Halakhah su Isaia 58:13

Helkat Ya'akov further asserts that such matters constitute prohibited "weekday activities." Helkat Ya'akov also contends that, in the eyes of the untutored, use of such devices also appears to involve activities prohibited on Shabbat. Moreover, Helkat Ya'akov regards such matters as a violation of the commandment to "Remember the Sabbath day to keep it holy" (Exodus 20:8) that mandates that "your actions on Shabbat shall not be as [your actions] on a weekday."⁷Cf., Shabbat 113a and 113b. The Gemara cites the verse “and you shall honor it, not doing your wonted ways, nor pursuing your business, nor speaking thereof” (Isaiah 58:13) rather than Exodus 20:8 and proceeds to interpret the verse as follows: “ ‘And you shall honor if’—that your Sabbath clothing should not be as your weekday clothing; ‘nor doing your wonted ways’—your Sabbath gait should not be as your weekday gait; ‘nor pursuing your business’—your business is prohibited [but] the business of Heaven is permitted; ‘nor speaking thereof’—your Sabbath conversation should not be as your weekday conversation.” Those comments are cited with apparent approbation by Minḥat Yizḥak.⁸See also Minḥat Yiẓḥak, I, no. 107 and III, no. 38. Shevet ha-Levi, on the other hand, dismisses the notion that the use of an answering machine on Shabbat might constitute a prohibited form of commercial activity with a reductio ad absurdum: Were use of answering machines forbidden, making a mailbox available for delivery of mail on Shabbat should also be forbidden for the identical reason.

However, raising an entirely different consideration, Keren le-David comments: "Nevertheless, it seems clear that there is a prohibition in the nature of 'mimzo ḥefzekha—and [you] shall honor it [the Sabbath], not doing your wont ways nor pursuing your business' (Isaiah 58:13)—which is forbidden as is made clear in [Shulḥan Arukh, Oraḥ Hayyim] 306:1 for it is no less [an infraction] than measuring as is made clear in [Oraḥ Hayyim] 306:7." The phrase "mimzo ḥefzekha" serves to bar any activity on Shabbat pertaining to "your business," i.e., any activity related to commercial matters even in an indirect or preparatory manner. Thus, as spelled out by Shulḥan Arukh, ad locum, it is forbidden to survey one's property in order to plan the morrow's work, to position oneself to leave the city upon the conclusion of the Sabbath, to hire laborers or even to stroll for purposes of locating a horse, wagon, or ship in preparation for a journey to be undertaken after the conclusion of Shabbat.

Some things are forbidden [to do] on Shabbos, although they are [in no way] similar to a melachah, nor [is there a chance] that they will cause a melachah. Then, why were they forbidden? Because it is said¹Isaiah 58: 13. "If you will refrain from walking on Shabbos²I.e. if because of Shabbos you were prevented from walking more than the allotted distance. [or from] doing your needs on My holy day," and [the verse goes on to] say: "and you will honor it [the day] by not doing your own needs [literally: "your ways"], or from pursuing your needs,³It is clear that the verse is referring to actions that are not specifically melachos. or from speaking anything.⁴See paragraph 4. From the words: "And you will honor it by not doing your own ways," our Sages,⁵Maseches Shabbos 113a. of blessed memory, inferred that your walking on Shabbos [should be different] from the weekdays. Therefore, it is forbidden to run on Shabbos.⁶Running for pleasure as youngsters do is permitted. [Shulchan Aruch 301: 2] It is permitted to jump over a puddle or to run to get out of the rain. [Shulchan Aruch Harav, Minchas Shabbos] However, for the purpose of a mitzvah it is permitted to run. ([This is inferred] because it states "your ways"; which implies that your own ways [or needs] are prohibited, but the needs of Heaven are permitted) and for them it is your duty to run.

To uncover the hair of a woman is regarded as indecency¹Berakoth 24a. and all that is said in the Song of Songs such as, “Your stomach a bundle of wheat, your thighs pillars of marble, your two breasts etc.… ” all which is customarily covered is regarded as obscene to reveal. On the Sabbath let a man not speak about loved ones that died or are in pain, in order that he not grieve.²Midrash Tanhuma, ed. Horeb, Vayera, p. 62. It is forbidden to speak of idle matters on the Sabbath, as it is written “pursuing thy business nor speaking thereof” (Isa. 58:13). And so we find in the Jerusalem Talmud,³J. T. Shabbath 15:3. the mother of Rabbi Ishmael talked excessively, he said to her, “Mother, restrain yourself, because it is forbidden to talk.” Rabbi Ami said, grudgingly they permitted greetings on the Sabbath, and only because the mouth is accustomed and conditioned to speak.⁴Ibid.

It is written, (Issiah 58:13), "The holy [day] of Hashem should be honored" and the Sages explain¹⁷Maseches Shabbos 119. that this refers to Yom Kippur for on that day there is no eating or drinking. It is a mitzvah to honor this day with clean clothes and with candlelight. Therefore, in the synagogue we spread beautiful covers and light many candles, which are called "honor", as it is said, "Honor Hashem, ba'urim," (Isaiah 58:13) and the Targum translated it, "Honor Hashem with lights." Before twilight, the tables should be covered with cloths, and candles should be lit in the house, as on erev Shabbos. A candle should be lit in the bedroom to prevent the occurence of marital relations.¹⁸Magein Avrohom justifies the custom of many who do not light candles in the bedroom. He says, however, that it is good to be stringent in this matter, to light a candle. In the event that the woman is in the status of niddah (menstrual period) it is not necessary, as marital relations are forbidden under any circumstances. (Ibid 610:5, Shaarei Tzion 4) Over the candles, the berachah¹⁹Pri Chadash and Vilna Gaon rule according to those who say that a berachah is not recited on these candles. (Shaarei Tzion 610:5) Lehadlik neir shel Yom haKippurim is said [to kindle the light of Yom Kippur]. If Yom Kippur occures on Shabbos, the berachah, Lehadlik Neir shel Shabbos and Yom Kippur is said. (Concerning the berachah of Shehecheyanu see Chapter 103:4 above)

(starting at ועכשיו) We gather in shul and we say five chapters of psalms from Lechu Neranena (Ch. 95) until Hashem malach yirgezu amim (Ch. 99) because they are about the future redemptive days. Therefore (like Radak says), a person says to his friend “Let us sing to Hashem,” and then [the next chapter we sing] “Hashem reigns,” that is to say that we’ll fulfill that which is written (Zecharia 14:9) “On that day Hashem will be One and His Name will be One.” For Shabbat is a hint to this time, to “The Day that is Entirely Shabbat,” and then we’ll sing a new song (Ch. 96) to Hashem. For all songs are in the feminine, and the song of the future [redemption] will be in the masculine, like the Midrash explain. Therefore we say these chapters.

It is written, "If you will restrain your feet‏ ‏on Shabbat; refrain from accomplishing your own needs ‎on My holy day…and you will honour it by not engaging in your own‏ ‏affairs, not seeking your own ‎needs, not‏ ‏discussing matters." (Isaiah 58:13) One‏ ‏may not perform on Shabbat any business‏ ‏or ‎commercial activity, even if there is no‏ ‏violation of an‏ ‏av melachah‏ ‏‎[one of the‎‏ ‏thirty-nine ‎categories of prohibited‏ ‏activities]. This is what the verse refers to‏ ‏as "your own needs," as if to ‎say weekday‏ ‏needs. The Torah warned us about acting‏ ‏out our business, as well as speaking‏ ‏about ‎it. The Sages expounded that speaking [about‏ ‏business] is forbidden, but thinking about‏ ‏it is ‎permitted (Shabbat 150a); one may‏ ‏think about his business in one’s heart.‎‏ ‏Nevertheless, on ‎account of oneg Shabbat (pleasure on Shabbat), there is a‎‏ ‏commandment to not think about it at ‎all,‎‏ ‏and his work should appear completed in‏ ‏his eyes. The Sages only permitted [business]‎‏ ‏thought which will not cause a discomfortof the heart and worrying. An example of this occurs ‎when a person’s business is‏ ‏going well and is successful, and there is‏ ‏no scattering of the soul. ‎However, thinking which causes worrying and discomfort of the heart is forbidden, for there could ‎be no‏ ‏greater abdication of oneg Shabbat.‎‏ ‏A midrash (Mechilta Shemot 20:9) on the‏ ‏verse, "For six ‎days you shall work and‏ ‏perform all of your work", explains that all‏ ‏of a person’s work should ‎appear‏ ‏completed in his eyes when Shabbat‏ ‏arrives. It is impossible for a person to‏ ‏complete all of ‎his work in one week.‎‏ ‏Rather, it should‏ ‏appear to a person on‏ ‏each Shabbat as if he had completed ‎all of his work. There could be no greater‏ ‏oneg Shabbat than this. (Tur)Similarly, we say in davening ‎‎[Shabbat‎‏ ‏minchah] "a rest of peace and tranquillity,‎‏ ‏calm and security, a complete rest that You‏ ‏desire." Also, in the blessing after meals we‏ ‏say, "there should be neither distress nor‏ ‏grief on our ‎day of rest." (Beit Yosef in the‏ ‏name of the Ri) There is great reward for observing this.‎‏ ‏Even in this ‎world, a person is rewarded in‏ ‏his livelihood, as recorded in a Talmudic braita: A righteous person‏ ‏had a breach in his field's fence, and‏ ‏he decided to fix it. He then‏ ‏remembered that it was Shabbat, ‎and‏ ‏he refrained from fixing it. (He did not‏ ‏fix it during the week, either, as a self-imposed penalty ‎for thinking about‏ ‏fixing it on Shabbat.) A miracle‏ ‏happened, and a caper bush grew [in‏ ‏the ‎breach], and from this plant he‏ ‏received enough livelihood to support‏ ‏him and his family (Shabbat ‎‎150b).‎