[285] Buxtorf Synagog. Judaic. ibid.
Concerning the sanctification of the Sabbath day it self, in corrupter times some things the Jews added over and above that which God commanded. In other things they took liberty where God granted none. In the first they were superstitious, in the second sacrilegious.
They took liberty: There were two thousand Cubits between the Ark and the Camp, when they marched; Josh. 3. 4. and in probability the same proportion was observed when they rested: this distance of ground some interpret to be one mile, some two; some measuring it according to a lesser, others according to a longer Cubit, which they term a Geometrical Cubit: But all agree in this, that these two thousand cubits was a Sabbath days journey, though none, as I know, have observed the reason why it was so called, which I take to be this: On the Sabbath day they were all to repair to the place of God’s publike worship, which was two thousand cubits distant from those who camped nearest: Hence follow four Propositions. First, That two thousand Cubits any where, by proportion, might be called a Sabbath dayes journy. Secondly, That to those who dwelt in the Camps more remote from the Ark, a Sabbath daies journy was more than two thousand Cubits. Thirdly, That it is now lawful on the Sabbath day, to joyn with the Congregation in the place of God’s publick worship, though remote. Fourthly, That it was unlawful for the Jews hereupon to take liberty to walk idlely whither they would, if it were not more then two thousand Cubits, pretending it to be but a Sabbath daies journey.
They added unto that which God commanded, 1. God said, Remember to keep holy a seventh day: in which words, God sanctified one day to be Sabbatum,[286] they added Sabbatulum, so they termed that additament of time which they annexed to the Sabbath. This addition of time was two-fold: some began the Sabbath sooner than others; this was done by the Jews dwelling at Tiberias, because they dwelling in a Valley, the Sun appeared not to them so soon as it did to others. Some again continued the Sabbath longer than others: this was done by those dwelling at Tsepphore, a City placed upon the top of a Mountain, so that the Sun shined longer to them, than it did to others. Thus both of these did Addere de profano ad sacrum; add somewhat of the working day, immediately going before, or immediately following after: none diminished of the Sabbath. Hence[287] R. Jose wished that his portion might be with those that began the Sabbath, with those of Tiberias, and ended with those of Tsepphore.
[286] Hospinian. de Orig. fest. c. 3.
[287] Buxtorf. Comment. Masoret. cap. 4, ex Musar.
2. God said, To morrow is the rest of the holy Sabbath unto the Lord, bake that ye will bake, and seethe that ye will seethe, Exod. 16. 23. This Command was proper to the time of Manna:[288] the reason is there alledged, why they should prepare that day for the morrow, because upon the Sabbath day they should not find it in the field. The Jews extend this Command to all Ages; and therefore they dressed no meat this day: this haply was the reason, that the Heathen people thought they fasted[289] on the Sabbath, though I deny not but this error might be occasioned in part from that phrase, Jejuno bis in Sabbato.
[288] Jun. & Tremel. in Exod. 16.
[289] Sueton. August. c. 76 de jejun. Sabbat. Vid. Martial. l. 4. Epig. 4.
3. God said, Ye shall kindle no fire throughout your habitations on the Sabbath day, Exod. 35. 3. This commandment was only concerning fire for the furtherance of the work of the Tabernacle,[290] for therefore is the Sabbath mentioned in that Chapter, to shew, that the work of the Tabernacle ought to give place to the Sabbath. The Jews hence gather, that it is unlawful to kindle any fire at all on this day.