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DAAT · LEVEL 1 — INTRODUCTION
Siman רפ״ח · 10 Seifim
Fasting and fasting due to a dream on Shabbat — to discover and understand
סימן רפ״ח
דִּין תַּעֲנִית וְדִין תַּעֲנִית חֲלוֹם בְּשַׁבָּת
🌱 Introductory Level · Beginners
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First approach to Siman רפ״ח: complete Hebrew text of the Mechaber, fluent English translation, pedagogical explanations of halachic concepts, modern practical cases, and synthesis.
Topic: Fasting and fasting due to a dream on Shabbat
Source: שולחן ערוך אורח חיים סימן רפ״ח (10 seifim)
Compilation: Rav Yossef Haim Samama
DAAT · daattorah.com
📑 Study Outline
1. The text of the Shulchan Aruch — the 10 seifim of the Mechaber
2. The general context: why this siman, what is the question?
3. The key halachic concepts of this siman
4. The detail of the seifim — one by one
5. The Mishnah Berurah — first entries
6. The position of the Rema — Ashkenazi vs. Sephardi differences
7. Modern practical cases
8. Practical synthesis and rules to remember
9. Comprehension questions
1. The Text of the Shulchan Aruch
Siman רפ״ח contains 10 seifim of the Mechaber (Rabbeinu Yosef Karo) who codifies the rules relating to fasting and fasting due to a dream on Shabbat.
Seif א — Prohibition of fasting on Shabbat until midday (6 solar hours)
דין תענית ודין תענית חלום בשבת. ובו י סעיפים:
אסור להתענות בשבת עד ו' שעות: [הגה ואפי' לומד ומתפלל אסור] [מרדכי פ״ק דשבת]:
Translation: "It is forbidden to fast on Shabbat until the 6th hour [= solar midday ≈ 12:00]. Rema: And even one who learns and davens [and forgets to eat] — it is forbidden (Mordechai 1st perek of Shabbos)."
Why this prohibition? Shabbos is a day of oneg (Yeshayahu 58:13). Fasting = going against oneg. Therefore forbidden. The 6-hour window = until midday = the normal time slot for the Shabbos morning meal (after Shacharis + Mussaf). Past midday, with no justified reason, not having eaten = having "fasted" on Shabbos.
What this seif says:
- It is forbidden to fast on Shabbos until six hours (solar midday).
- Rama's gloss: and even one who studies and prays — the holy occupation is no exemption.
Seif ב — If eating causes harm, not eating is the "oneg"
י״א שאדם שמזיק לו האכילה דאז עונג הוא לו שלא לאכול לא יאכל: הגה וכן מי שיש לו עונג אם יבכה כדי שילך הצער מלבו מותר לבכות בשבת (אגור בשם שבולי הלקט):
Translation: "Some say: for one to whom eating causes harm (a case where the oneg consists of not eating) — he should not eat. Rema: And similarly, one for whom crying brings relief (oneg) because it will release the pain from his heart — he is permitted to cry on Shabbos (Agur citing Shibbolei haLeket)."
The inverted principle: normally, eating = oneg, fasting = tzaar (suffering). But when eating harms someone (a sick person, post-surgery, etc.) — it's the opposite. The real mitzvah is to respect his oneg, which may be not to eat. Likewise: crying is forbidden on Shabbos (suffering), but if crying brings relief — that is his oneg, and it is permitted.
What this seif says:
- Some say: one whom eating harms — such that not eating is for him the oneg — should not eat.
- Rama's gloss: and likewise one for whom weeping is a relief, so that the grief should leave his heart — he is permitted to weep on Shabbos.
Seif ג — Chassidim who fast all week
אדם המתענה בכל יום ואכילה בשבת צער הוא לו מפני שינוי וסת (פי' דבר קבוע) יש אומרים שראו כמה חסידים ואנשי מעשה שהתענו בשבת מטעם זה וכן אמרו שכך היה עושה ה״ר יהודה החסיד:
Translation: "A man who fasts every day [of the week] and for whom eating on Shabbos is a tzaar due to change of veset (fixed habit) — some say they have seen several chassidim and anshei maaseh who fasted on Shabbos for this reason; and so it is reported that Rabbeinu Yehudah HeChassid did."
Extreme case: certain pious men (R. Yehudah HeChassid, chassidei Rabbeinu Tam) fasted all week. For them, eating on Shabbos became physically and spiritually painful. The siman reports that they continued fasting on Shabbos — oneg for them being spiritual elevation, not food.
Practical halacha today: this case is not applicable to the masses. The halacha for the general public remains: eating on Shabbos is obligatory. Only certain individuals with specific rabbinic approval could practice it.
What this seif says:
- One who fasts every day, and for whom eating on Shabbos is distress — through change of habit —
- some say that they saw chassidim and men of deeds fast on Shabbos for this reason;
- and it was said that so did Rabbi Yehudah he-Chassid.
Seif ד — Taanis Chalom: fast after a frightening dream
מותר להתענות בו תענית חלום כדי שיקרע גזר דינו וצריך להתענות ביום ראשון כדי שיתכפר לו מה שביטל עונג שבת ואם תשש כחו ואינו יכול להתענות שני ימים רצופים לא יתענה ביום ראשון ויתענה אח״כ: הגה וכ״ש אם היה ביום ראשון חנוכה או פורים או יו״ט אפי' יו״ט שני של גליות שאין להתענות עד אח״כ. יש אומרים מי שישן שינת צהרים וחלם לו חלום רע יתענה מחצי היום עד חצי הלילה ואז יבדיל וביום הראשון יתענה כאלו התענה כל יום השבת (מצאתי כתוב):
Translation: "It is permitted to fast a taanis chalom on Shabbos (fast following a [frightening] dream) — so that his gezar din (heavenly verdict) be torn. But he must also fast on Sunday to atone for the nullification of oneg Shabbos. And if his strength is weakened and he cannot fast 2 consecutive days, let him not fast Sunday but afterwards. Rema: All the more so if Sunday is Chanukah, Purim, or Yom Tov (even Yom Tov sheini shel galuyos) — he does not fast and postpones. Some say: one who took an afternoon nap and dreamed a bad dream — let him fast from midday until midnight, then make havdalah, and on Sunday fast as if he had fasted the entire Shabbos."
Taanis Chalom: reparative fast after an alarming dream suggesting an evil decree. Tradition: this fast "tears the decree" before it materializes. Permitted on Shabbos exceptionally — not because of danger: the Shulchan Aruch HaRav gives two reasons, שיקרע גזר דינו and that the fast is itself a pleasure to one whose soul is grieved by his dream — הרי התענית הזה תענוג הוא לו (רפ״ח:ג). But with compensation: fast on Sunday for the "violation" of oneg Shabbos.
What this seif says:
- It is permitted to fast a taanis chalom on Shabbos — so that the decree against him should be torn up.
- And he must fast on Sunday, to atone for having annulled oneg Shabbos.
- If his strength has failed and he cannot fast two days running: he does not fast on Sunday, but later.
- Rama's gloss: and all the more so if Sunday is Chanukah, Purim or a festival — even the second day of the diaspora.
Seif ה — Which dreams justify a taanis chalom on Shabbat?
יש אומרים שאין להתענות תענית חלום בשבת אלא על חלום שראהו תלת זימני וי״א שבזמן הזה אין להתענות תענית חלום בשבת שאין אנו בקיאין בפתרון חלומות לידע איזה טוב ואיזה רע והעולם אומרים שנמצא בספרים קדמונים שעל שלשה חלומות מתענים בשבת ואלו הן הרואה ספר תורה שנשרף או יום הכפורים בשעת נעילה או קורות ביתו או שיניו שנפלו ויש אומרים הרואה יוה״כ אפי' שלא בשעת נעילה וי״א הרואה שקורא בתורה ויש אומרים הרואה שנושא אשה והא דרואה שיניו שנפלו דוקא שיניו אבל הרואה לחייו שנשרו חלום טוב הוא דמתו היועצים עליו רעה ונראה לי שהחלומות שאמרו בפרק הרואה שהם רעים גם עליהם מתענין בשבת:
Translation: "Some say: a taanis chalom is fasted on Shabbos only for a dream seen 3 times (telas zimnei). And others say: nowadays, we no longer fast a taanis chalom on Shabbos, because we are no longer experts in dream interpretation to know which is good and which is bad. And the popular opinion is that in early seforim 3 dreams are listed for which one fasts on Shabbos: (1) seeing a Sefer Torah burned, (2) seeing Yom Kippur at Neilah, (3) seeing the beams of one's house or one's teeth falling. Some add: seeing YK even outside Neilah. Some: seeing oneself reading the Torah. Others: seeing oneself marrying a woman. As for teeth — only teeth; but seeing one's cheeks fall is a good dream (evil counselors die). And it seems to me that the dreams cited in perek HaRoeh (Berachos 55-57) as bad — for them also one fasts on Shabbos."
3 classical taanis chalom dreams:
- A burned Sefer Torah — symbol of spiritual catastrophe.
- Yom Kippur at Neilah — symbol of final judgment.
- Teeth falling — symbol of the death of a loved one (but cheeks = good news).
Practical halacha today: the Shulchan Aruch brings the view that "in our time one does not fast", שאין אנו בקיאין בפתרון חלומות, as one of the views (רפ״ח:ה); and the Mishnah Berurah adds that even in the accepted cases אין להתענות בשבת אלא אם כן התענית עונג לו (ס״ק ט״ו). How many decisors follow one view or the other is not settled here: the practice is to be asked of the Rav.
What this seif says:
- Some say one fasts a taanis chalom on Shabbos only for a dream seen three times.
- Some say that in our time one does not fast it at all — for we are no longer expert in interpreting dreams to know which is good and which is bad.
- And it is reported from ancient books that there are three dreams for which one fasts: seeing a burnt sefer Torah, Yom Kippur at the hour of ne'ilah, or the beams of one's house — or one's teeth — falling.
Seif ו — Text of Aneinu for one who fasts on Shabbat
המתענה בשבת אומר עננו אחר סיום תפלתו בלא חתימה וכוללו באלהי נצור: הגה ויאמר אחר תפלתו רבון העולמים גלוי כו' כמו בחול (א״ז הלכות תענית):
Translation: "One who fasts on Shabbos says Aneinu after the conclusion of his tefillah without the chasimah (without the closing berachah), and includes it in Elokai Netzor. Rema: And he should say after his tefillah Ribono shel Olam, galui... as on a weekday (Or Zarua, Hilchos Taanis)."
Adaptation of the text: On a weekday, Aneinu is recited in Refaeinu (in the middle of the Amidah) with its closing berachah ("Hashem haOneh be-es tzarah"). On Shabbos — the Amidah has only 7 berachos and one does not add anything to it. So one says Aneinu after the tefillah (in Elokai Netzor) without the chasimah — it is a personal declaration, not a formal liturgical addition.
What this seif says:
- One who fasts on Shabbos says Aneinu — after completing his tefillah, without a closing berachah, including it in Elokai netzor.
- Rama's gloss: and he says after his tefillah רבון העולמים גלוי — as on a weekday.
Seif ז — Meal time: according to what is oneg for him
אם הקדימה לאכול הוא עונג לו כגון שנתעכלה סעודת הלילה יקדים ואם האיחור עונג לו כגון שעדיין לא נתעכלה יאחר: הגה וכן מי שיש לו סעודות כל יום כמו בשבת ישנה בשבת להקדים או לאחר (גמרא פ' כ״כ וטור):
Translation: "If eating earlier is an oneg for him — for example if he has digested the night meal — let him advance. And if eating later is an oneg — for example if he has not yet digested — let him delay. Rema: And similarly one who has a regular meal every day (weekday) as on Shabbos — let him modify on Shabbos to advance or delay (Gemara perek Kol Kisvei, Tur)."
The rule "shinui le-kavod Shabbos": Shabbos must be different from the weekday. If one usually eats at 1pm on weekdays, one must, on Shabbos, eat earlier or later — to mark the distinction. Oneg Shabbos lies in the change, which creates awareness of the special day.
What this seif says:
- The hour of the meal follows what is oneg for him:
- if advancing it is pleasant to him — for instance the night meal is already digested — he advances it;
- if delaying it is pleasant to him — it is not yet digested — he delays.
- Rama's gloss: and one who has meals every day as on Shabbos should vary on Shabbos — advancing or delaying.
Seif ח — No fast on Shabbat for any suffering
אין מתענין על שום צרה מהצרות כלל:
Translation: "One does not fast at all on Shabbos for any tzarah (suffering/calamity) whatsoever."
Absolute rule: war, illness of a relative, personal mourning, public calamity — no suffering justifies a Shabbos fast as such. Only taanis chalom (seif ד) is a unique exception for one's own spiritual-oneiric danger.
What this seif says:
- One does not fast on Shabbos for any distress whatsoever — על שום צרה מהצרות כלל.
Seif ט — One does not cry out nor blow the shofar for sufferings (except exceptions)
אין צועקים ולא מתריעין בו על שום צרה חוץ מצרת המזונות שצועקים עליה בפה בשבת ולא בשופר וכן עיר שהקיפוה עכו״ם או נהר וספינה המטורפת בים ואפי' על יחיד הנרדף מפני עכו״ם או לסטים או רוח רעה זועקין ומתחננין בתפילות בשבת אבל אין תוקעין אא״כ תוקעין לקבץ העם לעזור אחיהם ולהצילם (וע״ל סי' תקע״ו סי״ג):
Translation: "One does not cry out nor blow the shofar on Shabbos for any suffering — except: (1) tzaras hamezonos (lack of food) where one cries out with the mouth (not the shofar); (2) a city besieged by non-Jews; (3) a flooding river or a boat tossed at sea; and even (4) an individual pursued by non-Jews, brigands, or a ruach raah [evil spirit = serious illness] — one cries out and supplicates in tefillah on Shabbos. But one does not blow the shofar, unless blowing to gather the people to rescue a fellow Jew. See also siman 576:13."
Distinction "crying out" vs "blowing the shofar":
- Crying with the mouth (=tefillah): permitted for the 4 listed cases (lack, besieged city, boat at sea, pursued individual).
- Shofar: forbidden on Shabbos except to gather help — practical use, not liturgical.
What this seif says:
- One does not cry out or sound the shofar on Shabbos for any distress.
- Except: the distress of sustenance — for which one cries out by mouth, not with the shofar;
- a city besieged by non-Jews or by a river, and a ship foundering at sea;
- and even a single person pursued by non-Jews, brigands or a ruach ra'ah — one cries out and supplicates in the prayers.
- But one does not sound the shofar — unless it is to gather the people to help and rescue.
Seif י — "Ruach raah" extended to any illness with danger to life
נרדף מפני רוח רעה שאמרו לאו דוקא דה״ה לכל חולי שיש בו סכנת היום זועקים ומתחננין וכן נהגו לומר מצלאים בשבת על חולים המסוכנים סכנות היום: הגה וכן מותר לברך החולה המסוכן בו ביום. (ליקוטי מהר״י ברין וב״י בשם הר״ן פרק ג' דתענית):
Translation: "'Pursued by ruach raah' mentioned [in seif ט] is not exclusive: the same applies to any illness presenting a danger of life on the same day — one cries out and supplicates. And the practice is to say mitzlaim (Mi sheBerach prayers for healing) on Shabbos for the dangerously ill that day. Rema: And it is similarly permitted to bless the dangerously ill on that day (Likkutei Maharai Brin, Beis Yosef citing the Ran perek 3 of Taanis)."
Pikuach nefesh extends permissions: this seif applies the rule of seif ט (cries and supplications permitted) to any acute medical situation. So in the hospital, in a case of sakanas hayom (immediate danger), one can say a Mi sheBerach aloud, daven openly, and bless the sick person explicitly — contrary to the strict rule of Shabbos 287.
Complete text: these 10 seifim constitute the entire codification of the Mechaber for this topic. Each specifies a case, a condition, or an exception.
What this seif says:
- The ruach ra'ah they mentioned is not exclusive: the same applies to any illness carrying danger that very day — one cries out and supplicates.
- And the custom arose to say metzalain on Shabbos for the critically ill that day.
- Rama's gloss: and it is permitted to bless the critically ill person on that day.
2. The General Context
What is this siman about?
Our siman addresses the relationship between Shabbos and suffering. It codifies three related questions:
- The general prohibition of fasting on Shabbos (day of oneg).
- The exceptions: taanis chalom, chassidim who fast all week, sick person for whom eating is harmful.
- Limited permissions for emergencies: Mi sheBerach, crying out in tefillah for collective or individual danger.
The fundamental tension: Shabbos is a day of oneg, hence incompatible with suffering, fasting, prayer of distress. But when the suffering is extreme (dream of gezar din, life-threatening illness, besieged city), the halacha permits certain manifestations — not as a contradiction of Shabbos, but as an absolute necessity.
Place in Hilchos Shabbos
Siman רפ״ח fits into a sequence on the limits of oneg Shabbos:
- Siman 287 — bikkur cholim and nichum aveilim (suffering of others)
- Siman 288 — fasting and personal distress
- Siman 289-291 — kiddush of the day, second meal, Minchah (positive aspect of oneg)
3. Key Halachic Concepts
1. תענית (Taanis): fast. Forbidden on Shabbos except in exceptional cases (taanis chalom).
2. תענית חלום (Taanis Chalom): fast after a frightening dream suggesting an evil decree. Permitted on Shabbos to "tear" the decree, but with compensation (fast on Sunday for atonement of the missed oneg Shabbos).
3. עונג שבת (Oneg Shabbos): obligatory joy (Yeshayahu 58:13). Eating 3 seudos is the main expression. But for one to whom eating is harmful, not eating is also oneg.
4. קרע גזר דין (Kera Gezar Din): "tearing the verdict" — kabbalistic-halachic concept: the fast, especially after a distressing dream, can annul a heavenly decree before it materializes.
5. צרה (Tzarah): calamity, suffering. No Shabbos fast for any tzarah — absolute rule.
6. צרת המזונות and סכנת היום: exceptions where one cries out in tefillah (but not the shofar) — lack of food, besieged city, boat at sea, pursued individual, or immediate life-threatening illness ("sakanas hayom").
7. עננו (Aneinu): prayer of the fast day. For one who fasts on Shabbos (taanis chalom), says Aneinu after the tefillah, without the chasimah, in Elokai Netzor.
4. Overview of the 10 Seifim
| Seif | Topic | Halacha |
|---|---|---|
| א | Basic prohibition | No Shabbos fast until midday (6 sol. hrs.); even learning-davening without eating |
| ב | When fasting = oneg | If eating harms, do not eat; crying if it relieves |
| ג | Chassidim and anshei maaseh | Special case: R. Yehudah HeChassid fasted on Shabbos (not for the common) |
| ד | Taanis Chalom | Permitted on Shabbos; fast on Sunday to compensate; postponed if Chanukah/Purim/YT |
| ה | Which dreams? | 3 (or more) classical dreams; and the view that in our time one does not fast (רפ״ח:ה) |
| ו | Aneinu of one who fasts | After tefillah, without chasimah, in Elokai Netzor |
| ז | Meal time | Advance or delay according to oneg; shinui vs. weekday |
| ח | Collective tzarah | No Shabbos fast for any suffering |
| ט | Crying out / shofar | Crying in tefillah permitted in 4 cases; shofar no (except to gather) |
| י | Sakanas hayom | Mi sheBerach for dangerously ill; blessing the sick person |
5. The Mishnah Berurah — First Entries
The Mishnah Berurah of Rabbeinu Yisrael Meir HaKohen (Chofetz Chaim) has 28 entries on this siman. Here are the first ones — to better understand the meaning of the seifim:
משנה ברורה (א) — (א) עד ו' שעות - דגם בחול האוכל אחר ו' שעות הוי כזורק אבן לחמת ע״כ נקרא כמו תענית בשבת. ולשם תענית אפילו שעה אחת אסור וע״כ שלא כדין עושין מקצת קהלות שמתענים בשבת עד סמוך לחצות על הגזרות ואם טעים מידי קודם תפלת מוסף מותר להתאחר יותר משש שעות [פמ״ג]:
משנה ברורה (ב) — (ב) ומתפלל אסור - ולפ״ז הש״ץ שמנגן ואין יוצאין מבהכ״נ עד אחר שש שלא כהוגן הוא ובפרט בחורף שהימים קצרים ומכ״ש ביו״ט מלבד בר״ה [ב״ח] ובא״ר מצא סמך להקל בלומד ומתפלל להתאחר עד אחר חצות ובבגדי ישע שעל המרדכי פ״ק דשבת כתב ג״כ שמותר ללמוד ולהתפלל עד חצות:
משנה ברורה (ג) — (ג) לא יאכל - וכמעט קרוב לאיסור האכילה כיון שמשער שיזיק לו [פמ״ג ותו״ש] והיינו אם גם כזית קשה לו לאכול ועיין לקמן בסימן רצ״א ס״א בהג״ה:
For the full text of the 28 entries, see Sefaria: Mishnah Berurah 288.
6. The Position of the Rema
Where the Rema (Rabbeinu Moshe Isserles) adds a הגהה (gloss), he generally clarifies Ashkenazi nuances vis-à-vis the Sephardi Mechaber. Carefully check the Hebrew text above to spot passages introduced by הגה.
The Rema's additions in this siman:
- Seif א: even learning+davening without eating is forbidden until midday.
- Seif ב: one for whom crying relieves suffering — permitted on Shabbos.
- Seif ד: if Sunday is Chanukah/Purim/Yom Tov (even YT sheini) — the compensatory fast is postponed. And nap + bad dream → fast from midday until midnight, then havdalah, then full Sunday fast.
- Seif ו: say Ribono shel Olam Galui after tefillah as on a weekday.
- Seif ז: one who eats every day as on Shabbos — must modify on Shabbos (advance or delay).
- Seif י: explicit permission to bless the dangerously ill that very day.
7. Modern Practical Cases
| Situation | Practical halacha |
|---|---|
| Chemotherapy patient required to fast before a test | If a doctor requires it and not eating allows him to attend a vital test (Sunday) — it is pikuach nefesh, permitted. If mere convenience — seek alternative. |
| Hyperactive / poor person who fasts on weekdays | The practice of R. Yehudah HeChassid is not for the common. Eating on Shabbos is obligatory (the halacha rules against seif ג as an exception). |
| Frightening dream Shabbos night | The Shulchan Aruch brings the view that in our time one does not fast (רפ״ח:ה), and the Mishnah Berurah permits it only where the fast is itself a pleasure (ס״ק ט״ו). To be asked of the Rav. |
| Catastrophe (terrorist attack, war) | No fast on Shabbos. But one may say a general Mi sheBerach, recite Avinu Malkeinu (if tradition), daven with a silent cry in one's heart. |
| Relative in immediate danger in hospital | Mi sheBerach aloud permitted (seif י). Explicitly bless the sick person — permitted (Rema). |
| Shabbos meal at the same time as weekday | Modify the time: advance or delay to mark the distinction (seif ז). |
| Elderly person to whom eating is harmful | Do not force; oneg for them = rest, not a heavy dish. Light food, juices, fruits. |
| Mourner on Shabbos who wishes to cry | If crying relieves him (oneg) — permitted on Shabbos (Rema, seif ב). Otherwise — suppress in private. |
Golden rule: Shabbos is a day of oneg, but oneg is personal — what elevates one person may differ from what elevates another. The halacha adapts to the case — but fasting as a form of sadness is always forbidden.
8. Practical Synthesis of the Siman
The 5 key teachings of Siman רפ״ח:
- No fasting on Shabbos except taanis chalom (with Sunday compensation).
- Personal oneg: if eating harms or crying relieves, that is the oneg.
- Modified Aneinu for one who fasts a taanis chalom: after tefillah, without chasimah.
- No suffering justifies a Shabbos fast — but cries in tefillah permitted for 4 categories (mezonos, city, boat, pursued individual).
- Sakanas hayom: explicit Mi sheBerach and blessing of the sick permitted for immediate danger.
9. Comprehension Questions
Check your understanding:
- Until what hour is it forbidden to fast on Shabbos? Why 6 hours (= midday)?
- If eating harms a sick person, should he fast or eat? What principle is at stake?
- What is a taanis chalom and why is it permitted on Shabbos?
- Why does one also fast on Sunday after a Shabbos taanis chalom?
- What are the 3 classical dreams for which one fasts on Shabbos? And which dreams are actually good signs (vs. bad)?
- For which 4 situations may one cry out in tefillah on Shabbos without blowing the shofar?
- What does the Rema say about the permission to bless the dangerously ill on Shabbos?
To Go Further
If you want to delve deeper into this siman:
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