Work Performed By a Non-Jew On Shabbat

 

Not only are we forbidden to do any melakha (creative labor) on Shabbat, it is even forbidden to have work done for us by non-Jews. Only if the non-Jew working for us decides of his own free will to do the work on Shabbat is it permitted.

 

WORK OF A NON-JEW FOR HIMSELF

 

Of course, this means that the non-Jew IS permitted to work on Shabbat on his own initiative. It should not be obvious, however, that a non-Jew is exempt from keeping Shabbat.  We learned in the previous chapter that refraining from work on Shabbat is a testimony that God created the world in six days and rested on the seventh. Non-Jews are also obligated to believe in and worship God, and we might think that they too should testify to His role as Creator.

 

Yet in fact, non-Jews MAY NOT keep Shabbat as we do! Although Noach was a righteous man with a resolute faith in God, our Sages assert that he and his descendants were actually FORBIDDEN from keeping Shabbat! (Sanhedrin 58b.)

 

In order to understand this surprising restriction, we need to further develop the principles we explained in the previous chapter.   We explained that the spiritual significance of the fact that the world was created in six days is that the work of creation is limited. This means that the work of "tikkun," of bringing the world to perfection, is limited and therefore feasible. On Shabbat we refrain from this work of tikkun. By doing so we demonstrate our faith that this repair CAN be completed, because in the past the world was completed in a limited amount of time.  We also show our faith that it WILL be completed, ushering in a period of spiritual receiving, foreshadowed by our Shabbat indulgence, "oneg Shabbat."

 

The spiritual repair which we effect during the weekdays has two distinct aspects: the first is to improve the material state of the world per se, making it a suitable receptacle for Divine blessing; the second is to relate to this re-formed materiality in a way which actually infuses it with berakha.

 

An excellent example is the making of bread. In previous chapters, we have pointed out the role of bread as exemplifying our special human status - partially due to the great complexity of making it. Many different stages are involved in the making of bread, and  each stage is subject to special mitzvot (as we explained in chapter 41). Additionally, each stage of bread making is also an individual melakha, an archetypical forbidden Shabbat labor (Shabbat 73a).  (Based on Likutei Halakhot Shabbat 5:8.)

 

In this example, plowing, sowing, harvesting, threshing, heaping up, and kneading are purely material improvements; plowing and sowing without mixed species, leaving leftovers for the poor, allowing the threshing animal to eat, and separating trumah and challah are the infusions of berakha into this process. Both kinds of "repair" are forbidden on Shabbat, in accordance with the theme of Shabbat as a day of receiving spirituality, as opposed to spreading it.

 

Non-Jews are our partners in the first kind of tikkun; they also are devoted to changing the material conditions of existence in order to improve human welfare. But the second kind of tikkun is the charge of the Jewish people alone. Individual non-Jews can achieve heights of faith and devotion to God, but without mitzvot they don't have the full means to translate their inner spiritual achievements into the spreading of holiness in the world.

 

Just as periodic abstention from spiritual repair testifies to our vision of a future world of spiritual perfection, so periodic abstention from purely material repair could testify to a vision of a future world of purely material perfection. Materialistic world-views such as Marxian socialism attribute great importance to a weekly day of rest for workers for this very reason.

 

But our Messianic vision is not based on an era of material abundance but rather of SPIRITUAL abundance where God's spirit fills the entire world. (Yishayahu 11:9.) This is the "sign" to which Shabbat testifies. And when our tradition DOES envision a world of future material plenty, this plenty is itself a result of the spreading of Divine blessing - not a product of human economic ingenuity. (See Shabbat 30b.)

 

Non-Jews were not given the full ability to repair the world spiritually - though they are partners in the world's material improvement. If they were to abstain from Shabbat labor on principle, they would be doing two things wrong: they would be neglecting the aspect of God's work in which they are full partners; and by implication they would be pointing the way to a purely materialistic Messianic vision, which the Torah rejects.

 

WORK OF A NON-JEW ON BEHALF OF A JEW:

 

However, when a non-Jew does labor on behalf of a Jew, this labor IS subject to the sanctification of the mitzvot. For instance, when a gentile kneads dough for a Jew, the loaf is obligated in challah (SA YD 330:1). It follows that labor performed by a non-Jew for a Jew is in general subject to the restrictions placed on Jewish labor itself - with certain notable exceptions.

 

CHAPTER 74 - EMBARKING ON A SHIP BEFORE SHABBAT

 

THREE DAYS BEFORE SHABBAT

 

The Talmud tells us that we may not embark on a ship less than three full days before Shabbat (Shabbat 19a). The only exception is if we are travelling in order to perform a mitzva.

 

The Rishonim suggested several reasons for this prohibition. Each reason has influenced the halakha (SA and Rema OC 248), and each one bears an important lesson.

 

1. The Shulchan Arukh mentions the explanation of Rav Alfasi, the Rif: It takes three days on a ship to get over the initial discomfort of the sea; a seasick person will not be able to properly fulfill the mitzva of Shabbat indulgence, oneg Shabbat.

 

This explanation emphasizes the importance of getting true delight from our Shabbat rest. It is not enough to go through the motions of eating well and getting extra rest, it is necessary to actually enjoy ourselves. (We will talk more about this in chapter 98 when we compare the oneg Shabbat, Shabbat enjoyment, with simchat Yom Tov, Yom Tov festivity.)

 

2. Rav Zerachia HaLevi, the "Baal HaMaor," concluded that the problem is that sailors in the open sea routinely face life-and-death situations which require doing labors that are normally forbidden on Shabbat. Other Rishonim suggested a related reason, that of techumin, the prohibition to travel more than a certain distance on Shabbat (discussed in chapter 95).

 

Despite these prohibitions connected with sailing, travel is permitted if we set sail early in the week. The basis of the distinction is that the three days FOLLOWING Shabbat belong to the previous Shabbat, whereas the three days PRECEDING Shabbat belong to the following Shabbat. (See Gittin 77a, SA EH 144:6.)

 

These explanations demonstrate the centrality of Shabbat in Jewish life. All week we are either basking in the radiance of the previous Shabbat or gearing up for the coming Shabbat.

 

TRAVELLING FOR THE PURPOSE OF A MITZVA

 

Even on Friday we may set sail if we are travelling for the purpose of a mitzva. This is so even though the trip is not a mitzva in itself, but only a preparation for a mitzva.

 

In many places our Sages emphasized the immense importance of properly preparing for a mitzva. A person on the way to do a mitzva is protected from harm (Pesachim 8a); a person receives special merit for the distance he or she walks to synagogue (BM 107a, MB 90:37); in many places, a hekhsher mitzva, or preparation for a mitzva, creates special leniencies normally created for a mitzva itself, as it does here.

 

Rashi writes that in God's original plan for the world, the "taste of the tree would be as that of the fruit" (Bereshit 1:11). One explanation of Rashi's statement is that occupying ourselves with the means to an end would give us the same satisfaction as attaining the actual goal. This would seem appropriate. All that we humans are capable of doing is put in our best efforts; it is up to God to decide if these efforts will be successful. (Avot 2:16.) We should be happy knowing that we did the best job we could.

 

In the end, the Torah tells us that the earth put forth fruit trees which tasted like wood. No matter how hard we try, what really matters to people is the taste of success. However, the halakha does grant a special status to the means of achieving a mitzva, echoing the original ideal plan for God's world.

 

CHAPTER 75 - SHABBAT LIGHTS

 

Lighting Shabbat candles is one of the most well-known and well-observed customs of Judaism. Its basic purpose is to add to the enjoyment of Shabbat by allowing us to eat the evening meal in a well-lit environment. (Tanchuma Metzora; Tosafot Shabbat 25b.)  Lighting Shabbat candles has an obvious connection to the theme of absorbing Divine radiance which we discussed in chapter 72.

 

TOSEFET SHABBAT - ADDING TO THE SABBATH

 

The Shabbat prohibitions and obligations are automatically ushered in by the setting sun. However, we have the ability and even the obligation to bring in Shabbat a little before sunset, and lighting Shabbat candles is one customary way of greeting the coming Sabbath. This addition, known as "tosefet Shabbat,"  partakes of the actual sanctity of Shabbat itself, though at a somewhat lower level of kedusha.

 

The obligation to add a few moments to Shabbat at its entry and exit is part of a general obligation to "add from the profane to the holy." (Rosh Ha-shana 8b.) But this remarkable ability we have to sanctify the profane is subject to a very important condition: we have the ability to extend kedusha, but not to create it.

 

An individual can't take an ordinary weekday and make it into a holy day, or take a deserted island and make it into holy land. However, once holiness is created by God, then we have the ability to extend this holiness. The sanctity of Shabbat can be brought in early and ended late; the sanctity of the land of Israel, once it itself is properly realized, can then be extended to neighboring lands.  (Sifri on Devarim 11:24.)

 

This limitation is already implied in the expression "add from the profane to the holy" - we add to holiness which already exists.

 

ONE WHO IS ACCUSTOMED TO LIGHTING BEAUTIFUL SHABBAT LIGHTS WILL HAVE SONS WHO ARE TORAH SCHOLARS

 

The Talmud in tractate Shabbat attributes unique importance to the mitzva of Shabbat candles, because of its contribution to marital harmony, shalom bayit (Shabbat 23b). The Shabbat day, and in particular the Shabbat table, have always been considered unique forces in forging family ties, in particular those between husband and wife. (See SA OC 280, EH 70:2, 76:2.)

 

Immediately afterwards, the Talmud mentions that this mitzva brings a special blessing on the children's Torah learning. Perhaps this conjunction hints that love and understanding between the parents is an important contributor to the children's growth in Torah. Conversely, when husband and wife are united by devotion to the light of Torah, then the light of their own relationship will also burn brightly.

 

TWO CANDLES, CORRESPONDING TO "REMEMBER" AND "KEEP"

 

The Ten Commandments are mentioned twice in the Torah: first at the story of their transmission (Shemot chapter 20), and once again Moshe's closing recap of the forty-year sojourn in the desert (Devarim chapter 5). The fourth commandment, to observe Shabbat, is worded differently in the two mentions. In Shemot, the Torah commands us to remember ("zakhor") the Sabbath day; in Devarim, the mitzva is to keep ("shamor") the Sabbath day.

 

The Talmud explains that a single command of HaShem encompassed both of these expressions (Rosh Ha-shana 27a).  The discussion at the end of chapter 24 explains how this can occur.) This suggests that these two aspects of the Shabbat - remembering and keeping - are both essential.

 

In general, Shabbat is a day of "pairs": the two candles symbolizing remembering and keeping; the two loaves of bread required at each meal (see chapter 77:17); Shabbat as commemoration of the creation and as a commemoration of the Exodus (both mentioned in Friday night Kiddush), and so on.

 

The simplest way of understanding this emphasis on "pairs" is that the very existence of Shabbat creates a balance in the world, a balance between work and rest. But this focus on "pairs" also suggests a dual nature of the Shabbat itself. Here is one understanding of the relationship of "zakhor" to "shamor":

 

"Remembrance" relates to the past. But "watching" relates to the future. Watching and guarding something means preventing future mishaps from occurring to it; furthermore, the Hebrew word "shemor" means "anticipating" as well as "watching." (See Bereshit 37:11 and Rashi's commentary.)

 

So "remembering" Shabbat relates to Shabbat as a commemoration: a remembrance of the Creation as well as of the Exodus, momentous events of the past. "Keeping" Shabbat relates to Shabbat as anticipation - anticipating the perfect future world, a "world which is all Shabbat," as we say in the Shabbat grace after meals.

 

Elaborating on this idea, in chapter 72 we related these two aspects to the abstention from work (recalling God's rest on the seventh day of creation) and the enjoyment of Shabbat (anticipating the World to Come) respectively.

 

Here is a related approach: "remembrance" is something active. Many times the imperative "remember," zakhor,  is interpreted as a positive commandment to mention aloud, in Hebrew "hazkir." (See Megilla 18a.) But "keeping" is something passive. This too would associate remembrance with refraining from work (something which relates to our actions) and keeping with enjoying and receiving (a passive activity).

 

Finally, "zakhor" reminds us of the male - in Hebrew "zakhar." "Shamor" reminds us of the female. Our mystical tradition identifies the male principle in the world with the active or giving side of God's providence, and the female one with the more passive or receiving side. This is parallel to the previous approach.

 

WOMEN AND SHABBAT CANDLES

 

The reason the wife is especially responsible for Shabbat candle lighting is parallel to the reason she is especially responsible for taking challah, as we explained in chapter 35.