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DAAT · LEVEL 1 — INTRODUCTION
Siman רנ״ב · 7 Seifim (Mechaber)
Melakhos to start on erev Shabbos — to discover and understand
סימן רנ״ב
מלאכות המותרים והאסורים להתחיל בערב שבת
🌱 Introduction Level · Beginners
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First approach to the 7 seifim about melakhos a Jew may start on Friday so they finish by themselves on Shabbos. Soaking ink, flax in the oven, the spinner, animal traps, giving to a non-Jewish dyer/shoemaker. Central concept: שביתת כלים (shevisas keilim — rest of the vessels) — Beis Hillel: only a person rests, not his vessels.
📑 Study Plan
1. The text of the Shulchan Aruch — the 7 seifim
2. General context — שביתת כלים and the machlokes Beis Shammai/Hillel
3. Key concept 1 — shevisas keilim (Beis Hillel: not required)
4. Key concept 2 — shema yechateh / shema yagis (fear of stoking / stirring)
5. Key concept 3 — ketzitzah for the non-Jewish dyer
6. Detail of the 7 seifim
7. The Rema's position — hashma'as kol (mill), zeiger (clock)
8. Modern practical cases — washing machine, cooking robot, alarm
9. Practical synthesis
10. Comprehension questions
1. The text of the Shulchan Aruch
Seif Alef — The general rule and the exceptions of cooking
מְלָאכוֹת הַמֻּתָּרִים וְהָאֲסוּרִים לְהַתְחִיל בְּעֶרֶב שַׁבָּת כְּדֵי שֶׁיִּהְיוּ נִגְמָרִים בְּשַׁבָּת. וּבוֹ ז' סְעִיפִים: מוּתָּר לְהַתְחִיל בִּמְלָאכָה בְּעֶרֶב שַׁבָּת סָמוּךְ לַחֲשֵׁיכָה אַף עַל פִּי שֶׁאֵינוֹ יָכוֹל לְגָמְרָהּ מִבְּעוֹד יוֹם וְהִיא נִגְמֶרֶת מֵאֵלֶיהָ בְּשַׁבָּת. כְּגוֹן לִשְׁרוֹת דְּיוֹ וְסַמָּנִין בַּמַּיִם וְהֵם נִשְׁרִים כָּל הַשַּׁבָּת. וְלָתֵת אוּנִין (פֵּרוּשׁ: אֲגֻדּוֹת) שֶׁל פִּשְׁתָּן לַתַּנּוּר כְּדֵי שֶׁיִּתְלַבְּנוּ. וְלָתֵת צֶמֶר לְתוֹךְ הַיּוֹרָה שֶׁאֵינָהּ עַל הָאֵשׁ — וְהִיא טוּחָה בְּטִיט. שֶׁאִם הִיא עַל הָאֵשׁ — אָסוּר שֶׁמָּא יְחַתֶּה (פֵּרוּשׁ: יְגַלֶּה וְיָעִיר הַגֶּחָלִים בַּמַּחְתָּה). וַאֲפִילּוּ אֵינָהּ עַל הָאֵשׁ — אִם אֵינָהּ טוּחָה בְּטִיט אָסוּר שֶׁמָּא יָגִיס בָּהּ בְּכַף, וְהַמֵּגִיס בַּקְּדֵרָה אֲפִילּוּ אֵינָהּ עַל הָאֵשׁ — חַיָּב מִשּׁוּם מְבַשֵּׁל. וּמוּתָּר לִפְרוֹס מְצוּדוֹת חַיָּה וְעוֹפוֹת וְדָגִים וְהֵם נִצּוֹדִים בְּשַׁבָּת, וּמוּתָּר לִמְכּוֹר לְנָכְרִי וּלְהַטְעִינוֹ סָמוּךְ לַחֲשֵׁיכָה, וּבִלְבַד שֶׁיֵּצֵא מִפֶּתַח בֵּיתוֹ מִבְּעוֹד יוֹם. הגה: וְיֵשׁ מַתִּירִין שֶׁיּוֹצִיא עַכּוּ״ם בְּשַׁבָּת, אִם ייחד לוֹ הָעַכּוּ״ם מָקוֹם מִבְּעוֹד יוֹם בְּבֵית יִשְׂרָאֵל, וְיֵשׁ לְהַחְמִיר (מרדכי פ"ק דשבת), וְעַיֵּן לְקַמָּן סִי' שכ"ה.
The melakhos that one may or may not begin on erev Shabbos so that they finish on Shabbos — 7 se'ifim. One may start a melakha on erev Shabbos near nightfall, even though one cannot finish it before night, and it concludes by itself on Shabbos. For example: soaking ink and dyes in water so they steep all of Shabbos; placing bundles (unin) of flax in the oven so they whiten; placing wool in a vat (off the fire), sealed with clay (טוּחָה בְּטִיט). If it is on the fire — assur, lest one stoke the coals (shema yechateh) — i.e. uncover and stir up the coals with the shovel. Even off the fire, if not sealed — assur, lest one stir (shema yagis). And one who stirs in a pot, even off the fire, is chayav for "cooking" (mevashel). And one may spread traps for beasts, birds and fish, and they get caught on Shabbos; and one may sell to a non-Jew and load him up near nightfall, provided he leaves the entrance of the house while it is still day. Hagahah of the Rema: some permit the non-Jew to carry it out on Shabbos, if a place was designated for him in the Jew's house while it was still day; but one should be machmir [Mordechai, 1st perek of Shabbos] — and see further siman 325.
Seif Alef lays down 3 principles:
- General permission: one may start a melakha on Friday that concludes on Shabbos — provided it is autonomous.
- Exception A — shema yechateh: if the pot is on the fire, the fear is that one will stoke the coals on Shabbos. Therefore assur.
- Exception B — shema yagis: even off the fire, if the pot is not sealed, the fear is that one will stir on Shabbos. Therefore assur.
Seif Beis — Giving garments to a non-Jewish launderer
מוּתָּר לִתֵּן בְּגָדָיו לְכוֹבֵס נָכְרִי וְעוֹרוֹת לְעַבְּדָן (פֵּרוּשׁ: הָאֻמָּן שֶׁמְּעַבֵּד וּמְתַקֵּן הָעוֹרוֹת) סָמוּךְ לַחֲשֵׁיכָה אִם קָצַץ לוֹ דָּמִים אוֹ שֶׁעוֹשֶׂה אוֹתָם בְּטוֹבַת הֲנָאָה. וְהוּא שֶׁלֹּא יֹאמַר לוֹ לַעֲשׂוֹת בְּשַׁבָּת וְגַם שֶׁיַּעֲשֶׂה הָעַכּוּ״ם הַמְּלָאכָה בְּבֵיתוֹ. הגה: וְאִם לֹא קָצַץ — אָסוּר בְּעֶרֶב שַׁבָּת, וְעַיֵּן לְעֵיל סִי' רמ"ז דְּיֵשׁ חוֹלְקִין אִם עוֹשֶׂה לוֹ בְּחִנָּם דְּהַיְנוּ בְּטוֹבַת הֲנָאָה. וְאִם רָאָהוּ עוֹשֶׂה מְלַאכְתּוֹ בְּשַׁבָּת, אִם הָיָה עוֹשֶׂה בְּטוֹבַת הֲנָאָה — צָרִיךְ לוֹמַר שֶׁלֹּא יַעֲשֶׂה בָּהּ בְּשַׁבָּת. הגה: וַאֲפִילּוּ אִם נְתָנָן לוֹ כַּמָּה יָמִים לִפְנֵי שַׁבָּת.
One may give his garments to a non-Jewish launderer and hides to a tanner (the craftsman who works and prepares the hides) near nightfall, on 2 conditions: (1) ketzitzah (agreed price) or b'tovas hana'ah (as a favor), and (2) not to tell him to work on Shabbos. And also that the non-Jew perform the melakha at his own place (not at the Jew's place).
Hagahah of the Rema: and if he did not agree on a price — assur on erev Shabbos; and see above siman 247, for some dispute the case where he works for free, i.e. b'tovas hana'ah.
The Mechaber continues: and if he sees him doing his work on Shabbos — if he was working b'tovas hana'ah, he must tell him not to do it on Shabbos. Hagahah of the Rema: and even if he gave them to him several days before Shabbos.
Hagahah of the Rema: and if he did not agree on a price — assur on erev Shabbos; and see above siman 247, for some dispute the case where he works for free, i.e. b'tovas hana'ah.
The Mechaber continues: and if he sees him doing his work on Shabbos — if he was working b'tovas hana'ah, he must tell him not to do it on Shabbos. Hagahah of the Rema: and even if he gave them to him several days before Shabbos.
Link with siman רמ״ז: we find the ketzitzah as a structural switch. When a price is agreed upon, the non-Jew acts for his own interest (adata d'nafshei) and not as the Jew's agent. Cumulative conditions: price + at his place + no explicit request for Shabbos.
Seif Gimel — A well-known melakha in a public place
וְאִם הָיְתָה מְלָאכָה מְפוּרְסֶמֶת וְיָדוּעַ שֶׁהִיא שֶׁל יִשְׂרָאֵל וְעוֹשֶׂה אוֹתָהּ בְּמָקוֹם מְפוּרְסָם — טוֹב לְהַחְמִיר וְלֶאֱסוֹר.
If it was a well-known melakha, known to belong to a Jew, and he does it in a well-known place — it is good to be machmir and forbid.
Seif Daled — Wearing on Shabbos a garment finished by the non-Jew
כָּל שֶׁקָּצַץ, אַף עַל פִּי שֶׁיַּעֲשֶׂה הָעַכּוּ״ם מְלָאכָה בְּשַׁבָּת — מוּתָּר לְיִשְׂרָאֵל לִלְבּוֹשׁ הַכְּלִי בְּשַׁבָּת עַצְמָהּ, דְּכָל שֶׁקָּצַץ — אַדַּעְתָּא דְּנַפְשֵׁיהּ קָא עָבֵיד. הגה: וְיֵשׁ אוֹסְרִין לְלָבְשׁוֹ כָּל שֶׁיָּדוּעַ שֶׁהָעַכּוּ״ם גְּמָרוֹ בְּשַׁבָּת (הגהות אשירי פ"ק דשבת ומהרי"ל וב"י בשם רוקח), וְצָרִיךְ לְהַמְתִּין בְּמוֹצָאֵי שַׁבָּת בִּכְדֵי שֶׁיֵּעָשֶׂה (א"ז), וְהָכִי נָהוּג לְכַתְּחִלָּה, אִם לֹא שֶׁצָּרִיךְ אֵלָיו בְּשַׁבָּת — שֶׁאָז יֵשׁ לְהָקֵל. וְאִם יֵשׁ לִתְלוֹת שֶׁנִּגְמַר בְּעֶרֶב שַׁבָּת — מוּתָּר בְּכָל עִנְיָן [הגהות אלפסי]. וְדַוְקָא אִם שִׁגֵּר לוֹ הָעַכּוּ״ם לְבֵיתוֹ, אֲבָל אָסוּר לִיקַּח כֵּלִים מִבֵּית הָאֻמָּן בְּשַׁבָּת וְיוֹם טוֹב [מרדכי פ"ק די"ט וא"ז והגהות מיי' פ"ב מהל' י"ט והגהות אשר"י פ' אין צדין]. וְכָל זֶה בְּכֵלִים שֶׁעָשָׂה לְיִשְׂרָאֵל (ב"י), אֲבָל עַכּוּ״ם שֶׁעוֹשֶׂה מִנְעָלִים עַל הַמִּקָּח — מוּתָּר לְיִשְׂרָאֵל הַמַּכִּירוֹ לֵילֵךְ וְלִיקַּח מִמֶּנּוּ בְּשַׁבָּת וּלְנוֹעֲלָם, וּבִלְבַד שֶׁלֹּא יִקְצוֹץ עִמּוֹ דְּמֵי הַמִּקָּח [הגהות אשירי פ' אין צדין].
Whenever a price was agreed (ketzitzah), even though the non-Jew does the melakha on Shabbos, the Jew may wear the garment on that very Shabbos — for whenever there is ketzitzah, he works for his own account (adata d'nafshei ka avid).
Hagahah of the Rema: some forbid wearing it whenever it is known that the non-Jew finished it on Shabbos [Hagahos Ashri 1st perek of Shabbos, Maharil, Beis Yosef in the name of the Rokeach], and one must wait after Shabbos the time it would take to make it (bichdei she'yei'aseh) [Or Zarua] — and so is the custom lechatchilah, unless one needs it on Shabbos, in which case one may be lenient. And if one can assume it was finished before Shabbos — permitted in any case [Hagahos Alfasi]. And this is specifically when the non-Jew sent it to his house; but it is assur to take items from the craftsman's house on Shabbos and Yom Tov [Mordechai 1st perek of Yom Tov, Or Zarua, Hagahos Maimonios ch. 2 of Hilchos Yom Tov, Hagahos Ashri perek Ein Tzadin]. And all this concerns items made for a Jew [Beis Yosef]; but a non-Jew who makes shoes for sale — a Jew who knows him may go and take from him on Shabbos and wear them, provided he does not fix the sale price with him [Hagahos Ashri perek Ein Tzadin].
Hagahah of the Rema: some forbid wearing it whenever it is known that the non-Jew finished it on Shabbos [Hagahos Ashri 1st perek of Shabbos, Maharil, Beis Yosef in the name of the Rokeach], and one must wait after Shabbos the time it would take to make it (bichdei she'yei'aseh) [Or Zarua] — and so is the custom lechatchilah, unless one needs it on Shabbos, in which case one may be lenient. And if one can assume it was finished before Shabbos — permitted in any case [Hagahos Alfasi]. And this is specifically when the non-Jew sent it to his house; but it is assur to take items from the craftsman's house on Shabbos and Yom Tov [Mordechai 1st perek of Yom Tov, Or Zarua, Hagahos Maimonios ch. 2 of Hilchos Yom Tov, Hagahos Ashri perek Ein Tzadin]. And all this concerns items made for a Jew [Beis Yosef]; but a non-Jew who makes shoes for sale — a Jew who knows him may go and take from him on Shabbos and wear them, provided he does not fix the sale price with him [Hagahos Ashri perek Ein Tzadin].
Seif Heh — Permitted autonomous processes (irrigation, presses, mill)
וּמוּתָּר לִפְתּוֹחַ מַיִם לַגִּנָּה וְהֵם נִמְשָׁכִים וְהוֹלְכִים בְּכָל הַשַּׁבָּת, וּלְהָנִיחַ קִילוֹר [פֵּרוּשׁ: סַם שֶׁל רְפוּאָה שֶׁנּוֹתְנִים עַל הָעַיִן] עָבֶה עַל הָעַיִן אַף עַל פִּי שֶׁאָסוּר לְהַנִּיחוֹ בְּשַׁבָּת, וְלָתֵת מוּגְמָר תַּחַת הַכֵּלִים וְהֵם מִתְגַּמְּרִים מֵאֲלֵיהֶם כָּל הַשַּׁבָּת, וַאֲפִילּוּ מוּגְמָר מוּנָּח בִּכְלִי — דְּאֵין אָדָם מְצֻוֶּה עַל שְׁבִיתַת כֵּלִים, וְלָתֵת שְׂעוֹרִים בְּגִיגִית לִשְׁרוֹתָן, וְטוֹעֲנִין בְּקוֹרוֹת בֵּית הַבַּד וְהַגַּת מִבְּעוֹד יוֹם עַל זֵיתִים וַעֲנָבִים — וְהַשֶּׁמֶן וְהַיַּיִן הַיּוֹצֵא מֵהֶן מוּתָּר [וְעַיֵּן לְקַמָּן סִי' ש"כ סָעִיף ב'], וְכֵן בּוֹסֶר וּמְלִילוֹת שֶׁרִיסְּקָן מִבְּעוֹד יוֹם — מוּתָּרִים הַמַּשְׁקִים הַיּוֹצְאִים מֵהֶם. וּמוּתָּר לָתֵת חִטִּים לְתוֹךְ רֵחַיִם שֶׁל מַיִם סָמוּךְ לַחֲשֵׁיכָה. הגה: וְלֹא חָיְישִׁינַן לְהַשְׁמָעַת קוֹל, שֶׁיֹּאמְרוּ רֵחַיִם שֶׁל פְּלוֹנִי טוֹחֲנוֹת בְּשַׁבָּת. וְיֵשׁ אוֹסְרִים בְּרֵחַיִם וּבְכָל מָקוֹם שֶׁיֵּשׁ לָחוּשׁ לְהַשְׁמָעַת קוֹל (טור ותוס' והרא"ש פ"ג דשבת וסמ"ג וסה"ת והגהות מיי' פ"ז ותשובת מהרי"ו סימן ק"ל ואגור), וְהָכִי נָהוּג לְכַתְּחִלָּה. מִיהוּ בִּמְקוֹם פְּסֵידָא יֵשׁ לְהָקֵל, כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵיל סוֹף סִימָן רמ"ד. וּמוּתָּר לְהַעֲמִיד כְּלִי מִשְׁקוֹלֶת שֶׁקּוֹרִין זייגר מֵעֶרֶב שַׁבָּת, אַף עַל פִּי שֶׁמַּשְׁמִיעַ קוֹל לְהוֹדִיעַ הַשָּׁעוֹת בְּשַׁבָּת, כִּי הַכֹּל יוֹדְעִים שֶׁדַּרְכָּן לְהַעֲמִידוֹ מֵאֶתְמוֹל (טור אגור), וְעַיֵּן לְקַמָּן סִי' של"ח.
And one may open water to the garden, and it flows on throughout Shabbos; place a thick eye salve (kilor) [a healing substance placed on the eye] on the eye, even though it is assur to place it on Shabbos; place incense (mugmar) under the garments, and they become perfumed by themselves all Shabbos — even if the incense rests in a vessel, for a person is not commanded concerning the resting of his vessels (shevisas keilim); place barley in a tub to soak; and one loads the beams of the olive press and the wine press while it is still day onto olives and grapes — and the oil and wine that flow from them are permitted [see further siman 320 §2]; likewise unripe grapes and crushed ears prepared while it is still day — the liquids that flow from them are permitted. And one may put wheat into a water mill near nightfall.
Hagahah of the Rema: and we are not concerned about "producing sound" (hashma'as kol) — that people will say "so-and-so's mill is grinding on Shabbos". And some forbid in the case of a mill and wherever there is concern of producing sound [Tur; Tosafos; Rosh 3rd perek of Shabbos; Semag; Sefer HaTerumah; Hagahos Maimonios ch. 7; responsum of Mahari Weil siman 130; Agur] — and so is the custom lechatchilah. However, where there is a monetary loss (pseida), one may be lenient, as explained above at the end of siman 244. And one may set up from erev Shabbos the weight-driven clock called a zeiger, even though it sounds to announce the hours on Shabbos, for everyone knows that it is customarily wound the day before [Tur, Agur] — and see further siman 338.
Hagahah of the Rema: and we are not concerned about "producing sound" (hashma'as kol) — that people will say "so-and-so's mill is grinding on Shabbos". And some forbid in the case of a mill and wherever there is concern of producing sound [Tur; Tosafos; Rosh 3rd perek of Shabbos; Semag; Sefer HaTerumah; Hagahos Maimonios ch. 7; responsum of Mahari Weil siman 130; Agur] — and so is the custom lechatchilah. However, where there is a monetary loss (pseida), one may be lenient, as explained above at the end of siman 244. And one may set up from erev Shabbos the weight-driven clock called a zeiger, even though it sounds to announce the hours on Shabbos, for everyone knows that it is customarily wound the day before [Tur, Agur] — and see further siman 338.
Seif Vav — Going out with a needle or quill near nightfall
לֹא יֵצֵא אָדָם עֶרֶב שַׁבָּת סָמוּךְ לַחֲשֵׁיכָה בְּמַחְטוֹ בְּיָדוֹ וְלֹא בְּקוּלְמוֹסוֹ, שֶׁמָּא יִשְׁכַּח וְיוֹצִיא. אֲבָל מוּתָּר לָצֵאת בִּתְפִילִּין סָמוּךְ לַחֲשֵׁיכָה, לְפִי שֶׁאֵינוֹ שׁוֹכְחָן.
A person should not go out on erev Shabbos near nightfall with his needle in his hand nor with his quill, lest he forget and carry it out (on Shabbos). But it is permitted to go out with tefillin near nightfall, for one does not forget them.
Seif Zayin — Checking one's garments before Shabbos
מִצְוָה לְמַשְׁמֵשׁ אָדָם בְּכֵלָיו בְּעֶרֶב שַׁבָּת סָמוּךְ לַחֲשֵׁיכָה, שֶׁלֹּא יִהְיֶה בָּהֶם דָּבָר שֶׁאָסוּר לָצֵאת בּוֹ בְּשַׁבָּת.
It is a mitzva to feel one's garments on erev Shabbos near nightfall, so that nothing should be in them that would be assur to go out with on Shabbos.
Recap of seifim Gimel to Zayin
| Seif | Subject | Rule |
|---|---|---|
| ג׳ (3) | Melakha visible and known as belonging to a Jew | Better to be machmir (טוב להחמיר) |
| ד׳ (4) | With ketzitzah — wearing the garment on Shabbos | Permitted (Mechaber); but Rema brings an opinion forbidding if one knows the non-Jew finished on Shabbos |
| ה׳ (5) | Opening garden water, eye medicine, perfuming, pressing olives | Permitted — the object works alone, no "shevisas keilim" |
| ו׳ (6) | Going out with a needle/quill near nightfall | Assur — fear of forgetting and carrying on Shabbos. Tefillin OK since one doesn't forget |
| ז׳ (7) | Checking one's garments erev Shabbos | Mitzva — so as not to carry a forbidden object on Shabbos |
2. The general context
What does this siman discuss?
Siman רנ״ב deals with melakhos a Jew may start on Friday so they finish automatically on Shabbos. The fundamental question: are a Jew's vessels obligated to "rest" on Shabbos, or only the Jew himself?
The foundational Talmudic sugya — Beitza 16b: machlokes Beis Shammai vs. Beis Hillel. Beis Shammai require that even the vessels of the Jew rest on Shabbos (שביתת כלים). Beis Hillel: only the Jew and those who depend on him (slaves, animals) rest — not inanimate vessels. The halacha follows Beis Hillel.
Connection with neighboring simanim
| Siman | Topic | Link |
|---|---|---|
| רמ״ו | Lending and renting objects to a non-Jew | Concept of shevisas keilim and its application |
| רמ״ז | Letter via a non-Jew | Ketzitzah (agreed price) |
| רנ״א | Melakha on Friday after Mincha | Stopping regular work |
| רנ״ב | Melakha to start on erev Shabbos | — |
3. Key concept 1 — shevisas keilim
שְׁבִיתַת כֵּלִים = "rest of the vessels". Question: can an inanimate object of a Jew (e.g. dyer's vat, oven, press) "work" on Shabbos?
- Beis Shammai: no — the vessels must also rest
- Beis Hillel (halacha): yes — only the Jew and humans/animals dependent on him rest. Inanimate vessels may operate.
Practical consequence: one may begin a mechanical process on Friday that will continue on Shabbos — provided it is truly autonomous and that there is no risk that the Jew will intervene on Shabbos (the exceptions shema yechateh / shema yagis).
4. Key concept 2 — shema yechateh / shema yagis
שֶׁמָּא יְחַתֶּה = "lest one stoke". If the pot is on the fire, we are concerned that the Jew may put coals back on Shabbos to cook faster. This is a chashash derabanan — a rabbinic precaution.
שֶׁמָּא יָגִיס = "lest one stir". Even without fire, if the pot is not sealed, we are concerned that the Jew may stir on Shabbos. The act of stirring = chiyuv mevashel (liability for "cooking") — a deOraisa issur.
שֶׁמָּא יָגִיס = "lest one stir". Even without fire, if the pot is not sealed, we are concerned that the Jew may stir on Shabbos. The act of stirring = chiyuv mevashel (liability for "cooking") — a deOraisa issur.
| Case | With fire under the pot | Without fire |
|---|---|---|
| Pot sealed (טוחה בטיט) | Always assur (chatiya) | Permitted |
| Pot not sealed | Always assur | Assur (yagis) |
5. Key concept 3 — ketzitzah for the non-Jewish dyer
The same ketzitzah as in siman רמ״ז — a price agreed upon in advance with the non-Jew transforms the agency: he acts for adata d'nafshei (his own interest). The Mechaber extends this logic to dyers and tanners.
| Case | Conduct |
|---|---|
| Ketzitzah + work at the non-Jew's place + no explicit Shabbos request | Permitted |
| Without ketzitzah | Assur |
| Work at the Jew's place (visible workshop) | Assur (maaras ayin) |
| Explicit request to work on Shabbos | Assur (amira l'akum) |
6. Detail of the 7 seifim
Seif Alef — Basic rule + 6 examples + 2 exceptions
6 examples of permitted melakha (which finish automatically):
- Soaking ink/dyes in water
- Placing flax in the oven to whiten
- Placing wool in a sealed pot without fire
- Setting traps (animals, birds, fish)
- Selling to a non-Jew and loading the merchandise (if he leaves before Shabbos)
- Rema's case: non-Jew leaving on Shabbos if the destination is designated before Shabbos (disputed)
Seif Beis — Non-Jewish launderer/tanner (ketzitzah)
3 cumulative conditions:
- Ketzitzah (agreed price) or b'tovas hana'ah (as a favor)
- Not to explicitly tell him to work on Shabbos
- Work at the non-Jew's place (not at the Jew's)
Seif Gimel — Maaras ayin for visible melakha
If the melakha is publicly known as belonging to a Jew and is performed in a visible public place — "tov l'hachmir v'l'esor" (better to be machmir and forbid). It is a matter of maaras ayin — public appearance. Even if technically permitted, the visual effect on the community is not good.
Seif Daled — Wearing the garment on Shabbos
| Position | Halacha |
|---|---|
| Mechaber | Ketzitzah → one may wear the garment on Shabbos even if the non-Jew finished on Shabbos (adata d'nafshei) |
| Rema (יש אוסרין) | If one knows the non-Jew finished on Shabbos — assur to wear on Shabbos. Wait until motzaei Shabbos + the time it would have taken to do (k'dei she'ya'aseh) |
| Lechatchila practice | Follow Rema (wait) |
| B'dieved / need | Follow Mechaber (may wear) |
Seif Heh — Permitted autonomous melakhos
4 permitted cases:
- Opening garden water (continuous irrigation)
- Applying thick medicine on the eye (kilor)
- Perfuming garments (mugmar under the clothes)
- Soaking barley
- Loading the presses (olives, grapes) — the oil/wine flows on Shabbos
- Placing wheat in the water mill (with Rema's machlokes on hashma'as kol)
Seif Vav — Needle / quill / tefillin
Near nightfall:
- Going out with a needle/quill = assur — fear of forgetting and carrying on Shabbos (an ordinary object one forgets)
- Going out with tefillin = permitted — one does not forget tefillin (sacred object, constant attention)
Seif Zayin — Mitzva l'mashmesh (checking one's garments)
Mitzva to check one's garments on erev Shabbos near nightfall, so that there is nothing in them that would be forbidden to carry on Shabbos (objects forgotten in pockets, etc.). Preventive practice — avoiding chilul Shabbos.
7. The Rema's position
| Topic | Rema's position |
|---|---|
| Non-Jew leaving on Shabbos with merchandise (Seif Alef) | Permitted if destination designated before Shabbos (yesh matirin); better to be machmir (yesh l'hachmir) |
| B'tovas hana'ah without ketzitzah (Seif Beis) | Machlokes — see siman רמ״ז |
| If one saw the non-Jew working on Shabbos (Seif Beis) | If b'tovas hana'ah — one must tell him not to work on Shabbos |
| Wearing garment after Shabbos (Seif Daled) | Wait k'dei she'ya'aseh (the time it would have taken) — lechatchila practice |
| Going to pick up at the craftsman on Shabbos | Assur (even with ketzitzah) |
| Hashma'as kol (mill) (Seif Heh) | Assur lechatchila; b'dieved permitted |
| Mechanical clock (zeiger) that chimes | Permitted — everyone knows it was set before Shabbos |
8. Modern practical cases
Case 1 — Programmable washing machine
Case: starting the washing machine Friday at 11pm so it finishes Shabbos at 4am.
Conduct:
Conduct:
- Beis Hillel — shevisas keilim not required ✓
- No human intervention on Shabbos ✓
- No disturbing noise if in an isolated room — otherwise hashma'as kol (Rema: strict)
- If visible/audible to neighbors or the street — maaras ayin problematic (Seif Gimel)
Case 2 — Dishwasher programmed for Shabbos
Case: starting the dishwasher to finish during the Shabbos seudah.
Conduct: permitted according to the same criteria. Many contemporary poskim permit (R. Moshe Feinstein, R. Ovadia Yosef). Check that the hot drying cycle is not running (could be considered mevashel).
Conduct: permitted according to the same criteria. Many contemporary poskim permit (R. Moshe Feinstein, R. Ovadia Yosef). Check that the hot drying cycle is not running (could be considered mevashel).
Case 3 — Thermomix / cooking robot
Case: programming the robot to cook on Shabbos morning.
Conduct: problematic. Automatic cooking = shema yagis (modern equivalent). And active cooking on Shabbos even by timer raises questions of mevashel. Ask a Rav.
Conduct: problematic. Automatic cooking = shema yagis (modern equivalent). And active cooking on Shabbos even by timer raises questions of mevashel. Ask a Rav.
Case 4 — Giving shirts to non-Jewish dry cleaner late Friday
Case: I give my shirts to the dry cleaner Friday at 5pm to pick up Sunday.
Conduct: permitted if:
Conduct: permitted if:
- Ketzitzah (set price) ✓
- Work at the dry cleaner (not at my place) ✓
- No explicit request "that he work on Shabbos"
- Pick up after Shabbos — wait k'dei she'ya'aseh (per Rema)
Case 5 — Smart home (programmed lights, heating)
Case: programming the connected home for Shabbos (lights, heating).
Conduct: permitted according to Beis Hillel — shevisas keilim not required. But check that no system requires manual intervention on Shabbos. Shabbos timers (zmanei Shabbos) are the standard contemporary solution.
Conduct: permitted according to Beis Hillel — shevisas keilim not required. But check that no system requires manual intervention on Shabbos. Shabbos timers (zmanei Shabbos) are the standard contemporary solution.
9. Practical synthesis of the Siman
The 4 teachings of Siman רנ״ב:
- General permission to start a melakha on Friday that finishes automatically on Shabbos — Beis Hillel: no obligatory shevisas keilim
- Exceptions: shema yechateh (on the fire), shema yagis (not sealed), hashma'as kol (noise), maaras ayin (visible)
- Giving to a non-Jew with ketzitzah + at his place + no Shabbos request = permitted (recall from siman רמ״ז)
- Checking one's garments before Shabbos (preventive mitzva)
Practical decision table
| Activity | Conduct |
|---|---|
| Washing machine programmed for Shabbos | Permitted if not noisy and not publicly visible |
| Programmed dishwasher | Permitted (without active hot drying on Shabbos) |
| Programmed cooking robot | Problematic — consult a Rav |
| Late non-Jewish dry cleaner | Permitted with ketzitzah + at his place |
| Programmed lights/heating | Permitted (Shabbos timers) |
| Going out with needle/quill at nightfall | Assur — fear of forgetting |
| Going out with tefillin at nightfall | Permitted |
| Checking garments before Shabbos | Mitzva |
The 5 practical commands of Siman רנ״ב
- Verify autonomy — the melakha must take place without human intervention on Shabbos
- No active cooking on the fire (shema yechateh) nor in an unsealed pot (shema yagis)
- With a non-Jew — ketzitzah + at his place + no explicit Shabbos request
- Discretion — avoid that which is publicly visible and audible (maaras ayin, hashma'as kol)
- Check garments before Shabbos — preventive mitzva
10. Comprehension questions
Check your understanding:
- What is the machlokes Beis Shammai vs. Beis Hillel on shevisas keilim? Which position is halacha?
- Give 3 examples of permitted melakha from Seif Alef.
- What does shema yechateh mean? And shema yagis?
- Why is a sealed pot (טוחה בטיט) without fire permitted?
- Giving one's garments to a non-Jewish dyer late Friday — what are the 3 conditions?
- Maaras ayin (Seif Gimel) — what principle?
- In Seif Daled, what is the machlokes between Mechaber and Rema on wearing the garment on Shabbos?
- Why tefillin yes but needle no in Seif Vav?
- For a washing machine programmed for Shabbos — what verifications?
- Why is a programmed cooking robot more problematic than a washing machine?
To deepen this siman:
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