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==Planning for tomorrow==
 
# On [[Shabbat]], it is forbidden to say that one is going to do a melacha after [[Shabbat]].<ref>S”A 307:1, Kitzur S"A 90:4 </ref>
==Speaking about Melacha==
## 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 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, Kitzur S"A 90:4, 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> 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>
# 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>  
===To oneself===
## 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>
# One may not say these words to someone else or even to oneself. <Ref>Yalkut Yosef ([[Shabbat]], vol 2, 172) </ref>
 
===For a mitzvah===
===Speaking to Oneself===
# 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>
# 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>
## 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>
===For 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>
# There is a debate whether one may speak about doing melacha after shabbat if it is for the purposes of a mitzvah.
# 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>
## 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.  
# 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>
### 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>  
## 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==
 
=== Politics ===
 
# It is permitted to speak about politics or current events on Shabbat if he recieves enjoyment, oneg Shabbat, from doing so.<ref>Trumat Hadeshen 61 writes that it is permitted to speak about politics on Shabbat if he enjoys doing so. His proof is from Smak 281 who writes that it is permitted for children to run on Shabbat since they enjoy doing so. (However, the Smak seems to permit it primarily for another reason; namely, his primary consideration is activities for business and the children aren't running to do business. See Kerem Shlomo siman 1 p. 7 who deals with how Trumat Hadeshen must have understood the Smak.) Shulchan Aruch O.C. 301:2 codifies Smak and Rama O.C. 307:1 codifies the Trumat Hadeshen. Kaf Hachaim 307:11 and Rav Mordechai Eliyahu (Maamar Mordechai Shabbat 69:29) codify this Rama. However, see Kaf Hachaim for the practice of the pious not to rely on this leniency and focus on Torah on Shabbat.</ref>
 
=== 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>


==Business speech==
=== Making Calculations ===
# 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>
# 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.
# 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>
## 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==
=== Mundane Speech ===
# One shouldn’t speak about something which causes a person sadness or agony. <Ref>Kitzur S"A 90:4, 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>
# 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>
# 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 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>  
# 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. However, one should try to limit such speech.<Ref>39 Melachos (vol 1, pg 104) </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>
## 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>


==Making calculations==
=== Distressful Speech ===
# One may not speak about calculation of the price for something which one has not yet paid. Nonetheless, a G-d fearing person would refrain from speaking about calculations for no purpose. <Ref>S”A 307:6, Kitzur S"A 90:4, Yalkut Yosef ([[Shabbat]], vol 2, 180-1), Mishna Brurah 307:27 </ref>
# 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>
# 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. For example, one may say “I spent $30,000 on my son’s wedding”.<Ref>S”A 307:6, Kitzur S"A 90:4, Yalkut Yosef ([[Shabbat]] vol 2 pg 180) </ref>
## Therefore, one shouldn't relate bad news which causes aggravation.<ref> Practical Laws of [[Shabbat]] (Rabbi Rafael Soae, vol 1, pg 378) </ref>
==Charity==
## One should not mention a loved-one who passed away or is in pain.<ref> Chazon Ovadia vol. 6 pg. 58. </ref>
# For [[charity]] purposes it is permitted to make calculations (orally). <Ref>Shemirat [[Shabbat]] KeHilchata 29:55 </ref>
===Releasing a Vow===
# 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>
# 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]].
# 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>
==Permitted Business-type Speech==


==Announcements==
=== Charity ===
# It’s permissible to announce a lost object on [[Shabbat]] or to ask who knows about a lost object because this involves the mitzvahs of [[Hashavat Aviedah]]. <Ref>S”A 306:12, Mishna Brurah 306:48 </ref>
# 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 they are donating.<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>


==Releasing a vow==
=== Lost Object Announcement ===
# A person may not be released from a vow (Hatarat Nedarim) on [[Shabbat]] unless it’s needed for a mitzvah on [[Shabbat]]. <ref>S”A 341:1, Shemirat [[Shabbat]] KeHilchata 29:58 </ref>
# 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>


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

Latest revision as of 22:00, 15 October 2024

Speech on shabbat.png

Speaking about Melacha

  1. On Shabbat, it is forbidden to say that one is going to do a melacha after Shabbat.[1]
    1. 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”,[2] “I will fix the refrigerator door next week”, “I will wallpaper the room”.[3]
    2. One may not plan specific details for a family vacation (that involve melacha) such as which hotel or airline to book online.[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 Explicitly Mentioning Melacha

  1. 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.[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]
    1. 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.[8]

Speaking to Oneself

  1. Anything that one may not say to another on shabbat, one may also not say to oneself.[9]

For a Mitzvah

  1. There is a debate whether one may speak about doing melacha after shabbat if it is for the purposes of a mitzvah.
    1. Some[10] hold that even for the purpose of a mitzvah, one should refrain from speaking about a melacha.
      1. 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.[11]
    2. Others are lenient in any event.[12]
      1. One may discuss plans for a fundraiser for a Shul or Torah institution, as this effort is a Mitzvah.[13]
      2. One may not say “Pick me up with your car tonight (after Shabbat)”, unless it is for a mitzvah reason.[14]
      3. One may speak for the purposes of a need for the community if that speech is necessary on Shabbat.
        1. For example, one may speak about the issues of a community to the government on Shabbat.[15]
      4. 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.[16]
      5. 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.[17]

Other Types of Speech

Politics

  1. It is permitted to speak about politics or current events on Shabbat if he recieves enjoyment, oneg Shabbat, from doing so.[18]

Business Speech

  1. One may not discuss or plan business agreements, transactions, deals, or strategies on Shabbat.[19]
  2. 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.[20]
  3. 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.[21]

Making Calculations

  1. 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.
    1. 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.[22]
  2. 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.[23]

Mundane Speech

  1. 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”).[24]
  2. 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.[25] Moreover, the righteous practice is to avoid this type of speech on Shabbat.[26]
    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. However, one should try to limit such speech.[27]
    2. 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.[28]
      1. 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).[29]

Distressful Speech

  1. One shouldn’t speak about something which causes a person sadness or agony or distress.[30]
    1. Therefore, one shouldn't relate bad news which causes aggravation.[31]
    2. One should not mention a loved-one who passed away or is in pain.[32]

Releasing a Vow

  1. A person may not be released from a vow (Hatarat Nedarim) on Shabbat unless it’s needed for a mitzvah on Shabbat.[33] See Nedarim_on_Shabbat.

Permitted Business-type Speech

Charity

  1. For charity purposes, it is permitted to make calculations (orally).[34]
  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 they are donating.[35]
  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.[36]

Lost Object Announcement

  1. 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.[37]

Sources

  1. ↑ *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).
    • 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.
  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. ↑ 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).
  7. ↑ Yalkut Yosef (Shabbat, vol 2, 183)
  8. ↑ 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".
  9. ↑ Yalkut Yosef (Shabbat, vol 2, 172). See Rama 307:8 and Mishna Brurah 307:36.
  10. ↑ Magen Avraham, cited in sha'ar hatziyon 307:3
  11. ↑ Mishna Brurah 307:1
  12. ↑ 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.
  13. ↑ 39 Melachos (Rabbi Ribiat, vol 1, pg 106)
  14. ↑ Yalkut Yosef (Shabbat, vol 2, 183)
  15. ↑ Shemirat Shabbat KeHilchata 29:59
  16. ↑ 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.
  17. ↑ 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).
  18. ↑ Trumat Hadeshen 61 writes that it is permitted to speak about politics on Shabbat if he enjoys doing so. His proof is from Smak 281 who writes that it is permitted for children to run on Shabbat since they enjoy doing so. (However, the Smak seems to permit it primarily for another reason; namely, his primary consideration is activities for business and the children aren't running to do business. See Kerem Shlomo siman 1 p. 7 who deals with how Trumat Hadeshen must have understood the Smak.) Shulchan Aruch O.C. 301:2 codifies Smak and Rama O.C. 307:1 codifies the Trumat Hadeshen. Kaf Hachaim 307:11 and Rav Mordechai Eliyahu (Maamar Mordechai Shabbat 69:29) codify this Rama. However, see Kaf Hachaim for the practice of the pious not to rely on this leniency and focus on Torah on Shabbat.
  19. ↑ 39 Melachos (Rabbi Ribiat, vol 1 pg 103-4)
  20. ↑ Hazon Ovadia, Page 23; Ach Tov VaHessed, Year 5783, Page 114
  21. ↑ Shulchan Aruch 306:8, Mishna Brurah 306:38
  22. ↑ Shulchan Aruch 307:6, Mishna Brurah 307:27, Kitzur Shulchan Aruch 90:4, Yalkut Yosef (Shabbat, vol 2, 180-1).
  23. ↑ Shulchan Aruch 307:6, Mishna Brurah 307:26, Kitzur Shulchan Aruch 90:4, Yalkut Yosef (Shabbat vol 2 pg 180).
  24. ↑ Mishna Brurah 307:5 in name of the Shlah explains that through this greeting, one fulfills the mitzvah of Zachor Et Yom HaShabbat.
  25. ↑ 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.
  26. ↑ Mishna Brurah 307:5, Shemirat Shabbat KeHilchata 29:64
  27. ↑ 39 Melachos (vol 1, pg 104)
  28. ↑ 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.
  29. ↑ 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.
  30. ↑ Kitzur Shulchan Aruch 90:4, Mishna Brurah 307:3.
  31. ↑ Practical Laws of Shabbat (Rabbi Rafael Soae, vol 1, pg 378)
  32. ↑ Chazon Ovadia vol. 6 pg. 58.
  33. ↑ Shulchan Aruch O.C. 341:1, Shemirat Shabbat KeHilchata 29:58
  34. ↑ Shemirat Shabbat KeHilchata 29:55
  35. ↑ Shemirat Shabbat KeHilchata 29:55
  36. ↑ Shemirat Shabbat KeHilchata 29:56
  37. ↑ Shulchan Aruch 306:12, Chazon Ovadia vol. 6 pg. 58, Mishna Brurah 306:48
Category Topic
Mitzvot of Shabbat
Kiddush Levana - Enjoying Shabbat - Fourth meal of Shabbat - Havdalah - Having a meal on Friday - In the Spirit of Shabbat - Kiddush - Lighting Shabbat Candles - Making Early Shabbat - Making one hundred Brachot on Shabbat - Preparing foods on Shabbat - Preparing for Shabbat - Shenayim Mikrah - Kavod Shabbat - Shabbos Davening - Seudat Shabbat - Seudat Shelishit - Lechem Mishneh - Motzei Shabbat - When Does Shabbat Start?
Restrictions of Shabbat
Allowing Carrying Using an Eruv Chatzerot - Animals on Shabbat - Asking a Jew to work on Shabbat - Asking a non-Jew to work on Shabbat (Amirah LeNochri) - Benefiting from a Violation of Shabbat (Maaseh Shabbat) - Books, notebooks, and papers - Brushing Teeth on Shabbat - Building a structure on Shabbat (Boneh) - Carrying on Shabbat - Cleaning the dishes - Cleaning and Folding Garments on Shabbat - Clearing the table - Cooking (Ofeh and Bishul) - Cosmetics on Shabbat - Dancing and clapping on Shabbat - Electricity on Shabbat - Eruv Chatzerot - Eruvin - Games on Shabbat - Getting dressed on Shabbat - Giving birth on Shabbat - Grinding (Tochen) - Handling objects on Shabbat (Muktzeh) - Infants on Shabbat - Introduction to the Modern Eruv - Kneading (Lash) - Mail on Shabbat - Medicine on Shabbat (Refuah on Shabbat) - Melacha That Begins Before Shabbat - Opening bottles and containers (Boneh) - Plants on Shabbat (Zoreah) - Preparing for after Shabbat (Hachana) - Reading on Shabbat (Daber Davar) - Recreation on Shabbat - Sechirut Reshut - Separating mixtures (Borer) - Squeezing fruits (Sechita) - Speaking on Shabbat (Daber Davar) - Taking a cruise over Shabbat - Taking measurements on Shabbat - Techum - Transactions on Shabbat - Transportation on Shabbat - Going to and Staying in the Hospital on Shabbat - Wages on Shabbat (Sachar Shabbat) - Washing one’s body on Shabbat
Melachos
Introduction to Melechet Machshevet - Marbeh Bshiurim - Plowing - Planting - Harvesting - Gathering - Threshing - Winnowing - Separating - Grinding - Sifting - Kneading - Baking and Cooking - Shearing - Laundering - Combing - Dyeing - Spinning - Mounting warp threads - Making two loops - Weaving - Unraveling fabric - Tying - Untying - Gluing, taping, or stapling - Ripping - Trapping - Slaughtering - Skinning - Tanning - Smoothing - Scoring - Cutting precisely - Writing - Erasing - Building - Demolishing - Completing a vessel - Extinguishing a flame - Kindling a fire - Carrying
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