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[[Hachana]] is the prohibition of preparing from one [[Shabbat]] or [[Yom Tov]] to a weekday or to another [[Shabbat]] or [[Yom Tov]].
==General==
==General==
# One may not prepare from [[Shabbat]] or [[Yom Tov]] to a weekday, a [[Yom Tov]] to [[Chol HaMoed]], a [[Yom Tov]] to [[Shabbat]], a [[Shabbat]] to [[Yom Tov]], from one day of [[Yom Tov]] for the [[second day of Yom Tov]], from the first day of [[Rosh Hashana]] to the second day of [[Rosh Hashana]], from one [[Shabbat]] to another [[Shabbat]]. <ref>Kitzur S"A 101:1, Shemirat [[Shabbat]] KeHilchata 28:69.  
 
* The Mishnah ([[Shabbat]] 113a) writes that one may fold clothing on [[Shabbat]]. Rashi (s.v. Afilu) limits this to where one is folding the clothes in order to wear them again that day. Tosfot (s.v. Mekaplin) infers that it would be forbidden to fold clothing that would be needed only after [[Shabbat]]. This is codified by the Rif 41b, Rambam 22:22, Rosh 15:2, Tur, and S”A 302:3. From this and other halachot, the poskim explain that in general there is a Rabbinic prohibition of preparing on [[Shabbat]] for the weekday (See Orchot [[Shabbat]] vol 2, p. 400).  
#One may not prepare from [[Shabbat]] or [[Yom Tov]] for a weekday, a [[Yom Tov]] for [[Chol HaMoed]], a [[Yom Tov]] for [[Shabbat]], a [[Shabbat]] for [[Yom Tov]], from one day of [[Yom Tov]] for the [[second day of Yom Tov]], or from one [[Shabbat]] for another [[Shabbat]].<ref>Shulchan Aruch O.C. 503:1, Kitzur Shulchan Aruch 101:1, Shemirat Shabbat KeHilchata 28:69.  
* In explaining the concept of Hachana, the Rambam ([[Shabbat]] 23:7) writes that cleaning dishes that one does not need to use on [[Shabbat]] is considered Metaken, whereas the Raavad argues that it is prohibited because it involves exerting effort for something that is needed during the week. Nonetheless, the [[Maggid]] Mishneh and Migdal Oz explain that the Rambam agrees with the Raavad and that his intention was that it is an issue of fixing the dishes for after [[Shabbat]]. Tzitz Eliezer 14:37 writes that this also is the opinion of Rashi.</ref> It is permitted to prepare on [[Shabbat]] for later on [[Shabbat]], and even for [[Tosefet Shabbat]] (the extension of [[Shabbat]]).<ref> Sh”t Minchat Shlomo 2:36:10 writes that there is no prohibition of preparing from [[Shabbat]] to [[Tosefet Shabbat]] because even [[Tosefet Shabbat]] is called “Yom HaShabbat HaGadol HaZeh” in Birkat Hamazon. Orchot [[Shabbat]] (vol 2, p. 408) agrees. </ref>
*The Mishnah ([[Shabbat]] 113a) writes that one may fold clothing on [[Shabbat]]. Rashi (s.v. Afilu) limits this to where one is folding the clothes in order to wear them again that day. Tosfot (s.v. Mekaplin) infers that it would be forbidden to fold clothing that would be needed only after [[Shabbat]]. This is codified by the Rif 41b, Rambam Shabbat 22:22, Rosh 15:2, Tur, and Shulchan Aruch O.C. 302:3. From this and other halachot, the poskim explain that in general there is a Rabbinic prohibition of preparing on [[Shabbat]] for the weekday (See Orchot [[Shabbat]] vol 2, p. 400).
# It’s forbidden to prepare on [[Shabbat]] even for a Mitzvah that is happening after [[Shabbat]]. <ref>Shemirat [[Shabbat]] KeHilchata 28:69 </ref>
*The Beraisa (cited in [[Shabbat]] 118a) says you can wash dinner and lunch dishes because you need it for the next meal, but you can’t wash dishes from seudat shlishit. Rashi (s.v. shuv) explains that this is because washing the dishes at this point is only being done for their usage on a weekday. See Shulchan Aruch 323:6.
# Preparation means any action even speech which isn’t needed for that day, however, if one action is done for both that day and also for after [[Shabbat]] it’s permissible. <Ref>Shemirat [[Shabbat]] KeHilchata 28:70 </ref>
*In explaining the concept of Hachana, the Rambam ([[Shabbat]] 23:7) writes that cleaning dishes that one does not need to use on [[Shabbat]] is considered Metaken, whereas the Raavad argues that it is prohibited because it involves exerting effort for something that is needed during the week. Nonetheless, the Maggid Mishneh and Migdal Oz explain that the Rambam agrees with the Raavad and that his intention was that it is an issue of fixing the dishes for after [[Shabbat]]. Tzitz Eliezer 14:37 writes that this also is the opinion of Rashi. Aruch Hashulchan 302:10-13 however disputes this understanding of the Rambam and instead thinks that the Rambam does not hold of hachana to prepare for after Shabbat unless it fixes something. He uses this as a reason to allow resetting a bed on Shabbat and folding clothing off of the original creases.</ref> It is permitted to prepare on [[Shabbat]] for later on [[Shabbat]], and even for [[Tosefet Shabbat]] (the extension of [[Shabbat]]).<ref>Sh”t Minchat Shlomo Tinyana 36:10 writes that there is no prohibition of preparing from [[Shabbat]] to [[Tosefet Shabbat]] because even [[Tosefet Shabbat]] is called “Yom HaShabbat HaGadol HaZeh” in Birkat Hamazon. Orchot [[Shabbat]] (vol 2, p. 408) agrees.  </ref>
# Therefore, it’s forbidden to washing vessels that won’t be needed, prepare food for after [[Shabbat]], fold clothing, rolling the Sefer HaTorah for the next Torah reading. <Ref>Shemirat [[Shabbat]] KeHilchata 28:71 </ref>
===For a Mitzvah===
# When Erev [[Pesach]] falls out on [[Shabbat]] one shouldn’t clean the vessels used for Chametz rather one should just wipe them with one’s finger or have a non-Jew do it. <Ref>Shemirat [[Shabbat]] KeHilchata 28:71 </ref>
#It’s forbidden to prepare on [[Shabbat]], even for a Mitzvah, if it is happening after [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 28:69 </ref>
# When [[Purim]] falls out on Motzei [[Shabbat]], one may not bring the [[Megillah]] to shul on [[Shabbat]]. <Ref>Shemirat [[Shabbat]] KeHilchata 28:75 </ref>
#Preparation means any action (even speech which isn’t needed for that day), however, if one action is done for both that day and also for after [[Shabbat]] it’s permissible.<ref>Shemirat Shabbat KeHilchata 28:70 </ref>
# One may set his bed in order to make the room look presentable. It is forbidden, though, to set a bed in order to sleep on it after [[Shabbat]]. <ref>
===Washing Dishes, Folding Clothing, Rolling a Sefer Torah===
* The Mishnah ([[Shabbat]] 113a) writes that one may set one’s bed on Friday night for [[Shabbat]] day but not on [[Shabbat]] for Motza’ei [[Shabbat]]. The Rif 41b, Rambam 23:7, Rosh 15:2, and Magen Avraham 302:6 codify this rule. Magen Avraham adds that one may set one’s bed so that the room will look presentable because that is considered a need for [[Shabbat]]. Mishna Brurah 302:19, Shemirat [[Shabbat]] KeHilchata 28:86, and The 39 Melachos (vol 1, p. 121) agree. The Machzik Bracha 302:2 points out that this is only when people will pass by the area where the beds are, but if the beds are in a separate room which people don’t pass by one may not set the beds. Kaf HaChaim 302:23 agrees.
#A few examples of what is forbidden under the category of hachana include:
* Similarly, Magen Avraham 667:3 writes that when taking out tables from the [[Sukkah]] on the last day of [[Sukkot]] one may not set up the table for [[Shemini Aseret]], however, one may stand up the table for Kavod [[Yom Tov]]. Pri Megadim E”A 667:3 explains that the general rule is that if the activity is done so that the house doesn’t look like a wreck it’s permitted, but if not, it’s forbidden.
##Washing utensils that won’t be needed on Shabbat,
* Similarly, Sh”t Igrot Moshe 4:47 rules that it is permissible to place one’s dirty dishes from the meal into a dishwasher on [[Shabbat]] even though it makes it easier to start the dishwasher after [[Shabbat]] if one is doing so in order that the dirty dishes don’t make the house look like a mess. He adds that one should just put each dish in the dishwasher as it come to his hand rather than sorting them as usual. Yalkut Yosef (vol 2, p. 221) agrees. </ref>
##Preparing food for after [[Shabbat]],
# After using sefarim on [[Shabbat]], one may return them to the shelf. <Ref> Shemirat [[Shabbat]] KeHilchata 28:89 quotes Rav Shlomo Zalman’s opinion that an action that doesn’t involve any Melacha, isn’t a Tircha (excessive effort), and is usually done without thinking may be done on [[Shabbat]] even if it has an effect for after [[Shabbat]]. For example, he permits bringing a [[Talit]] home from shul and returning a sefer to the shelf after using it. He adds (chapter 3 note 239) that in a shul, it is proper for each person to return his siddur and chumash to the shelf because if the gabbai has to return all the sefarim, it may involve [[Borer]]. Yalkut Yosef (vol 2, p. 226) agrees. Rabbi Mordechai Willig (Am Mordechai p. 176), however, questions the Shemirat [[Shabbat]] KeHilchata’s premise and concludes that one should be strict regarding bringing the [[Talit]] home. The 39 Melachos (vol 1, p. 116) agrees that returning one or two sefarim is permitted but returning many siddurim and chumashim in shul at the end of [[Shabbat]] is forbidden because it is clearly done as a preparation for after [[Shabbat]]. </ref>
##Folding clothing,
# It’s permissible to go to sleep on [[Shabbat]] in order to be awake after [[Shabbat]], however, one shouldn’t say that one is doing so for that purpose. <Ref>Shemirat [[Shabbat]] KeHilchata 28:72 </ref>
##Rolling the Sefer HaTorah for the next Torah reading.<ref>Magen Avraham 667:3, Rabbi Akiva Eiger, Shemirat Shabbat KeHilchata 28:71. However, Aruch Hashulchan ([https://he.wikisource.org/wiki/ערוך_השולחן_אורח_חיים_תרסז#סימן_תרסז_סעיף_ב Orach Chaim 667:2]) permits rolling the Sefer Torah on Shabbat to the portion that will be read on a Yom Tov following, provided that the individual reads a few verses of the new Torah reading. This seems to be connected to his own approach in 302:10.</ref>
# It’s permissible to clear the table even after [[Seudah Shelishit]] so that the room looks presentable unless one knows that will not use that room until the end of [[Shabbat]] (which is common if [[Seudah Shelishit]] finishes late). <Ref>Shemirat [[Shabbat]] KeHilchata 28:79 </ref>
===[[Erev Pesach That Falls Out on Shabbat]]===
# It’s permissible to do an action that isn’t any extra effort and it’s commonly done without thinking as long as long doesn’t say that one is doing so for after [[Shabbat]]. Therefore it’s permissible to take a [[Talit]] home from Shul, return a sefer to it’s shelf, return food to the refrigerator. <Ref>Shemirat [[Shabbat]] KeHilchata 28:81 </ref>
#When Erev [[Pesach]] falls out on [[Shabbat]], one shouldn’t clean the vessels used for Chametz; rather, one should just wipe them with one’s finger or have a non-Jew do it.<ref>Shemirat Shabbat KeHilchata 28:71 </ref>
# It’s permissible an action that doesn’t require extra effort if not doing it will lead to a loss. Therefore if one left clothing outside one may take it inside to protect it from the rain if there’s a fear that it will rot. <Ref>Shemirat [[Shabbat]] KeHilchata 28:83 </ref>
===Purim on Motzei Shabbat===
==Study Torah and other subjects==
#When [[Purim]] falls out on Motzei [[Shabbat]], one may not bring the [[Megillah]] to shul on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 28:75 </ref>
# It’s permissible to learn Torah on [[Shabbat]] even if one is doing so for some need for after [[Shabbat]]. <Ref>Shemirat [[Shabbat]] KeHilchata 28:84 (in new editions 92), 39 Melachos (vol 4, pg 982), Yalkut Yosef ([[Shabbat]], vol 2, pg 216) </ref>
===Making the Beds===
# Even according to those who permit learning secular subjects on Shababt (see [[Permitted and forbidden things to read|Permitted and forbidden things to read on Shababt]]), many forbid studying for a test during the week. <ref>
#One may set his bed in order to make the room look presentable. It is forbidden, though, to set a bed in order to sleep on it after [[Shabbat]].<ref>*The Mishnah ([[Shabbat]] 113a) writes that one may set one’s bed on Friday night for [[Shabbat]] day but not on [[Shabbat]] for Motza’ei [[Shabbat]]. The Rif 41b, Rambam 23:7, Rosh 15:2, and Magen Avraham 302:6 codify this rule. Magen Avraham adds that one may set one’s bed so that the room will look presentable because that is considered a need for [[Shabbat]]. Mishna Brurah 302:19, Shemirat Shabbat KeHilchata 28:86, and The 39 Melachos (vol 1, p. 121) agree. The Machzik Bracha 302:2 points out that this is only when people will pass by the area where the beds are, but if the beds are in a separate room which people don’t pass by one may not set the beds. Kaf HaChaim 302:23 agrees.
* Shemirat [[Shabbat]] KeHilchata (chap 28, note 206 and in new editions 220) quotes Rav Shlomo Zalman who was in doubt regarding whether it’s considered Hachana to study secular subjects not for the knowledge but only to do well on a test during the week. 39 Melachos (vol 4, pg 982) rules that it’s forbidden because of Hachana.
*Similarly, Magen Avraham 667:3 writes that when taking out tables from the [[Sukkah]] on the last day of [[Sukkot]] one may not set up the table for [[Shemini Aseret]], however, one may stand up the table for Kavod [[Yom Tov]]. Pri Megadim E”A 667:3 explains that the general rule is that if the activity is done so that the house doesn’t look like a wreck it’s permitted, but if not, it’s forbidden.
* Yalkut Yosef ([[Shabbat]], vol 2, pg 216) rules that one may only learn Torah on [[Shabbat]] and the only exception is a medical student who has a test after [[Shabbat]] and is pressured for time to study medicine (except for the study of surgery) on [[Shabbat]]. Though in that one case where it is permissible to learn secular studies on [[Shabbat]] it is only permitted with regards to Hachana.
*Similarly, Sh”t Igrot Moshe 4:47 rules that it is permissible to place one’s dirty dishes from the meal into a dishwasher on [[Shabbat]] even though it makes it easier to start the dishwasher after [[Shabbat]] if one is doing so in order that the dirty dishes don’t make the house look like a mess. He adds that one should just put each dish in the dishwasher as it come to his hand rather than sorting them as usual. Yalkut Yosef (vol 2, p. 221) agrees.</ref>
* However, [http://www.ravaviner.com/2010/01/studying-secular-subjects-on-shabbat.html Rav Aviner] permits study for a test on [[Shabbat]] if one enjoys the learning and doesn't cause one stress. </ref>
===Returning Sefarim===
#After using sefarim on [[Shabbat]], one may return them to the shelf.<ref>Shemirat Shabbat KeHilchata 28:89 quotes Rav Shlomo Zalman’s opinion that an action that doesn’t involve any Melacha, isn’t a Tircha (excessive effort), and is usually done without thinking may be done on [[Shabbat]] even if it has an effect for after [[Shabbat]]. For example, he permits bringing a [[Tallit]] home from shul and returning a sefer to the shelf after using it. He adds (chapter 3 note 239) that in a shul, it is proper for each person to return his siddur and chumash to the shelf because if the gabbai has to return all the sefarim, it may involve [[Borer]]. Yalkut Yosef (vol 2, p. 226) agrees. Rabbi Mordechai Willig (Am Mordechai p. 176), however, questions the Shemirat Shabbat KeHilchata’s premise and concludes that one should be strict regarding bringing the [[Tallit]] home. The 39 Melachos (vol 1, p. 116) agrees that returning one or two sefarim is permitted but returning many siddurim and chumashim in shul at the end of [[Shabbat]] is forbidden because it is clearly done as a preparation for after [[Shabbat]]. </ref>
===Sleeping to be Well Rested===
#It’s permissible to go to sleep on [[Shabbat]] in order to be awake after [[Shabbat]], however, one shouldn’t say that one is doing so for that purpose.<ref>Shemirat Shabbat KeHilchata 28:72 </ref>
===Clearing the Table===
#It’s permissible to clear the table even after [[Seudah Shelishit]] so that the room looks presentable unless one knows that will not use that room until the end of [[Shabbat]] (which is common if [[Seudah Shelishit]] finishes late).<ref>Shemirat Shabbat KeHilchata 28:79 </ref>
===Activities that Take No Effort===
#It’s permissible to do an action that isn’t any extra effort and is commonly done without thinking, so long as long one doesn’t say that he is doing so for after [[Shabbat]]. Therefore it’s permissible to take a [[Tallit]] home from Shul, return a sefer to it’s shelf, or return food to the refrigerator.<ref>Shemirat Shabbat KeHilchata 28:81 </ref>
===Avoiding a Loss===
#It’s permissible an action that doesn’t require extra effort if not doing it will lead to a loss. Therefore if one left clothing outside, one may take it inside to protect it from the rain if there’s a fear that it will rot.<ref>Shemirat Shabbat KeHilchata 28:83 </ref>
 
==Studying Torah and other subjects==
 
#It’s permissible to learn Torah on [[Shabbat]] even if one is doing so for some need for after [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 28:84 (in new editions 92), 39 Melachos (vol 4, pg 982), Yalkut Yosef ([[Shabbat]], vol 2, pg 216) </ref>
#Even according to those who permit learning secular subjects on [[Shabbat]] (see [[Permitted and forbidden things to read|Permitted and forbidden things to read on Shabbat]]), many forbid studying for a test during the week.<ref>*Shemirat Shabbat KeHilchata (chap 28, note 206 and in new editions 220) quotes Rav Shlomo Zalman who was in doubt regarding whether it’s considered Hachana to study secular subjects not for the knowledge but only to do well on a test during the week. 39 Melachos (vol 4, pg 982) rules that it’s forbidden because of Hachana.
*Yalkut Yosef ([[Shabbat]], vol 2, pg 216) rules that one may only learn Torah on [[Shabbat]] and the only exception is a medical student who has a test after [[Shabbat]] and is pressured for time to study medicine (except for the study of surgery) on [[Shabbat]]. Though in that one case where it is permissible to learn secular studies on [[Shabbat]] it is only permitted with regards to Hachana.
*However, [http://www.ravaviner.com/2010/01/studying-secular-subjects-on-shabbat.html Rav Aviner] permits study for a test on [[Shabbat]] if one enjoys the learning and doesn't cause one stress.</ref>
#If you learned something and want to mark where it was you can fold over the paper and it isn't considered hachana.<ref>Shemirat Shabbat Kehilchata 28:16. See [https://judaism.stackexchange.com/questions/11827/is-one-allowed-to-fold-the-corner-of-a-book-on-shabbos Judaism.stackexchange.com]. Yalkut Yosef (Shabbat v. 2 307:12-17 n. 25) permits reading a draft of a Torah article on Shabbat and where there is a mistake folding over the paper. He says that you should only do it if you're planning on learning at the same time as checking it but not if you're only planning on checking it.</ref>
 
==Washing plates, cups, or utensils==
==Washing plates, cups, or utensils==
# One may not wash plates or other utensils that were dirtied unless there is a chance that they will be used later that day. After [[Seudah Shelishit]] one should not wash the plates unless it is clear one will use them on [[Shabbat]]. It is permitted to wash drinking glasses unless the glasses certainly will not be used later that day. <Ref>
 
* The Gemara ([[Shabbat]] 118a) quotes a Braita which establishes that that one may wash dishes on Friday night for use on [[Shabbat]] morning, on [[Shabbat]] morning for use on [[Shabbat]] afternoon, and on [[Shabbat]] afternoon for use at [[Mincha]] time, but one may not wash them after [[Mincha]] time. The Braita adds that cups may be washed anytime, because there is no fixed time for drinking. The Rif 44a, Rambam 23:7, and S”A 323:6 cite this Braita.  
#One may not wash plates or other utensils that were dirtied unless there is a chance that they will be used later that day. After [[Seudah Shelishit]] one should not wash the plates unless it is clear one will use them on [[Shabbat]]. It is permitted to wash drinking glasses unless the glasses certainly will not be used later that day.<ref>*The Gemara ([[Shabbat]] 118a) quotes a Braita which establishes that that one may wash dishes on Friday night for use on [[Shabbat]] morning, on [[Shabbat]] morning for use on [[Shabbat]] afternoon, and on [[Shabbat]] afternoon for use at [[Mincha]] time, but one may not wash them after [[Mincha]] time. The Braita adds that cups may be washed anytime, because there is no fixed time for drinking. The Rif 44a, Rambam 23:7, and S”A 323:6 cite this Braita.
* The Rosh 16:5 leaves out the case of cleaning on [[Shabbat]] morning for use on [[Shabbat]] afternoon. The Tiferet Shmuel explains that the Rosh left out that phrase because he understood that the Braita followed Rabbi Chidka’s opinion that one should eat 4 meals on [[Shabbat]], and the Rosh emended the Braita according to the halacha that one needs to eat only 3 meals on [[Shabbat]]. However, Tiferet Shmuel wonders why the Rosh didn’t explain the Braita as saying that one may clean the dishes for a voluntary meal in the afternoon. In fact, the Tosfot Rid 118a explains that the Braita is describing a person who wants to eat a voluntary fourth meal. Additionally, the Korban Netanel explains that the Rif 44a agrees with the Tosfot Rid, as the Rif quotes the Tosefeta including all 4 meals. The Me’iri 118a, however, rules that one may clean his dishes only in order to eat one of the 3 obligatory meals of [[Shabbat]] and not in order to eat a fourth meal.
*The Rosh 16:5 leaves out the case of cleaning on [[Shabbat]] morning for use on [[Shabbat]] afternoon. The Tiferet Shmuel explains that the Rosh left out that phrase because he understood that the Braita followed Rabbi Chidka’s opinion that one should eat 4 meals on [[Shabbat]], and the Rosh emended the Braita according to the halacha that one needs to eat only 3 meals on [[Shabbat]]. However, Tiferet Shmuel wonders why the Rosh didn’t explain the Braita as saying that one may clean the dishes for a voluntary meal in the afternoon. In fact, the Tosfot Rid 118a explains that the Braita is describing a person who wants to eat a voluntary fourth meal. Additionally, the Korban Netanel explains that the Rif 44a agrees with the Tosfot Rid, as the Rif quotes the Tosefeta including all 4 meals. The Me’iri 118a, however, rules that one may clean his dishes only in order to eat one of the 3 obligatory meals of [[Shabbat]] and not in order to eat a fourth meal.
* The Pri Megadim E”A 323:9 implies that the general rule is that if one knows that he will use these dishes again on [[Shabbat]], he may clean them, and if he knows that he will not use them again on [[Shabbat]], he may not clean them. Someone who is unsure if he will use them later may not clean the dishes after [[Seudah Shelishit]], since there is no assumption that he will use them again. Mishna Brurah 323:28, Kaf HaChaim 323:42, and Shemirat [[Shabbat]] KeHilchata 12:1 agree. Although Rav Ovadia Yosef in one place (Leviyat Chen p. 103) cites the Me’iri and rejects the Pri Megadim’s ruling that one who is sure that he will have a voluntary meal may clean his dishes, in Yabia Omer 7:37:6 he retracted and agreed with the Mishna Brurah.
*The Pri Megadim E”A 323:9 implies that the general rule is that if one knows that he will use these dishes again on [[Shabbat]], he may clean them, and if he knows that he will not use them again on [[Shabbat]], he may not clean them. Someone who is unsure if he will use them later may not clean the dishes after [[Seudah Shelishit]], since there is no assumption that he will use them again. Mishna Brurah 323:28, Kaf HaChaim 323:42, and Shemirat Shabbat KeHilchata 12:1 agree. Although Rav Ovadia Yosef in one place (Leviyat Chen p. 103) cites the Me’iri and rejects the Pri Megadim’s ruling that one who is sure that he will have a voluntary meal may clean his dishes, in Yabia Omer 7:37:6 he retracted and agreed with the Mishna Brurah.
* Ketzot HaShulchan 146:16 writes that one may clean dishes that are used for fruit or snacks at anytime as long as it is not clear that he will not use it again, since these utensils are similar to drinking glasses. Shemirat [[Shabbat]] KeHilchata 12:1 agrees.
*Ketzot HaShulchan 146:16 writes that one may clean dishes that are used for fruit or snacks at anytime as long as it is not clear that he will not use it again, since these utensils are similar to drinking glasses. Shemirat Shabbat KeHilchata 12:1 agrees.
* The Tosefta 13:19 concludes that one may clean ten cups even if he needs only one, because each one is perfectly fit to be used. This is codified by the Magen Avraham (323:8, quoting the Rokei’ach) and Mishna Brurah 323:26. Shemirat [[Shabbat]] KeHilchata 12:1, Mishneh Halachot 3:40, and Menuchat Ahava (vol 1, 11:5) apply this leniency both to cups and dishes. See, however, Bnei Tzion 323:9, who argues that this Tosefta was not quoted by the S”A because it was not accepted by the Bavli. He adds that even if applies to cups, it certainly doesn’t apply to dishes.
*The Tosefta 13:19 concludes that one may clean ten cups even if he needs only one, because each one is perfectly fit to be used. This is codified by the Magen Avraham (323:8, quoting the Rokei’ach) and Mishna Brurah 323:26. Shemirat Shabbat KeHilchata 12:1, Mishneh Halachot 3:40, and Menuchat Ahava (vol 1, 11:5) apply this leniency both to cups and dishes. See, however, Bnei Tzion 323:9, who argues that this Tosefta was not quoted by the S”A because it was not accepted by the Bavli. He adds that even if applies to cups, it certainly doesn’t apply to dishes.
* Aruch HaShulchan 323:7 writes that if one has sufficient dishes or cups for the rest of [[Shabbat]], it is improper to clean anything. [[Tosfet Shabbat]] 323:8, Kaf HaChaim 323:39, Shevet HaLevi 5:39 and 6:42, Bear Moshe 6:82, Yalkut Yosef (vol 4, p. 21), and Menuchat Ahava (vol 1, 11:4) agree. Mishneh Halachot 3:40 and 6:80, however, permits [[cleaning the dishes]] for a [[Shabbat]] meal even if one has other dishes, because in essence one is cleaning for the purpose of [[Shabbat]] and not for the weekday. Rav Moshe Feinstein (cited in Kol Torah vol 54 p. 18), Rav Nissim Karelitz (cited by Orchot [[Shabbat]] p. 404), and Brit Olam (p. 66) agree.
*Aruch HaShulchan 323:7 writes that if one has sufficient dishes or cups for the rest of [[Shabbat]], it is improper to clean anything. [[Tosfet Shabbat]] 323:8, Kaf HaChaim 323:39, Shevet HaLevi 5:39 and 6:42, Bear Moshe 6:82, Yalkut Yosef (vol 4, p. 21), and Menuchat Ahava (vol 1, 11:4) agree. Mishneh Halachot 3:40 and 6:80, however, permits [[cleaning the dishes]] for a [[Shabbat]] meal even if one has other dishes, because in essence one is cleaning for the purpose of [[Shabbat]] and not for the weekday. Rav Moshe Feinstein (cited in Kol Torah vol 54 p. 18), Rav Nissim Karelitz (cited by Orchot [[Shabbat]] p. 404), and Brit Olam (p. 66) agree.
* Bnei Tzion 323:9 brings a proof to the Aruch HaShulchan from a halacha in regards to folding clothes. The Mishna (113a) writes that one may fold clothes on [[Shabbat]], but the Gemara limits this to a case where one doesn’t have any other clothes. The Raavan (Chap 15) explains that if one were to have other clothes, folding one’s clothes would be considered [[preparing for after Shabbat]]. Similarly, the Biur HaGra also explains that this is the source for Rashi’s claim that one may only fold clothes if one needs to wear them again on [[Shabbat]]. The Ri (Tosfot 113a s.v. Yesh) has a doubt whether a person who has other clothes which aren’t as nice as the ones he wants to fold is allowed to fold his clothes or not. The Mishna Brurah 302:17 and Kaf HaChaim 302:29 rule that it is forbidden to fold clothes even if the other clothes aren’t as nice. Nonetheless in Shaar HaTziyun 302:17 he adds that the clothes which one wouldn’t wear on [[Shabbat]] aren’t considered a valid alternative, which would prevent one from folding one’s clothes. </ref>
*Bnei Tzion 323:9 brings a proof to the Aruch HaShulchan from a halacha in regards to folding clothes. The Mishna (113a) writes that one may fold clothes on [[Shabbat]], but the Gemara limits this to a case where one doesn’t have any other clothes. The Raavan (Chap 15) explains that if one were to have other clothes, folding one’s clothes would be considered [[preparing for after Shabbat]]. Similarly, the Biur HaGra also explains that this is the source for Rashi’s claim that one may only fold clothes if one needs to wear them again on [[Shabbat]]. The Ri (Tosfot 113a s.v. Yesh) has a doubt whether a person who has other clothes which aren’t as nice as the ones he wants to fold is allowed to fold his clothes or not. The Mishna Brurah 302:17 and Kaf HaChaim 302:29 rule that it is forbidden to fold clothes even if the other clothes aren’t as nice. Nonetheless in Shaar HaTziyun 302:17 he adds that the clothes which one wouldn’t wear on [[Shabbat]] aren’t considered a valid alternative, which would prevent one from folding one’s clothes.</ref>
# One may not clean plates or utensils that were dirtied unless there’s a chance that they will be used later that day; nonetheless one doesn’t have to calculate how many of that utensil will be needed rather if one will need even one of a certain type of vessel one may clean many of that same type. One may clean cups because they are frequently used even not at the time of a meal unless one knows that one will not use it that day. <Ref>Shemirat [[Shabbat]] KeHilchata 12:1 </ref>
#One may not clean plates or utensils that were dirtied unless there’s a chance that they will be used later that day; nonetheless, one doesn’t have to calculate how many of that utensil will be needed; if one will need even one of a certain type of vessel one may clean many of that same type. One may clean cups because they are frequently used even not at the time of a meal unless one knows that one will not use it that day.<ref>Shemirat Shabbat KeHilchata 12:1 </ref>
# After the [[Friday night meal]], one may clean the dishes in order to use them for [[Shabbat]] day meal. However, after [[Seudat Shelishit]] one may not clean the dishes even if one will be using them the next day. <Ref>Shemirat [[Shabbat]] KeHilchata 12:1 </ref>
#After the [[Friday night meal]], one may clean the dishes in order to use them for [[Shabbat]] day meal. However, after [[Seudat Shelishit]] one may not clean the dishes even if one will be using them the next day.<ref>Shemirat Shabbat KeHilchata 12:1 </ref>
# If the dirty pots may become insect infested or may become ruined if it’s silver, one may let it soak in water even if one doesn’t plan on using them later that day. <Ref>Shemirat [[Shabbat]] KeHilchata 12:2 </ref>
#If the dirty pots might become insect infested or may become ruined such as if it is silver, one may let it soak in water even if one doesn’t plan on using them later that day. But one should not clean them.<ref>Shemirat Shabbat KeHilchata 12:2, [http://www.hebrewbooks.org/pdfpager.aspx?req=21547&st=&pgnum=209 Mechezeh Eliyahu 64:23] </ref>
# If one removed food from a pot and there’s leftovers still on the sides one may soak the pot in water in order to prevent the leftovers from becoming stuck to the pot, however, if the leftovers already dried onto the pot then it’s forbidden to soak it because one is just doing so in order to make cleaning it after [[Shabbat]] easier. <Ref>Shemirat [[Shabbat]] KeHilchata 12:3 </ref>
#If one removed food from a pot and there’s leftovers still on the sides one may soak the pot in water in order to prevent the leftovers from becoming stuck to the pot, however, if the leftovers already dried onto the pot then it’s forbidden to soak it because one is just doing so in order to make cleaning it after [[Shabbat]] easier.<ref>Shemirat Shabbat KeHilchata 12:3, [http://www.hebrewbooks.org/pdfpager.aspx?req=21547&st=&pgnum=209 Mechezeh Eliyahu 64:23] </ref>
#It is permitted to put dishes directly into a dishwasher on Shabbat and it isn't considered preparing for after Shabbat.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=21547&st=&pgnum=210 Mechezeh Eliyahu 64:36]</ref>
 
===Heating water on [[Yom Tov]]===
===Heating water on [[Yom Tov]]===
# One may use hot water in order to clean dishes on [[Yom Tov]] (if those utensils will be used on that day), however, it’s preferable to heat up the water before [[Yom Tov]]. However, dishes that were dirtied before [[Yom Tov]] one shouldn’t heat up water in order to clean those dishes. <Ref>Shemirat [[Shabbat]] KeHilchata 12:4 </ref>
 
#One may use hot water in order to clean dishes on [[Yom Tov]] (if those utensils will be used on that day), however, it’s preferable to heat up the water before [[Yom Tov]]. However, dishes that were dirtied before [[Yom Tov]] one shouldn’t heat up water in order to clean those dishes.<ref>Shemirat Shabbat KeHilchata 12:4 </ref>
 
===Using soap===
===Using soap===
# One may use dishwasher soap in cold water, however, one shouldn’t put dishwasher soap into hot water (even a Kli Sheni). <Ref>Shemirat [[Shabbat]] KeHilchata 12:5 </ref>
 
# One may use soap in hot water which is in a Kli Sheni but one shouldn’t put soap into a Kli Rishon or have water from a Kli Rishon poured upon it. <Ref>Shemirat [[Shabbat]] KeHilchata 12:6 </ref>
#One may use dishwasher soap in cold water, however, one shouldn’t put dishwasher soap into hot water (even a Kli Sheni).<ref>Shemirat Shabbat KeHilchata 12:5 </ref>
#One may use soap in hot water which is in a Kli Sheni but one shouldn’t put soap into a Kli Rishon or have water from a Kli Rishon poured upon it.<ref>Shemirat Shabbat KeHilchata 12:6 </ref>
 
==Preparing Food for after Shabbat==
 
#Some poskim permit taking food out of a freezer on Shabbat for a mitzvah meal after Shabbat in the event that it wouldn't be able to be ready after Shabbat unless it was taken out earlier. Additionally, it is only permissible according to these opinions if it is done in a inconspicuous fashion. The same is relevant for preparing from Shabbat to Yom Tov or one day of Yom Tov to another.<ref>[Mechezeh Eliyahu 64:35 http://www.hebrewbooks.org/pdfpager.aspx?req=21547&st=&pgnum=210] and Chazon Ovadia Shabbat v. 2 p. 447. Mechezeh Eliyahu adds that if it is an item that will defrost and a puddle of water will pool beneath it then it should be placed in a container with water in it so that the defrosted water is nullified by the water in the container.</ref> Other poskim hold that it is forbidden.<ref>Rav Shlomo Zalman Auerbach in Shulchan Shlomo 290:13 cited by Chazon Ovadia</ref>
#It is permitted to put back leftovers to a refrigerator on Shabbat to prevent them from spoiling.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=21547&st=&pgnum=209 Mechezeh Eliyahu 64:24]</ref>
 
==Cooking on Yom Tov for the Next Day==
See [[Cooking_on_Yom_Tov]]
 
==Other Questions==
 
#A parent may dress his young children in pajamas even if the children will be going to bed after Shabbat is over if this is the normal time for them to get into pajamas on every other day.<ref>Dinei Chinuch Katan pg. 190. Igrot Moshe OC 4:105:3 writes that it is permitted to put children into pajamas on Shabbat even though they're only going to go to sleep after Havdalah if they generally wear the pajamas for an hour or two before going to sleep. Changing them isn't considered preparing for after Shabbat but a normal activity that is necessary now. Also, if the children are getting changed because their clothing are dirty it is permitted. However, if the intention in changing them is just to save time not to have to do it after Shabbat it is a problem. </ref>
 
==Sources==
==Sources==
<references/>
<references />
[[Category:Shabbat]]
[[Category:Shabbat]]
{{Shabbat Table}}

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Hachana is the prohibition of preparing from one Shabbat or Yom Tov to a weekday or to another Shabbat or Yom Tov.

General

  1. One may not prepare from Shabbat or Yom Tov for a weekday, a Yom Tov for Chol HaMoed, a Yom Tov for Shabbat, a Shabbat for Yom Tov, from one day of Yom Tov for the second day of Yom Tov, or from one Shabbat for another Shabbat.[1] It is permitted to prepare on Shabbat for later on Shabbat, and even for Tosefet Shabbat (the extension of Shabbat).[2]

For a Mitzvah

  1. It’s forbidden to prepare on Shabbat, even for a Mitzvah, if it is happening after Shabbat.[3]
  2. Preparation means any action (even speech which isn’t needed for that day), however, if one action is done for both that day and also for after Shabbat it’s permissible.[4]

Washing Dishes, Folding Clothing, Rolling a Sefer Torah

  1. A few examples of what is forbidden under the category of hachana include:
    1. Washing utensils that won’t be needed on Shabbat,
    2. Preparing food for after Shabbat,
    3. Folding clothing,
    4. Rolling the Sefer HaTorah for the next Torah reading.[5]

Erev Pesach That Falls Out on Shabbat

  1. When Erev Pesach falls out on Shabbat, one shouldn’t clean the vessels used for Chametz; rather, one should just wipe them with one’s finger or have a non-Jew do it.[6]

Purim on Motzei Shabbat

  1. When Purim falls out on Motzei Shabbat, one may not bring the Megillah to shul on Shabbat.[7]

Making the Beds

  1. One may set his bed in order to make the room look presentable. It is forbidden, though, to set a bed in order to sleep on it after Shabbat.[8]

Returning Sefarim

  1. After using sefarim on Shabbat, one may return them to the shelf.[9]

Sleeping to be Well Rested

  1. It’s permissible to go to sleep on Shabbat in order to be awake after Shabbat, however, one shouldn’t say that one is doing so for that purpose.[10]

Clearing the Table

  1. It’s permissible to clear the table even after Seudah Shelishit so that the room looks presentable unless one knows that will not use that room until the end of Shabbat (which is common if Seudah Shelishit finishes late).[11]

Activities that Take No Effort

  1. It’s permissible to do an action that isn’t any extra effort and is commonly done without thinking, so long as long one doesn’t say that he is doing so for after Shabbat. Therefore it’s permissible to take a Tallit home from Shul, return a sefer to it’s shelf, or return food to the refrigerator.[12]

Avoiding a Loss

  1. It’s permissible an action that doesn’t require extra effort if not doing it will lead to a loss. Therefore if one left clothing outside, one may take it inside to protect it from the rain if there’s a fear that it will rot.[13]

Studying Torah and other subjects

  1. It’s permissible to learn Torah on Shabbat even if one is doing so for some need for after Shabbat.[14]
  2. Even according to those who permit learning secular subjects on Shabbat (see Permitted and forbidden things to read on Shabbat), many forbid studying for a test during the week.[15]
  3. If you learned something and want to mark where it was you can fold over the paper and it isn't considered hachana.[16]

Washing plates, cups, or utensils

  1. One may not wash plates or other utensils that were dirtied unless there is a chance that they will be used later that day. After Seudah Shelishit one should not wash the plates unless it is clear one will use them on Shabbat. It is permitted to wash drinking glasses unless the glasses certainly will not be used later that day.[17]
  2. One may not clean plates or utensils that were dirtied unless there’s a chance that they will be used later that day; nonetheless, one doesn’t have to calculate how many of that utensil will be needed; if one will need even one of a certain type of vessel one may clean many of that same type. One may clean cups because they are frequently used even not at the time of a meal unless one knows that one will not use it that day.[18]
  3. After the Friday night meal, one may clean the dishes in order to use them for Shabbat day meal. However, after Seudat Shelishit one may not clean the dishes even if one will be using them the next day.[19]
  4. If the dirty pots might become insect infested or may become ruined such as if it is silver, one may let it soak in water even if one doesn’t plan on using them later that day. But one should not clean them.[20]
  5. If one removed food from a pot and there’s leftovers still on the sides one may soak the pot in water in order to prevent the leftovers from becoming stuck to the pot, however, if the leftovers already dried onto the pot then it’s forbidden to soak it because one is just doing so in order to make cleaning it after Shabbat easier.[21]
  6. It is permitted to put dishes directly into a dishwasher on Shabbat and it isn't considered preparing for after Shabbat.[22]

Heating water on Yom Tov

  1. One may use hot water in order to clean dishes on Yom Tov (if those utensils will be used on that day), however, it’s preferable to heat up the water before Yom Tov. However, dishes that were dirtied before Yom Tov one shouldn’t heat up water in order to clean those dishes.[23]

Using soap

  1. One may use dishwasher soap in cold water, however, one shouldn’t put dishwasher soap into hot water (even a Kli Sheni).[24]
  2. One may use soap in hot water which is in a Kli Sheni but one shouldn’t put soap into a Kli Rishon or have water from a Kli Rishon poured upon it.[25]

Preparing Food for after Shabbat

  1. Some poskim permit taking food out of a freezer on Shabbat for a mitzvah meal after Shabbat in the event that it wouldn't be able to be ready after Shabbat unless it was taken out earlier. Additionally, it is only permissible according to these opinions if it is done in a inconspicuous fashion. The same is relevant for preparing from Shabbat to Yom Tov or one day of Yom Tov to another.[26] Other poskim hold that it is forbidden.[27]
  2. It is permitted to put back leftovers to a refrigerator on Shabbat to prevent them from spoiling.[28]

Cooking on Yom Tov for the Next Day

See Cooking_on_Yom_Tov

Other Questions

  1. A parent may dress his young children in pajamas even if the children will be going to bed after Shabbat is over if this is the normal time for them to get into pajamas on every other day.[29]

Sources

  1. ↑ Shulchan Aruch O.C. 503:1, Kitzur Shulchan Aruch 101:1, Shemirat Shabbat KeHilchata 28:69.
    • The Mishnah (Shabbat 113a) writes that one may fold clothing on Shabbat. Rashi (s.v. Afilu) limits this to where one is folding the clothes in order to wear them again that day. Tosfot (s.v. Mekaplin) infers that it would be forbidden to fold clothing that would be needed only after Shabbat. This is codified by the Rif 41b, Rambam Shabbat 22:22, Rosh 15:2, Tur, and Shulchan Aruch O.C. 302:3. From this and other halachot, the poskim explain that in general there is a Rabbinic prohibition of preparing on Shabbat for the weekday (See Orchot Shabbat vol 2, p. 400).
    • The Beraisa (cited in Shabbat 118a) says you can wash dinner and lunch dishes because you need it for the next meal, but you can’t wash dishes from seudat shlishit. Rashi (s.v. shuv) explains that this is because washing the dishes at this point is only being done for their usage on a weekday. See Shulchan Aruch 323:6.
    • In explaining the concept of Hachana, the Rambam (Shabbat 23:7) writes that cleaning dishes that one does not need to use on Shabbat is considered Metaken, whereas the Raavad argues that it is prohibited because it involves exerting effort for something that is needed during the week. Nonetheless, the Maggid Mishneh and Migdal Oz explain that the Rambam agrees with the Raavad and that his intention was that it is an issue of fixing the dishes for after Shabbat. Tzitz Eliezer 14:37 writes that this also is the opinion of Rashi. Aruch Hashulchan 302:10-13 however disputes this understanding of the Rambam and instead thinks that the Rambam does not hold of hachana to prepare for after Shabbat unless it fixes something. He uses this as a reason to allow resetting a bed on Shabbat and folding clothing off of the original creases.
  2. ↑ Sh”t Minchat Shlomo Tinyana 36:10 writes that there is no prohibition of preparing from Shabbat to Tosefet Shabbat because even Tosefet Shabbat is called “Yom HaShabbat HaGadol HaZeh” in Birkat Hamazon. Orchot Shabbat (vol 2, p. 408) agrees.
  3. ↑ Shemirat Shabbat KeHilchata 28:69
  4. ↑ Shemirat Shabbat KeHilchata 28:70
  5. ↑ Magen Avraham 667:3, Rabbi Akiva Eiger, Shemirat Shabbat KeHilchata 28:71. However, Aruch Hashulchan (Orach Chaim 667:2) permits rolling the Sefer Torah on Shabbat to the portion that will be read on a Yom Tov following, provided that the individual reads a few verses of the new Torah reading. This seems to be connected to his own approach in 302:10.
  6. ↑ Shemirat Shabbat KeHilchata 28:71
  7. ↑ Shemirat Shabbat KeHilchata 28:75
  8. ↑ *The Mishnah (Shabbat 113a) writes that one may set one’s bed on Friday night for Shabbat day but not on Shabbat for Motza’ei Shabbat. The Rif 41b, Rambam 23:7, Rosh 15:2, and Magen Avraham 302:6 codify this rule. Magen Avraham adds that one may set one’s bed so that the room will look presentable because that is considered a need for Shabbat. Mishna Brurah 302:19, Shemirat Shabbat KeHilchata 28:86, and The 39 Melachos (vol 1, p. 121) agree. The Machzik Bracha 302:2 points out that this is only when people will pass by the area where the beds are, but if the beds are in a separate room which people don’t pass by one may not set the beds. Kaf HaChaim 302:23 agrees.
    • Similarly, Magen Avraham 667:3 writes that when taking out tables from the Sukkah on the last day of Sukkot one may not set up the table for Shemini Aseret, however, one may stand up the table for Kavod Yom Tov. Pri Megadim E”A 667:3 explains that the general rule is that if the activity is done so that the house doesn’t look like a wreck it’s permitted, but if not, it’s forbidden.
    • Similarly, Sh”t Igrot Moshe 4:47 rules that it is permissible to place one’s dirty dishes from the meal into a dishwasher on Shabbat even though it makes it easier to start the dishwasher after Shabbat if one is doing so in order that the dirty dishes don’t make the house look like a mess. He adds that one should just put each dish in the dishwasher as it come to his hand rather than sorting them as usual. Yalkut Yosef (vol 2, p. 221) agrees.
  9. ↑ Shemirat Shabbat KeHilchata 28:89 quotes Rav Shlomo Zalman’s opinion that an action that doesn’t involve any Melacha, isn’t a Tircha (excessive effort), and is usually done without thinking may be done on Shabbat even if it has an effect for after Shabbat. For example, he permits bringing a Tallit home from shul and returning a sefer to the shelf after using it. He adds (chapter 3 note 239) that in a shul, it is proper for each person to return his siddur and chumash to the shelf because if the gabbai has to return all the sefarim, it may involve Borer. Yalkut Yosef (vol 2, p. 226) agrees. Rabbi Mordechai Willig (Am Mordechai p. 176), however, questions the Shemirat Shabbat KeHilchata’s premise and concludes that one should be strict regarding bringing the Tallit home. The 39 Melachos (vol 1, p. 116) agrees that returning one or two sefarim is permitted but returning many siddurim and chumashim in shul at the end of Shabbat is forbidden because it is clearly done as a preparation for after Shabbat.
  10. ↑ Shemirat Shabbat KeHilchata 28:72
  11. ↑ Shemirat Shabbat KeHilchata 28:79
  12. ↑ Shemirat Shabbat KeHilchata 28:81
  13. ↑ Shemirat Shabbat KeHilchata 28:83
  14. ↑ Shemirat Shabbat KeHilchata 28:84 (in new editions 92), 39 Melachos (vol 4, pg 982), Yalkut Yosef (Shabbat, vol 2, pg 216)
  15. ↑ *Shemirat Shabbat KeHilchata (chap 28, note 206 and in new editions 220) quotes Rav Shlomo Zalman who was in doubt regarding whether it’s considered Hachana to study secular subjects not for the knowledge but only to do well on a test during the week. 39 Melachos (vol 4, pg 982) rules that it’s forbidden because of Hachana.
    • Yalkut Yosef (Shabbat, vol 2, pg 216) rules that one may only learn Torah on Shabbat and the only exception is a medical student who has a test after Shabbat and is pressured for time to study medicine (except for the study of surgery) on Shabbat. Though in that one case where it is permissible to learn secular studies on Shabbat it is only permitted with regards to Hachana.
    • However, Rav Aviner permits study for a test on Shabbat if one enjoys the learning and doesn't cause one stress.
  16. ↑ Shemirat Shabbat Kehilchata 28:16. See Judaism.stackexchange.com. Yalkut Yosef (Shabbat v. 2 307:12-17 n. 25) permits reading a draft of a Torah article on Shabbat and where there is a mistake folding over the paper. He says that you should only do it if you're planning on learning at the same time as checking it but not if you're only planning on checking it.
  17. ↑ *The Gemara (Shabbat 118a) quotes a Braita which establishes that that one may wash dishes on Friday night for use on Shabbat morning, on Shabbat morning for use on Shabbat afternoon, and on Shabbat afternoon for use at Mincha time, but one may not wash them after Mincha time. The Braita adds that cups may be washed anytime, because there is no fixed time for drinking. The Rif 44a, Rambam 23:7, and S”A 323:6 cite this Braita.
    • The Rosh 16:5 leaves out the case of cleaning on Shabbat morning for use on Shabbat afternoon. The Tiferet Shmuel explains that the Rosh left out that phrase because he understood that the Braita followed Rabbi Chidka’s opinion that one should eat 4 meals on Shabbat, and the Rosh emended the Braita according to the halacha that one needs to eat only 3 meals on Shabbat. However, Tiferet Shmuel wonders why the Rosh didn’t explain the Braita as saying that one may clean the dishes for a voluntary meal in the afternoon. In fact, the Tosfot Rid 118a explains that the Braita is describing a person who wants to eat a voluntary fourth meal. Additionally, the Korban Netanel explains that the Rif 44a agrees with the Tosfot Rid, as the Rif quotes the Tosefeta including all 4 meals. The Me’iri 118a, however, rules that one may clean his dishes only in order to eat one of the 3 obligatory meals of Shabbat and not in order to eat a fourth meal.
    • The Pri Megadim E”A 323:9 implies that the general rule is that if one knows that he will use these dishes again on Shabbat, he may clean them, and if he knows that he will not use them again on Shabbat, he may not clean them. Someone who is unsure if he will use them later may not clean the dishes after Seudah Shelishit, since there is no assumption that he will use them again. Mishna Brurah 323:28, Kaf HaChaim 323:42, and Shemirat Shabbat KeHilchata 12:1 agree. Although Rav Ovadia Yosef in one place (Leviyat Chen p. 103) cites the Me’iri and rejects the Pri Megadim’s ruling that one who is sure that he will have a voluntary meal may clean his dishes, in Yabia Omer 7:37:6 he retracted and agreed with the Mishna Brurah.
    • Ketzot HaShulchan 146:16 writes that one may clean dishes that are used for fruit or snacks at anytime as long as it is not clear that he will not use it again, since these utensils are similar to drinking glasses. Shemirat Shabbat KeHilchata 12:1 agrees.
    • The Tosefta 13:19 concludes that one may clean ten cups even if he needs only one, because each one is perfectly fit to be used. This is codified by the Magen Avraham (323:8, quoting the Rokei’ach) and Mishna Brurah 323:26. Shemirat Shabbat KeHilchata 12:1, Mishneh Halachot 3:40, and Menuchat Ahava (vol 1, 11:5) apply this leniency both to cups and dishes. See, however, Bnei Tzion 323:9, who argues that this Tosefta was not quoted by the S”A because it was not accepted by the Bavli. He adds that even if applies to cups, it certainly doesn’t apply to dishes.
    • Aruch HaShulchan 323:7 writes that if one has sufficient dishes or cups for the rest of Shabbat, it is improper to clean anything. Tosfet Shabbat 323:8, Kaf HaChaim 323:39, Shevet HaLevi 5:39 and 6:42, Bear Moshe 6:82, Yalkut Yosef (vol 4, p. 21), and Menuchat Ahava (vol 1, 11:4) agree. Mishneh Halachot 3:40 and 6:80, however, permits cleaning the dishes for a Shabbat meal even if one has other dishes, because in essence one is cleaning for the purpose of Shabbat and not for the weekday. Rav Moshe Feinstein (cited in Kol Torah vol 54 p. 18), Rav Nissim Karelitz (cited by Orchot Shabbat p. 404), and Brit Olam (p. 66) agree.
    • Bnei Tzion 323:9 brings a proof to the Aruch HaShulchan from a halacha in regards to folding clothes. The Mishna (113a) writes that one may fold clothes on Shabbat, but the Gemara limits this to a case where one doesn’t have any other clothes. The Raavan (Chap 15) explains that if one were to have other clothes, folding one’s clothes would be considered preparing for after Shabbat. Similarly, the Biur HaGra also explains that this is the source for Rashi’s claim that one may only fold clothes if one needs to wear them again on Shabbat. The Ri (Tosfot 113a s.v. Yesh) has a doubt whether a person who has other clothes which aren’t as nice as the ones he wants to fold is allowed to fold his clothes or not. The Mishna Brurah 302:17 and Kaf HaChaim 302:29 rule that it is forbidden to fold clothes even if the other clothes aren’t as nice. Nonetheless in Shaar HaTziyun 302:17 he adds that the clothes which one wouldn’t wear on Shabbat aren’t considered a valid alternative, which would prevent one from folding one’s clothes.
  18. ↑ Shemirat Shabbat KeHilchata 12:1
  19. ↑ Shemirat Shabbat KeHilchata 12:1
  20. ↑ Shemirat Shabbat KeHilchata 12:2, Mechezeh Eliyahu 64:23
  21. ↑ Shemirat Shabbat KeHilchata 12:3, Mechezeh Eliyahu 64:23
  22. ↑ Mechezeh Eliyahu 64:36
  23. ↑ Shemirat Shabbat KeHilchata 12:4
  24. ↑ Shemirat Shabbat KeHilchata 12:5
  25. ↑ Shemirat Shabbat KeHilchata 12:6
  26. ↑ [Mechezeh Eliyahu 64:35 http://www.hebrewbooks.org/pdfpager.aspx?req=21547&st=&pgnum=210] and Chazon Ovadia Shabbat v. 2 p. 447. Mechezeh Eliyahu adds that if it is an item that will defrost and a puddle of water will pool beneath it then it should be placed in a container with water in it so that the defrosted water is nullified by the water in the container.
  27. ↑ Rav Shlomo Zalman Auerbach in Shulchan Shlomo 290:13 cited by Chazon Ovadia
  28. ↑ Mechezeh Eliyahu 64:24
  29. ↑ Dinei Chinuch Katan pg. 190. Igrot Moshe OC 4:105:3 writes that it is permitted to put children into pajamas on Shabbat even though they're only going to go to sleep after Havdalah if they generally wear the pajamas for an hour or two before going to sleep. Changing them isn't considered preparing for after Shabbat but a normal activity that is necessary now. Also, if the children are getting changed because their clothing are dirty it is permitted. However, if the intention in changing them is just to save time not to have to do it after Shabbat it is a problem.
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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