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It's Not To Work I Go

What constitutes "work" on Shabbat, and why is it forbidden?

ELIZABETH APPLEBAUM
Apple Tree Editor

nless you're one of those bone-
heads who finds the idea of a vaca-
tion abhorrent ("Why, I would
much rather stay here at the office,
but thanks for offering, boss!"), chances are
the thought of a break from work sounds like
a good plan.
Judaism offers such a break — not just once
or twice a year, but once a week. It's called
Shabbat.
Shabbat is, of course, a day of rest, and it
does indeed provide (in fact, it demands) a
break from work. But this is not necessarily
work as we know it now.
Halachah (Jewish law) directs Jews to
abstain from melachah, which is loosely trans-
lated "work." And while it does prohibit one
from going into the office, this isn't the real
idea behind the concept of not doing
melachah.
Acts of melachah (plural: melachot) are
defined as those activities necessary in the
building of the mishkan, the portable taberna-
cle that Jews carried with them as they wan-
dered throughout the desert. Thirty-nine such

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acts were noted, and these are: ploughing,
winnowing, sheaf-making, threshing, select-
ing, sifting, baking, sheep shearing, sowing,
reaping, grinding, kneading, bleaching, comb-
ing raw material, dyeing, spinning, placing
thread into a loom, weaving, removing a com-
pleted article, separating into threads, tying a
knot, untying a knot, tearing, trapping,
sewing, slaughtering, skinning, scraping, tan-
ning, marking out, cutting to a certain shape,
writing, erasing, building, destroying, lighting
a fire, extinguishing a fire, making the final
blow of a hammer, carrying in a public place
(outside a home).
Over time, the rabbis have interpreted these
39 melachot. So, just as we understand that
the concept of kashrut means a great deal
more than simply not cooking a kid in its
mother's milk, the idea of not reaping means
a great deal more than merely refraining from
cutting down the harvest.
The rabbis also understood the term to
mean any kind of cutting of natural plant
growth. Consequently, just as we would not
go out and pick the corn from the field on
Shabbat, we also do not pick flowers, cut
grass or pull leaves from trees.
Similarly, not kindling a fire doesn't mean
just abstaining from striking a match. When
we turn on a light, or switch on any appliance
that uses electricity, it's a form of kindling,
which is why observant Jews will not turn on
a radio, for example, when it's Shabbat.
Note, however, that the prohibition is
specifically against kindling the fire, so while
observant families would not turn a light on
during Shabbat, there is nothing wrong with
making use of it (to read, for example, or to
enjoy a meal) once it is already on. Also, note
that all rules regarding melachot are to be dis-
regarded in the case of a grave emergency. In
fact, not only must a Jew ignore the prohibi-
tion of using a phone on Shabbat, he is obli-
gated to use one if it means saving a life.-

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a

One of the greatest challenges that Shabbat
poses is that of not cooking. Imagine: an
entire day with no use of the stove or oven,
yet families are supposed to enjoy a sumptu-
ous meal. How is it done?
Once again, remember that the prohibition
is against cooking itself, and not making use
of what's already there. That's why if you
enjoy a Shabbat meal with an observant fami-
ly, you likely will be served something tasty
and hot from a crock pot (which was turned
on before Shabbat, to leave the food cooking
overnight), out of the oven (which also has
been on since before Shabbat), or off the
blech, a large metal sheet placed atop the oven
with a burner alight. The blech provides the
wonderful service of keeping food hot, but
not cooking.
You're also likely to see a large hot pot filled
with hot water for coffee or tea.
It's important to consider all these details
when preparing for Shabbat. But keep the big
picture in mind, as well.
By avoiding those proscribed acts, Jews are,
in essence, acknowledging our own limita-
tions; in this brief time we do not show our
mastery over the rest of the physical world.
Further, by abstaining from the kinds of cre-
ative endeavors that normally define our
everyday lives, we truly imitate God who cre-
ated the world for six days, then rested.
Observant families may find the restrictions
against "work" challenging at times, but most
will tell you that they love the spiritual
rewards the day brings, like a renewed under-
standing of their relationship with God and
family time. Many also appreciate the peace-
ful feeling that comes with not having to
check e-mail or answer calls from telemar-
keters, which can mean quite a pleasant rest
— unless you have lots of small children, in
which case you never rest.

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