Speech on Shabbat: Difference between revisions

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==Planning for tomorrow==
 
# One may not say “Tomorrow (or tonight) I’m going to do a Melacha (activity which is forbidden on Shabbat)”. <ref>S”A 307:1 </ref>
==Speaking about Melacha==
## For example one shouldn’t say “I’m going to drive a car”, “I’m going to write a letter”, or “I’m going to buy a certain item”, <Ref>Practical Laws of Shabbat (Rabbi Rafael Soae, vol 1, pg 377) </ref> “I will fix the refrigerator door next week”, “I will wallpaper the room after Shabbat” <ref>39 Melachos (vol 1, pg 103) </ref>
# On [[Shabbat]], it is forbidden to say that one is going to do a melacha after [[Shabbat]].<ref> *The gemara shabbat 113a-b learns from the pasuk in yeshaya "ודבר דבר" (lit: "and speaking speech") that one's speech on shabbat should be different than during the week. What exactly does this mean? Rashi there says that it's referring to not speaking about business matters. Tosfot argue that this is already included in the other phrase of the pasuk in yeshaya - "ממצוא חפציך" (lit: and seeking your interests) - and therefore interpret it to mean not speaking too much on shabbat in general (even speech which is otherwise permitted).
## One may not plan specific details for a family vacation such as which hotel or airline to book. <Ref>39 Melachos (vol 1, pg 105) </ref>
*The gemara shabbat 150b cites a statement of rav yehudah in the name of shmuel that one is allowed to say to his friend on shabbat "I am going to such-and-such place tomorrow", even though that place is outside of his techum, since he could in theory go there today if there were huts spaced every 70 amot along the way (שאם יש בורגנין הולך). What shmuel is essentially stating here is that if one in theory has the possibility of doing something permissibly on shabbat, even if that possibility doesn't exist at the current moment, one is allowed to speak about it. The continuation of the gemara makes it clear, though, that if something is prohibited to do on shabbat, even if only rabbinically, and there would be no possibility of doing it permissibly, then one may not speak about it on shabbat. The Rosh 23:6 makes this point. The Tur siman 307 connects the two sugyot and suggests that the reason why one may not speak about melacha on shabbat is due to ודבר דבר (even though that isn't how Rashi or Tosfot understood the gemara on daf 113). The Shulchan Aruch 307:1,8 paskens this way.</ref>
# One may speak about another prohibition other than prohibited melacha, for example on Yom Kippur one may speak about eating after Yom Kippur. <Ref>Shemirat Shabbat KeHilchata 29:61 </ref>
## For example, one shouldn’t say “After [[Shabbat]], ... I’m going to drive a car”, “I’m going to write a letter”, or “I’m going to buy a certain item”,<Ref>Practical Laws of [[Shabbat]] (Rabbi Rafael Soae, vol 1, pg 377) </ref> “I will fix the refrigerator door next week”, “I will wallpaper the room”.<ref>39 Melachos (vol 1, pg 103) </ref>
===Not explicit===
## One may not plan specific details for a family vacation (that involve melacha) such as which hotel or airline to book online.<Ref>39 Melachos (vol 1, pg 105) </ref>
# One may say “I will go to a certain place tomorrow” even if one plans on driving as long as he doesn’t mention how he will travel. <Ref>S”A 307:8, Yalkut Yosef (Shabbat, vol 2, 184), 39 Melachos (Rabbi Ribiat, vol 1 pg 105) </ref>
# One may speak about another prohibition other than prohibited melacha. For example, on [[Yom Kippur]] one may speak about eating after [[Yom Kippur]].<Ref>Shemirat Shabbat KeHilchata 29:61 </ref>
 
===Not Explicitly Mentioning Melacha===
# One may say “I will go to a certain place tomorrow”, even if it is outside the techum or if one plans on driving, as long as he doesn’t mention how he will travel.<ref>Shulchan Aruch 307:8, Mishna Brurah 307:30, Kitzur Shulchan Aruch 90:4, Yalkut Yosef ([[Shabbat]], vol 2, 184), 39 Melachos (Rabbi Ribiat, vol 1, pg 105). Since you aren't explicitly mentioning the melacha, but rather just that you are "going" to a particular place, this is ok because you would be able to walk there (and even if it's outside the techum, you would be able to walk there if there were huts - בורגנין - placed along the way every 70 amot to extend the techum). </ref>
 
===Hinting===
===Hinting===
# One may hint that one’s friend, or a non-Jew, should pick one up (in a car) after [[Shabbat]], even if it’s not a mitzvah need.<ref>Yalkut Yosef ([[Shabbat]], vol 2, 183) </ref>  
# One may hint that one’s friend or a non-Jew should pick one up (in a car) after Shabbat even if it’s not a mitzvah need. <ref>Yalkut Yosef (Shabbat, vol 2, 183) </ref> For example one may ask whether he is available to come after Shabbat or telling him that he’d be happy if he were able to come after Shabbat. <ref>Shemirat Shabbat KeHilchata 29:52. The S”A 307:7 writes that one may not hire someone for after Shabbat but one would be allowed to ask “do you think you would be available to work for me tonight?”.  </ref>
## For example one may ask whether another person is available to come after [[Shabbat]], or telling them that he’d be happy if they were able to come after [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 29:52. The Shulchan Aruch 307:7 (based on the gemara 150a) writes that one may not hire someone on shabbat for after [[Shabbat]], but one would be allowed to ask “do you think you would be available for me tonight?”. The reason is that in this latter case, you aren't actually explicitly stating the melacha that will take place, and thus this can be considered "הרהור" and not "דיבור".  </ref>
===To oneself===
 
# One may not say these words to someone else or even to oneself. <Ref>Yalkut Yosef (Shabbat, vol 2, 172) </ref>
===Speaking to Oneself===
===For a mitzvah===
# Anything that one may not say to another on shabbat, one may also not say to oneself.<ref>Yalkut Yosef ([[Shabbat]], vol 2, 172). See Rama 307:8 and Mishna Brurah 307:36.  </ref>
# Even for the purpose of a mitzvah one should refrain of speaking about a Melacha. Therefore one shouldn’t say “Tomorrow I’m going to write a Sefer Torah” unless there is a fear that one will become lazy about the project in which case it’s permissible to motivate oneself. <ref>Mishna Brurah 307:1 </ref>
 
## One may discuss plans for a fundraiser for a Shul or Torah institution as this effort is a Mitzvah. <ref>39 Melachos (Rabbi Ribiat, vol 1, pg 106) </ref>
===For a Mitzvah===
# One may not say “Pick me up with your car tonight (after Shabbat)” unless it is for a mitzvah reason. <ref>Yalkut Yosef (Shabbat, vol 2, 183) </ref>
# There is a debate whether one may speak about doing melacha after shabbat if it is for the purposes of a mitzvah.
# One may speak for the purposes of a need for the community if that speech is necessary on Shabbat; for example, one may speak about the issues of a community to the government on Shabbat. <ref>Shemirat Shabbat KeHilchata 29:59 </ref>
## Some<ref>Magen Avraham, cited in sha'ar hatziyon 307:3</ref> hold that even for the purpose of a mitzvah, one should refrain from speaking about a melacha.  
# One may discuss financial aspects of a Shidduch (match) if it is necessary for the fruition of the Shidduch, however, specific details and agreement must wait until after Shabbat. <ref>S”A 306:6, 39 Melachos (Rabbi Ribiat, vol 1, pg 106). See also Shemirat Shabbat KeHilchata 29:56 who says that a shadchan may suggest a shidduch on Shababt but not fix a price to collect for making the match. Furthermore, Shemirat Shabbat KeHilchata seems to be strict not to speak about the financial aspects related to the shiddush itself or the obligations of each sides. </ref>
### Therefore one shouldn’t say “Tomorrow I’m going to write a Sefer Torah”, unless there is a fear that one will become lazy regarding the project, in which case it’s permissible to speak about in order to motivate oneself.<ref>Mishna Brurah 307:1 </ref>  
# A father may look for a teacher for his son to teach him a trade and even pledge to him a salary as long as one doesn’t fix a price. <Ref>S”A 306:6 writes that on Shabbat one may involve oneself in hiring a teacher for one’s son to teach him a trade because this involvement is a mitzvah, however, one may not fix the price with the teacher. Shemirat Shabbat KeHilchata 29:56 concurs. Biur Halacha D”H VeLeLamdo expresses that it’s crucial to also teach one’s son Torah before finding him a profession and when he’s working, otherwise, one could come to severe violations of the law in one’s profession and a breach of the religion (Chas VeShalom). </ref>
## Others are lenient in any event.<ref> Chazon Ovadia vol. 6 pg. 57. See also Mishna Brurah 307:1 who cites from the Elya Raba, the ma'amar mordechai, and the birkei yosef, who hold that for the purposes of "dvar mitzvah" (lit: fulfilling a mitzva), one is allowed to speak about melacha. Presumably they all hold that since the prohibition is based on ודבר דבר, and there is a heter for ממצוא חפציך if it's for the purpose of a mitzvah (see gemara 150a which states the principle that חפצי שמים מותרים), this applies to the prohibition of ודבר דבר as well.  </ref>
### One may discuss plans for a fundraiser for a Shul or Torah institution, as this effort is a Mitzvah.<ref>39 Melachos (Rabbi Ribiat, vol 1, pg 106) </ref>
### One may not say “Pick me up with your car tonight (after [[Shabbat]])”, unless it is for a mitzvah reason.<ref>Yalkut Yosef ([[Shabbat]], vol 2, 183) </ref>
### One may speak for the purposes of a need for the community if that speech is necessary on [[Shabbat]].
#### For example, one may speak about the issues of a community to the government on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 29:59 </ref>
### One may discuss financial aspects of a Shidduch (match) if it is necessary for the fruition of the Shidduch. However, specific details, as well as the actual agreement, must wait until after [[Shabbat]].<ref>Shulchan Aruch 306:6, 39 Melachos (Rabbi Ribiat, vol 1, pg 106). See also Shemirat Shabbat KeHilchata 29:56 who says that a shadchan may suggest a shidduch on Shabbat, but not fix a price to collect for making the match. Furthermore, Shemirat Shabbat KeHilchata seems to be strict not to speak about the financial aspects related to the shidduch itself or the obligations of each side. </ref>
### A father may look for a teacher to teach his son a trade, and even pledge a salary to him, as long as one doesn’t fix a price.<ref>Shulchan Aruch 306:6 writes that on [[Shabbat]] one may involve oneself in hiring a teacher for one’s son to teach him a trade, because this involvement is a mitzvah. However, one may not fix the price with the teacher. Shemirat Shabbat KeHilchata 29:56 concurs. Biur Halacha s.v. VeLeLamdo expresses that it’s crucial to also teach one’s son Torah before finding him a profession. Otherwise, one's child could come to severe violations of the law in one’s profession and a breach of the religion (Chas VeShalom). </ref>
 
==Other Types of Speech==
 
=== Business Speech ===
# One may not discuss or plan business agreements, transactions, deals, or strategies on [[Shabbat]].<ref>39 Melachos (Rabbi Ribiat, vol 1 pg 103-4) </ref>
# It is prohibited to forgive a loan on shabbat. However, it is permissible to forgive a loan for a poor person, because it is considered tzedaka.<ref> Hazon Ovadia, Page 23; Ach Tov VaHessed, Year 5783, Page 114 </ref>
# Thinking about business on [[Shabbat]] is permissible. However, there’s a mitzvah of Oneg [[Shabbat]] not to think about that on [[Shabbat]], and all the more so one shouldn’t become distracted and worried about business matters.<ref>Shulchan Aruch 306:8, Mishna Brurah 306:38 </ref>
 
=== Making Calculations ===
# One may not speak about calculations of the price for something which one has not yet paid. If one has already paid, then it is permitted to speak about, as there is no real point to that calculation.
## Nonetheless, a G-d fearing person should refrain (in general) from speaking about calculations for no purpose, as this is just a waste of time.<ref>Shulchan Aruch 307:6, Mishna Brurah 307:27, Kitzur Shulchan Aruch 90:4, Yalkut Yosef ([[Shabbat]], vol 2, 180-1).  </ref>
# However, if one is speaking to someone who is thinking (planning) to buy it, it is forbidden to speak about the price. For example, one may say “I spent $30,000 on my son’s wedding”, but they would not be able to tell this to someone making a wedding in the near future and is looking for guidance.<ref>Shulchan Aruch 307:6, Mishna Brurah 307:26, Kitzur Shulchan Aruch 90:4, Yalkut Yosef ([[Shabbat]] vol 2 pg 180).  </ref>
 
=== Mundane Speech ===
# One shouldn’t greet one’s friend the same way as does during the week (e.g. “good morning”, “hello”, “hi”), but rather “good [[Shabbos]]” (or “[[Shabbat]] Shalom”).<ref>Mishna Brurah 307:5 in name of the Shlah explains that through this greeting, one fulfills the mitzvah of Zachor Et Yom Ha[[Shabbat]]. </ref>
# Mundane speech, which doesn’t include (1) a plan to do a melacha, (2) business speech, (3) degrading speech or (4) frivolity, may be spoken on [[Shabbat]]. Nonetheless, one should not speak too much of this type of speech.<ref>As mentioned in a prior footnote, the gemara 113b states that one's speech on shabbat should be different than during the week. Tosfot there, based on the yerushalmi and midrash rabah, interpret this to mean that one should limit their mundane speech (שיחת חולין) on shabbat. The yerushalmi that tosfot quotes states that it was with difficulty that the rabbis permitted greetings on shabbat, seemingly implying that all forms of speech should be limited on shabbat. Shulchan Aruch 307:1 cites this l'halacha.</ref> Moreover, the righteous practice is to avoid this type of speech on [[Shabbat]].<ref> Mishna Brurah 307:5, Shemirat Shabbat KeHilchata 29:64 </ref>
## For example, describing one’s trip or summer camp experience, or saying how much one spent on a dress, car, or wedding is permitted. However, one should try to limit such speech.<Ref>39 Melachos (vol 1, pg 104) </ref>
## Some say that if speaking about such things gives one pleasure, then one may speak about it on shabbat. Nonetheless, it should still be limited if possible.<ref>Rama 307:1. The Mishna Brurah 307:4 says that even in such a case, one should try to limit how much of this type of speech they engage in, since shabbat is primarily meant to focus on more spiritual pursuits such as learning Torah, especially for those who work during the week and don't have as much time to learn then. </ref>
### If speaking about such things gives the other person pleasure, but not the speaker himself, it should be avoided (unless, perhaps, if the speaker gets pleasure out of giving pleasure to the listener).<ref>Rama 307:1. The Mishna Brurah 307:6 suggests that perhaps if the speaker gets pleasure out of giving the listener pleasure, then the speaker is allowed to speak about these things. Even though the speaker doesn't get pleasure from the actual speech itself, but only from the result of giving the listener pleasure, ultimately they are still getting pleasure due to the speech, and so it functionally equivalent. </ref>


=== Distressful Speech ===
==Business speech==
# One shouldn’t speak about something which causes a person sadness or agony or distress.<ref>Kitzur Shulchan Aruch 90:4, Mishna Brurah 307:3. </ref>
# One may not discuss or plan business agreements, transactions, deals, or strategies on Shabbat. <ref>39 Melachos (Rabbi Ribiat, vol 1 pg 103-4) </ref>
## Therefore, one shouldn't relate bad news which causes aggravation.<ref> Practical Laws of [[Shabbat]] (Rabbi Rafael Soae, vol 1, pg 378) </ref>
==Thinking about business==
## One should not mention a loved-one who passed away or is in pain.<ref> Chazon Ovadia vol. 6 pg. 58. </ref>
# Thinking about business on Shabbat is permissible, however, there’s a mitzvah of Oneg Shabbat not to think about that on Shabbat and all the more so one shouldn’t become distracted and worried about business matters. <Ref>S”A 306:8, Mishna Brurah 306:38 </ref>
===Releasing a Vow===
# A person may not be released from a vow (Hatarat Nedarim) on [[Shabbat]] unless it’s needed for a mitzvah on [[Shabbat]].<ref>Shulchan Aruch O.C. 341:1, Shemirat Shabbat KeHilchata 29:58 </ref> See [[Nedarim_on_Shabbat]].
==Permitted Business-type Speech==


=== Charity ===
==Mundane speech==
# For [[charity]] purposes, it is permitted to make calculations (orally).<Ref>Shemirat Shabbat KeHilchata 29:55 </ref>
# One shouldn’t speak about something which causes a person sadness or agony. <Ref>Mishna Brurah 307:3 </ref> Therefore, one should say bad news which causes aggravation. <Ref> Practical Laws of Shabbat (Rabbi Rafael Soae, vol 1, pg 378) </ref>
# The minhag is to permit those who are called up for an Aliyah (reading of the Torah) to donate money to [[charity]], and even mention the amount they are donating.<Ref>Shemirat Shabbat KeHilchata 29:55 </ref>
# One shouldn’t greet one’s friend the same way one does during the week (“good morning”, “hello”, “hi”) but rather “good Shabbos”, (or “Shabbat Shalom”). <Ref>Mishna Brurah 307:5 in name of the Shlah explaining that through this one fulfills the mitzvah of Zechor Et Yom HaShabbat. </ref>
# In some places, the practice is to “sell” the honors of performing the מצות in Shul on [[Shabbat]]. If there is an alternative, it is preferable not to record the sums of the amounts donated, even using cards or slips of papers indicating those amounts. However, those who do so have what to rely on. The same applies to an appeal in Shul for a [[charity]]. It is the practice to hand congregants a card bearing his name in order to donate to the [[charity]] by folding down a tab or attaching a paperclip.<Ref>Shemirat Shabbat KeHilchata 29:56 </ref>
# Mundane speech, which doesn’t include (1) a plan to do a Melacha, (2) business speech, (3) degrading speech or (4) frivolity, may be spoken on Shabbat but one may not speak too much of this type of speech. Moreover, the righteous practice is to avoid this type of speech on Shabbat. <ref> S”A 307:1, Mishna Brurah 307:5, Shemirat Shabbat KeHilchata 29:64 </ref>
## For example, describing one’s trip or summer camp experience, or saying how much one spent on a dress, car, or wedding is permitted if it is enjoyable to the group, however, one should be careful to limit such speech. <Ref>39 Melachos (vol 1, pg 104) </ref>


=== Lost Object Announcement ===
==Making calculations==
# It’s permissible to announce a lost object on [[Shabbat]] or to ask who knows about a lost object, because this involves the mitzvah of [[Hashavat Aviedah]].<Ref>Shulchan Aruch 306:12, Chazon Ovadia vol. 6 pg. 58, Mishna Brurah 306:48 </ref>
# One may not speak about calculations for which one has not yet paid and will have to pay. However, once the amount is paid one may speak about it; for example, one may say “I spent $30,000 on my son’s wedding”. Nonetheless, a G-d fearing person would refrain from speaking about calculations for no purpose. <Ref>S”A 307:6, Yalkut Yosef (Shabbat, vol 2, 180-1), Mishna Brurah 307:27 </ref>
# If one bought an object and didn’t pay for it one may not speak about the price, however, if one already paid or if there’s a fixed price one may speak about the price unless one is speaking to someone who is thinking (planning) to buy it in which case it’s forbidden to speak about the amount. <Ref>S”A 307:6, Yalkut Yosef (Shabbat vol 2 pg 180) </ref>
==Charity==
# For charity purposes it is permitted to make calculations (orally). <Ref>Shemirat Shabbat KeHilchata 29:55 </ref>
# The minhag is to permit those who are called up for an Aliyah (reading of the Torah) to donate money to charity and even mention the amount. <Ref>Shemirat Shabbat KeHilchata 29:55 </ref>
# In some places the practice is to “sell” the honors of performing the מצות in Shul on Shabbat. If there is an alternative it is preferable not to record the sums of the amounts donated even using cards or slips of papers indicating those amounts, however, those who do so have what to rely on. The same applies to an appeal in Shul for a charity. It is the practice to hand congregants a card bearing his name in order to donate to the charity by folding down a tab or attaching a paperclip. <Ref>Shemirat Shabbat KeHilchata 29:56 </ref>


==Sources==
==References==
<references/>
<references/>
[[Category:Shabbat]]
{{Shabbat Table}}

Revision as of 20:09, 29 July 2011

Planning for tomorrow

  1. One may not say “Tomorrow (or tonight) I’m going to do a Melacha (activity which is forbidden on Shabbat)”. [1]
    1. For example one shouldn’t say “I’m going to drive a car”, “I’m going to write a letter”, or “I’m going to buy a certain item”, [2] “I will fix the refrigerator door next week”, “I will wallpaper the room after Shabbat” [3]
    2. One may not plan specific details for a family vacation such as which hotel or airline to book. [4]
  2. One may speak about another prohibition other than prohibited melacha, for example on Yom Kippur one may speak about eating after Yom Kippur. [5]

Not explicit

  1. One may say “I will go to a certain place tomorrow” even if one plans on driving as long as he doesn’t mention how he will travel. [6]

Hinting

  1. One may hint that one’s friend or a non-Jew should pick one up (in a car) after Shabbat even if it’s not a mitzvah need. [7] For example one may ask whether he is available to come after Shabbat or telling him that he’d be happy if he were able to come after Shabbat. [8]

To oneself

  1. One may not say these words to someone else or even to oneself. [9]

For a mitzvah

  1. Even for the purpose of a mitzvah one should refrain of speaking about a Melacha. Therefore one shouldn’t say “Tomorrow I’m going to write a Sefer Torah” unless there is a fear that one will become lazy about the project in which case it’s permissible to motivate oneself. [10]
    1. One may discuss plans for a fundraiser for a Shul or Torah institution as this effort is a Mitzvah. [11]
  2. One may not say “Pick me up with your car tonight (after Shabbat)” unless it is for a mitzvah reason. [12]
  3. One may speak for the purposes of a need for the community if that speech is necessary on Shabbat; for example, one may speak about the issues of a community to the government on Shabbat. [13]
  4. One may discuss financial aspects of a Shidduch (match) if it is necessary for the fruition of the Shidduch, however, specific details and agreement must wait until after Shabbat. [14]
  5. A father may look for a teacher for his son to teach him a trade and even pledge to him a salary as long as one doesn’t fix a price. [15]

Business speech

  1. One may not discuss or plan business agreements, transactions, deals, or strategies on Shabbat. [16]

Thinking about business

  1. Thinking about business on Shabbat is permissible, however, there’s a mitzvah of Oneg Shabbat not to think about that on Shabbat and all the more so one shouldn’t become distracted and worried about business matters. [17]

Mundane speech

  1. One shouldn’t speak about something which causes a person sadness or agony. [18] Therefore, one should say bad news which causes aggravation. [19]
  2. One shouldn’t greet one’s friend the same way one does during the week (“good morning”, “hello”, “hi”) but rather “good Shabbos”, (or “Shabbat Shalom”). [20]
  3. Mundane speech, which doesn’t include (1) a plan to do a Melacha, (2) business speech, (3) degrading speech or (4) frivolity, may be spoken on Shabbat but one may not speak too much of this type of speech. Moreover, the righteous practice is to avoid this type of speech on Shabbat. [21]
    1. For example, describing one’s trip or summer camp experience, or saying how much one spent on a dress, car, or wedding is permitted if it is enjoyable to the group, however, one should be careful to limit such speech. [22]

Making calculations

  1. One may not speak about calculations for which one has not yet paid and will have to pay. However, once the amount is paid one may speak about it; for example, one may say “I spent $30,000 on my son’s wedding”. Nonetheless, a G-d fearing person would refrain from speaking about calculations for no purpose. [23]
  2. If one bought an object and didn’t pay for it one may not speak about the price, however, if one already paid or if there’s a fixed price one may speak about the price unless one is speaking to someone who is thinking (planning) to buy it in which case it’s forbidden to speak about the amount. [24]

Charity

  1. For charity purposes it is permitted to make calculations (orally). [25]
  2. The minhag is to permit those who are called up for an Aliyah (reading of the Torah) to donate money to charity and even mention the amount. [26]
  3. In some places the practice is to “sell” the honors of performing the מצות in Shul on Shabbat. If there is an alternative it is preferable not to record the sums of the amounts donated even using cards or slips of papers indicating those amounts, however, those who do so have what to rely on. The same applies to an appeal in Shul for a charity. It is the practice to hand congregants a card bearing his name in order to donate to the charity by folding down a tab or attaching a paperclip. [27]

References

  1. ↑ S”A 307:1
  2. ↑ Practical Laws of Shabbat (Rabbi Rafael Soae, vol 1, pg 377)
  3. ↑ 39 Melachos (vol 1, pg 103)
  4. ↑ 39 Melachos (vol 1, pg 105)
  5. ↑ Shemirat Shabbat KeHilchata 29:61
  6. ↑ S”A 307:8, Yalkut Yosef (Shabbat, vol 2, 184), 39 Melachos (Rabbi Ribiat, vol 1 pg 105)
  7. ↑ Yalkut Yosef (Shabbat, vol 2, 183)
  8. ↑ Shemirat Shabbat KeHilchata 29:52. The S”A 307:7 writes that one may not hire someone for after Shabbat but one would be allowed to ask “do you think you would be available to work for me tonight?”.
  9. ↑ Yalkut Yosef (Shabbat, vol 2, 172)
  10. ↑ Mishna Brurah 307:1
  11. ↑ 39 Melachos (Rabbi Ribiat, vol 1, pg 106)
  12. ↑ Yalkut Yosef (Shabbat, vol 2, 183)
  13. ↑ Shemirat Shabbat KeHilchata 29:59
  14. ↑ S”A 306:6, 39 Melachos (Rabbi Ribiat, vol 1, pg 106). See also Shemirat Shabbat KeHilchata 29:56 who says that a shadchan may suggest a shidduch on Shababt but not fix a price to collect for making the match. Furthermore, Shemirat Shabbat KeHilchata seems to be strict not to speak about the financial aspects related to the shiddush itself or the obligations of each sides.
  15. ↑ S”A 306:6 writes that on Shabbat one may involve oneself in hiring a teacher for one’s son to teach him a trade because this involvement is a mitzvah, however, one may not fix the price with the teacher. Shemirat Shabbat KeHilchata 29:56 concurs. Biur Halacha D”H VeLeLamdo expresses that it’s crucial to also teach one’s son Torah before finding him a profession and when he’s working, otherwise, one could come to severe violations of the law in one’s profession and a breach of the religion (Chas VeShalom).
  16. ↑ 39 Melachos (Rabbi Ribiat, vol 1 pg 103-4)
  17. ↑ S”A 306:8, Mishna Brurah 306:38
  18. ↑ Mishna Brurah 307:3
  19. ↑ Practical Laws of Shabbat (Rabbi Rafael Soae, vol 1, pg 378)
  20. ↑ Mishna Brurah 307:5 in name of the Shlah explaining that through this one fulfills the mitzvah of Zechor Et Yom HaShabbat.
  21. ↑ S”A 307:1, Mishna Brurah 307:5, Shemirat Shabbat KeHilchata 29:64
  22. ↑ 39 Melachos (vol 1, pg 104)
  23. ↑ S”A 307:6, Yalkut Yosef (Shabbat, vol 2, 180-1), Mishna Brurah 307:27
  24. ↑ S”A 307:6, Yalkut Yosef (Shabbat vol 2 pg 180)
  25. ↑ Shemirat Shabbat KeHilchata 29:55
  26. ↑ Shemirat Shabbat KeHilchata 29:55
  27. ↑ Shemirat Shabbat KeHilchata 29:56
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