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The Rabbis forbad receiving wages for (permissible) work done on [[Shabbat]]. <ref>Rashi Ketubot 64a s.v. Kesechar explains that the reason chazal prohibited taking sechar shabbat, wages from work done on Shabbat, is based on a concern of coming to doing business on Shabbat. S”A 306:4, Mishna Brura 306:16 and Shemirat Shabbat KeHilchata 28:54 codify this as halacha. Rabbi Simcha Bunim Cohen explains (The Shabbos Home p. 27) that Chazal forbade engaging in any type of business transaction because it might lead to Kosev, writing down the transaction in a journal or the like. </ref>
The Rabbis forbad receiving wages for (permissible) work done on [[Shabbat]]. <ref>Rashi Ketubot 64a s.v. Kesechar explains that the reason chazal prohibited taking sechar shabbat, wages from work done on Shabbat, is based on a concern of coming to doing business on Shabbat. S”A 306:4, Mishna Brura 306:16 and Shemirat Shabbat KeHilchata 28:54 codify this as halacha. Rabbi Simcha Bunim Cohen explains (The Shabbos Home p. 27) that Chazal forbade engaging in any type of business transaction because it might lead to Kosev, writing down the transaction in a journal or the like. A second possible explanation of prohibition of schar shabbos is found in the Tur siman 306, who seems to indicate that it may be included in the category of things forbidden under "ממצוא חפציך" - engaging in your own engagements / dealings on shabbos. A third explanation is said in the name of Rav Chaim Brisker (see dirshu Mishnah berura siman 306 footnote 14), who suggests that if one receives payment for services rendered on shabbos, the halacha views those services as if they are forbidden melacha, even if they in fact are not.  </ref>


==Upon whom is the prohibition?==
==Upon whom is the prohibition?==
# The primary prohibition applies to the one receiving the wages; however, it’s also forbidden to pay these wages (for permissible work) because one transgresses “[[Lifnei Iver]]”. <Ref>Mishna Brurah 306:21, Shemirat Shabbat KeHilchata 28:54 </ref>
# The primary prohibition applies to the one receiving the wages; however, it’s also forbidden to pay these wages (for permissible work) because one transgresses “[[Lifnei Iver]]”. <Ref>Mishna Brurah 306:21, Shemirat Shabbat KeHilchata 28:54 </ref>


==What is included?==
==Permissible Way to Receive Payment - Havla'a (lit: swallowed)==
# It is permitted to receive money on Shabbos for a rental that includes a pre-/post-Shabbos period. The same applies to services performed, that a Jew may serve as a waiter on Shabbos provided he does some set-up before, or cleanup after Shabbos. <ref>S”A (306:4) writes that one is permitted to earn money on Shabbos if it is blended in with payments for the week, month, year, or shemittah cycle. This is known as Schar Shabbos B’Havla’ah, Shabbos payments which are blended in, or literally swallowed up, with week payments. Rav Herschel Schachter ([http://www.yutorah.org/lectures/lecture.cfm/751485/Rabbi_Hershel_Schachter/Doing_Business_on_Shabbat_%E2%80%93_Schar_Shabbat Doing Business on Shabbos – Schar Shabbos] min. 43-45) explains that Havla’ah is when the unit that is paid is larger than Shabbos. If one were to pay an hourly rate, any hours charged on Shabbos would be Schar Shabbos. But if one pays a flat rate which includes services not performed on Shabbos, this would be permitted because of Schar Shabbos B’Havla’ah. </ref>
# It is permissible to receive payment for work done over a period of time such as a month, week, or year even if [[Shabbat]] is included. This is known as the heter of havla'a (lit: swallowed up).<ref>Rambam Shabbat 6:25, Rosh Ketubot 5:37. The gemara in bava metzia 58a cites a beraisa that distinguishes between a guard who is hired just for shabbos, who may not receive payment and therefor is exempt from guarding, and a guard who is hired for a longer period of time such as a week, who may recieve payment and is therefore responsible for guarding. S”A (306:4) paskens this gemara, noting that one is permitted to earn money on Shabbos if it is blended in with payments for the week, month, year, or shemittah cycle. This is known as Schar Shabbos B’Havla’ah, Shabbos payments which are blended in, or literally swallowed up, with week payments. Rav Herschel Schachter ([http://www.yutorah.org/lectures/lecture.cfm/751485/Rabbi_Hershel_Schachter/Doing_Business_on_Shabbat_%E2%80%93_Schar_Shabbat Doing Business on Shabbos – Schar Shabbos] min. 43-45) explains that Havla’ah is when the unit that is paid is larger than Shabbos. If one were to pay an hourly rate, any hours charged on Shabbos would be Schar Shabbos. But if one pays a flat rate which includes services not performed on Shabbos, this would be permitted because of Schar Shabbos B’Havla’ah. Shemirat Shabbat Kehilchita 28:64 in the footnote explains that the gezeirah of schar shabbos is because we are concerned that one may come to write down the transaction on shabbos; the Rabbis didn’t extend the gezeirah to a case where one receives wages over a longer period of time because we are not concerned that one will write about the transaction on shabbos, since they can record it before or after. </ref>  
# It’s forbidden to receive payment for any service or rental over [[Shabbat]] (such as renting one's house for a specific number of days). However, if one purchases something on [[Shabbat]] (in cases where it’s permissible) one must pay the amount owed after [[Shabbat]]. <ref>Mishna Brurah 306:19, Shemirat Shabbat KeHilchata 28:57 </ref>
## According to Ashkenazim, this is only true if each side sees the agreement as a unit. However, if each day is viewed as a separate entity, and either party can retract on any given day, then we don't view the shabbos payment as "nivlah" (lit: absorbed) in the weekday payment, and so it is not permissible to receive wages for the [[Shabbat]].<ref>Rama 306:4, Mishna Brurah 306:20, Shemirat Shabbat KeHilchata 28:64 </ref>
# One may not receive payment for renting out a room for [[Shabbat]] specifically, rather one should stipulate that the rental should begin a little before [[Shabbat]] or a little after [[Shabbat]] and certainly for a few days amongst them [[Shabbat]]. <ref>Shemirat Shabbat KeHilchata 28:71 </ref>
# Rentals
# One may rent out a car even if the rental is paid per day and includes [[Shabbat]] because the rental is paid for every 24 hour day from morning to morning and automatically in the payment for [[Shabbat]] is also a few hours after [[Shabbat]]. <ref>Shemirat Shabbat KeHilchata 28:67 </ref>
## One may not receive payment for renting out a room for [[Shabbat]] specifically, rather one should stipulate that the rental should begin a little before [[Shabbat]] or a little after [[Shabbat]] and certainly for a few days amongst them [[Shabbat]]. <ref>Shemirat Shabbat KeHilchata 28:71 </ref>
==Permissible way to receive payment==
## One may rent out a car even if the rental is paid per day and includes [[Shabbat]], because the rental is paid for every 24-hour day (from morning to morning), and included in the payment for [[Shabbat]] is also a few hours during the week, either before or after [[Shabbat]]. <ref>Shemirat Shabbat KeHilchata 28:67 </ref>
# It is permissible to receive payment for work done over a period of time such as a month, week, or year even if [[Shabbat]] is included. <Ref> Rambam Shabbat 6:25, Rosh Ketubot 5:37, S”A 306:4, Shemirat Shabbat KeHilchata 28:64. The Braisa (Bava Metzia 58a) writes that one who hires a worker to guard, cannot pay him Sachar Shabbos, therefore the guard is not responsible for Shabbos. If he was hired for the week, month, year or Shemitah cycle, he can be paid for the whole period, including Shabbos, therefore, he is responsible for Shabbos. Shemirat Shabbat Kehilchita 28:64 in the footnote explains that the gezerah is only because one may could to write down the transaction and the Rabbis didn’t extend it to a case where one receives wages over a period of time because one will not come to write about the transaction of [[Shabbat]] specifically). </ref> According to Ashkenazim, this is only true if each side sees it as an agreement which is intended to last, however, if it’s seen as a temporary agreement and the either side could retract and only pay wages for each day, it’s not permissible to receive wages for the [[Shabbat]]. <ref>Rama 306:4, Mishna Brurah 306:20, Shemirat Shabbat KeHilchata 28:64 </ref>  
# Services
===Baby sitter===
## A Jew may serve as a waiter on Shabbos provided he does some set-up before shabbos, or cleanup after Shabbos.
==Other Leniencies==
 
=== Mitzvah ===
# There is a debate in the rishonim whether one is allowed to receive payment for rendering a service on shabbos if it is a mitzvah. Examples include being the chazan, bal koreh, scholar-in-residence, or mashgiach.  
# Generally speaking, one may be lenient to receive payment (although he won't see a siman bracha from this payment<ref>Mishnah Berura siman 306 s.k. 23</ref>), but it is better to rely upon the leniency of havla'a by working or preparing during the week as well and being paid for the total job.<ref> *The Mordechai (Kesubos 189) quotes from Rabbeinu Baruch both the reasons to permit and to prohibit hiring chazanim or baalei keriah for Shabbos. He writes that it should be prohibited because of Schar Shabbos, but maybe it would be permitted because there is no decree of chazal by a mitzvah. The Shulchan Aruch (306:5) writes that it is prohibited to hire Chazanim to daven on Shabbos, and some say it’s permitted. As a general rule, when the Shulchan Aruch writes a halacha and then writes “some permit it,” we follow the first opinion. So it therefore it seems, in terms of Sachar Shabbos, that there should be no difference whether the work is a Mitzvah or not.The Aruch Hashulchan (306:12) notes a contradiction with the Mechaber here and the Mechaber by Hilchos Rosh Hashana. Over there (585:5) he writes that one may take money to blow shofar, however he will not see a siman bracha from that money. But over here he writes that it is prohibited (see also Sh"t Yabia Omer OC 5:25 who points out this contradiction as well) .The Aruch Hashulchan writes that because it seems that the minhag is to hire chazanim, it’s probably not prohibited. Yalkut Yosef ([[Shabbat]] vol 2, pg 121) writes that the minhag is to be lenient to hire Chazanim just for [[Shabbat]] as long as one doesn’t speak about the amount on [[Shabbat]]. Nonetheless one doesn’t see Bracha from that money and so one should use that money for buying sefarim or the like.
*Rabbi Simcha Bunim Cohen (The Shabbos Home p. 35) concludes that as long the chazzan or baal korei prepare during the week, it would be permissible because of Schar Shabbos B’Havla’ah. Sh”t Tzitz Eliezer 7:28(7), Sh”T Shevet Hakehati 2:103 agree.
*Sh”t Shaarei Ezra allows a Mohel to accept payment as it’s a dvar mitzvah but preferably he should visit the baby before or after [[Shabbat]] so the payment is mixed with permissible payment.</ref>  
 
=== Give the Payment as a Gift ===
 
# If one does not pre-arrange how much will be paid for the service rendered, and then after shabbos simply gives the payment as a gift, this is permitted.<ref>Mishnah Berurah siman 306 s.k. 24 writes this heter in the context of one hiring a chazan just for shabbos, who does not wish to rely upon the heter of it being a dvar mitzvah. </ref>
# Someone watching children every [[Shabbat]] can receive the wages as a gift. <ref> Sh”t Bear Moshe 5:103 </ref>
# Someone watching children every [[Shabbat]] can receive the wages as a gift. <ref> Sh”t Bear Moshe 5:103 </ref>
===Doctor===
# A doctor can receive wages for a call he did on [[Shabbat]].<Ref>Mahari Bruna 114, Shaarei Knesset Hagedola (Hagahot Bet Yosef 306:3), Mishna Brurah 306:24, Sh”t Teshuvot Vehanhagot 1:214, Sh”t Bear Moshe 5:102, Shemirat Shabbat Kehilchata 28:67, Menuchat Ahava 10:28, Kaf Hachaim 306:36, [http://www.dailyhalacha.com/displayRead.asp?readID=2012 Rabbi Eli Mansour] on dailyhalacha.com. The primary reason of the Mahari Bruna is that it is a mitzvah of pikuach nefesh to save a life on Shabbat. If so, says the Shemirat Shabbat Kehilchata ch. 28 fnt. 155, it would comes out that there's no bracha in that salary. If it is done in a way that the wage for that procedure included work done before or after Shabbat then it would be permitted and there would be a bracha in that salary. The Mahari Bruna also adds that we should pay them so that they don't delay in doing their job. Dor Hamelaktim v. 2 p. 1312 quotes Rav Sheinberg (Chidushei Batra 306:24) who left the question of whether there is a siman bracha for a doctor to take wages for his work on Shabbat as an unresolved question unless it includes work before and after Shabbat. </ref>
===Chazzan, Bal Koreh, Mashgiach===
# A chazzan, bal koreh, or mashgiach who are only working on [[Shabbat]] can receive wages, but it’s better that it’s mixed with payment for some work done on a weekday. <Ref>
*The Mordechai (Kesubos 189) quotes from Rabbeinu Baruch both the reasons to permit and to prohibit hiring chazanim or baalei keriah for Shabbos. He writes that it should be prohibited because of Schar Shabbos, but maybe it would be permitted because there is no decree of chazal by a mitzvah. The Shulchan Aruch (306:5) writes that it is prohibited to hire Chazanim to daven on Shabbos, and some say it’s permitted. As a general rule, when the Shulchan Aruch writes a halacha and then writes “some permit it,” we follow the first opinion. So it therefore it seems, in terms of Sachar Shabbos, that there should be no difference whether the work is a Mitzvah or not.The Aruch Hashulchan (306:12) notes a contradiction with the Mechaber here and the Mechaber by Hilchos Rosh Hashana. Over there (585:5) he writes that one may take money to blow shofar, however he will not see a siman bracha from that money. But over here he writes that it is prohibited (see also Sh"t Yabia Omer OC 5:25 who points out this contradiction as well) .The Aruch Hashulchan writes that because it seems that the minhag is to hire chazanim, it’s probably not prohibited. Yalkut Yosef ([[Shabbat]] vol 2, pg 121) writes that the minhag is to be lenient to hire Chazanim just for [[Shabbat]] as long as one doesn’t speak about the amount on [[Shabbat]]. Nonetheless one doesn’t see Bracha from that money and so one should use that money for buying sefarim or the like.
* Rabbi Simcha Bunim Cohen (The Shabbos Home p. 35) concludes that as long the chazzan or baal korei prepare during the week, it would be permissible because of Schar Shabbos B’Havla’ah. Sh”t Tzitz Eliezer 7:28(7), Sh”T Shevet Hakehati 2:103 agree.
* Sh”t Shaarei Ezra allows a Mohel to accept payment as it’s a dvar mitzvah but preferably he should visit the baby before or after [[Shabbat]] so the payment is mixed with permissible payment. </ref>


==Renting to a non-Jew==
# Sephardim may rent to a non-Jew an object on Friday which will be used for a Melacha Deoritta (biblically forbidden activity on [[Shabbat]]) as long as the non-Jew has time to remove it from the Jew’s house. Ashkenazim should not rent such an object except on Thursday or earlier in the week. <Ref>Menuchat Ahava (vol 1, chap 19 #4) based on S”A and Rama 246:1 </ref>
==Paying for services==
# One can pay (after [[Shabbat]]) for going into a mikveh on [[shabbat]], or staying at a hotel on [[Shabbat]]. <Ref> Sh”t Nodeh Beyehuda O”C 26, Sh”T Mishnat Halachot 10:65 since the work to prepare the mikveh before [[Shabbat]] and cleaning it after [[Shabbat]] is enough so that the payment is considered mixed with permitted payment. Concerning the hotel, so rule Sh”t HaElef Lecha Shlomo 125 since it’s payment for the stay mixed with payment for cleaning the room before and after [[Shabbat]]. see also [http://www.dailyhalacha.com/displayRead.asp?readID=2012 Rabbi Eli Mansour] regarding hotel</ref>
# One can pay for a ticket to the zoo before [[Shabbat]] for a visit on [[Shabbat]] (this is only in terms of wages on [[Shabbat]], but in terms of kedushat [[Shabbat]] it’s preferable to sanctify [[Shabbat]] with Torah and mitzvoth). <Ref> Shemirat Shabbat Kehilchata 28:65 </ref>
# One can switch a rotation of a guard or cleaning duty to work on [[Shabbat]] instead of a weekday. <Ref> Shemirat Shabbat Kehilchata 28:55 the work he’s doing isn’t for a wage but just to exempt himself from working another day. </ref>
==Interest over Shabbat==
==Interest over Shabbat==
# Interest in a bank accrued on [[Shabbat]] is permitted. <Ref> [[Shabbat]] Kehilchata 20:8. [The Mishna Brurah 306:19 writes that one may not take interest from a non-Jew for money lent for [[Shabbat]] unless one doesn’t specify a number of days but only a number of weeks.] see Bayit Hayehudi 5:22(11) and BeYitzchak Yikareh on Mishna Brurah 306:19 </ref>
# Interest in a bank accrued on [[Shabbat]] is permitted.<Ref> [[Shabbat]] Kehilchata 20:8. [The Mishna Brurah 306:19 writes that one may not take interest from a non-Jew for money lent for [[Shabbat]] unless one doesn’t specify a number of days but only a number of weeks.] see Bayit Hayehudi 5:22(11) and BeYitzchak Yikareh on Mishna Brurah 306:19 </ref>
# However, some are strict that if the interest is compounded daily, such that each day's interest payment is distinct, then one should not receive benefit from the payment on days when yom tov immediately preceded or followed shabbos.<ref>The mishnah berura siman 306 s.k. 19 writes that it is permitted to receive interest from a non-Jew, provided that the loan is extended over a period of time and not paid per day. If each day is a separate entity, then it would be prohibited to receive payment for the interest accrued on shabbos. Rav Moshe (OC:4:59) has a teshuvah in which he discusses modern banks and the interest that accrues in savings accounts. On a regular shabbos, part of the payment is included in the Friday interest, and part of it is included in the Saturday payment, due to the nature of the secular calendar starting and ending at midnight, so one can be lenient due to havla'a. On a regular yom tov, since really only 1 day is actually yom tov and we just don't know which, there is havla'a here as well, just like shabbos. However, for Rosh Hashana, which is two days not just m'safek, and for yom tov abutting shabbos, there are two consecutive holy days and so there is no heter of havla'a here. Rav Moshe recommends not receiving benefit from the (relatively insignificant) proceeds of these few days of interest. Rav Simcha Bunim Cohen (Shabbos Home V1 pg. 39), following this psak of Rav Moshe, suggests giving it to charity anonymously (and also not counted towards your ma'aser), such that you receive no benefit from it whatsoever. </ref>  
==Doctors and Nurses==
==Doctors and Nurses==
#A doctor can receive wages for a call he did on [[Shabbat]].<ref>Mahari Bruna 114, Shaarei Knesset Hagedola (Hagahot Bet Yosef 306:3), Mishna Brurah 306:24, Sh”t Teshuvot Vehanhagot 1:214, Sh”t Bear Moshe 5:102, Shemirat Shabbat Kehilchata 28:67, Menuchat Ahava 10:28, Kaf Hachaim 306:36, [http://www.dailyhalacha.com/displayRead.asp?readID=2012 Rabbi Eli Mansour] on dailyhalacha.com. The primary reason of the Mahari Bruna is that it is a mitzvah of pikuach nefesh to save a life on Shabbat. If so, says the Shemirat Shabbat Kehilchata ch. 28 fnt. 155, it would comes out that there's no bracha in that salary. If it is done in a way that the wage for that procedure included work done before or after Shabbat then it would be permitted and there would be a bracha in that salary. The Mahari Bruna also adds that we should pay them so that they don't delay in doing their job. Dor Hamelaktim v. 2 p. 1312 quotes Rav Sheinberg (Chidushei Batra 306:24) who left the question of whether there is a siman bracha for a doctor to take wages for his work on Shabbat as an unresolved question unless it includes work before and after Shabbat. </ref>
#It is permitted for a doctor or nurse to take wages for their work on Shabbos since it is a mitzvah and additionally, it is important that doctors are encouraged to save lives even on Shabbos. Ideally, the wages should include post-op care done after Shabbat.<ref>Mishna Brurah 306:24, Shemirat Shabbat Kehilchata 28:75. [[Asicha_Hilchos_Shabbos_Part_2| Rav Willig (Asicha Shabbos 2 p. 12)]] said that it is permitted to keep the money. He added though that if someone doesn’t want it on their conscience that they’re making money on Shabbos they can give the money to [[tzedakah]].</ref>
#It is permitted for a doctor or nurse to take wages for their work on Shabbos since it is a mitzvah and additionally, it is important that doctors are encouraged to save lives even on Shabbos. Ideally, the wages should include post-op care done after Shabbat.<ref>Mishna Brurah 306:24, Shemirat Shabbat Kehilchata 28:75. [[Asicha_Hilchos_Shabbos_Part_2| Rav Willig (Asicha Shabbos 2 p. 12)]] said that it is permitted to keep the money. He added though that if someone doesn’t want it on their conscience that they’re making money on Shabbos they can give the money to [[tzedakah]].</ref>


==Renting to a non-Jew==
# Sephardim may rent to a non-Jew an object on Friday which will be used for a Melacha Deoritta (biblically forbidden activity on [[Shabbat]]) as long as the non-Jew has time to remove it from the Jew’s house. Ashkenazim should not rent such an object except on Thursday or earlier in the week. <ref>Menuchat Ahava (vol 1, chap 19 #4) based on S”A and Rama 246:1 </ref>
==Paying for Services==
# If one purchases something on [[Shabbat]] (in cases where it’s permissible) one must pay the amount owed after [[Shabbat]]. <ref>Mishna Brurah 306:19, Shemirat Shabbat KeHilchata 28:57 </ref>
# One can pay (after [[Shabbat]]) for going into a mikveh on [[shabbat]], or staying at a hotel on [[Shabbat]]. <ref> Sh”t Nodeh Beyehuda O”C 26, Sh”T Mishnat Halachot 10:65 since the work to prepare the mikveh before [[Shabbat]] and cleaning it after [[Shabbat]] is enough so that the payment is considered mixed with permitted payment. Concerning the hotel, so rule Sh”t HaElef Lecha Shlomo 125 since it’s payment for the stay mixed with payment for cleaning the room before and after [[Shabbat]]. see also [http://www.dailyhalacha.com/displayRead.asp?readID=2012 Rabbi Eli Mansour] regarding hotel</ref>
# One can pay for a ticket to the zoo before [[Shabbat]] for a visit on [[Shabbat]] (this is only in terms of wages on [[Shabbat]], but in terms of kedushat [[Shabbat]] it’s preferable to sanctify [[Shabbat]] with Torah and mitzvoth). <ref> Shemirat Shabbat Kehilchata 28:65 </ref>
# One can switch a rotation of a guard or cleaning duty to work on [[Shabbat]] instead of a weekday. <ref> Shemirat Shabbat Kehilchata 28:55 the work he’s doing isn’t for a wage but just to exempt himself from working another day. </ref>
==Links==
==Links==
# Rav Herschel Schachter ([http://www.yutorah.org/lectures/lecture.cfm/751485/Rabbi_Hershel_Schachter/Doing_Business_on_Shabbat_%E2%80%93_Schar_Shabbat Doing Business on Shabbos – Schar Shabbos]
# Rav Herschel Schachter ([http://www.yutorah.org/lectures/lecture.cfm/751485/Rabbi_Hershel_Schachter/Doing_Business_on_Shabbat_%E2%80%93_Schar_Shabbat Doing Business on Shabbos – Schar Shabbos]
# Rabbi Shay Schachter Twenty Minute Halacha [http://www.yutorah.org/lectures/lecture.cfm/763404/Rabbi_Shay_Schachter/Paying_a_Chazzan_and_Baal_Tokeah_ Paying a Chazzan and Baal Tokeah]
# Rabbi Shay Schachter Twenty Minute Halacha [http://www.yutorah.org/lectures/lecture.cfm/763404/Rabbi_Shay_Schachter/Paying_a_Chazzan_and_Baal_Tokeah_ Paying a Chazzan and Baal Tokeah]
==Sources==
==Sources==
<references/>
<references/>
[[Category:Shabbat]]
[[Category:Shabbat]]
{{Shabbat Table}}
{{Shabbat Table}}

Revision as of 03:52, 11 July 2024

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The Rabbis forbad receiving wages for (permissible) work done on Shabbat. [1]

Upon whom is the prohibition?

  1. The primary prohibition applies to the one receiving the wages; however, it’s also forbidden to pay these wages (for permissible work) because one transgresses “Lifnei Iver”. [2]

Permissible Way to Receive Payment - Havla'a (lit: swallowed)

  1. It is permissible to receive payment for work done over a period of time such as a month, week, or year even if Shabbat is included. This is known as the heter of havla'a (lit: swallowed up).[3]
    1. According to Ashkenazim, this is only true if each side sees the agreement as a unit. However, if each day is viewed as a separate entity, and either party can retract on any given day, then we don't view the shabbos payment as "nivlah" (lit: absorbed) in the weekday payment, and so it is not permissible to receive wages for the Shabbat.[4]
  2. Rentals
    1. One may not receive payment for renting out a room for Shabbat specifically, rather one should stipulate that the rental should begin a little before Shabbat or a little after Shabbat and certainly for a few days amongst them Shabbat. [5]
    2. One may rent out a car even if the rental is paid per day and includes Shabbat, because the rental is paid for every 24-hour day (from morning to morning), and included in the payment for Shabbat is also a few hours during the week, either before or after Shabbat. [6]
  3. Services
    1. A Jew may serve as a waiter on Shabbos provided he does some set-up before shabbos, or cleanup after Shabbos.

Other Leniencies

Mitzvah

  1. There is a debate in the rishonim whether one is allowed to receive payment for rendering a service on shabbos if it is a mitzvah. Examples include being the chazan, bal koreh, scholar-in-residence, or mashgiach.
  2. Generally speaking, one may be lenient to receive payment (although he won't see a siman bracha from this payment[7]), but it is better to rely upon the leniency of havla'a by working or preparing during the week as well and being paid for the total job.[8]

Give the Payment as a Gift

  1. If one does not pre-arrange how much will be paid for the service rendered, and then after shabbos simply gives the payment as a gift, this is permitted.[9]
  2. Someone watching children every Shabbat can receive the wages as a gift. [10]

Interest over Shabbat

  1. Interest in a bank accrued on Shabbat is permitted.[11]
  2. However, some are strict that if the interest is compounded daily, such that each day's interest payment is distinct, then one should not receive benefit from the payment on days when yom tov immediately preceded or followed shabbos.[12]

Doctors and Nurses

  1. A doctor can receive wages for a call he did on Shabbat.[13]
  2. It is permitted for a doctor or nurse to take wages for their work on Shabbos since it is a mitzvah and additionally, it is important that doctors are encouraged to save lives even on Shabbos. Ideally, the wages should include post-op care done after Shabbat.[14]

Renting to a non-Jew

  1. Sephardim may rent to a non-Jew an object on Friday which will be used for a Melacha Deoritta (biblically forbidden activity on Shabbat) as long as the non-Jew has time to remove it from the Jew’s house. Ashkenazim should not rent such an object except on Thursday or earlier in the week. [15]

Paying for Services

  1. If one purchases something on Shabbat (in cases where it’s permissible) one must pay the amount owed after Shabbat. [16]
  2. One can pay (after Shabbat) for going into a mikveh on shabbat, or staying at a hotel on Shabbat. [17]
  3. One can pay for a ticket to the zoo before Shabbat for a visit on Shabbat (this is only in terms of wages on Shabbat, but in terms of kedushat Shabbat it’s preferable to sanctify Shabbat with Torah and mitzvoth). [18]
  4. One can switch a rotation of a guard or cleaning duty to work on Shabbat instead of a weekday. [19]

Links

  1. Rav Herschel Schachter (Doing Business on Shabbos – Schar Shabbos
  2. Rabbi Shay Schachter Twenty Minute Halacha Paying a Chazzan and Baal Tokeah

Sources

  1. ↑ Rashi Ketubot 64a s.v. Kesechar explains that the reason chazal prohibited taking sechar shabbat, wages from work done on Shabbat, is based on a concern of coming to doing business on Shabbat. S”A 306:4, Mishna Brura 306:16 and Shemirat Shabbat KeHilchata 28:54 codify this as halacha. Rabbi Simcha Bunim Cohen explains (The Shabbos Home p. 27) that Chazal forbade engaging in any type of business transaction because it might lead to Kosev, writing down the transaction in a journal or the like. A second possible explanation of prohibition of schar shabbos is found in the Tur siman 306, who seems to indicate that it may be included in the category of things forbidden under "ממצוא חפציך" - engaging in your own engagements / dealings on shabbos. A third explanation is said in the name of Rav Chaim Brisker (see dirshu Mishnah berura siman 306 footnote 14), who suggests that if one receives payment for services rendered on shabbos, the halacha views those services as if they are forbidden melacha, even if they in fact are not.
  2. ↑ Mishna Brurah 306:21, Shemirat Shabbat KeHilchata 28:54
  3. ↑ Rambam Shabbat 6:25, Rosh Ketubot 5:37. The gemara in bava metzia 58a cites a beraisa that distinguishes between a guard who is hired just for shabbos, who may not receive payment and therefor is exempt from guarding, and a guard who is hired for a longer period of time such as a week, who may recieve payment and is therefore responsible for guarding. S”A (306:4) paskens this gemara, noting that one is permitted to earn money on Shabbos if it is blended in with payments for the week, month, year, or shemittah cycle. This is known as Schar Shabbos B’Havla’ah, Shabbos payments which are blended in, or literally swallowed up, with week payments. Rav Herschel Schachter (Doing Business on Shabbos – Schar Shabbos min. 43-45) explains that Havla’ah is when the unit that is paid is larger than Shabbos. If one were to pay an hourly rate, any hours charged on Shabbos would be Schar Shabbos. But if one pays a flat rate which includes services not performed on Shabbos, this would be permitted because of Schar Shabbos B’Havla’ah. Shemirat Shabbat Kehilchita 28:64 in the footnote explains that the gezeirah of schar shabbos is because we are concerned that one may come to write down the transaction on shabbos; the Rabbis didn’t extend the gezeirah to a case where one receives wages over a longer period of time because we are not concerned that one will write about the transaction on shabbos, since they can record it before or after.
  4. ↑ Rama 306:4, Mishna Brurah 306:20, Shemirat Shabbat KeHilchata 28:64
  5. ↑ Shemirat Shabbat KeHilchata 28:71
  6. ↑ Shemirat Shabbat KeHilchata 28:67
  7. ↑ Mishnah Berura siman 306 s.k. 23
  8. ↑ *The Mordechai (Kesubos 189) quotes from Rabbeinu Baruch both the reasons to permit and to prohibit hiring chazanim or baalei keriah for Shabbos. He writes that it should be prohibited because of Schar Shabbos, but maybe it would be permitted because there is no decree of chazal by a mitzvah. The Shulchan Aruch (306:5) writes that it is prohibited to hire Chazanim to daven on Shabbos, and some say it’s permitted. As a general rule, when the Shulchan Aruch writes a halacha and then writes “some permit it,” we follow the first opinion. So it therefore it seems, in terms of Sachar Shabbos, that there should be no difference whether the work is a Mitzvah or not.The Aruch Hashulchan (306:12) notes a contradiction with the Mechaber here and the Mechaber by Hilchos Rosh Hashana. Over there (585:5) he writes that one may take money to blow shofar, however he will not see a siman bracha from that money. But over here he writes that it is prohibited (see also Sh"t Yabia Omer OC 5:25 who points out this contradiction as well) .The Aruch Hashulchan writes that because it seems that the minhag is to hire chazanim, it’s probably not prohibited. Yalkut Yosef (Shabbat vol 2, pg 121) writes that the minhag is to be lenient to hire Chazanim just for Shabbat as long as one doesn’t speak about the amount on Shabbat. Nonetheless one doesn’t see Bracha from that money and so one should use that money for buying sefarim or the like.
    • Rabbi Simcha Bunim Cohen (The Shabbos Home p. 35) concludes that as long the chazzan or baal korei prepare during the week, it would be permissible because of Schar Shabbos B’Havla’ah. Sh”t Tzitz Eliezer 7:28(7), Sh”T Shevet Hakehati 2:103 agree.
    • Sh”t Shaarei Ezra allows a Mohel to accept payment as it’s a dvar mitzvah but preferably he should visit the baby before or after Shabbat so the payment is mixed with permissible payment.
  9. ↑ Mishnah Berurah siman 306 s.k. 24 writes this heter in the context of one hiring a chazan just for shabbos, who does not wish to rely upon the heter of it being a dvar mitzvah.
  10. ↑ Sh”t Bear Moshe 5:103
  11. ↑ Shabbat Kehilchata 20:8. [The Mishna Brurah 306:19 writes that one may not take interest from a non-Jew for money lent for Shabbat unless one doesn’t specify a number of days but only a number of weeks.] see Bayit Hayehudi 5:22(11) and BeYitzchak Yikareh on Mishna Brurah 306:19
  12. ↑ The mishnah berura siman 306 s.k. 19 writes that it is permitted to receive interest from a non-Jew, provided that the loan is extended over a period of time and not paid per day. If each day is a separate entity, then it would be prohibited to receive payment for the interest accrued on shabbos. Rav Moshe (OC:4:59) has a teshuvah in which he discusses modern banks and the interest that accrues in savings accounts. On a regular shabbos, part of the payment is included in the Friday interest, and part of it is included in the Saturday payment, due to the nature of the secular calendar starting and ending at midnight, so one can be lenient due to havla'a. On a regular yom tov, since really only 1 day is actually yom tov and we just don't know which, there is havla'a here as well, just like shabbos. However, for Rosh Hashana, which is two days not just m'safek, and for yom tov abutting shabbos, there are two consecutive holy days and so there is no heter of havla'a here. Rav Moshe recommends not receiving benefit from the (relatively insignificant) proceeds of these few days of interest. Rav Simcha Bunim Cohen (Shabbos Home V1 pg. 39), following this psak of Rav Moshe, suggests giving it to charity anonymously (and also not counted towards your ma'aser), such that you receive no benefit from it whatsoever.
  13. ↑ Mahari Bruna 114, Shaarei Knesset Hagedola (Hagahot Bet Yosef 306:3), Mishna Brurah 306:24, Sh”t Teshuvot Vehanhagot 1:214, Sh”t Bear Moshe 5:102, Shemirat Shabbat Kehilchata 28:67, Menuchat Ahava 10:28, Kaf Hachaim 306:36, Rabbi Eli Mansour on dailyhalacha.com. The primary reason of the Mahari Bruna is that it is a mitzvah of pikuach nefesh to save a life on Shabbat. If so, says the Shemirat Shabbat Kehilchata ch. 28 fnt. 155, it would comes out that there's no bracha in that salary. If it is done in a way that the wage for that procedure included work done before or after Shabbat then it would be permitted and there would be a bracha in that salary. The Mahari Bruna also adds that we should pay them so that they don't delay in doing their job. Dor Hamelaktim v. 2 p. 1312 quotes Rav Sheinberg (Chidushei Batra 306:24) who left the question of whether there is a siman bracha for a doctor to take wages for his work on Shabbat as an unresolved question unless it includes work before and after Shabbat.
  14. ↑ Mishna Brurah 306:24, Shemirat Shabbat Kehilchata 28:75. Rav Willig (Asicha Shabbos 2 p. 12) said that it is permitted to keep the money. He added though that if someone doesn’t want it on their conscience that they’re making money on Shabbos they can give the money to tzedakah.
  15. ↑ Menuchat Ahava (vol 1, chap 19 #4) based on S”A and Rama 246:1
  16. ↑ Mishna Brurah 306:19, Shemirat Shabbat KeHilchata 28:57
  17. ↑ Sh”t Nodeh Beyehuda O”C 26, Sh”T Mishnat Halachot 10:65 since the work to prepare the mikveh before Shabbat and cleaning it after Shabbat is enough so that the payment is considered mixed with permitted payment. Concerning the hotel, so rule Sh”t HaElef Lecha Shlomo 125 since it’s payment for the stay mixed with payment for cleaning the room before and after Shabbat. see also Rabbi Eli Mansour regarding hotel
  18. ↑ Shemirat Shabbat Kehilchata 28:65
  19. ↑ Shemirat Shabbat Kehilchata 28:55 the work he’s doing isn’t for a wage but just to exempt himself from working another day.
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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