The Full Reach of the Sabbath Rest and Who Must Keep It

"But the seventh day is a Sabbath" (Exodus 20:10): I have only a positive commandment; from where do I learn a negative commandment? Therefore it says, "you shall not do any work." I have only a positive and a negative commandment; from where the death penalty? Therefore it says, "whoever does work on the Sabbath day shall surely be put to death" (Exodus 31:15). We have heard the punishment, but we have not heard the warning; therefore it says, "and the children of Israel shall keep the Sabbath" (Exodus 31:16). I have only punishment and warning for daytime labor; from where punishment and warning for nighttime labor? Therefore it says, "from evening to evening" (Leviticus 23:32) — if it is not needed for the matter of the eve of the Day of Atonement, apply it to the matter of the eves of the Sabbaths. From where the death penalty for the positive and negative commandment? Therefore it says, "those who profane it shall surely be put to death" (Exodus 31:14). "A Sabbath to the LORD your God": rest even from thought. From here they said: a person should not stroll in his field on the Sabbath to see what it requires, nor to the bathhouse to bathe in it after dark; and all the calculations he needs, whether of the past or of what is to come, he should not reckon on the Sabbath. "You shall not do any work": one might think one may not trim vegetables, rinse dishes, or make the beds; therefore it says "work." Here "work" is stated, and "work" is stated regarding the Tabernacle. Just as the work stated regarding the Tabernacle is work accompanied by purposeful intent, so too the work stated regarding the Sabbath is work accompanied by purposeful intent. "You, your son and your daughter": one might think one's grown son and daughter; when it says "you," the grown son and daughter are already accounted for. Why then does it say "your son and your daughter"? These are one's minor son and daughter — that one should not say to one's minor son, "bring me this vessel from the market," "bring me this basket from the market." Minors who come to extinguish a fire — one does not listen to them, for they too are commanded regarding rest. One might think one must chase after them so they do not break shards or scatter pebbles; therefore it says "you" — just as you act of your own knowledge upon your own work, so they act of their own knowledge upon their own work. If it says "son," why say "daughter"? Because there is in the son what is not in the daughter, and in the daughter what is not in the son. Regarding a son, his father is obligated in commandments concerning him: to circumcise him, to redeem him, to teach him Torah, to teach him a craft, to make him swim upon the water, and to marry him to a wife — which is not so with a daughter. Regarding a daughter, her father is entitled to what she finds, to the work of her hands, and to the annulment of her vows — which is not so with a son. Thus, because there is in the son what is not in the daughter and in the daughter what is not in the son, it must say "son" and must say "daughter." "Your manservant and your maidservant": one might think the Hebrew manservant and maidservant — but these are like you. Which then are these? The resident manservant and maidservant. "And your animal": why do I need this? If to say that one may not do work with it, that has already been said in "you shall not do any work." Why then say "and your animal"? That a person should not rent out his animal to a gentile, nor lend it, and that it should not go out bearing a burden on the Sabbath. "And your stranger who is within your gates": if Scripture speaks of the righteous convert, it has already said, "one statute shall be for you, for the assembly, and for the stranger who sojourns" (Numbers 15:16). How then do I uphold "your stranger"? Scripture speaks of the resident alien, who is the hired hand and gatherer of an Israelite, that he should not let him do work for him on the Sabbath; but for himself, of his own accord, he may do work.