Shabbat Significance of Shabbat. The name of the seventh day of the week is derived from the Hebrew - Shabbat - which means simply "to cease from work." Shabbat is not only a day of rest; it is a day of holiness when people can for a short while put off the cares and material pursuits of life and devote themselves to the refreshment of the spirit and to religious activity. Shabbat is fully observed when there is both physical rest and spiritual recreation. This two-fold significance of Shabbat is emphasized in the Ten Commandments and in other parts of the Bible where both the social and the religious aspects of Shabbat are described. In the Kiddush, the prayer of sanctification recited on the Sabbath day, the social importance of the day is found expressed by the phrase Zecher Liyezi'at Mizra'im - "A memorial of the departure from Egypt," when Israel was redeemed from physical slavery. The religious significance is pointed to by the designation of the day as Zikaron Lema'she Bereishit - "A memorial of the Creation" of the Universe by the Creative Power behind all that exists. A Day of Rest - Prohibition of Work. Cessation from work is the first essential for the observance of the Sabbath. The rabbis defined "work" under 39 main categories (associated with the building of the Sanctuary in the Desert), which virtually embrace every kind of activity likely to break the peace and rest of the Sabbath day. Tasks which seem to be similar to any of these 39 divisions of work were all prohibited, as well as many types of activity which would detract from the holiness of the Sabbath or which were regarded as too strenuous for a day of rest. In all cases of danger to human life, Jewish law requires that the Sabbath be broken Observance in the Synagogue Kabbalat Shabbat. The services on Sabbath are different from those of the week. Friday evening service is called Kabbalat Shabbat - "The Inauguration of the Sabbath" - and includes the recital of six nature psalms (95-99, 24), corresponding in number to the six days of the creation, and the special psalm of the Sabbath (Psalm 92). Lecha Dodi. A central part of the Friday evening service is the famous 16th century hymn composed by Solomon Alkabetz of Safed, known by its opening words Lecha Dodi - "Come my friend to meet the bride." The Sabbath is poetically described in Jewish literature as the "Sabbath Bride." Kiddush. The sanctification over wine - Kiddush - is often recited in the synagogue towards the end of the service since formerly it was the custom to entertain wayfarers in the synagogue and the public recital of Kiddush would exempt them from reciting it individually. Reading of the Law. The service in the morning has characteristic features of its own of which the most important is K'ri'at HaTorah (Reading of the Law). It is generally assumed that public reading of the Scriptures goes back to ancient days, even long before Ezra (5th century BCE) instituted more regular readings from the Torah. In subsequent centuries, the Palestinian custom of reading through the Torah scroll every three years was replaced by the annual cycle in practice in Babylon. The entire Pentateuch, or Chumash, is divided into 54 weekly portions and the reading of the Torah scroll is thus completed in the course of a year. Seven males are called to the reading of the Law. This is the largest statutory number of people called up in the synagogue on any sacred day. Haftarah. After the sedrah (weekly portion from the Pentateuch) is read, the haftarah or lesson from the Prophets, forms an appropriate conclusion to the Scriptural readings. The custom of reading the haftarah commenced during the 2nd century BCE, when the reading of the Law was prohibited by the Syrian-Greeks during the Maccabean struggles. Since the Jews would not recite a portion of their sacred Five Books by heart, for fear of mistake, they resorted to reciting a portion from the latter books of the Bible, which had some connection in subject matter to the weekly reading. Musaph. After the morning service on Sabbath and festivals an additional service - Musaph - is read that commemorates the additional sacrifices in the Temple. Observance in the Home A spiritual experience. It is chiefly in the home circle that the Sabbath is seen with all its great power of transforming drab workaday life into a joyous and spiritual experience. Preparations are made a day before in honor of the Sabbath. Friday is called Erev Shabbat - "Sabbath Eve." The table represents an altar, the sanctity of which is heightened by the loaves of bread, lighted candles, and Kiddush wine. Some Shabbat customs: Challot - Two loaves of bread represent the double portion of manna which fell for the Israelites on Fridays during their travels in the Wilderness so that they did not need to collect it on the sacred Sabbath. The leaves are covered with a cloth symbolizing the protective cover of dew over the manna. Sabbath Lights - Two is the minimum number, symbolic of the twin commands to "Remember" - Zachor - and to "Observe" the Sabbath - Shamor - (Exodus 20; Deutoronomy 5, 12). Blessing the Children - On Sabbath eve the father of the house places his hands on the heads of his children and utters a traditional blessing together with the prayer that they grow up after the pattern of the fathers and mothers of Israel. Kiddush - Kiddush is recited before the commencement of the meal. Wine is the symbol of blessing and joy; consequently, it is usual to pronounce the Sabbath benediction with wine. (If wine is not available, the ceremony may be performed with the loaves of bread). Zemirot - Shabbat table hymns are sung during the meal. Most of the hymns speak of the gift of the Sabbath as the greatest religious treasure of Israel, and of the spiritual reward to those who faithfully observe the holy day. Se'udah Shlishit - (lit. 'The third Meal') - Three formal meals are prescribed for the Sabbath: on Friday evening, after the Shabbat morning service, and on Shabbat afternoon. The term, however, is often used exclusively for the last meal on Shabbat afternoon, which is often made elaborate by more zemirot and religious discussion. Oneg Shabbat - "Sabbath Delight" - This is a term which has become popular in recent years and describes a Sabbath afternoon gathering for study, refreshment and social recreation. The custom was made popular by the modern poet Bialik in Eretz Yisrael, and has since spread throughout the Diaspora. Havdalah - "Farewell Ceremony" - The Sabbath departure is bidden farewell with religious ceremony. The word Havdalah means literally "division" and applies to the colorful ritual performed with wine or other beverage (not water), a lighted taper and spice box. The wine is made to overflow the cup and is an indication of the hope that the forthcoming week be replete with Divine blessings. The light represents the first product of God's creation and the lighted taper symbolizes the beginning of the working week. The spices remind us of the fragrance of the "added Sabbath soul" which has now departed.