Just as it's forbidden to write,
so too it's forbidden to erase what was written.1
In any event, those cakes which have letters or figures on them,
one is permitted to cut and eat them on Shabbat.2
But, if (the letters) were made to serve as a talisman for childen,
one should be stringent on this.31) ''Erasing'' - ''Mochek'' - is one of the 39 Avot Melachot (Prototype Prohibited Activity). Erasing any mark (even a nondescript one) for a constructive purpose is always forbidden, regardless of what surface it is written on. Furthermore, it's forbidden to erase any legible script (or discernable figure), from any surface, even without a constructive purpose; a nondescript mark (like a blot of ink) may be erased only from a surface not commonly used for writing on, as long as the act has no constructive purpose. Included in ''Erasing'' are rubbing out, washing away, tearing or cutting apart and blotting out (for example, with ''white out'').
2) There is a dispute among the authorities as to what is the permitted method for cutting a cake with letters or pictures written on it (with icing, etc.). The practical Halacha is as follows: It's forbidden to cut directly through the letters or pictures on a cake, or to peel them off. However, it is permitted to cut between the letters, or to bite directly into a letter; it is also permitted to cut through decorations that are not meaningful shapes (like curved lines), or to cut into cakes which have been made into the shape of something (such as animal crackers).
3) And not destroy the lettering on Shabbat, because it has a practical function.
כשם שאסור לכתוב
כך אסור למחוק כל מה שנכתב
ומכל מקום אותן עוגות שעשו עליהם אותיות וציורים
מותר לשברן ולאכלן בשבת
אך אם נעשו כן לסגולה לקטנים
יש להחמיר בהן Books which have letters written on the edge of the pages:1
some (authorities) forbid opening or closing them on Shabbat,
and some (authorities) permit it.
This is the (current) practice.2
In any case, since some forbid this,
one should avoid printing (letters on books) in such a way.1) The letters are seen when the book is closed, opening or closing the book would break apart or form the letters printed on the edges of the pages, so violating the prohibition against ''Erasing'' or ''Writing''.
2) These authorities contend that since a book is made to be opened and closed constantly, doing so isn't a violation of the prohibition against ''Erasing'' and ''Writing''. However, if one has another copy of the book without letters printed on the surface formed by the edges of the pages, one should use that other copy on Shabbat (Mishna Berurah 340:17).
ספרים שעל חודי הגליונות מבחוץ נכתבו אותיות
יש אוסרין לפתחם או לסגרם בשבת
ויש מתירין
וכן נוהגין
ומכל מקום מאחר שיש אוסרין
יש למנוע מלכתוב כן One can say to one's acquaintance:1
''Fill up this container for me''
even if it's specifically used for measuring quantities,2
and even if the container belongs to the seller,
but the buyer takes it (on loan) to take (the produce) home.
This is certainly so if the buyer brings his own container,
and says: ''fill me this container, my pot'', this is allowed.
However, for the seller to measure in a special measuring container,
and then pour out into the buyer's container, is forbidden.3
It's similarly allowed to say to his acquaintance:
''Give me fifty nuts'' or the like,
as long as he doesn't mention any measurement or money.
Also, one shouldn't calculate a total by saying:
''See, you already (gave) me fifty nuts
- give me another fifty so that I have (owe you) one hundred''.
Certainly, one shouldn't use the language of sales
even if one doesn't fix the price,
and even if (the goods are) for the needs of Shabbat.
It's forbidden to get a Gentile to buy for you on Shabbat,
and the same law applies to renting.41) Who sells produce.
2) The Sages prohibited a number of activities on Shabbat which usually involve the recording of details, so as to protect people from inadvertently violating the prohibition against writing. Included in this list of activities are long term loans, transferring ownership (e.g buying and selling, or giving a gift), and measuring and weighing. One may, on Shabbat, obtain an item from a store that one will need on Shabbat, as long the following conditions are met:
a) There is no mention of any expression commonly associated with buying and selling, such as stating that one needs a product of a certain value or weight; b) There is no mention of payment.
3) The Rema 323:1 states that if the seller does not intend to make an exact measurement, it is permissible to measure the produce out in his own container, and then pour it into the cup of the purchaser.
4) Even if one gave money for the purchase to the Gentile before Shabbat, one isn't allowed to tell the Gentile (even before Shabbat), to make the purchase on Shabbat. If the money for the purchase was given to the Gentile before Shabbat, and one did not specify that the purchase must be made on Shabbat, and yet the Gentile chose to buy the item on Shabbat, there is a dispute among the authorities as to whether one is able to benefit from the item on that particular Shabbat (See Shulchan Aruch 307:4 and Mishna Berurah there. See also Ch. 73.
מותר לומר לחברו
מלא לי כלי זה
אפילו הוא מיוחד למדה
ואפילו הוא של מוכר
אלא שהלוקח נוטלו ומוליכו לביתו
ומכל שכן שאם הלוקח מביא כלי שלו
ואומר מלא לי כלי זה דודאי מותר
אבל למדוד בכלי המיוחד למדה של המוכר
ולשפוך לתוך כלי של לוקח אסור
וכן מותר לומר לחברו
תן לי חמשים אגוזים וכדומה
ובלבד שלא יזכיר לו שם מדה ולא דמים
וגם לא יעשה חשבון לומר
הרי שיש לך בידי חמשים אגוזים
תן לי עוד חמשים ויהיו לך בידי מאה
ומכל שכן שלא יזכיר לשון מכר
אפילו אינו קוצץ הדמים
ואפילו לצורך שבת
ועל ידי אינו יהודי אסור לקנות בשבת
והוא הדין בשכירות It's allowed to say to one's acquaintance:
''Fill up this container for me''
or ''Give me in this (container) up to this mark,
and tomorrow we will measure it or weigh it''.11) The Mishna Berurah 323:8 notes that it is generally forbidden to state, on Shabbat, that when Shabbat ends, one will perform an activity which is forbidden on Shabbat itself; in this case, however, where one is obtaining something required for Shabbat, it's allowed.
מותר לומר לחברו
מלא לי כלי זה
או תן לי בו עד הרושם הזה
ולמחר נמדוד אותו או נשקול אותו Just as it's forbidden to erect even a temporary structure on Shabbat,1
so too it's forbidden to add to a permanent structure
even a temporary addition.2
Therefore, an opening that wasn't made for regular entrance and exit,
rather only occasionally,
if one made for it (the opening) a door which doesn't swing on a hinge,
(a hinge is a piece of wood or metal that projects from the door,
which goes into a hole in the floor)
and above in the lintel the door will go back and forwards,
and this is the law just as for what we are accustomed to in our countries,
to fix the doors with hinges,
but rather it's attached there and hangs there (to be used) to close (the opening) off.
If there is a hinge in this door,
or even if there isn't now
but there was a hinge that broke and left a mark showing where it was,
it's permitted to close (the opening) with this (door) on Shabbat.
Even if it's the case that when opening it, it drags on the ground,
and when closing it,
it needs to be lifted up and set in the entrance
in any case this is allowed,
since it (the door) is attached and hanging in (the entrance) it,
and also has the signs of a hinge,
it's recognised as a door made for closing and opening
and doesn't appear (to be an addition to the) building,
and certainly if it (the door) still has a hinge.
However, one shouldn't re-attach the hinge
to it's place (on the doorway) since this would be considered as ''Construction''.1) One of the 39 Avot Melachot (prototype prohibited activity) is ''Construction'' - ''Binyan''.
2) The Magen Avraham and Shulchan Aruch HaRav, prohibit only a permanent addition.
כשם שאסור לעשות אפילו בנין עראי בשבת
כך אסור להוסיף על בנין קבוע
אפילו תוספת עראי
ולכן פתח שאינו עשוי לכניסה ויציאה תדיר
אלא לעתים רחוקות
אם עשה לו דלת שאינה סובבת על ציריה
ציר הוא עץ או ברזל הבולט מן הדלת
שמכניסין בחור שלמטה באסקופה
ולמעלה במשקוף שתהא הדלת חוזרת לכאן ולכאן
והוא הדין כמו במה שנוהגין במדינתנו
לתקן את הדלתות בצירים
אלא שקשרה שם ותלאה שם לנעול בה
אם יש ציר בדלת זו
או אפילו אין בה עתה
אלא שהיה לה ציר ונשבר ומקומו ניכר
מותר לנעול בה בשבת
ואפילו אם הוא בענין שכשפותחין אותה היא נגררת על הארץ
וכשנועלין בה מגביהין אותה
ומעידין על האסקופה
מכל מקום מותר
דכיון שהיא קשורה ותלויה
וגם יש בה היכר ציר
ניכר שהיא דלת העשויה לנעילה ופתיחה
ואינו נראה כבונה
ומכל שכן אם יש לה עדיין ציר
ובלבד שלא יחזיר את הציר
למקומו דבזה הוי בונה However, if it (the door) doesn't have a mark where there was a hinge,
it's forbidden to close (an opening) with it on Shabbat.
Since this wasn't made for use as an opening except only rarely,
and the door is not clearly recognisable as a door,
closing it resembles (an act of) construction.
However, if it's attached and hung well,
so that when it's opened it doesn't drag on the ground,
even if it's no higher from the ground than a hairsbreadth,
it's recognisable as a door
and it's allowed to close (the opening) with it. אבל אם אין לה היכר ציר
אסור לנעול בה בשבת
דכיון שאינו עשוי להפתח אלא לעתים רחוקות
והדלת אינה ניכרת לדלת
נראית הנעילה כמו בונה
אך אם היא קשורה ותלויה יפה
בענין שאך כשהיא פתוחה אינה נגררת על הארץ
אפילו אינה גבוהה מן הארץ אלא כמלא נימא
ניכרת היא שהיא דלת
ומותר לנעול בה If (the door) is not attached and hanging (in the doorway) at all,
and when one opens it one (has to) completely remove it,
it's forbidden completely to (use it) to close an opening
that isn't used regularly for entrance and exit.
However, an opening which is made for regular entrance and exit
is allowed to be closed by this (door) even if it doesn't have a mark where there was a hinge.11) The fact that the opening is used frequently means that the wooden board is viewed as a door, rather than additional construction on the building.
אם אינה קשורה ותלויה כלל
וכשפותחין שומטין אותה לגמרי
אסור לנעול בה בשום אופן פתח
שאינו עשוי לכניסה ויציאה תדיר
אבל פתח העשוי לכניסה ויציאה תדיר
מותר לנעול בה ואפילו אין בה היכר ציר A door that's made from a single board
isn't used to close an entrance that's not frequently used,
even if it has a hinge.
If it doesn't swing on its' hinge,
since it's nothing but a single board,
and doesn't swing on its' hinge,
it resembles an act of building that closes an open place.
However, an opening that was made for regular entrance and exit
one may be lenient about closing up with (a door) like this,
provided (the opening) has a door frame
for then it's obvious that it's an entrance.11) If the door is made of more than one plank, even if there is no door frame, it's permitted (Misgeret Hashulchan).
דלת העשויה מלוח אחד
אין נועלין בה פתח שאינו עשוי לכניסה ויציאה תדיר
ואפילו יש לה ציר
אם אינה סובבת על ציריה
דכיון שאינה אלא מלוח אחד
ואינה סובבת על ציריה
נראה כבונה וסותם מקום הפתוח
אבל בפתח העשוי לכניסה ויציאה תדיר
יש להקל לנעול בה
ודוקא כשיש שם אסקופה
דאז ניכר שהוא פתח A window shutter such as a board
or any other object which one closes the window with,
one can use it to close off even if it's not connected to there.
This is provided it was already used once before Shabbat
or one had thought about it before Shabbat to close it off.
However, if one had never used it to close off
and also didn't think about it,
It's forbidden to close off (the window) with it on Shabbat
if it's an item that one would abandon there
and it would be there for a long time,
but something that one wouldn't abandon there except for a short time,
such as a garment or the like is allowed (to be used) to close off in all cases. פקק החלון כגון לוח
או שאר כל דבר שסותמין בו את החלון
יכולין לסתמו בו אפילו אם אינו קשור שם
והוא שכבר סתם בו פעם אחת קודם השבת
או שחשב עליו קודם השבת לסתום בו
אבל אם לא סתם בו מעולם
וגם לא חשב עליו
אסור לסתום בו בשבת
אם הוא דבר שדרך לבטלו שם
שיהא שם לזמן ארוך
אבל דבר שאין דרך לבטלו שם אלא לזמן קצר
כגון בגד וכיוצא בו מותר לסתום בכל ענין Doors and windows, even if they are suspended on metal hinges,
which makes it easy to take off them and put them back,
in any event are forbidden on Shabbat to take them off or put them back,
for hanging them up resembles ''Building'' and taking them off resembles ''Demolishing''.11) ''Building'' - ''Boneh'' - and ''Demolishing'' - ''Sotare'' - are both included in the 39 Avot Melachot (prototype prohibited activity).
דלתות וחלונות אף על פי שהם תלוים על צירי ברזל
שנקל להסירם ולהחזירם
מכל מקום אסור בשבת להסירם או לתלותם
כי התולה אותם הוי כבונה והמסירם הוי כסותר It's forbidden to sweep (the floor of) a house
even when the floor is made of stone or wood.1
If done by a Gentile this is permitted.2
If it's done with a large change
such as by using (the feathers of) a goose wing,
or the like,
it's permitted even for a Jew.31) At the time this Rabbinical enactment was instituted, most people had dirt floors in their homes; sweeping the floor would inevitably result in holes being filled, thereby improving the floor and constituting a violation of the prohibition against ''construction'' - ''Boneh'' - on Shabbat. In places where most people had dirt floors, it was forbidden to sweep even stone or wooden floors, so that people wouldn't make the mistake of thinking that it was permitted to sweep dirt floors. Nowadays, however, since people no longer have dirt floors, it is permissible to sweep the floor with a soft bristle broom (See Biur Halachah 337:2).
2) Even though it's generally forbidden to have a Gentile perform prohibited activities for a Jew on Shabbat, in this case, however, since the Gentile only intends to sweep the floor and not to level the holes, it's permitted. Although filling in holes while sweeping is inevitable, the Rabbis were not as stringent regarding the Rabbinical prohibition against asking a Gentile to perform forbidden work (See Mishna Berurah 337:10).
3) The feathers are so soft that only the surface dust will be moved around, but holes will not end up being levelled (Mishna Berurah 337:11).
אסור לכבד את הבית
אפילו אם הוא מרוצף באבנים או בנסרים
ועל ידי אינו יהודי מותר
ואם עושה על ידי שינוי גדול
כגון על ידי כנף אווז
וכדומה
מותר אפילו על ידי ישראל One shouldn't rub with one's foot saliva into the ground.1
However, it's allowed to step on it without rubbing it.21) At the time this Rabbinical enactment was instituted, most people had dirt floors in their homes; rubbing saliva into the ground served to level out the holes, thereby improving the floor and constituting a violation of the prohibition against ''construction'' - ''Boneh'' - on Shabbat. The Rabbis viewed this issue of rubbing saliva in the ground, as equivalent to the issue of sweeping the floor (see above). In places where most people had dirt floors, it was even forbidden, according to some, to intentionally rub saliva with one's foot onto stone or wooden floors, so that people wouldn't make the mistake of thinking that it was permitted to do so on dirt floors. Nowadays, however, since people no longer have dirt floors, the prohibition would not apply to stone or wooden floors (Mishnah Berurah 316:49,51 and Biur Halachah 337:2).
2) This leniency applies only if the saliva happens to be in one's path; in that case one may intentionally step on it (with the intent of causing it to be absorbed into the ground), without trying to spread it in any way. However, one may not intentionally go out of one's way and walk over to the saliva in order to step on it (Mishnah Berurah 316:51).
לא ישפשף ברגלו רוק שעל גבי הקרקע
אבל מותר לדרוס עליו בלא שפשוף It is forbidden to defecate in a plowed field on Shabbat.1
(If the field belongs to another person, it's forbidden to enter it, even on weekdays,2
as will be explained in Chapter 183, Law 5).1) One of the 39 Avot Melachot (prototype prohibited activity) is ''Plowing'' - ''Choresh''; any activity which serves to prepare a field for planting, would be prohibited under this category. A field which has been plowed usually contains a mix of clumps of earth and holes. The Sages prohibited defecation in a plowed field on Shabbat because they were concerned that one might inadvertently move a clump of earth into a hole, and fill it up; leveling out part of the field by filling in a hole makes the planting process easier, and is therefore prohibited (see Mishna Berurah 312:24).
2) This is because walking on a plowed field ruins, to a certain extent, what was achieved by the plowing (Shulchan Aruch 312:9).
אסור לפנות בשדה ניר בשבת
ובשל חבירו אסור ליכנס ואפילו בחול
כדלקמן סימן קפ''ג סעיף ה' A partition, even if it's temporary,
if it was done for the purpose of permitting some activity,1
it's forbidden to make it on Shabbat or festival days.
Therefore, it's forbidden to make a partition using a curtain or the like,
in front of a candle light in order to have sexual relations.2
Similarly, (one can't make a partition) in front of holy texts
in order to have relations or relieve oneself
because the partition allows these activities,3
by dividing (the space) into a separate domain,
and this is considered like making a tent.4
However, it's allowed to covers the texts with two covers one on top of the other,
which isn't considered as making a tent.
If the curtain hanging before the bed
was spread out on Friday (at least) a hand-breadth
whether from the side or from above,
it may be spread out entirely on Shabbat,
because this is considered as only adding to a temporary tent.
However, if the hanging curtain is always pulled back to one end (of the bed) and folded,
it's not included in the hand-breadth because it's not considered as a tent.
Similarly, the partition termed a ''spanish wall'',
folding partition,
it's forbidden to open it
unless it was already slightly open on Friday.
However, the space it takes up when folded
even though its' side is wider than a hand-breadth,
doesn't help to permit.5
However, a temporary partition that wasn't made to permit some activity,
but rather to shield one from the sun
or to prevent the wind from blowing out candles and the like,
it's permitted (on Shabbat) to make it.1) That would have been halachically forbidden without that partition.
2) It's forbidden to have sexual intercourse when there is a light on in the room. On Shabbat, when one may not turn off the light, one may cover the light, but one may not put up a partition between the bed and the light, that will divide the space into two ''rooms''. In order for the partition to function as a legal ''Mechitzah'', and hence, divide the room, it has to be at least ten ''tefachim'' high and be secure enough so that it wouldn't be blown around in a normal wind. Even if the light is higher than this Mechitzah and can be seen from the bed, it is considered to be in a different room, and hence sexual intercourse is permitted. According to the Magen Avraham, if the partition is high enough so that the source of light cannot be seen from the bed, it would be permissible to erect that partition on Shabbat, because the partition is functioning as a ''cover'' for the light, and not as a divider. The Mishna Berurah (315:10) rules that one can rely on the Magen Avraham in extenuating circumstances.
3) See Chapter 150, Law 6.
4) Which is forbidden on Shabbat.
5) Opening it on Shabbat.
מחיצה אפילו היא עראי
אם נעשית להתיר איזה דבר
אסור לעשותה בשבת וביום טוב
ולכן אסור לעשות מחיצה על ידי וילון וכדומה
בפני אור הנר כדי שישמש מטתו
וכן לפני ספרים
כדי לשמש או לעשות צרכיו
דכיון שמחיצה מתרת
היא חולקת שם רשות בפני עצמה
והרי זה כעושה אהל
אבל מותר לכסות הספרים בשני כיסויין זה על זה
שאין בזה משום אהל
ואם הוילון התלויה לפני המטה
היתה מבעוד יום פרוסה טפח
בין מן הצד בין מלמעלה
מותר בשבת לפרסה כולה
משום דהוי רק תוספת אהל עראי
אבל מה שהוילון תלויה תמיד בקצה אחת מקופלת
לא מצטרף לטפח כיון שאינו לשם אהל
וכן המחיצה שקורין ''שפאנישע וואנד''
מחיצה מתקפלת
אסור לפתחה
אלא אם כן היתה פתוחה קצת מערב שבת
אבל מה שהיא עומדת מקופלת
אף על פי שהדופן רחב יותר מטפח
לא מהני
אבל מחיצה עראית שאינה עשויה להתיר איזה דבר
אלא להגן בפני החמה
או בפני הרוח שלא יכבה הנרות וכדומה
מותר לעשותה A tent, that is a roof that forms a canopy
even though it wasn't done
except to guard against the sun or against the rain and the like,
and even if it's a temporary tent,
if it's one hand-breadth by one hand-breadth and one hand-breadth high
it's forbidden to make it.
Therefore a baby's cradle where one puts on it hoops of wood,
and puts on them a sheet
it's forbidden to spread it out on Shabbat or festivals
unless it was on Friday (already) spread out one hand-breadth,
because this is considered as only adding to a temporary tent, and is allowed.
Similarly, if the hoops are closer together than three hands-breadth
it's considered like a tent,
for the law from Moshe at (Mt.) Sinai
is that anything less than three hands-breadth is considered as solid
meaning as if they are connected
and it's allowed to spread over them a sheet. ואהל דהיינו גג המאהיל
אף על פי שאינו נעשה
אלא להגן מפני החמה או מפני הגשמים וכדומה
ואפילו הוא אהל עראי
אם הוא טפח על טפח ברום טפח
אסור לעשותו
ולכן עריסה של תינוק שנותנים בו חשוקים של עץ
ופורסין עליהם סדין
אסור לפרוש אותו בשבת וביום טוב
אלא אם כן היה מבעוד יום פרוס טפח
דהוי רק תוספת אהל ארעי דמותר
וכן אם החשוקים סמוכין זה לזה בפחות משלשה טפחים
נחשבים כאהל
כי הלכה למשה מסיני
היא שכל פחות משלשה טפחים חשוב כלבוד
פירוש כמחובר וסתום
ומותר לפרוס עליהן סדין A chest whose lid isn't connected to it by hinges,1
it's forbidden to take (the lid) away from there,
because that resembles dismantling a canopy.2
Similarly, it's forbidden to put the lid on it
because that resembles making a canopy.3
When a board is placed over a barrel to serve as a table top,
the open end of the barrel should be placed on the ground,
for if one placed the board on the open end
this would be like making a canopy.41) If it's attached with hinges, it's viewed as something made to be opened and closed constantly, like a door, and the prohibition against creating a canopy wouldn't apply.
2) We saw that both building - ''Boneh'' - and dismantling - ''Sotare'' - are ''Avot Melachot'' (prototype prohibited activities); both setting up a canopy and dismantling a canopy are prohibited as derivatives - ''toladot'' - of these ''Melachot''.
3) According to the Mishna Berurah (315:48), this prohibition only applies to objects with wide openings. There are opinions among the Rishonim (early authorities) that the prohibition against creating a canopy on Shabbat doesn't apply to covers of ''Kelim'' (movable vessels or furniture), however, the Mishna Berurah 315:49 rules that one should follow the more stringent opinion in this matter, which is held by the majority of authorities.
4) It's only considered creating a canopy if there is a hand-breadth (9-10cm) of space between the content of the barrel and the covering; if, however, the barrel is full, there is no prohibition against covering it (Shulchan Aruch 315:13).
תיבה שהכיסוי שלה אינו מחובר לה בצירים
אסור ליטלו משם
משום דהוי סותר אוהל
וכן אסור לכסות בו
משום דעושה אהל
וכשנותנין טבלא על חבית להיות לשלחן
צריכין להעמיד את החבית בצד הפתוח למטה
שאם יתן את הדף על הצד הפתוח
הרי הוא עושה אהל The pipe from a chimney, if it comes out sideways,
then blocking it is like adding a partition,
and it's allowed to block it.
However, if it comes out at the top it's forbidden to close it on Shabbat or festivals
since that's like making a canopy.
If there is permanently there an iron door
that turns on hinges, it's permitted to close it,
since it's permanently there it's like a door that turns on its' hinges. פי העשן ארובה אם הוא מן הצד
שהסתימה היא כמו תוספת מחיצה
מותר לסותמו
אבל אם הוא למעלה אסור לסותמו בשבת וביום טוב משום
דעושה אהל
ואם קבוע שם דלת של ברזל
סובב על צירים מותר לסתום
דכיון שהוא קבוע שם הוי ליה כדלת הסובבת על צירים A cloth that's spread over the opening of a barrel to cover it:
If the barrel is not completely full,
rather there is between the liquids it contains
and the cloth an empty space of a hand-breadth,
the opening should not be covered entirely,
because of (making) a canopy,
rather one should leave a small portion of the opening uncovered.11) According to the Mishna Berurah (315:48), this prohibition only applies to objects with wide openings, whereas covering vessels with narrow openings would not be considered creating a canopy. There are opinions among the Rishonim (early authorities) that the prohibition against creating a canopy on Shabbat doesn't apply to covers of ''Kelim'' (movable vessels or furniture), however, the Mishna Berurah 315:49 rules that one should follow the more stringent opinion in this matter, which is held by the majority of authorities.
בגד ששוטחין על פי חבית לכסותה
אם החבית אינה מלאה לגמרי
אלא שיש בין המשקים שבתוכה
להכיסוי חלל טפח
אזי לא יכסה אותה על פני כולה
משום אהל
אלא יניח מקצת פיה מגולה Any partition or canopy that are forbidden to be put up,
if it's already made,
it's forbidden to take them down since this resembles dismantling a canopy.11) We saw that both ''Building'' - ''Boneh'' - and ''Dismantling'' - ''Sotaire'' - are ''Avot Melachot'' (prototype prohibited activities); setting up a canopy, and dismantling a canopy are prohibited as derivatives (''toladot'') of these ''Melachot''.
כל מחיצה או אהל שאסורין לעשותו
אם הוא עשוי
אסורין להסירו דהוי סותר אהל It's forbidden to carry a covering
made to protect against the sun or against the rain,
that is, an umbrella,
because (opening it) creates a canopy.1
1) Some authorities rule that this would be a violation of a Biblical prohibition, while others say that the prohibition against opening an umbrella is rabbinical in nature. It's forbidden to carry an umbrella on Shabbat even if it was left open from before Shabbat, because people might think that it was opened on Shabbat. אסור לשאת מכסה
העשוי להגן מפני החמה או מפני הגשמים
שקורין שירם
מפני שהוא עושה אהל Articles which are made of different parts inserted into each other,
if they became separated;
if they (the parts) are normally joined together loosely,
one may insert them back together the same way.
However, if they are normally joined tightly,
it's forbidden to reinsert them even loosely.1
Similarly, if they are held together by screws,
since they are usually joined tightly,
if they have become separated,
it's forbidden to reattach them, even loosely.
However, covers of vessels are allowed to be removed and also replaced,
since they are not made to remain on permanently,
only to be opened and closed constantly.21) The Rabbis created this prohibition because they were concerned that if one would be allowed to reinsert the parts, one might come to hammer it together with nails; this would constitute a violation of the prohibition against ''Building'' - ''Boneh''. The Sages weren't concerned that one would use nails to hammer together parts which are usually only joined loosely (See Mishna Berurah 313:41).
2) This is true even if they screw on and off, because there is no concern that one may come to hammer the cover on with nails.
כלים שהם של פרקים תחובים זה בזה
ונפרדו
אם דרכם להיות תמיד רפויים
מותר להחזירם כך
אבל אם דרכם להיות מהודקים בחוזק
אסור להחזירם אפילו ברפיון
וכן אם הם מחוברים על ידי חריצים הברגה
כיון שדרכם להיות מהודקין בחוזק
אם הם פרודים
אסור לחברם אפילו ברפיון
אך כיסוי כלים מותר להסירם וכן לחברם
כיון שאינם עשוים לקיום
רק לפתחם ולסתמם תדיר A press which is two parallel boards
and one presses between them clothes,
if it is a household press,
it's allowed to open it to remove clothes needed for Shabbat and festivals,
however, one doesn't press (clothes) in it,
because it's considered a weekday need.
A launderer's press, or that of other craftsmen,
is forbidden to be opened,
since (the boards) are clamped together tightly,
opening it would resemble an act of ''Dismantling''.
Even if it was (slightly) open from Friday,
it's forbidden to take clothing from it on Shabbat and festivals.
. This is a rabbinical ''fence'' out of concern that one would come to open it now.11) According to the Mishna Berurah 302:21, if the press was completely open from before Shabbat began, it's allowed to remove clothes from it on Shabbat, according to all opinions. However, there is a dispute among the authorities as to whether one may remove clothing on Shabbat, from a press that was only slightly open from before Shabbat.
מכבש והם שני לוחות זה על זה
וכובשין ביניהם בגדים
אם המכבש הוא של בעלי הבית
מותר לפתחו לקחת הבגדים לצורך שבת ויום טוב
אבל אין כובשין אותו
לפי שהוא לצורך חול
ומכבש של כובסין או שאר אומנין
אסור לפתוח
דכיון שהוא מהודק בחוזק
פתיחתו דומה לסתירה
ואפילו אם היה פתוח מבעוד יום
אסור לקחת משם את הבגדים בשבת ויום טוב
גזרה שמא יבא לפתחו עתה A stool which had one of its legs become detached, it's forbidden to reattach it.1
It's also forbidden to support it on another stool,2
unless one has already sat on it in that manner.3
However, it's allowed to place a board on stools,
or on pieces of wood that were prepared before Shabbat for that purpose.1) It's even prohibited to reinsert the leg in a loose manner, for fear that one might reinsert it tightly and permanently, thereby violating the prohibition against ''Building'' - ''Boneh'' - or, according to some, the prohibition called ''Makeh BePatish'' (which prohibits putting the finishing touches on certain labors). See also Mishna Berurah 308:68 and 313:41.
2) The Sages were concerned that if one was allowed to move the stool in order to support it on something, then one might come to reattach the leg. However, it's allowed to sit on the defective stool, without moving it or leaning it on something (Mishna Berurah 308:70).
3) From before Shabbat.
ספסל שנשמט אחד מרגליו אסור להחזירו
וגם אסור לסמכו על ספסל אחר
אלא אם כן כבר ישב עליו כך
אבל מותר להניח דף על ספסלים
או על חתיכות עצים שהכינם מערב שבת לכך An object which displays the time,
(types of clocks or watches)
even if it's still working,
it's forbidden to wind it up on Shabbat or festivals
so that it doesn't stop working.1
On the second day of a festival2 one may be lenient,
as long as it's still going,
to wind it up for the purpose of the holiday,
but not for the following day.
For the needs of a sick person one should allow this in any case,3
if one can't find a Gentile (to wind it up for you) easily.41) According to the Mishna Berurah 338:15, it's also forbidden to shake a watch on Shabbat in order to get it going again.
2) Which only applies outside of Israel.
3) This is permitted only if the watch is still going.
4) A Gentile may wind a watch that's required for a sick person even if it has stopped working (Mishna Berurah 338:15).
כלי המורה את השעות
שעון לסוגיו
אפילו שעדיין הולך
אסור להעריכו בשבת ויום טוב
שלא יפסיק הליכתו
וביום טוב שני יש להקל
כל זמן שעדיין הולך
להעריכו לצורך היום
אבל לא לצורך יום שלאחריו
ולצורך חולה יש להתיר בכל ענין
אם אינו נמצא אינו יהודי בנקל It's forbidden to make a musical sound on Shabbat,
whether through an instrument or one's limbs
(apart from with one's mouth).
Even to snap one's fingers
or (to tap them) on a board (or table) to make a sound,
or to rattle nuts,
or ring (a bell) for a child so that he won't cry.
One shouldn't clap one's hands together or dance,1
In honor of the Torah it's allowed to clap and to dance.
Also one who does so to a child so that he won't cry
shouldn't be rebuked since there are those that permit this.1) The Sages forbade playing a musical instrument or doing any action with one's body, that one usually would do while musical instruments are being played. The reason for this prohibition is so that one doesn't end up inadvertently fixing a musical instrument on Shabbat (like replacing a broken string). The Rema 339:3 presents two reasons which might explain why many people, even in his times (17th Century), did actually dance and clap on Shabbat and Yom Tov:
a) The Halachic authorities didn't rebuke those who were dancing and clapping, because they felt that people wouldn't listen to them in this matter. Therefore, they applied the Talmudic principle which states that, in certain circumstances, it is better to allow people to violate the law unintentionally, rather than rebuking them, and creating a situation in which the law is being violated with prior knowledge and intent; b) Perhaps nowadays, since the general population are not experts in making musical instruments, there is no reason to be concerned that one might come to fix a musical instrument, and therefore, this Rabbinical prohibition wouldn't apply (it is important to note that the question of leniency only applies to dancing and clapping, but not to actual instruments or improvised instruments like rattling nuts - see Mishna Berurah 339:10.
אסור להשמיע קול של שיר בשבת
בכלי או באיבריו
חוץ מבפיו
אפילו להכות באצבעיו זה על זה
או על הלוח להשמיע קול
או לקשקש באגוז
או בזוג לתינוק שלא יבכה
ולא מטפחין יד על יד ולא מרקדין
ולכבוד התורה מותר לטפח ולרקד
וגם העושה לתינוק כדי שלא יבכה
אין מוחין כיון שיש מתירין It's allowed to make a non-musical sound,
therefore it's allowed to knock on the door
so that it will be opened for one and similar actions.
Some (authorities) say that nevertheless it's forbidden to make a sound
with an object designed for that purpose,
for example to knock on the door using the door knocker,
or with the door bell.
Similarly, those clocks which are made to sound the hours
when one presses on them
or pulls a string designed for this action,
one shouldn't do this on Shabbat or festivals. קול שאינו דרך שיר מותר להשמיע
ולכן מותר להקיש על הדלת
כדי שיפתחו לו וכיוצא בזה
ויש אומרים שאף על פי כן אסור להשמיע קול
בכלי המיוחד לכך
כגון להקיש על הדלת בטבעת הקבוע בה
או בפעמון המיוחד לזה
וכן אותן כלי שעות שהם עשויים לקשקש השעות
על ידי מה שדוחקין בהם
או שמושחין בחוט המיוחד לכך
אין לעשות כן בשבת ויום טוב One who is guarding fruits or crops from animals and birds,
shouldn't clap his hands,
or slap his sides,
or stamp his feet in order to drive them away,1
in the same way he would during the week.21) The Rabbis enacted this prohibition due to a concern that if these acts were allowed, one may inadvertently throw a rock at the animal, and end up violating the prohibition against throwing an object from a private into a public domain (Shulchan Aruch 338:4).
2) If one is consciously performing these acts in an irregular manner, then one will be reminded that it's Shabbat, and will not end up throwing a rock (Mishna Berurah 338:17).
המשמר פירות או זרעים מפני חיה ועוף
לא יספיק כף אל כף
ולא יטפח כפיו על ירכו
ולא ירקד ברגליו כדי להבריחם
כדרך שהוא עושה בחול One shouldn't play with nuts or the like
on the ground even if it's paved.1
In any event, one shouldn't rebuke women or children,
for surely they won't listen,
and it's better that they do it unknowingly
and not deliberately.21) The Rabbis enacted this prohibition due to a concern that one might inadvertently smooth out a section of ground to play on by filling in holes. Doing so would constitute a violation of the prohibition called ''Choresh'' - ''ploughing'' - if it was outdoors, or ''Boneh'' - ''Building'' - if it was performed on indoor dirt floors. The Rabbis prohibited playing even on paved outdoor ground, so that one wouldn't end up playing on unpaved ground. Both playing marbles and soccer outdoors would be included in this prohibition (See Mishna Berurah 308:158).
2) This principle is mainly applied to Rabbinical laws.
אין שוחקין באגוזים וכיוצא בהם
על גבי קרקע אפילו מרוצף
ומכל מקום אין למחות בנשים וקטנים
לפי שבודאי לא ישמעו
ומוטב שיהיו שוגגים
ואל יהיו מזידים Concerning folding clothes there are many different opinions.
One shouldn't (therefore) fold any clothes.11) The problem with folding, according to most authorities, is that it improves the look of the garment by smoothing out the creases. Effecting a significant improvement to any object is called ''Tikkun Keli'', and is forbidden on Shabbat. The only time that folding on Shabbat would be permitted, is if the following criteria are met (See Shulchan Aruch 302:3):
a) The garment will be needed sometime during that Shabbat; b) There is no other garment available that would be suitable for Shabbat; c) It's a type of garment that doesn't crease easily, and upon which creases cannot be seen so clearly (with this type of garment, folding doesn't effect a significant improvement); d) The act of folding is performed by one person.
The above criteria apply to folding on the original folds. If, however, one isn't folding on the originial folds, it's permitted even without the above criteria. The Mishna Berurah 302:19 writes that those who wish to be stringent on themselves, and not fold things at all (that is, even not on the original folds), are acting in the most preferable way. There are many people nowadays who do fold things (like a Tallit) on Shabbat. The Aruch Hashulchan (302:12) writes that these people are relying on the opinion that the Sages only prohibited the type of folding that people performed in their day, that is, where people were very careful to fold in professional manner which effectively smoothed out the creases.
בענין קיפול בגדים יש הרבה חילוקי דינים
ואין לקפל שום בגד A garment that catches fire:
it's allowed to pour on it other liquids
, but not (directly) on the burning parts,
so that when (the fire) reaches the wet (area) it will go out.
However, it's forbidden to pour water on it.11) It's forbidden to put out a fire on Shabbat. One of the verses from which Shabbat prohibitions are derived states: ''You shall not PERFORM any forbidden labor...'' From the word ''perform'', the Talmud (Shabbat 120) also derives that only direct performance of forbidden labor is Biblically prohibited, but not indirectly causing the forbidden activity to take place (which is termed ''Grama''). Therefore, the Talmud states that, although it's prohibited to throw water directly onto a fire, one may place barrels of water in the path of a fire, so that when the fire reaches the barrels, they will split open and the water will extinguish the fire. There are three opinions among the early authorities (Rishonim), as to how to apply the case of the barrels to our case of pouring liquid onto a garment:
a) There are those who rule that the Sages only permitted indirectly putting out a fire in cases similar to the barrel case, where there is a something between the water and the fire (that is, the walls of the barrel). Making a garment visibly wet in order to put out a fire, closely resembles direct extinguishing, and is therefore prohibited; b) Simply soaking a garment on Shabbat with clean water (or another liquid that cleans) is a violation of the prohibition against ''Laundering''. Therefore, there are those who rule in our case that, although, in contrast to opinion (a) above, placing liquid on a garment is a permissible way of indirectly extinguishing a fire, one cannot violate the prohibition of ''Laundering'' in the process; therefore, only liquids which would not clean the garment can be used; c) There are those who rule that placing clean water on a garment is only prohibited if the garment itself is dirty. Therefore, if the garment that catches fire is clean, one may even place clean water on its edges in order to indirectly extinguish the fire.
Based on the Shulchan Aruch 334:24 one should conduct oneself in accordance with opinion (b) above. Of course, all of the above is only dealing with situations in which there is no danger to humans. In situations where there is any danger to human life, one may do anything to put out the fire as quickly as possible.
טלית שאחז בו האור
מותר לשפוך עליו שאר משקין
שלא במקום אש
כדי שכשיגיע למקום המשקין יכבה
אבל מים אסור לשפוך עליו One shouldn't make a bed on Shabbat for use after Shabbat,
even if there is enough time during the day
that one could sleep on it during Shabbat itself.
In any case, since one doesn't intend to sleep on it
until after Shabbat,
it's considered as preparing on Shabbat for the weekday,
and is (therefore) forbidden.11) The Aruch Hashulchan (302:13) writes that the above prohibition was enacted at a time when houses had separate sleeping quarters which nobody entered during the day; however, nowadays, that bedrooms are an integral part of the house, and people go in and out of them all day long, it's permissible to make the beds on Shabbat morning to make the house look pleasant for Shabbat, even if one doesn't intend to sleep on them until after Shabbat; in other words, nowadays it's considered a Shabbat need, and not a preparation for after Shabbat (See Mishna Berurah 302:19).
אין מציעין את המטה משבת למוצאי שבת
אף על פי שיש שהות ביום
שיוכל לישן עליו בשבת עצמו
מכל מקום כיון שאין דעתו לישן עליו
עד למוצאי שבת
הרי הוא מכין משבת לחול
ואסור