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DAAT · LEVEL 1 — INTRODUCTION
Siman רע״ח · 1 Seif
Permission to extinguish the light for a cholé — to discover and understand
סימן רע״ח
שֶׁיָּכוֹל לְכַבּוֹת הַנֵּר בִּשְׁבִיל הַחוֹלֶה
🌱 Introductory Level · מתחילים
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First approach to Siman רע״ח: complete Hebrew text of the Mechaber, fluent English translation, pedagogical explanations of the halachic concepts, modern practical cases and synthesis.
Subject: Permission to extinguish the light for a cholé
Source: שולחן ערוך אורח חיים סימן רע״ח (1 seif)
Compilation: רב יוסף חיים סממה
DAAT · daattorah.com
📑 Outline of the study
1. The text of the Shulchan Aruch — the 1 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 analyzed — 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 synthesis and rules to remember
9. Comprehension questions
1. The text of the Shulchan Aruch
Siman רע״ח contains 1 seif of the Mechaber (Rabbi Yosef Karo) which codifies the rules regarding permission to extinguish the light for a cholé.
Seif א — Extinguishing to allow sleep for a cholé in mortal danger
שֶׁיָּכוֹל לְכַבּוֹת הַנֵּר בִּשְׁבִיל הַחוֹלֶה. ובו סעיף אחד:
מֻתָּר לְכַבּוֹת הַנֵּר בִּשְׁבִיל שֶׁיִּישַׁן הַחוֹלֶה שֶׁיֵּשׁ בּוֹ סַכָּנָה.
Translation: it is permitted to extinguish the light on Shabbos in order to allow a sick person in mortal danger (חוֹלֶה שֶׁיֵּשׁ בּוֹ סַכָּנָה) to sleep. Principle: pikuach nefesh (preservation of life) overrides Shabbos. Even the de'oraita melachah of מכבה (extinguishing) — a major prohibition — is set aside to preserve life. Important note: Siman 278 codifies a specific case but stems from a general principle (its sequence: 328 onwards for the cholé on Shabbos).
Overview: this very short siman (only 1 seif) codifies a practical application of the principle פיקוח נפש דוחה שבת. The cholé in mortal danger needs sleep — and the light prevents him → extinguishing it is not only permitted, but obligatory in a real case.
What this seif says:
- A single seif, and it states a permission: to extinguish the lamp so that a dangerously ill person may sleep.
- The subject is not comfort but the חולה שיש בו סכנה — sleep is part of the care.
- מכבה is a Torah-level melacha: that the seif sets it aside without discussion is the measure of pikuach nefesh.
- The concrete case belongs to the Rav: it is the assessment of danger, not the rule, that calls for a ruling.
2. The general context
Pikuach nefesh and Shabbos
Siman 278 is the emblematic application of the fundamental halachic principle: פִּקּוּחַ נֶפֶשׁ דּוֹחֶה שַׁבָּת ("preservation of life overrides Shabbos"). Talmudic source: Yoma 85b — Rabbi Shimon ben Menasya derives from "ושמרו בני ישראל את השבת": אמרה תורה חלל עליו שבת אחת כדי שישמור שבתות הרבה. And Shmuel derives from "וחי בהם" — ולא שימות בהם. The rule of Chazal: to preserve a life, one does not wait, one acts immediately.
Extinguishing the light to allow sleep is only one example. The scope of the siman is vast: any act (de'oraita or de'rabanan) necessary for the healing/preservation of a cholé in danger is permitted.
The fundamental question of the siman: can one perform the de'oraita melachah of מכבה for a purpose that is not materially vital (the cholé can technically live without sleeping for a while) — but which is therapeutically important (sleep aids healing)?
Answer: yes — because night/sleep is an integral part of the healing process. Anything that contributes to the survival of the cholé in danger is permitted.
Place in Hilchos Shabbos
Siman רע״ח is a very brief siman that serves as a hinge in the "candles" sequence. It follows siman 277 (not to cause extinguishing) and precedes 279 (muktzeh handling). It forms a "candle-extinction" trio: forbidden as a general rule (siman 277), permitted for the cholé in danger (siman 278), forbidden for mere handling (siman 279).
3. The key halachic concepts
Concept 1 — פִּקּוּחַ נֶפֶשׁ (Pikuach Nefesh): "preservation of life". Major halachic principle — nearly all prohibitions are set aside to preserve a Jewish life. Sources: Yoma 85b, Sanhedrin 74a. Limits: three prohibitions never set aside — idolatry, murder, forbidden relations (= "יהרג ואל יעבור").
Concept 2 — חוֹלֶה שֶׁיֵּשׁ בּוֹ סַכָּנָה (cholé in mortal danger): major category of the cholé. Definition: any sick person where "אומדן הלב אומר שיש סכנה" (medical assessment indicates danger). Includes: high fever, severe pain, internal injury, etc. The criterion is halachic-practical, not only strictly medical.
Concept 3 — חוֹלֶה שֶׁאֵין בּוֹ סַכָּנָה (cholé without danger): distinct category. For this cholé, extinguishing is forbidden: the Mishnah Berurah writes "אבל בשביל חולה שאין בו סכנה אסור לכבות לכו״ע", and adds: "ואפילו להפוסקים הנ״ל איסור כביה חמור משאר איסור דרבנן כיון דיש בו צד חיוב לכו״ע" (משנה ברורה רע״ח ס״ק ג). What may be done through a non-Jew for a bedridden cholé not in danger is treated in siman 328 (או״ח שכ״ח:יז).
Concept 4 — Sleep as therapy: the seif validates that helping a cholé sleep is considered part of the preservation process. Sleep need not "cure in itself" — it suffices that it is recognized as therapeutic.
4. The seif analyzed
| Element | Reading | Application |
|---|---|---|
| "מותר לכבות" | Permitted (active) — not merely tolerated | One may/must actively extinguish |
| "בשביל שיישן" | To facilitate sleep | Not just for comfort — for healing |
| "החולה שיש בו סכנה" | Cholé in mortal danger specifically | Restricted category. Not for a mild cholé. |
3 questions to ask yourself:
- Is the cholé truly in danger in the halachic sense? If yes → permitted.
- Does the light really prevent him from sleeping? If not, preferred alternative (cover the light, etc.).
- Is there a non-de'oraita alternative (non-Jew, derabanan melachah)? If so, prefer it.
5. The Mishnah Berurah
The Mishnah Berurah has only 3 entries on this short siman — proof of the clarity of the principle.
משנה ברורה (א) — מותר וכו' — עיין ברמב"ם בפירוש המשנה שכתב דדוקא בשא"א להוציא החולה למקום אחר או להסתיר האור ממנו ור"ל ע"י כפיית כלי על גביו וכדלעיל בסוף הסימן עי"ש או ע"י הוצאה לחדר אחר דאל"ה בודאי יותר טוב לטלטל מוקצה מלעבור על איסור כביה ועיין בבה"ל:
Explanation: the Mishnah Berurah cites the Rambam (Commentary on the Mishnah): the permission applies only when it is impossible to take the cholé to another place or to hide the light from him. He himself specifies: by overturning a vessel over it, or by taking it out to another room; otherwise it is certainly better to move a muktzeh object than to transgress the prohibition of extinguishing.
משנה ברורה (ב) — לכבות הנר — וכשיקיץ אח"כ מותר לדלוק הנר בשבילו ובכל זה אם א"י מזומן לפניו ואפשר לעשות על ידו בלי איחור יעשה על ידו [סימן שכ"ח סי"ב בהג"ה]:
Explanation: when the cholé later wakes up, it is permitted to light the lamp for him. And in all this, if a non-Jew is at hand and it can be done through him without delay, it should be done through him (the Mishnah Berurah refers to the Rama's gloss, siman 328, seif 12).
For the complete 3 entries: Mishnah Berurah 278.
6. The position of the Rema
The Rema adds no הגהה on this siman — the principle is so clear and unanimous that there is no Mechaber/Rema divergence.
Rare case: on matters of pikuach nefesh, Sephardim and Ashkenazim share the same halachah (except secondary nuances on the level of "danger" required). It is the universality of the biblical principle.
7. Modern practical cases
| Situation | Application |
|---|---|
| Patient on cardiac treatment unable to sleep due to hospital light | Ask a non-Jew (nurse) to extinguish. If impossible, extinguish oneself (pikuach nefesh). |
| Person suffering from high fever + need for sleep | If the fever makes the patient "חולה שיש בו סכנה" → extinguishing permitted. |
| Young child with respiratory illness | Small sick child = "סכנה" (Mordechai on siman 276). Therefore extinguishing permitted for his sleep. |
| Ordinary Shabbos candle at home — fatigue of a healthy adult | No pikuach nefesh. Forbidden to extinguish (siman 277). Alternative: cover the candle. |
| Patient with severe migraine without mortal danger | "חולה שאין בו סכנה" — non-Jew may extinguish, not the Jew himself (except borderline cases). |
| Doubt as to the severity | בספק פיקוח נפש מקילים — in case of doubt, we lean toward permitting. |
8. Practical synthesis of the siman
The 4 rules to remember from Siman רע״ח:
- Pikuach nefesh = basis of the siman. Extinguishing the light for the sleep of a cholé in danger: permitted and obligatory.
- Definition of "סכנה": practical assessment of danger, not necessarily immediate. Doubt = treat as danger.
- Preferred alternatives: non-Jew or derabanan melachah, if possible without delay.
- Limits: does not apply to mere comfort, to a cholé without sakanah, or to ordinary fatigue.
9. Comprehension questions
Check your understanding:
- What is the central halachic principle of Siman 278?
- What is the definition of "חוֹלֶה שֶׁיֵּשׁ בּוֹ סַכָּנָה"?
- Why does the Mishnah Berurah (s.k. 1), following the Rambam, prefer hiding the light or moving the cholé over extinguishing?
- What are the preferable alternatives if possible (non-Jew, handling)?
- Does the siman apply to a cholé without mortal danger?
- What does the Mishnah Berurah (s.k. 2) say when the cholé later wakes up?
- What is the rule "ספק פיקוח נפש" and its application to the siman?
To go further
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