Mishneh Torah — Sabbath (Shabbat) הלכות שבת, Chapter 30

אַרְבָּעָה דְּבָרִים נֶאֶמְרוּ בְּשַׁבָּת. שְׁנַיִם מִן הַתּוֹרָה. וּשְׁנַיִם מִדִּבְרֵי סוֹפְרִים וְהֵן מְפֹרָשִׁין עַל יְדֵי הַנְּבִיאִים. שֶׁבַּתּוֹרָה (שמות כ ז) "זָכוֹר" וְ (דברים ה יא) "שָׁמוֹר". וְשֶׁנִּתְפָּרְשׁוּ עַל יְדֵי הַנְּבִיאִים כָּבוֹד וָעֹנֶג שֶׁנֶּאֱמַר (ישעיה נח יג) "וְקָרָאתָ לַשַּׁבָּת עֹנֶג וְלִקְדוֹשׁ ה' מְכֻבָּד":

There are four [dimensions] to the [observance of] the Sabbath: two originating in the Torah, and two originating in the words of our Sages, which are given exposition by the Prophets. [The two dimensions originating] in the Torah are the commandments "Remember [the Sabbath day]" and "Observe [the Sabbath day]."[The two dimensions] given exposition by the Prophets are honor and pleasure) describes the Sabbath as a "holy convocation," and the Sifra explains that that term implies that the day must "be sanctified, honored... and delighted in.", as [Isaiah 58:13] states: "And you shall call the Sabbath 'A delight, sanctified unto God and honored.'

אֵיזֶהוּ כָּבוֹד זֶה שֶׁאָמְרוּ חֲכָמִים שֶׁמִּצְוָה עַל אָדָם לִרְחֹץ פָּנָיו יָדָיו וְרַגְלָיו בְּחַמִּין בְּעֶרֶב שַׁבָּת מִפְּנֵי כְּבוֹד הַשַּׁבָּת וּמִתְעַטֵּף בְּצִיצִית וְיוֹשֵׁב בְּכֹבֶד רֹאשׁ מְיַחֵל לְהַקְבָּלַת פְּנֵי הַשַּׁבָּת כְּמוֹ שֶׁהוּא יוֹצֵא לִקְרַאת הַמֶּלֶךְ. וַחֲכָמִים הָרִאשׁוֹנִים הָיוּ מְקַבְּצִין תַּלְמִידֵיהֶן בְּעֶרֶב שַׁבָּת וּמִתְעַטְּפִים וְאוֹמְרִים בּוֹאוּ וְנֵצֵא לִקְרַאת שַׁבָּת הַמֶּלֶךְ:

What is meant by honor? This refers to our Sages' statement that it is a mitzvah 260:1; Mishnah Berurah 260:1). for a person to wash his face, his hands, and his feet 25b. Note the Tur (Orach Chayim 260), which mentions that a person should wash his entire body. The Rambam's decision is quoted by the Shulchan Aruch (Orach Chayim 260:1), while the Tur's ruling is quoted by the Ramah. in hot water on Friday in honor of the Sabbath. He should wrap himself in tzitzit and sit with proper respect, waiting to receive the Sabbath as one goes out to greet a king.The Sages 119a describes Rabbi Chanina as following this practice. of the former generations would gather their students together on Friday, wrap themselves [in fine robes] and say, "Come, let us go out and greet the Sabbath, the king. 119a reads "Sabbath, the queen," and indeed, this analogy is employed extremely frequently. From the Maggid Mishneh's commentary, it appears that the Rambam's version of that passage reads, "Sabbath, the king." According to the kabbalah, the feminine term is more appropriate, because the Sabbath is associated with the sefirah of Malchut, which reflects a feminine dimension.

וּמִכְּבוֹד הַשַּׁבָּת שֶׁיִּלְבַּשׁ כְּסוּת נְקִיָּה. וְלֹא יִהְיֶה מַלְבּוּשׁ החֹל כְּמַלְבּוּשׁ הַשַּׁבָּת. וְאִם אֵין לוֹ לְהַחֲלִיף מְשַׁלְשֵׁל טַלִּיתוֹ כְּדֵי שֶׁלֹּא יְהֵא מַלְבּוּשׁוֹ כְּמַלְבּוּשׁ הַחל. וְעֶזְרָא תִּקֵּן שֶׁיְּהוּ הָעָם מְכַבְּסִים בַּחֲמִישִׁי מִפְּנֵי כְּבוֹד הַשַּׁבָּת:

Among the ways of honoring the Sabbath is wearing a clean garment. (quoted in the Mishnah Berurah 262:6), which emphasizes that a person must also endeavor to keep his clothes clean. For example, he should not hold a child until he covers his clothes. One's Sabbath garments should not resemble one's weekday clothes. A person who does not have a different garment for the Sabbath should allow his robe to hang low, 5:9.) so that his [Sabbath] clothing will not resemble the clothes he wears during the week.Ezra ordained that the people launder their clothes on Thursday 242:3). as an expression of honor for the Sabbath.

אָסוּר לִקְבֹּעַ סְעֻדָּה וּמִשְׁתֶּה בְּעֶרֶב שַׁבָּת מִפְּנֵי כְּבוֹד הַשַּׁבָּת. וּמֻתָּר לֶאֱכל וְלִשְׁתּוֹת עַד שֶׁתֶּחְשַׁךְ. וְאַף עַל פִּי כֵן מִכְּבוֹד הַשַּׁבָּת שֶׁיִּמָּנַע אָדָם מִן הַמִּנְחָה וּלְמַעְלָה מִלִּקְבֹּעַ סְעֻדָּה כְּדֵי שֶׁיִּכָּנֵס לְשַׁבָּת כְּשֶׁהוּא מִתְאַוֶּה לֶאֱכל:

In respect for the Sabbath, 249:2), b) to allow oneself time for Sabbath preparations (Magen Avraham 249:4). it is forbidden to plan a meal or a winefest for Friday.). This includes even feasts associated with a mitzvah (Shulchan Aruch, loc. cit.). One may, however, hold a feast associated with a mitzvah that should be performed on that day - e.g., a circumcision or the redemption of the first-born (Ramah, loc. cit.). These feasts should be held as early as possible, and by no means should begin later than 3:00 PM (or the equivalent time according to the principle of "seasonal hours"), as will be explained.Although the Ra'avad differs with the Rambam regarding this prohibition, the explanation offered above is accepted by most authorities.[According to the letter of the law,] one may eat or drink until nightfall. Nevertheless, as an expression of honor for the Sabbath, a person should refrain from planning a meal). for [mid]afternoon on, so that he will enter the Sabbath with an appetite.

מְסַדֵּר אָדָם שֻׁלְחָנוֹ בְּעֶרֶב שַׁבָּת וְאַף עַל פִּי שֶׁאֵינוֹ צָרִיךְ אֶלָּא לִכְזַיִת. וְכֵן מְסַדֵּר שֻׁלְחָנוֹ בְּמוֹצָאֵי שַׁבָּת וְאַף עַל פִּי שֶׁאֵינוֹ צָרִיךְ אֶלָּא לִכְזַיִת. כְּדֵי לְכַבְּדוֹ בִּכְנִיסָתוֹ וּבִיצִיאָתוֹ. וְצָרִיךְ לְתַקֵּן בֵּיתוֹ מִבְּעוֹד יוֹם מִפְּנֵי כְּבוֹד הַשַּׁבָּת. וְיִהְיֶה נֵר דָּלוּק וְשֻׁלְחָן עָרוּךְ לֶאֱכל וּמִטָּה מֻצַּעַת שֶׁכָּל אֵלּוּ לִכְבוֹד שַׁבָּת הֵן:

A person should prepare his table on Friday, even if he is [to partake] only [of an amount of food] equivalent to the size of an olive. Similarly, a person should prepare his table on Saturday night, meal that should be eaten at a table set in the same manner as at all the other Sabbath meals (Mishnah Berurah 300:1). even if he is [to partake] only [of an amount of food] equivalent to the size of an olive. [In this manner,] he shows his respect for the Sabbath when it enters and when it departs.One should prepare one's house while it is still day as an expression of respect for the Sabbath. which emphasizes that כבוד ("honor") appears to refer to activities that are performed in preparation for the Sabbath, while ענג ("delight") to the appreciation of pleasure on the Sabbath itself. Note, however, the Ramah's gloss on the Shulchan Aruch (Orach Chayim 262:1). There the Ramah emphasizes that one should keep one's table attractively set throughout the entire Sabbath, implying that although honoring the Sabbath begins with preparing for it on Friday, the mitzvah continues throughout the day. There should be a lamp burning, a table prepared [with food] to eat, and a couch bedecked with spreads. 262:2 writes that it is appropriate that the beds of the house be made before the commencement of the Sabbath. All of these are expressions of honor for the Sabbath. 119b relates that a person returning home from the synagogue is accompanied by two angels, one with positive tendencies and the other with negative tendencies. When they enter the home and see it prepared for the Sabbath, even the angel with negative tendencies is forced to give his blessing that this setting be repeated in the week to come.

אַף עַל פִּי שֶׁהָיָה אָדָם חָשׁוּב בְּיוֹתֵר וְאֵין דַּרְכּוֹ לִקַּח דְּבָרִים מִן הַשּׁוּק וְלֹא לְהִתְעַסֵּק בִּמְלָאכוֹת שֶׁבַּבַּיִת חַיָּב לַעֲשׂוֹת דְּבָרִים שֶׁהֵן לְצֹרֶךְ הַשַּׁבָּת בְּגוּפוֹ שֶׁזֶּה הוּא כְּבוֹדוֹ. חֲכָמִים הָרִאשׁוֹנִים מֵהֶם מִי שֶׁהָיָה מְפַצֵּל הָעֵצִים לְבַשֵּׁל בָּהֶן. וּמֵהֶן מִי שֶׁהָיָה מְבַשֵּׁל אוֹ מוֹלֵחַ בָּשָׂר אוֹ גּוֹדֵל פְּתִילוֹת אוֹ מַדְלִיק נֵרוֹת. וּמֵהֶן מִי שֶׁהָיָה יוֹצֵא וְקוֹנֶה דְּבָרִים שֶׁהֵן לְצֹרֶךְ הַשַּׁבָּת מִמַּאֲכָל וּמַשְׁקֶה אַף עַל פִּי שֶׁאֵין דַּרְכּוֹ בְּכָךְ. וְכָל הַמַּרְבֶּה בְּדָבָר זֶה הֲרֵי זֶה מְשֻׁבָּח:

Even a very important person who is unaccustomed to buying items at the marketplace or to doing housework is required to perform tasks to prepare by himself for the Sabbath. This is an expression of his own personal honor. 41a, "It is more of a mitzvah [to perform a positive action] oneself, rather than [to charge] an agent [with its performance]."The Sages of the former generations 119a) of the manner in which certain of the leading Sages of Babylonia would prepare for the Sabbath. [would involve themselves in such activities]: There was one who would chop wood to cook with, one who would salt meat, one would braid wicks, and one who would kindle the lamps. Others would go out and purchase food and beverages for the Sabbath, even though this was not their ordinary practice. The more one involves oneself in such activities, the more praiseworthy it is.

אֵיזֶהוּ עֹנֶג זֶהוּ שֶׁאָמְרוּ חֲכָמִים שֶׁצָּרִיךְ לְתַקֵּן תַּבְשִׁיל שָׁמֵן בְּיוֹתֵר וּמַשְׁקֶה מְבֻשָּׂם לְשַׁבָּת הַכּל לְפִי מָמוֹנוֹ שֶׁל אָדָם. וְכָל הַמַּרְבֶּה בְּהוֹצָאַת שַׁבָּת וּבְתִקּוּן מַאֲכָלִים רַבִּים וְטוֹבִים הֲרֵי זֶה מְשֻׁבָּח. וְאִם אֵין יָדוֹ מַשֶּׂגֶת אֲפִלּוּ לֹא עָשָׂה אֶלָּא שֶׁלֶק וְכַיּוֹצֵא בּוֹ מִשּׁוּם כְּבוֹד שַׁבָּת הֲרֵי זֶה עֹנֶג שַׁבָּת. וְאֵינוֹ חַיָּב לְהָצֵר לְעַצְמוֹ וְלִשְׁאל מֵאֲחֵרִים כְּדֵי לְהַרְבּוֹת בְּמַאֲכָל בְּשַׁבָּת. אָמְרוּ חֲכָמִים הָרִאשׁוֹנִים עֲשֵׂה שַׁבַּתְּךָ חֹל וְאַל תִּצְטָרֵךְ לַבְּרִיּוֹת:

What is meant by [Sabbath] delight? This refers to our Sages' statement 118b, which states: "How should one delight in the Sabbath? With a dish of beets, large fish, and garlic heads." that a person must prepare a particularly sumptuous dish and a pleasantly flavored beverage for the Sabbath. All of this must be done within the context of a person's financial status.The more one spends [both financially,] in expenses undertaken for the Sabbath and [in effort,] in the preparation of many good foods, the more praiseworthy it is. 16a teaches that a person's income is fixed at the beginning of the year, with the exception of the money that he spends to honor the Sabbath and the festivals. A person need not be concerned with the cost of "honoring the Sabbath," since he will be recompensed for the expense by an increase in his earnings If, however, this is not within one's [financial] capacity, even if one merely stews food or the like in honor of the Sabbath, this is considered to be Sabbath delight.One is not obligated to strain oneself (Orach Chayim 242:1), which states that one should earnestly endeavor to provide generously for the Sabbath and, if necessary, minimize one's expenditures during the week to do so. or to borrow from others 242:3 and the Mishnah Berurah 242:3, which state that if possible - even if this entails pawning property - one should borrow to enhance one's Sabbath meals. One may rest assured that ultimately one will be able to repay these debts. Beitzah 15b states that God promises, "Take a loan on My account. I will repay."According to this view, the directive "Make your Sabbaths as weekdays..." applies only when a person has no property to pawn and will not be given a loan on any other terms. in order to prepare more food for the Sabbath. The Sages of the former generations said, 113a; Shabbat, loc. cit. "Make your Sabbaths as weekdays, but do not depend on others."

מִי שֶׁהָיָה עָנֹג וְעָשִׁיר וַהֲרֵי כָּל יָמָיו כְּשַׁבָּת צָרִיךְ לְשַׁנּוֹת מַאֲכַל שַׁבָּת מִמַּאֲכַל הַחל. וְאִם אִי אֶפְשָׁר לְשַׁנּוֹת מְשַׁנֶּה זְמַן הָאֲכִילָה אִם הָיָה רָגִיל לְהַקְדִּים מְאַחֵר וְאִם הָיָה רָגִיל לְאַחֵר מַקְדִּים:

A person who is indulgent and wealthy and conducts all his days as Sabbaths must also partake of different foods on the Sabbath from those of which he partakes during the week. If [his fare] cannot be changed, he should [at least] change the time at which he eats [his meals]. [For example,] if he usually eats early, he should eat later. 288:12). If he usually eats late, he should eat earlier.

חַיָּב אָדָם לֶאֱכל שָׁלֹשׁ סְעֻדּוֹת בְּשַׁבָּת אַחַת עַרְבִית וְאַחַת שַׁחֲרִית וְאַחַת בְּמִנְחָה. וְצָרִיךְ לְהִזָּהֵר בְּשָׁלֹשׁ סְעֻדּוֹת אֵלּוּ שֶׁלֹּא יִפְחֹת מֵהֶן כְּלָל. וַאֲפִלּוּ עָנִי הַמִּתְפַּרְנֵס מִן הַצְּדָקָה סוֹעֵד שָׁלֹשׁ סְעֻדּוֹת. וְאִם הָיָה חוֹלֶה מֵרֹב הָאֲכִילָה אוֹ שֶׁהָיָה מִתְעַנֶּה תָּמִיד פָּטוּר מִשָּׁלֹשׁ סְעֻדּוֹת. וְצָרִיךְ לִקְבֹּעַ כָּל סְעֻדָּה מִשְּׁלָשְׁתָּן עַל הַיַּיִן וְלִבְצֹעַ עַל שְׁתֵּי כִּכָּרוֹת. וְכֵן בְּיָמִים טוֹבִים:

A person is obligated to eat three meals on the Sabbath: 8:7), the Rambam cites Shabbat 117b, which states that this obligation stems from the fact that when describing the manna, Exodus 16:25 mentions the word היום, "today," three times. In the verse, "today" refers to the Sabbath, and its threefold repetition indicates that three meals should be eaten on that day. one in the evening, one in the morning, and one in the afternoon. explains that with these words, the Rambam is emphasizing that a person who does not eat his meals at these times does not fulfill the mitzvah of eating three Sabbath meals. Although the Halachot Gedolot maintains that the times when one partakes of these meals is not significant, the Shulchan Aruch (Orach Chayim 291:1) rules according to the concept explained by the Maggid Mishneh. One should be extremely careful regarding these three meals, not to eat any less. Even a poor man who derives his livelihood from charity should eat three meals [on the Sabbath]. 7:8.[Nevertheless,] a person who is sick from overeating, or one who fasts constantly is not obligated to partake of three meals. (loc. cit.): "A person who cannot eat at all is not obligated to cause himself discomfort."All these three meals must be significant [sittings] at which wine is served; which differs with the Tur (Orach Chayim 291) in the interpretation of the Rambam's words. The Tur maintains that the Rambam requires the recitation of kiddush before the third meal as well. Almost all the commentaries accept the Kessef Mishneh's view. at each, (loc. cit.:4) quotes the Rambam's ruling, the Ramah adds in his gloss that there are opinions that maintain that a single complete loaf is sufficient. The Shulchan Aruch continues (loc. cit.:5), mentioning other views that allow one to fulfill his obligation by eating foods other than bread. Although the Shulchan Aruch favors the Rambam's ruling, the later authorities agree that a person who is unable to eat a third meal of bread may fulfill his obligation by eating other foods (Shulchan Aruch HaRav 291:7). one must break bread on two full loaves. (Exodus 16:22 , a double portion of bread is placed on the table on the Sabbath.The same applies regarding the holidays.).] The Tur, by contrast, interprets the Rambam as requiring one to partake of three meals on the holidays as well.

אֲכִילַת בָּשָׂר וּשְׁתִיַּת יַיִן בְּשַׁבָּת עֹנֶג הוּא לוֹ. וְהוּא שֶׁהָיְתָה יָדוֹ מַשֶּׂגֶת. וְאָסוּר לִקְבֹּעַ סְעֻדָּה עַל הַיַּיִן בְּשַׁבָּת וּבְיָמִים טוֹבִים בִּשְׁעַת בֵּית הַמִּדְרָשׁ. אֶלָּא כָּךְ הָיָה מִנְהַג הַצַּדִּיקִים הָרִאשׁוֹנִים מִתְפַּלֵּל אָדָם בְּשַׁבָּת שַׁחֲרִית וּמוּסָף בְּבֵית הַכְּנֶסֶת וְיָבוֹא לְבֵיתוֹ וְיִסְעֹד סְעֻדָּה שְׁנִיָּה וְיֵלֵךְ לְבֵית הַמִּדְרָשׁ יִקְרָא וְיִשְׁנֶה עַד הַמִּנְחָה וְיִתְפַּלֵּל מִנְחָה וְאַחַר כָּךְ יִקְבַּע סְעֻדָּה שְׁלִישִׁית עַל הַיַּיִן וְיֹאכַל וְיִשְׁתֶּה עַד מוֹצָאֵי שַׁבָּת:

Eating meat and drinking wine on the Sabbath is a form of pleasure for a person, 242:2 and the Mishnah Berurah 242:1, which state that there is no obligation per se to partake of meat, fish, or wine on the Sabbath. The intent is to eat foods that give one pleasure. It has become customary to serve these foods because most people derive pleasure from them. provided this is within his [financial] capacity.On the Sabbaths and holidays, a significant meal at which wine will be served is forbidden to be scheduled for the time the house of study is in session. 38b, which states that holding a meal at this time will lead to business misfortune.) Instead, the practice of the righteous of the former generations would be as follows: A person would recite the morning service and the additional service in the synagogue. Afterwards, he would return home and partake of the second [Sabbath] meal. He would then proceed to the house of study, to read [from the Written Law] and to study [the Oral Law] until the afternoon, at which time he would recite the afternoon service. He would then [partake of] the third [Sabbath] meal, a significant [sitting] at which wine is served, and continue eating and drinking until the Sabbath passed.

אָסוּר לוֹ לָאָדָם שֶׁיְּהַלֵּךְ בְּעַרְבֵי שַׁבָּתוֹת יוֹתֵר מִשָּׁלֹשׁ פַּרְסָאוֹת מִתְּחִלַּת הַיּוֹם כְּדֵי שֶׁיַּגִּיעַ לְבֵיתוֹ וְעוֹד הַיּוֹם רַב וְיָכִין סְעֻדָּה לְשַׁבָּת. שֶׁהֲרֵי אֵין אַנְשֵׁי בֵּיתוֹ יוֹדְעִין שֶׁהַיּוֹם יָבוֹא כְּדֵי לְהָכִין לוֹ. וְאֵין צָרִיךְ לוֹמַר אִם הָיָה מִתְאָרֵחַ אֵצֶל אֲחֵרִים שֶׁהֲרֵי מְבַיְּשָׁן מִפְּנֵי שֶׁלֹּא הֵכִינוּ לָהֶן דָּבָר הָרָאוּי לְאוֹרְחִין:

It is forbidden for a person to travel more than three parsa'ot from the beginning of the day on Friday. [This restriction was adopted] so that one will arrive home early in the day and prepare one's Sabbath meals. [One may not rely on] the members of one's household to prepare for him, [for they] do not know that one will arrive on this day.Needless to say, [this restriction applies] when one is visiting others, since [by arriving unexpectedly,] one will embarrass them, for they will not have made the preparations appropriate for hosting guests. 249:4 and the Mishnah Berurah 249:3, which state that at present, since people usually prepare generously for the Sabbath meals, there is no difficulty in coming unexpectedly if this cannot be avoided.Another related point is also worth keeping in mind. Although long distance travel has been greatly facilitated in the present age, one should always plan to arrive several hours before the Sabbath, lest one be held back by forces beyond one's control.

אָסוּר לְהִתְעַנּוֹת וְלִזְעֹק וּלְהִתְחַנֵּן וּלְבַקֵּשׁ רַחֲמִים בְּשַׁבָּת וַאֲפִלּוּ בְּצָרָה מִן הַצָּרוֹת שֶׁהַצִּבּוּר מִתְעַנִּין וּמַתְרִיעִין עֲלֵיהֶן אֵין מִתְעַנִּין וְלֹא מַתְרִיעִין בְּשַׁבָּת. וְלֹא בְּיָמִים טוֹבִים. חוּץ מֵעִיר שֶׁהִקִּיפוּהָ עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת אוֹ נָהָר אוֹ סְפִינָה הַמִּטָּרֶפֶת בַּיָּם שֶׁמַּתְרִיעִין עֲלֵיהֶן בְּשַׁבָּת לְעָזְרָן וּמִתְחַנְּנִין וּמְבַקְּשִׁין עֲלֵיהֶן רַחֲמִים:

It is forbidden to fast, to cry out [to God], to offer supplication, or to entreat [His] mercy on the Sabbath. Even when [a community is beset] by a distressing circumstance that would ordinarily require the community to fast and sound the trumpets, 1:1, the Rambam writes that one of the Torah's commandments is to cry out to God and sound the trumpets at a time of communal distress. He continues in Halachah 4, stating that our Sages required the community to fast on such occasions. In addition to drought, the Rambam mentions several other situations in Hilchot Ta'aniot, Chapter 3, which are described as times of communal distress.we do not fast or sound the trumpets on the Sabbath or holidays.[There are, however, exceptions. They include] a city surrounded by gentiles or a [flooding] river, and a ship sinking at sea. We may sound the trumpets on the Sabbath to summon help for them, offer supplications on their behalf, and ask for mercy for them. the threat to life, and that is the reason why exceptions are made in these instances.

אֵין צָרִין עַל עֲיָרוֹת שֶׁל עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת פָּחוֹת מִשְּׁלֹשָׁה יָמִים קֹדֶם הַשַּׁבָּת. כְּדֵי שֶׁתִּתְיַשֵּׁב דַּעַת אַנְשֵׁי הַמִּלְחָמָה עֲלֵיהֶן וְלֹא יִהְיוּ מְבֹהָלִים וּטְרוּדִים בְּשַׁבָּת. אֵין מַפְלִיגִין בִּסְפִינָה פָּחוֹת מִשְּׁלֹשָׁה יָמִים קֹדֶם הַשַּׁבָּת כְּדֵי שֶׁתִּתְיַשֵּׁב דַּעְתּוֹ עָלָיו קֹדֶם הַשַּׁבָּת וְלֹא יִצְטַעֵר יֶתֶר מִדַּאי. וְלִדְבַר מִצְוָה מַפְלִיג בַּיָּם אֲפִלּוּ בְּעֶרֶב שַׁבָּת. וּפוֹסֵק עִמּוֹ לִשְׁבֹּת וְאֵינוֹ שׁוֹבֵת. וּמִצּוֹר לְצִידֹן וְכַיּוֹצֵא בָּהֶן אֲפִלּוּ לִדְבַר הָרְשׁוּת מֻתָּר לְהַפְלִיג בְּעֶרֶב שַׁבָּת. וּמָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא יַפְלִיג בְּעֶרֶב שַׁבָּת כְּלָל אֵין מַפְלִיגִין:

We do not lay siege to gentile cities less than three days before the Sabbath, so that the minds of the warriors will become settled and they will not be agitated and preoccupied on the Sabbath. 248:1.) Note, however, the Mishnah Berurah 248:4, which cites other views that count the three days as beginning on Thursday. Thus, the siege may begin on Wednesday.Although the army will still be in a state of war, and agitation will thus not have been eliminated entirely, since three days will have passed since the siege began, we can assume that much of the initial confusion and strain will have passed, and the situation will have settled into a routine.As mentioned in Chapter 2, Halachah 25, we may wage war against gentiles on the Sabbath. Generally, the commentaries mention two reasons why a siege should not be initiated less than three days before the Sabbath: the reason stated by the Rambam, and also that the three days before the Sabbath are considered to be days of preparation. Hence, at this time, one is forbidden to put oneself in a situation where it will inevitably be necessary to violate the Sabbath laws because of pikuach nefesh, a threat to life. When, however, the siege is begun earlier, the situation will have already become part of the soldiers' functional reality before the preparations for the Sabbath have begun, and they will be permitted to violate the Sabbath laws, if necessary.By mentioning this law in this context, the Rambam emphasizes that the issue with which he is concerned is ensuring, to the fullest extent possible, the soldiers' peace of mind.For this reason, we may not set sail on a ship less than three days before the Sabbath, so that one's mind will be settled before the Sabbath and one will not suffer excessive discomfort. (Orach Chayim 248:2). Although the Ramah mentions objections, the later authorities (Shulchan Aruch HaRav 248:3-4) follow the Rambam's view.With regard to the performance of work, the Radbaz writes that, according to the Rambam, one may never put oneself into a situation in which one knows that one will inevitably be forced to perform forbidden labors on the Sabbath. (See Be'ur Halachah 248.) The Ramah (Orach Chayim 248:2) and the subsequent Ashkenazic authorities definitely do not accept this position. Moreover. from the ruling of the Shulchan Aruch (loc. cit.:4), it appears that the Sephardic community also agrees with the other view. For the sake of a mitzvah, however, one may set out on a sea journey even on Friday. One should enter into an agreement that [the ship] interrupt [its journey] on the Sabbath. [If, however,] this agreement is not kept [it is not of consequence].From Tyre to Sidon and the like, one may set out on Friday, even if the journey concerns one's personal affairs. In places where it is customary not to set out on a journey on Friday at all, one should refrain from travelling.

תַּשְׁמִישׁ הַמִּטָּה מֵעֹנֶג שַׁבָּת הוּא. לְפִיכָךְ עוֹנַת תַּלְמִידֵי חֲכָמִים הַבְּרִיאִים מְשַׁמְּשִׁין מִלֵּילֵי שַׁבָּת לְלֵילֵי שַׁבָּת. וּמֻתָּר לִבְעל בְּתוּלָה לְכַתְּחִלָּה בְּשַׁבָּת וְאֵין בָּזֶה לֹא מִשּׁוּם חוֹבֵל וְלֹא מִשּׁוּם צַעַר לָהּ:

Sexual relations are considered a dimension of Sabbath pleasure. Therefore, Torah scholars who are healthy set aside Friday night as the night when they fulfill their conjugal duties. 62b interprets Psalms 1:3, "who gives its fruit in its season," as referring to a person who engages in sexual relations on Friday night and not on other occasions. This is the practice of Torah scholars, who generally engage in relations only once a week (Hilchot Ishut 14:1).At the outset, it is permitted to engage in sexual relations with a virgin on the Sabbath. It is not [forbidden because] one is creating a wound, 7a).Note the Magen Avraham 339:11, which mentions that witnesses should observe the yichud, the entry into a private chamber, of the bride and groom before the commencement of the Sabbath, so that all the contractual aspects of the marriage will have been completed at that time. nor because of the pain the woman [feels].

הַשַּׁבָּת וַעֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת כָּל אַחַת מִשְּׁתֵּיהֶן שְׁקוּלָה כְּנֶגֶד שְׁאָר כָּל מִצְוֹת הַתּוֹרָה. וְהַשַּׁבָּת הִיא הָאוֹת שֶׁבֵּין הַקָּדוֹשׁ בָּרוּךְ הוּא וּבֵינֵינוּ לְעוֹלָם. לְפִיכָךְ כָּל הָעוֹבֵר עַל שְׁאָר הַמִּצְוֹת הֲרֵי הוּא בִּכְלַל רִשְׁעֵי יִשְׂרָאֵל. אֲבָל הַמְחַלֵּל שַׁבָּת בְּפַרְהֶסְיָא הֲרֵי הוּא כְּעוֹבֵד עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת וּשְׁנֵיהֶם כְּעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת לְכָל דִּבְרֵיהֶם. לְפִיכָךְ מְשַׁבֵּחַ הַנָּבִיא וְאוֹמֵר (ישעיה נו ב) "אַשְׁרֵי אֱנוֹשׁ יַעֲשֶׂה זֹּאת וּבֶן אָדָם יַחֲזִיק בָּהּ שֹׁמֵר שַׁבָּת מֵחַלְּלוֹ" וְגוֹ'. וְכָל הַשּׁוֹמֵר אֶת הַשַּׁבָּת כְּהִלְכָתָהּ וּמְכַבְּדָהּ וּמְעַנְּגָהּ כְּפִי כֹּחוֹ כְּבָר מְפֹרָשׁ בַּקַּבָּלָה שְׂכָרוֹ בָּעוֹלָם הַזֶּה יֶתֶר עַל הַשָּׂכָר הַצָּפוּן לָעוֹלָם הַבָּא. שֶׁנֶּאֱמַר (ישעיה נח יד) "אָז תִּתְעַנַּג עַל ה' וְהִרְכַּבְתִּיךָ עַל בָּמֳתֵי אָרֶץ וְהַאֲכַלְתִּיךָ נַחֲלַת יַעֲקֹב אָבִיךָ כִּי פִּי ה' דִּבֵּר".

[The observance of] the Sabbath and [the prohibition against] worshiping false deities are each equivalent to [the observance] of all the mitzvot of the Torah. 3:9) derives the equivalence between the Sabbath and the entire Torah from Nechemiah 9:13-14: "On Mount Sinai You descended.... And You gave them straight judgments... and good statutes and commandments. And You informed them of Your holy Sabbath." The Maggid Mishneh explains that the Sabbath's central importance stems from the fact that it is a sign of God's constant renewal of creation.Kinat Eliyahu explains the equivalence between the Sabbath and all the other mitzvot as follows: The dynamic spiritual activity of the Sabbath, carried out against a backdrop of rest and material satisfaction, reflects the goal and purpose of the totality of our Torah observance. It is for this reason that our Sages called the Sabbath "a microcosm of the world to come." And the Sabbath is the eternal sign between the Holy One, blessed be He, and us.For this reason, whoever transgresses the other mitzvot is considered to be one of the wicked of Israel, but a person who desecrates the Sabbath publicly is considered as an idolater. Both of them are considered to be equivalent to gentiles in all regards., nor be given any honor in the synagogue. (See Kitzur Shulchan Aruch 72:2.)Many halachic authorities of the recent era (see Iggerot Moshe, Orach Chayim I, Responsum 33, and other sources) explain that there is room for leniency with regard to certain of these restrictions at present. Nevertheless, the overall attitude must still be one of stringency.It must, however, be emphasized that the offspring of such Jews have a full portion in their Jewish heritage. Instead of shunning them, we must make every effort to draw them close to their spiritual roots. (See Hilchot Mamrim 3:3.) Therefore, our prophets praise [Sabbath observance], saying [Isaiah 56:2]: "Happy is the man who does the following, and the mortal who holds fast to it, who keeps the Sabbath, without desecrating it...."It is explicitly stated in our prophetic tradition that whoever observes the Sabbath according to law and honors it and delights in it according to his ability will receive reward in this world in addition to the reward that is preserved for the world to come,, Chapter 8. as [Isaiah 58:14] states: "'You will then delight in God. I will cause you to ride on the high places of the earth, and I will nourish you with the heritage of Jacob your ancestor'; thus has the mouth of God spoken."