Shabbat has a different meaning, when seen through the eyes of different people. Religious or secular--each person sees Shabbat his own way, just as each person "sees" G-d his own way. But there Is only One G-d and there is only One Code of Laws, so clearly there is only one Law for Shabbat. And this Law can only be found in the Torah.

What is the Law?

"For six days melachah may be done, and on the seventh day it is a day of complete rest, a Holy Convocation, you shall not do any melachah; it is Shabbat for Hashem in all your dwelling places." (Leviticus 23:3). For "Thus the heaven and the earth were completed, and all their array. By the seventh day G-d had completed the Melachah which He Had Done, and He Abstained on the seventh day from all the Melachah which He Had Done. And G-d Blessed the seventh day and Sanctified it, because on it He Abstained from all His Melachah which He Had Created to Perform." (Genesis 2:1-3).

Shabbat means "to cease," "refrain," and "abstain;" it is "to rest." Shabbat is a day when you refrain from doing acts of melachah, thus ceasing to create. For melachah means, "kingly acts," which are acts of "creation," "formation," and "structure;" acts that give an order to things. G-d Sanctified the seventh day by Ceasing to Implant Order in the world, thus Refraining from Acts of creation. Shabbat is not a day of physical rest, for G-d is Beyond the physical world and He Structured His Creations with a Word. Rather, Shabbat is a day of spiritual rest, when we cease to function within dust and worry about our flesh. We refrain from our intentions and the work of our creations, so that our spirits might be refreshed. It is this way that the seventh day is sanctified, for our spirits are freed from the demands of our bodies, and we have time to think about other things. We have time to enjoy life and appreciate what was Given. We have time to observe the world and live for a Purpose. To judge what was done and what was made, to judge ourselves and our labor, and live reasonably, according to the Spirit that Animates us; that we should be like G-d and not enslave ourselves within dust. Thus Shabbat is a Holy Day, for it brings us close to G-d; to the spirit that is within us--Shabbat Frees and Redeems us.

I have no explanation for what this means to us in exile, because living in exile is contrary to the Purpose of Shabbat and our Covenant with G-d. To live in exile is a punishment, that, when willfully done, is a rejection of G-d. In exile we live according to foreign laws, and Shabbat is merely a sign to us--and a memory of what once was. But in Israel, Shabbat is a Blessing for us.

"Safeguard the Sabbath day to sanctify it, as Hashem, your Judge, Has Commanded you. Six days shall you work and accomplish all your acts of melachah; but the seventh day is Shabbat to Hashem, your Judge; you shall not do any melachah--you, your son and your daughter, your slave and your maidservant, your ox, your donkey, and your every animal, and your convert within your gates, in order that your slave and your maidservant may rest like you. And you shall remember that you were a slave in the land of egypt, and Hashem, your Judge, has Taken you out of there with a Strong Hand and an Outstretched Arm; therefore Hashem, your Judge, has Commanded you to make the Sabbath day." (Deuteronomy 5:12-15). "Six days shall you work and on the seventh day you shall desist; you shall desist from plowing and harvesting." (Exodus 34:21).

Every person in Israel will desist--they will cease to perform acts of melachah on Shabbat. Acts of melachah are acts of creation, or acts that are involved in the creation, formation, or construction of something. Plowing and harvesting is the growth of crops, and thus the creation of produce--therefore it is Forbidden on Shabbat. This applies to all production--it is Forbidden on Shabbat. However, labor is not forbidden. For example, the police, firemen, and doctors can work on Shabbat. Educators and entertainers can work on Shabbat, and even clerks and shopkeepers can work on Shabbat, since they don't produce anything. Even the media can work on Shabbat, the television and radio stations can broadcast on Shabbat, and reporters and photographers can record and photograph the news on Shabbat, as long as their labor does not involve acts of creation. It is Forbidden to write for composition, but to record something is not an act of creation. And the newspapers can print for Shabbat, only they'll have to print their papers before sunset on Friday and after sunset on Saturday--as printing creates a product and is an act of creation.

Every business and industry that creates a product will close down on Shabbat--it is Forbidden to operate on Shabbat; from the time the sun sets on Friday to the time it sets on Saturday. If it operates unintentionally, it will pay a fine according to the amount assessed by judges, but if it operates intentionally, then this can be seen as an act of rebelliousness. If such a business operates on Shabbat it will either be closed down or confiscated by the government. If it is to operate on Shabbat, then its workers must have conceded to this rebellious act, and it has become a rebellious company and an abomination before Hashem. If this is done for profit, then it will be their loss, for the company will either be closed down or confiscated, and those workers will lose their jobs. But if it is done as an act of rebellion, they will die (according to Exodus 35:2); the owner and the workers--each one who acts against G-d will die for this crime. And this applies to every person in Israel--even foreign industries that operate in Israel; for all who live in Israel must live according to the Laws of Israel.

If it is done by an individual, one who works for himself or on his own, then only he will suffer for his crimes. His business, practice, or workshop will either be closed down or confiscated, unless it is an act of rebellion, in which case he will die. However, for minor cases, within households, which are private matters and are not even considered a form of employment or practice--cases such as hobbies, children's games, a child's homework, or a person's artistic preoccupation--these are not matters of government, and will not be tried in a court. This is between that person and G-d, and people are responsible for themselves--each person to himself will judge according to the Laws of G-d and act as he sees fit to act in his own house. And as for the service industries, which have questionable sectors of practice, each division will be classified according to its products. For example, an auto mechanic or any auto shop, performs acts of creation when rebuilding the cars--and thus it must be closed on Shabbat. However, a doctor can work on Shabbat because his field is that of healing, and not of rebuilding or creating, since he creates nothing. But an accountant or a financial analyst, who creates nothing material, creates nonetheless, as does the author, for he compiles a report, and this is a composition.

But there are borderline cases, such as a psychologist, chiropractor, a shopkeeper, or a waiter. Why should the psychologist, chiropractor, or anyone in that category, work on Shabbat, when his practice is not urgent and can be closed for the day? The psychologist analyzes and the chiropractor heals, and both are for the purpose of a treatment, which is gradual and not urgent. And the shop clerk and the waiter, or any other similar form of service--they are like servants, who also deserve a days rest, although they don't normally perform acts of creation. There's no reason why these people can't work on Shabbat, but if there is no need for them to work, why would they want to? Even hospitals close down on evenings and on Shabbat, leaving only an emergency building open--for why should they operate beyond people's needs? They need to rest, and they should rest when their service is least required.

However, on Shabbat people go out to enjoy themselves, so stores, restaurants, markets, and the likes would find it suitable to open according to the people's needs, and this is acceptable. Yet because shop owners and workers might find it annoying to work on Shabbat, the work-load should be minimized, the labor divided, and the wages increased. Just as the policeman who works on Shabbat should not be given unnecessary tasks, that can done during the week, so should it be for others. The wages would have to be increased because they work at a time when demand is high and labor is scarce, and they shouldn't have to work continuously, for the whole day, or consistently; working on Shabbat week by week. Workers should take turns, as is the practice, and a regular worker should not lose his job for refusing to work on Shabbat, as Shabbat is a day of freedom, and it would be a sin to enslave him.

But what about fire?

The issue of fire has been largely exaggerated; yet is it Forbidden to ignite fires on Shabbat? The Ban against the ignition of fire is mentioned only once in the Torah, and one time indirectly, although this does not diminish its importance. However, the Reason for the ban is questionable, and it can only be understood according to the context of the words and the Purpose of Shabbat...

In Exodus 35:1-3, it Says: "Moses assembled the entire assembly of the children of Israel and said to them: 'These are the things that Hashem Commanded, to do them:' For six days melachah may be done, but the seventh day shall be Holy for you, a day of complete rest for Hashem; whoever does melachah on it shall be put to death. You shall not kindle fire in any of your dwelling places on the Sabbath day."

In the time of Moses, when the children of Israel wandered through the desert and lived in tents, setting up camp wherever they went, building fires was one of their main tasks. However, igniting a fire was not a simple task. It involved the gathering of wood, in a place where wood was scarce, and then igniting the wood, which required much time, effort, and energy. The wood doesn't just catch on fire, nor did they have the resources we have today to ignite such fires; they had to build the fire with twigs, fanning it and breathing air into it, until the twigs were ignited, and then they had to continue this process until the bigger pieces of wood would catch ablaze and the fire would take hold. What's more, this is a very dirty job, and in the end they would smell like smoke and their clothes and skin would be covered with dust. Igniting a fire is not exactly an act of creation, but with all these tasks involved, it becomes a product of your labor. Therefore, there was a Reason to mention a Ban on the kindling of fire on Shabbat; for although it is not an act of creation and would otherwise be allowed, it was considered an act of melachah by the process that was involved.

This explains the passage in Numbers 15:32-36, when it Says: "The children of Israel were in the wilderness and they found a man gathering wood on the Sabbath day. Those who found him gathering wood brought him to Moses and Aaron, and to the entire assembly. And they placed him in custody, for it had not been clarified what should be done to him. Hashem Said to Moses: 'The man shall be put to death; the entire assembly shall pelt him with stones outside of the camp.' The entire assembly removed him to the outside of the camp; they pelted him with stones and he died, as Hashem had Commanded Moses."

Gathering and cutting down wood is not an act of creation in itself, but because it is done for a purpose--to build a fire, construct a house, or for any other acts of construction or assembly, which are acts of creation--it is Forbidden on Shabbat. In fact, it was probably seen as an act of rebellion, for while all the people rested on Shabbat, a person who went out to gather and cut down wood, essentially cut himself off from his people, in rejection of G-d. For such things are not necessary, just as it was not necessary to ignite a fire on Shabbat.

Each day the people would ignite fires. They would bake the manna in the morning and cook the quail in the evening, but on the seventh day they had no reason to bake. A double portion of manna was Given to them on Friday, and they would bake enough for Saturday. They would light fires on Friday and it would be lit through the evening--thus they would cook their meat, have light in the night, and warmth while they would sleep. In the morning, which is the morning of Shabbat, they would have no need to light fires, as there would be baked goods left over from Friday. Then, Saturday night, towards the evening, when the sun had set, they would light fires again.

But what about today? The world is a very different place, so let me make a few things clear. When I speak of fire, this does not include electricity. Electricity is the spark that ignites a fire, but it is not the flame of fire, and thus it is not a fire. Electricity can be generated on Shabbat and it can be supplied on Shabbat, as in any other day. Electronic appliances can be used on Shabbat and people can turn on lights on Shabbat, as igniting a spark is not the ignition of a fire. Furthermore, power plants that convert fuel into electricity by the means of a fire, can operate on Shabbat, as there is no ban against the use of fire, there in only a Ban against the ignition of fire on Shabbat. If a fire is already lit, then it's not an issue if it remains lit on Shabbat. However, fire cannot be used to create something on Shabbat, as it is Forbidden to perform acts of melachah on the Sabbath day. Although an industry that creates something in an automated process, whether by use of electricity or any natural source of power, is able to create without the use of labor, and thus it can operate on Shabbat. If the process of creation is pre-programmed, it was "created" in advance, although the process operates through Shabbat. For example, computer programs can operate on Shabbat, even to generate codes and other such products, since they operate independently and no person is involved in the creation on Shabbat.

But a fully automated factory that forms a product while requiring operators to watch over the machinery, is a questionable case for Shabbat. If the operators do nothing but guard in case of a dangerous malfunction, then this would be permissible. However, if a machine breaks down, it is Forbidden to repair it on Shabbat, it is Forbidden to input orders into the machine in order to reprogram it and fix the problem, and it is Forbidden to service the machine on Shabbat, for these are all acts of creation, as they are directed towards the creation of a product. For this reason, it is better to close down completely on Shabbat, and not be tempted to desecrate the Sabbath day. If it is safe to close and still keep the machines running, with no person present, then this is acceptable. However, if a person should guard the premises, he should be a guard and not an operator, lest the company be tempted to operate secretly on Shabbat.

Another modern issue involves the actual ignition of fire on Shabbat. Since it is permitted to use fire on Shabbat, although not for acts of creation, this a question as to why fires can't be ignited on Shabbat, when fires are ignited today with hardly a thought and barely an effort. In fact, fires can be used in the preparation and heating of food, but whereas in Biblical times people would leave their fires lit throughout the night, today people ignite their gas fires only when needed, and turn them off when they are not used. Furthermore, it is permissible to use a microwave, a toaster oven, and an electric grill, on Shabbat, since these appliances operate with electricity, light, and the heating of metal, without igniting a fire. Why then, can a person cook his food on an electric grill, while a gas grill would be rendered useless on Shabbat? The people don't have to gather the natural gas, for it is already supplied to them and there is enough stored for use on Shabbat. Nor do they have to involve themselves with all the process that, in the past, made the ignition of fire a process of creation. All people do today is turn a knob on their ovens and grills, and a key in their cars, and a fire is ignited with hardly a thought. What's more, natural gas fires in their ovens and grills, release very few fumes, create a minimal amount of smoke, and leave no ashes in the house. Therefore igniting such fires no longer involves a process of creation--and the world is a very different place.

On account of this, there should be no "fire police" in the government of Israel. Let the people do what they see fit, with regards to fire on Shabbat, for this Law does not apply today as it had in the past, since the times have changed so drastically. It would be wrong to deprive the public of the use of fire on Friday night, when even in the past fires were lit through the night. Should it be only on account of our technology that fires should not be used today, since it is not practical to leave gas grills turned on through the evening? It is Forbidden to bake bread and other bakery items on Shabbat, since this is an act of creation, but even on Saturday the use of fire is permissible, and it was, and will be, used in Temple offerings to cook meat. Therefore, there will be no ban on Shabbat, against the use of gas grills in households and restaurants, even if this means fires will be ignited on Shabbat, since this is not seen as an act of creation. However, people should use caution when igniting an open fire on Shabbat, as this was Banned in ancient times--therefore they should refrain from doing so today. What's more, it would be a sin to ignite open fires on public occasions, on Shabbat, and it may be seen as an act of rebellion to hold a public gathering based upon the cooking of meat, as in a public barbecue, on Shabbat, when offerings to Hashem are only Permitted in the Temple, and the people should assemble around fire on Shabbat, only in Jerusalem.

Transportation, however, will not even be an issue. It is not the purpose of Shabbat to trap people in their homes. There will be no ban against driving cars on Shabbat, although a new means of transportation, that does not use fire and emit pollution, should eventually replace the internal combustion motor--as this would be preferable in all aspects. Furthermore, public transportation will operate on Shabbat, as this is not an act of creation. The buses and taxis will work on Shabbat, if they so desire--as this is a service that is required. And as the means are made available, trains, trolleys, subways, and electric buses will operate on Shabbat as well--that way the country will be connected, people will have easy access to Jerusalem and the Temple, and society will function as one in celebrations, festivals, gatherings, and any other occasions. Even the airports will operate on Shabbat, as in any other day. Shabbat will be a day of freedom, and the people will be free to go out as they please, that they should enjoy themselves, the life that was Given, and the world that was Created for them, by the spirit that is in them--just as the children of Israel were Freed from slavery and Given rest from the toil of their labor.

What's more, I have plans for Shabbat. The government should organize gatherings in conjunction with the local authorities of towns and cities. This way public concerts will be provided for by the government on Friday nights and on Saturday, in different places throughout the country, each Shabbat. These gatherings will be in parks and open squares and in buildings that are rented for this purpose. They will include singers, as well as entertainers and speakers.

There will be speakers who discuss all sorts of topics before the people: issues of Torah and governance, society, education, and the likes. Even lecturers will speak on occasion, to educate people on a topic of interest, or about a new technology and its effects on the world and society. And this is not only to sermonize; it will be a forum for discussion. That way the people can discuss issues of concern and value. It is in this context that people will have direct access to their leaders and the officials of their government, to express any matter of importance, outside the context of a courtroom. In the past, people would approach judges for such matters, but today's society is organized differently. The people should not have to protest, rally, and lobby, to get their word across--this should be done publicly, in an open and direct context. It is thus that Shabbat will become a day of gathering and discussion, that people should judge themselves, their creations, and the situation of things, in order to bring themselves closer to G-d and live Reasonably. However, the main gathering will be in Jerusalem.

While the gatherings of Judaism are before a rabbi, in prayer, these gatherings might seem to replace the synagogue. But what is a synagogue anyway? It is a place where people sing, in prayer before G-d, and discuss issues of Torah and life. These gatherings are, in essence, the gathering of a congregation, as in a synagogue. The only difference is that synagogue prayer is repetitive and boring, and thus ineffective and unattractive. However, this doesn't mean synagogue life will cease; rather it will be expanded. A singer can lead the people in song and in songs of prayer just as a cantor or a rabbi. And the speakers who discuss issues of Torah and read the Torah before the people, will be well aversed in the Torah, and will be scholars of its Teachings and its Laws. Even the ones who sermonize on every topic, will be experts of that topic, offering their insight to the people, for discussion and knowledge. Small congregations will still exist, and synagogue life will be open to all who participate--both in the small gatherings and in the large gatherings. And as for the traditional Friday night dinner--this will continue among those who favor it, although there is no Law for or against it. It is good for a family to sit together, blessing the food in appreciation, thanking G-d, and enjoying their dinner. I enjoy it, and it is a good way to sanctify Shabbat, however it is not an issue of governance, and is merely the choice of a family.

Shabbat Shalom, Umevorach, bekol yom Shabbat; have a Peaceful and Blessed Shabbat, in every Sabbath day.