Some things are forbidden [to do] on Shabbos, although they are [in no way] similar to a melachah, nor [is there a chance] that they will cause a melachah. Then, why were they forbidden? Because it is said1Isaiah 58: 13. "If you will refrain from walking on Shabbos2I.e. if because of Shabbos you were prevented from walking more than the allotted distance. [or from] doing your needs on My holy day," and [the verse goes on to] say: "and you will honor it [the day] by not doing your own needs [literally: "your ways"], or from pursuing your needs,3It is clear that the verse is referring to actions that are not specifically melachos. or from speaking anything.4See paragraph 4. From the words: "And you will honor it by not doing your own ways," our Sages,5Maseches Shabbos 113a. of blessed memory, inferred that your walking on Shabbos [should be different] from the weekdays. Therefore, it is forbidden to run on Shabbos.6Running for pleasure as youngsters do is permitted. [Shulchan Aruch 301: 2] It is permitted to jump over a puddle or to run to get out of the rain. [Shulchan Aruch Harav, Minchas Shabbos] However, for the purpose of a mitzvah it is permitted to run. ([This is inferred] because it states "your ways"; which implies that your own ways [or needs] are prohibited, but the needs of Heaven are permitted) and for them it is your duty to run.
And from the expression: "From pursuing your needs" our Sages, of blessed memory, inferred that your own needs are [sometimes] prohibited, even if no melachah is required. For instance, if you take stock of your belongings to see what their needs might be for tomorrow, this, too, is forbidden. Similarly, it is forbidden to stroll in the city for the purpose of finding a horse, or a ship, or a [transport] coach, to hire after Shabbos, if it is obvious that you are walking for this purpose.7Where the purpose of this walk is not obvious to passersby, Mishnah Berurah (306: 1) permits it (v. Biur Halachah ibid.). Chayei Adam, however, prohibits it even in this case. However, [to walk] for the purpose of guarding your own or your friends' possessions, is permitted.
It is forbidden "to darken near the techum,"8Techum = the limit to where you may walk on Shabbos.9V. Chapter 95. that is, to walk on Shabbos to the end of the techum or less, and to remain there until dark, in order to complete your journey sooner by traveling from there onward. Since you will travel from there onward at the close of Shabbos, it is obvious that your main reason for walking there was for this purpose. [This is forbidden] only when you "darken" there in order to go and do something that cannot, under any circumstance, be done on Shabbos; for example, to hire workers, or to pluck fruit, or to bring back fruit that are muktzeh, since there is no way to permit doing these things on Shabbos. But, you may "darken on the techum" in order to bring back your animal, since, had there been houses until there within seventy amos of each other, you would have been permitted to bring them back on Shabbos.10Consequently, you would not be permitted to go there to bring back an animal that cannot walk on its own, for it is muktzeh. [Shulchan Aruch 306: 1] Similarly it is permitted to bring back fruit [that was already] plucked which is not muktzeh, since, had there been partitions surrounding your entire route, it would have been permitted even on Shabbos. [This applies to] any similar situation. Similarly, you may walk within the techum11But not to the techum limit, because then the purpose of your walk is obvious. [Shulchan Aruch 307: 9] on Shabbos, to a garden, to pluck fruit there after the close of Shabbos, since it is not obvious that you walked for this purpose,12For the same reason you should not remain standing near the garden because then, too, your purpose becomes obvious. but, rather, people will say that you went for a stroll, or to search for a lost animal, and once, having been there, you decided to remain until nightfall in order to pluck your fruit.
From the expression "From speaking anything"13See paragraph 1. our Sages,14Maseches Shabbos 113a. of blessed memory, inferred that your manner of speaking during Shabbos should not be the same as during the week. Therefore, it is forbidden to say: "I will do a certain thing tomorrow" or, "I will buy a particular item tomorrow. It is forbidden only regarding things that are impossible to do today in any manner.15Due to a Shabbos prohibition, even if only d’rabanan. [Shulchan Aruch 307: 8] However, something that had any possibility of being done today [Shabbos], even if at this moment this possibility no longer exists, is permitted (as I wrote in paragraph 3). Therefore, you may say: "I will go there tomorrow" provided you do not express yourself in a way that implies that you will travel by car;16V. Taz, Magein Avraham ibid. also, do not discuss it excessively. Even excessive idle-talk is forbidden.17Yerushalmi Maseches Shabbos 15: 3, Shulchan Aruch 307: 1. It is forbidden to relate anything that causes pain (or sadness) on Shabbos.18Shaarei Teshuva (287) rules that one who is greatly saddened by seeing an ill person should preferably not visit the sick on Shabbos. It is forbidden to make verbal business calculations on Shabbos, whether they are calculations for future transactions, or calculations concerning past transactions which are still relevant [at present].19To you or to another. [Taz, Mishnah Berurah 307: 26] Eliyahu Rabba permits making calculations for someone else. Therefore it is forbidden to say: "I have spent such an amount for workers' salaries on that building," and you still owe them a certain amount of wages for which you must know the calculation. However, calculations. that have no relevancy, you may calculate, provided you do not do so excessively, because you may not overindulge in idle talk on Shabbos.
From the expression "Your needs"20V. paragraph 1. our Sages, of blessed memory, learned21Maseches Shabbos 151a. that only the needs of man22I.e. a person’s material needs. are forbidden, but [his] spiritual needs are permitted. Therefore, you may "darken near the techum" in order to fulfill a mitzvah. Similarly, you may oversee communal affairs23Jewish communal affairs. on Shabbos—for instance, to visit the authorities or ministries, to intercede for the people,24I.e. the community. because communal needs are equivalent to spiritual needs. Similarly, you may speak with a teacher regarding your child, [asking him] if he will accept him as a [Torah] student or even [to teach him] a trade, which is also a mitzvah, for if he will have no trade with which to support himself he will [ultimately] resort to robbery. But it is forbidden to actually hire a teacher on Shabbos, because hiring is an unqualified prohibition d'rabanan25It is prohibited to mention a sum of money even without hiring the teacher (Shulchan Aruch Harav 306: 3), or to hire without mentioning money. [Tehilla L’Dovid]. When it is for the sake of a mitzvah, it possibly is permitted to hire without mentioning money. [Biur Halacha 306: 13 from Bais Yosef and Gra] and is not permitted even for the sake of a mitzvah. Only that which is forbidden based on [the verse] "mimtzo cheftzecha vedabeir davar" is permitted for the sake of a mitzvah. It is permitted to announce [the finding] of a lost object because returning a lost object is a mitzvah.26Even if the object is muktzeh and cannot be returned until after Shabbos. [Shulchan Aruch 306: 12]
From the expression "And speaking words"27See paragraph 1. our Sages, of blessed memory, learned that only speaking [of prohibited subjects] is forbidden but thinking [about them] is permitted. Therefore, thinking about business affairs is permitted. Nevertheless, for the sake of the mitzvah of Oneg Shabbos28Oneg Shabbos = taking pleasure in Shabbos. it is a mitzvah not to think about business at all,29Reading about business is forbidden (Sh’ilas Ya’avetz I, 162) as well as listening when the subject is discussed (see paragraph 10). and you should view it as if all your work has been completed. And this is [the intent of what is] written:30Exodus 20: 9. "Six days will you labor and do all your work." But man cannot complete all his work in the course of one week! Thus, [we deduce] that man should consider every Shabbos as if his work is concluded.31Mechilta—Parshas Yisro. You cannot experience a greater pleasure. Certainly, you should not think about anything that causes you concern or anxiety.32Bais Yosef, Rabbeinu Yonah.
You may say to a worker: "Do you think you can join me this evening?" though he thereby understands that you intend to hire him for work that evening, because only a direct proposal is forbidden. However, you may not say to him: "Be prepared this evening," because that is comparable to saying explicitly that you wish to hire him.33Shulchan Aruch 307: 7.
If you hire a worker to safeguard something for you, the worker is forbidden to receive wages specifically for Shabbos.34The Sages frowned upon accepting payment for performing a mitzvah (such as acting as a chazan or for reading the Torah) on Shabbos, though it is legally permitted. (See Shulchan Aruch 306: 5 and Mishnah Berurah.) Concerning a doctor receiving payment for treatment on Shabbos, see Harei Besamim 52, Daas Torah Orach Chaim 306: 5, Peri Megadim M.Z. 4, Har Tzvi 204. But, if he was hired by the week or month, he may include his Shabbos wages with his weekday wages.35If the worker was hired by the week but the employer retained the option to terminate his employment at any time and pay him per day, see Rema 306: 4, Biur Halachah (ibid.), Mishnah Berurah 306: 20.
It is forbidden to give your friend a gift36Transactions are generally forbidden on Shabbos and Yom Tov, lest a person come to write. unless he has a need for it on Shabbos.37Or for any mitzvah purpose. [Bais Yosef 527] It is preferable not to give a Bar Mitzvah or wedding present on Shabbos. [Magein Avraham 306: 15] Rabbi Akiva Eiger permits sending a gift to a groom. If one does receive a gift he should have intention not to acquire it legally until after Shabbos. [Mahari Asad 83] Some poskim permit giving a gift to a non-Jew. [Makneh, Even Haezer 45; Sefer Hachaim] However, others prohibit it. [Shulchan Aruch Harav 449; Toras Chesed 27; Minchas Pittim 306. See also Kesav Sofer o.c. 59] Similarly, it is forbidden to give collateral to your friend, unless it is required to fulfill a mitzvah or for Shabbos purposes. [However,] do not say: "Here is your collateral," but simply give it to him without comment.38Rema 307: 11.
Common documents such as promissory notes, bills, or letters of greeting39Lest you read documents as well. [Maseches Shabbos 116; Shulchan Aruch Harav 307: 22] are forbidden to be glanced at even without articulating [their contents]. Though you only think of their contents it is nevertheless forbidden, for the Sages permitted thinking of business, etc. only when it is not obvious that you are thinking of forbidden subjects. But, in this case, where it is obvious to all that you are thinking of prohibited subjects, it is in the category of the prohibition "mimtzo cheftzecho."40See paragraph 1. If you receive a letter and do not know what is written in it, you are permitted to look at it because it may contain something of vital personal need.41E.g. something concerning your safety, etc. But, the letter should not be read aloud. If you know that the letter relates only to business matters, it is forbidden even to look at it. It is also forbidden to handle it because it is muktzeh.42Things that are prohibited to read on Shabbos are muktzeh. [Taz 307: 17]
If a wall or tablet contains drawings or portraits which are captioned: "This is a picture of such" or "this is a portrait of such," it is forbidden to read this caption on Shabbos.43Lest you read prohibited documents. [Mishnah Berurah 307: 49] Even to look at it without reading is forbidden. Similarly, books about wars, and history books dealing with worldly kingdoms [and governments], as well as mundane parables and anecdotes such as the Book of Emanuel, and certainly love stories, are forbidden to be read on Shabbos.44Many poskim prohibit reading newspapers on Shabbos, lest you come to read the business news. [Mishnah Berurah 307: 63]. Sh’vus Yaakov vol. 111, 23 is lenient. Some lean towards permitting newspapers printed in Hebrew. [Kitzur Sheloh] Even to look at them, without uttering words [is forbidden]. Even during the weekdays it is forbidden because [of the prohibition against joining] frivolous company.45See Shulchan Aruch 307: 16. [This is true] even if they are written in Hebrew.46Though Rema (307: 16) permits reading non-business letters that are written in Hebrew, the majority of poskim disagree. Love stories have an additional prohibition, because they entice the "yetzer hora."47“Yetzer hora” = evil inclination. However, those history books from which ethical lessons and fear of God [can be learned], such as the Book of Josephus and the like, even if written in the vernacular, may be read even on Shabbos. Nevertheless, it is not proper to read too much of them.
It is forbidden to measure anything on Shabbos if there is a need for it,48This is considered עוּבְדָא דְחוֹל—a weekday chore. unless it is essential for the fulfillment of a mitzvah.
You may not tell a non-Jew anything that is forbidden for a Jew to do, because telling a non-Jew50To do something that is forbidden to a Jew. is a shvuss.51Shvuss—a Rabbinic prohibition. Some permit telling a non-Jew to tell another non-Jew. [Chovos Yair 46; Sh’vus Yaakov 3, 22] Others prohibit it. [Avodas Hagershuni] Mishnah Berurah (307: 24) rules that this may be done to avoid a substantial loss. Even to indirectly suggest that he do it, is forbidden. It is also forbidden to tell him before Shabbos to do it on Shabbos. Similarly, it is forbidden to tell a non-Jew on Shabbos to do it after Shabbos. [However,] this is not due to a shvuss, since the melachah52Melachah = forbidden labor. is to be done at a time when it is permitted, but, rather, it is forbidden because of "mimtzo cheftzecha"53See paragraph 1. See Rashi, Maseches Avodah Zarah 15a; Avnei Nezer 43. and is therefore permitted for the sake of a mitzvah.
Even if the non-Jew came on his own to do any melachah for you, you must protest. Therefore, if a non-Jew wishes to remove the charred tips from your candles so that they burn better, it is necessary to protest.54Magein Avraham 307: 31; see Kitzur Shulchan Aruch 80: 1. Mishnah Berurah (307: 76), however, disagrees totally, and in a situation where some light is available even without the assistance of the non-Jew, permits even to indirectly suggest to the non-Jew to refurbish the candle.
If you see that you are threatened with a loss; for example, if your wine barrel has weakened or anything similar, you may send for a non-Jew, notwithstanding that you know that the non-Jew is certain to repair it, even by doing an absolute melachah. This is permitted provided that you are careful not to [even] indirectly suggest any instruction concerning repairing [the barrel].55See Shulchan Aruch 307: 19. However, you may state in his presence, "Whoever prevents this loss will not lose his reward."56However, you may not make this statement directly to him. [Mishnah Berurah 307: 70] The [above method] should not be done unless there is potential for substantial loss.57In which case it is also permitted to ask a non-Jew to do a shvuss. [Magein Avraham; Mishnah Berurah 307: 70]
Anything that is not truly a melachah and is only prohibited as a shvuss,58Sh’vuss = Rabbinic prohibition. if it is needed to fulfill a mitzvah, or for someone who is even slightly ill, you may tell a non-Jew to do it.59Shulchan Aruch 307: 5. As a result, it became common practice to send a non-Jew on Shabbos to bring beer or other Shabbos needs, even where no eiruv has been established.60And the prohibition to carry is only derabanan. However, this is permitted only where there is great necessity [such as when] there is nothing [else] to drink, but, just for the sake of pleasure this should not be permitted.61Techum = the point outside the city to where it is permitted to walk on Shabbos. It is forbidden to tell a non-Jew to bring [something] from outside the techum. And even that which he has already brought is forbidden to be used on Shabbos.62To you and your household—to others, however, it is permitted. Consequently the object is not muktzeh and may be handled by anyone. [Shulchan Aruch 325: 8; Mishnah Berurah ibid.; 307: 55–56] Some [poskim] say that this applies also where you face a loss; [therefore] carrying [in] merchandise that is being ruined by rain, is permitted through a non-Jew. You may rely on this opinion where a substantial loss is involved.
When it is cold you may tell a non-Jew to light the oven, because everyone [is considered] ill in regard to cold. However, when it is not essential, this should not be done. It is also forbidden to permit a non-Jew to light the oven on Shabbos, during the afternoon, so that it will be warm at night.
It is forbidden to send a non-Jew out of the techum to summon the relatives of the deceased, or someone to eulogize him.63Even to tell him on Friday to go on Shabbos is forbidden. However, on Shabbos you may tell him to go after Shabbos since a mitzvah is involved. [Magein Avraham; Mishnah Berurah 306: 40]
[If] a non-Jew delivers grain to a Jew as payment of a debt and the Jew gives him the key to his warehouse, the non-Jew is permitted to measure and count there, because the non-Jew is occupied with his own work, since the grain is not considered the Jew's until after the measuring [is completed].64Rema 307: 22. The Jew is allowed to stand there to be certain that he is not cheated, provided he does not discuss anything dealing with their business. However, if they [the non-Jews] delivered the Jew's own grain, he is forbidden to tell them to unload it from the wagons into his warehouse.65See following footnote. Even should they want to unload it on their initiative, he must express his disapproval to them.
When a non-Jew manufactures cheese from his own milk on Shabbos, a Jew is permitted to observe the milking and the cheese-making, in order that it be "Kosher"66See Yore De’ah 115, Rema and Shach. so that he can buy it after Shabbos. Even though the non-Jew's intention is for the purpose of selling it to the Jew, [nevertheless,] it is permitted, since the cheese is still the non-Jew's67Whereas, where grain is concerned, weighing it causes it to be considered the Jew’s, nevertheless milk is considered the non-Jew’s even if it has been paid for, provided he has not yet taken delivery, because he can reject this milk and ask for other milk. [Sho’el U’maishiv 3, 2, 180] who makes it for his own benefit. The Jew is even permitted to tell him to make [the cheese] even on Shabbos, because it is permitted to say to a non-Jew, "Do your work," even where the Jew benefits from it.
A non-Jew who bought goods from a Jew and came on Shabbos to take delivery, if possible, he should be prevented [from doing so].68Lest it seem to others that he is transporting the goods at your behest, [Shulchan Aruch 246: 2] or that you sold him the goods on Shabbos. [Rambam, Taz, etc.] It is unnecessary to cause a physical altercation to prevent the non-Jew from taking delivery. [Mishnah Berurah 325: 10]
One whose yahrzeit69Yahrzeit = anniversary of the death of a parent. falls on Shabbos, and he forgot to light a memorial candle, may ask a non-Jew, at twilight, to light it, but not on Shabbos.
יֵשׁ דְּבָרִים שֶׁהֵן אֲסוּרִין בַּשַׁבָּת, אַף עַל פִּי שֶׁאֵינָן דּוֹמִין לִמְלָאכָה וְאֵינָם מְבִיאִין לִידֵי מְלָאכָה. וּמִפְּנֵי מַה נֶּאֶסָרוּ. מִשּׁוּם שֶׁנֶּאֱמַר, אִם תָּשִׁיב מִשַׁבָּת רַגְלֶיךָ עֲשׂוֹת חֲפָצֶךָ בְּיוֹם קָדְשִׁי וְגוֹ', וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר. מֵהָא דִּכְתִיב, "וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ" דָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, שֶׁלֹּא יְהֵא הִלּוּכְךָ בַּשַׁבָּת כְּהִלּוּכְךָ בַּחֹל. לְפִיכָךְ אָסוּר לָרוּץ בַּשַׁבָּת. אֲבָל לִדְבַר מִצְוָה, מֻתָּר לָרוּץ, (מִדִּכְתִיב דְּרָכֶיךָ, מַשְׁמַע, דְּרָכֶיךָ אֲסוּרִים, אֲבָל דַּרְכֵי שָׁמַיִם מֻתָּרִין) וּמִצְוָה לָרוּץ (עַיֵן לְעֵיל סִימָן י"ב סָעִיף יא) (סִימָן צ' ש"א).
Some things are forbidden [to do] on Shabbos, although they are [in no way] similar to a melachah, nor [is there a chance] that they will cause a melachah. Then, why were they forbidden? Because it is said1Isaiah 58: 13. "If you will refrain from walking on Shabbos2I.e. if because of Shabbos you were prevented from walking more than the allotted distance. [or from] doing your needs on My holy day," and [the verse goes on to] say: "and you will honor it [the day] by not doing your own needs [literally: "your ways"], or from pursuing your needs,3It is clear that the verse is referring to actions that are not specifically melachos. or from speaking anything.4See paragraph 4. From the words: "And you will honor it by not doing your own ways," our Sages,5Maseches Shabbos 113a. of blessed memory, inferred that your walking on Shabbos [should be different] from the weekdays. Therefore, it is forbidden to run on Shabbos.6Running for pleasure as youngsters do is permitted. [Shulchan Aruch 301: 2] It is permitted to jump over a puddle or to run to get out of the rain. [Shulchan Aruch Harav, Minchas Shabbos] However, for the purpose of a mitzvah it is permitted to run. ([This is inferred] because it states "your ways"; which implies that your own ways [or needs] are prohibited, but the needs of Heaven are permitted) and for them it is your duty to run.
וּמֵהָא דִּכְתִיב, מִמְּצֹוֹא חֶפְצְךָ, דָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, חֲפָצֶיךָ אֲסוּרִים, אֲפִלּוּ אֵינְךָ עוֹשֶׂה מְלָאכָה, כְּגוֹן שֶׁהוּא מְעַיֵּן בִּנְכָסָיו, מָה הֵם צְרִיכִין לְמָחָר, גַּם זֹאת אָסוּר. וְכֵן אָסוּר לְטַיֵּל בָּעִיר כְּדֵי לִמְצוֹא סוּס אוֹ סְפִינָה אוֹ קָרוֹן לְשָׂכְרָם אַחַר הַשַׁבָּת, אִם נִכָּר הַדָּבָר שֶׁהוֹלֵךְ בִּשְׁבִיל כָּךְ. אֲבָל לִשְׁמוֹר חֲפָצָיו אוֹ חֶפְצֵי חֲבֵרוֹ, מֻתָּר.
And from the expression: "From pursuing your needs" our Sages, of blessed memory, inferred that your own needs are [sometimes] prohibited, even if no melachah is required. For instance, if you take stock of your belongings to see what their needs might be for tomorrow, this, too, is forbidden. Similarly, it is forbidden to stroll in the city for the purpose of finding a horse, or a ship, or a [transport] coach, to hire after Shabbos, if it is obvious that you are walking for this purpose.7Where the purpose of this walk is not obvious to passersby, Mishnah Berurah (306: 1) permits it (v. Biur Halachah ibid.). Chayei Adam, however, prohibits it even in this case. However, [to walk] for the purpose of guarding your own or your friends' possessions, is permitted.
אָסוּר לְהַחְשִׁיךְ עַל הַתְּחוּם, דְּהַיְנוּ לֵילֵךְ בַּשַׁבָּת עַד סוֹף הַתְּחוּם אוֹ פָּחוֹת וּלְהִתְעַכֵּב שָׁם עַד שֶׁתֶּחְשַׁךְ כְּדֵי לְמַהֵר דַּרְכּוֹ לֵילֵךְ מִשָּׁם וָהָלְאָה, שֶׁכֵּיוָן שֶׁהוֹלֵךְ מִשָּׁם וָהָלְאָה בְּמוֹצָאֵי שַׁבָּת, נִכָּר הַדָּבָר שֶׁעִקַּר הִלּוּכוֹ הָיָה בִּשְׁבִיל כָּךְ. וְדַוְקָא כְּשֶׁמַּחְשִׁיךְ שָׁם, כְּדֵי לֵילֵךְ וְלַעֲשׁוֹת דָּבָר שֶׁאִי אֶפְשָׁר בְּשׁוּם אֹפֶן לַעֲשׂוֹתוֹ בַּשַׁבָּת, כְּגוֹן לִשְׂכּוֹר פּוֹעֲלִים אוֹ לִתְלוֹשׁ פֵּרוֹת אוֹ לְהָבִיא פֵּרוֹת הַמֻּקְצִין, שֶׁאֵין שׁוּם הֶתֵּר לַעֲשׂוֹת דְּבָרִים אֵלּוּ בַּשַׁבָּת. אֲבָל מֻתָּר לְהַחְשִׁיךְ עַל הַתְּחוּם כְּדֵי לְהָבִיא בְּהֶמְתּוֹ, כֵּיוָן שֶׁאִם הָיוּ בָּתִּים עַד שָׁם קְרוֹבִים זֶה לָזֶה שִׁבְעִים אַמָּה, הָיָה מֻתָּר לְהָבִיאָם גַּם בַּשַׁבָּת. וְכֵן לְהָבִיא פֵּרוֹת הַתְּלוּשִׁין שֶׁאֵינָן מֻקְצִין, מֻתָּר, כֵּיוָן שֶׁאִם הָיוּ מְחִצּוֹת מַקִּיפוֹת כָּל הַדֶּרֶךְ, הָיָה מֻתָּר, גַּם בַּשַׁבָּת, וְכָל כַּיּוֹצֵא בָּזֶה. וְכֵן מֻתָּר לֵילֵךְ בַּשַׁבָּת תּוֹךְ הַתְּחוּם אֶל הַגִּנָּה, לִתְלוֹשׁ שָׁם פֵּרוֹת בְּמוֹצָאֵי שַׁבָּת, מִשּׁוּם דְּאֵינוֹ נִכָּר שֶׁהָלַךְ בִּשְׁבִיל זֶה, אֶלָּא הָרוֹאִים יֹאמְרוּ שֶׁהָלַךְ לְטַיֵּל אוֹ לְבַקֵּשׁ בְּהֶמְתּוֹ שֶׁנֶּאֶבְדָה לוֹ, וְאַחַר כָּךְ כְּשֶׁהָיָה שָׁם, נִמְלַךְ וְנִשְׁאַר עַד הַלַּיְלָה כְּדֵי לִתְלוֹשׁ פֵּרוֹתָיו (ש"ו ש"ז).
It is forbidden "to darken near the techum,"8Techum = the limit to where you may walk on Shabbos. 9V. Chapter 95. that is, to walk on Shabbos to the end of the techum or less, and to remain there until dark, in order to complete your journey sooner by traveling from there onward. Since you will travel from there onward at the close of Shabbos, it is obvious that your main reason for walking there was for this purpose. [This is forbidden] only when you "darken" there in order to go and do something that cannot, under any circumstance, be done on Shabbos; for example, to hire workers, or to pluck fruit, or to bring back fruit that are muktzeh, since there is no way to permit doing these things on Shabbos. But, you may "darken on the techum" in order to bring back your animal, since, had there been houses until there within seventy amos of each other, you would have been permitted to bring them back on Shabbos.10Consequently, you would not be permitted to go there to bring back an animal that cannot walk on its own, for it is muktzeh. [Shulchan Aruch 306: 1] Similarly it is permitted to bring back fruit [that was already] plucked which is not muktzeh, since, had there been partitions surrounding your entire route, it would have been permitted even on Shabbos. [This applies to] any similar situation. Similarly, you may walk within the techum11But not to the techum limit, because then the purpose of your walk is obvious. [Shulchan Aruch 307: 9] on Shabbos, to a garden, to pluck fruit there after the close of Shabbos, since it is not obvious that you walked for this purpose,12For the same reason you should not remain standing near the garden because then, too, your purpose becomes obvious. but, rather, people will say that you went for a stroll, or to search for a lost animal, and once, having been there, you decided to remain until nightfall in order to pluck your fruit.
וּמֵהָא דִּכְתִיב, וְדַבֵּר דָּבָר, דָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, שֶׁלֹּא יְהֵא דִּבּוּרְךָ שֶׁל שַׁבָּת כְּדִבּוּרְךָ שֶׁל חֹל. הִלְכָּךְ אָסוּר לוֹמַר: דָּבָר פְּלוֹנִי אֶעֱשֶׂה לְמָחָר, אוֹ סְחוֹרָה פְּלוֹנִית אֶקְנֶה לְמָחָר. וְהַיְנוּ דָּבָר שֶׁהַיוֹם אִי אֶפְשָׁר לַעֲשׂוֹתוֹ בְשׁוּם אֹפֶן. אֲבָל דָּבָר שֶׁהָיָה אֵיזֶה צַד לַעֲשׂוֹתוֹ הַיּוֹם, אַף עַל פִּי שֶׁעַתָּה אֵין זֶה הַצַּד, מֻתָּר (כְּמוֹ שֶׁכָּתַבְתִּי בְּסָעִיף ג). וְלָכֵן מֻתָּר לוֹמַר, לְמָקוֹם פְּלוֹנִי אֵלֵךְ לְמָחָר, רַק שֶׁלֹּא יֹאמַר לָשׁוֹן הַמַּשְׁמַע שֶׁיֵּלֵךְ בְּקָּרוֹן, וְגַם לֹא יַרְבֶּה לְדַבֵּר בָּזֶה. וַאֲפִלּוּ בְּשִׂיחַת דְּבָרִים בְּטֵלִים, אָסוּר לְהַרְבּוֹת. וְאָסוּר לְסַפֵּר בַּשַׁבָּת דָּבָר שֶׁל צַעַר. אָסוּר לְאָדָם לַחְשֹׁב חֶשְׁבּוֹנוֹת בְּפִיו בַּשַׁבָּת, בֵּין חֶשְׁבּוֹן שֶׁעָתִיד לִהְיֹוֹת בֵּין חֶשְׁבּוֹן שֶׁכְּבָר עָבַר, אֶלָּא שֶׁצָּרִיךְ לוֹ עֲדַיִן לֵידַע אוֹתוֹ, כְּגוֹן כָּךְ וְכָךְ הוֹצֵאתִי עַל בִּנְיָן פְּלוֹנִי לִשְׂכַר פּוֹעֲלִים, וַעֲדַיִן נִשְׁאַר בְּיָדוֹ מִשְּׂכַר הַפּוֹעֲלִים, שֶׁצָּרִיךְ הוּא לָדַעַת אֶת הַחֶשְׁבּוֹן, אָסוּר. אֲבָל חֶשְׁבּוֹנוֹת שֶׁאֵין לוֹ בָּהֶם צֹרֶךְ, מֻתָּר לְחָשְׁבָן, וּבִלְבַד שֶׁלֹּא יַרְבֶּה בָּהֶם, שֶׁאָסוּר לְהַרְבּוֹת בְּשִׂיחָה בְּטֵלָה בַּשַׁבָּת, כְּמוֹ שֶׁכָּתַבְתִּי לְעֵיל.
From the expression "From speaking anything"13See paragraph 1. our Sages,14Maseches Shabbos 113a. of blessed memory, inferred that your manner of speaking during Shabbos should not be the same as during the week. Therefore, it is forbidden to say: "I will do a certain thing tomorrow" or, "I will buy a particular item tomorrow. It is forbidden only regarding things that are impossible to do today in any manner.15Due to a Shabbos prohibition, even if only d’rabanan. [Shulchan Aruch 307: 8] However, something that had any possibility of being done today [Shabbos], even if at this moment this possibility no longer exists, is permitted (as I wrote in paragraph 3). Therefore, you may say: "I will go there tomorrow" provided you do not express yourself in a way that implies that you will travel by car;16V. Taz, Magein Avraham ibid. also, do not discuss it excessively. Even excessive idle-talk is forbidden.17Yerushalmi Maseches Shabbos 15: 3, Shulchan Aruch 307: 1. It is forbidden to relate anything that causes pain (or sadness) on Shabbos.18Shaarei Teshuva (287) rules that one who is greatly saddened by seeing an ill person should preferably not visit the sick on Shabbos. It is forbidden to make verbal business calculations on Shabbos, whether they are calculations for future transactions, or calculations concerning past transactions which are still relevant [at present].19To you or to another. [Taz, Mishnah Berurah 307: 26] Eliyahu Rabba permits making calculations for someone else. Therefore it is forbidden to say: "I have spent such an amount for workers' salaries on that building," and you still owe them a certain amount of wages for which you must know the calculation. However, calculations. that have no relevancy, you may calculate, provided you do not do so excessively, because you may not overindulge in idle talk on Shabbos.
מִדִּכְתִיב חֶפְצְךָ לָמְדוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, דְּאֵין אֲסוּרִין אֶלָּא חֶפְצֵי הָאָדָם, אֲבָל חֶפְצֵי שָׁמַיִם מֻתָּרִין. לְפִיכָךְ מַחְשִׁיכִין עַל הַתְּחוּם מִשּׁוּם צָרְכֵי מִצְוָה, וְכֵן מֻתָּר לְפַקֵּחַ עַל עִסְקֵי רַבִּים בַּשַׁבָּת, כְּגוֹן לֵילֵךְ לַשִּׁלְטוֹן, אוֹ לְבֵית וַעַד הַשָּׂרִים לְדַבֵּר בִּשְׁבִילָם, שֶׁצָּרְכֵי הָרַבִּים הֵם כְּמוֹ חֶפְצֵי שָׁמַיִם. וְכֵן מֻתָּר לְדַבֵּר עִם מְלַמֵּד אוֹדוֹת תִּינוֹק, אִם יִרְצֶה לְקַחְתּוֹ לְלַמְּדוֹ סֵפֶר אוֹ אֲפִלּוּ אֻמָּנוּת, שֶׁזּוֹהִי גַּם כֵּן מִצְוָה, שֶׁאִם לֹא תְהֵא לוֹ אֻמָּנוּת לְפַרְנֵס אֶת עַצְמוֹ, יְלַסְטֵם אֶת הַבְּרִיּוֹת. אֲבָל אָסוּר לִשְׂכּוֹר אֶת הַמְלַמֵּד בַּשַׁבָּת, כִּי הַשְּׂכִירוּת הִיא שְׁבוּת גְּמוּרָה, וְלֹא הֻתְּרָה אֲפִלּוּ בִּשְׁבִיל מִצְוָה, וְרַק מַה שֶּׁאֵינוֹ אָסוּר אֶלָא מִפְּנֵי מִמְּצֹא חֶפְצְךָ וְדַבֵּר דָּבָר, זֶה הֻתָּר בִּשְׁבִיל מִצְוָה. וּמֻתָּר לְהַכְרִיז עַל אֲבֵדָה בַּשַׁבָּת, שֶׁהֲשַׁבָּת אֲבֵדָה מִצְוָה הִיא.
From the expression "Your needs"20V. paragraph 1. our Sages, of blessed memory, learned21Maseches Shabbos 151a. that only the needs of man22I.e. a person’s material needs. are forbidden, but [his] spiritual needs are permitted. Therefore, you may "darken near the techum" in order to fulfill a mitzvah. Similarly, you may oversee communal affairs23Jewish communal affairs. on Shabbos—for instance, to visit the authorities or ministries, to intercede for the people,24I.e. the community. because communal needs are equivalent to spiritual needs. Similarly, you may speak with a teacher regarding your child, [asking him] if he will accept him as a [Torah] student or even [to teach him] a trade, which is also a mitzvah, for if he will have no trade with which to support himself he will [ultimately] resort to robbery. But it is forbidden to actually hire a teacher on Shabbos, because hiring is an unqualified prohibition d'rabanan25It is prohibited to mention a sum of money even without hiring the teacher (Shulchan Aruch Harav 306: 3), or to hire without mentioning money. [Tehilla L’Dovid]. When it is for the sake of a mitzvah, it possibly is permitted to hire without mentioning money. [Biur Halacha 306: 13 from Bais Yosef and Gra] and is not permitted even for the sake of a mitzvah. Only that which is forbidden based on [the verse] "mimtzo cheftzecha vedabeir davar" is permitted for the sake of a mitzvah. It is permitted to announce [the finding] of a lost object because returning a lost object is a mitzvah.26Even if the object is muktzeh and cannot be returned until after Shabbos. [Shulchan Aruch 306: 12]
מִדִּכְתִיב וְדַבֵּר דָּבָר, לָמְדוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, דְּדַוְקָא דִּבּוּר אָסוּר. אֲבָל הִרְהוּר, מֻתָּר. וְלָכֵן הִרְהוּר בַּעֲסָקָיו מֻתָּר. וּמִכָּל מָקוֹם מִשּׁוּם עֹנֶג שַׁבָּת, מִצְוָה שֶׁלֹּא יַחְשֹׁב בָּהֶם כְּלָל, וִיהֵא בְּעֵינָיו כְּאִלּוּ כָּל מְלַאכְתּוֹ עֲשׂוּיָה. וְזֶהוּ שֶׁכָּתוּב, שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל מְלַאכְתְּךָ, וַהֲרֵי אֵין אָדָם יָכוֹל לַעֲשׂוֹת כָּל מְלַאכְתּוֹ בְּשָׁבוּעַ אֶחָד. אֶלָּא יִרְאֶה הָאָדָם בְּכָל שַׁבָּת כְּאִלּוּ מְלַאכְתּוֹ עֲשׂוּיָה, וְאֵין לְךָ עֹנֶג גָּדוֹל מִזֶּה (ש"ו). וּמִכָּל שֶׁכֵּן שֶׁלֹא יְהַרְהֵר בְּדָבָר שֶׁגּוֹרֵם לוֹ טִרְדָּה אוֹ דְאָגָה.
From the expression "And speaking words"27See paragraph 1. our Sages, of blessed memory, learned that only speaking [of prohibited subjects] is forbidden but thinking [about them] is permitted. Therefore, thinking about business affairs is permitted. Nevertheless, for the sake of the mitzvah of Oneg Shabbos28Oneg Shabbos = taking pleasure in Shabbos. it is a mitzvah not to think about business at all,29Reading about business is forbidden (Sh’ilas Ya’avetz I, 162) as well as listening when the subject is discussed (see paragraph 10). and you should view it as if all your work has been completed. And this is [the intent of what is] written:30Exodus 20: 9. "Six days will you labor and do all your work." But man cannot complete all his work in the course of one week! Thus, [we deduce] that man should consider every Shabbos as if his work is concluded.31Mechilta—Parshas Yisro. You cannot experience a greater pleasure. Certainly, you should not think about anything that causes you concern or anxiety.32Bais Yosef, Rabbeinu Yonah.
מֻתָּר לוֹמַר לְפוֹעֵל, הֲנִרְאֶה בְּעֵינֶיךָ שֶׁתּוּכַל לַעֲמוֹד עִמִּי לָעֶרֶב, אַף עַל פִּי שֶׁמִּתּוֹךְ כָּךְ מֵבִין שֶׁצָּרִיךְ לוֹ לָעֶרֶב לְשָׂכְרוֹ לִמְלָאכָה, לְפִי שֶׁלֹּא נֶאֶסַר אֶלָּא דִּבּוּר מְפֹרָשׁ. אֲבָל לֹא יֹאמַר לוֹ, הֱיֵה נָכוֹן עִמִּי לָעֶרֶב, שֶׁזֶּהוּ כִּמְדַבֵּר בְּפֵרוּשׁ שֶׁרוֹצֶה לְשָׂכְרוֹ (ש"ז).
You may say to a worker: "Do you think you can join me this evening?" though he thereby understands that you intend to hire him for work that evening, because only a direct proposal is forbidden. However, you may not say to him: "Be prepared this evening," because that is comparable to saying explicitly that you wish to hire him.33Shulchan Aruch 307: 7.
הַשּׂוֹכֵר אֶת הַפּוֹעֵל לִשְׁמֹר לוֹ אֵיזֶה דָּבָר, אָסוּר לְהַפּוֹעֵל לִקַּח שְׂכַר שַׁבָּת בִּפְנֵי עַצְמוֹ. אֲבָל אִם הָיָה מֻשְׂכָּר לְשָׁבוּעַ אוֹ לְחֹדֶשׁ, מֻתָּר לִטּוֹל בְּהַבְלָעָה גַּם שְׂכַר שַׁבָּת (וְעַיֵּן לְעֵיל סִימָן ע"ג) (ש"ו).
If you hire a worker to safeguard something for you, the worker is forbidden to receive wages specifically for Shabbos.34The Sages frowned upon accepting payment for performing a mitzvah (such as acting as a chazan or for reading the Torah) on Shabbos, though it is legally permitted. (See Shulchan Aruch 306: 5 and Mishnah Berurah.) Concerning a doctor receiving payment for treatment on Shabbos, see Harei Besamim 52, Daas Torah Orach Chaim 306: 5, Peri Megadim M.Z. 4, Har Tzvi 204. But, if he was hired by the week or month, he may include his Shabbos wages with his weekday wages.35If the worker was hired by the week but the employer retained the option to terminate his employment at any time and pay him per day, see Rema 306: 4, Biur Halachah (ibid.), Mishnah Berurah 306: 20.
אָסוּר לִתֵּן מַתָּנָה לַחֲבֵרוֹ, אֶלָּא דָּבָר שֶׁהוּא לְצֹרֶךְ שַׁבָּת. וְכֵן אָסוּר לִתֵּן מַשְׁכּוֹן לַחֲבֵרוֹ, אֶלָּא אִם כֵּן הוּא לְצֹרֶךְ מִצְוָה אוֹ לְצֹרֶךְ שַׁבָּת. וְלֹא יֹאמַר לוֹ הֵילָךְ מַשְׁכּוֹן, אֶלָּא נוֹתֵן סְתָם.
It is forbidden to give your friend a gift36Transactions are generally forbidden on Shabbos and Yom Tov, lest a person come to write. unless he has a need for it on Shabbos.37Or for any mitzvah purpose. [Bais Yosef 527] It is preferable not to give a Bar Mitzvah or wedding present on Shabbos. [Magein Avraham 306: 15] Rabbi Akiva Eiger permits sending a gift to a groom. If one does receive a gift he should have intention not to acquire it legally until after Shabbos. [Mahari Asad 83] Some poskim permit giving a gift to a non-Jew. [Makneh, Even Haezer 45; Sefer Hachaim] However, others prohibit it. [Shulchan Aruch Harav 449; Toras Chesed 27; Minchas Pittim 306. See also Kesav Sofer o.c. 59] Similarly, it is forbidden to give collateral to your friend, unless it is required to fulfill a mitzvah or for Shabbos purposes. [However,] do not say: "Here is your collateral," but simply give it to him without comment.38Rema 307: 11.
שִׁטְרֵי הֶדְיוֹטוֹת, דְּהַיְנוּ שִׁטְרֵי חוֹבוֹת וְחֶשְׁבּוֹנוֹת וְאִגְּרוֹת שֶׁל שְׁאֵלַת שָׁלוֹם, אָסוּר אֲפִלּוּ לְעַיֵּן בָּהֶם בְּלִי קְרִיאָה (בפיו), וְאַף עַל פִּי שֶׁאֵינוֹ אֶלָּא מְהַרְהֵר, מִכָּל מָקוֹם אָסוּר. וְלֹא אָמְרוּ דְּהִרְהוּר מֻתָּר, אֶלָּא כְּשֶׁאֵינוֹ נִכָּר שֶׁמְהַרְהֵר בַּחֲפָצִים הָאֲסוּרִים. אֲבָל כָּאן שֶׁנִּכָּר לַכֹּל שְׁמְהַרְהֵר בַּחֲפָצִים הָאֲסוּרִים, הֲרֵי זֶה בִּכְלַל אִסּוּר מִמְּצוֹא חֶפְצְךָ. וּמִי שֶׁנִּשְׁתַּלְּחָה לוֹ אִגֶּרֶת וְאֵינוֹ יוֹדֵעַ מַה כָּתוּב בָּהּ, מֻתָּר לְעַיֵן בָּהּ, כִּי שֶׁמָּא יֵשׁ בָּה דָּבָר שֶׁצָּרִיךְ לוֹ לְגוּפוֹ, אֲבָל לֹא יִקְרָא בְּפִיו. וְאִם יוֹדֵעַ שֶׁאֵינוֹ רַק מֵעִנְיְנֵי מַשָּׂא וּמַתָּן, אָסוּר אֲפִלּוּ לְעַיֵּן בָּהּ, וְגַם אָסוּר בְּטִלְטוּל מִשּׁוּם מֻקְצֶה.
Common documents such as promissory notes, bills, or letters of greeting39Lest you read documents as well. [Maseches Shabbos 116; Shulchan Aruch Harav 307: 22] are forbidden to be glanced at even without articulating [their contents]. Though you only think of their contents it is nevertheless forbidden, for the Sages permitted thinking of business, etc. only when it is not obvious that you are thinking of forbidden subjects. But, in this case, where it is obvious to all that you are thinking of prohibited subjects, it is in the category of the prohibition "mimtzo cheftzecho."40See paragraph 1. If you receive a letter and do not know what is written in it, you are permitted to look at it because it may contain something of vital personal need.41E.g. something concerning your safety, etc. But, the letter should not be read aloud. If you know that the letter relates only to business matters, it is forbidden even to look at it. It is also forbidden to handle it because it is muktzeh.42Things that are prohibited to read on Shabbos are muktzeh. [Taz 307: 17]
כֹּתֶל אוֹ טַבְלָא שֶׁיֵּשׁ בּוֹ אֵיזֶה צוּרוֹת אוֹ דְּיוֹקְנָאוֹת (פאטרעטן) וְכָתוּב תַּחְתֵּיהֶן, זוֹ צוּרַת פְּלוֹנִי וְזֶה דְיוֹקָן פְּלוֹנִי, אָסוּר לִקְרוֹת כְּתָב זֶה בְּשַׁבָּת. וַאֲפִלּוּ לְעַיֵּן בּוֹ בְּלִי קְרִיאָה, אָסוּר. וְכֵן סִפְרֵי מִלְחָמוֹת וְסִפְרֵי דִּבְרֵי הַיָּמִים שֶׁל מַלְכֵי אֻמּוֹת הָעוֹלָם, וְכֵן מְלִיצוֹת וּמְשָׁלִים שֶׁל שִׂיחַת חֻלִּין, כְּגוֹן סֵפֶר עִמָּנוּאֵל, וּמִכָּל שֶׁכֵּן דִּבְרֵי חֵשֶׁק, אָסוּר לִקְרוֹתָן בַּשַׁבָּת, וַאֲפִלּוּ לְעַיֵּן בָּהֶם בְּלִי קְרִיאָה בְּפִיו. וְאַף בְּחֹל אָסוּר מִשּׁוּם מוֹשַׁב לֵצִים, אֲפִלּוּ הֵם כְּתוּבִים בִּלְשׁוֹן הַקֹּדֶשׁ. וּבְדִבְרֵי חֵשֶׁק יֵשׁ עוֹד אִסּוּר, שֶׁמְגָרֶה יֵצֶר הָרַע בְּעַצְמוֹ. אֲבָל אוֹתָן סִפְרֵי דִּבְרֵי הַיָּמִים, שֶׁיּוֹצְאִים מֵהֶם עִנְיְנֵי מוּסָר וְיִרְאַת שָׁמַיִם, כְּגוֹן סֵפֶר יוֹסִיפוּן וְכַיּוֹצֵא בוֹ, אֲפִלּוּ כְּתוּבִים בִּלְשׁוֹן לַעַז, מֻתָּר לִקְרוֹתָם אֲפִלּוּ בַּשַׁבָּת. וּמִכָּל מָקוֹם אֵין רָאוּי לְהַרְבּוֹת בָּהֶם.
If a wall or tablet contains drawings or portraits which are captioned: "This is a picture of such" or "this is a portrait of such," it is forbidden to read this caption on Shabbos.43Lest you read prohibited documents. [Mishnah Berurah 307: 49] Even to look at it without reading is forbidden. Similarly, books about wars, and history books dealing with worldly kingdoms [and governments], as well as mundane parables and anecdotes such as the Book of Emanuel, and certainly love stories, are forbidden to be read on Shabbos.44Many poskim prohibit reading newspapers on Shabbos, lest you come to read the business news. [Mishnah Berurah 307: 63]. Sh’vus Yaakov vol. 111, 23 is lenient. Some lean towards permitting newspapers printed in Hebrew. [Kitzur Sheloh] Even to look at them, without uttering words [is forbidden]. Even during the weekdays it is forbidden because [of the prohibition against joining] frivolous company.45See Shulchan Aruch 307: 16. [This is true] even if they are written in Hebrew.46Though Rema (307: 16) permits reading non-business letters that are written in Hebrew, the majority of poskim disagree. Love stories have an additional prohibition, because they entice the "yetzer hora."47“Yetzer hora” = evil inclination. However, those history books from which ethical lessons and fear of God [can be learned], such as the Book of Josephus and the like, even if written in the vernacular, may be read even on Shabbos. Nevertheless, it is not proper to read too much of them.
אָסוּר לִמְדֹּד בַּשַׁבָּת אֵיזֶה דָּבָר אִם הוּא לְצֹרֶךְ, אֶלָּא אִם כֵּן הוּא לְצֹרֶךְ מִצְוָה.
It is forbidden to measure anything on Shabbos if there is a need for it,48This is considered עוּבְדָא דְחוֹל—a weekday chore. unless it is essential for the fulfillment of a mitzvah.
בִּמְקוֹם פְּסִדָא מֻתָּר לְדַבֵּר בִּצְרָכָיו, בֵּין עִם יִשְֹרָאֵל בֵּין עִם אֵינוֹ יְהוּדִי.
Where a [substantial] loss is involved, it is permitted to discuss your business with a Jew or a non-Jew.49Resp. Bach 146.
כָּל דָּבָר שֶׁהַיִשְֹרָאֵל אָסוּר לַעֲשׂוֹתוֹ, אָסוּר לוֹמַר לְאֵינוֹ יְהוּדִי לַעֲשׂוֹתוֹ, דַּאֲמִירָה לְאֵינוֹ יְהוּדִי הֲוֵי שְׁבוּת. וַאֲפִלּוּ לִרְמוֹז לוֹ לַעֲשׂוֹתוֹ, אָסוּר. וַאֲפִלּוּ לוֹמַר לוֹ קֹדֶם שַׁבָּת שֶׁיַּעֲשֶׂה בַּשַׁבָּת, גַּם כֵּן אָסוּר. וְכֵן אָסוּר לוֹמַר לְאֵינוֹ יְהוּדִי בַּשַׁבָּת שֶׁיַּעֲשֶׂה לְאַחַר שַׁבָּת. וְדָבָר זֶה אֵינוֹ מִשּׁוּם שְׁבוּת, כֵּיוָן דְּהַמְּלָאכָה נַעֲשֵׂית בִּשְׁעַת הֶתֵּר, אֶלָּא אָסוּר מִשּׁוּם מִמְּצוֹא חֶפְצְךָ. וְלָכֵן לְצֹרֶךְ מִצְוָה מֻתָּר (ש"ו ש"ז).
You may not tell a non-Jew anything that is forbidden for a Jew to do, because telling a non-Jew50To do something that is forbidden to a Jew. is a shvuss.51Shvuss—a Rabbinic prohibition. Some permit telling a non-Jew to tell another non-Jew. [Chovos Yair 46; Sh’vus Yaakov 3, 22] Others prohibit it. [Avodas Hagershuni] Mishnah Berurah (307: 24) rules that this may be done to avoid a substantial loss. Even to indirectly suggest that he do it, is forbidden. It is also forbidden to tell him before Shabbos to do it on Shabbos. Similarly, it is forbidden to tell a non-Jew on Shabbos to do it after Shabbos. [However,] this is not due to a shvuss, since the melachah52Melachah = forbidden labor. is to be done at a time when it is permitted, but, rather, it is forbidden because of "mimtzo cheftzecha"53See paragraph 1. See Rashi, Maseches Avodah Zarah 15a; Avnei Nezer 43. and is therefore permitted for the sake of a mitzvah.
אֲפִלּוּ אִם הַנָּכְרִי בָּא מֵעַצְמוֹ לַעֲשׂוֹת אֵיזֶה מְלָאכָה בִּשְׁבִיל יִשְֹרָאֵל, צָרִיךְ הַיִשְֹרָאֵל לִמְחוֹת בּוֹ. וְלָכֵן אֵינוֹ יְהוּדִי שֶׁרוֹצֶה לְהָסִיר הַפֶּחָם מִנֵּרוֹת שֶׁל יִשְֹרָאֵל כְּדֵי שֶׁיַּדְלִיקוּ יָפֶה, צְרִיכִין לִמְחוֹת בּוֹ.
Even if the non-Jew came on his own to do any melachah for you, you must protest. Therefore, if a non-Jew wishes to remove the charred tips from your candles so that they burn better, it is necessary to protest.54Magein Avraham 307: 31; see Kitzur Shulchan Aruch 80: 1. Mishnah Berurah (307: 76), however, disagrees totally, and in a situation where some light is available even without the assistance of the non-Jew, permits even to indirectly suggest to the non-Jew to refurbish the candle.
אִם רוֹאֶה אָדָם שֶׁיּוּכַל לָבוֹא לִידֵי הֶפְסֵד, כְּגוֹן שֶׁנִּתְרוֹעֲעָה לוֹ חָבִית שֶׁל יַיִן וְכַדּוֹמֶה, מֻתָּר לִקְרוֹת לְנָכְרִי לְשָׁם, אַף עַל פִּי שֶׁיּוֹדֵעַ שֶׁהַנָּכְרִי בְּוַדַּאי יְתַקְּנוֹ, וַאֲפִלּוּ בִּמְלָאכָה גְּמוּרָה, וּבִלְבַד שֶׁיִּזָּהֵר הַיִשְֹרָאֵל שֶׁלֹּא לוֹמַר לוֹ שׁוּם רֶמֶז צִוּוּי לְתַקֵּן. אֲבָל מֻתָּר לוֹמַר לְפָנָיו, כָּל מִי שֶׁיַּצִּיל הֶפְסֵד זֶה, לֹא יַפְסִיד שְׂכָרוֹ. וְאֵין לַעֲשׂוֹת זֹאת אֶלָא בִּמְקוֹם הֶפְסֵד מְרֻבֶּה (ש"ז).
If you see that you are threatened with a loss; for example, if your wine barrel has weakened or anything similar, you may send for a non-Jew, notwithstanding that you know that the non-Jew is certain to repair it, even by doing an absolute melachah. This is permitted provided that you are careful not to [even] indirectly suggest any instruction concerning repairing [the barrel].55See Shulchan Aruch 307: 19. However, you may state in his presence, "Whoever prevents this loss will not lose his reward."56However, you may not make this statement directly to him. [Mishnah Berurah 307: 70] The [above method] should not be done unless there is potential for substantial loss.57In which case it is also permitted to ask a non-Jew to do a shvuss. [Magein Avraham; Mishnah Berurah 307: 70]
דָּבָר שֶׁאֵינוֹ מְלָאכָה גְּמוּרָה וְאֵינוֹ אָסוּר אֶלָּא מִשּׁוּם שְׁבוּת, אִם הוּא צֹרֶךְ מִצְוָה אוֹ בְּמִקְצָת חוֹלִי, מֻתָּר לוֹמַר לְאֵינוֹ יְהוּדִי לַעֲשׂוֹתוֹ. וּמִזֶּה נָהֲגוּ לִשְׁלוֹחַ אֵינוֹ יְהוּדִי בְּשַׁבָּת לְהָבִיא שֵׁכָר אוֹ שְׁאָר דָּבָר לְצֹרֶךְ שַׁבָּת אַף בְּמָקוֹם שֶׁאֵין עֵרוּב. וְאֵין לְהַתִּיר אֶלָּא בִּשְׁעַת הַדְּחַק, שֶׁאֵין לוֹ מַה לִשְׁתּוֹת. אֲבָל בִּשְׁבִיל תַּעֲנוּג בְּעָלְמָא, אֵין לְהַתִּיר. וְלוֹמַר לְאֵינוֹ יְהוּדִי לְהָבִיא מִחוּץ לַתְּחוּם, אֲפִלּוּ בְּדִיעֲבַד אָסוּר בַּשַׁבָּת מַה שֶּׁהֵבִיא. וְיֵשׁ אוֹמְרִים, דְּהוּא הַדִּין בִּמְקוֹם הֶפְסֵד, כְּגוֹן לְטַלְטֵל סְחוֹרָה הַנִּפְסֶדֶת מִן הַגְּשָׁמִים, מֻתָּר עַל יְדֵי אֵינוֹ יְהוּדִי. וְיֵשׁ לִסְמוֹךְ עַל דִּבְרֵיהֶם בִּמְקוֹם הֶפְסֵד גָּדוֹל (ש"ז שכ"ה ובנ"א).
Anything that is not truly a melachah and is only prohibited as a shvuss,58Sh’vuss = Rabbinic prohibition. if it is needed to fulfill a mitzvah, or for someone who is even slightly ill, you may tell a non-Jew to do it.59Shulchan Aruch 307: 5. As a result, it became common practice to send a non-Jew on Shabbos to bring beer or other Shabbos needs, even where no eiruv has been established.60And the prohibition to carry is only derabanan. However, this is permitted only where there is great necessity [such as when] there is nothing [else] to drink, but, just for the sake of pleasure this should not be permitted.61Techum = the point outside the city to where it is permitted to walk on Shabbos. It is forbidden to tell a non-Jew to bring [something] from outside the techum. And even that which he has already brought is forbidden to be used on Shabbos.62To you and your household—to others, however, it is permitted. Consequently the object is not muktzeh and may be handled by anyone. [Shulchan Aruch 325: 8; Mishnah Berurah ibid.; 307: 55–56] Some [poskim] say that this applies also where you face a loss; [therefore] carrying [in] merchandise that is being ruined by rain, is permitted through a non-Jew. You may rely on this opinion where a substantial loss is involved.
בְּעֵת הַקֹּר, מֻתָּר לוֹמַר לַגּוֹי לְהַסִּיק אֶת הַתַּנּוּר, מִשּׁוּם דְּהַכֹּל חוֹלִים אֵצֶל הַצִּנָּה. אֲבָל אִם אֵינוֹ מֻכְרָח כָּל כָּךְ, אֵין לַעֲשׂוֹת זֹאת. וְגַם אָסוּר לְהַנִּיחַ לְאֵינוֹ יְהוּדִי שֶׁיַסִּיק אֶת הַתַּנּוּר בַּשַׁבָּת אַחַר חֲצוֹת הַיּוֹם כְּדֵי שֶׁיְהֵא חַם בַּלָּיְלָה (רע"ו).
When it is cold you may tell a non-Jew to light the oven, because everyone [is considered] ill in regard to cold. However, when it is not essential, this should not be done. It is also forbidden to permit a non-Jew to light the oven on Shabbos, during the afternoon, so that it will be warm at night.
אָסוּר לִשְׁלוֹחַ אֵינוֹ יְהוּדִי חוּץ לַתְּחוּם בִּשְׁבִיל קְרוֹבֵי הַמֵּת אוֹ בִּשְׁבִיל סַפְדָּן, (וְעַיֵּן לְקַמָּן סִימָן קצ"ג סָעִיף ח')
It is forbidden to send a non-Jew out of the techum to summon the relatives of the deceased, or someone to eulogize him.63Even to tell him on Friday to go on Shabbos is forbidden. However, on Shabbos you may tell him to go after Shabbos since a mitzvah is involved. [Magein Avraham; Mishnah Berurah 306: 40]
נָכְרִי הַמֵּבִיא תְּבוּאָה לְיִשְֹרָאֵל בְּחוֹבוֹ וְהַיִשְֹרָאֵל נוֹתֵן לוֹ אֶת הַמַּפְתֵּחַ לְאוֹצָרוֹ, וְהָאֵינוֹ יְהוּדִי מוֹדֵד וּמוֹנֶה לְשָׁם, מֻתָּר, מִשּׁוּם דְּהָאֵינוֹ יְהוּדִי בִּמְלֶאכֶת עַצְמוֹ הוּא עוֹסֵק, כִּי אֵין הַתְּבוּאָה שֶׁל יִשְֹרָאֵל עַד לְאַחַר הַמְּדִידָה. וְהַיִשְֹרָאֵל מֻתָּר לוֹ לַעֲמֹד שָׁם, שֶׁלֹּא יַטְעֶה אוֹתוֹ, וּבִלְבַד שֶׁלֹּא יְדַבֵּר עִמּוֹ כְּלָל מִן הָעֵסֶק. אֲבָל אִם הֵבִיאוּ לוֹ תְּבוּאָה שֶׁלּוֹ, אָסוּר לוֹמַר לָהֶם לְפַנּוֹתָהּ מִן הָעֲגָלוֹת לְתוֹךְ אוֹצָרוֹ. וַאֲפִלּוּ אִם מֵעַצְמָם רוֹצִים לְפַנּוֹתָהּ, צָרִיךְ לִמְחוֹת בָּהֶם (רמ"ד ש"ז).
[If] a non-Jew delivers grain to a Jew as payment of a debt and the Jew gives him the key to his warehouse, the non-Jew is permitted to measure and count there, because the non-Jew is occupied with his own work, since the grain is not considered the Jew's until after the measuring [is completed].64Rema 307: 22. The Jew is allowed to stand there to be certain that he is not cheated, provided he does not discuss anything dealing with their business. However, if they [the non-Jews] delivered the Jew's own grain, he is forbidden to tell them to unload it from the wagons into his warehouse.65See following footnote. Even should they want to unload it on their initiative, he must express his disapproval to them.
נָכְרִי הָעוֹשֶׂה גְּבִינָה מֵחָלָב שֶׁלּוֹ וְהַיִשְֹרָאֵל רוֹאֶה אֶת הַחֲלִיבָה וְהַגִּבּוּן, כְּדֵי שֶׁתְּהֵא מֻתֶּרֶת לְיִשְֹרָאֵל וְיוּכַל לִקְנֹתָהּ לְאַחַר שַׁבָּת, אַף עַל פִּי שֶׁהַנָּכְרִי מְכַוֵּן בִּשְׁבִיל הַיִשְֹרָאֵל לְמָכְרָהּ לוֹ, הֲרֵי זֶה מֻתָּר, כֵּיוָן שֶׁהַגְּבִינָה עֲדַיִן שֶל הַנָּכְרִי הִיא וּלְטוֹבַת עַצְמוֹ הוּא עוֹשֶׂה. וּמֻתָּר לְיִשְֹרָאֵל אֲפִלּוּ לוֹמַר לוֹ שֶׁיַּעֲשֶׂה וַאֲפִלּוּ בַּשַׁבָּת, שֶׁמֻּתָּר לוֹמַר לְנָכְרִי עֲשֵׂה מְלַאכְתְּךָ, אֲפִלּוּ מַגִּיעַ מִזֶּה רֶוַח לְיִשְֹרָאֵל.
When a non-Jew manufactures cheese from his own milk on Shabbos, a Jew is permitted to observe the milking and the cheese-making, in order that it be "Kosher"66See Yore De’ah 115, Rema and Shach. so that he can buy it after Shabbos. Even though the non-Jew's intention is for the purpose of selling it to the Jew, [nevertheless,] it is permitted, since the cheese is still the non-Jew's67Whereas, where grain is concerned, weighing it causes it to be considered the Jew’s, nevertheless milk is considered the non-Jew’s even if it has been paid for, provided he has not yet taken delivery, because he can reject this milk and ask for other milk. [Sho’el U’maishiv 3, 2, 180] who makes it for his own benefit. The Jew is even permitted to tell him to make [the cheese] even on Shabbos, because it is permitted to say to a non-Jew, "Do your work," even where the Jew benefits from it.
אֵינוֹ יְהוּדִי שֶׁקָּנָה סְחוֹרָה מִיִשְֹרָאֵל וּבָא בַשַׁבָּת לְקַחְתָּהּ, אִם אֶפְשָׁר יֵשׁ לְמָנְעוֹ.
A non-Jew who bought goods from a Jew and came on Shabbos to take delivery, if possible, he should be prevented [from doing so].68Lest it seem to others that he is transporting the goods at your behest, [Shulchan Aruch 246: 2] or that you sold him the goods on Shabbos. [Rambam, Taz, etc.] It is unnecessary to cause a physical altercation to prevent the non-Jew from taking delivery. [Mishnah Berurah 325: 10]
מִי שֶׁיֵּשׁ לוֹ יָארְצֵייט (יום זכרון הוריו) בַּשַׁבָּת וְשָׁכַח לְהַדְלִיק נֵר שֶׁל יַארְצַיְיט, יָכוֹל לוֹמַר לְאֵינוֹ יְהוּדִי בֵּין הַשְּׁמָשׁוֹת שֶׁיַּדְלִיק, אֲבָל לֹא בַשַׁבָּת (מג"א סִימָן רס"א סק"ו).
One whose yahrzeit69Yahrzeit = anniversary of the death of a parent. falls on Shabbos, and he forgot to light a memorial candle, may ask a non-Jew, at twilight, to light it, but not on Shabbos.