The Prohibition to Benefit from Transgressing the Sabbath.

If anyone intentionally transgressed any of the Biblically forbidden works of Shabbos he is forever forbidden to eat or use the object that was changed through doing the work. All others who were not involved in the transgression are forbidden to eat or use this object until immediately after Shabbos. If done accidentally, then all including the transgressor may eat it or use it immediately after Shabbos. If he carried the object from a private domain into a public domain and the object was not physically changed by this transgression, then, if done intentionally, the object is forbidden to eat or use for all including the transgressor, until immediately after Shabbos. If done accidently, then there is no prohibition against eating or using it.

Laws Pertaining to Erev-Shabbos

The time of Erev-Shabbos begins with dawn or Alos- Hashachar (עלות השחר) of Friday. Some of the laws pertaining to Erev-Shabbos relate to Friday afternoon or late afternoon.

One who does work after Mincha Ketanana (מנחה ÷טנה 5.2 variable hours before sunset), that is not for the honor of the Shabbos and it is done for profit, will not have a blessing from the profits of this work.

Three hours before sunset one should try to eat less than usual in order to greet the Shabbos with a healthy appetite. However, it is then forbidden to eat a larger than usual meal unless it is a mitzvah meal of a circumcision or redemption of a first born child.

One should not fast Erev-Shabbos but one is allowed to fast a half day. A competent Rov should be consulted about the Yartzeit fast. If the public fast of the "Tenth of Teves" falls on Friday we fast all day.

Erev-Shabbos before leaving the home for the synagogue one must check his clothing and pockets so as not to accidently carry anything from his home into a public domain.

It is permitted to start a work process Erev-Shabbos that continues by itself on Shabbos, therefore it is permitted to turn on the heating system Erev-Shabbos. There are some cases where they forbade such a process for fear that it will cause someone to desecrate the Shabbos. An example of this is the prohibition to start cooking food that cannot be eaten raw, so close to the Shabbos that by the time Shabbos arrives it will not be even halfway cooked.

It is permitted Erev-Shabbos to assign work to a non-Jew with the following conditions.

A. That he does not perform the work in the property of the Jew, nor is it well known that he is doing the work for a Jew.

B. That the Jew stipulates the payment for the job.

C. He is not hired by the day, nor is he hired to do this work all year around for the Jew.

D. That he does not even hint to him to do the work on Shabbos.

E. That the Jew is not financially profiting from the work of the non-Jew.

F. That the work is not done with the ground or earth, or with anything attached to the ground such as a wall or building, or with anything that is being prepared to be attached to the ground such as brick, pipe or other construction material.

These laws are complex and a competent Rov should be consulted whenever the need arises. There are ways to permit some of the above mentioned cases that are forbidden if the non-Jew is a partner with the Jew in the business.

It is permitted to lend or rent a non-Jew tools, Erev- Shabbos, as long as he does not lend or rent it only for the Shabbos and that the tool is no longer in the Jews property at the start of Shabbos. Likewise, it is permitted Erev-Shabbos to give a non-Jew merchandise to sell if he fixed a price and did not tell him to sell it on Shabbos.

Before giving work that produces annoying sound to a non-Jew to do Erev-Shabbos, he should take into consideration that he may do it on Shabbos and if this noise will disturb the Jew's day of rest, the Jew should try to prevent this, by either having him do it far away, or by not giving him the work Erev-Shabbos. If the only way of preventing this noise is by not giving him the work to do Erev-Shabbos, but if so he will incur a serious financial loss, then he is permitted.

Out of respect for the Shabbos one should try to schedule medical procedures at the beginning of the week so that he will feel better on Shabbos, providing that there are no medical or financial objections. The same rule applies to embarking on a voyage by ship through rough sea waters where it takes three days to become acclimated to the rough seas. One should try to schedule the departure for Sunday, Monday, or Tuesday. If one cannot schedule it then or has compelling reasons not to, then it is permitted. However, if it is a pleasure trip that is not related to his health or to a mitzva he may not depart on Wednesday. In the situation where the ship will depart on Shabbos he must embark Erev-Shabbos.

Even if one prays early Erev-Shabbos with the time of Plag-Hamincha (פלג המנחה) once he says "Mizmor Sheer" (מזמור שיר) or lights the candles with intention to welcome the Shabbos, he is obligated to follow all the laws of Shabbos. If all the shuls in the city had already said "Mizmor Sheer" (מזמור שיר) then everyone in the city is required to abide by the laws of the Shabbos.

From the time of the welcoming of the Shabbos until nightfall (צאת הכוכבים) one is allowed to immerse utensils in a mikva if he cannot do without them, and if needed, to perform the "Eruvey-Chotzairos" (עירובי חצרות) ceremony to permit carrying from one domain into another. One is then also permitted to tell a non-Jew to do work for him if it is needed for the Shabbos, such as to turn the light on, or to prevent a significant monetary loss that he may suffer.

One must honor the Shabbos by, washing himself Erev- Shabbos, wearing good clothing, setting the table with nice table settings and good food, well lit rooms, nice candle holders for the Shabbos candles, etc.

If he prayed early with Mincha-Ketana (מנחה ÷טנה) and consequently he began the Shabbos meal early, he must eat another portion of bread the size of a "kezayis" (2 cu.in., כזית after nightfall) (צאת הכוכבים) when it is truly Shabbos.

Both men and women are required to participate in the "Blessing Over Wine" (Kiddush, ÷ידוש) ceremony. The Kidush must be followed by a meal, of either bread or cake.

Both men and women are required to eat three meals on Shabbos, one in the evening and two by day. The third meal must be eaten after midday (חצות היום) The first two meals must begin over two loafs of bread. The third meal should also begin over two loafs of bread, but when necessary cake is sufficient, and if only meat or fish or fruits are left he may eat them for the third meal.

Saturday evening (מוצאי שבת) both men and women must participate in the "Havdalah" (הבדלה) ceremony. It is forbidden to do any work before the Havdolah is recited. If however it is nightfall and Shabbos is over and it is very important for him to something that is forbidden on Shabbos, he may say "Blessed be (the Almighty) who differentiates between the holy (Shabbos) and the non-holy (weekday), (ברוך המבדיל בין ÷ודש לחול) and then do the work. If however he said the Havdolah in the evening prayer (אתה חוננתנו) then he need not say this sentence to permit himself to do the work.

previous |  table of contents