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In the Talmud.

These Alexandrian speculations partake of the nature of haggadic homilies. In those of the Tannaim and Amoraim similar strains are heard. The Sabbath overshadowed every other day (Pesiḳ. R. 23), while Shammai began even on the first day of the week to make provision for the proper observance of the seventh day. It was Hillel who recalled the dignity of other days (Beẓah 16a). The Sabbath is considered to be equivalent to the Abrahamitic covenant (Mek. 62b; Pesiḳ. R. 23; Agadat Bere****, xvii.). Its observance forestalls the threefold judgment—the Messianic sufferings, the wars of Gog and Magog, and the final day of retribution (Mek. 50b, 51a; comp. Shab. 118a). The privilege of celebrating the three great pilgrim festivals is the reward for faithful Sabbath observance (Mek. l.c.). The Sabbath is likened to wholesome spices (Shab. 119a; Gen. R. xi.; Jellinek, "B. H." i. 75). Whosoever keeps the Sabbath holy is protected against temptation to sin (Mek. 50b).

Most characteristic is the dialogue between Rufus and Akiba concerning the two signs of the Covenant—circumcision and the Sabbath (Sanh. 65b; Gen. R. xi.; Pesiḳ. R. 23; Tan., Ki Tissa; Jellinek, "B. H." i. 75). The will of God is alleged to be the sole reason for the day's distinction. As proof that the seventh day is the Sabbath the inability of the necromancer to call a spirit from the River Sambation, and the fact that the grave of Rufus' father sends forth smoke during the six week-days, but ceases to do so on the Sabbath, are adduced. Akiba meets the objection that God violates His own law by sending wind and rain on the Sabbath with the statement that the universe is God's private domain, within which the proprietor is at liberty even on the Sabbath. Moreover, God proved Himself to be a Sabbath observer by interrupting the fall of manna on that day. To observe the Sabbath is regarded as equivalent to having originally instituted it (Mek. 104a, b).

The Sabbath expresses the intimacy between God and Israel; from the days of Creation this relation has existed. Each week-day is associated with another, the first with the second, and so on; but the Sabbath stands alone. In answer to its complaint at being thus neglected, God explained that Israel is its peculiar associate (Beẓah 16a; Gen. R. xi.). Man's face takes on a new luster on the Sabbath. The two great heavenly lights, the sun and the moon, did not begin to lose their original brilliancy until after the first Sabbath (Mek. 69b; Gen. R. xi., xii.). If all Israel were to observe two successive Sabbaths as they should be observed, redemption would ensue at once (Shab. 118b; comp. Yer. Ta'an. 64a); if even one Sabbath were rightly kept the Messiah would appear (Shab. 118b). Simeon ben Yoḥai regarded too much talking as inconsistent with the proper celebration of the day (Yer. Shab. 15b); R. Ze'era reproved his pupils for committing this fault (Shab. 119a, b). Those that observe the Sabbath are ranked with those that give tithes and honor the Law; their rewards are identical (Shab. 119a; Gen. R. xi.; Pesiḳ. R. 23). Two angels, one good, the other evil, accompany every Jew on Sabbath eve from the synagogue to the house. If the Sabbath lamp is found lighted and the table spread, the good angel prays that this may be the case also on the following Sabbath, and the evil angel is compelled to say "Amen" to this; but if no preparations for the Sabbath are seen, the evil angel pronounces a curse, and the good angel is compelled to say "Amen" (Shab. 119b).

Haggadic References.

The law of the Sabbath is equal to all the other laws and commandments in the Torah (Yer. Ber. 3c; Yer. Ned. 38b; Ex. R. xxv.). The ẓiẓit is intended to be a constant reminder of the Sabbath (Yer. Ber. 3c). "Queen" and "bride" are two typical appellations for the day (Shab. 119a; B. Ḳ. 32a, b; Gen. R. x.); it is the signet on the ring (ib.). A special soul ("neshamah yeterah") is given to man on the eve of the Sabbath, and leaves him again at its close (Beẓah 16a; Ta'an. 27b). Simeon ben Laḳish explains the repetition of the Sabbath commandment by relating a parable of a father who sent his son to a merchant with a bottle and some money. The son broke the bottle and lost the money, whereupon the father admonished him to be more careful and gave him another bottle and some more money. Hence comes the use of the word in Deuteronomy ("be careful"; Pesiḳ. R. 23). According to R. Simlai, the "remember" in Ex. xx. 8 indicates the duty of thinking of the Sabbath before, the "observe" in Deut. v. 12 that of keeping it holy after, its advent (Pesiḳ. R. 23). The Sabbath is a precious pearl (Midr. Teh. to Ps. xcii., ed. Buber, p. 201a). The one day which belongs to God is, according to Ps. cxxxix. 16, the Sabbath; according to some it is the Day of Atonement (Pesiḳ. R. 23; Tan., Bemidbar, 20). The superior character of the seventh day is marked by the circumstance that everything connected with it is twofold: e.g., the double portions of manna (Ex. xvi. 22); the two lambs (Num. xxviii. 9); the double menace in Ex. xxxi. 14; the repetition of the Sabbath commandment (Ex. xx. 8 and Deut. v. 12); the double title of Ps. xcii.—"mizmor" and "shir" (Midr. Teh. to Ps. xcii., ed. Buber, p. 201b).

The Sabbath is a foretaste of the world to come (Gen. R. xvii., xliv.; Ber. 57b ["one-sixtieth of the world to come"]). The example of the Creator iscited to teach that all work, however important, should cease as soon as the Sabbath approaches; for God was about to create bodies for the demons whose souls He had fashioned when the Sabbath came and prevented the execution of the intention (Gen. R. vii.). The Patriarchs are said to have kept the Sabbath even before the revelation on Sinai (Gen. R. lxxix.; Tan., Naso, 33 [ed. Buber, p. 22a, b]).