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The beauty of Shabbat
By Amy R. Kaufman
In words that form images of light and darkness, waters receding
from the firmament and stars separating day and night, the Hebrew
Bible (Torah) describes the separation of the seventh day from all
the others. This is the Sabbath – the day G-d desisted from the
work of creation. The Hebrew word Shabbat comes from the original
phrase in Genesis 2:1, “VaYishbot,” meaning “And He stopped.”
On Shabbat (also pronounced Shabbos) we abandon worldly
pursuits and turn our gaze to the riches of our heritage and family.
A spirit of joy prevails, and all forms of mourning are forbidden.
Refraining from work, though it may entail discipline, is considered a
way of casting off burdens. Shabbat is a gift that is treasured by the
Jewish people, and it has held us together through the centuries.
Shabbat brings Jews to the synagogue, where magnificent
songs, prayers of praise, the reading of the Torah portion and the
rabbi’s sermon become part of the day’s spiritual observance and
edification. “Adon Olam” (Master of the Universe) and “Yigdal”
(Magnified Be), traditionally sung at the close of Shabbat services,
express the essence of Judaism – G-d, creator of the universe, is
One. A favorite Friday night melody, “Lecha Dodi,” composed by
one of the Jewish mystics of Safed, reflects the Hassidic tradition of
greeting the Shabbat queen or bride.
The Torah recounts that the Jews were aware of the Sabbath
even while wandering in the desert; delicious manna fell from
heaven, with a double portion in time for Shabbat. In honor of
the double portion that fell, two loaves of challah are traditionally
set on the Shabbat table dressed in snowy white. When the Jews
gathered at the base of Mount Sinai, where they received the
Ten Commandments, Shabbat became a covenant. The Fourth
Commandment begins: “Remember the Sabbath day, to keep it
holy.” The next several phrases specifically characterize Shabbat as
a day of rest dedicated to G-d. The writings mention several forms
of daily activity that are forbidden on the Sabbath, such as working
in the fields, buying and selling, cooking and traveling. The Talmudic
sages greatly expanded this list, and in modern times, depending on
their customary observance, individuals may refrain from turning on
electric lights, driving a car and talking on the phone.
The home is given over to the peace of Shabbat, and all
preparations are carried out in a spirit of gratitude. Traditionally,
before sunset on Erev Shabbat (Friday evening), the Shabbat
candles are lit and the blessing is recited. When parents return from
synagogue, Kiddush (sanctification) is recited over a goblet of wine
and they bless the children. The wife is honored as her husband
chants “A Woman of Valor” (Proverbs 31:10): “Far beyond pearls is
her value … . She opens her mouth with wisdom, and the teaching
of kindness is on her tongue … . Give her the fruit of her hands, and
let her be praised in the gates by her very own deeds.” Rich or poor,
the family has prepared a fine meal. The person who kneads the
dough for the Sabbath loaf (challah) traditionally separates the first
portion and burns it as an offering. Everyone lingers at the table
after the meal, joining in zemirot (songs), many of them centuries
old. On Saturday, when three stars can be seen in the evening
sky, Shabbat has ended. The Havdallah ceremony, with its braided
candle and redolent spices, marks the return to the working week
with a blessing for the Master “who distinguishes between the holy
and the mundane.”
The seventh day reminds us of our purpose in creation and
remains a day of delight for all time. t
Amy R. Kaufman is a Portland journalist, book editor and publisher.
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