The holy Shabbos is the great sign and covenant which the Holy One Blessed is He gave to us, to know that in six days the Almighty made the heavens and the earth and all that is in them, and abstained from work on the seventh day. This is the foundation of our faith. Our Sages of blessed memory said:1See Talmud Yerushalmi, Maseches Nedarim 3: 9 and Rambam, Shabbos 30: 15. "Shabbos is equivalent to all the mitzvos." "Whoever keeps the Shabbos in accordance with its laws is regarded as though he fulfilled the entire Torah;"2Zohar, Beshalach 47. and "whoever desecrates the Shabbos is like one who completely denies the whole Torah."3See Maseches Chulin 5a. And so it is said in Ezra: "And You came down on Mount Sinai and You gave Your people righteous judgments and true laws … and Your holy Shabbos You made known to them."4Nehemiah 9: 13. According to tradition, both the books of Ezra and Nechemiah were authored by Ezra.
Anyone who desecrates the Shabbos publicly5Even one time (Shach, Yoreh Dei’ah 2: 5). is regarded as a non-Jew in every respect.6If he transgresses a Rabbinic prohibition of work (melachah) on Shabbos, the Peri Chadash rules that he is not like a non-Jew but the Ba’eir Heiteiv (Yoreh Dei’ah 2: 5) rules that he is. If he touches wine you are forbidden to drink it;7This is a Rabbinic prohibition. the bread he bakes is like the bread of a non-Jew;8This is a Rabbinic prohibition. the food he cooks is like the food cooked by a non-Jew.9This is a Rabbinic prohibition. "Publicly" means in the presence of ten Jews and it is not necessary that he actually desecrates the Shabbos in their presence, but [even] if they know of the desecration10Shach (Yoreh Dei’ah 157: 4) and Tevu’os Shor (Yoreh Dei’ah 2). it is considered public. This law is derived from the Talmud11Maseches Sanhedrin 74b. and poskim. The Talmud asks, "Was not the incident of Queen Esther public knowledge?"12Since her marriage to King Ahasverus was halachically illicit, and known to the public, why didn’t Esther give up her life rather than transgress the halacha? See Maseches Sanhedrin 74b. The Peri Megadim13Yoreh Dei’ah 2: 17 in Sifsei Da’as. ruled that "publicly" means in the presence of ten Jewish men, or when the desecration is public knowledge.
Therefore the prophet offers praise and says, "Fortunate is the man who does this, and the son of man who maintains this, he who preserves the Shabbos from desecration etc."14Isaiah 56: 2. The prophet describes the reward of one who keeps the Shabbos in accordance with Halachah,15i.e., Torah laws. and honors it and delights in it to his utmost ability. He will be rewarded in this world besides the great reward reserved for him in the World to Come, as it is said:16Isaiah 58: 13. "If you restrain your feet [from going out of the techum]17Techum means boundary. You must not walk more than 2,000 amos past the city limits; see Chapter 95 for exact details. and abstain from doing your business on My holy day and you proclaim Shabbos a delightful day, and the sanctified of God, honored, and honor it by not engaging in your weekday activities, and abstain from pursuing your business affairs and (from) speaking words [pertaining to your weekday needs];18See Rashi, Maseches Shabbos, 113b. Rabbeinu Tam maintains that this is included in the prohibition of “pursuing your needs,” and explains that on Shabbos one should not engage in too much small talk [Yerushalmi]. The Rambam, Shabbos 24: 1–4 and Shulchan Aruch 307: 1 include both the above in “vedaber davar.” If you enjoy telling stories you may do so (Rema 307: 1). then you will delight yourself before Hashem, and I will cause you to ride over the heights of the earth, and will nourish you with the inheritance of Jacob, your father, for the mouth of God has spoken."19Isaiah 58: 14.20Rambam (conclusion of laws of Shabbos).
It is written, "Remember the Shabbos day to keep it holy,"21Exodus 20: 8. which means: you must remember the Shabbos every day of the week to keep it holy. Thus, if you happen to find a rare delicacy which is not available every day,22If it is something that is available you need not set it aside for Shabbos, but you may use it and hope that you will find one of better quality (later in the week) for Shabbos. See Maseches Beitzah 16a. and which will not spoil, you should buy it in honor of Shabbos. On the eve of Shabbos23Friday. it is a mitzvah to rise early in the morning to purchase your Shabbos needs. You may shop for them even before saying the [morning] prayers,24Rashi and Tur. However the Mishnah Berurah rules that you may purchase your Shabbos needs before the morning prayers only if the better produce will be sold out by the time you pray. Kerias Shema, however, should be recited before going to the market. provided that doing so will not cause you to miss praying with the congregation.25Mishnah Berurah (Biur Halachah 250: 1) rules that when there is a possibility that the good produce may be sold out, you must purchase the necessities of Shabbos even if you miss praying with the congregation (minyan). It is preferable to make purchases on Friday in honor of Shabbos26For the Shabbos portion of manna came down early Friday morning [Magein Avraham]. rather than on Thursday. But something that requires preparation should be purchased on Thursday. With each purchase you make you should say, "This is in honor of Shabbos."27Ari z” l. In accordance with the ordinance of Ezra,28See Maseches Bava Kama 82a. Ten ordinances of Ezra. clothes should be laundered on Thursday in honor of Shabbos,29The Takanah of Ezra was to wash clothing that will be worn on Shabbos. [Mishnah Berurah 242]. and not on Friday, because on Friday you must be engaged in preparations30Rosh. for Shabbos.
Even though he has many servants, it is a mitzvah31The Shulchan Aruch (Shabbos 250) says you should try to do so, while the Rambam (Shabbos 30: 6) says that you are obligated. See Biur Halachah. for every person to do something himself in honor of Shabbos, in order to honor it, as was the custom of Amoraim.32Sages of the Talmudic era.Rav Chisda33Maseches Shabbos 119a. used to cut the vegetables very fine, Rabba and Rav Yosef used to chop wood [for cooking], and Rav Zeira used to light the fire. Rav Nachman used to put the house in order, and would bring in the vessels needed for Shabbos and remove the weekday vessels. Everyone should learn from them and not say "I will not blemish my honor," for by honoring the Shabbos, he honors himself.
It is the custom among Jews everywhere, to bake breads (Challos) at home in honor of Shabbos.34Rema 242. Certainly if on weekdays you eat bread from a non-Jewish (kosher) bakery, you should take care to eat bread baked in a Jewish bakery on the holy day of Shabbos.35Magein Avraham. But even if on weekdays you eat bread from a Jewish bakery, nevertheless, in honor of Shabbos, the bread should be baked at home to give the woman of the house the opportunity to fulfill the mitzvah of separating challah.36See Chapter 35 for laws of Challah. This is especially important for the woman because Adam was created on Erev Shabbos (Friday) and he was the challah of the world.37Yerushalmi, Shabbos 2, 2. As the dough is completed by separating Challah, so the world was completed with the creation of man—the object of the creation [Machatzis Hashekel 242]. The woman (Eve), through her sin38Of giving Adam to eat from the Eitz Hada’as (Tree of Knowledge). caused him to lose (much of his spiritual greatness); she, therefore, must rectify this loss (through the mitzvah of challah). Three challahs39But you must make the berachah (Hamotzi) on two whole challahs at all three meals. should be made: a large one, a medium one, and a small one. The medium one for the evening meal, the large one for the daytime meal, to show that the honor of the daytime meal is of greater importance;40See Maseches Pesachim 105a. and the small one for the third meal.
You should prepare choice meats, and fish, and fine wine according to your means. It is a mitzvah to eat fish at every Shabbos meal if it agrees with you. But if it does not agree with you or if it isn't pleasing to your taste you should not eat it, for the Shabbos was given for enjoyment and not for discomfort. You should sharpen the knives,41Rema - Beis Yosef. for this is also included in honoring the Shabbos. You should put the house in order, make the beds,42i.e., couches that you sit on. But it is good to make the bed you sleep on as well [Mishnah Berurah 262]. and cover the table43You should cover all tables in the room in which you will eat (even if you will not eat at all these tables), and possibly, you should cover all the tables in your house [Biur Halachah, Peri Megadim]. with a tablecloth. The table should remain covered the entire Shabbos. Some people are meticulous to spread out two tablecloths.44Ba’eir Heiteiv-Reshal. You should rejoice in the coming of the Shabbos. Imagine how you would put the house in order in honor of the arrival of a dear and distinguished person, all the more so [should you exert yourself] in honor of the Shabbos Queen. In some places they make meat pies, also called mulyesa for the Shabbos evening meal, in remembrance of the Manna which lay as if in a box, dew on the bottom and dew on top.45In this case, the dough is on the top and the bottom of the meat. Also see Biur Halachah (242). On Erev Shabbos, you should taste the food that was cooked for Shabbos.46Ari z” l.
Even a poor Jew should endeavor and make every effort to delight in the Shabbos. He should economize all week in order to have enough money to honor the Shabbos. And if he doesn't have money he should borrow, even if he must give security,47Something of value to guarantee the loan. in order to provide the needs of Shabbos. Regarding this, our Rabbis of blessed memory said, "My children, borrow for My sake and I will repay you."48Maseches Beitzah 15b. On Rosh Hashana all of man's needs are apportioned for him except his expenses for Shabbos and Yom Tov, for if he spends more for Shabbos and Yom Tov, Heaven adds more to his (allotment). If he is in extremely poor financial straits, our Rabbis of blessed memory said,49Rabbi Akiva, Maseches Shabbos 118a. "Make your Shabbos simple (like the weekdays) rather than depend on people."50Mishnah Berurah says that if one only has enough for two meals he need not borrow for the third Shabbos meal. If he has money for three meals, he should use it all for Shabbos. Nevertheless, if at all possible, he should at least try to do something to honor the Shabbos, even a minor thing, like [purchasing] small fish or the like. If something is sent to you to eat on Shabbos, you should eat it on Shabbos51See Mishnah Berurah 242: 4. and not leave it for a weekday.52Your family should eat it on Shabbos. If something is left over you should save it for the following Shabbos. If it is perishable, you should eat it even during the week rather than let it go to waste [Seifer Chassidim 867].
Regular work should not be done on Erev Shabbos, from the time of Minchah Ketanah53See Chapter 69: 2. The calculation for this Halachah is in Sha’os Zemanios [Mishnah Berurah]. and thereafter, but on a provisional basis54Even for pay [Darkei Moshe, Mishnah Berurah].55Like writing a letter to a friend [Rema]. it is permitted. If one must work in order to provide for Shabbos meals, it is permitted even after that. It is forbidden to make clothes for someone for money,56If the customer will deduct from the payment, or if you will lose that customer in the future unless you finish the work now, you may finish it even after Minchah Ketanah. However, you should try to avoid such situations [see Biur Halachah 251]. but if he is poor and wants to earn enough for Shabbos needs (meals), he is permitted to work all day [Friday]; just the same as on Chol Hamoed. Giving a haircut to a Jew is permissible all day [on Friday],57This passage is not found in most editions of the Kitzur Shulchan Aruch. and even a professional haircut for pay [is permitted] because it is obvious that the haircut is given now for Shabbos.58Based on Magein Avraham 251: 5. Stores should be closed [at least] one hour before the Shabbos.59Magein Avraham 256.
From nine hours, shaos zemanios60See Chapter 69: 2. and thereafter,61On short Fridays it is a mitzvah to abstain even earlier if it will spoil your appetite [Mishnah Berurah]. it is a mitzvah62See Maseches Gittin 38b. to refrain from eating a regular meal,63Even once in a lifetime [Peri Megadim]. even the kind you regularly eat during the week. A type of meal that is not usually eaten during the week, even a meal that is considered a mitzvah that can be eaten on another day must not be eaten at any time on Friday, (not) even in the morning. But a meal that is considered a mitzvah which must be eaten specifically (on that) day, such as the meal given at a circumcision, or at the redemption of the first born son, and the like,64A Siyum (completion of a) masechta (Tractate of Talmud) is also included. Biur Halachah 249: 2. is permitted. But, nevertheless, it is proper to (make it) early in the morning and not to prolong it, and certainly not to indulge in overeating, so that you will be able to eat the Shabbos meal with appetite.
Every man must complete the Parshah65Chapter of the Torah. of the week with the congregation;66Maseches Berachos 8a and Shulchan Aruch 285. that is, you should read the weekly portion (of the Torah) twice and the Targum (Onkelos) once. From Sunday and after, it is considered [reading] 'with the congregation' (for the congregation has already started reading this portion at Minchah on Shabbos). But the mitzvah done in its perfection is to read it on Erev Shabbos in the afternoon.67Ba’eir Heiteiv - Ari z” l. Sha’arei Teshuvah maintains that the Ari z” l read it Friday morning.68The perfect way is to finish Erev Shabbos [Mishnah Berurah]. The Vilna Gaon read a portion every morning and finished Erev Shabbos, in accordance with Beis Yosef and Rambam. You should [first] read each chapter two times and after that the Targum.69Vilna Gaon (Ma’aseh Rav). Magein Avraham quotes many poskim who maintain that you should read it verse by verse. Either way is correct [Mishnah Berurah]. It makes no difference if the Chapter is a closed or open one.70See Kitzur Shulchan Aruch Chapter 24: 2. And even if the chapter ends in the middle of a verse, you should stop there. After finishing the Targum you should read one verse from the Torah in order to conclude with the Torah. It is best not to interrupt71According to the Ari z” l it is a grave sin. the reading with conversation. It is also customary to read the Haftarah,72See Chapter 79. and some are accustomed also to say Shir HaShirim after that. If you are traveling and you have only a Chumash without Targum, you should read the weekly Torah portion two times, and when you come to a place73If a Targum or Rashi’s commentary is not available you should read the parshah three times [see Peri Megadim]. where a Targum is available you should read the Targum. [Every God fearing Jew should also study Rashi's commentary on the Sidrah.74Shulchan Aruch. This also includes the Targum. If you are not capable [of learning Rashi], you should study a commentary in Yiddish75The same holds true for English or any language you understand. such as the seifer Tze'enah Ure'enah in order to understand the subject matter of the Sidrah].76The section in brackets is not found in many editions of the Kitzur Shulchan Aruch.
It is a mitzvah for everyone to wash his face, hands, and feet with hot water every Friday. And if possible you should wash your whole body with hot water,77If you will have no time, you should do it on Thursday [Eliyahu Rabbah]. and immerse yourself in the mikveh [ritualarium].
It is forbidden to bathe78Maseches Pesachim 51a. with your father, father-in-law, your mother's husband, or your sister's husband. And in places where it is customary to cover their nakedness in the bath house, it is permitted.79Rema [Even Ha’ezer 23: 6]. And also the student should not bathe with his (teacher) Rebbe,80If the student was there first, he need not leave if his Rebbe comes, but regarding your father, father-in-law etc. you must leave. See Beis Shemuel [Even Ha’ezer 23: 5]. but if he needs him to assist him, it is permitted.81This does not apply to your father and the others mentioned above. Regarding them, it is prohibited, even if they need your services.
It is a mitzvah to wash your hair and to cut your nails and to have your hair cut if it is too long. You should not cut your fingernails and toenails on the same day,82It’s best to cut the toenails on Thursday and fingernails on Friday [Magein Avraham, Mishnah Berurah]. and you should not cut your nails or your hair on Rosh Chodesh,83Rabbeinu Yehudah Hechassid, Magein Avraham. even if it occurs on Erev Shabbos. Some are particular not to cut their nails in consecutive order but to alternate;84Sheloh. beginning with the right hand,85According to the author, it is proper to begin with the right hand, but the Rema (260) mentions the left hand first. The Peri Megadim (260: 1), —Kol Bo also say to cut the nails of your left hand first; see Tehillah LeDavid (260: 2). you start with the finger next to the thumb, and the symbol is 2, 4, 1, 3, 5. On the left (hand) you start with the fourth finger, and the symbol is 4, 2, 5, 3, 1. Some are also particular not to cut their nails on Thursday because they start growing on Shabbos which is the third day. It is proper to take care to burn your nails after they are cut.86It is also permissible to bury them or even to flush them down a toilet drain.
Every Erev Shabbos you should examine your deeds, arouse yourself to repent and make amends for all the misdeeds you did in the six weekdays; because Erev Shabbos incorporates all the days of the week, just as Erev Rosh Chodesh incorporates the whole month.87Both are important days for repentance.
You should try to wear fine clothing and also a nice tallis in honor of Shabbos, as it is written "And you shall honor it;" and it is explained [by the Sages]88Maseches Shabbos 113a. that your Shabbos clothes should not be like your weekday clothes.89It is preferable to have clothing that is used exclusively for Shabbos. [Magein Avraham, Ari z” l, Mishnah Berurah]. And even if you are traveling amongst non-Jews, you should wear Shabbos clothes, because the clothes are not for the honor of those who see them but for the honor of the Shabbos.
Cooked foods must be removed from the coals before Shabbos. If you forgot, and did not remove them, you are forbidden to remove the pot while coals are burning around it; since by taking the pot the coals will be moved.90This is true only when the coals surround the pot because, inevitably, they will be moved when the pot is taken out. This will cause the top coals to be extinguished and the bottom ones to be ignited which are both melachos that are prohibited on Shabbos. But if the pot rests on top of the coals and is not surrounded by coals, you should have a non-Jew remove it. But if you cannot find one, you may carefully remove the pot yourself. [Rema 253: 1, see Mishnah Berurah]. But it is permissible through a non-Jew.91Even though it is inevitable (psik reisha) [see footnote 90] you may still tell a non-Jew to do it. Since you do not desire the extinguishing and igniting of the coals, it is only a shvus and is permitted through a non-Jew. The Mordechai prohibits telling a non-Jew to remove the pot in this case. The Mishnah Berurah is lenient if you need the food for Shabbos.
Cooked food [may be] placed in the oven [on Friday] to be eaten on Shabbos, as is our custom.92Cholent, etc. Even though the door is not sealed with mortar, it is permitted.93The Halachos of hatmanah are numerous. The following is a brief introduction that will enable you to understand these important laws. There are two concepts, one called שִׁהְיֶה, shehiyah which means leaving food [on the fire, or in an oven, etc.], and הַטְמָנָה, hatmanah, which means “hiding,” in other words, covering the pot to keep it warm. There is a Rabbinical prohibition against leaving certain food on open coals because then you might stir the coals on Shabbos. Tosafos and Rosh rule that this prohibition is applicable even on Erev Shabbos and thus food may not be left on coals over Shabbos unless it is completely cooked. The Shulchan Aruch 253:1 seems to agree, but we are accustomed to follow Rashi’s ruling and permit this on Erev Shabbos if it is half cooked, (or one third if need be), which makes it fit to be eaten with difficulty. The Biur Halachah says that it is preferable to be stringent in this matter. In our times we use gas or electric heat, but the prohibition remains, for you are liable to adjust the flame. In the case of a range, you are allowed to put up the meat cholent on Erev Shabbos even if it will be only slightly cooked when Shabbos arrives, if you remove all the coals (which is called גְרֵיפָה, gerifah) or you cover the coals (which is called קְטִימָה, ketimah). For this reason we use a בְּלֶע (blech) to cover both the flame and the knobs, (see Igros Moshe [Orach Chaim, Responsum 93]) since this makes the range קְטוּמָה (Ketumah). However, Rav Akiva Eiger ruled, that ketumah is not sufficient if the food is not at least half-cooked before Shabbos. See Biur Halachah 253. Also see Sha’arei Teshuvah 254: 5 that a metal sheet (blech) does not make it ketumah. If the meat is totally raw, you may put it up to cook immediately before Shabbos and we are not concerned that you will stir the coals. Since the meat was totally raw at the onset of Shabbos, it will be left untouched all night. [Rav Henkin z” l ruled that in our times it is best not to rely on this as our ovens are more efficient and that meat will be partially cooked by the time it is actually Shabbos according to Rabbeinu Tam who rules that Shabbos begins 72 minutes after sunset.] Even putting in one piece of totally raw meat immediately before Shabbos, qualifies the rest of the pot (at whatever stage of cooking it may be) [Shulchan Aruch Harav]. If you put the pot into the oven on Erev Shabbos, and seal the oven door with mortar, there is no concern that you will stir the coals because it is sealed. [Rema and most Poskim and Kitzur.] Even if food is totally cooked on Erev Shabbos, but will improve with shrinking in prolonged heat, (which is called מִצְטַמֵק וְיָפֶה לוֹ —it shrinks and is improved thereby), according to Tosafos, you may not leave it on a range that is not גְרוּפֶה or קְטוּמָה. As mentioned, it is preferable to be stringent in this matter if you can. Also, see Mishnah Berurah 253: 70–73. However, it is forbidden to open the oven at night, for there may be food which is not thoroughly cooked, and by closing the oven afterwards you will cause the cooking to be accelerated.
The law which permits us to place cooked food in the oven even when the oven door is not sealed with mortar applies only to meat, and also to various kinds of legumes [peas, etc.], and also to various types of dough, provided you put them in the oven a long time before nightfall, so that the food will be cooked a little before nightfall, until it reaches the stage when it can be eaten with difficulty.94That is one half or one third cooked. This is called ma’achal ben Derusai, the food of a gang of bandits who always ate on the run. But if you place legumes or types of dough in the oven close to nightfall you must seal the oven door with mortar.95The difference being since meat takes a long time to cook, it will be left untouched till tomorrow, and there is no need to stir the coals, whereas legumes and doughs take less time to cook, and we fear that he will stir the coals to make it edible for Friday night [Poskim, Magein Avraham etc.]. (For probably the coals were not removed or were not covered and cooled with ashes properly.) You must be careful about this; for if you failed to do this, the food is forbidden even bediavad (post factum) until after Shabbos,96[Shulchan Aruch Harav] You and your family may not eat it even when it was done without intent, but others may eat it even on Shabbos if it was done without intent. until enough time has elapsed to accomplish what was done (on Shabbos)
On Shabbos, opening the oven door that is sealed with mortar, should be done by a non-Jew, and if a non-Jew is not available, it should be opened by a minor. If a minor is unavailable, even an adult may open it, but in a way that is different than on a weekday.97Rema 259: 7 requires only a minor shinui, difference.
Erev Shabbos, when you put a pot of coffee, into a hole [in the ground], [to retain its warmth,] so that it can be used on Shabbos, and cover it with pillows or similar things to keep it warm; if you put it into sand,98Sand is called מוֹסִיף הֶבֶל, mosif hevel—a substance that adds heat. Such substances are prohibited for purposes of hatmanah even on Erev Shabbos, lest you place it in hot ash and coal and stir it [Rashi, Shulchan Aruch, etc.]. However, substances which do not add but merely retain heat are permitted on Erev Shabbos for Shabbos. But on Shabbos you may not make hatmanah even in such substances [Rashi. See Rosh on Maseches Shabbos 3, 10]. it is forbidden to insert the whole vessel into the sand.99The author maintains that only total covering is considered hatmanah when not on coals but if the pot is not completely covered, even if it adds heat it may be used on Shabbos to keep food warm, once it is thoroughly cooked. Even if you don't insert the whole vessel but only part of it, and you cover the remainder with clothing or similar things, so that the whole vessel is covered on all sides,100It is not considered hatmanah unless all the sides are covered. Even according to the Shulchan Aruch which rules that setting a pot on coals is considered hatmanah, it applies only when the bottom of the pot actually touches the coals; but if it does not, the whole pot must be covered to be considered hatmanah. See Shulchan Aruch 257: 8. this too is forbidden. You must do it in such a way that the pot of coffee is inserted so that only one half or one third is in the sand, and the remainder exposed to the air (in the hole). You may then place a board or inverted vessel to cover the hole so that there is air space101See Shulchan Aruch 257: 8. between it (the cover) and the pot of coffee. After doing this you may put over them clothing, pillows or similar items. (For more laws pertaining to hatmanah see Shulchan Aruch, Chapters 257, 258, 259.)
Before dark on Friday102Not earlier in the day, for they may delay and subsequently forget to do so [Rashi, Shabbos 34a]. you should gently ask your household: "Did you separate Challah?" And you should tell them to light the (Shabbos) candles.
You must103You are obligated to do so. This is the expression used in the Talmud as well. The Rambam too uses such an expression. But the Tur and Shulchan Aruch 252: 7 hold that it is a mitzvah, see Biur Halachah. examine your clothing on Friday before dark104Immediately before dark, even if you do not intend to leave the house [Vilna Gaon]. (to see) whether a needle is stuck in them or if there is anything in the pockets. Even in a place where there is an eiruv105Where there is an eiruv you may carry in the streets on Shabbos; see Chapter 94 for details. [it is necessary to check clothing] because the pockets might contain something that is muktzeh.106Something you may not move on Shabbos; see Chapter 88 for details.
שַׁבָּת קֹדֶשׁ הוּא הָאוֹת הַגָּדוֹל וְהַבְּרִית, שֶׁנָּתַן לָנוּ הַקָּדוֹשׁ בָּרוּךְ הוּא, לָדַעַת כִּי בְּשֵׁשֶׁת יָמִים עָשָׂה ה' אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ וְכָל אֲשֶׁר בָּהֶם וְשַׁבָּת בַּיּוֹם הַשְּׁבִיעִי, וְהוּא יְסוֹד הָאֱמוּנָה. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, שְׁקוּלָה שַׁבָּת כְּכָל הַמִצְוֹת. כָּל הַמְשַׁמֵּר אֶת הַשַׁבָּת כְּהִלְכָתוֹ, כְּאִלּוּ מְקַיֵּם כָּל הַתּוֹרָה כֻּלָּהּ. וְכָל הַמְחַלֵּל אֶת הַשַׁבָּת, כְּאִלּוּ כָּפַר בְּכָל הַתּוֹרָה כֻּלָּהּ (רמב"ם סוֹף הלכות שַׁבָּת ומגיד משנה שָׁם, וחיי"א ריש הלכות שַׁבָּת). וְכֵן הוּא אוֹמֵר בְּעֶזְרָא, וְעַל הַר סִינַי יָרַדְתָּ וְגוֹ' וַתִּתֵּן לָהֶם מִשְׁפָּטִים יְשָׁרִים וְתוֹרוֹת אֱמֶת וְגוֹ', וְאֶת שַׁבָּת קָדְשְׁךָ הוֹדַעְתָּ לָהֶם.
The holy Shabbos is the great sign and covenant which the Holy One Blessed is He gave to us, to know that in six days the Almighty made the heavens and the earth and all that is in them, and abstained from work on the seventh day. This is the foundation of our faith. Our Sages of blessed memory said:1See Talmud Yerushalmi, Maseches Nedarim 3: 9 and Rambam, Shabbos 30: 15. "Shabbos is equivalent to all the mitzvos." "Whoever keeps the Shabbos in accordance with its laws is regarded as though he fulfilled the entire Torah;"2Zohar, Beshalach 47. and "whoever desecrates the Shabbos is like one who completely denies the whole Torah."3See Maseches Chulin 5a. And so it is said in Ezra: "And You came down on Mount Sinai and You gave Your people righteous judgments and true laws … and Your holy Shabbos You made known to them."4Nehemiah 9: 13. According to tradition, both the books of Ezra and Nechemiah were authored by Ezra.
וְכָל הַמְחַלֵּל אֶת הַשַׁבָּת בְּפַרְהֶסְיָא, הֲרֵי הוּא כְּעוֹבֵד כּוֹכָבִים לְכָל דְּבָרָיו. אִם נוֹגֵעַ בְּיַיִן אוֹסְרוֹ. וְהַפַּת שֶׁהוּא אוֹפֶה הֲוֵי כְּמוֹ פַּת שֶׁל עוֹבֵד כּוֹכָבִים. וְכֵן הַתַּבְשִׁיל שֶׁהוּא מְבַשֵּׁל, הֲוֵי כְּמוֹ בִּשּׁוּלֵי עוֹבֵד כּוֹכָבִים (וְעַיֵּן לְעֵיל סִימָן ל"ח). וּפַרְהֶסְיָא הֲוֵי בִּפְנֵי עֲשָׂרָה מִיִשְֹרָאֵל. וְלָאו דַּוְקָא שֶׁעושֶׁה בִּפְנֵיהֶם מַמָּשׁ, אֶלָּא שֶׁיּוֹדְעִין מֵהָעֲבֵרָה (ש"ך סִימָן קנ"ז סָעִיף קטן ד'), דְּהָכִי מוּכָח בְּשַׁ"ס וּפוֹסְקִים, גַּבֵּי וְהָא אֶסְתֵּר פַּרְהֶסְיָא הֲוָה. וְכֵן כָּתַב הַפְּרִי מְגָדִים (יו"ד סִימָן ב'. שפ"ד סָעִיף קטן י"ז), פִּרְסוּם הֲוֵי עֲשָׂרָה מִיִשְֹרָאֵל אוֹ שֶׁיֵּדַע שֶׁיִּתְפַּרְסֵם (יו"ד סִימָן ב').
Anyone who desecrates the Shabbos publicly5Even one time (Shach, Yoreh Dei’ah 2: 5). is regarded as a non-Jew in every respect.6If he transgresses a Rabbinic prohibition of work (melachah) on Shabbos, the Peri Chadash rules that he is not like a non-Jew but the Ba’eir Heiteiv (Yoreh Dei’ah 2: 5) rules that he is. If he touches wine you are forbidden to drink it;7This is a Rabbinic prohibition. the bread he bakes is like the bread of a non-Jew;8This is a Rabbinic prohibition. the food he cooks is like the food cooked by a non-Jew.9This is a Rabbinic prohibition. "Publicly" means in the presence of ten Jews and it is not necessary that he actually desecrates the Shabbos in their presence, but [even] if they know of the desecration10Shach (Yoreh Dei’ah 157: 4) and Tevu’os Shor (Yoreh Dei’ah 2). it is considered public. This law is derived from the Talmud11Maseches Sanhedrin 74b. and poskim. The Talmud asks, "Was not the incident of Queen Esther public knowledge?"12Since her marriage to King Ahasverus was halachically illicit, and known to the public, why didn’t Esther give up her life rather than transgress the halacha? See Maseches Sanhedrin 74b. The Peri Megadim13Yoreh Dei’ah 2: 17 in Sifsei Da’as. ruled that "publicly" means in the presence of ten Jewish men, or when the desecration is public knowledge.
לְפִיכָךְ מְשַׁבֵּחַ הַנָּבִיא וְאוֹמֵר, אַשְׁרֵי אֱנוֹשׁ יַעֲשֶׂה זֹאת וּבֶן אָדָם יַחְזִיק בָּהּ שׁוֹמֵר שַׁבָּת מְחַלְּלוֹ וְגוֹ' וְכָל הַשּׁוֹמֵר אֶת הַשַׁבָּת כְּהִלְכָתוֹ וּמְכַבְּדוֹ וּמְעַנְּגוֹ כְּפִי כֹּחוֹ, גַּם כֵּן מְפֹרָשׁ עַל פִּי הַנָּבִיא שְׂכָרוֹ גַּם בָּעוֹלָם הַזֶּה, חוּץ מִן הַשָּכָר הָרַב הַצָּפוּן לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר, אִם תָּשִׁיב מִשַׁבָּת רַגְלֶךָ עֲשׂוֹת חֲפָצֶךָ בְּיוֹם קָדְשִׁי, וְקָרָאתָ לַשַׁבָּת עֹנֶג לִקְדושׁ ה' מְכֻבָּד, וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ, מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר, אָז תִּתְעַנַּג עַל ה', וְהִרְכַּבְתִּיךָ עַל בָּמֳתֵי אָרֶץ, וְהֶאֱכַלְתִּיךָ נַחֲלַת יַעֲקֹב אָבִיךָ כִּי פִּי ה' דִּבֵּר (רמב"ם שָׁם).
Therefore the prophet offers praise and says, "Fortunate is the man who does this, and the son of man who maintains this, he who preserves the Shabbos from desecration etc."14Isaiah 56: 2. The prophet describes the reward of one who keeps the Shabbos in accordance with Halachah,15i.e., Torah laws. and honors it and delights in it to his utmost ability. He will be rewarded in this world besides the great reward reserved for him in the World to Come, as it is said:16Isaiah 58: 13. "If you restrain your feet [from going out of the techum]17Techum means boundary. You must not walk more than 2,000 amos past the city limits; see Chapter 95 for exact details. and abstain from doing your business on My holy day and you proclaim Shabbos a delightful day, and the sanctified of God, honored, and honor it by not engaging in your weekday activities, and abstain from pursuing your business affairs and (from) speaking words [pertaining to your weekday needs];18See Rashi, Maseches Shabbos, 113b. Rabbeinu Tam maintains that this is included in the prohibition of “pursuing your needs,” and explains that on Shabbos one should not engage in too much small talk [Yerushalmi]. The Rambam, Shabbos 24: 1–4 and Shulchan Aruch 307: 1 include both the above in “vedaber davar.” If you enjoy telling stories you may do so (Rema 307: 1). then you will delight yourself before Hashem, and I will cause you to ride over the heights of the earth, and will nourish you with the inheritance of Jacob, your father, for the mouth of God has spoken."19Isaiah 58: 14. 20Rambam (conclusion of laws of Shabbos).
כְּתִיב זָכֹר אֶת יוֹם הַשַׁבָּת לְקַדְּשׁוֹ. פֵּרוּשׁ שֶׁיִּזְכּוֹר בְּכָל יוֹם וָיוֹם אֶת יוֹם הַשַׁבָּת לְקַדְּשׁוֹ, שֶׁאִם נִזְדַּמֵּן לוֹ דְּבַר מַאֲכָל חָשׁוּב שֶׁאֵינוֹ שָׁכִיחַ בְּכָל יוֹם וְהוּא דָּבָר שֶׁאֵינוֹ מִתְקַלְקֵל, יִקְנֵהוּ לִכְבוֹד שַׁבָּת. וּבְעֶרֶב שַׁבָּת, מִצְוָה שֶׁיַּשְׁכִּים בַּבֹּקֶר לִקְנֹת צָרְכֵי שַׁבָּת. וְיכוֹל לִקְנוֹת גַּם קֹדֶם הַתְּפִלָּה ובִלְבַד שֶׁלֹּא יְאַחֵר עַל יְדֵי זֶה תְּפִלַּת צִבּוּר. וְטוֹב יוֹתֵר לִקְנֹת בְּעֶרֶב שַׁבָּת לִכְבוֹד שַׁבָּת, מִלִּקְנֹת בְּיוֹם ה'. אַךְ דָּבָר שֶׁצָּרִיךְ הֲכָנָה, יִקְנֶה בְּיוֹם ה'. וְעַל כָּל דָּבָר שֶׁהוּא קוֹנֶה, יֹאמַר לִכְבוֹד שַׁבָּת. מִתַּקָּנַת עֶזְרָא, שֶׁיִּהְיוּ מְכַבְּסִין הַבְּגָדִים בַּחֲמִשִּׁי בְּשַׁבָּת לִכְבוֹד שַׁבָּת. וְלֹא בְּעֶרֶב שַׁבָּת, מִפְּנֵי שֶׁבְּעֶרֶב שַׁבָּת צָרִיךְ לְהִתְעַסֵּק בְּצָרְכֵי שַׁבָּת.
It is written, "Remember the Shabbos day to keep it holy,"21Exodus 20: 8. which means: you must remember the Shabbos every day of the week to keep it holy. Thus, if you happen to find a rare delicacy which is not available every day,22If it is something that is available you need not set it aside for Shabbos, but you may use it and hope that you will find one of better quality (later in the week) for Shabbos. See Maseches Beitzah 16a. and which will not spoil, you should buy it in honor of Shabbos. On the eve of Shabbos23Friday. it is a mitzvah to rise early in the morning to purchase your Shabbos needs. You may shop for them even before saying the [morning] prayers,24Rashi and Tur. However the Mishnah Berurah rules that you may purchase your Shabbos needs before the morning prayers only if the better produce will be sold out by the time you pray. Kerias Shema, however, should be recited before going to the market. provided that doing so will not cause you to miss praying with the congregation.25Mishnah Berurah (Biur Halachah 250: 1) rules that when there is a possibility that the good produce may be sold out, you must purchase the necessities of Shabbos even if you miss praying with the congregation (minyan). It is preferable to make purchases on Friday in honor of Shabbos26For the Shabbos portion of manna came down early Friday morning [Magein Avraham]. rather than on Thursday. But something that requires preparation should be purchased on Thursday. With each purchase you make you should say, "This is in honor of Shabbos."27Ari z” l. In accordance with the ordinance of Ezra,28See Maseches Bava Kama 82a. Ten ordinances of Ezra. clothes should be laundered on Thursday in honor of Shabbos,29The Takanah of Ezra was to wash clothing that will be worn on Shabbos. [Mishnah Berurah 242]. and not on Friday, because on Friday you must be engaged in preparations30Rosh. for Shabbos.
מִצְוָה עַל כָּל אָדָם שֶׁאַף עַל פִּי שֶׁיֶּשׁ לוֹ כַּמָּה מְשָׁרְתִים, מִכָּל מָקוֹם יַעֲשֶׂה גַּם הוּא בְּעַצְמוֹ אֵיזֶה דָּבָר לִכְבוֹד שַׁבָּת כְּדֵי לְכַבְּדוֹ, כִּדְמָצִינוּ בַּאָמוֹרָאִים, רַב חִסְדָּא הָיָה מְחַתֵּךְ אֶת הַיֶּרֶק דַּק דַּק, וְרַבָּה וְרַב יוֹסֵף הָיוּ מְבַקְּעִים עֵצִים, וְר' זֵירָא הָיָה מַדְלִיק אֶת הָאֵשׁ, וְרַב נַחְמָן הָיָה מְתַקֵּן אֶת הַבַּיִת וּמַכְנִיס כֵּלִים הַצְּרִיכִים לַשַׁבָּת, וּמְפַנֶּה כְּלֵי הַחֹל. וּמֵהֶם יִלְמַד כָּל אָדָם וְלֹא יֹאמַר לֹא אֶפְגֹם בִּכְבוֹדִי, כִּי זֶהוּ כְּבוֹדוֹ שֶׁהוּא מְכַבֵּד אֶת הַשַׁבָּת (ר"נ).
Even though he has many servants, it is a mitzvah31The Shulchan Aruch (Shabbos 250) says you should try to do so, while the Rambam (Shabbos 30: 6) says that you are obligated. See Biur Halachah. for every person to do something himself in honor of Shabbos, in order to honor it, as was the custom of Amoraim.32Sages of the Talmudic era. Rav Chisda33Maseches Shabbos 119a. used to cut the vegetables very fine, Rabba and Rav Yosef used to chop wood [for cooking], and Rav Zeira used to light the fire. Rav Nachman used to put the house in order, and would bring in the vessels needed for Shabbos and remove the weekday vessels. Everyone should learn from them and not say "I will not blemish my honor," for by honoring the Shabbos, he honors himself.
הַמִּנְהָג בְּכָל יִשְֹרָאֵל לֶאֱפוֹת בְּבָתֵּיהֶם לְחָמִים לִכְבוֹד שַׁבָּת, לֹא מִבַּעְיָא אִם אוֹכְלִים בִּימֵי הַחֹל פַּת פַּלְטֵר עוֹבֵד כּוֹכָבִים, שֶׁיֵּשׁ לִזָּהֵר לֶאֱכוֹל בְּיוֹם הַשַׁבָּת קֹדֶשׁ פַּת יִשְֹרָאֵל, אֶלָּא אֲפִלּוּ אִם בְּחֹל אוֹכֵל פַּת פַּלְטֵר יִשְֹרָאֵל, מִכָּל מָקוֹם לִכְבוֹד שַׁבָּת יֹאפוּ בְּבֵיתָם כְּדֵי שֶׁתְּקַיֵּם הָאִשָּׁה מִצְוַת הַפְרָשַׁת חַלָּה, כִּי אָדָם הָרִאשׁוֹן נִבְרָא בְּעֶרֶב שַׁבָּת וְהָיָה חַלָּתוֹ שֶׁל עוֹלָם, וְהָאִשָּׁה בְּחֶטְאָה אִבְּדַתּוֹ, וְעַל כֵּן צְרִיכָה הִיא לְתַקֵּן דָּבָר זֶה. וְעושִׁין שָׁלשָׁה לְחָמִין, גָּדוֹל וּבֵינוֹנֵי וְקָטָן. הַבֵּינוֹנִי לִסְעוּדַּת הַלַּיְלָה, וְהַגָּדוֹל לִסְעוּדַּת הַיּוֹם, לְהַרְאוֹת כִּי כְּבוֹד הַיּוֹם עָדִיף, וְהַקָּטָן לִסְעוּדָּה שְׁלִישִׁית.
It is the custom among Jews everywhere, to bake breads (Challos) at home in honor of Shabbos.34Rema 242. Certainly if on weekdays you eat bread from a non-Jewish (kosher) bakery, you should take care to eat bread baked in a Jewish bakery on the holy day of Shabbos.35Magein Avraham. But even if on weekdays you eat bread from a Jewish bakery, nevertheless, in honor of Shabbos, the bread should be baked at home to give the woman of the house the opportunity to fulfill the mitzvah of separating challah.36See Chapter 35 for laws of Challah. This is especially important for the woman because Adam was created on Erev Shabbos (Friday) and he was the challah of the world.37Yerushalmi, Shabbos 2, 2. As the dough is completed by separating Challah, so the world was completed with the creation of man—the object of the creation [Machatzis Hashekel 242]. The woman (Eve), through her sin38Of giving Adam to eat from the Eitz Hada’as (Tree of Knowledge). caused him to lose (much of his spiritual greatness); she, therefore, must rectify this loss (through the mitzvah of challah). Three challahs39But you must make the berachah (Hamotzi) on two whole challahs at all three meals. should be made: a large one, a medium one, and a small one. The medium one for the evening meal, the large one for the daytime meal, to show that the honor of the daytime meal is of greater importance;40See Maseches Pesachim 105a. and the small one for the third meal.
יָכִין בָּשָׂר וְדָגִים יָפִים וּמַטְעַמִּים וְיַיִן מְשֻׁבָּח כְּפִי יְכָלְתּוֹ, כִּי מִצְוָה לֶאֱכוֹל בְּכָל סְעוּדָּה מִסְּעוּדּוֹת שַׁבָּת דָּגִים, אִם אֵינָם מַזִּיקִין לוֹ. אֲבָל אִם מַזִּיקִין לוֹ אוֹ שֶׁאֵינָם עֲרֵבִים לוֹ, לֹא יֹאכְלֵם, כִּי הַשַׁבָּת לְעֹנֶג נִתַּן וְלֹא לְצַעַר. וְיַשְׁחִיז אֶת הַסַּכִּין, שֶׁזֶהוּ גַּם כֵּן מִכְּבוֹד הַשַׁבָּת, וִיתַקֵּן אֶת הַבַּיִת, וְיַצִּיעַ אֶת הַמִּטוֹת, וְיִפְרֹס מַפָּה עַל הַשֻּׁלְחָן, וּתְהֵא פְּרוּסָה כָּל יוֹם הַשַׁבָּת. וְיֵשׁ מְדַקְדְּקִין לִפְרֹס שְׁתֵּי מַפּוֹת. וְיִשְׂמַח בְּבִיאַת הַשַׁבָּת. וְיַחְשׁוֹב בְּדַעְתּוֹ, אִלּוּ הָיָה מְצַפֶּה שֶׁיָּבוֹא אֵלָיו אֵיזֶה אָדָם יָקָר וְחָשׁוּב, אֵיךְ הָיָה מְתַקֵּן אֶת הַבַּיִת לִכְבוֹדוֹ, וּמִכָּל שֶׁכֵּן לִכְבוֹד שַׁבָּת מַלְכְּתָא, בִּקְצָת מְקוֹמוֹת עוֹשִׂין פַּשְׁטִידָא אוֹ מֻלַיְתָא לִסְעוּדַּת לֵיל שַׁבָּת, זֵכֶר לַמָּן שֶׁהָיָה מֻנָּח כְּמוֹ בְּקֻפְסָה, טַל לְמַטָּה וְטַל לְמַעְלָה. יֵשׁ לִטְעֹם בְּעֶרֶב שַׁבָּת אֶת הַתַּבְשִׁילִין שֶׁנַּעֲשׂוּ לְשַׁבָּת (רמ"ב ר"נ רס"ב).
You should prepare choice meats, and fish, and fine wine according to your means. It is a mitzvah to eat fish at every Shabbos meal if it agrees with you. But if it does not agree with you or if it isn't pleasing to your taste you should not eat it, for the Shabbos was given for enjoyment and not for discomfort. You should sharpen the knives,41Rema - Beis Yosef. for this is also included in honoring the Shabbos. You should put the house in order, make the beds,42i.e., couches that you sit on. But it is good to make the bed you sleep on as well [Mishnah Berurah 262]. and cover the table43You should cover all tables in the room in which you will eat (even if you will not eat at all these tables), and possibly, you should cover all the tables in your house [Biur Halachah, Peri Megadim]. with a tablecloth. The table should remain covered the entire Shabbos. Some people are meticulous to spread out two tablecloths.44Ba’eir Heiteiv-Reshal. You should rejoice in the coming of the Shabbos. Imagine how you would put the house in order in honor of the arrival of a dear and distinguished person, all the more so [should you exert yourself] in honor of the Shabbos Queen. In some places they make meat pies, also called mulyesa for the Shabbos evening meal, in remembrance of the Manna which lay as if in a box, dew on the bottom and dew on top.45In this case, the dough is on the top and the bottom of the meat. Also see Biur Halachah (242). On Erev Shabbos, you should taste the food that was cooked for Shabbos.46Ari z” l.
אֲפִלּוּ עָנִי שֶׁבְּיִשְֹרָאֵל יִזְדָּרֵז וְיִתְאַמֵּץ לְעַנֵּג אֶת הַשַׁבָּת. וִיצַמְצֵם בְּכָל הַשָּׁבוּעַ כְּדֵי שֶׁיִּהְיֶה לוֹ מָעוֹת לִכְבוֹד שַׁבָּת. וְאִם אֵין לוֹ מָעוֹת, יִלְוֶה אֲפִלּוּ עַל מַשְׁכּוֹנוֹת לְצָרְכֵי שַׁבָּת. וְעַל זֶה אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, בָּנַי, לְווּ עָלַי וַאֲנִי פּוֹרֵעַ. וְכָל מְזוֹנוֹתָיו שֶׁל אָדָם, קְצוּבִים לוֹ מֵרֹאשׁ הַשָּׁנָה, חוּץ מֵהוֹצָאוֹת שַׁבָּת וְיוֹם טוֹב שֶׁאִם מוֹסִיף מוֹסִיפִין לוֹ. וְאִם הַשָּׁעָה דְּחוּקָה לוֹ בְּיוֹתֵר, עַל זֶה אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, עֲשֵׂה שַׁבָּתְךָ חֹל וְאַל תִּצְטָרֵךְ לַבְּרִיּוֹת. וּמִכָּל מָקוֹם אִם אֶפְשָׁר לוֹ, יִרְאֶה עַל כָּל פָּנִים לַעֲשׂוֹת לִכְבוֹד שַׁבָּת אֵיזֶה דָּבָר מֻעָט, כְּגוֹן דָּגִים קְטַנִּים וְכַדּוֹמֶה. מִי שֶּׁשָּׁלְחוּ לוֹ אֵיזֶה דָּבָר לְאָכְלוֹ בְּשַׁבָּת, יֵשׁ לוֹ לְאָכְלוֹ בַשַׁבָּת וְלֹא לְהַשְׁאִירוֹ לַחֹל.
Even a poor Jew should endeavor and make every effort to delight in the Shabbos. He should economize all week in order to have enough money to honor the Shabbos. And if he doesn't have money he should borrow, even if he must give security,47Something of value to guarantee the loan. in order to provide the needs of Shabbos. Regarding this, our Rabbis of blessed memory said, "My children, borrow for My sake and I will repay you."48Maseches Beitzah 15b. On Rosh Hashana all of man's needs are apportioned for him except his expenses for Shabbos and Yom Tov, for if he spends more for Shabbos and Yom Tov, Heaven adds more to his (allotment). If he is in extremely poor financial straits, our Rabbis of blessed memory said,49Rabbi Akiva, Maseches Shabbos 118a. "Make your Shabbos simple (like the weekdays) rather than depend on people."50Mishnah Berurah says that if one only has enough for two meals he need not borrow for the third Shabbos meal. If he has money for three meals, he should use it all for Shabbos. Nevertheless, if at all possible, he should at least try to do something to honor the Shabbos, even a minor thing, like [purchasing] small fish or the like. If something is sent to you to eat on Shabbos, you should eat it on Shabbos51See Mishnah Berurah 242: 4. and not leave it for a weekday.52Your family should eat it on Shabbos. If something is left over you should save it for the following Shabbos. If it is perishable, you should eat it even during the week rather than let it go to waste [Seifer Chassidim 867].
אֵין לַעֲשׂוֹת מְלָאכָה בְּדֶרֶךְ קֶבַע בְּעֶרֶב שַׁבָּת, מִמִּנְחָה קְטַנָּה וּלְמַעְלָה (עַיֵן לעֵיל סִימָן ס"ט סָעִיף ב'). אֲבָל בְּדֶרֶךְ אֲרַעי, מֻתָּר. וּלְצֹרֶךְ שַׁבָּת, גַּם אַחַר כָּךְ מֻתָּר. וְלַעֲשׂוֹת בִּגְדֵי חֲבֵרוֹ בְּשָׂכָר, אָסוּר. אַךְ מִי שֶׁהוּא עָנִי וְרוֹצֶה לְהִשְׂתַּכֵּר לְצֹרֶךְ שַׁבָּת, מֻתָּר לוֹ כָּל הַיּוֹם, כְּמוֹ בְּחֹל הַמּוֹעֵד. לְסַפֵּר אֶת יִשְֹרָאֵל, מֻתָּר כָּל הַיּוֹם, אֲפִלּוּ מַעֲשֵׂה אֻמָּן, אֲפִלּוּ בְּשָׂכָר, מִפְּנֵי שֶׁהַתִּסְפֹּרֶת נִכֶּרֶת שֶׁנַּעֲשִֵית עַכְשָׁו בִּשְׁבִיל הַשַׁבָּת. יֵשׁ לְהַסְגִּיר אֶת הַחֲנֻיּוֹת שָׁעָה אַחַת לִפְנֵי הַשַׁבָּת (אִם הוּא בַּדֶּרֶךְ, עַיֵן לְעֵיל סִימָן ס"ח סָעִיף י"ב רנ"א רנ"ו).
Regular work should not be done on Erev Shabbos, from the time of Minchah Ketanah53See Chapter 69: 2. The calculation for this Halachah is in Sha’os Zemanios [Mishnah Berurah]. and thereafter, but on a provisional basis54Even for pay [Darkei Moshe, Mishnah Berurah].55Like writing a letter to a friend [Rema]. it is permitted. If one must work in order to provide for Shabbos meals, it is permitted even after that. It is forbidden to make clothes for someone for money,56If the customer will deduct from the payment, or if you will lose that customer in the future unless you finish the work now, you may finish it even after Minchah Ketanah. However, you should try to avoid such situations [see Biur Halachah 251]. but if he is poor and wants to earn enough for Shabbos needs (meals), he is permitted to work all day [Friday]; just the same as on Chol Hamoed. Giving a haircut to a Jew is permissible all day [on Friday],57This passage is not found in most editions of the Kitzur Shulchan Aruch. and even a professional haircut for pay [is permitted] because it is obvious that the haircut is given now for Shabbos.58Based on Magein Avraham 251: 5. Stores should be closed [at least] one hour before the Shabbos.59Magein Avraham 256.
מִתֵּשַׁע שָׁעוֹת זְמַנִּיּוֹת וּלְמַעְלָה, מִצְוָה לְהִמָּנַע מִסְעוּדָּה, אֲפִלּוּ מַה שֶּׁהוּא רָגִיל בְּחֹל. וּסְעוּדָּה שֶׁאֵינוֹ רָגִיל בָּהּ בַּחֹל אֲפִלּוּ הִיא סְעוּדַּת מִצְוָה, אִם הָיָה אֶפְשָׁר לַעֲשׂוֹתָהּ בְּיוֹם אַחֵר, אָסוּר לַעֲשׂוֹתָהּ בְּעֶרֶב שַׁבָּת כָּל הַיּוֹם, אֲפִלּוּ בַּבֹּקֶר. אַךְ סְעוּדַּת מִצְוָה שֶׁזְּמַנָּהּ קָבוּעַ הַיּוֹם, כְּגוֹן מִילָה וּפִדְיוֹן הַבֵּן וְכַדּוֹמֶה, מֻתָּר. וּמִכָּל מָקוֹם נָכוֹן לְהַקְדִּימָהּ בַּבֹּקֶר וְלֹא יַרְבֶּה בָּהּ, וּמִכָּל שֶׁכֵּן שֶׁלֹּא לֶאֱכוֹל אֲכִילָה גַּסָּה, כְּדֵי שֶׁיֹּאכְלוּ סְעוּדַּת שַׁבָּת לְתֵאָבוֹן (רמ"ט).
From nine hours, shaos zemanios60See Chapter 69: 2. and thereafter,61On short Fridays it is a mitzvah to abstain even earlier if it will spoil your appetite [Mishnah Berurah]. it is a mitzvah62See Maseches Gittin 38b. to refrain from eating a regular meal,63Even once in a lifetime [Peri Megadim]. even the kind you regularly eat during the week. A type of meal that is not usually eaten during the week, even a meal that is considered a mitzvah that can be eaten on another day must not be eaten at any time on Friday, (not) even in the morning. But a meal that is considered a mitzvah which must be eaten specifically (on that) day, such as the meal given at a circumcision, or at the redemption of the first born son, and the like,64A Siyum (completion of a) masechta (Tractate of Talmud) is also included. Biur Halachah 249: 2. is permitted. But, nevertheless, it is proper to (make it) early in the morning and not to prolong it, and certainly not to indulge in overeating, so that you will be able to eat the Shabbos meal with appetite.
חַיָּב כָּל אָדָם לְהַשְׁלִים פָּרָשִׁיּוֹתָיו עִם הַצִּבּוּר, דְּהַיְנוּ שֶׁיִּקְרָא בְּכָל שָׁבוּעַ פָּרָשַׁת הַשָּׁבוּעַ שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם. וּמִיּוֹם רִאשׁוֹן וָאֵילַךְ חָשׁוּב עִם הַצִּבּוּר, (שֶׁכְּבָר הִתְחִילוּ הַצִּבּוּר פָּרָשָׁה זוֹ בְּשַׁבָּת בְּמִנְחָה). אֲבָל הַמִּצְוָה מִן הַמֻּבְחָר הִיא לִקְרֹתָהּ בְּעֶרֶב שַׁבָּת אַחַר חֲצוֹת הַיּוֹם. וְיֵשׁ לִקְרוֹת כָּל פָּרָשָׁה, דְּהַיְנוּ פְּתוּחָה אוֹ סְתוּמָה, שְׁנֵי פְּעָמִים, וְאַחַר כָּךְ הַתַּרְגּוּם עָלֶיהָ, (כֵּן הִסְכִּים הַגָּאוֹן הָרַב רַבִּי אֵלִיָהוּ מִוִילְנָא זֵכֶר צַדִּיק לִבְרָכָה) וַאֲפִלּוּ הַפָּרָשָׁה מְסַיֶּמֶת בְּאֶמְצַע פָּסוּק, יַפְסִיק שָׁם. וּבַגְּמָר יֵשׁ לוֹמַר אַחַר הַתַּרְגּוּם פָּסוּק אֶחָד בַּתּוֹרָה, כְּדֵי לְסַיֵּם בַּתּוֹרָה. וְטוֹב שֶׁלֹּא יַפְסִיק בְּשִׂיחָה בֵּין הַקְּרִיאָה. וְנוֹהֲגִין לִקְרוֹת גַּם הַהַפְטָרָה. וְיֵשׁ נוֹהֲגִין עוֹד לוֹמַר אַחַר כָּךְ שִׁיר הַשִּׁירִים. וּמִי שֶׁהוּא בַּדֶּרֶךְ וְאֵין לוֹ רַק חֻמָּשׁ בְּלִי תַּרְגּוּם, יִקְרָא שְׁתֵּי פְּעָמִים מִקְרָא. וּכְשֶׁיָּבוֹא לְמָקוֹם שֶׁיִּהְיֶה לוֹ תַּרְגּוּם, יִקְרָא הַתַּרְגּוּם (רפ"ה). גַּם יֵשׁ לוֹ לְכָל יְרֵא שָׁמַיִם, לִלְמוֹד פֵּרוּשׁ רַשִׁ"י עַל הַסִּדְרָה, וְאִם לָאו בַּר הָכִי הוּא יִלְמַד פֵּרוּשׁ אַשְׁכְּנַזִי (לוֹעֲזִי) עַל הַסִּדְרָה, כְּגוֹן סֵפֶר "צְאֶינָה וּרְאֶינָה" וְכַדּוֹמֶה, שֶׁיָּבִין עִנְיַן הַסִּדְרָה.
Every man must complete the Parshah65Chapter of the Torah. of the week with the congregation;66Maseches Berachos 8a and Shulchan Aruch 285. that is, you should read the weekly portion (of the Torah) twice and the Targum (Onkelos) once. From Sunday and after, it is considered [reading] 'with the congregation' (for the congregation has already started reading this portion at Minchah on Shabbos). But the mitzvah done in its perfection is to read it on Erev Shabbos in the afternoon.67Ba’eir Heiteiv - Ari z” l. Sha’arei Teshuvah maintains that the Ari z” l read it Friday morning. 68The perfect way is to finish Erev Shabbos [Mishnah Berurah]. The Vilna Gaon read a portion every morning and finished Erev Shabbos, in accordance with Beis Yosef and Rambam. You should [first] read each chapter two times and after that the Targum.69Vilna Gaon (Ma’aseh Rav). Magein Avraham quotes many poskim who maintain that you should read it verse by verse. Either way is correct [Mishnah Berurah]. It makes no difference if the Chapter is a closed or open one.70See Kitzur Shulchan Aruch Chapter 24: 2. And even if the chapter ends in the middle of a verse, you should stop there. After finishing the Targum you should read one verse from the Torah in order to conclude with the Torah. It is best not to interrupt71According to the Ari z” l it is a grave sin. the reading with conversation. It is also customary to read the Haftarah,72See Chapter 79. and some are accustomed also to say Shir HaShirim after that. If you are traveling and you have only a Chumash without Targum, you should read the weekly Torah portion two times, and when you come to a place73If a Targum or Rashi’s commentary is not available you should read the parshah three times [see Peri Megadim]. where a Targum is available you should read the Targum. [Every God fearing Jew should also study Rashi's commentary on the Sidrah.74Shulchan Aruch. This also includes the Targum. If you are not capable [of learning Rashi], you should study a commentary in Yiddish75The same holds true for English or any language you understand. such as the seifer Tze'enah Ure'enah in order to understand the subject matter of the Sidrah].76The section in brackets is not found in many editions of the Kitzur Shulchan Aruch.
מִצְוָה עַל כָּל אָדָם לִרְחוֹץ בְּכָל עֶרֶב שַׁבָּת פָּנָיו יָדָיו וְרַגְלָיו בְּחַמִּין. וְאִם אֶפְשָׁר, יִרְחַץ כָּל גּוּפוֹ בְּחַמִּין (ר"מ), וְיִטְבֹּל אֶת עַצְמוֹ בְּמִקְוֶה (וְהַגָּאוֹן מהריעב"ץ כָּתַב, שֶׁלֹּא יִרְחַץ כָּל גוּפו, מִשׁוּם דְּקָשֶה לַתַּשְׁמִישׁ בְּאוֹתוֹ יוֹם).
It is a mitzvah for everyone to wash his face, hands, and feet with hot water every Friday. And if possible you should wash your whole body with hot water,77If you will have no time, you should do it on Thursday [Eliyahu Rabbah]. and immerse yourself in the mikveh [ritualarium].
אָסוּר לִרְחוֹץ עִם אָבִיו וְחָמִיו וּבַעַל אִמּוֹ וּבַעַל אֲחוֹתוֹ. וּבְמָקוֹם שֶׁנּוֹהֲגִין לְכַסּוֹת עֶרְוַתן בְּבֵית הַמֶּרְחָץ, מֻתָּר. וְכֵן הַתַּלְמִיד לֹא יִרְחַץ עִם רַבּוֹ, וְאִם צָרִיךְ לוֹ שֶׁיְשַׁמְּשֶׁנוּ, מֻתָּר.
It is forbidden to bathe78Maseches Pesachim 51a. with your father, father-in-law, your mother's husband, or your sister's husband. And in places where it is customary to cover their nakedness in the bath house, it is permitted.79Rema [Even Ha’ezer 23: 6]. And also the student should not bathe with his (teacher) Rebbe,80If the student was there first, he need not leave if his Rebbe comes, but regarding your father, father-in-law etc. you must leave. See Beis Shemuel [Even Ha’ezer 23: 5]. but if he needs him to assist him, it is permitted.81This does not apply to your father and the others mentioned above. Regarding them, it is prohibited, even if they need your services.
וּמִצְוָה לָחֹף אֶת הָרֹאשׁ וְלָקֹץ אֶת הַצִּפָּרְנַיִם, וְכֵן לְגַלֵּחַ שַׂעֲרוֹת רֹאשׁוֹ אִם הָיוּ גְּדוֹלוֹת. וְאֵין לָקֹץ צִפָּרְנֵי יָדָיו וְרַגְלָיו בְּיוֹם אֶחָד. גַּם אֵין לָקֹץ צִפָּרְנָיו אוֹ לְגַלֵּחַ שַׂעֲרוֹת בְּרֹאשׁ חֹדֶשׁ, אֲפִלּוּ חַל בְּעֶרֶב שַׁבָּת. יֵשׁ מַקְפִּידִין שֶׁלֹּא לִטּוֹל אֶת הַצִּפָּרְנַיִם כְּסִדְרָן אֶלָּא בְּדִלּוּג, דְּהַיְנוּ בְּיָמִין מַתְחִילִין בָּאֶצְבַּע הַסְּמוּכָה לַאֲגוּדָל, וְהַסִימָן בִּדְאָגָ"ה וּבִשְׂמֹאל מַתְחִילִין בָּאֶצְבַּע הָרְבִיעִית וְהַסִימָן דִּבְהֶגֶ"א. גַּם יֵשׁ מַקְפִּידִין שֶׁלֹּא לִטּוֹל אֶת הַצִּפָּרְנַיִם בְּיוֹם ה', כִּי מַתְחִילִין לִגְדּוֹל בְּיוֹם שַׁבָּת, שֶׁהוּא יוֹם הַשְּׁלִישִׁי. טוֹב לִזָּהֵר לִשְׂרֹף אֶת הַצִּפָּרְנַיִם (אוֹרַח חַיִּים סִימָן ר"ס).
It is a mitzvah to wash your hair and to cut your nails and to have your hair cut if it is too long. You should not cut your fingernails and toenails on the same day,82It’s best to cut the toenails on Thursday and fingernails on Friday [Magein Avraham, Mishnah Berurah]. and you should not cut your nails or your hair on Rosh Chodesh,83Rabbeinu Yehudah Hechassid, Magein Avraham. even if it occurs on Erev Shabbos. Some are particular not to cut their nails in consecutive order but to alternate;84Sheloh. beginning with the right hand,85According to the author, it is proper to begin with the right hand, but the Rema (260) mentions the left hand first. The Peri Megadim (260: 1), —Kol Bo also say to cut the nails of your left hand first; see Tehillah LeDavid (260: 2). you start with the finger next to the thumb, and the symbol is 2, 4, 1, 3, 5. On the left (hand) you start with the fourth finger, and the symbol is 4, 2, 5, 3, 1. Some are also particular not to cut their nails on Thursday because they start growing on Shabbos which is the third day. It is proper to take care to burn your nails after they are cut.86It is also permissible to bury them or even to flush them down a toilet drain.
בְּכָל עֶרֶב שַׁבָּת יְפַשְׁפֵּשׁ בְּמַעֲשָׂיו, וְיִתְעוֹרֵר בִּתְשׁוּבָה לְתַקֵּן כָּל הַקִּלְקוּלִים שֶׁעָשָׂה בְּשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה, כִּי עֶרֶב שַׁבָּת כּוֹלֵל כָּל יְמֵי הַשָּׁבוּעַ, כְּמוֹ עֶרֶב רֹאשׁ חֹדֶשׁ כּוֹלֵל כָּל הַחֹדֶשׁ (ספרי מוסר).
Every Erev Shabbos you should examine your deeds, arouse yourself to repent and make amends for all the misdeeds you did in the six weekdays; because Erev Shabbos incorporates all the days of the week, just as Erev Rosh Chodesh incorporates the whole month.87Both are important days for repentance.
יִשְׁתַּדֵּל שֶׁיִּהְיוּ לוֹ בְּגָדִים נָאִים, וְגַם טַלִּית שֶׁל מִצְוָה נָאָה לִכְבוֹד שַׁבָּת, דִּכְתִיב וְכִבַּדְתּוֹ, וְדָרְשִׁינָן, שֶׁלֹּא יְהֵא מַלְבּוּשְׁךָ שֶׁל שַׁבָּת כְּמַלְבּוּשְׁךָ שֶׁל חֹל (רס"ב). וַאֲפִלּוּ הוּא בַדֶּרֶךְ בֵּין הַנָּכְרִים, מִכָּל מָקוֹם יִלְבַּשׁ בִּגְדֵי שַׁבָּת, כִּי אֵין הַמַּלְבוּשִׁים לִכְבוֹד הָרוֹאִים אֶלָּא לִכְבוֹד הַשַׁבָּת (חַיֵּי אָדָם).
You should try to wear fine clothing and also a nice tallis in honor of Shabbos, as it is written "And you shall honor it;" and it is explained [by the Sages]88Maseches Shabbos 113a. that your Shabbos clothes should not be like your weekday clothes.89It is preferable to have clothing that is used exclusively for Shabbos. [Magein Avraham, Ari z” l, Mishnah Berurah]. And even if you are traveling amongst non-Jews, you should wear Shabbos clothes, because the clothes are not for the honor of those who see them but for the honor of the Shabbos.
הַתַּבְשִׁילִין צְרִיכִין לְהַשְׁגִּיחַ לַהֲסִירָן מִן הַגֶּחָלִים קֹדֶם שַׁבָּת, (עַיֵן לְקַמָּן סִימָן פ' סָעִיף ה'). וְאִם שָׁכַח וְלֹא הֵסִירָן, אֲזַי אִם יָבֹא בַשַׁבָּת לָקַחַת אֶת הַקְּדֵרָה וְגֶחָלִים בּוֹעֲרוֹת סָבִיב לָהּ, שֶׁאִם יִקַּח אֶת הַקְּדֵרָה יָזִיז אֶת הַגֶּחָלִים אָסוּר לְיִשְֹרָאֵל לָקַחַת אוֹתָהּ. וְעַל יְדֵי אֵינוֹ יְהוּדִי, מֻתָּר.
Cooked foods must be removed from the coals before Shabbos. If you forgot, and did not remove them, you are forbidden to remove the pot while coals are burning around it; since by taking the pot the coals will be moved.90This is true only when the coals surround the pot because, inevitably, they will be moved when the pot is taken out. This will cause the top coals to be extinguished and the bottom ones to be ignited which are both melachos that are prohibited on Shabbos. But if the pot rests on top of the coals and is not surrounded by coals, you should have a non-Jew remove it. But if you cannot find one, you may carefully remove the pot yourself. [Rema 253: 1, see Mishnah Berurah]. But it is permissible through a non-Jew.91Even though it is inevitable (psik reisha) [see footnote 90] you may still tell a non-Jew to do it. Since you do not desire the extinguishing and igniting of the coals, it is only a shvus and is permitted through a non-Jew. The Mordechai prohibits telling a non-Jew to remove the pot in this case. The Mishnah Berurah is lenient if you need the food for Shabbos.
הַתַּבְשִׁילִין שֶׁמַּטְמִינִין בַּתַּנּוּר לְיוֹם הַשַׁבָּת כַּנָּהוּג, אַף עַל פִּי שֶׁהַפֶּתַח אֵינוֹ טוּחַ בַּטִּיט, מֻתָּר. וְאָסוּר לִפְתֹּחַ אֶת הַתַּנּוּר בַּלַּיְלָה, כִּי שֶׁמָּא יֵשׁ קְדֵרוֹת שֶׁעֲדַיִן לֹא נִתְבַּשְּׁלוּ כָּל צָרְכָּן. וְעַל יְדֵי שֶׁיִּסְתֹּם אַחַר כָּךְ אֶת הַתּנּוּר, יִגְרֹם בִּשּׁוּל.
Cooked food [may be] placed in the oven [on Friday] to be eaten on Shabbos, as is our custom.92Cholent, etc. Even though the door is not sealed with mortar, it is permitted.93The Halachos of hatmanah are numerous. The following is a brief introduction that will enable you to understand these important laws. There are two concepts, one called שִׁהְיֶה, shehiyah which means leaving food [on the fire, or in an oven, etc.], and הַטְמָנָה, hatmanah, which means “hiding,” in other words, covering the pot to keep it warm. There is a Rabbinical prohibition against leaving certain food on open coals because then you might stir the coals on Shabbos. Tosafos and Rosh rule that this prohibition is applicable even on Erev Shabbos and thus food may not be left on coals over Shabbos unless it is completely cooked. The Shulchan Aruch 253:1 seems to agree, but we are accustomed to follow Rashi’s ruling and permit this on Erev Shabbos if it is half cooked, (or one third if need be), which makes it fit to be eaten with difficulty. The Biur Halachah says that it is preferable to be stringent in this matter. In our times we use gas or electric heat, but the prohibition remains, for you are liable to adjust the flame. In the case of a range, you are allowed to put up the meat cholent on Erev Shabbos even if it will be only slightly cooked when Shabbos arrives, if you remove all the coals (which is called גְרֵיפָה, gerifah) or you cover the coals (which is called קְטִימָה, ketimah). For this reason we use a בְּלֶע (blech) to cover both the flame and the knobs, (see Igros Moshe [Orach Chaim, Responsum 93]) since this makes the range קְטוּמָה (Ketumah). However, Rav Akiva Eiger ruled, that ketumah is not sufficient if the food is not at least half-cooked before Shabbos. See Biur Halachah 253. Also see Sha’arei Teshuvah 254: 5 that a metal sheet (blech) does not make it ketumah. If the meat is totally raw, you may put it up to cook immediately before Shabbos and we are not concerned that you will stir the coals. Since the meat was totally raw at the onset of Shabbos, it will be left untouched all night. [Rav Henkin z” l ruled that in our times it is best not to rely on this as our ovens are more efficient and that meat will be partially cooked by the time it is actually Shabbos according to Rabbeinu Tam who rules that Shabbos begins 72 minutes after sunset.] Even putting in one piece of totally raw meat immediately before Shabbos, qualifies the rest of the pot (at whatever stage of cooking it may be) [Shulchan Aruch Harav]. If you put the pot into the oven on Erev Shabbos, and seal the oven door with mortar, there is no concern that you will stir the coals because it is sealed. [Rema and most Poskim and Kitzur.] Even if food is totally cooked on Erev Shabbos, but will improve with shrinking in prolonged heat, (which is called מִצְטַמֵק וְיָפֶה לוֹ —it shrinks and is improved thereby), according to Tosafos, you may not leave it on a range that is not גְרוּפֶה or קְטוּמָה. As mentioned, it is preferable to be stringent in this matter if you can. Also, see Mishnah Berurah 253: 70–73. However, it is forbidden to open the oven at night, for there may be food which is not thoroughly cooked, and by closing the oven afterwards you will cause the cooking to be accelerated.
הָא דְּמֻתָּר לְהַטְמִין גַּם כְּשֶׁאֵין הַתַּנּוּר טוּחַ בְּטִיט, זֶהוּ דַּוְקָא כְּשֶׁמַּטְמִינִין בָּשָׂר, וְכֵן אֲפִלּוּ כְּשֶׁמַּטְמִינִין מִינֵי קִטְנִיּוֹת וּמִינֵי בָּצֵק, אֶלָּא שֶׁמַּטְמִינִים זְמַן הַרְבֵּה קֹדֶם הַלַּיְלָה בְּאֹפֶן שֶׁיּוּכְלוּ לְהִתְבַּשֵּׁל קֹדֶם הַלַּיְלָה קְצָת עַד שֶׁיִהְיוּרְאוּיִים לַאֲכִילָה עַל יְדֵי הַדְּחָק. אֲבָל כְּשֶׁמַּטְמִינִין מִינֵי קִטְנִיּוֹת וּמִינֵי בָּצֵק סָמוּךְ לַלַּיְלָה, צְרִיכִין דַּוְקָא לָטוּחַ אֶת הַתַּנּוּר בְּטִיט (כִּי מִן הַסְּתָם אֵינוֹ גָּרוּף וְקָטוּם כָּרָאוּי). וּצְרִיכִין לִזָּהֵר בָּזֶה. כִּי אִם לֹא עָשׂוּ כֵן, אָז אֲפִלּוּ בְּדִיעֲבַד הַמַּאֲכָלִים אֲסוּרִים עַד לְמוֹצָאֵי שַׁבָּת בִּכְדֵי שֶׁיֵּעָשׂוּ.
The law which permits us to place cooked food in the oven even when the oven door is not sealed with mortar applies only to meat, and also to various kinds of legumes [peas, etc.], and also to various types of dough, provided you put them in the oven a long time before nightfall, so that the food will be cooked a little before nightfall, until it reaches the stage when it can be eaten with difficulty.94That is one half or one third cooked. This is called ma’achal ben Derusai, the food of a gang of bandits who always ate on the run. But if you place legumes or types of dough in the oven close to nightfall you must seal the oven door with mortar.95The difference being since meat takes a long time to cook, it will be left untouched till tomorrow, and there is no need to stir the coals, whereas legumes and doughs take less time to cook, and we fear that he will stir the coals to make it edible for Friday night [Poskim, Magein Avraham etc.]. (For probably the coals were not removed or were not covered and cooled with ashes properly.) You must be careful about this; for if you failed to do this, the food is forbidden even bediavad (post factum) until after Shabbos,96[Shulchan Aruch Harav] You and your family may not eat it even when it was done without intent, but others may eat it even on Shabbos if it was done without intent. until enough time has elapsed to accomplish what was done (on Shabbos)
בְּשַׁבָּת כְּשֶׁפּוֹתְחִין אֶת הַתַּנּוּר שֶׁהוּא טוּחַ בְּטִיט, יֵשׁ לְפָתְחוֹ עַל יְדֵי אֵינוֹ יְהוּדִי. וְאִם אֵין אֵינוֹ יְהוּדִי יֵשׁ לְפָתְחוֹ עַל יְדֵי קָטָן. וְאִם אֵין קָטָן, מֻתָּר גַּם לְגָדוֹל לְפָתְחוֹ, וְיֵשׁ לַעֲשׂוֹת עַל יְדֵי שִׁנּוּי (רנ"ט).
On Shabbos, opening the oven door that is sealed with mortar, should be done by a non-Jew, and if a non-Jew is not available, it should be opened by a minor. If a minor is unavailable, even an adult may open it, but in a way that is different than on a weekday.97Rema 259: 7 requires only a minor shinui, difference.
הַמַּטְמִין קַאפֶע בְּעֶרֶב שַׁבָּת בְּתוֹךְ הַגּוּמָה לְצֹרֶךְ שַׁבָּת וּמְכַסֵּהוּ בְּכָרִים וְכַדּוֹמֶה, שֶׁיְהֵא חַם, אִם הוּא מַטְמִינוֹ בְּתוֹךְ הַחוֹל, אָסוּר לְהַטְמִין כָּל הַכְּלִי בְּתוֹךְ הַחוֹל. וַאֲפִלּוּ אֵינוֹ מַטְמִין כָּל הַכְּלִי אֶלָּא מִקְּצָתוֹ וְעַל מִקְּצָתוֹ מְכַסֶּה בִּבְגָדִים וְכַדּוֹמֶה בְּאֹפֶן שֶׁכָּל הַכְּלִי מְכֻסֶּה מִכָּל הַצְּדָדִים, גַּם זֶה אָסוּר, אֶלָּא צָרִיךְ לַעֲשׂוֹת בְאֹפֶן זֶה, שֶׁהַכְּלִי אֲשֶׁר בְּתוֹכוֹ הַקַּאפֶע יַטְמִינוֹ רַק עַד חֶצְיוֹ אוֹ עַד שְׁלִישִיתוֹ בְּתוֹךְ הַחוֹל, וְהַמּוֹתָר יְהֵא בָּאֲוִיר, וְיִתֵּן עַל הַגוּמָּה דַּף אוֹ יִכְפֶּה עָלָיו כְּלִי, שֶׁיְהֵא אֲוִיר בֵּינוֹ וּבֵין הַכְּלִי שֶׁבְּתוֹכוֹ הַקַּאפֶע, וְאָז יָכוֹל לִתֵּן עֲלֵיהֶם בְּגָדִים וְכָרִים וְכַדּוֹמֶה (היי"א). (יֶתֶר דִּינֵי הַטְמָנָה בְּשֻׁלְחָן עָרוּךְ סִימָן רנ"ז, רנ"ח, רנ"ט.)
Erev Shabbos, when you put a pot of coffee, into a hole [in the ground], [to retain its warmth,] so that it can be used on Shabbos, and cover it with pillows or similar things to keep it warm; if you put it into sand,98Sand is called מוֹסִיף הֶבֶל, mosif hevel—a substance that adds heat. Such substances are prohibited for purposes of hatmanah even on Erev Shabbos, lest you place it in hot ash and coal and stir it [Rashi, Shulchan Aruch, etc.]. However, substances which do not add but merely retain heat are permitted on Erev Shabbos for Shabbos. But on Shabbos you may not make hatmanah even in such substances [Rashi. See Rosh on Maseches Shabbos 3, 10]. it is forbidden to insert the whole vessel into the sand.99The author maintains that only total covering is considered hatmanah when not on coals but if the pot is not completely covered, even if it adds heat it may be used on Shabbos to keep food warm, once it is thoroughly cooked. Even if you don't insert the whole vessel but only part of it, and you cover the remainder with clothing or similar things, so that the whole vessel is covered on all sides,100It is not considered hatmanah unless all the sides are covered. Even according to the Shulchan Aruch which rules that setting a pot on coals is considered hatmanah, it applies only when the bottom of the pot actually touches the coals; but if it does not, the whole pot must be covered to be considered hatmanah. See Shulchan Aruch 257: 8. this too is forbidden. You must do it in such a way that the pot of coffee is inserted so that only one half or one third is in the sand, and the remainder exposed to the air (in the hole). You may then place a board or inverted vessel to cover the hole so that there is air space101See Shulchan Aruch 257: 8. between it (the cover) and the pot of coffee. After doing this you may put over them clothing, pillows or similar items. (For more laws pertaining to hatmanah see Shulchan Aruch, Chapters 257, 258, 259.)
סָמוּךְ לַחֲשֵׁכָה יִשְׁאַל לְאַנְשֵׁי בֵּיתוֹ בְּלָשׁוֹן רַכָּה, הִפְרַשְׁתֶּם חַלָּה. וְיֹאמַר לָהֶם, הַדְלִיקוּ אֶת הַנֵּר.
Before dark on Friday102Not earlier in the day, for they may delay and subsequently forget to do so [Rashi, Shabbos 34a]. you should gently ask your household: "Did you separate Challah?" And you should tell them to light the (Shabbos) candles.
חַיָּב אָדָם לְמַשְׁמֵשׁ בִּבְגָדָיו בְּעֶרֶב שַׁבָּת קֹדֶם חֲשֵׁכָה אִם אֵין מַחַט תָּחוּבָה בָּהֶם אוֹ אִם אֵין אֵיזֶה דָּבָר בַּכִּיסִים, וַאֲפִלּוּ בְּמָקוֹם שֶׁיֵּשׁ עֵרוּב, שֶׁמָּא יֵשׁ בָּהֶם אֵיזֶה דְּבַר מֻקְצֶה (רנ"ב).
You must103You are obligated to do so. This is the expression used in the Talmud as well. The Rambam too uses such an expression. But the Tur and Shulchan Aruch 252: 7 hold that it is a mitzvah, see Biur Halachah. examine your clothing on Friday before dark104Immediately before dark, even if you do not intend to leave the house [Vilna Gaon]. (to see) whether a needle is stuck in them or if there is anything in the pockets. Even in a place where there is an eiruv105Where there is an eiruv you may carry in the streets on Shabbos; see Chapter 94 for details. [it is necessary to check clothing] because the pockets might contain something that is muktzeh.106Something you may not move on Shabbos; see Chapter 88 for details.