2022/5782

The Gemara (Sanhedrin 65b) tells of the river Sambatyon that runs wild during the week casting stones (as noted by Rashi) but is calm on Shabbat.   This deceptively simple story has profound implications, even regarding the interface of Shabbat and modern technology.  

The wicked Turnus Rufus, the Roman governor of Judea, asked this question of Rabi Akiva as well. Turnus Rufus said to him: And what makes this day, Shabbat, different from other days? Rabi Akiva said to him: And what makes this man, referring to his interlocutor, more distinguished than other men? Turnus Rufus said to him: I am more distinguished because my master, the emperor, wants it that way. Rabi Akiva said to him: Shabbat too is unique because my Master wants it that way, as he has sanctified that day. 

Turnus Rufus said to him: This is what I mean to say to you: Who is to say that now is Shabbat? Perhaps a different day of the week is Shabbat. Rabi Akiva said to him: The Sambatyon River can prove that today is Shabbat, as it is calm only on Shabbat.

A Non-Literal Approach to the Sambatyon

We suggest a metaphorical understanding of the Gemara. 

The Sambatyon may be seen as a metaphor for Shabbat observers.  Our week is full of turbulence and rough and tumble, but on Shabbat, life proceeds quietly and smoothly.  In the words of Rashi to Bereishit 2:2 “Bat Shabbat, Bat Menuchah”, Shabbat arrives, tranquility arrives.  Shabbat is most welcome to is observers who sing Zemirot extolling its beauty and the love we Jews have it (i.e. “Ohavim LeShomro” and “Mah Yedidut Menuchateich” and the stories that appear on Shabbat 119a).  For those who embrace Shabbat it is not a day of oppressive restrictions, but a day of release from the weekday frenzy and an opportunity to recharge our batteries and begin the next week fresh.  

Shabbat observers often wonder how those not blessed with Shabbat manage to cope with the stresses of life.  They certainly feel how Shabbat dramatically enhances their quality of life.

The Shabbat rest of the Sambatyon projects an image of Shabbat described by Rashi to Shemot 20:9 where we should feel as if all our work is done. We not only refrain from work we do not even think about our work responsibilities and activities.  

The special peace of Shabbat might capture the idea of our being blessed with a Neshamah Yeteirah, an added soul, on this holy day (Beitzah 16a).  It also may explain the special taste of Shabbat food that is bestowed only on those who observe the Shabbat as recounted in Shabbat 119a:

The Roman emperor said to Rabi Yehoshua ben Ḥananya: Why does the fragrance of a cooked Shabbat dish diffuse? He said to him: We have a certain spice called dill [Shevet], which we place in the cooked dishes and its fragrance diffuses. The emperor said to him: Give us some of it. He said to him: For anyone who observes Shabbat, the spice is effective, and for one who does not observe Shabbat, it is not effective.

Shabbat Shalom

The Nehar Sambatyon metaphor also helps understand the traditional Sephardic greeting of “Shabbat Shalom”.  The usual explanation of this practice is that it expresses the notion of “SheLo Yehei Diburcha BaShabbat KeDiburcha BaChol,” that your Shabbat speech should differ (Shabbat 113b) from your regular speech.  Instead of simply greeting Shalom as we do in the week, on Shabbat we add “Shabbat Shalom”.  The Shabbat Shalom also serves as praise for Shabbat for which we possibly fulfill, at least on a Torah level, the Mitzvah of Kiddush (see Rabi Akiva Eiger to Orach Chaim 271:1 s.v. KeSheYavo).  Rav Moshe Shternbuch explains that since Shalom is a name of Hashem (Shabbat 10b) when we say Shabbat Shalom we note that we are observing Shabbat for Hashem conforming with the Pasuk “Shabbat LaHashem Elokecha” (Shemot 20:10) .  

The chaotic Sambatyon finding peace on Shabbat (“Yonah Matz’ah Bo Mano’ach”) fits perfectly with the greeting of Shabbat Shalom.  Finally peace descends on this special day upon us giving us a taste of Olam Haba.  My son Binaymin notes that Shomrei Shabbat feel the entire whole is at peace on Shabbat, making Shabbat Shalom the perfect greeting for this wonderful day.  The Shabbat candles, which promote peace (Shabbat 25b), also convey this potent point.  

Proof of Shabbat

The question, though, is how does the metaphorical explanation of the Sambatyon’s rest on Shabbat, prove to Turnus Rufus that we are observing Shabbat on the correct day?  The answer is that the peace at which the world finds itself on Shabbat is the proof that we observe Shabbat on the correct day, meaning the seventh day of creation.  Following Shabbat 119a, the peace of Shabbat is reserved for those who love Shabbat.   

Shabbat for Everyone

The Sambatyon story communicates that Shabbat is for the entire world.  If so, why do Chazal teach that a Nochri who observes Shabbat is Chayav Mitah?  My son Binyamin suggests that this prohibition applies only if the Nochri observes Shabbat as we do.  While Shabbat in a certain sense is universal since it is part and parcel of the Creation, it also represents, as we emphasize no less than three times each Friday evening, the special Brit between Am Yisrael and Hashem.

Binyamin’s idea fits well with the practice of conversion candidates who observe Shabbat except for one violation. Interestingly, Rav Hershel Schachter raises the possibility that the Nochri should not suffice with a rabbinic violation, but be sure to violate Shabbat on a Torah level.  A Torah level violation might be necessary to distinguish a “Nochri appropriate Sabbath” from a Jewish Shabbat observance.

Binyamin’s approach might also fit well with Rashi (Yevamot 48b s.v. Ger Toshav) who very surprisingly writes that a Nochri must observe Shabbat since violation of Shabbat is equated with Avodah Zarah (Chullin 5a).  The Nochri is expected to observe a form of Shabbat but Rashi agrees that he is forbidden to observe Shabbat in a manner identical to Jews.  

Shevitat Keilim

The Sambatyon story may also explain Beit Shamai’s surprising opinion requiring Shevitat Keilim, that even our utensils must rest on Shabbat (Mishna, Shabbat 1:5-6).  For example, Beit Shamai forbids setting a trap before Shabbat to ensnare animals on Shabbat.

Beit Hillel, however, limits the peace of Shabbat to our activities.  Our animals are included in Shabbat (Shemot 20:10) indicating that our utensils are not included.  However, Beit Hillel might agree that Keilim that make a great deal of noise “Avsha Milta” interfere with the Shabbat peace and are forbidden (Shabbat 18a and Rama Orach Chaim 252:5).  

Electricity

Twentieth century Poskim struggle to pin a precise prohibition on use of electric appliances which do not have a heated filament.  Family members of Rav Moshe Feinstein report that he referred to this question as a “riddle” and family members of Rav Yosef Dov Soloveitchik report that he called this issue an “enigma”.  Rav Asher Weiss (Teshuvot Minchat Asher 1:39), however, notes that nonetheless the Jewish people have accepted that all use of electricity constitutes a serious Shabbat violation.  Rav Asher beautifully states that it is if a Bat Kol (heavenly voice) rang out prohibiting all use of electricity on Shabbat and Yom Tov.

The powerful image of the rambunctious Sambatyon at rest on Shabbat lies behind the Jewish people’s collective intuition that all electric use is unfitting for Shabbat.  There is no doubt that one cannot achieve a proper Shabbat atmosphere with electric use on Shabbat, as noted by Rav Asher Weiss (Teshuvot Minchat Asher 3:25) in his strong denunciation of the “kosher switch”.  

A Gray Area – E-Commerce Websites on Shabbat

A gray area of application of the Sambatyon story is the operation of e-commerce websites on Shabbat and Yom Tov (see Gray Matter 4:130-138 for a summary of the opinions).  The issue to a gray extent boils down to whether the operation of e-commerce websites interferes with the peace of Shabbat.  In other words, we must conclude the hustle and bustle of e-commerce websites when Shabbat begins, just as the raging Sambatyon comes to a rest on Shabbat.   

Conclusion

The Gemara makes a stirring observation about the Jewish People - “Im Lo Nevi’im Bnei Nevi’im Heim,” “if the Jewish people are not prophets they are the descendants of prophets” (Pesachim 66a). This expression is the Gemara’s eloquent and elegant way of expressing respect for the spiritual intuitions of the Jewish People.  The compelling image of the furious Sambatyon resting on Shabbat plays a central role in cultivating our intuitions on Shabbat which are crucial today as we evaluate Shabbat use of new technological breakthroughs.  

More than ever, pure Halachah does not alone help us formulate Halachic decisions and policies.  We must also consider the values and goals set forth by Aggadah, which add a crucially important voice.