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Havdalah is a Hebrew word that means "separation" and is the ritual that ends Shabbat, separating it from the start of the new week. The service can take place in the home, in synagogue or in a group. A beautiful ritual, it's a brief ceremony that uses four elements to mark the moment we sadly say goodbye to the beauty of Shabbat, and pledge to carry its gifts into the week to come.

We drink from a cup of wine - which symbolizes the joy we experienced on Shabbat. We pass a spice box (full of cinnamon or another sweet smelling spice) - which symbolizes the lingering scent of the sweetness of Shabbat. We light a multi-wicked candle - which symbolizes how our busy separate selves come together on Shabbat. The light, the wine, and spices all come together to help us carry Shabbat with us through the week until the next Shabbat. We extinguish the candle into the wine to conclude the ceremony, as a final moment of "goodbye" to Shabbat. With the singing of Shavua Tov and Eliyahu haNavi we wish each other a "good week" to come and long for a day when Shabbat won't need to end at all!

הִנֵּה אֵל יְשׁוּעָתִי, אֶבְטַח וְלֹא אֶפְחָד,
כִּי עָזִּי וְזִמְרָת יָהּ יְיָ, וַיְהִי לִי לִישׁוּעָה.
וּשְׁאַבְתֶּם מַֽיִם בְּשָׂשׂוֹן, מִמַּעַיְנֵי הַיְשׁוּעָה.
לַייָ הַיְשׁוּעָה, עַל עַמְּךָ בִרְכָתֶֽךָ סֶּֽלָה.
יְיָ צְבָאוֹת עִמָּֽנוּ, מִשְׂגָּב לָנוּ אֱלֹהֵי יַעֲקֹב סֶֽלָה.
יְיָ צְבָאוֹת, אַשְרֵי אָדָם בֹּטֵֽחַ בָּךְ.
יְיָ הוֹשִֽׁיעָה, הַמֶּֽלֶךְ יַעֲנֵֽנוּ בְיוֹם קָרְאֵֽנוּ.
לַיְּהוּדִים הָיְתָה אוֹרָה וְשִׂמְחָה וְשָׂשׂוֹן וִיקָר.
כֵּן תִּהְיֶה לָּֽנוּ.
כּוֹס יְשׁוּעוֹת אֶשָּׂא, וּבְשֵׁם יְיָ אֶקְרָא.

Hinei El y'shuati, evtach v'lo efchad.
Ki ozi v'zimrat Yah Adonai vay'hi li lishuah.
Ush'avtem mayim b'sason mimaay'nei hay'shuah.
L'Adonai hay'shuah, al am'cha virchatecha, selah.
Adonai tz'vaot imanu, misgav lanu, Elohei Yaakov, selah.
Adonai tz'vaot, ashrei adam botei-ach bach!
Adonai hoshiah; haMelech yaaneinu v'yom kor'einu.
LaY'hudim hay'tah orah v'simchah v'sason vikar;
kein tih'yeh lanu.
Kos y'shuot esa, uv'shem Adonai ekra.

Behold, the God who gives me triumph! I am confident, unafraid; for Adonai is my strength and might, and has been my deliverance. Joyfully shall you draw water from the fountains of triumph, deliverance is Adonai's; Your blessing be upon Your people! Selah.
Adonai Tz'vaot is with us; the God of Jacob is our haven. Selah.
Adonai Tz'vaot. happy is the one who trusts in You. O Adonai, grant victory!
May the Sovereign answer us when we call.
The Jews enjoyed light and gladness, happiness and honor. So may it be for us.
I raise the cup of deliverance and invoke the name of Adonai.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּֽפֶן.

Baruch atah, Adonai Eloheinu, Melech haolam, borei p'ri hagafen.

We praise You, Adonai our God, Sovereign of all, Creator of the fruit of the vine.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, בּוֹרֵא מִינֵי בְשָׂמִים.

Baruch atah, Adonai Eloheinu, Melech haolam, borei minei v'samim.

We praise You, Adonai our God, Sovereign of all, Creator of varied spices.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, בּוֹרֵא מְאוֹרֵי הָאֵשׁ.

Baruch atah, Adonai Eloheinu, Melech haolam,
borei m'orei ha-esh.

We praise You, Adonai our God, Sovereign of all, Creator of the lights of fire.

בָּרוּךְ אַתָּה יְיָ, אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם, הַמַּבְדִיל בֵּין קֹֽדֶשׁ לְחוֹל, בֵּין אוֹר לְחֹֽשֶׁךְ, בֵּין יִשְׂרָאֵל לָעַמִּים, בֵּין יוֹם הַשְּׁבִיעִי לְשֵֽׁשֶׁת יְמֵי הַמַּעֲשֶׂה. בָּרוּךְ אַתָּה יְיָ, הַמַּבְדִיל בֵּין קֹֽדֶשׁ לְחוֹל.

Baruch atah, Adonai Eloheinu, Melech haolam,
hamavdil bein kodesh l'chol, bein or l'choshech,
bein Yisrael laamim,
bein yom hash'vi-i l'sheishet y'mei hamaaseh.
Baruch atah Adonai, hamavdil bein kodesh l'chol.

Praise to You, Adonai our God, Sovereign of all: who distinguishes between the holy and ordinary, between light and dark, between Israel and the nations, between the seventh day and the six days of work. Praise to You, Adonai who distinguishes the holy and ordinary.

(Sip the wine or grape juice. Then extinguish the candle in the remaining wine or grape juice.)

אֵלִיָּהוּ הַנָּבִיא
אֵלִיָּהוּ הַתִּשְׁבִּי
.אֵלִיָּהוּ הַגִּלְעָדִי
בִּמְהֵרָה בְיָמֵֽינוּ
יָבוֹא אֵלֵינוּ
עִם מָשִׁיחַ בֶּן דָּוִד.

May Elijah the prophet,
Elijah the Tishbite,
Elijah of Gilead,
quickly in our day come to us
heralding redemption.

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Havdalah is a Hebrew word that means "separation" and is the ritual that ends Shabbat, separating it from the start of the new week. The service can take place in the home, in synagogue or in a group.

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In connecting the two, the Torah makes Shabbat a symbol of compassion and humane treatment for those in need of liberation.

No mention of creation or God resting or the blessing the Sabbath received appears in the Shabbat commandment in the book of Deuteronomy. Instead, Moses states, "Remember that you were a slave in the land of Egypt and the Eternal your God freed you from there... therefore the Eternal your God has commanded you to observe the Sabbath day." This explanation appears somewhat removed from the day itself, not as closely tied to it as the other [which links it to the seventh day of creation on which God rests]. How does God's freeing Israel from Egypt lead to sanctifying the Sabbath?

The answer unfolds in layers. To begin with, the image of God in this version of the commandment matches the image of God in the first commandment, which reads, "I the Eternal am your God who brought you out of the land of Egypt...." This is a familiar God. This is the God who works through history, the God whose liberation of the Israelites from Egypt forms a central theme of the Bible and lies at the core of Jewish life. In addressing the Israelites shortly before his death, Moses is speaking to people who witnessed that liberation or heard about it directly from their parents or other family members.

For them, God as creator may seem remote. God as redeemer is the God they know. Calling up that aspect of the divine in the Sabbath commandment stirs in them memories of the slavery they suffered and God's feats in delivering them from it. Observing the Sabbath God ordained is a way of memorializing their deliverance and honoring the deity who brought it about.

But in addressing the Israelites, Moses is also addressing generations to come, for as the Passover Haggadah teaches, every one of us must view ourselves as though we personally came out of Egypt. This version of the Sabbath command brings us, too, closer to the God we know most about, the God who freed our ancestors from oppression and who stands for justice and liberation.

The Israelites' Experience Connects Shabbat with Liberation

On one level, then, the Sabbath commandment in Deuteronomy is about remembering the Israelites' slavery and showing gratitude to God for redeeming them and their descendants from it. On a deeper level, it is about translating that memory and redemption into treating others with kindness and generosity, especially those who are weak and vulnerable as the Israelites once were.

A midrash relates that when Moses went up to Mount Sinai to receive the Torah from God, the angels objected. "Ruler of the universe," they complained, "You propose to give that precious treasure to a creature of flesh and blood!" Urged by God to respond to them, Moses asked, "What is written in this Torah You are giving me?"

God began with the first commandment, "I the Eternal am your God who brought you out of the land of Egypt." Moses turned to the angels and said, "Have you been down to Egypt? Have you been enslaved to Pharaoh? Why then should you have the Torah?" Moses continued to challenge the angels on each commandment. "Do you do any work that you need to rest?" he asked defiantly when God came to the Sabbath commandment.

After hearing Moses' responses, the angels admitted their error and showered him with gifts. He had shown them that from their heavenly perches they could not possibly understand the suffering below, and that is why humans both deserved the Torah and needed it to guide them in applying the experiences of slavery and hard work to their lives as free people. It could not remain in heaven.

In the Sabbath commandment, applying Israel's past history to its current life means giving slaves, servants, and resident aliens a day of rest and serenity each week equal to that enjoyed by the master and mistress of a household. To assure that equality the commandment in Deuteronomy spells out, "so that your male and female slave may rest as you do." There is no equivocating here. The Sabbath belongs to all members of the household. For those in charge, remembering Egypt transmutes into remembering how it feels to be mistreated and therefore into being vigilant about treating others humanely.

I often quote my father's description of how, in his early years of employment, a poor immigrant boy working in the men's clothing industry, workers labored seven days a week without a break. It wasn't until the 1920s and 1930s that the United States enacted labor laws to ease the workers' burdens, and such laws still don't exist in many parts of the world. Yet four thousand years ago, my father would say, the Bible established a day of rest a week for everyone, including the lowliest of servants and the animals they used in their work.

Why Does the Torah Still Permit Slavery?

But now another question crops up: Why does the Bible permit slavery altogether? It was a question raised with some passion in an informal Bible study group I lead for some friends. "How can you speak of slaves resting on the Sabbath like their masters as if that were such a terrific thing?" one member said angrily when we discussed the Sabbath commandment in Deuteronomy. "The whole institution of slavery was immoral. Why didn't the Bible abolish it?"

Yes, why didn't it? What virtue is there in giving slaves a day of rest when nobody should ever be enslaved? This is not the place to undertake a long investigation into the Bible's attitude towards slavery. But the short answer, relevant to the Sabbath law, is that in ancient times slavery was a fact of life, closely woven into the economic and social fabric of society. If, as the rabbis often said, the Torah speaks in the language of human beings, it would have been futile to try to abolish an institution so integral to that world. Unfortunately, today, when the world no longer accepts slavery, millions of people still suffer from it-women sold into prostitution by their families or tricked into it by men trafficking in female trade, starving children and their parents trapped in slavelike conditions to pay off debts-and none has the protection of Sabbath laws.

The Torah surely is uncomfortable with slavery and leans firmly toward mitigating the slaves' lot, although from today's perspective we would want more. Unlike any other early code, it forbids returning runaway slaves to their masters. It holds a slave owner liable for the death penalty if he kills a slave, and if he injures a slave, the slave goes free. Many biblical laws also legislate great leniency toward Hebrew slaves, generally desperately poor people who had sold themselves into servitude as a means of support. "They are My servants," the text says, meaning that Jews owe fealty only to God and may not become slaves to one another. In fact, the first law the Israelites receive after the Ten Commandments concerns releasing Hebrew slaves in their seventh year of labor. That ban on Hebrew slavery lays the moral basis for the eventual abolition of all slavery.

The Sabbath command bolsters that moral basis. It applies to all slaves, both Hebrew and foreign (who may have been acquired as war captives), and makes no distinctions in providing all with Sabbath rest. The Torah stands alone among ancient law codes in concerning itself in this way with slaves' wellbeing. The Torah stands alone also in its deep concern about "strangers," outsiders who lived among the Israelites but were not of them. Without strong roots in the community, these people could easily have been abused or pressed into slavery, as the Israelites were in Egypt. Therefore, like slaves, they were singled out for consideration on the Sabbath.

Shabbat and Ethical Behavior

Throughout the Torah, reminders of the redemption from Egypt serve as touchstones for ethical behavior. (Someone has said that more than thirty biblical laws relate to the exodus from Egyptian bondage, and almost all of them deal with moral issues.) The Sabbath commandment in Deuteronomy fits into that pattern. Building on the same theme, the prophets never ceased to inform people of the ties between Shabbat and social justice. In one breath, Ezekiel condemns the wealthy who treat strangers badly, wrong orphans and widows, and also profane the Sabbath. And Isaiah equates observing "what is right" and "what is just" with the joy of observing the Sabbath. Classical Jewish thought associates Shabbat with compassion and liberation for all from oppression.
Reprinted with permission from The Fourth Commandment, published by Bell Tower.

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Shabbat as a Reminder of the Exodus | My Jewish Learning

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In connecting the two, the Torah makes Shabbat a symbol of compassion and humane treatment for those in need of liberation. No mention of creation or God resting or the blessing the Sabbath received appears in the Shabbat commandment in the book of Deuteronomy.

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"Six days you shall labor and do all your work, but the seventh day is a sabbath of the Eternal your God." -Exodus 20:9-10

Jewish tradition commands us to observe the holiday of Shabbat each week, from sundown on Friday night until sundown on Saturday night. In our hectic, multi-tasking lives, these hours- can be a welcome respite from the pace of everyday life, an opportunity to slow down, spend time with friends and loved ones, do things we enjoy, or just appreciate creation, the world around us, and other things that fly past us during the rest of the week.

Tzedakah

In many households, the weekly celebration of Shabbat is preceded by the mitzvah (religious obligation) of giving tzedakah (contributing money to help those in need), most commonly by placing money in a tzedakah box to then be donated to a particular charity or meaningful cause..

Shabbat Greetings

It is customary to exchange special greetings on Shabbat. In Yiddish, the greeting is " Gut Shabbos," which means "Have a good Sabbath." This greeting is prevalent among people of Ashkenazi ancestry (originating in Eastern and Central Europe) and those born in Europe. Another common greeting is "Shabbat shalom," which means "Have a peaceful Sabbath."

Kindling the Shabbat Candles

The lighting of candles ushers in Shabbat. The practice is a rabbinic institution dating back to around 500 C.E., when the Talmud was codified, and over the centuries the practice became the tradition. Customarily, it was women who lit the Shabbat candles, but anyone may light them.

It is Jewish custom to light at least two candles, representing the two passages in the Torah in which we are commanded to keep Shabbat. The first occurs in Exodus 20:8, which states: "Remember the Sabbath day to keep it holy," and the second in Deuteronomy 5:12: "Observe the Sabbath day to keep it holy."

Why do we light the candles before we say the blessing?

According to customary observance, one would not light a fire once Shabbat has begun. Thus, we light the candles before saying the blessing because the blessing is what marks the beginning of Shabbat. However, since a blessing always precedes an act, some people wave their hands in front of themselves three times before covering their eyes and reciting the blessing, ensuring they don't see the burning candles until after the blessing has been completed. Although the custom of waving our hands is not drawn from any known text, it has been passed down for many generations. One teaching suggests it intentionally helps the energy of Shabbat enter our bodies and welcomes the light of Shabbat that will accompany us throughout the evening and into the next day.

The order in which we do all of this is purposeful:

1. We light the candles.

2. We cover or close our eyes.

3. We recite the blessing.

After lighting the candles, we bless any children who are present, the wine, and lastly, we give thanks for the food we are about to eat.

Blessing the Children

There is a beautiful Jewish custom in which parents bless their children on Shabbat. This tradition derives from the biblical story of Jacob blessing his grandsons - Ephraim and Menasseh: "So he blessed them that day, saying: 'By you shall [the people of] Israel give [their] blessing, saying, 'May God make you like Ephraim and Menasseh'" (Genesis 48:20).

We relive the story of the blessing of the children through a simple Shabbat ceremony, just after blessing the candles and before the Kiddush. The parents (or other adults) place both hands on the child's bowed head and recite the blessing. (Customarily, the blessings are different for boys and girls, although there is no reason we cannot bless our children with the attributes of all our ancestors.)

Blessing Over the Wine

One of the Ten Commandments is "Remember ( zachor) the Sabbath day to sanctify it."

We understand this commandment to mean that we must declare Shabbat to be holy. The sages pointed out that the word " zachor" is often associated with wine, and thus the mitzvah of sanctifying Shabbat is done with wine, in a blessing called Kiddush.

Another reason for using wine (or if you prefer, grape juice) is to lend a celebratory feeling to the Shabbat meal that follows, distinguishing it as a special, festive occasion, different than other meals during the week.

The brachah (blessing) we say over wine ends with the Hebrew words "... borei p'ri hagafen," which refers to the "fruit of the vine." Traditionally, the wine should be made from grapes. Children or those who do not drink wine may recite the Kiddush over grape juice.

On Friday evening, the traditional Shabbat Kiddush consists of three sections:

1. An excerpt from the Book of Genesis (1:31-2:3), which describes how God rested on the seventh day, blessed it, and hallowed it.

2. A blessing over the wine.

3. A blessing over Shabbat.

On Shabbat morning, we recite this shorter Kiddush.

Blessing Over the Challah

Challah refers to the special twisted loaf of bread eaten by Jews on Shabbat and other special occasions. These loaves can be purchased in bakeries and groceries stores, but some people choose to make their own. Try this recipe for a delicious homemade challah.

As detailed in the Book of Numbers, "The first portion of your kneading, you shall separate as a dough offering (challah)... In all your generations, give the first of your kneading as an elevated gift to God" (Numbers 15:20-21). When preparing challah, therefore, it is a mitzvah or tradition to take out a piece of the dough - before braiding or baking the challah - that gets burned in the oven. (It is from this mitzvah that the word for challah originates.)

Performing the mitzvah of taking out a piece of dough, sometimes referred to as "taking" challah, is a common time to ask for blessings, especially for healing for those who are ill. In ancient times, this small piece of dough was given to the priests - the Kohanim as a reminder that the material things we have in this world are not just for us. By setting something aside for others, we stay humble and are able to give, even as we bake, create, and do things for ourselves.

It is traditional for two whole challot (plural of challah) to be used on Shabbat, representing the double portion of manna that fell in the desert - as detailed in Exodus 16:22-32 - so that no Israelites would have to gather food on Shabbat.

Reciting a blessing over the challah offers another chance to fulfill the mitzvah mentioned in two places in the Torah - in Exodus 20:8 and in Deuteronomy 5:12 - that commands us to keep (remember and observe) Shabbat. In Jewish observance, it is customary to say a blessing of thanks before eating any food, especially on Shabbat, when we are thankful to have made it through another week and to have special foods to eat.

Before it is served, the challah is covered, often with a special, decorative cloth. If a knife is to be used to cut the challah, it too is covered. These traditions remind us of the importance of both dignity and peace. It is true, as some may have heard, that we cover the challot so they have dignity, like the beautiful candlesticks and sweet wine, and don't sit uncovered like a plain loaf of bread. Because Shabbat is a time of peace, we cover the knife, too, if one is being used, so we aren't looking at what can be used as a weapon just as we begin Shabbat. (Lots of people just tear their challot, though, so a knife isn't needed at all!)

Following the Kiddush:

1. The challot are uncovered and the HaMotzi blessing is recited. Others sitting at the table may join in reciting the blessing or answer "b'tayavon" at its conclusion.

2. The challot are then sliced or broken apart, with pieces distributed to all present.

3. Before eating the challah, it is traditional to salt it. This custom is most often connected to the sacrifices made in the Temple in Jerusalem, which used salt on all the offerings on the altar.

Once you have welcomed Shabbat - with blessings over candles, wine, challah, and the young people around your table - take time to relax and enjoy dinner in a way you may not be able to do during the rest of the week. Shabbat shalom and b'tayavon ( bon appetit)!
Want to celebrate with a community instead? Visit reformjudaism.org/congregations to find a Reform synagogue near you.

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"Six days you shall labor and do all your work, but the seventh day is a sabbath of the Eternal your God." -Exodus 20:9-10 Jewish tradition commands us to observe the holiday of Shabbat each week, from sundown on Friday night until sundown on Saturday night.

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Maybe you grew up with your parents blessing you every Friday night or maybe you're ready to start a family tradition of your own. Read on for a simple format and how-to to bless your children on Shabbat and holidays and how you can personalize this age-old tradition to be just right for you.
Related: Watch the full video for "Laila Tov" Why Do Parents Bless Children on Shabbat?
Getting Started

People bless their children in a variety of ways. Some parents place their hands on the head of the child they are blessing, while parents of very young ones often hold them in their arms. Some parents prefer to cup the face of their child in their hands or cuddle together. The blessing is almost always sealed with a hug or kiss. The best part about this tradition is that you can customize it to what works best for your family.

The more generations the merrier. Grandparents and other relatives can join in, too whether in person or over Facetime or the phone. Many parents whisper a "secret blessing" to their child - something they've admired about their child in the past week or something private or funny they want to share.

Some families use a traditional text - the oldest Jewish blessing, spoken in ritual settings and homes for more than 3,000 years. Others improvise. Anything you say is correct.

Traditional Blessing

The traditional Blessing of the Children begins with a warm-up: "May God make you like..." (or alternatively, "May you be like...") to express the wish that our children will embody the best qualities of those who came before them. Then it continues with a three-part blessing, a timeless wish for well-being and peace.

Opening

May God make you like Ephraim and Menashe / May God make you like Sarah, Rebecca, Rachel, and Leah

Three-Part Blessing

May God bless you and keep you.
May God shine light on you and be gracious to you.
May God turn toward you and grant you peace.

Here's how to say it in Hebrew

Yesimcha Elohim ke'Ephraim v'che'Menashe / Yesimech Elohim ke'Sarah, Rivka, Rachel, ve'Leah
Yevarechecha Adonai veyishmerecha
Ya'er Adonai panav eilecha viyechuneka
Yisa Adonai panav eilecha veyasem lecha shalom

Pronunciation:

Alternative Blessing Ideas:

May you be like... (Choose a person whose qualities will inspire your child).

May you:
Always be safe.
Shine light in the world.
And feel truly at peace with yourself.

Or give your child your own personal blessing or wishes. For example, "this week I was proud of you for doing ____. Next week I hope you will _____."

More:

Why Do Parents Bless Children on Shabbat?
Blessings for Everyday Situations

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Maybe you grew up saying blessings every Friday night, maybe you're ready to start a family tradition of your own. Or maybe you're looking for a way to personalize the blessings you said as a child for your own kids. Read on for a simple format and how-to to bless your children on Shabbat and holidays.

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Despite the fact that the Torah mentions the word "Shabbat" more than 80 times, only a few of these references actually deal specifically with how one is to observe the Sabbath day, and only two of them tell us why. However, these two reasons for observing the Shabbat are intriguing and significant.

Rest and Remember

The first reason the Torah gives begins in the book of Genesis: "On the seventh day, God finished that work that He had been doing.... And God blessed the seventh day and declared it holy, because on it God ceased from all the work of creation that He had done." (Genesis 2:2-3). Although there is no mention here that human beings should also observe a Sabbath, in the book of Exodus (in the first articulation of the Ten Commandments), God declares that the Israelites should "remember the Sabbath day and keep it holy...for in six days the Lord made heaven and earth and sea, and all that is in them, and He rested on the seventh day; therefore the Lord blessed the Sabbath day and hallowed it." (Exodus 20:8, 11).

Together, these passages give us the profound concept of imitatio dei - the imitation of God - in association with Shabbat. We should rest because God rested - and we should "remember" Shabbat and keep it holy. We also implicitly learn that even God, as it were, needs a break. And if God, the creator of the universe, needed to rest (and sanctified that rest), how much the more so do we human beings need a weekly opportunity to cease from all productive activities, from "creating."

Covenant and Commandment

The second reason the Torah gives for observing Shabbat appears in the version of the Ten Commandments presented in the Book of Deuteronomy. God says, "Remember that you were a slave in the land of Egypt and the Lord your God freed you from there with a mighty hand and an outstretched arm; therefore the Lord your God has commanded you to observe Shabbat" (Deuteronomy 5:15). This explanation touches on two momentous motivations for observing Shabbat. The first is the covenant between God and the Jewish people: God redeemed the Israelites from slavery, and the Israelites must observe God's commandments. The second motivation suggested by these phrases is one of deep empathy with our enslaved ancestors. Because our forebears who were slaves were unable to enjoy a day of rest, we should observe Shabbat as a demonstration of our own redeemed status-and perhaps, with a consciousness about those who are still enslaved.

The Sabbath Bride

Jewish tradition continued to expand and embellish these theological themes of Shabbat. In late antiquity, according to the Talmud, the rabbis used to dress in white garments, as a bridegroom, and walk out among the hills calling, "Come my Beloved, let us greet the Shabbat bride!" This is the basis for the liturgical poem Lecha Dodi ("come my beloved") sung as part of Friday night services, a composition that emerged out of the kabbalistic or Jewish mystical tradition. In Jewish mysticism, the theme of Shabbat as the "Sabbath bride" further developed, and Shabbat is also associated with the feminine tangible presence of God, called the Shekhinah, or "in-dwelling," of God. Shabbat was thought of as a day of mystical union between the Jewish people and God. Reflecting the intimacy of this spiritual union, some medieval Jewish mystical texts speak of Shabbat as an especially propitious day for a husband and wife to be intimate with each other, as a symbolic union of God and the Jewish people.

Heschel and the "Cathedral in Time"

The great 20th-century Jewish theologian Rabbi Abraham Joshua Heschel, in his influential work The Sabbath, poetically articulates the notion of Shabbat as "a cathedral in time" - a "place" in time rather than space in which we develop the practices of sacred rest, and focus on being in the world rather than transforming it.

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The Significance of Shabbat | My Jewish Learning

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Despite the fact that the Torah mentions the word "Shabbat" more than 80 times, only a few of these references actually deal specifically with how one is to observe the Sabbath day, and only two of them tell us why. However, these two reasons for observing the Shabbat are intriguing and significant.

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Ages: 6 Months to 2 Years

Last Sent to Families: January 2020

Synopsis

Shabbat rituals are filled with rich sensory experiences. When babies and toddlers take part, it's as easy and fun as 1, 2, 3!

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Ages: 6 Months to 2 Years Last Sent to Families: January 2020 Shabbat rituals are filled with rich sensory experiences. When babies and toddlers take part, it's as easy and fun as 1, 2, 3! What Other Families Say About This Book What Do You Think?

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Ages: 6 Months to 2 Years

Last Sent to Families: June 2021

Synopsis

Sing along with the lion, monkey, and toucan as they get everything ready for Friday night dinner. Shabbat Shalom!

Big Question

How do you get ready for something special?

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Ages: 6 Months to 2 Years Last Sent to Families: June 2021 Sing along with the lion, monkey, and toucan as they get everything ready for Friday night dinner. Shabbat Shalom! How do you get ready for something special? Other Books Like This One What Other Families Say About This Book What Do You Think?

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Last Sent to Families: October 2020

Synopsis

For this child's family, Fridays aren't like other days. On Fridays, the hustle and bustle is a little different. Everyone seems to be getting ready for something special -- something cozy and wonderful. What could it be?

Big Question

What does Shabbat feel like?

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Last Sent to Families: October 2020 For this child's family, Fridays aren't like other days. On Fridays, the hustle and bustle is a little different. Everyone seems to be getting ready for something special -- something cozy and wonderful. What could it be? What does Shabbat feel like?

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Welcome to the Shabbat Table: Lighting the Candles

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Welcome to the Shabbat Table: Blessing the Children

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Welcome to the Shabbat Table: The Kiddush Cup

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Welcome to the Shabbat Table: Time for Challah

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Ages: 2 to 3 Years, 3 to 4 Years

Last Sent to Families: October 2014

Synopsis

Ever wonder how a dinosaur celebrates Shabbat? Well, wonder no more! But get ready to clean up after him...

Big Question

What makes a good host?

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Ages: 2 to 3 Years, 3 to 4 Years Last Sent to Families: October 2014 Ever wonder how a dinosaur celebrates Shabbat? Well, wonder no more! But get ready to clean up after him... What makes a good host? What Other Families Say About This Book What Do You Think?

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Last Sent to Families: January 2017

Synopsis

Bim, a house builder, and her brother Bom, a baker, work hard all week, and then spend every Friday doing good deeds, mitzvot. At sundown, they joyfully meet to celebrate Shabbat together.

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Last Sent to Families: January 2017 Bim, a house builder, and her brother Bom, a baker, work hard all week, and then spend every Friday doing good deeds, mitzvot. At sundown, they joyfully meet to celebrate Shabbat together. What Do You Think?

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Last Sent to Families: May 2018

Synopsis

Seth and Sadie Fine look forward to Shabbat all week, when they spend quality time with their parents doing cozy, meaningful activities. It's a Fine day indeed!

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Last Sent to Families: May 2018 Seth and Sadie Fine look forward to Shabbat all week, when they spend quality time with their parents doing cozy, meaningful activities. It's a Fine day indeed! What Other Families Say About This Book What Do You Think?

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Shabbat Is Coming, written by Tracy Newman and illustrated by Viviana Garofoli, is published by Kar-Ben Publishing.

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"Anybody can observe the Sabbath, but making it holy surely takes the rest of the week." - Alice Walker

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"Anybody can observe the Sabbath, but making it holy surely takes the rest of the week." - Alice Walker

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"When I had to make a decision whether or not an activity was appropriate for the Sabbath, I simply asked myself, 'What sign do I want to give to G-d?' That question made my choices about the Sabbath day crystal clear." - Russell M. Nelson

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"When I had to make a decision whether or not an activity was appropriate for the Sabbath, I simply asked myself, 'What sign do I want to give to G-d?' That question made my choices about the Sabbath day crystal clear." - Russell M. Nelson

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"Let no Jew, regardless of their circumstances, feel that he or she cannot experience that unique moment of peace when Shabbat begins." - Ephraim Mirvis

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"Let no Jew, regardless of their circumstances, feel that he or she cannot experience that unique moment of peace when Shabbat begins." - Ephraim Mirvis

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There's a Dinosaur Knocking on my Door - Shabbat Song!

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Havdalah, or "separation" in Hebrew, is Shabbat's closing ritual, when three stars appear on Saturday evening. In a simple multi-sensory ceremony, with blessings over lights, wine or grape juice, and spices, Havdalah is an inspiring way to end Shabbat and start the new week as a family.

Ready to make Havdalah at home? Follow along below:

Setting Up

Here is what you will need for Havdalah:

A cup of grape juice or wine (a kiddush cup is customary, but any cup will do)

Pleasant-smelling spices (in a jar, from the garden, in a spicebox - however your family prefers)

A multi-wick candle (a braided Havdalah candle or any two candles with wicks held together)

How To

To create the right mood, it's nice to lower the lights or turn them off completely, so the flames of the Havdalah candle can cast their spell. (Most Havdalah candles are drippy, so make sure to put tin foil, newspaper, or a dish underneath.)

Each person has a "job"--one holds the lit candle, one holds the spices, and another holds the cup of grape juice or wine. At the end of Shabbat, when the first three stars are seen, form a circle as a group. Have each of the three havdalah items held by a different person. Recite the havdalah blessings or follow along with the videos below. As each item is mentioned, it is made available to the group: the cup is held up, the spices are smelled, and the candle is observed.

Blessings

Here are Havdalah Sing-Along Videos. You can learn the blessings over wine, spices, fire, and a final blessing, and end Havdalah with the song " Eliyahu Hanavi " (Elijah the Prophet). Elijah is the symbol of human redemption, and reminds us of the world we strive for each new week - a world of peace, compassion, and justice.

The first video (with BBYO) includes the short version of the final blessing, plus guitar chords! The second video (with Moishe House and Bimbam) includes the long version of the final blessing. The third video is the song Eliyahu Hanavi.

More

5 Havdalah Activities For Families
Teaching Children About Shabbat

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Havdalah, or "separation" in Hebrew, is Shabbat's closing ritual, when three stars appear on Saturday evening. In a simple multi-sensory ceremony, with blessings over lights, wine or grape juice, and spices, Havdalah is an inspiring way to end Shabbat and start the new week as a family. Ready to make Havdalah at home?

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Ages: 6 Months to 2 Years

Last Sent to Families: June 2019

Synopsis

With the sunset on Friday night and the appearance of stars on the following evening, with the kindling of Shabbat candles and the extinguishing of a Havdalah candle, this book shows how light marks the start and finish of the Jewish Sabbath.

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Ages: 6 Months to 2 Years Last Sent to Families: June 2019 With the sunset on Friday night and the appearance of stars on the following evening, with the kindling of Shabbat candles and the extinguishing of a Havdalah candle, this book shows how light marks the start and finish of the Jewish Sabbath.

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The Maccabeats - It's Shabbat! (Baby Shark parody) - Sing and Dance!

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Six13 - That Shabbos Feeling! (a "Can't Stop The Feeling!" adaptation for Shabbat)

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Six13 - Good Shabbos (an adaptation of "Good Feeling" for Shabbat)