The daily work which has chiefly the well-being of the body as its aim must be interrupted on certain days which the Almighty has appointed for the promotion of man’s spiritual well-being. Sabbath and Festivals are the days thus appointed, and are therefore called ‏מועדי יי‎ “the seasons of the Lord,” and ‏מקראי קדש‎ “holy convocations.” The blessing derived from the observance of Holy-days in the true spirit is described by the prophet as follows: “If thou keep back thy foot because of the sabbath, from doing thy business on my holy day; and call the sabbath a delight, the holy of the Lord, honourable, and shalt honour it, not doing thine own ways, nor finding thine own business, nor speaking thine own words: then thou shalt delight thyself in the Lord: and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob, thy father” (Isa. lviii. 13, 14). To those who fail to observe the seasons of the Lord in the true spirit, the prophet says in the name of the Almighty: “Your new-moons and your festivals my soul hateth: they are a trouble unto me; I am weary to bear them” (ibid. i. 14). Maimonides [56] comprehends the various duties and observances of the Holy-days in the following four terms: ‏זכור‎ “remember,” ‏שמור‎ “take heed,” ‏כבוד‎ “honour,” and ‏עונג‎ “delight.” The first two are found in the Pentateuch, and form the beginning of the fourth commandment in Exodus and Deuteronomy respectively; the other two occur in the above description of the Sabbath quoted from Isaiah (lviii. 13, 14). Following the example of our great teacher, we shall likewise treat of the laws and customs of Sabbath and Festivals under these four heads: [57]— a. ‏זכור‎ “Remember.” Remember the Sabbath-day; speak of it, of its holiness and its blessings. We fulfil this duty when Sabbath comes in, by the Kiddush, “the sanctification of the day,” in which we praise the Almighty for the boon bestowed upon us by the institution of the Sabbath; and when Sabbath goes out, by the Habhdalah, in which we praise God for the “distinction” made between the holy and the ordinary days. We have both Kiddush and Habhdalah in a double form: (a) as a portion of the Amidah in the Evening Service; the Kiddush being the middle section of the Amidah, the Habhdalah consisting of a prayer added to the fourth paragraph beginning ‏אתה חנן‎; (b) as a separate service especially intended for our homes. It is this home-service that we generally understand by the terms Kiddush and Habhdalah, and in this sense they are employed in the following. [58] Kiddush.