Daas HaRav — The Shulchan Aruch HaRav on Siman 323

מֻתָּר לוֹמַר לַחֲבֵרוֹ בְּשַׁבָּת "מַלֵּא לִי כְּלִי זֶה מַשְׁקֶה פְּלוֹנִי וְהַשְׁקֵנִי וַאֲשַׁלֵּם לְךָ אַחַר הַשַּׁבָּת", אֲפִלּוּ הַכְּלִי הוּא מְיֻחָד לְמִדָּה. וְהָעִקָּר כַּסְבָרָא הָרִאשׁוֹנָה. וְאַף עַל פִּי כֵן בִּמְדִינוֹת אֵלּוּ נִתְפַּשֵּׁט הַמִּנְהָג לְהָקֵל בְּהַזְכָּרַת שֵׁם דָּמִים בְּדָבָר שֶׁמִּקָּחוֹ יָדוּעַ.

Seif 1. It is permitted to say to one's fellow on Shabbos: "Fill this vessel for me with such-and-such drink, give me to drink, and I will pay you after Shabbos," even if the vessel is designated as a mesurah (measure-vessel). The main view follows the first opinion. Nevertheless, in these countries the custom has spread to be lenient on mentioning the price for an item whose price is well-known (and similarly the mesurah for an item whose measure is well-known) — provided the seller does not calibrate the measure exactly, as a precaution against mekach u-memkar.

מֻתָּר לוֹמַר לַחֲבֵרוֹ "מַלֵּא לִי כְּלִי זֶה, וּלְמָחָר נִמְדּוֹד אוֹתוֹ".

Seif 2. It is permitted to say to one's fellow: "Fill this vessel for me, and tomorrow we shall measure it" — since at present the measure is not known, this is not the manner of weekday mekach u-memkar.

מֻתָּר לוֹמַר לַחֲבֵרוֹ "תֵּן לִי בֵּיצִים וֶאֱגוֹזִים בְּמִנְיָן". אֲבָל אָסוּר לְהַזְכִּיר לוֹ סְכוּם מִנְיָן.

Seif 3. It is permitted to say to one's fellow: "Give me eggs and nuts by number". But it is forbidden to mention a running total to him (e.g. "you already have fifty by me, give me fifty more so I shall have a hundred by you") — for that resembles mekach u-memkar.

הַמֵּבִיא כַּדֵּי יַיִן לִסְעֻדָּה מִמָּקוֹם לְמָקוֹם דֶּרֶךְ מָבוֹי הַמְעֹרָב — לֹא יְבִיאֵם בְּסַל וּבְקֻפָּה. אֶלָּא יְבִיאֵם אֶחָד אֶחָד אוֹ שְׁנַיִם שְׁנַיִם.

Seif 4. One who carries wine jars for a meal from place to place through an alley (mavoy) where an eruv has been made — shall not carry them in a basket or sack [several at once], because this resembles a weekday labor and is a disgrace to Shabbos. Rather one shall carry them one by one or two by two, by hand or on the shoulder, to deviate from the weekday manner.

אֲבָל הַמֵּבִיא כַּדֵּי יַיִן בְּאוֹתָהּ חָצֵר שֶׁאֵין רַבִּים מְצוּיִים שָׁם — יוֹתֵר טוֹב לַהֲבִיאָם בְּסַל וּבְקֻפָּה בְּבַת אַחַת.

Seif 5. But one who carries wine jars from corner to corner or from house to house within the same courtyard where the public does not pass — it is preferable to carry them all together in a basket or sack at once [rather than separately], because otherwise he multiplies needless walking.

מְדִיחִים כֵּלִים לְצֹרֶךְ הַיּוֹם, כְּגוֹן שֶׁנִּשְׁאַר לוֹ עֲדַיִן סְעֻדָּה לֶאֱכוֹל בָּהֶם — מֻתָּר לַהֲדִיחָם. אֲבָל לְאַחַר סְעֻדָּה שְׁלִישִׁית אָסוּר לְהָדִיחַ כְּלֵי אֲכִילָה. אֲבָל כְּלֵי שְׁתִיָּה מֻתָּר לְהָדִיחַ כָּל הַיּוֹם.

Seif 6. One washes dishes for the needs of the day, e.g. when another Shabbos meal remains in which to eat from them — it is permitted to wash them. But after seudah shlishis it is forbidden to wash eating vessels, because one is exerting himself and preparing from Shabbos for a weekday (hashbat lehet). However, drinking vessels (kelei shesiya) may be washed all day, because there is no fixed time for drinking. But if he knows clearly that he will no longer need them — it is forbidden.

מְדִיחִין עֲשָׂרָה כוֹסוֹת, שֶׁאִם יִצְטָרֵךְ — בְּאֶחָד מֵהֶם שׁוֹתֶה.

Seif 7. One may wash ten cups, for if needed — he will drink from one of them.

מֻתָּר לְהַטְבִּיל כְּלִי חָדָשׁ בְּשַׁבָּת. וְיֵשׁ אוֹמְרִים שֶׁאַף עַל פִּי כֵן חָשׁוּב כִּמְתַקֵּן וְאָסוּר. וִירֵא שָׁמַיִם יֵצֵא אֶת כֻּלָּם, וְיִתֵּן הַכְּלִי לְנָכְרִי בְּמַתָּנָה וְיַחֲזוֹר וְיִשְׁאָלֶנּוּ מִמֶּנּוּ. וְאִם הוּא כְּלִי שֶׁרָאוּי לְמַלֹּאת בּוֹ מַיִם — יְמַלְּאֶנּוּ מַיִם מִן הַמִּקְוֶה.

Seif 8. It is permitted to immerse a new vessel (tevilas keilim) on Shabbos. But some say it is nevertheless considered metakein keli and forbidden. A G-d-fearing person should satisfy all views: he gives the vessel as a gift to a non-Jew and then borrows it back from him — then no immersion is required at all (since giving a gift on Shabbos for Shabbos needs is permitted, per siman 306; after Shabbos he immerses without a berachah). And if it is a vessel fit to hold water — he fills it with water from the mikvah, and the immersion takes effect (without berachah, so as not to appear that he intends the tevilah). If none of these accommodations is possible — he does not immerse, since the main view holds tevilas keilim is a Torah requirement.

כּוֹס שֶׁשָּׁתָה בוֹ נָכְרִי יַיִן — מֻתָּר לַהֲדִיחוֹ לְצֹרֶךְ הַיּוֹם, וְאֵינוֹ חָשׁוּב כִּמְתַקֵּן כְּלִי.

Seif 9. A cup from which a non-Jew drank wine — it is permitted to wash it for the needs of the day, and this is not considered metakein keli according to all opinions, since the body of the vessel itself is permitted; only the wine renders it forbidden, and when he removes it he is not "repairing" but removing it like a graf shel re'i (a foul vessel). It is also permitted to move this cup even if it contains bread-crumbs that the non-Jew soaked in wine (forbidden in benefit and unfit for any use) — they are entirely nullified with respect to the cup.

אִסּוּר שֶׁמֻּתָּר לְבַטְּלוֹ בְּהֶתֵּר — אָסוּר לְבַטְּלוֹ בְּשַׁבָּת. אֲבָל מֻתָּר לְשַׁעֵר שִׁשִּׁים.

Seif 10. An issur (prohibition) which it is permissible to nullify into permitted matter (per Yoreh De'ah 99) — it is forbidden to nullify on Shabbos, for there is no greater tikkun than this. But it is permitted to estimate a sixty-to-one ratio (shishim), even if the mixture occurred before Shabbos, and likewise to render any hora'ah (halachic ruling) permitting it — this is not considered metakein, since the matter was already self-resolved, only that the inquirer did not know until the moreh hora'ah came and told him.

מֻתָּר לְשַׁפְשֵׁף הַכֵּלִים בְּכָל דָּבָר הַמֻּתָּר בְּטִלְטוּל, חוּץ מִכְּלֵי כֶסֶף בְּגַרְתְּקוֹן — מִפְּנֵי שֶׁהוּא מְגָרֵר אֶת הַכֶּסֶף וּמְמַחֲקוֹ.

Seif 11. It is permitted to scrub (shafshef) vessels with anything that is permitted in tiltul, in order to polish them for the needs of the day — except for silver vessels with gartekon (hardened dried wine-dregs), because it scrapes the silver and effaces it, and memahek (erasing) is an av melachah. Even though one does not intend to scrape but only to polish — it is a pesik reisheh ve-lo yamus (an inevitable consequence). But it is permitted to scrub even silver vessels with neter or sand that were prepared to be moved from the day before — since one intends only to polish them and it is not a pesik reisheh.

אֵין חוֹפְפִין כֵּלִים בְּמֶלַח, לְפִי שֶׁהַמֶּלַח נִמְחֶה כְּשֶׁחוֹפֵף בְּחָזְקָה.

Seif 12. One does not scrub vessels with salt, because salt dissolves when one scrubs vigorously, and this is forbidden for the reason explained in siman 320. But it is permitted to wash them with water mixed with salt — as it is permitted to wash one's hands therewith — for the reason explained there.