Questions (She’iltot)

Why is the house of Israel obligated to rest on the day of the Sabbath? Because when the Holy One created His world, He made it in six days and rested on the Sabbath day, and He blessed it and sanctified it. This is like a person who builds a home, who first lays the foundation stone and then completes the labor; he commemorates the event with a celebration of one day, which people call the dedication celebration of one’s house, as it is written: And on the seventh day God finished [His work which He had made] (Genesis 2:2). Furthermore, the Merciful One says to us: “Rest on the Sabbath day, just as I rested upon it,” as it is written: Remember the Sabbath day, to keep it holy (Exodus 20:7).

It is likewise prohibited to fast on this day. Instead, a Jew is required to delight in it by eating and drinking, and to honor it by wearing fine garments and robes, as it is written: And you call the Sabbath a delight . . . and you honor it (Isaiah 58:13)—this teaches that your Sabbath clothes should not be like your weekday clothes. Thus, R. Yoḥanan would call the clothes he wore on the Sabbath, “my honor” [b. Shabbat 113a]. [ . . . ]

When is it prohibited to afflict oneself on the Sabbath? When it is a voluntary affliction. However, if one had an upsetting dream and needs to fast in order to negate its bad effect, one may do so. For Raba bar Meḥasia said in the name of R. Ḥama bar Guriya that fasting is as effective for countering a dream as fire for consuming flax. R. Joseph said that one must fast on the day of the dream, and R. Ḥisda added: Even on a Sabbath. [See b. Ta‘anit 12b.] [ . . . ]

Nevertheless, we need to inquire, regarding one who fasted on a Sabbath eve, whether he is permitted to complete the fast. Do we say that, since he would enter the Sabbath in a state of affliction, it is prohibited; or perhaps, since he wishes to complete the fast on the eve of Sabbath, whereas on the Sabbath itself he will not fast, it is permitted?

Another point: If one is going to hear a ruling of law or a sermon, or is going to the study hall or to pray, on the Sabbath, is he permitted to walk hurriedly? Do we say that the honor of the Sabbath takes preference and that he should not walk in such a manner—or perhaps love for the law takes preference, and therefore it is permitted?

Blessed be the name of the Holy One who gave us the Torah and the commandments through our teacher Moses, to teach His people, the house of Israel. The sages taught: One may rinse the bowls from which he ate on the evening of the Sabbath and eat from them again in the morning. If he ate from them in the morning, he may rinse them in order to eat from them at noon. If he ate from them at noon, he may rinse them and eat from them in the afternoon. From this stage onward, he may no longer rinse them. However, one may rinse cups and ladles and flasks all day long, because there is no fixed time for drinking. [See b. Shabbat 118a.] [ . . . ]

R. Judah said in the name of Rav: Whoever delights in the Sabbath is granted his heart’s desires, as it is stated: And you will delight in God and He will grant you your heart’s desires (Psalms 37:4). This delight, I do not know what it is. When it says: And you shall call the Sabbath a delight (Isaiah 58:13), you must say that it is the delight of the Sabbath. With what does one delight in the Sabbath? R. Judah ben R. Samuel bar Sheilat said in the name of Rav: With a beet dish, a large fish, and garlic heads. R. Ḥiyya bar Ashi said: Even a small item, if one prepared it in honor of the Sabbath, it is a delight. And R. Pappa said: Fish hash. [See b. Shabbat 118b.] [ . . . ]

As for the question you posed to us: “One who fasted on a Shabbat eve, may he complete his fast? Is it prohibited to enter the Sabbath in a state of affliction—or perhaps, since he wishes to complete the fast on the eve of Sabbath, and on the Sabbath itself he will not fast, it is permitted?”

Come and hear, as Rava said: “When we were in R. Huna’s place, we asked the following: ‘Students in their master’s house who are fasting on Sabbath eve, may they complete the fast? Do we say that it is prohibited to enter the Sabbath in a state of suffering, or not?’ R. Huna did not have an answer at hand. When I came to R. Judah’s house, I asked him the same question, and he, too, did not have an answer at hand.” Rava said: “Let us look for an answer ourselves.” As it was taught: If Tishah be-Av fell on a Sabbath eve, they bring to a person a slightly roasted egg, which he swallows without salt, so that he does not enter the Sabbath in a state of aff  liction. This is the statement of R. Judah, who spoke in the name of R. Akiva. And R. Judah further said: “An incident occurred, that we were sitting before R. Akiva, and it was a Tishah be-Av which fell on a Sabbath eve, and they brought him a slightly roasted egg, which he swallowed without salt. He did so not because he desired it. Rather, he used it to demonstrate the law to the students.” R. Yosi says: “He must fast and complete the fast.” It is stated at the conclusion of the discussion that Mar Zutra expounded in the name of R. Huna: “The law is that one must fast and complete the fast. And the law is in accordance with R. Yosi.” [See b. Eruvin 40b–41a.]

Another point: One who fasted in order to negate the effect of a bad dream, and therefore did not observe the duty to delight in the Sabbath, what is his remedy?

Come and hear, for R. Naḥman bar Isaac said: “He should fast as an atonement for that fast” [b. Berakhot 31b].

Another point: If one is going to perform a commandment or hear a sermon or is going to the study hall, is he permitted to walk hurriedly on the Sabbath? Do we say that the honor of the Sabbath takes preference and that he should not walk in that manner; or perhaps the affection of the ruling of law takes preference?

Come and hear, for R. Tanḥum said in the name of R. Joshua ben Levi: “A person should always run to perform a commandment or for a ruling of law, even on the Sabbath.” And R. Zeira said: “At first, when I would go to a sermon on a Sabbath, I would walk slowly, as I maintained that the honor of the Sabbath takes preference. Once I heard the following teaching of R. Tanḥum in the name of R. Joshua ben Levi: A person should always run to perform a commandment, as it is stated: They will walk after the Lord, who will roar like a lion (Hosea 11:10), I too began to run.”

R. Zeira said: The reward for attending a sermon is [actually] for running to hear it. Abaye likewise said: The reward for attending the kallah [assembly] sermons1 is for coming despite the crowds. And R. Zeira said: The reward for learning is for the logical reasoning one applies to his studies. Mar Zutra said: The reward for fasting is for the charity performed on a fast day. R. Sheshet said: The reward for [visiting] a house of impurity [i.e., a house of mourning] is the silence. Abaye said: The primary reward for participating in a wedding is for the kind words to the happy couple. And R. Safra said: The reward for a eulogy is for causing the listeners to raise their voices in lament. [See b. Berakhot 6b.]