Reading on Shabbat

From Halachipedia

Learning secular subjects on Shabbat

  1. 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. [1]
  2. According to Ashkenazim, one may read Jewish history texts that inspire mussar and Yirat Hashem. [2]
  3. Many authorities forbid reading novels on Shabbat. Some are lenient for pleasure reading.[3]
  4. Concerning studying for a secular test on Shabbat see Hachana.

Bus schedule

  1. One shouldn’t read a bus schedule on Shabbat. [4]
  2. One is permitted to read street signs on Shabbat. [5]

Reading captions of pictures

  1. It is forbidden to read the captions of pictures on Shabbat. [6] However, if is a caption underneath the picture of a rabbi then you may have room to be lenient. [7]

Advertisements or business

  1. It is forbidden to read a catalogue of advertisements or anything that has any bearing on finances on shabbat. [8]

Sad stories

  1. It is preferable not to read sad things that may bring the reader to tears such as holocaust stories. [9]
 

Opening Mail

  1. 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. [10] 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. [11]
  2. 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. [12] Similarly, it’s forbidden to staple an envelope closed. [13]

Reading Mail

  1. 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. [14]

References

  1. ↑
    • 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.]
    • 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.
  2. ↑ 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).
  3. ↑ 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.
  4. ↑ Yalkut Yosef (Shabbat, vol 2, pg 197)
  5. ↑ Yalkut Yosef (Shabbat, vol 2, pg 197)
  6. ↑ Gemara Shabbat 149
  7. ↑ 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.
  8. ↑ 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.
  9. ↑ Mishnah Berurah 307:3; Ketzot Hashulchan 107:43.
  10. ↑ Shemirat Shabbat KeHilchata 30:2
  11. ↑ Shemirat Shabbat KeHilchata 30:57
  12. ↑ Shemirat Shabbat KeHilchata 28:5
  13. ↑ Shemirat Shabbat KeHilchata 28:5
  14. ↑ Shemirat Shabbat KeHilchata 29:45
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