The holy Sabbath is a great sign and covenant
that was given to us by the Holy One, Blessed be He, (for us) to know
that in six days Hashem made
the heavens, the earth, and everything in them
and rested on the seventh day.
This is a foundation of the faith.
Our Sages, may their memory be for a blessing, said 1
that the Sabbath is equivalent to all the mitzvot.
Everyone who observes the Sabbath according to it's laws
is considered as if they observed the entire Torah.
Conversely, whoever desecrates the Sabbath
is considered as if they desecrated the entire Torah.
Also, it was said by Ezra 2
''You descended on Mount Sinai and You gave Your people the Torah and the mitzvot
and You made known to them the holiness of Your Sabbath.''1) Jerusalem Talmud, Nedarim 3.
2) Nechemiah 9:13-14.
שבת קודש היא האות הגדול והברית
שנתן לנו הקדוש ברוך הוא לדעת
כי בששת ימים עשה ה'
את השמים ואת הארץ וכל אשר בהם
ושבת ביום השביעית
והוא יסוד האמונה
ואמרו רבותינו זכרונם לברכה
שקולה שבת ככל המצות
כל המשמר את השבת כהלכתו
כאלו מקיים כל התורה כולה
וכל המחלל את השבת
כאלו כפר בכל התורה כולה
וכן הוא אומר בעזרא
ועל הר סיני ירדת ותתן לעמך תורה ומצות
ואת שבת קדשך הודעת להם Anyone who desecrates the Sabbath in public 1
is considered as an idolater in all respects.
if he touches wine it is forbidden,
the bread that he bakes is like bread of non-jews,
also the food he cooks is like the food cooked by non-jews,
''Publicly'' is defined as ''in the presence of ten Jews''.
More particularly, it does not referred to ''in their actual presence''
but rather that they knew of the violation.
This was proved in the Gemara: 2
''did Esther (sin) in public?'' 3
Similarly, the Pri Megadim writes that ''publicly''
means (in the presence of) ten Jews or that they knew about the matter.1) Rav Moshe Feinstein (Iggerot Moshe, Vol. 3, Responsa 12, 21, and 22) explains that today, a non-observant person most often is not considered ''one who desecrates the Sabbath publicly,'' and may be given an aliyah or other synagogue honor.
Therefore, ''one who desecrates the Sabbath publicly'' is one who knows and understands the full import of Sabbath observance in Jewish law (as per Rav Feinstein above), and publicly announces his deliberate desecration of the Sabbath or actually desecrates it in the presence of ten Jews.]
2) Sanhedrin 74b.
3) The Gemara discusses if Esther had prohibited relations with a non-jew, Ahashverosh, and was this ''sin'' done in public. They conclude that it was ''publicly'' even though it was not ''in the presence of ten jews'' since certainly at least ten jews ''knew'' of what had happened.
וכל המחלל את השבת בפרהסיא
הרי הוא כעובד כוכבים לכל דבריו
אם נוגע ביין אוסרו
והפת שהוא אופה הוי כמו פת של עובד כוכבים
וכן התבשיל שהוא מבשל הוי כמו בישולי עובד כוכבים
ופרהסיא הוי בפני עשרה מישראל
ולאו דוקא שעושה בפניהם ממש
אלא שיודעין בהעבירה
דהכי מוכח בגמרא ופוסקים גבי
''והא אסתר פרהסיא הוה''
וכן כתב הפרי מגדים פירסום
הוי עשרה מישראל או שידע שיתפרסם Therefore, the prophet praises (them) saying: 1
''Happy is the man who does this and the person who holds fast to it;
who keeps Shabbat without desecrating it...''
Anyone who observes Shabbat according to its laws,
honors it and takes pleasure in it according to his abilities,
is also described by the prophet:
One's reward, both in this world
and in addition the great reward hidden away for the world to come,
as it is said: 2
''If you restrain because of Shabbat your feet,
from attending to your desires on My holy day,
and you call Shabbat ''a delight unto the holy Lord'' and ''honored,''
and you honor it by refraining from your normal activities,
not pursuing your affairs or speaking of mundane matters,
then you shall delight in the Lord
and I will have you ride on the high places of the earth
and I will nourish you with the heritage of Jacob,
your Patriarch, for the mouth of the Lord has spoken.''1) Isaiah 56:2.
2) Isaiah 58:13-14.
לפיכך משבח הנביא ואומר
אשרי אנוש יעשה זאת ובן אדם יחזיק בה
שומר שבת מחללו וגו'
וכל השומר את השבת כהלכתו
ומכבדו ומענגו כפי כחו
גם כן מפורש על פי הנביא
שכרו גם בעולם הזה
חוץ מן השכר הרב הצפון לעולם הבא
שנאמר
אם תשיב משבת רגלך
עשות חפצך ביום קדשי
וקראת לשבת עונג לקדוש ה' מכובד
וכבדתו מעשות דרכיך
ממצוא חפצך ודבר דבר
אז תתענג על ה'
והרכבתיך על במתי ארץ
והאכלתיך נחלת יעקב
אביך כי פי ה' דבר It is written: 1 ''Remember the Sabbath day to keep it holy.'',
meaning that one should remember on every day
the Sabbath to sanctify it.
If, there became available, a choice type of food
that is not generally available every day,
and it will not go off, 2
one should buy it to honor Shabbat.
On Friday it is a mitzvah to get up early to buy one's Shabbat needs.
One may also purchase (them) before the (morning) prayers,
provided that one will not be late because of this for the communal prayers.
It is preferable to buy on Friday
in honor of Shabbat rather than buy on Thursday.
However an item that needs preparation (time) should be bought on Thursday.
On everything one buys (for Shabbat) one should say (that it is) ''to honor Shabbat.''
Ezra ordained that one should launder one's clothes
on Thursday in honor of Shabbat and not on Friday,
because on Friday one needs to be busy with the Shabbat preparations.1) Exodus 20:8.
2) It will keep to Shabbat.
כתיב זכור את יום השבת לקדשו
פירוש שיזכור בכל יום ויום
את השבת לקדשו
שאם נזדמן לו דבר מאכל חשוב
שאינו שכיח בכל יום
והוא דבר שאינו מתקלקל
יקנהו לכבוד שבת
ובערב שבת מצוה שישכים בבוקר לקנות צרכי שבת
ויוכל לקנות גם קודם התפלה
ובלבד שלא יאחר על ידי זה תפלת צבור
וטוב יותר לקנות בערב שבת
לכבוד שבת מלקנות ביום חמישי
אך דבר שצריך הכנה יקנה ביום חמישי
ועל כל דבר שהוא קונה יאמר ''לכבוד שבת''
מתקנת עזרא שיהיו מכבסין הבגדים
בחמישי בשבת לכבוד שבת ולא בערב שבת
מפני שבערב שבת צריך להתעסק בצרכי שבת It is a mitzvah on every person, even if they have several servants,
in any event, one should also do oneself
some activities in honor of Shabbat in order to honor it.
Thus, we find with the sages
that Rav Chisda would (personally) slice the vegetables very thin.
Rabbah and Rav Yosef would (for firewood) chop trees.
Rav Zeira would kindle the fire
and Rav Nachman would tidy the house,
bringing in the utensils needed for Shabbat
and taking out the weekday utensils.
From them, everyone can learn not to say
''I will not lower my dignity'',
for this is (that) one honors oneself by by honoring Shabbat. מצוה על כל אדם שאף על פי שיש לו כמה משרתים
מכל מקום יעשה גם הוא בעצמו
איזה דבר לכבוד שבת כדי לכבדו
כדמצינו באמוראים
רב חסדא היה מחתך את הירק דק דק
ורבה ורב יוסף היו מבקעים עצים
ור' זירא היה מדליק את האש
ורב נחמן היה מתקן את הבית
ומכניס כלים הצריכים לשבת
ומפנה כלי החול
ומהם ילמוד כל אדם לא יאמר
''לא אפגום בכבודי''
כי זהו כבודו שהוא מכבד את השבת The custom for all Jews is to bake in their homes bread in honor of Shabbat.
It does not matter if they eat during the week,
bread baked by a non-Jewish baker,
as long as they are careful to eat on the holy Shabbat bread (baked by) a Jew.
Even if during the week one eats bread from a Jewish baker,
in any event, in honor of Shabbat one should bake in one's home
so that the women can fulfill the mitzvah of separating challah, 1
for the first man (Adam) was created on Friday
and was (considered as) the Challah of the world.
The woman by her sin (caused) his fall,
therefore, she needs to correct this matter.
Three loaves should be baked:
a large one,
an medium one,
and a small one.
The medium one for the evening meal and the large one for the day time meal
to show that the honor of the day is higher,
and the small one for the third meal.1) Which is connected to Friday. See Chapter 35 for more details of the mitzvah.
המנהג בכל ישראל לאפות בבתיהם לחמים לכבוד שבת
לא מבעיא אם אוכלים בימי החול
פת פלטר עובד כוכבים שיש
ליזהר לאכול ביום השבת קודש פת ישראל
אלא אפילו אם בחול אוכל פת פלטר ישראל
מכל מקום לכבוד שבת יאפו בביתו
כדי שתקיים האשה מצות הפרשת חלה
כי אדם הראשון נברא בערב שבת
והיה חלתו של עולם
והאשה בחטאה אבדתו
ועל כן צריכה היא לתקן דבר זה
ועושין שלש לחמים
גדול
ובינוני
וקטן
הבינוני לסעודת הלילה והגדול לסעודת היום
להראות כי כבוד היום עדיף
והקטן לסעודה שלישית One should prepare choice and tasty meat and fish,
and choice wine according to one's means,
for it is a mitzvah to eat at every one of the Shabbat meals
fish provided it is not harmful to one.
but if it harms one or one doesn't like it,
one does not eat them,
for the Sabbath was given for pleasure, and not for discomfort.
One should sharpen the knife for this also honors the Sabbath, 1
clean the house, make the beds,
and spread a tablecloth over the table, which will stay there the whole Shabbat.
Some are more scrupulous and spread two tablecloths.
One should rejoice at the arrival of Shabbat,
and consider one's attention as if one is expecting to come
an important person, how one would prepare the house in his honor;
all the more so, in honor of the ''Sabbath queen''.
In some places they serve pies
or stuffed derma 2 at the evening Shabbat meal,
as a reminder of the manna that was found as if in a container
- dew below and dew on top.
One should taste, on Friday, the foods prepared for Shabbat.1) In the days of the Kitzur, mid-19th century CE, they did not have our modern, hard steel for making knives so an ordinary domestic knife needed frequent resharpening.
2) Also known as ''kishke''.
יכין בשר ודגים יפים ומטעמים
ויין משובח כפי יכלתו
כי מצוה לאכול בכל סעודה מסעודת שבת
דגים אם אינם מזיקים לו
אבל אם מזיקין לו או שאינם ערבים לו
לא יאכלם
כי השבת לעונג ניתן ולא לצער
וישחיז את הסכין שזהו גם כן מכבוד השבת
ויתקן את הבית ויציע את המטות
ויפרוס מפה על השלחן ותהא פרוסה כל יום השבת
ויש מדקדקין לפרוס שתי מפות
וישמח בביאת השבת
ויחשוב בדעתו אלו היה מצפה שיבוא אליו
איזה אדם יקר וחשוב איך היה מתקן את הבית לכבודו
ומכל שכן לכבוד שבת מלכתא
בקצת מקומות עושין פשטידא
או מולייתא לסעודת ליל שבת
זכר למן שהיה מונח כמו בקופסא
טל למטה וטל למעלה
יש לטעום בערב שבת את התבשילין שנעשו לשבת Even a poor Jew should make every effort to celebrate Shabbat,
by economising the whole week so that he will have money for honoring Shabbat.
If one has no money, one should borrow
- even on collateral 1 - for the Shabbat needs.
On this, our sages, may their memory be for a blessing, said: 2
''My son, borrow on Me, (sanctify the day) and I will repay.''
One's entire livelihood is fixed for one on Rosh Hashana,
apart from the expenditure for Shabbat and festivals,
where if one (spends) more, more (than the original amount is given) to one.
If, one is in a very bad (financial) position,
on this our sages, may their memory be for a blessing, said: 3
''Make your Sabbaths as weekdays rather than becoming dependent on others.''
Nevertheless, if one is able to,
one should try in any event to do,
something small in honor of Shabbat
- e.g., (prepare) small fish, or the like.
If one was sent something to eat for Shabbat,
one should eat it on Shabbat and not save it for the weekdays.1) An item given as security against the return of the loan.
2) Beitzah 15b - Hashem speaking to the Jewish people. 3) Shabbat 118a.
אפילו עני שבישראל יזדרז ויתאמץ לענג את השבת
ויצמצם בכל השבוע כדי שיהיה לו מעות לכבוד שבת
ואם אין לו מעות ילוה
אפילו על משכנות לצרכי שבת
ועל זה אמרו רבותינו זכרונם לברכה
בני לוו עלי ואני פורע
וכל מזונותיו של אדם קצובים לו מראש השנה
חוץ מהוצאת שבת ויום טוב
שאם מוסיף מוסיפין לו
ואם השעה דחוקה לו ביותר
על זה אמרו רבותינו זכרונם לברכה
עשה שבתך חול ואל תצטרך לבריות
ומכל מקום אם אפשר לו
יראה על כל פנים לעשות
לכבוד שבת איזה דבר מועט
כגון דגים קטנים וכדומה
מי ששלחו לו איזה דבר לאכלו בשבת
יש לו לאכלו בשבת ולא להשאירו לחול One should not regularly do work on Friday after ''small mincha''. 1
To do so occasionally is, however, permitted. 2
For the sake of Shabbat also after this (time) is permitted.
To fix one's friend's clothes for money is forbidden.
However, one who is poor and wants to earn (money) for the Shabbat needs
is permitted (to work) the whole day like on Hol Hamoed.
To cut a (another) Jew's hair is permitted the whole day
- even a professional barber (and) even for pay -
because the haircut is obviously being done now for Shabbat.
Stores should be closed one hour before Shabbat.1) ''Small mincha'' is nine and half hours after sunrise. These hours are, however seasonal hours, which are not 60 minutes each, but rather one twelfth of the daytime period. Thus, the exact time fluctuates throughout the year. ''Small mincha'' ends up being approximately an hour (seasonal) and a quarter before sunset (Mishna Berurah 256:1).
2) One may even work for a wage as long as this is an out-of-the-ordinary occurrence and does not become a regular pattern (Mishna Berurah 251:4).This prohibition against regularly scheduled work only applies to someone doing work for himself, however, a hired worker can work up to just before sunset, as long he leaves himself time to make the minimal preparations for the Sabbath and to light Sabbath candles (See Mishna Berurah Siman 251:3).
אין לעשות מלאכה בדרך קבע בערב שבת ממנחה קטנה ולמעלה
אבל בדרך ארעי מותר
ולצורך שבת גם אחר כך מותר
ולעשות בגדי חבירו בשכר אסור
אך מי שהוא עני ורוצה להשתכר לצורך שבת
מותר לו כל היום כמו בחול המועד
לספר את ישראל מותר כל היום
אפילו מעשה אומן אפילו בשכר
מפני שהתספורת ניכרת שנעשתה עכשיו בשביל השבת
יש להסגיר את החניות שעה אחת לפני שבת From nine seasonal hours (on Friday) 1 and onwards, 2
it is a mitzvah to avoid arranging a (regular) meal, 3
even what one is accustomed to on (other) weekdays.
A meal that it is not normal for one during the week,
even if it is a meal for a mitzvah,
if it could be held on another day,
should not be carried out on Friday even during the morning.
However, a meal for a mitzvah that has a set day,
such as circumcision, the redemption of a firstborn,
and the like 4 (on Friday), are allowed,
it is proper to make it early in the morning,
nevertheless, and not make it extravagant.
It goes without saying that one should not overeat,
so that one will eat the Sabbath meal (on Friday night) with appetite.1) These are not the standard 60 minute hours. Seasonal hours are calculated by dividing the length of the day (some say from sunrise to sunset; others, from daybreak to the appearance of 3 stars) into 12 equal parts; each part is referred to as one ''hour.'' For example, if daylight lasts 18 regular hours, each seasonal hour would be 90 minutes long.
2) On shorter Fridays, one should refrain from eating a meal even earlier, if it will spoil one's appetite (Mishna Berurah).
3) To show the importance of this mitzvah, the Talmud (Tractate Gittin 38b) relates the following: ''There were two families living in Jerusalem, one would regularly hold their meal on the Sabbath (while the Rabbi was giving his sermon in the study hall), the other would regularly have a meal on Friday (after the 9th hour); both families were destroyed.''
4) For example, a ''Siyum,'' a meal celebrating the completion of a tractate of Talmud (Biur Halachah 249:2).
מתשע שעות זמניות ולמעלה
מצוה למנוע מלקבוע סעודה
אפילו מה שהוא רגיל בחול
וסעודה שאינו רגיל בה בחול
אפילו היא סעודת מצוה
אם היה אפשר לעשותה ביום אחר
אסור לעשותה בערב שבת כל היום אפילו בבוקר
אך סעודת מצוה שזמנה קבוע היום
כגון מילה ופדיון הבן
וכדומה מותר
ומכל מקום נכון להקדימה בבוקר
ולא ירבה בה
ומכל שכן שלא לאכול אכילה גסה
כדי שיאכלו סעודת שבת לתיאבון Everyone is obliged to finish their (personal reading of the) weekly Torah portion,
together with (the public Torah readings of) the community; 1
that is, that one will read each week the weekly Torah portion
twice in the Hebrew original and once in the Aramaic translation. 2
From Sunday onwards is considered ''with...the community,''
(because the community has already began (to read) the (start of the coming week's) portion,
on Shabbat on mincha.)
However, the most preferable mitzvah is to read it on Friday afternoon. 3
One should read each paragraph, i.e. both ''open'' and ''closed'', twice, 4
followed by its (Aramaic) translation.
Even if the paragraph ends in the middle of a verse, one should stop there. 5
At the end, one should say, after the translation,
one verse (in Hebrew) from the Torah,
so that one finishes with (a verse of) Torah.
It is preferable not to interrupt the reading with conversation.
Some have the custom to read also the Haftorah.
Others have the custom as well to say after this the Song of Songs.
One who is travelling and only has a Chumash 6 without an (Aramaic) translation,
should read the (Hebrew) text twice,
and when one comes to a place where one has an (Aramaic) translation,
one should read the translation.
It is proper for every G-d-fearing person
to study Rashi's commentary on the weekly Torah portion.
If one is not capable of doing so,
one should study a Yiddish commentary on the weekly portion, 7
such as the book ''Go forth, O daughters of Zion'' or similar, 8
so that one understands the topics in the portion.1) The Talmud in Tractate Berachot 8b relates: ''Anyone who coordinates his personal reading of the weekly Torah portion with the schedule of the public Torah readings of the community, will have his life lengthened.''
2) Reading through any Torah-based, non-literal translation, and, even reading through Rashi's commentary, are both, according to many authorities, the equivalent of reading the Aramaic translation, and one may fulfill one's obligation by doing so. Those verses upon which Rashi did not expound should be read three times in the Hebrew. (Mishna Berurah 285:4).
3) The Shulchan Aruch (OH 285:4) writes that it is considered ''the most preferable mitzvah'' as long as one has completed one's reading before the lunchtime Shabbat meal. The Vilna Gaon would read a little each day of the week after morning prayers, finishing by the time Shabbat arrived.
4) The Midrash (brought by Rashi on Leviticus 1:1) informs us that when Hashem was teaching the Torah to Moshe on Mt. Sinai, Moshe was given a break between each new section, and even between each new idea within a section, to allow him to contemplate and absorb what he was being taught. These breaks are represented graphically in the Torah scroll; those between one whole section and the next, are represented by a graphical break through the end of the line, and are called ''open'' (petucha); those breaks between each new idea within a section consist of nine blank spaces in mid-line, and are called ''closed'' (stuma).
5) And read the translation.There are other Halachic authorities who hold that one should read each verse twice, followed by its translation. Some even read through the whole weekly portion in Hebrew twice, and only then read through the translation. One may choose whichever method one prefers. (Mishna Berurah 285:1).
6) Chumash - the 5 Books of Moses. From the Hebrew word for five - ''humash''.
7) Rabbi Shlomo Ganzfried, author of the Kitzur Shulchan Aruch, lived in Hungry during the 19th Century and the Jews there spoke Yiddish. Nowadays, we have translations and commentaries in many languages, each person should study in the language one best understands. 8) A Yiddish commentary of stories mainly for women, written by Rabbi Yacov ben Yitzhack Ashkenazi, 16th century. The name comes from the Song of Songs 3:11: ''Go forth, O daughters of Zion...''.
חייב כל אדם להשלים פרשיותיו
עם הצבור
דהיינו שיקרא בכל שבוע פרשת השבוע
שנים מקרא ואחד תרגום
ומיום ראשון ואילך חשוב עם הצבור
שכבר התחילו הצבור פרשה זו
בשבת במנחה
אבל המצוה מן המובחר הוא לקרותה בערב שבת אחר חצות היום
ויש לקרות כל פרשה דהיינו פתוחה או סתומה שתי פעמים
אחר כך התרגום עליה
ואפילו הפרשה מסיימת באמצע פסוק יפסיק שם
בגמר יש לומר אחר התרגום
פסוק אחד בתורה
כדי לסיים בתורה
וטוב שלא יפסיק בשיחה בין הקריאה
ונוהגין לקרות גם ההפטרה
ויש נוהגין עוד לומר אחר כך שיר השירים
ומי שהוא בדרך ואין לו רק חומש בלי תרגום
יקרא שתי פעמים מקרא
וכשיבא למקום שיהיה לו תרגום
יקרא התרגום
גם יש לו לכל ירא שמים
ללמוד פירוש רש''י על הסדרה
אם לאו בר הכי
הוא ילמוד פירוש אשכנזי על הסדרה
כגון ספר ''צאינה וראינה'' וכדומה
שיבין ענין הסדרה It is a mitzvah 1 for each person to wash
on every Friday one's face, hands, and feet in hot water.
If possible, one should wash one's entire body in hot water,
and immerse oneself in a Mikvah. 21) Part of the mitzvah to honor Shabbat.
2) The ritual bath to cleanse the body from impurity.
מצוה על כל אדם לרחוץ
בכל ערב שבת פניו ידיו ורגליו בחמין
ואם אפשר ירחץ כל גופו בחמין
ויטבול את עצמו במקוה It is forbidden to bathe 1 (naked) with (either) one's father,
father-in-law, mother's husband or sister's husband. 2
In places where it is customary to cover one's nakedness
in the bath house (bathing with these relatives) is permitted. 3
Similarly a student should not bathe together with his Rabbi, 4
but if his help is needed, it is permissible. 51) The reference is to a public bath house. Most private houses of that time did not have bathrooms. 2) It is prohibited for a male to engage in sexual fantasizing; one reason for this prohibition is as a safeguard against experiencing seminal emissions, whether they be during the day or while asleep at night (all seminal emissions outside of sexual intercourse with one's wife, are prohibited; any act, observation or thought that may lead to conscious or unconscious seminal emissions is also prohibited). This rabbinical enactment against bathing with particular relatives is a safeguard against sexual fantasizing.
3) The Aruch HaShulchan (Even HaEzer 23:8) states that he is unsure whether it is permissible for a father to bathe with his son who is under 13 years old.
4) To do so would represent a lack of ''Derech Eretz'' (respect) to his teacher.
5) This exception does not apply to the relatives mentioned above.
אסור לרחוץ עם אביו
וחמיו ובעל אמו ובעל אחותו
ובמקום שנוהגין לכסות ערותן
בבית המרחץ מותר
וכן התלמיד לא ירחוץ עם רבו
ואם צריך לו שישמשנו מותר It is a mitzvah 1 (on Friday) to wash one's hair and to trim one's nails.
Similarly, one should cut one's hair if it has grown long.
One should not cut one's fingernails and toenails on the same day. 2
Similarly, one should not cut one's nails or hair
on Rosh Hodesh, 3 even when it falls on Friday. 4
Some are careful not to cut their nails in order, but by skipping.
That is, starting with the index finger of the right hand. 5
Thus, the order is 2,4,1,3,5.
On the left hand, they begin with the fourth finger, following the order 4,2,5,3,1.
There are also those who are careful not to cut their nails on Thursday,
for they begin to grow back on Shabbat, the third day afterwards. 6
It is preferable to be careful to burn the fingernails. 71) Part of the mitzvah to honor Shabbat.
2) For those who follow this custom, it is best to cut toenails on Thursday, and fingernails on Friday (Mishna Berurah 260:6).
3) The 1st day of a new month.
4) This was recommended by Rabbi Yehuda HaChassid (1150-1217, Germany), who is the source of many widely accepted customs based on the Kabbalistic writings.
5) Others say to begin with the left hand (Rema 260).
6) So reducing the level of honoring Shabbat which was achieved by cutting them. Of course, if it's clear that one will not have time to cut them on Friday, one should certainly cut them on Thursday (Aruch HaShulchan 260:6).
7) It is permissible to dispose of them in any way you choose (flushing them down the toilet, etc), but by no means should they be left around carelessly. The Talmud (Moed Katan 18a) states that fingernails should not be left lying on the ground, because ''perhaps a pregnant woman will step on them, and have a miscarriage.'' According to the Zohar, fingernails are associated with evil and impurity, and were often used in the performance of black magic.
ומצוה לחוף את הראש ולגלח את הצפרנים
וכן לגלח שערות ראשו אם היו גדולים
ואין לקוץ צפרני ידיו ורגליו ביום אחד
גם אין לקוץ צפרניו או לגלח שערות
בראש חדש אפילו חל בערב שבת
יש מקפידין שלא ליטול את הצפרנים כסדרן אלא בדילוג
דהיינו בימין מתחילין באצבע הסמוך לאגודל
והסימן: ב ד א ג ה
ובשמאל מתחילין אצבע הרביעי והסימן: ד ב ה ג א
גם יש מקפידין שלא ליטול הצפרנים ביום ה'
כי מתחילין לגדל ביום שבת שהוא יום השלישי
טוב ליזהר לשרוף את הצפרנים On every Friday one should review one's deeds,
and awaken in repentance to correct all the errors
that were done during the six days of work,
for Friday includes all the days of the (previous) week,
as the day before Rosh Hodesh includes all (the days of the previous) month. 11) And is also a day for repentance.
בכל ערב שבת יפשפש במעשיו
ויתעורר בתשובה לתקן כל הקלקולים
שעשה בששת ימי המעשה
כי ערב שבת כולל כל ימי השבוע
כמו ערב ראש חודש כולל כל החודש One should try and have elegant clothes
and also a beautiful (large) Tallit
in honor of Shabbat, as it is written: 1 ''And you shall honor it''.
This is interpreted: 2
''Your Shabbat garments should not be like your weekday garments.''
Even if one is travelling (or staying in a house) with non-Jews,
one should wear one's Shabbat clothes,
because the clothing is not for the honor of one's company,
but rather in honor of Shabbat. 31) Isaiah 58:13. 2) Talmud, Tractate Shabbat, 113a.
3) The case of travelling with non-Jews is simply being used here as an example of a situation in which one is the only person who is observing Shabbat. The same principle would obviously apply when one is spending Shabbat alone.
ישתדל שיהיו לו בגדים נאים
וגם טלית של מצוה נאה
לכבוד שבת דכתיב וכבדתו
ודרשינן
שלא יהא מלבושך של שבת כמלבושך של חול
ואפילו אם הוא בדרך בין הנכרים
ילבש בגדי שבת
כי אין המלבושים לכבוד הרואים
אלא לכבוד השבת One needs to watch over food
and remove it from the coals before Shabbat 1
If one forgot and did not remove them,
then if one came on Shabbat to take the pot,
and the coals are burning around it,
so that if one took the pot the coals would be moved,
it is forbidden (therefore) for a Jew to take it. 2
By a non-Jew it is permitted. 31) The restrictions mentioned in this law apply only to a pot of food resting directly on (or in) burning coals. As will be explained later, different rules apply when other cooking processes are used.
2) It is only forbidden for a Jew to remove the pot, if it is embedded within the coals, because, in that case, there would be no way to remove the pot without causing the coals to move (Psik Reisha). Moving the coals would cause some to be extinguished (or diminished), and others to be further ignited, both activities which are prohibited on Shabbat. If, however, the pot is resting on top of the coals, a Jew may remove it carefully, if he cannot find a non-Jew to do it for him. This is because when the pot is resting on top of the coals, moving the pot would not necessarily cause movement of the coals, and even if coals ended up being moved around, since it was both not inevitable and an unintended result, it is permitted on Shabbat (based on the principle of ''something that was unintended is permitted'' (Davar Sheaino Mitkaven, Mutar) ).
3) One may ask a non-Jew to move the pot even when it is embedded in the coals, as long as one needs the food for Shabbat. Even though in this case movement of the coals is inevitable, since one does not desire this result, it turns this act into a Rabbinical prohibition (as opposed to Biblical) which, in this case, one may ask a non-Jew to perform.
התבשילין צריכין להשגיח
להסירם מן הגחלים קודם שבת
ואם שכח ולא הסירם
אזי אם יבא בשבת לקחת את הקדרה
וגחלים בוערות סביב לה
שאם יקח את הקדירה יזיז את הגחלים
אסור לישראל לקחת אותה
ועל ידי אינו יהודי מותר Food that is left warmimg in an oven on Shabbat, as is customary,
even though the opening of the oven is not sealed closed with mud, is permitted. 1
It is, (however), forbidden to open the oven at night,
because there may be in there pots (of food) which have not yet completely cooked,
and by closing the oven afterwards, one causes (further) cooking.1) Even though the act of cooking is one of the 39 types of creative work which are forbidden to be performed on Shabbat, if something is placed on the flames or in the oven before Shabbat, it is Biblically permissible to allow the cooking process to continue by itself on Shabbat. However, the Sages prohibited allowing uncooked food, placed on the flames on Friday afternoon, to remain on the flames after sunset, because they were concerned that one may come to stir the coals (or, in modern times, adjust the flame) on Shabbat in order to speed up the cooking process, thereby desecrating the Shabbos in two ways - through the act of cooking and the act of igniting the coals.
This Rabbinical prohibition was established only for conditions in which it is reasonable to suspect that one might attempt to speed up the cooking process by increasing the heat. Hence, it would be permissible to leave food on the flames or in the oven, to continue cooking or to retain its heat on Shabbos, if, for example, the food was fully cooked (or, according to some, just edible) by the time Shabbat arrived, or if one did something to eliminate the likelihood of stirring the coals, such as removing them, or covering them (with ashes, or, in modern times, with a metal sheet called a ''blech''), or even sealing the oven door shut (so that one needed to exert some effort to open it). There are many criteria governing whether it would be permissible to allow food to remain on the flames or in the oven after Shabbat comes in, and consequently, one would have to consult a detailed book about the Laws of Shabbat in order to determine the practical application of the law in each individual circumstance.
In Halacha 18 appearing above, the Kitzur Shulchan Aruch is discussing a case in which the food is already edible by the time Shabbat arrives, and therefore, we are not concerned that one will attempt to speed up the cooking process in order to have the food ready to eat on Friday night. Consequently, there is no need to seal the oven door shut. In Halacha 19, the Kitzur makes it clear that if the food is not going to be edible by sunset, it would be prohibited to let it remain in the oven after Shabbat arrives, unless one sealed the oven door shut, thereby eliminating the risk that one might adjust the oven flames (In all these cases, we are concerned that one may momentarily forget that it is Shabbat and adjust the flames. The Sages were confident that in the time it takes to pull open a sealed oven door, one will remind oneself that it is Shabbat, and will refrain from adjusting the heat).
התבשילין שמטמינין בתנור ליום השבת כנהוג
אף על פי שהפתח אינו טוח בטיט מותר
ואסור לפתוח את התנור בלילה
כי שמא יש קדירות שעדיין לא נתבשלו כל צרכן
ועל ידי שיסתום אחר כך את התנור יגרום בישול While it is permitted to (keep food) warm
also when the oven is not sealed closed with mud,
this (permission) applies only when keeping warm meat,
and also even keeping warm kinds of beans 1 and kinds of pies, 2
as long as they were warmed up a long time before night time,
so that they can cook before night enough
so that they would be fit to eat in an emergency.
If however, one warms up kinds of beans or kinds of pies
shortly before night, one needs, in this case, to seal the oven closed with mud
(since, most likely, it has not been thoroughly cleared of its coals).
One must be careful (to keep to) this.
If one does not do so,
then even after the event, the food is forbidden
until after out Shabbat (plus) its (normal) cooking time.1) ''kitniot'' small (from katan) seeds or beans. 2) Items made from or inside dough, i.e pastries or pies.
הא דמותר להטמין
גם כשאין התנור טוח בטיט
זהו דוקא כשמטמינין בשר
וכן אפילו כשמטמינין מיני קטניות ומיני בצק
אלא שמטמינים זמן הרבה קודם הלילה
באופן שיוכל להתבשל קודם הלילה קצת
עד שיהא ראוי לאכילה על ידי הדחק
אבל כשמטמינין מיני קטניות ומיני בצק
סמוך ללילה צריכין דוקא לטוח התנור בטיט
כי מן הסתם אינו גרוף וקטום כראוי
וצריכין ליזהר בזה
כי אם לא עשו כן
אז אפילו בדיעבד המאכלים אסורים
עד למוצאי שבת בכדי שיעשו On Shabbat when (one needs) to open an oven which had been sealed shut with mortar,
it should be opened by a non-Jew. 1
If there is no (available) non-Jew, it should be opened by a (Jewish) minor.
If there is no (available) minor, then an adult is allowed to open it; 2
but it should be done in an unusual manner. 31) One of the 39 categories of creative work prohibited on Shabbat is ''Demolishing'' (Soter) - in other words, taking apart a structure for a constructive purpose. This prohibition only applies to demolishing a structure that was designed to stay together permanently; the case in our Halacha involves an oven door which was sealed only temporarily, that is, until the food in the oven would be needed on Shabbat, and consequently, the act isn't even prohibited Rabbinically. However, because it closely resembles an act of demolishing, we do our best to avoid carrying out the task ourselves. (Mishna Berurah 259:19-22)
2) It should be noted that if there are still coals burning in the oven, it is prohibited for a Jew to open the oven door (whether sealed or unsealed) on Shabbat, because the resultant draft of air will further ignite the coals. (Mishna Berurah 259:22)
3) An act that is part of one of the 39 categories of creative work prohibited on Shabbat, only becomes Biblically prohibited if it is performed in its usual manner. Those authorities who are concerned that opening a sealed oven door might be considered an act of demolishing, require the use of a ''Shinui,'' that is, some divergence from the way the act is normally performed, in order to avoid the problem.
בשבת כשפותחין את התנור שהוא טוח בטיט
יש לפתחו על ידי אינו יהודי
ואם אין אינו יהודי יש לפתחו על ידי קטן
ואם אין קטן מותר גם לגדול לפתחו
ויש לעשות על ידי שינוי One who keeps coffee warm from Friday (afternoon) in a pit, for use on Shabbat,
and covers it with pillows and the like 1 so that it (remains) hot;
if one keeps it warm in sand, 2
It is forbidden for the whole pot to be kept warm in the sand, 3
even if one does not bury the whole pot but part of it
and cover (the other) part with clothes or the like.
so that all the pot is completely covered on all sides, this is also forbidden.
Instead, the following procedure should be carried out:
The pot containing the coffee should be only half covered
or up to a third of it covered with the sand
and the remainder left exposed.
One (then) puts over the pit a board or a (larger) pot,
so that there is an air space between this (cover) and the pot containing the coffee.
Then, one can put over them clothes, pillows, or the like.
(The rest of the laws of keeping food warm are in the Shulchan Aruch Chapters 257-259.)1) In order to ensure that the acts of cooking or kindling a fire are not performed on Shabbat, the Sages prohibited ''keeping warm'' (insulating - Hatmonah) a pot of hot food on Shabbat by completely wrapping it in any material which retains heat (e.g. a towel). They even prohibited insulating a pot on Friday, if the insulating material not only retains the heat but actually intensifies it (Davar Hamosif Hevel). There are many criteria governing whether an act of insulating would be prohibited or permitted, and consequently, one would have to consult a detailed book about the Laws of Shabbat in order to determine the practical application of the law in each individual circumstance.
2) Sand is a substance which intensifies heat, and therefore, the prohibition applies to it even on Friday.
3) Any type of insulation may be used if a substantial section of the container is left uncovered. Furthermore, a loose wrapping, like draping a towel over a pot and allowing it to hang loosely, is not considered insulation and is therefore permitted, even though the entire container is covered.
המטמין קפה בערב שבת בתוך הגומא לצורך שבת
ומכסהו בכרים וכדומה שיהא חם
אם הוא מטמינו בתוך חול
אסור להטמין כל הכלי בתוך החול
ואפילו אינו מטמין כל הכלי אלא מקצתו
ועל מקצתו מכסה בבגדים וכדומה
באופן שכל הכלי מכוסה מכל הצדדים גם זה אסור
אלא צריך לעשות באופן זה
שהכלי אשר בתוכו הקפה יטמינו רק עד חציו
או עד שלישיתו בתוך החול
והמותר יהא באויר
ויתן על הגומא דף או יכפה עליו כלי
שיהא אויר בינו ובין הכלי שבתוכו הקפה
ואז יכול ליתן עליהם בגדים וכרים וכדומה
יתר דיני הטמנה בשלחן ערוך סימן רנ''ז רנ"ח רנ''ט Near to the evening one should ask the members of one's household in a gentle tone:
''Have you separated the challah?'' 1
and tell them to light the candles.1) See Chapter 35 - The laws of separating Challah.
סמוך לחשכה ישאל לאנשי ביתו בלשון רכה
הפרשתם חלה
ויאמר להם הדליקו את הנר Everyone is obliged to check their clothes on Friday evening, before it becomes dark,
to make sure there are no needles stuck in them or objects in one's pockets,
even in a place where there is an Eruv,
in case there is a forbidden object there.1) ''Set apart'' (mukseh) - see Chapter 88.
חייב כל אדם למשמש בבגדיו בערב שבת קודם חשכה
אם אין מחט תחוב בהם או אם אין איזה דבר בכיסים
ואפילו במקום שיש עירוב
שמא יש בהם איזה דבר מוקצה