출애굽기 20:9의 Halakhah

Also it says there:²⁹⁹In Genesis Rabbah 16:8. “And He placed him [Adam] in the Garden of Eden,”³⁰⁰Gen 2:15. the Holy One Blessed be He gave Adam the commandments of Shabbat, since it is written in this verse va-yanhehu – “placed him” and in another verse “va-yanah – and He rested on the seventh day.³⁰¹Gen 2:15: va-yanhehu – literally, “caused him to rest;” Ex 20:11. In other words, the similar diction suggests, by midrashic logic, that Gen 2:15 is in fact an allusion to the rules for Shabbat in Ex 20:8-11 – part of the 10 Commandments. “To work it”³⁰²Gen 2:15. alludes to “six days shall you work”³⁰³Ex 20:9. and “to tend it” – li-shomrah – alludes to “Observe – shamor [the Sabbath day].”³⁰⁴Dt 5:12, i.e., Deuteronomy’s Shabbat commandment in its version of the 10 commandments. So ends the quotation from Genesis Rabba. And you will find in the chapter “Arvei Pesahim” of the Talmud³⁰⁵B. Pesahim 105b. that it said, “One can interrupt for Kiddush, but one does not interrupt for Havdalah. The explanation: If a person interrupts his meal on the eve of Shabbat and says birkat ha-mazon for a regular day, and afterwards says the Kiddush for Shabbat, this is “making an interruption.” But if he were eating on Shabbat and sundown came, he does not interrupt his meal, but rather, completes it. And even though he says birkat ha-mazon for Shabbat when it has become an ordinary day, it doesn’t matter, and then afterwards he makes Havdalah, which is what is meant by “one does not interrupt for Havdalah.” And the reason why is because it is proper for a person to interrupt his meal to honor the King when He enters in order to welcome Him, but on Shabbat one does not interrupt his meal for Havdalah, but rather keeps eating like a person who wants the King to stay and to delay Him from leaving his home. For were he to interrupt the meal, it would seem like he was trying to get rid of the King. And this is like what our rabbis z”l taught in a midrash in Mekhilta: “Remember and Keep!” “Remember” Shabbat at its entrance, so as to welcome it before sunset so that everything is prepared for it. “And Keep!” Keep it as it leaves, like a person watching over the king or his dear friend who is with him, and he doesn’t want him to go; he does what he can the whole time to delay him.³⁰⁶Mekhilta of R. Simon Bar Yohai, Yitro 20:8.

It seems to this writer that the concept that an act passively performed does not constitute a biblically forbidden form of labor is inherent in the commentary of Ralbag to Exodus 20:9. Ralbag states, "It is further clear that eating is not [a forbidden form of] labor; rather it enters into the category of natural acts for all living creatures perform this act." Ralbag's comments, if taken literally, are problematic, to say the least. Trapping or capturing animals is a forbidden form of labor on Shabbat despite the fact that it is an activity in which brute animals also engage. Suckling a lactating animal is a form of expressing milk that is forbidden of Shabbat³⁰Such suckling is indeed only rabbinically forbidden but solely because it is not a “natural” way for man to express milk rather than because the act is not at all a form of labor. despite the fact that animals also obtain milk by nursing.³¹See R. Shlomoh Fisher, Bet Yishai, I, no. 17 and R. Isaac Malzan, Shevitat ha-Shabbat, Melekhet Dash, sec. 99.

From the expression "And speaking words"²⁷See paragraph 1. our Sages, of blessed memory, learned that only speaking [of prohibited subjects] is forbidden but thinking [about them] is permitted. Therefore, thinking about business affairs is permitted. Nevertheless, for the sake of the mitzvah of Oneg Shabbos²⁸Oneg Shabbos = taking pleasure in Shabbos. it is a mitzvah not to think about business at all,²⁹Reading about business is forbidden (Sh’ilas Ya’avetz I, 162) as well as listening when the subject is discussed (see paragraph 10). and you should view it as if all your work has been completed. And this is [the intent of what is] written:³⁰Exodus 20: 9. "Six days will you labor and do all your work." But man cannot complete all his work in the course of one week! Thus, [we deduce] that man should consider every Shabbos as if his work is concluded.³¹Mechilta—Parshas Yisro. You cannot experience a greater pleasure. Certainly, you should not think about anything that causes you concern or anxiety.³²Bais Yosef, Rabbeinu Yonah.

And this is the language of Rambam at the beginning of the first chapter of Hilkhot Shabbat: "Cessation from melakhah on the seventh day is a positive mitzvah as it says (Exodus 20:9) 'and on the Seventh Day you shall desist.' and all who do melakhah on the seventh day negate a positive mitzvah and violate a prohibition as it says 'do not do any melakhah.' And what is the liability for an act of melakhah? If one does it intentionally with malice aforethought he is liable for 'karet' and if there are two witnesses and a warning then he is liable to be stoned. And if he does the melakhah unintentionally then he brings a hatat sacrifice. And all places where the word 'exempt' appears in the context of Shabbat it means 'exempt' by the laws of the Torah but forbidden by rabbinic law and so said our Sages in the beginning of Massechet Shabbat 'all exemptions of Shabbat mean exempt but still forbidden except for these three exceptions...' unless it says 'permitted' or 'not liable whatsoever." And the category of exempt from punishment yet still forbidden when violated is punished by lashes for a rabbinic violation.