The mitzvah of Shabbat appears in the Torah through two commandments: remember (zachor) and observe (shamor).
Of course, it is important to address which activities are prohibited on Shabbat — a topic often surrounded by misunderstanding. Many people assume that the word “work,” in its literal sense, is what the Torah forbids — meaning any physical labor, exertion, or paid activity. According to that logic, switching on a light would be permitted because it requires no effort, while a rabbi would not be allowed to lead Shabbat prayers, since that is his profession and he is paid for it. But the Torah’s term for “work,” melachah, does not correspond to our everyday meaning of the word. To understand Shabbat properly, we need to explore what melachah actually means.
The term melachah refers primarily to activities that are creative in nature and that aim to alter or shape the world around us. It is linguistically related to the word melech, meaning “king.” The Torah uses the word melachah first and foremost in the description of the creation of the universe — after which, on the seventh day, the Eternal rested. It is important to remember that, in Jewish tradition, creation is not understood as strenuous labor but as an act brought about through divine speech. Outside of the laws of Shabbat and festival prohibitions, the Torah uses the term melachah in only one other context: the construction of the Mishkan, the portable sanctuary used during the desert wanderings (Exodus 31–35–38). Just a few verses earlier, the Torah again emphasizes the importance of observing Shabbat: “Speak to the Children of Israel and say: Surely you shall keep My Sabbaths, for it is a sign between Me and you throughout your generations, that you may know that I, the Eternal, sanctify you” (Exodus 31:13). From this we learn that even the building of the Mishkan was halted on Shabbat. Based on this connection, the rabbis concluded that the kinds of activities performed in constructing the Mishkan are precisely those that are forbidden on Shabbat. These categories were organized into 39 types of labor, collectively known as the avot melachot.
One of the most fascinating aspects of Shabbat is the collection of practices and customs that have developed over thousands of years and have come to represent the essence of Shabbat for the Jewish people. For the rabbis, the simplest task was to determine which activities we may not do on Shabbat. They defined “work” based on the actions described in the Torah in connection with the construction of the Mishkan, the sanctuary in the wilderness — these activities are considered “labor,” and therefore prohibited on Shabbat. By identifying what was forbidden, they established the strict biblical boundaries of Shabbat observance. But the tradition did not stop there. Instead of leaving the day defined solely by restrictions, the rabbis enriched Shabbat with positive, active mitzvot — practices that are recommended or freely chosen. These guidelines and customs became the rhythms and rituals of Shabbat, transforming the day from a mere list of prohibitions or abstentions into a pleasant, beloved, and eagerly anticipated part of Jewish life.
The list of positive Shabbat practices is long and rich:
CELEBRATING COMMUNITY
(gathering together in the synagogue)
CELEBRATING
FAMILY AND FRIENDS
HOSPITALITY
SABBATH SONGS
(singing zemirot)
THE READING OF THE TORAH
In the synagogue
TORAH READING, STUDY, AND COMMENTARY
RESTING
MARITAL INTIMACY
between husband and wife
A rich and meaningful system of rituals accompanies these values and practices: lighting the Shabbat candles, making kiddush (sanctifying the day over wine and bread), enjoying the three seudot (Shabbat meals), and performing havdalah to mark Shabbat’s departure. On this day, one may not mourn or fast (except when Shabbat coincides with Yom Kippur — the “Sabbath of Sabbaths” — whose sanctity overrides even that of Shabbat).
Further layers of rich symbolism have made Shabbat even more compelling. In a poetic sense, Shabbat is portrayed as a bride — celebrated through Kabbalat Shabbat, the welcoming of the Sabbath — and as a foretaste of the messianic era…
These rituals, customs, traditions, and associations transformed Shabbat from a day of “no” into a day of “yes,” a time that Jews around the world can joyfully celebrate, identify with on a deep level, and savor through its cherished practices. Is it any wonder that Shabbat has become one of the cornerstones of Jewish communal life — a force that has encouraged Jews throughout history to remain connected to their heritage, even at great personal cost, rather than turn away from their faith?
Ahad Ha’am certainly knew what he was saying: “More than the Jews have kept Shabbat, Shabbat has kept the Jews.”
(excerpt from the Szarvas booklet)
Shabbat is the day of rest.
When we rest, we recall that once we, too, were creators. On Shabbat, creation stands at the center of our thoughts: the creation of the world, of humanity, and of the Jewish people. By resting, we acknowledge our human limitations and offer deep reverence to the Creator of the universe. For Shabbat is the day of rest — the day on which G-d Himself rested.
Shabbat is the day of rest.
When we rest, we become one with the Jewish people, for on Shabbat we remember the most defining event in our history: the Exodus from Egypt. We recall that G-d redeemed us from bondage. By observing Shabbat, we bear witness to the truth that G-d is not only the Creator of the world, but also the Sovereign of history. Together with all other Jews, we celebrate, pray, and learn. Observing Shabbat distinguishes us from other nations, binds us to the history of our people, and strengthens the roots of the Jewish future.
Shabbat does not exist for the sake of the other days of the week — rather, the other days exist for the sake of Shabbat. This day is not an interlude, but the pinnacle of life. Work requires skill, but perfect rest is itself an art. The Seventh Day is a palace in time, built from the materials of our soul and our joy.
