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DAAT · LEVEL 1 — FOUNDATIONS
Siman שכ״ה · 16 Seifim
Non-Jew doing melachah for a Jew on Shabbos — to discover and understand
סימן שכ״ה
נָכְרִי שֶׁעָשָׂה מְלָאכָה בְּעַד יִשְׂרָאֵל
🌱 Foundations Level · מתחילים
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A first approach to Siman שכ״ה: full Hebrew text of the Mechaber, clear English translation, pedagogical explanations of the halachic concepts, modern practical cases and a summary.
Subject: Non-Jew doing melachah for a Jew on Shabbos
Source: Shulchan Aruch Orach Chaim Siman שכ״ה (16 seifim)
Compilation: Rav Yossef Haim Samama
DAAT · daattorah.com
📑 Study Outline
1. The text of the Shulchan Aruch — the 16 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 seifim in detail — one by one
5. The Mishnah Berurah — opening entries
6. The position of the Rema — Ashkenazi vs Sephardi differences
7. Modern practical cases
8. Practical summary and rules to remember
9. Comprehension questions
1. The text of the Shulchan Aruch
Siman שכ״ה contains 16 seifim of the Mechaber (Rabbi Yosef Karo) codifying the halachos of a non-Jew doing melachah for a Jew on Shabbos.
Seif א
עכו״ם שעשה מלאכה בעד ישראל. ובו טז סעיפים:
מותר לזמן עכו״ם בשבת ומותר ליתן מזונות לפניו בחצר לאכלן ואם נטלן ויצא אין נזקקין לו ודוקא שהעכו״ם בחצר אבל אם עומד בחוץ ופשט ידו לפנים שידוע הוא שיוציאנו או ליתן לו שאר חפצים שדרך להוציא אסור אפילו אם עומד בפנים אפילו אם החפצים של עכו״ם שהרואה אינו יודע שהחפצים של עכו״ם: הגה ואפילו בייחד לו מקום מבעוד יום יש להחמיר: (מרדכי פרק קמא דשבת):
Translation: It is permitted to invite a non-Jew on Shabbos and to set food before him in the courtyard so he can eat it; if he takes it and goes out, we do not stop him. But only when the non-Jew is inside the courtyard. If he stands outside and reaches his hand in — knowing he will carry it out — or one gives him other objects that are normally carried out, it is forbidden, even if he stands inside, and even if the items belong to the non-Jew, because the onlooker does not know they are his (maris ayin). (Rema: Even if one designated a spot for him before Shabbos, one should be stringent.)
What this seif says:
- Permitted to invite a non-Jew on Shabbat, and to set food before him in the courtyard to eat; and if he took it and went out, one need not attend to him.
- And this when the non-Jew is in the courtyard; but if he stands outside and stretches his hand within — since it is then known that he will carry it out — it is forbidden.
- And likewise to give him other objects one is accustomed to carry out — forbidden even if he stands within, and even if the objects are his own, for the onlooker does not know they are his. Rama: and even if he assigned him a place while still day, there is room to be stringent.
Seif ב
היכא דאיכא משום דרכי שלום או בעכו״ם אלם מותר לתת לו או לשלוח לו ע״י עכו״ם: וה״ה לצורך מצוה כגון להוציא חמץ מביתו בפסח (מרדכי):
Translation: Where there is a concern of darchei shalom (paths of peace) or a violent non-Jew, it is permitted to give him or to send him via a non-Jew. (And likewise for the need of a mitzvah — e.g. removing chometz from one's house on Pesach.)
What this seif says:
- Where the ways of peace are at stake, or with a violent non-Jew — permitted to give to him, or to send to him by a non-Jew.
- Rama: and the same for a mitzvah's need, such as removing hametz from his house on Pesach.
Seif ג
מותר להחליף משכון בשבת אם הוא מלבוש ויוציאנו דרך מלבוש כי אין זה משא ומתן וגם בישראל מותר בענין זה אם הישראל צריך ללבשו: הגה וטוב שהעכו״ם יקח המשכון עצמו ויניח אחר במקומו ולא יגע בו הישראל שלא יהא נראה כנושא ונותן (אגודה) וע״ל סי' ש״ו בסופו מדין עכו״ם המביא בשבת איזה דבר אם מותר לקבלו:
Translation: One may take back a pledge (משכון) on Shabbos if it is a garment and one takes it out by wearing it — since this is not business; and with a Jew too it is permitted in this fashion if the Jew needs to wear it. (Rema: It is preferable that the non-Jew himself take the pledge and leave another in its place, and the Jew should not touch it, so that it should not look like buying and selling.)
What this seif says:
- Permitted to exchange a pledge on Shabbat if it is a garment — and he takes it out worn — for this is not trade.
- And among Jews too it is permitted in this manner, if the Jew needs to wear it.
- Rama: and it is good that the non-Jew take the pledge himself and leave another in its place, the Jew not touching it — so that it not look like trading.
Seif ד
פת שאפה עכו״ם לעצמו בשבת יש אוסרים ויש מתירים ובשעת הדחק או לצורך מצוה כגון סעודת ברית מילה או לצורך ברכת המוציא יש לסמוך על המתירים: הגה אבל אסור ליתן לו מעות מערב שבת ושיתן לו הפת בשבת דאז אדעתא דישראל קא עביד (רבינו ירוחם ח״א):
Translation: Bread that a non-Jew baked for himself on Shabbos — some forbid and some permit; in time of need or for a mitzvah need (a bris milah meal, or for HaMotzi), one may rely on those who permit. (Rema: But it is forbidden to give him money before Shabbos so that he should deliver the bread on Shabbos — because then he acts with the Jew in mind.)
What this seif says:
- Bread a non-Jew baked for himself on Shabbat: some forbid it and some permit it.
- And in pressing need, or for a mitzvah's sake — a brit milah meal, or for the berakhah of המוציא — there is ground to rely on those who permit.
- Rama: but forbidden to give him money on the eve of Shabbat that he give the bread on Shabbat — for then he acts with the Jew in view.
Seif ה
עכו״ם שצד דגים או ליקט פירות לעצמו אסורים לישראל ואפי' ספק אם לקטן או צדן היום אסורים בו ביום אבל לערב מותרים מיד אפי' אם ודאי לקטן וצדן היום:
Translation: A non-Jew who caught fish or picked fruits for himself on Shabbos — they are forbidden to a Jew (muktzeh); and even in doubt whether he picked or caught them today, they are forbidden that day. But that evening they are permitted immediately, even if it is certain that he picked and caught them today.
What this seif says:
- A non-Jew who caught fish or gathered fruit for himself: they are forbidden to the Jew.
- And even in doubt — did he gather or catch them today? — they are forbidden that day.
- But in the evening they are permitted at once — even if it is certain he gathered and caught them that day.
Seif ו
אם ליקט וצד בשביל ישראל או בשביל ישראל ועכו״ם צריך להמתין לערב בכדי שיעשו:
Translation: If he picked and caught for a Jew, or for a Jew and a non-Jew, one must wait that evening bichdei she-yei'asu — the time it would have taken to do them after Shabbos (so that the Jew should derive no benefit from the melachah done on Shabbos).
What this seif says:
- If he gathered and caught for a Jew, or for a Jew and a non-Jew together — he must wait in the evening the time it would have taken to do it (בכדי שיעשו).
Seif ז
ספק אם ליקטן בשביל ישראל או שידוע שליקטן בשביל ישראל ואין ידוע אם נלקטו היום אם לאו אסורים בו ביום ולערב בכדי שיעשו ויש אומרים דלערב מותר מיד:
Translation: If there is a doubt whether he picked them for a Jew, or it is known that he picked them for a Jew but it is unclear whether they were picked today — they are forbidden that day, and that evening bichdei she-yei'asu; and some say that that evening they are permitted immediately.
What this seif says:
- In doubt — did he gather for a Jew? — or where it is known he gathered for a Jew but not whether it was today — forbidden that day.
- And in the evening בכדי שיעשו; and some say that in the evening it is permitted at once.
Seif ח
דבר שאין בו חשש צידה ומחובר אלא שהובא מחוץ לתחום אם הביאו העכו״ם לעצמו מותר אפילו בו ביום ואם הביאו בשביל ישראל מותר לטלטל אפילו מי שהובא בשבילו אבל לאכול אסור בו ביום למי שהובא בשבילו ולערב בכדי שיעשו: הגה וי״א דאין הלילה עולה מן החשבון רק צריך להמתין ביום ראשון בכדי שיעשו [סמ״ק ומרדכי ס״פ כ״כ] ולאחרים מותר בו ביום וי״א דלמי שהובא בשבילו מותר לערב מיד והא דשרי לישראל לטלטל אפי' כשהביאו העכו״ם לעצמו דוק' בתוך ד' אמות או בתוך העיר אם היא מוקפת חומה והוא שתהא מוקפת לדירה דהיינו שישבה ולבסוף הוקפה וסתם עיירות מוקפות לדירה וסתם מבצרים אינם מוקפים לדירה (וע״ל סי' ת״א):
Translation: An item with no concern of trapping (tzeidah) or attachment to the ground, but only brought from outside the techum (Shabbos boundary): if the non-Jew brought it for himself — permitted even that day; if he brought it for a Jew — permitted to move even by the one for whom it was brought, but forbidden to eat that day for that person, and that evening bichdei she-yei'asu (Rema: some say the night does not count, and one must wait Sunday bichdei she-yei'asu) — and for others, permitted that day. The permission to move only applies within four amos or inside a walled city designed for dwelling.
What this seif says:
- A thing carrying no suspicion of trapping or detaching, only of having been brought from outside the תחום: if the non-Jew brought it for himself — permitted even that same day.
- And if he brought it for a Jew: permitted to move it, even by the one for whom it was brought; but to eat it is forbidden that day to the one for whom it was brought — and in the evening בכדי שיעשו.
- Rama: and some say the night does not enter the reckoning: he must wait on Sunday בכדי שיעשו; and for others it is permitted that same day. And what is permitted to move is within four cubits, or within a city walled for habitation.
Seif ט
אם הוא ספק אם הובא מחוץ לתחום אסור ודוקא בעכו״ם שאינו שרוי עמו בעיר אבל עכו״ם השרוי עמו בעיר ופירות המצויים בעיר אין לחוש מספק ואפילו אם יש לעכו״ם שני בתים ואחד מהם בתוך התחום תולין להקל ומותר לאכול אפילו למי שהובא בשבילו:
Translation: In a case of doubt whether the item was brought from outside the techum — it is forbidden; and this is only with a non-Jew who does not live in the same city as him; but a non-Jew who lives with him in the city, and fruits commonly available in town — no concern based on mere doubt. Even if the non-Jew has two houses, one inside the techum — we are lenient, and it is permitted to eat even for the one for whom it was brought.
What this seif says:
- If it is doubtful whether it was brought from outside the תחום — it is forbidden.
- And this of a non-Jew who does not dwell with him in the town; but a non-Jew dwelling with him there, and fruit found in the town — one need not worry over a doubt.
- And even if the non-Jew has two houses, one of them within the תחום — one leans to leniency, and it is permitted to eat, even for the one it was brought for.
Seif י
עכו״ם שמילא מים לבהמתו מבור שהוא רשות היחיד לרשות הרבים מותר לישראל להשקות מהם בהמתו והוא שאין העכו״ם מכירו דליכא למיחש שמא ירבה בשבילו ואם מילא לצורך בהמת ישראל אסור בכל מיני תשמיש אפילו לישראל אחר ואם מילא מבור רשות היחיד לכרמלית מותר לאחר שלא מילא בשבילו: הגה ויש מקילין ואומרים דאף אם הובא דרך ר״ה לצורך ישראל מותר לאדם לשתות מהם הואיל ואפשר לילך שם ולשתות (טור בשם ר״ת) ויש מתירין אף לכתחלה (כל בו) וכן נהגו היתר לומר אף לכתחלה לעכו״ם להביא שכר או שאר דברים דרך כרמלית או בלא עירוב ואע״פ שיש להחמיר בדבר מ״מ אין למחות ביד מקילין לצורך שבת ובשעת הדחק דהא יש להקל באמירה לעכו״ם לצורך כמו שנתבאר סי' ש״ז וכל שכן בכהאי גוונא:
Translation: A non-Jew who drew water for his own animal from a well (private domain) to the public domain — a Jew may water his animal from it, provided the non-Jew does not know him (otherwise we are concerned he may draw more for him). If he drew for a Jew's animal — forbidden for any use, even by another Jew. (Rema: Some are lenient... and the minhag has spread to permit even le-chatchilah to ask a non-Jew to bring beer or other things via a karmelis or without an eruv; although one should be stringent, we do not protest those who are lenient for Shabbos needs or in pressing circumstances.)
What this seif says:
- A non-Jew who drew water for his animal, from a well in a רשות היחיד into the רשות הרבים: the Jew may water his animal from it — provided the non-Jew does not know him, so there is no fear he will add more for him.
- And if he drew for a Jew's animal — forbidden for every use, even to another Jew.
- Rama: and some are lenient; and the custom has settled to permit, even at the outset, telling a non-Jew to bring by way of a כרמלית — and though there is room for stringency, one does not rebuke those who are lenient for Shabbat's need and in pressing circumstances.
Seif יא
ליקט עכו״ם עשבים לצורך בהמתו אם אינו מכירו מאכיל אחריו ישראל שעומד בפניה בענין שלא תוכל לנטות אלא דרך שם דאלו להעמידה עליהן אסור דחיישינן שמא יטול בידו ויאכלנה והם מוקצים אבל אם מכירו אסור וכן בכל דבר דאיכא למיחש שמא ירבה בשבילו אבל בדבר דליכא למיחש שמא ירבה בשבילו כגון שהדליק נר לעצמו או עשה כבש לירד בו שבנר אחד ובכבש אחד יספיק לכל אפי' מכירו מותר:
Translation: If a non-Jew picked grass for his own animal — if he does not know the Jew, the Jew may graze his animal after him, by standing in front of the animal so it can only turn that way; but placing the animal directly on the grass is forbidden, lest he take in hand and feed it (the grass being muktzeh). If he knows him — forbidden. So too for any case where we may suspect he will do more for the Jew. But where there is no such concern — e.g. he lit a lamp for himself, or made a ramp to descend, where one lamp or one ramp suffices for all — permitted, even if he knows him.
What this seif says:
- A non-Jew who gathered grasses for his animal: if he does not know him, the Jew feeds after him, standing before her so that she can turn only that way, for to set her upon them is forbidden: we fear he will take some by hand and feed her, and they are מוקצה.
- But if he knows him — forbidden; and likewise in anything where one may fear he will do more for him.
- But where that fear does not arise — a lamp he lit for himself, a ramp he made to go down by: one lamp and one ramp suffice for all — it is permitted even if he knows him.
Seif יב
אע״פ שאינו מכירו אם אומר בפירוש שלצורך ישראל הוא עושה או אפילו אם אינו אומר כן ומעשיו מוכיחים שלצורך ישראל עושה כגון שהדליק נר בבית שישראל בו והלך לו העכו״ם אסור:
Translation: Even if he does not know him, if he says explicitly that he is acting for the Jew's need, or even if he does not say so but his actions show it — e.g. he lit a lamp in a house with a Jew and then left — it is forbidden.
What this seif says:
- Even where he does not know him: if he says expressly that he acts for a Jew's need — it is forbidden.
- And even if he does not say so, but his acts show it — as lighting a lamp in a house a Jew is in, and then going off — it is forbidden.
Seif יג
אם ליקט עכו״ם והאכיל לבהמת ישראל אין צריך למחות בידו לפי שעה אבל אם רגיל בכך צריך למחות:
Translation: If a non-Jew picked and fed a Jew's animal — one need not stop him on the spot; but if he is regular in this, one must protest.
What this seif says:
- If a non-Jew gathered and fed a Jew's animal: one need not stop him for the once.
- But if he is accustomed to it — one must stop him.
Seif יד
עשה עכו״ם בשבת ארון או קבר לעצמו מותר לישראל ליקבר בו ואם עשאו בשביל ישראל לא יקברנו בו עולמית ודוקא שהקבר בפרהסיא והארון על גביו שהכל יודעים שנעשה לפלוני ישראל אבל אם הוא בצנעה מותר ליקבר בו לערב בכדי שיעשו ואפילו כשהוא בפרהסיא אינו אסור אלא לאותו ישראל שנעש' בשבילו אבל לישראל אחר מותר והוא שימתין בכדי שיעשו:
Translation: A non-Jew who made on Shabbos a coffin or a grave for himself — a Jew may be buried in it; if he made it for a Jew — that Jew is never buried in it. And this when the grave is public and the coffin upon it, so that all know it was made for that Jew; but if it is in private — permitted to bury in it that evening bichdei she-yei'asu. Even in public, the prohibition is only for the Jew for whom it was made; for another Jew it is permitted, provided he waits bichdei she-yei'asu.
What this seif says:
- A non-Jew who made a coffin or a grave on Shabbat for himself: a Jew may be buried in it. If he made it for a Jew — that one shall never be buried in it.
- And this where the grave is in public and the coffin upon it, so that all know it was made for that Jew; but if it is in private — permitted to be buried in it in the evening, בכדי שיעשו.
- And even in public it is forbidden only to that Jew for whom it was made, but to another Jew it is permitted, provided he wait בכדי שיעשו.
Seif טו
עכו״ם שהביא בשבת חלילין [פי' כלי נגון חלילים שקולם מעורר הבכי] לספוד בהם ישראל לא יספוד בהם לא הוא ולא אחרים עד שימתין לערב בכדי שיבואו ממקום קרוב ואם ידע בודאי שממקום פלוני הביאו בשבת ימתין לערב כדי שיבואו מאותו מקום ואחר כך מותרים בין לו בין לאחרים וה״מ כשהביאם דרך רשות הרבים אבל אם לא הביאם אלא דרך כרמלית כיון שלא נעשה בהם איסור תורה אינו צריך להמתין כדי שיבואו אלא מותרים לערב מיד:
Translation: A non-Jew who brought on Shabbos flutes (חלילין — instruments whose sound arouses weeping) to eulogize a Jew with them — one shall not eulogize with them, not he and not others, until that evening one waits the time to bring them from a nearby place; and if one knows for certain from which place they were brought, one waits the time to bring them from that place. This applies when he brought them via the public domain; but via a karmelis, since no Torah prohibition was committed — permitted that evening immediately.
What this seif says:
- A non-Jew who brought flutes on Shabbat for a Jew's eulogy: neither he nor others shall use them, until he waits in the evening the time it would take to bring them from a near place.
- And if he knows for certain from what place they were brought on Shabbat — he waits in the evening the time it would take to come from there; afterwards they are permitted, to him as to others.
- And this where he brought them through the רשות הרבים; but if he brought them only through a כרמלית — no Torah prohibition having been committed with them, he need not wait: they are permitted in the evening at once.
Seif טז
ספק אם הובאו מחוץ לתחום או מתוך התחום חוששין שמא מחוץ לתחום הובאו:
Translation: In doubt whether items were brought from outside the techum or from inside — we are concerned they were brought from outside, and are stringent.
Full text: these 16 seifim constitute the entire codification of the Mechaber for this subject. Each one specifies a case, condition, or exception.
What this seif says:
- In doubt — were they brought from outside the תחום or from within? — we fear they were brought from outside the תחום.
2. The general context
What does this siman discuss?
Siman שכ״ה deals with melachah performed by a non-Jew on Shabbos, and the question of when a Jew may benefit from it. It extends the broader topic of amirah le-akum (telling a non-Jew to do melachah — siman ש״ז): here, the non-Jew has already acted, and the question is no longer "may we tell him?" but "may we enjoy the result?"
The core question: may a Jew enjoy melachah done by a non-Jew on Shabbos? Everything depends on two variables — for whom the non-Jew acted (himself or the Jew), and what type of melachah (a Torah prohibition or rabbinic).
Place in Hilchos Shabbos
Siman שכ״ה follows siman ש״ז (amirah le-akum) and precedes the simanim on muktzeh and techum, to which it refers: the most frequent case in the siman is that of an item brought from outside the techum.
3. The key halachic concepts
Four concepts structure the 16 seifim:
The key concepts of siman שכ״ה:
- לעצמו / בשביל ישראל — did the non-Jew act for himself (permitted to the Jew, under conditions) or for the Jew (forbidden)? This is the central variable.
- בכדי שיֵעשו (bichdei she-yei'asu) — after Shabbos, one waits the time it would have taken for the melachah, so the Jew derives no benefit from what was done on Shabbos.
- מכירו — "he knows him": if the non-Jew knows the Jew, we are concerned he may do extra for him (שמא ירבה בשבילו); if he does not know him, we are lenient.
- מראית עין — appearance: some acts are forbidden not in themselves but because an onlooker would think a transgression occurred.
The master question to ask: "For whom did the non-Jew act?" — for himself: incline to permit; for the Jew: forbid, and after Shabbos one waits bichdei she-yei'asu.
4. The seifim in detail — one by one
The 16 seifim cluster into three families:
| Seifim | Theme | Rule |
|---|---|---|
| א-ד | Inviting a non-Jew, pledge, bread | Feeding a non-Jew is permitted; avoid the appearance of business or hotza'ah |
| ה-ט, טז | Produce picked, caught, or brought from outside the techum | For himself: permitted; for the Jew: forbidden + bichdei she-yei'asu; doubt → stringent |
| י-טו | Water, grass, lamp, grave, flutes | Distinction מכירו / not; שמא ירבה בשבילו; Torah vs rabbinic melachah |
Reading method: for each seif — (1) for whom the non-Jew acted; (2) does the non-Jew know the Jew; (3) is the melachah from the Torah or rabbinic; (4) conclusion: permitted / forbidden / wait bichdei she-yei'asu.
5. The Mishnah Berurah — opening entries
The Mishnah Berurah has 81 entries on this siman. The opening ones illuminate seif א:
משנה ברורה (א) — (א) לזמן א״י בשבת - אף דביו״ט אסור לזמן א״י לאכול עמו גזירה שמא ירבה לבשל בשבילו כדלקמן בסימן תקי״ב בשבת דאין לחוש לזה שרי:
משנה ברורה (ב) — (ב) ומותר ליתן וכו' - אף דאסור לטרוח בשבת בשביל מי שאין מזונותן עליו כדלעיל בסימן שכ״ד אינו יהודי חשיב מזונותן עליו לענין שמותר לטרוח בשבילו משום דמפרנסין עניי א״י עם עניי ישראל מפני דרכי שלום [תוס']:
משנה ברורה (ג) — (ג) לפניו בחצר - כתבו הפוסקים דדוקא ליתן לפניו והוא יקחם בעצמו שרי אבל ליתן לידו אסור דשמא יוציא לר״ה ונמצא למפרע דהישראל עשה העקירה מרה״י דאסור וכדלקמן בסימן שמ״ז...
The Mishnah Berurah states a foundational point: we permit exerting effort on Shabbos for a non-Jew (feeding him, hosting him) — although we would not do so for an animal whose sustenance is not our obligation — by virtue of the principle of darchei shalom: "we support the non-Jewish poor along with the Jewish poor, for the paths of peace".
For the full text of all 81 entries: Mishnah Berurah 325.
6. The position of the Rema
The Rema adds several glosses, generally in the direction of stringency or caution:
The Rema's glosses:
- Seif א: Even if one designated a spot for the non-Jew before Shabbos, one should be stringent (concern of hotza'ah).
- Seif ג: Best that the non-Jew himself handle the pledge, to avoid any appearance of business.
- Seif ד: Forbidden to pay the non-Jew before Shabbos so he should deliver the bread on Shabbos (he then acts for the Jew).
- Seif ח: Some count the bichdei she-yei'asu wait from Sunday, the night not counting.
- Seif י: Widespread leniency for having drinks brought by a non-Jew via a karmelis, for Shabbos needs.
7. Modern practical cases
| Situation | Analysis |
|---|---|
| A non-Jewish cleaning lady / helper who turns on a light | If she turns it on for herself and one lamp suffices for all: permitted to benefit (seif יא). If she turns it on for the Jew: forbidden to benefit. |
| A non-Jewish neighbor who brings a dish / a package | If brought from outside the techum for a Jew: forbidden to eat that Shabbos (seif ח). For himself: permitted. |
| Elevator or timer activated by a non-Jew | If he acts for himself and the Jew benefits "incidentally": case-by-case. Ask a Rav. |
| Bread or food cooked by a non-Jew on Shabbos | For himself: in time of need or mitzvah, rely on the lenient view (seif ד). |
For halachah le-ma'aseh, consult your Rav — cases involving non-Jews are among the most delicate in Shabbos law (variables: for whom, מכיר or not, type of melachah).
8. Practical summary of the Siman
Siman שכ״ה in 5 rules:
- For whom? — the non-Jew acted for himself: incline to permit; for the Jew: forbidden.
- בכדי שיעשו — after Shabbos, wait the time the melachah would have taken before benefiting.
- מכירו — if he knows the Jew, we are concerned he will do more for him; forbidden.
- Type of melachah — Torah-level prohibition (e.g. via reshus harabbim): more stringent; rabbinic (karmelis): more lenient.
- Maris ayin and darchei shalom — avoid the appearance of transgression; feeding a non-Jew is permitted for the paths of peace.
9. Comprehension questions
Check your understanding:
- What is the central variable that determines whether a Jew may benefit from melachah done by a non-Jew?
- What is בכדי שיעשו and why is this wait required?
- Why is the distinction מכירו / he does not know him important (seif יא)?
- Why is it permitted to feed and host a non-Jew on Shabbos (seif א)?
- What difference does the siman draw between an item brought via reshus harabbim and via a karmelis (seif טו)?
- In doubt about the origin of an item (inside or outside the techum), how do we rule (seif טז)?
Going deeper
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