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Reading on Shabbat: Difference between revisions
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# There are really 3 distinct categories of prohibited reading on shabbat: | # There are really 3 distinct categories of prohibited reading on shabbat: | ||
## 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 | ## 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> | ||
### Some say that this refers to business documents only.<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> | ### 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> | ||
## 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> | ## 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> | ||
## Captions to Pictures | ## 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. It is unclear 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). </ref> | ||
# It is a debate amongst the rishonim how to extrapolate from these 3 categories to other types of reading. | # It is a debate amongst the rishonim how to extrapolate from these 3 categories to other types of reading. | ||
## Some prohibit all secular reading, | ## Some prohibit all secular reading.<ref>The Rambam Peiriush Hamishnayos 23:2 prohibits reading any secular literature on shabbat, only permitting Torah literature. </ref> | ||
## Others are much more permissive in their approach. | ## 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> | ||
==Reason for the Prohibition== | |||
# There are two main approaches explaining why shtarei hedyotot are prohibited to read: | |||
## 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> | |||
## Decree lest one come to erase.<ref>Rambam hilchot shabbat 23:19 gives this reason. </ref> | |||
# Possible Nafka Minot (lit: practical differences between the two reasons) | |||
## Scanning without Reading Aloud | |||
### If we are concerned lest one erase then this should still be prohibited, but if we are concerned about inappropriate speech, this should be permitted.<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> | |||
### 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> | |||
## Reading for Pleasure | |||
### If we are concerned lest one erase, then presumably this would still be prohibited, but if we are concerned about inappropriate activity for shabbat, perhaps this would be permitted.<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 | |||
### Similarly, perhaps one would be more inclined to permit reading secular wisdom if the concern is merely one of inappropriate shabbat activity. | |||
## Reading for the Sake of a Mitzvah | |||
==Permitted reading on Shabbat== | ==Permitted reading on Shabbat== | ||
