## Kitzur Shulchan Arukh Siman 90

###### Kitzur Shulchan Arukh 90:1
[Kitzur Shulchan Arukh 90:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/90:1)

יֵשׁ דְּבָרִים שֶׁהֵן אֲסוּרִין בַּשַׁבָּת, אַף עַל פִּי שֶׁאֵינָן דּוֹמִין לִמְלָאכָה וְאֵינָם מְבִיאִין לִידֵי מְלָאכָה. וּמִפְּנֵי מַה נֶּאֶסָרוּ. מִשּׁוּם שֶׁנֶּאֱמַר, אִם תָּשִׁיב מִשַׁבָּת רַגְלֶיךָ עֲשׂוֹת חֲפָצֶךָ בְּיוֹם קָדְשִׁי וְגוֹ', וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר. מֵהָא דִּכְתִיב, "וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ" דָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, שֶׁלֹּא יְהֵא הִלּוּכְךָ בַּשַׁבָּת כְּהִלּוּכְךָ בַּחֹל. לְפִיכָךְ אָסוּר לָרוּץ בַּשַׁבָּת. אֲבָל לִדְבַר מִצְוָה, מֻתָּר לָרוּץ, (מִדִּכְתִיב דְּרָכֶיךָ, מַשְׁמַע, דְּרָכֶיךָ אֲסוּרִים, אֲבָל דַּרְכֵי שָׁמַיִם מֻתָּרִין) וּמִצְוָה לָרוּץ (עַיֵן לְעֵיל סִימָן י"ב סָעִיף יא) (סִימָן צ' ש"א).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Some things are forbidden [to do] on Shabbos, although they are [in no way] similar to a *melachah*, nor [is there a chance] that they will cause a *melachah*. Then, why were they forbidden? Because it is said¹ "If you will refrain from walking on Shabbos² [or from] doing your needs on My holy day," and [the verse goes on to] say: "and you will honor it [the day] by not doing your own needs [literally: "your ways"], or from pursuing your needs,³. or from speaking anything.⁴ From the words: "And you will honor it by not doing your own ways," our Sages,⁵ 113a. of blessed memory, inferred that your walking on Shabbos [should be different] from the weekdays. Therefore, it is forbidden to run on Shabbos.⁶ 301: 2] It is permitted to jump over a puddle or to run to get out of the rain. [*Shulchan Aruch Harav, Minchas Shabbos*] However, for the purpose of a *mitzvah* it is permitted to run. ([This is inferred] because it states "your ways"; which implies that your *own* ways [or needs] are prohibited, but the needs of Heaven are permitted) and for them it is your duty to run.

footnotes:
¹ Isaiah 58: 13.
² I.e. if because of Shabbos you were prevented from walking more than the allotted distance.
³ It is clear that the verse is referring to actions that are not specifically melachos
⁴ See paragraph 4.
⁵ Maseches Shabbos
⁶ Running for pleasure as youngsters do is permitted. [Shulchan Aruch


###### Kitzur Shulchan Arukh 90:2
[Kitzur Shulchan Arukh 90:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/90:2)

וּמֵהָא דִּכְתִיב, מִמְּצֹוֹא חֶפְצְךָ, דָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, חֲפָצֶיךָ אֲסוּרִים, אֲפִלּוּ אֵינְךָ עוֹשֶׂה מְלָאכָה, כְּגוֹן שֶׁהוּא מְעַיֵּן בִּנְכָסָיו, מָה הֵם צְרִיכִין לְמָחָר, גַּם זֹאת אָסוּר. וְכֵן אָסוּר לְטַיֵּל בָּעִיר כְּדֵי לִמְצוֹא סוּס אוֹ סְפִינָה אוֹ קָרוֹן לְשָׂכְרָם אַחַר הַשַׁבָּת, אִם נִכָּר הַדָּבָר שֶׁהוֹלֵךְ בִּשְׁבִיל כָּךְ. אֲבָל לִשְׁמוֹר חֲפָצָיו אוֹ חֶפְצֵי חֲבֵרוֹ, מֻתָּר.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
And from the expression: "From pursuing your needs" our Sages, of blessed memory, inferred that your own needs are [sometimes] prohibited, even if no *melachah* is required. For instance, if you take stock of your belongings to see what their needs might be for tomorrow, this, too, is forbidden. Similarly, it is forbidden to stroll in the city for the purpose of finding a horse, or a ship, or a [transport] coach, to hire after Shabbos, if it is obvious that you are walking for this purpose.⁷ (306: 1) permits it (v. *Biur Halachah* ibid.). *Chayei Adam*, however, prohibits it even in this case. However, [to walk] for the purpose of guarding your own or your friends' possessions, is permitted.

footnotes:
⁷ Where the purpose of this walk is not obvious to passersby, Mishnah Berurah


###### Kitzur Shulchan Arukh 90:3
[Kitzur Shulchan Arukh 90:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/90:3)

אָסוּר לְהַחְשִׁיךְ עַל הַתְּחוּם, דְּהַיְנוּ לֵילֵךְ בַּשַׁבָּת עַד סוֹף הַתְּחוּם אוֹ פָּחוֹת וּלְהִתְעַכֵּב שָׁם עַד שֶׁתֶּחְשַׁךְ כְּדֵי לְמַהֵר דַּרְכּוֹ לֵילֵךְ מִשָּׁם וָהָלְאָה, שֶׁכֵּיוָן שֶׁהוֹלֵךְ מִשָּׁם וָהָלְאָה בְּמוֹצָאֵי שַׁבָּת, נִכָּר הַדָּבָר שֶׁעִקַּר הִלּוּכוֹ הָיָה בִּשְׁבִיל כָּךְ. וְדַוְקָא כְּשֶׁמַּחְשִׁיךְ שָׁם, כְּדֵי לֵילֵךְ וְלַעֲשׁוֹת דָּבָר שֶׁאִי אֶפְשָׁר בְּשׁוּם אֹפֶן לַעֲשׂוֹתוֹ בַּשַׁבָּת, כְּגוֹן לִשְׂכּוֹר פּוֹעֲלִים אוֹ לִתְלוֹשׁ פֵּרוֹת אוֹ לְהָבִיא פֵּרוֹת הַמֻּקְצִין, שֶׁאֵין שׁוּם הֶתֵּר לַעֲשׂוֹת דְּבָרִים אֵלּוּ בַּשַׁבָּת. אֲבָל מֻתָּר לְהַחְשִׁיךְ עַל הַתְּחוּם כְּדֵי לְהָבִיא בְּהֶמְתּוֹ, כֵּיוָן שֶׁאִם הָיוּ בָּתִּים עַד שָׁם קְרוֹבִים זֶה לָזֶה שִׁבְעִים אַמָּה, הָיָה מֻתָּר לְהָבִיאָם גַּם בַּשַׁבָּת. וְכֵן לְהָבִיא פֵּרוֹת הַתְּלוּשִׁין שֶׁאֵינָן מֻקְצִין, מֻתָּר, כֵּיוָן שֶׁאִם הָיוּ מְחִצּוֹת מַקִּיפוֹת כָּל הַדֶּרֶךְ, הָיָה מֻתָּר, גַּם בַּשַׁבָּת, וְכָל כַּיּוֹצֵא בָּזֶה. וְכֵן מֻתָּר לֵילֵךְ בַּשַׁבָּת תּוֹךְ הַתְּחוּם אֶל הַגִּנָּה, לִתְלוֹשׁ שָׁם פֵּרוֹת בְּמוֹצָאֵי שַׁבָּת, מִשּׁוּם דְּאֵינוֹ נִכָּר שֶׁהָלַךְ בִּשְׁבִיל זֶה, אֶלָּא הָרוֹאִים יֹאמְרוּ שֶׁהָלַךְ לְטַיֵּל אוֹ לְבַקֵּשׁ בְּהֶמְתּוֹ שֶׁנֶּאֶבְדָה לוֹ, וְאַחַר כָּךְ כְּשֶׁהָיָה שָׁם, נִמְלַךְ וְנִשְׁאַר עַד הַלַּיְלָה כְּדֵי לִתְלוֹשׁ פֵּרוֹתָיו (ש"ו ש"ז).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is forbidden "to darken near the *techum*,"⁸ = the limit to where you may walk on Shabbos. ⁹ that is, to walk on Shabbos to the end of the *techum* or less, and to remain there until dark, in order to complete your journey sooner by traveling from there onward. Since you will travel from there onward at the close of Shabbos, it is obvious that your main reason for walking there was for this purpose. [This is forbidden] only when you "darken" there in order to go and do something that cannot, under any circumstance, be done on Shabbos; for example, to hire workers, or to pluck fruit, or to bring back fruit that are *muktzeh*, since there is no way to permit doing these things on Shabbos. But, you may "darken on the *techum"* in order to bring back your animal, since, had there been houses until there within seventy *amos* of each other, you would have been permitted to bring them back on Shabbos.¹⁰. [*Shulchan Aruch* 306: 1] Similarly it is permitted to bring back fruit [that was already] plucked which is not *muktzeh*, since, had there been partitions surrounding your entire route, it would have been permitted even on Shabbos. [This applies to] any similar situation. Similarly, you may walk within the *techum*¹¹ the *techum* limit, because then the purpose of your walk is obvious. [*Shulchan Aruch* 307: 9] on Shabbos, to a garden, to pluck fruit there after the close of Shabbos, since it is not obvious that you walked for this purpose,¹² but, rather, people will say that you went for a stroll, or to search for a lost animal, and once, having been there, you decided to remain until nightfall in order to pluck your fruit.

footnotes:
⁸ Techum
⁹ V. Chapter 95.
¹⁰ Consequently, you would not be permitted to go there to bring back an animal that cannot walk on its own, for it is muktzeh
¹¹ But not to
¹² For the same reason you should not remain standing near the garden because then, too, your purpose becomes obvious.


###### Kitzur Shulchan Arukh 90:4
[Kitzur Shulchan Arukh 90:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/90:4)

וּמֵהָא דִּכְתִיב, וְדַבֵּר דָּבָר, דָּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, שֶׁלֹּא יְהֵא דִּבּוּרְךָ שֶׁל שַׁבָּת כְּדִבּוּרְךָ שֶׁל חֹל. הִלְכָּךְ אָסוּר לוֹמַר: דָּבָר פְּלוֹנִי אֶעֱשֶׂה לְמָחָר, אוֹ סְחוֹרָה פְּלוֹנִית אֶקְנֶה לְמָחָר. וְהַיְנוּ דָּבָר שֶׁהַיוֹם אִי אֶפְשָׁר לַעֲשׂוֹתוֹ בְשׁוּם אֹפֶן. אֲבָל דָּבָר שֶׁהָיָה אֵיזֶה צַד לַעֲשׂוֹתוֹ הַיּוֹם, אַף עַל פִּי שֶׁעַתָּה אֵין זֶה הַצַּד, מֻתָּר (כְּמוֹ שֶׁכָּתַבְתִּי בְּסָעִיף ג). וְלָכֵן מֻתָּר לוֹמַר, לְמָקוֹם פְּלוֹנִי אֵלֵךְ לְמָחָר, רַק שֶׁלֹּא יֹאמַר לָשׁוֹן הַמַּשְׁמַע שֶׁיֵּלֵךְ בְּקָּרוֹן, וְגַם לֹא יַרְבֶּה לְדַבֵּר בָּזֶה. וַאֲפִלּוּ בְּשִׂיחַת דְּבָרִים בְּטֵלִים, אָסוּר לְהַרְבּוֹת. וְאָסוּר לְסַפֵּר בַּשַׁבָּת דָּבָר שֶׁל צַעַר. אָסוּר לְאָדָם לַחְשֹׁב חֶשְׁבּוֹנוֹת בְּפִיו בַּשַׁבָּת, בֵּין חֶשְׁבּוֹן שֶׁעָתִיד לִהְיֹוֹת בֵּין חֶשְׁבּוֹן שֶׁכְּבָר עָבַר, אֶלָּא שֶׁצָּרִיךְ לוֹ עֲדַיִן לֵידַע אוֹתוֹ, כְּגוֹן כָּךְ וְכָךְ הוֹצֵאתִי עַל בִּנְיָן פְּלוֹנִי לִשְׂכַר פּוֹעֲלִים, וַעֲדַיִן נִשְׁאַר בְּיָדוֹ מִשְּׂכַר הַפּוֹעֲלִים, שֶׁצָּרִיךְ הוּא לָדַעַת אֶת הַחֶשְׁבּוֹן, אָסוּר. אֲבָל חֶשְׁבּוֹנוֹת שֶׁאֵין לוֹ בָּהֶם צֹרֶךְ, מֻתָּר לְחָשְׁבָן, וּבִלְבַד שֶׁלֹּא יַרְבֶּה בָּהֶם, שֶׁאָסוּר לְהַרְבּוֹת בְּשִׂיחָה בְּטֵלָה בַּשַׁבָּת, כְּמוֹ שֶׁכָּתַבְתִּי לְעֵיל.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
From the expression "From speaking anything"¹³ our Sages,¹⁴ 113a. of blessed memory, inferred that your manner of speaking during Shabbos should not be the same as during the week. Therefore, it is forbidden to say: "I will do a certain thing tomorrow" or, "I will buy a particular item tomorrow. It is forbidden only regarding things that are impossible to do today in any manner.¹⁵. [*Shulchan Aruch* 307: 8] However, something that had any possibility of being done today [Shabbos], even if at this moment this possibility no longer exists, is permitted (as I wrote in paragraph 3). Therefore, you may say: "I will go there tomorrow" provided you do not express yourself in a way that implies that you will travel by car;¹⁶ ibid. also, do not discuss it excessively. Even excessive idle-talk is forbidden.¹⁷ 15: 3, *Shulchan Aruch* 307: 1. It is forbidden to relate anything that causes pain (or sadness) on Shabbos.¹⁸ (287) rules that one who is greatly saddened by seeing an ill person should preferably not visit the sick on Shabbos. It is forbidden to make verbal business calculations on Shabbos, whether they are calculations for future transactions, or calculations concerning past transactions which are still relevant [at present].¹⁹ 307: 26] *Eliyahu Rabba* permits making calculations for someone else. Therefore it is forbidden to say: "I have spent such an amount for workers' salaries on that building," and you still owe them a certain amount of wages for which you must know the calculation. However, calculations. that have no relevancy, you may calculate, provided you do not do so excessively, because you may not overindulge in idle talk on Shabbos.

footnotes:
¹³ See paragraph 1.
¹⁴ Maseches Shabbos
¹⁵ Due to a Shabbos prohibition, even if only d’rabanan
¹⁶ V. Taz, Magein Avraham
¹⁷ Yerushalmi Maseches Shabbos
¹⁸ Shaarei Teshuva
¹⁹ To you or to another. [Taz, Mishnah Berurah


###### Kitzur Shulchan Arukh 90:5
[Kitzur Shulchan Arukh 90:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/90:5)

מִדִּכְתִיב חֶפְצְךָ לָמְדוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, דְּאֵין אֲסוּרִין אֶלָּא חֶפְצֵי הָאָדָם, אֲבָל חֶפְצֵי שָׁמַיִם מֻתָּרִין. לְפִיכָךְ מַחְשִׁיכִין עַל הַתְּחוּם מִשּׁוּם צָרְכֵי מִצְוָה, וְכֵן מֻתָּר לְפַקֵּחַ עַל עִסְקֵי רַבִּים בַּשַׁבָּת, כְּגוֹן לֵילֵךְ לַשִּׁלְטוֹן, אוֹ לְבֵית וַעַד הַשָּׂרִים לְדַבֵּר בִּשְׁבִילָם, שֶׁצָּרְכֵי הָרַבִּים הֵם כְּמוֹ חֶפְצֵי שָׁמַיִם. וְכֵן מֻתָּר לְדַבֵּר עִם מְלַמֵּד אוֹדוֹת תִּינוֹק, אִם יִרְצֶה לְקַחְתּוֹ לְלַמְּדוֹ סֵפֶר אוֹ אֲפִלּוּ אֻמָּנוּת, שֶׁזּוֹהִי גַּם כֵּן מִצְוָה, שֶׁאִם לֹא תְהֵא לוֹ אֻמָּנוּת לְפַרְנֵס אֶת עַצְמוֹ, יְלַסְטֵם אֶת הַבְּרִיּוֹת. אֲבָל אָסוּר לִשְׂכּוֹר אֶת הַמְלַמֵּד בַּשַׁבָּת, כִּי הַשְּׂכִירוּת הִיא שְׁבוּת גְּמוּרָה, וְלֹא הֻתְּרָה אֲפִלּוּ בִּשְׁבִיל מִצְוָה, וְרַק מַה שֶּׁאֵינוֹ אָסוּר אֶלָא מִפְּנֵי מִמְּצֹא חֶפְצְךָ וְדַבֵּר דָּבָר, זֶה הֻתָּר בִּשְׁבִיל מִצְוָה. וּמֻתָּר לְהַכְרִיז עַל אֲבֵדָה בַּשַׁבָּת, שֶׁהֲשַׁבָּת אֲבֵדָה מִצְוָה הִיא.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
From the expression "Your needs"²⁰ our Sages, of blessed memory, learned²¹ 151a. that only the needs of man²² are forbidden, but [his] spiritual needs are permitted. Therefore, you may "darken near the *techum*" in order to fulfill a *mitzvah*. Similarly, you may oversee communal affairs²³ on Shabbos—for instance, to visit the authorities or ministries, to intercede for the people,²⁴ because communal needs are equivalent to spiritual needs. Similarly, you may speak with a teacher regarding your child, [asking him] if he will accept him as a [Torah] student or even [to teach him] a trade, which is also a *mitzvah*, for if he will have no trade with which to support himself he will [ultimately] resort to robbery. But it is forbidden to actually hire a teacher on Shabbos, because hiring is an unqualified prohibition *d'rabanan*²⁵ 306: 3), or to hire without mentioning money. [*Tehilla L’Dovid*]. When it is for the sake of a *mitzvah*, it possibly is permitted to hire without mentioning money. [*Biur Halacha* 306: 13 from *Bais Yosef* and *Gra*] and is not permitted even for the sake of a *mitzvah*. Only that which is forbidden based on [the verse] *"mimtzo cheftzecha vedabeir davar"* is permitted for the sake of a *mitzvah*. It is permitted to announce [the finding] of a lost object because returning a lost object is a *mitzvah*.²⁶ and cannot be returned until after Shabbos. [*Shulchan Aruch* 306: 12]

footnotes:
²⁰ V. paragraph 1.
²¹ Maseches Shabbos
²² I.e. a person’s material needs.
²³ Jewish communal affairs.
²⁴ I.e. the community.
²⁵ It is prohibited to mention a sum of money even without hiring the teacher (Shulchan Aruch Harav
²⁶ Even if the object is muktzeh


###### Kitzur Shulchan Arukh 90:6
[Kitzur Shulchan Arukh 90:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/90:6)

מִדִּכְתִיב וְדַבֵּר דָּבָר, לָמְדוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, דְּדַוְקָא דִּבּוּר אָסוּר. אֲבָל הִרְהוּר, מֻתָּר. וְלָכֵן הִרְהוּר בַּעֲסָקָיו מֻתָּר. וּמִכָּל מָקוֹם מִשּׁוּם עֹנֶג שַׁבָּת, מִצְוָה שֶׁלֹּא יַחְשֹׁב בָּהֶם כְּלָל, וִיהֵא בְּעֵינָיו כְּאִלּוּ כָּל מְלַאכְתּוֹ עֲשׂוּיָה. וְזֶהוּ שֶׁכָּתוּב, שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל מְלַאכְתְּךָ, וַהֲרֵי אֵין אָדָם יָכוֹל לַעֲשׂוֹת כָּל מְלַאכְתּוֹ בְּשָׁבוּעַ אֶחָד. אֶלָּא יִרְאֶה הָאָדָם בְּכָל שַׁבָּת כְּאִלּוּ מְלַאכְתּוֹ עֲשׂוּיָה, וְאֵין לְךָ עֹנֶג גָּדוֹל מִזֶּה (ש"ו). וּמִכָּל שֶׁכֵּן שֶׁלֹא יְהַרְהֵר בְּדָבָר שֶׁגּוֹרֵם לוֹ טִרְדָּה אוֹ דְאָגָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
From the expression "And speaking words"²⁷ our Sages, of blessed memory, learned that only *speaking* [of prohibited subjects] is forbidden but thinking [about them] is permitted. Therefore, thinking about business affairs is permitted. Nevertheless, for the sake of the *mitzvah* of *Oneg Shabbos*²⁸ it is a *mitzvah* not to think about business at all,²⁹ I, 162) as well as listening when the subject is discussed (see paragraph 10). and you should view it as if all your work has been completed. And this is [the intent of what is] written:³⁰ "Six days will you labor and do all your work." But man cannot complete all his work in the course of one week! Thus, [we deduce] that man should consider every Shabbos as if his work is concluded.³¹. You cannot experience a greater pleasure. Certainly, you should not think about anything that causes you concern or anxiety.³².

footnotes:
²⁷ See paragraph 1.
²⁸ Oneg Shabbos = taking pleasure in Shabbos.
²⁹ Reading about business is forbidden (Sh’ilas Ya’avetz
³⁰ Exodus 20: 9.
³¹ Mechilta—Parshas Yisro
³² Bais Yosef, Rabbeinu Yonah


###### Kitzur Shulchan Arukh 90:7
[Kitzur Shulchan Arukh 90:7](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/90:7)

מֻתָּר לוֹמַר לְפוֹעֵל, הֲנִרְאֶה בְּעֵינֶיךָ שֶׁתּוּכַל לַעֲמוֹד עִמִּי לָעֶרֶב, אַף עַל פִּי שֶׁמִּתּוֹךְ כָּךְ מֵבִין שֶׁצָּרִיךְ לוֹ לָעֶרֶב לְשָׂכְרוֹ לִמְלָאכָה, לְפִי שֶׁלֹּא נֶאֶסַר אֶלָּא דִּבּוּר מְפֹרָשׁ. אֲבָל לֹא יֹאמַר לוֹ, הֱיֵה נָכוֹן עִמִּי לָעֶרֶב, שֶׁזֶּהוּ כִּמְדַבֵּר בְּפֵרוּשׁ שֶׁרוֹצֶה לְשָׂכְרוֹ (ש"ז).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You may say to a worker: "Do you think you can join me this evening?" though he thereby understands that you intend to hire him for work that evening, because only a direct proposal is forbidden. However, you may not say to him: "Be prepared this evening," because that is comparable to saying explicitly that you wish to hire him.³³ 307: 7.

footnotes:
³³ Shulchan Aruch


###### Kitzur Shulchan Arukh 90:8
[Kitzur Shulchan Arukh 90:8](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/90:8)

הַשּׂוֹכֵר אֶת הַפּוֹעֵל לִשְׁמֹר לוֹ אֵיזֶה דָּבָר, אָסוּר לְהַפּוֹעֵל לִקַּח שְׂכַר שַׁבָּת בִּפְנֵי עַצְמוֹ. אֲבָל אִם הָיָה מֻשְׂכָּר לְשָׁבוּעַ אוֹ לְחֹדֶשׁ, מֻתָּר לִטּוֹל בְּהַבְלָעָה גַּם שְׂכַר שַׁבָּת (וְעַיֵּן לְעֵיל סִימָן ע"ג) (ש"ו).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you hire a worker to safeguard something for you, the worker is forbidden to receive wages specifically for Shabbos.³⁴ (such as acting as a *chazan* or for reading the Torah) on Shabbos, though it is legally permitted. (See *Shulchan Aruch* 306: 5 and *Mishnah Berurah*.) Concerning a doctor receiving payment for treatment on Shabbos, see *Harei Besamim* 52, *Daas Torah Orach Chaim* 306: 5, *Peri Megadim M.Z*. 4, *Har Tzvi* 204. But, if he was hired by the week or month, he may include his Shabbos wages with his weekday wages.³⁵ 306: 4, *Biur Halachah* (ibid.), *Mishnah Berurah* 306: 20.

footnotes:
³⁴ The Sages frowned upon accepting payment for performing a mitzvah
³⁵ If the worker was hired by the week but the employer retained the option to terminate his employment at any time and pay him per day, see Rema


###### Kitzur Shulchan Arukh 90:9
[Kitzur Shulchan Arukh 90:9](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/90:9)

אָסוּר לִתֵּן מַתָּנָה לַחֲבֵרוֹ, אֶלָּא דָּבָר שֶׁהוּא לְצֹרֶךְ שַׁבָּת. וְכֵן אָסוּר לִתֵּן מַשְׁכּוֹן לַחֲבֵרוֹ, אֶלָּא אִם כֵּן הוּא לְצֹרֶךְ מִצְוָה אוֹ לְצֹרֶךְ שַׁבָּת. וְלֹא יֹאמַר לוֹ הֵילָךְ מַשְׁכּוֹן, אֶלָּא נוֹתֵן סְתָם.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is forbidden to give your friend a gift³⁶ unless he has a need for it on Shabbos.³⁷ purpose. [*Bais Yosef* 527] It is preferable not to give a *Bar Mitzvah* or wedding present on Shabbos. [*Magein Avraham* 306: 15] Rabbi Akiva Eiger permits sending a gift to a groom. If one does receive a gift he should have intention not to acquire it legally until after Shabbos. [*Mahari Asad* 83] Some *poskim* permit giving a gift to a non-Jew. [*Makneh, Even Haezer* 45; *Sefer Hachaim*] However, others prohibit it. [*Shulchan Aruch Harav* 449; *Toras Chesed* 27; *Minchas Pittim* 306. See also *Kesav Sofer* o.c. 59] Similarly, it is forbidden to give collateral to your friend, unless it is required to fulfill a *mitzvah* or for Shabbos purposes. [However,] do not say: "Here is your collateral," but simply give it to him without comment.³⁸ 307: 11.

footnotes:
³⁶ Transactions are generally forbidden on Shabbos and Yom Tov, lest a person come to write.
³⁷ Or for any mitzvah
³⁸ Rema


###### Kitzur Shulchan Arukh 90:10
[Kitzur Shulchan Arukh 90:10](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/90:10)

שִׁטְרֵי הֶדְיוֹטוֹת, דְּהַיְנוּ שִׁטְרֵי חוֹבוֹת וְחֶשְׁבּוֹנוֹת וְאִגְּרוֹת שֶׁל שְׁאֵלַת שָׁלוֹם, אָסוּר אֲפִלּוּ לְעַיֵּן בָּהֶם בְּלִי קְרִיאָה (בפיו), וְאַף עַל פִּי שֶׁאֵינוֹ אֶלָּא מְהַרְהֵר, מִכָּל מָקוֹם אָסוּר. וְלֹא אָמְרוּ דְּהִרְהוּר מֻתָּר, אֶלָּא כְּשֶׁאֵינוֹ נִכָּר שֶׁמְהַרְהֵר בַּחֲפָצִים הָאֲסוּרִים. אֲבָל כָּאן שֶׁנִּכָּר לַכֹּל שְׁמְהַרְהֵר בַּחֲפָצִים הָאֲסוּרִים, הֲרֵי זֶה בִּכְלַל אִסּוּר מִמְּצוֹא חֶפְצְךָ. וּמִי שֶׁנִּשְׁתַּלְּחָה לוֹ אִגֶּרֶת וְאֵינוֹ יוֹדֵעַ מַה כָּתוּב בָּהּ, מֻתָּר לְעַיֵן בָּהּ, כִּי שֶׁמָּא יֵשׁ בָּה דָּבָר שֶׁצָּרִיךְ לוֹ לְגוּפוֹ, אֲבָל לֹא יִקְרָא בְּפִיו. וְאִם יוֹדֵעַ שֶׁאֵינוֹ רַק מֵעִנְיְנֵי מַשָּׂא וּמַתָּן, אָסוּר אֲפִלּוּ לְעַיֵּן בָּהּ, וְגַם אָסוּר בְּטִלְטוּל מִשּׁוּם מֻקְצֶה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Common documents such as promissory notes, bills, or letters of greeting³⁹ 116; *Shulchan Aruch Harav* 307: 22] are forbidden to be glanced at even without articulating [their contents]. Though you only think of their contents it is nevertheless forbidden, for the Sages permitted thinking of business, etc. only when it is not obvious that you are thinking of forbidden subjects. But, in this case, where it is obvious to all that you are thinking of prohibited subjects, it is in the category of the prohibition *"mimtzo cheftzecho*."⁴⁰ If you receive a letter and do not know what is written in it, you are permitted to look at it because it may contain something of vital personal need.⁴¹ But, the letter should not be read aloud. If you know that the letter relates only to business matters, it is forbidden even to look at it. It is also forbidden to handle it because it is *muktzeh*.⁴². [*Taz* 307: 17]

footnotes:
³⁹ Lest you read documents as well. [Maseches Shabbos
⁴⁰ See paragraph 1.
⁴¹ E.g. something concerning your safety, etc.
⁴² Things that are prohibited to read on Shabbos are muktzeh


###### Kitzur Shulchan Arukh 90:11
[Kitzur Shulchan Arukh 90:11](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/90:11)

כֹּתֶל אוֹ טַבְלָא שֶׁיֵּשׁ בּוֹ אֵיזֶה צוּרוֹת אוֹ דְּיוֹקְנָאוֹת (פאטרעטן) וְכָתוּב תַּחְתֵּיהֶן, זוֹ צוּרַת פְּלוֹנִי וְזֶה דְיוֹקָן פְּלוֹנִי, אָסוּר לִקְרוֹת כְּתָב זֶה בְּשַׁבָּת. וַאֲפִלּוּ לְעַיֵּן בּוֹ בְּלִי קְרִיאָה, אָסוּר. וְכֵן סִפְרֵי מִלְחָמוֹת וְסִפְרֵי דִּבְרֵי הַיָּמִים שֶׁל מַלְכֵי אֻמּוֹת הָעוֹלָם, וְכֵן מְלִיצוֹת וּמְשָׁלִים שֶׁל שִׂיחַת חֻלִּין, כְּגוֹן סֵפֶר עִמָּנוּאֵל, וּמִכָּל שֶׁכֵּן דִּבְרֵי חֵשֶׁק, אָסוּר לִקְרוֹתָן בַּשַׁבָּת, וַאֲפִלּוּ לְעַיֵּן בָּהֶם בְּלִי קְרִיאָה בְּפִיו. וְאַף בְּחֹל אָסוּר מִשּׁוּם מוֹשַׁב לֵצִים, אֲפִלּוּ הֵם כְּתוּבִים בִּלְשׁוֹן הַקֹּדֶשׁ. וּבְדִבְרֵי חֵשֶׁק יֵשׁ עוֹד אִסּוּר, שֶׁמְגָרֶה יֵצֶר הָרַע בְּעַצְמוֹ. אֲבָל אוֹתָן סִפְרֵי דִּבְרֵי הַיָּמִים, שֶׁיּוֹצְאִים מֵהֶם עִנְיְנֵי מוּסָר וְיִרְאַת שָׁמַיִם, כְּגוֹן סֵפֶר יוֹסִיפוּן וְכַיּוֹצֵא בוֹ, אֲפִלּוּ כְּתוּבִים בִּלְשׁוֹן לַעַז, מֻתָּר לִקְרוֹתָם אֲפִלּוּ בַּשַׁבָּת. וּמִכָּל מָקוֹם אֵין רָאוּי לְהַרְבּוֹת בָּהֶם.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If a wall or tablet contains drawings or portraits which are captioned: "This is a picture of such" or "this is a portrait of such," it is forbidden to read this caption on Shabbos.⁴³ 307: 49] Even to look at it without reading is forbidden. Similarly, books about wars, and history books dealing with worldly kingdoms [and governments], as well as mundane parables and anecdotes such as the Book of Emanuel, and certainly love stories, are forbidden to be read on Shabbos.⁴⁴ prohibit reading newspapers on Shabbos, lest you come to read the business news. [*Mishnah Berurah* 307: 63]. *Sh’vus Yaakov* vol. 111, 23 is lenient. Some lean towards permitting newspapers printed in Hebrew. [*Kitzur Sheloh*] Even to look at them, without uttering words [is forbidden]. Even during the weekdays it is forbidden because [of the prohibition against joining] frivolous company.⁴⁵ 307: 16. [This is true] even if they are written in Hebrew.⁴⁶ (307: 16) permits reading non-business letters that are written in Hebrew, the majority of *poskim* disagree. Love stories have an additional prohibition, because they entice the *"yetzer hora*."⁴⁷ = evil inclination. However, those history books from which ethical lessons and fear of God [can be learned], such as the Book of Josephus and the like, even if written in the vernacular, may be read even on Shabbos. Nevertheless, it is not proper to read too much of them.

footnotes:
⁴³ Lest you read prohibited documents. [Mishnah Berurah
⁴⁴ Many poskim
⁴⁵ See Shulchan Aruch
⁴⁶ Though Rema
⁴⁷ “Yetzer hora”


###### Kitzur Shulchan Arukh 90:12
[Kitzur Shulchan Arukh 90:12](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/90:12)

אָסוּר לִמְדֹּד בַּשַׁבָּת אֵיזֶה דָּבָר אִם הוּא לְצֹרֶךְ, אֶלָּא אִם כֵּן הוּא לְצֹרֶךְ מִצְוָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is forbidden to measure anything on Shabbos if there is a need for it,⁴⁸ unless it is essential for the fulfillment of a *mitzvah*.

footnotes:
⁴⁸ This is considered עוּבְדָא דְחוֹל—a weekday chore.


###### Kitzur Shulchan Arukh 90:13
[Kitzur Shulchan Arukh 90:13](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/90:13)

בִּמְקוֹם פְּסִדָא מֻתָּר לְדַבֵּר בִּצְרָכָיו, בֵּין עִם יִשְֹרָאֵל בֵּין עִם אֵינוֹ יְהוּדִי.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Where a [substantial] loss is involved, it is permitted to discuss your business with a Jew or a non-Jew.⁴⁹ 146.

footnotes:
⁴⁹ Resp. Bach


###### Kitzur Shulchan Arukh 90:14
[Kitzur Shulchan Arukh 90:14](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/90:14)

כָּל דָּבָר שֶׁהַיִשְֹרָאֵל אָסוּר לַעֲשׂוֹתוֹ, אָסוּר לוֹמַר לְאֵינוֹ יְהוּדִי לַעֲשׂוֹתוֹ, דַּאֲמִירָה לְאֵינוֹ יְהוּדִי הֲוֵי שְׁבוּת. וַאֲפִלּוּ לִרְמוֹז לוֹ לַעֲשׂוֹתוֹ, אָסוּר. וַאֲפִלּוּ לוֹמַר לוֹ קֹדֶם שַׁבָּת שֶׁיַּעֲשֶׂה בַּשַׁבָּת, גַּם כֵּן אָסוּר. וְכֵן אָסוּר לוֹמַר לְאֵינוֹ יְהוּדִי בַּשַׁבָּת שֶׁיַּעֲשֶׂה לְאַחַר שַׁבָּת. וְדָבָר זֶה אֵינוֹ מִשּׁוּם שְׁבוּת, כֵּיוָן דְּהַמְּלָאכָה נַעֲשֵׂית בִּשְׁעַת הֶתֵּר, אֶלָּא אָסוּר מִשּׁוּם מִמְּצוֹא חֶפְצְךָ. וְלָכֵן לְצֹרֶךְ מִצְוָה מֻתָּר (ש"ו ש"ז).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You may not tell a non-Jew anything that is forbidden for a Jew to do, because telling a non-Jew⁵⁰ is a *shvuss*.⁵¹—a Rabbinic prohibition. Some permit telling a non-Jew to tell another non-Jew. [*Chovos Yair* 46; *Sh’vus Yaakov* 3, 22] Others prohibit it. [*Avodas Hagershuni*] *Mishnah Berurah* (307: 24) rules that this may be done to avoid a substantial loss. Even to indirectly suggest that he do it, is forbidden. It is also forbidden to tell him before Shabbos to do it on Shabbos. Similarly, it is forbidden to tell a non-Jew on Shabbos to do it after Shabbos. [However,] this is not due to a *shvuss*, since the *melachah*⁵² = forbidden labor. is to be done at a time when it is permitted, but, rather, it is forbidden because of "*mimtzo cheftzecha*"⁵³ 15a; *Avnei Nezer* 43. and is therefore permitted for the sake of a *mitzvah*.

footnotes:
⁵⁰ To do something that is forbidden to a Jew.
⁵¹ Shvuss
⁵² Melachah
⁵³ See paragraph 1. See Rashi, Maseches Avodah Zarah


###### Kitzur Shulchan Arukh 90:15
[Kitzur Shulchan Arukh 90:15](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/90:15)

אֲפִלּוּ אִם הַנָּכְרִי בָּא מֵעַצְמוֹ לַעֲשׂוֹת אֵיזֶה מְלָאכָה בִּשְׁבִיל יִשְֹרָאֵל, צָרִיךְ הַיִשְֹרָאֵל לִמְחוֹת בּוֹ. וְלָכֵן אֵינוֹ יְהוּדִי שֶׁרוֹצֶה לְהָסִיר הַפֶּחָם מִנֵּרוֹת שֶׁל יִשְֹרָאֵל כְּדֵי שֶׁיַּדְלִיקוּ יָפֶה, צְרִיכִין לִמְחוֹת בּוֹ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Even if the non-Jew came on his own to do any *melachah* for you, you must protest. Therefore, if a non-Jew wishes to remove the charred tips from your candles so that they burn better, it is necessary to protest.⁵⁴ 307: 31; see *Kitzur Shulchan Aruch* 80: 1. *Mishnah Berurah* (307: 76), however, disagrees totally, and in a situation where some light is available even without the assistance of the non-Jew, permits even to indirectly suggest to the non-Jew to refurbish the candle.

footnotes:
⁵⁴ Magein Avraham


###### Kitzur Shulchan Arukh 90:16
[Kitzur Shulchan Arukh 90:16](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/90:16)

אִם רוֹאֶה אָדָם שֶׁיּוּכַל לָבוֹא לִידֵי הֶפְסֵד, כְּגוֹן שֶׁנִּתְרוֹעֲעָה לוֹ חָבִית שֶׁל יַיִן וְכַדּוֹמֶה, מֻתָּר לִקְרוֹת לְנָכְרִי לְשָׁם, אַף עַל פִּי שֶׁיּוֹדֵעַ שֶׁהַנָּכְרִי בְּוַדַּאי יְתַקְּנוֹ, וַאֲפִלּוּ בִּמְלָאכָה גְּמוּרָה, וּבִלְבַד שֶׁיִּזָּהֵר הַיִשְֹרָאֵל שֶׁלֹּא לוֹמַר לוֹ שׁוּם רֶמֶז צִוּוּי לְתַקֵּן. אֲבָל מֻתָּר לוֹמַר לְפָנָיו, כָּל מִי שֶׁיַּצִּיל הֶפְסֵד זֶה, לֹא יַפְסִיד שְׂכָרוֹ. וְאֵין לַעֲשׂוֹת זֹאת אֶלָא בִּמְקוֹם הֶפְסֵד מְרֻבֶּה (ש"ז).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you see that you are threatened with a loss; for example, if your wine barrel has weakened or anything similar, you may send for a non-Jew, notwithstanding that you know that the non-Jew is certain to repair it, even by doing an absolute *melachah*. This is permitted provided that you are careful not to [even] indirectly suggest any instruction concerning repairing [the barrel].⁵⁵ 307: 19. However, you may state in his presence, "Whoever prevents this loss will not lose his reward."⁵⁶ 307: 70] The [above method] should not be done unless there is potential for substantial loss.⁵⁷. [*Magein Avraham*; *Mishnah Berurah* 307: 70]

footnotes:
⁵⁵ See Shulchan Aruch
⁵⁶ However, you may not make this statement directly to him. [Mishnah Berurah
⁵⁷ In which case it is also permitted to ask a non-Jew to do a shvuss


###### Kitzur Shulchan Arukh 90:17
[Kitzur Shulchan Arukh 90:17](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/90:17)

דָּבָר שֶׁאֵינוֹ מְלָאכָה גְּמוּרָה וְאֵינוֹ אָסוּר אֶלָּא מִשּׁוּם שְׁבוּת, אִם הוּא צֹרֶךְ מִצְוָה אוֹ בְּמִקְצָת חוֹלִי, מֻתָּר לוֹמַר לְאֵינוֹ יְהוּדִי לַעֲשׂוֹתוֹ. וּמִזֶּה נָהֲגוּ לִשְׁלוֹחַ אֵינוֹ יְהוּדִי בְּשַׁבָּת לְהָבִיא שֵׁכָר אוֹ שְׁאָר דָּבָר לְצֹרֶךְ שַׁבָּת אַף בְּמָקוֹם שֶׁאֵין עֵרוּב. וְאֵין לְהַתִּיר אֶלָּא בִּשְׁעַת הַדְּחַק, שֶׁאֵין לוֹ מַה לִשְׁתּוֹת. אֲבָל בִּשְׁבִיל תַּעֲנוּג בְּעָלְמָא, אֵין לְהַתִּיר. וְלוֹמַר לְאֵינוֹ יְהוּדִי לְהָבִיא מִחוּץ לַתְּחוּם, אֲפִלּוּ בְּדִיעֲבַד אָסוּר בַּשַׁבָּת מַה שֶּׁהֵבִיא. וְיֵשׁ אוֹמְרִים, דְּהוּא הַדִּין בִּמְקוֹם הֶפְסֵד, כְּגוֹן לְטַלְטֵל סְחוֹרָה הַנִּפְסֶדֶת מִן הַגְּשָׁמִים, מֻתָּר עַל יְדֵי אֵינוֹ יְהוּדִי. וְיֵשׁ לִסְמוֹךְ עַל דִּבְרֵיהֶם בִּמְקוֹם הֶפְסֵד גָּדוֹל (ש"ז שכ"ה ובנ"א).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Anything that is not truly a *melachah* and is only prohibited as a *shvuss*,⁵⁸ = Rabbinic prohibition. if it is needed to fulfill a *mitzvah*, or for someone who is even slightly ill, you may tell a non-Jew to do it.⁵⁹ 307: 5. As a result, it became common practice to send a non-Jew on Shabbos to bring beer or other Shabbos needs, even where no *eiruv* has been established.⁶⁰. However, this is permitted only where there is great necessity [such as when] there is nothing [else] to drink, but, just for the sake of pleasure this should not be permitted.⁶¹ = the point outside the city to where it is permitted to walk on Shabbos. It is forbidden to tell a non-Jew to bring [something] from outside the *techum*. And even that which he has already brought is forbidden to be used on Shabbos.⁶² and may be handled by anyone. [*Shulchan Aruch* 325: 8; *Mishnah Berurah* ibid.; 307: 55–56] Some [poskim] say that this applies also where you face a loss; [therefore] carrying [in] merchandise that is being ruined by rain, is permitted through a non-Jew. You may rely on this opinion where a substantial loss is involved.

footnotes:
⁵⁸ Sh’vuss
⁵⁹ Shulchan Aruch
⁶⁰ And the prohibition to carry is only derabanan
⁶¹ Techum
⁶² To you and your household—to others, however, it is permitted. Consequently the object is not muktzeh


###### Kitzur Shulchan Arukh 90:18
[Kitzur Shulchan Arukh 90:18](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/90:18)

בְּעֵת הַקֹּר, מֻתָּר לוֹמַר לַגּוֹי לְהַסִּיק אֶת הַתַּנּוּר, מִשּׁוּם דְּהַכֹּל חוֹלִים אֵצֶל הַצִּנָּה. אֲבָל אִם אֵינוֹ מֻכְרָח כָּל כָּךְ, אֵין לַעֲשׂוֹת זֹאת. וְגַם אָסוּר לְהַנִּיחַ לְאֵינוֹ יְהוּדִי שֶׁיַסִּיק אֶת הַתַּנּוּר בַּשַׁבָּת אַחַר חֲצוֹת הַיּוֹם כְּדֵי שֶׁיְהֵא חַם בַּלָּיְלָה (רע"ו).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
When it is cold you may tell a non-Jew to light the oven, because everyone [is considered] ill in regard to cold. However, when it is not essential, this should not be done. It is also forbidden to permit a non-Jew to light the oven on Shabbos, during the afternoon, so that it will be warm at night.


###### Kitzur Shulchan Arukh 90:19
[Kitzur Shulchan Arukh 90:19](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/90:19)

אָסוּר לִשְׁלוֹחַ אֵינוֹ יְהוּדִי חוּץ לַתְּחוּם בִּשְׁבִיל קְרוֹבֵי הַמֵּת אוֹ בִּשְׁבִיל סַפְדָּן, (וְעַיֵּן לְקַמָּן סִימָן קצ"ג סָעִיף ח')

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is forbidden to send a non-Jew out of the *techum* to summon the relatives of the deceased, or someone to eulogize him.⁶³ is involved. [*Magein Avraham*; *Mishnah Berurah* 306: 40]

footnotes:
⁶³ Even to tell him on Friday to go on Shabbos is forbidden. However, on Shabbos you may tell him to go after Shabbos since a mitzvah


###### Kitzur Shulchan Arukh 90:20
[Kitzur Shulchan Arukh 90:20](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/90:20)

נָכְרִי הַמֵּבִיא תְּבוּאָה לְיִשְֹרָאֵל בְּחוֹבוֹ וְהַיִשְֹרָאֵל נוֹתֵן לוֹ אֶת הַמַּפְתֵּחַ לְאוֹצָרוֹ, וְהָאֵינוֹ יְהוּדִי מוֹדֵד וּמוֹנֶה לְשָׁם, מֻתָּר, מִשּׁוּם דְּהָאֵינוֹ יְהוּדִי בִּמְלֶאכֶת עַצְמוֹ הוּא עוֹסֵק, כִּי אֵין הַתְּבוּאָה שֶׁל יִשְֹרָאֵל עַד לְאַחַר הַמְּדִידָה. וְהַיִשְֹרָאֵל מֻתָּר לוֹ לַעֲמֹד שָׁם, שֶׁלֹּא יַטְעֶה אוֹתוֹ, וּבִלְבַד שֶׁלֹּא יְדַבֵּר עִמּוֹ כְּלָל מִן הָעֵסֶק. אֲבָל אִם הֵבִיאוּ לוֹ תְּבוּאָה שֶׁלּוֹ, אָסוּר לוֹמַר לָהֶם לְפַנּוֹתָהּ מִן הָעֲגָלוֹת לְתוֹךְ אוֹצָרוֹ. וַאֲפִלּוּ אִם מֵעַצְמָם רוֹצִים לְפַנּוֹתָהּ, צָרִיךְ לִמְחוֹת בָּהֶם (רמ"ד ש"ז).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
[If] a non-Jew delivers grain to a Jew as payment of a debt and the Jew gives him the key to his warehouse, the non-Jew is permitted to measure and count there, because the non-Jew is occupied with his own work, since the grain is not considered the Jew's until after the measuring [is completed].⁶⁴ 307: 22. The Jew is allowed to stand there to be certain that he is not cheated, provided he does not discuss anything dealing with their business. However, if they [the non-Jews] delivered the Jew's own grain, he is forbidden to tell them to unload it from the wagons into his warehouse.⁶⁵ Even should they want to unload it on their initiative, he must express his disapproval to them.

footnotes:
⁶⁴ Rema
⁶⁵ See following footnote.


###### Kitzur Shulchan Arukh 90:21
[Kitzur Shulchan Arukh 90:21](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/90:21)

נָכְרִי הָעוֹשֶׂה גְּבִינָה מֵחָלָב שֶׁלּוֹ וְהַיִשְֹרָאֵל רוֹאֶה אֶת הַחֲלִיבָה וְהַגִּבּוּן, כְּדֵי שֶׁתְּהֵא מֻתֶּרֶת לְיִשְֹרָאֵל וְיוּכַל לִקְנֹתָהּ לְאַחַר שַׁבָּת, אַף עַל פִּי שֶׁהַנָּכְרִי מְכַוֵּן בִּשְׁבִיל הַיִשְֹרָאֵל לְמָכְרָהּ לוֹ, הֲרֵי זֶה מֻתָּר, כֵּיוָן שֶׁהַגְּבִינָה עֲדַיִן שֶל הַנָּכְרִי הִיא וּלְטוֹבַת עַצְמוֹ הוּא עוֹשֶׂה. וּמֻתָּר לְיִשְֹרָאֵל אֲפִלּוּ לוֹמַר לוֹ שֶׁיַּעֲשֶׂה וַאֲפִלּוּ בַּשַׁבָּת, שֶׁמֻּתָּר לוֹמַר לְנָכְרִי עֲשֵׂה מְלַאכְתְּךָ, אֲפִלּוּ מַגִּיעַ מִזֶּה רֶוַח לְיִשְֹרָאֵל.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
When a non-Jew manufactures cheese from his own milk on Shabbos, a Jew is permitted to observe the milking and the cheese-making, in order that it be "Kosher"⁶⁶ 115, *Rema* and *Shach*. so that he can buy it after Shabbos. Even though the non-Jew's intention is for the purpose of selling it to the Jew, [nevertheless,] it is permitted, since the cheese is still the non-Jew's⁶⁷ 3, 2, 180] who makes it for his own benefit. The Jew is even permitted to tell him to make [the cheese] even on Shabbos, because it is permitted to say to a non-Jew, "Do your work," even where the Jew benefits from it.

footnotes:
⁶⁶ See Yore De’ah
⁶⁷ Whereas, where grain is concerned, weighing it causes it to be considered the Jew’s, nevertheless milk is considered the non-Jew’s even if it has been paid for, provided he has not yet taken delivery, because he can reject this milk and ask for other milk. [Sho’el U’maishiv


###### Kitzur Shulchan Arukh 90:22
[Kitzur Shulchan Arukh 90:22](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/90:22)

אֵינוֹ יְהוּדִי שֶׁקָּנָה סְחוֹרָה מִיִשְֹרָאֵל וּבָא בַשַׁבָּת לְקַחְתָּהּ, אִם אֶפְשָׁר יֵשׁ לְמָנְעוֹ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
A non-Jew who bought goods from a Jew and came on Shabbos to take delivery, if possible, he should be prevented [from doing so].⁶⁸ 246: 2] or that you sold him the goods on Shabbos. [*Rambam, Taz*, etc.] It is unnecessary to cause a physical altercation to prevent the non-Jew from taking delivery. [*Mishnah Berurah* 325: 10]

footnotes:
⁶⁸ Lest it seem to others that he is transporting the goods at your behest, [Shulchan Aruch


###### Kitzur Shulchan Arukh 90:23
[Kitzur Shulchan Arukh 90:23](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/90:23)

מִי שֶׁיֵּשׁ לוֹ יָארְצֵייט (יום זכרון הוריו) בַּשַׁבָּת וְשָׁכַח לְהַדְלִיק נֵר שֶׁל יַארְצַיְיט, יָכוֹל לוֹמַר לְאֵינוֹ יְהוּדִי בֵּין הַשְּׁמָשׁוֹת שֶׁיַּדְלִיק, אֲבָל לֹא בַשַׁבָּת (מג"א סִימָן רס"א סק"ו).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
One whose *yahrzeit*⁶⁹ = anniversary of the death of a parent. falls on Shabbos, and he forgot to light a memorial candle, may ask a non-Jew, at twilight, to light it, but not on Shabbos.

footnotes:
⁶⁹ Yahrzeit