בס "ד

Summary of Sources

This document is a summary of the main points discussed in the lesson. It is recommended to listen to the complete class, as many explanations, nuances, and additional discussions are not included in this short summary.

The First Mention of Shabbat

The first mention of Shabbat appears in the creation story:

“The heaven and the earth were finished, and all their array. On the seventh day God finished the work that had been undertaken, ceasing on the seventh day from doing all the work of creation.”
(Genesis 2:1–3)

At this stage, the Torah does not mention any commandment, prohibited activity, or specific person who must observe Shabbat. It describes the seventh day as part of the structure of creation, but it does not yet present Shabbat as a commandment.

The Covenant with Noah and All Humanity

After the Flood, G-d establishes a covenant with Noah and all future humanity:

“So long as the earth endures, seedtime and harvest, cold and heat, summer and winter, day and night shall not cease.”
(Genesis 8:22)

G-d continues:

“I now establish My covenant with you and your offspring to come… never again shall all flesh be cut off by the waters of a flood.”
(Genesis 9:9–11)

The simple meaning of this covenant is that G-d promises that the world will continue and that there will never again be a flood that destroys all humanity.

This covenant is not presented as a covenant of commandments or religious obligations.

However, the Talmud derives a connection between this verse and Shabbat:

“A gentile who observes Shabbat is liable for the death penalty, as it is stated: ‘Day and night shall not cease.’”
(Talmud Sanhedrin 58b, Rabbi Shimon ben Lakish)

The classical explanation is that Shabbat as a religious obligation was not given to humanity in general. A non-Jew may rest physically, but he should not establish Shabbat as a religious commandment upon himself.

The Commandment of Shabbat Given to Israel

The first explicit commandment regarding Shabbat appears in the Ten Commandments:

“Remember the Shabbat day and keep it holy. Six days you shall labor and do all your work, but the seventh day is a Shabbat for G-d your L-rd; you shall not do any work…”
(Exodus 20:8–11)

The commandment is addressed to Israel.

Two questions arise from this passage:

  1. What does “work” mean?
  2. Who is the “stranger” (ger) mentioned in the verse?

Shabbat Before the Giving of the Torah – Marah

Before the Giving of the Torah, the Torah describes the events at Marah:

“There He gave them rule and justice, and there He tested them.”
(Exodus 15:25)

Rashi explains that at Marah G-d gave Israel several sections of Torah so that they could begin studying them, including:

(Rashi on Exodus 15:25; Mechilta; Sanhedrin 56b)

This occurred before the Giving of the Torah, but it was directed toward Israel, not toward all humanity.

Who Is the “Stranger” (Ger)?

The Ramban explains the “stranger within your settlements” in Exodus 20:10 as referring to a ger toshav — a non-Jew who lives among Israel and accepts the Seven Noahide Laws.

(Ramban, Commentary on Exodus 20:10)

According to this explanation, the verse does not mean that a non-Jew is commanded to observe Shabbat. Rather, the commandment is directed to the Jew: a Jew may not require a non-Jew to perform forbidden work for his benefit on Shabbat.

The Ramban also explains another possibility: in certain contexts, “ger” can refer to a convert to Judaism, who observes Shabbat like any other Jew.

This demonstrates the importance of understanding words according to their context.

What Is “Work” on Shabbat?

La Torá dice:

“On six days work may be done, but on the seventh day you shall have a Shabbat of complete rest.”
(Exodus 35:2)

The Torah also states:

“You shall kindle no fire throughout your settlements on the Shabbat day.”
(Exodus 35:3)

The sages explain that the categories of prohibited work are derived from the work involved in building the Mishkan (Tabernacle).

The Mishnah states:

“The primary categories of labor prohibited on Shabbat are forty-less-one.”
(Talmud Shabbat 49b)

These are the 39 categories of creative labor prohibited for Jewish observance of Shabbat.

Shabbat as a Covenant Between G-d and Israel

The Torah explicitly describes Shabbat as a covenant specifically between G-d and Israel:

“Speak to the Children of Israel and say: Nevertheless, you must keep My Shabbat, for this is a sign between Me and you throughout the ages.”
(Exodus 31:13)

And:

“The Children of Israel shall keep the Shabbat, observing the Shabbat throughout the ages as a covenant for all time.”
(Exodus 31:16)

According to these verses, Shabbat observance is a special covenant between G-d and the Jewish people.

Remembering Shabbat – The Approach of the Kli Yakar

The Kli Yakar offers a unique explanation of the difference between the two versions of the Ten Commandments.

In Exodus the Torah says:

“Remember the Shabbat day.”
(Exodus 20:8)

While in Deuteronomy it says:

“Guard the Shabbat day.”
(Deuteronomy 5:12)

The Kli Yakar explains that the command of “guarding” Shabbat belongs specifically to Israel. However, remembering Shabbat can express a universal recognition that:

This idea connects to the Noahide prohibition against idolatry, because recognizing the Creator is part of rejecting false beliefs.

(Kli Yakar, Exodus 20:8)

Practical Halacha According to Rambam

El Rambam escribe:

“A gentile who rests, even on a weekday, observing that day as a Sabbath, is liable for [spiritual] death penalty.”
(Rambam, Hilchot Melachim 10:9)

He explains that non-Jews should not create new religious commandments for themselves. They may either become converts and accept all mitzvot, or remain Noahides without adding or removing commandments according to their own decisions.

This refers specifically to creating a religious obligation similar to Jewish Shabbat observance.

Conclusión

According to these sources:

For practical questions, especially regarding specific actions, it is recommended to consult a knowledgeable rabbi who can consider the details of each situation.

Shiur of Rabbi Tuvia Serber

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