Reading on Shabbat: Difference between revisions

## 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>

### 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>

#### 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.

### Reading for the Sake of a Mitzvah

 

==Permitted reading on Shabbat==

# 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>

# It is permitted to read store sign or brand names on [[Shabbat]]. However, those who are strict in this matter shall be blessed.<ref> Yalkut Yosef 307.11 </ref>

# It is permitted to read the ingredient list on food products on [[Shabbat]].<ref> Yalkut Yosef 307.12 </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>

# One shouldn’t read a bus schedule on [[Shabbat]].<ref>Yalkut Yosef ([[Shabbat]], vol 2, pg 197) </ref>

# One is permitted to read street signs on [[Shabbat]].<ref>Yalkut Yosef ([[Shabbat]], vol 2, pg 197) </ref>

# 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>

# 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" />

# 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 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 say that it is permitted to read newspapers on Shabbat skipping the business sections and advertisements.<ref>Shemirat Shabbat Kehilchata 29:48, 31:25, Mishna Brurah 307:63. A Guide to Practical Halacha (Shabbat v. 3 p. 155 n. 53) quoting Rav Moshe Feinstein writes that some allow 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 lisstings, reral estate listings, or classified ads.</ref>

# Is a newspaper printed on Shabbat considered nolad? 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>