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- ב"ה - Today in Judaism - Today is Friday, 13 Cheshvan, 5778 · November 3, 2017 - Candle Lighting - Light Candles before sunset ––:––Daily Quote: The first word of G-d's first communication to the first Jew is "Go!" Never suffice with your current achievements. Always advance... (The Rebbe)
Daily Torah Study:
Chumash: Vayeira, 6th Portion Genesis 21:22-21:34 with Rashi
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Genesis Chapter 21
22Now it came to pass at that time, that Abimelech and Phicol his general said to Abraham, saying, "God is with you in all that you do. כבוַֽיְהִי֙ בָּעֵ֣ת הַהִ֔וא וַיֹּ֣אמֶר אֲבִימֶ֗לֶךְ וּפִיכֹל֙ שַׂר־צְבָא֔וֹ אֶל־אַבְרָהָ֖ם לֵאמֹ֑ר אֱלֹהִ֣ים עִמְּךָ֔ בְּכֹ֥ל אֲשֶׁר־אַתָּ֖ה עֹשֶֽׂה:
God is with you: Because they saw that he had come out of the region of Sodom unscathed, and that he had fought with the kings and they fell into his hand, and that his wife was remembered [with a child] in his old age. — [from Gen. Rabbah 54:2]
א-להים עמך: לפי שראו שיצא משכונת סדום לשלום, ועם המלכים נלחם ונפלו בידו, ונפקדה אשתו לזקוניו:
23And now, swear to me here by God, that you will not lie to me or to my son or to my grandson; according to the kindness that I have done with you, you shall do with me, and with the land wherein you have sojourned." כגוְעַתָּ֗ה הִשָּׁ֨בְעָה לִּ֤י בֵֽאלֹהִים֙ הֵ֔נָּה אִם־תִּשְׁקֹ֣ר לִ֔י וּלְנִינִ֖י וּלְנֶכְדִּ֑י כַּחֶ֜סֶד אֲשֶׁר־עָשִׂ֤יתִי עִמְּךָ֙ תַּֽעֲשֶׂ֣ה עִמָּדִ֔י וְעִם־הָאָ֖רֶץ אֲשֶׁר־גַּ֥רְתָּה בָּֽהּ:
or to my son or to my grandson: Thus far is a father’s compassion for his son. — [from Gen. Rabbah 54:2]
ולניני ולנכדי: עד כאן רחמי האב על הבן:
according to the kindness that I have done with you, you shall do with me: when I said to you (above 20:15):“Here is my land before you.” - [from Gen. Rabbah 54:2]
כחסד אשר עשיתי עמך תעשה עמדי: שאמרתי לך (לעיל כ טו) הנה ארצי לפניך:
24And Abraham said, "I will swear." כדוַיֹּ֨אמֶר֙ אַבְרָהָ֔ם אָֽנֹכִ֖י אִשָּׁבֵֽעַ:
25And Abraham contended with Abimelech about the well of water that the servants of Abimelech had forcibly seized. כהוְהוֹכִ֥חַ אַבְרָהָ֖ם אֶת־אֲבִימֶ֑לֶךְ עַל־אֹדוֹת֙ בְּאֵ֣ר הַמַּ֔יִם אֲשֶׁ֥ר גָּֽזְל֖וּ עַבְדֵ֥י אֲבִימֶֽלֶךְ:
And Abraham contended with Abimelech: Heb. הוֹכִיח ַאֶת. He disputed with him concerning this. — [from Targum Jonathan]
והוכח: נתוכח עמו על כך:
26And Abimelech said, "I do not know who did this thing, neither did you tell me, nor did I hear [of it] until today. " כווַיֹּ֣אמֶר אֲבִימֶ֔לֶךְ לֹ֣א יָדַ֔עְתִּי מִ֥י עָשָׂ֖ה אֶת־הַדָּבָ֣ר הַזֶּ֑ה וְגַם־אַתָּ֞ה לֹֽא־הִגַּ֣דְתָּ לִּ֗י וְגַ֧ם אָֽנֹכִ֛י לֹ֥א שָׁמַ֖עְתִּי בִּלְתִּ֥י הַיּֽוֹם:
27And Abraham took flocks and cattle, and gave them to Abimelech, and they both formed a covenant. כזוַיִּקַּ֤ח אַבְרָהָם֙ צֹ֣אן וּבָקָ֔ר וַיִּתֵּ֖ן לַֽאֲבִימֶ֑לֶךְ וַיִּכְרְת֥וּ שְׁנֵיהֶ֖ם בְּרִֽית:
28And Abraham placed seven ewe lambs by themselves. כחוַיַּצֵּ֣ב אַבְרָהָ֗ם אֶת־שֶׁ֛בַע כִּבְשׂ֥ת הַצֹּ֖אן לְבַדְּהֶֽן:
29And Abimelech said to Abraham, "What are these seven ewe lambs, which you have placed by themselves?" כטוַיֹּ֥אמֶר אֲבִימֶ֖לֶךְ אֶל־אַבְרָהָ֑ם מָ֣ה הֵ֗נָּה שֶׁ֤בַע כְּבָשׂת֙ הָאֵ֔לֶּה אֲשֶׁ֥ר הִצַּ֖בְתָּ לְבַדָּֽנָה:
30And he said, "For these seven ewe lambs you shall take from my hand, in order that it be to me for a witness that I dug this well." לוַיֹּ֕אמֶר כִּ֚י אֶת־שֶׁ֣בַע כְּבָשׂ֔ת תִּקַּ֖ח מִיָּדִ֑י בַּֽעֲבוּר֙ תִּֽהְיֶה־לִּ֣י לְעֵדָ֔ה כִּ֥י חָפַ֖רְתִּי אֶת־הַבְּאֵ֥ר הַזֹּֽאת:
in order that it be to me: [In order that] this [be for me].
בעבור תהיה לי: זאת:
for a witness: Heb. לְעֵדָה, an expression of testimony in the feminine form, like (below 31:52):“and the monument is a witness (וְעֵדָה).”
לעדה: לשון עדות של נקבה, כמו (להלן לא נב) ועדה המצבה:
that I dug this well: Abimelech’s shepherds were contending about it and saying,“ We dug it.” They agreed among themselves that whoever would appear beside the well and the water would rise toward him-it [the well] was his. And they [the waters] rose toward Abraham.
כי חפרתי את הבאר: מריבים היו עליה רועי אבימלך ואומרים אנחנו חפרנוה, אמרו ביניהם כל מי שיתראה על הבאר ויעלו המים לקראתו שלו הוא, ועלו לקראת אברהם:
31Therefore, he named that place Beer sheba, for there they both swore. לאעַל־כֵּ֗ן קָרָ֛א לַמָּק֥וֹם הַה֖וּא בְּאֵ֣ר שָׁ֑בַע כִּ֛י שָׁ֥ם נִשְׁבְּע֖וּ שְׁנֵיהֶֽם:
32And they formed a covenant in Beer-sheba, and Abimelech and Phicol his general arose, and they returned to the land of the Philistines. לבוַיִּכְרְת֥וּ בְרִ֖ית בִּבְאֵ֣ר שָׁ֑בַע וַיָּ֣קָם אֲבִימֶ֗לֶךְ וּפִיכֹל֙ שַׂר־צְבָא֔וֹ וַיָּשֻׁ֖בוּ אֶל־אֶ֥רֶץ פְּלִשְׁתִּֽים:
33And he planted an eishel in Beer-Sheba, and he called there in the name of the Lord, the God of the world. לגוַיִּטַּ֥ע אֵ֖שֶׁל בִּבְאֵ֣ר שָׁ֑בַע וַיִּ֨קְרָא־שָׁ֔ם בְּשֵׁ֥ם יְהֹוָ֖ה אֵ֥ל עוֹלָֽם:
an eishel: Heb. אֵשֶׁל [There is a dispute between] Rav and Samuel. One says that it was an orchard from which to bring fruits for the guests at the meal, and one says that it was an inn for lodging, in which there were all sorts of fruits. We find the expression of planting (נְטִיעָה) used in conjunction with tents, as it is written (Dan. 11:45):“And he will pitch (וְיִטַע) his palatial tents.” - [from Sotah 10a, Gen. Rabbah 54:6]
אשל: רב ושמואל, חד אמר פרדס להביא ממנו פירות לאורחים בסעודה, וחד אמר פונדק לאכסניא ובו כל מיני פירות. ומצינו לשון נטיעה באהלים, שנאמר (דניאל יא מה) ויטע אהלי אפדנו:
and he called there, etc: By means of that “eishel” , the name of the Holy One, blessed be He, was called “God of the whole world.” After they would eat and drink, he would say to them, “Bless the One of Whose [food] you have eaten. Do you think that you have eaten of my [food]? [You have eaten of the food] of the One Who spoke and the world came into being!” - [from Sotah 10a, Gen. Rabbah 54:6]
ויקרא שם וגו': על ידי אותו אשל נקרא שמו של הקב"ה אלוה לכל העולם. לאחר שאוכלים ושותים אומר להם ברכו למי שאכלתם משלו, סבורים אתם שמשלי אכלתם, משל מי שאמר והיה העולם אכלתם:
34And Abraham dwelt in the land of the Philistines for many days. לדוַיָּ֧גָר אַבְרָהָ֛ם בְּאֶ֥רֶץ פְּלִשְׁתִּ֖ים יָמִ֥ים רַבִּֽים:
for many days: more than those in Hebron. In Hebron he spent twenty-five years, and here twenty-six. For he was seventy-five years old when he left Haran. That year, (above 13:18): “and he came, and he dwelt in the plain of Mamre [in Hebron].” For we do not find prior to this that he settled anywhere but there, for everywhere, he was a wayfarer, camping and continually traveling, as it is stated (ibid. 12:6): “And Abram passed” ; (ibid. verse 8): “And he moved from there” ; (ibid. verse 10): “And there was a famine in the land, and Abram descended to Egypt.” In Egypt he spent only three months, because Pharaoh sent him away. Immediately, (ibid. 13:3): “And he went on his journeys” until (ibid. verse 18): “and he came, and he dwelt in the plain of Mamre, which is in Hebron.” There he dwelt until Sodom was overturned. Immediately, (ibid. 20:1): “Abraham traveled from there,” because of the disgrace caused by Lot, and he came to the land of the Philistines. He was ninety-nine years old, for on the third day of his circumcision, the angels came to him. This totals twenty-five years [from the year he left his father’s house and settled in Hebron until he came to the land of the Philistines]. It is written here [that he lived in the land of the Philistines]“many days” [meaning] more than the preceding [days in Hebron]. Scripture does not come to obscure but to clarify, for if they [the days in the land of the Philistines] exceeded [the days in Hebron] by two years or more, it would have stated so plainly. You must conclude that they did not exceed them by more than one year, hence twenty-six years [in the land of the Philistines]. He immediately left there and returned to Hebron, and that year preceded the binding of Isaac by twelve years. So it is explained in Seder Olam (ch. 1).
ימים רבים: מרובים על של חברון, בחברון עשה עשרים וחמש שנה וכאן עשרים ושש. שהרי בן שבעים וחמש שנה היה בצאתו מחרן, אותה שנה (לעיל יג יח) ויבא וישב באלוני ממרא, שלא מצינו קודם לכן שנתיישב אלא שם, שבכל מקומותיו היה כאורח חונה ונוסע והולך, שנאמר (שם יב ו) ויעבור אברם, (שם ח) ויעתק משם, (שם י) ויהי רעב בארץ, וירד אברם מצרימה, ובמצרים לא עשה אלא שלשה חדשים שהרי שלחו פרעה, מיד (שם יג ג) וילך למסעיו, עד (לעיל יג יח) ויבא וישב באלוני ממרא אשר בחברון, שם ישב עד שנהפכה סדום, מיד (שם כ א) ויסע משם אברהם מפני בושה של לוט ובא לארץ פלשתים, ובן תשעים ותשע שנה היה, שהרי בשלישי למילתו באו אצלו המלאכים, הרי עשרים וחמש שנה וכאן כתיב ימים רבים, מרובים על הראשונים, ולא בא הכתוב לסתום אלא לפרש, ואם היו מרובים עליהם שתי שנים או יותר היה מפרשם, ועל כרחך אינם יתירים יותר משנה הרי עשרים ושש שנה, מיד יצא משם וחזר לחברון, ואותה שנה קדמה לפני עקידתו של יצחק שתים עשרה שנים, כך שנויה בסדר עולם (פרק א):
Tehillim: Psalms Chapters 72 - 76
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Chapter 72
David composed this psalm for Solomon, praying that he be granted the wisdom to provide justice for the poor.
1. For Solomon. O God, impart Your justice to the king, and Your righteousness to the son of the king.
2. May he judge Your people with righteousness, Your poor with justice.
3. May the mountains bear peace to the nation, also the hills, in [reward for their] righteousness.
4. May he judge the nation's poor, save the children of the destitute, and crush the oppressor,
5. so that they will fear You as long as the sun [shines] and the moon endures, generation after generation.
6. May [his words] descend like rain upon cut grass, like raindrops that water the earth.
7. In his days may the righteous flourish, with much peace until the moon is no more.
8. And may he rule from sea to sea, and from the river until the ends of the earth.
9. May nobles kneel before him, and may his enemies lick the dust.
10. The kings of Tarshish and the islands will return tribute, the kings of Sheba and Seba will offer gifts.
11. All kings will bow to him, all nations will serve him;
12. for he rescues the needy one who cries out, the poor one who has no one to help him.
13. He pities the impoverished and needy, and saves the souls of the destitute.
14. He redeems their soul from deception and violence, and their blood is precious in his eyes.
15. He revives [the poor], and gives him of the gold of Sheba; and so [the poor] pray for him always, and bless him all day.
16. May there be abundant grain in the land, upon the mountaintops; may its fruit rustle like the [cedars of] Lebanon, and may [people] blossom from the city like the grass of the earth.
17. May his name endure forever; may his name be magnified as long as the sun [shines]. And all nations will bless themselves by him, they will praise him.
18. Blessed is the Lord God, the God of Israel, Who alone performs wonders.
19. Blessed is His glorious Name forever, and may the whole earth be filled with His glory, Amen and Amen.
20. The prayers of David, son of Jesse, are concluded1
FOOTNOTES
1.David composed this psalm at the end of his lifetime.
Chapter 73
This psalm addresses the question of why the righteous suffer while the wicked prosper, and prays for an end to our long exile. Read, and you will find repose for your soul.
1. A psalm by Asaph. Truly God is good to Israel, to the pure of heart.
2. But as for me, my feet nearly strayed; in an instant my steps would have been swept aside.
3. For I envied the revelers when I saw the tranquility of the wicked.
4. For there are no bonds1 to their death, and their health is sound.
5. They have no part in the toil of men, nor are they afflicted like other mortals;
6. therefore they wear pride as a necklace; their bodies are enwrapped in violence.
7. Their eyes bulge from fat; they surpassed the fantasies of their heart.
8. They consume [others], and talk wickedly of oppression-from on high do they speak.
9. They set their mouths against Heaven, while their tongues walk upon the earth.
10. Therefore His people return here,2 and suck the full [cup of bitter] waters.
11. And they say, "How can it be that God knows? Is there knowledge in the Most High?”
12. Behold these are the wicked, and they are ever tranquil, they have gained much wealth.
13. Surely in vain have I purified my heart, and washed my hands in cleanliness;
14. for I was afflicted all day, and my rebuke came each morning.
15. Were I to say, "I shall tell it like it is," behold I would turn the generation of Your children to rebels.
16. And when I pondered to understand this, it was unjust in my eyes;
17. until I came to the sanctuaries of God, and perceived their end.
18. Only on slippery places do You set them, You cast them into darkness.
19. How they have become desolate in an instant! They came to an end, they were consumed by terrors,
20. like a dream upon awakening. O my Lord, disgrace their image in the city.
21. When my heart was in ferment, and my mind was sharpened,
22. I was a boor and did not understand, like an animal was I with You.
23. Yet I was always with You; You held my right hand.
24. Guide me with Your counsel, and afterward, receive me with honor.
25. Whom do I have in heaven [besides You]? And when I am with You I desire nothing on earth.
26. My flesh and my heart yearn; God is the rock of my heart and my portion forever.
27. For behold, all those who are far from You perish, You cut down all who stray from You.
28. But as for me, the nearness of God is my good; I have put my trust in my Lord, God, that I may recount all Your works.
FOOTNOTES
1.Their death is not protracted by illness and misery(Radak).
2.To the way of the wicked (Rashi).
Chapter 74
The psalmist mourns and weeps over all the synagogues and study halls that have been burned: the Philistines destroyed the Tabernacle of Shiloh; Nebuchadnezzar destroyed the first Temple. We have been in exile for so long, without seeing any signs of redemption! When will the redemption come? Read, and you will find lamentation and consolation.
1. A maskil1 by Asaph. Why, O God, have You abandoned us forever, does Your wrath fume against the sheep of Your pasture?
2. Remember Your congregation which You acquired long ago, the tribe of Your inheritance whom You redeemed [and brought to] Mount Zion, where You rested Your Presence.
3. Lift Your steps to inflict eternal ruin, because of all the evil done by the enemy in the Sanctuary.
4. Your foes roared in the midst of Your meeting place; they considered their omens to be [genuine] signs.
5. The axes in the thicket of trees2 were reckoned as bringing [an offering] to the Above.
6. And now, all her ornaments together are smashed by hammer and hatchet.
7. They set Your Sanctuary on fire; they desecrated the Abode of Your Name to the ground.
8. Their rulers thought together in their hearts; they burned all the meeting places of God in the land.
9. We have not seen our signs; there is no longer a prophet, and there is none among us who knows how long.
10. How long, O God, will the adversary disgrace, will the enemy blaspheme Your Name forever!
11. Why do You withdraw Your hand, even Your right hand? Cast it out from within Your bosom!
12. For God is my King from long ago, working salvations in the midst of the earth.
13. In Your might, You divided the sea; You shattered the heads of the sea-monsters on the waters.
14. You crushed the heads of the Leviathan,3 leaving him as food for the nation [wandering in] the wilderness.
15. You split [the rock, bringing forth] fountain and brook; You dried up mighty streams.
16. Yours is the day, the night is also Yours; You established the moon and the sun.
17. You set all the boundaries of the earth; summer and winter-You created them.
18. Remember this, how the enemy reviled the Lord, and the vile nation blasphemed Your Name.
19. Do not give the soul of Your turtledove to the wild beast; do not forget the life of Your poor forever.
20. Look to the covenant, for the dark places of the earth are filled with dens of violence.
21. Do not turn back the oppressed in disgrace; [then] the poor and needy will praise Your Name.
22. Arise, O God, champion Your cause; remember Your insults from the perverse all day long.
23. Forget not the voice of Your adversaries; the tumult of Your opponents ascends always.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
2.Chopping wood for the construction of the Temple (Metzudot).
3.Pharaoh and his chieftains
Chapter 75
How great is Israel! During their holidays they do not engage in frivolity, but in song and praise, and the study of the holiday's laws. Also, when they proclaimed (at the giving of the Torah), "We will do and we will hear!" they allowed the world to remain in existence. This psalm also admonishes those who indulge in worldly pleasures and attribute their prosperity to their own efforts.
1. For the Conductor, a plea not to be destroyed. A psalm by Asaph, a song.
2. We gave thanks to You, O God, we gave thanks; and Your Name was near [when] they1 told of Your wonders.
3. When I choose the appointed time, I will judge with fairness.
4. When the earth and all its inhabitants were melting, I established its pillars forever.
5. I said to the perverse, "Do not pervert [Israel]," and to the wicked, "Do not raise your pride.”
6. Do not raise your pride heavenward, nor speak with an arrogant neck
7. For not from the east or the west, nor from the desert does greatness come.
8. For God is Judge; He humbles one, and elevates the other.
9. For there is a cup [of punishment] in the hand of the Lord, with strong wine of full mixture; He pours from this, and all the wicked of the earth will drink, draining even its dregs.
10. But as for me, I will tell of it forever; I will sing to the God of Jacob.
11. I will cut off all glory of the wicked, but the glory of the righteous will be raised up.
FOOTNOTES
1.Our ancestors.
Chapter 76
This psalm contains the prophecy of when the vast army of Sennacherib was seized with a deep slumber that rendered the hands of the soldiers powerless to raise their weapons; thus did they all fall in battle.
1. For the Conductor, with instrumental music, a psalm by Asaph, a song.
2. God is known in Judah, His Name is great in Israel.
3. His Tabernacle was in Shalem,1 and His dwelling place in Zion.
4. There He broke the flying arrows of the bow, the shield, the sword and battle-forever.
5. You are illumination, mightier than the mountains of prey.
6. The stout-hearted were without sense, they slept their sleep, and all the warriors were unable to find their strength.
7. At Your rebuke, O God of Jacob, chariot and horse were stunned.
8. You, awesome are You! Who can stand before You once You are enraged.
9. From heaven You let the verdict be heard; the earth feared and was still,
10. when God rose to pass judgement, to save all the humble of the earth forever.
11. The anger of man will cause us to thank You;2 You will restrain the residue of wrath.
12. Make vows to the Lord your God and fulfill them; all who surround Him will bring tribute to the Awesome One.
13. He cuts down the spirit of nobles; He is awesome to the kings of the earth.
FOOTNOTES
1.Jerusalem.
2.When the wicked are punished for being angry with Israel, Israel acknowledges God (Metzudot).
Tanya: Iggeret HaKodesh, middle of Epistle 27
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Friday, Cheshvan 14, 5778 · November 3, 2017
Today's Tanya Lesson
Iggeret HaKodesh, middle of Epistle 27
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Part (b)
ביאור על הנ״ל
An Elucidation of the Above
The Alter Rebbe now provides a deeper understanding of the above letter.
* * *
איתא בזהר הקדוש, דצדיקא דאתפטר, אשתכח בכלהו עלמין יתיר מבחיוהי כו׳
It is stated in the sacred Zohar that “When a tzaddik departs he is to be found in all the worlds more than during his lifetime...”
וצריך להבין
Now this needs to be understood:
תינח בעולמות עליונים, אשתכח יתיר בעלותו שמה
For, granted that he is to be found increasingly in the upper worlds when he ascends there [following his passing];
אבל בעולם הזה, איך אשתכח יתיר
but now is he found more in this world?
ויש לומר על דרך מה שקבלתי על מאמר חז״ל, דשבק חיים לכל חי
This may be explained along the lines of [a teaching] which I received concerning the idiom of our Sages, of blessed memory, that [a departed tzaddik] “has left life to all the living.”
As mentioned above, the expression is problematic: surely he has not left anyone life which was not their own. The Alter Rebbe will now explain in what sense it may truly be said that the departed tzaddik left his surviving disciples something of his own life.
כנודע, שחיי הצדיק אינם חיים בשרים, כי אם חיים רוחניים, שהם אמונה ויראה ואהבה
As is known, the life of a tzaddik is not a fleshly life but a spiritual life, consisting of faith, awe, and love.
These he possesses not only for himself but transmits to his disciples as well.
In Scripture, we find that faith, awe and love, are each termed “life”.
כי באמונה כתיב: וצדיק באמונתו יחיה
Thus of faith it is written,1 “And a tzaddik lives by his faith.”
וביראה כתיב: יראת ה׳ לחיים
Of awe it is written,2 “The awe of G‑d [leads] to life.”
ובאהבה כתיב: רודף צדקה וחסד, ימצא חיים
And of love it is written,3 “He who pursues tzedakah and Chesed, will find life,”
וחסד הוא אהבה
and Chesed signifies love, for love is its core.
Hence, when the term “life” is used to describe Chesed, it applies to love as well. To sum up: Faith in G‑d, and the awe and love of Him, are thus all referred to as “life”.
ושלש מדות אלו הם בכל עולם ועולם, עד רום המעלות
Now these three attributes are present in every world, up to the highest of levels,
הכל לפי ערך בחינת מעלות העולמות
all proportionate to the levels of the worlds,
זה על זה, בדרך עילה ועלול, כנודע
one higher than the other, by way of cause and effect, as is known.
At any level, each world serves as an antecedent (a “cause”) to the lesser world (the “effect”) which it brings into being.
| FOOTNOTES | |
| 1. | Chavakuk 2:4. |
| 2. | Mishlei 19:23. |
| 3. | Mishlei 21:21. |
• Sefer Hamitzvot:
English Text | Hebrew Text
Audio: Listen | Download | Video ClassFriday, Cheshvan 14, 5778 · November 3, 2017
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 154
Resting on Shabbat
"And on the seventh day you shall rest"—Exodus 23:12.
We are commanded to rest on the Shabbat. This commandment, which is repeated numerous times in the Torah, also applies to our livestock and slaves.
Full text of this Mitzvah »
Resting on Shabbat
Positive Commandment 154
Translated by Berel Bell
The 154th mitzvah is that we are commanded to rest on Shabbos.
The source of this commandment is G‑d's statement1, "And on the seventh day you shall rest."
This commandment is repeated many2 times in the Torah.
G‑d (exalted be He) has clearly stated that this cessation from melachah3 applies to us, our animals, and our servants.4
The details of this mitzvah are explained in tractate Shabbos and also in tractate Yom Tov.5
FOOTNOTES
1.Ex. 23:12.
2.In Introductory Principle Nine, the Rambam says that there all 12 such verses. See Kapach, 5731, note 66.
3.See N320 (Lessons 39, 40).
4.Ex. 20:10.
5.Also known as Beitzah.
Rambam:
• 1 Chapter A Day: Avodat Kochavim Avodat Kochavim - Chapter Two
English Text | Hebrew Text
Audio: Listen | Download | Video ClassAvodat Kochavim - Chapter Two
1
The essence of the commandment [forbidding] the worship of false gods is not to serve any of the creations, not an angel, a sphere, or a star, none of the four fundamental elements, nor any entity created from them. Even if the person worshiping knows that ‘ה is the [true] God and serves the creation in the manner in which Enosh and the people of his generation worshiped [the stars] originally, he is considered to be an idol worshiper.
The Torah warns us about this, saying [Deuteronomy 4:19]: "Lest you lift your eyes heavenward and see the sun, the moon, and the stars... [and bow down and worship them], the entities which God apportioned to all the nations." This implies that you might inquire with "the eye of the heart" and it might appear to you that these entities control the world, having been apportioned by God to all the nations to be alive, to exist, and not to cease existence, as is the pattern of [the other creations with] the world. Therefore, you might say that it is worthy to bow down to them and worship them.
For this reason, [Deuteronomy 11:16] commands: "Be very careful that your heart not be tempted [to go astray and worship other gods]." This implies that the thoughts of your heart should not lead you astray to worship these and make them an intermediary between you and the Creator.
א
עיקר הצווי בעבודת כוכבים שלא לעבוד אחד מכל הברואים לא מלאך ולא גלגל ולא כוכב ולא אחד מארבעה היסודות ולא אחד מכל הנבראים מהן ואע"פ שהעובד יודע שה' הוא האלהים והוא עובד הנברא הזה על דרך שעבד אנוש ואנשי דורו תחלה הרי זה עובד כוכבים וענין זה הוא שהזהירה תורה עליו ואמרה ופן תשא עיניך השמימה וראית את השמש וגו' אשר חלק ה' אלהיך אותם לכל העמים כלומר שמא תשוט בעין לבך תראה שאלו הן המנהיגים את העולם והם שחלק ה' אותם לכל העולם להיות חיים והווים ואינם נפסדים כמנהגו של עולם ותאמר שראוי להשתחוות להם ולעובדן ובענין הזה צוה ואמר השמרו לכם פן יפתה לבבכם כלומר שלא תטעו בהרהור הלב לעבוד אלו להיות סרסור ביניכם ובין הבורא:
Commentary on Halachah 1
2
The worshipers of false gods have composed many texts concerning their service, [describing] what is the essence of their service, what practices are involved, and what are its statutes. The Holy One, blessed be He, has commanded us not to read those books at all, nor to think about them or any matters involved with them.
It is even forbidden to look at the image of an idol, as [Leviticus 19:4] states: "Do not turn to the idols." In this regard, [Deuteronomy 12:30] states: "[Be careful]... lest you seek to find out about their gods, saying, 'How did they serve them.' This prohibits inquiring about the nature of their service even if you, yourself, do not serve them. This matter will ultimately cause you to turn to [the false god] and worship it as they do, as [the above verse continues]: "so that I will do the same."
ב
ספרים רבים חברו עובדי כוכבים בעבודתה היאך עיקר עבודתה ומה מעשיה ומשפטיה צונו הקדוש ברוך הוא שלא לקרות באותן הספרים כלל ולא נהרהר בה ולא בדבר מדבריה ואפילו להסתכל בדמות הצורה אסור שנאמר אל תפנו אל האלילים ובענין הזה נאמר ופן תדרוש לאלהיהם לאמר איכה יעבדו שלא תשאל על דרך עבודתה היאך היא אף על פי שאין אתה עובדה שדבר זה גורם להפנות אחריה ולעשות כמה שהן עושין שנאמר ואעשה כן גם אני:
Commentary on Halachah 2
3
All these prohibitions have one common thrust: that one should not pay attention to idol worship. Whoever performs a deed that reflects his concern with [idol worship] receives lashes [as punishment].
The worship of false gods is not the only subject to which we are forbidden to pay attention; rather, we are warned not to consider any thought which will cause us to uproot one of the fundamentals of the Torah. We should not turn our minds to these matters, think about them, or be drawn after the thoughts of our hearts.
In general, people have limited powers of understanding, and not all minds are capable of appreciating the truth in its fullness. [Accordingly,] were a person to follow the thoughts of his heart, it is possible that he would destroy the world because of his limited understanding.
What is implied? There are times when a person will stray after star worship, and times when he will wonder about God's oneness: Perhaps He is one, perhaps He is not? [He might also wonder:] What exists above, [in the heavenly realms]? What exists below [them]? What was before time? What will be after time? Similarly, [one might wonder about] prophecy: Perhaps it is true, perhaps it is not? And [one may also wonder] about the Torah: Perhaps it emanates from God, perhaps it does not?
Since he may not know the guidelines with which to evaluate [ideas that will lead him] to the truth in its fullness, he may come to heresy. The Torah has warned about this matter, saying [Numbers 15:39]: "Do not stray after your hearts and eyes, which have led you to immorality" - i.e., each one of you should not follow his limited powers of understanding and think that he has comprehended the truth.
Our Sages [interpreted this warning]: "After your hearts," this refers to heresy; "after your eyes," this refers to immorality. This prohibition - though [severe,] causing a person to be prevented [from attaining a portion] in the world to come - is not punishable by lashes.
ג
וכל הלאוין האלו בענין אחד הן והוא שלא יפנה אחר עבודת כוכבים וכל הנפנה אחריה בדרך שהוא עושה בו מעשה הרי זה לוקה ולא עבודת כוכבים בלבד הוא שאסור להפנות אחריה במחשבה אלא כל מחשבה שהוא גורם לו לאדם לעקור עיקר מעיקרי התורה מוזהרין אנו שלא להעלותה על לבנו ולא נסיח דעתנו לכך ונחשוב ונמשך אחר הרהורי הלב מפני שדעתו של אדם קצרה ולא כל הדעות יכולין להשיג האמת על בוריו ואם ימשך כל אדם אחר מחשבות לבו נמצא מחריב את העולם לפי קוצר דעתו כיצד פעמים יתור אחר עבודת כוכבים ופעמים יחשוב ביחוד הבורא שמא הוא שמא אינו מה למעלה ומה למטה מה לפנים ומה לאחור ופעמים בנבואה שמא היא אמת שמא היא אינה ופעמים בתורה שמא היא מן השמים שמא אינה ואינו יודע המדות שידין בהן עד שידע האמת על בוריו ונמצא יוצא לידי מינות ועל ענין זה הזהירה תורה ונאמר בה ולא תתורו אחרי לבבכם ואחרי עיניכם אשר אתם זונים כלומר לא ימשך כל אחד מכם אחר דעתו הקצרה וידמה שמחשבתו משגת האמת כך אמרו חכמים אחרי לבבכם זו מינות ואחרי עיניכם זו זנות ולאו זה אע"פ שהוא גורם לאדם לטרדו מן העולם הבא אין בו מלקות:
Commentary on Halachah 3
4
The commandment [forbidding] the worship of false gods is equivalent to all the mitzvot, as [implied by Numbers 15:22]: "Lest you err and not perform all the mitzvot...." The oral tradition teaches that the verse refers to the worship of false gods. Thus, we learn that anyone who acknowledges a false god denies the entire Torah in its totality, all the works of the prophets, and everything that has been commanded to the prophets from Adam, [the first man,] until eternity, as [Numbers 15:23] continues: "...from the day God issued His commandments and afterwards, for your future generations."
[Conversely,] anyone who denies the worship of false gods acknowledges the entire Torah in its totality, all the works of the prophets, and everything that has been commanded to the prophets from Adam, [the first man,] until eternity. [This acknowledgement] is fundamental to all of the mitzvot.
ד
מצות עבודת כוכבים כנגד המצות כולן היא שנאמר וכי תשגו ולא תעשו את כל המצות וגו' ומפי השמועה למדו שבעבודת כוכבים הכתוב מדבר הא למדת שכל המודה בעבודת כוכבים כופר בכל התורה כולה ובכל הנביאים ובכל מה שנצטוו הנביאים מאדם ועד סוף העולם שנאמר מן היום אשר צוה ה' והלאה לדורותיכם וכל הכופר בעבודת כוכבים מודה בכל התורה כולה ובכל הנביאים ובכל מה שנצטוו הנביאים מאדם ועד סוף העולם והוא עיקר כל המצות כולן:
Commentary on Halachah 4
5
A Jew who serves false gods is considered like a gentile in all regards and is not comparable to a Jew who violated another transgression punishable by being stoned to death. An apostate who worships false gods is considered to be an apostate with regard to the entire Torah.
Similarly, Jewish minnim are not considered to be Jews with regard to any matter. Their repentance should never be accepted, as [implied by Proverbs 2:19]: "None that go to her repent, nor will they regain the paths of life."
The minnim are those who stray after the thoughts of their hearts, concerning themselves with the foolish matters mentioned above, until they ultimately transgress against the body of Torah [law] arrogantly, with scorn, with the intent of provoking God's anger, and yet say that there is no sin involved.
It is forbidden to talk to them or to reply to them at all, as [Proverbs 5:8] states: "Do not come close to her door." [It can be assumed that] a min's thoughts are concerned with false gods.
ה
ישראל שעבד עבודת כוכבים הרי הוא כעובד כוכבים לכל דבריו ואינו כישראל שעובר עבירה שיש בה סקילה מומר לעבודת כוכבים הרי הוא מומר לכל התורה כולה וכן האפיקורסים מישראל אינן כישראל לדבר מן הדברים ואין מקבלים אותם בתשובה לעולם שנאמר כל באיה לא ישובון ולא ישיגו ארחות חיים והאפיקורסים הם התרים אחר מחשבות לבם בסכלות דברים שאמרנו עד שנמצאו עוברים על גופי תורה להכעיס בשאט בנפש ביד רמה ואומרים שאין בזה עון ואסור לספר עמהן ולהשיב עליהן תשובה כלל שנאמר ואל תקרב אל פתח ביתה ומחשבה של אפיקורוס לעבודת כוכבים:
6
Whoever accepts a false god as true, even when he does not actually worship it, disgraces and blasphemes [God's] glorious and awesome name. This applies both to one who worships false gods and to one who curses God's name [as is obvious from Numbers 15:30]: "If a person commits [an act of idolatry] highhandedly, whether he be a native born [Jew] or a convert, he is blaspheming God."
Therefore, a person who worships false gods is to be hanged, just as one who blasphemes against God is hanged. Both are executed by being stoned to death. Therefore, I have included the laws applying to a blasphemer in Hilchot Avodat Kochavim. Both deny the fundamental principle [of Jewish faith].
ו
כל המודה בעבודת כוכבים שהיא אמת אף על פי שלא עבדה הרי זה מחרף ומגדף את השם הנכבד והנורא ואחד העובד עבודת כוכבים ואחד המגדף את ה' שנאמר והנפש אשר תעשה ביד רמה מן האזרח ומן הגר את ה' הוא מגדף לפיכך תולין עובד עבודת כוכבים כמו שתולין את המגדף ושניהם נסקלין ומפני זה כללתי דין המגדף בהלכות עבודת כוכבים ששניהם כופרים בעיקר הם:
7
These are the laws which govern a blasphemer: A blasphemer is not liable to be stoned to death until he states God's unique name, which possesses four letters: א-ד-נ-י, and curses that name with one of the names of God which are forbidden to be erased, as [Leviticus 24:16] states: "One who blasphemes God's name...."
One is obligated to be stoned to death for blaspheming God's unique name. [Should he blaspheme] the other names for God, he [transgresses] a prohibition.
There are those who state that one is liable [for execution] only when one blasphemes the name י-ה-ו-ה. I, however, maintain that one should be stoned to death in both instances.
ז
ואלו הן דיני המגדף אין המגדף חייב סקילה עד שיפרש את השם המיוחד של ארבע אותיות שהוא אל"ף דל"ת נו"ן יו"ד ויברך אותו בשם מן השמות שאינם נמחקים שנאמר ונוקב שם ה' על השם המיוחד חייב סקילה ועל שאר הכינוים באזהרה ויש מי שמפרש שאינו חייב אלא על שם יו"ד ה"א וא"ו ה"א ואני אומר שעל שניהם הוא נסקל:
8
Which verse serves as the warning prohibiting blasphemy? [Exodus 22:27]: "Do not curse God."
[The procedure for the trial of a blasphemer is as follows:] Each day [when] the witnesses are questioned, [they use] other terms for God's name, [stating,] "May Yosse strike Yosse." At the conclusion of the judgment, all bystanders are removed [from the courtroom]. The judges question the witness of greatest stature and tell him, "Tell us what you heard explicitly." He relates [the curse]. The judges stand upright and rend their garments. They may not mend them [afterwards].
The second witness states: "I also heard as he did." If there are many witnesses, they must all say, "I heard the same."
ח
אזהרה של מגדף מנין שנאמר אלהים לא תקלל בכל יום ויום בודקין את העדים בכינוים יכה יוסי את יוסי נגמר הדין מוציאין את כל אדם לחוץ ושואלים את הגדול שבעדים ואומרים לו אמור מה ששמעת בפירוש והוא אומר והדיינים עומדים על רגליהם וקורעין ולא מאחין והעד השני אומר אף אני כמותו שמעתי ואם היו עדים רבים צריך כל אחד ואחד מהן לומר כזה שמעתי:
9
[The fact that] a blasphemer retracts his statements in the midst of speaking is of no consequence. Rather, once he utters blasphemy in the presence of witnesses, he is [liable for execution by] stoning.
Should a person curse God's name with the name of a false god, the zealous may strike him and slay him. If the zealous do not slay him and he is brought to court, he is not [condemned to] be stoned. [That punishment is administered] only when one curses God's name with another one of His unique names.
ט
מגדף שחזר בו בתוך כדי דיבור אינו כלום אלא כיון שגידף בעדים נסקל מי שגידף את השם בשם עבודת כוכבים קנאים פוגעים בו והורגים אותו ואם לא הרגוהו קנאים ובא לבית דין אינו נסקל עד שיברך בשם מן השמות המיוחדים:
10
Whoever hears the blasphemy of God's name is obligated to rend his garments. Even [when one hears] the blasphemy of other terms used to describe God, one is obligated to rend his garments.
The above applies when one hears [the blasphemy] from a fellow Jew. [In that instance,] both one who hears the actual blasphemy and one who hears it from the witnesses is obligated to rend his garments. In contrast, one who hears a gentile [blaspheme God's name] is not obligated to rend his garments. Elyakim and Shevna rent their garments [as described in Isaiah 36:22] only because Ravshakeh was an apostate Jew.
[Before his execution,] all the witnesses and the judges place their hands on the head of the blasphemer and tell him: "You are responsible for your death. You brought it upon yourself." Only a blasphemer - and none of the other offenders executed by the court - has [the judges and witnesses] place their hands upon his head, as [Leviticus 24:14] states: "And all those who hear shall place their hands on his head."
י
כל השומע ברכת השם חייב לקרוע ואפילו על ברכת הכינויין חייב לקרוע והוא שישמענה מישראל אחד השומע ואחד השומע מפי השומע חייב לקרוע אבל השומע מפי העובד כוכבים אינו חייב לקרוע ולא קרעו אליקים ושבנא אלא מפני שרבשקה היה ישראל מומר כל העדים והדיינים סומכים את ידיהם אחד אחד על ראש המגדף ואומר לו דמך בראשך שאתה גרמת לך ואין בכל הרוגי בית דין מי שסומכים עליו אלא מגדף בלבד שנאמר וסמכו כל השומעים את ידיהם:
Rambam:
• 3 Chapters A Day: Shabbat Shabbat - Chapter Three, Shabbat Shabbat - Chapter Four, Shabbat Shabbat - Chapter Five
English Text | Hebrew Text
Audio: Listen | Download | Video ClassShabbat - Chapter Three
1
It is permissible to begin the performance of a [forbidden] labor on Friday, even though the labor is completed on its own accord on the Sabbath itself,1 for the prohibition against work applies only on the Sabbath itself. Moreover, when a task is carried out on its own accord on the Sabbath,2 we are permitted to derive benefit from what was completed on the Sabbath.א
מותר להתחיל מלאכה בערב שבת אע"פ שהיא נגמרת מאליה בשבת. שלא נאסר עלינו לעשות מלאכה אלא בעצמו של יום. אבל כשתעשה המלאכה מעצמה בשבת מותר לנו ליהנות במה שנעשה בשבת מאליו:
2
What is implied?3 We may open an irrigation channel to a garden on Friday, causing it to continue to fill throughout [the Sabbath] day. We may place [burning] incense under garments, causing them to continue to be made fragrant throughout the entire Sabbath. We may apply salve to an eye or a bandage to a wound, causing them to continue to heal throughout the Sabbath.
We may mix ink with herbs before night and let the mixture soak4 throughout the entire Sabbath. We may place wool into a vat5 or strands of flax into an oven6 so that their [color] continues to change throughout the entire Sabbath.
We may lay out snares for wild beasts, birds, and fish at nightfall so that they continue being captured throughout the entire Sabbath. We may load the beams of an olive press or the round stones of a grape press7 at nightfall so that the liquids will continue to flow throughout the entire Sabbath. Similarly, we may light a candle or a fire [before] evening so that it continues to burn throughout the entire Sabbath.ב
כיצד פותקין מים לגנה ערב שבת עם חשיכה והיא מתמלאת והולכת כל היום כולו. ומניחין מוגמר תחת הכלים והן מתגמרין והולכין כל השבת כולה. ומניחים קילור על גב העין ואספלנית על גבי המכה ומתרפאין והולכין כל השבת כולה. ושורין דיו וסמנין עם חשיכה והן שורין והולכין כל השבת כולה. ונותנין צמר ליורה ואונין של פשתן לתנור והם משתנין והולכין כל השבת כולה. ופורשים מצודות לחיה ולעופות ולדגים עם חשיכה והן ניצודין והולכין כל השבת כולה. וטוענין בקורות בית הבד ובעגולי הגת עם חשיכה והמשקין זבין והולכין כל השבת כולה. ומדליקין את הנר או את המדורה מבערב והיא דולקת והולכת כל השבת כולה:
3
A pot may be placed over a fire, or meat may be placed in an oven or over coals [on Friday], so that they continue to cook throughout the Sabbath [with the intent] that they be eaten on the Sabbath.8 With regard to this matter, however, there are certain restrictions that were enacted lest one stir the coals on the Sabbath.ג
מניחין קדרה על גבי האש או בשר בתנור או על גבי גחלים והן מתבשלים והולכין כל השבת ואוכלין אותה בשבת. ויש בדבר זה דברים שהן אסורין גזירה שמא יחתה בגחלים בשבת:
4
What is implied? When food has not been cooked to the extent that it is ready to serve,
water has not been boiled,
or food has been cooked to the extent that it is ready to serve,9 but the longer it cooks the better it tastes,10
it may not be left over a fire on the Sabbath11 even though it was placed there before the commencement of the Sabbath, lest one stir the coals to complete the cooking process or to cause it to cook more thoroughly.
Accordingly, it is permissible to leave [food cooking] if one removed the coals one covered the coals in the range12with ash or with thin chips from the combing of flax,
the coals burned low, for then they are covered with ash, or
the fuel used was straw, stubble, or the feces of a small animal, for then no coals will remain.
[In these instances, it is obvious that] the person has diverted his intention from this food. Hence, a decree was not [enacted forbidding food to be left on the fire] lest he stir the coals.ד
כיצד תבשיל שלא בשל כל צרכו וחמין שלא הוחמו כל צרכן או תבשיל שבשל כל צרכו וכל זמן שמצטמק הוא יפה לו אין משהין אותו על גבי האש בשבת אע"פ שהונח מבעוד יום גזרה שמא יחתה בגחלים כדי להשלים בשולו או כדי לצומקו. לפיכך אם גרף האש או שכסה אש הכירה באפר או בנעורת פשתן הדקה או שעממו הגחלים שהרי הן כמכוסות באפר או שהסיקוה בקש או בגבבא או בגללי בהמה דקה שהרי אין שם גחלים בוערות הרי זה מותר לשהות עליה. שהרי הסיח דעתו מזה התבשיל ואין גוזרין שמא יחתה באש:
5
When does the above apply? With regard to a range13 whose heat is minimal. With regard to an oven,14 in contrast, even if one removed the coals,15covered them with ash, or used straw or stubble as fuel,16 we are not allowed to leave food in it or on it. Similarly, one should not put food close to it.17
[This applies to] food that was not cooked to completion or was completely cooked, but will benefit from continued cooking. Since [an oven] is very hot, a person will not divert his attention [from the fire]. Hence, we suspect that he will stir the small fire that remains, even if it is straw or stubble, or even if it is covered.ה
בד"א בכירה שהבלה מועט. אבל התנור אף על פי שגרף האש או כסה באפר או שהסיקוהו בקש או בגבבא אין משהין בתוכו ולא על גביו ולא סומכין לו תבשיל שלא בשל כל צרכו או שבשל כל צרכו ומצטמק ויפה לו. הואיל והבלו חם ביותר אינו מסיח דעתו וחוששים שמא יחתה בזו האש המעוטה אף על פי שהוא אש קש וגבבא או מכוסה:
6
Why did [the Sages] forbid leaving food in the oven even if the fire was removed? Because a person can remove only the majority of the coals and their most intense [heat]. It is impossible to remove the entire fire so that not even a spark remains. Since [an oven's] heat is very warm, we suspect that he will stir [the fire] so that the sparks that remain in the oven will burn more.ו
ולמה אסרו לשהות בתנור אף על פי שגרוף. מפני שהגורף אינו גורף אלא רוב האש ועצמה. ואי אפשר לגרוף כל האש עד שלא תשאר ניצוץ אחת. מפני שהבלו חם שמא יחתה כדי לבער הניצוצות הנשארות בתנור:
7
A kopach18 is warmer than a range and not as warm as an oven. Therefore, if wood or gefet19 is used as fuel,20it is considered equivalent to an oven, and we are not permitted to leave food within it, upon it, or next to it if it was not completely cooked, or even if it was completely cooked, but will benefit from continued cooking. This applies even if the fire was removed or covered with ash.
If straw or stubble was used as fuel,21 it is bound by the same rules as a range that was fueled with straw or stubble, and [food] may be left [cooking] on it. What is a range and what is a kopach? A range is a place with an opening for two pots. A kopach is a place with an opening for a single pot.22ז
הכופח הבלו רב מהבל הכירה ומעט מהבל התנור. לפיכך אם הסיקוהו בגפת או בעצים הרי הוא כתנור ואין משהין בתוכו ולא על גביו ולא סומכין לו תבשיל שלא בשל כל צרכו או מצטמק ויפה לו אף על פי שגרף או כסה באפר. ואם הסיקוהו בקש או בגבבא הרי הוא ככירה שהוסקה בקש וגבבא ומשהין עליו. ומותר לסמוך לכירה מבערב ואף על פי שאינה גרופה וקטומה. ואיזו היא כירה ואי זו כופח כירה מקום שפיתת שתי קדרות. כופח מקום שפיתת קדרה אחת:
8
When food has not been cooked at all23 or has been cooked to completion, but will be impaired by further cooking,24 it is permitted to leave it cooking whether on a range, a kopach, or an oven. Similarly, even when food has been cooked, but has not been cooked to completion, or when it has been cooked to completion, but will benefit from further cooking, it may be left on the fire if one placed an uncooked piece of meat25 in it shortly before nightfall, for the whole dish is considered to be entirely uncooked. [This applies] although one has not removed or covered the coals, for he has diverted his attention [from this food] and will not stir the coals.ח
תבשיל חי שלא בשל כלל או שבשל כל צרכו ומצטמק ורע לו מותר לשהותו על גבי האש בין בכירה וכופח בין בתנור. וכן כל תבשיל שבשל ולא בשל כל צרכו או בשל כל צרכו ומצטמק ויפה לו אם השליך לתוכו אבר חי סמוך לבין השמשות נעשה הכל כתבשיל חי ומותר לשהותו על האש אע"פ שלא גרף ולא כסה. מפני שכבר הסיח דעתו ממנו ואינו בא לחתות בגחלים:
9
[The following rules apply] whenever a person left food [on a fire] in a situation where he was prohibited against doing so: If he transgressed and left [the food cooking intentionally],26 he is prohibited to eat it27 until Saturday night, and must wait until enough time passes for it to have cooked.28 If he forgot [to remove it from the fire on Friday, greater leniency is allowed.] If the food was not completely cooked [before the commencement of the Sabbath], it is forbidden to eat it until Saturday night.29 If it was completely cooked, but further cooking will benefit it,30it is permitted to be eaten immediately31 on the Sabbath.ט
כל תבשיל שאסור לשהותו אם עבר ושיהה אותו אסור לאוכלו עד מוצאי שבת וימתין בכדי שיעשו. ואם שכחו. אם תבשיל שלא בשל כל צרכו הוא אסור עד מוצאי שבת. ואם תבשיל שבשל כל צרכו הוא ומצטמק ויפה לו מותר לאכלו מיד בשבת:
10
Whenever [food] is permitted to be left on a fire,32 if it was taken from [the fire] on the Sabbath, it is forbidden to return it to its place.33 [Food[34 may be returned only to a range from which the coals have been removed or covered35 or to a range or a kopach that was heated with straw or with stubble.36
[This leniency is granted] provided the food was not placed on the ground.37 If it was placed on the ground,38 it may not be returned even to a range whose coals were removed or covered. Similarly, [food] may not be returned to an oven39or to a kopach that was heated with gefet or wood, despite the fact that one has removed or covered the coals, for they are very hot.
Whenever food should not be returned [to a cooking surface], it should also not be placed next to it40 [to warm].41י
כל שמותר לשהותו על גבי האש כשנוטלים אותו בשבת אסור להחזירו למקומו. ואין מחזירין לעולם אלא על גבי כירה גרופה או מכוסה או בכירה וכופח שהוסקו בקש וגבבא. והוא שלא הניח הקדרה על גבי הקרקע אבל משהניחה על גבי קרקע אין מחזירין אותה. ואפילו על גבי כירה גרופה או מכוסה. ואין מחזירין לתנור ולא לכופח שהוסקו בגפת או בעצים אף על פי שגרף או כסה מפני שהבלן חם ביותר. וכל שאין מחזירין עליו אין סומכין לו בשבת:
11
It is forbidden to insert a ladle into a pot to remove [food] while it is on a fire on the Sabbath, because while doing so, one stirs it.42 [Stirring] is one of the activities necessary for cooking,43 and thus one will be cooking on the Sabbath.
It is permissible to shift a pot from one range to another,44even when the heat of the first range is not as great as the heat of the second range. One may not, however, take food that was on a range and cover it to maintain its heat,45 or take food that was covered to maintain its heat and place it on a range.46יא
אסור להכניס מגריפה לקדרה בשבת והיא על האש להוציא ממנה בשבת מפני שמגיס בה וזה מצרכי הבישול הוא ונמצא כמבשל בשבת. ומותר להחזיר מכירה לכירה אפילו מכירה שהבלה מועט לכירה שהבלה מרובה אבל לא מכירה לטמינה ולא מטמינה לכירה:
12
A person should not fill a pot with peas or beans or a jug with water and place them in an oven on Friday before nightfall and leave them [to cook]. Even when the above and other foods like them were not cooked at all, they are considered to be food that was not completely cooked, because they do not require a substantial [amount of time to] cook.47 Therefore, the person will continue to pay attention to them, for he intends to partake of them immediately. Accordingly, it is forbidden to leave them in an oven [unless they are completely cooked].48
If one transgressed and left them in an oven, it is forbidden to partake of them until Saturday night. [Even then,] one must also wait the amount of time necessary for them to cook.יב
לא ימלא אדם קדרה עססיות ותורמוסין או חבית של מים ויתן לתוך התנור ערב שבת עם חשיכה וישהה אותן. שאלו וכל כיוצא בהן אף על פי שלא בשלו כל עיקר כתבשיל שלא בשל כל צרכו הן מפני שאינן צריכים בישול הרבה ודעתו עליהן לאוכלן לאלתר. ולפיכך אסור לשהותן בתנור. ואם עבר ושהה אסורין עד מוצאי שבת וימתין בכדי שיעשו:
13
[The following rules apply when] meat was placed in an oven before nightfall and left [to roast49] on the Sabbath: If the meat is from a kid or it is other [tender] flesh,50 it is permitted. [Such meat] requires only the warmth of the fire itself, and if one stirs the coals the meat will char. If the meat is from a goat or an ox, it is forbidden, lest he stir the coals to cause it to cook [faster].51
If, however, one sealed the opening of the oven closed with clay, [roasting even the latter meats] is permitted, for if one opens the oven to stir [the coals], the wind will enter and cause the meat to harden and spoil. The oven will cool [suddenly] and the meat will spoil.52יג
תנור שנתן לתוכו בשר מבעוד יום ושהה אותו בשבת אם בשר גדי הוא וכיוצא בו מותר. שאם יחתה כגחלים יתחרך הבשר שאינו צריך אלא חמימות האש בלבד. ואם בשר עז או בשר שור הוא אסור שמא יחתה בגחלים לבשלו. ואם טח פי התנור בטיט מותר. שאם בא לפתוח התנור ולחתות תכנס הרוח ויתקשה הבשר ויפסד ויצטנן התנור ויפסיד הבשר:
14
Similarly, whenever something would be spoiled by the wind, we do not decree [against its being heated], because someone might open [the oven] and stir [coals]. For this reason, we may place strands of flax into an oven [to bleach] before nightfall, for if one opens the oven, they will spoil.53יד
וכן כל דבר שהרוח מפסדת אותו אין גוזרין עליו שמא יגלהו ויחתה. ומפני זה נותנין אונין של פשתן לתוך התנור עם חשיכה שאם גלהו יפסדו:
15
If one placed an entire kid54 into an oven, [the situation] is governed by the laws applying to meat from a goat or an ox, and it is forbidden, lest one stir the coals, unless one seals the oven [closed].
[If the fourteenth of Nisan falls on Friday,] it is, however, permitted to hang the Paschal lamb into an oven directly before nightfall,55 even though it is not sealed closed. The members of the company [gathered to eat the sacrifice] are careful.טו
נתן גדי שלם לתוך התנור הרי הוא כבשר עז או כבשר שור ואסור לשהותו שמא יחתה בגחלים אלא א"כ טח התנור. ומותר לשלשל כבש הפסח לתנור עם חשיכה ואע"פ שאינו טח מפני שבני חבורה זריזים הן:
16
Meat,56 onions, or eggs should not be roasted over an [open] fire,57 unless they can be roasted before nightfall to the point where they are fit to be eaten.58 [If they are roasted to this extent before the commencement of the Sabbath], it is permissible to leave them on the fire on the Sabbath to be roasted further.
[The rationale is] that [increased heat] will impair their taste. Since they are being cooked over a fire, if one stirs [the coals] they will char.
For this reason, we are allowed to leave incense under clothes before nightfall [to perfume them]. For if one stirs the coals, the incense will burn and the clothes will be [damaged by] the smoke.טז
אין צולין בשר ובצל וביצה על גבי האש אלא כדי שיצולו מבעוד יום ויהיו ראויין לאכילה. ואם נשארו אחר כן על האש בשבת עד שיצולו הרבה מותר מפני שהן כמצטמק ורע לו שאם יחתה יחרוך אותן שעל גוף האש הם. ומפני זה מניחין מוגמר תחת הכלים עם חשיכה שאם יחתה בגחלים ישרף המוגמר ויעשן הכלים:
17
From the above, we can conclude that all the prohibitions mentioned in this context were not enacted because [the cooking] was completed on the Sabbath.59 Instead, they are Rabbinic decrees [enacted] lest one stir the coals. Accordingly, wool should not be placed into a vat [to dye] unless it was removed from the fire, lest one stir the coals. Similarly, the vat should be sealed close with clay, lest one stir [the dye] after nightfall.יז
הא למדת שכל דבר שאנו אוסרין בענין זה אינו אסור משום שהוא נעשה בשבת אלא גזירה שמא יחתה בגחלים. לפיכך אין נותנין צמר ליורה אלא א"כ היתה עקורה מעל האש שמא יחתה בגחלים. והוא שיהיה פיה טוח בטיט שמא יגיס בה משחשיכה:
18
We should not place bread in an oven [directly] before nightfall, nor should we place a cake on coals unless [there is time] for the surface attached to the oven or [the side of the cake60] facing the fire to crust.61 [Should this be done,] it is permissible to leave it to continue baking afterwards, for if one stirs [the coals], one will spoil the bread.62
[The following rules apply when one places bread in an oven] before nightfall and there is not sufficient time for its surface to crust before nightfall. If one did so with a deliberate intent to violate [the above ruling], it is forbidden to partake of the bread until Saturday night, after sufficient time for it to bake has passed.63If one did so unknowingly, it is permitted to remove bread64 for the three Sabbath meals.65 When one removes the bread, one should not remove it using a baker's peel as one does during the week.66 Instead, one should use a knife or other similar utensil.יח
אין נותנין את הפת בתנור עם חשיכה ולא חררה על גבי הגחלים אלא כדי שיקרמו פניה שהם מודבקים בתנור או באש. ואם נשארו אחרי כן עד שיגמור אפייתן מותר שאם יחתה יפסיד אותן. ואם נתן סמוך לחשיכה וחשכה ועדין לא קרמו פניה. אם במזיד אסור לאכול מהן עד מוצאי שבת וימתין בכדי שיעשו. ואם בשוגג מותר לו לרדות ממנה מזון שלש סעודות של שבת. וכשהוא רודה לא ירדה במרדה כדרך שהוא עושה בחול אלא בסכין וכיוצא בה:
19
A person may make a fire from any substance he desires,67 regardless of whether] he kindles it on the ground or in a torch holder. When he lights it before nightfall, he may use its light, or warm himself from it on the Sabbath.68
He must, however, kindle the majority of the fire before nightfall to the extent that the flame rises up on its own accord.69 If he did not kindle the majority of the fire, it is forbidden for him to benefit from it on the Sabbath, lest he stir or move the wood so the flame rises up.70 If he [desires to] burn a single piece of wood, he must kindle the majority of its thickness and the majority of its circumference before nightfall.יט
עושה אדם מדורה מכל דבר שירצה בין על גבי קרקע בין על גבי מנורה ומדליקה מבעוד יום ומשתמש לאורה או מתחמם כנגדה בשבת. וצריך שידליק רוב המדורה קודם חשיכה עד שתהא שלהבת עולה מאליה קודם השבת. ואם לא הדליק רובה אסור ליהנות בה בשבת גזירה שמא יחתה בה ויניד העצים כדי שתעלה השלהבת. ואם הדליק עץ יחידי צריך להדליק רוב עביו ורוב היקפו מבעוד יום:
20
When does the above apply? Outside the Temple premises; but in the Temple, it is permissible to light a fire in the Chamber of the Hearth71 directly before nightfall.72 We do not suspect that anyone will stir the coals, for the priests are careful.73כ
במה דברים אמורים בגבולין אבל במקדש מאחיזין את האור בעצים במדורת בית המוקד עם חשיכה ואין חוששין שמא יחתה בגחלים שהכהנים זריזין הן:
21
If a fire was made of reeds or of seeds, it is not necessary for the majority of it to be kindled before the Sabbath. Instead, since it caught fire before [the commencement] of the Sabbath, its use is permitted, for the fire will spread quickly through [these substances], and there is no necessity for one to stir it.
Therefore, if the reeds were bound together or the seeds were placed in palm baskets, the same laws applying to wood apply, and the flames must be powerful enough to rise up on their own accord before [the commencement] of the Sabbath.74כא
היתה מדורה של קנים או של גרעינין אינו צריך להדליק הרוב אלא כיון שהתחיל בהן האש קודם השבת מותר להשתמש בה. מפני שהאש נתלית בהן במהרה ואינו צריך לחתות. לפיכך אם אגד הקנים או הניח הגרעינין בחותלות הרי הן כעצים וצריך שתעלה בהן שלהבת מאליה קודם השבת:
22
When a fire is fueled with tar, sulfur, oily substances, wax, straw, or stubble, it is not required that the majority be kindled before the commencement of the Sabbath, because these substances catch fire quickly.75כב
מדורה של זפת או של גפרית או של רבב או של קירה או של קש או של גבבא אינו צריך להדליק רובה קודם השבת מפני שהאש מדלקת אותם במהרה
FOOTNOTES
1.The Shulchan Aruch (Orach Chayim252:1) emphasizes that this leniency applies even when one is certain that the forbidden labor will continue on its own accord on the Sabbath, as mentioned in the examples cited by the Rambam in the following halachah.
Having outlined the general principles governing the Sabbath laws in the first chapter, and the situations when leniency can be permitted because of a danger to life in the second chapter, the Rambam begins his discussion of the Sabbath laws themselves. He starts with an explanation of activities that are begun before the Sabbath actually commences.
[Significantly, although the Mishnah (Shabbat, Chapter 1) starts with a different concept, it also mentions many of the laws quoted by the Rambam towards the beginning of its treatment of the Sabbath laws.]
2.Shabbat 18a explains that these laws reflect a difference of opinion between the School of Hillel and the School of Shammai. The School of Shammai maintains that just as a person is required to have his servants and livestock rest on the Sabbath, so, too, is he required to have his utensils rest. They may not be used for work on the Sabbath. The School of Hillel does not accept this thesis, and their opinion is adopted as halachah. (See Chapter 6, Halachah 16.)
3.The Rambam exemplifies the principle mentioned in the previous halachah, describing forbidden labors that are initiated by a person before the commencement of the Sabbath and continue without additional input from the person on the Sabbath. These examples are taken from the Mishnah (Shabbat 1:5-9) and the explanation of these mishnayot in the Talmud.
4.Note the Rambam's description of the preparation of ink in Hilchot Tefillin 1:4:
One collects the vapors of oils, of tar, and of wax..., [causes it to condense,] and kneads it together with tree sap and a drop of honey... . When one desires to write with it, one soaks [the ink] in gallnut juice or the like.
5.To dye the wool another color. Note, however, the restrictions on this practice mentioned in Halachah 17.
6.In his Commentary on the Mishnah, Shabbat 1:5, the Rambam writes that flax would be soaked, mixed with ash, and then heated in an oven to bleach it. (See also Halachah 14.)
7.The process of preparing both olive oil and wine involved crushing the fruit and then pressing heavy weights over the olives or the grapes to extract the remaining liquids.
8.
The Rambam is explaining that according to the Torah itself, leaving food over a fire to cook would resemble all the activities mentioned in the previous halachah. For although cooking is a forbidden labor, the cooking would continue without any further activity. Nevertheless, as is explained in the subsequent halachot, our Sages enacted certain restrictions because they were afraid that a person might stir the fire to cause the food to cook faster.
9.The Rambam's view is also shared by Rabbenu Yitzchak Alfasi and other Sephardic authorities and is quoted by the Shulchan Aruch (Orach Chayim253:1). Rashi (Shabbat 37b) and the Ashkenazic authorities who followed him are more lenient and maintain that when half (or according to others, a third - see Chapter 9, Halachah 5 and notes) of the cooking process has been completed, food may be left on a fire even when its taste is improved by continued cooking. The Ramah (loc. cit.) states that it is customary to follow this view.
10.Even according to the Rambam, if continued cooking will impair the taste of a food or if food was not cooked at all, we are allowed to leave it on a flame, for it is unlikely that the person will continue to stir the flames to make it cook more, as will be explained in Halachah 8.
11.The contemporary Rabbinic authorities explain that these rules also apply to electric and gas ranges. In these instances as well, it is possible that a person may desire to turn the flame up to have the food cook faster or more thoroughly.
12.In contemporary terms, covering a stove top with a blech, a piece of metal, serves this purpose. If this is done, food that has not been cooked thoroughly may be left to continue cooking throughout the Sabbath.
13.We have used a contemporary translation for the word kirah. In his Commentary on the Mishnah (Shabbat1:3), the Rambam describes a kirah as "a place built into the ground with openings for two pots. The fire is placed under both of them in a single place."
14.Rabbenu Nissim states that the ovens of his time were constructed differently from those of the Talmudic era. Their heat is not as intense, and they are governed by the rules that apply to a range. This leniency is also accepted by the Ramah. Although the construction of ovens has changed further in contemporary times, most authorities continue to accept his ruling with regard to household ovens. (With regard to commercial ovens, there is a difference of opinion.)
15.The reasons why restrictions are mentioned even in such an instance are explained in the following halachah.
16.There are authorities (see Mishnah Berurah 253:22) who maintain that the Rambam would allow food to be left in an oven if it was fueled with straw and stubble and the fire was removed. Although the Tur and the Shulchan Aruch (Orach Chayim 253:1) do not make such a distinction, the Mishnah Berurah explains that there is room for leniency.
17.The food may not be placed at any point where the heat is warm enough to scald a child's hand. In terms of modern measure, the Rabbis define this term as 107.8 degrees Farenheit.
18.In his Commentary on the Mishnah (Shabbat 1:3), the Rambam explains that a kopach is "built over the fire with a place for one pot. Fire is placed below it.... The heat of a kopach is greater than that of a kirah, because in a kirahthe fire is dispersed beneath two pots and there is a greater exposure to the air."
19.The residue remaining after olives were pressed (ibid.).
20.These materials are substantial and will supply heat over a lengthy period of time.
21.These materials are not substantial and will be consumed by the flames in a short period. Hence, there is no need to suspect that the person will stir the flames.
22.See also Hilchot Keilim 16:13, 17:4,6,7.
23.Since the food has not been cooked at all, stirring the coals to intensify the fire will not bring much immediate benefit. By the following day, the food will cook sufficiently even without stirring. Hence, there is no need for safeguards (Rashi, Shabbat 18b).
24.In such a situation, the person will not desire to stir the coals to intensify the fire.
25.If, however, one places vegetables in the food that is cooking, this leniency does not apply. Meat takes a long time to cook, while vegetables cook quickly (Beit Yosef, Orach Chayim 253). See also the Kessef Mishneh.
26.The Rambam's ruling is based on Rabbenu Yitzchak Alfasi's interpretation of Shabbat 38a. Both the Ra'avad and the Tur (Orach Chayim 253) have different conceptions of that passage and hence raise objections. The Rambam's rulings are accepted by the Shulchan Aruch (Orach Chayim 253:1). The Ramah and the Ashkenazic authorities who follow prefer the Tur'sinterpretation, although as will be explained, in practice the differences between them concern only food that was not cooked to the point of completion before the commencement of the Sabbath.
27.The Merkevet HaMishneh notes that the Rambam's wording implies that only the person who left the food cooking is forbidden to eat it, but others are permitted. Rabbenu Asher, however, rules that the food is forbidden to be eaten by others as well. His view is accepted by the Magen Avraham253:11 and the later authorities.
28.The requirement to wait until the food could have cooked on Saturday night was instituted so that the person would derive no benefit from the forbidden act. Therefore, he will have no motivation to do so again.
29.Shabbat (loc. cit.) states that normally there would be no reason to forbid this food from being eaten. It transpired, however, that many people were intentionally leaving food to cook, and if admonished would excuse themselves by claiming that they forgot. Accordingly, the Sages placed restrictions on those who forgot as well, forbidding them to partake of the food until Saturday night. (See the exception to this rule mentioned in the notes on Halachah 18.)
There is a question whether it is necessary to wait until the food has time to cook on Saturday night or not. From the Rambam's wording, it appears that this is unnecessary. Rabbenu Asher, however, rules that it is necessary to wait. His view is accepted by Shulchan Aruch HaRav 253:12. (See the Mishnah Berurah 253:32.)
30.Theoretically, according to Rabbenu Asher's interpretation of the passage in Shabbat cited above, such food should be prohibited until Saturday night. Nevertheless, Rabbenu Asher subscribes to the lenient view mentioned in note 9, which states that after food has been half- (or a third-) cooked, it may be left on a fire on the Sabbath even if it will benefit from continued cooking. Hence, in practice, he - and the subsequent Ashkenazic authorities - do not differ with the Rambam on this point.
31.Rav Kapach notes that this word is not included in the authoritative manuscripts of the Mishneh Torah. The intent is also difficult to understand.
32.The Ra'avad questions the appropriateness of the Rambam's choice of the word "permitted." The Maggid Mishneh states that this refers to foods that were totally uncooked, or foods into which an uncooked piece of meat was placed, as stated in Halachah 8. Although they are permitted to be left on a fire, once they are removed it is forbidden to return them. Surely this prohibition applies to foods that have not been cooked completely and, according to the Rambam, are forbidden to be left on a fire. Even the Ashkenazic authorities who allow such foods to be left on a fire, forbid their return if they were removed.
33.Returning food to a cooking surface causes it to cook, and cooking is one of the forbidden labors. Therefore, if the cooking process of a food has not been completed, it may not be returned to a cooking surface even when that surface is covered (Ramah, Orach Chayim253:2). Even when the food has already been completely cooked, there is a Rabbinic prohibition against cooking it further, as the Rambam writes in Chapter 9, Halachah 3.
Other authorities (Rabbenu Nissim, Sefer HaMaor) mention that it is forbidden to return food to a cooking surface, because of the impression it might create. An observer might think that one is cooking. Shulchan Aruch HaRav 253:15 also mentions the possibility that one may stir the coals.
34.The Shulchan Aruch (Orach Chayim253:2) mentions that the food must still be boiling hot. Shulchan Aruch HaRav253:18-19 and the Mishnah Berurah253:54 allow leniency, provided the food has not become cooled totally.
The Magen Avraham 253:20 also mentions that the food may not be returned to a range if it has been transferred from the pot in which it was originally contained.
35.In contemporary situations, placing a piece of metal (a blech) on a stove-top causes the fires to be considered as covered. In such a situation, food may be returned to the blech if:
a) originally, it was placed on the blechin a manner that was permitted;
b) it is completely cooked;
c) one did not divert one's attention from it.
36.According to the Rambam, food is allowed to be returned in these instances because there is no possibility of the food cooking more. Hence, there is no reason to suspect that one will stir the coals. Others explain that the leniency was granted, because this is not the normal manner in which food is cooked. One is liable for the performance of a forbidden labor only when it is performed in an ordinary manner. Hence, in this instance, there is no reason for a Rabbinic decree.
(According to Rabbenu Nissim who maintains that returning food is forbidden because of the impression it creates, the reason for this leniency can be explained as follows: Since one may return the food only when one does not release it from one's hands, the probability that an observer will think that one is cooking is lower.)
37.Based on Shabbat 38b, the Turemphasizes that one must have removed the food from the range with the intent of returning it. Otherwise, it is considered as if one is placing on the fire anew. The Shulchan Aruch (loc. cit.) quotes the Rambam's view without mentioning this factor. The Ramah quotes the Tur's view. The Be'ur Halachah emphasizes, however, that there is room for leniency in this regard, even according to Ashkenazic authorities.
38.Many contemporary authorities allow one to return a pot to a covered range if one placed it on a table, provided one held the pot at all times. See Mishnah Berurah 253:56.
39.As mentioned in note 14, most contemporary authorities maintain that our household ovens are governed by the laws applying to ranges.
40.The Magen Avraham 253:5 states that this refers to placing - or returning - food near a source of heat on the Sabbath itself (Rabbi Akiva Eiger). One may, however, leave food near a source of heat on Friday so that it will remain warm on the Sabbath.
The Ramah [based on the Tur (Orach Chayim 253:5)] allows one to place food near a source of heat on the Sabbath as long as it was completely cooked previously.
41.This refers to a place which is יד סולדת בו (it is too hot to touch; alternatively, its heat could cause the food to become too hot to touch, see Shulchan Aruch HaRav 253:21 and the Kuntres Acharon).
42.The Ra'avad protests against the Rambam's statements, for although stirring food is prohibited, here the person is merely removing food and he is not intentionally stirring. The Maggid Mishneh explains that if the food is not completely cooked, one is not allowed to stir the pot. Hence, removing food is forbidden. If, however, the food is completely cooked, there is no prohibition from the Torah in stirring it. Therefore, there is no Rabbinic prohibition against removing food.
In the Kessef Mishneh, Rav Yosef Karo takes a much more stringent position. He accepts the Rambam's ruling without question. Furthermore, he adds that the same decision would apply even when the pot was removed from the fire as long as it is still boiling hot, and this is the ruling he states in his Shulchan Aruch (Orach Chayim 318:18). The commentaries (see Shulchan Aruch HaRav 318:30 and the Mishnah Berurah 318:117), however, state that as long as the food has been cooked completely and it has been removed from the fire, one may remove it with a ladle.
43.For by stirring, one speeds the cooking process. See Chapter 9, Halachah 4 and notes.
44.The Jerusalem Talmud, Shabbat 4:3, quotes Rabbi Yehoshua, "When I attended Rabbi Chiyya, the great, I would take hot water from the lower storey and bring it to the upper storey and put it on the range."
45.One may place food in objects (e.g., pillows or blankets) that preserve its heat for the Sabbath before the Sabbath, but not on the Sabbath itself (Chapter 4, Halachah 3). In the instance at hand, even though the food was being heated on the Sabbath, covering it to preserve its heat is forbidden.
This applies only when one covers the food entirely. If one leaves the top of the pot uncovered, one may cover the bottom to preserve its heat.
46.Even when the food is boiling hot, it is forbidden to put it on a source of heat on the Sabbath.
47.According to the Rambam, the principles mentioned in Law 8 do not apply here, because these entities are different. That halachah pertains to foods that require substantial time to cook - hence, the person cooking will divert his attention and not stir the coals. In contrast, the entities mentioned in this halachah do not require substantial time to cook, and there is the possibility that one will stir the coals.
The Shulchan Aruch (Orach Chayim254:8) quotes the Rambam's words almost verbatim, and this interpretation is accepted by the later authorities. Nevertheless, Rashi (Shabbat 18b) and many authorities differ in their interpretation of this passage, noting that Beitzah 25b states that these beans must be cooked seven times before they are prepared to eat.
See also the Bayit Chadash (Orach Chayim 254), which juxtaposes the Rambam's position with Rashi's, explaining that the Rambam is talking about an instance when the beans have already been cooked six times. Hence, only a slight amount of further cooking is necessary. Rav Kapach substantiates this interpretation, explaining that beans with a similar name are still eaten in Yemen today. After having been cooked several times, these beans cook very fast.
48.As mentioned above, according to Ashkenazic authorities, it is sufficient that they be half (or a third) cooked.
49.Previously, the Rambam had been speaking of meat that was cooked in a pot or roasted in a pan. This halachah describes meat roasted in an oven over a fire, which cooks faster. Hence, there is reason to suspect that one would stir the coals (Maggid Mishneh).
50.Needless to say this leniency applies to fowl. (See Shulchan Aruch, Orach Chayim 254:1.)
51.The ovens of the Talmudic period opened on top. At times, the opening was sealed closed to allow for faster and more effective cooking. According to the Rambam (and the Shulchan Aruch, loc. cit.), the above clauses of the halachah deal with meat that is roasted with the oven open. Rabbenu Asher (in his gloss on Shabbat 18b) interprets these laws as applying when the oven is closed, but not sealed. According to his view, if the oven is open, there is always reason to suspect that one will stir the coals. The Tur and the Ramah follow this interpretation.
52.The latter phrase is lacking in the authoritative Yemenite manuscripts of the Mishneh Torah and appears redundant.
Because opening the oven will cause the meat to spoil, we do not suspect that one will do so to stir the coals.
53.As mentioned in Halachah 2, this law follows the principles of the School of Hillel. In this halachah, the Rambam is clarifying that in contrast to food which is being cooked for the Sabbath, there is no need for a Rabbinic prohibition either.
54.When the body of an animal or fowl is intact, the meat is not exposed to the heat of the fire on both sides. Therefore, its cooking process is slower, and there is reason to suspect that one will stir the coals.
The Ramah (Orach Chayim 254:1) states that the entire body of the animal need not be intact. This law applies even when the head and the internal organs are removed, provided its rib cage remains intact.
55.The Paschal sacrifice is a lamb which must be roasted totally intact. Since this sacrifice could be offered only after midday on the fourteenth of Nisan, and many thousands of lambs were brought, when that date fell on Friday it is possible that a company would not have time to have their sacrifice roasted before nightfall. Nevertheless, since the sacrifice must be eaten by an entire company, we assume that all the members of the company will remind each other. Hence, there is no need for a safeguard (see Rashi, Shabbat 19b).
56.This applies to all meat, even that of a kid or fowl.
57.In contrast to the previous two halachot, this halachah speaks of roasting food over an open fire and not within an oven. The Shulchan Aruch (Orach Chayim 254:2) explains that in such an instance, a person is primarily concerned that the food cook rapidly and does not care that some becomes charred.
58.This does not mean completely cooked but rather cooked כמאכל בן דרוסאי - "as the food of ben D'rosai." Ben D'rosai was a notorious criminal who was constantly being chased and would eat his food before it had been completely cooked in his haste to avoid detection. As mentioned in Chapter 9, Halachah 5, according to the Rambam it must be half-cooked on both sides. According to Rashi, it is sufficient that it is one-third cooked.
Rav Moshe Cohen of Lunil questions why the Rambam differentiates between roasting - where he allows food that is partially cooked to continue cooking - and cooking in a pot - where he requires the food to be completely cooked and that further cooking will not benefit it. The Shulchan Aruch (loc. cit.) explains that cooking in a pot requires more time and there is a greater possibility that one will stir the coals. See also the Merkevet HaMishneh.
59.With this statement, the Rambam refers to the principles he had mentioned at the beginning of the chapter. There it was explained that the halachah follows the School of Hillel, which allows us to benefit from forbidden labors that are completed on the Sabbath on their own accord. Nevertheless, there are certain restrictions instituted against leaving food to cook, lest one stir the coals, as explained.
60.The bracketed additions are made on the basis of the interpretation of the Beit Yosef, Orach Chayim, 254.
61.In the Talmudic period, bread was baked by attaching a loaf to the side of the oven. This surface would crust first. Nevertheless, this is sufficient for the bread to be considered to be baked before the commencement of the Sabbath.
It must be emphasized that this ruling represents a reversal of opinion for the Rambam. In his Commentary on the Mishnah, Shabbat 1:10, he rules that the outer surface must crust before the Sabbath. (The latter ruling also conforms to his thesis regarding cooked food: that it must be completely cooked before the commencement of the Sabbath.) It must be emphasized that the version of this halachah found in the authoritative manuscripts and early printings of the Mishneh Torah are in accordance with the ruling in the Rambam's Commentary on the Mishnah. Nevertheless, the Shulchan Aruch (Orach Chayim 254:5) follows the more lenient ruling.
62.I.e., cause it to burn.
63.This resembles the ruling of Halachah 9 regarding food that was left to cook over a fire.
64.Not only is the person who baked the bread allowed to remove it himself, he may invite others to remove bread as well, as stated in Chapter 22, Halachah 1.
65.Here the ruling is far more lenient than the ruling in Halachah 9 regarding food. The commentaries (Rabbenu Nissim, Shulchan Aruch HaRav 254:8 and the Mishnah Berurah 254:33) explain that the fundamental element of all meals is bread, and if the person does not have bread he will not be able to fulfill the mitzvah of eating three Sabbath meals. From this, one can postulate that if a person has no food other than that which has been left on a fire on the Sabbath, he is allowed to partake of that food so that he will not be required to fast on the Sabbath.
66.Since the removal of bread is forbidden, it should be done in an abnormal manner. The commentaries question whether one is required to remove the bread in an abnormal manner only when it was placed in the oven later than the desired time, or whether this is necessary even when the bread was permitted to be left baking.
From the Maggid Mishneh's notes on Chapter 5, Halachah 19, and from the simple interpretation of Chapter 22, Halachah 1, it would appear that one is always required to remove the bread in an abnormal manner. Nevertheless, Rabbenu Nissim maintains that this stringency applies only when one placed the bread in the oven after the desired time. If one placed the bread inside earlier, there is no necessity to deviate from one's ordinary practice. The Mishnah Berurah 254:36 accepts this ruling when there is no way that one can remove the bread in an abnormal way.
It must be emphasized that the above discussion applies only to the ovens of the Talmudic period. At present, our ovens are constructed in a different manner, and the loaves of bread are not stuck to the sides of the oven. Accordingly, any bread that is required for the Sabbath itself can be removed in an ordinary manner. (See Shulchan Aruch HaRav 254:9 and the Mishnah Berurah 254:42-43.)
67.As is mentioned in Chapter 5, Halachot 5-8, there are certain substances that may not be used as wicks or fuel for a candle on the Sabbath. These restrictions apply only with regard to a candle, for it is a single light. (See Chapter 5, Halachah 7.) In contrast, greater leniency can be shown with regard to a fire. (See Rashi, Shabbat21a and the Shulchan Aruch, Orach Chayim 255:1.)
68.See the Turei Zahav 275:6, which states that even in such a situation, one should not sit very close to the fire, lest one tend to it.
69.I.e., without the assistance of other fuels, blowing with a bellows, or kindling wood (Rambam's Commentary on the Mishnah, Shabbat 1:11).
70.This prohibition continues to apply even if the fire catches afterwards to the extent that there is no need to worry that a person will stir the coals. Since it was lit in a forbidden manner, one is forbidden to benefit from it (Shulchan Aruch HaRav 255:2 and the Mishnah Berurah 255:5).
71.The Chamber of the Hearth was a large structure at one of the side entrances to the Temple Courtyard where the priests would sleep at night. (See Hilchot Beit HaBechirah 5:10-11.)
72.Even if there is not sufficient time for the fire to catch thoroughly.
73.We do not suspect that they will stir the coals. See Halachah 15.
74.The Rambam's rulings follow Rabbenu Yitzchak Alfasi's interpretation of Shabbat 20a. Rabbenu Asher and the Tur (Orach Chayim 255) reverse the two decisions.
75.Hence, there is no reason to suspect that one will stir the fire.
Shabbat - Chapter Four
1
There are substances which, if food is covered with them to preserve its heat,1 will raise its temperature and contribute to its being cooked as fire does2 - e.g., gefet, manure, salt, lime, sand; nor may we use grape skins, unprocessed wool,3 or grass4 [for this purpose] when they are damp, even5 when this is due to their natural moistness. These entities are referred to as substances that increase heat.
There are substances which, if food is covered with them to preserve its heat, will [accomplish that objective alone]. They will not contribute to the cooking process, but will merely prevent [the food] from cooling - e.g., grape skins, unprocessed fabrics, grass, when these are dry, garments, produce,6 pigeon feathers, thin chips from the combing of flax, carpenters' sawdust, pelts, and the shearings of wool. These entities are referred to as substances which preserve heat.7א
יש דברים שאם טמן בהן התבשיל הוא מתחמם ומוסיפין בבישולו כעין האש. כגון הגפת וזבל ומלח וסיד וחול או זגין ומוכין ועשבים בזמן ששלשתן לחים ואפילו מחמת עצמן. ודברים אלו נקראין דבר המוסיף הבל. ויש דברים שאם טמן בהן התבשיל ישאר בחמימותו בלבד ואינן מוסיפין לו בישול אלא מונעין אותו מלהצטנן. כגון זגין ומוכין ועשבים יבשין וכסות ופירות וכנפי יונה ונעורת הפשתן ונסורת חרשים ושלחין וגזי צמר. ודברים אלו נקראין דבר שאינו מוסיף הבל:
2
[The Torah's definition of the Sabbath] laws would allow one to cover food with substances that raise its temperature before nightfall, and thus the food would be covered and its heat preserved on the Sabbath, for it is permitted to leave food cooking on a fire on the Sabbath.
The Sages, however, enacted a decree forbidding covering food with substances that raise its temperature before nightfall,8 lest the pot boil on the Sabbath and it be necessary to uncover it until its boiling ceases. If one would then cover it again on the Sabbath, one would be covering food with a substance that increases its heat on the Sabbath, and this is forbidden.9
Accordingly, it is permitted to cover food with substances that increase its temperature beyn hash'mashot,10 since at that time most pots have already boiled, and they [have cooled, so that] they cease boiling. Since they have already ceased boiling, it is unlikely that they will boil again.ב
מן הדין היה שטומנין בדבר המוסיף הבל מבעוד יום וישאר התבשיל טמון בשבת. שהרי משהין על גבי האש בשבת. אבל אסרו חכמים להטמין בדבר המוסיף הבל מבעוד יום גזירה שמא תרתיח הקדרה בשבת ויצטרך לגלותן עד שתנוח הרתיחה ויחזור ויכסה בשבת ונמצא טומן בדבר המוסיף הבל בשבת שהוא אסור. לפיכך מותר להטמין בדבר המוסיף הבל בין השמשות שסתם קדרות בין השמשות כבר רתחו ונחו מבעבוען וכיון שנחו שוב אינן רותחין:
3
Similarly, [the Torah's definition of the Sabbath] laws would allow one to cover food with substances that do not raise its temperature on the Sabbath itself. The Sages, however, enacted a decree forbidding this, lest a person cover food with a mixture of ash and coals that has sparks of fire, and stir the coals.11 [As a safeguard against this,12the Sages] forbade covering food with any substance13 on the Sabbath, even when it will not raise the food's temperature.ג
וכן מן הדין היה לטמון התבשיל בדבר שאינו מוסיף הבל בשבת עצמה. אבל אסרו חכמים דבר זה גזירה שמא יטמין ברמץ ויהיה בו ניצוצות של אש ונמצא חותה בגחלים. לפיכך אסרו להטמין דבר חם בשבת ואפילו בדבר שאינו מוסיף הבל:
4
If one is unsure whether it is before or after nightfall,14one may cover hot food.15 Similarly, it is permitted to cover cold food with a substance that will not raise its temperature, to prevent it from becoming colder or to remove its chill.
When hot food that was covered before the Sabbath becomes uncovered16 on the Sabbath,17 it may be covered again, since one is not increasing its temperature. It is permitted to change the covering of food on the Sabbath - e.g., one may replace clothing with pigeon feathers or replace pigeon feathers with clothing.18ד
ספק חשיכה ספק אינה חשיכה מותר לטמון את דבר חם. ומותר לטמון את דבר הצונן בשבת בדבר שאינו מוסיף כדי שלא יצטנן ביותר או כדי שתפוג צנתן. חמין שטמנן מערב שבת ונתגלו בשבת מותר לכסותן. שהרי אינו מוסיף. ומותר להחליף הכיסוי בשבת. כיצד נוטל כסות ומניח כנפי יונה או נוטל כנפי יונה ומניח הכסות:
5
Should one transfer hot food or water from the vessel [in which it was cooked]19 into another vessel, it is permitted to cover the second vessel with a substance that does not raise its temperature on the Sabbath, as one is permitted to cover cold food.20 The prohibition against covering [food] on the Sabbath applies only to hot food in the vessel in which it was cooked. If it was transferred, it is permitted.21ה
פינה התבשיל או המים החמין מכלי לכלי אחר מותר להטמין הכלי האחר בשבת בדבר שאינו מוסיף. כמו הדבר הצונן. שלא אסרו להטמין בשבת אלא דבר חם שהוא בכלי ראשון שנתבשל בו אבל אם פינהו מותר:
6
One may place one metal pot on another metal pot, an earthenware pot on another earthenware pot,22 an earthenware pot on a metal pot, and a metal pot on an earthenware pot, and one may seal [either an earthenware pot or a metal pot] closed with dough - one's intent being not that they should be heated more, but that their heat should be preserved.23
The [Sages] forbade only covering [food] with other substances on the Sabbath. It is, however, permissible to place one vessel on another vessel so that they remain hot.24 In contrast, we may not place a vessel containing a cold substance on a hot vessel on the Sabbath, for by doing so one introduces heat to it.25 It is permissible, however, to place [cold food on a hot pot] before the Sabbath commences.26 It is not considered analogous to covering food with a substance that raises its temperature.27ו
מניחין מיחם ע"ג מיחם בשבת וקדרה על גבי קדרה וקדרה ע"ג מיחם ומיחם על גבי קדרה וטח פיהם בבצק לא בשביל שיוחמו אלא בשביל שיעמדו על חומם. שלא אסרו אלא להטמין בשבת אבל להניח כלי חם על גבי כלי חם כדי שיהיו עומדין בחמימותן מותר. אבל אין מניחין כלי שיש בו דבר צונן על גבי כלי חם בשבת שהרי מוליך בו חום בשבת. ואם הניחו מבערב מותר ואינו כטומן בדבר המוסיף
FOOTNOTES
1.The Rambam (following the order of the Mishnah, Shabbat, Chapters 3 and 4) continues to explain the possibilities for serving hot food on the Sabbath. In the previous chapter, he spoke about leaving food in an oven or on a range. In this chapter, he describes the possibilities of insulating food with other substances to preserve its heat. Among the other reasons for mentioning these laws in this place is that the activities mentioned must be performed before the commencement of the Sabbath.
2.The Rambam explains the rationale for this prohibition in the following halachah.
3.Our translation is based on the Rambam's Commentary on the Mishnah (Shabbat 4:1). Rashi (Shabbat 47b) offers a more inclusive interpretation.
4.The Mishnah (Shabbat 4:1) also mentions hay. The Rambam omits it, probably on the basis of the Jerusalem Talmud, which maintains that this substance will not increase a food's temperature.
5.The word "even" has raised many problems, for it implies that these substances will generate more heat when they are moistened from an outside source than when their dampness is a result of their natural moisture. Rashi (Shabbat m49a) states the converse, and this appears to be the opinion of other authorities.
Significantly, in his Commentary on the Mishnah (loc. cit.), the Rambam does not mention the word "even." Similarly, his grandson, Rav Yitzchak HaNagid, writes in a responsum that the inclusion of this word in some manuscripts of the Mishneh Torah was a scribal error.
6.Rashi (loc. cit.) explains that this refers to grains - e.g., kernels of wheat, barley, and the like. Larger produce would not be an effective insulating agent.
7.The Rambam describes the laws pertaining to these substances in Halachot three and four.
8.The Shulchan Aruch (Orach Chayim257:1) states that if one violates this prohibition and covers food with these substances, it is forbidden to partake of the food until Saturday night. The Ramah, however, permits the food to be eaten on the Sabbath if one covered it without knowing of the prohibition.
9.In his Commentary on the Mishnah (Shabbat 4:1), the Rambam explains that covering the food with these substances does not violate the prohibition against cooking. The prohibition against cooking involves only cooking with fire and heat that results from fire (see Chapter 9, Halachah 2), but not cooking substances with other sources of heat.
The Rabbis, nevertheless, forbade such an act, because it resembles cooking. Furthermore, as a safeguard to insure that this prohibition is not violated, the Sages also forbade covering food before the commencement of the Sabbath with substances that increase its heat.
The Rambam's interpretation is based on Rabbenu Yitzchak Alfasi's version of Shabbat 34a,b. The Ra'avad, Rashi, Tosafot, and many others follow a different version of that passage, which explains that the reason it was forbidden to cover food with these substances is a safeguard against a person covering food with a mixture of ash and coals. (See the following halachah.) This view is accepted by the Shulchan Aruch (Orach Chayim 257:1).
10.The time between sunset and the appearance of three stars. The status of this time is a question of doubt: is it considered part of the day or the night? (See Chapter 5, Halachah 4.)
The Maggid Mishneh finds this law one of the more difficult aspects of the Rambam's explanation of this halachah, for there is no other instance where the laws that apply beyn hash'mashot are more lenient than those that apply before sunset.
11.As mentioned in note 9, the Rambam's interpretation is based on Rabbenu Yitzchak Alfasi's version of Shabbat34a,b, while other authorities have a different version of that passage. According to those authorities, there is no comparison between these substances, which do not raise the temperature of food, and a mixture of ash and coals. Nevertheless, our Sages forbade covering food with such substances to preserve its temperature on the Sabbath, because they suspected that a person may find the food he desires to cover cold, and put it on the fire to warm.
(It must be noted that according to the Rambam's interpretation, a mixture of ash and coals is considered somewhat analogous to substances that do not raise the temperature of food. The Maggid Mishneh considers this one of the major difficulties with the Rambam's interpretation. Rav Kapach justifies the Rambam's position with a reference to Beitzah 8a, which appears to indicate that such a mixture is not hot.)
12.In his Commentary on the Mishnah (Shabbat 4:1), the Rambam notes that this explanation appears to contradict one of the principles of Rabbinic law. Our Sages taught (Shabbat 11b), אין גוזרין גזירה לגזירה, "We do not enact a decree to safeguard the observance of a decree that is itself a safeguard." The prohibition against covering the food with a mixture of ash and coals is itself a Rabbinic decree enacted lest one stir the coals. To uphold this decree, the Sages forbade covering food even with substances that will not increase its temperature.
In resolution of this difficulty, the Rambam implies that the principle mentioned above applies only when the two decrees are enacted in different times. When the two decrees are enacted simultaneously, there is no such difficulty (see Beitzah 3a). Since the Rabbis appreciated that the first element of the decree depends on the second, they enacted two safeguards at the same time.
13.In this instance, the Mishnah Berurah257:8 states that if a person covered a food with these substances on the Sabbath, he may partake of them on the Sabbath.
14.The Rambam is using the wording of the Mishnah (Shabbat 2:7). In his Commentary on the Mishnah, he explains that this refers to the period known as beyn hash'mashot. Since the prohibition against covering food is only a safeguard for a Rabbinic prohibition, it does not apply at this time.
15.According to the Rambam, this applies regardless of whether one uses a substance that will merely preserve the food's heat or a substance that will increase its heat. According to the other authorities (whose opinion is accepted by the Shulchan Aruch (Orach Chayim257:1), the leniency applies only to substances that merely preserve heat.
16.The use of the passive voice by the Rambam (and by the Mishnah, Shabbat4:2, his source) should not be interpreted to mean that this leniency is granted only when the food is uncovered accidentally. On the contrary, a person may recover the food even if he intentionally uncovered it, for example, he uncovered it to serve a portion (Shulchan Aruch HaRav 257:8 and the Mishnah Berurah 257:25).
17.If, however, the food became uncovered before the Sabbath, it is forbidden to cover it again on the Sabbath (Shulchan Aruch HaRav 257:8 and the Mishnah Berurah 257:25).
18.I.e., regardless of whether the second covering is more or less effective than the first, it is permitted to exchange them. Note the Shulchan Aruch (Orach Chayim 257:4), which states that a more effective covering may be placed on food only when it has been thoroughly cooked. If the food is still in need of further cooking, this is forbidden.
19.The vessel in which an object is cooked is referred to as a כלי ראשון, "a primary vessel." This term is relevant to the discussion of the Sabbath laws and the laws of Kashrut.
20.Note Shulchan Aruch HaRav 257:9 and the Mishnah Berurah 257:28, which state that this leniency applies even when the food is still scalding hot. They also state that if the food has cooled totally, it may be covered so that it does not chill even when it has not been removed from the pot in which it was cooked.
21.The transfer of the food to a different pot cools it. Accordingly, the Sages did not consider it necessary to enact a decree as a safeguard to prevent a person from heating the pot in such a circumstance (Shabbat 51a).
22.Our translation is based on the commentary of the Maggid Mishneh.
23.The Mishnah Berurah 318:51 extends the scope of this leniency, stating that it applies even when one pot is covered with insulated substances to preserve its heat. The other pot may be placed on the pot and under the substances. The Shulchan Aruch HaRav 318:14, however, forbids such an act, since by doing so, a person will be insulating food on the Sabbath and that is forbidden.
24.Note the Shulchan Aruch (loc. cit.:7-8), which questions whether this leniency applies when the lower pot is cooking on a fire or not. One opinion maintains that if the food in the upper pot has been thoroughly cooked, there is no prohibition in placing it on a pot that is cooking on the fire. Since only a Rabbinic prohibition is involved and this does not resemble the normal manner of cooking, there is no reason for stringency. Another opinion maintains that placing food on such a pot is like placing it on the fire itself and is forbidden. The Shulchan Aruch favors the more lenient opinion, as do the later authorities.
25.The Shulchan Aruch (loc cit.:6) explains when this prohibition applies: If the food can become hot enough to scald a child's hand, it may not be left on the other vessel.
26.See the Beit Yosef (loc. cit. 258) which explains that one is not permitted to leave food that is covered with insulating materials on a fire even if this is done before the Sabbath.
27.The Shulchan Aruch (loc. cit. 257:8) which differentiates between this law and the other laws mentioned in this chapter, explaining that the prohibition against covering food with substances that insulate it and preserve its temperature applies only when the substances cover the food entirely without leaving a portion of the food exposed.
Shabbat - Chapter Five
1
The kindling of a Sabbath lamp1 is not a matter left to our volition - i.e., [it is not a matter about which,] if one desires, one may kindle it, but if one does not desire, one need not. Nor is it a mitzvah that we are not obligated to pursue2 - e.g., making an eruv for a courtyard or washing one's hands before eating. Instead, it is an obligation.3
Both men and women are obligated to have a lamp lit in their homes on the Sabbath.4 Even if a person does not have food to eat, he should beg from door to door and purchase oil to kindle a lamp,5 for this is included in [the mitzvah of] delighting in the Sabbath.6
One is obligated to recite a blessing before kindling7 [the Sabbath lamp], as one does before fulfilling any of the obligations incumbent upon us by virtue of Rabbinic decree.8 [The blessing is:] Blessed are You, God, our Lord who has sanctified us with His commandments and commanded us to light the Sabbath lamp.א
הדלקת נר בשבת אינה רשות אם רצה מדליק ואם רצה אינו מדליק. ולא מצוה שאינו חייב לרדוף אחריה עד שיעשנה כגון עירובי חצרות או נטילת ידים לאכילה אלא זה חובה. ואחד אנשים ואחד נשים חייבין להיות בבתיהן נר דלוק בשבת. אפילו אין לו מה יאכל שואל על הפתחים ולוקח שמן ומדליק את הנר שזה בכלל עונג שבת. וחייב לברך קודם הדלקה ברוך אתה ה' אלהינו מלך העולם אשר קדשנו במצותיו וצונו להדליק נר של שבת. כדרך שמברך על כל הדברים שהוא חייב בהם מדברי סופרים.
2
It is permissible to make use of [the light of] a Sabbath lamp,9 provided that the matter does not require careful scrutiny.10 If, however, a matter requires one to look precisely, it is forbidden to use the Sabbath lamp to inspect it, lest one tilt [the lamp].11ב
מותר להשתמש בנר של שבת. והוא שלא יהא הדבר צריך עיון הרבה. אבל דבר שצריך לדקדק בראייתו אסור להבחינו לאור הנר גזירה שמא יטה:
3
The person who lights the Sabbath lamp should light it while it is still day, before sunset.12
Women have a greater obligation in this regard than men,13for they are normally at home and are involved in the household tasks. Nevertheless, a man should alert them concerning this matter and check that they have done so. He should tell14 the members of his household on the Sabbath eve before nightfall, "Kindle the lamp."
If there is a question whether night has fallen and the Sabbath has commenced or whether the Sabbath has not commenced,15 the lamp should not be kindled.ג
המדליק צריך להדליק מבעוד יום קודם שקיעת החמה. ונשים מצוות על דבר זה יותר מן האנשים לפי שהן מצויות בבתים והן העסוקות במלאכת הבית. ואף על פי כן צריך האיש להזהירן ולבדוק אותן על כך ולומר להן ולאנשי ביתו ערב שבת קודם שתחשך הדליקו את הנר. ספק חשיכה ונכנס השבת ספק לא נכנס אין מדליקין:
4
The time from sunset until the appearance of three middle-sized stars is universally referred to as beyn hash'mashot.16 There is a doubt whether this time is considered as part of the day or as part of the night. [Accordingly,] it is accepted to rule stringently concerning [this time] in all places.17 Therefore, one should not kindle [a lamp at this time]. A person who performs a [forbidden] labor beyn hash'mashot [both] on the Sabbath eve and on Saturday night is required to bring a sin offering.18
The stars mentioned are not large stars that can be seen during the day or small stars that are seen only at night, but of moderate size. When such three medium-sized stars are seen, it is surely night.ד
משתשקע החמה עד שיראו שלשה כוכבים בינונים הוא הזמן הנקרא בין השמשות בכל מקום והוא ספק מן היום ספק מן הלילה ודנין בו להחמיר בכל מקום. ולפיכך אין מדליקין בו. והעושה מלאכה בין השמשות בערב שבת ובמוצאי שבת בשוגג חייב חטאת מכל מקום. וכוכבים אלו לא גדולים הנראים ביום ולא קטנים שאין נראין אלא בלילה אלא בינונים. ומשיראו שלשה כוכבים אלו הבינונים הרי זה לילה ודאי:
5
The wick used for the Sabbath lights should not be made from a substance that causes the light to flicker - e.g., wool, goat's hair, silk, cedar fiber, uncarded flax, palm bast, various types of soft trees,19 and the like. Instead, [we should use] a substance that burns steadily - e.g., carded flax, [remnants of] linen clothes, cotton,20 and the like.
The person kindling [the lamp] should make sure that the fire has caught on the major portion of the wick that emerges [from the lamp].ה
פתילה שמדליקין בה לשבת אין עושין אותה מדבר שהאור מסכסכת בו כגון צמר ושער ומשי וצמר הארז ופשתן שלא נופץ וסיב של דקל ומיני העץ הרכים וכיוצא בהן. אלא מדבר שהאור נתלית בו. כגון פשתה נפוצה ובגדי שש וצמר גפן וכיוצא בהן. והמדליק צריך שידליק ברוב היוצא מן הפתילה.
6
[The following rules apply when] one winds a substance that one may use as a wick around a substance that one should not use as a wick: If one's intent was to make the wick thicker and thus increase its light, it is forbidden.21 If one's intent was to make the wick firmer so that it will stand erect and not hang downward, it is permitted.22ו
הכורך דבר שמדליקין בו על גבי דבר שאין מדליקין בו. אם להעבות הפתילה כדי להוסיף אורה אסור. ואם להקשות הפתילה כדי שתהא עומדת ולא תשתלשל למטה מותר:
7
One may place a grain of salt23 or a bean24 at the opening of a lamp on Friday so that it will burn [better] on the Sabbath.
All [the substances] that may not be used as wicks on the Sabbath may be used in a large fire [that was kindled] either for warmth or for the purpose of light whether the fire is within a holder or on the ground. The prohibition against using them applies solely in regard to their use as wicks for a candle.25ז
נותנין גרגיר של מלח וגריס של פול על פי הנר בערב שבת שיהיה דולק בליל שבת. וכל הפתילות שאין מדליקין בהן בשבת עושין מהן מדורה בין להתחמם כנגדה בין להשתמש לאורה בין על גבי מנורה בין על גבי קרקע. ולא אסרו אלא לעשותן פתילה לנר בלבד:
8
The fuel26 used for kindling a Sabbath lamp must be drawn after the wick. Fuels that are not drawn after the wick may not be used. [These include] [molten] tar, [molten]27 beeswax, gourd oil,28 [fat from a] sheep's tail, or tallow.
Why may we not kindle with wicks that do not catch the fire well and with fuels that are not drawn after the wick? This is a decree [enacted] lest29 the light of the candle be dim and one tilt it in order to carry out an activity by its light.ח
שמן שמדליקין בו לשבת צריך שיהא נמשך אחר הפתילה אבל שמנין שאין נמשכין אחר הפתילה כגון זפת ושעוה ושמן קיק ואליה וחלב אין מדליקין בהן. ומפני מה אין מדליקין בפתילות שאין האור נתלית בהן ולא בשמנים שאין נמשכים אחר הפתילה גזירה שמא יהיה אור הנר אפל ויטה אותה בשעה שישתמש לאורה:
9
One may use tallow or fish entrails that have been boiled [as fuel for a Sabbath lamp] provided that one mixes a minimal amount of oil with them.30 [Other] fuels that may not be used [as fuel for a Sabbath lamp] may not be used even when they are mixed with fuels that may be used, since they are not drawn [after the wick].31ט
חלב שהתיכו וקרבי דגים שנמוחו נותן לתוכן שמן כל שהו ומדליק. אבל שמנין שאין מדליקין בהן אפילו ערבן בשמנים שמדליקין בהן לא ידליק מפני שאין נמשכין:
10
We may not use pine sap32 as fuel [for the Sabbath lamp], because it produces an unpleasant fragrance, lest one leave [the room] and [on the Sabbath,] there is an obligation to sit [in a room] illuminated by the light of a lamp.
Similarly, we may not use balsam oil, because it is very fragrant and it is possible that one will take some of the oil in the lamp [for use as perfume].33 Also, [balsam oil] is extremely flammable. For the latter reason, one may not use white naphtha [as fuel for a lamp] even during the week. It is extremely flammable and may cause a danger.י
אין מדליקין בעטרן מפני שריחו רע שמא יניחנו ויצא וחובה עליו לישב לאור הנר. ולא בצרי מפני שריחו טוב שמא יקח ממנו מן הנר ועוד מפני שהוא עף. ולא בנפט לבן ואפילו בחול מפני שהוא עף ויבא לידי סכנה:
11
At the outset, one is permitted to use other oils - e.g., radish oil, sesame oil, turnip oil, or the like.34 It is forbidden to use only those which were explicitly mentioned by our Sages.יא
מותר להדליק לכתחלה בשאר שמנים כגון שמן צנון ושומשמין ולפת וכל כיוצא בהן אין אסור אלא אלו שמנו חכמים בלבד:
12
A person should not place a container with a hole filled with oil above the opening of a lamp so that the oil will drip in.35 Similarly, he should not fill a bowl with oil, put it next to a lamp, and place the end of the wick in it so that it will draw oil.36 [These were both forbidden as] a decree lest one remove the oil in the vessel37 which has not become repugnant in the lamp.38
It is forbidden to derive benefit on the Sabbath from oil that was used for kindling, even when the lamp has become extinguished or it has dripped from the lamp [into another container].39 [This is forbidden,] because the [oil] is considered muktzeh because it was set aside to be used for a forbidden [labor].40
[In the instance mentioned in the first clause,] if one attached the container to the lamp with cement, clay, or the like, it is permissible [to be used].41יב
לא יתן אדם כלי מנוקב מלא שמן על פי הנר בשביל שיהא מנטף. ולא ימלא קערה שמן ויתננה בצד הנר ויתן ראש הפתילה לתוכה בשביל שתהא שואבת. גזירה שמא יקח מן השמן שבכלי שהרי לא נמאס בנר. ואסור ליהנות בשבת מן השמן שהודלק בו ואפילו כבתה הנר ואפילו נטף מן הנר מפני שהוא מוקצה מחמת איסור. ואם חיבר הכלי שיש בו השמן אל הנר בסיד ובחרסית וכיוצא בהן מותר:
13
We may not place a container under a lamp to collect [the drippings of] oil, for by doing so, one nullifies the possibility of using that container.42 If, however, one placed it there before the commencement of the Sabbath, it is permitted.43
One may place a utensil beneath a lamp on the Sabbath to collect the sparks, because they have no substance and thus, one does not nullify the possibility of carrying [that utensil]. It is forbidden, however, to place water within it, even if one does so on Friday, since by doing so, one causes the sparks to be extinguished sooner.44יג
אין נותנין כלי תחת הנר לקבל בו שמן בשבת שהרי מבטל הכלי מהיכנו. ואם נתנו מבעוד יום מותר. ונותנין כלי תחת הנר בשבת לקבל בו ניצוצות מפני שאין בהן ממש והרי לא בטלו מלטלטלו. ואסור ליתן לתוכו מים ואפילו מערב שבת מפני שהוא מקרב כיבוי הניצוצות:
14
A person may not45 check his garments for lice46 by the light of a lamp47 or read by the light of a lamp. [This applies] even if the lamp was two storeys high.48 Even when there are ten storeys one on top of another, a person living in the bottom storey should not read or check his garments for lice by the light [of a lamp] in the highest storey, lest one forget and tilt the lamp.49
If, however, two people are reading a single subject,50 they are permitted to read before a lamp, since one will remind the other if he forgets.51 This is not allowed when [they are concerned] with two [separate] subjects,52 for each one will be occupied with his subject.53יד
אין פולין לאור הנר ולא קורין לאור הנר ואפילו גבוה שתי קומות ואפילו עשרה בתים זה על גב זה והנר בעליונה לא יקרא ולא יפלה לאורה בתחתונה שמא ישכח ויטה .ואם היו שנים קורין בענין אחד מותרין לקרות לפני הנר שכל אחד מהן מזכיר חבירו אם שכח. אבל לא בשני ענינים שכל אחד מהן טרוד בענינו:
15
Children may read in the presence of their teacher by the light of a lamp, for their teacher will watch over them.54 The teacher, by contrast, may not read, for he is not in fear [of his charges]. He may, nevertheless, look at a scroll by the light of a lamp to find the beginning of the passage that he needs to have them read. Afterwards, he should place the scroll in their hands and have them read for him.טו
התינוקות קורין לפני רבן לאור הנר מפני שהרב משמרן. אבל הוא לא יקרא מפני שאין אימתן עליו. ויש לו לראות בספר לאור הנר עד שיראה ראש הפרשה שהוא צריך להקרותן. ואחר כך נותן הספר בידן והם קוראין לפניו:
16
One may not take articles that resemble each other and can be discerned from each other only after careful inspection to the light of a lamp to identify them, lest one forget and tilt the lamp.
For this reason, an attendant who is not permanently employed is forbidden to check cups and bowls by the light of a lamp, since he does not recognize them. This applies regarding both a lamp that uses olive oil and a lamp that uses kerosene although the latter produces much light.55
In contrast, an attendant who is permanently employed may check cups and bowls by the light of a lamp, since he does not need to check them closely. Nevertheless, if olive oil was used as fuel for the lamp, he should not be instructed56 to check objects by its light although he is permitted to do so. This is a decree [enacted], lest he take from the oil.טז
כלים הדומים זה לזה ואינן ניכרין אלא בעיון הרבה אסור להקריבן לאור הנר ולהבחין ביניהן שמא ישכח ויטה. לפיכך שמש שאינו קבוע אסור לו לבדוק כוסות וקערות לאור הנר מפני שאינו מכירן. בין בנר של שמן זית בין בנר של נפט שאורו רב. אבל שמש קבוע מותר לו לבדוק לאור הנר כוסות וקערות מפני שאינו צריך עיון הרבה. ואם היה נר של שמן זית אין מורין לו לבדוק ואע"פ שהוא מותר גזירה שמא יסתפק ממנו:
17
When a lamp is burning behind a door,57 it is forbidden to open and close the door in one's ordinary manner, because one [might] extinguish it.58Instead, one should open and close the door carefully.
It is forbidden to open59 a door opposite a fire on the Sabbath60 so that the wind will blow upon it [and fan the fire], even if there is only an ordinary wind.61 A Sabbath lamp may be placed62 on a tree that is attached to the ground; there is no need for anxiety.63יז
נר שאחורי הדלת אסור לפתוח הדלת ולנעול כדרכו מפני שהוא מכבהו אלא יזהר בשעה שפותח ובשעה שנועל. ואסור לפתוח את הדלת כנגד המדורה בשבת כדי שתהא הרוח מנשבת בה ואע"פ שאין שם אלא רוח מצויה. ומניחין הנר של שבת על גבי אילן המחובר לקרקע ואינו חושש:
18
Six shofar blasts64 should be sounded in every Jewish city and town65 on Friday. These shofar blasts are sounded from a high place so that they can be heard by all the inhabitants of the city and its surroundings.יח
כל מדינות ועיירות של ישראל, תוקעין בהן שש תקיעות בע"ש. ובמקום גבוה היו תוקעין כדי להשמיע כל אנשי המדינה וכל אנשי המגרש שלה.
19
When the first shofar blast is sounded, the people in the fields should halt plowing, digging, and performing other labors in the fields. Those who are close to the city are not, however, permitted to enter the city until those who are distant come, so that they all enter at the same time.66 The stores may still remain open with their shutters in place.
When the second shofar blast is sounded, the shutters should be secured and the stores closed. Hot water and pots may still be left [cooking] on the ranges. When the third shofar blast is sounded, one should remove those pots one intends to remove, cover those one wishes to cover with insulating materials,67 and light candles.68
One should wait the time it takes to roast a small fish or to stick a loaf of bread on [the side of the] oven,69 sound a teki'ah, a teru'ah, and a final teki'ah and cease activity.יט
תקיעה ראשונה נמנעו העומדים בשדות מלחרוש ומלעדור ומלעשות מלאכה שבשדה. ואין הקרובין רשאין ליכנס לעיר עד שיבואו רחוקים ויכנסו כולם בבת אחת. ועדיין החנויות פתוחות והתריסין מונחין. התחיל לתקוע שניה נסתלקו התריסין וננעלו החנויות. ועדיין החמין והקדרות מונחין על גבי כירה. התחיל לתקוע תקיעה שלישית סלק המסלק והטמין המטמין והדליקו את הנרות ושוהה כדי לצלות דג קטן או כדי להדביק פת בתנור ותוקע ומריע ותוקע ושובת
20
The first teki'ah should be sounded at [plag] haminchah70 and the third [teki'ah] close to sunset.71Similarly, the shofar should be sounded on Saturday night to [inform] the people that they are permitted [to tend] to their affairs.72כ
תקיעה ראשונה תוקע אותה במנחה. והשלישית קרוב לשקיעת החמה. וכן תוקעין במוצאי שבת אחר צאת הכוכבים להתיר העם למעשיהן:
21
When Yom Kippur falls on Friday,73 the shofar is not sounded.74 [When Yom Kippur] begins on Saturday night, the shofar should not be sounded, nor should havdalah be recited.75
When a festival falls on Friday, the shofar should be sounded76 and havdalah should not be recited. When a festival begins directly after the Sabbath, havdalah should be recited,77 but the shofar should not be sounded.כא
יוה"כ שחל להיות בע"ש לא היו תוקעין. חל להיות במוצאי שבת לא תוקעין ולא מבדילין. יו"ט שחל להיות בע"ש תוקעין ולא מבדילין. חל להיות לאחר השבת מבדילין ולא תוקעין
FOOTNOTES
1.Although the Rambam discusses the mitzvah of delighting in the Sabbath in Chapter 30, he mentions the kindling of the Sabbath lights in a separate chapter, for they require extensive discussion. He also positions this chapter relatively early in this set of Halachot, for the Sabbath candles are kindled before the Sabbath and bring the Sabbath into our homes. This also follows the pattern of the Mishnah which discusses the kindling of the Sabbath lamps in the first two chapters of the tractate.
2.See Hilchot Berachot 11:2; the Rambam differentiates between mitzvot that are obligations that a person must endeavor to fulfill, mentioning tefillin which is a daily obligation and sukkah and lulav which are obligations that are incumbent on us at a certain time each year, and mitzvot "that are not obligations, but resemble voluntary activities."
In the latter category, he includes mitzvot that we are obligated to fulfill only when we put ourselves in a situation that require it - e.g., the mitzvah of mezuzah. A person is not required to live in a house that requires a mezuzah. If, however, he chooses to do so, he must fulfill that mitzvah.
Similarly, with regard to the mitzvot mentioned by Rambam in this halachah: There is no necessity to eat bread or other foods that require washing our hands, nor is it necessary to carry in a courtyard (or perform any of the other activities that require an eruv).
(Kinat Eliyahu comments that the Rambam chose the washing of the hands and eruv as examples in this halachah, because they - like the kindling of the Sabbath candles - are Rabbinic commandments.
See also Hilchot Sh'vitat Asor 3:10 which mentions another dimension of the obligatory nature of this mitzvah.)
3.Note the Maggid Mesharim, which states that there is another dimension to lighting Sabbath candles. The Karaites did not accept the Oral Law including the Sages' explanation that one could leave a light burning on the Sabbath and by kindling Sabbath lights, one made a statement countering their doctrine. Since the Rambam also strove against these heretics, one may assume that part of his emphasis on the obligatory nature of this mitzvah is directed toward them.
4.See Halachah 3.
5.In Hilchot Chametz UMatzah 7:7 (based on Pesachim 10:1), the Rambam states that even a person who derives his income from charity should not drink less than four cups of wine on Pesach, we can conclude that the same concept applies with regard to the Sabbath lights. Indeed, as the Rambam explains in the conclusion of Hilchot Chanukah, the Sabbath lights receives priority over the recitation of Kiddush. See also Megillah 27b which mentions selling or pawning one's clothes to perform a mitzvah.
6.See Chapter 30, Halachah 5, which explains that kindling a Sabbath lamp is an expression of honor for the Sabbath. See also the conclusion of Hilchot Chanukah which explains that the Sabbath lamps bring about peace in the home, safeguarding the inhabitants from "stumbling over wood and stones."
7.Significantly, this blessing is not mentioned in the Talmud and even in Rav Sa'adiah Gaon's time was not a universally accepted practice. In the Rambam's time, however, it had been adopted already throughout the international Jewish community.
8.See the Introduction to Sefer HaMitzvot(General Principle 1) and Hilchot Berachot 11:3, where the question is raised: How can we say that God has commanded us to perform these mitzvot, which are of Rabbinic origin? Seemingly, they were instituted by men.
The Rambam answers that since God commanded us to obey the decrees of the Sages, observing the mitzvot that they ordained is fulfilling His command.
9.In contrast to the Chanukah candles, whose light we may not use (Hilchot Chanukah 4:6,8), we are permitted to use the light of the Sabbath candles. Indeed, Shabbat 23b associates the Sabbath candles with peace in the home, explaining that they prevent the members of the household from stumbling over obstacles, and also allow them to avoid the discomfort of sitting in darkness.
10.See Halachot 14-16.
11.Were one to tilt the lamp for it to burn brighter, one would be liable for the forbidden labor of kindling a fire.
12.The Kessef Mishneh notes that the Rambam does not mention the obligation to add from the weekday to the Sabbath. Note the Maggid Mishneh(Hilchot Sh'vitat Asor, ch. 1) which states that although the Rambam maintains that we are obligated to make such an addition on Yom Kippur, he does not require such an addition to be made on the Sabbath. The wording of the Shulchan Aruch (Orach Chayim261:2) indicates that it does not consider the obligation to much such an addition on the Sabbath as an absolute requirement. Nevertheless, the later Ashkenazic authorities consider it as such.
The Shulchan Aruch (loc. cit.:3) also mentions that it is customary to light candles before sunset when the sun is seen in the treetops.
13.Bereshit Rabbah, ch. 17, associates the woman's responsibility to light the Sabbath lamp with the fact that, through the sin of the Tree of Knowledge, Chavah, the first woman, extinguished the light of the world. Shabbat 32a associates the lighting of the Sabbath candles with the woman's responsibility to insure the shining of (Proverbs 20:27)"the lamp of G‑d, the soul of man."
14.Shabbat 34a emphasizes that this statement should be made gently. The Rambam does not mention this point explicitly, for in Hilchot Ishut 15:19, when he describes the nature of the husband and wife relationship, he stresses how a husband must relate to his wife with tender care at all times.
15.In his Commentary on the Mishnah (Shabbat 2:6), the Rambam interprets this as referring to beyn hash'mashot as described in the following halachah.
16.There are three basic positions regarding the duration of beyn hash'mashot. Shabbat 34b relates that it refers to the time that it takes one to walk 3/4 of a mil after sunset. The other two positions are found in Pesachim94a. One defines beyn hash'mashot as the amount of time needed to walk four mil after sunset, and the other, as the time necessary to walk five mil.
There are two different opinions concerning the duration of the time it takes to walk a mil. The Rambam, Commentary on the Mishnah (Pesachim3:2), maintains that it takes 24 minutes to walk a mil. However, the most widely held opinion - and the opinion accepted regarding halachah l'ma'aseh, is that it takes 18 minutes to walk this distance.
The Rambam as well as many other Rishonim base their determination of beyn hash'mashot on Shabbat 34b. Thus in practice, the appearance of the stars is determined as 13 1/2 (3/4 x 18) minutes after sunset. Both the Vilna Gaon and Shulchan Aruch HaRavmaintain that this is the duration of beyn hash'mashot. Thus, the proper local time may be calculated by extrapolation based on the amount of light visible 13 1/2 minutes after sunset in Eretz Yisraelon the day of the equinox. Generally, people wait up to 36 minutes after sunset on Saturday night in order to be certain.
According to Pesachim 94a, the appearance of the stars will be either 72 (4 x 18) minutes or 90 (5 x 18) minutes after sunset. Rabbenu Tam strongly suggests adhering to the position that צאת הכוכבים takes place 72 minutes after sunset. Though some authorities support the 90-minute position, Rabbi Moshe Feinstein (Iggerot Moshe, Orach Chayim, Vol. 1, Responsum 24), mentions only the position of the Vilna Gaon and Shulchan Aruch HaRav, on the one hand, and Rabbenu Tam on the other.
17.I.e., we are prohibited against performing forbidden labors during this time on both Friday and Saturday nights.
18.Had the person performed a forbidden labor during beyn hash'mashot on either Friday or Saturday, he would not be liable for a sin offering, since we are unsure whether beyn hash'mashot is day or night. If, however, he performed a forbidden labor at the same time beyn hash'mashot on both Friday and Saturday, he is surely liable, for at one of the two times, he performed a forbidden labor on the Sabbath day (Shabbat 35b).
19.The definition of the last five substances is dependent on the Rambam's interpretation of the mishnah, Shabbat2:1. See his Commentary on the Mishnah.
20.Although Rashi, Shabbat 27b, excludes cotton, the Rambam's view is accepted by most authorities including the Shulchan Aruch (Orach Chayim 264:1).
Note the gloss of the Ramah (loc. cit.) which states that if a person used any of these substances for a wick he is forbidden to benefit from the light, lest he tilt it to cause it to burn brighter. He does, however, also mention the possibility of leniency in certain instances.
21.Rabbenu Asher in his gloss to Shabbat21a explains that this was prohibited lest this leniency cause one to think that one may light a Shabbos lamp with the forbidden substances alone at a later date.
22.Shabbat 21a relates that in Rabban Gamliel's household a wick was wound around a portion of a nut shell.
23.Rashi, Shabbat 67b, explains that this makes the oil burn brighter.
24.The Tosefta, Shabbat 2:6, explains that this will cause the wick to burn slower.
25.These substances were prohibited to be used as wicks lest one tilt the candle to produce a better light. When they are being used in a larger fire, the quantity of fuel will produce a steady light and there is no reason to suspect that one might tilt the fire. See Chapter 3, Halachah 19.
26.We have used a non-literal translation for the Hebrew שמן, which literally means "oil," since some of the substances mentioned in this halachah are not oils.
27.The word "molten" was added in both these instances on the basis of Shabbat20b which notes that candles made of beeswax are acceptable. Rabbenu Asher states that the same principle applies regarding tar. The prohibition against using them applies only when they are molten and used as fuel for a lamp in the place of oil.
28.In his Commentary on the Mishnah (Shabbat 2:1, based on one of the opinion's in Shabbat 21a), the Rambam identifies kik oil with the kikayon plant mentioned in the Book of Yonah.
29.Significantly, in his Commentary on the Mishnah (loc. cit.), the Rambam mentions a different reason, lest one be dissatisfied with the light and leave the room where it is burning.
30.Shabbat 21a explains that these two fuels are fit to use for a Sabbath light when they are in a liquid state. Nevertheless, the Sages forbid their use lest one use them as fuel when they were solid. Accordingly, when another fuel is mixed together with them, there is no necessity for a further safeguard.
Rav Kapach explains the reason for the Sages' decree as follows: Although tallow and fish entrails are acceptable as fuels when they are in a liquid state, the possibility exists that they will harden as the lamp is burning. Hence, it is prohibited to use them alone. In contrast, when other fuels are mixed with these substances, they prevent them from hardening and therefore, such a mixture may be used for the Sabbath lights.
31.The Rambam implies that even when these fuels are mixed with acceptable fuels they do not burn well. In contrast, Rashi, Shabbat 21a explains that when they were mixed with other fuels, they would burn well, the Sages, however, forbid the use of such mixtures, lest one use the unacceptable fuels alone.
32.Our translation is based on Rav Kapach's version of the Rambam's Commentary on the Mishnah (Shabbat2:2). A similar interpretation is attributed to Rav Sa'adiah Gaon.
33.Removing fuel from a lamp is forbidden, for by doing, one causes the lamp to be extinguished sooner. This is included in the forbidden labor of extinguishing [Rav Kapach's translation of the Rambam's Commentary on the Mishnah (Shabbat 2:2,4); see also Shulchan Aruch, Orach Chayim 264:3 and Beitzah 22a].
[Significantly, as Rav Kapach comments in his notes, the Rambam changed his mind concerning this matter several times (and thus there is a discrepancy between his version and the ordinary printed text of this work.]
34.The Mishnah (Shabbat 2:2) relates that Rabbi Tarfon stated that olive oil is the only fuel acceptable for use in the Sabbath lamp. The Talmud (Shabbat26a) relates that Rabbi Yochanan ben Nuri protested this statement, "What shall the Babylonians do, for they have only sesame oil? What shall the Medians do, for they have nothing but nut oil? What shall the Alexandrians do, for they have nothing but radish oil?"
The Sages accepted Rabbi Yochanan ben Nuri's view and accepted the possibility of using other oils. It is not merely after the fact that they are acceptable, but ab initio, they may be used. Nevertheless, the Shulchan Aruch(Orach Chayim 264:6) states that it is most desirable to use olive oil for this purpose.
35.Lamps would be constructed in the following manner to prevent the flame from consuming a large quantity of oil. The wick would be placed inside a shallow dish that contained a minimal amount of oil. A container would be placed above the dish from which oil would flow into the dish (Shabbat 2:4). The Sages forbade using such a lamp on the Sabbath, even if the oil was placed in it before nightfall.
36.This instance is also mentioned in the Mishnah (Shabbat 2:4). The Talmud (Shabbat 29a) explains why it is necessary to cite both instances.
37.As mentioned in the notes to Halachah 10, removing oil designated to be used for a lamp from the lamp is forbidden and is considered equivalent to the forbidden labor of extinguishing a flame.
38.Were the oil to be in the lamp itself, there would be no worry that one would use it, the smut from the wick would cause it to become repugnant. Since, however, it is in a container separate from the lamp, there is the need for a Rabbinic decree.
39.In these instances, there is no connection between using the oil and the forbidden labor of extinguishing a flame. Nevertheless, doing so is forbidden, because of the prohibition of muktzeh.
40.As will be explained in Chapters 24-26, the Sages forbade the handling of certain objects on the Sabbath because they were muktzeh, designated not to be used on the Sabbath. Among the categories of muktzeh are objects that are involved with a forbidden labor at the commencement of the Sabbath.
41.The fact that the container is attached to the lamp will cause a person to remember the prohibition and refrain from taking oil from it on the Sabbath [Shulchan Aruch (Orach Chayim265:1)].
42.In Chapter 25, Halachah 23, the Rambam explains the reason for this prohibition. Nullifying the potential to use a utensil is tantamount to breaking it and is, hence, forbidden on the Sabbath.
In this instance, it would no longer be permitted to use the container placed under the lamp for the following reason: As explained in Chapter 25, Halachah 17, when an article that is not forbidden to be moved is used as a container for an article that is forbidden, the container becomes forbidden. Accordingly, since the oil is muktzeh as explained in the previous halachah, it causes the container used to collect it to become forbidden as well. (See the Rambam's Commentary on the Mishnah, Shabbat3:6.)
43.If the container was placed there on Friday, the activity that causes the container to be forbidden is not being carried out on the Sabbath itself. Hence, there is no reason for it to be prohibited. It must be emphasized that the oil that collects in the lamp on the Sabbath may not be moved and this in turn causes the moving of the container to become likewise prohibited (Shulchan Aruch, Orach Chayim 265:3, Mishneh Berurah265:10).
44.In his Commentary on the Mishnah (loc. cit., Rav Kapach's version), the Rambam writes that by placing the water there, it is considered as if he extinguished the fire with his hands. Although this activity is performed before the Sabbath, the Rabbis forbade it. Unlike the activities mentioned at the beginning of Chapter 3, they considered that in this instance, if a person was allowed to place a dish with water under the lamp before the Sabbath, he might do so on the Sabbath as well. See also Chapter 12, Halachah 4, and notes.
45.In this and the following halachot, the Rambam elaborates on the principle he stated in Halachah 2, that activities that require careful discernment cannot be performed by the light of a lamp on the Sabbath, lest one tilt the lamp so that the light shines brighter.
46.Our translation is based on the Rambam's Commentary on the Mishnah (Shabbat 1:3). The Ramah (Orach Chayim 275:1) interprets the phrase to mean "remove lice from his garments."
47.This refers to an oil or kerosene lamp. There is a debate among the halachic authorities (see Shulchan Aruch, Orach Chayim 275:1 and commentaries) if it also applies to wax candles. Today, most authorities do not forbid using the lights of the paraffin candles common today for such activities. Needless to say, there is no prohibition with regard to electric lights.
48.The Shulchan Aruch (loc. cit.) states that this prohibition applies even when the lamp is fixed in the wall.
49.The Rambam's intent is that the Sages enforced this decree universally even in situations where it is impossible that the person would tilt the lamp so that a person would never be motivated to do so.
50.The Ramah (loc. cit.) states that this leniency does not apply when the two people are studying from two separate texts even when they are studying a single subject.
51.The Shulchan Aruch (loc. cit.:3) states that if a person has someone else watch him, he is permitted to read by the light of a lamp.
52.Furthermore, when two people are studying separate subjects, they are forbidden to use a lamp even when they are studying from a single text (Shulchan Aruch HaRav 275:3).
53.And will not pay attention to the activities of the other.
54.The Rambam appears to limit this leniency only to a situation where the teacher is actually present and is watching his students' conduct. The Rashba, by contrast, states that a child may read by a light even when his teacher is not in the room, for he is constantly worried that he may enter. The Shulchan Aruch (Orach Chayim 275:6) appears to accept this view.
55.This halachah is based on the Rambam's interpretation of Shabbat12b. The Ra'avad, Rashi, and others interpret that passage differently. The Rambam's perspective is followed by the Shulchan Orach (Orach Chayim275:12), while the Ramah mentions that of Rashi.
56.I.e., although the attendant need not be prevented from checking the utensils by the light of the lamp if he does so on his own accord, if he asks whether it is proper to use the light of the lamp, he should be counseled against doing so.
57.Commenting on Shabbat 120b, Rabbenu Chanan'el interprets this as referring to a lamp fixed on the wall behind the door. Tosafot, by contrast, interprets this as referring to a lamp affixed on the door itself. Seemingly, the Rambam follows Rabbenu Chanan'el's view. The Shulchan Aruch (Orach Chayim 277:1) mentions both opinions.
58.Shabbat (loc. cit.) explains that although one has no intention of extinguishing the flame (and thus one would not be held liable, as explained in Chapter 1, Halachah 5), in this instance, unless one opens the door carefully, there is a certainty that the light would be extinguished. Therefore, on the basis of Chapter 1, Halachah 6, opening the door in one's ordinary manner is forbidden.
59.One may, however, close a door in such a situation (Shulchan Aruch, Orach Chayim 277:2).
60.The Merkevat HaMishneh notes that the Rambam mentions the Sabbath in this clause and not in the first clause. The laws in the first clause also apply on the festivals, while the laws in the second clause apply only on the Sabbath.
61.Shabbat (loc. cit.) explains that this was a Rabbinic decree enacted lest one open a door when a strong wind is blowing.
62.Needless to say, the lamp must be placed there on Friday; on the Sabbath itself a lamp may not be moved.
63.This represents a contrast to the laws of the festivals. As mentioned in Hilchot Sh'vitat Yom Tov 4:5, it is forbidden to make use of a tree on a festival, but it is permissible to move a lamp. Therefore, it is forbidden to place a lamp in a tree, lest one make use of the tree. Since moving a lamp on the Sabbath is forbidden, there is no need to worry that one will make use of the tree.
64.As obvious from the following halachah, the Rambam is referring to three series of blasts in which a teki'ah - a single long blast - a teru'ah - a series of short staccato blasts - and a final teki'ah were sounded. (See also Rashi, Shabbat35b.)
65.When mentioning this law, the Shulchan Aruch (Orach Chayim 256:1) states that it applies "when Israel dwelled in its land." The Ramah, however, suggests that when possible announcements should be made in Jewish communities of the diaspora to inform the people of the advent of the Sabbath. (Note the Or Sameach, who brings support for this practice from Avodah Zarah 70a.) Accordingly, it is customary for a Sabbath alarm to be sounded in many communities.
66.Rashi, Shabbat 35b, states that this practice was adopted lest the workers in the outlying areas be suspected of continuing their activities past the desired time.
67.As explained in Chapter 4.
68.As mentioned, it is customary at present to light candles 18 minutes before sunset.
69.The commentaries, beginning with the Maggid Mishneh, note a difficulty with the Rambam's statements, since his wording appears to indicate that, ab initio, it is acceptable to stick dough on the side of the oven to bake at this time, even though it will have to be pealed off on the Sabbath itself. As mentioned in Chapter 20, Halachah 1, peeling bread off an oven wall does not constitute a forbidden labor. It is, however, forbidden on the Sabbath on the basis of a Rabbinic prohibition. Note the resolutions offered to this difficulty in Chapter 3, Halachah 18.
(Significantly, the Hagahot Maimoniotand others interpret this as an indication that the Rambam allows forbidden labors to be performed after candle-lighting.)
It must be noted that Rav Kapach offers a different interpretation of the Rambam's words. He explains that the Rambam is not saying that one should actually roast a fish or bake dough. Instead, he is merely giving a measure of time.
70.One hour and fifteen minutes before sunset. This refers to sha'ot zemaniot, i.e., the term "hour" refers to one twelfth of the daytime period.
71.Eighteen minutes earlier.
72.This law is derived from the concluding Mishnah of the first chapter of Chulin. As the Maggid Mishneh mentions, not all authorities agree that the shofar was sounded on Saturday night. Moreover, even with regard to the Rambam's intent, the commentaries are not in universal agreement. The Or Sameach, basing his statements on the Rambam's Commentary on the Mishnah (Chulin, loc. cit.), explains that the shofar was sounded only in the Temple and not in the Jewish community at large.
The Halichot Olam, by contrast, basing his statements on Hilchot Klei HaMikdash 7:5, maintains that the shofar was sounded at this time only in the community at large and not in the Temple.
73.According to the fixed calendar employed at present, Yom Kippur cannot fall on Friday or on Sunday. Nevertheless, when the calendar was established according to the testimony of witnesses, it was possible for the holiday to be celebrated on either of these days.
[In this context, note the Rambam's Commentary on the Mishnah, Menachot11:7, which emphasizes the potential for such a possibility, negating the opinion of prominent sages (apparently Rav Sa'adiah Gaon and Rabbenu Chanan'el), who maintained that the oral tradition prohibits Yom Kippur's being celebrated on either of these days (Rav Kapach).]
74.For it is forbidden to sound a shofar on the Sabbath or on Yom Kippur.
75.Havdalah is recited to mark the transition from holiness to the mundane, and this is not relevant on such an occasion (Rambam's Commentary on the Mishnah, Chulin, loc. cit.).
This applies not only to the recitation of havdalah over a cup of wine, but also the mention of havdalah in our Yom Kippur prayers.
76.This applies only in the Temple. Elsewhere, the shofar is not sounded on festivals.
77.For the festivals reflect a lower level of holiness than the Sabbath. Havdalah is recited both in our festival prayers and in our recitation of Kiddush.
Hayom Yom:
• English Text | Video Class
Friday, Cheshvan 14, 5778 · 03 November 2017
"Today's Day"
Friday, Cheshvan 14, 5704
Torah lessons: Chumash: Vayeira, Shishi with Rashi.
Tehillim: 72-76.
Tanya: Now, while the (p. 567) ...found - believe it." (p. 569).
"From G-d are man's steps established."1 Every one of Israel has a spiritual mission in life - which is to occupy himself with the work of construction, to make a "dwelling-place" for G-d. Every one, regardless of his station or location, must, through an exhaustive search, seek out a spiritual livelihood with all the intensity of his strength, just as he seeks a material livelihood.
This is so because, (as the above verse concludes) "he desires His (G-d's) way."2 As it is written of Avraham: "For I know and love him because etc. and they will keep the way of Havayeh."3 There are two "ways": The way of nature and the way that transcends nature. G-d created the universe in such a way that, in man's eyes, it appears to follow a set pattern of nature; this is the "way" of Elokim.4 Torah and Mitzvot are the "way" of Havayeh, drawing that which transcends nature into nature. By virtue of this (conduct of Israel) G-d endows Israel from that which is beyond nature into the natural.
FOOTNOTES
1.Tehillim 37:23.
2.The simple meaning of the phrase is that G-d desires man's way.
3.Bereishit 18:19.
4.See Tishrei 3 and footnotes.
Daily Thought:
A Real Fool
To live with the truth, you must be a fool. Because the truth is infinite, and we are all fools before the infinite.
What kind of fool?
A fool who does good with simple sincerity
and disregard for worldly opinion.
Learn from this world we live in:
The world is a fool—only that it is a mindless, stupid fool.
You be a fool who reaches beyond the mind.
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