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DAAT · LEVEL 1 — INTRODUCTION
Siman שמ"ז · 1 Seif
On which type of hotzaah one is liable d'oraysa — to discover and understand
סימן שמ"ז
עַל אֵיזֶה הוֹצָאָה חַיָּב מִן הַתּוֹרָה
🌱 Introductory Level · מתחילים
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A first approach to Siman שמ"ז: the complete Hebrew text of the Mechaber, a fluent English translation, pedagogical explanations of the halachic concepts, modern practical cases, and a summary.
Topic: On which type of hotzaah one is liable d'oraysa
Source: שולחן ערוך אורח חיים סימן שמ"ז (1 seif)
Compilation: רב יוסף חיים סממה
DAAT · daattorah.com
📑 Study Plan
1. The text of the Shulchan Aruch — the seif of the Mechaber
2. The general context: why this siman, what is the question?
3. The key halachic concepts of this siman
4. The seif in detail
5. The Mishnah Berurah — first entries
6. The position of the Rama — Ashkenazic vs Sephardic differences
7. Modern practical cases
8. Practical summary and rules to remember
9. Comprehension questions
1. The text of the Shulchan Aruch
Siman שמ"ז contains 1 seif of the Mechaber (Rabbi Yosef Karo), which codifies the halachos relating to on which type of hotzaah one is liable d'oraysa.
Seif א
על איזה הוצאה חייב מן התורה. ובו סעיף אחד:
מן התורה אינו חייב אלא כשעוקר חפץ מרשות היחיד והניחו ברשות הרבים או איפכא אבל פשט ידו לפנים וחפץ בידו ונטלו חבירו העומד בפנים או שפשט ידו לחוץ וחפץ בידו ונטלו חבירו העומד בחוץ שזה עקר וזה הניח שניהם פטורים אבל אסור לעשות כן מדרבנן ואם פשט ידו לפנים וחפץ בידו והניחו לתוך יד חבירו העומד בפנים או שפשט ידו לפנים ונטל חפץ מתוך יד חבירו העומד בפנים והוציא לחוץ שנמצא שהעומד בחוץ לבדו עקר והניח הוא חייב וחבירו פטור אבל אסור ואפי' אם העומד בחוץ הוא עכו"ם אסור מפני שהוא כנתנו על מנת להוציא והוא הדין להוציא ידו לחוץ והניחו ביד חבירו העומד בחוץ או שנטל מיד חבירו העומד בחוץ והכניס בפנים שהעומד בפנים חייב שהוא עקר והעומד בחוץ פטור אבל אסור:
Translation: On which type of hotzaah (carrying) is one liable by the Torah? One is liable by the Torah only when he performs akirah — uprooting an object from the reshus hayachid — and hanachah — setting it down in the reshus harabim, or vice versa. But if he extended his hand inward, object in hand, and his friend standing inside took it from him; or extended his hand outward, object in hand, and his friend standing outside took it — this one performed akirah and the other performed hanachah: both are exempt (but it is forbidden mid'rabanan).
However, if he extended his hand inward, object in hand, and placed it in the hand of the friend inside; or extended his hand inward and took an object from the hand of the friend inside in order to bring it out — it turns out that the one outside alone performed both the akirah and the hanachah: he is liable, and his friend exempt (but it is forbidden). And even if the one outside is a non-Jew, it is forbidden, since it is like giving it to him in order that he carry it out. The same applies to one who extends his hand outward and places it in the hand of the friend outside, or takes from his hand outside to bring it in: the one inside is liable (since he performed the akirah), and the one outside is exempt (but it is forbidden).
However, if he extended his hand inward, object in hand, and placed it in the hand of the friend inside; or extended his hand inward and took an object from the hand of the friend inside in order to bring it out — it turns out that the one outside alone performed both the akirah and the hanachah: he is liable, and his friend exempt (but it is forbidden). And even if the one outside is a non-Jew, it is forbidden, since it is like giving it to him in order that he carry it out. The same applies to one who extends his hand outward and places it in the hand of the friend outside, or takes from his hand outside to bring it in: the one inside is liable (since he performed the akirah), and the one outside is exempt (but it is forbidden).
The complete text: this single seif defines the very structure of the melacha of hotzaah — when it is complete, and who bears the liability for it.
2. The general context
What is this siman about?
Siman שמ"ז answers a fundamental question: the melacha of hotzaah is complete only if it combines two acts — uprooting the object from one domain (עֲקִירָה) and setting it down in another (הַנָּחָה). If these two acts are performed by two different people, the Torah-level melacha is complete for neither of them.
The fundamental question: what is a "complete" melacha? The Torah holds liable only the one who performs the entire melacha. A "half-melacha" — only the akirah, or only the hanachah — exempts from Torah liability, but remains forbidden mid'rabanan.
Its place in Hilchos Shabbos
Siman שמ"ז continues the series on carrying (345–365). The source is the sugya on Shabbos 3a: the verse "בַּעֲשׂוֹתָהּ" (Vayikra 4:27) teaches that one who does all of it is liable — not one who does only part of it.
3. The key halachic concepts
Three concepts structure this siman:
The essential concepts of Siman שמ"ז:
- עֲקִירָה (akirah) — uprooting the object from its place of rest in a domain; the first act of the melacha.
- הַנָּחָה (hanachah) — setting the object down, bringing it to rest in the other domain; the second act.
- זֶה עָקַר וְזֶה הִנִּיחַ — "this one uproots, the other sets down": a melacha done by two — each exempt by the Torah, but forbidden mid'rabanan.
4. The seif in detail
The single seif runs through several cases according to who performs the akirah and who performs the hanachah:
| Who uproots? | Who sets down? | Verdict |
|---|---|---|
| A single person | The same one | Liable by the Torah |
| One (extends his hand, object in hand) | The other (takes it from him) | Both exempt — forbidden mid'rabanan |
| The one outside performs alone akirah + hanachah (places in the other's hand, or takes from his hand and brings out) | The one outside liable; the other exempt but it is forbidden | |
| The one inside performs alone both acts | The one inside liable; the other exempt but forbidden | |
The heart of the seif: count the acts and count the people. Torah liability requires one person who performs both acts. Giving an object to a non-Jew so that he carries it out remains forbidden — "it is like giving it to him so that he transports it."
5. The Mishnah Berurah — first entries
The Mishnah Berurah of Rabbi Yisrael Meir Kagan (the Chofetz Chaim) has 9 entries on this siman. Here are the first ones — to better understand the meaning of the seifim:
משנה ברורה (א) — (א) אלא וכו' - שזה נקרא מלאכה שלמה שעקר החפץ מרשות זה והניח ברשות אחר אבל אם אינו עושה אלא חצי מלאכה או שנעשית המלאכה שלמה ע"י שנים שזה עוקר וזה מניח פטורים שכן דרשו רז"ל מקראי בפ"ק דשבת מדכתיב גבי חיוב חטאת מעם הארץ בעשותה העושה את כולה חייב חטאת ולא העושה את מקצתה יחיד ועשה אותה חייב שנים ועשו אותה פטורים ומ"מ מדרבנן אסור שמא יבוא כל אחד ואחד לעשות מלאכה שלמה:
משנה ברורה (ב) — (ב) כשעוקר חפץ מרה"י - דע דשם עקירה לאו דוקא כשעוקר החפץ מע"ג קרקע ממש אלא אפילו אם היה החפץ מונח בבגדיו שלבוש בהן מע"ש ונטלו משם ופשט ידו לחוץ והניחו בר"ה ג"כ חייב דמה שהיה מונח מתחלה בכיסו חשוב כמונח ע"ג קרקע דבגדים שהוא לבוש בהן בטלין לגבי גופו והנחת הגוף כהנחת חפץ דמיא וממילא כשנטלו משם חשוב עקירה. וכן כשהיה החפץ מונח בידו ברה"י מע"ש ופשט ידו לחוץ והניחו שם ג"כ חייב דמה שהיה מונח מתחלה בידו חש…
משנה ברורה (ג) — (ג) ונטלו חבירו וכו' - ר"ל שלא נתן המכניס לתוך ידו אלא הוא לקח ממנו דנמצא שעשה הראשון רק עקירה לבד וההנחה עשה השני ואפילו לא הניחו ע"ג קרקע אלא השאירו בידו הנחה חשיבא:
For the full text of the 9 entries, see Sefaria: Mishnah Berurah 347.
6. The position of the Rama
The Rama adds no gloss to this siman: the Mechaber and the Rama are unified here. It is the Acharonim — the Mishnah Berurah foremost among them — who clarify exactly what an "akirah" is.
The Acharonim's clarifications on akirah:
- Akirah is not only lifting an object resting on the ground: an object already in one's hand or pocket from before Shabbos "counts as resting" — removing it from there is an akirah.
- Hanachah does not require setting down on the ground: leaving the object in the other's hand is a hanachah.
- "This one uproots, the other sets down" → both exempt by the Torah, since neither performed the entire melacha — but it is forbidden mid'rabanan, lest each come to perform it entirely.
- Chabad → follow the Shulchan Aruch HaRav, siman שמ"ז (see Level 4).
7. Modern practical cases
Siman שמ"ז has very concrete applications — especially at a doorway, between two people:
| Situation | Quick analysis |
|---|---|
| Extending an object to someone through the window, who takes it from my hand | This one uproots, the other sets down — both exempt by the Torah, but forbidden mid'rabanan. |
| Placing an object in someone's hand outside | I performed akirah + hanachah alone → I am liable. |
| Taking an object from someone's hand outside and bringing it in | I performed both acts → I am liable. |
| Giving an object to a non-Jew so that he carries it out | Forbidden — "like giving it to him so that he transports it." |
For the precise practical cases: at a doorway, always think about who performs the akirah and who performs the hanachah. For halacha lemaaseh, consult your Rav.
8. Practical summary of the Siman
The teachings of Siman שמ"ז:
- The melacha of hotzaah = akirah (uprooting) + hanachah (setting down), combined.
- Torah liability: a single person performs both acts.
- "This one uproots, the other sets down": both exempt by the Torah — but forbidden mid'rabanan.
- Giving to a non-Jew so that he carries: forbidden.
- For halacha lemaaseh, consult your local Rav.
9. Comprehension questions
Check your understanding:
- What is the general topic of Siman שמ"ז?
- How many seifim does this siman contain? What is the theme of each?
- What is the difference between the Mechaber and the Rama (where applicable)?
- Which structuring halachic concepts appear in this siman?
- What is the practical rule to remember for daily life?
- In which borderline cases must one consult a Rav?
To go further
If you wish to delve deeper into this siman:
📖Join the chavrusa
- 📚 Level 2 — Lamdan: for pilpul, the שיטות ראשונים, the foundational חקירות, and the Acharonim's nuances
- ✨ Level 3 — Synthesis: for review and rapid memorization with mnemonics
- 📜 Level 4 — Daat HaRav: the shitah of the Alter Rebbe (Shulchan Aruch HaRav siman שמ"ז)