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Deuteronomy 5:14 - Universal Shabbat rest commanded

Deuteronomy 5:14 - דברים 5:14

Hebrew Text

וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ לֹא תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ וְעַבְדְּךָ־וַאֲמָתֶךָ וְשׁוֹרְךָ וַחֲמֹרְךָ וְכָל־בְּהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יָנוּחַ עַבְדְּךָ וַאֲמָתְךָ כָּמוֹךָ׃

English Translation

but the seventh day is the sabbath of the Lord thy God: on it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thy ox, nor thy ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy manservant and thy maidservant may rest as well as thou.

Transliteration

V'yom hashvi'i Shabbat la'Adonai Elohekha lo ta'aseh kol melakha atah uvin'kha uvite'kha v'avdekha va'amatekha v'shorkha vachamorkha v'khol behemtekha v'gerkha asher bish'arekha l'ma'an yanuach avdekha va'amatekha kamokha.

Hebrew Leining Text

וְי֨וֹם֙ הַשְּׁבִיעִ֔֜י שַׁבָּ֖֣ת <b>׀</b> לַיהֹוָ֣ה אֱלֹהֶ֑֗יךָ לֹ֣א תַעֲשֶׂ֣ה כׇל־מְלָאכָ֡ה אַתָּ֣ה וּבִנְךָֽ־וּבִתֶּ֣ךָ וְעַבְדְּךָֽ־וַ֠אֲמָתֶ֠ךָ וְשׁוֹרְךָ֨ וַחֲמֹֽרְךָ֜ וְכׇל־בְּהֶמְתֶּ֗ךָ וְגֵֽרְךָ֙ אֲשֶׁ֣ר בִּשְׁעָרֶ֔יךָ לְמַ֗עַן יָנ֛וּחַ עַבְדְּךָ֥ וַאֲמָתְךָ֖ כָּמֽ֑וֹךָ׃
וְי֨וֹם֙ הַשְּׁבִיעִ֔֜י שַׁבָּ֖֣ת ׀ לַיהֹוָ֣ה אֱלֹהֶ֑֗יךָ לֹ֣א תַעֲשֶׂ֣ה כׇל־מְלָאכָ֡ה אַתָּ֣ה וּבִנְךָֽ־וּבִתֶּ֣ךָ וְעַבְדְּךָֽ־וַ֠אֲמָתֶ֠ךָ וְשׁוֹרְךָ֨ וַחֲמֹֽרְךָ֜ וְכׇל־בְּהֶמְתֶּ֗ךָ וְגֵֽרְךָ֙ אֲשֶׁ֣ר בִּשְׁעָרֶ֔יךָ לְמַ֗עַן יָנ֛וּחַ עַבְדְּךָ֥ וַאֲמָתְךָ֖ כָּמֽ֑וֹךָ׃

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Parasha Commentary

The Sanctity of Shabbat

The verse emphasizes the holiness of the seventh day as שַׁבָּת לַיהוָה אֱלֹהֶיךָ ("a Sabbath to the Lord your God"), establishing it as a day dedicated to divine service and cessation from labor. Rashi (Exodus 20:10) explains that Shabbat is not merely a day of rest but a testimony to God's creation of the world in six days and His resting on the seventh, as stated in Bereishit (Genesis 2:2-3). This cessation from work (מְלָאכָה) is a declaration of faith in God as the Creator.

The Prohibition of Labor

The Torah enumerates a comprehensive prohibition against performing labor, extending to:

  • Your household (you, your son, and daughter)—Rambam (Hilchot Shabbat 1:1) clarifies that parents are responsible for ensuring their children do not violate Shabbat.
  • Your servants (manservant and maidservant)—The Talmud (Kiddushin 20a) teaches that even non-Jewish servants must rest, reinforcing the universal dignity of labor.
  • Your animals (ox, donkey, and cattle)—The Mechilta (on Exodus 20:10) explains that this teaches compassion for living creatures, ensuring they too benefit from rest.
  • The stranger within your gates—Sforno notes that this includes the גֵּר תּוֹשָׁב (resident alien), emphasizing that Shabbat rest applies even to those not fully bound by all mitzvot.

The Ethical Dimension of Shabbat

The verse concludes with the purpose clause: לְמַעַן יָנוּחַ עַבְדְּךָ וַאֲמָתְךָ כָּמוֹךָ ("so that your servant and maidservant may rest as well as you"). The Ramban (Deuteronomy 5:14) highlights the ethical imperative—Shabbat ensures equality in rest, breaking social hierarchies. The Midrash (Shemot Rabbah 25:12) further teaches that Shabbat is a foretaste of Olam Haba (the World to Come), where all beings experience divine tranquility.

Halachic Implications

The Mishnah (Shabbat 7:2) lists 39 categories of prohibited labor (אֲבוֹת מְלָאכוֹת), derived from the labors of constructing the Mishkan. The Shulchan Aruch (Orach Chaim 242-344) elaborates on these restrictions, ensuring that Shabbat observance reflects both the letter and spirit of the Torah’s command—sanctifying time and affirming divine sovereignty.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Shabbat 69b
The verse is referenced in a discussion about the prohibition of work on the Sabbath and the categories of labor forbidden.
📖 Chagigah 10a
The verse is cited in a discussion about the importance of Sabbath rest for all members of the household, including servants and animals.
📖 Yevamot 5b
The verse is mentioned in a broader discussion about the laws of Sabbath and the inclusion of strangers within the community's observance.

Frequently Asked Questions

Q: What does the verse mean by 'you shall not do any work' on Shabbat?
A: The verse prohibits performing any of the 39 categories of creative work (melachah) that were used in building the Mishkan (Tabernacle), as derived from Jewish tradition (Talmud Shabbat 73a). This includes activities like cooking, writing, or lighting fires. The purpose is to make Shabbat a day of rest and spiritual connection, different from the weekday.
Q: Why does the verse mention servants and animals resting on Shabbat?
A: The Torah emphasizes that Shabbat rest applies to everyone in the household - including servants and animals - to teach compassion and equality before Hashem (Rashi on Deuteronomy 5:14). Even those who work for us deserve a day of rest, showing that all people have inherent dignity.
Q: What is the significance of the stranger ('ger') being included in Shabbat observance?
A: Including the 'ger' (stranger or convert) demonstrates that Shabbat is for all who join the Jewish people. The Rambam explains (Hilchot Shabbat 20:14) that we must help non-Jews who live among us observe Shabbat if they wish to keep it according to halacha, showing Judaism's inclusive spiritual vision.
Q: How does 'that your servant may rest as well as you' apply today?
A: Today this teaches employers to respect workers' rights to proper rest. The Sefer HaChinuch (mitzvah 32) explains that Shabbat reminds us that Hashem created the world, and just as He 'rested,' we must ensure all people under our responsibility - employees, household help, etc. - have true rest one day a week.
Q: Why is the ox and donkey specifically mentioned regarding Shabbat?
A: These animals represent work animals in an agrarian society (Rashi on Exodus 20:10). By prohibiting their use, the Torah ensures no commercial activity occurs. Today, this extends to not using cars, phones, or any tools for weekday purposes, helping us fully disengage from mundane concerns (Mishna Berura 252:1).