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==Learning secular subjects on Shabbat==
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# According to Sephardim, one should only learn Torah on [[Shabbat]] and one may not learn secular subjects. According to Ashkenazim, many are lenient to allow learning secular wisdom on [[Shabbat]] but a pious person should refrain. <Ref>
[[Image:Newspaper.jpg|right|200px]]There are certain reading materials that chazal prohibited one from reading on shabbat, either because they were concerned that one might come to erase (and thereby violate the melacha of [[mochek]]), or because they are inappropriate for the holy atmosphere of the day. This broad category of prohibited reading is referred to as shtarei hedyotot.
* Mishna [[Shabbat]] 148b writes that one may not count the number of guests from a list on [[Shabbat]]. Abaye in the Gemara 149a explains that this is a rabbinic restriction so as not to come to read a Shatar Hedyot on [[Shabbat]]. What is a Shatar Hedyot which one may not read on [[Shabbat]]? Rashi 116b D”H Shatar explains it to be financial calculations or letters. The Rambam (Pirush Mishnayot [[Shabbat]] 23:2) also explains Shatar Hedyot to mean letters and the reason for this is that on [[Shabbat]] one may only read Navi and it’s explanations and not even a book of wisdom and science. Bet Yosef 307:17 quotes the Baal HaMoer (43a D”H VeHa) who agrees.  
 
* However, the Rashba (149a D”H VeLeInyan) explains Shatar Hedyot as a business documents. Therefore, Sh”t Rashba 7:288 rules that it’s permitted to read books of wisdom and medicine and quotes the Ramban who agreed. [Bet Yosef 307:17 learns this out from another Teshuva of the Rashba 1:772 where he says that one may analyze an astrological tool called the Istrolav.]
==Introduction==
* S”A 307:17 rules like the Rambam who says that on [[Shabbat]] one should only learn Torah and not books of other wisdoms, however, he mentions that some are lenient. Mishna Brurah 307:65 writes that the minhag is like the Rashba, however, a pious person (Yireh Shamayim) should be strict. [http://www.ravaviner.com/2010/01/studying-secular-subjects-on-shabbat.html Rav Aviner] holds like the Mishna Brurah. 39 Melachos (Rabbi Ribiat, vol 4, pg 982) uses a stricter language saying strictly speaking pleasure reading is permitted but it’s best to refrain from any secular books.  
 
* Shemirat Shabbat KeHilchata 29:49 extends the Mishna Brurah even to permit reading professional literature, journals that does not include any business, and textbooks. He notes that Rav Shlomo Zalman (Nishmat Avraham 307:5) is quoted to say that a doctor could learn medicine on [[Shabbat]] but a medical student may not.
# There are really 3 distinct categories of prohibited reading on shabbat:
* However, Yalkut Yosef ([[Shabbat]] vol 2, pg 214, 626) rules like Shulchan Aruch that one should only learn Torah on [[Shabbat]] and is only lenient to allow 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]]. [http://www.dailyhalacha.com/Display.asp?ClipDate=8/5/2009 Rabbi Mansour] on DailyHalacha.com agrees. Menuchat Ahava (vol 1, pg 234) writes that the halacha follows Shulchan Aruch but one doesn’t have to protest those who are lenient because they have what to rely on.  
## Shtarei hedyotot (lit: documents of the masses)<ref>The gemara shabbat 116b cites a beraita in which Rebbe Nechemya states that one is prohibited from reading even books of ketuvim on shabbat lest one come to read shtarei hedyotot. While we hold like the chochomim who think that reading ketuvim was only prohibited during the time when people would otherwise go hear the rav's drasha on shabbat, in order to encourage attendance to the shiur, it is nonetheless instructive that went so far as to prohibit reading parts of Torah on shabbat.   </ref>
* It's interesting to note that the Rama (Sh"t Rama 7) writes that he only studied philosophy from Moreh Nevuchim on [[Shabbat]] and [[Yom Tov]] when others were taking walks. </ref>
### Some say that this refers to business documents only, while others are more expansive.<ref>There is quite a range of opinions regarding what exactly classifies under the category of "shtarei hedyotot" (lit: documents of the masses). Rashi on shabbat 149a implies that they are business documents (של מקח וממכר), which would be very reasonable why chazal prohibited reading them on shabbat. Shabbat is not meant to be a day of conducting business or even of looking into one's business affairs. However, Rashi on shabbat 116b implies that this category also includes letters that don't seem to have any business connection whatsoever (אגרות השלוחות למצוא חפץ). Tosfot 116b (s.v. v'kol sheken) seems to understand that Rashi initially thought the category was more expansive (rashi 166b), but then retracted this position to limit shtarei hedyotot to business documents (rashi 149b). Either way, the Ri cited in tosfot clearly takes the position that only business documents are included in the prohibition of shtarei hedyotot.</ref>
# According to Ashkenazim, one may read Jewish history texts that inspire mussar and Yirat Hashem. <Ref> S”A 307:16 writes that secular literature, romance, and history of wars are forbidden to read on Shabbat and even during the week because it is considered an activity of scoffers (Moshav Letzim) and it is like following idolater’s practices (Al Tifnu El HaElilim) and reading romance is also a violation of provoking the Yetzer Hara. Mishna Brurah 307:58 writes that Yosephon (not the same as Josephus) and a few other Jewish history books aren’t included in this prohibition because one learns from them ethics and fear of heaven (Yirat Hashem). Kitzur S"A 90:11 writes that one shouldn't study history on Shabbat, however, one may read Jewish History books which inspire Yirat Shamayim and have Mussar in them, such as Shevet Yehuda, Sefer Yuchsin, Divrei HaYamim of Ri HaKohen, or Yosefon (which is not the same as Josephus). </ref>
## Guest lists and Menus<ref>The mishna shabbat 148b says that one may not read a guest list or menu. The gemara 149a cites a debate whether the concern is that one will come to erase some names, or whether one will come to read "shtarei hedyotot". The Shulchan Aruch 307:12 paskens this gemara. We are concerned for both opinions in the gemara, and therefore the only permitted way to read such a list is to engrave it in a wall, since this is difficult to erase (so no concern of שמא ימחוק) and also not easily confused with a document (so no concern of שמא יקרא בשטרי הדיוטות).</ref>
# Many authorities forbid reading novels on Shabbat. Some are lenient for pleasure reading.<ref>S”A 307:16 writes that secular literature, romance, and history of wars are forbidden to read on Shabbat and even during the week because it is considered an activity of scoffers (Moshav Letzim) and it is like following idolater’s practices (Al Tifnu El HaElilim) and reading romance is also a violation of provoking the Yetzer Hara. Rav Chaim Kanievsky (quoted by Menucha Shelemah pg 226) says that it is forbidden to read narratives and dramas on Shabbat because they do not inspire to Yirat Shamayim. Similarly, Shabbos Home (Rabbi Simcha Cohen, vol 1, pg 57-8) writes that the minhag is lenient by science, math, and medicine but not history and fictional novels which are not considered ‘wisdom’, however, one who fears heaven should refrain from any secular wisdom on Shabbat. However, 39 Melachos (Rabbi Ribiat, vol 4, pg 982) (based on Rama 307:1 and Mishna Brurah 307:65) writes that strictly speaking pleasure reading is permitted  but concludes that it’s best to refrain from any secular book on Shabbat. 39 Melachos adds that obviously if there’s objectionable material it’s forbidden to read on Shabbat or the week. </ref>
## Captions to Pictures<ref>The gemara 149a cites a beraita which prohibits reading the writing underneath images. Rashi explains that this refers to paintings or murals on a wall, such as those depicting the battle between Dovid and Goliath, or depicting various animals. There is a debate whether the reason for this prohibition is lest one come to read shtarei hedyotot (rashi 149a s.v. asur), lest one come to erase the caption (Ran page 63b in the dapei harif), or because it itself is considered shtarei hedyotot (Meiri, beit habechira 149a). Pri Megadim (Eshel Avraham 307:51) adds that the Beit Yosef seems to hold that way as well. Eliya Rabba 307:37 writes that the practical difference between Ran and Rashi would be if the caption is engraved, where the concern that you may come to erase wouldn't exist. </ref>
# Concerning studying for a secular test on [[Shabbat]] see [[Hachana#Study Torah and other subjects|Hachana]].
# It is a debate amongst the rishonim how to extrapolate from these 3 categories to other types of reading.
==Bus schedule==
## Some prohibit all secular reading.<ref>The Rambam Peiriush Hamishnayos 23:2 prohibits reading any secular literature on shabbat, only permitting Torah literature. </ref>
# One shouldn’t read a bus schedule on [[Shabbat]]. <ref>Yalkut Yosef ([[Shabbat]], vol 2, pg 197) </ref>
## Others are much more permissive in their approach.<ref>The Rosh (shabbat 23:1) understands that the category of shtarei hedyotot itself is limited to business documents. Nonetheless, he prohibits reading letters since if reading captions to pictures is prohibited lest one read shtarei hedyotot, then certainly reading letters should be prohibited as well. Nonetheless, he does not seem to go as far as the Rambam in prohibiting all non-Torah literature. </ref>
# One is permitted to read street signs on [[Shabbat]]. <ref>Yalkut Yosef ([[Shabbat]], vol 2, pg 197) </ref>
 
==Reading captions of pictures==
==Reason for the Prohibition==
#It is forbidden to read the captions of pictures on [[Shabbat]]. <ref> Gemara [[Shabbat]] 149 </ref> However, if is a caption underneath the picture of a rabbi then you may have room to be lenient. <ref> Rav Moshe Halevi in Menuchat Ahava 1 page 236 cites some rabbis who allow it since it enhances your fear of G-d but nevertheless says one should be strict even in this. </ref>
 
==Advertisements or business==
# There are two main approaches explaining why shtarei hedyotot are prohibited to read:
#It is forbidden to read a catalogue of advertisements or anything that has any bearing on finances on shabbat. <ref> Mishna Berura 307:63, Rav Yisrael Belsky in Shulchan Halevi page 90, as well as Menuchat Ahava (vol 1, pg 233) who says this prohibition even applies if your a shopping for a mitzva related item such as the arba minim. </ref>
## Violation of the pasuk "ממצוא חפציך ודבר דבר" (lit: seeking your engagements, and speaking about matters)<ref>Sefer yeshaya 58:13</ref>, which enjoins us not to spend shabbat dealing with our weekday affairs.<ref>Rosh 23:1 gives this reason</ref>
==Sad stories==
## Decree lest one come to erase.<ref>Rambam hilchot shabbat 23:19 gives this reason. </ref>
#It is preferable not to read sad things that may bring the reader to tears such as holocaust stories. <ref> Mishnah Berurah 307:3; Ketzot Hashulchan 107:43. </ref>
# Possible Nafka Minot (lit: practical differences between the two reasons)
[[Image:Mail.gif|200px|right]]
## According to the first reason (not speaking or dealing with weekday activity on shabbat), then perhaps we would be more inclined to permit the following:
==Opening Mail==
### Scanning (without reading aloud)<ref>The Rosh 23:1 cites a debate in the rishonim regarding this question. Some [unnamed] rabbis permitted it, whereas the Rabbenu Yona prohibited it. The Rosh brings a proof from the Tosefta to this side, since there the language used is that one may not be מסתכל (lit: look) at captions underneath pictures, indicating that even scanning is prohibited. One may have assumed that the Rosh would be lenient given that he thinks the reason for the prohibition is from ודבר דבר, nonetheless he prefers the strict approach. This somewhat pokes a hole in the idea that scanning is really a nafka minah between the reasons of the Rosh and the Rambam. </ref>
# It’s forbidden to tear or steam a letter open on [[Shabbat]]. It’s permissible to tell a non-Jew that it’s forbidden to open letters on [[Shabbat]] so that the non-Jew will understand to open it as this is not a command but only a hint. <Ref>Shemirat Shabbat KeHilchata 30:2 </ref> Similarly, it’s permissible to benefit from the letter since the action of the non-Jew was applied to the envelope and not to the letter directly. <Ref>Shemirat Shabbat KeHilchata 30:57 </ref>
#### The halacha follows the strict approach.<ref>Shulchan Aruch 307:13 says that one may not scan shtarei hedyotot even without reading them aloud.</ref>
# It’s permissible to open an envelope or a booklet that was stapled shut just for transmission by post by removing the staples. However, it’s forbidden to remove the staples from two papers that were stapled together permanently. <Ref>Shemirat Shabbat KeHilchata 28:5 </ref> Similarly, it’s forbidden to staple an envelope closed. <Ref>Shemirat Shabbat KeHilchata 28:5 </ref>
### Pleasure Reading<ref>The Shulchan Aruch 301:2 says that children who enjoy running on shabbat are allowed to run, even though running is generally prohibited on shabbat. He says that "so too it is permitted to see anything that gives one pleasure". This is very vague. Perhaps he means that one is allowed to run in order to see a sight that they find enjoyable (see Mishna Brurah 301:6 who understands it this way). However, the Magen Avraham 301:4 understands that this refers to a different leniency. Namely, that one is allowed to read captions underneath images on shabbat if it gives one pleasure. This would provide a major leniency in terms of reading material on shabbat that would otherwise be prohibited.</ref>
#### The minhag is to be lenient on this issue, despite the objections of many poskim.<ref>Many achronim are not happy with this leniency of the Magen Avraham (see for instance, shaar hatziyon 301:7, who cites the Chemed Moshe and Maamar Mordechai as rejecting the Magen Avraham). Nonetheless, the common practice in many Jewish communities seems to be to take a very lax approach towards shtarei hedyotot. Perhaps this Magen Avraham is a limud zchus on this practice. </ref>
### Reading Secular Wisdom<ref>Mishna [[Shabbat]] 148b writes that one may not count the number of guests from a list on [[Shabbat]]. Abaye in the Gemara 149a explains that this is a rabbinic restriction so as not to come to read a Shtar Hedyot on [[Shabbat]]. What is a Shtar Hedyot which one may not read on [[Shabbat]]? Rashi 116b s.v. Shtar explains it to be financial calculations or letters. The Rambam (Pirush Mishnayot [[Shabbat]] 23:2) also explains Shtar Hedyot to mean letters and the reason for this is that on [[Shabbat]] one may only read Navi and it’s explanations and not even a book of wisdom and science. Bet Yosef 307:17 quotes the Baal HaMoer (43a s.v. VeHa) who agrees.
 
However, the Rashba (149a s.v. VeLeInyan) explains Shtar Hedyot as a business documents. This is also the definition of the Ri quoted in Tosfot 116b d"h "kol sheken" and the Rosh (see there where he writes that reading shtarei hedyotot is a problem of mimtzo cheftecha from Yishayahu 58:13) [[Shabbat]] 23:1 (Rashi himself on 149a seems to say this also, and tosfot 149a d"h "shtarei" questions Rashi. see Netziv in Meromei Sadeh 149 for a reconciliation of Rashi). Therefore, Sh”t Rashba 7:288 rules that it’s permitted to read books of wisdom and medicine and quotes the Ramban who agreed. [Bet Yosef 307:17 learns this out from another Teshuva of the Rashba 1:772 where he says that one may analyze an astrological tool called the Istrolav.]</ref>
#### According to Sephardim, one should only learn Torah on [[Shabbat]] and one may not learn secular subjects such as science. According to Ashkenazim, many are lenient to allow learning secular wisdom on [[Shabbat]], but a pious person should refrain.<ref name=":0">*S”A 307:17 rules like the Rambam who says that on [[Shabbat]] one should only learn Torah and not books of other wisdoms, however, he mentions that some are lenient. Mishna Brurah 307:65 writes that the minhag is like the Rashba, however, a pious person (Yireh Shamayim) should be strict. [http://www.ravaviner.com/2010/01/studying-secular-subjects-on-shabbat.html Rav Aviner] holds like the Mishna Brurah. 39 Melachos (Rabbi Ribiat, vol 4, pg 982) uses a stricter language saying strictly speaking pleasure reading is permitted but it’s best to refrain from any secular books.
*Shemirat Shabbat KeHilchata 29:49 extends the Mishna Brurah even to permit reading professional literature, journals that does not include any business, and textbooks. He notes that Rav Shlomo Zalman (Nishmat Avraham 307:5) is quoted to say that a doctor could learn medicine on [[Shabbat]] but a medical student may not.
*However, Yalkut Yosef ([[Shabbat]] vol 2, pg 214, 626) rules like Shulchan Aruch that one should only learn Torah on [[Shabbat]] and is only lenient to allow 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]]. [http://www.dailyhalacha.com/Display.asp?ClipDate=8/5/2009 Rabbi Mansour] on DailyHalacha.com agrees. Menuchat Ahava (vol 1, pg 234) writes that the halacha follows Shulchan Aruch but one doesn’t have to protest those who are lenient because they have what to rely on.
*It's interesting to note that the Rama (Sh"t Rama 7) writes that he only studied philosophy from Moreh Nevuchim on [[Shabbat]] and [[Yom Tov]] when others were taking walks.</ref>
### Reading for the Sake of a Mitzvah<ref>The Magen Avraham 307:16 cites the Bach who prohibits a shamash (lit: helper) from reading the guest list on shabbat, because even though there is no concern that he will erase it - since he doesn't have the authority to erase it as he isn't the ba'al habayit (lit: owner of the house) - nonetheless he is prohibited because of the other concern that he might come to read shtarei hedyotot. However, the Magen Avraham himself argues, and holds that since based on the pasuk of ממצוא חפציך we only prohibit weekday dealings that are not for the sake of a mitzvah (see gemara shabbat 150a), we can allow the shamash to read the guest list since this meal is for the sake of the mitzvah (eating a seudah on shabbat). The Magen Avraham here seems to be holding that the reason for the prohibition of shtarei hedyotot is like the first approach cited above (in accordance with the Rosh), and not like the second approach (that of the Rambam, that it's a decree lest one come to erase).</ref>
 
==Learning Secular Subjects on Shabbat==
# As mentioned above, according to Sephardim, one should only learn Torah on [[Shabbat]] and not secular subjects.
# However, according to Ashkenazim, one may learn secular wisdom on [[Shabbat]], although a pious person should refrain.<ref name=":0" />
## One may read Jewish history texts that inspire mussar and Yirat Hashem.<ref> S”A 307:16 writes that secular literature, romance, and history of wars are forbidden to read on [[Shabbat]] and even during the week because it is considered an activity of scoffers (Moshav Letzim) and it is like following idolater’s practices (Al Tifnu El HaElilim) and reading romance is also a violation of provoking the Yetzer Hara. Mishna Brurah 307:58 writes that Yosephon (not the same as Josephus) and a few other Jewish history books aren’t included in this prohibition because one learns from them ethics and fear of heaven (Yirat Hashem). Kitzur Shulchan Aruch 90:11 writes that one shouldn't study history on [[Shabbat]], however, one may read Jewish History books which inspire Yirat Shamayim and have Mussar in them, such as Shevet Yehuda, Sefer Yuchsin, Divrei HaYamim of Ri HaKohen, or Yosefon (which is not the same as Josephus). </ref>
## Many authorities forbid reading novels on [[Shabbat]]. Some are lenient for pleasure reading.<ref>S”A 307:16 writes that secular literature, romance, and history of wars are forbidden to read on [[Shabbat]] and even during the week because it is considered an activity of scoffers (Moshav Letzim) and it is like following idolater’s practices (Al Tifnu El HaElilim) and reading romance is also a violation of provoking the Yetzer Hara. Rav Chaim Kanievsky (quoted by Menucha Shelemah pg 226) says that it is forbidden to read narratives and dramas on [[Shabbat]] because they do not inspire to Yirat Shamayim. Similarly, [[Shabbos]] Home (Rabbi Simcha Cohen, vol 1, pg 57-8) writes that the minhag is lenient by science, math, and medicine but not history and fictional novels which are not considered ‘wisdom’, however, one who fears heaven should refrain from any secular wisdom on [[Shabbat]]. However, 39 Melachos (Rabbi Ribiat, vol 4, pg 982) (based on Rama 307:1 and Mishna Brurah 307:65) writes that strictly speaking pleasure reading is permitted  but concludes that it’s best to refrain from any secular book on [[Shabbat]]. 39 Melachos adds that obviously if there’s objectionable material it’s forbidden to read on [[Shabbat]] or the week. </ref> Some are lenient if it is written in hebrew<ref>The Rama 307:16 says that the prohibition of reading fiction novels about war on shabbat is only if they are written in other languages, but if it is written in lashon hakodesh (Hebrew) then it would be permitted. The reason is explained by the Rama in the Darchei Moshe 307:8 that reading a novel in Hebrew will help one better be able to learn Torah (presumably by improving their Hebrew language skills), and also because the language itself has intrinsic holiness. The Rama brings a proof to this idea from Tosfot (shabbat 116b s.v. v'kol sheken) who says that it's prohibited to read novels that are written in "לשון לעז" (lit: the lingu franca), which seems to imply that it would be permitted if written in Hebrew. </ref> but others disagree.<ref>The Mishna Brurah 307:64 cites from the Agudah, Taz, Bach, Gra, and many other achronim, who all objected to this leniency of the Rama. They understand that just because the novel is written in Hebrew does not make it permitted to read on shabbat.</ref>
# Concerning studying for a secular test on [[Shabbat]], see the page on [[Hachana#Study Torah and other subjects|Hachana]].
==Reading Mail==
==Reading Mail==
# In general it’s forbidden to read letters on [[Shabbat]] even of a social or business correspondence. However, if a letter of social correspondence arrived on [[Shabbat]] it’s permissible to read it silently (without moving one’s lips) because it’s possible that it contains crucial information for [[Shabbat]]. However, business letters may not be read on [[Shabbat]] at all. <Ref>Shemirat Shabbat KeHilchata 29:45 </ref>
# In general it’s forbidden to read letters on [[Shabbat]], even of a social or business correspondence.<ref>The Rosh (shabbat 23:1) prohibits reading letters because he thinks that just like chazal decreed against reading guest lists or menus lest one come to read shtarei hedyotot, so too they prohibited all non-critical reading. Rashi (shabbat 116b s.v. shtarei) seems to hold that these letters are themselves shtarei hedyotot. Other rishonim disagreed and held that one could read these letters on shabbat. The Ran (64b in the dapei harif) cites from the Ramban who also permitted reading letters on shabbat, as they are not included in the prohibition of shtarei hedyotot. Nonetheless, the Shulchan Aruch 307:13 holds like the machmir view that one may not read them on shabbat. He seems to hold like Rashi that these letters are forbidden to read because they are themselves shtarei hedyotot. However, the Mishna Brurah 307:52 seems to understand that these letters are actually prohibited lest one come to read shtarei hedyotot (i.e. like the Rosh). Regardless, they are prohibited.</ref>
==References==
# However, if a letter of social correspondence arrived on [[Shabbat]], it’s permissible to read it silently (without moving one’s lips), because it’s possible that it contains crucial information.<ref>It is clear from Tosfot (shabbat 116b s.v. v'kol sheken) that the common minhag in Ashkenaz was to read letters on shabbat that people would send to one another in the mail. However, the practice seemed difficult to justify given that these letters seemingly should have been prohibited to read, either as shtarei hedyotot themselves (Rashi), or as part of the decree not to read other documents lest one come to read shtarei hedyotot (Rosh). So how do we explain the practice to read letters that arrived on shabbat? Tosfot cites the Ri that permitted reading these letters because perhaps they contain some important information that could lead to pikuach nefesh (lit: saving a life). Tosfot then cites Rabbenu Tam who permits reading them even if one knows with certainty that they don't contain any critical information, because the very fact that one knows what it is in the letter is reason to permit reading it. Why should this be? Tosfot doesn't explain, but presumably the idea is that if one knows what is written in the letter then there is less of a concern that one is going to erase it, and Tosfot is going like the Rambam, that the reason for these prohibitions is a decree lest one come to erase. Shulchan Aruch 307:14 paskens like the Ri, that if one doesn't know what the letter contains, then it is permissible to read. However, since he isn't convinced that the Ri is really correct, he is machmir to only allow one to scan the letter without reading it aloud, as by doing this one also is relying upon the leniency that perhaps scanning isn't prohibited at all (like the Rosh 23:1 cited in the name of unspecified rabbis - "איכא רבוותא").</ref>
## Some suggest that nowadays this leniency no longer applies, since if something was truly urgent, it would not be communicated via mail, but rather via phone or some other medium.<ref>Sh"t Iggerot Moshe 5:21:5 writes that since we no longer get any urgent news in the [[mail]], this doesn't really apply anymore. Tiltulei [[shabbat]] teshuva 29, Rav Simcha Bunim Cohen (The [[Shabbos]] Home 5 footnote 14), Beer Moshe 6:66, and Rav Avigdor Neventzal (Yerushalayim Bimoadeha, [[Shabbat]] Kodesh 2 page 260) all agree to be stringent.</ref>
# However, business letters may not be read on [[Shabbat]] at all.<ref>Shemirat Shabbat KeHilchata 29:45.  </ref>
==Newspapers, Advertisements, Business==
#Newspapers
##Some say that it is permitted to read newspapers on Shabbat, skipping the business sections and advertisements.<ref>Shemirat Shabbat Kehilchata 29:48, 31:25. A Guide to Practical Halacha (Shabbat v. 3 p. 155 n. 53) quotes Rav Moshe Feinstein who allowed reading the newspaper on Shabbat especially in a time of war, while others hold it is forbidden. Either way, he says that it is forbidden to read the advertisements, business and financial articles, stock listings, real estate listings, and classified ads. The Mishna Brurah 307:63 cites from the Shvut Yaakov who allowed reading them for the same reason as the Ri allowed reading mail (i.e. perhaps there is some critical information). One could perhaps also argue that much of the newspaper can be considered like books of wisdom, as there is much one can learn about the world (sociology, history, science, politics, etc.) from reading it. It is well known that the Netziv used to read the Jewish newspaper (entitled "Hamagid") on shabbat, merely scanning the words and not reading aloud (seemingly paskening against the Shulchan Aruch who is strict about scanning). See the Torah Temimah's autobiography (Mekor Baruch Vol 4, page 1790) who cites this fact about his uncle, the Netziv. Rav Simcha Bunim Cohen (Shabbos Home V1 pg 64 footnote 14) cites from the Yaavetz another potential reason to be lenient based on the leniency of the Magen Avraham to allow pleasure reading.</ref> Others prohibit reading them because all the sections are mixed together.<ref>Mishna Brurah 307:63</ref>
#Advertisements
##It is forbidden to read a catalogue of advertisements or anything that has any bearing on finances.<ref> Mishna Brurah 307:63, Yalkut Yosef 307.22, Rav Yisrael Belsky in Shulchan Halevi page 90, as well as Menuchat Ahava (vol 1, pg 233) who says this prohibition even applies if you are shopping for a mitzva-related item such as the [[arba minim]]. </ref>
## It is permissible to read a pamphlet that has both Torah and advertisements, as long as one is careful to not look at the advertisements.<ref> Hazon Ovadia, Volume 5, Page 72; Ach Tov VaHessed, Year 5783, Pages 115-116 </ref>
# Newspaper Printed on Shabbat
## Nolad (lit: created)<ref>This refers to something which came into being on shabbat, and is therefore considered muktzah.</ref>
### Some poskim consider a newspaper printed on Shabbat to be nolad and forbidden to read. Others disagree. Furthermore, since it was in the property of the non-Jew, it might not be muktzeh.<ref>Rivevot Efraim 8:152:2 writes that a newspaper printed on Shabbat is nolad gamur and is muktzeh. However, Shemirat Shabbat Kehilchata 31:24 writes that a newspaper printed on Shabbat is permissible to read. Gilyonot MReyach Nichoch 5775 Parshat Bo issue 225 p. 14 Rav Shlomo Aviner explains that a newspaper isn’t nolad since it is just paper with ink. Nishmat Avraham second edition p. 576 quotes Rav Shlomo Zalman that a fax that came in on Shabbat is nolad on Shabbat but a newspaper made on Shabbat isn't nolad since there's no muktzeh on a non-Jew's property. (Magen Avraham 308:15 and 501:12 writes that a utensil made by goy on Shabbat is nolad and is muktzeh even though it belonged to a non-Jew, but the Levush 505:1 argues that even for nolad there’s no muktzeh for a non-Jew’s property.)</ref>
## Amira L'akum (lit: telling a non-Jew [to do forbidden activity on one's behalf])
### Many poskim forbid ordering a newspaper that is printed and delivered on Shabbat, while some are lenient if most of the subscribers are non-Jewish.<ref>*The Maharam Shick O.C. 123 addresses the question of subscribing to a newspaper that is printed on Shabbat. He says that although there is a dispute whether or not one may ask one non-Jew to ask another non-Jew to do a melacha on Shabbat, everyone should agree here that it is permitted, since the workers in the printing station don’t know that they are printing for Jews. Nonetheless, he concludes that this is not enough to rely on. Rav Mordechai Willig (Am Mordechai p. 214) writes that the Maharam’s logic would not apply nowadays, because the workers in the printing company know that there are Jews in the city for whom they are printing.
*Rav Moshe Feinstein (quoted by The Sanctity of Shabbos p. 83), Mishneh Halachot 4:47, and Be’eir Moshe 6:66 agree that ordering a newspaper for Shabbat is forbidden because of Amirah LeNochri. Rav Hershel Schachter (oral communication, [https://halachipedia.com/documents/5773/6.pdf Halachipedia Article 5773 #6]) said it would be forbidden even if one orders a weekly subscription that includes Shabbat.
*In another context, the Maharam Shick (O.C. 324) writes that it is not similar to the case of Shulchan Aruch O.C. 276:2 where halacha assumes that the non-Jew’s intent depends on the majority of the people for whom the melacha is done. In our case, every single print is for a specific need, and if the Jew didn’t subscribe, they would print less. Shemirat Shabbat K’hilchata 31:25, however, quotes Rav Shlomo Zalman Auerbach who argues that it is permitted to order a newspaper to be delivered on Shabbat if most of the subscribers are non-Jews because the additional printing is considered a grama, and perhaps the newspapers printed for Jews are nullified by the majority. Nonetheless, Shemirat Shabbat K’hilchata adds that if a non-Jew brought the newspaper through an area where there is no eruv, one may not read it on Shabbat.</ref>
==Summary of Leniencies==
 
# Secular Wisdom
## It is a debate whether one may read recipes or a cookbook on Shabbat.<ref>Shemirat Shabbat Kehilchata 29:48 writes that it is included in the prohibition of mimso chefsacha. Rav Shlomo Zalman Auerbach thought that if one’s intent is purely to see how the food tastes better and isn’t concerned with how to cook it, maybe it would be considered a book of wisdom. Halacha Brurah (307:90, Amirah Lnochri v. 2 p. 329) writes that based on Rav Shlomo Zalman it is forbidden for Sephardim who hold it is forbidden to learn a science book on Shabbat. He also quotes Beer Moshe 6:67 who was lenient since people are only looking at the recipes for pleasure. Halacha Brurah still holds that it is forbidden. Listen to [http://www.dailyhalacha.com/m/halacha.aspx?id=3230 Rabbi Mansour on dailyhalacha.com] and [http://blog.webyeshiva.org/halacha-yomit-reading-cookbooks-on-shabbat/ Rabbi Brovender] explained this halacha.</ref>
# Reading for Pleasure
## It is preferable not to read sad things that may bring the reader to tears, such as holocaust stories.<ref> Mishna Brurah 307:3; Ketzot Hashulchan 107:43. </ref>
# Written in Hebrew
# Scanning (without verbalizing)
# Reading for a Mitzvah
## It is permitted to look at a synagogue member's list and read from it in order to check whose turn it is to receive the honor of reading the Torah.<ref> Yalkut Yosef 307.5 </ref>
## It is permitted to read mitzvah announcements on [[Shabbat]]. However, it is forbidden to make business mitzvah announcements which include the price of an item.<ref> Yalkut Yosef 307.8 </ref>
## There is room to be lenient to permit reading the caption underneath the picture of a rabbi.<ref> Rav Moshe Halevi in Menuchat Ahava 1 page 236 cites some rabbis who allow it since it enhances your fear of G-d but nevertheless says one should be strict even in this. </ref>
# Lists (not full sentences)
## One is permitted to read street signs on [[Shabbat]].<ref>Rav Simcha Bunim Cohen (the Shabbos Home V1 pg 56 footnote 9) cites from the Megillat Sefer who infers from Rashi shabbat 149a that the prohibition of reading captions only applies to a "סיפור דברים" (i.e. narrative). Thus, it would be permitted to read something that was just a single noun without a verb. See also Yalkut Yosef ([[Shabbat]], vol 2, pg 197).  </ref>
## It is permitted to read the ingredient list on food products on [[Shabbat]].<ref> See previous note. The reasoning of the Megillat Sefer applies here as well. See also Yalkut Yosef 307:12. Presumably, one could also make the case that this is considered to be for the sake of a mitzvah in that it promotes healthy eating. </ref>
## It is permitted to look in a phone book to find a specific name and address on [[Shabbat]].<ref> Yalkut Yosef 307:13 </ref>
## It is permitted to read store signs or brand names on [[Shabbat]]. However, those who are strict in this matter shall be blessed.<ref> Yalkut Yosef 307.11 </ref>
 
==Giving Invitations==
# Technically, if the only time one see's his/her friends is on [[Shabbat]], one may give out wedding or bar mitzvah invitations on [[Shabbat]]. One must make sure that the distribution of invitations does not cause one to violate the prohibition of [[carrying on Shabbat]]. However, it is absolutely preferable to to give out mitzvah invitations during the week.<ref> Yalkut Yosef 307.21 </ref>
==Links==
# [https://www.yutorah.org/lectures/lecture.cfm/761976/rabbi-aryeh-lebowitz/ten-minute-halacha-newspaper-on-shabbos/ Rabbi Aryeh Lebowitz's Ten Minute Halacha on Reading Newspapers on Shabbat]
 
==Sources==
<references/>
<references/>
[[Category:Shabbat]]
{{Shabbat Table}}

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There are certain reading materials that chazal prohibited one from reading on shabbat, either because they were concerned that one might come to erase (and thereby violate the melacha of mochek), or because they are inappropriate for the holy atmosphere of the day. This broad category of prohibited reading is referred to as shtarei hedyotot.

Introduction

  1. There are really 3 distinct categories of prohibited reading on shabbat:
    1. Shtarei hedyotot (lit: documents of the masses)[1]
      1. Some say that this refers to business documents only, while others are more expansive.[2]
    2. Guest lists and Menus[3]
    3. Captions to Pictures[4]
  2. It is a debate amongst the rishonim how to extrapolate from these 3 categories to other types of reading.
    1. Some prohibit all secular reading.[5]
    2. Others are much more permissive in their approach.[6]

Reason for the Prohibition

  1. There are two main approaches explaining why shtarei hedyotot are prohibited to read:
    1. Violation of the pasuk "ממצוא חפציך ודבר דבר" (lit: seeking your engagements, and speaking about matters)[7], which enjoins us not to spend shabbat dealing with our weekday affairs.[8]
    2. Decree lest one come to erase.[9]
  2. Possible Nafka Minot (lit: practical differences between the two reasons)
    1. According to the first reason (not speaking or dealing with weekday activity on shabbat), then perhaps we would be more inclined to permit the following:
      1. Scanning (without reading aloud)[10]
        1. The halacha follows the strict approach.[11]
      2. Pleasure Reading[12]
        1. The minhag is to be lenient on this issue, despite the objections of many poskim.[13]
      3. Reading Secular Wisdom[14]
        1. According to Sephardim, one should only learn Torah on Shabbat and one may not learn secular subjects such as science. According to Ashkenazim, many are lenient to allow learning secular wisdom on Shabbat, but a pious person should refrain.[15]
      4. Reading for the Sake of a Mitzvah[16]

Learning Secular Subjects on Shabbat

  1. As mentioned above, according to Sephardim, one should only learn Torah on Shabbat and not secular subjects.
  2. However, according to Ashkenazim, one may learn secular wisdom on Shabbat, although a pious person should refrain.[15]
    1. One may read Jewish history texts that inspire mussar and Yirat Hashem.[17]
    2. Many authorities forbid reading novels on Shabbat. Some are lenient for pleasure reading.[18] Some are lenient if it is written in hebrew[19] but others disagree.[20]
  3. Concerning studying for a secular test on Shabbat, see the page on Hachana.

Reading Mail

  1. In general it’s forbidden to read letters on Shabbat, even of a social or business correspondence.[21]
  2. However, if a letter of social correspondence arrived on Shabbat, it’s permissible to read it silently (without moving one’s lips), because it’s possible that it contains crucial information.[22]
    1. Some suggest that nowadays this leniency no longer applies, since if something was truly urgent, it would not be communicated via mail, but rather via phone or some other medium.[23]
  3. However, business letters may not be read on Shabbat at all.[24]

Newspapers, Advertisements, Business

  1. Newspapers
    1. Some say that it is permitted to read newspapers on Shabbat, skipping the business sections and advertisements.[25] Others prohibit reading them because all the sections are mixed together.[26]
  2. Advertisements
    1. It is forbidden to read a catalogue of advertisements or anything that has any bearing on finances.[27]
    2. It is permissible to read a pamphlet that has both Torah and advertisements, as long as one is careful to not look at the advertisements.[28]
  3. Newspaper Printed on Shabbat
    1. Nolad (lit: created)[29]
      1. Some poskim consider a newspaper printed on Shabbat to be nolad and forbidden to read. Others disagree. Furthermore, since it was in the property of the non-Jew, it might not be muktzeh.[30]
    2. Amira L'akum (lit: telling a non-Jew [to do forbidden activity on one's behalf])
      1. Many poskim forbid ordering a newspaper that is printed and delivered on Shabbat, while some are lenient if most of the subscribers are non-Jewish.[31]

Summary of Leniencies

  1. Secular Wisdom
    1. It is a debate whether one may read recipes or a cookbook on Shabbat.[32]
  2. Reading for Pleasure
    1. It is preferable not to read sad things that may bring the reader to tears, such as holocaust stories.[33]
  3. Written in Hebrew
  4. Scanning (without verbalizing)
  5. Reading for a Mitzvah
    1. It is permitted to look at a synagogue member's list and read from it in order to check whose turn it is to receive the honor of reading the Torah.[34]
    2. It is permitted to read mitzvah announcements on Shabbat. However, it is forbidden to make business mitzvah announcements which include the price of an item.[35]
    3. There is room to be lenient to permit reading the caption underneath the picture of a rabbi.[36]
  6. Lists (not full sentences)
    1. One is permitted to read street signs on Shabbat.[37]
    2. It is permitted to read the ingredient list on food products on Shabbat.[38]
    3. It is permitted to look in a phone book to find a specific name and address on Shabbat.[39]
    4. It is permitted to read store signs or brand names on Shabbat. However, those who are strict in this matter shall be blessed.[40]

Giving Invitations

  1. Technically, if the only time one see's his/her friends is on Shabbat, one may give out wedding or bar mitzvah invitations on Shabbat. One must make sure that the distribution of invitations does not cause one to violate the prohibition of carrying on Shabbat. However, it is absolutely preferable to to give out mitzvah invitations during the week.[41]

Links

  1. Rabbi Aryeh Lebowitz's Ten Minute Halacha on Reading Newspapers on Shabbat

Sources

  1. ↑ The gemara shabbat 116b cites a beraita in which Rebbe Nechemya states that one is prohibited from reading even books of ketuvim on shabbat lest one come to read shtarei hedyotot. While we hold like the chochomim who think that reading ketuvim was only prohibited during the time when people would otherwise go hear the rav's drasha on shabbat, in order to encourage attendance to the shiur, it is nonetheless instructive that went so far as to prohibit reading parts of Torah on shabbat.
  2. ↑ There is quite a range of opinions regarding what exactly classifies under the category of "shtarei hedyotot" (lit: documents of the masses). Rashi on shabbat 149a implies that they are business documents (של מקח וממכר), which would be very reasonable why chazal prohibited reading them on shabbat. Shabbat is not meant to be a day of conducting business or even of looking into one's business affairs. However, Rashi on shabbat 116b implies that this category also includes letters that don't seem to have any business connection whatsoever (אגרות השלוחות למצוא חפץ). Tosfot 116b (s.v. v'kol sheken) seems to understand that Rashi initially thought the category was more expansive (rashi 166b), but then retracted this position to limit shtarei hedyotot to business documents (rashi 149b). Either way, the Ri cited in tosfot clearly takes the position that only business documents are included in the prohibition of shtarei hedyotot.
  3. ↑ The mishna shabbat 148b says that one may not read a guest list or menu. The gemara 149a cites a debate whether the concern is that one will come to erase some names, or whether one will come to read "shtarei hedyotot". The Shulchan Aruch 307:12 paskens this gemara. We are concerned for both opinions in the gemara, and therefore the only permitted way to read such a list is to engrave it in a wall, since this is difficult to erase (so no concern of שמא ימחוק) and also not easily confused with a document (so no concern of שמא יקרא בשטרי הדיוטות).
  4. ↑ The gemara 149a cites a beraita which prohibits reading the writing underneath images. Rashi explains that this refers to paintings or murals on a wall, such as those depicting the battle between Dovid and Goliath, or depicting various animals. There is a debate whether the reason for this prohibition is lest one come to read shtarei hedyotot (rashi 149a s.v. asur), lest one come to erase the caption (Ran page 63b in the dapei harif), or because it itself is considered shtarei hedyotot (Meiri, beit habechira 149a). Pri Megadim (Eshel Avraham 307:51) adds that the Beit Yosef seems to hold that way as well. Eliya Rabba 307:37 writes that the practical difference between Ran and Rashi would be if the caption is engraved, where the concern that you may come to erase wouldn't exist.
  5. ↑ The Rambam Peiriush Hamishnayos 23:2 prohibits reading any secular literature on shabbat, only permitting Torah literature.
  6. ↑ The Rosh (shabbat 23:1) understands that the category of shtarei hedyotot itself is limited to business documents. Nonetheless, he prohibits reading letters since if reading captions to pictures is prohibited lest one read shtarei hedyotot, then certainly reading letters should be prohibited as well. Nonetheless, he does not seem to go as far as the Rambam in prohibiting all non-Torah literature.
  7. ↑ Sefer yeshaya 58:13
  8. ↑ Rosh 23:1 gives this reason
  9. ↑ Rambam hilchot shabbat 23:19 gives this reason.
  10. ↑ The Rosh 23:1 cites a debate in the rishonim regarding this question. Some [unnamed] rabbis permitted it, whereas the Rabbenu Yona prohibited it. The Rosh brings a proof from the Tosefta to this side, since there the language used is that one may not be מסתכל (lit: look) at captions underneath pictures, indicating that even scanning is prohibited. One may have assumed that the Rosh would be lenient given that he thinks the reason for the prohibition is from ודבר דבר, nonetheless he prefers the strict approach. This somewhat pokes a hole in the idea that scanning is really a nafka minah between the reasons of the Rosh and the Rambam.
  11. ↑ Shulchan Aruch 307:13 says that one may not scan shtarei hedyotot even without reading them aloud.
  12. ↑ The Shulchan Aruch 301:2 says that children who enjoy running on shabbat are allowed to run, even though running is generally prohibited on shabbat. He says that "so too it is permitted to see anything that gives one pleasure". This is very vague. Perhaps he means that one is allowed to run in order to see a sight that they find enjoyable (see Mishna Brurah 301:6 who understands it this way). However, the Magen Avraham 301:4 understands that this refers to a different leniency. Namely, that one is allowed to read captions underneath images on shabbat if it gives one pleasure. This would provide a major leniency in terms of reading material on shabbat that would otherwise be prohibited.
  13. ↑ Many achronim are not happy with this leniency of the Magen Avraham (see for instance, shaar hatziyon 301:7, who cites the Chemed Moshe and Maamar Mordechai as rejecting the Magen Avraham). Nonetheless, the common practice in many Jewish communities seems to be to take a very lax approach towards shtarei hedyotot. Perhaps this Magen Avraham is a limud zchus on this practice.
  14. ↑ Mishna Shabbat 148b writes that one may not count the number of guests from a list on Shabbat. Abaye in the Gemara 149a explains that this is a rabbinic restriction so as not to come to read a Shtar Hedyot on Shabbat. What is a Shtar Hedyot which one may not read on Shabbat? Rashi 116b s.v. Shtar explains it to be financial calculations or letters. The Rambam (Pirush Mishnayot Shabbat 23:2) also explains Shtar Hedyot to mean letters and the reason for this is that on Shabbat one may only read Navi and it’s explanations and not even a book of wisdom and science. Bet Yosef 307:17 quotes the Baal HaMoer (43a s.v. VeHa) who agrees. However, the Rashba (149a s.v. VeLeInyan) explains Shtar Hedyot as a business documents. This is also the definition of the Ri quoted in Tosfot 116b d"h "kol sheken" and the Rosh (see there where he writes that reading shtarei hedyotot is a problem of mimtzo cheftecha from Yishayahu 58:13) Shabbat 23:1 (Rashi himself on 149a seems to say this also, and tosfot 149a d"h "shtarei" questions Rashi. see Netziv in Meromei Sadeh 149 for a reconciliation of Rashi). Therefore, Sh”t Rashba 7:288 rules that it’s permitted to read books of wisdom and medicine and quotes the Ramban who agreed. [Bet Yosef 307:17 learns this out from another Teshuva of the Rashba 1:772 where he says that one may analyze an astrological tool called the Istrolav.]
  15. ↑ 15.0 15.1 *S”A 307:17 rules like the Rambam who says that on Shabbat one should only learn Torah and not books of other wisdoms, however, he mentions that some are lenient. Mishna Brurah 307:65 writes that the minhag is like the Rashba, however, a pious person (Yireh Shamayim) should be strict. Rav Aviner holds like the Mishna Brurah. 39 Melachos (Rabbi Ribiat, vol 4, pg 982) uses a stricter language saying strictly speaking pleasure reading is permitted but it’s best to refrain from any secular books.
    • Shemirat Shabbat KeHilchata 29:49 extends the Mishna Brurah even to permit reading professional literature, journals that does not include any business, and textbooks. He notes that Rav Shlomo Zalman (Nishmat Avraham 307:5) is quoted to say that a doctor could learn medicine on Shabbat but a medical student may not.
    • However, Yalkut Yosef (Shabbat vol 2, pg 214, 626) rules like Shulchan Aruch that one should only learn Torah on Shabbat and is only lenient to allow 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. Rabbi Mansour on DailyHalacha.com agrees. Menuchat Ahava (vol 1, pg 234) writes that the halacha follows Shulchan Aruch but one doesn’t have to protest those who are lenient because they have what to rely on.
    • It's interesting to note that the Rama (Sh"t Rama 7) writes that he only studied philosophy from Moreh Nevuchim on Shabbat and Yom Tov when others were taking walks.
  16. ↑ The Magen Avraham 307:16 cites the Bach who prohibits a shamash (lit: helper) from reading the guest list on shabbat, because even though there is no concern that he will erase it - since he doesn't have the authority to erase it as he isn't the ba'al habayit (lit: owner of the house) - nonetheless he is prohibited because of the other concern that he might come to read shtarei hedyotot. However, the Magen Avraham himself argues, and holds that since based on the pasuk of ממצוא חפציך we only prohibit weekday dealings that are not for the sake of a mitzvah (see gemara shabbat 150a), we can allow the shamash to read the guest list since this meal is for the sake of the mitzvah (eating a seudah on shabbat). The Magen Avraham here seems to be holding that the reason for the prohibition of shtarei hedyotot is like the first approach cited above (in accordance with the Rosh), and not like the second approach (that of the Rambam, that it's a decree lest one come to erase).
  17. ↑ S”A 307:16 writes that secular literature, romance, and history of wars are forbidden to read on Shabbat and even during the week because it is considered an activity of scoffers (Moshav Letzim) and it is like following idolater’s practices (Al Tifnu El HaElilim) and reading romance is also a violation of provoking the Yetzer Hara. Mishna Brurah 307:58 writes that Yosephon (not the same as Josephus) and a few other Jewish history books aren’t included in this prohibition because one learns from them ethics and fear of heaven (Yirat Hashem). Kitzur Shulchan Aruch 90:11 writes that one shouldn't study history on Shabbat, however, one may read Jewish History books which inspire Yirat Shamayim and have Mussar in them, such as Shevet Yehuda, Sefer Yuchsin, Divrei HaYamim of Ri HaKohen, or Yosefon (which is not the same as Josephus).
  18. ↑ S”A 307:16 writes that secular literature, romance, and history of wars are forbidden to read on Shabbat and even during the week because it is considered an activity of scoffers (Moshav Letzim) and it is like following idolater’s practices (Al Tifnu El HaElilim) and reading romance is also a violation of provoking the Yetzer Hara. Rav Chaim Kanievsky (quoted by Menucha Shelemah pg 226) says that it is forbidden to read narratives and dramas on Shabbat because they do not inspire to Yirat Shamayim. Similarly, Shabbos Home (Rabbi Simcha Cohen, vol 1, pg 57-8) writes that the minhag is lenient by science, math, and medicine but not history and fictional novels which are not considered ‘wisdom’, however, one who fears heaven should refrain from any secular wisdom on Shabbat. However, 39 Melachos (Rabbi Ribiat, vol 4, pg 982) (based on Rama 307:1 and Mishna Brurah 307:65) writes that strictly speaking pleasure reading is permitted but concludes that it’s best to refrain from any secular book on Shabbat. 39 Melachos adds that obviously if there’s objectionable material it’s forbidden to read on Shabbat or the week.
  19. ↑ The Rama 307:16 says that the prohibition of reading fiction novels about war on shabbat is only if they are written in other languages, but if it is written in lashon hakodesh (Hebrew) then it would be permitted. The reason is explained by the Rama in the Darchei Moshe 307:8 that reading a novel in Hebrew will help one better be able to learn Torah (presumably by improving their Hebrew language skills), and also because the language itself has intrinsic holiness. The Rama brings a proof to this idea from Tosfot (shabbat 116b s.v. v'kol sheken) who says that it's prohibited to read novels that are written in "לשון לעז" (lit: the lingu franca), which seems to imply that it would be permitted if written in Hebrew.
  20. ↑ The Mishna Brurah 307:64 cites from the Agudah, Taz, Bach, Gra, and many other achronim, who all objected to this leniency of the Rama. They understand that just because the novel is written in Hebrew does not make it permitted to read on shabbat.
  21. ↑ The Rosh (shabbat 23:1) prohibits reading letters because he thinks that just like chazal decreed against reading guest lists or menus lest one come to read shtarei hedyotot, so too they prohibited all non-critical reading. Rashi (shabbat 116b s.v. shtarei) seems to hold that these letters are themselves shtarei hedyotot. Other rishonim disagreed and held that one could read these letters on shabbat. The Ran (64b in the dapei harif) cites from the Ramban who also permitted reading letters on shabbat, as they are not included in the prohibition of shtarei hedyotot. Nonetheless, the Shulchan Aruch 307:13 holds like the machmir view that one may not read them on shabbat. He seems to hold like Rashi that these letters are forbidden to read because they are themselves shtarei hedyotot. However, the Mishna Brurah 307:52 seems to understand that these letters are actually prohibited lest one come to read shtarei hedyotot (i.e. like the Rosh). Regardless, they are prohibited.
  22. ↑ It is clear from Tosfot (shabbat 116b s.v. v'kol sheken) that the common minhag in Ashkenaz was to read letters on shabbat that people would send to one another in the mail. However, the practice seemed difficult to justify given that these letters seemingly should have been prohibited to read, either as shtarei hedyotot themselves (Rashi), or as part of the decree not to read other documents lest one come to read shtarei hedyotot (Rosh). So how do we explain the practice to read letters that arrived on shabbat? Tosfot cites the Ri that permitted reading these letters because perhaps they contain some important information that could lead to pikuach nefesh (lit: saving a life). Tosfot then cites Rabbenu Tam who permits reading them even if one knows with certainty that they don't contain any critical information, because the very fact that one knows what it is in the letter is reason to permit reading it. Why should this be? Tosfot doesn't explain, but presumably the idea is that if one knows what is written in the letter then there is less of a concern that one is going to erase it, and Tosfot is going like the Rambam, that the reason for these prohibitions is a decree lest one come to erase. Shulchan Aruch 307:14 paskens like the Ri, that if one doesn't know what the letter contains, then it is permissible to read. However, since he isn't convinced that the Ri is really correct, he is machmir to only allow one to scan the letter without reading it aloud, as by doing this one also is relying upon the leniency that perhaps scanning isn't prohibited at all (like the Rosh 23:1 cited in the name of unspecified rabbis - "איכא רבוותא").
  23. ↑ Sh"t Iggerot Moshe 5:21:5 writes that since we no longer get any urgent news in the mail, this doesn't really apply anymore. Tiltulei shabbat teshuva 29, Rav Simcha Bunim Cohen (The Shabbos Home 5 footnote 14), Beer Moshe 6:66, and Rav Avigdor Neventzal (Yerushalayim Bimoadeha, Shabbat Kodesh 2 page 260) all agree to be stringent.
  24. ↑ Shemirat Shabbat KeHilchata 29:45.
  25. ↑ Shemirat Shabbat Kehilchata 29:48, 31:25. A Guide to Practical Halacha (Shabbat v. 3 p. 155 n. 53) quotes Rav Moshe Feinstein who allowed reading the newspaper on Shabbat especially in a time of war, while others hold it is forbidden. Either way, he says that it is forbidden to read the advertisements, business and financial articles, stock listings, real estate listings, and classified ads. The Mishna Brurah 307:63 cites from the Shvut Yaakov who allowed reading them for the same reason as the Ri allowed reading mail (i.e. perhaps there is some critical information). One could perhaps also argue that much of the newspaper can be considered like books of wisdom, as there is much one can learn about the world (sociology, history, science, politics, etc.) from reading it. It is well known that the Netziv used to read the Jewish newspaper (entitled "Hamagid") on shabbat, merely scanning the words and not reading aloud (seemingly paskening against the Shulchan Aruch who is strict about scanning). See the Torah Temimah's autobiography (Mekor Baruch Vol 4, page 1790) who cites this fact about his uncle, the Netziv. Rav Simcha Bunim Cohen (Shabbos Home V1 pg 64 footnote 14) cites from the Yaavetz another potential reason to be lenient based on the leniency of the Magen Avraham to allow pleasure reading.
  26. ↑ Mishna Brurah 307:63
  27. ↑ Mishna Brurah 307:63, Yalkut Yosef 307.22, Rav Yisrael Belsky in Shulchan Halevi page 90, as well as Menuchat Ahava (vol 1, pg 233) who says this prohibition even applies if you are shopping for a mitzva-related item such as the arba minim.
  28. ↑ Hazon Ovadia, Volume 5, Page 72; Ach Tov VaHessed, Year 5783, Pages 115-116
  29. ↑ This refers to something which came into being on shabbat, and is therefore considered muktzah.
  30. ↑ Rivevot Efraim 8:152:2 writes that a newspaper printed on Shabbat is nolad gamur and is muktzeh. However, Shemirat Shabbat Kehilchata 31:24 writes that a newspaper printed on Shabbat is permissible to read. Gilyonot MReyach Nichoch 5775 Parshat Bo issue 225 p. 14 Rav Shlomo Aviner explains that a newspaper isn’t nolad since it is just paper with ink. Nishmat Avraham second edition p. 576 quotes Rav Shlomo Zalman that a fax that came in on Shabbat is nolad on Shabbat but a newspaper made on Shabbat isn't nolad since there's no muktzeh on a non-Jew's property. (Magen Avraham 308:15 and 501:12 writes that a utensil made by goy on Shabbat is nolad and is muktzeh even though it belonged to a non-Jew, but the Levush 505:1 argues that even for nolad there’s no muktzeh for a non-Jew’s property.)
  31. ↑ *The Maharam Shick O.C. 123 addresses the question of subscribing to a newspaper that is printed on Shabbat. He says that although there is a dispute whether or not one may ask one non-Jew to ask another non-Jew to do a melacha on Shabbat, everyone should agree here that it is permitted, since the workers in the printing station don’t know that they are printing for Jews. Nonetheless, he concludes that this is not enough to rely on. Rav Mordechai Willig (Am Mordechai p. 214) writes that the Maharam’s logic would not apply nowadays, because the workers in the printing company know that there are Jews in the city for whom they are printing.
    • Rav Moshe Feinstein (quoted by The Sanctity of Shabbos p. 83), Mishneh Halachot 4:47, and Be’eir Moshe 6:66 agree that ordering a newspaper for Shabbat is forbidden because of Amirah LeNochri. Rav Hershel Schachter (oral communication, Halachipedia Article 5773 #6) said it would be forbidden even if one orders a weekly subscription that includes Shabbat.
    • In another context, the Maharam Shick (O.C. 324) writes that it is not similar to the case of Shulchan Aruch O.C. 276:2 where halacha assumes that the non-Jew’s intent depends on the majority of the people for whom the melacha is done. In our case, every single print is for a specific need, and if the Jew didn’t subscribe, they would print less. Shemirat Shabbat K’hilchata 31:25, however, quotes Rav Shlomo Zalman Auerbach who argues that it is permitted to order a newspaper to be delivered on Shabbat if most of the subscribers are non-Jews because the additional printing is considered a grama, and perhaps the newspapers printed for Jews are nullified by the majority. Nonetheless, Shemirat Shabbat K’hilchata adds that if a non-Jew brought the newspaper through an area where there is no eruv, one may not read it on Shabbat.
  32. ↑ Shemirat Shabbat Kehilchata 29:48 writes that it is included in the prohibition of mimso chefsacha. Rav Shlomo Zalman Auerbach thought that if one’s intent is purely to see how the food tastes better and isn’t concerned with how to cook it, maybe it would be considered a book of wisdom. Halacha Brurah (307:90, Amirah Lnochri v. 2 p. 329) writes that based on Rav Shlomo Zalman it is forbidden for Sephardim who hold it is forbidden to learn a science book on Shabbat. He also quotes Beer Moshe 6:67 who was lenient since people are only looking at the recipes for pleasure. Halacha Brurah still holds that it is forbidden. Listen to Rabbi Mansour on dailyhalacha.com and Rabbi Brovender explained this halacha.
  33. ↑ Mishna Brurah 307:3; Ketzot Hashulchan 107:43.
  34. ↑ Yalkut Yosef 307.5
  35. ↑ Yalkut Yosef 307.8
  36. ↑ Rav Moshe Halevi in Menuchat Ahava 1 page 236 cites some rabbis who allow it since it enhances your fear of G-d but nevertheless says one should be strict even in this.
  37. ↑ Rav Simcha Bunim Cohen (the Shabbos Home V1 pg 56 footnote 9) cites from the Megillat Sefer who infers from Rashi shabbat 149a that the prohibition of reading captions only applies to a "סיפור דברים" (i.e. narrative). Thus, it would be permitted to read something that was just a single noun without a verb. See also Yalkut Yosef (Shabbat, vol 2, pg 197).
  38. ↑ See previous note. The reasoning of the Megillat Sefer applies here as well. See also Yalkut Yosef 307:12. Presumably, one could also make the case that this is considered to be for the sake of a mitzvah in that it promotes healthy eating.
  39. ↑ Yalkut Yosef 307:13
  40. ↑ Yalkut Yosef 307.11
  41. ↑ Yalkut Yosef 307.21
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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