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DAAT · LEVEL 1 — INTRODUCTION
Siman רע״ה · 12 Se'ifim
Things forbidden by Shabbos lamplight — to discover and understand
סימן רע״ה
דְּבָרִים הָאֲסוּרִים לַעֲשׂוֹת בְּשַׁבָּת לְאוֹר הַנֵּר
🌱 Beginner Level · מתחילים
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First approach to Siman רע״ה: full Hebrew text of the Mechaber, fluent English translation, pedagogical explanations of halachic concepts, modern practical cases and summary.
Topic: Things forbidden by Shabbos lamplight
Source: שולחן ערוך אורח חיים סימן רע״ה (12 se'ifim)
Compiled by: רב יוסף חיים סממה
DAAT · daattorah.com
📑 Learning Plan
1. The Shulchan Aruch text — the 12 se'ifim of the Mechaber
2. General context: why this siman, what is the question?
3. Key halachic concepts of this siman
4. Detail of the se'ifim — one by one
5. The Mishnah Berurah — first entries
6. The Rema's position — Ashkenazic vs Sephardic differences
7. Modern practical cases
8. Practical summary and rules to remember
9. Comprehension questions
1. The Shulchan Aruch text
Siman רע״ה contains 12 se'ifim of the Mechaber (Rabbi Yosef Karo) codifying the rules concerning things forbidden by Shabbos lamplight.
Se'if א — No "delousing" nor reading by lamplight
דברים האסורים לעשות לאור הנר בשבת. ובו יב סעיפים:
אֵין פּוֹלִין (פי' לבער את הכנים מהבגדים) וְאֵין קוֹרִין בְּסֵפֶר לְאוֹר הַנֵּר, וַאֲפִילוּ אֵינוֹ מוֹצִיא בְּפִיו — שֶׁמָּא יַטֶּה. וַאֲפִילוּ הוּא גָּבוֹהַּ עֲשַׂר קוֹמוֹת שֶׁאֵינוֹ יָכוֹל לִיגַע אֵלָיו — שֶׁלֹּא חָלְקוּ חֲכָמִים בַּדָּבָר. וּמִטַּעַם זֶה יֵשׁ לֶאֱסוֹר אֲפִילוּ הוּא בְּעֲשָׁשִׁית, אוֹ קְבוּעָה בְּחוֹר שֶׁבַּכֹּתֶל, וְכֵן בְּנֵר שֶׁל שַׁעֲוָה.
Translation: one does not do פולין (search for lice in clothing — medieval hygiene practice) nor read in a sefer by lamplight — even if not reciting aloud. Reason: שמא יטה — fear of tilting the wick to see better (= tilting fire = a form of mav'ir/mechabe). Extended: even if the lamp is 10 stories high (inaccessible), even in a lantern (עששית), even fixed in the wall, even a wax candle (not only oil). Chazal did not distinguish.
What this seif says:
- Neither delousing a garment nor reading from a book by lamplight — even reading with the eyes, without pronouncing.
- A single reason: שמא יטה — one might tilt the lamp to draw the oil towards the wick.
- The prohibition holds even where the act is impossible: a lamp ten storeys up, shut in a lantern, set in a hole in the wall. The Sages drew no distinction.
Se'if ב — Two people together = OK
וְדַוְקָא אֶחָד. אֲבָל שְׁנַיִם קוֹרְאִים בְּיַחַד — שֶׁאִם בָּא הָאֶחָד לְהַטּוֹת (פֵּרוּשׁ: לְהַטּוֹת הַנֵּר כְּדֵי שֶׁיַּגִּיעַ הַשֶּׁמֶן לַפְּתִילָה), יַזְכִּירֶנּוּ חֲבֵירוֹ. וְהוּא שֶׁקּוֹרִין בְּעִנְיָן אֶחָד, שֶׁאָז יַשְׁגִּיחַ הָאֶחָד בְּמַה שֶּׁיַּעֲשֶׂה חֲבֵרוֹ. אֲבָל בִּשְׁנֵי עִנְיָינִים — לֹא. הגה : ויש אומרים דבשני ספרים אפי' בענין אחד אסור (ב״י). ולכן אסור לומר פיוטים בלילי יום טוב שחל להיות בשבת בבית הכנסת — וכן נהגו (מרדכי וסה״ת וסמ״ג והגהות).
Translation: only alone is it forbidden. Two together: permitted, because if one comes to tilt the lamp (to bring the oil toward the wick), the other will remind him. Condition: they must read the same subject (otherwise, each absorbed in his own text, will not watch the other). Hagahah (Rema): some require even the same sefer. Hence the Ashkenazic practice: not to recite piyutim on the first night of Yom Tov-Shabbos at shul (each has his own machzor).
What this seif says:
- Alone it is forbidden; two together it is permitted — one will remind the other.
- Condition: the same subject. Each absorbed in his own text watches no one.
- Rema: some forbid even on one subject once there are two books — hence the custom not to say piyutim on the eve of a Yom Tov falling on Shabbos.
Se'if ג — Explicit guard
אִם יֵשׁ אַחֵר עִמּוֹ — אֲפִילוּ אֵינוֹ קוֹרֵא — וְאוֹמֵר לוֹ "תֵּן דַּעְתְּךָ עָלַי שֶׁלֹּא אַטֶּה" — מֻתָּר. וְהוּא הַדִּין אִם אוֹמֵר כֵּן לְאִשְׁתּוֹ.
Translation: if there is another person with him — even if not reading — and he says to him "תן דעתך עלי שלא אטה", turn your attention to me, that I not tilt — it is permitted. And the same applies if he says so to his wife. Principle: an external "human reminder" suffices to prevent the act of tilting.
What this seif says:
- Another person present, even if not reading, asked to keep watch — permitted.
- The wording is explicit: "תן דעתך עלי שלא אטה".
- And likewise if he says it to his wife — the wife is the extension of the case, not the case itself.
Se'if ד — Adam Chashuv: permitted in all cases
אָדָם חָשׁוּב שֶׁאֵין דַּרְכּוֹ בַּחוֹל לְהַטּוֹת — מֻתָּר בְּכָל גַּוְנָא.
Translation: an important person (אדם חשוב) who even on weekdays is not accustomed to tilting candles (he has servants who handle it) — may read by lamplight in all cases. The gezeirah does not apply to him — there is no real risk.
What this seif says:
- The אדם חשוב — one who, even on a weekday, is not in the habit of tilting the lamp — may read in every case.
- This is no privilege of rank: the feared act is simply not among his habits, so the concern falls away.
Se'if ה — Large fire (מדורה): 10 people are not enough
בִּמְדוּרָה — אֲפִילוּ עֲשָׂרָה כְּאֶחָד — אֵין קוֹרִין. מִשּׁוּם דְּהוֹאִיל וְיוֹשְׁבִים רְחוֹקִים זֶה מִזֶּה, וְעוֹד שֶׁזַּנְבוֹת הָאוּדִים סְמוּכִים לָהֶם — אֵין זֶה מַכִּיר כְּשֶׁבָּא חֲבֵרוֹ לְהַבְעִיר וְלַחְתּוֹת.
Translation: around a large fire (מדורה — bonfire), even 10 people together may not read. Reasons: (a) they sit far from each other — cannot watch each other; (b) the ends of the logs are close — temptation to stoke / activate the fire. Not only shema yatte but also active mav'ir.
What this seif says:
- Around a מדורה — an open fire — even ten together do not read.
- Two reasons compound: seated far apart, they do not watch one another; and the embers within reach invite one to stir them.
- The danger here is no longer tilting alone, but kindling.
Se'if ו — Children at school
תִּינוֹקוֹת שֶׁל בֵּית רַבָּן קוֹרִין לְאוֹר הַנֵּר, מִפְּנֵי שֶׁאֵימַת רַבָּן עֲלֵיהֶם.
Translation: schoolchildren (תינוקות של בית רבן) may read by lamplight — because the fear of their rebbe (אימת רבן) prevents the act of tilting. The "guard" is here exercised by the authority of the rebbe present.
What this seif says:
- תינוקות של בית רבן — schoolchildren — do read by lamplight.
- The "guard" here is not a companion but the authority of the teacher present: אימת רבן עליהם.
Se'if ז — Bameh Madlikin: permitted (= reminder)
מֻתָּר לִקְרוֹת בַּמֶּה מַדְלִיקִין לְאוֹר הַנֵּר — שֶׁהֲרֵי הוּא מַזְכִּיר אִסּוּר שַׁבָּת, וְאֵיךְ יִשְׁכַּח.
Translation: it is permitted to recite Bameh Madlikin (chapter 2 of Mishna Shabbos — siman 270) by lamplight. Reason: the text itself deals with Shabbos prohibitions — the person cannot forget it is Shabbos! The content serves as a reminder.
What this seif says:
- One may recite במה מדליקין by lamplight.
- The reason comes from the content itself: the chapter sets out the prohibitions of Shabbos — one cannot forget which day it is while reading it.
Se'if ח — Yom Kippur machzor
נוֹהֲגִים לִקְרוֹת בְּלֵיל יוֹם כִּפּוּרִים בְּמַחְזוֹרִים, מִפְּנֵי שֶׁאֵימַת יוֹם הַכִּפּוּרִים עֲלֵיהֶם.
Translation: the custom is to read from machzorim (prayer books) on the night of Yom Kippur by lamplight — because the awe of the Day (אימת יום הכיפורים) suffices to prevent tilting. This is the psychological equivalent of the "guard".
What this seif says:
- The custom is to read from the machzorim on the eve of Yom Kippur by lamplight.
- What serves as a guard here is the gravity of the day — אימת יום הכיפורים.
Se'if ט — Haggadah of Pesach-Shabbos
לֵיל פֶּסַח שֶׁחָל לִהְיוֹת בְּשַׁבָּת — מֻתָּר לִקְרוֹת הַהַגָּדָה בְּסֵפֶר, מִשּׁוּם דְּהָוֵי כְּעֵין רָאשֵׁי פְּרָקִים, דְּאֵין עַם הָאָרֶץ שֶׁלֹּא תְּהֵא שְׁגוּרָה בְּפִיו קְצָת.
Translation: the night of Pesach falling on Shabbos, it is permitted to read the Haggadah in the sefer. Reason: the Haggadah is so familiar that for most people, it is like reading "chapter headings" (ראשי פרקים) — one knows it by heart. The risk of tilting is lower.
What this seif says:
- On the eve of Pesach falling on Shabbos, one may read the Haggadah from the book.
- Reason: the text is so familiar that it amounts to ראשי פרקים — "there is no simple person who does not have it somewhat fluent on his lips".
Se'if י — Rebbe preparing the talmidim's reading
הָרַב יָכוֹל לִרְאוֹת לְאוֹר הַנֵּר מֵהֵיכָן יִקְרְאוּ הַתִּינוֹקוֹת, וּלְסַדֵּר רָאשֵׁי הַפְּרָשִׁיּוֹת בְּפִיו בְּסֵפֶר וְקוֹרֵא כָּל שְׁאָר הַפָּרְשָׁה עַל פֶּה. וְרָאשֵׁי פְּרָשִׁיּוֹת לָאו דַּוְקָא — אֶלָּא כָּל שֶׁיּוֹדֵעַ הַפָּרְשָׁה עַל פֶּה וּבִקְצָת צָרִיךְ לִרְאוֹת בַּסֵּפֶר — שָׁרֵי. שֶׁמֵּאַחַר שֶׁאֵינוֹ מְעַיֵּן בַּסֵּפֶר תָּמִיד — אִית לֵיהּ הֶיכֵּרָא, לֹא אָתֵי לְהַטּוֹיֵי.
Translation: the rebbe may consult the sefer by lamplight to locate the "verse headings" (where talmidim should resume reading). He says the first words from the sefer, and the rest by heart. Extension: not only "parsha headings" — any person who knows the text by heart and needs the sefer only occasionally — is permitted. Reason: discontinuous use = הֶיכֵּרָא (distinguishing mark) — no risk of forgetting.
What this seif says:
- The teacher may look into the book to find where the children are to read, then say the rest by heart.
- The extension is explicit: anyone who knows the passage and needs the book only intermittently — "since he does not gaze at the book constantly, he has a distinguishing mark".
Se'if יא — Similar garments
כֵּלִים הַדּוֹמִים זֶה לָזֶה, וְצָרִיךְ עִיּוּן לְהַבְחִין בֵּינֵיהֶם — אָסוּר לְבָדְקָן לְאוֹר הַנֵּר. וַאֲפִילוּ לְהַבְחִין בֵּין בְּגָדָיו לְבִגְדֵי אִשְׁתּוֹ, אִם הֵם דּוֹמִים — אָסוּר לִבְדּוֹק.
Translation: similar objects (kelim) requiring sustained attention to distinguish them — forbidden to examine them by lamplight. Even distinguishing one's own garments from his wife's — if similar — forbidden. Reason: the attention required risks leading to tilting the lamp.
What this seif says:
- Vessels resembling one another and needing careful examination to tell apart — one does not inspect them by lamplight.
- The example given is domestic: his own garments and his wife's, if they resemble each other.
- The criterion is not the object but the sustained attention it demands.
Se'if יב — Servant and checking dishes
שַׁמָּשׁ שֶׁאֵינוֹ קָבוּעַ — אָסוּר לוֹ לִבְדּוֹק כּוֹסוֹת וּקְעָרוֹת לְאוֹר הַנֵּר, מִפְּנֵי שֶׁאֵינוֹ מַכִּירָן. בֵּין בְּנֵר שֶׁמֶן זַיִת, בֵּין בְּנֵר שֶׁל נֵפְט (פי' מין זפת לבן וריחו רע) שֶׁאוֹרוֹ רַב. הגה : ויש מתירין בשל נפט אפילו בשמש שאינו קבוע. אֲבָל שַׁמָּשׁ קָבוּעַ מֻתָּר לוֹ לִבְדּוֹק לְאוֹר הַנֵּר כּוֹסוֹת, מִפְּנֵי שֶׁאֵינוֹ צָרִיךְ עִיּוּן הַרְבֵּה. וְאִם הָיָה נֵר שֶׁל שֶׁמֶן זַיִת — אֵין מוֹרִין לוֹ לִבְדּוֹק. גְּזֵרָה שֶׁמָּא יִסְתַּפֵּק מִמֶּנּוּ. הגה : נהגו לכסות הקטנים שלא יהיו ערומים בפני הנרות משום ביזוי מצוה.
Translation: an occasional servant (שמש שאינו קבוע) — forbidden to check cups and dishes by lamplight: he does not know the utensils, the sustained attention leads to tilting. True for olive oil lamps or naphtha lamps. Hagahah (Rema): some permit for naphtha (strong light). Regular servant (קבוע): knows the utensils, little attention needed, thus permitted — except for olive oil lamps (gezeirah shema yistapek — that he should not take from the oil). Hagahah: custom to cover small children naked before the candles (bizui mitzvah — disgracing the mitzvah).
Overview of the 12 se'ifim: the siman codifies a single principle (shema yatte — fear of tilting the lamp to bring the oil to the wick) applied to 12 cases, structured in 5 blocks:
• General rule (se'if 1): no reading by lamplight
• Exceptions by "guard" (se'ifim 2-4, 6, 8): companion, spouse, adam chashuv, students+rebbe, YK machzor
• Cases where "guard" doesn't suffice (se'if 5): large fire
• Cases exempt by familiarity (se'ifim 7, 9, 10): Bameh Madlikin, Haggadah, known parsha
• Inspecting garments/dishes (se'ifim 11-12): forbidden except regular servant
• General rule (se'if 1): no reading by lamplight
• Exceptions by "guard" (se'ifim 2-4, 6, 8): companion, spouse, adam chashuv, students+rebbe, YK machzor
• Cases where "guard" doesn't suffice (se'if 5): large fire
• Cases exempt by familiarity (se'ifim 7, 9, 10): Bameh Madlikin, Haggadah, known parsha
• Inspecting garments/dishes (se'ifim 11-12): forbidden except regular servant
What this seif says:
- The occasional attendant does not inspect cups and dishes by lamplight: he does not know the vessels and will have to scrutinise them.
- Rema: some permit it with a naphtha lamp, whose light is strong.
- The regular attendant does know the vessels and may inspect — but with an olive oil lamp one does not instruct him to, lest he take from the oil.
2. General context
The principle: shema yatte (fear of tilting)
In the Middle Ages, lighting was either an oil lamp (wick in a vessel) or a wax candle. When reading a sefer, one tended to tilt the lamp to make the oil run toward the wick and revive the flame — וְיַטֶּה הַנֵּר לְקָרֵב הַשֶּׁמֶן אֶל הַפְּתִילָה (Alter Rebbe רע״ה:א) — which amounts to fanning the combustion (mav'ir, melakha de-oraita). On a wax or tallow candle the Alter Rebbe records a machloket: some permit (one does not normally tilt it), others forbid lest one trim the head of the wick (mechabeh).
Chazal decreed a preventive gezeirah: no reading alone, no "polin" (lice search), no checking of similar objects. This is the application of the principle "shema yatte" — "lest he tilt."
The fundamental question of the siman: in which cases is sustained attention by lamplight forbidden? And what "exceptions" do Chazal accept — through mutual guard, authority, or familiarity with the text?
Place in Hilchos Shabbos
Siman רע״ה follows 274 (lechem mishneh) and precedes 276 (lamp lit by a non-Jew on Shabbos). It is the siman of "preventive prohibitions around the lamp" — complementary to 265 (vessels under the lamp).
3. Key halachic concepts
Concept 1 — שֶׁמָּא יַטֶּה (Shema Yatte): "lest he tilt" — preventive rabbinic gezeirah. If one reads/searches/checks by lamplight, one risks tilting the lamp to bring the oil to the wick → mav'ir (de-oraita). So: forbidden even innocent acts (reading itself).
Concept 2 — The "guards" that nullify the gezeirah: companion reading the same text (s.2), another person present asked to keep watch — and likewise the wife (s.3), adam chashuv (s.4), students in awe of the rebbe (s.6), eimas Yom Kippur (s.8). Logic: if the temptation to tilt is neutralized by supervision, the gezeirah does not apply.
Concept 3 — Familiarity with the text: Bameh Madlikin (s.7), Pesach Haggadah (s.9), parsha known by heart (s.10). If the text is so familiar that one doesn't need to "see clearly" — no risk of tilting.
Concept 4 — אָדָם חָשׁוּב (Adam Chashuv): "Important person" — who is not accustomed to lighting/extinguishing/tilting candles on weekdays (he has servants). The gezeirah does not apply to him as the actual risk is nil.
4. Synoptic view of the 12 se'ifim
| Se'if | Case | Ruling |
|---|---|---|
| 1 | General rule — reading/searching alone | Forbidden (shema yatte). Even 10 stories high, lantern, wax candle. |
| 2 | Two together, same subject | Permitted. Rema: same sefer required (so no piyutim at shul) |
| 3 | Explicit guard (spouse) | Permitted |
| 4 | Adam Chashuv | Permitted in all cases |
| 5 | Large fire (מדורה) with 10 people | Forbidden (distance + temptation to stoke) |
| 6 | Children at school | Permitted (fear of the rebbe) |
| 7 | Bameh Madlikin | Permitted (intrinsic reminder) |
| 8 | Yom Kippur machzor | Permitted (awe of the Day) |
| 9 | Pesach-Shabbos Haggadah | Permitted (familiarity) |
| 10 | Rebbe locating for talmidim | Permitted (discontinuous use = הֶיכֵּרָא) |
| 11 | Similar garments | Forbidden (sustained attention) |
| 12 | Servant checking dishes | Occasional: forbidden. Regular: permitted (except olive oil) |
5. The Mishnah Berurah — first entries
The Mishnah Berurah by Rabbi Yisroel Meir Kagan (Chofetz Chaim) counts 27 entries on this siman. Here are the first ones — for a better understanding of the se'ifim:
משנה ברורה (א) — (א) ואין קורין וכו' - וה״ה שאין בודקין הציצית וכל כה״ג דבר הצריך עיון שמא יטה הנר להביא השמן לפי הפתילה כדי שידלק יפה:
משנה ברורה (ב) — (ב) בעששית - ואם היא סגורה במפתח יש מתירים וטעמם דדוקא כשגבוה הנר י' קומות אסרו משום דדרכו כן לפעמים כדי שעי״ז יראה מה שבגבוה משא״כ להסגיר שאין דרכו כלל אם לא משום איסור שבת אית ליה היכרא ולא שייך שיפתח להטות דדמי לקורא פרק במה מדליקין ויש אוסרין בכל גוונא משום לא פלוג ועיין בא״ר שמצדד להתיר בשמסר המפתח לאדם אחר דדמי לאומר לחבירו תן דעתך עלי שלא אטה דמתיר בס״ג. אסור לקרות לאור הנר ביום במקום האופל…
משנה ברורה (ג) — (ג) וכן וכו' - האי וכן קאי ארישא דבזה נמי גזרו שלא לקרות לפניה ואף דהוא כרוך על הפתילה כעין נרות של שעוה וחלב שלנו ולא שייך בו שמא יטה אעפ״כ יש לחוש שמא ימחוט (שמסיר ראש הפתילה להסיר חשכה) ונמצא שהוא מכבה:
For the full text of the 27 entries, see Sefaria: Mishnah Berurah 275.
6. The Rema's position — 3 הגהות
- Hagahah on se'if 2: "ויש אומרים דבשני ספרים אפילו בענין אחד אסור" — the "mutual guard" requires the same sefer. Application: no piyutim at shul on the first night of Yom Tov-Shabbos (each has his own machzor). Well-established custom.
- Hagahah on se'if 12 (a): "ויש מתירין בשל נפט אפילו בשמש שאינו קבוע" — lenient opinion for naphtha lamps (strong light = no need to tilt). But in practice: follow the stringency.
- Hagahah on se'if 12 (b): "נהגו לכסות הקטנים שלא יהיו ערומים בפני הנרות משום ביזוי מצוה" — custom to cover children naked before the Shabbos candles. Reason: bizui mitzvah (disgracing the mitzvah). Source: Rokeach.
7. Modern practical cases
| Situation | Application |
|---|---|
| Reading a sefer by Shabbos candlelight (yachid) | Forbidden (se'if 1). Even an inaccessible lamp (chandelier). |
| Reading under electric lighting (LED lamp) | Permitted. No wick to tilt. The siman doesn't apply (modern case). |
| Two people reading the same sefer together | Permitted (se'if 2). If different seforim: Rema requires same sefer. |
| Reading Bameh Madlikin by lamplight | Permitted (se'if 7). |
| Yeshiva rebbe preparing talmidim's reading | Permitted (se'if 10) — discontinuous use = הֶיכֵּרָא. |
| Sorting similar socks on Shabbos by lamplight | Forbidden (se'if 11). By electric light: permitted. |
| Naked baby in front of Shabbos candles | Custom (Rema) to cover — bizui mitzvah. |
8. Practical summary of the siman
The 5 rules to remember from Siman רע״ה:
- No reading alone by Shabbos lamplight (se'if 1) — shema yatte. Applies even to inaccessible lamps.
- Exceptions by "guard": two people same sefer (s.2), another person (or the wife) asked to keep watch (s.3), adam chashuv (s.4), children/rebbe (s.6).
- Exceptions by familiarity: Bameh Madlikin (s.7), YK machzor (s.8), Pesach Haggadah (s.9).
- Forbidden checks: similar garments (s.11), dishes by occasional servant (s.12).
- Today with electric light: all these cases are permitted (no wick to tilt). The siman applies only to Shabbos candles still burning.
9. Comprehension questions
Check your understanding:
- What is the central principle shema yatte? What is its halachic source?
- Which cases permit a "guard" that nullifies the gezeirah (se'ifim 2-4, 6, 8)?
- Why is Bameh Madlikin permitted (se'if 7)?
- What is the difference between an occasional servant and a regular servant (se'if 12)?
- Why is a large fire (מדורה) forbidden even for 10 people?
- Does the siman apply to electric lighting today?
- What is the custom of the Rema (Rokeach) regarding naked children before the candles?
To go further
If you want to delve deeper into this siman:
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