Shulchan Aruch: Chapter 260 - Laws Governing [Preparations for] Onset of Shabbos

The Alter Rebbe is speaking about washing for the sake of the sake of cleanliness. In addition, it is customary to immerse oneself in the mikveh to prepare oneself spiritually for the holiness of the Shabbos.

Shabbos 25b. That source cites a difference of opinion among our Sages whether this washing is a mitzvah or a matter left to one’s volition.

See Shabbos 31a.

Badei HaShulchan 73:4 states that the obligation to cut nails every Friday applies to fingernails, but not to toenails.

In one of his letters (Igros Kodesh, Vol. 18, p. 560), the Rebbe writes that it would seem that one should trim his nails before immersing in the mikveh, lest there be filth under his fingernails that would be considered as an intervening substance (see Sifsei Cohen, Yoreh Deah 198:25). There are, however, differing accounts of how the AriZal and the Rebbeim conducted themselves in this regard (see Shulchan Melachim 2:21, footnote 8).

See Toras Shmuel 5632, Vol. 1, p. 151, where mystic reasons are given for the practice of cutting the nails before Shabbos.

Moed Kattan 10a makes such statements with regard to a festival (see sec. 529:2) and a similar inference is drawn with regard to Shabbos.

Rabbeinu Yehudah HaChassid states that one should not cut his hair and nails on Rosh Chodesh. He did not, however, discuss the case of when it falls on Friday. The Alter Rebbe is quoting Magen Avraham 260:1, which maintains that this stringency should be followed on Friday.

In his Igros Kodesh, Vol. 16, p. 272, the Rebbe explains that there is a difference of opinion whether Rabbeinu Yehudah HaChassid issued this warning because of a prohibition or because of the possibility of danger. Were it to have been issued due to a prohibition, it would be superseded by the mitzvah to cut one’s hair in honor of the Shabbos. Based on the principle (Koheles 8:5): “One who observes a mitzvah will not know harm,” even if the prohibition was issued because of danger, there is room to say that it should not apply when one grooms himself in honor of the Shabbos. Indeed, for that reason, the Alter Rebbe does not mention this stringency regarding nails, but only regarding hair – implying that one may trim his nails in honor of Shabbos. The difference between cutting one’s hair and trimming one’s nails is that it is a mitzvah to trim one’s nails every week, while the obligation to cut one’s hair applies only when necessary (Kitzur Halachos MeShulchan Aruch Admur HaZakein, Miluim to sec. 260).

For these reasons, when a child’s third birthday falls on a Friday that is Rosh Chodesh, even though giving him his first haircut on that day is an established Jewish custom, it is not certain that it has the status of an actual mitzvah. Therefore, his haircut should be postponed until the following Sunday(Likkutei Sichos, Vol. 13, p. 265).

One may trim his fingernails during the day and his toenails after nightfall, and possibly, it is also permitted to trim fingernails during the day and toenails after nightfall (Badei HaShulchan 73:4).

Since one’s fingernails can be seen by others, trimming them is a greater reflection of the honor paid to Shabbos (Machtzis HaShekel).

I.e., it is an esoteric rationale.

This seems to apply even to toenails. See, however, footnote 7 above and Machtzis HaShekel.

I.e., it is then that their growth becomes noticeable.

In his Kuntreis Acharon (note 1), the Alter Rebbe notes that Turei Zahav 260:1 suggests that one should not cut his hair on Thursday for the same reason. The Alter Rebbe takes issue with Turei Zahav, noting that our Sages (Sanhedrin 22b) state that a king has his hair cut every day. If his hair does not begin growing until the third day, that would be unnecessary.

Badei HaShulchan 73:7 rules that this restriction applies only with regard to fingernails, but not toenails.

In his Mahadura Basra, sec. 2:4, the Alter Rebbe states: “In all matters, the right hand should be given prominence over the left.” Scholars have deliberated about how to reconcile the two statements.

The ring finger.

Mo’ed Kattan 18a; Niddah 17a. Likkutei Dibburim, Vol. 1. p. 68a, explains that burning a portion of one’s body is liable to cause a person harm. Nevertheless, a pious person is willing to endure harm to himself rather than risk causing danger to someone else (see Tosafos, s.v. sorfon, Niddah, op. cit.). See also HaYom Yom, entry for 16 Iyar, which states that when the Rebbe Rashab would trim his nails, he would put a sliver of wood together with the clippings before burning them.

The period between sunset and the appearance of three stars. See the beginning of the next section for a more precise definition.

Shabbos 34a. The Alter Rebbe is quoting the mishnah that de- scribes the practice in Eretz Yisrael, where it is necessary to tithe produce before partaking of it. This obligation does not apply in the Diaspora. It does apply, however, according to Rabbinic decree, in Eretz Yisrael during the present era.

Rambam, Hilchos Shabbos 23:14 writes: “Nor may terumah and the tithes be separated [on Shabbos], for this resembles consecrating the produce one has separated, and also because, [through this act,] one makes [the produce] fit [for consumption] on Shabbos.”

The portion of dough that must be separated before the bread may be eaten. In the era when the laws of ritual purity were observed, it was given to a kohen,but in the present era, it is burned.

In his Kuntreis Acharon (note 2), the Alter Rebbe explains the choice of the wording “it is desirable…” that he used in the main text. He states that since, as indicated above, one may partake of the bread without separating challah, leave some over, and then make the separation after Shabbos, there is no absolute obligation to separate challah before Shabbos. Accordingly, it is not mandatory to ask the members of one’s household whether they already separated challah. Nevertheless, since it is a longstanding custom to separate challah at the outset and not after the fact, it is “desirable” to remind one’s family about this matter.

According to Scriptural Law, in the era when Eretz Yisrael was populated by the entire Jewish people, challah was to be separated from dough made there. Our Sages added obligations to separate challah in the Diaspora and also in Eretz Yisrael in the present era, but the relevant laws are not as stringent as those that applied to challah required by Scriptural Law. See Rambam, Hilchos Bikkurim 5:1, 5, 7.

Beitzah 9a; see sec. 261:2, sec. 457:9, and sec. 506:6.

Tevel is the Talmudicterm for produce from which the required separations have not been made.

Shabbos, loc. cit.

The halachic convention that enables a courtyard to which many houses open, to be considered as a single domain. See sec. 366.

See sec. 368:4, which describes this practice.

Shabbos, loc. cit.

See sec. 263:6.