[29] We “remember” also the Sabbath or Festival by naming after it the preceding day, the night following, and in the case of Festivals the day [[341]]following: the eve of Sabbath or Festival ערב שבת, ערב יום טוב; the night after Sabbath or Festival, מוצאי שבת, מוצאי יום טוב; “the day after the Festival,” אסרו חג (lit., “bind the Festival,” with reference to Ps. cxviii. 27). [↑]
[30] A similar ceremony takes place before the first meal in the morning. A cup of wine or other spirituous liquor is poured out, some Biblical passages referring to the Sabbath are recited, and the usual blessing is said before partaking of the beverage. The blessing containing the Kiddush is not said, and the ceremony has the name Kiddush or Kiddusha rabba, “great Kiddush,” only on account of its similarity with the evening Kiddush. The passages recited are the following: Exod. xxxi. 16, 17, xx. 8–11; Isa. lviii. 13, 14. [↑]
[31] ברוך אתה … בורא פרי הגפן “Blessed art thou, O Lord, our God, King of the universe, who hast created the fruit of the vine.” In the absence of wine, or if wine is disliked or injurious to health, the blessing over bread is substituted for that over wine.—The blessings are generally preceded by the word סברי “Is it your pleasure, scil., that I read?” whereby it is simply intended to call the attention of the company to the prayer. [↑]
[32] See p. 352, on the difference between the holiness of Sabbath and that of Festivals.—The last two ברכות, viz. בורא מאורי האש and [[342]]המבדיל are added; the second part of the latter is slightly modified in order to suit the transition from Sabbath to Festival.—The Habhdalah on the night following the Day of Atonement consists of three ברכות, that over spices being omitted, except if Jom-kippur falls on Sabbath; in that case the Habhdalah includes all the four ברכות. [↑]
[33] Habhdalah is likewise omitted when Sabbath is closely followed by the Fast of Ab. On Sabbath night, eating and drinking being forbidden, only the one blessing, בורא מאורי האש is recited; that over spices is omitted, and the remaining two blessings are recited on Sunday evening after the fast. [↑]
[34] Although the whole of the Day of Atonement is devoted to Divine Service, less time is given to reading from the Law than on Sabbath, in order to leave more time for Prayers, Confessions, and Meditations. Rabbi Akiba, however, was of opinion that seven should be called up [[347]]to the Law on the Day of Atonement, and six on Sabbath (B. Talm. Megillah 23a). [↑]
[35] The distance allowed is called תחום שבת “a Sabbath-journey,” and is 2000 cubits in every direction; it is reckoned from the outskirts of the place in which we live. If, however, a person desires to perform a mitsvah, such as milah, at a place distant about a double Sabbath-journey from his domicile, he may fix before Sabbath his abode for that day half-way between the two places, and then traverse on Sabbath the whole distance from the one place to the other. This change of abode is called erubhe thechumin, “combination of two Sabbath-journeys into one,” by changing the centre from which they are measured. [↑]
[36] They are called אבות מלאכות “principal kinds of work,” and are those which directly or indirectly were wanted in the erection of the Tabernacle, and were therefore included in the prohibition of doing any work for this purpose (Exod. xxxi. 15 and xxxv. 2).
There are certain things which cannot be brought under any of these heads, and are nevertheless prohibited, because they frequently lead to a breach of the Sabbath laws; e.g., riding in a carriage or in any kind of conveyance; playing music. These prohibitions are called שבות i.e., acts prohibited on Sabbath and Holy-days by our Sages; or גזרה (lit., “decree”), safeguard against breaking the Law.
Divine precepts, however, ordained for the Sabbath—e.g., sacrifices—or for a certain day, which happens to fall on a Sabbath—e.g., initiation of a male child into the covenant of Abraham on the eighth day of its birth, or saving the life of a fellow-man in case of illness or any other danger—must be performed although they may involve any of the acts otherwise prohibited on the day of rest. [↑]