Siman 290

It is a mitzvah to increase fruits, delicacies, and pleasant scents on Shabbat for two reasons: the first is for the sake of oneg Shabbat, and the second is to complete the one hundred brachot which are significantly lacking on Shabbat, as has been written in siman 46. And even though there is a remedy to hear the brachot from the mouths of those who go up to the Torah, as has been written there—nevertheless, it is better that he recite the blessing himself, and this is accomplished through an abundance of fruits. However, he must be careful not to increase unnecessary brachot, which would be like a blessing in vain, as has been written in siman 215; that is, if there are several types of fruit before him whose blessing is 'ha'etz'—he should recite the blessing over one and intend to exempt them all, and even without specific intent, such is the case. And if he desires to recite the blessing over one of them and intend not to exempt the rest—it is a blessing in vain, as has been written in siman 206, section 12. And only in this way can he fulfill it: to command that they should not bring all the fruits before him together but rather one by one, and he should intend to exempt only that species which is before him. And even though there are those who forbid this as well, because it is a blessing that is not needed—nevertheless, for the sake of completing one hundred brachot, he may do so, as has been written there. And if he is accustomed to a midday sleep—he should not cancel it, for it is a pleasure for him, and sleep on Shabbat is a delight. And it is forbidden to say: 'I will sleep in order to do work in the evening,' and even in order to study in the evening—for this is like preparing from Shabbat for a weekday; rather, he should sleep in order to rest on Shabbat.

And after the morning meal and after sleep, they establish a study session to read from the Prophets and to expound upon matters of Aggadah. The Tur brought a Midrash that the Torah said before the Holy One, Blessed be He: When Israel enters the Land, this one will run to his vineyard and that one to his field, and what will become of me? He said to her: I have a partner that I am pairing with you and Shabbat is its name, for they are idle from their labor and are able to engage in you; see there. And in Tanchuma, Parshat Vayakhel: From the beginning of the Torah until here, there is no parsha in it that has "assembly" mentioned at its beginning except for this one alone. And why? Rather, the Holy One, Blessed be He, said to Moshe: Go down and make for Me large assemblies on Shabbat, so that the generations that come after you will learn to enter synagogues and houses of study to teach Torah in them to the masses. And if you do so, I credit it to you as if you made Me King in My world, etc. Thus far his words. And the engagement in Torah on Shabbat is especially incumbent upon the laypeople who are preoccupied all the weekdays with their livelihood, as is written at the beginning of siman 288; see there.

And it is forbidden to establish a meal during the time of the beit midrash, as it is stated in Gittin (38b): For these three things homeowners lose their property, and one of these is—that they establish a meal on Shabbat during the time of the beit midrash. And such is the custom among us, that the study and the sermons are until Mincha, and after Mincha they go to eat the seuda shlishit. (And it is written in the Eliyah Rabbah: if the preacher continues at length until there will not remain time for seuda shlishit, one should go to fulfill the mitzvah of seuda shlishit.)