Shulchan Aruch: Chapter 251 - Not to Perform Work on Friday from Afternoon Onward

Pesachim 50b. Here, the intent of the term “work” is not the labors forbidden on Shabbos, for certainly one is allowed to carry in the public domain and the like. Instead, the intent is working at one’s profession or performing similar activities. One is forbidden to perform such activities whether for a profit or without charge unless they are performed for the sake of Shabbos and, then, onlywithout charge.

The exact time period is explained in the following subsection.

The corporal punishment given to one who violates a Rabbinic decree.

See sec. 496:2-3. See also 468:3.

See sec. 256:1 which states that the community should send an emissary to notify people to cease work.

Literally, “the Great Minchah.”

The Alter Rebbe is speaking — both with regard to Minchah Ketanah as well as Minchah Gedolah — about shaos zemanios, loosely translated as “seasonal hours.” An hour is considered as one-twelfth of the time from sunrise to sunset. Thus, the length of these hours depends on the number of hours of daylight. For example, if there are eleven hours of daylight during a given day, each shaah zmanis would consist of 55 minutes; if there are 13 hours of daylight, each shaah zmanis would consist of 65 minutes.

In the early sections of his Shulchan Aruch (see sec. 89:1 et al.), the Alter Rebbe follows the opinion of Magen Avraham (58:1), which considers a day as beginning at dawn (alos hashachar) and ending at the appearance of the stars (tzeis hacochavim). In sec. 443:4 and in his Piskei Siddur, however, the Alter Rebbe defines a day in this context as beginning at sunrise and ending at sunset. In the Kuntreis Acharon in this section and subsequent sections of Hilchos Shabbos, the Alter Rebbe follows his initial understanding and uses the term “nightfall,” which apparently refers to the appearance of the stars, as in the Shulchan Aruch. In practice, we follow the later ruling of the Siddur.

Literally, “the Small Minchah.”

I.e., approximately an hour before nightfall, which is half an hour before sunset. As mentioned above, here the Alter Rebbe is speaking according to the concept that day is considered as extending from dawn until nightfall. In practice, we follow the concept that day is considered as extending from sunrise until sunset. Accordingly, the time when commercial activity should cease — and all the other times mentioned in this section — is earlier in the day.

In his Kuntreis Acharon (note 1), the Alter Rebbe elaborates in support of his ruling that commercial activity is permitted after Minchah Ketanah, explaining the statements of Magen Avraham 251:1, 4 and 256:1. He also describes four different ways of understanding our Sages’ statement (Shabbos 35b, cited in sec. 256:1) that six shofar blasts were sounded on Friday to prepare people for the onset of Shabbos.

When taken as a whole, it appears that four different categories are delineated in the Alter Rebbe’s words in this subection:

a) the operation of a store — this is forbidden from approximately an hour before Shabbos onward (or from Minchah Ketanah, according to a more stringent view), lest one enter into prolonged negotiations over a sale, as mentioned in sec. 256;

b) other commercial activity that does not lead to prolonged involvement is permitted until Shabbos;

c) permitted work [i.e., work performed for the sake of Shabbos (see this subsection) or to earn money for Shabbos (see subsection 5)] that could lead to prolonged involvement must ceased approximately an hour before Shabbos;

d) permitted work which does not lead to prolonged involvement is permitted until Shabbos.

I.e., a letter which a person writes casually, without careful attention to its particulars (see Talmud Yerushalmi, Moed Kattan 3:3). This description highlights the contrast between such a letter and an official communication for commercial purposes, in response to questions from the government, or the like.

And the performance of a brief, casual task will not prevent him from doing so.

Kitzur Hilchos Shabbos infers from the term “sews” that one may even sew a new garment, not only mend an old one.

I.e., see the two definitions of the term “Minchah” in subsection 2.

I.e., in contrast to a professional barber’s haircut.

I.e., so that the person whose hair is cut will enter Shabbos well-groomed.

Pri Megadim, Mishbetzos Zahav 2, emphasizes that even if one has his basic necessities, but does not have the wherewithal to take pleasure in the Shabbos with wine, meat, and the like, he is permitted to work to earn the money to enable him to purchase those foods.

This section is not extant in the Alter Rebbe’s Shulchan Aruch. See the Shulchan Aruch of Rav Yosef Caro, Orach Chayim 542:2 and commentaries.

The comparison to Chol Ha-Moed leads to another leniency. A person is allowed to perform work on Chol HaMoed if failing to do so will cause him a significant loss. Therefore, a person whose employer will not allow him to take the days off and threatens to fire him if he does so is allowed to perform work. Similarly, on Friday, one whose employer does not allow him to stop work before the times mentioned in subsection 2 need not give up his job if forced to work at this time, provided he is able to return home early enough to accept Shabbos on time.