Shabbat Lessons

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Celebrate Shabbat

In its narrow meaning, the word mo'ed refers only to specific days associated with a particular nature and customs which repeat in a yearly cycle. There are only seven days in the year that can be called mo'ed: the first and seventh days of Passover, the Feast of First Fruits, the Day of Atonement, the Day of Remembrance (Rosh ha-Shanah), and the first and eighth days of Tabernacles. The prominent features of the Sabbath that set it apart from the days of mo'ed are: The sanctity of the Sabbath has been fixed and existed since time immemorial, having been sanctified by the L-rd Himself, since the day of the mo'ed depends on the number of days in the month, which in turn depends on the Bet Din (court) determining the New Moon (as set forth in Tractate Pesahim 107). As for the prohibition against work, with respect to the Sabbath it is written, "You shall do no work" (Lev. 23:3), whereas on the days of mo'ed it is forbidden to "work at your occupations" (v. 7) and therefore work necessary for preparing food is permitted (as explained in Pesahim 68b).

The sanctity of the mo'adim stems from the sanctity of Israel,

Once we recognize the fundamental difference between the Sabbath and the days of mo'ed, we are in a better position to understand several of the unusual characteristics of the Sabbath:

The Sabbath is the only ritual that is included in the Ten Commandments, since it is one of the basic objectives of the Covenant.

Due to its great importance, the punishment for violating the Sabbath is so strict: "He who profanes it shall be put to death" (Ex. 31:14). Because the Sabbath is a sign of the Covenant and is to be testimony to the rest of the world, violating it publicly is considered an extremely serious sin.

The historical connection between the people of Israel and the Sabbath is listed below...However in any event "Sabbath rest" was given to Israel as a pleasure, not only an obligation.

The Sages call the Sabbath a "fine gift," given to Israel as an expression of G-d's love for His people. This is the reason the word be-ahava, "lovingly," is added to the prayers recited on the Sabbath.

What has the Sabbath to do with the days of mo'ed?

It is to remind us that all the holidays, with all their symbolic richness and the great impact they have on our life, are only a preparatory step for making Israel worthy witnesses: when true followers of Covenant keep the Sabbath Rest', they bear witness that G-d, who is Echad [One], made heaven and earth.

I read a story recently about a chasid who was caught smoking on Shabbat.

The members of his community took the man to the rebbe for some tokhecha – some rebuke. After all, the man was not only jeopardizing his own reward in the world to come … he was also behaving in such a way as to compromise the sanctity of the community.After just a few minutes in the rebbe’s study, the chasid reappeared, visibly shaken by his meeting. He asked his fellow chasidim to forgive him for having been mechallel Shabbes – profaning the Sabbath. They all wanted to know what the rebbe had said to him. He replied: “just one word.”What word? The man said, “The Rebbe looked straight at me – and, with tears streaming down his face, said simply, ‘Shabbes!?!’” Such is the centrality of Shabbat to the Jewish understanding of living in this world.

Achad HaAm (Asher Ginsburg): “More than Israel has kept Shabbat, Shabbat has kept Israel.”

So when did the Jewish people begin to keep Shabbat – and when did Shabbat begin to keep Israel? At the beginning of the second chapter of Genesis, we read about G-d’s Shabbat.

The seventh of G-d’s “days” - ki vo shavat mi-kol melakhto asher bara Elohim la’asot “because on it Elohim ceased from all the work of creation.”And then, we find not another word about Shabbat for the remaining forty-nine chapters of the book of Genesis.

In fact, it is not until Exodus 16 [Parashat Beshallach] that the word reappears: in answering the first kvetch of our ancestors following the exodus from Egypt (a kvetch of hunger … some things never change), Moses tells the people that G-d will send them manna each day, and so it happens. But on the sixth day the people gather a double portion – and the leaders ask Moshe what’s up. He responds that shabbaton Shabbat kodesh l’Adonai machar – “tomorrow is a rest day, a holy Sabbath to Adonai.”

Moses explains that there is enough on the sixth day to last them through the seventh. There is no reason for them to have to go out to that great natural restaurant on Shabbat.

Yet, cynical from our very origins, the people nonetheless go out on the seventh day to look for manna, (but, of course) they don’t find it. G-d sighs to Moses, ad anah mei’antem lishmor mitzvotai v’toratai – “How long will you refuse to observe My commandments and My teachings? [And G-d continues:] Re’u ki Adonai natan lakhem ha-Shabbat al kein Hu notein lakhem ba-yom ha-shishi lechem yomayim – “See that Adonai has given you the Sabbath; that is why He gives you on the sixth day a two-day portion of bread.”

YAHweh has given us the Shabbat. Shabbat is a divine gift, and despite its clear sanctity, YAH’s people respond by starting another of our time-honored traditions: we return the gift given to us. Note also that, from its very inception, Shabbat (like all Jewish observances) is directly linked to food.

It seems clear that, at the time of the exodus from Egypt, our ancestors had no concept of Shabbat.

But they did learn, beginning with this first lesson concerning the double portion of manna that they were to collect each erev Shabbat in order that they would not have to be mechallelei Shabbat – profaners of the Sabbath.

Their Shabbat instruction began on the eastern shore of the Sea of Reeds and continued seven weeks later, at mount Sinai, at which time they received Aseret haDibrot (The Ten Utterances – or, more commonly and less correctly, The Ten Commandments).

Only one of this “top ten list” refers to the sanctification of a particular time – the fourth utterance: Zakhor et yom ha-shabbat l’kodsho – “remember the Sabbath day to sanctify it.

Six days shall you work and accomplish all your work; but the seventh day is Shabbat to Adonai, your G-d; you shall not do any work – you, your son, your daughter, your slave, your maidservant, your animal, and your stranger within your gates – for in six days Adonai made the heavens and the earth, the sea and all that is in them, and He rested on the seventh day. Therefore, Adonai blessed the Sabbath day and sanctified it.”

The “lesson” at Sinai continued relatively privately between G-d and Moshie for the next forty days.

And the very last thing that YAHweh said to Moshie on Mount Sinai, immediately followed by the episode of the Golden Calf, is: V’shamru v’nei Yisrael et ha-Shabbat la’asot et ha-Shabbat l’dorotam berit olam; beini u-vein b’nei Yisrael ot hi l’olam ki sheishet yamim asah Adonai et ha-shamayim v’et ha-aretz u’va-yom ha-shevii shavat va-yinafash – “The Children of Israel shall observe the Shabbat to make the Sabbath an eternal covenant for their generations; Between Me and the Children of Israel it is a sign forever that in a six-day period Adonai made heaven and earth, and on the seventh day, He rested and was refreshed.”

TRADITIONAL::: NON-TRADITIONAL:::

A Typical Shabbat At about 2PM or 3PM on Friday afternoon, observant Jews/Followers of the covenant leave the office to begin Shabbat preparations.

The mood is much like preparing for the arrival of a special, beloved guest: the house is cleaned, the family bathes and dresses up, the best dishes and tableware are set, a festive meal is prepared.

In addition, everything that is not done during Shabbat is set up in advance:

lights and appliances are set (or timers placed on them), the light bulb in refrigerator is removed, so it will not turn on when one opens it, and preparations for all the remaining Shabbat meals are made.

The Sabbath, like all Jewish days, begins at sunset, because in the story of creation in Genesis Chapter 1, you will notice that it says at the end of the first paragraph, "And there was evening, and there was morning, one day".

** From this, we infer that a day begins with evening, that is, sunset.

Shabbat candles are lit after a blessing is recited several minutes before sunset.

Two candles are generally lit, representing the two commandments zachor and shamor; but one is enough, and some light seven or more.

The family then attends a brief evening service (45 minutes - that is brief by Jewish standards - see Jewish Liturgy).

After that service, the family comes home for a leisurely, festive dinner.

Before dinner, the man of the house recites Kiddush, a prayer over wine sanctifying the Sabbath.

The usual prayer for eating bread is recited over two loaves of challah, a sweet, eggy bread shaped in a braid. The family then eats dinner.

Although there are no specific requirements or customs regarding what to eat, meals are generally stewed or slow cooked items, because of the prohibition against cooking during the Sabbath. (Things that are mostly cooked before Shabbat and then reheated or kept warm are OK).

After dinner, the birkat ha-mazon (grace after meals) is recited. Although this is done every day, on the Sabbath, it is done in a leisurely manner with many upbeat tunes.

By the time all of this is completed, it may be 9PM or later.

The family has an hour or two to talk or study Torah, and then go to sleep.

The next morning Shabbat services begin around 9AM and continue until about noon.

After services, the family says kiddush again and has another leisurely, festive meal.

A typical afternoon meal is cholent, a very slowly cooked stew.

A recipe is below.

By the time birkat ha-mazon is done, it is about 2PM.

The family studies Torah for a while, talks, takes an afternoon walk, plays some checkers, or engages in other leisure activities.

A short afternoon nap is not uncommon.

It is required to have a third meal before the Sabbath is over.

This is usually a light meal in the late afternoon. Shabbat ends at nightfall, when three stars are visible, approximately 40 minutes after sunset.

At the conclusion of Shabbat, the family performs a concluding ritual called Havdalah (separation, division). Blessings are recited over wine, spices, and candles.

Then a blessing is recited regarding the division between the sacred and the secular, between the Sabbath and the working days, etc.

As you can see, Shabbat is a very full day when it is properly observed, and very relaxing.

You really do not miss being unable to turn on the TV, drive a car, or go shopping.

TRADITIONAL:

At least two candles should be lit, representing the dual commandments to remember and to keep the sabbath.

The candles are lit by the woman of the household.

After lighting, she waves her hands over the candles, welcoming in the sabbath.

Then she covers her eyes, so as not to see the candles before reciting the blessing, and recites the blessing below.

The hands are then removed from the eyes, and she looks at the candles, completing the mitzvah of lighting the candles.

Barukh atah Adonai, Eloheinu, melekh ha'olam = Blessed are you, Adonai, sovereign of the universe

asher kidishanu b'mitz'votav v'tzivanu = Who has sanctified us with His commandments and commanded us

l'had'lik neir shel Shabbat. (Amein) to light the lights of Shabbat. (Amen)

TRADITIONAL:Evening Services Evening services (Kabbalat Shabbat and Ma'ariv) should be attended in the synagogue or performed in the home between candle lighting and dinner on the evening of the sabbath.

Kiddush Kiddush is recited while holding a cup of wine or other liquid, no less than 3.3 ounces.

If wine or grape juice is not used, you should substitute shehakol nih'yeh bid'varo (by whose will all things come to be) for borei p'ri hagafen (who creates the fruit of the vine).

Vay'hi erev vay'hi voker yom hashishi =And there was evening and there was morning, a sixth day

vay'khulu hashamayim v'ha'aretz v'khol tz'va'am= The heavens and the earth were finished, the whole host of them

vay'khal elohim bayom hash'vi'i m'la'kh'to asher asah= And on the seventh day God completed his work that He had done

vayish'bot bayom hash'vi'i mikol m'la'kh'to asher asah =and he rested on the seventh day from all his work that he had done

Vay'varekh Elohim et yom hash'vi'i vay'kadeish oto =And God blessed the seventh day, and sanctified it

ki vo shavat mikol m'la'kh'to asher bara Elohim la'asot= because in it He had rested from all His work that G-d had created to do

Barukh atah Adonai, Eloheinu, melekh ha-olam= Blessed are you, Lord, our God, sovereign of the universe

(if using wine or grape juice) borei p'ri hagafen (Amein) Who creates the fruit of the vine (Amen)

(if using other liquids) shehakol nih'yeh bid'varo (Amein) Who made all things exist through His word (Amen)

Barukh atah Adonai, Eloheinu, melekh ha-olam= Blessed are You, Adonai, King of the Universe

asher kid'shanu b'mitz'votav v'ratzah vanu =who sanctifies us with his commandments, and has been pleased with us

v'shabat kad'sho b'ahavah uv'ratzon hin'chilanu zikaron l'ma'aseih v'rei'shit= You have lovingly and willingly given us Your holy Shabbat as an inheritance, in memory of creation

ki hu yom t'chilah l'mik'ra'ei kodesh zeikher litzi'at Mitz'rayim= because it is the first day of our holy assemblies, in memory of the exodus from Egypt

ki vanu vachar'ta v'otanu kidash'ta mikol ha'amim= because You have chosen us and made us holy from all peoples

v'shabat kad'sh'kha b'ahavah uv'ratzon hin'chal'tanu= and have willingly and lovingly given us Your holy Shabbat for an inheritance

Barukh atah Adonai m'kadeish hashabat (Amein). Blessed are You, who sanctifies Shabbat (Amen)

Washing Hands After Kiddush and before the meal, each person in the household should wash hands by filling a cup with water and pouring it over the top and bottom of the right hand and then the left hand. Before wiping the hands dry on a towel, the following blessing should be recited.

Barukh atah Adonai, Eloheinu, melekh ha-olam =Blessed are You, Lord, our God, King of the Universe

asher kidishanu b'mitz'votav v'tzivanu =Who has sanctified us with His commandments and commanded us

al n'tilat yadayim.= concerning washing of hands.

Why is there no "Amen" at the end of this blessing? Traditionally, each person washes their own hands, and each person says their own blessing. You don't say "Amen" to your own blessing, and everybody says their own n'tilat yadayim, so there is no "Amen"! With the other blessings on this page, a leader says the blessing on behalf of everyone, and the others say "Amen."

TRADITIONAL: Immediately after washing hands and before eating, the head of the household should remove the cover from the two challah loaves, lifting them while reciting the following blessing.

The challah is then ripped into pieces or sliced and passed around the table, so that each person may have a piece.

The family meal may then begin.

Barukh atah Adonai, Eloheinu, melekh ha-olam = Blessed are You, Lord, our God, King of the Universe

hamotzi lechem min ha'aretz. (Said by family=Amein).

who brings forth bread from the earth. (Amen)

Setting the Table:

The sabbath table should be set with at least two candles (representing the dual commandments to remember and observe the sabbath)

A glass of wine, and at least two loaves of challah (representing the dual portion of manna that G-d provided for the Israelites in preparation for Shabbat in the desert).

The challah loaves should be whole, and should be covered with a bread cover, towel or napkin.

Candle Lighting : Baruch atah YHWH Eloheynu melech ha-olam, asher kidshanu b’mitsvah vitsi vinu l’kadeish Ha Shabbat, Amayn Blessed are you, YHVH our Elohim King of the Universe, who has sanctified us by His Mitzvot [Commandments] and commanded us to sanctify the Sabbath and commands us to be a light to the nations and has giving us YAH'shua the Messiah, the light of world. Amein

Blessing over the Wives: Father, we thank you for giving us wives of proverbs 31 and oh L-rd I thank you for the wife that you have given to me.

May you all be blessed as you rise while it is yet night to see about the ways of your household and may you be blessed as you see about the daily care and education of your children. May your mouth be filled with wisdom and Kindness.

May your heart meditate on the power and the glory of the YHVH; And may your hands perform the Commands, as you do the work of YAH'shua HaMashiach, Amen

Blessing for the Husbands :YHVH,I thank you for your blessing of a Husband .

I ask that you bless mine and remove all the fear and doubt from his heart and mind.

Give him wisdom in his role as Husband, father, and priest of our home.

Grant him your shalom, your peace that surpasses all understanding, and fill him with your Spirit.

I ask that you guide his steps and guard his path from the enemy.

Let him know that I am committed to You and I am committed to Him.

In the name of YAH'shua HaMashiach I pray. Amein

Blessing for the Guests ( and or singles): YHVH, I thank You for these guest that you have blessed us with tonight.

Blessed are those who dwell in Your House, continually praising YOU.

How blessed is the person whose strength is in you, the highways to T'Syion are in their heart for YHVH are Elohim is the sun and shield, the way of the righteous, by that the way of the wicked will perish

Blessing for the Sons: May the L-RD bless you and keep you . May he cause his face to shine upon you.

May he lift up countenances and grant you peace.

May you be as Efraim and menasa, May the L-RD with you ever be, May He bring you home unto the land prepare for thee.

( Father) May G-d bless you and grant you long life

(Mother) May the L-rd Fulfill our Sabbath prayer for you.

May G-d make you good husbands and fathers.

(father) May he prepare holy wives for you.

May the LORD protect and defend you may his spirit fill you with grace. May are family grow in happiness, oh hear are Sabbath prayer Amen

Blessing for the Daughters:May the L-RD bless you and keep you .

May he cause his face to shine upon you.

May he lift up countenances and grant you peace.

May you be as Sarah, Rebekah, Rachel and Leah,

May the L-RD with you ever be,

May He bring you home unto the land prepare for thee.

( Father) May G-d bless you and grant you long life

(Mother) May the Lord Fulfill our Sabbath prayer for you.

May G-d make you good mothers and wives.

(father) May He bring you husbands who will care for you.

May the L-RD protect and defend you may his spirit fill you with grace.

May are family grow in happiness, oh hear are Sabbath prayer Amen

Blessing over the cup: Baruch atah YHVH Eloheynu melech ha-olam, boaray p’ree ha-gofenBlessed are You, YHVH our Elohim, King of the universe, who creates the fruit of the vine.

Blessing for the Challah: Baruch atah YHVH Eloheynu melech ha-olam, ha-motzee lechem min ha-aretz Blessed are You, YHWH our Elohim, King of the universe, who brings forth the bread from the earth.

SheHakol:Baruch atah YHWH Eloheynu melech ha-olam, She-ha-kol ni-he-yah bid-va-ro Blessed are You, YHWH our Elohim, King of the universe, who by his word brings about all things... Amen

Havdalah Home Ritual:::

Please note that this page contain the name of God. If you print it out, please treat it with appropriate respect.

TRADITIONAL:::

The Havdalah service marks the end of Shabbat.

It should be performed no earlier than nightfall on Saturday night.

Nightfall is the time when three stars can be seen in the sky.

It is normally about 45 minutes to an hour after sundown, depending on your latitude. For the precise time when Shabbat ends in your area, consult the list of candle lighting times provided by the Orthodox Union. You will need three things for this ritual: a glass of wine or other liquid, some fragrant spices, and a special Havdalah candle.

Wine The first of the four havdalah blessings is made over wine or another liquid.

If wine or grape juice is not used, you should substitute shehakol nih'yeh bid'varo (by whose will all things come to be) for borei p'ri hagafen (who creates the fruit of the vine).

Barukh atah Adonai, Eloheinu, melekh ha'olam = Blessed are you, Lord, our God, sovereign of the universe

(if using wine or grape juice) borei p'ri hagafen (Amein) Who creates the fruit of the vine (Amen)

(if using other liquids) shehakol nih'yeh bid'varo (Amein) Who made all things exist through His word (Amen)

Spices The second blessing is recited over fragrant spices.

The spices represent a compensation for the loss of the special sabbath spirit.

The spices commonly used are cloves, cinnamon or bay leaves.

They are commonly kept in a special decorated holder called a b'samim box.

Barukh atah Adonai, Eloheinu, melekh ha'olam, borei minei v'samim (Amein)

Blessed are you, Lord, our G-d, sovereign of the universe, Who creates varieties of spices (Amen) Fire

The third blessing is recited over the special, multi-wicked Havdalah candle.

Havdalah candles can be obtained from Jewish gift stores. If you cannot obtain a Havdalah candle, you can hold two candles close together, so their flames overlap.

I have also used party candles (long, very thin candles) that I warmed up and twisted together.

Lighting a flame is a vivid way of marking the distinction between the sabbath and the weekday, because we cannot kindle a flame on the sabbath. After the blessing is recited, hold your hands up to the flame with curved fingers, so you can see the shadow of your fingers on your palms.

This is done because it would be improper to recite a blessing for something and then not use the thing.

Barukh atah Adonai, Eloheinu, melekh ha'olam Blessed are you, Lord, our God, sovereign of the universe borei m'orei ha'eish (Amein) Who creates the light of the fire (Amen) Havdalah

The final blessing is the havdalah blessing itself, the blessing over the separation of different things. The blessing is recited over the wine. After the blessing is complete, drink the wine. A few drops of wine are used to extinguish the flame from the candle.

Barukh atah Adonai, Eloheinu, melekh ha'olam =Blessed are you, Adonai, sovereign of the universe hamav'dil bein kodesh l'chol Who separates between sacred and secular

bein or l'choshekh bein Yis'ra'eil la'amim between light and darkness, between Israel and the nations

bein yom hash'vi'i l'sheishet y'mei hama'aseh between the seventh day and the six days of labor

Barukh atah Adonai, hamav'dil bein kodesh l'chol (Amein). Blessed are You, Lord, who separates between sacred and secular. (Amen)

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