5. Slowing Down: Shabbat and Environmental Awareness

This material was prepared by Rabbi Yonatan Neril and Evonne Marzouk of Canfei Nesharim, as part of the Jewcology project.

This source sheet was created in collaboration with Canfei Nesharim, Jewcology, Jewish Nature and the ROI Community.

The Sefaria Source Sheet was collated and edited by Rachel Kelman, a 2022 summer inchworm

Outline of Sources

I. Creation and Shabbat
II. Isaiah and Rejoicing on Shabbat

a. Conscious Movement

b. Conscious Speech

c. Conscious Thought

III. Spiritual Pleasure and Physical Pleasure

I. Creation and Shabbat

(א) וַיְכֻלּ֛וּ הַשָּׁמַ֥יִם וְהָאָ֖רֶץ וְכׇל־צְבָאָֽם׃ (ב) וַיְכַ֤ל אֱלֹהִים֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מְלַאכְתּ֖וֹ אֲשֶׁ֣ר עָשָׂ֑ה וַיִּשְׁבֹּת֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מִכׇּל־מְלַאכְתּ֖וֹ אֲשֶׁ֥ר עָשָֽׂה׃ (ג) וַיְבָ֤רֶךְ אֱלֹהִים֙ אֶת־י֣וֹם הַשְּׁבִיעִ֔י וַיְקַדֵּ֖שׁ אֹת֑וֹ כִּ֣י ב֤וֹ שָׁבַת֙ מִכׇּל־מְלַאכְתּ֔וֹ אֲשֶׁר־בָּרָ֥א אֱלֹהִ֖ים לַעֲשֽׂוֹת׃ {פ}
(1) The heaven and the earth were finished, and all their array. (2) On the seventh day God finished the work that had been undertaken: [God] ceased on the seventh day from doing any of the work. (3) And God blessed the seventh day and declared it holy—having ceased on it from all the work of creation that God had done.

Discussion Question:

  1. Why does the Torah teach us that G-d rested on the seventh day?
(א) ויכל אלהים ביום השביעי. ר' שִׁמְעוֹן אוֹמֵר בָּשָׂר וָדָם, שֶׁאֵינוֹ יוֹדֵעַ עִתָּיו וּרְגָעָיו צָרִיך לְהוֹסִיף מֵחֹל עַל הַקֹּדֶשׁ, הַקָּבָּ"ה שֶׁיּוֹדֵעַ עִתָּיו וּרְגָעָיו, נִכְנָס בֹּו כְּחוּט הַשַּׂעֲרָה, וְנִרְאֶה כְאִלּוּ כִלָּה בוֹ בַיֹּום. דָּ"אַ מֶה הָיָה הָעוֹלָם חָסֵר? מְנוּחָה, בָּאת שַׁבָּת בָּאת מְנוּחָה, כָּלְתָה וְנִגְמְרָה הַמְּלָאכָה:
(1) ויכל אלהים ביום השביעי AND ON THE SEVENTH DAY GOD FINISHED — R. Simeon says: A human being (literally, flesh and blood) who cannot know exactly his times and moments (who cannot accurately determine the point of time that marks the division between one period and that which follows it) must needs add from the week-day and observe it as the holy day (the Sabbath), but the Holy One, blessed be He, who knows His times and moments, began it (the seventh day) to a very hair’s breadth (with extreme exactness) and it therefore appeared as though He had completed His work on that very day (Genesis Rabbah 10:9). Another explanation: What did the world lack? Rest! Sabbath came — Rest came; and the work was thus finished and completed (Genesis Rabbah 10:9)!

Nachalat Yaakov, translation by Y. Neril
If G-d had not connected the seventh day to the [six] days of creation, the nature of people and creatures would have been to toil and work day and night, without desisting, and it would not have been in the nature [of people] to rest and relax. If so, the body would destruct on its own and the world would be destroyed to oblivion. But now that G-d linked the seventh day [to the other six days] and on it “He rested and was refreshed,” therefore there descended to the world the instinct to desist, rest, and find relaxation for one’s soul until it recuperates.

Discussion Question:

  1. Do you feel an instinct to rest?

II. Isaiah and Rejoicing on Shabbat

(יג) אִם־תָּשִׁ֤יב מִשַּׁבָּת֙ רַגְלֶ֔ךָ עֲשׂ֥וֹת חֲפָצֶ֖ךָ בְּי֣וֹם קׇדְשִׁ֑י וְקָרָ֨אתָ לַשַּׁבָּ֜ת עֹ֗נֶג לִקְד֤וֹשׁ יְהֹוָה֙ מְכֻבָּ֔ד וְכִבַּדְתּוֹ֙ מֵעֲשׂ֣וֹת דְּרָכֶ֔יךָ מִמְּצ֥וֹא חֶפְצְךָ֖ וְדַבֵּ֥ר דָּבָֽר׃ (יד) אָ֗ז תִּתְעַנַּג֙ עַל־יְהֹוָ֔ה וְהִרְכַּבְתִּ֖יךָ עַל־[בָּ֣מֳתֵי] (במותי) אָ֑רֶץ וְהַאֲכַלְתִּ֗יךָ נַחֲלַת֙ יַֽעֲקֹ֣ב אָבִ֔יךָ כִּ֛י פִּ֥י יְהֹוָ֖ה דִּבֵּֽר׃ {פ}

(13) If you refrain from trampling the sabbath, From pursuing your affairs on My holy day; If you call the sabbath “delight,”
The LORD’s holy day “honored”; And if you honor it and go not your ways Nor look to your affairs, nor strike bargains—
(14) Then you can seek the favor of the LORD. I will set you astride the heights of the earth, And let you enjoy the heritage of your father Jacob— For the mouth of the LORD has spoken.

(א) אז תתענג על ה'. אם תתענג את השבת תתענג על ה' כלומר ישפיע לך טובות עד שתתענג עליו ותודה בו ובטובו כי מאתו הכל ובידו, והתענוג על ה' הוא תענוג הנפש.

translation by Y. Neril
If you will rejoice with the Shabbat, you will rejoice with G-d, which is to say that G-d will bestow on you good things to the point that you will rejoice with Him, and you will give thanks to Him and for His goodness, because everything comes from Him and is in His hand. The rejoicing with G-d is a soul pleasure.

נתיבות שלום, פרשת תזריע, דרשה ב
זוהי המדרגה העליונה ביותר של ש''ק, שמגיע לאז תתענג על ה', וזהו תפקידו של יהודי בש''ק, שישקיע את כל תענוגיו להתענג על ה'...וזה כל יעודו של יהודי בעולמו

Netivot Shalom, 2nd drash on Parshat Tazria, 1st section, seventh paragraph, p.53, translation by R’ Neril
This is the highest level of the holy Sabbath, to arrive at 'then you will rejoice with G-d' (Isaiah 58:14), and this is the purpose of a Jew in the holy Shabbat, to devote all of his pleasures to rejoicing with G-d. And this is the entire purpose of a Jew in his world...”

Discussion Questions:

  1. What is Oneg Shabbat?
  2. How can we access it?
  3. What practices facilitate the experience of Oneg?

II.a Conscious Movement

״וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ״. ״וְכִבַּדְתּוֹ״ — שֶׁלֹּא יְהֵא מַלְבּוּשְׁךָ שֶׁל שַׁבָּת כְּמַלְבּוּשְׁךָ שֶׁל חוֹל, וְכִי הָא דְּרַבִּי יוֹחָנָן קָרֵי לְמָאנֵיהּ ״מְכַבְּדוֹתַי״. ״מֵעֲשׂוֹת דְּרָכֶיךָ״ — שֶׁלֹּא יְהֵא הִילּוּכְךָ שֶׁל שַׁבָּת כְּהִילּוּכְךָ שֶׁל חוֹל...

On a related note, the Gemara cites what we learned with regard to the following passage: “If you keep your feet from breaking, from pursuing your affairs on My holy day, and you call Shabbat a delight, the Lord’s holy day honorable, and you honor it by not going your own way,1 from attending to your affairs and speaking idle words” (Isaiah 58:13). The Rabbis derived from the words “and you honor it” that your dress on Shabbat should not be like your dress during the week, as Rabbi Yoḥanan would refer to his clothing as my honor2, indicating that appropriate clothing is a form of deference. The words “going your own way” mean that your walking on Shabbat should not be like your walking during the week...

אֶלָּא שֶׁלֹּא יְהֵא הִילּוּכְךָ שֶׁל שַׁבָּת כְּהִילּוּכְךָ שֶׁל חוֹל מַאי הִיא?... אֶלָּא כְּדִבְעָא מִינֵּיהּ רַבִּי מֵרַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי: מַהוּ לִפְסוֹעַ פְּסִיעָה גַּסָּה בְּשַׁבָּת? אֲמַר לֵיהּ: וְכִי בַּחוֹל מִי הוּתְּרָה? שֶׁאֲנִי אוֹמֵר: פְּסִיעָה גַּסָּה נוֹטֶלֶת אֶחָד מֵחֲמֵשׁ מֵאוֹת מִמְּאוֹר עֵינָיו שֶׁל אָדָם. וּמַהְדַּר לֵיהּ בְּקִידּוּשָׁא דְּבֵי שִׁמְשֵׁי.

means that your speech on Shabbat should not be like your speech during the week, i.e., one should not discuss his weekday affairs on Shabbat... As Rabbi Yehuda HaNasi raised a dilemma before Rabbi Yishmael, son of Rabbi Yosei: What is the ruling with regard to taking large steps on Shabbat? That is what the Gemara meant when it used the phrase: Your walking during the week. Rabbi Yishmael said to him: And during the week are large steps permitted? As I say: A large step takes away one five-hundredth of a person’s eyesight. The Gemara comments: And his eyesight is restored to him during kiddush on Shabbat evening.

... נצטוינו בעצם הלוכינו שתהא שינוי בשבת מבחול... בשבת - איסורא איכא לרוץ ולפסוע פסיעות גסות, אלא הולך עקב בצד גודל כאיש מנוחה...(מד) ודבר זה הוא מכלל עונג שבת כמו שאומרים 'יום מנוחה', ובעלי המנוחה לא רצים ולא פוסעים פסיעה גסה...

translation by R’ Neril
We were commanded that our walking should be different on Shabbat than during the week. On Shabbat it is forbidden to run and to take long steps. Rather, a person should walk by stepping on their heel like a person at rest... This matter is included in the rejoicing (Oneg) of Shabbat, as is said [it is] a day of rest. Those who are at rest do not run or take long steps.

Discussion Questions:

  1. What contributes to the mentality of 'I've got to run?'
  2. What effect does it have to walk slowly on Shabbat?
  3. How can slowing down physically impact a person emotionally and spiritually?

II.b Conscious Speech

(ז) וְדַבֵּר דָּבָר (ישעיה נח, יג), כִּי הַאי דְּאִמֵּהּ דְּרַבִּי שִׁמְעוֹן בַּר יוֹחַאי הַוְיָא מִשְׁתַּעְיָא מִלֵּי סַגִּי בַּשַּׁבָּת. אָמַר לָהּ: יוֹמָא שַׁבַּתָּא הִיא, וְהִיא שָׁתְקָה. אָמַר רַבִּי חֲנִינָא, מִדֹּחַק הִתִּירוּ שְׁאֵלַת שָׁלוֹם בַּשַּׁבָּת.

(7) Nor speaking (vain) words indicates that you should not converse on the Sabbath day as on a weekday. Once the mother of R. Simeon the son of Yohai was chattering on the Sabbath day, so he reminded her: “It is the Sabbath day.” Thereupon, she ceased talking. R. Hanina declared: With difficulty the sages permitted greetings to be exchanged on the Sabbath (to avoid the harmful consequences caused by resentment, etc.).

תלמוד בבלי מסכת שבת דף קיג עמוד א
.ודבר דבר - שלא יהא דבורך של שבת כדבורך של חול. דבור - אסור, הרהור - מותר

Babylonian Talmud, Tractate Shabbat, p. 113a-b, Soncino translation
'Nor speaking your own words:' that your speech [conversation] on the Sabbath should not be like your speech on weekdays. 'Speaking': speech is forbidden, but thought [about mundane matters] is permitted.

Discussion Question:

  1. Based on these sources, how do the Sages instruct a person to speak on Shabbat?

II.c Conscious Thought

(ח) זָכ֛וֹר֩ אֶת־י֥֨וֹם הַשַּׁבָּ֖֜ת לְקַדְּשֽׁ֗וֹ׃ (ט) שֵׁ֤֣שֶׁת יָמִ֣ים֙ תַּֽעֲבֹ֔ד֮ וְעָשִׂ֖֣יתָ כׇּֿל־מְלַאכְתֶּֽךָ֒׃ (י) וְי֨וֹם֙ הַשְּׁבִיעִ֔֜י שַׁבָּ֖֣ת ׀ לַיהֹוָ֣ה אֱלֹהֶ֑֗יךָ לֹֽ֣א־תַעֲשֶׂ֣֨ה כׇל־מְלָאכָ֜֡ה אַתָּ֣ה ׀ וּבִנְךָ֣͏ֽ־וּ֠בִתֶּ֗ךָ עַבְדְּךָ֤֨ וַאֲמָֽתְךָ֜֙ וּבְהֶמְתֶּ֔֗ךָ וְגֵרְךָ֖֙ אֲשֶׁ֥֣ר בִּשְׁעָרֶֽ֔יךָ׃
(8) Remember the sabbath day and keep it holy. (9) Six days you shall labor and do all your work, (10) but the seventh day is a sabbath of your God יהוה: you shall not do any work—you, your son or daughter, your male or female slave, or your cattle, or the stranger who is within your settlements.
(א) ועשית כל מלאכתך. כְּשֶׁתָּבֹא שַׁבָּת יְהֵא בְעֵינֶיךָ כְּאִלּוּ כָּל מְלַאכְתְּךָ עֲשׂוּיָה, שֶׁלֹּא תְהַרְהֵר אַחַר מְלָאכָה (שם):
(1) ועשית כל מלאכתך [SIX DAYS SHALT THOU LABOUR] AND DO ALL THY WORK — When the Sabbath comes it should be in thy eyes as though all thy work were done (completed), so that thou shouldst not think at all about work (Mekhilta d'Rabbi Yishmael 20:9).

Discussion Question:

  1. What would allow you to quiet your mind to prevent thoughts about work and the week on Shabbat?

III. Spiritual Pleasure and Physical Pleasure

Rabbi Kalonymous Kalman Shapira, the Pyasesna rebbe, Derech Hamelech, p. 244 (teaching on Shabbat Tshuva), translation by Y. Neril:


"Israel fulfills the Torah and their purpose is to come to 'And in Him you will cleave,' and G-d fulfills the Torah and His purpose is to cleave, as if it is possible, with Israel..."

"...the essence of pleasure (ta'anug) is in revealed holiness. And anyone who seeks after pleasures and lusts (ta'avot) of this world must be someone whose soul does not feel the pleasure of revealed holiness. This [seeking] is empty, and it appears to the person that he or she will become full through the pleasures of this world. Because the desire does not become full through the pleasures of this world, since it yearns for the pleasures of holiness, it further adds sin to iniquity, desire on top of desire, G-d forbid. Distancing oneself from these is possible only by a person who makes their soul happy in the pleasures of holiness and by unifying in holiness, so that a higher light is revealed to them [the desires]. The world errs in saying that the trait of [material] contentment is difficult [spiritual] work. In truth, one who makes their soul happy in holiness, as mentioned above, has their soul happy and joyous in its holiness, and [material] contentment comes about on its own. Then a person does not [feel a] need to make themself drunk in the pleasures of this world and to fill through them the yearnings and desires of their soul."

Discussion Questions:

  1. Do you think that a person can become full by the material pleasures of this world?
  2. If not, what would allow for you to feel full?
  3. Is there a type of spiritual work which would make a difference?

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Endnotes

  1. Isaiah 58, 13. The reference is to the Sabbath.
  2. The garments dignify the person.