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DAAT · LEVEL 1 — INTRODUCTION
Siman 334 (של״ד) · 27 Seifim
Fire (Deleikah) on Shabbos — to discover and understand
סימן של״ד
דִּינֵי דְלֵקָה בְּשַׁבָּת
🌱 Beginner Level · מתחילים
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First approach to Siman 334 (של״ד): full Hebrew text of the Mechaber, flowing English translation, pedagogical explanations of the halachic concepts, modern practical cases, and synthesis.
Topic: Fire (Deleikah) on Shabbos — laws of hatzalah
Source: שולחן ערוך אורח חיים סימן של״ד (27 seifim)
Compilation: Rav Yossef Chaim Samama
DAAT · daattorah.com
📑 Study outline
1. The text of the Shulchan Aruch — the 27 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 — first entries
6. The position of the Rama — Ashkenazi vs. Sefardi differences
7. Modern practical cases
8. Practical synthesis and rules to remember
9. Comprehension questions
1. The text of the Shulchan Aruch
Siman 334 contains 27 seifim of the Mechaber (Rabbi Yosef Karo) codifying the laws relating to fire (deleikah) on Shabbos — rules of hatzalah.
Seif א
דיני דליקה בשבת. ובו כז סעיפים:
נפלה דליקה בשבת אם הוא בלילה קודם סעודה יכול להציל כדי מזון שלש סעודות הראוי לאדם לאדם והראוי לבהמה לבהמה ובשחרית מזון שתי סעודות ובמנחה מזון סעודה אחת ודוקא בני הבית שהדליקה בו לא יצילו יותר משום דאיכא למיחש שמתוך שטרודים בהצלה ישכחו השבת ויכבו אבל בתים הקרובים ויראים שתגיע להם הדליקה יכולים להציל כל מה שירצו:
Translation: A deleikah (fire) broke out on Shabbos — if it is at night, before the meal, one may save food for three seudos: what is fit for a person, for the person; what is fit for an animal, for the animal; in the morning, for two seudos; at Minchah time, for one seudah. And this is specifically for the members of the burning household: they may not save more, since there is a chashash that, busy with hatzalah, they will forget about Shabbos and come to extinguish. But the neighboring houses, fearing the fire will reach them, may save whatever they wish.
What this seif says:
- A fire broke out on Shabbat: at night, before the meal — he may save food for three meals, what befits a man for a man, what befits an animal for an animal; in the morning — two meals; at minchah — one.
- And this of the household where the fire broke out: they shall save no more — for there is cause to fear that, absorbed in the rescue, they will forget the Shabbat and extinguish.
- But the neighbouring houses, fearing the fire will reach them — may save all they wish.
Seif ב
יש מתירים לטלטל מעות ודברים המוקצים כדי להצילם מפני הדליקה או מאנסים הבאים לגזלם דבמקום פסידא אין לחוש לאיסור מוקצה ויש אוסרים ואפילו לומר לעכו״ם לטלטל סחורה הנפסדת מחמת גשמים יש מי שאוסר (וע״ל סי' ש״ז סעיף י״ט):
Translation: Some are matir to move money and muktzeh items to save them from the fire or from looters coming to seize them — for in a case of loss we don't worry about the issur of muktzeh; and others assur it. And even to ask a non-Jew to move merchandise being ruined by rain — there is one who is assur.
What this seif says:
- Some permit moving money and מוקצה things in order to save them from the fire, or from violent men come to seize them — for where there is loss, one need not worry over the prohibition of מוקצה.
- And some forbid it.
- And even telling a non-Jew to move merchandise being spoiled by rain — there is one who forbids.
Seif ג
הציל פת נקיה לא יציל פת הדראה (פי' פת שניטל הדרה דהיינו פת סובין) אבל איפכא שרי:
Translation: If he has already saved fine bread, he should not save [in addition] coarse bran-bread; but the reverse is muttar — since one saves only for the day's needs and does not use hatzalah as a pretext for stockpiling.
What this seif says:
- Did he save fine bread: he shall not save bran bread — but the reverse is permitted.
Seif ד
מצילין מיום הכיפורים לשבת אבל לא משבת ליום הכפורים וי״ט ולא לשבת הבאה אבל מיום הכפורים למוצאי יום הכפורים מצילים מזון סעודה אחת:
Translation: One saves from Yom Kippur for Shabbos [when Yom Kippur falls on erev Shabbos], but not from Shabbos for Yom Kippur or Yom Tov, nor for the following Shabbos; conversely, from Yom Kippur for motzaei Yom Kippur, one saves food for one seudah (one saves only for an immediate need).
What this seif says:
- One saves from Yom Kippur for Shabbat; but not from Shabbat for Yom Kippur or a festival, nor for the coming Shabbat.
- But from Yom Kippur for the departure of Yom Kippur — one saves food for one meal.
Seif ה
מצילין לחולה ולזקן ולרעבתן כבינוני:
Translation: One saves [the three-seudah ration] for a choleh, a zaken, and a glutton — as for an average person (the shiur is fixed; one does not adjust it to individual appetite).
What this seif says:
- One saves for the sick, the aged and the great eater — as for an average man.
Seif ו
הא דאין מצילין אלא מזון שלש סעודות היינו דוקא בשני כלים אבל בכלי א' מצילים אפי' יש בו מאה סעודות ואפי' פירש טליתו וקיפל והביא לתוכו וחזר וקיפל והביא לתוכו מותר כיון שמוציא הכל בפעם א':
Translation: The limit of three seudos applies only with two kelim [two trips]; but with a single keli, one saves even if it contains a hundred seudos. And even if one has spread out his tallis, folded and placed things inside, and folded and placed more — this is muttar, since one removes it all at one time.
What this seif says:
- That one saves only three meals' food holds only in two vessels; but in one vessel he saves even if it holds a hundred.
- And even if he spread his cloak, folded it and put in, then folded again and put in — it is permitted, since he takes it all out at one go.
Seif ז
ומותר להציל כלי תשמישו הצריכים לו לאותו היום כגון כוסות וקיתוניות:
Translation: It is muttar to save the kelei tashmish needed for that day, such as cups and small jugs.
What this seif says:
- And it is permitted to save the vessels he needs for that day — such as cups and jugs.
Seif ח
ולובש כל מה שיכול ללבוש ומוציא ופושט וחוזר ולובש ומוציא ופושט ויש מי שאומר שאינו לובש ומוציא אלא פעם אחת בלבד:
Translation: He wears all that he can wear, goes out, undresses, comes back, dresses again, goes out and undresses [several times]; and there is one who says he wears and goes out only one time.
What this seif says:
- And he puts on all he can wear, goes out, takes off, comes back, puts on, goes out and takes off.
- And there is one who says he puts on and goes out only once.
Seif ט
ואומר לאחרים בואו והצילו לכם כל אחד מזון שלש סעודות ויכולים ללבוש כל מה שיכלו ללבוש ואם רוצים זוכים בו מן ההפקר כיון שאמר הצילו לכם ואם אינם רוצים לזכות אלא רוצים להחזירו לקבל שכר על הצלתם הרשות בידם ולא הוי שכר שבת:
Translation: One says to others "come and save for yourselves" — each one food for three seudos — and they may wear all they can. If they wish, they acquire it as hefker, since he said "save for yourselves"; and if they do not wish to acquire but to return it for sechar (payment) for their hatzalah — they may do so, and this is not the assur "sechar Shabbos".
What this seif says:
- And he says to others: « come and save for yourselves » — each of them three meals' food; and they may put on all they can wear.
- And if they wish, they acquire it as ownerless, since he said « save for yourselves ».
- And if they do not wish to acquire but to return it and receive a wage for their rescue — the right is theirs; and it is not a Shabbat wage.
Seif י
כל הצלה שאמרנו אינה אלא לחצר אחרת המעורבת אבל לא לשאינה מעורבת: הגה ויש מקילין אף לשאינו מעורבת (סמ״ג והגהות מרדכי):
Translation: All hatzalah we discussed applies only to another chatzer joined by eiruv, but not to an unjoined chatzer (where carrying would be an issur). (Rama: some are meikel even to an unjoined chatzer.)
What this seif says:
- Every rescue we have spoken of is only to another courtyard joined by eruv — but not to one not joined.
- Rama: and some are lenient, even to one not joined.
Seif יא
יש אומרים דכל הצלה שאמרנו היא לחצר ומבוי הסמוכים לרשות הרבים וגם אינם מקורים דמו לרשות הרבים ומשום הכי אין מתירין להציל אלא מזון שלש סעודות וכלים הצריכים אבל לבית אחר שעירב עמו יכול להוציא כל מה שירצה ואף לחצר לא אמרו אלא לחצר חבירו אבל לחצר שלו שאינה צריכה עירוב יכול להוציא כל מה שירצה ויש אומרים שאין חילוק:
Translation: Some say the limit (three seudos) applies only to a chatzer or mavoy adjoining a reshus harabbim and uncovered, which resemble reshus harabbim; but to another bayis joined by eiruv, one may take out whatever one wishes. And even regarding a chatzer, the limit only targets another's chatzer; into one's own chatzer, which does not require eiruv, one may take out everything. And others say there is no chiluk.
What this seif says:
- Some say that every rescue we spoke of concerns a courtyard and alley adjoining the public domain and unroofed — which resemble the רשות הרבים, and therefore they permit saving only three meals' food and the needed vessels.
- But to another house joined with him by eruv — he may take out all he wishes; and even of the courtyard they spoke only of his fellow's courtyard, but to his own, which needs no eruv, he may take out all he wishes.
- And some say there is no distinction.
Seif יב
כל כתבי הקדש מצילין האידנא מפני הדליקה וקורים בהם אפי' כתובים בכל לשון אפי' כתובים בסם ובסיקרא (פי' מיני צבעים) ובכל דבר וכן מטבע ברכות שטבעו חכמים מצילים אותם מן הדליקה ומכל מקום התורפא (פירוש מקום מגולה והפקר) וכן תרגום שכתבו עברי כגון יגר שהדותא וכדנא תימרון להון ועברי שכתבו תרגום או בלשון אחר שאותו העם בקיאים בו וכן ספר תורה שיש בו ללקט פ״ה אותיות מתוך תיבות שלימות או שיש בו אזכרה מצילין אותה:
Translation: All kisvei kodesh, we save nowadays from the fire, and we read them — even written in any language, even traced with dyes or any other material; likewise the matbei'a of berachos instituted by Chazal. And likewise a Targum Aramaic written in Hebrew, or Hebrew written in Targum or in another language that the people know well; and a Sefer Torah in which one may gather 85 letters forming complete words, or which contains an azkarah — we save it.
What this seif says:
- All the holy writings one saves nowadays from the fire, and one reads in them — even written in any language, even written in dye or minium or any matter.
- And likewise the formulae of blessings coined by the Sages — one saves them from the fire.
- And likewise a Torah scroll in which eighty-five letters can be gleaned from whole words, or which bears a mention of the Name — one saves it.
Seif יג
יש מי שאומר דמגלת אסתר הואיל ואין בה אזכרות אם אינה כתובה כמשפטה אשורית על העור ובדיו אין בה קדושה להצילה מפני הדליקה:
Translation: Some say that Megillas Esther, having no azkaros, if it is not written according to its mishpat — in ksav Ashuris, on parchment, and with ink — does not have the kedushah required to be saved from the fire.
What this seif says:
- There is one who says of the scroll of Esther — since it has no mention of the Name — that if it is not written according to its law, in Assyrian script on leather and in ink, there is no sanctity in it to save it from the fire.
Seif יד
הקמיעין שיש בהם פסוקים אין מצילין אותם מפני הדליקה ויש אומרים שמצילין:
Translation: Kemi'os containing pesukim — we don't save them from the fire; and some say we do.
What this seif says:
- Amulets bearing verses: one does not save them from the fire — and some say one does.
Seif טו
מצילים תיק הספר עם הספר ותיק התפילין עם התפילין אע״פ שיש בתוכן מעות והוא הדין לשאר כתבי הקדש:
Translation: We save the case of the Sefer with the Sefer, and the case of the Tefillin with the Tefillin, even if there is money inside; and the same applies to other kisvei kodesh (the money is saved "in passing", as tafel to the holy object).
What this seif says:
- One saves the book's case with the book, and the tefillin's case with the tefillin — even though there is money within.
- And the same for the other holy writings.
Seif טז
אם הניח תפילין בארנקי [פי' כיס] מלא מעות יכול להצילו מפני הדליקה או מפני הגנבים והגזלנים למקום שיכול להציל התפילין ויש מי שאומר דהיינו דוק' כשהניחם שם מערב שבת:
Translation: If one placed Tefillin in a purse full of money, he may save it from the fire, or from ganavim and gazlanim, to a place where he can save the Tefillin; and there is one who says this is specifically when he placed them there before Shabbos.
What this seif says:
- If he placed tefillin in a purse full of money: he may save it from the fire, or from thieves and robbers — to the place where he can save the tefillin.
- And there is one who says this holds only where he placed them there on the eve of Shabbat.
Seif יז
יש מתירים להציל דסקיא מליאה מעות על ידי ככר או תינוק מן הדליקה או מן הגנבים והגזלנים ודוק' לרה״י אבל לא לחצר שאינה מעורבת מצילין הספרים אפילו לחצר שאינה מעורבת ולמבוי [פי' מקום שנכנסים ממנו לחצירות] שלא נשתתפו בו ובלבד שיהיו בו שלשה מחיצות ולחי:
Translation: Some are matir to save a satchel full of money by placing a loaf or an infant on it [to carry it in an indirect manner] — from the fire or from thieves — and specifically into a reshus hayachid, but not into an unjoined chatzer. As for the holy sefarim, we save them even into an unjoined chatzer and into a mavoy without shituf, provided it has three mechitzos and a lechi.
What this seif says:
- Some permit saving a satchel full of money by means of a loaf or a child — from the fire, or from thieves and robbers — and only into a רשות היחיד, not into a courtyard not joined by eruv.
- The books one saves even into a courtyard not joined, and into an alley in which they did not join — provided it have three partitions and a לחי.
Seif יח
כתבו משום גאון שמותר לומר לעכו״ם להציל ספרים מן הדליקה אפי' דרך רשות הרבים:
Translation: It is written in the name of a Gaon that it is muttar to ask a non-Jew to save sefarim from the fire, even through reshus harabbim.
What this seif says:
- They wrote, in a Gaon's name, that it is permitted to tell a non-Jew to save books from the fire — even through the public domain.
Seif יט
כל מה שמותר להציל מפני הדליקה מותר להציל ממים ומשאר דברים המאבדים:
Translation: Whatever it is muttar to save from the fire, it is muttar to save from water and other destructive things (the fire is only an example; the rule applies to any threat of loss).
What this seif says:
- All that is permitted to save from the fire is permitted to save from water and from other destroying things.
Seif כ
הגליונים שלמעלה ושלמטה ושבין פרשה לפרשה ושבין דף לדף ושבתחלת הספר ושבסוף הספר אין מצילין אותם:
Translation: The margins on top and bottom, between parshios, between columns, at the beginning and end of the sefer — we do not save them [separately from the text] (they have no kedushah of their own once detached from the writing).
What this seif says:
- The margins — above and below, between one parashah and the next, between leaf and leaf, at the book's beginning and end — one does not save them.
Seif כא
האפיקורסים דהיינו האדוקים בעבודת אלילים וכן [מומרים לע״א] שכתבו להם כתבי הקדש אין מצילין אותן ואף בחול שורפן עם האזכרות שבהן:
Translation: Kisvei kodesh written by apikorsim devoted to avodah zarah — we do not save them [from the fire]; and even on a weekday we burn them, with the azkaros they contain.
What this seif says:
- The heretics, that is those devoted to idol worship, and likewise the apostates, who wrote holy writings for themselves: one does not save them.
- And even on a weekday one burns them with the mentions of the Name in them.
Seif כב
תיבה שאחז בה האור יכול לפרוס עור של גדי מצדה האחת שלא תשרף ועושים מחיצה בכל הכלים להפסיק בין הדליקה אפי' כלי חרס חדשים מלאים מים שודאי יתבקעו כשתגיע להם הדליקה דגרם כיבוי מותר. הגה במקום פסידא [מרדכי פרק כ״כ]:
Translation: A chest that the fire has seized — one may spread a kid's hide on one of its sides so it does not burn; and one sets up a barrier with any keli to interrupt [the progression of] the fire, even new earthenware kelim full of water that will surely burst when the fire reaches them — for gerama d'kibuy (indirect extinguishing, גרם כיבוי) is muttar. (Rama: in a case of loss.)
What this seif says:
- A chest the fire has caught: he may spread a kid's hide on one of its sides, that it not burn.
- And one makes a partition of any vessels to break between the fire — even new earthen vessels full of water, which will certainly burst when the fire reaches them — for causing extinction is permitted.
- Rama: where there is loss.
Seif כג
טלית שאחז בו האור פושטה ומתכסה בה ואינו חושש אם תכבה ויש מי שאומר שצריך שלא יתכוין לכך: הגה מותר לכפות קערה על הנר שלא יאחוז בקורה [טור] ועיין לעיל סי' רע״ו ס״ה:
Translation: A tallis that the fire has seized — one spreads it out and covers oneself with it, and is not concerned if it goes out; and some say one must not intend the extinguishing. (Rama: it is muttar to overturn a bowl on a lamp so the fire does not catch the beam.)
What this seif says:
- A cloak the fire has caught: he takes it off and covers himself with it — and need not worry if it goes out.
- And there is one who says he must not intend that.
- Rama: permitted to invert a bowl over the lamp, that the beam not catch.
Seif כד
יש אומרים שאין יכול ליתן עליו משקין כדי שיכבה כשיגיע להם ויש אומרים שמותר לעשות כן בשאר משקי' חוץ מן המים משום כיבוס ויש מתירים אפי' במים ודברי סברא שנית נראים:
Translation: Some say one cannot pour mashkin on it [the chest] so that the fire extinguishes upon reaching them; others say one may do so with other mashkin, except for water — because of the issur of kibus (laundering); and others permit even with water. The words of the second sevarah [appear correct] — other mashkin yes, water no.
What this seif says:
- Some say he may not put liquids on it so that the fire go out when it reaches them.
- Some say it is permitted to do so with the other liquids, save water — because of laundering.
- And some permit even with water — and the author writes: « the words of the second opinion appear right ».
Seif כה
נכרי שבא לכבות אין צריך למחות בידו אבל קטן שבא לכבות צריך למחות בידו:
Translation: A nochri who comes to extinguish [on his own] — no need to prevent him; but a katan [Jewish minor] who comes to extinguish — one must prevent him (since beis din is obligated to keep a minor from transgression).
What this seif says:
- A non-Jew who came to extinguish: one need not stop him.
- But a minor who came to extinguish: one must stop him.
Seif כו
יכול לומר בפני עכו״ם כל המכבה אינו מפסיד אף אם אינו מזומן כאן יכול לקרותו שיבא אע״פ שודאי יכבה כשיבא וכן כל כיוצ' בזה בהיזק הבא פתאום כגון אם נתרועעה חבית של יין יכול לקרוא עכו״ם אע״פ שודאי יתקננה כשיבא: הגה וכל הדינים הנזכרים בדיני הדליקה הני מילי בימיהם אבל בזמן הזה אותם השרויין בין עכו״ם והיא חשש סכנת נפשות כתבו הראשונים והאחרונים זכרונם לברכה שמותר לכבות דליקתם בשבת משום דיש בה סכנת נפשות והזריז הרי זה משובח ומ״מ הכל לפי הענין אם היו בטוחים בודאי שלא יהיה להם סכנה בדבר אסור לכבות אבל בחשש סכנת ספק מותר לכבות אפילו הדליקה בביתו של עכו״ם וכן נוהגין [תרומת הדשן סימן נ״ח והגהות אשירי פרק מי שהוציאוהו בשם א״ז] ודוקא לכבות הדליקה דהוי מלאכה שאינה צריכה לגופה ויש סכנה אם לא יכבה אבל אסור לחלל שבת כדי להציל [ממון] ואם עבר וחילל צריך להתענות ארבעים יום שני וחמישי ולא ישתה יין ולא יאכל בשר ויתן במקו' חטאת י״ח פשיטים צדקה ואם ירצה לפדות התענית יתן בעד כל יום י״ב פשיטים לצדקה [פסקי מהרא״י סי' ט' ועיין בטור יורה דעה מהלכות נדה סימן קפ״ה]:
Translation: One may say in front of a non-Jew "whoever extinguishes will not lose out"; and even if he is not present here, one may call him to come, although he will certainly extinguish upon arrival; and likewise for any sudden loss — for example if a barrel of wine has cracked, one may call a non-Jew, although he will certainly repair it. (Rama: all these laws of fire applied to their times; but nowadays, those who live among non-Jews, where there is a risk of sakanas nefashos [spread, riot] — the Rishonim and Acharonim wrote that it is muttar to extinguish their fire on Shabbos because of sakanas nefashos, and the zariz is meshubach. Nevertheless, everything depends on the situation: if they are certain there is no danger, it is assur; but in case of safek danger it is muttar, even if the fire is in a non-Jew's house — and this is the minhag. And this is only for extinguishing, which is a melachah she-einah tzerichah l'gufah and where there is sakanah; but it is assur to be mechalel Shabbos to save money — and whoever transgressed must fast forty days, Monday and Thursday, drink no wine and eat no meat, and give tzedakah in place of a korban chatas.)
What this seif says:
- He may say before a non-Jew: « whoever extinguishes will not lose by it »; and even if he is not present, he may call him to come, though he will certainly extinguish on coming. And likewise in any sudden damage: if a cask of wine cracked, he may call a non-Jew, though he will certainly mend it.
- Rama: and all the laws stated concerning fire are of their days; but in our time, those dwelling among non-Jews, where there is fear of danger to life — the Rishonim and Acharonim of blessed memory wrote that it is permitted to extinguish their fire on Shabbat, because there is danger to life in it, and the prompt one is praiseworthy. « And even so, all according to the case »: were they certain there would be no danger to them in the matter — it is forbidden to extinguish; but where danger is feared, even doubtfully — it is permitted to extinguish, even if the fire is in a non-Jew's house. And so the practice is.
- Rama: and this of extinguishing the fire, which is work not needed for itself and where there is danger if he does not extinguish — but it is forbidden to profane the Shabbat in order to save property; and if he transgressed and profaned, he must fast forty days, Monday and Thursday, drink no wine and eat no meat, and give in place of a חטאת eighteen small coins to charity; and if he wishes to redeem the fast, let him give twelve coins for each day.
Seif כז
גחלת המונחת במקום שרבים ניזוקים בה יכול לכבותה בין אם היא של מתכת בין אם היא של עץ והרמב״ם אוסר בשל עץ :
Translation: A gachelet (ember) placed where many people risk being injured by it — one may extinguish it, whether of metal or of wood; and the Rambam is osser [extinguishing] a wooden one (because extinguishing a wooden coal is the issur of mechabeh in its full sense, while metal — not).
Full text: these 27 seifim constitute the entire codification of the Mechaber for this topic. Each specifies a case, a condition, or an exception.
What this seif says:
- A coal lying in a place where many are hurt by it: he may extinguish it — whether of metal or of wood.
- And the Rambam forbids it for one of wood.
2. The general context
What does this siman discuss?
Siman 334 deals with fire (deleikah) on Shabbos. Its core is not extinguishing — which is in principle assur (melachah of mechabeh) — but the hatzalah of property. And the central question is paradoxical: why did Chazal limit the hatzalah to three seudos? Because, without this limit, the panicked person would risk, in the heat of the rescue, coming to extinguish — which the Torah forbids.
The logic of the siman: Chazal set up a psychological dam — restricting what one may save, precisely to calm the panic and ward off the risk of a major transgression. The entire siman then grades: what is saved, where, how, and when sakanas nefashos changes the picture.
Place in Hilchos Shabbos
Siman 334 follows Siman 333 (emptying a deposit) — another case of moving property — and articulates with Siman 329 (pikuach nefesh), since a fire that threatens lives falls under the latter.
3. The key halachic concepts
Five concepts structure the 27 seifim:
Key concepts of Siman 334:
- שמא יכבה — "lest he extinguish": the reason for the three-seudah limit — to calm the panic.
- מזון שלש סעודות — the shiur of hatzalah for the burning household's inhabitants; the neighbors, themselves, save everything.
- גרם כיבוי — indirect extinguishing (setting up water vessels that will burst): muttar in case of loss.
- הצלת כתבי הקדש — hatzalah of kisvei kodesh, a special regime (even into an unjoined chatzer).
- סכנת נפשות — sakanas nefashos: nowadays, a threatening fire shifts into pikuach nefesh — one extinguishes.
The key of the siman: direct extinguishing is assur, but sakanas nefashos permits it (and obligates). Hatzalah of property is muttar but deliberately limited — so that panic does not lead to extinguishing. The Rama's final hagah updates everything: nowadays, a fire almost always involves a risk to life.
4. The seifim in detail — one by one
| Seifim | Theme | Rule |
|---|---|---|
| א-יא | Hatzalah of food and property | Three seudos for the inhabitants; shiurim, manners, destination |
| יב-כא | Hatzalah of kisvei kodesh | Special regime; sefarim, tefillin, kemi'os, margins |
| כב-כד | Barriers and indirect kibuy | Gerama d'kibuy muttar; hide, water vessels, mashkin |
| כה-כז | Extinguishing, danger and our era | Non-Jew, formulas, and the great hagah of the Rama on sakanas nefashos |
Reading method: for each seif — (1) is it about saving property, kisvei kodesh, or extinguishing; (2) is there a shiur limit; (3) is the extinguishing direct or indirect; (4) is sakanas nefashos at stake; (5) conclusion.
5. The Mishnah Berurah — first entries
The Mishnah Berurah of Rabbi Yisrael Meir Hakohen (the Chofetz Chaim) has 85 entries on this siman. Here are the first — to better understand the meaning of the seifim:
משנה ברורה (א) — (א) יכול להציל וכו' - עיין לקמן בסי״א דלהציל מבית לחצר שלו י״א דיכול להוציא כל מה שירצה:
משנה ברורה (ב) — (ב) ובשחרית מזון וכו' - הב״ח כתב דאם הוא לאחר חצות אפילו אם עדיין לא אכל אין מציל כ״א מזון סעודה אחת ובפמ״ג מפקפק בזה:
משנה ברורה (ג) — (ג) שהדליקה בו - ר״ל וע״כ ודאי בהול ואי שרית ליה אתי לכבויי. והנה כאן אסרינן להציל כדי שלא יכבה וגבי מת מתירין להצילו כדי שלא יכבה כמ״ש רסי' שי״א כתבו התוספות דבמת אדם בהול עליו טפי ולכך הוצרכו להתיר כדי שלא יכבה במזיד אבל כאן דאין אדם בהול כ״כ ואפילו אם לא נתיר לו לא יבוא לכבות במזיד ואם נתיר לו חיישינן שמא מתוך טרדתו ישכח ויכבה את הדליקה:
The Mishnah Berurah illuminates the reason for the limit: "lest he extinguish". And it sets up a subtle comparison — for a meis threatened by fire, we permit saving him (Siman 311) precisely so that the panicked person does not extinguish willfully; here, on the contrary, we restrict hatzalah — for facing mere property, a person is not panicked to the point of extinguishing deliberately; the risk is only that, absorbed, he forgets and extinguishes. The limit therefore suffices to ward this off.
For the full text of the 85 entries: Mishnah Berurah 334.
6. The position of the Rama
The Rama scatters hagahos throughout this siman, including a decisive one at seif כו:
The hagahos of the Rama:
- Seif י: some are meikel to save even into an unjoined chatzer.
- Seifim כב-כג: indirect extinguishing (water vessels) is muttar in case of loss; one may overturn a bowl on a lamp to protect the beam.
- Seif כו (decisive): nowadays, a fire among those living among non-Jews entails a risk of sakanas nefashos; it is therefore muttar — and even praiseworthy — to extinguish it on Shabbos. But only in case of doubt of danger; and only extinguishing — not being mechalel Shabbos to save money.
7. Modern practical cases
| Situation | Analysis |
|---|---|
| Fire in an inhabited building | Nowadays, almost certain sakanas nefashos (spread, smoke): one calls emergency services and extinguishes — pikuach nefesh dochech (seif כו + Rama). |
| Small controllable fire, no danger | If one is certain there is no risk to people: do not extinguish directly; one may resort to indirect kibuy or to a non-Jew. |
| Saving valuables, money | One does not violate Shabbos to save money (Rama, seif כו). The moving of muktzeh in case of loss is debated — consult a Rav. |
| Saving sefarim, holy objects | Special regime (seifim יב-כא): we save them, even into an unjoined chatzer. |
For halachah l'maaseh, consult your Rav — but remember: facing a fire that may threaten lives, one acts (call emergency services, extinguish). The "three seudos" limit concerns the saving of property in a fire without danger.
8. Practical synthesis of the Siman
Siman 334 in 5 rules:
- Extinguishing directly a fire is assur — except for sakanas nefashos, which permits and obligates.
- Saving property is muttar but limited (three seudos for the inhabitants), "lest one extinguish".
- Threatened neighbors and hatzalah in a single keli or into a joined chatzer: without limit.
- Indirect extinguishing (gerama d'kibuy) — muttar in case of loss.
- Nowadays — a fire entails risk to life: one extinguishes; but one does not transgress to save money.
9. Comprehension questions
Check your understanding:
- Why did Chazal limit the saving of property to three seudos?
- Why may threatened neighbors save whatever they wish (seif א)?
- What is גרם כיבוי (indirect extinguishing) and when is it muttar (seif כב)?
- How does the regime of saving kisvei kodesh differ (seifim יב-כא)?
- What does the great hagah of the Rama (seif כו) change for our era?
- Can one violate Shabbos to save money from a fire?
To go further
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