## Kitzur Shulchan Arukh Siman 72 ###### Kitzur Shulchan Arukh 72:1 [Kitzur Shulchan Arukh 72:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/72:1) שַׁבָּת קֹדֶשׁ הוּא הָאוֹת הַגָּדוֹל וְהַבְּרִית, שֶׁנָּתַן לָנוּ הַקָּדוֹשׁ בָּרוּךְ הוּא, לָדַעַת כִּי בְּשֵׁשֶׁת יָמִים עָשָׂה ה' אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ וְכָל אֲשֶׁר בָּהֶם וְשַׁבָּת בַּיּוֹם הַשְּׁבִיעִי, וְהוּא יְסוֹד הָאֱמוּנָה. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, שְׁקוּלָה שַׁבָּת כְּכָל הַמִצְוֹת. כָּל הַמְשַׁמֵּר אֶת הַשַׁבָּת כְּהִלְכָתוֹ, כְּאִלּוּ מְקַיֵּם כָּל הַתּוֹרָה כֻּלָּהּ. וְכָל הַמְחַלֵּל אֶת הַשַׁבָּת, כְּאִלּוּ כָּפַר בְּכָל הַתּוֹרָה כֻּלָּהּ (רמב"ם סוֹף הלכות שַׁבָּת ומגיד משנה שָׁם, וחיי"א ריש הלכות שַׁבָּת). וְכֵן הוּא אוֹמֵר בְּעֶזְרָא, וְעַל הַר סִינַי יָרַדְתָּ וְגוֹ' וַתִּתֵּן לָהֶם מִשְׁפָּטִים יְשָׁרִים וְתוֹרוֹת אֱמֶת וְגוֹ', וְאֶת שַׁבָּת קָדְשְׁךָ הוֹדַעְתָּ לָהֶם. **Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:** The holy Shabbos is the great sign and covenant which the Holy One Blessed is He gave to us, to know that in six days the Almighty made the heavens and the earth and all that is in them, and abstained from work on the seventh day. This is the foundation of our faith. Our Sages of blessed memory said:¹ 3: 9 and *Rambam, Shabbos* 30: 15. "Shabbos is equivalent to all the mitzvos." "Whoever keeps the Shabbos in accordance with its laws is regarded as though he fulfilled the entire Torah;"², *Beshalach* 47. and "whoever desecrates the Shabbos is like one who completely denies the whole Torah."³ 5a. And so it is said in *Ezra*: "And You came down on Mount Sinai and You gave Your people righteous judgments and true laws … and Your holy Shabbos You made known to them."⁴ 9: 13. According to tradition, both the books of Ezra and Nechemiah were authored by Ezra. footnotes: ¹ See Talmud Yerushalmi, Maseches Nedarim ² Zohar ³ See Maseches Chulin ⁴ Nehemiah ###### Kitzur Shulchan Arukh 72:2 [Kitzur Shulchan Arukh 72:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/72:2) וְכָל הַמְחַלֵּל אֶת הַשַׁבָּת בְּפַרְהֶסְיָא, הֲרֵי הוּא כְּעוֹבֵד כּוֹכָבִים לְכָל דְּבָרָיו. אִם נוֹגֵעַ בְּיַיִן אוֹסְרוֹ. וְהַפַּת שֶׁהוּא אוֹפֶה הֲוֵי כְּמוֹ פַּת שֶׁל עוֹבֵד כּוֹכָבִים. וְכֵן הַתַּבְשִׁיל שֶׁהוּא מְבַשֵּׁל, הֲוֵי כְּמוֹ בִּשּׁוּלֵי עוֹבֵד כּוֹכָבִים (וְעַיֵּן לְעֵיל סִימָן ל"ח). וּפַרְהֶסְיָא הֲוֵי בִּפְנֵי עֲשָׂרָה מִיִשְֹרָאֵל. וְלָאו דַּוְקָא שֶׁעושֶׁה בִּפְנֵיהֶם מַמָּשׁ, אֶלָּא שֶׁיּוֹדְעִין מֵהָעֲבֵרָה (ש"ך סִימָן קנ"ז סָעִיף קטן ד'), דְּהָכִי מוּכָח בְּשַׁ"ס וּפוֹסְקִים, גַּבֵּי וְהָא אֶסְתֵּר פַּרְהֶסְיָא הֲוָה. וְכֵן כָּתַב הַפְּרִי מְגָדִים (יו"ד סִימָן ב'. שפ"ד סָעִיף קטן י"ז), פִּרְסוּם הֲוֵי עֲשָׂרָה מִיִשְֹרָאֵל אוֹ שֶׁיֵּדַע שֶׁיִּתְפַּרְסֵם (יו"ד סִימָן ב'). **Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:** Anyone who desecrates the Shabbos publicly⁵ 2: 5). is regarded as a non-Jew in every respect.⁶) on Shabbos, the *Peri Chadash* rules that he is not like a non-Jew but the *Ba’eir Heiteiv* (*Yoreh Dei’ah* 2: 5) rules that he is. If he touches wine you are forbidden to drink it;⁷ the bread he bakes is like the bread of a non-Jew;⁸ the food he cooks is like the food cooked by a non-Jew.⁹ "Publicly" means in the presence of ten Jews and it is not necessary that he actually desecrates the Shabbos in their presence, but [even] if they know of the desecration¹⁰ (*Yoreh Dei’ah* 157: 4) and *Tevu’os Shor* (*Yoreh Dei’ah* 2). it is considered public. This law is derived from the *Talmud*¹¹ 74b. and *poskim*. The Talmud asks, "Was not the incident of Queen Esther public knowledge?"¹²? See *Maseches Sanhedrin* 74b. The *Peri Megadim*¹³ 2: 17 in *Sifsei Da’as*. ruled that "publicly" means in the presence of ten Jewish men, or when the desecration is public knowledge. footnotes: ⁵ Even one time (Shach, Yoreh Dei’ah ⁶ If he transgresses a Rabbinic prohibition of work (melachah ⁷ This is a Rabbinic prohibition. ⁸ This is a Rabbinic prohibition. ⁹ This is a Rabbinic prohibition. ¹⁰ Shach ¹¹ Maseches Sanhedrin ¹² Since her marriage to King Ahasverus was halachically illicit, and known to the public, why didn’t Esther give up her life rather than transgress the halacha ¹³ Yoreh Dei’ah ###### Kitzur Shulchan Arukh 72:3 [Kitzur Shulchan Arukh 72:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/72:3) לְפִיכָךְ מְשַׁבֵּחַ הַנָּבִיא וְאוֹמֵר, אַשְׁרֵי אֱנוֹשׁ יַעֲשֶׂה זֹאת וּבֶן אָדָם יַחְזִיק בָּהּ שׁוֹמֵר שַׁבָּת מְחַלְּלוֹ וְגוֹ' וְכָל הַשּׁוֹמֵר אֶת הַשַׁבָּת כְּהִלְכָתוֹ וּמְכַבְּדוֹ וּמְעַנְּגוֹ כְּפִי כֹּחוֹ, גַּם כֵּן מְפֹרָשׁ עַל פִּי הַנָּבִיא שְׂכָרוֹ גַּם בָּעוֹלָם הַזֶּה, חוּץ מִן הַשָּכָר הָרַב הַצָּפוּן לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר, אִם תָּשִׁיב מִשַׁבָּת רַגְלֶךָ עֲשׂוֹת חֲפָצֶךָ בְּיוֹם קָדְשִׁי, וְקָרָאתָ לַשַׁבָּת עֹנֶג לִקְדושׁ ה' מְכֻבָּד, וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ, מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר, אָז תִּתְעַנַּג עַל ה', וְהִרְכַּבְתִּיךָ עַל בָּמֳתֵי אָרֶץ, וְהֶאֱכַלְתִּיךָ נַחֲלַת יַעֲקֹב אָבִיךָ כִּי פִּי ה' דִּבֵּר (רמב"ם שָׁם). **Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:** Therefore the prophet offers praise and says, "Fortunate is the man who does this, and the son of man who maintains this, he who preserves the Shabbos from desecration etc."¹⁴ 56: 2. The prophet describes the reward of one who keeps the Shabbos in accordance with *Halachah*,¹⁵ and honors it and delights in it to his utmost ability. He will be rewarded in this world besides the great reward reserved for him in the World to Come, as it is said:¹⁶ 58: 13. "If you restrain your feet [from going out of the *techum*]¹⁷ means boundary. You must not walk more than 2,000 *amos* past the city limits; see Chapter 95 for exact details. and abstain from doing your business on My holy day and you proclaim Shabbos a delightful day, and the sanctified of God, honored, and honor it by not engaging in your weekday activities, and abstain from pursuing your business affairs and (from) speaking words [pertaining to your weekday needs];¹⁸, 113b. *Rabbeinu Tam* maintains that this is included in the prohibition of “pursuing your needs,” and explains that on Shabbos one should not engage in too much small talk [*Yerushalmi*]. The *Rambam, Shabbos* 24: 1–4 and *Shulchan Aruch* 307: 1 include both the above in *“vedaber davar*.” If you enjoy telling stories you may do so (*Rema* 307: 1). then you will delight yourself before Hashem, and I will cause you to ride over the heights of the earth, and will nourish you with the inheritance of Jacob, your father, for the mouth of God has spoken."¹⁹ 58: 14. ²⁰ (conclusion of laws of *Shabbos*). footnotes: ¹⁴ Isaiah ¹⁵ i.e., Torah laws. ¹⁶ Isaiah ¹⁷ Techum ¹⁸ See Rashi, Maseches Shabbos ¹⁹ Isaiah ²⁰ Rambam ###### Kitzur Shulchan Arukh 72:4 [Kitzur Shulchan Arukh 72:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/72:4) כְּתִיב זָכֹר אֶת יוֹם הַשַׁבָּת לְקַדְּשׁוֹ. פֵּרוּשׁ שֶׁיִּזְכּוֹר בְּכָל יוֹם וָיוֹם אֶת יוֹם הַשַׁבָּת לְקַדְּשׁוֹ, שֶׁאִם נִזְדַּמֵּן לוֹ דְּבַר מַאֲכָל חָשׁוּב שֶׁאֵינוֹ שָׁכִיחַ בְּכָל יוֹם וְהוּא דָּבָר שֶׁאֵינוֹ מִתְקַלְקֵל, יִקְנֵהוּ לִכְבוֹד שַׁבָּת. וּבְעֶרֶב שַׁבָּת, מִצְוָה שֶׁיַּשְׁכִּים בַּבֹּקֶר לִקְנֹת צָרְכֵי שַׁבָּת. וְיכוֹל לִקְנוֹת גַּם קֹדֶם הַתְּפִלָּה ובִלְבַד שֶׁלֹּא יְאַחֵר עַל יְדֵי זֶה תְּפִלַּת צִבּוּר. וְטוֹב יוֹתֵר לִקְנֹת בְּעֶרֶב שַׁבָּת לִכְבוֹד שַׁבָּת, מִלִּקְנֹת בְּיוֹם ה'. אַךְ דָּבָר שֶׁצָּרִיךְ הֲכָנָה, יִקְנֶה בְּיוֹם ה'. וְעַל כָּל דָּבָר שֶׁהוּא קוֹנֶה, יֹאמַר לִכְבוֹד שַׁבָּת. מִתַּקָּנַת עֶזְרָא, שֶׁיִּהְיוּ מְכַבְּסִין הַבְּגָדִים בַּחֲמִשִּׁי בְּשַׁבָּת לִכְבוֹד שַׁבָּת. וְלֹא בְּעֶרֶב שַׁבָּת, מִפְּנֵי שֶׁבְּעֶרֶב שַׁבָּת צָרִיךְ לְהִתְעַסֵּק בְּצָרְכֵי שַׁבָּת. **Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:** It is written, "Remember the Shabbos day to keep it holy,"²¹ 20: 8. which means: you must remember the Shabbos every day of the week to keep it holy. Thus, if you happen to find a rare delicacy which is not available every day,²² 16a. and which will not spoil, you should buy it in honor of Shabbos. On the eve of Shabbos²³ it is a mitzvah to rise early in the morning to purchase your Shabbos needs. You may shop for them even before saying the [morning] prayers,²⁴ and *Tur*. However the *Mishnah Berurah* rules that you may purchase your Shabbos needs before the morning prayers only if the better produce will be sold out by the time you pray. *Kerias Shema*, however, should be recited before going to the market. provided that doing so will not cause you to miss praying with the congregation.²⁵ (*Biur Halachah* 250: 1) rules that when there is a possibility that the good produce may be sold out, you *must* purchase the necessities of Shabbos even if you miss praying with the congregation (*minyan*). It is preferable to make purchases on Friday in honor of Shabbos²⁶ rather than on Thursday. But something that requires preparation should be purchased on Thursday. With each purchase you make you should say, "This is in honor of Shabbos."²⁷. In accordance with the ordinance of Ezra,²⁸ 82a. Ten ordinances of Ezra. clothes should be laundered on Thursday in honor of Shabbos,²⁹ of Ezra was to wash clothing that will be worn on Shabbos. [*Mishnah Berurah* 242]. and not on Friday, because on Friday you must be engaged in preparations³⁰. for Shabbos. footnotes: ²¹ Exodus ²² If it is something that is available you need not set it aside for Shabbos, but you may use it and hope that you will find one of better quality (later in the week) for Shabbos. See Maseches Beitzah ²³ Friday. ²⁴ Rashi ²⁵ Mishnah Berurah ²⁶ For the Shabbos portion of manna came down early Friday morning [Magein Avraham]. ²⁷ Ari z” l ²⁸ See Maseches Bava Kama ²⁹ The Takanah ³⁰ Rosh ###### Kitzur Shulchan Arukh 72:5 [Kitzur Shulchan Arukh 72:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/72:5) מִצְוָה עַל כָּל אָדָם שֶׁאַף עַל פִּי שֶׁיֶּשׁ לוֹ כַּמָּה מְשָׁרְתִים, מִכָּל מָקוֹם יַעֲשֶׂה גַּם הוּא בְּעַצְמוֹ אֵיזֶה דָּבָר לִכְבוֹד שַׁבָּת כְּדֵי לְכַבְּדוֹ, כִּדְמָצִינוּ בַּאָמוֹרָאִים, רַב חִסְדָּא הָיָה מְחַתֵּךְ אֶת הַיֶּרֶק דַּק דַּק, וְרַבָּה וְרַב יוֹסֵף הָיוּ מְבַקְּעִים עֵצִים, וְר' זֵירָא הָיָה מַדְלִיק אֶת הָאֵשׁ, וְרַב נַחְמָן הָיָה מְתַקֵּן אֶת הַבַּיִת וּמַכְנִיס כֵּלִים הַצְּרִיכִים לַשַׁבָּת, וּמְפַנֶּה כְּלֵי הַחֹל. וּמֵהֶם יִלְמַד כָּל אָדָם וְלֹא יֹאמַר לֹא אֶפְגֹם בִּכְבוֹדִי, כִּי זֶהוּ כְּבוֹדוֹ שֶׁהוּא מְכַבֵּד אֶת הַשַׁבָּת (ר"נ). **Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:** Even though he has many servants, it is a mitzvah³¹ (*Shabbos* 250) says you should try to do so, while the *Rambam* (*Shabbos* 30: 6) says that you are obligated. See *Biur Halachah*. for every person to do something himself in honor of Shabbos, in order to honor it, as was the custom of *Amoraim*.³² era. *Rav Chisda*³³ 119a. used to cut the vegetables very fine, *Rabba* and *Rav Yosef* used to chop wood [for cooking], and *Rav Zeira* used to light the fire. *Rav Nachman* used to put the house in order, and would bring in the vessels needed for Shabbos and remove the weekday vessels. Everyone should learn from them and not say "I will not blemish my honor," for by honoring the *Shabbos*, he honors himself. footnotes: ³¹ The Shulchan Aruch ³² Sages of the Talmudic ³³ Maseches Shabbos ###### Kitzur Shulchan Arukh 72:6 [Kitzur Shulchan Arukh 72:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/72:6) הַמִּנְהָג בְּכָל יִשְֹרָאֵל לֶאֱפוֹת בְּבָתֵּיהֶם לְחָמִים לִכְבוֹד שַׁבָּת, לֹא מִבַּעְיָא אִם אוֹכְלִים בִּימֵי הַחֹל פַּת פַּלְטֵר עוֹבֵד כּוֹכָבִים, שֶׁיֵּשׁ לִזָּהֵר לֶאֱכוֹל בְּיוֹם הַשַׁבָּת קֹדֶשׁ פַּת יִשְֹרָאֵל, אֶלָּא אֲפִלּוּ אִם בְּחֹל אוֹכֵל פַּת פַּלְטֵר יִשְֹרָאֵל, מִכָּל מָקוֹם לִכְבוֹד שַׁבָּת יֹאפוּ בְּבֵיתָם כְּדֵי שֶׁתְּקַיֵּם הָאִשָּׁה מִצְוַת הַפְרָשַׁת חַלָּה, כִּי אָדָם הָרִאשׁוֹן נִבְרָא בְּעֶרֶב שַׁבָּת וְהָיָה חַלָּתוֹ שֶׁל עוֹלָם, וְהָאִשָּׁה בְּחֶטְאָה אִבְּדַתּוֹ, וְעַל כֵּן צְרִיכָה הִיא לְתַקֵּן דָּבָר זֶה. וְעושִׁין שָׁלשָׁה לְחָמִין, גָּדוֹל וּבֵינוֹנֵי וְקָטָן. הַבֵּינוֹנִי לִסְעוּדַּת הַלַּיְלָה, וְהַגָּדוֹל לִסְעוּדַּת הַיּוֹם, לְהַרְאוֹת כִּי כְּבוֹד הַיּוֹם עָדִיף, וְהַקָּטָן לִסְעוּדָּה שְׁלִישִׁית. **Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:** It is the custom among Jews everywhere, to bake breads (*Challos*) at home in honor of Shabbos.³⁴ 242. Certainly if on weekdays you eat bread from a non-Jewish (kosher) bakery, you should take care to eat bread baked in a Jewish bakery on the holy day of Shabbos.³⁵. But even if on weekdays you eat bread from a Jewish bakery, nevertheless, in honor of Shabbos, the bread should be baked at home to give the woman of the house the opportunity to fulfill the mitzvah of separating *challah*.³⁶. This is especially important for the woman because Adam was created on *Erev Shabbos* (Friday) and he was the *challah* of the world.³⁷ 2, 2. As the dough is completed by separating *Challah*, so the world was completed with the creation of man—the object of the creation [*Machatzis Hashekel* 242]. The woman (Eve), through her sin³⁸ (Tree of Knowledge). caused him to lose (much of his spiritual greatness); she, therefore, must rectify this loss (through the mitzvah of *challah*). Three *challahs*³⁹) on two whole *challahs* at all three meals. should be made: a large one, a medium one, and a small one. The medium one for the evening meal, the large one for the daytime meal, to show that the honor of the daytime meal is of greater importance;⁴⁰ 105a. and the small one for the third meal. footnotes: ³⁴ Rema ³⁵ Magein Avraham ³⁶ See Chapter 35 for laws of Challah ³⁷ Yerushalmi, Shabbos ³⁸ Of giving Adam to eat from the Eitz Hada’as ³⁹ But you must make the berachah (Hamotzi ⁴⁰ See Maseches Pesachim ###### Kitzur Shulchan Arukh 72:7 [Kitzur Shulchan Arukh 72:7](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/72:7) יָכִין בָּשָׂר וְדָגִים יָפִים וּמַטְעַמִּים וְיַיִן מְשֻׁבָּח כְּפִי יְכָלְתּוֹ, כִּי מִצְוָה לֶאֱכוֹל בְּכָל סְעוּדָּה מִסְּעוּדּוֹת שַׁבָּת דָּגִים, אִם אֵינָם מַזִּיקִין לוֹ. אֲבָל אִם מַזִּיקִין לוֹ אוֹ שֶׁאֵינָם עֲרֵבִים לוֹ, לֹא יֹאכְלֵם, כִּי הַשַׁבָּת לְעֹנֶג נִתַּן וְלֹא לְצַעַר. וְיַשְׁחִיז אֶת הַסַּכִּין, שֶׁזֶהוּ גַּם כֵּן מִכְּבוֹד הַשַׁבָּת, וִיתַקֵּן אֶת הַבַּיִת, וְיַצִּיעַ אֶת הַמִּטוֹת, וְיִפְרֹס מַפָּה עַל הַשֻּׁלְחָן, וּתְהֵא פְּרוּסָה כָּל יוֹם הַשַׁבָּת. וְיֵשׁ מְדַקְדְּקִין לִפְרֹס שְׁתֵּי מַפּוֹת. וְיִשְׂמַח בְּבִיאַת הַשַׁבָּת. וְיַחְשׁוֹב בְּדַעְתּוֹ, אִלּוּ הָיָה מְצַפֶּה שֶׁיָּבוֹא אֵלָיו אֵיזֶה אָדָם יָקָר וְחָשׁוּב, אֵיךְ הָיָה מְתַקֵּן אֶת הַבַּיִת לִכְבוֹדוֹ, וּמִכָּל שֶׁכֵּן לִכְבוֹד שַׁבָּת מַלְכְּתָא, בִּקְצָת מְקוֹמוֹת עוֹשִׂין פַּשְׁטִידָא אוֹ מֻלַיְתָא לִסְעוּדַּת לֵיל שַׁבָּת, זֵכֶר לַמָּן שֶׁהָיָה מֻנָּח כְּמוֹ בְּקֻפְסָה, טַל לְמַטָּה וְטַל לְמַעְלָה. יֵשׁ לִטְעֹם בְּעֶרֶב שַׁבָּת אֶת הַתַּבְשִׁילִין שֶׁנַּעֲשׂוּ לְשַׁבָּת (רמ"ב ר"נ רס"ב). **Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:** You should prepare choice meats, and fish, and fine wine according to your means. It is a mitzvah to eat fish at every Shabbos meal if it agrees with you. But if it does not agree with you or if it isn't pleasing to your taste you should not eat it, for the Shabbos was given for enjoyment and not for discomfort. You should sharpen the knives,⁴¹. for this is also included in honoring the Shabbos. You should put the house in order, make the beds,⁴² 262]. and cover the table⁴³]. with a tablecloth. The table should remain covered the entire Shabbos. Some people are meticulous to spread out two tablecloths.⁴⁴. You should rejoice in the coming of the Shabbos. Imagine how you would put the house in order in honor of the arrival of a dear and distinguished person, all the more so [should you exert yourself] in honor of the Shabbos Queen. In some places they make meat pies, also called *mulyesa* for the Shabbos evening meal, in remembrance of the Manna which lay as if in a box, dew on the bottom and dew on top.⁴⁵ (242). On *Erev Shabbos*, you should taste the food that was cooked for Shabbos.⁴⁶. footnotes: ⁴¹ Rema - Beis Yosef ⁴² i.e., couches that you sit on. But it is good to make the bed you sleep on as well [Mishnah Berurah ⁴³ You should cover all tables in the room in which you will eat (even if you will not eat at all these tables), and possibly, you should cover all the tables in your house [Biur Halachah, Peri Megadim ⁴⁴ Ba’eir Heiteiv-Reshal ⁴⁵ In this case, the dough is on the top and the bottom of the meat. Also see Biur Halachah ⁴⁶ Ari z” l ###### Kitzur Shulchan Arukh 72:8 [Kitzur Shulchan Arukh 72:8](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/72:8) אֲפִלּוּ עָנִי שֶׁבְּיִשְֹרָאֵל יִזְדָּרֵז וְיִתְאַמֵּץ לְעַנֵּג אֶת הַשַׁבָּת. וִיצַמְצֵם בְּכָל הַשָּׁבוּעַ כְּדֵי שֶׁיִּהְיֶה לוֹ מָעוֹת לִכְבוֹד שַׁבָּת. וְאִם אֵין לוֹ מָעוֹת, יִלְוֶה אֲפִלּוּ עַל מַשְׁכּוֹנוֹת לְצָרְכֵי שַׁבָּת. וְעַל זֶה אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, בָּנַי, לְווּ עָלַי וַאֲנִי פּוֹרֵעַ. וְכָל מְזוֹנוֹתָיו שֶׁל אָדָם, קְצוּבִים לוֹ מֵרֹאשׁ הַשָּׁנָה, חוּץ מֵהוֹצָאוֹת שַׁבָּת וְיוֹם טוֹב שֶׁאִם מוֹסִיף מוֹסִיפִין לוֹ. וְאִם הַשָּׁעָה דְּחוּקָה לוֹ בְּיוֹתֵר, עַל זֶה אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, עֲשֵׂה שַׁבָּתְךָ חֹל וְאַל תִּצְטָרֵךְ לַבְּרִיּוֹת. וּמִכָּל מָקוֹם אִם אֶפְשָׁר לוֹ, יִרְאֶה עַל כָּל פָּנִים לַעֲשׂוֹת לִכְבוֹד שַׁבָּת אֵיזֶה דָּבָר מֻעָט, כְּגוֹן דָּגִים קְטַנִּים וְכַדּוֹמֶה. מִי שֶּׁשָּׁלְחוּ לוֹ אֵיזֶה דָּבָר לְאָכְלוֹ בְּשַׁבָּת, יֵשׁ לוֹ לְאָכְלוֹ בַשַׁבָּת וְלֹא לְהַשְׁאִירוֹ לַחֹל. **Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:** Even a poor Jew should endeavor and make every effort to delight in the Shabbos. He should economize all week in order to have enough money to honor the Shabbos. And if he doesn't have money he should borrow, even if he must give security,⁴⁷ in order to provide the needs of Shabbos. Regarding this, our Rabbis of blessed memory said, "My children, borrow for My sake and I will repay you."⁴⁸ 15b. On Rosh Hashana all of man's needs are apportioned for him except his expenses for Shabbos and Yom Tov, for if he spends more for Shabbos and Yom Tov, Heaven adds more to his (allotment). If he is in extremely poor financial straits, our Rabbis of blessed memory said,⁴⁹ 118a. "Make your Shabbos simple (like the weekdays) rather than depend on people."⁵⁰ says that if one only has enough for two meals he need not borrow for the third Shabbos meal. If he has money for three meals, he should use it all for Shabbos. Nevertheless, if at all possible, he should at least try to do something to honor the Shabbos, even a minor thing, like [purchasing] small fish or the like. If something is sent to you to eat on Shabbos, you should eat it on Shabbos⁵¹ 242: 4. and not leave it for a weekday.⁵². If something is left over you should save it for the following Shabbos. If it is perishable, you should eat it even during the week rather than let it go to waste [*Seifer Chassidim* 867]. footnotes: ⁴⁷ Something of value to guarantee the loan. ⁴⁸ Maseches Beitzah ⁴⁹ Rabbi Akiva, Maseches Shabbos ⁵⁰ Mishnah Berurah ⁵¹ See Mishnah Berurah ⁵² Your family should eat it on Shabbos ###### Kitzur Shulchan Arukh 72:9 [Kitzur Shulchan Arukh 72:9](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/72:9) אֵין לַעֲשׂוֹת מְלָאכָה בְּדֶרֶךְ קֶבַע בְּעֶרֶב שַׁבָּת, מִמִּנְחָה קְטַנָּה וּלְמַעְלָה (עַיֵן לעֵיל סִימָן ס"ט סָעִיף ב'). אֲבָל בְּדֶרֶךְ אֲרַעי, מֻתָּר. וּלְצֹרֶךְ שַׁבָּת, גַּם אַחַר כָּךְ מֻתָּר. וְלַעֲשׂוֹת בִּגְדֵי חֲבֵרוֹ בְּשָׂכָר, אָסוּר. אַךְ מִי שֶׁהוּא עָנִי וְרוֹצֶה לְהִשְׂתַּכֵּר לְצֹרֶךְ שַׁבָּת, מֻתָּר לוֹ כָּל הַיּוֹם, כְּמוֹ בְּחֹל הַמּוֹעֵד. לְסַפֵּר אֶת יִשְֹרָאֵל, מֻתָּר כָּל הַיּוֹם, אֲפִלּוּ מַעֲשֵׂה אֻמָּן, אֲפִלּוּ בְּשָׂכָר, מִפְּנֵי שֶׁהַתִּסְפֹּרֶת נִכֶּרֶת שֶׁנַּעֲשִֵית עַכְשָׁו בִּשְׁבִיל הַשַׁבָּת. יֵשׁ לְהַסְגִּיר אֶת הַחֲנֻיּוֹת שָׁעָה אַחַת לִפְנֵי הַשַׁבָּת (אִם הוּא בַּדֶּרֶךְ, עַיֵן לְעֵיל סִימָן ס"ח סָעִיף י"ב רנ"א רנ"ו). **Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:** Regular work should not be done on *Erev Shabbos*, from the time of *Minchah Ketanah*⁵³ is in *Sha’os Zemanios* [*Mishnah Berurah*]. and thereafter, but on a provisional basis⁵⁴].⁵⁵]. it is permitted. If one must work in order to provide for Shabbos meals, it is permitted even after that. It is forbidden to make clothes for someone for money,⁵⁶. However, you should try to avoid such situations [see *Biur Halachah* 251]. but if he is poor and wants to earn enough for Shabbos needs (meals), he is permitted to work all day [Friday]; just the same as on *Chol Hamoed*. Giving a haircut to a Jew is permissible all day [on Friday],⁵⁷. and even a professional haircut for pay [is permitted] because it is obvious that the haircut is given now for Shabbos.⁵⁸ 251: 5. Stores should be closed [at least] one hour before the Shabbos.⁵⁹ 256. footnotes: ⁵³ See Chapter 69: 2. The calculation for this Halachah ⁵⁴ Even for pay [Darkei Moshe, Mishnah Berurah ⁵⁵ Like writing a letter to a friend [Rema ⁵⁶ If the customer will deduct from the payment, or if you will lose that customer in the future unless you finish the work now, you may finish it even after Minchah Ketanah ⁵⁷ This passage is not found in most editions of the Kitzur Shulchan Aruch ⁵⁸ Based on Magein Avraham ⁵⁹ Magein Avraham ###### Kitzur Shulchan Arukh 72:10 [Kitzur Shulchan Arukh 72:10](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/72:10) מִתֵּשַׁע שָׁעוֹת זְמַנִּיּוֹת וּלְמַעְלָה, מִצְוָה לְהִמָּנַע מִסְעוּדָּה, אֲפִלּוּ מַה שֶּׁהוּא רָגִיל בְּחֹל. וּסְעוּדָּה שֶׁאֵינוֹ רָגִיל בָּהּ בַּחֹל אֲפִלּוּ הִיא סְעוּדַּת מִצְוָה, אִם הָיָה אֶפְשָׁר לַעֲשׂוֹתָהּ בְּיוֹם אַחֵר, אָסוּר לַעֲשׂוֹתָהּ בְּעֶרֶב שַׁבָּת כָּל הַיּוֹם, אֲפִלּוּ בַּבֹּקֶר. אַךְ סְעוּדַּת מִצְוָה שֶׁזְּמַנָּהּ קָבוּעַ הַיּוֹם, כְּגוֹן מִילָה וּפִדְיוֹן הַבֵּן וְכַדּוֹמֶה, מֻתָּר. וּמִכָּל מָקוֹם נָכוֹן לְהַקְדִּימָהּ בַּבֹּקֶר וְלֹא יַרְבֶּה בָּהּ, וּמִכָּל שֶׁכֵּן שֶׁלֹּא לֶאֱכוֹל אֲכִילָה גַּסָּה, כְּדֵי שֶׁיֹּאכְלוּ סְעוּדַּת שַׁבָּת לְתֵאָבוֹן (רמ"ט). **Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:** From nine hours, *shaos zemanios*⁶⁰ and thereafter,⁶¹]. it is a mitzvah⁶² 38b. to refrain from eating a regular meal,⁶³]. even the kind you regularly eat during the week. A type of meal that is not usually eaten during the week, even a meal that is considered a mitzvah that can be eaten on another day must not be eaten at any time on Friday, (not) even in the morning. But a meal that is considered a mitzvah which must be eaten specifically (on that) day, such as the meal given at a circumcision, or at the redemption of the first born son, and the like,⁶⁴ (completion of a) *masechta* (Tractate of Talmud) is also included. *Biur Halachah* 249: 2. is permitted. But, nevertheless, it is proper to (make it) early in the morning and not to prolong it, and certainly not to indulge in overeating, so that you will be able to eat the Shabbos meal with appetite. footnotes: ⁶⁰ See Chapter 69: 2. ⁶¹ On short Fridays it is a mitzvah to abstain even earlier if it will spoil your appetite [Mishnah Berurah ⁶² See Maseches Gittin ⁶³ Even once in a lifetime [Peri Megadim ⁶⁴ A Siyum ###### Kitzur Shulchan Arukh 72:11 [Kitzur Shulchan Arukh 72:11](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/72:11) חַיָּב כָּל אָדָם לְהַשְׁלִים פָּרָשִׁיּוֹתָיו עִם הַצִּבּוּר, דְּהַיְנוּ שֶׁיִּקְרָא בְּכָל שָׁבוּעַ פָּרָשַׁת הַשָּׁבוּעַ שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם. וּמִיּוֹם רִאשׁוֹן וָאֵילַךְ חָשׁוּב עִם הַצִּבּוּר, (שֶׁכְּבָר הִתְחִילוּ הַצִּבּוּר פָּרָשָׁה זוֹ בְּשַׁבָּת בְּמִנְחָה). אֲבָל הַמִּצְוָה מִן הַמֻּבְחָר הִיא לִקְרֹתָהּ בְּעֶרֶב שַׁבָּת אַחַר חֲצוֹת הַיּוֹם. וְיֵשׁ לִקְרוֹת כָּל פָּרָשָׁה, דְּהַיְנוּ פְּתוּחָה אוֹ סְתוּמָה, שְׁנֵי פְּעָמִים, וְאַחַר כָּךְ הַתַּרְגּוּם עָלֶיהָ, (כֵּן הִסְכִּים הַגָּאוֹן הָרַב רַבִּי אֵלִיָהוּ מִוִילְנָא זֵכֶר צַדִּיק לִבְרָכָה) וַאֲפִלּוּ הַפָּרָשָׁה מְסַיֶּמֶת בְּאֶמְצַע פָּסוּק, יַפְסִיק שָׁם. וּבַגְּמָר יֵשׁ לוֹמַר אַחַר הַתַּרְגּוּם פָּסוּק אֶחָד בַּתּוֹרָה, כְּדֵי לְסַיֵּם בַּתּוֹרָה. וְטוֹב שֶׁלֹּא יַפְסִיק בְּשִׂיחָה בֵּין הַקְּרִיאָה. וְנוֹהֲגִין לִקְרוֹת גַּם הַהַפְטָרָה. וְיֵשׁ נוֹהֲגִין עוֹד לוֹמַר אַחַר כָּךְ שִׁיר הַשִּׁירִים. וּמִי שֶׁהוּא בַּדֶּרֶךְ וְאֵין לוֹ רַק חֻמָּשׁ בְּלִי תַּרְגּוּם, יִקְרָא שְׁתֵּי פְּעָמִים מִקְרָא. וּכְשֶׁיָּבוֹא לְמָקוֹם שֶׁיִּהְיֶה לוֹ תַּרְגּוּם, יִקְרָא הַתַּרְגּוּם (רפ"ה). גַּם יֵשׁ לוֹ לְכָל יְרֵא שָׁמַיִם, לִלְמוֹד פֵּרוּשׁ רַשִׁ"י עַל הַסִּדְרָה, וְאִם לָאו בַּר הָכִי הוּא יִלְמַד פֵּרוּשׁ אַשְׁכְּנַזִי (לוֹעֲזִי) עַל הַסִּדְרָה, כְּגוֹן סֵפֶר "צְאֶינָה וּרְאֶינָה" וְכַדּוֹמֶה, שֶׁיָּבִין עִנְיַן הַסִּדְרָה. **Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:** Every man must complete the *Parshah*⁶⁵ of the week with the congregation;⁶⁶ 8a and *Shulchan Aruch* 285. that is, you should read the weekly portion (of the Torah) twice and the *Targum* (*Onkelos*) once. From Sunday and after, it is considered [reading] 'with the congregation' (for the congregation has already started reading this portion at *Minchah* on Shabbos). But the mitzvah done in its perfection is to read it on *Erev Shabbos* in the afternoon.⁶⁷ - *Ari z” l. Sha’arei Teshuvah* maintains that the *Ari z” l* read it Friday morning. ⁶⁸ [*Mishnah Berurah*]. The *Vilna Gaon* read a portion every morning and finished *Erev Shabbos*, in accordance with *Beis Yosef* and *Rambam*. You should [first] read each chapter two times and after that the *Targum*.⁶⁹ (*Ma’aseh Rav*). *Magein Avraham* quotes many *poskim* who maintain that you should read it verse by verse. Either way is correct [*Mishnah Berurah*]. It makes no difference if the Chapter is a closed or open one.⁷⁰ Chapter 24: 2. And even if the chapter ends in the middle of a verse, you should stop there. After finishing the *Targum* you should read one verse from the Torah in order to conclude with the Torah. It is best not to interrupt⁷¹ it is a grave sin. the reading with conversation. It is also customary to read the *Haftarah*,⁷² and some are accustomed also to say *Shir HaShirim* after that. If you are traveling and you have only a *Chumash* without *Targum*, you should read the weekly Torah portion two times, and when you come to a place⁷³ or *Rashi’s* commentary is not available you should read the *parshah* three times [see *Peri Megadim*]. where a *Targum* is available you should read the *Targum*. [Every God fearing Jew should also study *Rashi's* commentary on the *Sidrah*.⁷⁴. This also includes the *Targum*. If you are not capable [of learning *Rashi*], you should study a commentary in Yiddish⁷⁵ such as the *seifer Tze'enah Ure'enah* in order to understand the subject matter of the *Sidrah*].⁷⁶. footnotes: ⁶⁵ Chapter of the Torah. ⁶⁶ Maseches Berachos ⁶⁷ Ba’eir Heiteiv ⁶⁸ The perfect way is to finish Erev Shabbos ⁶⁹ Vilna Gaon ⁷⁰ See Kitzur Shulchan Aruch ⁷¹ According to the Ari z” l ⁷² See Chapter 79. ⁷³ If a Targum ⁷⁴ Shulchan Aruch ⁷⁵ The same holds true for English or any language you understand. ⁷⁶ The section in brackets is not found in many editions of the Kitzur Shulchan Aruch ###### Kitzur Shulchan Arukh 72:12 [Kitzur Shulchan Arukh 72:12](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/72:12) מִצְוָה עַל כָּל אָדָם לִרְחוֹץ בְּכָל עֶרֶב שַׁבָּת פָּנָיו יָדָיו וְרַגְלָיו בְּחַמִּין. וְאִם אֶפְשָׁר, יִרְחַץ כָּל גּוּפוֹ בְּחַמִּין (ר"מ), וְיִטְבֹּל אֶת עַצְמוֹ בְּמִקְוֶה (וְהַגָּאוֹן מהריעב"ץ כָּתַב, שֶׁלֹּא יִרְחַץ כָּל גוּפו, מִשׁוּם דְּקָשֶה לַתַּשְׁמִישׁ בְּאוֹתוֹ יוֹם). **Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:** It is a mitzvah for everyone to wash his face, hands, and feet with hot water every Friday. And if possible you should wash your whole body with hot water,⁷⁷]. and immerse yourself in the *mikveh* [ritualarium]. footnotes: ⁷⁷ If you will have no time, you should do it on Thursday [Eliyahu Rabbah ###### Kitzur Shulchan Arukh 72:13 [Kitzur Shulchan Arukh 72:13](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/72:13) אָסוּר לִרְחוֹץ עִם אָבִיו וְחָמִיו וּבַעַל אִמּוֹ וּבַעַל אֲחוֹתוֹ. וּבְמָקוֹם שֶׁנּוֹהֲגִין לְכַסּוֹת עֶרְוַתן בְּבֵית הַמֶּרְחָץ, מֻתָּר. וְכֵן הַתַּלְמִיד לֹא יִרְחַץ עִם רַבּוֹ, וְאִם צָרִיךְ לוֹ שֶׁיְשַׁמְּשֶׁנוּ, מֻתָּר. **Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:** It is forbidden to bathe⁷⁸ 51a. with your father, father-in-law, your mother's husband, or your sister's husband. And in places where it is customary to cover their nakedness in the bath house, it is permitted.⁷⁹ [*Even Ha’ezer* 23: 6]. And also the student should not bathe with his (teacher) *Rebbe*,⁸⁰ [*Even Ha’ezer* 23: 5]. but if he needs him to assist him, it is permitted.⁸¹ footnotes: ⁷⁸ Maseches Pesachim ⁷⁹ Rema ⁸⁰ If the student was there first, he need not leave if his Rebbe comes, but regarding your father, father-in-law etc. you must leave. See Beis Shemuel ⁸¹ This does not apply to your father and the others mentioned above. Regarding them, it is prohibited, even if they need your services. ###### Kitzur Shulchan Arukh 72:14 [Kitzur Shulchan Arukh 72:14](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/72:14) וּמִצְוָה לָחֹף אֶת הָרֹאשׁ וְלָקֹץ אֶת הַצִּפָּרְנַיִם, וְכֵן לְגַלֵּחַ שַׂעֲרוֹת רֹאשׁוֹ אִם הָיוּ גְּדוֹלוֹת. וְאֵין לָקֹץ צִפָּרְנֵי יָדָיו וְרַגְלָיו בְּיוֹם אֶחָד. גַּם אֵין לָקֹץ צִפָּרְנָיו אוֹ לְגַלֵּחַ שַׂעֲרוֹת בְּרֹאשׁ חֹדֶשׁ, אֲפִלּוּ חַל בְּעֶרֶב שַׁבָּת. יֵשׁ מַקְפִּידִין שֶׁלֹּא לִטּוֹל אֶת הַצִּפָּרְנַיִם כְּסִדְרָן אֶלָּא בְּדִלּוּג, דְּהַיְנוּ בְּיָמִין מַתְחִילִין בָּאֶצְבַּע הַסְּמוּכָה לַאֲגוּדָל, וְהַסִימָן בִּדְאָגָ"ה וּבִשְׂמֹאל מַתְחִילִין בָּאֶצְבַּע הָרְבִיעִית וְהַסִימָן דִּבְהֶגֶ"א. גַּם יֵשׁ מַקְפִּידִין שֶׁלֹּא לִטּוֹל אֶת הַצִּפָּרְנַיִם בְּיוֹם ה', כִּי מַתְחִילִין לִגְדּוֹל בְּיוֹם שַׁבָּת, שֶׁהוּא יוֹם הַשְּׁלִישִׁי. טוֹב לִזָּהֵר לִשְׂרֹף אֶת הַצִּפָּרְנַיִם (אוֹרַח חַיִּים סִימָן ר"ס). **Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:** It is a mitzvah to wash your hair and to cut your nails and to have your hair cut if it is too long. You should not cut your fingernails and toenails on the same day,⁸²]. and you should not cut your nails or your hair on *Rosh Chodesh*,⁸³. even if it occurs on *Erev Shabbos*. Some are particular not to cut their nails in consecutive order but to alternate;⁸⁴. beginning with the right hand,⁸⁵ (260) mentions the left hand first. The *Peri Megadim* (260: 1), —*Kol Bo* also say to cut the nails of your left hand first; see *Tehillah LeDavid* (260: 2). you start with the finger next to the thumb, and the symbol is 2, 4, 1, 3, 5. On the left (hand) you start with the fourth finger, and the symbol is 4, 2, 5, 3, 1. Some are also particular not to cut their nails on Thursday because they start growing on Shabbos which is the third day. It is proper to take care to burn your nails after they are cut.⁸⁶ footnotes: ⁸² It’s best to cut the toenails on Thursday and fingernails on Friday [Magein Avraham, Mishnah Berurah ⁸³ Rabbeinu Yehudah Hechassid, Magein Avraham ⁸⁴ Sheloh ⁸⁵ According to the author, it is proper to begin with the right hand, but the Rema ⁸⁶ It is also permissible to bury them or even to flush them down a toilet drain. ###### Kitzur Shulchan Arukh 72:15 [Kitzur Shulchan Arukh 72:15](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/72:15) בְּכָל עֶרֶב שַׁבָּת יְפַשְׁפֵּשׁ בְּמַעֲשָׂיו, וְיִתְעוֹרֵר בִּתְשׁוּבָה לְתַקֵּן כָּל הַקִּלְקוּלִים שֶׁעָשָׂה בְּשֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה, כִּי עֶרֶב שַׁבָּת כּוֹלֵל כָּל יְמֵי הַשָּׁבוּעַ, כְּמוֹ עֶרֶב רֹאשׁ חֹדֶשׁ כּוֹלֵל כָּל הַחֹדֶשׁ (ספרי מוסר). **Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:** Every *Erev Shabbos* you should examine your deeds, arouse yourself to repent and make amends for all the misdeeds you did in the six weekdays; because *Erev Shabbos* incorporates all the days of the week, just as *Erev Rosh Chodesh* incorporates the whole month.⁸⁷ footnotes: ⁸⁷ Both are important days for repentance. ###### Kitzur Shulchan Arukh 72:16 [Kitzur Shulchan Arukh 72:16](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/72:16) יִשְׁתַּדֵּל שֶׁיִּהְיוּ לוֹ בְּגָדִים נָאִים, וְגַם טַלִּית שֶׁל מִצְוָה נָאָה לִכְבוֹד שַׁבָּת, דִּכְתִיב וְכִבַּדְתּוֹ, וְדָרְשִׁינָן, שֶׁלֹּא יְהֵא מַלְבּוּשְׁךָ שֶׁל שַׁבָּת כְּמַלְבּוּשְׁךָ שֶׁל חֹל (רס"ב). וַאֲפִלּוּ הוּא בַדֶּרֶךְ בֵּין הַנָּכְרִים, מִכָּל מָקוֹם יִלְבַּשׁ בִּגְדֵי שַׁבָּת, כִּי אֵין הַמַּלְבוּשִׁים לִכְבוֹד הָרוֹאִים אֶלָּא לִכְבוֹד הַשַׁבָּת (חַיֵּי אָדָם). **Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:** You should try to wear fine clothing and also a nice tallis in honor of Shabbos, as it is written "And you shall honor it;" and it is explained [by the Sages]⁸⁸ 113a. that your Shabbos clothes should not be like your weekday clothes.⁸⁹]. And even if you are traveling amongst non-Jews, you should wear Shabbos clothes, because the clothes are not for the honor of those who see them but for the honor of the Shabbos. footnotes: ⁸⁸ Maseches Shabbos ⁸⁹ It is preferable to have clothing that is used exclusively for Shabbos. [Magein Avraham, Ari z” l, Mishnah Berurah ###### Kitzur Shulchan Arukh 72:17 [Kitzur Shulchan Arukh 72:17](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/72:17) הַתַּבְשִׁילִין צְרִיכִין לְהַשְׁגִּיחַ לַהֲסִירָן מִן הַגֶּחָלִים קֹדֶם שַׁבָּת, (עַיֵן לְקַמָּן סִימָן פ' סָעִיף ה'). וְאִם שָׁכַח וְלֹא הֵסִירָן, אֲזַי אִם יָבֹא בַשַׁבָּת לָקַחַת אֶת הַקְּדֵרָה וְגֶחָלִים בּוֹעֲרוֹת סָבִיב לָהּ, שֶׁאִם יִקַּח אֶת הַקְּדֵרָה יָזִיז אֶת הַגֶּחָלִים אָסוּר לְיִשְֹרָאֵל לָקַחַת אוֹתָהּ. וְעַל יְדֵי אֵינוֹ יְהוּדִי, מֻתָּר. **Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:** Cooked foods must be removed from the coals before Shabbos. If you forgot, and did not remove them, you are forbidden to remove the pot while coals are burning around it; since by taking the pot the coals will be moved.⁹⁰ and the bottom ones to be *ignited* which are both *melachos* that are prohibited on Shabbos. But if the pot rests on top of the coals and is not surrounded by coals, you should have a non-Jew remove it. But if you cannot find one, you may carefully remove the pot yourself. [*Rema* 253: 1, see *Mishnah Berurah*]. But it is permissible through a non-Jew.⁹¹) [see footnote 90] you may still tell a non-Jew to do it. Since you do not desire the extinguishing and igniting of the coals, it is only a *shvus* and is permitted through a non-Jew. The *Mordechai* prohibits telling a non-Jew to remove the pot in this case. The *Mishnah Berurah* is lenient if you need the food for Shabbos. footnotes: ⁹⁰ This is true only when the coals surround the pot because, inevitably, they will be moved when the pot is taken out. This will cause the top coals to be extinguished ⁹¹ Even though it is inevitable (psik reisha ###### Kitzur Shulchan Arukh 72:18 [Kitzur Shulchan Arukh 72:18](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/72:18) הַתַּבְשִׁילִין שֶׁמַּטְמִינִין בַּתַּנּוּר לְיוֹם הַשַׁבָּת כַּנָּהוּג, אַף עַל פִּי שֶׁהַפֶּתַח אֵינוֹ טוּחַ בַּטִּיט, מֻתָּר. וְאָסוּר לִפְתֹּחַ אֶת הַתַּנּוּר בַּלַּיְלָה, כִּי שֶׁמָּא יֵשׁ קְדֵרוֹת שֶׁעֲדַיִן לֹא נִתְבַּשְּׁלוּ כָּל צָרְכָּן. וְעַל יְדֵי שֶׁיִּסְתֹּם אַחַר כָּךְ אֶת הַתּנּוּר, יִגְרֹם בִּשּׁוּל. **Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:** Cooked food [may be] placed in the oven [on Friday] to be eaten on Shabbos, as is our custom.⁹² Even though the door is not sealed with mortar, it is permitted.⁹³ of *hatmanah* are numerous. The following is a brief introduction that will enable you to understand these important laws. There are two concepts, one called שִׁהְיֶה, *shehiyah* which means leaving food [on the fire, or in an oven, etc.], and הַטְמָנָה, *hatmanah*, which means “hiding,” in other words, covering the pot to keep it warm. There is a Rabbinical prohibition against leaving certain food on open coals because then you might stir the coals on Shabbos. *Tosafos* and *Rosh* rule that this prohibition is applicable even on *Erev Shabbos* and thus food may not be left on coals over Shabbos unless it is completely cooked. The *Shulchan Aruch* 253:1 seems to agree, but we are accustomed to follow *Rashi’s* ruling and permit this on *Erev Shabbos* if it is half cooked, (or one third if need be), which makes it fit to be eaten with difficulty. The *Biur Halachah* says that it is preferable to be stringent in this matter. In our times we use gas or electric heat, but the prohibition remains, for you are liable to adjust the flame. In the case of a range, you are allowed to put up the meat *cholent* on *Erev Shabbos* even if it will be only slightly cooked when Shabbos arrives, if you remove all the coals (which is called גְרֵיפָה, *gerifah*) or you cover the coals (which is called קְטִימָה, *ketimah*). For this reason we use a בְּלֶע (*blech*) to cover both the flame and the knobs, (see *Igros Moshe* [*Orach Chaim, Responsum* 93]) since this makes the range קְטוּמָה (*Ketumah*). However, *Rav Akiva Eiger* ruled, that *ketumah* is not sufficient if the food is not at least half-cooked before Shabbos. See *Biur Halachah* 253. Also see *Sha’arei Teshuvah* 254: 5 that a metal sheet (*blech*) does not make it *ketumah*. If the meat is totally raw, you may put it up to cook immediately before Shabbos and we are not concerned that you will stir the coals. Since the meat was totally raw at the onset of Shabbos, it will be left untouched all night. [Rav Henkin z” l ruled that in our times it is best not to rely on this as our ovens are more efficient and that meat will be partially cooked by the time it is actually Shabbos according to *Rabbeinu Tam* who rules that *Shabbos* begins 72 minutes after sunset.] Even putting in one piece of totally raw meat immediately before Shabbos, qualifies the rest of the pot (at whatever stage of cooking it may be) [*Shulchan Aruch Harav*]. If you put the pot into the oven on *Erev Shabbos*, and seal the oven door with mortar, there is no concern that you will stir the coals because it is sealed. [*Rema* and most *Poskim* and *Kitzur*.] Even if food is totally cooked on Erev Shabbos, but will improve with shrinking in prolonged heat, (which is called מִצְטַמֵק וְיָפֶה לוֹ —it shrinks and is improved thereby), according to *Tosafos*, you may not leave it on a range that is not גְרוּפֶה or קְטוּמָה. As mentioned, it is preferable to be stringent in this matter if you can. Also, see *Mishnah Berurah* 253: 70–73. However, it is forbidden to open the oven at night, for there may be food which is not thoroughly cooked, and by closing the oven afterwards you will cause the cooking to be accelerated. footnotes: ⁹² Cholent, etc. ⁹³ The Halachos ###### Kitzur Shulchan Arukh 72:19 [Kitzur Shulchan Arukh 72:19](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/72:19) הָא דְּמֻתָּר לְהַטְמִין גַּם כְּשֶׁאֵין הַתַּנּוּר טוּחַ בְּטִיט, זֶהוּ דַּוְקָא כְּשֶׁמַּטְמִינִין בָּשָׂר, וְכֵן אֲפִלּוּ כְּשֶׁמַּטְמִינִין מִינֵי קִטְנִיּוֹת וּמִינֵי בָּצֵק, אֶלָּא שֶׁמַּטְמִינִים זְמַן הַרְבֵּה קֹדֶם הַלַּיְלָה בְּאֹפֶן שֶׁיּוּכְלוּ לְהִתְבַּשֵּׁל קֹדֶם הַלַּיְלָה קְצָת עַד שֶׁיִהְיוּרְאוּיִים לַאֲכִילָה עַל יְדֵי הַדְּחָק. אֲבָל כְּשֶׁמַּטְמִינִין מִינֵי קִטְנִיּוֹת וּמִינֵי בָּצֵק סָמוּךְ לַלַּיְלָה, צְרִיכִין דַּוְקָא לָטוּחַ אֶת הַתַּנּוּר בְּטִיט (כִּי מִן הַסְּתָם אֵינוֹ גָּרוּף וְקָטוּם כָּרָאוּי). וּצְרִיכִין לִזָּהֵר בָּזֶה. כִּי אִם לֹא עָשׂוּ כֵן, אָז אֲפִלּוּ בְּדִיעֲבַד הַמַּאֲכָלִים אֲסוּרִים עַד לְמוֹצָאֵי שַׁבָּת בִּכְדֵי שֶׁיֵּעָשׂוּ. **Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:** The law which permits us to place cooked food in the oven even when the oven door is not sealed with mortar applies only to meat, and also to various kinds of legumes [peas, etc.], and also to various types of dough, provided you put them in the oven a long time before nightfall, so that the food will be cooked a little before nightfall, until it reaches the stage when it can be eaten with difficulty.⁹⁴, the food of a gang of bandits who always ate on the run. But if you place legumes or types of dough in the oven close to nightfall you must seal the oven door with mortar.⁹⁵ etc.]. (For probably the coals were not removed or were not covered and cooled with ashes properly.) You must be careful about this; for if you failed to do this, the food is forbidden even *bediavad* (post factum) until after Shabbos,⁹⁶] You and your family may not eat it even when it was done without intent, but others may eat it even on Shabbos if it was done without intent. until enough time has elapsed to accomplish what was done (on Shabbos) footnotes: ⁹⁴ That is one half or one third cooked. This is called ma’achal ben Derusai ⁹⁵ The difference being since meat takes a long time to cook, it will be left untouched till tomorrow, and there is no need to stir the coals, whereas legumes and doughs take less time to cook, and we fear that he will stir the coals to make it edible for Friday night [Poskim, Magein Avraham ⁹⁶ [Shulchan Aruch Harav ###### Kitzur Shulchan Arukh 72:20 [Kitzur Shulchan Arukh 72:20](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/72:20) בְּשַׁבָּת כְּשֶׁפּוֹתְחִין אֶת הַתַּנּוּר שֶׁהוּא טוּחַ בְּטִיט, יֵשׁ לְפָתְחוֹ עַל יְדֵי אֵינוֹ יְהוּדִי. וְאִם אֵין אֵינוֹ יְהוּדִי יֵשׁ לְפָתְחוֹ עַל יְדֵי קָטָן. וְאִם אֵין קָטָן, מֻתָּר גַּם לְגָדוֹל לְפָתְחוֹ, וְיֵשׁ לַעֲשׂוֹת עַל יְדֵי שִׁנּוּי (רנ"ט). **Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:** On Shabbos, opening the oven door that is sealed with mortar, should be done by a non-Jew, and if a non-Jew is not available, it should be opened by a minor. If a minor is unavailable, even an adult may open it, but in a way that is different than on a weekday.⁹⁷ 259: 7 requires only a minor *shinui*, difference. footnotes: ⁹⁷ Rema ###### Kitzur Shulchan Arukh 72:21 [Kitzur Shulchan Arukh 72:21](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/72:21) הַמַּטְמִין קַאפֶע בְּעֶרֶב שַׁבָּת בְּתוֹךְ הַגּוּמָה לְצֹרֶךְ שַׁבָּת וּמְכַסֵּהוּ בְּכָרִים וְכַדּוֹמֶה, שֶׁיְהֵא חַם, אִם הוּא מַטְמִינוֹ בְּתוֹךְ הַחוֹל, אָסוּר לְהַטְמִין כָּל הַכְּלִי בְּתוֹךְ הַחוֹל. וַאֲפִלּוּ אֵינוֹ מַטְמִין כָּל הַכְּלִי אֶלָּא מִקְּצָתוֹ וְעַל מִקְּצָתוֹ מְכַסֶּה בִּבְגָדִים וְכַדּוֹמֶה בְּאֹפֶן שֶׁכָּל הַכְּלִי מְכֻסֶּה מִכָּל הַצְּדָדִים, גַּם זֶה אָסוּר, אֶלָּא צָרִיךְ לַעֲשׂוֹת בְאֹפֶן זֶה, שֶׁהַכְּלִי אֲשֶׁר בְּתוֹכוֹ הַקַּאפֶע יַטְמִינוֹ רַק עַד חֶצְיוֹ אוֹ עַד שְׁלִישִיתוֹ בְּתוֹךְ הַחוֹל, וְהַמּוֹתָר יְהֵא בָּאֲוִיר, וְיִתֵּן עַל הַגוּמָּה דַּף אוֹ יִכְפֶּה עָלָיו כְּלִי, שֶׁיְהֵא אֲוִיר בֵּינוֹ וּבֵין הַכְּלִי שֶׁבְּתוֹכוֹ הַקַּאפֶע, וְאָז יָכוֹל לִתֵּן עֲלֵיהֶם בְּגָדִים וְכָרִים וְכַדּוֹמֶה (היי"א). (יֶתֶר דִּינֵי הַטְמָנָה בְּשֻׁלְחָן עָרוּךְ סִימָן רנ"ז, רנ"ח, רנ"ט.) **Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:** *Erev Shabbos*, when you put a pot of coffee, into a hole [in the ground], [to retain its warmth,] so that it can be used on Shabbos, and cover it with pillows or similar things to keep it warm; if you put it into sand,⁹⁸—a substance that adds heat. Such substances are prohibited for purposes of *hatmanah* even on *Erev Shabbos*, lest you place it in hot ash and coal and stir it [*Rashi, Shulchan Aruch*, etc.]. However, substances which do not add but merely retain heat are permitted on *Erev Shabbos* for Shabbos. But on Shabbos you may not make *hatmanah* even in such substances [*Rashi*. See *Rosh* on *Maseches Shabbos* 3, 10]. it is forbidden to insert the whole vessel into the sand.⁹⁹ when not on coals but if the pot is not completely covered, even if it adds heat it may be used on Shabbos to keep food warm, once it is thoroughly cooked. Even if you don't insert the whole vessel but only part of it, and you cover the remainder with clothing or similar things, so that the whole vessel is covered on all sides,¹⁰⁰ unless all the sides are covered. Even according to the *Shulchan Aruch* which rules that setting a pot on coals is considered *hatmanah*, it applies only when the bottom of the pot actually touches the coals; but if it does not, the whole pot must be covered to be considered *hatmanah*. See *Shulchan Aruch* 257: 8. this too is forbidden. You must do it in such a way that the pot of coffee is inserted so that only one half or one third is in the sand, and the remainder exposed to the air (in the hole). You may then place a board or inverted vessel to cover the hole so that there is air space¹⁰¹ 257: 8. between it (the cover) and the pot of coffee. After doing this you may put over them clothing, pillows or similar items. (For more laws pertaining to *hatmanah* see *Shulchan Aruch*, Chapters 257, 258, 259.) footnotes: ⁹⁸ Sand is called מוֹסִיף הֶבֶל, mosif hevel ⁹⁹ The author maintains that only total covering is considered hatmanah ¹⁰⁰ It is not considered hatmanah ¹⁰¹ See Shulchan Aruch ###### Kitzur Shulchan Arukh 72:22 [Kitzur Shulchan Arukh 72:22](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/72:22) סָמוּךְ לַחֲשֵׁכָה יִשְׁאַל לְאַנְשֵׁי בֵּיתוֹ בְּלָשׁוֹן רַכָּה, הִפְרַשְׁתֶּם חַלָּה. וְיֹאמַר לָהֶם, הַדְלִיקוּ אֶת הַנֵּר. **Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:** Before dark on Friday¹⁰² 34a]. you should gently ask your household: "Did you separate *Challah?*" And you should tell them to light the (Shabbos) candles. footnotes: ¹⁰² Not earlier in the day, for they may delay and subsequently forget to do so [Rashi, Shabbos ###### Kitzur Shulchan Arukh 72:23 [Kitzur Shulchan Arukh 72:23](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/72:23) חַיָּב אָדָם לְמַשְׁמֵשׁ בִּבְגָדָיו בְּעֶרֶב שַׁבָּת קֹדֶם חֲשֵׁכָה אִם אֵין מַחַט תָּחוּבָה בָּהֶם אוֹ אִם אֵין אֵיזֶה דָּבָר בַּכִּיסִים, וַאֲפִלּוּ בְּמָקוֹם שֶׁיֵּשׁ עֵרוּב, שֶׁמָּא יֵשׁ בָּהֶם אֵיזֶה דְּבַר מֻקְצֶה (רנ"ב). **Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:** You must¹⁰³ and *Shulchan Aruch* 252: 7 hold that it is a mitzvah, see *Biur Halachah*. examine your clothing on Friday before dark¹⁰⁴ (to see) whether a needle is stuck in them or if there is anything in the pockets. Even in a place where there is an *eiruv*¹⁰⁵ you may carry in the streets on Shabbos; see Chapter 94 for details. [it is necessary to check clothing] because the pockets might contain something that is *muktzeh*.¹⁰⁶ footnotes: ¹⁰³ You are obligated to do so. This is the expression used in the Talmud as well. The Rambam too uses such an expression. But the Tur ¹⁰⁴ Immediately before dark, even if you do not intend to leave the house [Vilna Gaon]. ¹⁰⁵ Where there is an eiruv ¹⁰⁶ Something you may not move on Shabbos; see Chapter 88 for details.