The Israelite returns home from the synagogue accompanied by two angels, one good and the other evil; and according to the condition of the domestic arrangements when he re-enters, he is blessed by the good angel or cursed by the evil one.
The Israelite is solemnly warned not to quarrel with his wife on Sabbath-eve, for the devils are very busy then to stir up more strife, as is illustrated by the story of Rabbi Meir.
Having repeated the usual hymn appointed for the Sabbath-eve, and pronounced the form of blessing over the cup of wine, he and his family commence their supper, which is carefully prepared of the very choicest viands, flesh and fish included. Hymns and a certain form of blessing after the meal complete the family duties of the day, and all retire to rest. The head of the family, if he be a pious Israelite, and especially a disciple of the wise, has a particular duty to perform—a duty which is based on Scripture and on the following text (Exod. xxxi. 16), "Wherefore the children of Israel shall keep the Sabbath." (Kitzur Sh'lh, fol. 64, col. 1.)
Of the laws relating to the Sabbath we can here only enumerate a few; we shall, however, take them in order as detailed in the book before us.
Jewish women, maid-servants and girls are warned not to order a Gentile woman on the Sabbath to do this or that, but they may instruct her on a work-day what she is to do on the Sabbath.
Geese, fowl, cats, dogs, etc., are not to be handled on the Sabbath. Neither are pocket-handkerchiefs, spectacles, etc., to be carried on the Sabbath in an unwalled town or village. Radishes are not to be salted in quantities, but each piece is to be dipped separately in salt and eaten. After dinner the Israelite is to take a siesta, for each letter forms the initial of a word, and the words thus formed are "Sleep on the Sabbath is a delight." (See Isa. lviii. 13.) Before he dozes off he is to repeat the last verse of the 90th and the whole of the 91st Psalm. The salutation should not be, as on working-days, "Good morning," but "Good Sabbath;" for respecting this it is said (Exod. xx. 8), "Remember the Sabbath-day to keep it holy." He is not to rise on the Sabbath as early as on the other days of the week, and this is based on Scripture. He is to be very careful with the fur garments that he may be wearing, lest he should pluck a hair therefrom, and for the same reason he is not to scratch his head or touch his beard on the Sabbath. He is not to wash his hands with salt or soap on the Sabbath, nor may he play at ball; he is not to knock with a rapper on a door, or ring the house-bell; nor, if he has married a widow, is he to co-habit with her on that day.
Kitzur Sh'lh, fols. 65-67.
At the close of the Sabbath he is to pronounce over a cup of wine what is technically termed the "Separation," for the departure of the Sabbath, as given in the prayer-book. He is then to fold up his Tallith or veil and sing "Hamavdil," the first verse of which runs thus:—
"May He who maketh a distinction between the holy (Sabbath) and the profane (days of the week) pardon our sins and multiply our children and our money as the sand and as the stars in the night!"
Should he forget to fold his veil (Tallith), he is to shake it thoroughly the next morning, in order to get rid of the evil spirits that have harbored there during the night, and the reason is known to the lords of the Kabbalah.