the sixth day. The heavens and the earth were completed and [so were] all their hosts. And God completed, by the seventh day, His work which He had done; and He abstained on the seventh day from all His work which He had done. And God blessed the seventh day and sanctified it, for on it He abstained from all His work which God had created to do.

Attention! our masters and our teachers:

Blessed are You, Adonoy our God, King of the Universe, Creator of the fruit of the vine.

Blessed are You, Adonoy our God, King of the Universe, Who sanctified us with His commandments and was pleased with us. And His holy Sabbath, with love and pleasure, He gave us for a heritage, a commemoration of the work of creation. (For this day is) the first of the days of holy convocations commemorating the exodus from Egypt. (For us have You chosen and us have You sanctified from among all the peoples.) And Your holy Sabbath with love and pleasure You gave us for a heritage. Blessed are You, Adonoy, Sanctifier of the Sabbath.

(8) Remember the sabbath day and

keep it holy.

Or:

Make mention of / take note of the day of Shabbat to make it holy / to sanctify it.

(13) Speak to the Israelite people and say: Nevertheless, you must keep My sabbaths, for this is a sign between Me and you throughout the ages, that you may know that I GOD have consecrated you. (14) You shall keep the sabbath, for it is holy for you. …

The Sages taught in a baraita with regard to the verse: “Remember the day of Shabbat to sanctify it” (Exodus 20:7): Remember it over wine, through the recitation of kiddush. I have only derived that there is a mitzva to recite kiddushduring the day, as the verse is referring to the day of Shabbat. From where do I derive that one must also recite kiddushat night? The verse states: “Remember the day of Shabbat to sanctify it,” which indicates that one should also remember Shabbat as soon as it is sanctified.The Gemara expresses surprise at this last question: From where is it derived that one must recite kiddushat night? Is this the appropriate question? On the contrary, the essential mitzva of kiddush is to sanctify the day at night, as one must sanctify the beginning of the day, i.e., Friday night; there is no reason to sanctify Shabbat in the middle of the day, i.e., in the morning. ...The Gemara answers that this is what the tannais saying: “Remember the day of Shabbat to sanctify it” is a mitzva to remember it over wine when it begins. I have only derived the obligation to recite kiddushat night; from where do I derive that one must also recite kiddushduring the day? The verse states: “Remember the day of Shabbat.” The emphasis of the word day indicates that one must recite kiddush again during the day.

(1)However for our Rabbis there is another explanation from the word "to sanctify it", that we should sanctify it with memory, like [regarding the Yovel, or 50th year] "And you shall sanctify the 50th year" (Vayikra 25:10), which requires the sanctification of the court, to say on the Yovel, "It is sanctified, it is sanctified", here too He commanded that we remember the day of Shabbat when we sanctify it.

(1)The commandment of the sanctification of Shabbat with words: To speak words on the Shabbat upon its entry and also its departure - that there be in them cognizance of the greatness of the day and its stature and its positive distinction from the other days before it and after it.

(1) And after we finish praying the amidah, the cantor / prayer leader begins in a loud voice, "And the heaven and earth were completed...", and the entire congregation begins after him, "...completed...", standing, until "...that which God had created to do."

The reason that we say it standing is because this is testimony to the Holy One that today He rested from His work, and it is established that witnesses must stand, as the braitah says, "'And two people who have the dispute shall stand': The verse is talking about witnesses." ...

"that I, the Lord, sanctify you": in the world to come, as with the sanctity of Sabbath in this world — whence we derive that the sanctity of Sabbath is of a kind with that of the world to come. And thus is it written (Psalms 92:1) "A psalm, a song for the day of Sabbath" — for the world which is all Sabbath.

(1) (Exodus 31:14) "for it is holy to you": We are hereby apprised that the Sabbath confers holiness upon Israel. "Why is that man's shop closed?" "Because he is a Sabbath observer." "Why is that man not working?" "Because he is a Sabbath observer." He testifies about Him who spoke and brought the world into being that He created His world in six days and rested on the seventh. And thus is it written (Isaiah 43:12) "And you are My witnesses, says the Lord, that I am the Almighty."

(1) ... And from where do we know that kiddush must be said on wine? Because Rabbi Shmuel Bar Nachmani said in the name of Rabbi Yochanan: "From where do we know that one can only say a song [to God] over wine? Because the verse says, 'And the grapevine said to them, 'Should I give up my produce that gladdens God and

man?''

(Judges 9:13)

If people are gladdened with wine

because they drink it, how is God gladdened by it? I must say it is with singing [to God, which takes place over wine]. From here they say that we only say a song [to God] over wine."

Rav Yitzḥak bar Shmuel bar Marta said to them: ... Many times I stood before Rav and saw that sometimes he preferred bread, and he would recite kiddush over bread. On those occasions Rav would wash his hands, recite kiddush over the bread, and eat it. At other times he preferred wine and would recite kiddush over wine.

He would say kiddush on bread - It seems to Rabbeinu Tam that we do not make kiddush on bread at all, and this is the story's explanation: Rav Yitzchak said to him: Sometimes he would prefer bread and make kiddush on bread, meaning to say that he would make kiddush on wine with the intent of eating bread immediately, and he would wash his hands immediately before kiddush.

(1) It is a positive duty to express the sanctity of the Sabbath day in words, for it is written: "Remember to sanctify the Sabbath day" (Exodus 20:8); that is to say, remember it in terms of praise and sanctification. One should remember it at its beginning and its conclusion by reciting the Kiddush when the Sabbath begins and the Havdalah when it ends.

(2) And this

…

(4) The essence of Kiddush is in the evening. [But] if one did not make Kiddush in the evening—whether inadvertently or volitionally—he should make Kiddush at any point in the whole entire day. And if one did not make Havdalah at night, he should make Havdalah the next day or at any point before the end of Tuesday. However, he does not recite the blessing on fire except on

the night of Shabbat's conclusion alone.

(5) One must not eat anything

or drink wine once the Sabbath has arrived until he has recited the Kiddush benediction. Similarly, when the Sabbath has come to an end, one must not begin to eat or to drink, to do any work or even to taste anything at all, until he recites the Havdalah; one may, however, drink water.

(6) The sages ordained that both the Kiddush and the Havdalah should be recited over wine. Even though he has already said the Havdalah as part of the evening service, he must recite it again over a cup of wine. And after one separates [during the prayer] and says "between the holy and the mundane", it is permissible for him to do work—even though he has not made Havdalah over the cup (of wine). And [in Kiddush,] one first recites a blessing on the wine, and then recites Kiddush. And he may not wash his hands (to eat bread) until he makes Kiddush.

(7) How does he do [this]? He takes a cup that holds a reviit or more, rinses it on the inside, washes it on the outside and fills it with wine. He [then] holds it in his right hand and lifts it a handbreadth or more from the ground—and does not assist [his right hand] with his left hand. He recites the blessing, "on the vine," and then recites Kiddush. But it is a custom that has spread to all of Israel to read from the beginning of the section, "And He completed" (Genesis 2:1). And [only] then does he recite the blessing on the wine and recites Kiddush afterwards; he drinks [enough] to fill his cheek and gives all of the members of the group to drink. And afterwards he washes his hands, recites the blessing, "who brings forth [bread]" and eats.

(8) The Kiddush should be recited only where the meal is served. This means that a person is not to recite the Kiddush in one house and eat in another; but if he has recited the Kiddush in one corner of a room, he may eat in another corner. Why then is the Kiddush recited in the synagogue? For the benefit of transients who eat and drink there.

(9) If one desired bread more than wine or if he does not have wine, such a one may surely first wash his hands, recite the blessing, "who brings forth [bread from the earth]" and recite Kiddush. And afterwards, he cuts [the bread] and eats. But we may not make Havdalah on bread, but rather [only] over a cup.

(10) [In the case of] one who intended to make Kiddush on wine on Shabbat evenings but forgot and washed his hands before he made Kiddush—such a one should surely make Kiddush on bread, and he may not make Kiddush on wine after he has washed his hands for the meal.

And it is a commandment to recite the blessing over wine on Shabbat day before one partakes of the second meal. And this is what is called, "the great Kiddush": He only recites the blessing, "who has created the fruit of the vine," drinks and then washes his hands and eats. And it is forbidden for a person to taste anything until he makes Kiddush. And also this Kiddush should only be in the location of an [impending] meal.

(11) One may make Kiddush over a cup on the eve of Shabbat while it is still day, even though Shabbat has not come in. And likewise may he make Havdalah over a cup while it is still day, even though it is still Shabbat. For the commandment of its mention is either to say it at the time of its entry and exit or a bit

before that time.