In the fourth of the Aseret Ha’diberot, we are commanded, “Lo Ta’aseh Kol Melacha” (Shemot 20:10) – to refrain from “Melacha” (“work”) on Shabbat. We are required to personally refrain from “Melacha,” as well as to ensure that our servants, animals and children also refrain from “Melacha.”

The Sefer Ha’hinuch explains that this Misva is intended to reinforce our belief in “Hiddush Ha’olam” – the notion that G-d created the world. There were philosophers, such as Aristotle, who acknowledged G-d’s existence, but believed that just as G-d always existed, the world also always existed. In order for us to strongly affirm our rejection of this belief, and continually reinforce our faith in creation, the Torah commanded us to rest on the seventh day, commemorating the world’s creation in six days. The belief in creation is a critical tenet of faith, as it is only because we believe that G-d created the world that we believe that G-d exerts absolute control over the world and can suspend the laws of nature. The Torah therefore commanded us to rest on the seventh day, to remind ourselves that G-d created the world in six days.

Secondly, the Sefer Ha’hinuch writes, we refrain from work on Shabbat to commemorate the Exodus from Egypt. When our ancestors were enslaved in Egypt, they were forced to work every day, and were denied the freedom to rest. By observing a day of rest on Shabbat, we commemorate the miraculous Exodus which brought our ancestors the freedom to rest from work.

These two reasons for Shabbat observance are expressed in the two versions of the Aseret Ha’diberot. In Parashat Yitro, the Torah explains that we must observe Shabbat to commemorate the world’s creation, whereas in Parashat Va’et’hanan, the Torah writes that we must observe Shabbat in order to remember the Exodus.

This command applies in all time periods and in all places, and is binding upon both males and females. Intentionally transgressing this prohibition is punishable by Sekila (stoning), and one who unintentionally violates this command must bring a Hatat (sin-offering).

The Gemara in Masechet Shabbat (97b) establishes that there are thirty-nine Melachot – types of activity – which are forbidden on Shabbat. This is derived from two different sources. First, when Moshe speaks to the people about Shabbat observance in Parashat Vayakhel (35:1), he introduces the command by saying, “Eleh Ha’debarim Asher Siva Hashem” – “These are the things which G-d commanded.” The word “Eleh” in Gematria equals 36, and the word “Debarim” (“things”) implies a minimum of two. The additional emphasis of “HA’debarim” (“THE things”) alludes to an additional Melacha, for a total of 39. Secondly, the word “Melacha” appears in its various forms a total of thirty-nine times in the Torah, indicating that there are thirty-nine categories of Melacha.

Only four of the thirty-nine Melachot are mentioned explicitly in the Torah. One is “Hosa’a” – carrying an object from one domain to another. We read that when Beneh Yisrael donated materials toward the construction of the Mishkan, Moshe was informed that too many materials were donated, and so he announced, “Al Ya’asu Od Melacha Li’trumat Ha’kodesh” – “they shall not do more work for the donation to the Sanctuary” (Shemot 36:6). The people were bringing materials from their homes to the Levite camp, and Moshe refers to this activity – carrying the materials from one domain to another – as a “Melacha,” thus establishing that carrying from one domain to another qualifies as a “Melacha” and is thus forbidden on Shabbat.

The reason why this Melacha is explicitly mentioned in the Torah is because, as Tosafot write in the beginning of Masechet Shabbat, this prohibition is a “Melacha Geru’a” – an “inferior” type of work. People intuitively find it difficult to understand why simply carrying an item from one domain to another, without changing it in any way, qualifies as a “Melacha.” Moreover, they cannot understand why carrying a heavy burden within one’s home up and down stairs for hours is, technically, permissible on Shabbat, whereas walking outside with a peanut is forbidden. For this reason, Tosafot write, the tractate of the Talmud that deals with the laws of Shabbat – Masechet Shabbat – begins with the laws of Hosa’a, and indeed, this Melacha receives more attention in the Talmud than any other of the thirty-nine Melachot. (In fact, there is even a separate Masechet – Masechet Erubin – which is devoted almost entirely to this prohibition.) Since people intuitively do not regard Hosa’a as a Melacha, it requires greater emphasis, and this is why the Torah found it necessary to explicitly present this particular prohibition.

Another Melacha which is specified in the Torah is “Hab’ara” – kindling a flame, which the Torah singles out in Parashat Vayakhel (Shemot 35:3). There is a famous debate among the Tanna’im as to why this Melacha was singled out. Rabbi Yossi maintained “Hab’ara Le’lav Yasat” – the Torah singled out this prohibition to “downgrade” it, so-to-speak, to the level of an ordinary prohibition. As mentioned earlier, performing any of the Melachot on Shabbat constitutes a capital offense. According to Rabbi Yossi, the Torah singled out “Hab’ara” to mark it as an exception, such that one who kindles a flame on Shabbat is liable to Malkut, and not to capital punishment. Rabbi Natan disagrees, and maintains that “Hab’ara” is no different from the other thirty-eight Melachot. In his view, the Torah specified this prohibition “Le’halek” – to indicate the each of the thirty-nine Melachot stands alone as an independent prohibition, such that one who violates several Melachot is guilty of multiple transgressions.

Finally, the Torah in Parashat Ki-Tisa (Shemot 34:21) commands, “Be’harish U’ba’kasir Tishbot” – that we must refrain from plowing and harvesting. According to Rabbi Akiba, this verse refers to the prohibitions of the Shemita year, and has nothing at all to do with Shabbat, but Rabbi Yishmael disagrees, and maintains that the Torah here specifies the Melachot of plowing and harvesting which are forbidden on Shabbat. Rabbi Yishmael explains that the Torah specifies this prohibition to indicate that only agricultural activity performed for one’s own purposes is forbidden on Shabbat, as opposed to such activity done for a sacred purpose. This excludes the harvesting of the Omer – the first grain in the spring, which is offered as a sacrifice in the Bet Ha’mikdash – which may be performed on Shabbat.

All the other Melachot are derived from activities which were performed during the construction of the Mishkan, or as part of the operations in the Mishkan.

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