Halakhah su Isaia 58:26

You should know that it is not [truly] appropriate to bring up this topic to explain it. For since the words of the Talmud (Makkot 23b) are, "There were 613 commandments stated to Moshe at Sinai," how can we say about something rabbinic, that it is included in the count. However we have been prompted to it because many erred and counted the Chanukah light and the reading of the Megillah (Scroll of Esther) among the positive commandments. And likewise the hundred blessings each day; comforting the mourners; visiting the sick; burying the dead, clothing the naked; calculating the seasons; and the eighteen days in which we complete [the recitation of] Hallel. You can only stare at someone who hears [the Talmud's] statement, "stated to Moshe at Sinai," and yet counts the recitation of Hallel in which David, peace be upon him, praised God, may He be blessed - that Moshe was commanded about it; or the Chanukah light which the Sages established during the Second Temple; or the reading of the Megillah. I cannot see anyone imagine - or it even coming to his mind - that it was nevertheless stated to Moshe at Sinai that he should command us that when, at the end of our monarchy, such and such happens to us with the Greeks, we will be obligated regarding the Chanukah light. And it appears to me that what led them to this is that we make the blessing [on these commandments], "who has sanctified us with His commandments and commanded us"; and the Talmud's question (Shabbat 23a) - "And where we commanded?" And they said, "From 'you shall not veer'" (Deuteronomy 17:11). But if they counted them from this, they should count everything rabbinic: For everything that the Sages commanded us to do and everything they prohibited to us [would then have] already commanded by Moshe, peace be upon him, at Sinai when he commanded us to do so. And that is his saying (Deuteronomy 17:11), "According to the law that they instruct you, etc." And he prohibited us from violating anything that [the rabbis] ordained or decreed, by saying, "you shall not veer." But if one counts everything rabbinic within the 613 commandments because it all fits into His, may He be blessed, saying "you shall not veer" - why would he count these in particular and not count others besides them? And just like they counted the Chanukah light and the reading of the Megillah, they should also have counted the washing of the hands and the commandment of eruv. For [we also] recite the blessing, "who has sanctified us with His commandments and commanded us," [on these] - just like we recite the blessings on the reading of the Megillah and the Chanukah light. Yet it is all rabbinic! And in explantion, [the Sages] said (Chullin 106a), "[Washing hands] is a commandment." And they said, "What is the commandment? Abbaye said, 'It is a commandment to listen to the words of the sages.'" This is like what they said about the reading of the Megillah and the Chanukah light, "And where were we commanded? From 'you shall not veer.'" And it is already clear that anything that the Sages and the prophets that arose after our teacher, Moshe ordained is also rabbinic. And in explanation, they said (Eruvin 21b), "At the time that Shlomo ordained [the ordinances of] eruv and of washing hands, a heavenly voice emerged and said (Proverbs 27:11), 'My son, be wise and make My heart glad.'" And they explained in other places that eruv is called rabbinic and washing hands is from the words of the Scribes. Behold that it is clear that everything that they decreed after Moshe is rabbinic. Indeed I am explaining all of this to you so that you not think that since the reading of the Megillah is an ordinance of the prophets, it is considered to be from the Torah. As eruv is rabbinic even though it was ordained by Shlomo and his court. And this was missed by someone besides us - so that they counted clothing the naked, because it is found in Isaiah 58:7, "when you see the naked, you should clothe him." And he did not know that it is included in His, may He be blessed, saying (Deuteronomy 15:8), "enough for his lack that he is lacking." For the content of this command is without a doubt that we feed the hungry, cover the naked, give bedding to one without bedding, give clothing to one without clothing, marry off a single man who does not have the wherewithal to get married and to give a horse to ride upon to one who is habituated to it [but can no longer afford it], as is made famous in the Talmud (Ketubot 67b). For this is all included in His saying, "he is lacking." And the words of the Talmud for them were attached 'to a stammering jargon and an alien tongue.' For otherwise, they would not have counted the reading of the Megillah and that which is similar to it with the commandments that were stated to Moshe on Mount Sinai. And it is stated in the Gemara in Shevuot (Shevuot 39a:10), "And I have only the commandments that were commanded at Mount Sinai. From where do I have commandments that were to be initiated in the future, such as the reading of the Megillah? The verse (Esther 9:27) states, 'they fulfilled and accepted' - they fulfilled what they [already] accepted." And that is that they would believe all of the commandments that the prophets and sages ordained afterwards. But it is a wonder: Why did they count positive rabbinic commandments, as we mentioned, and not also mention negative rabbinic commandments. And just like they counted reading the Megillah, the Chanukah light, the one hundred blessings each day and Hallel among the positive commandments, they should have also counted each and every rabbinic secondary sexual prohibition as a negative Torah commandment! It is as [the Sages] explained it and said (Yevamot 20a), "The secondary sexual prohibitions are from the words of the Scribes." And it has already been explained in the Talmud about the statement of the Mishnah, "the prohibition of a commandment" - referring to secondary sexual prohibitions - saying, "What is the commandment? To listen to the words of the sages." And it should have been lookwise appropriate for them to include the sister of the levirate wife, which is from the words of the Scribes. More generally, if we were to count every positive rabbinic law and every negative rabbinic law, it would add up to many thousands. And that is something clear. But the principle is that anything rabbinic is not counted in the category of the 613 commandments. For this category is completely [comprised of] that which is written in the Torah, such that there is nothing rabbinic in it - as we are explaining. However their counting some things that are rabbinic and leaving out others - according to their choice - is an unacceptable notion, no matter what they say! Behold we have explained this principle and its demonstrations such that there should be no doubt about it at all to anyone.

And in tractate Yoma, in the chapter “The Appointee,”¹²⁴B. Yoma 30a. they said: “It is halakhah at a meal, that a person who leaves the dining room to urinate washes one of his hands and re-enters. But if he spoke with his companion [while he was out],¹²⁵That is, he didn’t just relieve himself and come right back, but socialized for a bit while he was out. he washes both hands and returns, he does not wash outside, but rather inside, returns to and sits down at his place at the table, and turns his face back towards his fellow guests.¹²⁶I.e., to confirm through eye contact that his fellow guests saw that he properly rewashed before rejoining them at the table. Indeed, that’s precisely the intent of the sequence of most of these particular actions prescribed for a guest returning to the table after urinating, according to Chavel, p. 473. Rav Hisda said, ‘They meant this only for someone returning to drink, but in if he’s returning to eat, he washes outside and re-enters. It is known that he has a delicate sensitivity about such things.¹²⁷Because you can assume that everyone washes their hands after peeing before eating (with their hands) without having to see it, while you can’t assume this for drinking, since as long as it’s from a cup, some might not care how clean their hands are.

If one has finished eating, he still should prolong his time at the table. And so our rabbis z”l said: “Whoever prolongs his time at the table, his days and years are prolonged for him.”¹³⁰B. Berakhot 54b. And the reason behind this statement is that the table in the house is like the altar in the Temple. Just as an altar atones, so also a table atones, when one feeds the poor on it. So by prolonging one’s time at the table, it is more likely that a poor person will come and he’ll give him a piece of food so he’ll be provided for.¹³¹Rashi’s commentary on B. Berakhot 54b. And his prolongation of his time at the table with this intention leads to the tzedakah about which it is written, “by way of tzedakah comes life;”¹³²Prov 12:28: Be-oreh tzedakah hayyim – “the road of righteousness leads to life” (JSB).thus his days and years are prolonged for him. And they said in tractate Berakhot: “’A wooden altar three cubits high and two cubits long, with edging; and its length and its walls were of wood. And he said to me, This is the table before the Lord.’¹³³Ez 41:22. This verse opens with an ‘altar’ and ends with a ‘table,’ which means none other than that just as an altar atones, so a table atones.”¹³⁴B. Berakhot 55a. Indeed, we have heard with our own ears, and many have told us,¹³⁵An allusion to Ps 44:2. that among the leading sages of Provence, and the people who owned and ran inns, that they practiced an especially honorable custom, which was prevalent among them from the earliest days. Their tables, upon which they feed the poor, when it was their time to go to the cemetery, were made into the coffins and slabs with which they were buried. And all this is to arouse and fix in their hearts, that humankind, though they reach the tip of the clouds¹³⁶A paraphrase of Job 20:6. and their wealth grows as high as the wealth of King Solomon, will take none of it with them, nothing from all they toiled for under the sun, ¹³⁷Eccl 1:3. except the good they do and the tzedakah they compassionately bestow upon the poor, just as it said, “Your righteousness [tzidkekha] will march before you.”¹³⁸Is 58:8.

The fifth detail that we wrote of above, namely, that he intend benefit, is as we shall explain. That is, if the people to whom he tells [the story] can help the one who was robbed, or wronged, or damaged, or shamed, then certainly it is correct to do this [i.e., to expose the perpetrator]. And even if this benefit cannot result through his telling, but his intent is that people distance themselves from the way of wickedness when they hear of it (for people condemn doers of wrong), and perhaps he himself will repent through this of his evil ways and correct his deeds when he hears others condemning him [the offender] for this — [If this is his motivation,] then this, too, is not in the category of lashon hara, and is considered a benefit, since, in any event, his intent is not to derive pleasure from this taint that he ascribes to his friend, but only to be zealous for the truth, that perhaps some future benefit will result. But if he assumes that of a certainty no benefit will result — as when the people he tells it to are also men of wickedness, that they, too, have many times done such evil to people, and they do not consider it a sin at all — to such people he must be careful not to speak of this matter at all. For aside from the fact that no benefit will result from his doing so, great damage may yet result from this. For they may go and relate it to the thief or the wronger or the shamer and they will thereby transgress "You shall not go talebearing among your people." And also, through this, great quarrels are likely to result. And, especially, if, G–d forbid, this can lead to informing, even if all the [above] details are satisfied, it is forbidden to say anything. And know that there is no difference in all of these details as to whether he is asked by the robbed or the damaged or the shamed to "investigate" [the cause of] his damage or his shame, or if he is not asked. For where [to tell] is permitted, it is permitted even if he were not asked. And where it is forbidden (that is, where all of the [above details] were not satisfied), it is not permitted even if he were asked. And even if he is his relative, it is still forbidden. (Many people go astray in this. For if they hear that someone did something to their relative, then even if it is not clear to them what the truth is or what the cause is, they immediately go and requite him [the offender] with evil, thinking that they thereby fulfill the mitzvah of (Isaiah 58:7): "And from your flesh you shall not conceal yourself." They thereby fall into great error, for there is no difference between relative and non-relative in all of the above dinim. For "And from your flesh you shall not conceal yourself" was not said in order to commit an issur, G–d forbid.

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.

(Lamed) According to our approach, this is the intention of the statement of [the Sages] may their memory be blessed, in Avot, “Do not be evil in front of yourself (bifnei atsmecha)” – the explanation of which is in your essence. As we are holy seed and we will not change in essence. And all of the sins of the Children of Israel are only their appearance, which will not be permanent, but only present from time to time. And that which they said, “But even if the whole world tells you that you are righteous, you should be like an evildoer in your eyes” – the explanation of [“in your eyes”] is in your appearance. [This is] like “and its appearance (literally, eye) was like the appearance of bdellium” (Num. 11:7) – the explanation of which is the appearance, and that is the description. And so you should increase courage, have much soap, whiten your clothes and fulfill the desire of your Creator who says, “Show me your appearance.”⁸⁵This literary allusion is also from Song of Songs (Shir HaShirim 2:14). And behold anything that is not in the essence is only in the appearance. And [that] which is in the appearance is only incidental, and that which is incidental will not be permanent. Therefore [with] the seed of Avraham, even if their hands are charred, the blackness will not be permanent; and they will necessarily be whitened and return to their beauty and their essence. Rather [it is] their good deeds [which] are their essence. And [so] behold, something impermanent is called deception (khazav), as in (Isaiah 58:11), “whose waters do not fail (yekhazvu).” And this is the intention of the midrash that said, “the deceptions and vanities that Israel does are worthwhile.” [It] means all of the sins – [both] light and severe – are only deception, since they are incidental. As their essence is pure and clean, like Avraham their bequeather, and as mentioned. And this is the intention of the statement of [the Sages], may their memory be blessed, in Chapter 1 of Tractate Rosh Hashanah⁸⁶Rosh Hashanah 17b., “Ilfa brought up [a contradiction]: It is written [about God], ‘and abundant in kindness’ (Exod. 34:6); and [yet in the same verse], it is written ‘and truth.’  He answered, ‘Initially [He judges in] truth, but in the end, abundant in kindness.’” And also there (Rosh Hashanah 17a), “Beit Hillel say, ‘[He who is] abundant in kindness inclines towards kindness.’” [This is] meaning [that] since the good deeds are essential, they are lasting and they are [therefore] true; but the sins are deception. And just like ‘a little bit of light pushes off much of the darkness,’ so does a little bit of truth push off much deception. And therefore He inclines towards kindness, because of the truth.

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.

It is a positive commandment to give charity to poor Jewish people, as it is said "Open your hand to him."¹Deuteronomy 15:8. And it is said: "That your brother may live with you."²Leviticus 25:36. Anyone who sees a poor person seeking help and ignores him, and does not give him charity, transgresses a prohibitive commandment, as it is said: "Do not harden your heart nor shut your hand from your brother in need."³Numbers 15:7. [Giving] charity is a characteristic of the descendants of Abraham, as it is said: "For I have a special love for him because he commands his children and his household after him [to preserve the way of Hashem] doing charity and justice."⁴Genesis 18:19. And the throne of Israel will be established and the religion of truth confirmed only through charity, as it is said: "Through charity will you be reestablished."⁵Isaiah 54:14. Greater is he who performs acts of charity than [one who brings] all the sacrifices, as it is said: "Performing acts of charity and justice is more desirable to Hashem than sacrifices."⁶Proverbs 21:3. The Jewish people will be redeemed only through [the merit of] charity, as it is said: "Zion will be redeemed through justice and its captives through acts of charity."⁷Isaiah 1:27. A person never becomes poor through giving charity, nor will any evil or harm befall him because of his giving charity, as it is said: Through acts of charity, there will be peace."⁸Isaiah 32:17. Whoever is merciful with others will be treated with mercy [from Heaven], as it is said: "He [God] will show you mercy; and have compassion upon you and multiply you."⁹Deuteronomy 13:18. Anyone who is cruel, causes his lineage to be suspect.¹⁰The descendants of Abraham are known for their kindness and generosity. One who does not possess this attitude causes his lineage to be doubtful. The Holy One blessed is He, is near to the cry of the poor, as it is said: "He will hear the cry of the poor."¹¹Job 34:28. Therefore one must beware of their anguished cry, for a covenant was made with them, as it is said: "When he cries out to me I will listen, for I am compassionate."¹²Exodus 22:26. The Jerusalem Talmud says: The door that doesn't open for the poor will open for the doctor. A person should consider, that he continually requests his sustenance from the Holy One blessed is He; and just as he requests that the Holy One blessed is He, listen to his cry and prayer, so should he listen to the cry of the poor. A person should also consider that [fortune] is a wheel that revolves in the world, and in the end he or his children or his children's children might [have to] accept charity. Let no man think: "Why should I diminish my wealth by giving it to the poor?" For he should know that the money is not his, but rather [it was given to him as] a trust, with which to do the will of the One Who entrusted the funds to him. And this [charity giving] will be his real share from all his toils in this world, As it is written:¹³Isaiah 58:8. "Your acts of charity shall preceed you [into the World to Come]. Charity voids evil decrees and prolongs life.

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 customary to go to the cemetery erev Rosh Hashanah after the Shacharis prayers and bow prayerfully at the graves of tzaddikim [righteous men]. Charity should be given to the poor, and many fervent supplications offered to arouse the saintly tzaddikim, in their eternal resting place to intercede for us on the Day of Judgement. An additional reason for going to the cemetery is that the place where tzaddikim are buried is sacred and pure, and prayers are more readily accepted when they are offered on sacred ground, and the Holy One, blessed is He, will show us kindness for the sake of the tzaddikim. But it should not be your intention to appeal to the dead who rest there, for that would be tantamount to "Inquiring of the dead," (Deuteronomy 18:11), which is forbidden, but you should ask of Hashem, blessed is His name, to have mercy on you for the sake of the tzaddikim who rest in the dust. When you arrive at the cemetery, if you have not seen graves within the past thirty days, you must say the berachah: Asher yatzar eschem badin [Who has formed you in judgement etc.] (see Chapter 60:11. above) When you approach the grave, you should say, "May it be Your will, that the repose of [so-and-so] who is buried here, be in peace, and may his merit aid me." When placing your hand on the grave, the left hand only should be placed, —not the right hand. You should recite the verse, "Hashem will always guide you, and satisfy your soul with splendor, and make your bones strong, you will be like a watered garden and like a spring of water whose water will not fail." (Isaiah 58:11) "May you lie in peace, and may you sleep in peace until Menachem (the Comforter, Moshiach) comes, announcing peace." (When placing your hand [on the grave] you should have in mind the verse, "Hashem will always guide you," which contains fifteen words the same as the number of joints in the hands.) You should not visit the same grave twice on the same day. Reading the inscription on a headstone, if it is protruding, causes forgetfulness. A remedy for that is to say the prayer Ahavah rabbah (With abundant love) up to uleyachedcha be'ahavah [and to proclaim Your Oneness with love].

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).‎

“The order of the reading of the Torah and of circumcision on Yom Kippur” - Containing six paragraphs.
We take out (from the ark) two Torah scrolls.¹⁶⁸Two Torah scrolls are taken out on the festivals because portions from two separate sections of the Torah are read. The Torahs can be set before hand so that they can be opened to the correct portion without the necessity of rolling the scroll from one portion to the next. In the first Torah six men read from the portion “אחרי מות”, (Leviticus 16:1-18:30) until “and he did as the Lord commanded (Moses)”, (Leviticus 16:34). But if (Yom Kippur) falls on Shabbat, seven (men read from the first Torah), and the Maftir¹⁶⁹Maftir, מפטיר, means literally "one who concludes". It is the name given to the man who is the last to read in the Torah and he also usually reads the haftarah (see footnote 170), the section of the prophets that corresponds to the Torah reading. Maftir is also the name given to the three or more concluding verses of the regular weekly Torah portion as well as to the final verses read on festivals and public fast days.
Editorial Staff, E. J., v. 11, p. 685. (the last reader) reads from the second (Torah scroll) from the portion, Pinḥas, (Numbers 25:10-30:1), the section “and you shall have on the tenth day of this seventh month”, (Numbers 29:7-11). The Maftir (the Haftarah section from the Prophets¹⁷⁰The Haftarah, הפטרה, is a portion from the Prophets section of the Bible read after the Torah is read on Sabbaths, festivals, and fast days. On Sabbaths and festivals the haftarah is read during the Morning, Shaḥarit Service (see footnote 17), but on fast days it is read only during the Afternoon, Minḥah Service (see footnote 40). The exception to this is Yom Kippur and Tishah be-Av (see footnote 102) where there is a haftarah after the Torah reading in both the Morning and the Afternoon Service.
The Torah in its regular portions is read straight through during the year but such is not the case on festivals and some special Sabbaths. The haftarot are selected in parts from both the Former and Latter Prophets. Only two prophetic books are read in their entirety as haftarot, the Book of Obadiah which has only twenty-one verses and is read after the Torah portion Va-Yishlaḥ (Genesis 32:4-36-43) according to the Sephardi rite, and the Book of Jonah which is the haftarah for the Minḥah Service on Yom Kippur (see the Shulḥan Arukh, Oraḥ Ḥayyim 622:2).
Haftarot were usually selected so there would be some similarity in content between the Pentateuchal and the Prophetic portions, but often this did not happen and haftarot were chosen because of historical events or because of some special date. Special haftarot are read on special Sabbaths and the haftarah for each festival is based on the nature of the festival.
When the custom of reading the haftarah got started is not known for sure, but it is thought that it began during the persecutions of the Antiochus Epiphanes which preceded the Hasmonean revolt. The Torah was not permitted to be read by the Jews during the persecution for it was felt that the reading of it kept the Jews together and gave them a special strength. As a substitute for the Torah reading, sections form the Prophets were chosen that would remind the Jews of the corresponding Torah portion. Appearantly when the ban against reading the Torah was lifted, the practice of reading the haftarah continued. The first mention of the practice of the reading of the haftarah is found in the New Testament. Acts 13:15 states, "after the reading of the law and the prophets". Haftarot are also discussed in the Talmud as to which are to be read at specific times and festivals. In Mishnaic times different communities read different haftarot, and a set order was probably not established until talmudic times. Some haftarot today differ from those recorded in the Talmud, and there are differences in the Sephardi and Ashkenazi rites.
The maftir, the one who reads the haftarah also reads the last part of the weekly portion, (i.e., the Torah reader reads it for him). On the Sabbath, after the seventh reader from the Torah, the maftir usually rereads the last three verses of the weekly portion. On festivals and the four special Sabbaths, the maftir reads the special section from the second scroll which is usually a short description of of the festival found in the Torah. Before the haftarah is read (or chanted) the maftir precedes the haftarah with two blessings and after he ends the haftarah he recites three blessings to which a fourth one is added on Sabbaths and festivals. This fourth blessing changes with the nature of the day. The Sabbath haftarah usually has a minimum of twenty-one verses while the festival has at least fifteen verses. Lately it has become the custom for the Bar Mitzvah boy (a man upon reaching the age of thirteen) to chant the haftarah to display his ability with a Hebrew text.
Louis Isaac Rabinowitz, E. J., v. 16, pp. 1342-44.) comes from Isaiah, “and shall say, cast you up, cast you up, prepare the way” until “for the mouth of the Lord has spoken it”, (Isaiah 57:14-58:14).