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DAAT · LEVEL 1 — INTRODUCTION
Siman שמ"ב · 1 Se'if
During Bein Hashemashos (twilight): rabbinic acts permitted for a mitzvah — to discover and understand
סימן שמ"ב
בֵּין הַשְּׁמָשׁוֹת מֻתָּר לַעֲשׂוֹת דְּבָרִים שֶׁאָסְרוּ חַזַ"ל מִשּׁוּם גְּזֵרָה
🌱 Beginner Level · מתחילים
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A first look at Siman שמ"ב: the full Hebrew text of the Mechaber, a fluent English translation, pedagogical explanations of the halachic concepts, modern practical cases, and a summary.
Topic: During Bein Hashemashos (twilight): rabbinic acts permitted for a mitzvah
Source: שולחן ערוך אורח חיים סימן שמ"ב (1 se'if)
Compiled by: Rav Yossef Haim Samama
DAAT · daattorah.com
📑 Study Plan
1. The text of the Shulchan Aruch — the se'if of the Mechaber
2. The general context: why this siman, what is the question?
3. The key halachic concepts of this siman
4. The se'if in detail — point by point
5. The Mishnah Berurah — first 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 שמ"ב contains 1 se'if of the Mechaber (Rabbi Yosef Karo) which codifies the halachos relating to acts that are rabbinically forbidden but permitted during bein hashemashos for a mitzvah.
Se'if א
בין השמשות מותר לעשות דברים שאסרו חז"ל משום גזירה. ובו סעיף אחד:
כל הדברים שהם אסורים מדברי סופרים לא גזרו עליהם בין השמשות (וע"ל סי' רס"א וס"ס ש"ז) והוא שיהא שם דבר מצוה או דוחק כיצד מותר לו בין השמשות לעלות באילן או לשוט על פני המים להביא לולב או שופר וכן מוריד מהאילן או מוציא מהכרמלית עירוב שעשה וכן אם היה טרוד ונחפז לדבר שהוא משום שבות מותר בין השמשות ומטעם זה מותר לומר בין השמשות לעכו"ם להדליק לו נר לשבת:
Translation: all matters forbidden mi-divrei sofrim (rabbinic prohibitions) — the Chachamim did not extend their decree onto bein hashemashos (twilight, the doubtful interval between day and night) — provided that there is a mitzvah need or a pressing necessity. How so? During bein hashemashos one may climb a tree or swim across the water to bring a lulav or a shofar; likewise one may take [an object] down from a tree or remove from a karmelis an eruv that one set up. And likewise, if a person was busy and pressed over a matter that is only a shvus [a light rabbinic prohibition], it is permitted during bein hashemashos. And for this reason it is permitted, during bein hashemashos, to tell a non-Jew to kindle a Shabbos lamp for him.
The full text: this single se'if is the entire codification of the Mechaber on this topic. It spells out the case, the condition, and the exceptions.
2. The general context
What is this siman about?
Siman שמ"ב, in a single se'if, lays down a far-reaching principle: bein hashemashos — the twilight interval, that doubtful moment between the end of the day and nightfall. Since we do not know whether it still belongs to the day or already to the night, the Chachamim were lenient in its law: their rabbinic decrees do not apply to it, provided there is a mitzvah need or a pressing necessity.
The logic of the siman: since bein hashemashos is a safek (doubt), and rabbinic prohibitions are themselves fences — we have here a "safek de-rabbanan," which we rule leniently (ספק דרבנן לקולא), provided a real need justifies it.
Place in Hilchos Shabbos
Siman שמ"ב refers to simanim רס"א (the definition of bein hashemashos, the onset of Shabbos) and ש"ז (amirah le-akum). It serves as a cross-cutting principle for all the shvusim of Shabbos.
3. The key halachic concepts
Three concepts structure this single se'if:
The key concepts of Siman שמ"ב:
- בֵּין הַשְּׁמָשׁוֹת — the twilight interval, which is doubtful: neither clearly day nor clearly night.
- שבות — a rabbinic prohibition: only shvusim are eased during bein hashemashos, never a Torah prohibition.
- צורך מצוה או דוחק — a mitzvah need or pressing necessity: the condition that unlocks the leniency.
The golden rule: during bein hashemashos, a shvus (rabbinic prohibition) is permitted for a mitzvah or a necessity — but never a Torah prohibition, and never without a real need. Two cumulative conditions: (1) it is only rabbinic; (2) there is a need.
4. The se'if in detail
| Element | Content |
|---|---|
| Principle | Rabbinic decrees are not extended to bein hashemashos |
| Condition | Mitzvah need or pressing necessity (דוחק) |
| Mitzvah examples | Climbing a tree / swimming for a lulav or shofar; retrieving an eruv |
| Necessity example | Telling a non-Jew to kindle a Shabbos lamp |
How to read it: to apply this se'if — (1) are we indeed at bein hashemashos; (2) is the act only a shvus (rabbinic); (3) is there a mitzvah need or a necessity; (4) conclusion: permitted if all three are met.
5. The Mishnah Berurah — first entries
The Mishnah Berurah of Rabbi Yisrael Meir Kagan (the Chofetz Chaim) has 7 entries on this siman. Here are the first ones — to better understand the meaning of the se'if:
משנה ברורה (א) — (א) כל הדברים וכו' - לישנא דכל לאו דוקא דיש דברים שאיסורן מדברי סופרים וגזרו עליהן ביה"ש אף לצורך מצוה כגון המבואר לקמן בסימן ת"ט ס"ג בשו"ע וכן להעביר פחות פחות מד"א וכמו שמובא שם במ"א בשם הרה"מ והטעם משום דהם קרובים לבוא לידי מלאכה גמורה דאורייתא גזרו בהם טפי וכן הרבה פוסקים סוברים דאין מערבין עירובי תחומין ביה"ש אף שהוא לצורך מצוה וכן מלאכה שאינו צריך לגופה חמור משאר איסור דרבנן ואסור בכל גווני …
משנה ברורה (ב) — (ב) בין השמשות - וזמנה מבואר לעיל בסימן רס"א עי"ש ועיין במ"א שנסתפק בבין השמשות של מוצאי שבת דאפשר דהשו"ע מיירי רק בע"ש ושאני אפוקי יומא מעיולי יומא דמספיקא לא פקעה קדושה ובח"א כתב להחמיר ועיין בה"ל שהבאנו דהבית מאיר הכריע דמדינא אין חילוק ואף במו"ש ביה"ש מותר שבות לצורך מצוה [וכן בברכי יוסף כתב כן בשם רשב"א כת"י דעירובין דשוה ביה"ש של מו"ש עם ביה"ש דע"ש] ומ"מ למעשה כתב דיש להחמיר במו"ש משום דאין …
משנה ברורה (ג) — (ג) וכן מוריד מהאילן וכו' - וחשיב צורך מצוה אף שא"צ לזה עתה כ"כ בשבת משום דמתחלה אין מערבין עירובי תחומין אלא לדבר מצוה ואם יהיה אסור להורידו ולהביאו אצלו לא יחול עירובו והלכך צורך מצוה היא:
The Mishnah Berurah adds two important nuances. (1) "All matters" is not absolute: certain rabbinic prohibitions, those close to leading to a Torah melachah, remain forbidden even during bein hashemashos, even for a mitzvah (e.g., eruv techumin, or a melachah she-einah tzricha le-gufah). (2) The siman is clearly speaking of the bein hashemashos of Friday night [erev Shabbos]; regarding the bein hashemashos at the conclusion of Shabbos, the Mishnah Berurah concludes that one should be stringent (the sanctity of Shabbos does not lapse on account of a doubt).
For the full text of the 7 entries: Mishnah Berurah 342.
6. The position of the Rema
The Rema adds no gloss in this siman; the text is that of the Mechaber.
Sephardim and Ashkenazim follow the same text of the Mechaber here. The principle — easing the shvusim during bein hashemashos for a mitzvah — is common to all. For practice: Sephardim according to the Beis Yosef, Ashkenazim according to the Mishnah Berurah, Chabad according to the Shulchan Aruch HaRav (siman שמ"ב).
7. Modern practical cases
| Situation | Analysis |
|---|---|
| Asking a non-Jew to turn on the light at Friday twilight | Permitted — it is a shvus (amirah le-akum) and there is a real need (kavod Shabbos) — an explicit example in the se'if. |
| Retrieving a mitzvah object left in a karmelis | Permitted during the Friday bein hashemashos for a mitzvah need (lulav, shofar, eruv). |
| The same act, but with no need at all | Forbidden — the leniency always requires a mitzvah need or pressing necessity. |
| Bein hashemashos at the conclusion of Shabbos | The Mishnah Berurah concludes stringently — do not rely on this leniency without a Rav. |
For halacha le-ma'aseh, consult your Rav — the precise definition of bein hashemashos (siman רס"א) and the list of shvusim excluded from the leniency require careful examination.
8. Practical summary of the Siman
Siman שמ"ב in 4 rules:
- During bein hashemashos, rabbinic decrees are eased — the twilight doubt works toward leniency.
- Two cumulative conditions: it is only a shvus (rabbinic), and there is a mitzvah need or a necessity.
- Never a Torah prohibition, nor a shvus close to a melachah — which remain forbidden.
- Bein hashemashos at the conclusion of Shabbos — one is stringent.
9. Comprehension questions
Check your understanding:
- What is the general topic of Siman שמ"ב?
- How many se'ifim does this siman contain? What is the theme of each?
- What is the difference between the Mechaber and the Rema (if any)?
- Which key halachic concepts appear in this siman?
- What is the practical takeaway for daily life?
- In which borderline cases should one consult a Rav?
Going further
If you want to delve deeper into this siman:
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