, עָמַד וּגְנָזָהּ וְהִתְקִינָהּ לַצַּדִּיקִים לֶעָתִיד לָבוֹא. וּמִנַּיִן שֶׁגְּנָזָהּ, שֶׁנֶּאֱמַר (איוב לח, טו): וְיִמָּנַע מֵרְשָׁעִים אוֹרָם וּזְרוֹעַ רָמָה תִּשָּׁבֵר. וּמִנַּיִן שֶׁהִתְקִינָהּ לַצַּדִּיקִים לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (משלי ד, יח): וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ הוֹלֵךְ וָאוֹר עַד נְכוֹן הַיּוֹם. רַבִּי לֵוִי בְּשֵׁם רַבִּי זְעֵירָא אָמַר, ל"ו שָׁעוֹת שִׁמְשָׁה אוֹתָהּ הָאוֹרָה, שְׁנֵים עָשָׂר שֶׁל עֶרֶב שַׁבָּת, וּשְׁנֵים עָשָׂר שֶׁל לֵילֵי שַׁבָּת, וּשְׁנֵים עָשָׂר שֶׁל שַׁבָּת. כֵּיוָן שֶׁשָּׁקְעָה הַחַמָּה בְּמוֹצָאֵי שַׁבָּת הִתְחִיל הַחשֶׁךְ מְמַשְׁמֵשׁ וּבָא וְנִתְיָרֵא אָדָם הָרִאשׁוֹן, שֶׁנֶּאֱמַר (תהלים קלט, יא): וָאֹמַר אַךְ חשֶׁךְ יְשׁוּפֵנִי וְלַיְלָה אוֹר בַּעֲדֵנִי, אוֹתוֹ שֶׁכָּתוּב בּוֹ (בראשית ג, טו): הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב, בָּא לְהִזְדַּוֵּג לִי, מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא, זִמֵּן לוֹ שְׁנֵי רְעָפִים וְהֵקִישָׁן זֶה לָזֶה וְיָצָא מֵהֶן אוֹר וּבֵרַךְ עָלֶיהָ, הֲדָא הוּא דִכְתִיב: וְלַיְלָה אוֹר בַּעֲדֵנִי. מַה בֵּרַךְ עָלֶיהָ, בּוֹרֵא מְאוֹרֵי הָאֵשׁ. אַתְיָא כִּשְׁמוּאֵל, דְּאָמַר שְׁמוּאֵל מִפְּנֵי מָה מְבָרְכִין עַל הָאוֹר בְּמוֹצָאֵי שַׁבָּת, מִפְּנֵי שֶׁהִיא תְּחִלַּת בְּרִיָּתָהּ. רַב הוּנָא בְּשֵׁם רַב וְרַבִּי אַבָּהוּ בְּשֵׁם רַבִּי יוֹחָנָן אָמַר, אַף מוֹצָאֵי יוֹם הַכִּפּוּרִים מְבָרְכִין עָלָיו, מִפְּנֵי שֶׁשָּׁבַת הָאוּר כָּל אוֹתוֹ הַיּוֹם. “God blessed the seventh day [and sanctified it]” – Rabbi Yishmael said: He blessed it with manna and He sanctified it with manna. He blessed it with manna in that all the days of the week one omer [of manna] would fall, while on the day before Shabbat two omers would fall.2An extra omer for Shabbat. He sanctified it with manna, as it did not fall on it [on Shabbat] at all. Rabbi Natan says: He blessed it with manna and sanctified it with a blessing.3The Shabbat blessing recited over a cup of wine. Rabbi Yitzḥak said: He blessed it with manna and sanctified it through the gatherer.4Someone who gathered wood in the wilderness on Shabbat and was put to death (Numbers 15:32–36). The harsh penalty demonstrates the awesome, inviolable sanctity of Shabbat.
He blessed it with apparel.5One should wear fine clothing on Shabbat. Rav Huna said: He should change his clothing.6He must change from everyday clothing into special Shabbat garb. Rabbi Ḥiyya said in the name of Rabbi Yoḥanan: He should mix [garments].7If one does not have a complete set of Shabbat clothing, he should at least mix one fine item into the everyday clothing he will wear on Shabbat. Avin bar Ḥisdai said: He should lower [his garments].8If someone does not have any special garments for Shabbat, he should at least wear his ordinary garment in a distinctive manner, e.g., by lengthening it. Rabbi Yirmeya and Rabbi Ze’eira were walking together [on Shabbat], and the outer garment of Rabbi Yirmeya was raised up,9That type of garment was ordinarily worn folded in order that it be elevated off the ground. but Rabbi Ze’eira lowered his.10By releasing the fold. This shows that one should lower [one’s garments for Shabbat].
Rabbi Elazar says: He blessed it with [the Shabbat] candle,11By enabling it to last longer than usual. and there was an incident involving me [that illustrates this]. One time I kindled a candle on Shabbat eve, and I came and found it burning at the conclusion of Shabbat, and nothing [of the oil] was diminished.
He blessed it with the radiance of a person’s face, He sanctified it with the radiance of a person’s face. The radiance of a person’s face all the days of the week is not comparable to the way it is on Shabbat.
He blessed it with the lights.12The primordial light of creation, which was hidden away because of Adam’s sin. Rabbi Shimon bar Yehuda of Kefar Akko says in the name of Rabbi Shimon: Even though the lights were cursed on the day before Shabbat,13When Adam sinned. they were not stricken until the conclusion of Shabbat. This is in accordance with the opinion of the Rabbis, and not in accordance with the opinion of Rabbi Ami, as Rabbi Ami said: Adam the first man, his glory14The primordial light. did not spend the night with him.15It was abolished on the day of his creation, before Shabbat. What is the source? “Man [adam] will not go to rest in his splendor; he is like the beasts that perish” (Psalms 49:13). The Rabbis say: His glory did spend the night with him, and only at the conclusion of Shabbat was his radiance taken from him, as He expelled him from the Garden of Eden. That is what is written: “You alter his countenance and send him away” (Job 14:20).
When the sun set on Shabbat eve, the Holy One blessed be He sought to put away the [primordial] light, but He accorded honor to Shabbat. That is what is written: “God blessed the seventh day, and sanctified it” – He blessed it with light. When the sun set on Shabbat eve the [primordial] light continued to function.16Even at night. Everyone began praising [God]; that is what is written: “Under all the heavens they sing His praises,17The Midrash interprets yishrehu as being related to shira, song. and His light is to the ends of the earth” (Job 37:3). Why was this?18Why is it that “under all the heavens they sing His praises”? Because “His light is to the ends of the earth.”
Rabbi Yehuda bar Rabbi Simon said: By the light that the Holy One blessed be He created on the first day, a person could look out and see from one end of the world to the other end. When the Holy One blessed be He looked at the people of the generation of the Flood and the people of the generation of the Dispersion, whose actions were to be corrupt, He arose and hid it away and designated it for the righteous in the future. From where is it derived that He hid it away? It is as it is stated: “Their light will be withheld from the wicked, and the upraised arm will be broken” (Job 38:15). And from where is it derived that He designated it for the righteous in the future? It is as it is stated: “But the path of the righteous is like a dawning light, growing brighter until the day is established” (Proverbs 4:18).
Rabbi Levi said in the name of Rabbi Ze’eira: That [primordial] light functioned for thirty-six hours – twelve on the day before Shabbat, twelve on the night of Shabbat, and twelve on Shabbat. As the sun set at the conclusion of Shabbat, darkness began approaching, and Adam the first man became afraid, as it is stated: “And I said that darkness will envelop me [yeshufeni]; night for me is light,” (Psalms 139:11) – that one [the serpent] in whose regard it is written: “He will strike you [yeshufekha] with his head, and you will strike him [teshufenu] with your heel” (Genesis 3:15), is now coming to confront me.19The serpent represents death, as it was through its evil machinations that Adam sinned and was condemned to death. What did the Holy One blessed be He do? He prepared for him two flint stones and he struck them one against the other. Light emerged from them and he recited a blessing over it. That is what is written: “Night for me is light.” What blessing did he recite over it? [Blessed be God] Who creates the lights of fire. This is in accordance with the opinion of Shmuel, as Shmuel said: Why does one recite a blessing over light at the conclusion of Shabbat? It is because that time was the beginning of its creation. Rav Huna in the name of Rav and Rabbi Abahu in the name of Rabbi Yoḥanan said: One recites a blessing over it [light] at the conclusion of Yom Kippur, as well, because fire rested all that day.20It is forbidden to make a fire all day on Yom Kippur.
בֵּרְכוֹ בִּיצִיאָה, רַבִּי לֵוִי בְּשֵׁם רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא אָמַר, כָּל יוֹם שֶׁיֵּשׁ בּוֹ חֶסְרוֹן, כְּתִיב בּוֹ בְּרָכָה וְאֵינוֹ חָסֵר כְּלוּם. בַּחֲמִישִׁי נִבְרְאוּ עוֹפוֹת וְדָגִים, וּבְנֵי אָדָם שׁוֹחֲטִין עוֹפוֹת וְאוֹכְלִים, וְצָדִים דָּגִים וְאוֹכְלִין, וּכְתִיב בּוֹ בְּרָכָה וְאֵינוֹ חָסֵר כְּלוּם. בַּשִּׁשִּׁי נִבְרָא אָדָם וּבְהֵמָה, וּבְנֵי אָדָם שׁוֹחֲטִין בְּהֵמָה וְאוֹכְלִין, וּבְנֵי אָדָם מֵתִים, וּכְתִיב בּוֹ בְּרָכָה וְאֵינוֹ חָסֵר כְּלוּם. בַּשְּׁבִיעִי מַאי אִית לָךְ לְמֵימַר, רַבִּי לֵוִי בְּשֵׁם רַבִּי חָמָא בַּר חֲנִינָא אָמַר, מִפְּנֵי הַיְצִיאָה. He blessed it due to the expenditure.21He gave Shabbat a blessing that people should not suffer a long-term financial loss when spending money to honor it. Rabbi Levi said in the name of Rabbi Yosei ben Rabbi Ḥanina: Every day on which there is reduction [among the creations of that day], blessing is written in its regard, and in fact it lacks nothing. On the fifth day, birds and fish were created, and people slaughter and eat birds and trap and eat fish, [reducing their number], but since blessing is written in its regard22Genesis 1:22. it lacks nothing.23The birds and fish replenish themselves through reproduction. On the sixth day, man and animal were created, and people slaughter and eat animals, and people die, but since blessing is written in its regard24Genesis 1:28. it lacks nothing. But regarding the seventh day what can you say?25Why was it necessary for God to give a blessing for Shabbat? Rabbi Levi said in the name of Rabbi Yosei ben Rabbi Ḥanina: It is for the expenditure.
רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי אָמַר, מִפְּנֵי אִיסְטְנִיסִים בֵּרְכוֹ בְּמַטְעַמִּים. רַבֵּנוּ עָשָׂה סְעוּדָה לְאַנְטוֹנִינוּס בְּשַׁבָּת, הֵבִיא לְפָנָיו תַּבְשִׁילִין שֶׁל צוֹנֵן אָכַל מֵהֶם וְעָרַב לוֹ, עָשָׂה לוֹ סְעוּדָה בַּחוֹל הֵבִיא לְפָנָיו תַּבְשִׁילִין רוֹתְחִין, אָמַר לוֹ אוֹתָן עָרְבוּ לִי יוֹתֵר מֵאֵלּוּ. אָמַר לוֹ תֶּבֶל אֶחָד הֵן חֲסֵרִין. אָמַר לוֹ וְכִי יֵשׁ קֵילָרִין שֶׁל מֶלֶךְ חָסֵר כְּלוּם, אָמַר לוֹ שַׁבָּת הֵן חֲסֵרִין, אִית לָךְ שַׁבָּת. רַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי שַׁיְלֵיהּ לְרַבִּי, אָמַר לוֹ בְּנֵי בָּבֶל בִּזְכוּת מָה הֵן חַיִּים, אָמַר לוֹ בִּזְכוּת הַתּוֹרָה. וּבְנֵי אֶרֶץ יִשְׂרָאֵל בִּזְכוּת מָה, אָמַר לוֹ בִּזְכוּת מַעַשְׂרוֹת. וְאַנְשֵׁי חוּצָה לָאָרֶץ בִּזְכוּת מָה, אָמַר לוֹ בִּזְכוּת שֶׁהֵן מְכַבְּדִין אֶת הַשַּׁבָּתוֹת וְיָמִים טוֹבִים. אָמַר רַבִּי חִיָּא בַּר אַבָּא פַּעַם אַחַת זִמְנַנִי אָדָם אֶחָד בְּלוּדְקִיָא וְהֵבִיא לְפָנֵינוּ דְּיוֹסְקוּס אֶחָד טָעוּן בְּי"ו מוֹטוֹת, וּבוֹ מִכָּל מַה שֶּׁנִּבְרָא בְּשֵׁשֶׁת יְמֵי בְרֵאשִׁית, וְתִינוֹק אֶחָד הָיָה יוֹשֵׁב בְּאֶמְצָעִיתוֹ, וְהָיָה מַכְרִיז וְאוֹמֵר (תהלים כד, א): לַה' הָאָרֶץ וּמְלוֹאָהּ תֵּבֵל וְישְׁבֵי בָהּ, כָּל כָּךְ לָמָּה שֶׁלֹא תָּזוּחַ דַּעְתּוֹ שֶׁל בַּעַל הַבַּיִת עָלָיו. אָמַרְתִּי לוֹ בְּנִי מֵהֵיכָן זָכִיתָ לְכָל הַכָּבוֹד הַזֶּה. אָמַר לִי, טַבָּח הָיִיתִי, וְכָל בְּהֵמָה יָפָה שֶׁהָיִיתִי רוֹאֶה כָּל יְמוֹת הַשַּׁבָּת הָיִיתִי מַפְרִישָׁהּ לְשַׁבָּת. וְאָמַרְתִּי לוֹ לֹא עַל מַגָּן זָכִיתָ. אָמַר רַבִּי תַּנְחוּמָא, עוֹבָדָא הֲוָה בְּרוֹמִי בַּעֲרוֹבַת צוֹמָא רַבָּה, וַהֲוָה תַּמָּן חַד חַיָּט וַאֲזַל דְּיִזְדַּבַּן לֵיהּ חַד נוּן, אִשְׁתְּכַח הוּא וְטַלְיָא דְּאִיפַּרְכוֹס קָיְימִין עִילָוֵיהּ, הֲוָה הָדֵין מַסֵּיק לֵיהּ בְּטִימֵי וְהָדֵין מַסֵּיק לֵיהּ בְּטִימֵי, עַד דְּמָטְיָא לִשְׁנֵים עָשָׂר דִּינָרִין, וּנְסָבֵא הַהוּא חַיָּטָא. בְּעָנָתָא דַּאֲרִיסְטוֹן אֲמַר אִיפַּרְכוֹס לְטַלְיָה לָמָּה לָא אַיְתֵית לִי נוּן. אֲמַר לֵיהּ, מָרִי מָה לִכְפֹּר מִינָךְ, אֲזַלִּית וְלָא הֲוָה תַּמָּן אֶלָּא חַד נוּן, וְאִשְׁתְּכָחִית אֲנָא וְחַד יְהוּדָאי קָיְימִין עִילָוֵיהּ, וַהֲוָה הוּא מַסֵּיק לֵיהּ בְּטִימֵי וַאֲנָא מַסֵּיק לֵיהּ בְּטִימֵי, עַד דְּמָטְיָא לִשְׁנֵים עָשָׂר דִּנָּרִין, מָה הֲוַת בְּעָא דְּנַיְיתָא לָךְ נוּן בִּתְרֵי עֲשַׂר דִּנָּרִין, אֶתְמְהָא. אֲמַר לֵיהּ מָאן הוּא, אֲמַר לֵיהּ בַּר נָשׁ פְּלַן, שְׁלַח בַּתְרֵיהּ וַאֲתָא לְגַבֵּיהּ, אֲמַר לֵיהּ מָה חֲמֵית חַיָּט יְהוּדָאי דַּאֲכַלְתְּ נוּן בִּתְרֵי עֲשַׂר דִּנָּרִין. אֲמַר לֵיהּ מָרִי אִית לָן חַד יוֹם, בְּכָל חוֹבִין דַּאֲנַן עָבְדִין כָּל יוֹמֵי שַׁתָּא, הוּא מְכַפֵּר עֲלֵינַן. וְכַד הוּא אֲתָא לֵית אֲנַן צְרִיכִין לְיַקּוּרֵי יָתֵיהּ. אֲמַר כֵּיוָן שֶׁהֵבֵאתָ רְאָיָה לִדְבָרֶיךָ הֲרֵי אַתָּה פָּטוּר. מַה פָּרַע לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, הָלַךְ וְקָרַע אוֹתָהּ וְזִמֵּן לוֹ בְּתוֹכָהּ מַרְגָּלִיּוֹת טוֹבָה, וְהָיָה מִתְפַּרְנֵס הֵימֶנָּהּ כָּל יָמָיו. Rabbi Elazar said in the name of Rabbi Yosei: For the sake of fastidious people, He blessed it with delicacies.26Though such people are very fussy eaters, God blessed Shabbat that all its food should be delicious. Our master [Rabbi] once prepared a feast for Antoninus27A Roman governor who was friendly with him. on Shabbat. He brought before him some cold cooked dishes. He ate them and enjoyed them. He [Rabbi] prepared another feast for him on a weekday. He brought before him some hot cooked dishes. He said to him: ‘Those [from Shabbat] pleased me more than these.’28Even though the Shabbat dishes were served cold. He said to him: ‘They [the weekday foods] are missing a certain spice.’ He said to him: ‘Is it possible that the pantry of the king is lacking anything?’29Tell me which spice you lack, and I can bring you some from the royal pantry. He said: ‘They are lacking Shabbat. Do you have Shabbat?’
Rabbi Yishmael ben Rabbi Yosei asked Rabbi, he said to him: ‘The [Jewish] residents of Babylon, by what merit do they live?’ He said to him: ‘It is by the merit of the Torah [which they study diligently].’ ‘And the residents of the Land of Israel, by what merit [do they live]?’ He said to him: ‘It is by the merit of tithes [which they separate from their produce].’ ‘And the residents outside of the Land of Israel, by what merit [do they live]?’ ‘It is by the merit of the fact that they honor Shabbatot and the festivals.’
Rabbi Ḥiyya bar Abba said: One time a certain person in Laodicea invited me and brought before us a round tabletop borne on sixteen poles, and on it was every type of food that was created during the six days of Creation. There was a certain child sitting in the middle of the tabletop and proclaiming and saying: “The earth and all that it holds are the Lord’s, the world and all its inhabitants” (Psalms 24:1). And why did he go to such lengths?30Why was the child placed there in order to proclaim this? It was so the host should not become haughty [from all his wealth]. I said to him [the host]: ‘Son, from where did you merit all this honor?’ He said to me: ‘I used to be a butcher, and every time I saw a fine animal over the week days, I would set it aside for Shabbat.’ I said to him: ‘It is not for naught that you merited [all this].’
Rabbi Tanḥuma said: There was an incident in Rome on the day before the great fast [Yom Kippur]. There was a certain tailor there and he went [to the market] to purchase a fish. It happened that he and the child [servant] of the governor were vying for it. This one would offer a higher price and the other one would offer a still higher price, until it reached twelve dinars, and the tailor purchased it. At dinnertime, the governor said to the child: ‘Why did you not bring me a fish?’ He said to him: ‘My master, I will not conceal it from you, I went [to the market] and there was only one fish there and it happened that I and a certain Jew were vying for it. He offered a higher price and I offered a higher price until it reached twelve dinars. Would you have wanted me to bring you a fish for twelve dinars?’ he asked rhetorically. He said to him: ‘Who is it [who bought the fish]?’ He said to him: ‘A man named such-and-such.’ He sent for him and he came before him. He said to him: ‘What did you see, Jewish tailor, that led you to eat a fish that cost twelve dinars?’ He said to him: ‘My master, we have one day [each year] that atones for us for all the sins we have performed all the days of the year. When it arrives, should we not accord it honor?’ He said to him: ‘Because you adduced a justification for your position, you are exempt [from punishment].’ How did the Holy One blessed be He reward him? He went and cut it open and He brought it about for him that there was a fine gem inside it, and he supported himself from it all his days.
טוּרְנוֹסְרוּפּוּס הָרָשָׁע שָׁאַל אֶת רַבִּי עֲקִיבָא, אָמַר מַה יּוֹם מִיּוֹמַיִם, אֲמַר לֵיהּ וּמַה גְּבַר מִן גּוּבְרִין. אֲמַר מָה אֲמָרִית לָךְ, וּמָה אֲמַרְתְּ לִי. אֲמַר לֵיהּ אֲמַרְתְּ לִי מַה יּוֹם מִיּוֹמַיִם, מַאי שְׁנָא יוֹמָא דְשַׁבַּתָּא מִכָּל יוֹמָא, וַאֲמָרִית לָךְ וּמָן גֶּבֶר מִגּוּבְרִין, מַאי שְׁנָא טוּרְנוּסְרוּפּוֹס מִכָּל גּוּבְרִין. אֲמַר לֵיהּ שֶׁרָצָה הַמֶּלֶךְ לְכַבְּדֵנִי. אֲמַר לֵיהּ אַף זוֹ שֶׁרָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְכַבְּדָהּ. אֲמַר לֵיהּ מְנָאן אַתְּ מוֹדַע לִי, אֲמַר לֵיהּ הֲרֵי נְהַר סַמְבַּטְיוֹן יוֹכִיחַ, שֶׁמּוֹשֵׁךְ אֲבָנִים כָּל יְמוֹת הַשַּׁבָּת, וּבְשַׁבָּת הוּא נָח. אֲמַר לֵיהּ לְנַגְדָא אַתְּ נָגֵיד לִי, אֶתְמְהָא. אֲמַר לֵיהּ וַהֲרֵי הַמַּעֲלֶה אֶת הַמֵּת בִּזְכוּרוֹ יוֹכִיחַ, שֶׁהוּא עוֹלֶה כָּל יְמוֹת הַשַּׁבָּת וּבְשַׁבָּת אֵינוֹ עוֹלֶה, וְהַהוּא גַּבְרָא לֶהֱוֵי בָּדַק בַּאֲבוּהִי. חַד זְמַן צָרִיךְ וּבָדַק בַּאֲבוּהוֹ, וּסְלֵק כָּל יוֹמָא דְּשַׁבַּתָּא, וּבְשַׁבַּתָּא לָא סְלֵק. בְּחַד שַׁבַּתָּא אַסְקֵיהּ, אֲמַר לֵיהּ אַבָּא מִן דְּמִיתַת אִתְעַבְדֵית יְהוּדִי, אֶתְמְהָא. מִפְּנֵי מָה עָלִיתָ כָּל יְמוֹת הַשַּׁבָּת, וְשַׁבָּת לֹא עָלִיתָ. אֲמַר לֵיהּ כָּל מִי שֶׁאֵינוֹ מְשַׁמֵּר אֶת הַשַּׁבָּת אֶצְלְכֶם בִּרְצוֹנוֹ, כָּאן הוּא מְשַׁמֵּר אוֹתוֹ בְּעַל כָּרְחוֹ. אֲמַר לֵיהּ וְכִי עָמָל יֵשׁ לָכֶם שֶׁאַתֶּם עֲמֵלִים כָּל יְמוֹת הַשַּׁבָּת, וּבְשַׁבָּת אַתֶּם נוֹחִין. אֲמַר לֵיהּ כָּל יְמוֹת הַשַּׁבָּת אָנוּ נִדּוֹנִין וּבְשַׁבָּת אָנוּ נוֹחִין. חָזַר אֵצֶל רַבִּי עֲקִיבָא, אָמַר לוֹ אִם כִּדְבָרֶיךָ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְכַבֵּד אֶת הַשַּׁבָּת, אַל יַשֵּׁב בָּהּ רוּחוֹת, אַל יוֹרִיד בָּהּ גְּשָׁמִים, אַל יַצְמִיחַ בָּהּ עֵשֶׂב. אֲמַר לֵיהּ תִּפַּח רוּחֵיהּ דְּהַהוּא גַבְרָא, אֶמְשֹׁל לְךָ מָשָׁל, לִשְׁנַיִם שֶׁהָיוּ דָּרִין בְּחָצֵר אַחַת, אִם אֵין זֶה נוֹתֵן עֵרוּב וְזֶה נוֹתֵן עֵרוּב, שֶׁמָּא מֻתָּרִין לְטַלְטֵל בֶּחָצֵר. אֲבָל אִם הָיָה אֶחָד דָּר בֶּחָצֵר, הֲרֵי הוּא מֻתָּר בְּכָל הֶחָצֵר כֻּלָּהּ, אַף כָּאן הַקָּדוֹשׁ בָּרוּךְ הוּא לְפִי שֶׁאֵין רְשׁוּת אַחֶרֶת עִמּוֹ, וְכָל הָעוֹלָם כֻּלּוֹ שֶׁלּוֹ, מֻתָּר בְּכָל עוֹלָם כֻּלּוֹ. וְלֹא עוֹד אֶלָּא שֶׁהֲרֵי אוֹכְלֵי הַמָּן מְעִידִין עָלָיו, שֶׁכָּל יְמוֹת הַשַּׁבָּת הָיָה יוֹרֵד וּבְשַׁבָּת לֹא הָיָה יוֹרֵד. The wicked [governor] Tinneus Rufus asked Rabbi Akiva: ‘How is this day [Shabbat] different from the other days of the week?’31Why should it be treated differently from the other days? He said to him: ‘How is this man [Tinneus Rufus] different from other men?’32Why is it that you are treated differently from other men? He said: ‘What did I say to you and what did you say to me?’ He said to him: ‘You said to me: How is this day different from the other days of the week, meaning, in what way is Shabbat different from every day? And I said to you: How is this man different other men, meaning, in what way is Tinneus Rufus different from other men?’ He said to him: ‘It is because the king wished to honor me.’ He said to him: ‘This [Shabbat], too, the Holy One blessed be He wished to honor it.’ He said to him: ‘From where can you prove it to me?’33That Shabbat is actually different from other days. He said to him: ‘The Sambatyon River proves it, as it flows with stones all the days of the week, but on Shabbat it rests.’ He said to him in astonishment: ‘Are you dragging me to a river?’34We are not going to travel to the Sambatyon to witness it, so you have still not proven anything. He said to him: ‘Necromancers, who raise the dead via the male organ, will prove it, as a dead man can be brought up all the days of the week, but on Shabbat he cannot be brought up. Let this man [Tinneus Rufus] test this out with his father.’
One time, he [Tinneus Rufus] needed to do so, and he tested it with his father. He was brought up all the days of the week, but on Shabbat he could not be brought up. On Sunday he brought him up again. He said to him in bewilderment: ‘Since you died, have you become a Jew? Why were you brought up all the days of the week, but on Shabbat you could not be brought up?’ He said to him: ‘Anyone who does not observe Shabbat willingly in your place, will observe it here perforce.’ He said to him: ‘Do you have labor there for which you exert yourselves all the days of the week, that you can experience rest on Shabbat?’ He said to him: ‘All the days of the week we are punished, but on Shabbat we rest.’
He [Tinneus Rufus] returned to Rabbi Akiva and said to him: ‘If it is as you say, that the Holy One blessed be He honors the Shabbat, let him not make the wind blow [on Shabbat], let him not make rain fall, let him not allow grass to grow.’ He said to him: ‘May the spirit of that man35Tinneus Rufus. depart from him. I will tell you a parable: [It is analogous to] two people who resided in the same courtyard. If one does not contribute to the eruv and the other one contributes to the eruv, is it, perhaps, permitted to transport items in the courtyard? However, if one person resides in a courtyard alone, it is permitted for him [to transport items] in the entire courtyard. Here, too, the Holy One blessed be He, because there is no other power that co-exists with Him, and the entire world is His, it is permitted for Him [to transport items] throughout the entire world. Additionally, those who partook of the manna can attest to it,36That Shabbat is indeed different from the other days of the week. as all the days of the week it would fall, but on Shabbat it did not fall.’
פִּילוֹסוֹפוֹס אֶחָד שָׁאַל אֶת רַבִּי הוֹשַׁעְיָה, אָמַר לוֹ אִם חֲבִיבָה הִיא הַמִּילָה, מִפְּנֵי מָה לֹא נִתְּנָה לְאָדָם הָרִאשׁוֹן, אָמַר לוֹ מִפְּנֵי מָה אוֹתוֹ הָאִישׁ מְגַלֵּחַ פְּאַת רֹאשׁוֹ וּמֵנִיחַ אֶת פְּאַת זְקָנוֹ, אָמַר לוֹ מִפְּנֵי שֶׁגָּדֵל עִמּוֹ בִּשְׁטוּת, אָמַר לוֹ אִם כֵּן יְסַמֵּא אֶת עֵינוֹ וִיקַטַּע אֶת יָדָיו וִישַׁבֵּר אֶת רַגְלָיו, עַל יְדֵי שֶׁגָּדְלוּ עִמּוֹ בִּשְׁטוּת. אֲמַר לֵיהּ וּלְאִלֵּין מִלַּיָּא אָתֵינָן, אֶתְמְהָא. אָמַר לוֹ לְהוֹצִיאֲךָ חָלָק אִי אֶפְשָׁר אֶלָּא כָּל מַה שֶּׁנִּבְרָא בְּשֵׁשֶׁת יְמֵי בְרֵאשִׁית צְרִיכִין עֲשִׂיָה, כְּגוֹן הַחַרְדָּל צָרִיךְ לְמִתּוּק. הַתּוּרְמוּסִים צָרִיךְ לְמִתּוּק. הַחִטִּין צְרִיכִין לְהִטָּחֵן. אֲפִלּוּ אָדָם צָרִיךְ תִּקּוּן. A certain philosopher once asked Rabbi Hoshaya, saying to him: ‘If circumcision is so dear to Him [God], why was it not given to Adam the first man?’37The insinuation of his question was that circumcision is not a divine command, but rather a form of purposeless mutilation. He said to him: ‘Why does this man [the philosopher] shave the corner of [the hair on] his head but leave the corner of his beard?’ He replied: ‘It is because this [the head hair] grew with him in his period of foolishness.’38In his childhood. He said to him: ‘If so, he should put out his eye, sever his hands, and break his legs, because they too grew with him in his period of foolishness.’ He said to him: ‘Have we come to such [frivolous] arguments?’ This was a rhetorical question. He said to him: ‘It is not possible for me to dismiss you with no response at all. The explanation is that everything that was created during the six days of Creation requires some action [to bring it to its perfected state], e.g., mustard requires sweetening, lupines require sweetening, wheat requires grinding. And even man needs to be perfected.’
רַבִּי יוֹחָנָן בְּשֵׁם רַבִּי יוֹסֵי בַּר חֲלַפְתָּא אָמַר, אַבְרָהָם שֶׁאֵין כָּתוּב בּוֹ שְׁמִירַת שַׁבָּת, יָרַשׁ אֶת הָעוֹלָם בְּמִדָּה, שֶׁנֶּאֱמַר (בראשית יג, יז): קוּם הִתְהַלֵּךְ בָּאָרֶץ לְאָרְכָּהּ וּלְרָחְבָּהּ וגו'. אֲבָל יַעֲקֹב שֶׁכָּתוּב בּוֹ שְׁמִירַת שַׁבָּת, שֶׁנֶּאֱמַר (בראשית לג, יח): וַיִּחַן אֶת פְּנֵי הָעִיר, נִכְנַס עִם דִּמְדּוּמֵי חַמָּה, וְקָבַע תְּחוּמִין מִבְּעוֹד יוֹם, יָרַשׁ אֶת הָעוֹלָם שֶׁלֹא בְּמִדָּה, שֶׁנֶּאֱמַר (בראשית כח, יד): וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ וגו'. Rabbi Yoḥanan said in the name of Rabbi Yosei bar Ḥalafta: Abraham, in whose regard observance of Shabbat is not mentioned, inherited the world with a limited measure, as it is stated: “Arise, walk about in the land to its length and to its breadth, [as to you I will give it]” (Genesis 13:17). But Jacob, in whose regard observance of Shabbat is mentioned, as it is stated: “He encamped before the city” (Genesis 33:18) – he entered with the dimming of the sun and established Shabbat boundaries [for his camp] while it was still day – [he] inherited the world with no limited measure, as it is stated: “Your descendants will be as the dust of the earth, [and you shall spread out to the west, and to the east, and to the north, and to the south]” (Genesis 28:14).
דָּבָר אַחֵר, לָמָּה בֵּרְכוֹ, רַבִּי בֶּרֶכְיָה וְרַבִּי דוֹסְתָּאי וְרַבִּי שְׁמוּאֵל בַּר נַחְמָן. רַבִּי בֶּרֶכְיָה וְרַבִּי דוֹסְתָּאי אוֹמְרִים שֶׁאֵין לוֹ בֶּן זוּג, חַד בְּשַׁבַּתָּא, תְּרֵי, תְּלָתָא, אַרְבַּעְתָּא, חַמְשָׁא, עֲרוּבְתָּא, שַׁבַּתָּא לֵית לָהּ בֶּן זוּג. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר שֶׁאֵינוֹ נִדְחֶה, יוֹם טוֹב נִדְחֶה, יוֹם הַכִּפּוּרִים נִדְחֶה, שַׁבָּת אֵינָהּ נִדְחֵית. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, אָמְרָה שַׁבָּת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם לְכֻלָּן יֵשׁ בֶּן זוּג, וְלִי אֵין בֶּן זוּג. אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא כְּנֶסֶת יִשְׂרָאֵל הִיא בֶּן זוּגֵךְ. וְכֵיוָן שֶׁעָמְדוּ יִשְׂרָאֵל לִפְנֵי הַר סִינַי אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא זִכְרוּ הַדָּבָר שֶׁאָמַרְתִּי לְשַׁבָּת, כְּנֶסֶת יִשְׂרָאֵל הִיא בֶּן זוּגֵךְ, הַיְנוּ דִּבּוּר (שמות כ, ח): זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְשׁוֹ. Another interpretation: Why did He bless it [Shabbat]? Rabbi Berekhya and Rabbi Dostai and Rabbi Shmuel bar Naḥman, Rabbi Berekhya and Rabbi Dostai say: It is because it does not have a partner. Sunday has Monday [as its partner], Tuesday has Wednesday, Thursday has Shabbat eve. But Shabbat has no partner.39Therefore it required God’s blessing. Rabbi Shmuel bar Naḥman said: It [the blessing of Shabbat] is in that it cannot be postponed.40It always occurs every seventh day. Festivals may be postponed,41The holy days are observed on particular dates in particular months, so their time is determined when the New Year and New Months are declared by the religious court. These courts are authorized to postpone these declarations in various circumstances. Yom Kippur may be postponed, but Shabbat cannot be postponed.
Rabbi Shimon ben Yoḥai taught: Shabbat said before the Holy One blessed be He: ‘Master of the universe, all of them [the other days] have partners, but I do not have a partner.’ The Holy One blessed be He said to it: ‘The congregation of Israel is your partner.’ When Israel stood before Mount Sinai, the Holy One blessed be He said to them: ‘Remember the matter that I said to Shabbat: The congregation of Israel is your partner.’ That is the meaning of the statement in the Ten Commandments: “Remember the Shabbat day to keep it holy” (Exodus 20:8).
רַבִּי לֵוִי בְּשֵׁם רַבִּי חָמָא בַּר חֲנִינָא אָמַר, שְׁלשָׁה בְּרִיּוֹת הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא בּוֹרֵא בְּכָל יוֹם וָיוֹם, בְּאֶחָד בָּרָא שָׁמַיִם וָאָרֶץ וְאוֹרָה. בַּשֵּׁנִי, רָקִיעַ וְגֵיהִנֹּם וּמַלְאָכִים. בַּשְּׁלִישִׁי, אִילָנוֹת וּדְשָׁאִין וְגַן עֵדֶן. בָּרְבִיעִי, חַמָּה וּלְבָנָה וּמַזָּלוֹת. בַּחֲמִישִׁי, עוֹפוֹת וְדָגִים וְלִוְיָתָן. בַּשִּׁשִּׁי, אָדָם וְחַוָּה וּרְמָשִׂים. אָמַר רַבִּי פִּנְחָס בַּשִּׁשִּׁי בָּרָא שִׁשָּׁה, אָדָם, וְחַוָּה, וְרֶמֶשׂ, וּבְהֵמָה, וְחַיָה, וּמְרִיאִים. אָמַר רַבִּי בְּנָיָא אֲשֶׁר בָּרָא אֱלֹהִים וְעָשָׂה אֵין כְּתִיב כָּאן, אֶלָּא אֲשֶׁר בָּרָא אֱלֹהִים לַעֲשׂוֹת, כָּל מַה שֶּׁהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא עָתִיד לִבְרֹאת בַּשְּׁבִיעִי, הִקְדִּים וּבָרָא אוֹתוֹ בַּשִּׁשִּׁי. Rabbi Levi said in the name of Rabbi Ḥama bar Ḥanina: The Holy One blessed be He created three creations on each day. On the first day He created the heavens, the earth, and light; on the second day, the firmament, Gehenna, and angels; on the third day, trees, grasses, and the Garden of Eden; on the fourth day, the sun, the moon, and the constellations; on the fifth day, birds, fish, and Leviathan; on the sixth day, Adam, Eve, and crawling creatures. Rabbi Pinḥas said: On the sixth day, He created six things: Adam, Eve, crawling creatures, animals, beasts, and demons. Rabbi Benaya said: “That God created and made” is not written here, but rather, “that God created to make” – everything that the Holy One blessed be He was going to create on the seventh day, He created them early, on the sixth day.
רַבִּי פִּנְחָס בְּשֵׁם רַבִּי הוֹשַׁעְיָא אָמַר, אַף עַל גַּב דְּאַתְּ אָמַר: כִּי בוֹ שָׁבַת מִכָּל מְלַאכְתּוֹ, מִמְּלֶאכֶת עוֹלָמוֹ שָׁבַת, וְלֹא שָׁבַת לֹא מִמְּלֶאכֶת הָרְשָׁעִים וְלֹא מִמְּלֶאכֶת הַצַּדִּיקִים, אֶלָּא פּוֹעֵל עִם אֵלּוּ וְעִם אֵלּוּ, מַרְאֶה לְאֵלּוּ מֵעֵין דּוּגְמָא גֵּטוֹרִין שֶׁלָּהֶן וּלְאֵלּוּ מֵעֵין דּוּגְמָא גֵּטוֹרִין שֶׁלָּהֶן. מִנַּיִן שֶׁפֻּרְעָנוּתָם שֶׁל רְשָׁעִים קְרוּיָה מְלָאכָה, שֶׁנֶּאֱמַר (ירמיה נ, כה): פָּתַח ה' אֶת אוֹצָרוֹ וַיּוֹצֵא אֶת כְּלֵי זַעְמוֹ כִּי מְלָאכָה הִיא. וּמִנַּיִן שֶׁשְּׂכָרָן שֶׁל צַדִּיקִים קְרוּיָה מְלָאכָה, שֶׁנֶּאֱמַר (תהלים לא, כ): מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ פָּעַלְתָּ לַחוֹסִים בָּךְ נֶגֶד בְּנֵי אָדָם. Rabbi Pinḥas said in the name of Rabbi Hoshaya: Although it says: “Because on it He rested from all His labor,” from the labor of creating His world He rested,42“Because on it He rested from all His labor that God created” implies that it was only from His own labor that He rested, but there were other types of labor that continued. but he did not rest from the labor of the wicked nor from the labor of the righteous. Rather, he performs actions with these and with those. He shows to these the essence of what is their fate and to those the essence of their fate.43He punishes the wicked and rewards the righteous, all in accordance with what has been determined by their deeds. This kind of “labor” never ceased. From where is it derived that the punishment of the wicked is called labor? It is as it is stated: “The Lord opened His armory and took out the weapons of His fury, for it is labor [for the Lord]” (Jeremiah 50:25). And from where is it derived that the reward of the righteous is called labor? It is as it is stated: “How great is the goodness You have in store for those who fear You, which You have fashioned44The expression ”fashioning” is associated with labor. for those taking refuge in You, in the presence of people” (Psalms 31:20).