Pt2 The Shabbat Preparations of Babylonian Rabbis (Shabbat 118b-119b)

This is the second and final part of a two-part series. Part 1 is here; the outline of the series can be found at Part 1.

Part 2

R’ Yehuda HaNasi asking R’ Yishmael b. Yosei - why wealthy of Eretz Yisrael, Babylonia, and elsewhere merit wealth

Asks why wealthy of Eretz Yisrael merit wealth; answer: tithing - Deut 14:22

בעא מיניה רבי מרבי ישמעאל ברבי יוסי:

עשירים שבארץ ישראל —

במה הן זוכין?

R’ Yehuda HaNasi raised a dilemma before R’ Yishmael, son of R’ Yosei:

With regard to the wealthy of Eretz Yisrael --

by what virtue do they merit their wealth?

אמר ליה:

בשביל שמעשרין,

שנאמר:

״עשר תעשר״

עשר בשביל שתתעשר.

He said to him:

Because they tithe,

as it is stated:

“A tithe you shall tithe [asser te’asser] from all the crops of your seed that come out of the field each year” (Deuteronomy 14:22).

The Sages interpreted this homiletically: Take a tithe [asser] so that you will become wealthy [titasher].

Asks why wealthy of Babylonia merit wealth; answer: honoring Torah/sages

שבבבל —

במה הן זוכין?

אמר ליה: בשביל שמכבדין את התורה.

He asked: With regard to the wealthy of Babylonia, who are not obligated to tithe --

by what virtue do they merit their wealth?

He said to him: Because they honor the Torah and the Sages in Babylonia.

Asks why wealthy elsewhere merit wealth; answer: honoring Shabbat

ושבשאר ארצות —

במה הן זוכין?

אמר ליה: בשביל שמכבדין את השבת.

With regard to the wealthy of other countries --

where there are no Sages, by what virtue do they merit their wealth?

He said to him: Because they honor Shabbat

Anecdote - R’ Ḥiyya bar Abba visits Laodicea

Experiences lavish “gold table” hospitality on Shabbat

דאמר רבי חייא בר אבא:

פעם אחת נתארחתי אצל בעל הבית בלודקיא,

והביאו לפניו שלחן של זהב משוי ששה עשר בני אדם

as R’ Ḥiyya bar Abba said:

One time I was hosted at the home of a homeowner in Laodicea¹

and they [=his servants/slaves] brought before him a table of gold that was so heavy it required 16 people to carry it

ושש עשרה שלשלאות של כסף קבועות בו,

1. וקערות

2. וכוסות

3. וקיתוניות

4. וצלוחיות

קבועות בו,

ועליו

• כל מיני מאכל

• וכל מיני מגדים ובשמים.

and there were 16 chains of silver attached to it [=the golden table],

and there were

1. bowls

2. and cups

3. and pitchers (קיתוניות)

4. and flasks (צלוחיות)

attached to it,

and on it there were

• all sorts of food,

• and all sorts of delicacies and fragrant spices

Framed by psalm recitations at serving/clearing - Ps 24:1; 115:16

• וכשמניחים אותו אומרים:

  • ״לה׳ הארץ ומלואה וגו׳״.

• וכשמסלקין אותו אומרים:

  • ״השמים שמים לה׳, והארץ נתן לבני אדם״.

• And when they placed it there they would say:

  • “The earth and all that fills it is God’s, the world and all that inhabit it” (Psalms 24:1).

• And when they removed it they would say:

  • “The heavens are God’s heavens, but the earth He gave to mankind” (Psalms 115:16).

Host explains he was a butcher who earmarked the finest portions “for Shabbat”

אמרתי לו:

בני!

במה זכית לכך?

אמר לי:

קצב הייתי,

ומכל בהמה שהיתה נאה,

אמרתי: זו תהא לשבת.

I said to him:

My son!

what did you do to merit this?

He said to me:

I was a butcher (קצב),

and when I would come across parts from every animal that I slaughtered that was fine,

I would say: This will be for Shabbat.²

אמרתי לו:

[אשריך שזכית],

וברוך המקום שזיכך לכך.

I said to him:

Happy are you that you merited this,

and blessed is God, Who has afforded you this merit.

Anecdote of Roman emperor and R’ Yehoshua ben Ḥananya

Emperor asks why Shabbat food smells stronger; R’ Yehoshua answers that there’s a special “spice” of Shabbat

אמר לו קיסר לרבי יהושע בן חנניא:

מפני מה תבשיל של שבת ריחו נודף?

אמר לו:

תבלין אחד יש לנו ושבת שמו,

שאנו מטילין לתוכו וריחו נודף.

The Roman emperor said to R’ Yehoshua ben Ḥananya:

Why does the fragrance of a cooked Shabbat dish diffuse (נודף)?

He said to him:

We have a certain spice called dill [shevet],

which we place in the cooked dishes and its fragrance diffuses.

....This spice is effective only for Shabbat-observers

אמר לו: תן לנו הימנו.

אמר לו:

• כל המשמר את השבת —

  • מועיל לו,

• ושאינו משמר את השבת —

  • אינו מועיל לו.

The emperor said to him: Give us some of it.

He said to him:

• For anyone who observes Shabbat,

  • the spice is effective,

• and for one who does not observe Shabbat,

  • it is not effective.

Exilarch to Rav Hamnuna - Asks meaning of “and you shall honor the holy one of God”; Rav Hamnuna reads it as Yom Kippur and infers honor via clean clothing - Isa 58:13

אמר ליה ריש גלותא לרב המנונא:

מאי דכתיב:

״ולקדוש ה׳ מכובד״?

The Exilarch said to Rav Hamnuna:

What is the meaning of that which is written:

“The holy one of God is honored” (Isaiah 58:13)?

אמר ליה:

זה יום הכפורים,

שאין בו לא אכילה ולא שתיה,

אמרה תורה: כבדהו בכסות נקיה.

Rav Hamnuna said to him:

That is Yom Kippur,

when there is no eating or drinking,

and so the Torah said: Honor it with a clean garment.

Amoraic dispute Rav/Shmuel re interpretation of “and you shall honor it” eating earlier/later than usual - Isa 58:13

״וכבדתו״,

רב אמר: להקדים,

ושמואל אמר: לאחר.

And with regard to that which is stated about Shabbat, “And you shall honor it,”

Rav said: To honor Shabbat, make the Shabbat feast earlier than on other days, in order to show that one delights in eating it.

And Shmuel said: To honor Shabbat, make the Shabbat feast later, so that one’s appetite will be greater.

Rav Pappa bar Abba’s sons to Rav Pappa - Advises those with daily meat/wine: make Shabbat different by reversing one’s usual meal-time habit (early→late, late→early)

אמרו ליה בני רב פפא בר אבא לרב פפא:

כגון אנן,

דשכיח לן בישרא וחמרא כל יומא,

במאי נישנייה?

The sons of Rav Pappa bar Abba said to Rav Pappa:

People like us³

for whom meat and wine is found on our table every day,

in what manner can we change it on Shabbat?

אמר להו:

• אי רגיליתו לאקדומי —

  • אחרוה,

• אי רגיליתו לאחוריה —

  • אקדמוה.

He said to them:

• If you are accustomed to eating your meal early,

  • make it later on Shabbat;

• if you are accustomed to making it late,

  • make it earlier on Shabbat.

This difference will underscore the uniqueness of Shabbat.

Anecdote - Rav Sheshet seats students in sun (summer) / shade (winter) so they end promptly and do not extend discussion at the expense of Shabbat enjoyment

רב ששת —

• בקיטא

  • מותיב להו לרבנן היכא דמטיא שימשא.

• בסיתוא

  • מותיב להו לרבנן היכא דמטיא טולא,

כי היכי דליקומו הייא.

The Talmud relates: Rav Sheshet —

• In the summer,

  • would seat the rabbis who attended his lecture in a place where the sun would reach;

• in the winter,

  • he would seat the rabbis in a place where the shade would reach.

He did this so that they would stand quickly after the lecture ended and not engage in discussion, which would detract from the time devoted to delighting in Shabbat.

Anecdote - R’ Zeira breaks up pairs of sages lingering in conversation on Shabbat; urges them not to “desecrate” Shabbat (by neglecting delight)

רבי זירא מהדר אזוזי זוזי דרבנן,

אמר להו: במטותא מינייכו לא תחללוניה.

R’ Zeira would seek pairs of rabbis engaged in conversation on Shabbat

and said to them: Please do not desecrate Shabbat

by failing to delight in Shabbat.

Rava (or: R’ Yehoshua ben Levi) - Requires even an individual to recite ‘va-yekhullu’ in Friday-evening prayer - Gen 2:1–3

אמר רבא,

ואיתימא רבי יהושע בן לוי:

אפילו יחיד המתפלל בערב שבת

צריך לומר ״ויכולו״,

Rava said,

and some say it was R’ Yehoshua ben Levi who said:

Even an individual who prays on Friday evening

must recite the passage: “And the heavens and the earth were finished [va-yekhullu]” (Genesis 2:1–3)⁴

Rav Hamnuna - One who prays Friday night and says ‘va-yekhullu’ is credited as God’s “partner” in Creation

דאמר רב המנונא:

כל המתפלל בערב שבת ואומר ״ויכולו״ --

מעלה עליו הכתוב כאילו נעשה שותף להקדוש ברוך הוא במעשה בראשית,

as Rav Hamnuna said:

Anyone who prays on Shabbat evening and recites the passage of va-yekhullu --

the verse ascribed him credit as if he became a partner with God in the act of Creation.

Prooftext - Gen 2:1–3

שנאמר:

״ויכולו״

אל תקרי ״ויכולו״

אלא ״ויכלו״.

As it is stated: “And the heavens and the earth were finished [vaykhullu].”

Do not read it as: Were finished [va-yekhullu];

Rather, as: They finished [va-yekhallu].

It is considered as though God and the individual who says this become partners and completed the work together.

R’ Elazar - Derives that speech counts as action from the Creation - Ps 33:6

אמר רבי אלעזר:

מניין שהדיבור כמעשה?

שנאמר: ״בדבר ה׳ שמים נעשו״.

R’ Elazar said:

From where is it derived that speech is like action?

As it is stated: “By the word of God the heavens were made, and all of their hosts by the breath of His mouth” (Psalms 33:6).

Rav Ḥisda citing Mar Ukva - One who says va-yekhullu: two accompanying angels place hands on his head and proclaim atonement - Isa 6:7

אמר רב חסדא, אמר מר עוקבא:

כל המתפלל בערב שבת ואומר ״ויכולו״ --

שני מלאכי השרת המלוין לו לאדם מניחין ידיהן על ראשו

ואומרים לו:

״וסר עונך

וחטאתך תכפר״.

Rav Ḥisda said that Mar Ukva said:

One who prays on Shabbat evening and recites va-yekhullu --

the two ministering angels who accompany the person at all times place their hands on his head

and say to him:

“And your iniquity has passed,

and your sin has been atoned” (Isaiah 6:7).

R’ Yosei b. Yehuda - two angels (good/evil) accompany a person home Friday night; the home’s readiness determines which angel voices the blessing, with the other forced to answer “amen”

(See footnote.)⁵

תניא,

רבי יוסי בר יהודה אומר:

שני מלאכי השרת מלוין לו לאדם בערב שבת מבית הכנסת לביתו:

• אחד טוב

• ואחד רע.

It was taught in a baraita: R’ Yosei bar Yehuda says:

Two ministering angels accompany a person on Shabbat evening from the synagogue to his home:

• one good angel

• and one evil angel.

וכשבא לביתו

ומצא

1. נר דלוק

2. ושלחן ערוך

3. ומטתו מוצעת,

מלאך טוב אומר:

״יהי רצון שתהא לשבת אחרת כך״,

ומלאך רע עונה ״אמן״ בעל כרחו.

And when he reaches his home

and finds

1. a lamp burning

2. and a table set

3. and his bed made,

the good angel says:

“May it be God’s will that it shall be like this for another Shabbat.”

And the evil angel answers “Amen” against his will

ואם לאו —

מלאך רע אומר:

״יהי רצון שתהא לשבת אחרת כך״,

ומלאך טוב עונה ״אמן״ בעל כרחו.

And if the person’s home is not prepared for Shabbat in that manner —

the evil angel says:

“May it be God’s will that it shall be so for another Shabbat,”

and the good angel answers “Amen” against his will

R’ Elazar - One should set the table Friday night even if he only has a minimal amount of food

אמר רבי אלעזר:

לעולם יסדר אדם שלחנו בערב שבת,

אף על פי שאינו צריך אלא לכזית.

R’ Elazar said:

A person should always set his table on Friday with all the preparations for an important feast,

even if he only needs the table set for an olive-bulk of food.

R’ Ḥanina - One should set the table Saturday night (motza’ei Shabbat) even if he only has a minimal amount of food

ואמר רבי חנינא:

לעולם יסדר אדם שלחנו במוצאי שבת,

אף על פי שאינו צריך אלא לכזית.

And R’ Ḥanina said:

A person should always set his table at the conclusion of Shabbat,⁶

even if he only needs the table set for an olive-bulk of food.

Hot water and warm bread after Shabbat are described as a “remedy” (‘melugma’)

• חמין במוצאי שבת —

  • מלוגמא,

• פת חמה במוצאי שבת —

  • מלוגמא.

And with regard to the meal at the conclusion of Shabbat, they said:

• Hot water after Shabbat

  • is a remedy [melugma],

• warm bread at the conclusion of Shabbat

  • is a remedy.

Anecdote - R’ Abbahu slaughters a 3rd-born calf Saturday night to eat one kidney; son proposes economizing by saving a kidney from Friday; the saved calf is eaten by a lion (moral: don’t pinch costs for Shabbat honor)

רבי אבהו הוה עבדין ליה באפוקי שבתא עיגלא תילתא,

הוה אכיל מיניה כולייתא.

כי גדל אבימי בריה,

אמר ליה:

למה לך לאפסודי כולי האי?!

נשבוק כולייתא ממעלי שבתא.

שבקוה

ואתא אריא אכליה.

The Talmud relates: They would prepare for R’ Abbahu at the conclusion of Shabbat a 3rd-born calf,

and he would eat one kidney from it.

When his son Avimi grew up,

he said to his father:

Why do you waste so much?!

Let us leave a kidney over from Friday, and you will not need to slaughter an entire calf for that purpose.

Indeed, they left the calf and did not slaughter it,

and a lion came and ate it.

This teaches that one should not be miserly when it comes to honoring Shabbat.

Appendix - Extending Sacred Time: The Requirement to Add Time at the Start and End of Yom Kippur, Festivals, and Shabbat, based on Leviticus 23:32 (Yoma 81b)

Yoma.81b.2-3 (=Rosh_Hashanah.9a.5-7)

A baraita reads Leviticus 23:32 as requiring tosefet: beginning Yom Kippur’s affliction before nightfall on the 9th and extending it past nightfall at the end.

It then generalizes the same “add from weekday to sacred” principle from Yom Kippur to Festivals (“you shall rest”) and to Shabbat.⁷

Adding time to the beginning of Yom Kippur

[…]

תניא:

״ועניתם את נפשותיכם בתשעה לחודש״.

יכול יתחיל ויתענה בתשעה?

תלמוד לומר: ״בערב״

[…]

was taught in a baraita:

The verse states: “And you shall afflict your souls on the 9th day of the month at evening, from evening until evening, you shall rest on your Shabbat” (Leviticus 23:32).

One might have thought that one should start to afflict oneself on the 9th of Tishrei;

therefore, the verse states “at evening.”

אי בערב —

יכול משתחשך?

תלמוד לומר: ״בתשעה״

If the Torah had stated only “at evening,”

one might have thought that the fast starts only when darkness falls;

therefore, the verse states “on the 9th,”

implying that one begins to fast on the 9th of Tishrei.

הא כיצד?

מתחיל ומתענה מבעוד יום,

מכאן ש:

מוסיפין מחול על הקודש

How can these verses be reconciled?

One begins to fast while it is still daytime;

from here it is derived that

one sanctifies and extends from the non-sacred weekday to the sacred day of Yom Kippur.

Adding time to the end of Yom Kippur

ואין לי אלא בכניסתו,

ביציאתו מנין?

תלמוד לומר: ״מערב עד ערב״

I have derived only that one must add time at the beginning of Yom Kippur.

From where do I derive that one adds time at the conclusion of Yom Kippur?

The verse states: “From evening until evening” (Leviticus 23:32),

implying that one adds at the end as well, just as he does at the beginning.

Adding time to the beginning and end of the Festival

ואין לי אלא יום הכפורים,

(ימים טובים)

מניין?

תלמוד לומר: ״תשבתו״

And I have derived only the mitzva of adding to Yom Kippur;

that one must also sanctify and append time before and after Festivals

from where is it derived?

The verse states: “You shall rest” (Leviticus 23:32),

to teach that this rule applies even to Festivals, on which one is commanded to rest.

Adding time to the beginning and end of Shabbat

אין לי אלא (ימים טובים,

שבתות)

מנין —

תלמוד לומר:

״שבתכם״

I have derived only that one adds an extension to Festivals;

that one must also sanctify and append to Shabbatot

from where do I derive?

The verse states: “Your Shabbat” (Leviticus 23:32).

הא כיצד?

כל מקום שנאמר שבות —

(מכאן ש)

מוסיפין מחול על הקודש.

How so?

Every place the term:

Rest [shevut] is stated —

it teaches from here that

one sanctifies and appends from the non-sacred weekday to the sacred.

1. On this place, see my extended note on “The Galilean Oil Tycoon: The agent of Laodicea, the Farmer of Gush Ḥalav, and the Olive Oil Wealth of Asher’s Land (Menachot 85b)“, section “The people of Laodicea sent an Agent to purchase 1 million maneh of olive oil“.

2. See the same practice ascribed to Shammai, in my “Pt2 Study, Eating, Divine Credit, and the Gifts of Shabbat and Holidays: R’ Eliezer’s Yom Tov Lecture, the Debate over Festival Joy, and the Economics of Sacred Time (Beitzah 15b-16a)“, section “Baraita - Shammai vs. Hillel in Shabbat prep“, sub-section “Shammai always saved the better animal for Shabbat“:

מצא בהמה נאה --

אומר: זו לשבת

If he found a choice animal --

he would say: This is for Shabbat.

3. I.e., wealthy people.

On the level of wealth needed to eat meat daily, see the Talmud elsewhere, in my “Pt1 Meat, Moderation, and Means: ‘Derekh Eretz’, Dietary Restraint, Household Provisioning, and Economic Prudence (Chullin 84a-b)“, section “R’ Elazar ben Azaria - Dietary scale based on wealth: vegetables for the poor, fish for the moderately wealthy, meat only for the very wealthy, and daily meat only for the extremely rich“.

4. On this halachic obligation, see the discussion in Hebrew Wikipedia, “ויכולו“.

5. Literary analysis of this passage:

The passage is a short, symmetrical story: synagogue → home → quick check → a spoken verdict.

The “good” and “bad” angels are a simple two-voice device that lets the sugya stage judgment without the person speaking.

The home is judged by three visible items—lamp, table, bed—basic markers of Shabbat readiness.

The key punchline is the forced “Amen.” Whichever angel speaks, the other must confirm it, so the verdict is fixed and binding.

The ending points to habit: how the home looks this week becomes a wish (and pressure) for how it will look next week.

6. Steinsaltz explains:

Saturday night, for a feast in deference to the Shabbat that passed

This is an early source of melaveh malkah, see Wikipedia, “Melaveh Malkah“, section “Sources“.

7. “Your Shabbat” - treating “rest/shevut” language as a trigger for this extension.

For more on this halachic obligation in general, see the discussion in Hebrew Wikipedia, “תוספת שבת“.