Mishnah Berurah

‫משנה ברורה‬
‫חלק ג‬
‫הלכות שבת‬
Mishnah Berurah
Volume IIIa
The Laws of Shabbos
chapters 242-261
THE MACHON
OHR
OLAM
translated edition
© Copyright 2012 by
Machon Ohr Olam
Shmuel Menachem Heiman
59 Rabbi Elazar st.
Bet Shemesh, Israel 99085
The Hebrew text is reproduced from the Shoneh Halachos edition of the Mishnah Berurah,
with the gracious permission of the publishers.
All rights reserved. All English text in this book has been newly translated, edited and typeset for the publisher. Reproducing
or transmitting any part of this book in any form, electronic, mechanical, photocopying, or otherwise, without permission from
the publisher, is prohibited by Jewish and international law.
Main distribution:
Israel: 072 282-6826
US: Zundel Berman (718) 871-5316
UK: ++44 (0)208 203 3021
For dedications opportunities, suggestions or comments, please contact Ohr Olam offices at:
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Tel: 072 282-6826
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Email: [email protected]
See our website at: www.ohr-olam.org
‫יוחק לזכרון בהיכל ה' נשמת האי גברא רבא ויקירא‪ ,‬איש החסד והצדקה‪,‬‬
‫אשר כל ימיו פתח דלתו בפני נדכאים ושבורי לב‪ ,‬כנשר יעיר קינו לפרוש‬
‫כנפיו על מבצעי צדקה וחסד רבים‪ ,‬כל מעייניו להקים מאשפות אביון‪,‬‬
‫מקים עולה של תורה ליושבי אהל ולעמלים לפרנסתם‪ ,‬בחכמתו יעמוד‬
‫לימין בני תורה ותלמידי חכמים‪ ,‬יסד והחזיק שיעורי תורה וחסידות‬
‫ומרים קרנה בכל אתר ואתר‬
‫הרב החסיד המפו'‬
‫כש"ת מוה"ר אשר זעליג אייזנברג ז"ל‬
‫בהרה"ח ר' ארי' ז"ל‬
‫בין מפעלותיו הרבים לקירוב התורה וההלכה לכל בית בישראל‪,‬‬
‫הגה ויזם ויסד פרוייקט גדול ונשגב זה‪ ,‬של "משנה ברורה המבואר‬
‫המתורגם באנגלית"‪ ,‬ובתבונתו צלחנו את המהמורות הרבות המורכבות‬
‫בפרוייקט ממין זה‪ ,‬ועתה שכרעם ביום בהיר ניתכה פטירתו עלינו‪,‬‬
‫בהסתלקותו בחטף ובמיטב שנותיו ביום ג' תמוז תש"ע‬
‫תונצח המהדורה לשמו ולזכרו תאוות נפש‬
‫ויהי רצון שלא ישמע עוד שוד ושבר בגבולינו עדי עד יקיצו וירננו שוכני‬
‫עפר‪ ,‬בביאת משיח צדקנו בעגלא ובזמן קריב‬
‫המערכת‬
This edition has been produced by
Machon Ohr Olam
Shmuel Menachem Heiman
Shmuel Denderowicz
President
Director
Rabbi Binyamin Jacobson
Chief Editor
Halachic Editors
Rabbi Akiva Steinmetz Rabbi Mayer Maryles
Rabbi Avrohom Jacobson
Translators
Rabbi Moshe Armel
Rabbi Doron Beckerman
Rabbi Yaakov Deutsch
Rabbi Daniel Gefen
Rabbi Eliyahu Simcha Keller
Rabbi Yonah Klein
Rabbi Dovid Lewin
Rabbi Daniel Worrenklein
Editors
Rabbi Avraham Asher Rabbi Pnuel Perry Mrs. Avigail Sharer
Editorial Consultant
Mrs. Sarah Chavah Mizrahi
Contemporary Halachah Discussions
Rabbi Doniel Neustadt
In collaboration with the halachic editors
Layout and Graphic Design: Beena Sklare
Typesetting: G. Kaplan
Proofreading: Rikki Jacobson
Cover Design: Tadmit Studios
Illustrations and Diagrams: Miri Weinreb
‫כרך זה של‬
‫משנה ברורה אור עולם‬
‫חלק ג׳ כרך א׳‬
‫הלכות שבת‬
‫הוקדש ע״י‬
‫הר״ר זאב (וואלי) הלוי‬
‫ורעייתו חיה שטרן שיחיו‬
‫ובנו‬
‫הר״ר יעקב (ג׳קיס) הלוי‬
‫ורעייתו חנה פערל (אריאן) שטרן שיחיו‬
‫סאן פאולו בראזיל‬
‫לזכר ולעילוי נשמת הורי ר׳ זאב‬
‫ר׳ צבי הלוי ב״ר חיים ומרים ז״ל שטרן‬
‫וזו׳ מרת דאכא ב״ר פרץ וברכה ע״ה טאגר‬
‫הורי חיה‬
‫ר׳ דוד אריה ב״ר יעקב ושינדל ז״ל ברנר‬
‫וזו׳ מרת איטלה (אירמה) ב״ר חיים ומדל ע״ה שטרן‬
‫אבי אריאן‬
‫ר׳ יששכר טוביה ב״ר יוסף ופערל ז״ל וייטמן‬
‫ולכבוד ולהבחל״ח לאוי״ט‬
‫אם אריאן‬
‫רחל (רוז׳ה) וייטמן‬
‫ילדי ר׳ זאב וחיה‬
‫חיים אהרן ואריאלה ברכה סג״ל לנדא שיחיו‬
‫משה אפרים פישל ואילה (אנטי) קירשנבוים שיחיו‬
‫ילדי ר׳ יעקב ואריאן‬
‫יחזקאל וענת מינדל הרטמן שיחיו‬
‫מיכאל שלום ומרים אילנה פיינטוך שיחיו‬
‫צבי יונתן ומרים אביגיל שטרן שיחיו‬
‫יששכר טוביה‪ ,‬דאכא דינה‪ ,‬איטלה טלי שיחיו‬
Patrons
of the
Ohr Olam
English
Edition of
the
Mishnah
Berurah
The following pages are
dedicated to the
gracious individuals,
whose appreciation of Torah,
and vision of furthering the
study and awareness
of Halachah, made this
edition possible.
‫‪Lovingly dedicated in memory of:‬‬
‫‪Our beloved father‬‬
‫ז״ל ‪ALBERT MEYER‬‬
‫‪Our grandparents‬‬
‫הי״ד ‪EMANUEL AND BELLA MEYER‬‬
‫ר׳ אברהם אבא ב״ר מנחם ארי׳ ז״ל‬
‫והר״ר מנחם ארי׳ ב״ר מאיר ורעיתו בילה ריזל הי״ד‬
‫‪By his son and daughters‬‬
‫‪EMANUEL MEYER,‬‬
‫‪ANNABELLA TAYLOR‬‬
‫‪and RUTH STAHL‬‬
‫לע"נ הגאון האדיר מרא דארעא דישראל‬
‫מרן רבי יצחק יעקב ווייס‬
‫בן הגאון הרב יוסף יהודה זצוק"ל‬
‫גאב"ד עיה"ק ירושלים תובב"א‬
‫בעמח"ס מנחת יצחק‬
‫נלב"ע י"א סיון תשמ"ט לפ"ק‬
‫הונצח ע"י נכדו‬
‫הגאון החסיד המפואר רודף צדקה וחסד‬
‫רבי יוסף יהודה ווייס שליט"א‬
‫דומ"ץ התאחדות קהילת החרדים בלונדון יצ"ו‬
‫וראש ישיבת מחזיקי לומדי תורה‬
‫דחסידי בעלזא לונדון יצ"ו‬
‫לע״נ‬
‫החבר ר' רפאל יהודה‬
‫בן החבר ר' קלונימֹוס ראטשילד‬
‫‪Rafael Rothschild‬‬
‫נפטר ד' אלול תשס"ח‬
‫ת‪.‬נ‪.‬צ‪.‬ב‪.‬ה‪.‬‬
‫הונצח ע״י משפחתו‬
‫לזכות‬
‫ד"ר הר"ר אברהם זיידנפלד הי"ו‬
‫ומשפחתו שיחיו‬
‫טורונטו קנדה‬
‫לשפע ברכה והצלחה ברו"ג‪ ,‬שמחה‬
‫ונחת מכל יוצ"ח‪ ,‬בבריאות השלימה‬
‫ואריכת ימים ושנים טובות עמו"ש‬
‫לע״נ מרת יהודית מרגליות ע״ה‬
‫בת הר״ר צבי ז״ל‬
‫נלב״ע כ״ה טבת תשס״ב‪,‬‬
‫ת‪.‬נ‪.‬צ‪.‬ב‪.‬ה‪.‬‬
‫נדבת ידידינו‬
‫הר״ר חיים יהונתן‬
‫פורמנוביץ הי״ו‬
‫לע״נ אמו שרה הניה בת פסח הלוי‬
‫נלב״ע י״ט אייר תשנ״ג‬
‫ת‪.‬נ‪.‬צ‪.‬ב‪.‬ה‪.‬‬
In loving memory of
‫מרת הניה וייסברג ע"ה‬
‫בת שמואל פישמן ז"ל‬
A survivor of the holocaust who maintained her
dedication and love for Torah and Avodas Hashem
against all odds. Her life was an example of true purity of
heart; she constantly engaged in prayer, tzedakah, chesed,
and ma‫׳‬asim tovim. May she be an inspiration for all her
children, their spouses, and future generations.
Dedicated by her daughter and son in law
Malka and Robert Friedlander
And their children,
Deborah, David and Daniel
Dedicated by
Robert and Malka
Friedlander
,‫לזכותם ולזכות בתם ובניהם היקרים‬
‫ לשפע ברכה והצלחה‬,‫דבורה דוד ודניאל שיחיו‬
,‫ שמחה ונחת‬,‫ברוחניות ובגשמיות‬
‫מתוך בריות גופא ונהורא מעליא‬
‫לאורך ימים ושנים‬
‫ר' משה בן חיים מנחם מענדעל ז"ל‬
Moishe ben Chaim Menachem Mendel
A true example of a dedicated husband and father.
His honesty was an inspiring example of the extreme
heights we all should strive for. Chesed permeated his
entire being. His illuminating personality will always be
remembered by all who had the zchus to know him.
Dedicated by:
Roberto Luis Guttmann and Family
Robert Friedlander and Family
‫לע"נ הרה"ח בנש"ק‬
‫רבי אברהם בנימין‬
‫בהרה"ח זאב דוב לודמיר ז"ל‬
‫נלב"ע י"ז כסלו תשע"א‬
.‫ה‬.‫ב‬.‫צ‬.‫נ‬.‫ת‬
‫הונצח ע"י חתנו‬
‫הרה"ח מוה"ר יוסף משה זאיאנץ שליט"א‬
‫ומשפחתו שיחיו‬
‫סאן פאולאו בראיל‬
‫לע"נ הרה"ח‬
‫ר' שלמה‬
‫בהרה"ח ר' רפאל אהרן קנאפפלער ז"ל‬
‫נלב"ע י"ג ניסן תשע"א‬
.‫ה‬.‫ב‬.‫צ‬.‫נ‬.‫ת‬
‫הונצח ע"י בנו‬
‫הרה"ח ר' חנניה יו"ט ליפא שליט"א‬
‫ומשפחתו שיחיו‬
‫סאן פאולאו ברזיל‬
‫לע"נ הרה"ח ר' יוסף בנימין‬
‫בהרה"ח ר' טוביה גדליה פריינד ז"ל‬
‫נלב"ע ט"ז תמוז תשס"ב‬
‫וזוג' מרת חיה לאה‬
‫בת הרה"ח ר' יצחק השל ע"ה‬
.‫ה‬.‫ב‬.‫צ‬.‫נ‬.‫נלב"ע א' דר"ח אייר תשס"ה ת‬
‫הונצחו ע"י חתנו‬
‫הרה"ח ר' חנניה יו"ט ליפא שליט"א‬
‫ומשפחתו שיחיו‬
‫סאן פאולאו ברזיל‬
‫לזכרו ולעילוי נשמתו של אבינו מורנו האדם היקר‬
‫רבי אליהו ב"ר יצחק מירון (זנמירובסקי) ז"ל‬
‫איש האשכולות אשר אהבת עם ישראל תורת ישראל וארץ ישראל פיעמה‬
‫בלבו הגדול‪ .‬התמסר בכל כוחו למען הזולת‪ ,‬פעל רבות בקרב שכבות הנוער‬
‫להחדרת התורה וערכי היהדות ומורשת הדורות‪ .‬קידש שם שמים בכל‬
‫תפקידיו הרמים בהם כיהן‪ ,‬הליכותיו הנעלות עוררו את התפעלותם של‬
‫כל רואיו ומכריו‪ .‬ניצל את כוחו והשפעתו להנחיל את משפטי התורה‪ .‬איש‬
‫האמונה החזון והמעש‪ ,‬דבר אמת היה בפיו ובלבבו‪ .‬כל פועליו היו בחכמה‬
‫ובתבונה‪ ,‬ביושר ובאמונה ובהצנע לכת‪ .‬הסתלקותו מעמנו הותירה חלל אשר‬
‫לא ניתן למלאות‪ ,‬אבדן אשר אין תמורתו‪.‬‬
‫נולד בפולין תרפ"א נלבע י"ט אייר תשנ"ט יהי זכרו ברוך‬
‫ת‪.‬נ‪.‬צ‪.‬ב‪.‬ה‪.‬‬
‫הונצח ע"י‬
‫בנם יצחק מירון הי"ו ומשפחתו‪ ,‬בנם מרדכי מירון הי"ו ומשפחתו‬
‫בתם וחתנם אסתר ויהודה סקורניק הי"ו ומשפחתם‬
‫לזכר ולעילוי נשמת חותני היקר באדם‬
‫החזן העולמי ‪ -‬קול חוצב להבות‬
‫רבי אריה ב"ר נחום יצחק בראון ז"ל‬
‫נצר למשפחת ריבלין ממחדשי הישוב בירושלים וצאצא לגאון מוילנא זיע"א‬
‫כיהן כחזן צבאי ראשי‪ ,‬כיבד את ה' מגרונו‪ ,‬התרחק מן השררה והכבוד‪,‬‬
‫והקדיש את חייו לעולם התפילה והרנה – "לשמוע אל הרנה ואל התפילה"‪,‬‬
‫שימח והלהיב בזמירותיו‪ ,‬ברח מהקנאה והשנאה‪ ,‬אהב וכיבד כל אחד ואחד‪.‬‬
‫נאמן ומסור היה לביתו אב נפלא וחותן אוהב‪ ,‬הדואג לילדיו ובני משפחתו‪.‬‬
‫הסתלקותו מעמנו הותירה חלל אשר לא ניתן למלאות אבדן אשר אין‬
‫תמורתו‪.‬‬
‫נולד בירושלים תרצ"ד נלב"ע ד טבת תשס"ט‬
‫לזכרה ולעילוי נשמתה של אמנו מורתנו האשה היקרה‬
‫מרת שושנה בת הרב מרדכי הלפרין מירון ע"ה‬
‫אשת חיל מורה ומחנכת דגולה בישראל‪ ,‬אהבתה לחסד ולזולת הקרינו על‬
‫כל סביבתה‪.‬‬
‫ביתה החם היה פתוח לכל נצרך‪ ,‬השכילה לבצע צדקותיה בהצנע לכת‬
‫ובענווה‪ .‬בנתה ביתה בחכמה ובינה יתירה‪ ,‬והגדילה לעשות בחינוך ילדיה‬
‫לתורה ומצוות ולדרכי נועם‪ .‬יחד עם בעלה סייעו בכל נפשם ומאודם לכל‬
‫יהודי‪ ,‬והקימו את משפחתם לתפארת‪ .‬הסתלקותה מעמנו הותירה חלל‬
‫אשר לא ניתן למלאות‪ ,‬אבדן אשר אין תמורתו‪.‬‬
‫נולדה בליטא תרפ"ו נלב"ע ט"ז כסלו תשס"ג יהי זכרה ברוך‬
‫ת‪.‬נ‪.‬צ‪.‬ב‪.‬ה‪.‬‬
‫הונצח ע"י‬
‫בנם יצחק מירון הי"ו ומשפחתו‪ ,‬בנם מרדכי מירון הי"ו ומשפחתו‬
‫בתם וחתנם אסתר ויהודה סקורניק הי"ו ומשפחתם‬
‫לזכר ולעילוי נשמת‬
‫ר' משה צבי בן יעקב והינדה גולדשטיין ז"ל‬
‫שרד את מוראות השואה‪ ,‬סייע לשיבת עם ישראל לארצו ולקיבוץ בניה‬
‫לתוכה‪.‬עמד בראש מוסדות חסד‪ ,‬התמסר לשיקום נוער עבריין ולתמיכה‬
‫בקשישים‪ .‬עד ימיו האחרונים היה מלומדי התורה ומלמדיה‪ ,‬עסק בעזרה‬
‫לזולת ובחינוך לתורה ויראת שמיים‪.‬‬
‫נולד בברסלאו ‪ -‬ו' כסלו התרפ"ז‬
‫נלקח לבית עולמו בתל אביב ‪ -‬ה' ניסן התשס"ח‬
‫ת‪ .‬נ‪ .‬צ‪ .‬ב‪ .‬ה‪.‬‬
‫הונצח על ידי בתו וחתנו מלכית ויצחק מירון הי"ו ומשפחתם‬
‫ת‪.‬נ‪.‬צ‪.‬ב‪.‬ה‪.‬‬
‫הונצח ע"י חתנו מרדכי מירון הי"ו‬
‫לזכר ולעילוי נשמות‬
‫ר' אברהם פסח בן ר' צבי יהודה סקורניק ז"ל‬
‫נלקח לבית עולמו בתל אביב ‪ -‬בי"ג בתשרי התשמ"ו‬
‫ולמרת איטה רבקה בת ר' יעקב סגל סקורניק ע"ה‬
‫נלקחה לבית עולמה בתל אביב ‪ -‬בכ"ב באלול התשל"ח‬
‫אנשי צדקה וחסד כל ימי חייהם‬
‫ולעילוי נשמות בנותיהם ואחיותי‬
‫לאה בת ר' אברהם פסח סקורניק ע"ה‬
‫יסכה בת ר' אברהם פסח סקורניק ע"ה‬
‫שנספו בטביעת אנית המעפילים "פטריה" בנמל חיפה‬
‫בכ"ד במרחשון הת"ש‬
‫ת‪ .‬נ‪ .‬צ‪ .‬ב‪ .‬ה‪.‬‬
‫הונצח על ידי יהודה ואסתר סקורניק הי"ו ומשפחתם‬
‫לע"נ ר' יצחק ואסתר זנמירובסקי ז"ל‬
‫ורשא – תל אביב‬
‫ולע"נ הרב מרדכי וחוה חיינא הלפרין ז"ל‬
‫הרצליה‬
‫הונצח ע"י משפחת מירון תל‪-‬אביב‬
‫לברכה והצלחה‬
‫אחים חלק ושותפיו‬
‫סאן פאולאו ברזיל‬
‫משפחת דיין‬
‫סאן פאולאו ברזיל‬
‫להצלחה ולברכה מרובה‬
‫ולגידול צאצאיהם שיחי'‬
‫לתורה ולחופה מתוך הרחבת הדעת‬
‫בבריות גופא ונהורא מעליא‬
‫עד ביאת משיח צדקנו‬
‫בקרוב ממש‪ ,‬אמן‪.‬‬
‫להצלחה ולברכה מרובה‬
‫ולגידול צאצאיהם שיחי'‬
‫לתורה ולחופה מתוך הרחבת הדעת‬
‫בבריות גופא ונהורא מעליא‬
‫עד ביאת משיח צדקנו‬
‫בקרוב ממש‪ ,‬אמן‪.‬‬
‫משפחת הורן‬
‫סאן פאולאו ברזיל‬
‫משפחת ששון‬
‫סאן פאולאו ברזיל‬
‫להצלחה ולברכה מרובה‬
‫ולגידול צאצאיהם שיחי'‬
‫לתורה ולחופה מתוך הרחבת הדעת‬
‫בבריות גופא ונהורא מעליא‬
‫עד ביאת משיח צדקנו‬
‫בקרוב ממש‪ ,‬אמן‪.‬‬
‫להצלחה ולברכה מרובה‬
‫ולגידול צאצאיהם שיחי'‬
‫לתורה ולחופה מתוך הרחבת הדעת‬
‫בבריות גופא ונהורא מעליא‬
‫עד ביאת משיח צדקנו‬
‫בקרוב ממש‪ ,‬אמן‪.‬‬
‫‪Lovingly dedicated in memory‬‬
‫‪of our beloved daughter‬‬
‫‪Dr. Beth Sharon Samuels, A"H‬‬
‫לע"נ הגה"ק מור"ר‬
‫יששכר בער‬
‫בן הר"ר יעקב קאהן זצוק"ל‬
‫בעמח"ס בינת יששכר‬
‫רב ואב"ד דק"ק ערדאסענדשארץ‬
‫והגלילית‬
‫נלב"ע ג' אייר תרפ"ג‬
‫ת‪.‬נ‪.‬צ‪.‬ב‪.‬ה‪.‬‬
‫בת שבע רפאלה‬
‫בת זכריה הלוי ואיטא חנה‬
‫חסד ואמת יקדמו פניך (תהלים פט‪:‬טו)‬
‫‪Kindness and truth shall go before you‬‬
‫‪A devoted wife, mother, daughter,‬‬
‫‪sister, teacher and friend.‬‬
‫‪Elana and S. Zachary Samuels‬‬
‫לע"נ הגה"ק מוהר"ר משה‬
‫בהרה"ג ר' אברהם שטיין זצוק"ל‬
‫בעמח"ס באר משה‬
‫רב ואב"ד דק"ק ערדאסענדשארץ והגלילית‬
‫נלב"ע ד' תשרי תרל"ד‬
‫ת‪.‬נ‪.‬צ‪.‬ב‪.‬ה‪.‬‬
‫לזכות‬
‫הר״ר יוסף וזוג׳ מרת לאה מלכה איצקאוויטש שיחיו‬
‫ולזכות בתם מרת חיה ובעלה הר״ר דוד חיים הלוי מעהל שיחיו‬
‫וילדיהם אילנה קילא תחי׳ ואברהם דניאל נ״י‬
‫לשפע ברכה והצלחה ברו״ג‪ ,‬שמחה ונחת‪,‬‬
‫בבריאות השלימה ואריכות ימים ושנים טובות עמו״ש‬
‫לע״נ ר׳ ישראל יוסף‬
‫בן הרב צבי ברוך ז״ל‬
‫ר׳ אליעזר בן יהודה ז״ל‬
‫ת‪.‬נ‪.‬צ‪.‬ב‪.‬ה‪.‬‬
‫לעילוי נשמות‬
‫הר״ר חיים ב״ר נתן נטע סירוטה ז״ל‬
‫נלב״ע ט״ז תשרי תשס״ג‬
‫הר״ר נתן ב״ר משה גרינברג ז״ל‬
‫נלב״ע כ״ב חשון תשל״ב‬
‫וזוגתו מרת חנה ע״ה ב״ר שמואל ז״ל‬
‫נלב״ע ל׳ אב תשל״ח‬
‫הונצחו ע״י ילדיהם‬
‫הר״ר דב וזוג׳ מרת הדסה סירוטה שיחיו‬
‫לע"נ מרת שושנה ע"ה‬
‫בת ר' יחזקאל פיוול נ"י‬
‫ע"ה ‪Shoshana Konigsberg‬‬
‫נלב"ע י"ג תשרי תשע"ב‬
‫ת‪.‬נ‪.‬צ‪.‬ב‪.‬ה‪.‬‬
‫לעילוי נשמת הבחור החשוב‬
‫שמעון יוסף ז"ל‬
‫בן הרב דניאל אברהם שליט"א‬
‫נלב"ע כ"ו תשרי תשע"ב‬
‫לע"נ‬
‫הר"ר משה נתן‬
‫בהר"ר יוסף שאול הלוי פריי ז"ל‬
‫נלב"ע י"ד אדר א' תשס"ח‬
‫ת‪.‬נ‪.‬צ‪.‬ב‪.‬ה‪.‬‬
‫לע"נ‬
‫מרת רייזיל בת הר"ר משה ז"ל‬
‫נלב"ע כ"ח שבט‬
‫ת‪.‬נ‪.‬צ‪.‬ב‪.‬ה‪.‬‬
‫לע"נ‬
‫מרת רחל בת הר"ר ניסן פריי ע"ה‬
‫נלב"ע ב' סיון תשס"ו‬
‫ת‪.‬נ‪.‬צ‪.‬ב‪.‬ה‪.‬‬
‫ר' קלמן בן ר' משה ז"ל‬
‫‪Karli Weissbraun‬‬
‫נפטר כ"ה מנחם אב תשס"ד‬
‫ת‪.‬נ‪.‬צ‪.‬ב‪.‬ה‪.‬‬
‫לע"נ הרה"ח רבי שמואל מנחם‬
‫בן הגה"ק מוה"ר‬
‫יששכר בער קאהן זצ"ל‬
‫נלב"ע ט' תשרי תשכ"ב ת‪.‬נ‪.‬צ‪.‬ב‪.‬ה‪.‬‬
‫לע"נ הרה"ח ר' שמחה אריה‬
‫בן הר"ר מנחם מענדיל היימאן ז"ל‬
‫נלב"ע כ"ט כסלו תשמ"ז‬
‫וזו' מרת חיה שרה‬
‫בת הרה"ח ר' שמואל מנחם ע"ה‬
‫נלב"ע א' דר"ח אייר תשנ"ה ת‪.‬נ‪.‬צ‪.‬ב‪.‬ה‪.‬‬
‫לע"נ הרה"ח ר' ישראל חיים‬
‫בהר"ר שמעון זימל הלוי הייס ז"ל‬
‫נלב"ע כ"ד תשרי תשמ"ו‬
‫וזו' מרת אסתר בת הרה"ח ר' צבי ע"ה‬
‫נלב"ע י"ג כסלו תשנ"ח ת‪.‬נ‪.‬צ‪.‬ב‪.‬ה‪.‬‬
‫לע"נ הרה"ח ר' אברהם‬
‫בהרה"ח ר' דוד הלוי שישא ז"ל‬
‫נלב"ע ו' טבת תש"ך ת‪.‬נ‪.‬צ‪.‬ב‪.‬ה‪.‬‬
‫לע"נ הרה"ח ר' אריה‬
‫בהרה"ח ר' ברוך בענדיט אייזנברג ז"ל‬
‫נלב"ע י"ב טבת תשל"ד‬
‫וזו' מרת רעכיל‬
‫בהרה"ח ר' אשר זעליג הכהן כ"ץ‬
‫נלב"ע ט' ניסן תשנ"ו ת‪.‬נ‪.‬צ‪.‬ב‪.‬ה‪.‬‬
Publisher’s Preface
‫ברוך שהחיינו וקיימנו והגיענו לזמן הזה‬
The work you now hold in your hands is the culmination of an extraordinary effort, the
fulfillment of a vision whose importance deserves explanation and elucidation. This work is
designed to harness the full potential of the Mishnah Berurah, the predominant halachah
text for daily living, and make it easily accessible to the contemporary English speaking Jew.
The Mishnah Berurah, as its sublime author, the Chafetz Chaim, explains in his own
introduction to the work, was written with the express purpose of transmitting halachah
to the contemporary Jew in a palatable, easily accessible fashion. To this end, the style of the
Mishnah Berurah is geared towards presenting bottom-line halachah, with a discussion of the
background and reasoning behind the halachah. The preeminence of this style is apparent in
the Mishnah Berurah’s timelessness and its place as the foremost resource in many a Jewish
home across the globe. With the great resurgence of Torah study that we are witnessing in
our time, accompanied by the great demand for fundamental Torah texts available in the
English language, the objective of this edition is to further the legacy of the Chafetz Chaim
by bringing the study of halachah back to the fore as a profound and fundamental subject.
Our hope is that by presenting this edition of the Mishnah Berurah to the English-speaking
Torah community, the influence of this great work will flourish, and halachah, as a subject
of study, will take on new dimensions. These were the factors that motivated us to assemble a
team of talented and scholarly translators, distinguished morei hora’ah, and expert editors, to
come together and craft the work you peruse today.
This publication is the product of intense research, writing, and editing by a team of
outstanding talmidei chachamim. Our staff often spent hours on end poring over small details
to present the Mishnah Berurah in a flowing, easy-to-read style, an effort that often entailed
numerous revisions on a single paragraph. Intense efforts have been invested to carefully
preserve all the value and richness of the Mishnah Berurah, and to render it unaltered into
lucid English with utmost precision. Nearly two years of groundwork have culminated in an
edition of Mishnah Berurah that can be studied with ease, but will broaden the horizons of
those studying from it at the same time. It is also accompanied by additional features intended
to gear it toward the contemporary Jew and today’s halachic landscape.
To undertake so enormous a task as translating a work of such magnitude is obviously
an awesome endeavor, which must be approached with a proper sense of trepidation
and appreciation of the enormous responsibility involved. Being that every word of the
Mishnah Berurah was carefully calculated and calibrated by its hallowed author, even the
misrepresentation of a subtle nuance could result in a complete aberration of the original
meaning. Much of the translation process was focused more on research, on plumbing
the depths of the original Talmudic sources from which the Mishnah Berurah text was
extrapolated, spending much time to clarify a single point, resulting, often, in one perfectly
honed English word.
Even after the painstaking efforts of this team of talmidei chachamim, the batches of
translated text were transferred to morei hora’ah, rabbinic authorities, who pored over each
and every word to ascertain the accuracy and precision of the content. In this stage, perhaps
more intense even than the initial, gargantuan translation effort, the material for this work
was, so to speak, completely torn apart and sewn back together anew—multiple times. The
meticulous critique was an intensive, extensive smelting process, in our efforts to live up to a
gold standard of quality and halachic accuracy.
At the next stage, the English text was carefully polished by a team of professional editors,
after which the newly minted text was again reviewed intently by our talmidei chachamim
to ensure it stayed true to its finalized halachic accuracy. In all, an original translation was
followed by two exhaustive halachic edits, followed by another English language edit and
topped by a final, thorough halachic edit of every single word of the entire English text.
What follows is a brief explanation of the features included in this publication, which will
better enable the reader to utilize this work to its full potential.
Footnotes
In cases where it was necessary to expand on the Mishnah Berurah’s often terse wording with
more than just a few connecting words, the added phrases of words of elaboration appear in
brackets. If a subject demanded more lengthy elaboration or clarification, the use of footnotes
was employed to give the reader the necessary explanation without disrupting the flow of the
Mishnah Berurah text.
The liberal use of footnotes throughout this sefer is also intended to provide these essential
services: to give background from Talmudic sources or other commentaries that the Mishnah
Berurah only hints to or references without offering a fuller picture; to provide deeper
reasoning and rationale for halachic rulings or opinions; and to preemptively address questions
or difficulties the reader may encounter as he navigates the text. Additionally, footnotes were
used as a forum for presenting any added point of halachah or explanation made in the Sha’ar
Hatziyun.
Beiur Halachah Synopses
The Beiur Halachah, the section of the commentary dealing with the points that require
deeper and more involved discussion, has not been translated in its entirety. The full
discussions often involve lengthy analysis and elaboration of the sources behind the halachos,
which extends well beyond the subject matter and is more of a subject for in depth scholarly
research for those well versed with the sources. Rather, a synopsis of each discussion has been
presented, providing, in brief, the Beiur Halachah’s added points of halachah, reasons for the
decisions rendered in the Mishnah Berurah, or the added points of elaboration on the halachos.
This enriches understanding of the material and contributes to increased understanding of
practical halachic rulings, adding depth and interest.
Contemporary Halachah Discussions
We were fortunate to count Rabbi Doniel Yehudah Neustadt as one of our team. In this
work he incorporates the immense value of his highly popular Halachah Discussion series,
in-depth discourses that span a vast number of halachic authorities, ultimately arriving at
a definitive, practical ruling. These discussions can be found in a special section at the back
of this volume and are referenced throughout the relevant sections to which they apply. To
preserve the spirit and style of these well-recognized halachic discussions, we have left them in
their original convention without making the textual style conform to the stylistic elements
of the rest of this work.
Mishnah Berurah Summaries
The detail and complexity inherent in the Mishnah Berurah can present a confusing,
overwhelming picture to the reader who struggles to understand the concrete, bottom-line
halachah. These specially designed summaries, also located in a special section at the back of
this book, present an organized, boiled-down version of the practical halachah which emerges
from the Mishnah Berurah’s discussions.
Illustrations
These carefully executed illustrations offer added clarity and a visual aid in places where
confusion might result. They have been incorporated into the actual page for easy access.
Convention and Style
As part of the translation process, the issue of transliteration conventions needed to be
discussed, explored, and resolved. After extensive thought, the decision was made to transliterate
words that are generally familiar, which the reader would do well to become familiar with,
as well as words whose essential meaning would be lost if they were translated literally, such
as words which represent actual halachic concepts. An example of this is the phrase “tzeis
hakochavim.” Literally translating it as “the emergence of the stars,” could be misleading since
it is left open for arbitrary definition, while it is actually an integral halachic phrase referring
to a very specific time (the emergence of three “middle-sized” stars, as defined by halachah).
Similarly, the three cooking devices discussed in chapter 253, “tanur, kirah, and kofach” were
all kept in italicized transliteration so as not to obscure the reader’s understanding by affixing
a word like “oven” to the more specific connotation of the word “tanur” in the context of
these halachos. All transliterated words that appear throughout this work can be found with
explanations and definitions in the Glossary at the back.
The Shulchan Aruch with the Mishnah Berurah
To mirror the image of the standard print of Mishnah Berurah, the top of the page of our
English edition contains the translated text of the Shulchan Aruch, interspersed with the
Rema’s comments. These comments are presented either in parentheses, or prefaced with the
heading “Rema’s Comment,” to adhere to the standard editions as closely as possible. We
have adopted the style of standard editions of Shulchan Aruch, presenting the words of the
Shulchan Aruch in boldface lettering, and the Rema’s comments in standard print.
The Mishnah Berurah is contained in numbered footnotes corresponding to the alphabetized
footnotes in the original Hebrew text.
The English translation is usually lengthier than the original Hebrew text. Although the
Hebrew and English could correspond perfectly by typesetting the Hebrew anew, we preferred
to maintain the classic and established format of the Hebrew text. The Hebrew page therefore
appears several times to accommodate the English translation on the facing page. Each English
page corresponds to a specific portion of the Hebrew page, and the portion being treated in
the English page can be easily be identified by the bar in the margin of the Hebrew page.
Utilizing this Book
To maximize the value of this work, the reader is advised to begin by learning through
the relevant material in the Shulchan Aruch text once or twice, to attain a certain level of
familiarity with the halachos and concepts. The reader should then proceed by learning
through the Mishnah Berurah, viewing it not as an auxiliary commentary but as a text in and
of itself. The reader should therefore analyze each point of the Mishnah Berurah as a lesson in
itself, and not view it as a mere elucidation of the Shulchan Aruch.
It is not advisable to refer to the footnotes regularly when learning the material for the first
time, as doing so will break the reader’s train of thought and sow confusion. Readers should
consult the footnotes only when they encounter difficulty in understanding the Mishnah
Berurah, or once the reader has mastered the material and feels ready to move onto the next
stage. At that point, the reader will find many of the footnotes profound and enriching.
With the fervent hope that this volume will be a tool to assist the reader in serving Hashem
with ever more exquisite understanding and depth.
‫ וישמחו בנו‬,‫יהי רצון מלפניך ה׳ אלוקינו ואלקי אבותינו שלא יארע דבר תקלה על ידינו‬
‫ ויהי נועם ה׳ אלוקינו עלינו ומעשה ידינו כוננה עלינו ומעשה ידינו כוננהו‬,‫חבירנו‬
Acknowledgments
It is with deep sorrow that we acknowledge the role that my father-in-law, R’ Asher Zelig ben
R’ Aryeh Eisenberg, ztz”l, played in conceiving this project and bringing it to fruition. In truth,
this edition is the fulfillment of this magnificent personality’s vision, a vision that he nurtured
and worked intensely to materialize. Would we have merited, his signature would have been the
one appearing at the bottom of this page. After fathering the project, investing endless resources
and energy in it, and waiting eagerly to see its fruition, he was taken from us suddenly as this
volume approached its finish, on 3 Tammuz, 5770. This edition thus stands as an everlasting
monument to his love and dedication to k’lal Yisrael, and to his enthusiasm for spreading Torah
and Yiddishkeit to Jews everywhere.
Especial mention must be made of our esteemed friends, Mr. Wolly Stern and his son
Jacques. This unique family, distinguished for their generous support of Torah across the
globe, saw the potential of this project and took the initiative of launching the project by
dedicating the first volume. The merit of the increased Torah learning and observance of
halachah will undoubtedly stand them in good stead, and will add another jewel to their
already splendid crown of Torah support.
We are also very grateful to Mr. Robert Friedlander, another staunch supporter of Torah
and its ideals. His support of this project – financially, as well as with his constant encouragement and interest – was instrumental in the successful publication of this edition. May the
merit of his enthusiasm and dedication for Torah and its observance bring him happiness and
success in all areas.
As the most towering edifice is only as strong as its every last brick, this project would be
lacking and incomplete without each and every contributor. We were distinctly privileged to
convene with a team of dedicated, bright, and exceptional individuals who performed their
tasks with exemplary diligence and skill. While most of the contributors have been named in
the preceding pages, there are some who bear mention here, whose involvement was imperative to the success of this project.
We thank our chief editor, Rabbi Binyamin Jacobson, who dedicated his whole to planning and building this project, and involved himself intimately with every last detail of the
project to ensure that its quality met the extremely high standards that he demanded. It was
his personal involvement with all aspects of the project, and his non-compromising approach,
that brought this edition to its level of scholarliness and quality.
An immense yasher koach to Shmuel Denderowicz, for his invaluable assistance in managing the lion’s share of the technicalities this project entailed. In addition to actual translation,
his vision as project director, his clear thinking, and his solid and reliable personality, ensured
the quality of the product and the smooth coordination that guided its journey.
We warmly thank Rabbi Moshe Armel, whose key editorial and managerial advice was
invaluable to the cohesion and seamlessness of this project.
A whole-hearted thank you is due to Mrs. Sara Chava Mizrahi, who played an extremely
instrumental role in laying down the editorial groundwork and establishing convention for
this work.
A big thank you to Mrs. Beena Sklare, who employed especial talent and ingenuity in
designing the layout for this edition. She was challenged with creating a layout that would
be pleasing to the eye and easy to follow, while accommodating the complexity and various
aspects of the text. The beautiful results of her efforts are apparent in every page of the book.
We conclude by expressing our endless gratitude to Hashem for the favor He has shown us
all throughout this endeavor, and for granting us the privilege of serving as His instrument in
bringing His children closer to Him and His will. It is our fervent prayer that we merit to see
the completion of this project, and that it indeed increase the honor of Hashem and of His
Torah.
Shmuel Menachem Heiman
Machon Ohr Olam
Kislev 5772
‫יום ג' לפ' "וכתבת על האבנים את כל דברי התורה הזאת באר היטב״ תש"ע לפ"ק‬
‫שלום רב לאוהבי תורתך‪ ,‬כבוד חברי ההנהלה והמערכת של מכון אור עולם‪ ,‬הנה רחש לבכם‬
‫דבר טוב להוציא לאור עולם תרגום וביאור בשפת האנגלית בלשון השווה לכל נפש על ספר משנה‬
‫ברורה אשר כל בית ישראל נשען עליו‪ ,‬במטרה לפתוח את שערי הספר לפני כל המון העם‪ ,‬ובכך‬
‫לעודד את לימוד ההלכה כאוות נפשו הטהורה של המחבר‪ ,‬רבן של ישראל‪ ,‬מרן בעל החפץ חיים‬
‫זצוקללה"ה‪ .‬והגדלתם לעשות בהרחבת הביאור בהערות‪ ,‬אשר בהן נתבארו ביתר ביאור דברי‬
‫המשנה ברורה‪ ,‬ונפתחו לפני הלומד עומק דבריו הקדושים‪ ,‬באשר כידוע לשונו הזהב מגלה טפח‬
‫ומכסה טפחיים ברמיזותיו לדברי הקדמונים והאחרונים ולסוגיות הגמרא‪ ,‬ואף הוספתם דברי‬
‫הפוסקים הראשונים והאחרונים הנצרכים בכדי להבין היטב את כוונת המשנה ברורה ולעמוד על‬
‫עומק דבריו‪.‬‬
‫והנה ידוע הקושי הגדול שבתרגום דברי המשנה ברורה‪ ,‬שכל דבריו מדוייקים ומחושבים‬
‫מאד‪ ,‬וכבר התבטא אאמו"ר זצלה"ה ש"בעל חפץ חיים ז"ל זכה בשכר שמירת לשונו שמשנה ברורה‬
‫שלו מדוקדק בלשון כ"כ עד שאפשר לדקדק בו כמו בראשונים"‪ ,‬וכאשר עיינתי בגליונות בספר הרי‬
‫שניכר היטב גודל העמל שהושקע לרדת לעומק דבריו ולברר וללבן כל פרט ופרט הדק היטב‪ ,‬ע"י‬
‫צוות של תלמידי חכמים מובהקים שליט"א‪ ,‬ובס"ד זכיתם לתרגם ולבאר את דברי המשנה ברורה‬
‫ברוח נכון‪ ,‬ולהוציא דבר מתוקן מתחת ידיכם לזכותכם ולזכות הרבים‪.‬‬
‫ונוספו על זה מאמרי הלכה המיוסדים על דברי גדולי פוסקי זמנינו‪ ,‬שנתחברו ע"י הרב דניאל‬
‫יהודה נוישטט שליט"א‪ ,‬אב"ד דעטראיט‪ ,‬בשיתוף פעולה עם צוות תלמידי חכמים מובהקים‪ ,‬וכבר‬
‫נתפרסמו בשער בת רבים מאמריו הבהירים אשר האירו עיני רבים ונתחבבו על לומדיהם‪.‬‬
‫והנני בזה לחזק את ידיכם ואמינא לפעלכם יישר‪ ,‬חזקו ואמצו להרבות פעלים לתורה וללימוד‬
‫ושמירת ההלכה כהנה וכהנה‪ ,‬ויהי רצון שתשרה שכינה במעשי ידיכם‪.‬‬
‫פסח אליהו פאלק‬
‫מח"ס שו"ת מחזה אליהו‬
‫'זכור ושמור' על הלכות שבת‬
‫'עוז והדר לבושה' על צניעות דלבוש‬
‫מו"‪ ‬בק"ק גייטסהעד יצ"ו‬
‫‪Rabbi E. Falk‬‬
‫‪‬‬
‫‪‬‬
‫‪‬‬
‫‪146‬‬
‫‪Whitehall Road‬‬
‫‪Gateshead, NE8 1TP‬‬
‫‪England‬‬
‫‪TEL: 0044-191-4782342‬‬
‫‪‬‬
‫‪‬‬
‫‪‬‬
‫חודש כסלו תשע"א לפ"ק‬
‫ראיתי מכתב הסכמת ממרן ראש הישיבה הגאון הגדול מורה"ר ר'‬
‫שמואל קמנצקי שליט"א על תירגום חדש שעושים לספר הק' משנה‬
‫ברורה ובו הוא מרבה בשבח ההוצאה‪ ,‬ומסביר שהוא דבר נחוץ מאוד‬
‫בדור שלנו‪ ,‬וגם מאריך להוקיר דקדוק הדין ועמק ההסברה שעמלו‬
‫בוניו בו‪ .‬ומי אני לבא אחר המלך שליט"א ולהסכים לדבריו‪ .‬אולם בכדי‬
‫למלאות רצון הרבנים החשובים שעמלו בכל כוחם להוציא ספר מפואר‬
‫זה לאור עולם א"א לי לעמוד מן הצד ולמנוע טוב מבעליו‪.‬‬
‫ולכן הנני בא כיהודה ועוד לקרא להלל ולשבח העבודה הגדולה והנקיה‬
‫שהשקיעו בוני הבנין בגדול הלזה‪ .‬ובדור שלנו שרבו הבעלי תשובה‬
‫שהם בדרגה גבוה במושכלות אבל הרבה פעמים חסר להם הרגילות‬
‫בלשון הקודש‪ ,‬דבר גדול הוא מאוד להמציא להם הדבר ה' בלשון‬
‫המדוברת והמובנת להם היטיב‪ .‬ובפרט דברים שהם דקי העיון‪,‬‬
‫מקילים הרבה על הלומד אם הענין מוסבר להלומד בהלשון שרגיל בו‪.‬‬
‫וכל התוספת שמירת שבת שיצא מהוצאה זו יהא זקוף על זכותם‬
‫הגדולה של המתרגמים והבודקים אחריהם ‪ -‬ואשרי להם בזה ובבא‪.‬‬
‫ואין לי אלא לברך הארגון החשוב "אור עולם" והרבנים המתעסקים‬
‫בהתירגום ובהפירוש‪ ,‬שחפץ ה' בידם יצליח ותרבה הדעת על ידי זה‬
‫בין אחינו בנ"י דוברי אנגלית לדעת דרך ה' ולחיות כרצונו יתברך‪.‬‬
‫החותם בתקווה שרבים יהנו מהאור גדול הזה‬
‫פסח אליהו פאלק‬
‫בס"ד‬
‫ער"ח שבט תשע"א‬
‫הן בא אלי ידי"נ האברך המופלא הרה"ג ר' בנימין יעקובזון שליט"א ותלמודו בידו‪,‬‬
‫משנה ברורה בתרגום לשפת אנגלית בתוספת ביאורים הערות ומ"מ בשפה זו‪ ,‬כאשר התבוננתי‬
‫בספר נפלא זה רווח ושמח לבי‪ ,‬כי צוות האברכים ת"ח מופלגים עשו עבודה נפלאה‪ ,‬חכמה יש‬
‫כאן ומלאכה יש כאן והכל ערוך בבהירות יתירה בשפה ברורה ובהבנה עמוקה על כל תג ותג‪.‬‬
‫הרב יעקובזון מנצח על המלאכה כעורך הספר‪ ,‬והספר יצא לאור בעזהי"ת ע"י מכון "אור‬
‫עולם" שלקח על עצמו משימה קדושה זו‪.‬‬
‫ספר זה צורך השעה היא בהיות רבבות רבבות הצמאים לדבר ה' זו הלכה הבקיאים רק‬
‫בשפה האנגלית‪ ,‬ויש בזה זיכוי רבים באופן הנשגב ביותר‪.‬‬
‫יבורכו ראשי מכון אור עולם‪ ,‬וצוות האברכים על פועלם הגדול‪ ,‬וכולי תפלה שחפץ ה'‬
‫בידם יצליח להגדיל תורה ולהאדירה‪.‬‬
‫בס"ד‬
‫בס"ד‬
‫תש"ע‬
‫י"ג שבט‬
‫יקר ותהלה בשבח המגיע לכתבים של מכון אור עולם‪ ,‬אשר הגו ברוחם הטהור‬
‫שפתינו‬
‫תבענה‬
‫בס"ד‬
‫ברוחםלהוציא‬
‫דשמיא‬
‫האנגלית‪,‬‬
‫התורה‬
‫הפצת אור‬
‫ונחוץ‪ ,‬של‬
‫בסייעתאהגו‬
‫ומתכונניםעולם‪ ,‬אשר‬
‫של מכון אור‬
‫בשפה לכתבים‬
‫בשבח המגיע‬
‫ותהלה‬
‫שפתינו יקר‬
‫רעיון נכבדתבענה‬
‫בסייעתא‬
‫ומתכוננים‬
‫האנגלית‪,‬‬
‫בשפה‬
‫התורה‬
‫הפצת אור‬
‫של‬
‫ונחוץ‪,‬‬
‫נכבד‬
‫רעיון‬
‫הטהור‬
‫במסגרתו‬
‫האנגלית‪,‬‬
‫בשפה‬
‫ברורה‪,‬‬
‫המשנה‬
‫ספר‬
‫המגיעעל‬
‫נפש‬
‫לכל‬
‫ושוה‬
‫נחמד‬
‫ביאור‬
‫תבענהעולם‬
‫לאור‬
‫דשמיאהטהור‬
‫ברוחם‬
‫אשר הגו‬
‫עולם‪,‬‬
‫אור‬
‫מכון‬
‫של‬
‫לכתבים‬
‫בשבח‬
‫ותהלה‬
‫יקר‬
‫שפתינו‬
‫להוציא לאור עולם ביאור נחמד ושוה לכל נפש על ספר המשנה ברורה‪ ,‬בשפה האנגלית‪ ,‬במסגרתו‬
‫באופן‬
‫ברורה‪,‬‬
‫המשנה‬
‫הנצרכים להבנת פסקי‬
‫והאחרונים‬
‫הראשונים‬
‫הפוסקים‬
‫נכבדדברי‬
‫גם יובאו‬
‫באופןלהוציא‬
‫דשמיא‬
‫בסייעתא‬
‫התורה בשפה‬
‫הפצת אור‬
‫דברישל‬
‫ונחוץ‪,‬‬
‫ברורה‪,‬‬
‫ומתכוננים המשנה‬
‫האנגלית‪,‬להבנת פסקי‬
‫והאחרונים הנצרכים‬
‫הראשונים‬
‫הפוסקים‬
‫רעיון גם יובאו‬
‫על‬
‫בעזהי"ת‪ ,‬כאשר‬
‫נפשם‬
‫שאהבה‬
‫את‬
‫בו בו‬
‫ימצאו‬
‫שכבות‬
‫לכל‬
‫לתועלת‬
‫יהיה‬
‫אשר‬
‫בעזהי"ת‪.‬‬
‫שאהבה‬
‫את‬
‫ימצאו‬
‫שכולם‬
‫העם‪,‬‬
‫לתועלת‬
‫עולםיהיה‬
‫לאור אשר‬
‫במסגרתו‬
‫האנגלית‪,‬‬
‫נפשםבשפה‬
‫ברורה‪,‬‬
‫המשנה‬
‫שכולםספר‬
‫על‬
‫העם‪,‬נפש‬
‫שכבותלכל‬
‫לכלושוה‬
‫נחמד‬
‫ביאור‬
‫תלמידי‬
‫צוות של‬
‫במלאכה‬
‫שליט"א‪,‬‬
‫יעקובזון‬
‫הראשוניםר' בנימין‬
‫כשרון הרה"ג‬
‫מנצח ברוב‬
‫ברורה‪ ,‬באופן‬
‫המשנה‬
‫ועמופסקי‬
‫להבנת‬
‫הנצרכים‬
‫והאחרונים‬
‫הפוסקים‬
‫המלאכה דברי‬
‫גם יובאו‬
‫כאשר על המלאכה מנצח ברוב כשרון הרה"ג ר' בנימין יעקובזון שליט"א‪ ,‬ועמו במלאכה‬
‫ברורה‬
‫המשנה‬
‫בביאור‬
‫שהשקיעו‬
‫הנפלאה‬
‫העבודה‬
‫גדולים לי‬
‫והראו‬
‫ספר‬
‫גדולים‬
‫כאשר על‬
‫בעזהי"ת‪,‬‬
‫נפשם‬
‫שאהבה‬
‫אתאת‬
‫ימצאוליבו‬
‫שכולם‬
‫העם‪,‬‬
‫שכבות‬
‫יודעילכל‬
‫לתועלת‬
‫אשר‬
‫בביאור‬
‫שהשקיעו‬
‫הנפלאה‬
‫העבודה‬
‫והראו‬
‫אתספר‪,‬‬
‫יודעי‬
‫חכמים‬
‫תלמידי‬
‫יהיה של‬
‫חכמיםצוות‬
‫להפליא‪.‬‬
‫נאה‬
‫ערוך באופן‬
‫ומצאתיו‬
‫ערוךבו‬
‫ועיינתי‬
‫הנ"ל‬
‫ברורה‬
‫המשנה‬
‫ויתרון‪.‬‬
‫הכשר‬
‫ומסודרוברוב‬
‫להפליא‪,‬‬
‫ומסודר‬
‫נאה‬
‫באופן‬
‫ומצאתיו‬
‫בו‬
‫ועיינתי‬
‫הנ"ל‬
‫צוות של תלמידי‬
‫במלאכה‬
‫ועמו‬
‫שליט"א‪,‬‬
‫יעקובזון‬
‫בנימין‬
‫הרה"ג ר'‬
‫כשרון‬
‫ברוב‬
‫מנצח‬
‫המלאכה‬
‫לתורה ברורה‬
‫המשנה‬
‫בביאור‬
‫שהשקיעו‬
‫הנפלאה‬
‫ידיכםלי את‬
‫והראו‬
‫חכמים גדולים‬
‫פעלים‬
‫להרבות‬
‫חזקו ואמצו‬
‫העבודה יישר‪,‬‬
‫ואמינא לפעלא‬
‫ספראת‬
‫יודעילחזק‬
‫והנני בזה‬
‫התורה‬
‫הכו"ח‬
‫הכ"ד‬
‫ויתרון‪ .‬שכינה‬
‫הכשר שתשרה‬
‫ויהי רצון‬
‫הרבים‪,‬‬
‫לכבודממזכי‬
‫חלקכם‬
‫ויהי‬
‫ושמירת‬
‫הנ"ל וללימוד‬
‫וברוב‬
‫להפליא‪,‬‬
‫ומסודר‬
‫וכהנה‪,‬נאה‬
‫כהנהבאופן‬
‫ההלכהערוך‬
‫ומצאתיו‬
‫ועיינתי בו‬
‫במעשי ידיכם‪ ,‬ותזכו במהרה לברך על המוגמר‪ ,‬ולהגדיל תורה ולהאדירה מתוך הרחבת הדעת‬
‫וכ"ט‪.‬‬
‫הכ"ד הכו"ח לכבוד התורה‬
‫הכ"ד הכו"ח לכבוד התורה‬
Our Generation’s Torah Leaders
on the Ohr Olam
Mishnah Berurah Project:
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the world.”
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product.”
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Hagaon R’ Yehudah Ades, Rosh Yeshivas Kol Yaakov
THE OHR OLAM ENGLISH EDITION OF
MISHNAH BERURAH
newly translated and elucidated
A flowing, reader-friendly, English elucidation
of the Shulchan Aruch and Mishnah Berurah
ŤŤ
ŤŤ
Synopses of the Beiur Halachah‫׳‬s discussions,
presented in English
Supplementary footnotes, providing explanatory comments,
comprehensive background, and deeper insight into the words
and rulings of the Shulchan Aruch and Mishnah Berurah
ŤŤ
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a novel compilation of contemporary applications of the
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Summaries, providing a condensed and organized review
of each chapter‫׳‬s Halachos
Quality illustrations, providing visual aid
for the more complex halachic discussions
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VOLUME IIIa
HILCHOS SHABBOS
CHAPTERS 242-261
Machon Ohr Olam
5771
Table of Contents
Mishnah Berurah’s introduction to the Laws of Shabbos.......................................................................... 2
Chapter 242: The Obligation to Honor Shabbos......................................................................................... 8
The three standards of spending for the Shabbos meals (Mishnah Berurah 1)...................................................................................8
Particulars of the Shabbos meal (Mishnah Berurah 2)....................................................................................................................10, 17
Borrowing money for Shabbos food (Mishnah Berurah 3-4)...............................................................................................................15
Laundering for Shabbos................................................................................................................................................................................15
Baking for Shabbos........................................................................................................................................................................................17
General Introduction to the Subject of Amirah Le’akum........................................................................ 18
Chapter 243: Leasing a field or a bathhouse to a non-Jew..................................................................... 22
The difference between arisus, leasing, and hiring (Mishnah Berurah’s preface)..............................................................................22
A non-Jew working a field for a percentage of the produce..................................................................................................................29
Situations in which one may lease a bathhouse (or the like) to a non-Jew.........................................................................................31
Accepting payment for a prohibited arrangement..................................................................................................................................36
Chapter 244: When a non-Jew may perform melachos for a Jew on Shabbos...................................... 38
Kablanus (Mishnah Berurah 1)...................................................................................................................................................................38
Ensuring that the non-Jew does the work discreetly...............................................................................................................................38
More fundamentals of kablanus (252:2)................................................................................................................................................ 185
Employing a kablan for land-oriented work.............................................................................................................................................40
Work done outside the techum....................................................................................................................................................................45
Preparing the materials for land-oriented work.......................................................................................................................................46
Using materials that a kablan prepared on Shabbos for a house..........................................................................................................48
Using a home built by non-Jews in a prohibited manner on Shabbos................................................................................................51
A non-Jewish kablan who worked against the Jew’s will on Shabbos.................................................................................................53
Allowing a kablan to work with movables that are publicly known to belong to a Jew..................................................................53
A non-Jew hired to perform a specific task for a long-term period.....................................................................................................55
Employing a kablan for Shabbos to avoid a loss......................................................................................................................................58
Renting a business to a non-Jew for Shabbos (when he would appear to working for the Jew) to avoid a loss.........................60
Chapter 245: How to conduct a partnership between a Jew and a non-Jew on Shabbos.............. 66
The required stipulation and its particulars (Mishnah Berurah’s preface).........................................................................................68
If the stipulation was not made...................................................................................................................................................................71
Solutions for a situation where the stipulation was not made..............................................................................................................75
Investing money with a non-Jew, who will deal with it on Shabbos...................................................................................................78
Commissioning a non-Jewish salesman, who will sell on Shabbos......................................................................................................80
Receiving payment for a service rendered against one’s will on Shabbos...........................................................................................83
Chapter 246: Lending or renting to a non-Jew on Shabbos.................................................................... 85
Renting utensils on Friday to be used for melachah on Shabbos..........................................................................................................87
Lending utensils on Friday to be used for melachah on Shabbos.........................................................................................................88
Lending utensils to a non-Jew on Shabbos itself.....................................................................................................................................90
Renting or lending a work animal to a non-Jew over Shabbos.............................................................................................................92
Solutions for a situation where a non-Jew does have one’s animal on Shabbos................................................................................95
The applicability of these halachos to Yom Tov.......................................................................................................................................99
Methods of permitting a non-Jew to work with one’s animal on Shabbos..................................................................................... 100
The stipulation required for a Jew who jointly owns an animal with a non-Jew........................................................................... 102
If the stipulation was not made................................................................................................................................................................ 102
Solutions for a situation where the stipulation was not made........................................................................................................... 104
“Selling” one’s animal to a non-Jew for Shabbos (Mishnah Berurah 34, Beiur Halachah)........................................................... 111
Chapter 247: The halachos of non-Jews delivering letters on Shabbos......................................... 114
Sending a letter off with a non-Jew on Friday after designating a price........................................................................................... 114
Sending a letter off with a non-Jew without designating a price....................................................................................................... 116
Particulars of designating a price.............................................................................................................................................................. 118
If the non-Jew is paid for each day of travel........................................................................................................................................... 121
Sending a letter off with a non-Jew for free........................................................................................................................................... 121
Sending a letter off with a non-Jew who is traveling in the desired direction anyways................................................................ 123
Sending a letter off with a non-Jewish valet........................................................................................................................................... 125
Chapter 248: The halachos of traveling on Shabbos............................................................................. 126
A sea voyage for a mitzvah purpose that will continue into Shabbos.............................................................................................. 130
A sea voyage for a non-mitzvah purpose that will continue into Shabbos...................................................................................... 130
A short sea voyage that will not necessarily continue into Shabbos................................................................................................. 135
Qualifications of the prohibition to set sail within three days of Shabbos..................................................................................... 135
Conditions to allow one to set sail on Shabbos itself.......................................................................................................................... 139
Techum implications for a person who docks on Shabbos (Mishnah Berurah 22)........................................................................ 139
A land journey that will continue through Shabbos............................................................................................................................ 142
Techum implications for a person who ends a land journey on Shabbos (Mishnah Berurah 22)............................................... 144
Definition of “travel for mitzvah purposes”................................................................................................................................. 144, 147
Chapter 249: Halachos relevant to Erev Shabbos................................................................................... 149
The prohibition to travel more than three parsa’os on Friday; particulars....................................................................................... 149
The prohibition to eat a larger meal or feast than usual on Friday.................................................................................................... 152
Permitted feasts........................................................................................................................................................................................... 154
Eating an ordinary bread meal on Friday............................................................................................................................................... 157
Fasting on Friday......................................................................................................................................................................................... 157
When to end a fast on Friday.................................................................................................................................................................... 157
Chapter 250: Preparing for the Shabbos meals........................................................................................ 163
Davening or learning before shopping for Shabbos necessities (Mishnah Berurah 1)................................................................. 163
Shopping on Thursday as opposed to Friday (Mishnah Berurah 2)................................................................................................. 163
Being conscious of Shabbos all throughout the week (Mishnah Berurah 2).................................................................................. 165
Being personally involved in Shabbos preparations............................................................................................................................. 166
Chapter 251: The cessation of work from Minchah-time..................................................................... 170
Business after Minchah-time.................................................................................................................................................................... 170
A person working for others after Minchah-time (Mishnah Berurah 3)......................................................................................... 173
Exceptions to the prohibition................................................................................................................................................................... 173
Torah study vs. Shabbos preparations..................................................................................................................................................... 176
Chapter 252: Melachos that are begun on Friday to be completed automatically on Shabbos.... 178
The prohibition to sell something to a non-Jew that he will carry from the Jew’s home on Shabbos....................................... 183
The conditions for giving a non-Jew a job that he will do on Shabbos (kablanus)....................................................................... 185
A non-Jew doing a job for free........................................................................................................................................................ 187, 188
The requirement to protest upon seeing a non-Jew doing a job for free on Shabbos................................................................... 190
A job that the public know is being done for a Jew.............................................................................................................................. 192
Using a product on the very Shabbos that a non-Jew made it........................................................................................................... 194
Collecting an item from a non-Jewish craftsman on Shabbos or Yom Tov..................................................................................... 199
Additional examples of melachos one may begin before Shabbos to continue on Shabbos......................................................... 203
Using wine or oil that seeps from a press on Shabbos.......................................................................................................................... 204
Allowing noise making mechanisms to do melachah on Shabbos.................................................................................................... 206
The prohibition to carry outside close to dark on Shabbos................................................................................................................ 211
The mitzvah to check one’s clothes before Shabbos............................................................................................................................ 215
Chapter 253: Keeping a pot on a stove or in an oven on Shabbos....................................................... 216
Introduction and preface to the subject................................................................................................................................................. 216
The conditions for keeping food on or in a kirah................................................................................................................................. 218
The allowance to keep raw food on or in a kirah.................................................................................................................................. 223
The allowance to keep food on a kirah whose coals were removed or covered; particulars......................................................... 225
Keeping food alongside a kirah................................................................................................................................................................ 227
Keeping food on or in a tanur.................................................................................................................................................................. 230
Keeping food on or in a kofach................................................................................................................................................................. 232
The status of common ovens..................................................................................................................................................................... 232
The status of food kept on a fire unlawfully........................................................................................................................................... 234
The status of food returned to a fire unlawfully.................................................................................................................................... 236
The opinion that food that has reached ma’achal Ben Drusai is exempt of shehiyah restrictions............................................... 239
Avoiding the prohibition of insulation when keeping a pot over coals........................................................................................... 243
The dispute between the Shulchan Aruch and the Rema as to the definition of prohibited insulation................................... 243
Avoiding igniting or extinguishing coals when removing a pot that is on them............................................................................ 245
Introduction to the subject of returning a pot to a fire on Shabbos................................................................................................. 246
The conditions for returning a pot to a fire on Shabbos..................................................................................................................... 248
The opinion that chazarah restrictions apply only to a pot removed from the fire before Shabbos.......................................... 255
The prohibition to return food to a fire after it cools; the dispute whether this applies to dry food as well
(Mishnah Berurah 68)........................................................................................................................................................................... 257
Sealing oven to retain its heat (Mishnah Berurah 68)......................................................................................................................... 257
The stringency of not returning food to an oven even before Shabbos........................................................................................... 259
Returning a pot alongside a kirah............................................................................................................................................................ 262
Returning a pot alongside a tanur........................................................................................................................................................... 262
Methods of preventing a pot on a fire from burning........................................................................................................................... 264
Removing a pot from a stovetop, placing an empty pot underneath, and returning the original pot....................................... 264
Pouring hot water from an urn into a pot cooking on a fire............................................................................................................... 266
Reheating cooked food by placing it on a pot that is on a fire........................................................................................................... 271
Returning food into an oven that was used only for baking on Friday............................................................................................ 273
The prohibition to instruct a non-Jew to reheat cooled food............................................................................................................ 277
The status of food that was reheated unlawfully by a non-Jew.......................................................................................................... 277
Having a non-Jew place cold food on top of a furnace, which will later be lit by a non-Jew....................................................... 278
The prohibition for a Jew to place a pot over a spot where a fire will later be lit........................................................................... 280
Instructing a non-Jew to perform a pesik reisha (Mishnah Berurah 99, 100)................................................................................. 280
Washing dishes with fatty residue on them (Mishnah Berurah 100)............................................................................................... 282
Placing pots next to a winter furnace or oven....................................................................................................................................... 285
Chapter 254: Food put up before Shabbos to be completed on Shabbos.......................................... 287
The difference between keeping food in a pot over a fire and keeping food roasting in direct exposure to the fire............... 289
The Shulchan Aruch’s opinion that cuts of tender meats may be kept directly exposed to, but not in contact with, a fire.. 290
The Rema’s opinion that roasting over an open fire is prohibited for all meats; roasting in a sealed oven is categorically
permitted (whereas the Shulchan Aruch qualifies this allowance; Mishnah Berurah 11)....................................................... 294
The Rema’s opinion: The difference between tough and tender meats is only that tender meats may be roasted in a closed
but not sealed oven; tough meats only in a sealed oven................................................................................................................. 294
Roasting meat directly on top of a fire or coals..................................................................................................................................... 296
The status of food roasted unlawfully..................................................................................................................................................... 301
The allowance to roast food that is regularly eaten raw...................................................................................................................... 301
Putting bread or other baked goods up to bake before Shabbos.............................................................................................. 303, 305
The status of bread baked unlawfully...................................................................................................................................................... 308
The permitted and prohibited ways of removing bread from an oven............................................................................................. 308
The allowance to put bread up to bake in a sealed oven, or for after Shabbos................................................................................ 310
Removing dough that was unlawfully placed in an oven, in order to avert the melachah of baking......................................... 310
Our ovens vis-à-vis the issue of detaching bread................................................................................................................................... 315
Placing foods other than meat up to cook before Shabbos................................................................................................................ 315
Putting hot water up to boil before Shabbos......................................................................................................................................... 317
Chapter 255: Preparing a fire before Shabbos......................................................................................... 320
The conditions for preparing a wood bonfire before Shabbos........................................................................................................... 320
The additional stringencies of a winter furnace (Mishnah Berurah 1)............................................................................................. 320
Using a bonfire that was lit unlawfully................................................................................................................................................... 320
Warming oneself by a bonfire on Shabbos............................................................................................................................................. 322
Lighting fires fueled by other substances, before Shabbos.................................................................................................................. 322
Chapter 256: The six horn-blasts that were blown on erev Shabbos................................................ 325
Announcing the approach of Shabbos.................................................................................................................................................... 325
Ensuring timely acceptance of Shabbos on the part of the community (Mishnah Berurah 1)................................................... 325
Introduction to the subject of Hatmanah................................................................................................. 329
Chapter 257: Laws of insulating hot foods................................................................................................ 331
Insulating with a substance that does not intensify heat..................................................................................................................... 331
Insulating with a substance that intensifies heat................................................................................................................................... 331
The status of unlawfully insulated food.................................................................................................................................................. 333
Insulating with a heat intensifying substance for the daytime meal................................................................................................. 336
Covering a pot in order to protect it....................................................................................................................................................... 338
The substances that intensify heat........................................................................................................................................................... 338
The substances that do not intensify heat.............................................................................................................................................. 340
Insulating with rocks.................................................................................................................................................................................. 343
Reinsulating on Shabbos........................................................................................................................................................................... 343
Adding insular material on Shabbos....................................................................................................................................................... 343
The allowance to insulate food that was transferred from the pot it was cooked in..................................................................... 345
The allowance to insulate cold food........................................................................................................................................................ 347
The application of hatmanah to food that would be spoiled by further cooking, or to raw food............................................. 347
Insulating with a heat maintaining substance over a heat source...................................................................................................... 350
Insulating in such a manner that the insular material does not touch the pot............................................................................... 350
Insulating over a hot stove without fire or coals in it (Mishnah Berurah 43)................................................................................. 352
Keeping a pot inside an oven vis-à-vis hatmanah................................................................................................................................. 354
Insulating an oven that has a pot inside it..................................................................................................................................... 356, 359
Sealing an oven with a pot inside it......................................................................................................................................................... 359
Surrounding a pot in an oven with coals (Mishnah Berurah 47)...................................................................................................... 359
The mitzvah to prepare hot food for Shabbos...................................................................................................................................... 361
Chapter 258: Placing cold food on top of a hot pot before Shabbos.............................................. 363
Insulating cold food over a hot pot......................................................................................................................................................... 363
Insulating a container of cold liquid in hot water (Mishnah Berurah 2)......................................................................................... 364
Chapter 259: Various laws about moving insular material................................................................. 366
Insulating with lint; how to remove a pot from within lint that is muktzeh, how to render lint non-muktzeh...................... 366
The more lenient status of wool shearings............................................................................................................................................. 368
Rendering stones non-muktzeh for insulation...................................................................................................................................... 371
Returning a pot into a container full of muktzeh insular material.................................................................................................... 371
The opinion that one may not return a pot into insular material once the recess it was in collapsed....................................... 373
A pot which is partially, or completely, enwrapped in muktzeh material........................................................................................ 373
Insulating a pot with stones on Yom Tov for Shabbos........................................................................................................................ 373
Breaking the seal on an oven on Shabbos............................................................................................................................................... 375
Closing an oven with smoldering coals inside it on Shabbos............................................................................................................. 375
Closing an oven on Shabbos; the difference between doing so on Shabbos evening and Shabbos morning.......................... 376
Mishnah Berurah’s summary of the subject of shehiyah and hatmanah........................................................................................... 378
Chapter 260: The laws of bringing in Shabbos.......................................................................................... 383
The mitzvah to bathe for Shabbos........................................................................................................................................................... 383
The mitzvah to cut nails and hair for Shabbos...................................................................................................................................... 385
Specific halachos pertaining to nail-cutting (Mishnah Berurah 6).......................................................................................... 385, 388
Ascertaining that one’s household completed the preparations for Shabbos................................................................................. 388
Chapter 261: The correct time to light Shabbos candles................................................................... 392
The halachos of bein hashmashos.............................................................................................................................................................. 392
The leniencies of bein hashmashos............................................................................................................................................................ 397
Instructing a non-Jew to perform melachah after one accepted Shabbos early.............................................................................. 401
Tosefes Shabbos (adding time onto Shabbos)......................................................................................................................................... 401
The time frame of bein hashmashos.......................................................................................................................................................... 402
The time frame of tosefes Shabbos.................................................................................................................................................... 404, 410
The proper time to light the candles if one does not know when sunset is..................................................................................... 410
The restrictions that apply after accepting Shabbos early................................................................................................................... 412
Borchu, and Mizmor Shir, as acceptances of Shabbos.......................................................................................................................... 412
Contemporary Halachah Discussions.......................................................................................................... 417
Summaries ......................................................................................................................................................... 440
Glossary
......................................................................................................................................................... 471
introduction
“Remember the Shabbos day to sanctify it. Six days you shall
work … [but the seventh day is Shabbos to Hashem, your God. You
shall do no work] … for in six days Hashem made the Heavens and
the Earth … [and He rested on the seventh day] (Shemos 20:8-10).”
T
his verse teaches us how Shabbos is the very root of our
faith, of our belief in the Creation of the world. Since
Hashem created everything, He is the Master of everything,
and we are His servants who must obey Him and serve Him
with our entire bodies, souls and possessions, since everything
is His.
The Torah warns us twelve times to observe Shabbos. Our
Sages state that a person who observes Shabbos is considered
to have observed the entire Torah; but a person who desecrates
Shabbos is considered to have rejected the entire Torah. The
reason for this is that Shabbos is the very root of our faith, as we
explained above.
The Midrash Rabbah states in Parshas Beshalach (Shemos
Rabbah 25:12):
Rabbi Elazar bar Avina said: We find in the Torah, in the
Nevi’im, and in the Kesuvim, that Shabbos is equal to all the
mitzvos.
In the Torah: When Moshe delayed informing the Children
of Israel about the mitzvah of Shabbos, Hashem said to him
(Shemos 16:28,29): “Until when will you refuse to observe My Torah
and My commandments?” It then states, “Behold, Hashem has
given you the Shabbos.”
In Nevi’im (Yechezkel 20:13): “The House of Israel rebelled against
Me in the desert, and did not follow My statutes,” continuing
with: “and they desecrated My Shabbosos.”
In Kesuvim (Nechemiah 9:13,14): “You descended upon Har
Sinai and spoke with them,” continuing with: “and revealed Your
holy Shabbos to them.”
Hashem said to the Children of Israel: “If you merit observing
Shabbos, I will consider it as if you have observed all the mitzvos
of the Torah. If you desecrate Shabbos, I will consider it as if you
have violated all the mitzvos.” And so the verse states (Yeshayah
56:2): “… [One who] guards Shabbos from desecration, and guards
his hand from all acts of wrong.”
Look how severe Shabbos desecration is: We know that the
Torah delineates various levels of punishment for different sins.
Some sins only involve failure to fulfill a positive commandment.
Worse than this, is violating a prohibition. Even more severe
are prohibitions punishable by death by the hand of Heaven.
Worse still are sins punishable by kareis. Even worse are sins
punishable by death by the human court; those punishable
by strangling. Even worse are sins punishable by beheading,
followed by sins punishable by burning. The most severe of
all are the sins punishable by stoning, which is the severest of
death penalties. And the sin of deliberate Shabbos desecration is
indeed punishable by stoning.
The severity of Shabbos desecration is further demonstrated
by the following point: Regarding all other prohibitions, a
person who abandons the observance of one of them (except
idolatry), Heaven forbid, is not considered to have forsaken
the entire Torah. However, regarding Shabbos desecration, the
Shulchan Aruch (385:3) states that if a Jew completely abandons
Shabbos observance, and repeatedly flaunts its laws in public,
he is considered to have forsaken the entire Torah, and has the
same halachic status as a gentile.
Therefore, if he lives in the same courtyard as another Jew,
the other Jew must rent the rights to the courtyard from him in
order to make an eiruv, as is necessary when sharing a courtyard
with a gentile. If this person slaughters an animal, the animal is
considered to be a non-slaughtered carcass, even if another Jews
stood next to him to ensure that it was slaughtered correctly.
This is because a person who desecrates Shabbos is completely
disqualified for the mitzvah of shechitah, as discussed by the
Poskim. The reason for all this is that a person who desecrates
Shabbos denies the true origin of creation, just like an idolater.
Therefore his punishment is the same as that of an idolater,
i.e., he is stoned, or punished at least by kareis if he was not
warned. From all this we can understand the great importance
of Shabbos. There are many other teachings of our Sages that
emphasize the severity of Shabbos desecration.
Furthermore, one should realize that the 248 positive
commandments that Hashem commanded man to remember
and to observe, correspond to his 248 organs. These organs
serve different functions. Some of the organs are not absolutely
vital for survival, such as the hands and the feet. Although their
loss would be terrible, a person who loses them would only be
considered to be maimed. Other organs are vital to life. Their
loss would leave a person with no chance of survival, such as if
his head were severed, or his heart punctured, since these are the
organs that support life.
The same is true regarding Hashem’s mitzvos; it is written,
“That man shall perform them and live by them” (Vayikra 18:5);
“For it is your life and the length of your days” (Devarim 30:20); and
other similar verses that demonstrate how the eternal life of the
World to Come depends on Torah observance.
There are certain mitzvos, which, if neglected, leave a person
but maimed in the World to Come. (This too is a terrible disgrace,
which must be endured for all of eternity. R’ Chaim Vital in
Sha’ar HaKedushah, and the Vilna Gaon in his commentary on
Mishlei, write that any organ used to defy Hashem’s command
remains maimed forever. For example, even if a person fulfills
all other mitzvos, but fails to wear tefillin, his hand will be
maimed. When the time for the resurrection arrives, all other
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introduction
Jews will rise with all their limbs in perfect health, while his
left hand will remain maimed forever. In the merit of the
mitzvos that a person fulfills with each organ of his body, his
organs are granted eternal life in the ultimate future. Each of
the 248 mitzvos grants life to the organ to which it corresponds,
as we say, “He has planted eternal life within us” (Shacharis, Uva
L’tziyon; the blessing following the Torah reading). When a person
brazenly defies a mitzvah, he does not have anything with which
to nourish the organ it corresponds to. This person will be very
remorseful, when his defiance of Hashem’s command to wear
tefillin will be revealed in public. The same is true of the damage
done to the other organs by other misdeeds.
Therefore the Targum interprets the verse from Koheles
(12:13), “In the end, when all is heard,” to mean that man’s sins
will all be revealed in the end. The verse continues, “Fear God
and keep His mitzvos, since this is the entirety of man.” This
means that a person will be recreated in the ultimate future
from the 248 positive commandments and 365 prohibitions
that he observed during his lifetime. When he eventually
rises and discovers that one of his organs is crippled, or that
one of his sinews (which correspond to the 365 prohibitions) is
damaged, everyone will know which positive commandment
4
or prohibition he defied. His shame will be terrible, since it
will last forever.)
Some aspects of Torah observance correspond to the head or
the heart. These are the sources of his spiritual vitality – such
as belief in Hashem and in His Torah. Shabbos observance is
also one of the foundations of this belief. By neglecting these
essential aspects of Torah observance, one forfeits his entire
spiritual life-force. He is left in this world with only his bestial
soul, and has nothing with which to come back to life for the
resurrection.
Shabbos observance also helps to cleanse a person of all his
sins, as the Gemara states (Shabbos 118b): “If one observes Shabbos
properly, even if he has sinned like the Generation of Enosh,
he will be forgiven, as it is written(Yeshayah 56:2): ‘Fortunate is
the person who does this, and the man who supports it; guarding
Shabbos from desecration (meichalilo) and guarding his hand
from all acts of wrong.’ Do not read ‘from desecration’, but rather,
‘forgiven him’ (machul lo).”
The expression “observes Shabbos properly” is used, since there
are thirty-nine categories of melachos (avos), which branch out
into many, many derivatives (tolados). The Talmud Yerushalmi
in chapter Klal Gadol (2)
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7
introduction
describes how Rabbi Yochanan and Reish Lakish discovered
thirty-nine derivatives for each of the thirty-nine categories.
The Gemara states that one must observe Shabbos properly,
without violating any of these details.
The only way a person can possibly reach a level where
he will be capable of observing every detail of Shabbos is by
studying its laws and constantly reviewing them, so that he will
know what is forbidden and what is permitted. Otherwise, it
is pointless for him to study mussar (ethical and inspirational
teachings) which encourages Shabbos observance. The Midrash
explains that the verse, “To know wisdom and mussar (Mishlei
1:2)” means that a person who has achieved wisdom can benefit
from studying mussar. But for a man lacking in wisdom, it is
useless to study mussar. If he mistakenly believes that he is
doing nothing wrong in a certain area, then what benefit does
he gain from studying mussar teachings about that subject? The
same applies to studying the laws of Shabbos. If he does not
realize that he is transgressing a melachah, or even a rabbinic
enactment, then mussar teachings will not benefit him.
(A very relevant illustration of this is a person who is
suddenly faced with a monetary loss: For example, if his animals
rebelled against him and ran off on Shabbos, or if he recently
purchased geese or chickens that are not yet familiar with the
surroundings of his house and therefore ran away. In these
cases, he might easily stumble and violate the Torah prohibition
of tzeidah (trapping) when he catches them. In this situation,
it would even be prohibited to ask a non-Jew to catch them. If
this person would have studied the laws of Shabbos, he would
have known the permitted way to deal with the situation, i.e.,
by announcing [to non-Jews], “Anyone who saves them will
not lose out.” Alternatively, he could ask a non-Jew to cage the
chickens or geese in an area where they are [contained, but are]
not considered trapped according to Torah law. For example, he
could confine them in a large building, where they still cannot
be easily caught by a person. Enclosing the animals in such a
space does not violate the Torah prohibition of tzeidah. This
is because, the Gemara teaches that confining an animal in a
space where it still cannot be caught with a single lunge, is not
considered ‘trapping’ according to Torah law.
Alternatively, if, for example, a Shabbos tablecloth catches
fire, a person might get so thrown by the sudden prospect of
financial loss that he might even extinguish the fire himself, even
though he knows it is forbidden. The reason he might do this is
because he does not know the permitted way of extinguishing a
fire on Shabbos. If he had studied the laws of Shabbos, he would
have known the permitted ways of extinguishing the fire, i.e.,
to pour water around the fire to prevent it from spreading, or
alternatively, calling a non-Jew to extinguish it.
The prohibition of borer is also often violated due to
ignorance. For example, if a person has a mixture of different
kinds of poultry, and he sets apart one kind for later use, he
violates an absolute prohibition, as discussed by the Poskim.
Instead, he should take whatever kind of meat he wants to
eat now, leaving the other kind behind for later. Similarly,
skimming cream off the top of milk is also a violation of borer.
Rather, one must leave some of the cream behind together with
the milk. Alternatively, he should take some of the milk with
the cream. There are many, many more relevant examples of the
laws of borer.
The same is true regarding the melachos of dash (threshing),
lishah (kneading), melabein (laundering), and all the other
categories of melachos. A person who has not studied these laws
can very easily transgress them, since each melachah has many
details which involve Torah prohibitions. This is especially
applicable to the prohibitions of cooking, leaving food on a
blech, and insulating, which are vast subjects that involve many
fine details, and are very relevant.)
The author of Urim V’Tumim (Rav Yehonasan Eibshitz)
warns us in his sefer Ya’aras Devash that it is impossible to avoid
Shabbos desecration without studying all its laws until they are
clearly understood.
One reason that many people are ignorant of the laws of
Shabbos is the difficulty of the subject matter, which cannot
be mastered by simply learning Shulchan Aruch, unless one
understands the source of his rulings in the Gemara and Poskim.
Nowadays, most people cannot find the time for such in-depth
study, due to the many distractions and difficulties of our times.
Furthermore, on every detail of halachah there are extensive
debates among the Poskim, as I mentioned in my introduction
to Volume I. Therefore, with Hashem’s help, I have undertaken
to explain these difficult halachos. I have given the reason and
source from the Gemara and Poskim for each law. I will also
cite the conclusions of the Acharonim in every matter debated
by the earlier Poskim.
Particularly difficult subjects (such as chapters 243, 244, 248,
253, 254, and many others), are prefaced with an introduction
to assist the reader in understanding the words of the Shulchan
Aruch. For many avos melachos, I collected the relevant sources
from the writings of the Rambam and other Rishonim, to
ensure that each halachah can be understood clearly. I also
included some contemporary issues from the writings of the
Acharonim, which are relevant to our times.
I hope that with Hashem’s help anyone who now learns
these halachos will be able to understand each rule with its
reason and source, and be able to put them into practice. It is
fitting and proper for anyone who reveres the word of Hashem,
to organize groups to study the laws of Shabbos, so that we do
not violate them. The Yalkut Shimoni states in the beginning
of Parshas Vayakhel (408): “Hashem said to Moshe: ‘Gather the
congregation in a large group and publicly expound the laws
of Shabbos before them.’” Proper Shabbos observance hastens
the Redemption, as our Sages assure us (Shabbos 118b): “If the
Children of Israel would only observe two Shabbosos, they
would immediately be redeemed.
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218
HILCHOS SHABBOS 253:1
halachos of keeping food over a fire on Shabbos depend
1 [The
on the type of oven or stove, and on its fuel source. The first
category is] a kirah, a pot-shaped stove which is used by placing
pots on top of it1 and has room to accommodate two pots. If it
is fueled2 with pomace, which is olive pulp,3 or with wood,4 one
Kirah
M I S H N A H B E RU R A H
If a stove is fueled… with pomace or with wood, one may
not place [a pot with food] upon it before sweeping out its
coals or covering them with ash.
The Gemara deliberates [whose opinion this Mishnah
follows;g its discussion hinges upon] the Mishnah’s intent in
stating that “one may not place.” Does it mean that one may
not keep a pot on a stove in the first place unless its coals have
been removed or covered with ash? This would mean that the
Mishnah follows the Chachamim, who oppose Chananyah.h
Or does “one may not place” mean that one may not return a
pot to such a stove [on Shabbos], but may in fact keep it on the
stove in the first place, even if its coals were not removed or
covered with ash? This would mean that the Mishnah follows
Chananyah. The Gemara does not present a definite conclusion.
The Rif, Rambam, and other likeminded Rishonim rule that
the Mishnah intends to prohibit even keeping a pot on the
stove in the first place, as the Chachamim disputing Chananyah maintain. Thus, even a person who wishes to merely keep
a pot on a stove from before Shabbos must remove its coals
or cover them with ash. Tosafos, on the other hand, rules that
the Mishnah intends only to prohibit returning the pot to the
stove. It would permit one, however, to keep a pot even on a
stove whose coals have not been removed, once it has cooked
to ma’achal Ben Drusai, as Chananyah maintains. These are
the two opinions that the Shulchan Aruch cites in this chapter.
The first is that of the Rif and Rambam; the second, cited at the
end of passage 1, is that of Rashi and Tosafos. This is a brief and
general explanation of the subject. Now, with Hashem’s help,
we will proceed to elucidate the Shulchan Aruch’s words.
(1) 1. Which is used by placing pots on top of it.
Such a stove would typically have enough room to place a pot
inside it as well. One may, in fact, keep a pot inside it as well
from before Shabbos if further cooking would be detrimental
to the food.i [The reason the Shulchan Aruch specifically refers
to placing food on top of it is that] he wishes to stress that food
which would be enhanced by further cooking may not be kept
even on top of the stove.
2. If it is fueled [with pomace… or with wood,
one may not]… because these substances generate coals.
Therefore, we are concerned that one may come to stoke
them.
3. Which is olive pulp. Some say that one may not keep
a pot over sesame pulp either, for that, too, is included in the
term “gefes” mentioned in the Mishnah,j as we see regarding
hatmanah in 257:3 below.
4. Or with wood. The same applies for charcoal and cattle manure.
NOT ES
g. The Mishnah comprises the final word on Tannaic discussion, so the
opinion that the Mishnah follows would be accepted as the authoritative
halachah.
h. Chananyah also agrees that one may not keep food that is less cooked
than ma’achal ben Drusai on the stove. Yet, the commentaries explain that
this could not be the Mishnah’s intent, as the Mishnah’s discussion clearly
pertains to food that is already cooked. This is evident from the end of the
Mishnah, which discusses the halachos of returning a pot to a stove on
Shabbos. This discussion could only relate to a dish that is already cooked,
because if it were not cooked, returning it to the stove would be a violation
of bishul. Since the Mishnah clearly pertains to food that is already cooked
and states that one may not keep food on the fire, it must be following the
view of the Chachamim, and not of Chananyah (Ritva; see also Shittah
LehaRan).
i. This is in contrast with chazarah, which is permitted only to the top
of a stove, not inside it (see passage 2, and Mishnah Berurah ad loc. note
58).
j. Shabbos 36b, which is the source for this halachah (cited in the Mishnah Berurah’s preface).
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220
HILCHOS SHABBOS 253:1
may not place5 a pot with food[BH] upon it[BH] during the day6 in order to keep it there[BH] on
Shabbos, unless [one of the following conditions is met]:
a) The food is fully cooked7 and further8 cooking [BH] (i.e., continued
M I S H N A H B E RU R A H
5. One may not place… And if a pot is already on the
stove, one must remove itk before dark if it is not fully cooked,
or if further cooking would enhance it.
mental to it, there is no concern that one would stoke the coals.
Therefore, it is perfectly permissible to place it on the stove with
the intent of keeping it there on Shabbos.
6. During the day. Meaning, to put it on before sunsetl
and keep it there for use later at night.m
8. Further cooking would be detrimental to it,
which includes any food whose drying out and shriveling due
to excessive cooking would cause one aggravation.n And “enhanced,” means that it would please one.
7. Unless the food is fully cooked… That is to say, since
it is cooked to the extent that further cooking would be detri-
NOT ES
k. That is to say, the prohibition is not only active, which would merely
mean that one may not put the pot up intending that it finish cooking on Shabbos; it is also passive, meaning that if a pot that is not adequately cooked is on the stove (such as a pot that one put up thinking
that it would finish cooking before Shabbos), one may not leave it on
the stovetop on Shabbos and must remove it beforehand (see Chazon
Ish 37:21; 38:2).
l. The Mishnah Berurah stresses that this entire discussion pertains only
to putting a pot up before sunset. After sunset, one may definitely not
put the pot up, even if the conditions presented below – e.g., if the pot
contains raw meat – were met, because at that point it might already be
Shabbos (Sha’ar Hatziyun).
m. The emphasis that one may not keep it there for use “later at night” is
explained in the Beiur Halachah.
n. This explanation is offered by the Ramban in his work Milchamos
Hashem and cited by the Magen Avraham. His intent was apparently to define “detrimental” and “enhanced” subjectively, meaning,
if a food improves by reducing, but in this instance, one happens
to prefer that it not reduce, one may leave it on the stove. We see
this in the Gemara as well (Sha’ar Hatziyun). (The Gemara [Shabbos 37b] states that a certain turnips-and-meat dish is enhanced as
it disintegrates with excessive cooking, so one may not keep it on a
stove whose coals have not been removed or covered. But the Gemara
adds that if one requires it for guests and therefore prefers to have respectable portions, the excessive cooking is considered detrimental,
and one may therefore keep it on the stove, even though it actually
improves the food.)
B E I U R H A L AC H A H S Y N O P S E S
(1) Place a pot with food upon it, i.e., on the thickness of
the kirah walls. And one may certainly not place the food over the
kirah’s opening. According to Rashi and the Tur, this is true even if
the kirah’s opening is closed with its cover. The Rambam seems to disagree, maintaining that only placing it over open coals is prohibited,
but not on top of the oven’s covering. It is not completely clear, however, that this is his opinion.
turnip without flour and meat fits this definition. Also included are
lafda (a dish made from figs), porridge, and dates – even without flour
– and hot water.
Foods that are enhanced by further cooking include cabbage, fava
beans, ground meat, and eggs, unless they are directly on coals.
If one is unsure about how to classify a particular food, it is proper
to be stringent.
A pot with food or liquids that are not fully cooked, according to
this opinion which opposes Chananyah.
In order to keep it there. Some rule that one may keep food over
the kirah for the daytime meal, since there is no concern that one might
stoke the coals, just as there is no such concern for raw meat. However,
several Acharonim write that one should not rely on this opinion. Raw
meat is different since it cannot be ready for the nighttime meal. Bidieved, one may rely on the lenient opinion, as long as one does not regularly do so; see Rema’s comment to 257:1.
Further cooking would be detrimental to it. Foods that
fit this definition include any dish made with flour, except a turnip-andmeat dish when it is not meant for guests. It is unclear whether plain
The pot rests on top of the
kirah walls, not over its
openings
The pot rests over the
kirah’s covered opening
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223
HILCHOS SHABBOS 253:1
shriveling) would be detrimental to it. In such a case, there is no concern that one would stoke the
coals. Or:
b) The food is raw,9 not cooked10 at all.11 When the food is raw [at nightfall], one abandons any
thoughts of having it until the next day,[BH] and it has ample time to cook throughout the night
without one stoking the coals.
M I S H N A H B E RU R A H
9. The food is raw. This leniency applies only to meat, which
cannot finish cooking for the night’s meal.o But if one wishes to
place raw vegetables, or other foods that cook quickly, on a stove
right before Shabbos, the fact that they are raw does not provide
grounds for leniency.p Similarly, when the Shulchan Aruch states
presently that if one places “a raw cutlet” into the pot, one may
keep it on the fire, that ruling likewise refers to a raw piece of
meat.
10. Not cooked. Meaning, one may put such food up immedi-
ately before sunset.q If one put it up earlier in the day, one may not
keep it on the stove, since it will already have been partially cooked
before Shabbos. One must therefore remove it when Shabbos arrives, unless by that time it had become fully cooked.
11. At all. [The allowance for foods that are “not cooked at
all” includes] even foods that are already heated.r These, too,
may be kept on a stove; the concern that one will stoke the coals
does not apply, as long as the food did not begin the actual cooking process [before sunset].
NOT ES
o. This implies that the allowance is applicable even if it will be ready
later in the evening, as long as it will first be ready after the evening
meal (see Beiur Halachah ‫)ד״ה מסיח דעתו‬. Once it clearly will not be
ready for the evening meal, one abandons any thoughts of having it
until the next day.
p. The Acharonim debate whether one may leave a large amount of raw
vegetables or the like to cook, just as with meat, for though these innately
cook quickly, they will now cook slowly due to their great quantity. The
Chazon Ish (36:3) maintains that one may leave such a pot to cook just
before sundown if one will not partake of it until the next morning. The
Ketzos Hashulchan (chapter 71, Badei Hashulchan note 11) disagrees, arguing that Chazal’s statement that one may keep raw meat over a fire,
since it requires extensive cooking, is limited to foods such as raw meat,
which inherently require extensive cooking, not to easily cooked foods,
even if one happens to be cooking a large quantity.
q. Thus, it is permitted only if the food is completely raw at sunset. The
Chazon Ish (37:22) therefore explains that one could only place such a
pot on a stove shortly enough before sunset that it will not reach yad
soledes bo by sunset, for that is when the cooking process begins.
The Chazon Ish comments, however, that this poses a difficulty with
the Shulchan Aruch’s subsequent statement that one may keep even a pot
with partially cooked food over the fire by adding one raw cutlet to the
pot. If the food in the pot is already cooking, then the temperature of the
pot must already be yad soledes bo. Consequently, meat placed into the
pot would begin cooking instantly. Accordingly, one could only employ
this allowance by placing the raw cutlet into the pot at the very instant
of sunset, such that at sunset it is still completely raw. But this cannot
be implemented in practice, as one must cease melachah at least slightly
before sunset, which is when Shabbos begins. The Chazon Ish therefore
concludes that this allowance may in fact not be employed with a pot
of food cooking on the fire before sunset. It could only be applied to a
pot of partially cooked food that had been removed from the fire and
had cooled. If one wishes to continue cooking this food, which entails
also reheating it, one could do so by adding a raw cutlet to the pot and
returning it to the fire at a time when the pot’s temperature would reach
yad soledes bo only after sunset. Then, the raw cutlet will indeed remain
completely raw until after sunset. See, however, footnote r below.
Some Poskim suggest that one could implement this allowance by
placing a raw piece of meat into an already cooking pot at the moment that one accepts Shabbos, even if it is well before sunset. The
food would indeed have been raw at the beginning of that particular
person’s Shabbos, and that suffices, even though it would already be
somewhat cooked by sunset. Other Poskim, however, disagree with this
leniency. For extensive discussion on this point, see Rabbi Shimon Eider’s Hilchos Shabbos (chapter 14, note 776, 783); Pischei Da’as (Rabbi
Petrover, pg. 84); Minchas Shlomo (vol. 2, chapter 12:4); Chut Shani
(chapter 26, note 4).
r. As mentioned above (note q), the Chazon Ish understands that this is
only permitted as long as they have not reached yad soledes bo, which is
when the food begins to cook. R’ Shlomo Zalman Auerbach (Minchas
Shlomo, vol. 2, chapter 34/12:3) differs, maintaining that even though
the cooking process begins when the pot reaches yad soledes bo, the
food itself is still deemed raw until it has cooked for at least a minimal amount of time. Accordingly, one may keep even raw food that has
reached yad soledes bo at sunset over the fire. R’ Ben Zion Abba Shaul
(Ohr LeTziyon, chapter 21) takes this a step further, ruling that even
food which has reached yad soledes bo is considered absolutely raw until
it begins softening as a result of the cooking, which can be sometime
later.
B E I U R H A L AC H A H S Y N O P S E S
One abandons any thoughts of having it until the next
day. Even if the oven is very hot and the food can fully cook in a few
hours, one may keep the food there if people do not usually wait that
long to eat the nighttime meal.
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225
HILCHOS SHABBOS 253:1
However, if it is partially but not fully cooked, or even if it is fully cooked but further cooking
would enhance it, we are concerned that one may come to stoke the coals.12 Therefore, one may not
keep the food on the fire, unless:
c) one swept out (garaf) – meaning, one removed13 all of the coals from the stove, or
d) one concealed (katam) – meaning, one covered14 the coals with ash to reduce their heat.
If one places even a single raw cutlet into the pot, one may keep it over the fire, as though all of
the pot’s contents were raw, for that cutlet alone causes one to abandon any thoughts [of using the
food until the next day].
Even if the stove is not gerufah (which means its coals were removed) or ketumah (which means its
M I S H N A H B E RU R A H
12. One may come to stoke the coals in order to hasten the cooking so that it will be ready for the night’s meal
or [even were the food already cooked] in order to enhance it
by further cooking.
13. One removed. The coals must be completely removed
from the stove.s Once one has done this or covered the coals,
one may keep even partially cooked foodst on the stove.
14. One covered the coals. That is, all of the coals.
One does not need to spread enough ash to conceal the fire
completely; it is enough to spread just a minimal layer of ash
over the coals. One may then keep a pot there even if the
coals flare up againu (Gemara (Shabbos 37b)). The Gemara
(ibid.) also states that even if the coals were produced from
broom wood, a substance that is not easily extinguished, one
may nevertheless keep a pot over the coals after spreading
over them this layer of ash. The reason for all this is that
once a person has [actively reduced the coals’ heat and thus]
demonstrated that he does not require the [full strength of
the] coals, it is adequate, for he would definitely not stoke
the coals.v
The Gemara also states that once the coals begin dimming
(meaning, once their glow fades a bit), it is as though they
were covered with ash. This is because the very fact that one
did not bother fanning the coals to prevent them from dimming demonstrates that one is not so particular [about the
coals’ heat] as to stoke them (Rashba).
NOT ES
s. This needed to be stressed, since there is an opinion among the Rishonim that it is sufficient to sweep the coals to one side of the stove
without actually removing them (Ran, Shabbos 15b, citing Rabbeinu
Zerachyah Halevi). (See passage 2, footnote aa.)
t. That is, even if they are less than half or one-third cooked.
u. R’ Shlomo Zalman Auerbach stated that this is true only if the flame
flares up on its own, but if a person actively fanned the coals, the food
loses its permitted status even if there is a layer of ash on the coals.
Therefore, one should not turn up the gas after placing the blech on
the stove even before Shabbos, because it would then lose its status as a
covered flame (Shemiras Shabbos Kehilchasah chapter 1 footnote 185).
(In Shemiras Shabbos Kehilchasah, vol 3, he adds that even lowering the
flame is questionable since involving oneself with the flame is antithetical to what covering the coals is meant to achieve.)
v. This follows the Rambam’s explanation (Hilchos Shabbos 3:4) that
the reason removing or covering the coals effects permission is because a person who does so is clearly not particular about a specific
temperature and is satisfied with even minimal heat. Any concern
that he might stoke the coals is thus eliminated. An alternative explanation is offered by the Kesef Mishneh (ibid.), quoting the Ramach:
Removing or covering the coals leaves the stove in an unusual state,
which will remind one that it is Shabbos in case one would endeavor
to stoke the coals.
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227
HILCHOS SHABBOS 253:1
coals were covered with ash), one may place15 a pot16 alongside[BH] it17 from the outside.
If a stove is fueled with straw or stubble, one may keep a pot[BH] on it,18 even if its coals were
M I S H N A H B E RU R A H
15. One may place [a pot alongside it]. Some say that
this clause – that one may place a pot alongside a lit stove – applies only to shehiyah, i.e., to placing the pot beside the stove on
Friday and keeping it there on Shabbos. But it is not permitted for chazarah; one may not return the pot to this location on
Shabbos.x Only the more lenient opinion cited at the end of this
passage would allow one to return a pot to this location, according to the guidelines presented in passage 2.
Several Acharonim, however, disagree and maintain that all
agree that one may return a pot to its spot beside the stove.y
Some Acharonim permit even placing a pot beside a stove in the
first place on Shabbosz if the food is still hot and is already fully
cooked. See what the Rema writes at the end of the chapter, and
see Beiur Halachah ad loc.aa
w
16. A pot. That is, even a pot whose contents are not one-third
cooked. A stove that is being used from the outside is no worse
than a stove whose coals have been removed or covered with
ash, upon which one may keep even foods that are not one-third
cooked, as above.
17. Alongside it from the outside, even if that spot is
yad soledes bo.bb
18. One may keep a pot on it, or even inside it. Since it has
the status of a stove whose coals were removed, and one places
the pot there before Shabbos, there is no difference between
placing the pot on top of or inside it.
NOT ES
w. This is based on the Gemara (Shabbos 37a), which deliberates whether one
may place a pot near a fire and concludes that one may; placing food near a
fire is more lenient than placing food over a fire. But the extent of this leniency remains ambiguous, for “placing” food near a fire could mean one of three
things: a) one may place partially cooked food near a fire before Shabbos and
keep it there on Shabbos; b) one may even return food to a spot near a fire on
Shabbos, but only if it had been on a fire earlier on Shabbos; c) one may even
place the food near a fire in the first place on Shabbos.
The Magen Avraham states that the allowance to “place” a pot near a fire
differs from the Chachamim to Chananyah (see Mishnah Berurah’s preface).
According to the more stringent opinion (cited by the Shulchan Aruch here),
one may not place a pot near a stove on Shabbos, but only before Shabbos.
According to the more lenient opinion (cited later in this passage), one may
place a pot near a stove even on Shabbos.
Thus we do clearly see that according to the stringent opinion, one may
not place a pot near the fire in the first place on Shabbos (option c). But we do
not clearly see what this opinion would hold about returning a pot to a spot
near a fire on Shabbos (option b), given that the Magen Avraham states only
that one may not place a pot near a fire on Shabbos itself (which might simply
mean that one may not place it there in the first place). This is the subject of
the Mishnah Berurah’s following comments.
x. This is R’ Akiva Eiger’s interpretation of the Magen Avraham’s words (see
previous footnote). He explains that the Gemara’s discussion about placing
a pot near a fire is to be seen in direct relation to the halachah according to
each respective opinion. According to the Chachamim, one may not keep
partially cooked foods over a fire even from before Shabbos. Accordingly, the
Gemara’s conclusion that placing food near a fire is treated more leniently
would mean that one may keep partially cooked foods near a fire from before
Shabbos. But there is no basis to expand the allowance any further, not even
to chazarah on Shabbos itself. According to Chananyah, one may keep even
partially cooked food over a fire from before Shabbos, and only returning
food to a fire on Shabbos is restricted. Accordingly, the Gemara’s conclusion
that placing food near a fire is more lenient would mean that one may even
return it there on Shabbos.
y. This is the Dagul Mervavah’s interpretation of the Magen Avraham; the
statement that one may not “place” the pot there on Shabbos means only that
one may not place it there in the first place, but one may return it to that spot
even according to the more stringent opinion. The Dagul Mervavah bases
this on a Baraisa cited earlier in the above Gemara, which states that one
may return a pot to a stove whose coals have been removed or covered even
if it stands adjacent to a stove containing live coals (which is tantamount to
placing it near that other stove).
z. Following the Dagul Mervavah’s interpretation (see previous footnotes),
it emerges that the Magen Avraham’s assertion that the extent of leniency
for placing food near a fire is subject to debate means that according to the
stringent opinion, one may not place food there in the first place on Shabbos.
(Even they agree, however, that one could return food there.) The more lenient opinion would allow even placing the food there in the first place. The
Beis Meir concurs with the Dagul Mervavah’s opinion.
aa. The Beiur Halachah concludes that the Rema’s comment there reflects R’
Akiva Eiger’s interpretation of the Magen Avraham stated here in the Mishnah Berurah, namely, that the more stringent opinion would only allow one
to keep partially cooked food there from before Shabbos, whereas the more
lenient opinion would allow chazarah even on Shabbos itself. No one, however, would allow one to place food there in the first place on Shabbos.
bb. Literally, “the hand recoils upon [touching] it.” Chazal determined
that the level of heat which would cause the hand to recoil upon contact is
B E I U R H A L AC H A H S Y N O P S E S
One may place a pot alongside it. See Mishnah Berurah note
15 regarding chazarah alongside a kirah. Although R’ Akiva Eiger
questions the lenient opinion of the Dagul Merevavah, the Gemara
supports the latter view regarding two adjoining kiros, as does Tosafos.
The Mishnah Berurah there also mentions an opinion that per-
mits placing a pot alongside a kirah in the first place on Shabbos. The
Rosh in chapter Kirah somewhat supports this view.
One may keep a pot on it or return a pot over it on Shabbos, since a
stove fueled with straw or stubble is comparable to removing or covering
the coals. See passage 2.
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229
HILCHOS SHABBOS 253:1
not19 removed[BH] or covered with ash.
Rema’s Comment: Regarding two
adjacent kiros with only an earthenware
wall between them: If the coals of one
were removed or covered, while those of
the other were not, one may keep food
over the kirah whose coals were removed
or covered,
Two adjacent kiros, one whose coals were removed,
the other whose coals were not
M I S H N A H B E RU R A H
19. Even if its coals were not [removed or covered
with ash], for there is no concern that one would stoke the
coals; once the flame dies down, the coals die as well (Kol Bo).
NOT ES
the temperature that is capable of cooking. The term yad soledes bo is therefore used throughout Hilchos Shabbos to denote the temperature that is
capable of cooking. (See glossary for a discussion on the precise temperature of yad soledes bo.)
B E I U R H A L AC H A H S Y N O P S E S
Even if its coals were not removed. It is unclear whether one
may keep the pot there even if there is a lot of straw or stubble – which
causes the fire to burn a substantial amount of time – or whether one
must wait until the fire has died down before placing the pot there.
417
HILCHOS SHABBOS XXX:X
contemporary
Halachah
Discussions
A Series of Discussions Reviewing
Modern Day Application of the Mishnah Berurah’s Rulings,
Based on the Opinions of Major Contemporary Poskim
Compiled by
Rabbi Doniel Neustadt
In collaboration with
Rabbi Mayer Maryles, Rabbi Akiva Steinmetz,
and Rabbi Binyamin Jacobson
Table of Contents
Laundry on Friday.................................................................................................................................................................419
Baking Challos for Shabbos.................................................................................................................................................419
Partnership with a Non-Jew................................................................................................................................................421
Partnering with a Non-Jew for Shabbos . .........................................................................................................................421
Buying Shares in a Company that Operates on Shabbos...............................................................................................422
Sending Overnight Packages on Friday.............................................................................................................................423
Scheduling Elective Surgery Before Shabbos...................................................................................................................424
Paying Bills through an Automated Paying Service........................................................................................................425
Keeping a Website Open on Shabbos................................................................................................................................425
Car Repairs by a Non-Jew Over Shabbos.........................................................................................................................426
Setting an Appliance to Operate in One’s Home on Shabbos.....................................................................................426
Preparing Cholent on Modern Day Appliances..............................................................................................................428
Adding Water to Cholent....................................................................................................................................................429
Reheating Cooked Food......................................................................................................................................................430
Crock-Pots
. ....................................................................................................................................................................431
Pouring Hot Water into a Thermos on Shabbos.............................................................................................................432
Placing a Wrapped Food into Cholent..............................................................................................................................433
Warming a Baby’s Bottle.......................................................................................................................................................433
Immersing in a Mikveh on Erev Shabbos.........................................................................................................................434
Tosefes Shabbos: How and When......................................................................................................................................435
An Early Start to Shabbos....................................................................................................................................................436
Bein Ha-Shemashos..............................................................................................................................................................438
419
Contemporary Halachah Discussions:242
Chapter 242:1
Laundry on Friday
Baking Challos for Shabbos
Question: Nowadays when almost every home has a washing
machine and dryer, does Ezra’s takanah of not doing laundry on
Friday still apply?
hulchan Aruch cites challah-baking for Shabbos and Yom
Tov as a mitzvah8 and a worthy practice “that should not
be abandoned.”9 Indeed, it is a time-honored custom for
women to bake challah loaves for Shabbos and Yom Tov, both
because it enhances kavod Shabbos and kavod Yom Tov10 and
because it is an opportunity for them – by fulfilling the mitzvah
of hafrashas challah – to set aright Chavah’s sin on the first erev
Shabbos of Creation.11 For this reason, it is halachically preferable
that a woman be the one who separates the challah rather than
a man.12 Prominent contemporary poskim13 have stated, though,
that a woman who buys the challah loaves produced by bakeries
specially for Shabbos, since she finds it too difficult to bake
challos on a weekly basis, or finds that the challah loaves from
the bakery taste better, would not be considered as “undermining
the honor of Shabbos” (as the Chafetz Chayim had declared in
his day14).
In order to fulfill the mitzvah of hafrashas challah and
recite the blessing over the mitzvah, the dough must contain
at least sixteen cups (over four pounds) of flour.15 [A dough
which contains less than ten cups (approximately two-and-ahalf to three pounds) of flour is completely exempt from challah
separation, while a dough which contains more than ten cups but
fewer than sixteen cups of flour16 requires separation of challah,
but no blessing is recited.]
Discussion: Contemporary poskim debate whether or not
Ezra’s takanah of not doing laundry on Friday is applicable
nowadays as well, since doing laundry today is not nearly as time
consuming or strenuous as it was in earlier times. Some argue
that regardless of the change in circumstances, the idea behind
the takanah was to reserve the precious hours of erev Shabbos for
the immediate Shabbos needs that cannot be attended to earlier
in the week. Since laundry can be done earlier in the week,1 no
laundry should be left for Friday.2 Some add that even if the
laundry is to be done by a non-Jewish maid, it should still not
be left for Friday.3 Many other poskim, however, argue that when
dealing with modern day washing machines, it all depends on the
time factor, and if one can find the time to do laundry while also
properly preparing for Shabbos, he may do so even l’chatchilah.4
Practically speaking, while it is preferable and praiseworthy to
do the laundry before Friday5 (especially in the short winter
months), we cannot deem it a must. Certainly, one who failed to
do his laundry before Friday for whatever reason is permitted to
do laundry on Friday.6
Implied in Ezra’s takanah against doing laundry on Friday
is the understanding that one should wear freshly laundered
clothing in honor of Shabbos. Thus Mishnah Berurah rules that
one should not wear the same garment a number of Shabbosos in
a row without laundering it, so as to not violate Ezra’s takanah.
Obviously, Mishnah Berurah is referring to garments such as a
shirt or undergarments which become soiled or sweaty when worn.
Suits or pants which can be worn repeatedly without becoming
dirty are not required to be cleaned on a weekly basis.7
S
Question: How can a woman who does not require large
enough a quantity of dough perform the mitzvah of hafrashas
challah?
Discussion: Some women bake an amount that warrants
hafrashas challah, and then freeze the excess challah loaves
for future weeks. Many women, though, prefer a different
arrangement: they prepare a dough large enough for hafrashas
NOT ES
1. Some poskim recommend that laundry be done specifically on Thursday,
since that makes it clear that the laundry is being done for the sake of
Shabbos. Many other poskim, however, are not particular about this; see
Shemiras Shabbos k’Hilchasah 42, note 13, quoting Rav S.Z. Auerbach
and Chazon Ovadyah, Shabbos, vol. 1, pg. 23.
2. Chut Shani 3:1; Rav Y.S. Elyashiv (quoted in Shabbos Hayom; Ashrei
ha-Ish). See also Piskei Teshuvos, vol. 3, pg. 255.
3. Chut Shani 3:1.
4. Ohr l’Tziyon 2:16-1; Shemiras Shabbos k’Hilchasah 42, note 13; Chazon
Ovadyah, Shabbos, vol. 1, pg. 24; Shevet ha-Kehasi 2:104-4.
5. Rav S.Z. Auerbach (quoted in Shemiras Shabbos k’Hilchasah 42, note
13).
6. Ben Ish Chai (Lech Lecha 8).
7. Ohr l’Tziyon 2:16-2.
8. Rama, O.C. 529:1.
9. Rama, O.C. 242:1 and Beiur Halachah (s.v. ve’ hu).
10. Rama, O.C. 242:1; 529:1.
11. Mishnah Berurah 242:6.
12. Kitzur Shulchan Aruch 38:8. See another reason in Bartenura, Shabbos
2:6.
13. Ohr l’Tziyon, 2:47-1; Rav Y. S. Elyashiv (quoted in Hilchos Shabbos
b’Shabbos, pg. 20).
14. Beiur Halachah s.v. vehu.
15. Ruling of Rav T.P. Frank (quoted in Siddur Korban Minchah, pg. 40),
which is followed by many women. Some poskim maintain that a blessing
should not be recited unless five pounds of flour are used; Rav Y.E.
Henkin (Eidus l’Yisrael 40), while others rule that a blessing is recited
even over less than 16 cups (Yalkut Yosef, Hilchos Challah).
16. Water and other ingredients are not included in the minimum
amount.
Contemporary Halachah Discussions:242
challah, but instead of baking it all at once, they bake only the
amount required for one Shabbos, freeze the rest of the dough,
and bake it over a number of Fridays. The advantage of this
arrangement is that it allows them to prepare a large enough
quantity of dough to allow for hafrashas challah, while still being
able to bake fresh challah every erev Shabbos for their household.
This arrangement, however, is controversial: Some poskim are
of the opinion that hafrashas challah is performed only if the
entire dough is baked at one time, but if the dough is divided,
420
and the parts baked separately, then the entire dough is exempt
from hafrashas challah altogether.17 Many other poskim, though,
disagree and permit hafrashas challah from a divided dough, as
long as the entire dough is going to be baked by one person and
not divided among several people.18 Some contemporary poskim
therefore recommend that when freezing part of the dough
for a later date, challah should be taken but the blessing not be
recited;19 others maintain that there are sufficient grounds to
recite the blessing as well.20
NOT ES
17. Based on Pischei Teshuvah, Y.D. 326:2, quoting Beis Efrayim and
Maadnei Melech.
18. See Pischei Teshuvah, Y.D. 326:2, quoting Levush, Bach and Derishah.
This is also the opinion of Beiur ha-Gra, Y.D. 326:7. See also Chazon Ish,
Y.D. 198:2-3 for yet a third opinion in this dispute.
19. Rav S.Z. Auerbach, quoted in Shemiras Shabbos k’Hilchasah 42, note
45 and Leket ha-Omer 7, note 9.
20. Shevet ha-Levi 4:145.
421
Contemporary Halachah Discussions:245
Chapter 245
Partnership with a Non-Jew
T
he Shulchan Aruch rules that it is permitted for a Jew
and a non-Jew to form a business partnership if they
stipulate at the outset that the Shabbos work is totally
under the non-Jew’s jurisdiction, i.e., that only he is responsible
for the work on Shabbos and that he is the sole recipient of that
day’s profits. In compensation, the Jewish partner will receive
the profits of a corresponding weekday. Entering into such an
agreement is permitted even l’chatchilah, as long as the details
are recorded in a contract form and not made merely as a verbal
agreement between the parties.1
Mishnah Berurah (note 6) adds that if at the end of the
accounting period they are unable — or unwilling — to determine
the respective profits and losses of each day, they may divide
the profits and losses equally. It is important to stress that this
leniency may be relied upon only in the exact situation described
by Mishnah Berurah — that they were unable or unwilling to
determine the daily profits when the time for accounting came.
But if the business was set up in a manner in which it would be
impossible to determine the profits and losses of each day, then it
is evident that the entire agreement is a hoax and is not valid.2
A slightly different type of partnership permitted l’chatchilah,
mentioned by Rama, is based on the principle that the non-Jewish
partner carries no obligation to work on Shabbos. He may still
elect, of his own free will, to work on Shabbos anyway. Once
he does so, it is permitted for his Jewish partner to take an even
share of the profits. This holds true even if the non-Jewish partner
understands that the Jew will be displeased if he fails to work on
Shabbos and might even break off the agreement. As long as he is
not contractually obligated to work, it is permitted.3
But this type of partnership arrangement is only allowed
if the non-Jewish partner does the work himself. If, however,
a third-party non-Jewish employee is hired to do the work on
Shabbos, and is paid with the joint funds of the partnership,
he would essentially be working for the Jew as well. This is
forbidden, unless the same employee who normally works
during the week would work on Shabbos as well, and would
not suffer a cut in his salary were he to refrain from working
on Shabbos.4
1. Igros Moshe, O.C. 1:90.
One additional note: When a Jew and a non-Jew use one
of the above partnership agreements so that the business could
remain open on Shabbos, it is important to make sure that the
Jewish community is aware that the business is owned — at least
partially — by a non-Jew. If the community is not aware of the
non-Jew’s stake in the business, it is forbidden to rely on this
arrangement for Shabbos.5
Partnering with a Non-Jew
for Shabbos
I
n simanim 245 and 246, Shulchan Aruch and the poskim
discuss different types of partnerships and arrangements that
Jews and non-Jews may make in order to allow the business
to continue operating on Shabbos. In the responsa works of some
of the great poskim of yesteryear, we find many different types of
“sale documents” and other arrangements which permit a Jewish
business to remain open on Shabbos, under certain, limited
conditions. It cannot be stressed enough, however, that many of
the loopholes and creative halachic solutions presented by the
poskim on this issue were due to the pressing reality that existed
in earlier times, when many governments did not allow Jews
to own their own businesses. The extenuating circumstances,
the great poverty and the limited resources available to Jews
motivated the poskim to find temporary solutions to a pressing
problem.6 Today, when this is no longer the case, it is highly
unlikely that the poskim would have allowed much of what they
permitted in past generations.7 In addition, contemporary poskim
are in agreement that one should do his utmost to avoid entering
any type of a “Shabbos partnership” with a non-Jew, since these
documents and arrangements are complex and confusing,8 and
they tend to cause a general lessening of sensitivity towards
Shabbos observance,9 especially among one’s children who
are not able to understand why a “Jewish business” could be
operating on Shabbos.10 As the Chafetz Chayim himself tells us
in Beiur Halachah,11 those who are careful to keep Shabbos in its
pure simple form and do not look for any leniencies or loopholes,
will surely be blessed with much business success during the rest
of the week. One will not need to rely on Shabbos profits for the
sake of his livelihood.
NOT ES
2. Igros Moshe, O.C. 1:90; 2:65. See Cheshev ha’Eifod 2:6 for a dissenting
opinion.
3. Igros Moshe, O.C. 1:90.
4. Igros Moshe, O.C. 2:65; Shevet ha-Levi 5:26.
5. Koveitz Teshuvos 3:37; Shevet ha-Levi 3:23. See Mishnah Berurah 245:10
and 15.
6. Seridei Aish, O.C. 23, relates that the issue of implementing these
type of allowances was subject to controversy among the Rabbis of his
time. He relates that he asked the Chafetz Chayim for his opinion on
the matter. The Chafetz Chayim replied that since there are serious
considerations for and against it, he preferred to avoid taking a stand
on the matter.
7. See Yeshurun, vol. 19, pg. 614.
8. Minchas Yitzchak. 9:24.
9. Igros Moshe, O.C. 4:55; Chelkas Yaakov 3:29, 32.
10. Cheshev ha-Eifod 2:6.
11. 246:5, s.v. rak.
Contemporary Halachah Discussions:245
Buying Shares in a Company
that Operates on Shabbos
Question: Is it permitted to buy stock shares in a public
company managed by non-Jews, who operate the company on
Shabbos and Yom Tov?
Discussion: Yes, it is permitted. The poskim explain that buying
shares in a company is not the same as becoming a partner in
the company. Buying shares is merely a method of investing. The
buyer hopes that the value of his shares will rise and enable him
to turn a profit when he sells them; he has no intent or interest
in becoming an owner or a manager of the business. Although
all publicly traded companies must have an annual meeting
where officers are elected by the shareholders, it is well known
that this is merely a formality, and after all is said and done, the
power to run the company remains in the hands of the board;
the individual minority shareholders have no say or power to
speak of. Thus, buying minority shares in a non-Jewish company
which operates on Shabbos and Yom Tov is not considered as if
one is becoming a partner with a non-Jew, or employing the nonJewish employees, and it is permitted.12
What about buying stock shares in a public company whose
board members are non-observant Jews who operate the company
on Shabbos and Yom Tov? Is that considered as if the investor
is contributing to the company’s finances and thereby aiding
and abetting Shabbos desecrators? Most contemporary poskim
rule that buying stock shares is not considered to be aiding and
abetting Shabbos desecrators as there is no shortage of investors
who are ready and able to buy shares. Anyone who buys shares
does so for his own investment purposes and not for the purpose
of financing the company.13
NOT ES
12. Igros Moshe, E.H. 1:7; Minchas Yitzchak 1:72; 3:1-27; Rav Y.S. Elyashiv
(written ruling, published in Mamon Yisrael, pg. 32). For a dissenting
opinion, see Bris Yehudah, pg. 43. [Whether or not it is also permitted
to buy enough shares that the board would have to take his opinion into
422
consideration is questionable: Although Igros Moshe, E.H. 1:7 clearly
forbids doing so, he seems to have recanted in Igros Moshe, O.C. 4:54.]
13. Igros Moshe, E.H. 1:7; Minchas Yitzchak 5:18.
summaries
A Condensed Review
of the Halachos of Each Chapter
summaries 242–243
E
Chapter 242
442
Fish should be eaten at each Shabbos meal unless:
very person must honor and enjoy Shabbos by wearing freshly
laundered clothing and by partaking of food and drink.1
Honoring Shabbos According
to One’s Means
There are different levels in honoring Shabbos, depending on the
person’s financial means:2
•
A person with sufficient means must celebrate Shabbos
with three meals comprising foods that are considered
lavish in his locale.
• A person who has exactly enough money for two meals
on Shabbos with no extras, should skip any extras, as well
as the third Shabbos meal, rather than receive charity.
• A person who has enough money for three Shabbos meals
plus a little more must use that money for Shabbos to fulfill
the mitzvah of having three meals which include a minimal
extra, such as fish cake. However, even such a person should
exert himself to honor Shabbos more lavishly.3
• A person who already receives charity must be provided
by the charity fund with enough money for at least three
meals plus some extra. If he had been a prominent person,
the charity fund must provide for him according to his
original standards.
A person who can borrow money even with interest (in a
permitted manner)4 to celebrate Shabbos more appropriately,
must do so.5
The Shabbos Foods
Bread should be baked at home in honor of Shabbos. It should
be prepared from a quantity of dough that requires separating
challah.6
On Shabbos, one should only eat bread baked by a Jew,
even if throughout the week one eats bread baked by nonJews. However, a person who has nothing else available may
certainly use bread baked by a non-Jew, even if he must use it
for kiddush.7
a.
b.
One does not take well to fish or dislikes it, or:
The fishmongers inflate the prices, in which case the
community leaders should ban buying fish for a number
of weeks until they lower the price.9
The practice is to eat eat mulyasa (meat pastries), on Shabbos
evening in remembrance of the manna.10
Laundering Clothing for Shabbos
Clothing should be laundered on Thursday, not on Friday, in
honor of Shabbos.11
One should not wear the same robe for Shabbos for more
than one week without laundering it.12
Chapter 243
I
Permitted Arrangements
t is essentially permitted to allow a non-Jew to run one’s
profit-making property (e.g., a business or a field) on Shabbos
by any of the following arrangements:
• Leasing out: The non-Jew rents the property at a set price
for a given period, and takes all the profits for himself
(provided that the rent is not paid on a daily basis, which
would constitute sechar Shabbos).13
• Arisus: The non-Jew works the property in return for
a portion of the profits.14 The non-Jew may work the
property on Shabbos, but the Jew may not instruct him
to do so.15
• Sale: The property may be sold to the non-Jew before
Shabbos and bought back after Shabbos.16
• Kablanus: The non-Jew is paid for completing a specific
task, regardless of the amount of time involved. (The
qualifications of this allowance are presented below, in
the coming chapters.)
Forbidden Arrangements
•
At least two cooked dishes should be eaten at each Shabbos meal.8
Sachir: The non-Jew is paid an hourly or daily wage, and
the Jew keeps all of the profits.17
NOT ES
1. Shulchan Aruch 1, Mishnah Berurah 1
2. Mishnah Berurah 1
3. Shulchan Aruch 1, Beiur Halachah ‫וצריך‬
4. Mishnah Berurah 4
5. Mishnah Berurah 3
6. Shulchan Aruch 1, Mishnah Berurah 6
7. Mishnah Berurah 6
8. Mishnah Berurah 2
9. Mishnah Berurah 2
10. Shulchan Aruch 1, Mishnah Berurah 8
11. Shulchan Aruch 1
12. Mishnah Berurah 5
13. Shulchan Aruch 1, Mishnah Berurah introduction, note 3
14. Shulchan Aruch 1, Mishnah Berurah introduction
15. Mishnah Berurah 245:18
16. Mishnah Berurah 10
17. Shulchan Aruch 1, Mishnah Berurah 5, 10
443
summaries 243–244
Mar’is Ayin
Even arrangements that are inherently permitted are forbidden
when they create the misleading appearance of a forbidden
arrangement. Thus, in an area where a certain business is
typically managed by a forbidden arrangement (i.e., by a sachir),
even a permitted arrangement is forbidden due to mar’ is ayin.
Therefore: One may not lease, or enlist an aris to manage,
property that would typically be managed by a sachir (e.g.,
a bathhouse), since people would think that the worker is a
sachir.18 The rules of mar’ is ayin depend on the norms that exist
in any given society.19 In places where forbidden and permitted
arrangements are equally common, it seems that the issue of
mar’ is ayin applies.20
Mar’is ayin exceptions
In the following cases, there is no issue of mar’ is ayin even for a
property that would typically involve a forbidden arrangement:
•
•
•
•
•
Long-term arrangement: The property was leased to a
non-Jew for several years, such that people realize that the
non-Jew is a tenant, and not an employee. The non-Jew
may then operate the property on Shabbos.21
If a permitted arrangement (such as leasing) is common
for a certain type of property, then all permitted
arrangements (such as arisus) may be used even if they are
uncommon, with no concern of mar’ is ayin.22 (See below,
chapter 244, for qualifications.)
If a Jew recently purchased a property from a non-Jew,
he may lease it to a different non-Jew for work as long as
the Jew has not yet worked it. If a Jew leased property from
a non-Jew, he may sublet it to another non-Jew even after
having worked the property himself.23
Private location: If a property such as a bathhouse is
located within one’s private property, and is used only
by one’s household members, who would know that he is
leasing it in a permitted manner, there is no issue of mar’ is
ayin.24
Remote location: If the business is not within the techum
Shabbos of any Jewish population it is permitted.25 Even
if it is located within the techum Shabbos but distant
from the owner’s property, such that it is not common
18. Shulchan Aruch 1
19. Mishnah Berurah 8
20. Beiur Halachah 1
21. Shulchan Aruch 2
22. Shulchan Aruch 2, Mishnah Berurah 11
23. Mishnah Berurah 14, Beiur Halachah 2
24. Shulchan Aruch 2
25. Mishnah Berurah 10
26. Mishnah Berurah 15; see, however, Sha’ar Hatziyun ad loc.
knowledge that the Jew owns it, some opinions contend
that there is no issue of mar’ is ayin.26
Profits of Work Done by a Non-Jew
on Shabbos
If the arrangement is inherently forbidden, due to amirah
le’akum27 or sechar Shabbos, one may not benefit from the profits
made on Shabbos. Even if the non-Jew offers the Jew the profits,
he may not accept them.28
If the arrangement is inherently permitted, and forbidden only
due to mar’ is ayin, the Jew may benefit from the profits.29
Chapter 244
A
Kablanus
non-Jewish kablan may work for a Jew on Shabbos,30
provided that the Jew does not instruct him to work then.31
However, in certain cases this is still forbidden due to mar’ is
ayin, since people might suspect that a forbidden arrangement
(such as a daily salary) has been made.
The laws of mar’ is ayin distinguish between land-oriented
work, such as construction or farming, and work with moveable
property such as laundering or tanning.
Land-Oriented Work
•
•
•
NOT ES
It is generally forbidden to have a kablan perform landoriented work even for a property that would usually
be leased or operated by an aris.32 Some Poskim prohibit
it even if the norm is for a kablan to work the property.
One may rely on the lenient opinion in order to prevent a
substantial loss.33 (Leasing or arisus, however, is permitted
for a field even in a blatantly visible location.34)
Construction work by a kablan is forbidden within the
techum of any single Jew, including the employer himself,
even in an area where it would usually be done by a
kablan.35
Community work: Some permit a non-Jewish kablan
to perform land-oriented work under the employ of a
community (e.g., to clean streets on Shabbos). This leniency
may be practiced only in an area where this is the established
27. Sha’ar Hatziyun 19
28. Shulchan Aruch 2, Mishnah Berurah 16
29. Shulchan Aruch 2, Mishnah Berurah 16
30. Shulchan Aruch 1
31. Mishnah Berurah note 2
32. Mishnah Berurah note 7
33. Mishnah Berurah 7, Beiur Halachah 1 ‫או לקצור‬
34. Mishnah Berurah 7
35. Mishnah Berurah 7, Beiur Halachah 1 ‫או לקצור‬
summaries 244
•
custom. Even then, a shul should not be built under such an
arrangement, unless it may otherwise not get built.36
Remote location: If the work area is outside the techum
of any Jewish residence, including that of the employer
himself, kablanus is permitted for both construction and
farming.37
Construction Materials
A kablan may not prepare construction materials within the
techum of any Jew, even in the privacy of the non-Jew’s home,38
unless:
a.
It is not commonly known that the construction materials
are meant for the Jew,39 or:
b. The materials as of yet belong to the non-Jew, such that he
has the right to use these materials for someone else and
give the Jew others materials in their place.40
Even in a case where it is permitted, the non-Jew may not
prepare the materials near the construction site, nor in the Jew’s
property, due to mar’ is ayin.41
If construction materials were prepared in the forbidden
manner described above, then strictly speaking they may be
incorporated into the building, but it is best not to do so.42
444
Stipulating Against Work on Shabbos
If the employer stipulated that the non-Jewish employees must
not work on Shabbos, but they violated the agreement, then:
a.
b.
He may live in the house.47
If he catches them working on Shabbos, he must protest
and attempt to stop them in order to prevent mar’ is ayin,
but he need not offer them extra money to stop.
If he failed to stipulate, he is responsible for their working on
Shabbos, and he might have to offer them extra money to stop.48
Moveable Items
One may have a non-Jewish kablan work on a Jew’s moveable
possessions49– such as appliances or garments — provided that
the non-Jew is not told to do the work on Shabbos and does not
do it in the Jew’s home.50
If it commonly known to belong to a Jew — the work
may be carried out only in the privacy of the non-Jew’s home,51
but not in plain public view. If only a few people know that it
belongs to the Jew, it may be done even in public.52
Long term Employees Hired
for a Specific Task
If a non-Jew is hired on a yearly basis to perform a specific
A House Built by Forbidden Arrangement
task as the need arises, such as sewing or writing letters, some
If non-Jews built a house for a Jewish employer by an inherently opinions permit him to work on Shabbos at his own discretion,
provided that:
forbidden arrangement (e.g., by a sachir), then:
a.
The employer himself may never live there, but he may sell
it;43
b. other Jews may live there, provided that they wait until
enough time has passed after Shabbos to have built it
then;44
c. in case of need, one may rely on the lenient opinions
allowing even the employer to live there after this amount
of time has passed.45
If the house was built by an arrangement that is inherently
permitted, but forbidden only due to mar’ is ayin (such as
kablanus), then bidieved the employer may live there.46
a. The Jew does not require him to do so;
b. he does not work from the Jew’s home.53
Some opinions forbid even this.54 It is best to be stringent if there
is a steady stream of work, such that the Jew benefits from the
non-Jew working on Shabbos since it frees the non-Jew for more
work during the week (even though the Jew would not object
to his skipping a day of work). There is room for leniency with
a long-term employee whose specific responsibility does not
necessitate work every day.55
If the non-Jew is hired to perform many different chores, like a
housemaid, all opinions agree that she may not do the Jew’s work
NOT ES
36. Mishnah Berurah note 13
37. Shulchan Aruch 1
38. Shulchan Aruch 2
39. Rema 2, Mishnah Berurah 18
40. Mishnah Berurah 14
41. Mishnah Berurah 14, 18
42. Shulchan Aruch 2, Beiur Halachah 2 ‫לא‬
43. Mishnah Berurah 19, Sha’ar Hatziyun 24
44. Mishnah Berurah 19
45. Mishnah Berurah chapter 325, note 73
46. Mishnah Berurah 20
47. Rema, Mishnah Berurah 22
48. Mishnah Berurah 22
49. Shulchan Aruch 1; Mishnah Berurah 4 Sha’ar Hatziyun 3
50. Mishnah Berurah 18
51. Beiur Halachah 1 ‫בצנעה‬, Mishnah Berurah 23
52. Mishnah Berurah 4, Sha’ar Hatziyun 3
53. Rambam according to the Magen Avraham, Mishnah Berurah note 24
54. Ra’avad according to the Magen Avraham, Mishnah Berurah 28
55. Beiur Halachah 5 ‫ויש מי‬
‫‪477‬‬
‫‪HILCHOS SHABBOS XXX:X‬‬
‫מצבת זכרון לנשמת‬
‫ר׳ שמעון ב״ר חיים נח ז״ל‬
‫מצאצאיו של הגה״ק מיערוסלב‬
‫נפטר בשיבה טובה י״א אדר ב׳ תשנ״ב‬
‫ת‪.‬נ‪.‬צ‪.‬ב‪.‬ה‪.‬‬
‫מצבת זכרון לנשמת‬
‫ר׳ מרדכי ב״ר יצחק ז״ל זורהאפט‬
‫נפטר בשיבה טובה ו׳ אלול תשס״ב‬
‫ת‪.‬נ‪.‬צ‪.‬ב‪.‬ה‪.‬‬
‫מצבת זכרון לנשמת‬
‫מרת ביילא בת ר׳ צבי ע״ה לינדר‬
‫נפטרה בשיבה טובה י״ח חשון תשס״ט‬
‫ת‪.‬נ‪.‬צ‪.‬ב‪.‬ה‪.‬‬
‫לע״נ‬
‫ר׳ דניאל שמעון ב״ר ברוך ז״ל קליקשטיין‬
‫מוקיר רבנן אשר עסק הרבה בהעמדת אוצר הספרים‬
‫שע״י ביהכ״נ משאת מרדכי ברמת בית שמש‬
‫ת‪.‬נ‪.‬צ‪.‬ב‪.‬ה‪.‬‬
‫נלב״ע שבת חנוכה‪ ,‬ראש חודש טבת תשנ״ו‬
‫ת‪.‬נ‪.‬צ‪.‬ב‪.‬ה‪.‬‬
‫לעילוי נשמות‬
‫ר׳ אשר זעליג ב״ר אברהם ז״ל‬
‫ר׳ משה ב״ר זכריה מנחם ז״ל‬
‫ר׳ חיים שאול ב״ר יהושע ז״ל‬
‫ר׳ פנחס זאב ב״ר משולם זושא ז״ל‬
‫לע״נ‬
‫ר’ ישראל מרדכי ב״ר יקותיאל יהודה זלצר ז״ל‬
‫נפטר בשם טוב כ״ט סיון תשמ״ה‬
‫ואשתו יוטא ב״ר חיים ברוך ז״ל‬
‫נפטר בשם טוב כ״ח אלול תשס״ט‬
‫ת‪.‬נ‪.‬צ‪.‬ב‪.‬ה‪.‬‬
‫לע״נ‬
‫הרב זלמן ב״ר אברהם הלוי אורי ז״ל‬
‫אשר הקדיש חייו לחינוך יהודי‬
‫נפטר כ״ה שבט תשס״ו‬
‫ת‪.‬נ‪.‬צ‪.‬ב‪.‬ה‬
‫לעילוי נשמת‬
‫ר׳ אברהם יצחק אייזיק‬
‫ב״ר עקיבא ז״ל טקוזינר‬