Mitzvos of Shabbos
Summary
Our focus has primarily been preventing Shabbat violations while working or being on call during Shabbos. However, commemorating Shabbat through positive commandments is equally vital. Observing these mitzvot and minhagim is crucial for embracing the Shabbat spirit, especially in a hospital setting where other aspects are not evident. There are four halachik elements to observing Shabbos: two from the Torah and two from Rabbinic tradition. The first is the Torah’s mandate of "Shamor" or "Shmirat Shabbat," which involves refraining from prohibited halachik work (melachot). The second "Zachor," or remembering Shabbat, is another Torah commandment, celebrated through the remembering of Shabbos throughout Tefila, Kiddush, and Havdalah. The last two elements are the Rabbinic precepts of honoring Shabbos (Kavod) and enjoying Shabbos (Oneg) as will be discussed (Shmirat Shabbos Kehilchita 1:1). We will explore and discuss the ideal ways to uphold these three latter positive aspects of Shabbat, aligning them with the clinical workflow.
Preparing for Shabbos: Showering and Dressing the part for Shift
Taking in Shabbos, lighting candles,
Making kiddush in the hospital
Shabbos Meals
Havdala
Preparing for Shabbos: Showering and Dressing for Shabbos on Shift.
The obligation of honoring Shabbos (Kavod Shabbat) is in the preparation for Shabbos. The Shulchan Arukh teaches that the basic components of Kavod Shabbat are washing one's face, hands, and feet in hot water before Shabbos. The Rama extends this practice to include bathing the entire body (OC 260:1). In modern times, the Mishnah Berurah highlights that our enhanced daily hygiene allows us to fulfill this component of Kavod Shabbat by simply washing our face and hands (260:4). Therefore, clinicians working during Shabbos onset should try to wash their face and hands with hot water shortly before Shabbos comes in. This practice serves not only to fulfill the mitzvah of Kavod Shabbat but also aids in mentally and spiritually preparing for Shabbos (Shmirat Shabbos Kehilchita 42:47).
Dressing for Shabbos
The Gemara teaches that Shabbos attire should be distinct from weekday clothing (though the Gemara does not specify). The Shulchan Arukh echoes this, urging the selection of finer clothes for Shabbos. The Mishnah Berurah (262:6) rules that this practice applies even when one is alone or away from family and community, as the attire is a personal reflection of the spirit of Shabbos. For healthcare professionals in the hospital, this does not necessitate traditional Shabbos clothing but can be as simple as choosing a professional outfit or accessory considered superior to regular wear while adhering to the hospital's dress code. Even in surgical specialties where hospital scrubs are mandated, effort should be made to include a distinctive accessory for Shabbos. Switching out into a clean pair of scrubs for shabbos is also a commendable practice. Beyond fulfilling the mitzvah of Kavod Shabbat, physicians consulted for this guide note that in their experience, special Shabbos clothing is a constant reminder of the day's sanctity, helping to maintain awareness of avoiding unnecessary Melakhot in patient care.
2. Lighting Shabbos Candles
The second positive aspect of Shabbos observance is oneg Shabbos or (literally enjoying the Shabbos). Halchikilly, one of the key applications of this is in the lighting of candles, which sets a peaceful ambiance and is an Obligation for both men and women. One who is married may have their spouse light candles at home and say the blessing, which releases them from the obligation to light candles themselves (Shemirat Shabbat Kehilchatah 45:6.). If one's family is not home or one does not have a spouse, it would be ideal to find a way to light in the hospital in a place such as an on-call room that is your private residence for eating and sleeping for the night. Due to fire safety regulations, lighting a fire in a hospital is prohibited; the accepted practice is to use electric lights. Some opinions hold one can use a brocho on electric lights, while others recommend lighting them without a brocho (Halachot for the Patient, Steinberg). Whether a brocho is made or not Rav Shlomo Zalman Auerbach ruled that it is preferable to use an incandescent battery-powered light as it is most halachikly analogous to a candle (Shemirat Shabbat Kehilchatah 43:4, Ftn 100 there, Lev Avraham 14:9). However, some authorities also hold that the use of non-battery-operated electric candles is also acceptable(Yabia Omer, Orech Chaim 2:17; Tzitz Eliezer 1:20:12:2). As these rulings are a matter of debate we recommend consulting with your personal Rabbi.
3. Making Kiddush in the Hospital
The third positive commandment of Shabbat is zechirat Shabbat, which is a mandate to remember and verbally acknowledge the significance of Shabbat formalized by Chazal by reciting the Kiddush over a cup of wine (Mishnah Berurah 271:1). Although Kiddush is a time-bound mitzvah (Mitzvat Aseh She'Hazman Grama), both men and women are equally obligated as it is considered a core element of Shabbat observance, a mitzvah shared by all Jews (Shulchan Aruch OH 271:2). Once Shabbat begins, neither men nor women should eat or drink anything, including water, before reciting or hearing Kiddush (Shulchan Aruch OH 271:2; ibid., 271:4). Kiddush should be recited using a kiddush cup as an added respect for the mitzvah if possible. If this is not possible while disposable cups are permissible according to most Poskim (Igrot Moshe, OH 3:39; Tzitz Eliezer 12:23), a non-disposable cup is preferred (Shemirat Shabbat Kehilchatah 47:11; Shulchan Shlomo, Hilchot Shabbat 271:18).
While this is somewhat obvious, clinicians on shift should make Kiddush on nonalcoholic grape juice (Shulchan Aruch OH 272:2; Minchat Shlomo 1:4). If grape juice is unavailable, there is a slight difference between the next best option for Friday night and Shabbos day kiddush.
For Friday night, in the absence of grape juice, the next best option is to use two whole loaves of bread (as will be described shortly) or even a piece of bread if loaves are not available (Shulchan Aruch OH 272:9; Mishnah Berurah 274:2). In the absence of bread, Kiddush can be made over cake or cookies made from wheat, barley, rye, oats, or spelt that one should intentionally eat enough of to wash ones hands for (Shemirat Shabbat Kehilchatah 53:7).
If none of these options are available, an important drink (1chmar hamidina) such as fruit juice may be used (Lev Avraham 14:23). If for whatever reason one missed Friday night Kiddush but can do it Shabbat morning, recite the evening Kiddush without the "Vayechulu" passage (Shulchan Aruch OH 271:8; Shemirat Shabbat Kehilchatah 40:57).
The decision tree for Shabbat morning Kiddush is different. If wine or grape juice is unavailable, one should go straight to use natural fruit juice, (Shemirat Shabbat Kehilchatah 53:9), and only then bread or cake or cookies (Shemirat Shabbat Kehilchatah 53:11).
How to Make Kiddush over Bread: When making Kiddush over bread, wash hands first, recite the Kiddush while covering and holding the bread, then uncover and say "Hamotzi Lechem Min Haaretz" instead of "Borei P'ri Hagafen," and finish the Kiddush with the bread covered again (Shemirat Shabbat Kehilchatah 53:15).
4. Shabbos Meals
As an extension of oneg Shabbos, one must eat three meals throughout Shabbat, one at night and two during the day. One should have Lechem Mishna, meaning the Hamotzei should be made over two loaves of bread on Shabbat and Yom Tov to commemorate the double portion of Man that fell for those days. Even if two full loaves of bread are not available two pieces of bread would be better than a single piece. The minimum required intake to constitute a "meal" is an egg-sized piece of bread (2.53 fl. oz. 75 ml) or at least the size of a large olive (1.27 fl. oz. 38 ml). Depending on the workflow, eating these three meals may be difficult, though it is worth noting that this positive aspect of Shabbos is a vital halachic requirement. One should do their best to eat this minimum amount for the night and day meals (Shmirat Shabbat Kehilchita, 54:27). There is significantly more leniency regarding the third Shabbos meal (Seudah Shelishit) and eating some Mezonot or even some fish or fruit is sufficient according to many opinions.
If there was no time to eat a Shabbat meal on Friday night, the Rama rules that one should eat three meals on Shabbat day, one before and two after midday. If a resident finds only a very short time to eat on Friday night and if they wait to acquire wine and recite kiddush, there will not be enough time to eat; R. Yehoshua Neuwirth is cited in Nishmat Avraham that one should eat the meal without reciting kiddush, especially if one recited ma'ariv which has kiddush as part of Shemoneh Esrei.
5. Havdala
Part of the mitzvah of honoring Shabbos requires us to make a verbal declaration distinguishing Shabbat from the rest of the week at the beginning and end of Shabbos. Just as kiddush, Havdalah can technically be fulfilled by declaring the sanctity of Shabbos, such as saying, "Baruch Hamavdil ben kodesh le'cohol." Before reciting this basic havdala, non-Shabbos activities are rabbinically prohibited(M" B 299:33).
Like kiddush, Chazal dignified this verbal declaration, formalizing it with the drinking of wine. In situations such as in a hospital where wine is not feasible, a 'Chmar Medinah' is used as a substitute (see above by Kiddush). The other traditional components of Havdala are the smell of b'samim and the observation of a flame, which only need to be done if they are readily available (OC 297: 298:1). If there is no grape juice or Chmar Medinah available, the havdala can later be said without b'samim or a candle until Tuesday. The usage of an electric light as the Havdalah candle is debated among Poskim. While some authorities permit it (Tzitz Eliezer 1:20:13), others don't accept this stance (Har Tzvi OC2:114, Yabia Omer 1:17); as such, it is better to forgo ner havdala rather than say a berachah on the electric "flame." The brocho on fire can also be made later when one is off shift and out of the hospital.
Regarding women's reciting of Havdalah, there is a discussion in the poskim whether this is considered a time-bound mitzvah that women are exempt from or not (OC296:8, Taz, Magen Avraham there). The consensus, however, is that women should perform Havdalah when no male is present to say it, according to the minority opinion (M''B 298:36, Aruch Hashulchan 298:5).
Conclusion and Shabbat Checklist
This chapter aims to provide those on shift with clarity and options, allowing them to maintain and celebrate the sanctity of Shabbat while fulfilling their professional duties to the highest standard. Residents should plan for their Shabbat on-call duties and try to have the following for meaningful shabbos while in scrubs:
Shabbat designated clothing.
Electric lights for Shabbat candles.
Grape juice for Friday night, Shabbat morning, and Havdalah.
Kiddush cup.
Two rolls of Lechem Mishneh for the night and day Shabbat meal.
Fragrance for Havdalah.
Candle for Havdalah (if possible).
Certain leniencies are permitted in regard to alternative beverages for kiddush of Shabbos day and havdala if wine is not available. These alternative beverages must still be of societal importance and are termed Chmar hamidina’. The definition of this sort of Distinguished Drink depends on the time and place based on social considerations. Reb Moshe writes that any drink that one serves to a guest is considered chamar medina. Wine is served to guests; therefore, any drink which is also served in that manner may be used for chamar medina. A drink that is mainly used in a practical way to quench one’s thirst may not be used as chamar medina. Common beverages such as Soda, Orange Juice, and Apple Juice that may be available in a clinical environment are a matter of discussion among the poskim. The opinion of many poskim is that soda may not be used for chamar medina (Igros Moshe O.C. 2:75).
Some say that orange juice and apple juice are viewed as chamar medina, and that is what Rabbi Sprung recommends for clinicians. As such, we have added that to the guide. Other poskim argue that juices are not considered distinguished enough for this purpose (Yabia Omer OC 3:19). Some hold that Coffee and Tea may be used (Aruch Ha’shulchan 272:14) Most, however, hold that it is not acceptable (Ketzos Ha’shulchan 97:bad 8, Yechaveh Da’as 2:38) (a great write up on this subject can be found here and here.)