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DAAT · LEVEL 1 — INTRODUCTION
Siman ש״ז · 22 Seifim
Shabbos Halachos of Speech — to discover and understand
סימן ש״ז
דִּינֵי שַׁבָּת הַתְּלוּיִים בְּדִבּוּר
🌱 Introductory Level · for beginners
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First approach to Siman ש״ז: full Hebrew text of the Mechaber, fluid English translation, pedagogic explanation of the halachic concepts, practical contemporary applications, and summary.
Topic: Shabbos halachos related to speech
Source: Shulchan Aruch, Orach Chaim, Siman ש״ז (22 seifim)
Compilation: Rav Yosef Chaim Samama
DAAT · daattorah.com
📑 Plan of Study
1. The Shulchan Aruch text — the 22 seifim of the Mechaber
2. The general context: why this siman, what is the underlying question?
3. The key halachic concepts of this siman
4. The seifim in detail — one by one
5. The Mishnah Berurah — opening entries
6. The Rama's position — Ashkenazi vs. Sefardi distinctions
7. Contemporary practical cases
8. Practical halachic summary and rules to remember
9. Review questions
1. The Shulchan Aruch text
Siman ש״ז contains 22 seifim from the Mechaber (Rav Yosef Karo zt"l) which codify the halachos relating to Shabbos halachos of speech.
Seif 1 — The source pasuk: "Vedaber Davar"
דיני שבת התלויים בדיבור. ובו כב סעיפים:
ודבר דבר שלא יהא דבורך של שבת כדבורך של חול הילכך אסור לומר דבר פלוני אעשה למחר או סחורה פלונית אקנה למחר ואפי' בשיחת דברים בטלים אסור להרבות: הגה וב״א שסיפור שמועות ודברי חדושים הוא עונג להם מותר לספרם בשבת כמו בחול אבל מי שאינו מתענג אסור לאומרם כדי שיתענג בהם חבירו: (ת״ה סי' ס״א):
Translation: "וְדַבֵּר דָּבָר" — "and speaking a word" (Yeshayahu 58:13) — the Gemara's drasha: "שלא יהא דיבורך של שבת כדיבורך של חול" ("Your speech on Shabbos should not be like your speech during the week"). Therefore:
- It is assur to say "I will do such-and-such tomorrow" or "I will buy such-and-such merchandise tomorrow".
- Even idle chatter (devarim beteilim) — one may not spend much time on it.
What this seif says:
- ודבר דבר — that your speech of Shabbat not be as your speech of a weekday.
- Hence: forbidden to say “such a thing I shall do tomorrow” or “such goods I shall buy tomorrow”.
- And even in idle talk, one may not speak much.
Seif 2 — Hiring, and what may be said afterwards
אסור לשכור פועלים ולא לומר לעכו״ם לשכור לו פועלים בשבת אע״פ שאין הישראל צריך לאותה מלאכה אלא לאחר השבת שכל מה שהוא אסור לעשותו בשבת אסור לומר לעכו״ם לעשותו אפי' לומר לו קודם השבת לעשותו בשב' אסור אבל מותר לומר לו אחר השבת למה לא עשית דבר פלוני בשבת שעבר אף על פי שמבין מתוך דבריו שרצונו שיעשנו בשבת הבאה:
Translation: It is forbidden to hire labourers, or to tell a non-Jew to hire labourers for him on Shabbos — even though the Jew needs that work only after Shabbos: for whatever is forbidden to do on Shabbos is forbidden to tell a non-Jew to do. Even to tell him before Shabbos to do it on Shabbos is forbidden. But it is permitted to say to him after Shabbos: “why did you not do such a thing last Shabbos?” — even though he understands from these words that he wishes it done the following Shabbos.
What this seif says:
- Forbidden to hire labourers, and to tell a non-Jew to hire them for him on Shabbat — even if the Jew needs that work only after Shabbat.
- The principle: whatever is forbidden to do on Shabbat is forbidden to tell a non-Jew to do.
- And even telling him before Shabbat to do it on Shabbat — forbidden.
Seif 3 — Giving money before Shabbos to buy
אסור לתת לעכו״ם מעות מע״ש לקנות לו בשבת אבל יכול לומר לו קנה לעצמך ואם אצטרך אקנה ממך לאחר השבת:
Translation: It is forbidden to give a non-Jew money before Shabbos so that he should buy for him on Shabbos. But he may say to him: “buy for yourself, and if I need it I shall buy it from you after Shabbos.”
What this seif says:
- Forbidden to give a non-Jew money before Shabbat to buy for him on Shabbat.
- But he may tell him: “buy for yourself, and if I need it I shall buy from you after Shabbat.”
Seif 4 — Giving without saying “on Shabbos”
מותר לתת לעכו״ם מעות מע״ש לקנות לו ובלבד שלא יאמר לו קנה בשבת: הגה וכן מותר ליתן לו בגדים למכור ובלבד שלא יאמר לו למכרן בשבת (ב״י בשם סמ״ג) מי ששכר עכו״ם להוליך סחורתו ובא העכו״ם ולקחה מבית ישראל בשבת אסור וראוי לענוש העושה (ר' ירוחם חי״ב ב״י סי' ש״ו):
Translation: It is permitted to give a non-Jew money before Shabbos to buy for him — provided he does not say to him “buy on Shabbos”. Rama's gloss: and likewise it is permitted to give him garments to sell, provided he does not tell him to sell them on Shabbos (Beis Yosef in the name of the Semag). One who hired a non-Jew to carry his merchandise, and the non-Jew came and took it from the Jew's house on Shabbos — it is forbidden, and it is fitting to penalise the one who does so (Rabbenu Yerucham, Beis Yosef siman 306).
What this seif says:
- Permitted to give a non-Jew money before Shabbat that he buy — provided he does not tell him to buy on Shabbat.
- Rama: and likewise to give him garments to sell — provided he does not tell him to sell them on Shabbat.
Seif 5 — Telling a non-Jew where it is only a shevus
דבר שאינו מלאכה ואינו אסור לעשותו בשבת אלא משום שבות מותר לישראל לומר לעכו״ם לעשותו בשבת והוא שיהיה שם מקצת חולי או יהיה צריך לדבר צורך הרבה או מפני מצוה כיצד אומר ישראל לעכו״ם בשבת לעלות באילן להביא שופר לתקוע תקיעת מצוה או להביא מים דרך חצר שלא עירבו לרחוץ בו המצטער ויש אוסרין: הגה ולקמן סי' תקפ״ו פסק להתיר וע' לעיל סי' רע״ו ס״ב דיש מקילין אפי' במלאכה דאורייתא וע״ש ס״ג:
Translation: Something that is not a melachah and is forbidden on Shabbos only as a shevus — a Jew is permitted to tell a non-Jew to do it on Shabbos, provided there is some slight illness, or a pressing need, or a mitzvah. How so? A Jew tells a non-Jew on Shabbos to climb a tree to fetch a shofar for the sounding of the mitzvah, or to bring water through an un-eruved courtyard to bathe one who is in pain. And some forbid it. Rama's gloss: further on, in siman 586, he ruled permissively; and see above siman 276, seif ב, where some are lenient even with a melachah of biblical rank — and see there, seif ג.
What this seif says:
- A thing that is no melakha and is forbidden on Shabbat only as a shevut: a Jew may tell a non-Jew to do it.
- On one of three conditions: slight illness, pressing need, or a mitzvah.
- The seif’s example: a Jew tells a non-Jew to climb the tree to fetch [it].
Seif 6 — Reckoning accounts on Shabbos
אסור לחשוב חשבונות אפי' אם עברו כגון כך וכך הוצאתי על דבר פלוני ודוקא שעדיין שכר הפועלים אצלו אבל אם פורעם כבר מותר:
Translation: It is forbidden to reckon accounts, even past ones — such as “I spent so much on such a thing”. And this specifically where the labourers' wages are still with him; but if he has already paid them, it is permitted.
What this seif says:
- Forbidden to reckon accounts — even of past outlays, such as “so much I spent on such a thing.”
- And only while the workers’ wages are still with him; if he has already paid them — permitted.
Seif 7 — What may be hinted without engaging
מותר לומר לחבירו הנראה בעיניך שתוכל לעמוד עמי לערב אף ע״פ שמתוך כך מבין שצריך לו לערב לשוכרו אבל לא יאמר לו היה נכון עמי לערב:
Translation: It is permitted to say to one's fellow: “does it seem to you that you will be able to stand with me this evening?” — even though he understands from this that he will need to hire him in the evening. But he should not say to him: “be ready with me this evening”.
What this seif says:
- He may say to his fellow: “does it seem to you that you could be with me this evening?”
- Though he thereby understands he means to hire him — but he shall not say “be ready with me this evening.”
Seif 8 — Speaking of tomorrow — the “possible today” test
יכול לומר לחבירו לכרך פלוני אני הולך למחר וכן מותר לומר לו לך עמי לכרך פלוני למחר כיון שהיום יוכל לילך ע״י בורגנין וכן כל כיוצא בזה שיש בו צד היתר לעשותו היום יוכל לומר לחבירו שיעשנו למחר ובלבד שלא יזכיר לו שכירות אבל בדבר שאין בו צד היתר לעשותו היום אפי' אם אין בו אלא איסור דרבנן כגון שיש לו חוץ לתחום פירות מוקצים כיון שאי אפשר לו להביאם היום אסור לומר לחבירו שיביאם לו למחר וכן אסור לו להחשיך בסוף התחום כדי שימהר בלילה לילך שם להביאם: הגה וכן לא יאמר אעשה דבר פלוני למחר [הרא״ש פ' השואל וע״ל ריש הסי'] אבל יכול להחשיך בסוף התחום כדי למהר לילך שם לשמרם שאפי' היום היה יכול לשמרן אם הם היו בתוך התחום ואם לא כיון להחשיך אלא לשמרם יכול אף להביאם:
Translation: He may say to his fellow: “I am going tomorrow to such a town”, and likewise it is permitted to say to him: “come with me tomorrow to such a town” — since today he could go there by means of burganin (shelters that extend the techum). And so with anything of this kind that has a permitted way of being done today: he may tell his fellow to do it tomorrow, provided he does not mention wages. But something that has no permitted way of being done today — even if the prohibition is only rabbinic, such as where he has muktzeh fruit outside the techum — since he cannot bring them today, it is forbidden to tell his fellow to bring them for him tomorrow. Likewise he may not wait at the edge of the techum until nightfall in order to hurry there at night and bring them. Rama's gloss: and likewise he should not say “I shall do such a thing tomorrow” (Rosh — and see the beginning of the siman). But he may wait at the edge of the techum until nightfall in order to hurry there and guard them — for even today he could have guarded them had they been within the techum; and if in waiting until nightfall he intended only to guard them, he may even bring them.
What this seif says:
- He may say: “to such a town I am going tomorrow” — and even “come with me tomorrow to such a town.”
- Since today too he could go by way of watch-posts.
- And likewise anything having some permitted aspect today: he may tell his fellow to do it tomorrow — provided he mention no sum.
Seif 9 — Waiting until nightfall within the techum
מותר להחשיך לתלוש פירות ועשבים מגנתו וחורבתו שבתוך התחום ולא אסרו להחשיך אלא בסוף התחום משום דמנכרא מילתא:
Translation: It is permitted to wait until nightfall in order to pluck fruit and herbs from his garden and his ruin within the techum; they forbade waiting until nightfall only at the edge of the techum, because there the matter is conspicuous.
What this seif says:
- Permitted to wait for nightfall to pick fruits and herbs from his garden or ruin within the te’hum.
- They forbade waiting only at the te’hum’s edge — because there the matter is conspicuous.
Seif 10 — Guarding one another's fruit
מותר לומר לחבירו שמור לי פירות שבתחומך ואני אשמור פירותיך שבתחומי:
Translation: It is permitted to say to one's fellow: “guard for me the fruit in your techum, and I shall guard your fruit in mine.”
What this seif says:
- Permitted to say to his fellow:
- “guard for me the fruits in your te’hum, and I shall guard yours in mine.”
Seif 11 — Borrowing — the wording to use
השואל דבר מחבירו לא יאמר לו הלוני דמשמע לזמן מרובה ואיכא למיחש שמא יכתוב אלא יאמר לו השאילני ובלשון לעז שאין חילוק בין הלויני להשאילני צריך שיאמר תן לי: הגה וכשלוה בשבת ואינו רוצה להאמינו יניח משכון אצלו אבל לא יאמר לו הילך משכון דהוי כעובדא דחול [ב״י בשם אורחות חיים] כשם שאין לוין בשבת כך אין פורעין בשבת [אשירי סימן קט״ו]:
Translation: One who borrows something from his fellow should not say “lend me” (halveini), which implies a long term and raises the fear that he may come to write, but rather “let me borrow” (hash'ileini). And in a foreign tongue, where there is no distinction between the two, he must say: “give me”. Rama's gloss: and when he borrows on Shabbos and the other does not wish to trust him, he leaves a pledge with him — but he should not say “here is a pledge”, for that would be a weekday act (Beis Yosef in the name of the Orchos Chayim). Just as one does not borrow on Shabbos, so one does not repay on Shabbos (Asheri).
What this seif says:
- One borrowing from his fellow shall not say הלוני — it implies a long term, and we fear he may write.
- He shall say השאילני. And in a tongue where the two are not distinguished — he must say “give me.”
Seif 12 — Reading the list of one's guests
זימן אורחים והכין להם מיני מגדים וכתב בכתב כמה זימן וכמה מגדים הכין להם אסור לקרותו בשבת אפי' אם הוא כתוב ע״ג כותל גבוה הרבה משום גזירה שמא יקרא בשטרי הדיוטות דהיינו שטרי חובות וחשבונות (דאפי' לעיין בהם בלא קריאה אסור) (הרא״ש ור״ן פ' השואל וטור) אבל אם חקק בכותל חקיקה שוקעת מותר אבל בטבלא ופנקס אפי' אם הוא חקוק אסור לקרותו:
Translation: If he has invited guests and prepared delicacies for them, and has written down how many he invited and how many delicacies he prepared for them — it is forbidden to read it on Shabbos, even if it is written on a very high wall, by decree lest he come to read shtarei hedyotos — that is, bills of debt and accounts (for even examining them without reading is forbidden) (Rosh, Ran and Tur). But if he engraved on the wall a sunken engraving, it is permitted; on a tablet or a ledger, however, even if engraved, it is forbidden to read it.
What this seif says:
- He invited guests, prepared delicacies, and wrote down how many he invited and how many dishes:
- forbidden to read it on Shabbat — even written on a very high wall.
- By decree, lest he come to read שטרי הדיוטות — bonds and accounts.
Seif 13 — Shtarei hedyotos — deeds, accounts and letters
שטרי הדיוטות דהיינו שטרי חובות וחשבונות ואגרות של שאלות שלום אסור לקרותם ואפי' לעיין בהם בלא קריאה אסור:
Translation: Shtarei hedyotos — bills of debt, accounts, and letters of greeting — it is forbidden to read them; and even to examine them without reading is forbidden.
What this seif says:
- שטרי הדיוטות — bonds, accounts, and letters of greeting — are forbidden to read.
- And even to scan them without reading — forbidden.
Seif 14 — A letter just received
לקרות באיגרת השלוח לו אם אינו יודע מה כתיב בה מותר ולא יקרא בפיו אלא יעיין בה ואם הובאה בשבילו מחוץ לתחום טוב ליזהר שלא יגע בה:
Translation: To read a letter sent to him: if he does not know what is written in it, it is permitted; he should not read it aloud, but look at it. And if it was brought for him from outside the techum, it is good to be careful not to touch it.
What this seif says:
- To read a letter sent to him, if he does not know its contents: permitted.
- But he shall not read it aloud — he shall scan it.
- And if it was brought for him from beyond the te’hum — it is well to avoid touching it.
Seif 15 — Inscriptions beneath pictures
כותל או וילון שיש בו צורות חיות משונות או דיוקנאות של בני אדם של מעשים כגון מלחמות דוד וגלית וכותבים זו צורת פלוני וזה דיוקן פלוני אסור לקרות בשבת:
Translation: A wall or a curtain bearing figures of strange beasts, or likenesses of men and of events — such as the wars of David and Goliath — with the writing “this is the figure of so-and-so” and “this is the likeness of so-and-so”: it is forbidden to read it on Shabbos.
What this seif says:
- A wall or curtain bearing strange animal figures or portraits of men depicting events — such as the wars of David and Goliath —,
- on which is written “this is the figure of so-and-so”: forbidden to read on Shabbat.
Seif 16 — Secular verse and tales of war
מליצות ומשלים של שיחת חולין ודברי חשק כגון ספר עמנואל וכן ספרי מלחמות אסור לקרות בהם בשבת ואף בחול אסור משום מושב לצים ועובר משום אל תפנו אל האלילים לא תפנו אל מדעתכם ובדברי חשק איכא תו משום מגרה יצר הרע ומי שחיברן ומי שהעתיקן ואין צריך לומר המדפיסן מחטיאים את הרבים: הגה ונראה לדקדק הא דאסור לקרות בשיחות חולין וספורי מלחמות היינו דוקא אם כתובים בלשון לע״ז אבל בלשון הקודש שרי וכן נ״ל מלשון שכתבו התוס' פרק כל כתבי וכן נהגו להקל בזה:
Translation: Verse and parables of idle talk and writings of passion — such as the book Immanuel — and likewise tales of war: it is forbidden to read them on Shabbos; and even on weekdays it is forbidden, as moshav leitzim (the session of scoffers), and one transgresses “turn not to the idols” — turn not to what your own mind devises. And in writings of passion there is furthermore the arousing of the evil inclination; and he who composed them, he who copied them, and needless to say he who prints them, cause the multitude to sin. Rama's gloss: and on close reading it appears that this prohibition on reading idle talk and tales of war applies specifically where they are written in a foreign tongue; but in the holy tongue it is permitted. So it seems to me from the language of Tosfos in the chapter Kol Kisvei, and the custom is to be lenient in this.
What this seif says:
- Epigrams, secular fables and writings of passion — such as Sefer Immanuel — and books of wars: forbidden to read on Shabbat.
- And even on weekdays forbidden — as מושב לצים, transgressing אל תפנו אל האלילים. And in writings of passion there is besides the rousing of the evil inclination.
Seif 17 — Studying other than Torah
אסור ללמוד בשבת ויום טוב זולת בדברי תורה ואפי' בספרי חכמות אסור ויש מי שמתיר ועל פי סברתו מותר להביט באסטרול״ב בשבת [ולהפכה ולטלטלה כדלקמן סי' ש״ח]:
Translation: It is forbidden to study on Shabbos and Yom Tov anything other than words of Torah; even books of the sciences are forbidden — and one authority permits it. According to his view, it is permitted to look at the astrolabe on Shabbos [and to turn it and move it, as further, siman 308].
What this seif says:
- It is forbidden to study on Shabbat and festivals anything but words of Torah — even books of the sciences are forbidden.
- And some permit; and by his view it is permitted to look at the astrolabe on Shabbat.
Seif 18 — Enquiring of a shed
לשאול מן השד מה שמותר בחול מותר בשבת:
Translation: What it is permitted to ask of a shed on a weekday is permitted to ask on Shabbos.
What this seif says:
- To enquire of a shed:
- what is permitted on a weekday is permitted on Shabbat.
Seif 19 — Saving goods that are being lost
סחורה הנפסדת בשבת ע״י גשמים או דבר אחר או אי אתי בידקא (פי' נחל או אגם מים) דמיא ומפסיד ממונו או שנתרועעה חבית של יין והולך לאיבוד מותר לקרות עכו״ם אע״פ שודאי יודע שהעכו״ם יציל הממון [ולכסות סחורה או פירות או דבר אחר מפני הגשמים ע״ל סי' של״ח סעיף ז'] וכן מותר לומר לעכו״ם כל המציל אינו מפסיד כמו בדליקה שהתירו לומר כל המכבה אינו מפסיד ויש מי שאומר שלא התירו אלא בדליקה דוקא [וע״ל סימן של״ד וש״ה ושל״ו ס״ט]:
Translation: Goods being spoiled on Shabbos by rain or otherwise, or if a bidka of water comes (explanation: a torrent or a pool of water) and he loses his property, or if a barrel of wine has cracked and is running to waste — it is permitted to call a non-Jew, even though he knows for certain that the non-Jew will save the property [and as to covering merchandise, fruit or anything else against the rain, see siman 338, seif ז]. And likewise it is permitted to say to the non-Jew: “whoever saves will not lose by it” — as with a fire, where they permitted saying “whoever extinguishes will not lose by it”. And one authority says they permitted this only in the case of fire specifically [and see further, simanim 334, 335, 336 seif ט].
What this seif says:
- Goods spoiling on Shabbat — by rain or otherwise —, or a torrent coming and destroying his property, or a cracked wine cask running to waste:
- permitted to call a non-Jew — even though he knows for certain the non-Jew will save the property.
Seif 20 — Benefiting in the evening, after the delay
ישראל שאמר לעכו״ם לעשות לו מלאכה בשבת מותר לו ליהנות בה לערב בכדי שיעשו:
Translation: A Jew who told a non-Jew to do work for him on Shabbos: it is permitted for him to benefit from it in the evening, after the time it would have taken to do it (bichdei she-ya'asu).
What this seif says:
- A Jew who told a non-Jew to do work for him on Shabbat:
- he may benefit from it in the evening — after the time it would have taken to do.
Seif 21 — “Cook this for yourself”
אסור לומר לעכו״ם בשבת הילך בשר זה ובשל אותו לצרכך אפי' אין מזונותיו עליו: הגה אבל מותר לומר לו לעשות מלאכה לעצמו [הגהות מרדכי פ״ה ורמב״ן פרשת בא אל פרעה]:
Translation: It is forbidden to say to a non-Jew on Shabbos: “here is this meat, cook it for your own need” — and this even if his sustenance is not the Jew's responsibility. Rama's gloss: but it is permitted to tell him to do work for himself (Hagahos Mordechai and Ramban, parashas Bo el Paro).
What this seif says:
- Forbidden to say to a non-Jew on Shabbat: “here is this meat, cook it for your own use” — even if his sustenance is not the Jew’s charge.
- Rama: but he may tell him to do work for himself.
Seif 22 — Bein hashemashos, hints, and the non-Jew acting for himself
כל שבות דרבנן מותר בין השמשות לצורך מצוה כגון לומר לעכו״ם להדליק לו נר בין השמשות או אם היה טרוד והוצרך לעשר בין השמשות: הגה כל דבר שאסור לומר לעכו״ם לעשותו בשבת אסור לרמוז לו לעשותו אבל מותר לרמוז לו מלאכה לעשות אחר שבת (א״ז): עכו״ם המביאים תבואה בשבת לישראל שחייבים להם והישראל נותן לו מפתחו לאוצרו והעכו״ם נותנו לשם ומודדים ומונים יש מי שמתיר משום דעכו״ם במלאכת עצמו עוסק ואינו של ישראל עד אחר המדידה ויחשוב עמו אח״כ וכן עכו״ם העושים גבינות בשבת והישראל רואה יקנה אותם ממנו דמ״מ העכו״ם אדעתיה דנפשיה קעביד ואע״פ שהישראל עומד בעדר חדש או חדשים ואדעתא למכרם לישראל קא עביד שרי (בית יוסף בשם אגודה):
Translation: Every rabbinic shevus is permitted at bein hashemashos for the sake of a mitzvah: for instance to tell a non-Jew to light a lamp for him at bein hashemashos, or if he was pressed and needed to tithe at bein hashemashos. Rama's gloss: whatever it is forbidden to tell a non-Jew to do on Shabbos, it is forbidden to hint to him to do; but it is permitted to hint to him about work to be done after Shabbos (Or Zarua). Non-Jews who bring grain on Shabbos to Jews to whom they owe it, the Jew giving him the key to his storehouse and the non-Jew placing it there, and they measure and count: one authority permits it, since the non-Jew is engaged in his own work, and it does not belong to the Jew until after the measuring, and he will settle accounts with him afterwards. Likewise non-Jews who make cheeses on Shabbos while the Jew looks on: he may buy them from him, since in any case the non-Jew acts on his own initiative; and even if the Jew has been with the flock for a month or two and the non-Jew acts with the intention of selling them to a Jew — it is permitted (Beis Yosef in the name of the Agudah).
The full text: these 22 seifim constitute the entire codification of the Mechaber for this topic. Each one defines a case, a condition, or an exception.
What this seif says:
- Every rabbinic shevut is permitted at twilight for a mitzvah’s need — as telling a non-Jew to kindle a lamp, or tithing if he was pressed.
- Rama: whatever it is forbidden to tell a non-Jew to do on Shabbat, it is forbidden to hint to him to do.
2. The general context — Consequences of "Vedaber Davar"
What is this siman about?
Siman ש״ז is a continuation of the previous siman (ש״ו): if mimtzo cheftzecha and vedaber davar are forbidden, then what are all the practical consequences? Siman ש״ז codifies them in 22 seifim covering:
| Topic | Seifim |
|---|---|
| Chatter and idle talk | seif 1 |
| Engaging an aino-yehudi (amira l'akum) | seifim 2–5 |
| Things one does himself | seifim 6–9 |
| Reading letters / shtarei hediotos | seifim 10–17 |
| Counting, measuring, calculating on Shabbos | seifim 18–22 |
The great klal: "כל מה שאסור לישראל לעשות בעצמו אסור לומר לנכרי לעשותו" — Whatever a Yid is forbidden to do himself on Shabbos, he is forbidden to ask a goy to do for him. This is the rule of amira l'akum shevus (the rabbinic prohibition of saying to a non-Jew).
Its place in Hilchos Shabbos
Siman ש״ז is one of the most important l'maaseh, since it introduces the great klal of amira l'akum (asking a non-Jew on Shabbos) — a rule that recurs in dozens of subsequent simanim. It is here that the rule is established.
3. The key halachic concepts
1. אמירה לנכרי (amira l'akum) — engaging/asking a non-Jew. General rule: assur mid'rabbanan. Exceptions: (a) the goy is hired b'kablanus, not by the hour; (b) the work is for after Shabbos; (c) for a mitzvah (shevus deshevus = two layers of rabbinic prohibition).
2. שטרי הדיוטות (shtarei hediotos) — writing documents and mundane writings. Any non-religious text: invoices, newspapers, contracts, business letters. Assur to read on Shabbos. Today the concept includes newspapers, magazines, novels, contracts, etc.
3. חשבונות שעברו (cheshbonos she'avru) — past accounts. Reckoning aloud or silently of cheshbonos that have already concluded (with no future consequence) → mutar. Reckoning accounts for the future → assur.
4. שבות דשבות במקום מצוה (shevus deshevus bimkom mitzvah) — a double rabbinic prohibition where there is a mitzvah. If the action is doubly rabbinic (for example: amira l'akum + on a melachah that is itself only d'rabbanan) → mutar for a mitzvah.
5. דברים בטלים (devarim beteilim) — idle chatter. Limited on Shabbos — "lo yehei dibburcha shel Shabbos k'dibburcha shel chol". However, if one is mesameach to relate/hear chiddushim (Rama) → it is oneg Shabbos, mutar.
4. Overview of the 22 seifim
| Seifim | Theme | Central concept |
|---|---|---|
| 1 | Chatter, jokes, oneg Shabbos | שלא יהא דיבורך של שבת כדיבורך של חול |
| 2–3 | Engaging a goy for workers, for buying | אמירה לנכרי — assur |
| 4–5 | Asking a goy for after Shabbos | Explicit vs. implicit |
| 6–9 | Preparing one's affairs oneself | ממצוא חפצך |
| 10–13 | Reading letters received on Shabbos | שטרי הדיוטות — strict with nuances |
| 14–17 | Permitted reading: Torah, edifying stories, mussar sefarim | חפצי שמים — mutar |
| 18–19 | Counting and measuring on Shabbos | חשבונות assur if for the future |
| 20–22 | Cooking and serving guests | Permitted for a mitzvah |
Method of approach:
- Identify whether the action concerns oneself or a goy
- If a goy: check amira l'akum (= assur) and the exceptions (mitzvah, shevus deshevus)
- If oneself: check whether it is a mitzvah (mutar) or material (assur)
- For reading: Torah/edifying = mutar; commercial/secular = assur
5. The Mishnah Berurah — opening entries
The Mishnah Berurah of Rav Yisrael Meir HaKohen (the Chofetz Chaim) has 80 entries on this siman. Here are the first few — to clarify the seifim:
משנה ברורה (א) — (א) אעשה למחר - ודוקא אם הוא דבר שאסור לעשותו בשבת ואפילו אם הוא רק איסור דרבנן. יש שכתבו דאפילו דבר מצוה כגון כתיבת ס״ת וכה״ג אסור לומר אעשה למחר אבל בא״ר וכן במאמר מרדכי וברכי יוסף חולקים עליהם וסוברים דכל לדבר מצוה שרי ומ״מ נכון לכתחלה להחמיר כשאין צורך לזה בדבורו היום [עיין בתו״ש] ואם מתיירא שיתרשל בדבר אז לכו״ע שרי לזרוזי נפשיה דאמירה לגבוה הוי כנדר [שם בתו״ש]. אסור לעכב האינו יהודי בשבת בשבי…
משנה ברורה (ב) — (ב) דברים בטלים - היינו שאין בהם זכר לעשיית מלאכה ולעסקים כלל וגם אין בהם דברי גנאי וקלות ראש דאל״ה אפילו מעט אסור:
משנה ברורה (ג) — (ג) עונג להם - ואסור לספר בשבת איזה דבר שמצטער בו:
For the full text of all 80 entries, see Sefaria: Mishnah Berurah 307.
6. The Rama's position
The Rama adds several crucial glosses to this siman:
Main glosses of the Rama:
- Seif 1 — Very important: Oneg Shabbos! If a person derives pleasure from telling/hearing chiddushim on Shabbos → mutar (Terumas Hadeshen). A yesod for company conversation on Shabbos.
- Seifim 4–5 — On amira l'akum: permits a remez (hint) to engage a goy for after Shabbos, where direct amira would be assur.
- Seifim 10–13 — On reading letters: if the letter just arrived and one does not know its contents (it could be pikuach nefashos), it is mutar to open it carefully (per the Maharil).
- Seif 16 — Expands the permitted reading (mussar sefarim, midrashim, chochmas haTorah).
Difference Mechaber vs. Rama:
- Mechaber → machmir on amira l'akum and secular reading.
- Rama → introduces oneg Shabbos as a mitigating category; permits remazim to a goy.
- Chabad → Shulchan Aruch HaRav siman ש״ז — combines both, with a penimius dimension on the kedushah of speech on Shabbos.
7. Contemporary practical cases
| Situation | Halachic analysis |
|---|---|
| Asking a non-Jewish cleaner to turn on/off the lights | Assur (amira l'akum), except for medical need or mitzvah. |
| Engaging a non-Jewish nanny on Shabbos | If paid b'kablanus (weekly/monthly) → mutar. If paid by the hour specifically for Shabbos → assur. |
| Reading a newspaper on Shabbos | Per the Mechaber: assur (shtarei hediotos). Majority view today: assur. |
| Reading a sefer of Torah, midrash, mussar | Always mutar and encouraged (oneg Shabbos). |
| Reading a novel, general biography | Borderline: if edifying and one derives pleasure → mutar (Rama); if purely secular → better to avoid. |
| Opening an envelope received on Shabbos | If one knows it is a business letter → assur. If unsure and it could be urgent → mutar with care (Rama). |
| Counting guests at the Shabbos meal | Mutar if the purpose is the mitzvah (to serve the meal properly). Counting to save money → assur. |
| Measuring land on Shabbos | Assur (commercial). Except if for a mitzvah (measuring for a mikveh, land for a shul). |
| Telling jokes on Shabbos | Per the Mechaber: don't overdo it. For oneg Shabbos: in moderation, mutar. |
For halachah l'maaseh: the siman gives three golden klalim: (1) do not ask a goy on Shabbos to do what you may not do yourself; (2) read on Shabbos only Torah / spiritual matters; (3) speak with restraint, but with simchah in matters of mitzvah.
8. Practical summary of the Siman
The key teachings of Siman ש״ז:
- The source pasuk: ודבר דבר — speech on Shabbos must differ from weekday speech.
- Idle chatter: to be limited; oneg Shabbos (Rama) mitigates.
- Amira l'akum: what a Yid may not do on Shabbos, he may not ask a goy to do.
- Shtarei hediotos: assur to read commercial / secular / newspapers.
- Cheshbonos: assur except for the past or for a mitzvah.
- Shevus deshevus for a mitzvah: permitted in narrowly defined cases.
9. Review questions
Check your understanding:
- Cite the source pasuk of the siman and its Talmudic interpretation.
- What is the general rule of amira l'akum? Which exceptions?
- What are shtarei hediotos? Give two modern examples.
- When may one count / measure on Shabbos? When is it assur?
- What does shevus deshevus bimkom mitzvah mean? Give an example.
- How does the Rama justify joyful conversation on Shabbos (oneg Shabbos)?
- A letter received on Shabbos — what conduct per the Mechaber and per the Rama?
To go further
If you wish to delve deeper into this siman:
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