Archimedes, the renowned Greek mathematician, was asked by the king to determine whether a particular gold crown was made of pure gold but, in order to do so, he needed to know the crown’s volume. Unfortunately, he could not measure the crown because its shape was irregular. Frustrated, the mathematician put the problem aside and took a bath. As he lowered himself into the tub, it occurred to him that the water being displaced by his body must be exactly the same as the volume of his body. He realized that to solve his dilemma, he only needed to drop the crown into a tank of water and measure the water’s displacement. According to legend, he was so elated by his discovery that he sprang out of the tub and ran naked through the streets shouting, “Eureka!” (I have found it!).

Beginning in the 20th century, researchers examining creativity theory have begun to focus on the relationship between a break period such as that taken by Archimedes and increased human creativity. This research focuses not only on the passive role of a break period in relieving fatigue, but also on ways in which a break period can actively contribute to heightened levels of creativity. In other words, science is now demonstrating the wisdom of Shabbat.

The opening sections of Genesis recount that God created the world in six days, including the creation of man “in His image” on the sixth day. Rabbi Joseph Soloveitchik has explained that the Torah chose to relate this narrative so that man could derive the law that humans are obligated to create. The biblical narrative also states that God rested on the seventh day. Man is commanded to mirror God’s pattern by creating, and then refraining from creating on the seventh day.

A reference to Shabbat appears numerous times throughout the Written Torah, including the Fourth Commandment in the two recitations of the Decalogue in Exodus and Deuteronomy. In fact, observance of Shabbat is the only ritual included in the Decalogue. Some of the Torah’s passages about Shabbat also make explicit reference to the cycle of work, followed by rest. Interestingly, in the Torah’s discussion of the construction of the Tabernacle in Exodus, God commanded the Israelites to observe Shabbat immediately following the delineation of all everything that needed to be crafted for the service of God. Further, the text continues with the following reminder: “For in six days the Lord made heaven and earth, and on the seventh day He ceased from work and was refreshed” (Exodus 31:17). This sequencing furnishes another reminder of the need for human rejuvenation following work, and of the command for humans to mirror God by resting after a creative period.

Although the Torah generally prohibits performing “labor” on Shabbat and even specifies certain prohibited activities, the particulars of Shabbat observance derive from the Oral tradition. The Mishnah details 39 specifically prohibited tasks, known in Hebrew as avot m’lakhah, and the Talmudic sages added a long list of derivations from these prohibitions. Further, the Sages enacted additional prohibitions called sh’vut that are designed to prevent people from committing inadvertent violations of the Shabbat rules. In practical terms, any type of affirmative creativity resulting in a tangible expression is prohibited on Shabbat.

Beginning in the early 20^th century, scientists began exploring the relationship between a break period, known as the incubation phase, and human creativity. Although the initial research focused on how incubation enhances creativity by providing a break from fatigue, recent studies focus on the more active role incubation plays in fostering human creativity. Specifically, the research demonstrates that incubation facilitates a person’s ability to actively generate and identify more creative ideas. Studies also substantiate that mind wandering can be linked to greater creativity in certain situations.

Research also has focused on the optimal duration for incubation. One study found that optimal creativity occurs when the incubation phase is of moderate duration rather than too short or too long. Another interesting theme in the psychological literature concerns the sequencing of incubation and demonstrates the superiority of incubation when it is preceded, and followed, by conscious deliberation or activity.

The Jewish tradition has embraced the spiritual, physical, and emotional benefits of Shabbat for 3,000 years. Jewish law requires that on Shabbat, one must refrain from using computers and other forms of electronic writing as well as other technological and traditional forms of communication and creation. In short, Shabbat is a mandated weekly period of incubation. As current research suggests, modern science seems to be catching up to religion!

Roberta Rosenthal Kwall is the Raymond P. Niro Professor at DePaul University College of Law and the Founding Director of the DePaul University College of Law Center for Intellectual Property Law & Information Technology.