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Reading on Shabbat: Difference between revisions
From Halachipedia
→Reason for the Prohibition
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## Decree lest one come to erase.<ref>Rambam hilchot shabbat 23:19 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) | # Possible Nafka Minot (lit: practical differences between the two reasons) | ||
## If we are concerned only about inappropriate speech or activity on shabbat, then perhaps we would be more inclined to permit the following: | |||
### 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> | |||
### 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> | #### 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 | ### Reading for Pleasure<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> | |||
### 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 | ||
## Reading Secular Wisdom | ### Reading for the Sake of a Mitzvah | ||
# | |||
## Reading for the Sake of a Mitzvah | |||
==Permitted reading on Shabbat== | ==Permitted reading on Shabbat== | ||
