,..grearoArniiPsp.W"' . • `• 4.5 lEleigh Ho, Heigh Ho 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 0:101 4 ew • ifithOttaft - 1/11 2002 AS44l4w-w 6 4, gfC 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.- 5 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. ❑ • • X r.