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Reading on Shabbat: Difference between revisions
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## 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 are lenient if it is written in hebrew<ref>The Rama 307:16 says that the prohibition of reading fiction novels about war on shabbat is only if they are written in other languages, but if it is written in lashon hakodesh (Hebrew) then it would be permitted. The reason is explained by the Rama in the Darchei Moshe 307:8 that reading a novel in Hebrew will help one better be able to learn Torah (presumably by improving their Hebrew language skills), and also because the language itself has intrinsic holiness. The Rama brings a proof to this idea from Tosfot (shabbat 116b s.v. v'kol sheken) who says that it's prohibited to read novels that are written in "לשון לעז" (lit: the lingu franca), which seems to imply that it would be permitted if written in Hebrew. </ref> but others disagree.<ref>The Mishna Brurah 307:64 cites from the Agudah, Taz, Bach, Gra, and many other achronim, who all objected to this leniency of the Rama. They understand that just because the novel is written in Hebrew does not make it permitted to read on shabbat.</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 are lenient if it is written in hebrew<ref>The Rama 307:16 says that the prohibition of reading fiction novels about war on shabbat is only if they are written in other languages, but if it is written in lashon hakodesh (Hebrew) then it would be permitted. The reason is explained by the Rama in the Darchei Moshe 307:8 that reading a novel in Hebrew will help one better be able to learn Torah (presumably by improving their Hebrew language skills), and also because the language itself has intrinsic holiness. The Rama brings a proof to this idea from Tosfot (shabbat 116b s.v. v'kol sheken) who says that it's prohibited to read novels that are written in "לשון לעז" (lit: the lingu franca), which seems to imply that it would be permitted if written in Hebrew. </ref> but others disagree.<ref>The Mishna Brurah 307:64 cites from the Agudah, Taz, Bach, Gra, and many other achronim, who all objected to this leniency of the Rama. They understand that just because the novel is written in Hebrew does not make it permitted to read on shabbat.</ref> | ||
# Concerning studying for a secular test on [[Shabbat]], see the page on [[Hachana#Study Torah and other subjects|Hachana]]. | # Concerning studying for a secular test on [[Shabbat]], see the page on [[Hachana#Study Torah and other subjects|Hachana]]. | ||
==Reading Mail== | |||
# In general it’s forbidden to read letters on [[Shabbat]], even of a social or business correspondence.<ref>The Rosh (shabbat 23:1) prohibits reading letters because he thinks that just like chazal decreed against reading guest lists or menus lest one come to read shtarei hedyotot, so too they prohibited all non-critical reading. Rashi (shabbat 116b s.v. shtarei) seems to hold that these letters are themselves shtarei hedyotot. Other rishonim disagreed and held that one could read these letters on shabbat. The Ran (64b in the dapei harif) cites from the Ramban who also permitted reading letters on shabbat, as they are not included in the prohibition of shtarei hedyotot. Nonetheless, the Shulchan Aruch 307:13 holds like the machmir view that one may not read them on shabbat. He seems to hold like Rashi that these letters are forbidden to read because they are themselves shtarei hedyotot. However, the Mishna Brurah 307:52 seems to understand that these letters are actually prohibited lest one come to read shtarei hedyotot (i.e. like the Rosh). Regardless, they are prohibited.</ref> | |||
# 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.<ref>It is clear from Tosfot (shabbat 116b s.v. v'kol sheken) that the common minhag in Ashkenaz was to read letters on shabbat that people would send to one another in the mail. However, the practice seemed difficult to justify given that these letters seemingly should have been prohibited to read, either as shtarei hedyotot themselves (Rashi), or as part of the decree not to read other documents lest one come to read shtarei hedyotot (Rosh). So how do we explain the practice to read letters that arrived on shabbat? Tosfot cites the Ri that permitted reading these letters because perhaps they contain some important information that could lead to pikuach nefesh (lit: saving a life). Tosfot then cites Rabbenu Tam who permits reading them even if one knows with certainty that they don't contain any critical information, because the very fact that one knows what it is in the letter is reason to permit reading it. Why should this be? Tosfot doesn't explain, but presumably the idea is that if one knows what is written in the letter then there is less of a concern that one is going to erase it, and Tosfot is going like the Rambam, that the reason for these prohibitions is a decree lest one come to erase. Shulchan Aruch 307:14 paskens like the Ri, that if one doesn't know what the letter contains, then it is permissible to read. However, since he isn't convinced that the Ri is really correct, he is machmir to only allow one to scan the letter without reading it aloud, as by doing this one also is relying upon the leniency that perhaps scanning isn't prohibited at all (like the Rosh 23:1 cited in the name of unspecified rabbis - "איכא רבוותא").</ref> | |||
## Some suggest that nowadays this leniency no longer applies, since if something was truly urgent, it would not be communicated via mail, but rather via phone or some other medium.<ref>Sh"t Iggerot Moshe 5:21:5 writes that since we no longer get any urgent news in the [[mail]], this doesn't really apply anymore. Tiltulei [[shabbat]] teshuva 29, Rav Simcha Bunim Cohen (The [[Shabbos]] Home 5 footnote 14), Beer Moshe 6:66, and Rav Avigdor Neventzal (Yerushalayim Bimoadeha, [[Shabbat]] Kodesh 2 page 260) all agree to be stringent.</ref> | |||
# However, business letters may not be read on [[Shabbat]] at all.<ref>Shemirat Shabbat KeHilchata 29:45. </ref> | |||
==Newspapers, Advertisements, Business== | ==Newspapers, Advertisements, Business== | ||
#It is forbidden to read a catalogue of advertisements or anything that has any bearing on finances.<ref> Mishna Brurah 307:63, Yalkut Yosef 307.22, Rav Yisrael Belsky in Shulchan Halevi page 90, as well as Menuchat Ahava (vol 1, pg 233) who says this prohibition even applies if you are shopping for a mitzva-related item such as the [[arba minim]]. </ref> | #Newspapers | ||
##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. A Guide to Practical Halacha (Shabbat v. 3 p. 155 n. 53) quotes Rav Moshe Feinstein who allowed 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 listings, real estate listings, and classified ads. The Mishna Brurah 307:63 cites from the Shvut Yaakov who allowed reading them for the same reason as the Ri allowed reading mail (i.e. perhaps there is some critical information). One could perhaps also argue that much of the newspaper can be considered like books of wisdom, as there is much one can learn about the world (sociology, history, science, politics, etc.) from reading it. It is well known that the Netziv used to read the Jewish newspaper (entitled "Hamagid") on shabbat, merely scanning the words and not reading aloud (seemingly paskening against the Shulchan Aruch who is strict about scanning). See the Torah Temimah's autobiography (Mekor Baruch chelek 4) who cites this fact about his uncle, the Netziv. Rav Simcha Bunim Cohen (Shabbos Home V1 pg 64 footnote 14) cites from the Yaavetz another potential reason to be lenient based on the leniency of the Magen Avraham to allow pleasure reading.</ref> Others prohibit reading them because all the sections are mixed together.<ref>Mishna Brurah 307:63</ref> | |||
#Advertisements | |||
##It is forbidden to read a catalogue of advertisements or anything that has any bearing on finances.<ref> Mishna Brurah 307:63, Yalkut Yosef 307.22, Rav Yisrael Belsky in Shulchan Halevi page 90, as well as Menuchat Ahava (vol 1, pg 233) who says this prohibition even applies if you are shopping for a mitzva-related item such as the [[arba minim]]. </ref> | |||
## It is permissible to read a pamphlet that has both Torah and advertisements, as long as one is careful to not look at the advertisements.<ref> Hazon Ovadia, Volume 5, Page 72; Ach Tov VaHessed, Year 5783, Pages 115-116 </ref> | ## It is permissible to read a pamphlet that has both Torah and advertisements, as long as one is careful to not look at the advertisements.<ref> Hazon Ovadia, Volume 5, Page 72; Ach Tov VaHessed, Year 5783, Pages 115-116 </ref> | ||
# | # Newspaper Printed on Shabbat | ||
## Nolad (lit: created)<ref>This refers to something which came into being on shabbat, and is therefore considered muktzah.</ref> | ## Nolad (lit: created)<ref>This refers to something which came into being on shabbat, and is therefore considered muktzah.</ref> | ||
### 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> | ### 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> | ||
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*Rav Moshe Feinstein (quoted by The Sanctity of Shabbos p. 83), Mishneh Halachot 4:47, and Be’eir Moshe 6:66 agree that ordering a newspaper for Shabbat is forbidden because of Amirah LeNochri. Rav Hershel Schachter (oral communication, [https://halachipedia.com/documents/5773/6.pdf Halachipedia Article 5773 #6]) said it would be forbidden even if one orders a weekly subscription that includes Shabbat. | *Rav Moshe Feinstein (quoted by The Sanctity of Shabbos p. 83), Mishneh Halachot 4:47, and Be’eir Moshe 6:66 agree that ordering a newspaper for Shabbat is forbidden because of Amirah LeNochri. Rav Hershel Schachter (oral communication, [https://halachipedia.com/documents/5773/6.pdf Halachipedia Article 5773 #6]) said it would be forbidden even if one orders a weekly subscription that includes Shabbat. | ||
*In another context, the Maharam Shick (O.C. 324) writes that it is not similar to the case of Shulchan Aruch O.C. 276:2 where halacha assumes that the non-Jew’s intent depends on the majority of the people for whom the melacha is done. In our case, every single print is for a specific need, and if the Jew didn’t subscribe, they would print less. Shemirat Shabbat K’hilchata 31:25, however, quotes Rav Shlomo Zalman Auerbach who argues that it is permitted to order a newspaper to be delivered on Shabbat if most of the subscribers are non-Jews because the additional printing is considered a grama, and perhaps the newspapers printed for Jews are nullified by the majority. Nonetheless, Shemirat Shabbat K’hilchata adds that if a non-Jew brought the newspaper through an area where there is no eruv, one may not read it on Shabbat.</ref> | *In another context, the Maharam Shick (O.C. 324) writes that it is not similar to the case of Shulchan Aruch O.C. 276:2 where halacha assumes that the non-Jew’s intent depends on the majority of the people for whom the melacha is done. In our case, every single print is for a specific need, and if the Jew didn’t subscribe, they would print less. Shemirat Shabbat K’hilchata 31:25, however, quotes Rav Shlomo Zalman Auerbach who argues that it is permitted to order a newspaper to be delivered on Shabbat if most of the subscribers are non-Jews because the additional printing is considered a grama, and perhaps the newspapers printed for Jews are nullified by the majority. Nonetheless, Shemirat Shabbat K’hilchata adds that if a non-Jew brought the newspaper through an area where there is no eruv, one may not read it on Shabbat.</ref> | ||
==Summary of Leniencies== | ==Summary of Leniencies== | ||
