Shulchan Aruch: Chapter 275 - Tasks Forbidden to Be Performed on Shabbos by Glow of [Shabbos] Lights

Shabbos 11a.

We have translated the word ner as “light,” “lamp,” or “candle,” according to the context in which it is used.

As stated in sec. 8:13, one should check his tzitzis dailyto make sure the strands are intact. See Kuntreis Acharon (note 2) to that section, which speaks of making such checks on Shabbos as well. The Alter Rebbe speaks of checking tzitzis by candlelight because his source (Mateh Moshe 443) is referring to an instance where a person rises early on Shabbos morning, when there is not adequate sunlight to check carefully by the light of the sun.

In the Talmudicera, the term sefer that the Alter Rebbe uses referred to a scroll. We have translated this as “book,” because that is its contemporary usage. There is no difference in practice between the two interpretations.

A person who articulates is more careful about his pronunciation and, therefore, focuses more intently.

Ibid., 12a.

Badei HaShulchan 106:1 ventures to say that the decree applies only to the lamps used in the Talmudicera, in which instance, the wicks would emerge from a hole at the side. In the present era, by contrast, the wicks are placed within the oil itself. Hence, tilting the lamp will not cause them to burn any brighter. On the contrary, it may actually extinguish them.

Because one is causing the flame to burn brighter.

Mishnah Berurah 275:4 rules that one is permitted to use candles made from stearin, the “wax” from which most of the candles commonly used at present are made, because they burn brightly and there is no concern that one will tilt them. In the present era, when we have electric lights and do not use the lamps used in the Alter Rebbe’s time, most of us are unfamiliar with situations where light from an oil lamp is a fundamental necessity on Shabbos. Nevertheless, in the Alter Rebbe’s era and certainly in previous eras, such lighting was a necessity. For that reason, this section is devoted to this issue. Whenever the term lamp is used in this section, it refers to an oil lamp. There is no halachic issue regarding reading by the light of an electric lamp (Shemiras Shabbos Kehilchasah, ch. 13:32).

In his Kuntreis Acharon (note 2), the Alter Rebbe focuses on the question of whether or not the light of a beeswax candle may be used. In his Shulchan Aruch (Orach Chayim 275:1), Rav Yosef Caro rules that the light of a beeswax candle may not be used. As he explains in his Beis Yosef, this prohibition is a stringency, which was implemented lest one clip the wick. Turei Zahav 275:2, 278:1, does not accept the prohibition and gives two reasons for the leniency:

a) If so, the Talmud should have stated that the prohibition against performing work that requires careful focus was instituted lest one extinguish the light and not lest one tilt the candle, for that reason is relevant even when there is no oil left in the lamp, merely the oil absorbed in the wick.

b) Clipping the wick would not be forbidden according to Scriptural Law, for it is a melachah she’einah tzorichah legufah, a forbidden activity performed for a purpose other than the purpose for which it was performed during the construction of the Sanctuary. (In that instance, fire was extinguished for the sake of making coals. Here, the person is clipping the wick for another purpose. As explained in sec. 278:1, such an activity is forbidden only according to Rabbinic Law. Thus, forbidding using the light lest one clip the wick would constitute “a decree to uphold a decree,” and there is a general principle in halachah that “a decree is not instituted to uphold a decree.”

The Alter Rebbe does not accept the essential argument advanced by Turei Zahav because it is evident from many sources that even when an activity is a melachah she’einah tzorichah legufah, our Sages instituted stringencies lest one extinguish a flame. Instead, he states that a melachah she’einah tzorichah legufah is considered more serious than other Rabbinic prohibitions, and additional safeguards are instituted to prevent such an act from being performed. As support, he cites the law quoted in sec. 265:1:

It is forbidden to place a container filled with oil that has a drainage hole positioned over the opening of the [Shabbos] lamp so that the oil will continuously drip into the lamp. This is a decree lest one use some of the oil in the container.… [Taking the oil would] constitute [a violation of] the prohibition [against] extinguishing [a fire].

Accordingly, Ramban (Milchemas HaShem, Shabbos 8b) rules that it is forbidden to use a beeswax candle lest one clip it. Nevertheless, the Alter Rebbe agrees to the leniency stated by Turei Zahav in situations of special need, since there are other authorities (Maharshal, Bach) who permit reading by candlelight. See also sec. 278, where the Alter Rebbe elaborates concerning the concept of a melachah she’einah tzorichah legufah.

E.g., when one must study at night (sec. 264:12) or perform other similar activities.

Shabbos 12b.

Magen Avraham 275:2 mentions an opinion that maintains that if the lamp is in a locked glass, one may use its light.

Because these different festivals are celebrated only once a year, people are at least somewhat unfamiliar with these hymns and will need to read them from a prayer book. Hence, the leniency mentioned in subsection 10 does not apply.

If, however, there are others in the room, but he fails to specifically instruct someone to watch over him, license is not granted (Mishnah Berurah 275:10).

I.e., she is loath to go against his actions.

With regard to the course of action to follow if a louse is found, see 316:20.

From this ruling, we see that leniency is granted even for activities which, like checking for lice, are not mitzvos. Some have noted somewhat of a contradiction to the Alter Rebbe’s statements in his Kuntreis Acharon (note 2) to sec. 431. There, he states that one cannot rely on someone to remind him to check for chametz while he is involved in activities not associated with a mitzvah, because it is possible that the person charged with reminding him will forget. Nevertheless, a careful reading of that source enables a resolution of the issue.

Shabbos 12b. As emphasized by that passage, the intent is not a person who is esteemed because he is sagelike, but one who is concerned with his sense of dignity and will not perform such menial tasks (see Turei Zahav 275:5).

The Alter Rebbe’s wording is borrowed from Rashi’s gloss to the above-cited passage who, in turn, uses the phrasing of Yeshayahu 7:4.

I.e., in an instance where the teacher enters the room from time to time.

Shabbos 13a, b.

The second chapter of the Mishnah, Tractate Shabbos. See sec. 270, which states that this chapter should be studied Friday evening. Toras Shabbos 275:10 maintains that the intent is not merely to read the chapter – that would be permitted regardless, because people are familiar with it – but to study it with commentaries.

There are other chapters of mishnayos that mention Shabbos prohibitions. This chapter, however, focuses on the prohibitions associated with the Shabbos lights. Therefore, the leniency applies to it alone and not to the study of other Shabbos laws (Mishnah Berurah 275:16).

Even though people at large are unfamiliar with those prayers, necessitating more acute visual focus.

Shabbos 11b.

Ibid., 12b.

I.e., Friday night.

Pri Megadim, Mishbetzos Zahav 275:8, explains that since the mitzvah of reciting the Hagadah is of Scriptural origin, the Sages did not impose the stringency mentioned above. Even a person who is totally unfamiliar with it may read it by the light of a lamp.

In his Kuntreis Acharon (note 3), the Alter Rebbe focuses on this ruling, explaining that since one is familiar with certain portions, he may read the text in its entirety. He notes that this is the prevailing custom, even though there are authorities who rule stringently and forbid this.

According to the Alter Rebbe (see subsection 1 and Kuntreis Acharon, note 1), if a careful inspection is not necessary, it is permitted to check them by the light of a lamp.

See Shabbos 12a.

I.e., lest a poisonous insect or the like be lurking there. See Yoreh Deah, sec. 116.

Talmud Yerushalmi, Shabbos 1:3. He may not, however, remove the wastes from the food because of the prohibition against separating wasted products from what is desired (borair); see sec. 319:4.

For example, one may check produce for worms. However, for the reason mentioned in the preceding note, one may not remove them; see sec. 319:8; 18, 24.

This refers to a butler who is checking the utensils to see which ones he will use and which ones he will not use. Even a butler who is not employed on a regular basis is permitted to check utensils for cleanliness.

This is forbidden, because it leads to the lamp being extinguished earlier (sec. 265:1).

The Biur Halachah, sec. 277, s.v., avel shamesh, maintains that the Alter Rebbe rules leniently and permits a butler even to carefully scrutinize objects using the light of a lamp.

Similarly, sec. 45:3 states that they should not go naked in the presence of holy texts. See also sec. 75:6.

Pesachim 112b. In his Hilchos Shemiras Guf VeNefesh, subsection 9 (Vol. 12 of this edition), the Alter Rebbe writes that doing so may lead to epilepsy. A more recent text, Shemiras Guf VeNefesh,subsection267:4, clarifies that there is no difficulty if the flame is covered.